the land of promise and the covenant thereof explained by certaine questions and propositions propounded to those that teach a deliverance of the iewes out of all countries to the land of canaan : and from their long continued blindnesse to the faith of christ : and a glorious estate in the land for a thousand years : and also to those that teach a personall comming of christ and a resurrection of the just to live and raigne with christ a thousand yeares before the resurrection of the uniust and end of the world : of which there bee severall sorts, who are commonlyl called millinaries : by which doctrine of each of these the true intent of sundry places of scripture of great importance to the church and people of godm [sic] is uch [sic] obscured which being rightly understood and taught acording to their true and playne meaning would be greatly to the edification and comfort of gods chosen, especially now in these last dayes wherein the accomplishment of all things which god hath spoken, draweth so nigh. i. e. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing e ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing e estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; :e , no ) the land of promise and the covenant thereof explained by certaine questions and propositions propounded to those that teach a deliverance of the iewes out of all countries to the land of canaan : and from their long continued blindnesse to the faith of christ : and a glorious estate in the land for a thousand years : and also to those that teach a personall comming of christ and a resurrection of the just to live and raigne with christ a thousand yeares before the resurrection of the uniust and end of the world : of which there bee severall sorts, who are commonlyl called millinaries : by which doctrine of each of these the true intent of sundry places of scripture of great importance to the church and people of godm [sic] is uch [sic] obscured which being rightly understood and taught acording to their true and playne meaning would be greatly to the edification and comfort of gods chosen, especially now in these last dayes wherein the accomplishment of all things which god hath spoken, draweth so nigh. i. e. p. printed by f. l. for i. w. ..., london : . signed at end: i. e. reproduction of original in thomason collection, british library. eng covenant theology -- early works to . a r (wing e ). civilwar no the land of promise, and the covenant thereof: explained by certaine questions and propositions propounded, to those that teach a deliveranc i. e f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the land of promise , and the covenant thereof : explained by certaine questions and propositions propounded , to those that teach a deliverance of the iewes out of all countries to the land of canaan ; and from their long continued blindnesse to the faith of christ ; and a glorious estate in the land , for a thousand yereas . and also , to those that teach a personall comming of christ , and a resurrection of the just , to live and raigne with christ a thousand yeares before the resurrection of the uniust and end of the world . of which there bee severall sorts , who are commonly called millinaries . by which doctrine of each of these , the true intent of sundry places of scripture of great importance to the church and people of godm is uch obscured , which being rightly understood and taught , acording to their true and playne meaning , would be greatly to the edification and comfort of gods chosen , especially , now in these last dayes , wherein the accomplishment of all things , which god hath spoken , draweth so nigh . and to the end it may be so , i thought good to publish that , which hereafter followeth . london printed by f. l. for i. w. the younger and are to be sold at his shop at the upper end of the old baylie . the promise of the land of canaan , to the holy fathers and their seed . first to abram , gen. . . . and the lord said unto abram , lift up thine eyes and looke from the place where thou art ; northward and southward , and eastward , and westward , for all the land which thou seest , to thee will i give it , and to thy seed . againe to abram gen. . . arise , walke through the l●nd in the length of it , ●nd in the breadth of it , for i will give it unto thee . againe to abram . gen. . . . and he said unto him , i am the lord that brought thee out of the land of vr of the caldees to give thee this land to inherit it . and he said , lord god whereby shall i know that i shall inherit it ? and he said unto him , take me an heifer of three yeares old &c. to abraham gen. . . . and i will establish my covenant betweene mee and thee and thy seed after thee in their generations , for an everlasting covenant to be a god unto thee , and to thy seed after thee . and i will give unto thee and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan for an everlasting possession , and i will be their god . to isaak gen. . . . . and the lord appeared unto him , and said goe not downe into egypt , dwell in the land that i will tell thee of : so journe in this land , and i will be with thee for unto thee : and unto thy seed , will i give all these countries . to iacob . gen. . . . . . and iacob went out fro●beersheba and went t●ward haron , and he lighted upon a certaine place , and tarried there all night , because the ●●nne was set , and he tooke off the stones of that place , and put them for his pillow , and lay downe in that place to sleepe , and he dreamed . and behold a ladder set ●pon the earth , and the top of it reached to heaven ; and behold the angells of god ascending and descending on it . and behold the lord stood above it and said , i am the lord god of abraham thy father , and the god of isaak , the land whereon thou lyest , to thee will i give it , and to thy seed . the land of promise , and the covenant thereof . explayned by certaine questions and propositions propounded . to those that teach a restoring of the iewes , to the land of canaan and faith of christ , for a thousand yeares yet to come . and also to the severall sorts of millinaries , that are in these times , who teach a pers●nall comming of christ , and resurrection of the just to live and raig●e with him a thousand yeares before the resurrection of the unjust , and the end of the world . the first question or proposition . first i ask● , if the promise of the land of canaan to bee given for an inheritance , as in the places of genesis before mentio●ed , be not as plainely made unto abraham , isaack , and iacob , their owne persons , as it is unto their seede . the second question . secondly i aske , if the promise bee not to all the seed , as well as to a part or any one of them . the third question . thirdly , i aske , if the gentiles which have the faith of abram , be not of the same seed , and included also in the promise as well as the iews having the same fait● , concerning what god said to abram , when he was making this covenant with him . gen. . saying . as for me , behold my covenant wit● thee ; and ●hou shalt be a father of many nations . neither shall thy name any more be called abram , but thy name shall be abraham , for a father of many nations have i made thee . verse . . and considering also what saint paul saith rom. . speaking of abraham , and of this same covenant that god made with him , at the same time , when he also appointed him circumcision for a token thereof , as in gen. . the words of saint paul are these : and hee received the signe of circumcision , a scale of the righteousnesse of the faith , which he had , being yet uncircumcised : that hee might be the father of them that believe ; though they bee not circumcised , that right●ousnesse 〈◊〉 be impu●ed ●●to them also . and the father of circumcision to them ; who are not of the circumcision onely , but also walke i●●●e steps of the faith of our father abraham●●h●ch ●●e had ; being yet ●ncircumcised . for the pro●ise that 〈◊〉 sho●ld ●●e the heire of the world , was not to abraham , or ●o 〈…〉 through the law , but through the righteo●snesse of faith ; for if they which are of the law be heyres , faith is made voyd , and the promise made ●f none effect ; because the law worketh wrath . ●●r where n● law i● , there is no tra●sgression . therefor● it is ●f f●ith , that it might be by grace to the end ; the promise might bee sure to all the seed● , not ●o that onely which is of the ●aw , 〈◊〉 to that also , ●hich ●●●f the faith of ab●aham , wh● is t●● 〈…〉 of ●s 〈…〉 written● i have made thee a father of many nations . before him , who● bee believed , even god , who quickneth the dead , and calleth those things , w●ich be not , a● though they were , who against hope , believ●d in hope ; that h● might become the father of many nations , accord●ng to that , which was sp●ken : so shall thy se●de be . rom. . , , , , , , , . and as he testif●eth againe saying , there is neither i●w , nor gr●●k● ; there is neither b●nd n●r free , ●here is n●ith●r male 〈◊〉 female , for yee are all one in christ iesus : and if ye bee christ●s , then are ye abraham's s●ede and heires , according to the promise , gal. . . now if these things bee so , that the promise of the land of canaan , which saint paul expresseth by the name of the world , be as plainely made to abraham , isaack , and iacob● their owne persons , as it is unto their seed , and to all the seed , as well as to a part , or any one of them , and that they of the many nations , the faithfull gent●les are of the same seed , as well as the faithfull iewes , and heires of the promise together with them , according as all the forementioned scriptures do plainely declare , so plain●ly as i suppose no man will denie : then i aske , wh●refore or for what cause they should not all receive the same , and not any one or part be excluded , seeing god is faithfull that promiseth . god did covenant also with abraham to be his god , and the god of his seed ; and this hee established in no plaine● or su●er man●er , then he did , to give them the land for an everlasting possession , as in the same place . gen. . , . appeareth : but if god should faile either abraham , o● any of his seed in this respect , how did he then keepe his covenant even so of the other . therefore as god will not faile either abraham or any of his seed to be their god ; neither will he faile to give them the land of canaan , and all the world besides , for an everlasting possession . the fourth question . fourthly i aske , if the true intent of the promise in the forementioned places , be not of an eternall estate in the world to come after the resurrection of the body , and end of this world . that abraham , isaak , and iacob , and all their seed , shall then inherit , ( i say ) not the land of canaan only , although principally as the throne and city of the great king , but all the earth even to the utmost ends and bounds thereof : according to psal. . and mat. . where it is promised that the meeke shall inherit the earth : and as the twenty foure elders , sing in their new song unto the lamb christ iesus saying , thou art worthy to take the booke and to open the seales thereof , for thou wast slaine & hast redeemed us to god by thy blood , out of every kindred , & tongue , & people , & nation , & hast made us unto our god , kings and priests , and we shall raigne on the earth , revel. . . . and who may these redeemed ones out of every kindred , tongue , people , & nation , ( that shall raigne on the ea●th ) be , but those of the many nations : the faithfull iewes , and the faithfull gentiles , which god made abraham a father of ; and saint paul saith , are heires with abraham of the world ? and the promise that the meeke shall inherit the earth doth belong to every meek man , as well as to any one of them , and so to be fulfilled , but it was never so yet in this world . abraham , isaack , and iacob , the fathers of those meeke , unto whom the land of canaan , was promised for an inheritance ; dyed and inherited not a foote . therefore , that god may be found ●●ue of his word , they must all of them inherit it in the the resurrection , because here it is otherwise : neither is it said they doe inherit , or raigne , but they shall ; neither when god promised the land of canaan unto abraham , and to his seed , the earth , the world to inherit , ( as in the forementioned places ) did he meane this present ; as it is now polluted : neither were they so to looke for it , as the prophet micha saith to them of his time . arise yee and depart , ●or this is not your rest , because it is polluted . it shall destroy you even with a sore destruction mich. . . but god spake , and intended it of the world to come , when all things should be new , holy , and heavenly , and so did the fathers understand and expect it . and this doth the apostle paul proove from their owne words , when they confessed that they were strangers , and pilgrims on earth ; saying , and they that say such things , declare plainely that they seeke a countrey . and truely ( saith he ) if they had beene mindfull of the countrie , from whence they came out , they might have had oppertunitie to have returned , but now they desire a better country , that is , an heavenly . wherefore god is not ashamed to be called their god , for he hath prepared for them a city heb. ● . . . . . in which words , the apostle ( doubtlesse ) hath respe●t to the promise in gen. . . . where god did establish his covenant with abrah●m , to be his god , and the god of his seed ; and to give them the land , and so understood both to be of like certainty , and continuance , and such as are heavenly , and eternall , and that there was also a citie having foundations , whose builder and maker is god : which they looked for upon the promise , and that therefore , god was not ashamed to be called their god . for abraham well understood , it was not for a corruptable countrey , or a mooveable citie in a transitory world , as now this is , that god called him out of the land of vr , to give him and his seed to inherit , but for an uncorruptable , unmooveable , eternall , in a better world , and so much doe the very words of the promise expresse in that , it saith , for an everlasting covenant , for an everlasting possession , for no corruptable things are everlasting , neither are these promises such , as shall either vanish or faile . and upon the ground of this covenant did christ himselfe proove the resurrection from the dead , against the saduces , knowing it to be most sufficient for the purpose , saying , now that the dead are raised , even moyses sheweth at the bush , where he calleth the lord the god of abraham , and the god of isaack , and the god of iacob , ( they being now dead , when moyses thus spake which the sadduces knew ) and therefore christ saith unto them , god is not the god of the dead , but of the living . luk. . . . prooving hereby that abraham , isaak and iacob , must rise againe from the dead and live to inherit the countrey and citie promised , that god may be found true of his word , and declare himselfe to be their god for everlasting , according to his covenant gen. . ezod. . . and that it shall be a heavenly & eternall estate in the world to come , the lord also manifesteth in his answe●e to the carnall objection of those saduces a litle before , where he saith ( the children of this world marry , & are given in marri●ge but they , that shall be counted worthy of that world and the resurrection from the dead , neith●r marry nor are given in marriage , neither can they dye any more , for they are equall unto the angels and are the children of god being the children of the resurrection . luk , . . . where the lord sheweth plainly , that the world to come ; which the holy fathers and their seed shall inherit at the resurrection , will be such a world , as none of the ungodly shall be counted worthy to inherit any part thereof , as they doe most parts of this world . and to this covenant also had david respect in his psal where he exhorteth the people of israell saying , seeke the lord and his strength , seeke his face continually , rem●mber his marvelous workes that he hath done , his wonders and the judgements of his mouth , yee seed of israell his servant , yee children of iacob his chosen ones , he is the lord our god , his judg●ments are in all the earth , be ye mindfull alwayes of his covenant ; the word which he commanded to a thousand generations : even of the covenant which he made with abraham , and of his oath unto isaack , and hath confirmed the same unto iacob for a law , and to israell , for an ●verlasting covenant , saying unto thee will i give the land of canaan the lot of your inheritance , when ye were but few , even a few and strangers in it &c. chro. . but small reason had david , and as little reason had they , either the fathers or the children , to be alway mindfull of this covenant , if god had not confirmed it sure unto them all , even to the thousand generations , for an everlasting covenant ever to endure ; and that it had not beene heavenly without corruption . the covenant was made , when they were strangers on earth , but when they shall inherit the same , they shall be no more strangers but true owners . then shall they worship the lord in the beawtie of holynesse , and feare before him all the earth , the world also shall be stabl●● that it be not mooved , then shall the heauens b● glad and the earth shall reioyce , and men shall say among the nations : the lord raigneth . according as david declareth in the same psalme . and that david did well vnderstand this covenant , of the inheritance of the land of canaan , to be an eternall inheritance in the world to come , he declareth himselfe further unto the people in another psalme , where he exhorteth them also , saying , o come let us worship & bow down , let us kneele before the lord our maker , for he is the lord our god & we are the people of his pasture & the sheep of his hands . to day if ye will heare his voyce , harden not your hearts , as in the provocation , and as in the day of temptation in the wildernesse when your fathers tempted me , proved mee , and saw my workes , fortie yeares long was i greived with this generation , and said , it is a people that doe erre in their hearts , for they have not knowne my wayes , unto whom i sware in my wrath , that they should not enter into my rest . psal. . where the king and prophet david doth playnly shew , that when god did sweare in his wrath , they of israel , that sinned in the wildernes , erring in their hearts , should not enter into that good land , which god sware he would give to their fathers , ( as it is in deut. . . . god meant most especially , and cheifly , the heavenly estate of inheritance in the world to come , wherin holynesse and righteousnesse , rest , and peace should habit and abide , and god himselfe would dwell with all the holy fathers and their seed , as in his tabernacle for evermore , for which cause he calleth it his rest , and sheweth that they , that will enter into it , must vnharden their hearts , and heare his voyce , that is to say , repent and believe the promise , otherwise , there is no entering into it . and this doth the apostle plainly prove mentioning this very same thing to the hebrewes saying , and to whom sware he , that they should not enter into his rest , but to them that b●leived not , so we see ( saith he ) that they could not enter in , because of unbeleife : let us feare therefore , least a promise being left of entering into his rest , any of you should seeme to come short of it , for unto us was the gospell preached , as well as unto them &c. heb. ● . . . . . . . . . &c. where he also declareth that every one that hath the faith of abraham , that so beleiveth as he did , not onely hath an entrance heere , in the spirit , spiritually● ( as he saith , we which haue beleived do● enter ) and as all the holy fathers had , but also , shall hereafter , their owne persones , soule , and body , inherit the same really and truely , with all the holy fathers , and sheweth that the same rest and entrance into it , is preached unto us by the gospell , as it was also unto them by the promise , it containing the summe of the gospell . and that it remaineth yet , to be expected of all the people of god , who are heere so entred by faith . their calling , and election being made sure , as the apostle peter saith , for so an entrance is aboundantly ministred unto us , into the everlasting kingdome of our lord and saviour iesus christ . pet. . . . for gods rest eternall , is christs everlasting kingdome , which is to be manifested at his appearing , when he shall also judge the quicke and the dead , as saint paul saith to timothy . for iosh●a did not give the people of israel that rest , but iesus christ is to doe it , in whom they beleived . and of this salvation of israel , inheritance of the earth , and stability of the world , doth the prophet esay also speake , where ( he having forshewed the shame and confusion of the ungodly , and idolatours of the world , which is to come upon them ) saith . but israel shall be saved in the lord , with an everlasting salvation , yee shall no● be ashamed , nor confounded world without end , for thus faith the lord , that created the heavens , god himselfe that formed the earth , and made it , he hath established it , he created it not in vaine , he formed it to be inhabited , i am the lord and there is none else : i have not spoken in secret , in a darke place of the earth ; i said not unto the seed of iacob ; seeke ye me● in vaine , i the lord speake righteousnesse , i declare things that are right , esay . . . . . so that if abraham , isaack , and iacob , and their seed should not live and inherit the earth , if god that made it had not established it so , as they should inhabit the same , and well therein for ever , according to his word ; then had he created it in vaine , then had he said unto the seed of iacob , ( all this while ) seeke yee mee in vaine . but the lord speaketh righteousnesse , he declareth things that are right , and such as shall surely come to passe in their due time , and season . neither hath he spoken in obscurity , in darke places , or corners of the earth , as if he would not have his mind knowen ; nay , he speaketh plainly , and openly , to the eares of the people : and inhabitants of the world . so as the simplest soule ; through his grace may understand his meaning . and for further confirmation , that god did not create this excellent worke , and fabrike of the world , to destroy it , but that he hath established the same , and will , that it be not mov●d . consider these scriptures . chro. . . ●sal . . . psal. . . psal. . . psal. . . the fift question or proposition . fiftly , i aske , i● the deliverance by moyses , and the possession and estate , ioshua gave the naturall israelites , in the land of cana●n , which god fore-shewed unto abraham in gen. . . . were not a typicall signe● or token of that to come before spoken of ; by which abraham , as well as his seed after him , was given to know of a certaine , that he himselfe should inherit it ; in the perfection● according to his motion and request , that he m●de unto god , immedi●tely upon the promise , that god made unto him of the land , in g●n . . . sa●ing , ( ●ord god whereby shall i know th●t i shall inhe●i● i● . ver. . and the lord said unto him , take me an heifer of three yeares old &c. ) although it were then . yeares to come before his naturall children ( who were to goe into a strange country and be afflicted there ) should be brought to the land to possesse it , so typically , and that he must dye before that day , as the lord had shewed him . for abraham now ●nderstood , that god had so appointed , that neither he , nor any of the patriarches , prophets , apostles , or saints whatsoever , should be made perfect in the promises , before , or without other , nor till all the seed were accomplished , and brought in according as the apostle declared in rom. . before mentioned , and as he testifieth againe in heb. . where he saith , of the fathers then past , these all dyed in faith , not having received the promises . but having seene them a far off , and were perswaded of them , and confessed , that they were strangers and pilgrimes on earth . ver. . and also he having mentioned the rest of the holy fathers , and prophets , and other of the faithfull , their faith also , their distresses , and sufferings , faith ( these all having obtained a good report , through faith , received not the promises , god having provided some better thing for us , that they without us , sh●●ld not be made perfect , ver. . . they might not be made perfect , without the children , which is farre better for us , then if they had , neither may the c●ildren without them , which is no harme to us , but a better thing for them also , then if we should . gods dealing and ordering all things is right and just , without all exception . they are all of them to receive the perfection of the promises together . and unto this doe the wordes of christ agree , where he saith , many shall come from the east , and from the west , and from the north , and from the south● and shall sit downe with abraham , isaack●and iacob , and all the prophets , in the kingdome of god , and the children of the kingdome shall be cast out into utter darknesse , there shall be weeping , and gnashing of teeth . mat. . . . luk. . . . and againe , and other sheepe i have which are not of this fold , them also must i bring , and they shall heare my voice , and there shall be one fold , and one shepheard . ioh. . in which places , christ plainly sheweth , that all the elect gentils , ( whom christ calleth other sheepe that he had , ( besides them of the iewes fold ) these he must bring ( they having heard his voyce from all the foure quarters of the earth , and sit downe together with all the holy fathers , and prophets , and all the rest of the elect iewes , in the kingdome of god . where there shall be one fold , and one sheapheard , one king , and one people : and the children of the kingdome ; all those unbeleiving iewes , which have still erred in their hearts , shall be cast out &c. so then , if all these things be so ; how are we to understand the prophets , that have foretold of a deliverance of the children , and seed of israel , from all countries wheresoever they are scattered , to their owne land , the land which god gave to their fathers , wherein their fathers had dwelt &c. as in ier. . . . ier. . . ezek. . . . . . ezek. . . . . and other places . what deliverance and possession of the land of promise , may this be , but the same that was promised the fathers , and they looked for , agreeing with all the promises , and scriptures before mentioned , and must needs be the substance , and perfection of that , which was performed by moses , and ioshuah ; being the tipe of this , which is to be performed , be iesus christ , the true deliverer , and the children , and seed of israel ; there spoken of , are all gods elect , both of iews , and gentils , as the prophet ezekial doth plainly declare , they with all the holy fathers , ezek. . . . . &c. and this doth zacharias the father of iohn the baptist , declare in his propheticall song , saying , blessed be the lord god of israel , for he hath visited , and redeemed his people , and hath raised up an horne of salvation for us in the house of his servant david , as he spake by the mouth of his holy prophets since the world began , that we should be saved from our enemies , and from the hand of all that hate us , to performe the mercy promised our fathers , to remember his holy covenant . the oath which he sware to our father abraham , that he would grant unto us , that we being delivered from the hand of our enemies , might serve him without feare , in holynesse , and righteousnesse before him , all the dayes of our life . &c. luk. . . . where this holy servant of god , sheweth plainly that all whatsoever the holy fathers looked for , which god sware he would grant and give unto them , and their seed ; to save and deliver them from their enemies , and from the hand of all that hated them , to serve him without feare in holinesse &c. was to be brought to passe by christ ( whom he knew ) was now soone after the birth of iohn to be borne according to all that the prophets had spoken since the world began , which great deliverance from their enemies and from all the haters of them , is not yet fulfilled , as they have all hitherto knowne , and doe yet know still by experience ; but that it shall bee , they duely expect , according to all that the prophets have spoken . and according to that of zecharias and all the rest before , doth the apostle peter give testimonie , speaking to the iewes of christ also the true deliverer : whom they had crucified , and was now ascended into heaven , saying vnto them , repent ye therefore and bee converted , that your sinnes may bee blotted out , when the times of refreshing shall come from the presence of the lord : and hee shall send iesus christ , which before was preached unto you , whom the heavens must receive , untill the times of restitution of all things , which god hath spoken by the mouth of all his holy prophets since the world began . acts . , . so that this great redemption and restitution of all things , wherof all the holy prophets have spoken as with one mouth , agreeing with the fathers , and all the rest of the holy servants of god , is not to bee , till christ shall come in his glory . which christ himselfe doth most fully confirme , where hee having foreshewed the signes of his comming and end of the world , saith : and they shall see the sonne of man come in the clouds of heaven● with power and great glory , and he shall send his angels with a great sound of a trumpet , and they shall gather his elect together from the foure windes● &c. and then saith to his faithfull ones , when these things begin to come to passe , then looke up and lift up your heads , for your redem●tion draweth nigh : then know that the kingdome of god is nigh at hand , mat. . luke . . . this is the redemtion , which all the faithfull looked for , even that deliverance of the whole house and seede of israel , out of all countries , whereof the prohets had spoken . and here we see by what meanes the lord will gather them and bring them together in that day , even by his holy angels , whom he will send forth with a great sound of a trumpet● they shall gather his elect together from the foure winds , as well they of the tenne tribes of israell , and of the gentiles also , as them of iudah and beniamine , he will leave none of them any more there , he will open their graves , and bring them up out of their graves , and place them in their owne land , where their fathers had dwelt , and they shall know that the lord had not onely spoken it , but that he hath now performed it , according as ezekiel prophesied , ezek. ● they being now delivered from the hands of their enemies shall serve the lord without feare in holinesse and righteousnesse before him all the daies of their life , according to the prophesie of zacherias , luke . and as david in his psalme of the covenant saith unto the people of israell , o give thankes unto the lord , for he is good , for his mercy endureth for ever , and say , yee save us , o god of our salvation , and gather us together , and deliver us from the heathen , that we may give thankes to thy holy name , and glory in thy praise , chro. . . . and now upon this great redemption , shall the kingdome bee restrored to israell , which the apostles so desired to know the time of that which christ commended to his little flocke , to comfort them in the time of their affliction saying , feare not little flocke for it is you fathers good pleasure to give you the kingdome , luke . . and of which he saith againe , and i appoint unto you a kingdome , as the father hath appointed unto me , that ye may eate and drinke at my table in my kingdome , and sit on throne iudging the twelve tribes of israel , luke . , . meaning the ungodly of all the tribes . and whereof he spake also , unto the unbeleeving iewes , and all other hippocrite and workers of iniquitie to their shame in their condemnation saying : when ye shall see abraham , isaack , and iacob , and all the prophets in the kingdome of god and your selves cast out : luke . . where is to bee noted , that the ungodly shall see the righteous in the kingdome of god , when themselves are cast out . this is the kingdome , which god had prepared for his chosen from the foundation of the world , to bee inherited now at this time , when christ shall come in his glory to judge the quicke and the dead , as himselfe also further declareth saying . and when the sonne of man shall come in his glory , and all his holy angels with him , then shall he sit in the throne of his glory , and before him shall bee ga●hered all nations , and hee shall separate them as a shepheard doth his sheepe from the goates , and he shall set the sheepe on his right hand , and the goats at the left , then shall the king say unto them on his right hand , come ye blessed of my father , inherite the kingdome prepared for you from the foundation of the world , for i was an hungry , and ye gave mee meate , i was athirst , and ye gave me drinke , i was a stranger and ye t●oke me in , naked and ye cloathed me , i was sicke and ye came unto me , i was in prison and ye visited me , &c. and unto them on his left hand , depart from me ye cursed into everlasting fire , &c. in which happie sentence to them that shall stand on christs right hand at this day of iudgement , christ in foretelling us of it , doth give us to understand , as a faire fore-admonition to us all , what manner of persons they are , and must be found to be , in respect of workes , that shall inherit this kingdome . and hereby also , wee may perceive , what it is to make us friends with the goods of this world , called the mammon of unrighteousn●sse , because men love them so much , setting their hearts upon them , and by many unrighteously gotten : and who the friends are , that can , & will receive us into everlasting habitation , even christ himselfe , and god his father also . so that whosoever shall receive one of those little ones that beleeveth in christ , in christs name , receiveth christ , & he that receiveth christ , receveth god the father that sent him , ( for so he hath said ; ) & he that shall give a cup of cold water to one of the least of christs brethren , because he belongeth to christ , he shall not lose his reward , because christ counteth it as done to him self , & he wil stand his friend , when the great day & time of n●ede shall come , and all frien●s else will faile him . these bee the workes of abraham which doe shew the faith of abraham , and of abrahams children that shall inherit the kingdome . and when christ shall so come in his glory , and shall sit in the throne of his glory , and be possest of his kingdome , which god the father had appointed unto him as he said luk. . . ( for the possession of his kingdome , and his appearing in glory to iudge the quicke and the dead , or both together , as saint paul saith tim. . . and the saints poss●ssing the kingdome also dependeth upon his , and beginneth as from his and by him is continued . ) this throne and kingdome of christ i say is not to cease or be taken from him , nor he from it ; god will settle him therein , according as hee said , and sware to his father david , long beforre , saying ; but i will settle him in my house , and in my kingdome for ever , and his throne shall be established for evermore . chro. . . and againe , my covenant will i not breake , nor alter the thing that is gone out of my lipps . once have i sworne by my holinesse , that i will not lie unto david , his seede shall endure for ever , and his throne as the sunne before me , it shall bee established for ever as the moone , and as a faithfull witnesse in heaven , psal. . , . christ is not to come to sit and passe sentence of iudgement onely , and so to depart away as some thinke , but he is to continue , to raigne upon his thrown , in this kingdome for ever● according also , as in another psal. it saith ; thy throe o god is for ever and ever , a septer of righteousnesse is the septer of thy kingdome . psal. . . as also heb. . . and of this throne and kingdome of christ , and the endlesnes thereof , spake the angel gabriel unto the blessed virgin mary , when he was sent unto her , saying ; f●are not mary , for thou hast found favour with god , and behold thou shalt conceive in thy wombe , and bring forth a sonne , and shalt call his name , iesus : he shall be great , and shall bee called the sonne of the highest , and the lord god shall give unto him the throne of his father david , and he shall raigne over the house of iacob for ever , and of his kingdome there shall be no end . luk. . . , , . which kingdome of christ , was also foreshewed unto the prophet daniel in a vision , as he saith ; and i saw in the night vision , and behold one like the sonne of man came with the cloudes of heaven , and came to the antient of dayes , and they brought him before him , and there was given unto him dominion , and glory , and a kingdome , that all people , nations , and languages , should serve him ; his dominion is an everlasting dominion , and his kingdome that , which shall not be destroyed . dan. . . . and where hee saith againe ( foreshewing also , that the saints shall possesse the kingdome with christ , and raigne with him , when those great monarches and usurpers of it , are removed , dan. . . . ) but the saints of the most high , shall take the kingdome , and possesse the kingdome for ever , even for ever and ever , verse . as also in verse . and the kingdome , and the greatnesse of the kingdome under the whole heaven , shall be given to the people of the saints of the most high , whose kingdome is an everlasting kingdome , and all powers shall serve and obey him . according to that which the prophet micha testifieth f●om the lord saying ; and i will make hir that halteth , a remnant , and her that was cast farre off , a great nation ; and the lord shall raigne over them in mount sion from hence forth , even for ever . mich. . . much more might be mentioned from the prophets and scriptures to this purpose , for which of the prophets have not prophesied thereof ; and what words can there bee spoken more fully , and clearely , to shew the perpetuity of this kingdome of christ , and of his saints , on the earth , under the whole heaven , then these that hath been spoken in these several places of the scritures , before mentioned , for ever , even for ever , for ever & ever , for evermore , for ever , even for ever and ever , for an everlasting possession , an everlasting kingdome , that which shall not bee destroyed , there shall bee no end , as the sunn● , and as the moone , &c. and how can it be thought that all these things , and words should bee spoken in such a manner , and but a thousand yeares meant , and to be here in this poluted world fulfilled on a latter off●sping of iewes remaining● or as the millinaries would have it of a comming of christ , and resurrection of the beheaded saints , or of all the saints since the beginning of the world to that time , and then at the end of those yeares , to cease , or to bee delivered up , as they immagine and teach . i say except men were besotted with willfulnesse , and blindnesse , that having once conceived an opinion , and taken it up , will wrest all scriptures even from their plaine intention , to make them serve for their purposes , rather then let their opinion fall , or harken to any thing that may bee said against it . it is true , the throne and kingdome , wherin christ is now at this present , unto which after his sufferings , god the father exalted him at his right hand in the heavens , to sit & raigne with him there , till he had put all his enemies under his feet , the last enemie being death . this he is to resigne , and deliver up to god the father , at the end of the world , when god shall have put all enemies under his feet , as saint paul saith , then commeth the end ; when hee shall have delivered up the kingdome to god even the father ; when hee shall put downe all ru●e , all authority and power , for he must raigne till he hath put all enemies under his feet , the last enemie , that shall be destroyed , is death , for he hath put all things under him , but when hee saith all things are put under him , it is manifest that he is excepted that did put all things under him , and when all things shall be subdued unto him , then shall the sonne also himselfe bee s●biect unto him that did put all things under him , that god may be all in all , cor. . where the apostle sheweth plainely , that in some consideration iesus christ the sonne of man , the son of david , is not subiect unto god the father now , being at his right hand reigning with him in the heavens , as he shall bee then , at the end of the world , when god shall have put all things under him , himselfe onely excepted , nor god all in all , now , as he shal be then , because , now , christ ( in his humaine person ) sitteth in his throne with him , god having once setled him in the throne of his father david , according to his oath which he sware unto david , hee is to leave the other to him that gave him this , and to bee suiect unto him , and to honour him as his head , even as his spouse the church , is to be subiect unto him , and to honour him as her head . and herein shall the sonne loose no honour , for as hee is god he is the same for ever : nay , rather he shall receive much more glory and honour ; for although the glory and honour whereto he is now exalted at the right hand of god , in the heavens , be g●eat ( in respect of his humaine nature ) farre above all that ever any man else was exalted unto , or ever shall ; yet it is seene of no man , and beleeved but of a few : neither are all his enemies now subdued . but when all enemies , all authority , and rul● of monarks and powers of this world of wickednes shall be subdued and death the last enemie , and he himselfe sitting in the throne of his glory , with all his redeemed , openly , in the sight of all his , and their enemies , ruling them with a rod of yron , as in the world to come it shall be , heb. . , , , . this his glory will be greater . and these words of the apostle in cor. . for he must reigne till hee hath put all enemies under his feete , ( alluding in way of proofe unto the words of david , psalme . . ) doe shew plainely that it is the kingdom wherein he reigneth now at the right hand of god , in the heavens , that hee is to deliver up and resigne unto god his father at his comming . but this throne & kingdome , which god will now settle him in after all enemies are subdued , he is never to resigne , or deliver up , neither shal it b●e taken from him , nor he from it , nor be destroyed , or have an end , as hath beene declared . in this throne he may admit his brethren that followed him in the regeneration that overcome , to sit with him , and wil as he hath promised saying ; to him that overcommeth , will i grant to sit with me in my throne , even as i overcame , and am set with my father in his throne , revel. . . in this throne christ is to reigne under god the father , as his king , according as hee said to david , i will settle him in my house , and in my kingdome for ever , &c. chro. . it is gods kingdome then . and the lord god calleth this sonne of david , his annoynted one , his sonne , his king , and the hill whereon he shall sit to reigne , his hill ; as in psal. . where he saith , not withstanding all those heathen , and people , kings and rulers , that tooke cou●sell against him , and against his anoynted , that said , let us breake their hands asunder , and cast their cords from us , yet have i set my king upon my holy hill of sion . and the king shall receive of god the father that which he bid ●im aske , saying ; aske of mee and i will give ●hee the he●th●n for thine inheritance , and the uttermost ends of the earth for thy possession , thou shalt breake them with a rod of yron , and dash them in peeces like a potters vessell , verse . . which power also the king will give to the children of sion , as he promised saying ; and hee that overcommeth and keepeth my words u●to the end , to him will i give power over the nations , and hee shall rule them with a rod of yron , and as the vessels of a potter shall they be broken to shivers , even as i have received of my father , revel. . . . and it shall be fulfilled which david his father foretold of him saying , he shall iudge the poore of the people , hee shall save the children of the needy● and shall breake in peeces the oppressor , they shall feare thee as long as the sun and moone endureth throughout all generations , hee shall come downe like raine upon the mowen grasse , like showe●s that water the earth . in his dayes shall the righteous flourish , and abundance of peace , so long as the moone endureth , he shall have dominion also from sea to sea , and from the river to the ends of t●e earth , th●y that dwell in the wildernesse shall bow before him , and the enemie shall licke the dust : the kings of tarshish and of the isles shall bring presents , the kinsts of sheba and seba shall offer gifts , yea all kings shall fall downe before him , all nations shall serve him . psal. . and the children of sion shall be joyfull in their king , and the lord wil take pleasure in his people , & will bewtifie the meeke with salvation , as he also said . the high praises of god shall ●ee in their mouthes and a two edged sword in their hands to ex●cute vengance upon the heathen , and punishment upon the people , to binde their kings in chaines , and their nobles with fet●ers of yron to execute upon them the iudgement written ; this honour have all the saints , psal. . and it shall now be fulfilled al●o which is written , o clap your hands , o yee people shout unto god with the voyce of triumph , for the lord most high is terrible , he is a great king over al the earth he hath subdued the people under us , & the nations under our feet , hee shall chuse our inheritance for us , the excellencie of iacob whom hee lov●d ; god 〈◊〉 gone up with a shout , the lord with the sound of a trump , sing prayses unto our god sing praises , sing prayses unto our king sing praises , for god is the king over all the earth , sing ye praises with understanding , god reigneth over the heathen , god sitteth upon the throne of his holinesse , the princes of the people are gathered , even the people of the god of abraham , for the shields of the earth belong unto god , he is greatly exalted , psal. . and great shall the lord bee in this day , and greatly shall hee bee praysed in the citie of our god , in the mountaine of his holinesse : bewtifull for situation , the ioy of the whole earth , is mount sion , in the sides of the north , the citie of the great king , god is kn●wne in her pallaces for a refuge ; for l●● the kings were assembled , they passed by together , they sa● it , and so they marviled ; they were troubled , and they hasted away , feare tooke hold upon them , there , and paines as of a woman in travill . so terrible to the wicked of this world , shall mount sion be , in the day of her glory , and so great an astonishment to all those that formerly oppressed her , who although they shall not enter in , through the gates of the citie , to see or understand of her felicity , & joyes within , or anyway partake of her pleasures , yet they shall understand of her power , and see with feare , and greife , her brightnesse , and glory without : it is for the princes of the people of the god of abraham to enter in through the gates into the citie , and for their kings to come , and bring thei● glory and riches into it , as it is written , esay . revel. . . and they shall say , as we have heard , so have wee see●e , in the citie of the lord of hosts , in the citie of our god ; god will establish it for ever , selah . psal. . . the holy citie the new hierusalem , which had beene so long withdrawne from the earth ; because it was not ( by reason of the wickednesse and pollutions thereof ) meete to receive hir , being gods eternall tabernacle : when christ her lord and king shall have purged the earth and heavens of all their pollutions , and vaine corrupt workers of men that are therein , as he will doe in the great day of his comming , according as his apostle peter witnesseth saying , but the the day of the lord will come as a theefe in the night , in the which the heavens shall passe away with a great noyse , and the elements shall melt with fervent heate , and the earth also , and the workes th●t are therein shall be burnt up . pet. . . and as the apostle iohn also saith , and i saw a great white throne , and him that sate thereon , from whose face the earth and the heaven fled away and there was found no place for them . revel. . . these things being done , and that there shall bee new heavens and a new earth , as the lord also promised esay . . according to pet. . . and as it was foreshewed unto the beloved disciple , who saith ; and i saw a new heaven and a new earth , &c. revel. . . then shall that holy city come down from heaven , as he saith , and i saw the holy city , the new hierusalem , comming downe from god out of heaven , perpared as a bride adorned for her husband , ver. . for pollutions and curses may not abide where the throne of god and of the lambe is , nor where this holy citie shall stand , as it is said ; and there shall bee no more curse , but the throne of god and of the lambe shall be in it , and his servants shall serve him . revel. . . neither is this world , being polluted , and so possessed with wickednesse as now it is , capeable of so excellent , and glorious a creature as shee is , and shall be seene to bee , in this day of her appearing in glory , being now made ready , perfectly adorned with all her ornaments , as the bride for the marriage of the lambe that bought her , her lord and king christ iesus . and blessed are they that are called unto the marriage supper of the lambe . now shall this holy citie hierusalem , b●ing forth , and receive all her children at once , even in one day without any more travill or paines , as it is written ; before she traviled she brought forth , before her paine came s●ee was delivered of a man child : who hath heard such a thing , who hath seene such things ? shall the earth be made to bring forth in one day ; shall a nation bee borne at once , for as soone as sion travilled she brought forth her children . esay ● . . . so that now , when the lord shall apeare to their joy that were hated , and cast out for his names sake ; and to render recompence to his enemies , as in the and . verses he said , then shall the earth in whose bowels the bodyes of the saints had slept , and whom she had bread and brought up , and sion also their spirituall mother , bring ●orth and receive all their children at once , even in one day ; and she shall remember no more her sorrow , for joy that her man-child is borne ; for so , by that name it pleaseth the lord to tytle her children , as also in revel. . . she shall now bee adorned with them all , according as her lord foreshewed her in the time of her captivity , when she complained saying , the lord hath forgotten me , my lord hath forsaken me , and hee told her nay , he had graven her upon the palmes of his hands , and comforting her , told her also that hi● children should make hast , and biddeth her lift up her eyes round about & behold , shewing her ( as it were in a vision ) all her children ( which she longed for ) hasting unto her , and said ; all these gather themselves together and com● to thee . as i live saith the lord , thou shalt fur●●●r lo●th thee with them all as with an ornament , and binde ●hem on ●hee as a bride doth , for thy wast and thy desolate places , and the land of thy destruction shall even now be to morrow , by reason of the inhabitants , and they that swallowed thee up shall farre away● the children which thou shalt have , after thou hast lost the other , shall say againe in thine eares , the place is to straight for ●e● give place to mee that i may dwell : then shalt thou say in thine heart who hath begotten me these , seeing i have lost my children , and am dessolate , a captive , and removing too and fro , and who hath brought vp these . behold , i was left alone , these where had they beene , &c. esay ● . here the lord comforteth sion with her children of the gentiles , that were to bee brought in unto her by the gospel of iesus christ , which was to b●e preached amongst them by his apostles and servants as in the verse appeareth , who were to supply the losse of all her other lost children of the naturall house of israel . therfore now , these being all accomplished unto her reioyce ye with ierusal●m & be glad with her ; all ye that love her reioyce with ioy with her all ye that mourne for her , that ye may su●k and bee satisfied with the brests of her consolation , that ye may milke out , and bee delighted with the aboundance of her glory ; for thus saith the lord ; behold , i will extend peace to her like a river , and the glory of the gentiles like a flowing streame ; then shall yee sucke , ye shall be borne upon her sides , and be dandled upon her knees , as one whom his mother comforteth , so will i comfort you , and ye shall bee comforted in ierusalem . and when ye see this , your heart shall reioyce , and your bones shall flourish like an hear be , and the hand of the lord shall bee knowne towards his servants , and his indignation t●wards his enemies , esay . , , , , . &c. the children of ierusalem are now to sucke and bee satisfied , to milke out and bee delighted with the abundance of her consolation , and the abundance of her glory , &c. it is not said with the milke of the principles or doctrine of christ , or forme of goverment and discipline of the gospel as some would have it , or at least expound it and to concerne cheefely , their thousand yeares church of the iewes . nay , the children of ierusalem being now all accomplished unto her by the word of christ , they shall have no neede of doctrine or discipline , or governours , or teachers of that kind or manner any more . but the governement of this new ierusalem shal be peace it selfe , & her exactors righteousnes it selfe . the lord her righteousnesse , and the righteousnesse of all her children , he being now personally in the middest of her , and salvation being her walls , and her towers the glory of god , her gates , his praise , as it is written of her ; god himselfe also dwelling with her , and with all her children , as in his owne tabernacle ; as saint iohn heard it proclaimed from heaven as he saith , and i heard a great voyce from heaven saying ; behold , the tabernacle of god is with men , and he will dwell with them , and they shall be his people , and god himselfe shall be with them , and be their god , and god shall wipe away all teares from their eyes , and there shall be no more death , neither sorrow , nor crying , neyther shall there be any more paine for the former things are passed away . and he that sate upon the throne said , behold , i make all things new , &c. revel. . this ierusalem is that same which god spake of be●ore , to the prophet esay chap. . having foreshewed him this great redemption and salvation of israel , and how all their former troubles should be forgotten and hidden from his eyes , and that hee would create new heavens and a new earth , &c. then saith , bee ye glad and reioyce for ever in the things that i create : for behold i create hierusalem a reioycing and her people a ioy , and i will reioyce in hierusalem , and ioy in my people , and the voyce of weeping shall be no more heard in her , nor the voyce of crying , &c. verse . , , . and this is the same tabernacle whereof god spake to the prophet ezekiell , he having foreshewed him also this great redemption of the whole house of israel from all their captivities . graves , &c. to their owne land , and saying , and they shall dwell in the land which i have given unto iacob my servant , wherein your fathers have dwelt , and they shall dwell therein ; they , a●d their children , and childrens children for ever : ( hereby the way we are to understand by they , and their children , &c. abraham , isaack , and iacob , and all their seede or children of the promise to whom it belonged ) and my servant david shall be their king for ever . moreover ( saith the lord ) i will make a covenant of peace with them , it shall be an everlasting covenant with them , and i will place them and multiply them , and i will set my sanctuary in the midst of them for evermore ; my tabernacle also shall be with them , yea i will be their god , and they shall be my people : and the h●a●hen shall know that i the lord doe sanctifie israel when my sanctuary shall bee in the midst of them for evermore , ezek. . this is that country and citie which the holy fathers sought , mentioned in heb. . this is the place whereof god spake to david , where he said : also i will ordaine a place for my people israel , and will plant them , and they shall dwell in their place , and shall be moved no more neither shall the children of wickednesse wast them any more as at the beginning , &c. chron. . . this is that purchased possession , untill the redemption wherof , the faithfull are sealed with the holy spirit of promise , the earnest of that their inheritance , spoken of by saint paul , ephe. . , . this is that eternall tabernacle which god is the builder of , and not man spoken of in heb. . . and . . which christ hath purchased with his owne blood for our eternall inheritance , as in verse . this is the place , which christ spake of to his disciples when he said , i goe to prepare a place for you , iohn . and this is that building of god , not made with hands , eternall in the heavens , spoken of cor. . . this is that inheritance incorruptable & undefiled & that fadeth not away , reserved in heaven for us ( who are kept by the power of god through faith unto salvation ) ready to bee revealed in the last time , spoken of in pet. , , , . the times of restitution of all things , whereof he spake in acts . for then it is to bee revealed from heaven , as iohn foresaw , revel. . when all things shall be new . this is the kingdome , which cannot be shaken , spoken of in heb. . , . this is that citie of which he saith , for here we have no continuing city , but we seeke one to come , heb. . . and this is the glory which saint paul saith , the children and heires of god , that suffer with christ , shall receive as joynt heires together with him , for the manifestation whereof , the earnest expectation of the creature waiteth , and untill which the whole creation travelleth together in paine , as in rom. . , , , , , , . and this is the rest , which is said to remaine unto the people of god , spoken of in heb● . where hee exhorteth saying , let us therefore labour to enter into that rest , le●t , &c. verse . . . now all these promises and testimonies being of one and the same eternall inheritance , as doth plainely appeare , and that it belongeth to all the faithfull , as is also manifest , and being so acomplished , as before is declared . then abraham , isaac , and iacob , and all the holy fathers before them , and their children , and their childrens children after them , to the thousand generations , even all their seede to this worlds end , ( for there shall be no increasing of children any way , afterwards ) shall inherit according to the promise the land of canaan , which god gave unto the fathers , that good land which he espied for them , the glory of all lands , as the scriptures title it ; and not that land onely , but every habitable part of the world besides , yet that land principally , as the glory of all the rest : there the fathers sojourned in expectation thereof , upon the promise , there by faith they tooke order , and gave charge to have their bones laid , expecting their resurrection to that end . thither their children were brought from their servitude in egypt to possesse it typically : there god revealed his counsells and testimonies by his servants the prophets : there was the temporall typicall hierusalem , there was david● throne , there was iesus christ the true king , and heire of all things borne , there he suffered and underwent the shame , from thence he ascended into heaven , and to the same place he shall come againe as it is written . and his feet shall stand in that day upon the mount of olives , which is before hierusalem &c. zech. . . and there shall his throne be , upon the holy hill of sion according to psal. . for although his kingdome , and dominion , shall reach throughout all the world , from sea , to sea , and from the river to the ends of the earth , as it is said , where also his saints shall inherit and raigne , yet there shall be his throne , and his glory most eminent , even there where he suffered the reproach , and that shall all his enemies , in that day , see and know ; for god will get his servants praise , and fame , in every land where they had been put to shame , according as he said , zeph. . . and all the seed , and children of the promise since the beginning of the world , the true israel of god , shall now be a nation before the lord for ever , and be kings , and preists unto god , and shall raigne on the earth , as the twenty foure elders declared ; and ( being all of them , the children of god , and of the new hierusalem , redeemed by the blood of the lambe ) the lambe wil now ( among all the rest of his promises , and gifts ) performe this also , in rev. . where he saith , him that overcome●h will i make a pillar in the house of my god , and he shall goe no more out , & i will write upon him the name of my god , and the name of the city of my god , the new hierusalem , which cometh downe out of heaven from my god , and my new name , ver. . where we see also as in rev. . that it is to come downe out of heaven . i aske now , if these things be so as hath beene declared , or no , if they be truly so , then i aske where ye will have ground for your doctrine of a thousand yeares glorious church of the iewes , in the land of canaan , or of any other , that ye will have rise from the dead before the end of this world ; or what have ye to object against that which hath been● said . if ye object and say , heere is not in all this , a word spoken of heaven , that the saints after the resurrection of the body , and end of this world , shall ascend with christ , and christ with them , to live and raigne there , in the presence of god , and with all his holy angels for ever . i confesse , i have not spoken a word to that purpose , and the reason is , because i find not a word in all the holy scriptures that saith it , and what they speake not , i am not bound , in this case , to beleive , though i deny them not heaven , god may take up of them into heaven , as he did paul , if he so please , though he hath not said it , that the saints shall inherit the earth , and dwell therein for ever , there are a h●ndred words in the scriptures of god , to prove , as ye may see , by that whic● is written . and when christ cometh in his glory , his holy angels shall come with him , and god himself will dwell with his people , and they shall be his tabernacle ; as hath beene declared . and this i say yet further , that if you can breake gods covenant with the day , and his covenant with the night , and that there should not be day and night in their seasons . if ye can remoove the sunne , the moone , and the starres out of their places , and from their order , and put an end to the dayes of heaven : then ye may breake , and put an end to the things before declared , otherwise they shall stand , and not faile for ever , as the lord hath said , ier. . . . . ier. . . . neither shall these ordinances , ever depart from before the face of the lord . what were it , that all these excellent promises and sayings , in scripture should onely intend a thousand or two thousand yeares glorious church of the iewes , or of any other , to be in the time of this world , and then to cease , and how many absurdites would follow , too many to relate . the iewes had almost two thousand yeares time in their troublesome typical estate , and there hath beene neere one thousand six hundred yeares since , wherein all that glory hath beene troden downe , and the people disperst , as well the saints that were then in the land , as the other , one whom the wrath of god , ( which was written ) is ceased upon . and will ye have this glorious estate , that hath beene so many thousand yeares spoken of , and looked for , of all the faithfull upon gods promises , since the beginning , to last but for a thousand yeares , or two , as some would have it , and to concerne only , and belong to , a remnant of iewes remaining , discended of the most viperous generation of them , that ever were , as christ himselfe chargeth them ; such as were to fill up the measure of their fathers wickednesse , and that these should be all of them generally called and saved , this is beyond all sound aprehention , and besides all scriptures of truth ; such a calling , and such a saving , was never knowne to be of the best dissent naturall , that ever was , nor was ever knowen to be the manner of gods dealing , and proc●eding in any age , with any people whatsoever . but to chuse out , from among them , and their children , here one , and there one , as abell ; leaving cain , isaack leaving ishmael , iacob leaving esaw , and so in all times , both with iewes , and gentiles , seldome many of one mans children ; and lesse times all like ( as is hoped ) was , with iacobs sonnes , but as it is writen . though the children of israel be as the sand of the sea , a remnant shall be saved , for god will finish the worke ( as saint paul saith ) and cut it short in righteousnesse , because , a short worke will the lord make upon the earth , and as he saith againe from esay , exc●pt the lord ●f sabbath had lef● us a seed , wee had beene as sodome , and beene made like unto gomorrah rom. . and as christ himselfe saith ( for shewing how it would be to the worlds end . strait is the gate and narrow is the way , which leadeth ●nto life , and few there be that finde it . mat. . . if ye say the scriptures speake much of the iewes calling , and especially saint paule in rom. . my answere is ; it seemeth to doe so , but there is a great mistaking of the apostles wordes , and meaning by many , for he speaketh onely of a remnant of elect iewes , and chiefely of those in his owne time , which the christian romanes had their eye upon marvelling that so few ( of so great and religious a nation did beleive the gospell of christ ) and confest him , which was the occasion of the apostles writing unto them in this manner , to informe them as concerning the reason thereof ; and proveth unto them by former experience , and testimonies of the prophets , that they were alwayes but few ( in comparrison of the great number of obstinate ones ) that did beleeve in their ●earts to salvation , as in chap. . from the testimonie of esaiah , and in this chap. by that , in the time of eliahs . and so , all his arguments are to prove , that god did never cast away his elect people of israel , nor would , but that they should all come in , according as many of them did , especially in those dayes , for then they had the most excellent meanes , that ever they had , or shall have while the world stands ; which ( because the rulers , and greatest number of them did so wilfully reject , filling up the measure of their fathers sinnes , who persecuted , and kille● the prophets , and they now , christ himselfe ) was therefore , to be taken from them , and the wrath of god to cease upon them to the uttermost , according as moyses had foretold long be●ore deut , . from the . verse to the end of the chap. and as christ himself pronounceth saying●for these be the dayes of vengance that all things that are written might be fulfilled , but woe be to them , that are with child , and to them that give suck in those dayes , for there shall be great distresse in the land , and wrath upon this people , and they shall fall by the edge of the sword , and shall be led captive into all nation● , and ierusalem shall be trodden downe of the gentil●s , till the times of the gentiles be fulfilled , luk. . . . . as also saint paul testifieth thesalo . and the time being now come that the gentiles should heare the word of the gospell , that gods elect among them ; which ( by gods appointment ) were now in these latter dayes ( to be many in number ) might bee brought in● . so long , as untill the times of the course of the gospel among the gentiles , for the bringing in of all gods elect of them , be accomplished : hierusalem is to be troden downe of the wicked unbeleeving gentiles . and so long also shall blindnesse continue upon the generation of those vipers that christ spake to , that they may fill up their measure , as they did the measure of their fathers , according as they said , his blood bee upon us and upon our children . these are that part of israel of whom saint paul saith , blindnesse in part , is hapned to israel untill the ful●esse of the gentiles be come in ; the fulnesse of gods elect gentiles , for so he meaneth , & so the words themselves doe expresse : and these are those other sheepe of whom christ spake in iohn . which being brought in , there shall be one fould and one shepheard , one nation , and one king for ever , and all the blinded iewes and gentiles also that have reiected the grace of god in christ , shall see these sheep of the gentiles , that come from the east and the west and north and south , sit with abraham , isaack , and iacob , and all the prophets , in the kingdome of god , and themselves cast out as christ hath spoken . so their blindnesse shall last no longer , they shall now see what they reiected , and what is come of it , according also as christ said to their fathers : for i say unto you ye shall not see me henceforth , till ye shall say , blessed is he that commeth in the name of the lord , mat. . . for every eye shall see him , and all tongues shall confesse at this day , that iesus is the lord , to the glory of god the father , as it is written . and as touching that living and raigning with christ for a thousand years spoken of in revel. . of the soules of them that were to be beheaded , because they would not worship the beast nor his image , nor would receive his marke , &c. which is there sayd to be the first resurrection . this being the onely scripture they make use of , to proove a thousand yeares glorious estate of a church of the iewes as some would have it ; or as others of the faith full disceased , whom they will have to rise from the dead a thousand yeares before the end of the world , and resurrection of the ungodly &c. therefore to remove these , opinions and stop all obiections against the cleare truth ( if possible it may be ) my ●nswer is , in breefe this ; first , they are utterly mistaken in the word soules , because they wil have it to intend bodies , as well as soules ; for although sometimes in scripture soules only are named , when both bodies and soules are meant , as in gen . . and so the . verse , where it is said , all the soules of the house of iacob which came into egypt , were three score and ten ; yet i say it cannot be so meant here : my reasons are , first , these soules which saint iohn saith , he saw , are the soules of men be headed , and not of living men ; but if yee say iohn foresaw them risen , and so names the soule for both , my answer is , this cannot be , the soule may not be named for the body , nor with the body in this case , as to meane both ; because the soule of a regenerate man being now alive by faith , cannot be said either to dye with the body , or to rise with the body , neither is there any resurrection of the soule after the death of the body , & therefore may not be named for the death of the body , nor for the resurrection of the body , neither is there such an instance in all the scriptures , as to say whē a righteous mans body dieth or is dead , there is a soule dead , although it may be so said of an ungodly man● because his soule is alwaies dead spiritually . and to say of a regenerate man , that when his body riseth from the dead , his soule riseth with it , is to say a manifest untruth . when those saints rose from the dead , at the time of christs suffering , it is not said their soules rose , but th●●● bodies onely , as in mat. . . when iohn saw , under the altar the soules of them that were slaine , for the word of god . revel. . . he apprehended their bodies to b● dead , as the text sheweth plainely , in that the soules cryed how long lord , holy and tru● , dost thou not iudge and avenge our blood on them , that dwell on the earth , ( th●y being in heaven ) and it was sayd unto them , that they should r●st , a little season untill their fellow servant● , and their brethr●n , that must be killed as they were , should ●e fulfilled , vers. , . neither were the bodies of the first to rise before the last were slaine as the words declare . therefore my conclusion is , that the living & raigning with christ , and the first resurrection● in this place spoken of is of , the soule onely , and no● of the body , and that it beginneth here while the soule and body are together● as christ himselfe declareth saying , verily , verily i say unto you , the ●ower is comming , and now is , when the dead shall heare the voyce of the sonne of god , and they that heare it shall live . iohn ● . and then afterward speaketh unto the iewes saying , marvaile not at this , for the hower is comming in the which all that are in the graves shal heare his voyce , and shall come forth , they that have done good●●●to the resurrection of life , and they that have done evill unto the ●●surrection of condemnation . vers. . . here we see the resurrection of the bodyes of good and band out of the graves , are both together in one houre , and that the resurrection of the soules of the faithfull is daily all the time before , as hee saith , the hower is comming and now is ; and as touching this first resurrection of the soule , saint paule saith , ye are buried with christ in baptisme , wherein also ye are risen with him , &c. col. . and aagaine , if ye be risen with christ , seeke those things which are above where christ sitteth at the right hand of god . colos● ● . . . and the soule being once risen with christ , liveth alwaies now , though his body die or be beheaded , and it may truely bee sayd of him to his great comfort , even while he is in the body ; blessed and holy is he , that hath part in the first resurrection , for on such , the second death hath no power . but they shall be priests of god and of christ , and shall raigne with him . i will not say now , a yeares , in that manner with out the body , because those yeares are almost expired ; so long a time being past since the first sufferings of saints for those causes , of not worshipping the beast , &c. began , who had the full time of the thousand yeares before them to come : ( as they , whose soules iohn saw under the altar , that cryed how long lord , holy and true , dost thou not iudge and avenge ●ur blood on them that dwell upon the earth ; it is not every soule a thousand yeares , but a thousand for all . but this i say unto , and of every such soule , that he shall live , and raigne with christ , untill his commi●g in glory . and then he shall live and raigne with him , soule and body for evermore world without end . and this i say further , that whosoever hath not part , here , in the first resurrection , let him be sure whosoever , hee be , the second death will cease upon him , body and soule for ever , hee shall have no other first resurrection , after the death of his body to helpe him , or make him blessed and holy . as concerning the other things of this twenty chapter , and also of the . to the romans before spoken of . if the reader please to inquire for a booke intituled the deliverance of the whole house of israel from all their captivities ; he may see in the same , the particular matters o● both , in a more full manner declared , which i hope through the grace of god with his diligent observation , shall cleare the truth of all these things , plainely unto him . and now let me a little advise the reader ( whosoever he be ) first that hee would take heede , hee have not the word of god , and gospel of iesus christ ( whereby his soule and body should live e●ernally ) in respect of persons , i meane , so as to esteeme , or disesteeme , that which he shal heare spoken or see written , according as the speaker or writer is in place , or name of acount in the world . but that he would with all carefulnesse and diligence of minde , search and inquire into every thing , that he heareth or readeth , and as he shall finde things cleare to his understanding , confirmed to his soule and conscie●ce by the word & spirit of god , to be of god , & hi● truth : so to imbrace , and keepe them without asking after , or saying in his minde , or harkning to any that shall say unto him ; i , but who , or what is the authour , as if the knowledge of the person , place , and repute of the authour would make the matter much better , or worse , whereas the words & matters of a speaker or writer , in divine thing● especially , doe best discover unto the children of wi●edome , what the authour is . and christ sheweth plainly , that the fruit whereby his faithfull shall know the true prophets and the false , is their words , which proceede from the good , or from the evill treasure of the heart , and ●aith , that men by their words shall bee justified , and by their words shall be condemned , mat. . , , , , . luke . . and what doth now so prove unto the faithfull , the goodnesse of the prophets and apostles as their words ? and secondly , my advice unto the reade is , that hee would himselfe betake him to the diligent search and studie of the scriptures , with earnest desire , and humble request unto god in his heart , to guide and instruct him by his holy spirit unto the understanding of the same . for without all doubt , the holy scriptures of the prophets and apostles are the most sure , and clearest preachers of the truth and waies of eternall life , that are to be found in the world , and such as we may be sure off , will not deceive us : and let the reader take heede that his trust or dependance bee not on any man whatsoever , though he be never so high in esteeme , or take never so much upon him . and this i say further unto him for his comfort and incouragement whatsoever he bee , if hee can preferre wisedome and understanding in his heart , before all things in the world , i meane the true wisedome which is from above , and shall with his whole soule desire and seeke it at the hands of god , hee shall assuredly attaine unto it , let him not doubt , for so sure as the lord god which promiseth , will not faile of his word , if he can , and shall so preferre it . so seeke it , he shall have it . let him not harken or give heede unto any , that shall say , it is not for you to search the scriptures , and studie them so , you are unlearned & cannot understand them , you have not the tongues , wherin they were written , &c. as if god had promised and tyed the understanding of his word and gospel of salvation to those and such like common gifts , which men may abound with and perish . nay , take heede of these , for they speake not the words of wisedome unto you , but of falsehood and deceit . if they did understand in their heart what true wisedome is , and from whence it commeth , they would not so speake , but would know that god is the instructer , and free giver of this wisedome : to the learned , and the unlearned without respect of persons . and that hee hath often times confounded the wisedome of the wise and mighty of the world by weake and despised things , as saint paul declareth , proving it from the prophet esay , saying , for it is written , i will destroy the wisedome of the wise , and bring to nought the undeestanding of the prudent : where is the wise , where is the scribe● where is the disputer of the world , hath not god made the wisedome of this world foolishnesse , &c. and againe●ye see your calling brethren , how that not many wise men after the flesh , not many mighty , &c. but god hath chosen the foolish things of this world to confound the wise , and the weake things of the world to confo●nd the mighty , and base things of the world , and things which are de●pised hath god chosen , and things which are not to bring to nought , things that are , that no flesh might glory in his sight , cor. . , , , . saint paul was learned , yet these are his sayings : although peradventure some dare be so bold as to say , they are now out of daet , because they would have it so to be conceived of the people , to the end they should not seeke understanding from the scriptures , but depend upon them for instruction , and have them in admiration , as hath beene the policy and practise a long time , of them of the church of rome , to keepe the people from the scriptures , that they might remaine in ignorance , and exalt them in their mindes , and honour them as gods prophets , and their words of errour and deceit , as gods oracles . take heede of such i say , for although they doe not like to have any to bee lords over them in such respects , yet they , by this , shew plainly , that they would be lords over you . but howsoever , the lord saith to the humble in heart , that he will teach them his waies , & that his secrets are with them that feare him , and that hee will dwell with him that is of an humble and contrite heart . and christ saith , aske and ye shall have , seeke and ye shall finde , knocke and it shall be opened unto you : nay more , behold i stand at the doore and knocke , if any man open the doore i will come in to him , and will sup with him , and hee with me . rev. . . here is no excepting of persons , though never so poore or dispised , never so low of place or calling in the world , shepheard , clowne or other , if he can so seeke the lord and his wisedome and waies , if he can so open , he will come in to him , he will comfort him and teach him , for th●● is nothing under the su●ne , wherein the lord doth tak● the like pleasure , as to bee conversant with , men to acquaint them with his waies and truth , that they should admire his goodnesse and set forth the same to his praise , & what honor , what preferment , what treasure , what dignity unto man in this world , is like it . to be so in account with god , that made heaven and earth , and beloved of him , and to know it to be so , as all the holy fathers , prophets and saints have done , there is no comparison . and all this out of doubt , is to bee attained , god is still the same , he can make knowne his love and his waies now , as well as heretofore : and the time is now come into the world , and incoming , wherein he will doe it more abunda●tly , then hath been for many yeares since the apostles times , because he wil now gather in his last fruits , he will have his truth knowne , and his word truely understood of his people , for to that end it is written , that they may walke in the light thereof to their comfort and salvation , and the praise of his name . therefore my advice is , neglect not so great a treasu●e . and so i commend him unto the lord , and to the word of his grace ( for his guidance , and protection ) unto whom bee all honour and praise both now and for ever , amen . and so i rest his freind in chris●● i. e. finis . errata . page . l. . for co●cerning . considering . & p. . l. . r. psal. . . p. . l. . . psal. . . p. . l. . for words r. work●s . and l. . r. revel. . . . p. . l. . for workers r. workes . p. . l. . for curses r. the ●urse . p. . l. . r. shall be fare away . notes, typically marginal, from the original text notes for div a e- tim. . . heb. . ezek. , . ezek. . . ezek . . chron. . , , , , . act. . . luk. . . psal. . psal. ●● ier. . . . . ier. . . . deut. . esay . . rom. . ● . . esay . . . vindiciae legis, or, a vindication of the morall law and the covenants, from the errours of papists, arminians, socinians, and more especially, antinomians in xxx lectures, preached at laurence-jury, london / by anthony burgess ... burgess, anthony, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) vindiciae legis, or, a vindication of the morall law and the covenants, from the errours of papists, arminians, socinians, and more especially, antinomians in xxx lectures, preached at laurence-jury, london / by anthony burgess ... burgess, anthony, d. . the second edition, corrected and augmented. [ ], , [ ] p. printed by james young, for thomas underhill ..., london : . "the table" [i.e. index]: p. 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were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng providence and government of god. law and gospel. covenant theology. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion o. junii , . we the president and fellowes of sion colledge london , earnestly desire master anthony burgess to publish in print his elaborate and judicious lectures upon the law and the covenants against the antinomian errours of these times , which at our entreaty hee hath preached , ( and for which wee give him most hearty thanks ) that so as well the kingdome , as this city , may have the benefit of those his learned labours . dated at sion colledge the th of june , . at a generall meeting of the ministers of london there . arthur jackson president , in the name and by the appointment of the rest . vindiciae legis : or , a vindication of the morall law and the covenants , from the errours of papists , arminians , socinians , and more especially , antinomians . in xxx . lectures , preached at laurence-jury , london . the second edition corrected and augmented . by anthony burgess , preacher of gods word . london , printed by james young , for thomas underhill , at the signe of the bible in wood-street . . to the truly pious and worthily honoured lady , the lady ruth scudamore . honoured madam , i have observed your ladiship carefull in two things : to improve the duty commanded in the law , and to imbrace the promise tendered in the gospel ; the former hath been a spurre to holinesse , the latter a curb to unbeliefe . the consideration of this ( together with the remembrance of those manifold favours which your ladiship hath plentifully vouchsafed to me and mine ) hath provoked me to dedicate this treatise unto you , which although it hath much controversall matter in it , yet it is not without many practicall directions and consolations . it hath been gods goodnesse unto you , that although in these times of calamities your portion hath been one of the afflictions in paul's catalogue , without settled aboad ; yet god hath lest your minde fixed and immoveable in the truth , being enabled to magnifie grace in the highest manner , out of the reall sense of your necessity and unworthinesse , yet to avoid antinomianisme : and on the other side , to be punctuall and exact in the duties of mortification and holinesse ; yet to take heed of pharisaicall popery . and indeed , this is the right sense , when we are so diligent in working out our salvation with feare and trembling , as if there were no grace to justifie ; and yet so resting and beleeving in the grace of christ , as if no good thing had been done by us . madam , goe on with the assistance of god , and account the things of grace more excellent then the things of parts ; and while others rejoyce in opinions , and new notions about faith and holinesse , doe you delight in the things themselves . the lord keep his best wine for you in the later end of your age , and give you to see the fruit of your prayers , a settled reformation in the church , that so ( when your time shall come ) you may depart in peace , feeling much of the power and love of god living , and much more of them , dying . madam , this is the prayer of your ladiships humble servant in the lord , anthony burgess . septemb. . . to the reader . reader , if the father said true , that books were the fruit of the mind , as children are of the body , naturall affection must compell me , ( as she did for moses ) to provide some ark for the safety of this book , lest it perish : and i know no better way , then to give thee some account of the matter and method of it , if thou vouchsafe to peruse it . for the matter of it , it is chiefly improved to maintain the dignitie and use of the morall law against late errours about it , and thereupon i have been forced to consult more with those books that are filled with such poyson , then to peruse those authors that have maintained the truth ; and i found the looking upon their heterodoxies a speciall help to propagate and confirme the truth , as that romane painter curiously drew the picture of an horse , by constant looking upon an asse , avoiding whatsoever he saw ridiculous or deformed in him . i acknowledge this work above my strength , it being a subject not much handled by former writers , and so i could not be guilty of that fault , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but i say , as austin , ego parvas vires habeo ; sed dei verbum magnas habet ; i have small strength , but the word and truth of god hath great power . none is more unwilling then my self to come in print ; but , because he that writeth good books , doth retia salutis expandere , spread the nets of salvation to catch some men in ; and the good works of such will last as long as their books live ; i have hardened my selfe , and overcome mine owne temper , to publish to the world these conceptions of mine . i have not affected to appeare in this book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about words and phrases , because it 's controversall matter , and so fitter to be represented to the understanding in naked unaffected explications , then curiously adorned to please fancy : yea , i have grudged at words , as being too long and cumbersome , desiring ( if possible ) to conveigh my sense in as briefe a manner as may be , lest any that comes to look for fruit , should finde the leaves too broad , and so cover it from sight . and this endeavouring of brevity will make the matter seeme too obscure and abrupt , till there be a familiar acquaintance with my way . my method is after some generall discourses about the usefulnesse of the law , more particularly to handle it as given to adam , and afterwards as promulgated by moses to the people of israel ; and herein i have taken in all the materiall questions that papists , arminians , socinians , and more especially , antinomians have started up . in all this i have endeavoured to give the law its due , and the gospel its due , remembring that of luther , qui soit inter legem & evangelium distinguere , gratias agat deo , & sciat se esse theologum ; he that knoweth how to distinguish between law and gospel , let him give thanks to god , and know he is a divine . it is the allegoricall interpretation of one writer , that the great feasting and musick which was used at the reconciliation of the father to his prodigall son , did signifie the sweet harmonie and agreement between law and gospel . if this were so , then some doe represent the elder brother , that grudge and murmure at this excellent accord . if any adversary shall assault this book , i shall not be solicitous to answer it , because i endeavoured so to state the question , that at the same time truth might be maintained , and falshood demolished ; i am preparing for thy view another discourse about justification , which precious doctrine hath also been much sowred by the leaven of antinomian opinions . the contents . . in what respects the law may be said to be good . page . . . of what use the law is to the ungodly . p. . . of what use the law is to beleevers . p. . . how many wayes the law may be abused . p. . . what are the consequences of trusting in the law. p. . . what is required to the essence of a godly man in reference to obedience . p. . . wherein are good works necessary . p. . . . whether the law have a directive regulating and informing power over a godly man. p. . . how the law is said to be written in mans heart . p. . . wherein the law of nature doth consist . p. . . of what use is the light of nature . p. . . whether the light of nature be sufficient to judge in matters of faith , or to prescribe divine worship . p. . . . whether a man can by the light of nature , and by the consideration of the creatures come to know there is a god. p. . . whether the masterie of the trinitie , and of the incarnation of christ can be found out as a truth by the light of nature . p. . . whether the light of nature be sufficient to salvation . p. . . whether that be true of the papists , which hold , that the sacrifices the patriarchs offered to god were by the meere light of nature . p. . . whether originall sin can be found out by the meere light of nature , or whether it is onely a meere matter of faith , that we are thus polluted . p. . . what is the meaning of that grand rule of nature which our saviour repeateth , that which you would not have other men doe to you , doe not you to them . p. . . . whether the practice of the apostles , making all their goods common , was according to the precept of nature , and so binding all to such a practice . p. . . what a man cannot doe by the power of nature . p. . . . whether there are any antecedaneous works upon the heart before grace . p. . . whether a man by the power of nature be able to work any good thing . page . . . why god would give a positive law to adam , beside the naturall law in his heart . p. . . whether the positive law to adam would have obliged all his posterity . p. . . how the threatning was fulfilled upon him , when he did eat of the forbidden fruit . p. . . whether adam was mortall before the eating of the forbidden fruit . p. . . whether upon this threatning , thou shalt die , can be fixed that cursed opinion of the mortality of the whole man in soul as well as body . p. . . whether image or likenesse doe signifie the same thing . p. . . wherein doth this image consist . p. . . what are the properties of that righteousnesse and holinesse that was fixed in adams heart . p. . . whether this righteousnesse was naturall to adam , or no. p. . . whether justifying faith was then in adam , or whether faith and repentance are now parts of that image . p. . . whether the image of god shall be restored to us in this life . p. . . whether god did enter into covenant with adam . p. . . how god can be said to covenant , or enter into a promise with man. p. . . why god will deale with man in a covenant way , rather then in a meere absolute supreme way . p. . . whether there can be any such distinction made of adam while innocent , so as to be considered either in his naturalls or supernaturalls . p. . . whether christ did intervene in his help to adam , so that he needed christ in that estate . p. . . whether the tree of life was a sacrament of christ to adam , or no. p. . . whether there was any revelation unto adam of a christ . p. . . whether the state of reparation be more excellent then that in innocency . p. . . whether we may be now by christ said to be more righteous then adam . p. . . whether that which god requireth of us be greater then that demanded of adam in the state of innocency . p. . . whether adams immortality in the estate of innocency be not different from that which shall be in heaven . p. . . what law this delivered in mount sinai is , and what kinde of lawes there are , and why it 's called the morall law. p. . . whether this law repeated by moses , be the same with the law of nature implanted in us . p. . . why god did then , and not sooner give this law unto his people . p. . . whether this law was not before in the church of god. p. . . why god gave the morall law. p. . . whether the ten commandements , as given by moses , doe belong to , and bind us christians , or no. p. . . whether christ did adde any thing unto the law. p. . . whether christ did forbid all swearing . p. . . whether under the gospel death or any capitall punishment may be inflicted for some offences . p. . . . whether the law be an instrument of true sanctification . p. . . whether christ have abrogated the morall law. p. . . whether the law was a covenant that god made with his people of israel . p. . . whether the law be a covenant of grace . p. . . wherein the law and gospel doe oppose or differ from each other ; under which is handled the false differences between the law and gospel made by anabaptists , papists , and antinomians . p. . . why god appointed such various and different administrations . p. . . whether the gospel preach repentance , or no. p. . . whether the law command faith . p. . . how christ is the end of the law. p. . vindiciae legis : or , the vindication of the law , called morall . lecture i. tim. . , . knowing the law is good , if a man use it lawfully . this epistle to timothy may be called , paul's directory for the church of god : and , in the first place , he enjoyneth timothy , to preserve the truth against all false teachers , as he himselfe doth in all his epistles . though he derived much hatred upon his person thereby , yet this was his comfort and glory , as hierome wrote to austin , when he had vindicated the truth against pelagians , quod signum majoris gloriae est , omnes haeretici te detestantur : it is a signe of thy greater glory , that all heretiques hate thee . his injunction to timothy begins , ver . . charge them , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erasmus translates it , not to follow another doctrine , as if it did belong to the followers : but the words afterwards [ teachers of the law ] doe plainly refute that . now the word may be extended both to the matter ( as some ) to teach no other thing ; or to the manner ( as others ) not to teach in another way : not to teach nova , new things ; no , nor yet novè , after a new manner . the rule is , qui fingit nova verba , nova gignit dogmata : and it was melancthons wish , that men did not onely teach the same things , but in iisdem verbis , in iisdem syllabis , in the same very words , and syllables . the second part of injunction is higher then the former : though they doe not teach other things , yet they must not spend their gifts in an uselesse way ; as , to give heed to fables : this they apply to the jewes , who had a world of fictions . so tertullian of valentinus , multas introduxit fabulas ; we see here the word fable in an ill sense : therefore grotius cannot be excused , who calleth our saviours parables fables , as that of the prodigall who spent his portion , haec sabula ( saith he ) nos decet , quod omnes ortu sunt filii dei , where both his words and matter are very offensive to the truth . it is true , we finde the fathers , gregory nazianzen , and others , use sometimes a fable in their orations , to denote some morall matter ; but such the jewes did not use . as they must not give heed to fables , so neither to endlesse genealogies . we see a good use made of genealogies in the scriptures , but here is reproved the sinfull use of them ; as those grammarians among the heathens , that spent their time about heeuba's mother , or achilles pedegree , and what it was that the syren's sung : and these he calls endlesse , because vaine curiosity is more unruly then the waves of the sea ; it hath no limiting , hitherto shalt thou goe , and no further . although some referre genealogy not so much to persons as things , for that the jewes called genealogy , when one thing was fained to flow from , and , as it were , to be begotten of another ; therefore ( saith one ) paul , ver . . gives a short , but profitable genealogy , when he makes a good conscience to flow from a faith unfained . now mark , the apostle condemneth all these , because they doe not edifie . the shell-fish among the jewes was accounted uncleane , because it had but a little meat , and a great deal of labour to get it : and this is true of all doctrines , which have no profit in them . the apostle therefore tells us , what is the true use of the law , the end of the precept . scultetus , who hath it out of chrysostome , makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to be the law , but the ministry , or preaching ; and so the apostle useth the word , v. . but grant it be so , yet they all agree , he speaks of the law strictly taken afterwards . the apostle therefore , reproving these false teachers , that did turn bread into stones , and fish into serpents , the good law into unprofitablenesse , lest this should be thought to traduce the law , he addeth , we know ( as if that were without question to all . ) so that there is a position , the law is good , and a supposition , if a man use it lawfully ; with a correction , the law is not made to the righteous . as austin said , it was hard to speak for free-will , and not to deny free-grace ; or free-grace , and not to deny free-will : so it 's hard to give the law its due , and not to seeme to prejudice the gospel ; or the gospel , and not to prejudice the law : for , take but these two verses , videtur apostolus pugnantia dicere , the apostle seemeth to speake contradictions , saith martyr : for , seeing none can use the law well , but a righteous man , how then is not the law given to him ? but this knot shall be untyed in its proper place . i shall at this time handle the first proposition , that is conditionall ; only i might insist upon opening the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or law : for , i conceive , the neglect of the different use of this , doth breed many errours ; for there is a law that we are to be antinomians , or contrary to ; and there is a law , that we must submit to : but of this i will speak in one particular caution . observ . . the law of god is good , if a man use it lawfully . observ . . ( which is implyed ) that the law of god may be used unlawfully . the law is good , . in respect of the matter of it therein contained ; for , if you take the spirituall interpretation of it , you will finde all the matter exceeding good : to love god , to trust in him , &c. how good are they ? yea , there is no duty now required of us , but is contained there : therefore peter martyr did well resemble the decalogue to the ten predicaments , that , as there is nothing hath a being in nature , but what may be reduced to one of those ten ; so neither is there any christian duty , but what is comprehended in one of these , that is , consequentially , or reductively . and , if tully durst say , that the law of the twelve tables did exceed all the libraries of philosophers , both in weight of authority , and fruitfulnesse of matter , how much rather is this true of gods law ? it 's disputed , whether justifying faith be commanded in the law : here are different opinions ; but when i handle this question , whether the law of moses , and that which was ingraffed in adams heart in innocency , be all one , it will be proper to speak of that . peter martyr , handling the division of the ten commandements , how the number should be made up , makes that , which is commonly called the preface [ i am the lord thy god , which are words of a covenant ] to be the first commandment : and if so , then must justifying faith be enjoyned there . and thus did some of the fathers , though those words are only enunciative , and not preceptive . but more determinatively of this in its place . . in respect of the authority stamped upon it by god , whereby it becomes a rule unto us . the former is agreed on by all : and i see few that dare openly deny the other ; for , seeing the matter is intrinsecally and eternally good , it cannot but be commanded by god , though not to justifie , for that is separable from it . there are some things that are justa , because deus vult ; as in all positive things : and then there are other things just , and therefore god wills them , though even they are also just , because they are consonant to that eternall justice and goodnesse in himself : so that , indeed , it is so farre from being true , that the law , which hath gods authority stampt on it for a rule , and so is mandatum , should be abrogated , that it is impossible , nè per deum quidem ; for then god should deny his own justice and goodnesse : therefore we doe justly abhorre those blasphemous questions among the school-men , an deus possit mandare edium sui , &c. for it's impossible . therefore we see , matth. . that our saviour is so farre from abrogating it , that he sheweth the spirituall extent of the mandatory power of the law , farre beyond pharisees expectation ; and thus james urgeth the authority of the law-giver . the obligation by the law is eternall and immutable , insomuch that it doth absolutely imply a contradiction , that there should be in mans nature an holinesse or righteousnesse without a law or subjection to the command of god. hence it is a dangerous opinion of some , who say , the holinesse of our natures is not commanded by the law , but of our actions , and so not originall sinne but onely actuall sinne shall be forbidden by the decalogue . . it 's good instrumentally , as used by gods spirit for good . it 's disputed by some , whether the law , and the preaching of it , is used as an instrument by the spirit of god for conversion : but that will be an entire question in it self ; only thus much at this time . the spirit of god doth use the law , to quicken up the heart of a beleever unto his duty , psal . . thou hast quickened me by thy precepts . and so psal . . the law of the lord enlightneth the simple , and by them thy servant is fore-warn'd of sinne . you will say , the word law is taken largely there for all precepts and testimonies . it 's true , but it 's not exclusive of the precepts of the morall law ; for they were the chiefest ; and indeed , the whole word of god is an organ and instrument of gods spirit for instruction , reformation , and to make a man perfect to every good work . it 's an unreasonable thing , to separate the law from the spirit of god , and then compare it with the gospel ; for , if you doe take the gospel , even that promise , christ came to save sinners , without the spirit , it worketh no more , yea , it 's a dead letter as well as the law : therefore calvin well called lex , corpus , and the spirit , anima : now , accedat anima ad corpus , let the soul be put into the body , and it 's a living reasonable man : but now , as when we say , a man discourses , a man understands , this is ratione animae , in respect of his soul , not corporis , of the body ; so when we say , a man is quickened by the law of god to obedience , this is not by reason of the law , but of the spirit of god : but of this anon . . it 's good in respect of the sanction of it : for it 's accompanied with promises , and that not only temporall , as command . . but also spirituall , command . . where god is said to pardon to many generations ; and therefore the law doth include christ secondarily and occasionally , though not primarily , as hereafter shall be shewed . it 's true , the righteousnesse of the law , and that of the gospel differ toto coelo ; we must place one in suprema parte coeli , and the other in ima parte terrae , as luther speakes to that effect : and it 's one of the hardest taskes in all divinity , to give them their bounds , and then to cleare how the apostle doth oppose them , and how not . we know it was the cursed errour of the manichees and marcionites , that the law was only carnall , and had only carnall promises ; whereas it 's evident , that the fathers had the same faith for substance as we have . it 's true , if we take law and gospel in this strict difference , as some divines doe , that all the precepts , wheresoever they are , must be under the law , and all the promises be reduced to the gospel , whether in old or new testament ; in which sense divines then say , lex jubet , & gratia juvat ; the law commands , and grace helps ; and , lex imperat , the law commands , and fides impetrat , faith obtaineth ; then the law can have no sanction by promise : but where can this be shewed in scripture ? when we speake of the sanction of the law by promise , we take it as in the administration of it by moses , which was evangelicall ; not as it was given to adam , with a promise of eternall life upon perfect obedience : for the apostle paul's propositions , to him that worketh , the reward is reckoned of debt ; and , the doers of the law are justified , were never verificable , but in the state of innocency . . in respect of the acts of it . you may call them either acts or ends , i shall , acts . and thus a law hath divers acts , . declarative , to lay down what is the will of god : . to command obedience to this will declared : . either to invite by promises , or compell by threatnings : . to condemne the transgressors : and this use the law is acknowledged by all to have against ungodly and wicked men , and some of these cannot be denyed even to the godly . i wonder much at an antinomian authour , that saith , * it cannot be a law , unlesse it also be a cursing law ; for , besides that the same authour doth acknowledge the morall law to be a rule to the beleever , ( and regula hath vim praecepti , as well as doctrinae ) what will he say to the law given to adam , who as yet was righteous and innocent , and therefore could not be cursing or condemning of him ? so the angels were under a law , else they could not have finned , yet it was not a cursing law . it 's true , if we take cursing or condemning potentially , so a law is alwayes condemning : but for actuall cursing , that is not necessary , no not to a transgressour of the law , that hath a surety in his roome . . in respect of the end of it . rom. . . christ is the end of the law. by reason of the different use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there are different conjectures ; some make it no more then extremitas , or terminus ; because the ceremoniall law ended in christ : others make it finis complementi , the fulness of the law is christ : others adde , finis intentionis , or scopi to it ; so that by these the meaning is , the law did intend christ in all its ceremonialls and moralls , that , as there was not the least ceremony , which did not lead to christ ; so not the least iota or apex in the morall law , but it did also aime at him . therefore saith calvin upon this place , habemus insignem locum , quòd lex omnibus suis partibus in christum respiciat ; imò quicquid lex docet , quicquid praecipit , quicquid promittit , christum pro scopo habet : we have a noble place , proving , that the law in all its parts did look to christ ; yea whatsoever the law teacheth , commandeth , or promiseth , it hath christ for its scope . what had it been for a jew to pray to god , if christ had not been in that prayer ? to love god , if christ had not been in that love ? yet here is as great a difference between the law and gospel , as is between direction and exhibition , between a school-master and a father : he is an unwise childe , that will make a school-master his father . whether this be a proper intention of the law , you shall have hereafter . . in respect of the adjuncts of it , which the scripture attributeth to it : and it 's observable , that even where the apostle doth most urge against the law , as if it were so farre from bettering men , that it makes them the worse ; yet there he praiseth it , calling it good and spirituall . now i see it called spirituall in a two-fold sense : . effectivè , because it did , by gods spirit , quicken to spirituall life ; even as the apostle in the opposition calls himself carnall , because the power of corruption within , did work carnall and sinfull motions in him . but i shall expound it spirituall . . formaliter , formally , because the nature and extent of it is spirituall : for it forbids the sins of the spirit , not only externall sins ; it forbids thy spirit pride , thy spirit envie : even as god is the father of spirits , so is the law , the law of spirits . hence it 's compared by james to a glasse , which will shew the least spot in the face , and will not flatter , but if thou hast wrinkles and deformities there , they will be seen ; so that there is no such way to bring pharisaicall and morall men out of love with themselves , as to set this glasse before them . . in respect of the use of it : and that to the ungodly , and to the beleever . . to the ungodly , it hath this use : . to restrain and limit sin : and , certainly , though it should not reach to renovation and changing of mens hearts , yet here is a great deale of good , that it 's an outward whip and scourge to men , whereby they are kept in honest discipline : and this made the apostle say , the law was added , because of transgressions . the people of israel , by their being in the wildernesse , having forgotten god , and being prone to idolatry , the lord he added this law , as a restraint upon them . even as you see upon mad-men , and those that are possessed with devils , we put heavie chaines and fetters , that they may doe no hurt ; so the lord laid the law upon the people of israel , to keep them in from impietie . the apostle useth a word , shut up as in a dungeon , but that is to another sense . it was chrysostomes comparison : as a great man , suspecting his wife , appoints eunuchs to look to her and keep her ; so did god , being jealous over the jewes , appoint these lawes . . to curse , and condemne : and in this respect , it poureth all its fury upon the ungodly . the law to the godly by christ , is like a serpent with a sting pulled out ; but now to the wicked , the sting of sinne is the law , and therefore the condition of that man , who is thus under it , is unspeakably miserable . the curse of it is the sore displeasure of god , and that for every breach of it ; and , if men , that have broken onely mens lawes , be yet so much afraid , that they hide themselves , and keep close , when yet no man or judge can damne them , or throw them into hell ; what cause is there to feare that law-giver , who is able to destroy soul and body ? therefore consider , thou prophane man , are not thy oaths , are not thy lusts against gods law ? you had better have all the men in the world your enemy , then the law of god. it 's a spirituall enemy ; and therefore the terrours of it are spirituall , as well as the duties . let not your lives be antinomians , no more then opinions . oh that i could confute this antinomianisme also ; such a mans life and conversation was against gods law , but now it 's not . . to beleevers it hath this use : . to excite and quicken them against all sinne and corruption : for , howsoever the scripture saith , against such there is no law , and , the law is not made to the righteous ; yet , because none of the godly are perfectly righteous , and there is none but may complain of his dull love , and his faint delight in holy things , therefore the law of god , by commanding , doth quicken him . how short is this of that which god commands ? not , that a man is to look for justification by this , or to make these in stead of a christ to him ; but for other ends . hence psal . . and psal . . and . who can deny , that they belong to the godly now , as well as heretofore ? have not beleevers now , crookednesse , hypocrisie , luke-warmnesse ? you know , not only the unruly colt , that is yet untamed ; but the horse , that is broken , hath a bit and bridle also : and so , not only the ungodly , but even the godly , whose hearts have been much broken and tamed , doe yet need a bridle , lest they should cast off the spirit of god , that would govern them , nè spiritum sessorem excutiant . and , if men should be so peremptorie , as to say , they doe not need this ; it 's not because they doe not need it , ( for they need it most ) but because they do not feele it . . to enlighten and discover unto them daily more and more heart-sinne , and soul-sinne . this use the apostle speaketh of , rom. . per totum : for , how should a man come to know the depth of originall sinne , all the sinfull motions flowing from it , but by the law ? and therefore that is observed by divines , the apostle saith , he had not knowne sinne , but by the law ; intimating thereby , that the law of nature was so obliterated and darkened , that it could not shew a man the least part of his wickednesse . seneca , who had more light then others , yet he saith , it is thy errour , to think sins were born with thee , no , they afterwards came upon thee , erras , si tecum vitia nasci putas ; supervenerunt , ingesta sunt . and so pelagius his assertion was , that , we are born as well without vice , as virtue , tam sine vitio , quàm sine virtute nascimur . and you see all popery , to this day , holds those motions of heart , not consented to , to be no sins , but necessary conditions , arising from our constitution , and such as adam had in innocency : therefore the people of god see and are humbled for that wickednesse , which others take no notice of . this will satisfie man , but not gods law. . to drive them out of all their own power and righteousnesse . and this is another good consequence : for , when they see all to come short of the law ; that the earth is not more distant from heaven , then they from that righteousnesse , this makes them to goe out of all their prayers , and all their duties , as you see paul , rom. . he consented to the law , and he delighted in it , but he could not reach to the righteousnesse of it ; and therefore crieth out , oh wretched man that i am ! how apt are the holiest to be proud and secure , as david , and peter ? even as the worms and wasps eat the sweetest apples and fruit ; but this will keep thee low . how absurd then are they , that say , the preaching of the law is to make men trust in themselves , and to adhere to their own righteousnesse ? for , there is no such way to see a mans beggery and guilt , as by shewing the strictnesse of the law : for , what makes a papist so self-confident , that his hope is partly in grace , and partly in merits , but because they hold they are able to keep the law ? god forbid , saith a papist , that we should enjoy heaven as of meere almes to us ; no , we have it by conquest : whence is all this , but because they give not the law its due ? . hereby to quicken them to an higher price and esteem of christ , and the benefits by him : so paul , in that great agony of his , striving with his corruption ( being like a living man tyed to a dead carkasse , his living faith to dead unbelief , his humility to loathsome pride ) see what a conclusion he makes , i thank god , through jesus christ . it 's true , many times the people of god , out of the sense of their sinne , are driven off from christ ; but this is not the scriptures direction : that holds out riches in christ for thy poverty , righteousnesse in christ for thy guilt , peace in christ for thy terrour . and in this consideration it is , that many times luther hath such hyperbolicall speeches about the law , and about sinne . all is spoken against a christians opposing the law to the gospel , so , as if the discovering of the one , did quite drive from the other . and this is the reason , why papists and formall christians never heartily and vehemently prize christ , taking up every crumb that falls from his table : they are christs to themselves , and self-saviours . i deny not , but the preaching of christ , and about grace , may also make us prize grace and christ ; but such is our corruption , that all is little enough . let me adde these cautions : . it 's of great consequence in what sense we use the word [ law. ] he that distinguisheth well , teacheth well . now i observe a great neglect of this in the books written about these points ; and , indeed , the reason why some can so hardly endure the word [ law ] is , because they attend to the use of the word in english ; or the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and lex , as it is defined by tully and aristotle , which understand it a strict rule only of things to be done , and that by way of meere command . but now the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth comprehend more ; for that doth not only signifie strictly what is to be done , but it denoteth largely any heavenly doctrine , whether it be promise , or precept : and hence it is , that the apostle calleth it , the law of faith ( which in some sense would be a contradiction , and in some places , where the word law is used absolutely , it 's much questioned , whether he mean the law or the gospel ) and the reason why he calls it a law of faith , is not ( as chrysostome would have it ) because hereby he would sweeten the gospel , and , for the words sake , make it more pleasing to them ; but happily , in a meere hebraisme , as signifying that in generall , which doth declare and teach the will of god. the hebrewes have a more strict word for precept , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet some say this also sometimes signifieth a promise , psal . . . there the lord commanded a blessing , i. e. promised ; so john . . his commandement , i. e. his promise , is life everlasting : so then , if we would attend to the hebrew words , it would not so trouble us , to heare that it is good . but yet the use of the word [ law ] is very generall : sometimes it signifieth any part of the old testament , john . it is said in the law , ye are gods . and that is in the psalmes : sometimes the law and the prophets are made all the books of the old testament ; sometimes the law and the psalmes are distinguished ; sometimes it is used for the ceremoniall law only , hebr. . . the law having a shadow of things to come ; sometimes it is used synecdochically , for some acts of the law only ; as galat. . against such there is no law : sometimes it is used for that whole oiconomy , and peculiar dispensation of gods worship unto the jewes ; in which sense it is said to be untill john , but grace and truth by jesus christ : sometimes it is used in the sense of the jewes , as without christ : and thus the apostle generally in the epistle to the romans and galatians . indeed , this is a dispute between papists and us , in what sense the law is taken : for , the papists would have it understood onely of the ceremoniall law . but we answer , that the beginning of the dispute , was about the observation of those legall ceremonies , as necessary to salvation : but the apostle goeth from the hypothesis to the thesis ; and sheweth , that not only those ordinances , but no other works may be put in christs roome : therefore the antinomian , before he speaks any thing against , or about the law , he must shew in what sense the apostle useth it : sometimes it is taken strictly , for the five books of moses ; yea , it is thought of many , that book of the law , so often mentioned in scripture , which was kept with so much diligence , was onely that book called deuteronomy : and commonly it is taken most strictly for the ten commandements . now , the different use of this word breeds all this obscurity , and the apostle argueth against it in one sense , and pleadeth for it in another . . the law must not be separated from the spirit of god. the law is only light to the understanding , the spirit of god must circumcise the heart to love it , and delight in it , otherwise that is true of gods law , which aristotle , . polit. cap. . said of all humane lawes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it 's not able of it self to make good and honest citizens . this is a principle alwayes to be carried along with you : for , the whole word of god is the instrument and organ of spirituall life , and the law is part of this word of god : this i proved before ; nay , should the morall law be quite abolished , yet it would not be for this end , because the spirit of god did not use it as an instrument of life ; for , we see all sides grant , that circumcision and the sacraments are argued against by the apostle , as being against our salvation , and damnable in their own use now ; yet in the old testament , those sacraments of circumcision , and the paschall lamb , were spirituall meanes of faith , as truly as baptisme , and the lords supper are . it is true , there is a difference in the degree of gods grace by them ; but not in the truth : and therefore our divines do well consute the papists , who hold those sacraments onely typicall of ours , and not to be really exhibitive of grace , as these are in the new testament . therefore , if the apostles , arguing against the morall law , would prove it no instrument of gods spirit for our good , the same would hold also in circumcision , and all those sacraments ; and therefore at least for that time they must grant it a help to christ and grace , as well as circumcision was . if you say , why then doth the apostle argue against the works of the morall law ? i answer , because the jewes rested in them without christ : and , it is the fault of our people , they turn the gospel into the law ; and we may say , whosoever seeks to be saved by his baptisme , he falls off from christ . . to doe a thing out of obedience to the law , and yet by love and delight , doe not oppose one another . about this i see a perpetuall mistake . to lead a man by the law is slavish , it 's servile , say they ; a beleever is carried by love , he needs no law : and i shall shew you , chrysostome hath some such hyperbolicall expressions upon the words following , [ the law is not put for the righteous . ] but this is very weak , to oppose the efficient cause and the rule together ; for , the spirit of god worketh the heart to love and delight in that which he commandeth : take an instance in adam ; while he stood , he did obey out of love , and yet because of the command also : so the angels are ministring spirits , and do obey the commandments of god , ( otherwise the apostate angels could not have sinned ) and yet they are under a law , though doing all things in love . we may illustrate it by moses his mother ; you know , she was hired , and commanded by pharaoh's daughter to nurse moses , which was her own childe : now she did this out of love to moses , her childe ; yet did obey pharaeh's daughters commandement upon her also : so concerning christ , there was a commandement laid upon christ , to fulfill the law for us , yet he did it out of love . it is disputed , whether christ had a command laid upon him by the father strictly so called : and howsoever the arrians , from the grant of this , did inferre christs absolute inferiority to the father ; yet our orthodox divines doe conclude it , because of the many places of scripture which prove it , act. . . john . . as my father hath commanded me , so i you . john . . ( if you keep my commandements , and abide in love , &c. ) and , indeed , if it were not a commandement , it could not be called an obedience of christ ; for , that doth relate to a command : now this i inferre hence , that , to doe a thing out of obedience to a command , because a command , doth not inferre want of love ; although i grant , that the commandement was not laid upon christ , as on us , either to direct him , or quicken him . besides , all the people of god have divers relations , upon which their obedience lyeth ; they are gods servants , and that doth imply obedientiam servi , though not obedientiam servilem , the obedience of a servant , but not servile obedience . again , a beleever may look to the reward , and yet have a spirit of love ; how much rather look to the command of god ? a godly man may have amorem mercedis , though not amorem mercenarium . if god in his covenant make a promise of reward , the eie unto that is suteable and agreeable unto the covenant , and therefore cannot be blame-worthy . and , lastly , there is no godly man , but he hath in part some unwillingness to good things ; and therefore needs the law not only to direct , but to exhort and goad forward : even , as i said , the tamed horse needeth a spur , as well as the unbroken colt . . though christ hath obeyed the law fully , yet that doth not exempt us from our obedience to it , for other ends then he did it . and , i think , that if the antinomian did fully inform himself in this thing , there were an agreement : for , we all ought to be zealous against those pharisaicall and popish practices of setting up any thing in us , though wrought by the grace of god , as the matter of our justification . but herein they do not distinguish , or well argue : the works of the law do not justifie , therefore they are needlesse , or not requisite : for ( say they ) if christ hath fully obeyed the righteousnesse of the law , and that is made ours ; therefore it is not what ours is , but what christs is . this would be a good consequence , if we were to obey the law for the same end christ did , but that is farre for us . i have heard indeed some doubt , whether the maintaining of christs active obedience imputed to us , doth not necessarily imply antinomianisme : but of that more hereafter ; onely let them lay a parallel with christs passive obedience . he satisfied the curse and threatning of the law , and thereby hath freed us from all punishment ; yet the beleevers have afflictions for other ends : so do we the works of gods law , for other ends then christ did them . a fifth caution or limitation shall be this , to distinguish between a beleever , and his personall acts : for , howsoever the law doth not curse or condemne him , in regard of his state ; yet those particular sins he commits , it condemnes them , and they are guilty of gods wrath , though this guilt doth not redound upon the person : therefore it is a very wilde comparison of * one , that a man under grace hath no more to doe with the law , then an english-man hath with the lawes of spain or turkie : for , howsoever every beleever be in a state of grace , so that his person is justified ; yet , being but in part regenerated , so farre as his sins are committed , they are threatned and condemned in him , as well as in another : for there is a simple guilt of sin , and a guilt redundant upon the person . . that the law is not therefore to be decryed , because we have no power to keep the law : for , so we have no power to obey the gospel . it is an expression an antinomian * useth , the law ( saith he ) speaketh to thee , if troubled for sin , doe this , and live ; now this is , as if a judge should bid a malefactor , if you will not be hanged , take all england , and carry it upon your shoulders into the west indies . what comfort were this ? now , doth not the gospel , when it bids a man beleeve , speak as impossible a thing to a mans power ? it 's true , god doth not give such a measure of grace as is able to fulfill the law , but we have faith enough evangelically to justifie us : but that is extraneous to this matter in hand . it followes therefore , that the law , taken most strictly , and the gospel , differ in other considerations then in this . . they doe not distinguish between that which is primarily and per se in the law , and that which is occasionally . it cannot be denied , but the decalogue requireth primarily a perfect holiness , as all lawes require exactnesse ; but yet it doth not exclude a mediatour . the law saith , doe this and live ; and it doth not say , none else shall doe this for thee : for , if so , then it had been injustice in god , to have given us a christ . i therefore much wonder at one , who , in his book , speaks thus , the law doth not only deprive us of comfort , but it will let no body else speak a word of comfort , because it is a rigid keeper : and he confirmeth it by that place , gal. . . but how short this is , appeareth , . because what the apostle calleth the law here , he called the scripture in generall before . . he speaketh it generally of all under that form of moses his regiment , so that the fathers should have no comfort by that means . use . of instruction . how dangerous an errour it is , to deny the law : for , is it good ? and , may it be used well ? then take we heed of rejecting it . what ? because it is not good for justification , is it in no sense else good ? is not gold good , because you cannot eat it , and feed on it , as you do on meat ? take the precept of the gospel ; yea , take the gospel acts , as , to beleeve : this , as it is a work , doth not justifie : ( therefore that opinion which makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , to justifie , may as well take in other acts of obedience ) but , because faith , as it is a work , doth not justifie , do you therefore reject beleeving ? a man may abuse all the ordinances of the gospel , as well as the law. the man that thinks the very outward work of baptisme , the very outward work of receiving a sacrament will justifie him , doth as much dishonour god , as a jew , that thought circumcision , or the sacrifices did justifie him . you may quickly turn all the gospel into the law in that sense ; you may as well say , what need i pray ? what need i repent ? it cannot justifie me , as to deny the law , because it cannot . use . how vain a thing it is , to advance grace and christ oppositely to the law : nay , they that destroy one , destroy also the other . who prizeth the city of refuge so much , as the malefactour that is pursued by guilt ? who desireth the brasen serpent , but he that is stung ? if christ be the end of the law , how is he contrary to it ? and , if christ and the law could be under the old testament , why not under the new ? it is true , to use the law otherwise then god hath appointed , it 's no marvell if it hurt us , if it poyson us ; as those that kept the manna otherwise then they should , it turned to wormes . but , if you use it so , as christ is the dearer , and grace the more welcome to thee , then thou dost well . the law bids thee love god with all thine heart and soul ; doth not this bid thee goe to christ ? hast thou any strength to doe it ? and what thou dost , being enabled by grace , is that perfect ? vae etiam laudabili vitae ei , &c. said austin , make therefore a right use of the law , and then thou wilt set up christ and grace in thine heart , as well as in thy mouth . now thou holdst free-grace as an opinion , it may be ; but then all within thee will acknowledge it . lecture ii. tim. . , . knowing the law is good , if a man use it lawfully . in these words you have heard , . the position , [ the law is good : ] . the supposition , if a man use it lawfully . now , this know in the generall , that this is no more derogative to the law , that it is such a good , which a man may use ill , bonum , quo aliquis malè uti potest , then god , or christ , or the gospel , or free-grace are ; for , all may turn this hony into gall : yea , an antinomian may set up his preaching of grace , as a work more eminent , and so trust to that more then christ . i doe acknowledge that of chrysostome to be very good , speaking of the love of god in christ , and raised up in admiration of it , oh ( saith he ) i am like a man digging in a deep spring : i stand here , and the water riseth up upon me ; and i stand there , and still the water riseth upon me : so it is in the love of christ and the gospel , the poore broken heart may finde unsearchable treasures there ; but yet this must not be used to the prejudice of the law neither . and take this , as a prologus galeatus to all i shall say , that , because the law may be used unlawfully , it is no more derogation , then to the gospel : wo be to the whole land , for the abuse of the gospel ; is it not the matter of death to many ? i shall shew the generall wayes of abusing the law : . that in the text , when men turn it unto unfruitfull and unprofitable disputes : and this the apostle doth here mainly intend . cui bono ? must be the question made of any dispute about the law : and therefore , if i should , in this exercise i have undertaken , handle any frivolous or unprofitable disputes , this were to use the law unlawfully ; and therefore let ministers take heed that be not true of them , which one dreamed about the school-men , that he thought them all like a man eating an hard stone , when pure manchet was by . besides , he preacheth the law unprofitably , not only that darkeneth it with obscure questions , but that doth not teach christ by it : and i see not but that ministers may be humbled , that they have pressed religious duties , but not so as to set up christ ; and hereby people have been content with duties and sacraments , though no christ in them . but , as all the vessels were to be of pure gold in the temple , so ought all our duties to be of pure and meere christ for acceptation . tertullian saith of cerinthus , legem proponit , ad excludendum evangelium , he preacheth the law , to exclude the gospel ; therefore there may be such a legall preacher , as is justly to be reproved , the apostle of the teachers in this chapter , saith they will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , teachers of the law , yet he rebuketh them , for they brought in many fables about it , as they feigned a dialogue between god and the law before the world was made , and that god made the world for the lawes sake . . when men look to carnall and worldly respects , in the handling of it . this is also to use the law unlawfully . and thus the priests and the jewes did , as thereby to make a living , and to have temporall blessings : and it is no wonder that the law may be used so , seeing the doctrine of christ is so abused . there are , as nazianzen saith well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , christ-merchants , and christ-hucksters , that hope , as judas did , for carnall ends by christ ; therefore so we are to handle law and gospel , not as thereby to make parties , or to get applause ; but of a godly love and zeale to truth . it was an honest complaint of a popish writer , we ( saith he ) handle the scripture ( tantùm ut nos pascat , & vestiat ) that we might only live , and be cloathed by it . and how doe we all fall short of paul , as , act. . where he was preaching night and day with great affections , and desired no mans gold or silver ? how well might chrysostome call him , angelus terrestris , & , cor pauli est cor christi ? . when men would quite overthrow it , or deny it . thus the marcionites and manichees of old , and others of late , though upon other grounds . now the ground of their errour , are the many places of scripture that seeme to deny the law ; and , i doe acknowledge , it is hard to get the true sense of those places without diligence : and therefore austin said well ( as to that purpose , if i mistake not ) they are not so much the simple , as the negligent , that are deceived herein : and , as chrysostome saith , a friend that is acquainted with his friend , will get out the meaning of a letter or phrase , which another could not that is a stranger : so it is here in the scripture . now , two things let such consider : . that as there are places that seem to overthrow it , so there are also many places that doe confirme it ; yea , the apostle makes objections against himself , as if he did disanull it , and then answers with an absit , as if it were an horrid thing to doe so . . that they must take the apostle in the particular sense he intends it . it is a good rule , quaelibet res eâ capienda est parte , quâ capi debet : you doe not take a sword by the edge , but the handle ; nor a vessell by the body , but the eare : and so this doctrine of the law , not in every part , but where the apostle would have you take it . . when they doe ill interpret it . and herein all popish authors are in an high degree to be reproved ; for , they limit exceedingly the spirituall meaning thereof , even as the pharisees understood it only of externall acts : and therefore our saviour , matth. . did not make new commands or counsells there ( as popish expositors dreame ) but did throw away all that earth , which the philistims had tumbled into that spring . and this was so generall a mistake , that it was a great while ere paul did understand the strictnesse of it . this discovers a world of sin in a man , which he was ignorant of before . the papists , they also use it unlawfully in that corrupt glosse , as if it might be kept so farre forth as it 's obligatory . in a great part of it , they make it commonitory , and not obligatory ; and the power of man they make to be the rule of his duty , whereas it is plaine by scripture , that that measure of grace , which god giveth any man upon earth , is not answerable to the duty commanded there . it is true , hierome said , it was blasphemy to say , god commanded any thing impossible : but in this sense impossible absolutely , so that man could never have fulfilled it . . when they doe oppose it to christ . and this was the jewes fundamentall errour , and under this notion doth the apostle argue against it in his epistles to the romans and galatians . and , howsoever they would have compounded christ and the law together , yet this composition was to make opposition . there can be no more two suns in the firmament , then two things to justifie : therefore the reconciliation of the law and christ cannot be , in matter of justification , by way of mixture ; but yet one is antecedaneous and subordinate to the other , and is no more to be opposed , then the end to the meanes . nor is it any wonder that the law , through errour , may be opposed to christ , seeing that christ may be opposed to christ ; as , in popery , christ sanctifying is opposed to christ justifying : for , when we charge them with derogating from christ , in holding our graces doe justifie ; nay ( say they ) we set him up more then you , for , we hold , he doth make us holy , that this holinesse doth justifie . thus , you see , christ in his workes is opposed to christ in his justifying . and here , by the way , you may see , that that only is the best way of advancing christ or grace , which is in a scripture way , and not what is possible for us to think , as the papists doe . . when they look for justification by it : and this is a dangerous and desperate errour ; this is that which reigneth in popery , this is that inbred canker-worm , that eateth in the hearts of all naturally . they know not a gospel-righteousnesse , and for this end they reade the law , they heare it preached onely , that they may be self-saviours : and , certainly , for this two-fold end , i may think , god suffers this antinomian errour to grow ; first , that ministers may humble themselves , they have not set forth christ and grace in all the glory of it . if bernard said , he did not love to reade tully , because he could not reade the name of christ there ; how much rather may we say , that in many sermons , in many a mans ministery , the drift and end of all his preaching is not , that christ may be advanced . and in christians , in protestants , it is a farre greater sin then in papists : for , it is well observed by peter martyr , that the apostle doth deale more mildly in the epistle to the romans , then in the epistle to the galatians ; and the reason is , because the galatians were at first well instructed in the matter of justification , but afterwards did mixe other things with christ , therefore he thunders against them . i desire to know nothing , saith paul , corinth . . but jesus christ , and him crucified . and secondly , another end may be , to have these truths beaten out more : as , the deity of christ , because of the arrians ; and , grace in predestination and conversion , by the pelagians : so , the grace of justification , because not only of papists , but antinomians . and , certainly , these things were much pressed by luther at first , as appeares in his epistle to the galatians : but , perceiving how this good doctrine was abused , he speaks in his commentary on genesis ( which was one of his last workes ) much against antinomists : but yet , because generally people are fallen into a formality of truths , it 's good to set up christ . and the poison of this opinion will be seen in these things : . it overthroweth the nature of grace . and this holdeth against the works of the gospel , as well as those of the law. take notice of this , that justification by works doth not only exclude the works of the law , but all works of the gospel , yea , and the works of grace also . hence you see , the opposition is of works , and of grace . here the apostle makes an immediate opposition , whereas the papist would say , paul hath a non sequitur ; for , datur tertium , workes of and by grace . but works doe therefore oppose grace , because the frequent acception of it in the scripture is for the favour of god without us , not any thing in us . i will not deny but that the word [ grace ] is used for the effects of it , inherent holinesse wrought in us , as in that place , grow in grace and knowledge ; but yet commonly grace is used for the favour of god. and the ignorance of the use of the word in scripture , makes them so extoll inherent holinesse , as if that were the grace which should save us . as ( saith the papist ) a bird cannot fly without wings , the fish swimme without scales , the sculler without his oare cannot get to the haven : so , without this grace , we cannot fly into heaven , and that as the meritorious cause . but this is ignorance of the word [ grace ] and so the troubles and unbelief of the godly heart , because it is not so holy as it would be , cometh from the mistake of the word [ grace . ] i shall anticipate my self in another subject , if i should tell you how comprehensive this word is , implying no merit or causality on our part for acceptance , but the clean contrary ; and therefore , for god to deal with us in grace , is more then in love : for adam , if he had continued righteous , he had been partaker of life ; this had been the gift of god , but not by the grace of god , as it is strictly taken ; for adam was not in a contrary condition to life . i will not trouble you with pareus his apprehension , that thinketh adams righteousnesse could not be called grace , therefore reproveth bellarmine for his title , de gratia primi hominis : neither will he acknowledge those habits of holinesse in christ to be called grace , because there was not a contrary disposition in his nature to it , as it is in ours . and this also cameron presseth , that , besides the indebitum which grace implyeth in every subject , there is also a demeritum of the contrary . thus then justification is of grace , because thy holinesse doth not only not deserve this , but the clean contrary . now what a cordiall may this be to the broken heart , exercised with its sinnes ? how may the sick say , there i finde health ? the poore say , there i finde riches ? and as for the papists , who say they set up grace , and they acknowledge grace ; yet first it must be set down in what sense we take grace . it is not every man that talketh of grace , doth therefore set up scripture-grace . who knoweth not that the pelagians set up grace ? they determined , that whosoever did not a knowledge grace necessary to every good act all the day long let him be an anathema : and this faire colour did deceive the eastern churches , that they did acquit him : but austine and others observed , that he did use the word grace , to decline envie , gratiae vocabulo uti ad frangendam invidiam ; even as the papists do at this time : therefore if they say , thy patience is grace , thy hope is grace , and therefore by grace thou art saved ; say , this is not the gospel-grace , the scripture-grace , by which sins are pardoned , and we saved . . it opposeth christ in his fulnesse : it makes an halfe-christ . thus the false apostles made christ void , and fell off from him . neither will this serve , to say that the apostle speakes of the ceremoniall law : for ( as we told you ) though the differences about the jewish ceremonies , were the occasion of those divisions in the primitive times , yet the apostle goeth from the hypothesis to the thesis , even to all works whatsoever , and therefore excludes abrahams and davids works from justification . now christ would be no christ if workes were our righteousnesse ; because the righteousnesse by the faith of christ is opposed to pauls own righteousnesse , and this is called the righteousnesse of god : yea , this is said to be made righteousnesse unto us , and he is called the lord our righteousnesse ; and howsoever bellarmine would understand these phrases causally , as when god is called the lord our salvation ; yet we shall shew you it cannot be so , therefore if thy works justifie thee , what needs a christ ? can thy graces be a christ ? . it destroyeth the true doctrine of justification . i shall not lanch into this ocean at this time , only consider how the scripture speaks of it , as not infusing what is perfect , but forgiving what is imperfect ; as in david , blessed is the man to whom the lord imputeth no sin . i shall not at this time dispute whether there be two parts of justification , one positive , in respect of the term to which , called imputation of christs righteousnesse ; the other negative , in respect of the term from which , not accounting sin . this later i only presse : therefore , what is it to be justified ? not to have holinesse accepted of us , but our sins remitted : justitia nostra , est indulgentia tua domine . now , what a comfortable plea is this for an humbled soul , o lord , it is not the question , what good i have , but what evil thou wilt forget : it is not to finde righteous works in me , but to passe by the unrighteousnesse in me ? what can satisfie thy soul , if this will not do ? is not this ( as i told you ) with chrysostome , to stand upon a spring rising higher and higher ? . it quite overthroweth justifying faith : for when christ and grace is overthrowne , this also must fall to the ground . there are these three main concurrent causes to our justification : the grace of god as the efficient , christ as the meritorious , and faith as the instrumentall ; and although one of these causes be more excellent then the other ( the efficient then the instrumentall ) yet all are equally necessary to that effect of justification . that faith doth instrumentally justifie , i here take it for granted . as for the antinomian , who holdeth it before faith , and thinketh the argument from infants will plainly prove it , i shall shew the contrary in its due time : onely this is enough , that an instrumentall particle is attributed to it , by faith in his bloud , and , by faith in his name , and , justified by faith . it is true , it 's never said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for faith , as if there were dignity or merit in it ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now to set up works is to oppose faith , as the apostle argueth : therefore faith , as it is a work , is to be opposed to it self , as it 's an instrument justifying . . it quite discourageth a broken-hearted sinner , taking away peace with god , the effect of justification , and glorying in tribulations . if you consider chapt. . of rom. you will finde , that peace onely comes this way , yea and to glory in tribulations ; for , ver . . being justified by faith , we have peace with god. alas , what patience , what repentance , what pains and religious duties can procure thee peace with god ? can that which would damne , save ? can that which would work woe in thee , comfort thee ? vae etiam laudabili vitae erit , saith austin , as you heard ; woe to the most worthy life that is , if it should be judged strictly by god. and then mark the object of this peace , peace with god. take a pharisee , take a morall or a formall man , he may have a great deale of peace , because of his duties and good heart ; yet , this is not a peace with god : so also for glorying in tribulations , how can this be ? if all a mans glory were for himselfe , would not every affliction rather break him , saying , this is the fruit of my sinne ? . it brings men into themselves . and this is very dangerous : a man may not only exclude christ from his soul by grosse sins , but by self-confidences ; you are they which justifie your selves . and so the jewes , they would not submit to their own righteousnesse ; see how afraid paul is to be found in his own righteousnesse . beza puts an emphasis upon this word found , implying , that justice , and the law , and so the wrath of god is pursuing and seeking after man : where is that man that offends god , and transgresseth his law ? where is that man that doth not pray , or heare as he should doe ? now ( saith paul ) i would not be found in mine own righteousnesse . and this made luther say , take heed , not only of thy sins , but also of thy good duties . now , if this were all the wine that the antinomian would drink in christs cellar , if this were all the hony that he would have in christs hive , none would contradict it : but we shall shew you the dangerous inferences they make from hence , turning that which would be a rod , into a serpent . . it overthroweth the doctrine of imputation , and reckoning righteousnesse to us : which is spoken of rom. . and in other places . i know how this point is vexed divers wayes ; but this is enough for us : if righteousnesse were in us , and properly ours , what need a righteousnesse be reckoned and imputed to us ? the papist maketh imputative , and putative , and imaginary all one . who can say , a lame man ( say they ) goeth right , because he hath other mens shooes ? who can say , a deformed thersites is a faire absalom , because of borrowed beauty ? but these are easily refuted by scripture , and we shall shew you christs righteousnesse is as really ours , as if it were inherent . they differ not in reality , but in the manner of being ours . now , here the antinomian and papist agree in the inferences they make from this doctrine ; if christs righteousnesse be ours , then there is no sin in us seen by god , then we are as righteous as christ , argueth the antinomian : and this absurdity the papists would put on us . . it keeps a man in a slavish servile way in all his duties : for , how must that man be needs tossed up and down , which hath no other ground of peace , then the works of grace ? how is the humble heart soon made proud ? how is the heavenly heart soon become earthly ? now , you may see the scripture speaking much against doubting and feares ; and , james . it is made the canker-worm , that devoureth all our duties : therefore the scripture doth name some words that doe oppose this evangelicall temper of sons ; as , be not afraid , but beleeve ; so , why doubted ye ? the word signifieth to be in bivio , that a man cannot tell which wayes to take to , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be carried up and down , as meteors in the aire . now , how can a man be bold by any thing that is his ? by faith we have confidence and boldnesse : faith is confidence , and faith works confidence ; but faith , whose object is christ , not any thing of ours : it 's made the first word also we can speak , when we are made sons , to cry , abba , father . . a man may as lawfully joyne saints or angels in his mediation with christ , as graces . why is that doctrine of making angels and saints mediators and intercessors so odious , but because it joyneth christ and others together in that great work ? dost not thou the like , when thou joynest thy love and grace with christs obedience ? the papist saith , let such and such an holy saint save me ; and thou sayest , let my holy love , let my holy repentance save me . what advantage then hast thou , if thou cryest down saints , and then makest thy self one in a popish way ? could therefore thy graces speak , they would say as the angel to john that would worship him , worship thou god , worship thou christ , put thy trust in christ ; he hath only born our sins , so as to take them away : and therefore , as grosse idolatry makes the works of god a god ; so doth more subtle idolatry make the works of christ , a christ . . it overthroweth the grace of hope . when faith is destroyed , then also hope is . this grace of hope is the great support of a christian : now , if it be placed in christ , and the promises , it is as firme as faith ; therefore saith the apostle of hope , rom. . it makes not ashamed : but , if it were an hope in our selves , how often should we be confounded ? that is good of austine , noli sperare de te , sed de deo tuo ; nam si speras de te , anima tua conturbatur ad te , quia nondum invenit unde sit secura de te : do not hope in thy self , but god ; for if so , thy soul will never finde ground for security . it 's an ignorant distinction among papists , that they may have a certainty of hope , but not of faith in matters of salvation : whereas they have both the like certainty , and differ onely thus : faith doth for the present receive the things promised , and hope keeps up the heart against all difficulties , till it come to enjoy them . now , to have such an hope as the papists define , partly coming from gods grace , and partly from our merits , partim è gratia dei , and partim à meritis nostris proveniens , must needs be destructive . . it taketh away the glory due to god in this great work of justification . if you have not meat or drink but by god , shall you have pardon of sin without him ? abraham beleeved , and gave god glory : we are apt to account beleeving no glory to god ; but could we mortifie our corruptions more and more , could we exhaust and spend our selves , yet this is no more to give glory to god , then when we beleeve . now , it is good to possesse christians with this principle , to beleeve in christ , is to give glory to christ : we naturally would think , to go far on pilgrimages , to macerate our bodies , were likelier wayes for our salvation ; but this would be mans glory more then gods glory : therefore how did that wretched monk , dying , blasphemously say , redde mihi aeternam vitam , quam debes , pay me eternall life , which thou owest ? . it maketh sin , and the first adam more and greater for condemnation , then christ for salvation . now the apostle , rom. . makes the opposition , and sheweth , that the gift is far above the transgression : therefore take thy sins in all the aggravations of them , there is not more in them to damne , then in christ to save . why should sin be an heavie sin , a great sin , and christ not also a wonderfull saving christ ? when we say , the guilt of sin is infinite , that is , onely infinite objectivè ; but now christs merits and obedience are infinite meritoriè : they have from the dignity of the person an infinite worth in them ; and therefore , as sin is exceeding sinfull , so let christ be an exceeding christ , and grace exceeding grace . . it overthroweth the true doctrine of sanctification : which declareth it to be inchoate , and imperfect ; that our faith hath much unbelief in it , our best gold much drosse , our wine much water . it is true , both the papists and the antinomian agree in this errour , that because sin is covered , therefore there can be no sin seen in the godly ; that the soul in this life is without spot and wrinkle : but they doe it upon different grounds ; whereas paul , rom. . doth abundantly destroy that principle . how blasphemous is that direction of the papists to men dying , who are to pray thus : o lord , joyn my obedience with all the suffrings of christ for me , conjunge ( domine ) obsequium meum cum omnibus quae christus passus est pro me ? and how absurd is that doctrine , si bona opera sunt magis bona , quàm mala opera mala , fortiùs merentur vitam aeternam ? . it taketh away the true doctrine of the law , as if that were possible to be kept : for , works could not justifie us , unlesse they were answerable to that righteousnesse which god commands ; but rom. . that which was impossible for the law , christ hath fulfilled in us . . it overthroweth the consideration of a man , while he is justified : for , they look upon him as godly , but the scripture as ungodly ; rom. . who justifieth the ungodly . some by [ ungodly , ] meane any prophane man , whereas it is rather one that is not perfectly godly ; for abraham is here made the ungodly person : i know , it is explained otherwise ; but , certainly this is most genuine . use . of instruction . how uncharitably and falsly many men charge it generally upon our godly ministers , that they are nothing but justitiaries , and legall preachers ? for , do not all sound and godly ministers hold forth this christ , this righteousnesse , this way of justification ? do not all our protestant authours maintain this truth , as that which discerneth us from heathens , jewes , papists , and others in the world ? may not these things be heard in our sermons daily ? use . it is not every kind of denying the law , and setting up of christ and grace , is presently antinomianisme . luther , writing upon genesis , handling that sin of adam , in eating of the forbidden fruit , speaketh of a fanatique , as he calls him , that denyed adam could sinne , because the law is not given to the righteous . now , saith bellarmine , this is an argument satis aptè deductum ex principiis lutheranorum , because they deny the law to a righteous man. here you see he chargeth antinomianisme upon luther ; but of these things more hereafter . use . to take heed of using the law for our justification . it 's an unwarranted way ; you cannot finde comfort there : therefore let christ be made the matter of your righteousnesse and comfort more then he hath been . you know , the posts that were not sprinkled with bloud , were sure to be destroyed ; and so are all those persons and duties , that have not christ upon them . christ is the propitiation , and the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used for covering , and propitiating of sinne , is genes . . used of the pitch or plaister , whereby the wood of the ark was so fastened , that no water could get in : and it doth well resemble the atonement made by christ , whereby we are so covered , that the waters of gods wrath cannot enter upon us . and do not think , to beleeve in christ , a contemptible and unlikely way ; for , it is not , because of the dignitie of faith , but by christ . you see the hyssop ( or whatsoever it was ) which did sprinkle the bloud , was a contemptible herb , yet the instrument to represent great deliverance . lecture iii. tim . . , . knowing the law is good , if a man use it lawfully . it is my intent , after the cleare proofe of justification by the grace of god , and not of works , to shew how corrupt the antinomian is in his inferences hence-from ; and , this being done , i shall shew you the necessity of holy and good works notwithstanding . but before i come to handle some of their dangerous errours in this point , let me premise something , as , . how cautelous and wary the ministers of god ought to be in this matter , so to set forth grace , as not to give just exception to the popish caviller ; and so to defend holy works , as not to give the antinomian cause of insultation . while our protestant authors were diligent in digging out that precious gold of justification by free-grace , out of the mine of the scripture ; see what canons the councell of trent made against them , as antinomian : can. . if any man shall say , the ten precepts belong nothing at all to christians , let him be accursed , decem praecepta nihil ad christianos pertinere , anathema sit . again , can. . if any man shall hold , that a justified person is not bound to the observation of the commandements , but only to believe , let him be accursed . si quis dixerit hominem justificatum non teneri ad observantiam mandatorum , sed tantùm ad credendum , anathema sit . again , can. . if any shall hold christ jesus to be given unto men , as a redeemer in whom they are to trust , but not as a law-giver , whom they are to obey , let him be accursed . si quis dixerit christum jesum datum fuisse hominibus ut redemptorem cui fidant , non autem ut legislatorem cui obediant , anathema sit . you may gather by these their canons , that we hold such opinions as , indeed , the antinomian-doth : but our writers answer , here they grossely mistake us ; and , if this were all the controversie , we should quickly agree . it is no wonder then if it be so hard to preach free-grace , and not provoke the papist ; or , on the other side , to preach good works of the law , and not offend the antinomian . . there have been dangerous assertions about good works , even by those that were no antinomians , out of a great zeale for the grace of god against papists . these indeed , for ought i can learn , did no wayes joyn with the antinomians : but in this point there is too much affinity . there were rigid lutherans called flacians , who as they did goe too far , at least in their expressions , about originall corruption ( for there are those that doe excuse them ; ) so also they went too high against good works : therefore in stead of that position , maintained by the orthodox , good works are necessary to salvation , bona opera sunt necessaria ad salutem ; they held , good works are pernicious to salvation , bona opera sunt perniciosa ad salutem . the occasion of this division was the book called , the interim , which charles the emperour would have brought into the germane churches . in that book was this passage , good works are necessary to salvation : to which melancthon and others assented ( not understanding a necessity of merit , or efficiency , but of presence ; ) but flacius illyricus and his followers would not , taking many high expressions out of luther ( even as the antinomians doe ) for their ground . hence also zanchy , because in his writings he had such passages as these , no man grown up can be saved , unlesse he give himself to good works , and walk in them : one hinckellman , a lutheran , doth endeavour , by a troop of nine arguments , to tread downe this assertion of zanchy , which he calls calviniana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a most manifest errour . now , if all this were spoken to take men off from that generall secret sin of putting confidence in the good works we doe , it were more tolerable : in which sense we applaud that of luther , take heed not only of evil works , but of good , cave non tantùm ab operibus malis , sed etiam à bonis ; and that of another man , who said , he got more good by his sins , then his graces : but these speeches must be soundly understood . we also love that of austin , all the commands are accounted as if thou hadst done them , when what is not done , is forgiven , omnia mandata tua facta deputantur , quando quicquid non fit , ignoscitur . . that is the incommodious , yea and erroneous passages in antinomian authors , were used for some reasons hereafter to be mentioned , it were the more tolerable : but that seems not to be . there is more poison then can be concocted in them . but if this were their ground of many unsavory assertions among them , meerly their want of clear judgement to expresse themselves , so that they think more orthodoxly then they write ; then they might be excused , as being in a logomachy : but with this proviso , as austine said of them that used the word fatum in a good sense , let them hold their opinion , but correct their expressions , mentem teneant , sed linguam corrigant . now , that there may be injudiciousnesse in them , as a cause in part of some of their erroneous passages , will appeare in that they frequently speake contradictions . this is a passage often , but very dangerous , that , let a man be a wicked man , even as high as enmity it self can make a man , yet while he is thus wicked , and while he is no better , his sins are pardoned , and he justified . yet now in other passages , though a man be never so wicked , yet if he come to christ , if he will take christ , his sinnes are pardoned : now what a contradiction is here , to be wicked and , while he is wicked , and , while he is no better , and yet to take christ , unlesse they hold that , to take christ , or , to come to him , be no good thing at all ? but happily more of their contradictions hereafter . their injudiciousnesse and weaknesse doth also appear , that when they have laid down such a truth as every godly author hath , they have so many words about it , and doe so commend it , as if they had found a philosophers stone , or a phenix ; as if the reader should presently cry out and say , behold a greater then solomon is here : and yet it is but that which every writer almost hath . again , their injudiciousnesse doth appeare , in that they minde only the promissory part of the scripture , and doe stand very little upon the mandatory part . there are five or six places , such as , christ came to save that which was lost , and , he hath laid on him the iniquities of us all , &c. these are over and over again : but you shall seldome or never have these places urged , make your calling and election sure . work out your salvation with feare and trembling ; whereas all scripture is given for our use . therefore , . if weaknesse were all the ground of this controversie , the danger were not so great . or , ly , if the end and aime they had , were only to put men off from glorying in themselves , to deny the concurrence of works to the act of justification . if their desire were that men should not ( as michal ) put an image in davids roome , so neither that christians should put their works in christs stead , thus farre it might be excusable : but then their books , and their aimes cannot be reconciled . or , if , ly , their maine drift was only to shew that good works follow a justified person , and that they doe not antecede ; here would be no opposition : but they deny the presence of them in time . or , ly , if the question were about preparatory works to justification and conversion ; though ( for my part ) i think there are such , with those limitations that hereafter may be given to them : this also were not so hainous . or fifthly , if the dispute were onely upon the space of time between a profane mans profanenesse , and his justification , or the quantity of his sorrow ; these things were of another debate . i do acknowledge , that the christian religion was matter of offence to the heathens , in that they taught , though a man had never been so wicked , yet , if he did receive christ , he should be pardoned ; and how soon this may be done , it is as god pleaseth : but there is an alteration of the mans nature at that time also ; and chrysostome , indeed , hath such a passage upon that scripture , the righteous shall live by faith , rom. . by faith onely a man hath remission of sins ; now ( saith he ) this is a paradox to humane reason , that he who was an adulterer , a murderer , should presently be accounted righteous , if he doe beleeve in christ : but this differs from the antinomian assertion , as much as heaven from hell . so it 's related in ecclesiasticall history of constantine the great , that when he had killed many of his kindred , yea and was counselled also to murder his own son , repenting of these hainous crimes , askt sopater the philosopher , who succeeded plotinus in teaching him , whether there could be any expiation for those sins ? the philosopher said , no : afterwards he asked the christian bishops , and they said , i , if he would beleeve in christ . this was feigned , to make our religion odious . or sixthly , if it were to shew , that there cannot be assurance before justification , or that to relye upon christ for pardon , it is not necessary i should know whether i have truly repented , or no ; this were also of another nature . therefore let us see what prejudiciall inferences they gather from this doctrine of justification . i know , the proper place of handling this will come , when we speak of that point ; but yet , to give some antidote against their errours , i will name some few : as , . denying them to be a way to heaven . thus one expresly ( sect. . on christ being a way , pag. . ) it is a received conceit among many persons , that our obedience is a way to heaven ; though it be not causa , yet it's via ad regnum : now this he labours to confute . as for the speech it self , divines have it out of bernard , where , among other encomium's of good works , calling them seeds of hope , incentives of love , signes of hidden predestination , and presages of future happinesse , spei quaedam seminaria , charitatis incentiva , occultae praedestinationis indicia , futurae felicitatis praesagia , he addeth this , the way to the kingdome , not the cause of reigning , via regni , non causa regnandi . now it 's true , that they are not a way in that sense that christ is called a way , no more then the spirituall life of a christian is life in that sense christ stileth himself life ; for , here he understands it of himself , as the causall and meritorious way : therefore there are articles added to every one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which followeth makes it cleare , no man can come to the father , but by me . object . oh , but say they , our works are our businesse and imployment , not our way . sol. i answer , when we call them a way , it 's a metaphor , and such a metaphor , that the scripture doth often delight in : thus the wayes of god are said to be perfect , deut. . that is , the works of the lord ; and thus , when it 's applyed to men , if signifieth any religion , doctrine , manners , actions , or course of life , pet. . , , . so that good works are both our way , and imployment ; for an imployment and way in this sense are all one . thus matth. . . strait is the way that leadeth to life : what is this , but the work of grace and godlinesse ? for , as for that exposition of the same author , to understand it of christ , as if he were strait , because men do account him so , and therefore would adde works to him , this is to compell scripture to go two miles with us , that would not go one ; and then , by the opposition , not wickedness , but the devil himself would be the broad way . . denying the presence of them in the person justified . and truly , this is so dangerous , that i know not how charity can excuse it : it is such a naevus , that ubera charitatis cannot tegere , cover it . for , thus saith the authour expresly , speaking of that of paul , therefore we conclude , a man is justified without the deeds of the law : here ( saith he ) the apostle doth not only exclude works from having any power operative to concurre in the laying iniquities upon christ , but excludes all manner of works men can doe , to be present and existent in persons , when god doth justifie them . and he instanceth of a generall pardon for theeves and traitors : now ( saith he ) one may take the pardon as well as another . and so speaking upon that place [ he hath received gifts for men , even for the rebellious . ] he concludes , that therefore though a man doe rebell actually from time to time , and doe practise this rebellion ; yet , though this person do thus , the hatefulnesse thereof is laid upon christ : is not this such a doctrine that must needs please an ungodly heart ? . in the denying of gaining any thing by them , even any peace of heart , or losing it by them . now this goeth contrary to scripture . thus page . ( the antinomian saith ) the businesse we are to do is this , that though there be sinnes committed , yet there is no peace broken , because the breach of peace is satisfied in christ ; there is a reparation of the damage before the damage it self be committed . and again , page . if god come to reckon with beleevers for sinne , either he must aske something of them , or not ; if not , why are they troubled ? if so , then god cannot bring a new reckoning . and in other places , if a man look to get any thing by his graces , he will have nothing but knocks . to answer these , it is true , if a man should look by any repentance or grace to have heaven and pardon , as a cause or merit , this were to be ignorant of the imperfection of all our graces , and the glorious greatnesse of those mercies : what proportion hath our faith , or godly sorrow with the everlasting favour and good pleasure of god ? but first , the scripture useth severe and sharp threatnings even unto the godly , where they neglect to repent , or goe on in sin , rom. . . if ye live after the flesh , you shall die : especially consider that place , hebr. . two last verses ; the apostle alludeth to that place , deut. . and he saith , our god ( as well as the god of the jewes , who appeared in terrour ) is a consuming fire : now then , if the scripture threatens thus to men living in sin , if they doe not , they may finde comfort . secondly , our holy duties , they have a promise of pardon , and eternall life , though not because of their worth , yet to their presence : and therefore may the godly rejoyce when they finde them in themselves . lastly , their ground is still upon that false bottome , because our sinnes are laid upon christ. what then ? they may be laid upon us in other respects , to heale us , to know how bitter a thing it is to sinne against god. god doth here , as joseph with his brethren ; he caused them to be bound , and to be put in gaoles , as if now they were to smart for their former impiety . . in denying them to be signes and testimonies of grace , or christ dwelling in us . and here , indeed , one would wonder to see how laborious an author is to prove , that no inherent graces can be signes : and he selects three instances , of universality of obedience , of sincerity , and love to the brethren ; concluding , that there are two evidences only ; one revealing , which is the spirit of god immediately ; the other receiving , and that is faith . now , in answering of this , we may shew briefly how many weak props this discourse leaneth upon : . in confounding the instrumentall evidencing with the efficient ; not holy works ( say they ) but the spirit : here he doth oppose subordinates ; subordinata non sunt opponenda , sed componenda . as if a man should say , we see not by the beames , or reflection of the sun , but the sun. certainly , every man is in darknesse , and , like hagar , seeth not a fountaine , though neare her , till her eyes be opened . thus it is in grace . . we say , that a christian , in time of darknesse and temptation , is not to go by signes and marks , but obedientially to trust in god , as david calls upon his soul often ; and the word is emphaticall , signifying such a relying or holding , as a man doth that is falling down into a pit irrecoverably . . his arguments , against sincerity , and universality of obedience , goe upon two false grounds : . that a man cannot distinguish himself from hypocrites ; which is contrary to the scriptures exhortation . . that there can be no assurance , but upon a full and compleat work of godlinesse . all which are popish arguments . . all those arguments will hold as strongly against faith ; for , are there not many beleevers for a season ? is there not a faith that indureth but for a while ? may not then a man as soon know the sincerity of his heart , as the truth of his faith ? now let us consider their grounds for this strange assertion , . because , roman . . it is said , that god justifieth the ungodly . now this hath a two-fold answer ; . that which our divines doe commonly give , that these words are not to be understood in sensu composito but diviso , and antecedenter : he that was ungodly , is , being justified , made godly also , though that godlinesse doe not justifie him . therefore they compare these passages with those of making the blinde to see , and deafe to heare ; not that they did see while they were blind , but those that were blind doe now see : and this is true and good . but i shall , secondly , answer it , with some learned men , that ungodly there is meant of such , who are so in their nature considered , having not an absolute righteousnesse , yet at the same time beleevers , even as abraham was ; and faith of the ungodly man is accounted to him for righteousnesse : so then , the subject of justification is a sinner , yet a beleever . now it 's impossible that a man should be a beleever , and his heart not purified , acts . for whole christ is the object of his faith , who is received not onely to justifie , but to sanctifie . hence rom. . where the apostle seemeth to make an exact order , he begins with prescience , ( that is approbative and complacentiall , n●● in a popish or arminian sense ) then predestination , then calling , then justification , then glorification . i will not trouble you with the dispute , in which place sanctification is meant . now the antinomian , he goeth upon that as true , which the papist would calumniate us with , that a profane ungodly man , if beleeving , shall be justified : we say , this proposition supposeth an impossibility , that faith in christ , or closing with him , can stand with those sins , because faith purifieth the heart ; by faith christ dwells in our hearts , ephes . . therefore those expressions of the antinomians are very dangerous and unsound , and doe indeed confirme the papists calumnies . another place they much stand upon is rom. . christ dyed for us while we were enemies , while we were sinners : but , . if christ dyed for us while we were enemies , why doe they say , that if a man be as great an enemy as enmity it selfe can make a man , if he be willing to take christ , and to close with christ , he shall be pardoned ? ( which , we say , is a contradiction . ) for , how can an enemy to christ , close with christ ? so that this would prove more then in some places they would seem to allow . besides , christ dyed not only to justifie , but save us : now will they hence therefore inferre , that profane men , living so , and dying so , shall be saved ? and indeed the grand principle , that christ hath purchased and obtained all graces antecedently to us , in their sense , will as necessarily inferre , that a drunkard , abiding a drunkard , shall be saved , as well as justified . but , thirdly , to answer that place , when it is said , that christ dyed , and rose again for sinners , you must know , that this is the meritorious cause of our pardon and salvation ; but , besides this cause , there are other causes instrumentall , that go to the whole work of justification : therefore some divines , as they speak of a conversion passive and active , so also of a justification active and passive ; and passive they call , when not onely the meritorious cause , but the instrument applying is also present , then the person is justified . now these speak of christs death as an universall meritorious cause , without any application of christs death unto this or that soule : therefore still you must carry this along with you , that , to that grand mercy of justification , something is requisite as the efficient , viz. the grace of god ; something as meritorious , viz. christs suffering ; something as instrumentall , viz. faith ; and one is as necessary as the other . i will but mention one place more , and that is psal . . . thou hast received gifts even for the rebellious also , that the lord god may dwell among them . here they insist much upon this , yea for the rebellious ; and saith the author , pag. . seeing god cannot dwell where iniquity is , christ received gifts for men , that the lord god might dwell among the rebellious ; and by this meanes , god can dwell with those persons that doe act the rebellion , because all the hatefulnesse of it is transacted from those persons upon the back of christ. and , saith the same author , pag. . the holy ghost doth not say , that the lord takes rebellious persons and gifts , and prepares them , and then will come and dwell with them ; but even then , while they are rebellious , without any stop , the lord christ hath received gifts for them , that the lord god may dwell among them . is not all this strange ? though the same authour presse sanctification never so much in other places , yet certainly such principles as these overthrow it . but as for this place , it will be the greatest adversary they have against them , if you consider the scope of it ; for , there the psalmist speaks of the fruit and power of christs ascension , as appeareth ephes . . whereby gifts were given to men , that so even the most rebellious might be converted , and changed by this ministery ; so that this is clean contrary : and besides , those words , with them , or among them , are not in the hebrew ; therefore some referre them to the rebellious , and make jah in the hebrew , and elohim , in the vocative case , even for the rebellious ( o lord god ) to inhabit ; as that of esay , the wolfe and the lamb shall dwell together : some referre it to gods dwelling , yet doe not understand it of his dwelling with them , but of his dwelling , i. e. fixing the arke after the enemies are subdued . but take our edition to be the best ( as it seemeth to be ) yet it must be meant of rebels changed by his spirit ; for the scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gods dwelling in men , but still converted , rom. . . ephes . . . cor. . . lecture iv. tim . . , . knowing the law is good , if a man use it lawfully . having confuted some dangerous inferences , that the antinomian makes from that precious doctrine of justification , i shall at this time answer only one question , upon what grounds are the people of god to be zealous of good workes ? for it 's very hard to repent , to love , to be patient , or fruitfull , and not to doe them for this end , to justifie us : and , howsoever theologically , and in the notion , we may make a great difference between holinesse as a way or meanes , and as a cause or merit of salvation ; yet practically the heart doth not use to distinguish so subtilely . therefore , although i intend not to handle the whole doctrine of sanctification or new obedience at this time ; yet i should leave my discourse imperfect , if i did not informe you , how good works of the law done by grace , and justification of the gospel , may stand together . first therefore take notice what we meane by good works . we take not good works strictly , for the works of charity or liberality ; nor for any externall actions of religion , which may be done where the heart is not cleansed ; much lesse for the popish good workes of supererogation : but for the graces of gods spirit in us , and the actions flowing from them : for , usually , with the papists and popish persons , good works are commonly called those superstitious and supererogant workes , which god never commanded : or , if god hath commanded them , they mean them as externall and sensible ; such as , coming to church , and , receiving of sacraments ; not internall and spirituall faith , and a contrite spirit , which are the soule of all duties : and if these be not there , the outward duties are like clothes upon a dead man , that cannot warme him , because there is no life within . therefore much is required even to the essence of a godly work , though it be not perfect in degrees : as , . it must be commanded by god. . it must be wrought in us by the spirit of god. all the unregenerate mans actions , his prayers , and services are sinnes . . it must flow from an inward principle of grace , or a supernaturall being in the soule , whereby a man is a new creature . . the end must be gods glory . that which the most refined man can doe , is but a glow-worm , not a starre : so that then onely is the work good , when , being answerable to the rule , it 's from god , and through god , and to god. . that the antinomian erreth two contrary wayes about good works : sometimes they speak very erroneously and grosly about them . thus islebius agricola , the first antinomian that was ( who afterwards joyned with others in making that wicked book , called , the interim ) and his followers , deliver these positions , that saying of peter , make your calling and election sure , is dictum inutile , an unprofitable saying , and peter did not understand christian liberty . so again , as soon as thou once beginnest to thinke , how men should live godlily and modestly , presently thou hast wandered from the gospel . and again , the law and works only belong to the court of rome . then , on the other side , they lift them up so high , that , by reason of christs righteousnesse imputed to us , they hold all our workes perfect , and so apply that place , ephes . . christs clensing his church , so , as to be without spot or wrinkle , even pure in this life . they tell us not onely of a righteousnesse or justification by imputation , but also saintship and holinesse by this obedience of christ : and hence it is , that god seeth no sin in beleevers . this is a dangerous position : and , although they have similies to illustrate , and distinctions to qualifie it ; yet , when i speak of imputed righteousnesse , there will be the proper place to shew the dangerous falshood of them . . you must , in the discourse you shall heare concerning the necessity of good works , carefully distinguish between these two propositions : good workes are necessary to beleevers , to justified persons , or to those that shall be saved ; and this , good works are necessary to justification and salvation . howsoever this later is true in some sense , yet , because the words carry as if holinesse had some effect immediately upon our justification and salvation , therefore i do wholly assent to those learned men , that think , in these two cases , we should not use such a proposition : . when we deale with adversaries , especially papists , in disputation ; for then we ought to speak exactly : therefore the fathers would not use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the virgin mary , lest they should seem to yeeld to nestorius , who denyed her to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the second case is in our sermons and exhortations to people ; for , what common hearer is there , that , upon such a speech , doth not conceive that they are so necessary , as that they immediately work our justification ? the former proposition holds them offices and duties in the persons justified ; the other , as conditions effecting justification . . these good works ought to be done , or are necessary upon these grounds : . they are the fruit and end of christs death , titus . . it 's a full place : the apostle there sheweth , that the whole fruit and benefit of christs redemption is lost by those that live not holily . there are two things in our sins : . the guilt , and that christ doth redeem us from : . the filth , and that he doth purifie from : if christ redeem thee from the guilt of thy lusts , hee will purifie thee from the noisomenesse of them . and mark a two-fold end of this purification , that we may be a peculiar people : this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hierome saith , he sought for among humane authours , and could not finde it : therefore some think the seventy feigned this , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it answers to the hebrew word segullah , and signifieth that which is precious and excellent , got also with much labour : so that this holinesse , this repentance of thine , it cost christ deare . and the other effect is , zealous of good workes . the greek fathers observe , the apostle doth not say followers , but zealous ; that doth imply great alacrity and affection . and , lest men should think we should onely preach of christ and grace ; these things speak , ( saith he ) and exhort : and calvin thinketh the last words [ let no man despise thee ] spoken to the people , because they are for the most part of delicate eares , and cannot abide plaine words of mortification . . there is some kind of analogicall relation between them and heaven , comparatively with evill works . so those places , where it 's said , if wee confesse our sins , he is not onely faithfull , but also just , to forgive us our iniquities : so tim. . . a crowne of righteousnesse , which the righteous judge , &c. these words doe not imply any condignity , or efficiency in the good things wee doe ; but an ordinability of them to eternall life : so that evill and wicked workes , they cannot be ordained to everlasting life , but these may . hence some divines say , that though godlinesse be not meritorious , nor causall of salvation , yet it may be a motive : as they instance ; if a king should give great preferment to one that should salute him in a morning , this salutation were neither meritorious , nor causall of that preferment , but a meer motive arising from the good pleasure of the king : and thus much they think that particle , for i was an hungry , doth imply . so that god , having appointed holinesse the way , and salvation the end , hence there ariseth a relation between one and the other . . there is a promise made to them . tim. . . godlinesse hath the promises ( as it is in the originall ; ) because there are many promises scattered up and down in the word of god : so that to every godly action thou doest , there is a promise of eternall life . and hereby , though god be not a debtor to thee , yet he is to himselfe , and to his owne faithfulnesse ; reddis debita , nulli debens , cryed austine : so that the godly may say , oh , lord , it was free for thee before thou hadst promised , whether thou wouldst give me heaven or no ; but now the word is out of thy mouth : not but that we deserve the contrary , onely the lord is faithfull ; therefore , saith david , i will mention thy righteousnesse , i. e. faithfulnesse , onely : and the apostle , this is a faithfull saying , and worthy of all acceptation . this made them labour , and suffer shame . if you aske , how then is not the gospel a covenant of workes ? that in brief shall be answered afterwards . . they are testimonies whereby our election is made sure . pet. . ver . . make your calling and election sure . the vulgar translator interposeth those words [ per bona opera , ] and complaineth of luther , as putting this out of the text , because it made against him , but it 's no part of scripture . now observe the emphasis of the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first they must be very diligent , and the rather ( which is spoken ex abundanti ) [ to make their calling and election sure ] what god doth in time , or what he hath decreed from eternity to us in love : [ to make sure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] estius and other papists strive for firme , and not sure ; and so indeed the word is sometimes used : but here the apostle speaketh not of what it is in it selfe , but what it is to us , and the certainty thereof . and observe the apostles motives for making our election sure ; . ye shall never faile : the word is used sometimes of grievous , and sometimes of lesser sins ; but here hee meaneth such a failing , that a man shall not recover again . . an entrance shall be abundantly ministred into heaven . it 's true , these are not testimonies without the spirit of god. . they are a condition , without which a man cannot be saved . so that although a man cannot by the presence of them gather a cause of his salvation ; yet by the absence of them he may conclude his damnation : so that it is an inexcusable speech of the antinomian , good works doe not profit us , nor bad hinder us ; thus islebius . now the scripture , how full is it to the contrary ? rom. . . if ye live after the flesh , ye shall dye . so , except yee repent , yee shall all likewise perish . such places are so frequent , that it 's a wonder an antinomian can passe them all over , and alwaies speak of those places which declare gods grace to us , but not our duty to him . without holinesse no man can see god : now , by the antinomians argument , as a man may be justified while he is wicked , and doth abide so ; so also he may be glorified and saved : for this is their principle , that , christ hath purchased justification , glory , and salvation for us , even though sinners and enemies . . they are in their owne nature a defence against sinne and corruption . if we doe but consider the nature of these graces , though imperfect , yet that will pleade for the necessity of them . eph. . , . there you have some graces a shield , and some a breast-plate : now every souldier knoweth the necessity of these in time of war. it 's true , the apostle speaks of the might of the lord , and prayer must be joyned to these ; but yet the principall doth not oppose the instrumentall . hence rom. . they are called the weapons of the light. it 's luthers observation , he doth not call the works of darknesse , the weapons of darknesse ; but good works he doth call weapons , because we ought to use good works as weapons , quia bonis operibus debemus uti tanquam armis , to resist satan : and he calls them weapons of light , because they are from god , the fountaine of light ; and because they are , according to scripture , the true light ; although drusius thinketh light is here used for victory , as jud. . . psal . . , . and so the word is used by homer : and marcellinus speaks of an ancient custome , when , at supper time , the children brought in the candles , they cryed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . they are necessary by a naturall connexion with faith , and the spirit of god : hence it 's called faith which worketh by love . the papist lorinus thinketh we speak a contradiction , because sometimes wee say , faith only justifieth ; sometimes , that unlesse our faith be working , it cannot justifie us : but here is no contradiction ; for it 's onely thus : faith , which is a living faith , doth justifie , though not as it doth live ; for faith hath two notable acts : . to apprehend and lay hold upon christ , and thus it justifieth . . to purifie and cleanse the heart , and to stirre up other graces , and thus it doth not : and thus paul and james may be reconciled ; for james brings that very passage to prove abraham was not justified by faith alone , which paul brings to prove he was ; because one intends to shew that his faith was a working faith ; and the other , that that alone did concurre to justifie : and thus in this sense some learned men say , good workes are necessary to preserve a man in the state of justification , although they doe not immediately concurre to that act : as in a man , although his shoulders and breast do not concur immediatly to the act of seeing ; yet if a mans eye and head were not knit to those parts , hee could not see : and so , though the fire doe not burne as it is light , yet it could not burn unlesse it were so ; for it supposeth then the subject would be destroyed . it 's a saying of john husse , where good workes are not without , faith cannot be within , ubi bona opera non apparent ad extra , ibi fides non est ad intra : therefore , as christ , while he remained the second person , was invisible , but when he was incarnated , then he became visible ; so must thy faith be incarnated into works , and it must become flesh as it were . . they are necessary by debt and obligation : so that god by his soveraignty might have commanded all obedience from man , though he should give him no reward of eternall life : therefore durand did well argue , that we cannot merit at gods hand , because the more good wee are enabled to doe , wee are the more beholding to god. hence it is , that we are his servants , servus non est persona , sed res : and we are more servants to god , then the meerest slave can be to man ; for , we have our being and power to work from him : and this obligation is so perpetuall and necessary , that no covenant of grace can abolish it ; for , grace doth not destroy nature , gratia non destruit naturam . . by command of god. this is the will of god , your sanctification : so that you may prove what is that good and acceptable will of god. and thus the law of god still remaineth as a rule and directory : and thus paul professed hee delighted in the law of god in his inward man ; and that place , rom. . presseth our renovation , comparing us to a sacrifice , implying we are consecrated , and set apart to him ( a dog or a swine might not be offered to god : ) and the word [ offer ] doth imply our readinesse and alacrity . he also addeth many epithets to the will of god , that so we may be moved to rejoyce in it . there is therefore no disputing or arguing against the will of god. if our saviour , matth. . saith , he shall be least in the kingdome of heaven , that breaketh the least commandement ; how much more inexcusable is the antinomian , who teacheth the abolition of all of them ? . they are necessary by way of comfort to our selves . and this opposeth many antinomian passages , who forbid us to take any peace by our holinesse . now it 's true , to take them so as to put confidence in them , to take comfort from them , as a cause , that cannot be ; for , who can look upon any thing he doth with that boldnesse ? it was a desperate speech of panigarola a papist ( as rivet relates ) who called it folly to put confidence onely in christs bloud . we know no godly man satisfieth his own heart in any thing he doth , much lesse can hee the will of god. wee cannot at the same time say , lord , forgive me , and , pay me what thou owest ; yet these good works , though imperfect , may be a great comfort unto us , as the testimony of gods eternall love to us . thus did hezekiah , kings . . hezekiah is not there a proud pharisee , but a thankfull acknowledger of what is in him : and some consider , that this temptation might fall upon hezekiah , that when he had laboured to demolish all those superstitions , and now became dangerously sick that hee had not done well ; therefore he comforts himselfe in his heart , that hee did those things with , not that he meant an absolute perfect heart , but a sincere , and comparatively perfect . hence it 's observed , the word i have walked , is in hiphil , i have made my selfe to walke ; implying the dulnesse , and sluggishnesse , and aversnesse he found in his heart to that duty : so that prayer being , as one calls it well , speculum animi , the soules glasse , you may gather what was a comfort to him . thus paul , tim. . i have fought a good fight , &c. it is true , those words , a crown of righteousnesse , the just judge , and render , doe not prove any merits in paul , as the papists plead ; but yet paul declareth this , to keep up his heart against all discouragements . we are not therefore to take comfort from them , so as to rest in them ; but so as to praise god thereby . it 's a good way , nesciendo scire , that so wee may praise god for them ; and , sciendo nescire , that so we may be humble in our selves . . they are necessary in respect of god , both in that hee is hereby pleased , and also glorified . when we say , they are necessary in respect of god , we understand it declaratively , to set forth his glory ; for , when god is said to be the end of all our actions and goodnesse , he is not finis indigentiae , an end that needs them ; but finis assimilationis , an end that perfects those things , in making them like him : now two waies they relate to god ; . god is hereby pleased ; so the apostle , hebr. . hee is well pleased : so that as leah , though blear eyed , yet , when shee was fruitfull in children , said , now my husband will love me ; so may faith say , now god will love me , when it abounds in the fruits of righteousnesse ; for , our godly actions please god , though imperfect ; onely the ground is , because our persons were first reconciled with god. secondly , they referre to god , so as to glorifie him ; as his name is blasphemed , when we walke in all wickednesse . it 's true , it 's gods grace to account of this as his glory , seeing it 's so defective . . they are necessary in regard of others . matth. . . let your light shine before men . hee doth not there encourage vain-glory , but he propounds the true end of our visible holinesse ; for godlinesse , being light , it ought not to be under a bushell . hence , both in the tabernacle and temple , the light was placed in the midst ; and it ought to extend to others , that hereby they may glorifie god in heaven : as , when we see an excellent picture , we doe not praise that so much , as the artificer who made it . wee ought so to walk , that men should glorifie god , who hath made us so heavenly , so humble , so mortified . hierome said of austin , that he did diligere christum habitantem in augustino ; so ought we to walk , that others may love christ dwelling in us . pet. . . it 's an exhortation to wives , so to walke , that their husbands may be won to the lord. thou prayest for thy husband in a carnall condition , thou wouldst have him go heare such a minister , and such sermons ; see that thy life also may convert him . the apostle by the phrase , without the word , meaneth the publique preaching ; so that the wives life may preach to him all the day : and that same phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth imply , . the great price that every mans soule is worth ; . the delight that they ought to take in converting of others , even the same that merchants doe in their trade . . holinesse and godlinesse inherent is the end of our faith and justification : and that is the meaning of our divines , who say , charity , or love of god is the end of faith , because god hath appointed this way of justification by faith , till he hath brought us into eternall glory , and there we have perfect inherent holinesse , though even then the glory and honour of all that shall be given to christ . now , indeed , it hath pleased god to take another way for our acceptation , then shall be hereafter ; not but that god might , if he had pleased , have given us such a measure of grace inherent , whereby we might have obtained eternall life , being without sin , and conformable to his will : but this way hath pleased his wisdome , that so christ and grace may be exalted , and wee for our sins debased in our selves . therefore good is that of anselme , terret me tota vita mea ; namapparet mihi aut peccatum , aut tota sterilitas : my whole life terrifieth me , for i see nothing but sin , or barrennesse . only this may make for the excellency of sanctification , that therefore is christ , and grace , and justification , and all , that at last we may be made perfectly holy . now some divines have gone further , but i cannot goe along with them : as , . those that doe give them causality and efficiencie of our justification and salvation : and , if they should use the word efficiency in a large sense , it might be true , but dangerous : but otherwise , to take efficient strictly , they cannot ; for so was the covenant of works at first . adams obedience would not have meritoriously , but efficiently procured his happinesse . hence , by the apostle , faith is not included as works are rejected , for they are rejected as efficients of our salvation ; but faith is included as the instrumentall and passive receiving of it . . some learned men have said , though good works doe not merit eternall life , for that is wholly purchased by christs death ; yet , say they , accidentall degrees of glory our godlinesse may obtaine : but that is not safe ; for , first , it 's questioned by some , whether there be such degrees at all , or no ; but grant it , yet even that must be of grace as well as others . lastly , some hold our temporall mercies to come to us by a covenant of workes , but not our spirituall : this also is hard ; for , we may have these good things either by christ , or else by the forbearance of god , who doth not take the advantage against us for our sins . i shall say no more of this , then by answering a main doubt . object . if good workes be still necessarily requisite , why then is not the covenant of grace still a covenant of works : not as at first in adam , when they were to be perfect and entire ; but by grace , pardoning the imperfection of them , in which sense the arminians affirme it ? answ . although good workes be requisite in the man justified or saved , yet it 's not a covenant of workes , but faith : and the reason is , because faith only is the instrument that receiveth justification and eternall life ; and good workes are to qualifie the subject beleeving , but not the instrument to receive the covenant : so that faith onely is the condition that doth receive the covenant , but yet that a man beleeve , is required the change of the whole man ; and that faith onely hath such a receiving nature , shall be proved hereafter ( god willing ) . use . of exhortation , to take heed , you turne not the grace of god into licentiousnesse : suspect all doctrines that teach comfort , but not duty ; labour indeed to be a spirituall anatomist , dividing between having godlinesse , and trusting in it : but take heed of separating sanctification from justification . be not a pharisee , nor yet a publican : so that i shall exhort thee at this time , not against the antinomianisme in thy judgement onely , but in thine heart also . as luther said , every man hath a pope in his belly ; so every man an antinomian . paul found his flesh rebelling against the law of god , reconcile the law and the gospel , justification and holinesse . follow holinesse as earnestly , as if thou hadst nothing to help thee but that ; and yet rely upon christs merits as fully , as if thou hadst no holinesse at all . and what though thy intent be onely to set up christ and grace , yet a corrupted opinion may soon corrupt a mans life ; as rheume , falling from the head , doth putrefie the lungs , and other vitall parts . lecture v. tim. . . knowing this , that the law is not made for a righteous man. we are at this time to demolish one of the strongest holds that the adversary hath : for , it may be supposed , that the eighth verse cannot be so much against them , as the ninth is for them : therefore austin observeth well , the apostle ( saith he ) joyning two things , as it were contrary , together , doth monere & movere , both admonish and provoke the reader to finde out the true answer to this question , how both of them can be true . we must therefore say to these places , as moses did to the two israelites fighting , why fall you out , seeing you are brethren ? austin improveth the objection thus , if the law be good , when used lawfully , and none but the righteous man can use it lawfully , how then should it not be but to him , who onely can make the true use of it ? therefore , for the better understanding of these words , let us consider , who they are that are said to know : and secondly , what is said to be knowne . the subject knowing is here in this verse in the singular number , in the verse before in the plurall : it 's therefore doubted , whether this be affirmed of the same persons or no. some expositors thinke those in the eighth , and these in the ninth , are the same , and that the apostle doth change the number from the plurall to the singular ; which is very frequent in scripture : as , galat. . . others ( as salmeron ) make a mysticall reason in the changing , because ( saith he ) there are but few that know the law is not made for the righteous , therefore he speaketh in the singular number . there is a second kind of interpreters , and they do not make this spoken of the same , but understand this word , as a qualification of him that doth rightly use the law : thus , the law is good , if a man use it lawfully ; and he useth it lawfully , that knoweth it 's not made for the righteous . which of these interpretations you take is not much materiall : onely this is good to observe , that the apostle , using these words , we know , and knowing , doth imply , what understanding all christians ought to have in the nature of the law. secondly , let us consider , what law he here speaks of . some have understood it of the ceremoniall law , because of christs death that was to be abolished , and because all the ceremonies of the law were convictions of sinnes , and hand-writings against those that used them : but this cannot be ; for circumcision was commanded to abraham a righteous man , and so to all the godly under the old testament : and the persons , who are opposed to the righteous man , are such , who transgresse the morall law. others , that do understand it of the morall law , apply it to the repetition and renovation of it by moses : for , the law being at first made to adam upon his fall , wickednesse by degrees did arise to such an height , that the law was added because of transgressions , as paul speaketh : but we may understand it of the morall law generally ; onely take notice of this , that the apostle doth not here undertake a theologicall handling of the use of the law , ( for that he doth in other places ) but he brings it in as a generall sentence to be accommodated to his particular meaning concerning the righteous man here . we must not interpret it of one absolutely righteous , but one that is so quoad conatum and desiderium ; for the people of god are called righteous , because of the righteousnesse that is in them , although they be not justified by it . the antinomian and papist doe both concurre in this errour , though upon different grounds , that our righteousness and works are perfect , and therefore do apply those places ; a people without spot or wrinkle , &c. to the people of god in this life , and that not onely in justification , but in sanctification also . as ( saith the antinomian ) in a dark dungeon , when the doore is opened , and the sun-light come in , though that be dark in it self , yet it is made all light by the sun : or , as water in a red glasse , though that be not red , yet , by reason of the glasse , it lookes all red : so though we be filthy in our selves , yet all that god seeth in us looks as christs , not onely in justification , but sanctification . this is to be confuted hereafter . thirdly , let us take notice how the antinomian explaineth this place , and what he meanes by this text. the old antinomian , islebius agricola , states the question thus : whether the law be to a righteous man as a teacher , ruler , commander , and requirer of obedience actively : or , whether the righteous man doth indeed the works of the law , but that is passivè ; the law is wrought by him , but the law doth not work on him . so then , the question is not , whether the things of the law be done , ( for they say the righteous man is active to the law , and not that to him ) but , whether , when these things are done , they are done by a godly man , admonished , instructed , and commanded by the law of god : and this they deny . as for the later antinomian , he speaketh very uncertainly , and inconsistently : sometimes he grants the law is a rule , but very hardly and seldome ; then presently kicketh all down again : for , saith he , it cannot be conceived that it should rule , but also it should reigne ; and therefore think it impossible , that one act of the law should be without the other . the damnatory power of the law is inseparable from it : can you put your conscience under the mandatory power , and yet keep it from the damnatory ? ( assertion of grace page . again , the same author , page . ) if it be true that the law cannot condemne , it is no more a law , saith luther . i say not that you have dealt as uncourteously with the law , as did that king with davids servants , who cut off their garments by the midst : but you have done worse , for even , joab-like , under friendly words , you have destroyed the life and soule of the law. you can as well take your appendices from the law , as you terme them , and yet let it remain a true law ; as you can take the brains and heart of a man , and yet leave him a man still . by this it appeareth , that if the law doth not curse a man , neither can it command a man , according to their opinion . the same author again , pag. . he dare not trust a beleever to walk without his keeper [ the law , ] as if he judged no otherwise of him then of a malefactor in newgate , who would kill and rob if his jaylor were not with him : thus they are onely kept within the compasse of the law , but are not keepers of it . yet , at another time , the same author calls it a slander , to say , that they deny the law. now , who can reconcile these contradictions ? nor is this shufling and uncertainty any new thing ; for the old and first antinomian did many times promise amendment , and yet afterwards fell to his errour again ; after that he condemned his errour , and recanted his errour in a publike auditory , and printed his revocation , yet , when luther was dead , hee relapsed into that errour : so hard a thing it is to get poison out , when it 's once swallowed downe . in the fourth place we come to lay downe those things that may cleare the meaning of the apostle : and first know , that humane authors , who yet have acknowledged the help of precepts , doe speak thus much of a righteous man , onely to shew this , that he doth that which is righteous , for love of righteousnesse , not for feare of punishment : as aquinas said of his love to god , amo , quia amo ; & amo , ut amem . thus seneca , ad legem esse bonum exiguum est : it 's a poore small thing to be good onely according to the law . and so aristotle , lib. . polit. cap. . sheweth how a righteous man would be good , though there were no law ; as they say of a magistrate , he ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a living law . thus socrates said of the civill law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and plato , polit. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not fit to command or make lawes for those that are good . these sayings are not altogether true , yet they have some kinde of truth in them . hence it was that antisthenes said , a wise man was not bound by any lawes : and demonax told a lawyer , that all their lawes would come to nothing ; for good men did not need them , and wicked men would not be the better for them . and as the heathens have said thus , so the fathers : hierome , what needs the law say to a righteous man , thou shalt not kill , to whom it 's not permitted to be angry ? yet we see david , though a righteous man , needed this precept . but especially chrysostome , even from these words , doth wonderfully hyperbolize , a righteous man needs not the law , no not teaching or admonishing ; yea , he disdaines to be warned by it , he doth not wait or stay to learn of it . as therefore a musician or grammarian , that hath these arts within him , scorns the grammar , or to go to look to the rules ; so doth a righteous man. now these are but hyperbole's ; for what godly man is there , that needs not the word as a light , that needs it not as a goad ? indeed , in heaven the godly shall not need the law ; no more shall they the gospel , or the whole word of god. . there are three interpretations which come very neere one another , and all doe well help to the clearing of the apostle . . some learned men lay an emphasis in the word [ made ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is not made to a godly man as a burden , he hath a love and a delight in it ; lex est posita , sed non imposita : he doth not say , justi non habent legem , aut sunt sine lege ; sed non imminet eis tanquam flagellum , it 's not like a whip to them . the wicked wish there were no law , and cry out as he , utinam hoc esset non peccare ! the righteous man is rather in the law , then under it . it 's true , the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the generall doth signifie no more then to lye , or be , or is ; therefore , in athenaeus , ulpianus was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of his frequent questions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where such or such a word might be found : but yet sometimes it signifieth to be laid to a thing , as to destroy it ; so matth. . . the axe is laid to the root of the tree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , posita for opposita , as we say positus obex . now this is to be understood so farre forth as he is righteous , otherwise the things of god are many times a burden to a godly man. let us not oppose then the works of the law , and the works of the spirit , grace and gospel ; for the same actions are the works of the law ratione objecti , in respect of the object ; and the works of the spirit ratione efficientis , in respect of the efficient . indeed the scripture opposeth grace and works , and faith and works , but in a clean other sense then the antinomian , in time is to be shewed . the second interpretation is of the damnatory and cursing part of the law : the law is not made to the beleever so , as he should abide under the cursing , and condemning power of it : and in this sense we are frequently denied to be under the law. it 's true , the godly are under the desert of the curse of the law , but not the actuall curse , and condemnation : nor doth it therefore follow , that there is no law , because it doth not curse ; for it 's a good rule in divinity , à remotione actûs secundi in subjecto impediti , non valet argumentum ad remotionem actûs primi ; from the removall of an act or operation , the argument doth not hold to the removing of the thing it self : as it did not follow , the fire did not burn the three worthies , therefore there was no fire ; god did hinder the act : and if that could be in naturall agents , which work naturally , how much rather in morall causes , such as the law is of condemnation , which works according to the appointment of god ? so then the law is not to curse or condemne the righteous man. the last interpretation is , that the law was not made because of righteous men , but unrighteous . had adam continued in innocency , there had not been such a solemne declaration of moses his law ; for it had been graven in their hearts : therefore , though god gave a positive law to adam , for the tryall of his obedience , and to shew his homage ; yet he did not give the morall law to him by outward prescript , though it was given to him in another sense : and so the phrase shall be like that proverb , e malis moribus bonae leges nascuntur , good lawes arise from evil manners : and certainly lawes , in the restraining and changing power of them upon the lives of men , are not for such who are already holy , but those that need to be made holy ; and so it may be like that of our saviour in a sense which some explaine it in , i come not to call the righteous , but sinners to repentance . by repentance they meane conversion , and by the righteous , not pharisees , but such as are already converted . thus tacitus annal. . usu probatum est leges egregias ex aliorum delictis gigni , &c. nam culpa quam poena , tempore prior ; emendari quam peccare posterius est ; excellent lawes are made , because of other mens delinquencies ; the fault goeth before the punishment , and sinne before the amendment . now that these interpretations , much agreeing in one , may the better be assented to , consider some parallel places of scripture : galat. . . speaking of the fruits of the spirit , against such there is no law ; the law was not made to these , to condemne them , or accuse them : so that what is said of the actions and graces of the godly , may be applyed to the godly themselves . you may take another parallel , rom. . . rulers are not a terrour to good works , but to evil : wouldst thou not be afraid of them ? doe no evil . and thus the apostle , to shew how the grace of love was wrought in the thessalonians hearts , i need not ( saith he ) write to you to love , for you have been taught of god to doe this : his very saying , i need not write , was a writing ; so that these expressions doe hold forth no more , then that the godly , so farre as they are regenerate , doe delight in the law of god , and it is not a terrour to them . and if because the godly have an ingenuous free spirit to doe what is good , he need not the law directing or regulating ; it would follow as well , he needed not the whole scripture , he needed not the gospel that calls upon him to beleeve , because faith is implanted in his heart . this rock cannot be avoided : and therefore upon this ground , because the godly are made holy in themselves , the swencfeldians did deny the whole scripture to be needfull to a man that hath the spirit : and that which the antinomian doth limit to the law , it is a killing letter , they apply to the whole scripture ; and i cannot see how they can escape this argument . hence chrysostome that spake so hyperbolically about the law , speaks as high about the scriptures themselves , we ought to have the word of god engraven in our hearts so , that there should be no need of scripture : and austin speakes of some , that had attained to such holinesse that they lived without a bible . now who doth not see what a damnable and dangerous position this would be ? that the law must needs have a directive , regulating , and informing power over a godly man , will appeare in these two particulars : . we cannot discerne the true worship of god from superstition and idolatry , but by the first and second commandement . it is true , many places in scripture speak against false worship , but to know when it is a false worship , the second commandement is a speciall director . how do the orthodox writers prove images unlawfull ? how do they prove that the setting up any part or meanes of worship which the lord hath not commanded is unlawfull , but by the second commandement ? and , certainly , the want of exact knowledge in the latitude of this commandement brought in all idolatry and superstition . and we shall shew you ( god willing , in time ) that the decalogue is not onely moses his ten commandements , but it 's christs ten commandements , and the apostles ten commandements as well as his . . another instance at this time is , in comparing the depth of the law , and the depth of our sinne together . there is a great deale more spirituall excellency and holinesse commanded in the law of god , the decalogue , then we can reach unto : therefore we are to study into it more and more : open mine eyes , that i may understand the wonderfull things of thy law ; thus david prayeth , though godly , and his eyes were in a great measure opened by the spirit of god. and as there is a depth in the law , so a depth in our originall and native sin : there is a great deale more filth in us , then we can or doe discover , psal . . who can understand his errours ? cleanse me from secret sins . therefore , there being such a world of filth in thy carnall heart , what need is there of the spirituall and holy law , to make thee see thy self thus polluted and abominable ? certainly , a godly man groweth partly by discovering that pride , that deadnesse , that filth in his soule he never thought of , or was acquainted with . the practicall use that is to be made of this scripture explained , is , to pray and labour for such a free heavenly heart , that the law of god , and all the precepts of it may not be a terrour to you , but sweetnesse and delight . oh how i love thy law ! cryeth david ; he could not expresse it . and again , my soul breaketh in the longing after thy judgements . in another place , he and job do account of them above their necessary food ; you do not hale and drag an hungry or thirsty man to his bread and water : i doe not speak this , but that it 's lawfull to eye the reward , as moses and christ did ; yea , and to fear god : for who can think that the scripture , using these motives , would stirre up in us sinfull and unlawfull affections ? but yet such ought to be the filiall and son-like affections to god and his will , that we ought to love and delight in his commandements , because they are his ; as the poore son loveth his father , though he hath no lordship or rich inheritance to give him . there is this difference between a free and violent motion : a free motion is that which is done for its own selfe sake ; a violent is that which cometh from an outward principle , the patient helping it not forward at all : let not , to pray , to beleeve , to love god , be violent motions in you . where faith worketh by love , this maketh all duties relish , thsi overcometh all difficulties . the lacedemonians , when they went to war , did sacrifice to love , because love only could make hardship , and wounds , and death it selfe easie . doe thou therefore pray , that the love of god may be shed abroad in thine heart ; and consider these two things : . how the law laid upon christ to dye , and suffer for thee , was not a burthen or terrour to him . how doth he witnesse this by crying out , with desire i have desired to drink of this cup ? think with thy self , if christ had been as unwilling to die for me , as i to pray to him , to be patient , to be holy , what had become of my soule ? if christ therefore said of that law , to be a mediatour for thee , lo , i come to doe thy will , o god , thy law is within mine heart ; how much rather ought this to be true of thee in any thing thou shalt doe for him ? thou hast not so much to part with for him , as he for thee . what is thy life and wealth to the glory of his god-head , which was laid aside for a while ? and then secondly , consider how that men love lusts for lusts sake , they love the world because of the world . now evill is not so much evill , as good is good ; sin is not so much sin , as god is god , and christ is christ . if therefore a profane man , because of his carnall heart , can love his sin , though it cost him hell , because of the sweetnesse in it ; shall not the godly heart love the things of god , because of the excellency in them ? but these things may be more enlarged in another place . lecture . vi. rom . . , . for when the gentiles which know not the law , do the things of the law by nature , these having not the law , are a law unto themselves : which shew the work of the law written in their hearts . before i handle the other places of scripture that are brought by the antinomians against the law , it is my intent , for better methods sake , and your more sound instruction , to handle the whole theology of the law of god in the severall distributions of it , and that positively , controversally , and practically ; and i shall begin first with the law of nature , that god hath imprinted in us , and consider of this two waies : . as it is a meere law ; and secondly , as it was a covenant of works made with adam : and then in time i shall speak of the morall law given moses , which is the proper subject of these controversies . the text i have read is a golden mine , and deserveth diligent digging and searching into : therefore , for the better understanding of these words , let us answer these questions : . who are meant by the gentiles here ? it is ordinarily known , that the jewes did call all those gentiles that were not jewes , by way of contempt ; as the greeks and romans called all other nations barbarians . hence sometimes in the scripture the word is applyed to wicked men , though jewes : as , psal . . why doe the heathen rage ? it may be interpreted of the pharisees resisting christ . indeed , the jewes will not confesse , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentes , is any where applyed to them : but this is very false , for genes . . abraham is there said to be the father of many nations , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentes : ) therefore they must either deny themselves to be abraham's seed , or else acknowledge this word belonging to them . but generally it signifieth those that had not the lawes of moses , nor did live by them . therefore gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to live like a gentile , is , not to observe the lawes of moses : and in this sense it is to be taken here ; for the apostles scope is to make good that great charge upon all mankinde , both jew and gentile , that naturally they are wholly in sin ; and god , being no accepter of persons , will destroy the one as well as the other . and whereas it might be thought very hard to deale thus with the gentile , because no law was delivered unto him , as unto the jew , the apostle answereth that objection in this place . but grant it be understood of such gentiles , then there is a greater question whether it be meant of the gentiles abiding so , or the gentiles converted and turned beleevers ; for , that the apostle speaks of such , most of the latine interpreters , both ancient and modern , doe affirme : and so the greek father , chrysostome , and estius , a learned papist , doe think there are so many arguments for it , that it 's certaine . i confesse , they bring many probable reasons ; but i will not trouble you with them : this seemeth a strong argument against them , because the apostle speaks of such who are without a law , and a law to themselves , which could not be true of gentiles converted : we take the apostle therefore to speak of gentiles abiding so ; but in this sense there is also a dangerous exposition and a sound one . the poysonous interpretation is of the pelagians , who understand the law written in their hearts , in the same sense as it is used , jerem. . even such a fulfilling of the law which will attaine to salvation ; and this they hold the heathens by the law and help of nature did sufficiently : but this is to overthrow the doctrine of grace and christ . therefore the sound interpretation is of the gentiles indeed , but yet to understand the law written in their hearts , onely of those relicts of naturall reason and conscience , which was in the heathens , as is to be proved anon . the d. question is easily answered , how they are said to be without a law ; to wit , without a written law , as the jewes had ; so that we may say , they had a law without a law ; a law written , but not declared . the d. question , in what sense they are said to doe the things of the law , and that by nature . to doe the things of the law is not meant universally of all the heathens , for the apostle shewed how most of them lived in the chapter before : nor secondly universally in regard of the matter contained in the law , but some externall acts , as aristides and socrates , with others . and here it 's disputed , whether a meere heathen can doe any work morally good ? but wee answer , no : for every action ought to have a supernaturall end , viz. the glory of god , which they did not aime at ; therefore we do refuse that distinction of a morall good , and theologicall , because every morall good ought to be theologicall : they may do that good matter of the law , though not well . and as for the manner how , by nature ; those interpreters that understand this text of gentiles beleevers , say , nature is not here opposed to grace , but to the law written by moses ; and therefore make it nature enabled by grace : but this is shewed to be improbable . by nature therefore we may understand that naturall light of conscience , whereby they judged and performed some externall acts , though these were done by the help of god. the next question is , how this law is said to be written in their hearts ? you must not , with austine , compare this place with that gracious promise in jeremy , of god writing his law in the hearts of his people . there is therefore a two-fold writing in the hearts of men ; the first , of knowledge and judgement , whereby they apprehend what is good and bad : the second is in the will and affections , by giving a propenfity and delight , with some measure of strength , to do this upon good grounds . this later is spoken of by the prophet in the covenant of grace , and the former is to be understood here , as will appeare , if you compare this with chap. . . the last question is , how they declare this law written in their hearts ? and that is first externally , two waies : . by making good and wholesome lawes to govern men by ; and . by their practice , at least of some of them , according to those lawes : and secondly internally , by their consciences , in the comfort or feare they had there . observat . there is a law of nature written in mens hearts . and if this be not abolished , but that a beleever is bound to follow the direction and obligation of it , how can the antinomian think that the morall law , in respect of the mandatory power of it , ceaseth ? now , because i intend a methodicall tractate of the severall kindes of gods law , you might expect i should say much about lawes in generall ; but because many have written large volumes , especially the school-men , and it cannot be denyed but that good rationall matter is delivered by them ; yet , because it would not be so pertinent to my scope , i forbeare . i will not therefore examine the etymology of the words that signifie a law ; whether lex in the latine come of legendo because it was written to be read ( though that be not alwaies necessary ; ) or of ligando , because a law binds to obedience ; or of deligendo , because it selects some precepts : nor concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , whether it come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is improbable ; or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it distributes to every one that which is right : neither the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some make to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to instruct and teach ; others of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifieth a disposition , or compiling of things together as lawes use to be . in the next place , i will not trouble you with the definition of a law , whether it be an act , or habit , or the soul it selfe : onely this is good to take notice of , against a fundamentall errour of the antinomian , about a law in generall ; for they conceive it impossible but that the damning act of a law must be where the commanding act of a law is , and this is frequently urged ( as i shewed the last time : ) therefore observe , that there are only two things goe to the essence of a law , ( i speak not of externall causes ) and that is , first , direction , secondly , obligation : . direction , therefore a law is a rule ; hence the law of god is compared to a light . and , prov. . . there is a notable expression of the law of nature , it 's a candle of the lord , searching the inwards of the belly . so it is observed , that the chaldee word for a law , is as much as light . the second essentiall constitute of a law is , obligation , for therein lyeth the essence of a sinne , that it breaketh this law , which supposeth the obligatory force of it . in the next place there are two consequents of the law which are ad bene esse , that the law may be the better obeyed ; and this indeed turneth the law into a covenant , which is another notion upon it , as afterwards is to be shewn . now as for the sanction of the law by way of a promise , that is a meere free thing ; god , by reason of that dominion which he had over man , might have commanded his obedience , and yet never have made a promise of eternall life unto him . and as for the other consequent act of the law , to curse , and punish , this is but an accidentall act , and not necessary to a law ; for it cometh in upon supposition of trangression : and therefore , as we may say of a magistrate , he was a just and compleat magistrate for his time , though he put forth no punitive justice , if there be no malefactors offending ; so it is about a law , a law is a compleat law oblieging , though it do not actually curse : as in the confirmed angels , it never had any more then obligatory , and mandatory acts upon them ; for that they were under a law is plaine , because otherwise they could not have sinned , for where there is no law , there is no transgression . if therefore the antinomian were rectified in this principle , which is very true and plain , he would quickly be satisfied : but of this more in another place . but wee come to the particulars of the doctrine , the pressing of which will serve much against the antinomian . therefore , for the better understanding of this law of nature , consider these particulars : . the nature of it in which it doth consist , and that is in those common notions and maximes , which are ingraffed in all mens hearts : and these are some of them speculative , that there is a god ; and some practicall , that good is to be imbraced , and evill to be avoided : and therefore aquinas saith well , that what principles of sciences are in things of demonstration , the same are these rules of nature in practicals : therefore we cannot give any reasons of them ; but , as the sun manifests it selfe by its owne light , so doe these . hence chrysostome observeth well , that god , forbidding murder , and other sins , giveth no reason of it , because it 's naturall : but , speaking of the seventh day , why that in particular was to be observed , he giveth a reason , because on the seventh day the lord rested , not but that the seventh day is morall , ( as some have denyed . ) but because it 's not morall naturall , onely morall positive , as the learned shew . . the difference of its being in adam and in us . this is necessary to observe ; for it was perfectly implanted in adams heart , but we have onely some fragments , and a meere shadow of it left in us . the whole law of nature , as it was perfectly instructing us the will of god , was then communicated to him : and howsoever god , for good reasons hereafter to be mentioned , did give , besides that law of nature , a positive law to try his obedience ; yet the other cannot be denyed to be in him , seeing he was made after gods image , in righteousnesse , and holinesse , and otherwise adam had been destitute of the light of reason , and without a conscience . therefore it 's a most impudent thing in socinus , to deny that adam had any such law or precept , and that hee could not lye , or commit any other sin though hee would ; for , it may not be doubted , but that if adam had told a lye , or the like , it had been a sin , as well as to eate of the forbidden fruit . . the naturall impression of it in us . we have it by nature ; it 's not a superadded work of god to put this into us . this assertion is much opposed by flaccus illyricus , who , out of his vehement desire to aggravate originall sin in us , and to shew how destitute we are of the image of god , doth labour to shew , that those common notions and dictates of conscience are infused de novo into us , and that wee have none of these by nature in us . and a godly man , in his book of temptations , holdeth the same opinion . illyricus indeed hath many probable arguments for his opinion , but he goeth upon a false supposition , that the apostle his scope is , to compare a gentile supposed onely to doe the law , and not asserted to doe it , before a jew who was an hearer of the law , but not a doer of it : therefore , to debase the jew , he saith , the apostle speaketh conditionally , to this purpose , if an heathen should keep the law , though he be not circumcised , yet he would be preferred before you ; not ( saith he ) that the apostle meaneth assertively and positively that any such doe : and therefore presseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a particle of the subjunctive mood , and is equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if the gentiles , &c. but his supposition is false ; for the apostle's scope is , to shew that the gentile hath no excuse if god condemne him , because hee hath a law in himselfe : as appeareth , verse . as for the other consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though erasmus render it [ cum fecerint ; ] yet that particle is applied to the indicative mood , as well as the subjunctive . it cannot therefore be true , which hee saith , that the apostle speaketh such great things of men by nature , that if they were true , it would necessarily justifie all pelagianisme . i shall not speak of his many arguments against naturall principles and knowledge of a god ; for he doth in effect at last yeeld to it . . the extent of it . and here it 's very hard to measure out the bounds of the law of nature ; for , some have judged that to be condemned by the law of nature , which others have thought the law of nature approveth : so true is that of tertullian , legem naturae opiniones suas vocant , they call their opinions the law of nature . there are foure waies of bounding this law . . some make it those generall things , wherein man and beast agree ; as , defence of it self , and desire of life : but by this meanes , that of naturall honesty and righteousnesse would be excluded ; for , a beast is not capable of any sin , or obligation by a law . and howsoever that be much disputed upon , why god would have the beast killed that killed a man ; yet , to omit the thoughts of many about it , that was not because a beast could be tyed by a law : but god , to shew the horridnesse of the fact , would have the very instrument punished . . some bound it by the custome of nations , that is , jus gentium ; but that is so diversified , that a sin with some was a vertue with others . . some doe bind it by reason in every man : but this is very uncertaine , and one mans reason is contrary to anothers , and one mans conscience is larger then anothers ; even as it is with measures in divers countries , though they have the same name , as a bushell , &c. yet they are different in quantity , one is larger then another . lastly , others bound it by the will of god , declared and manifested first to noah in seven precepts , and afterwards to moses in the ten commandements : but these extend the law of nature not onely to first principles , but conclusions also deduced from thence . . the obligation of it , when the law of nature doth bind : and that is from god the authour of it , god onely is under no law . every beleever , though justified by christ , is under the morall law of moses , as also the law of nature : but now this law of nature doth not so properly bind , as it's mans reason or conscience , as that it is the vicegerent of god , or a command from him : and thus cain by the law of nature found a tye upon him not to sin , and guilt because he did sin in murdering his brother , although there was no morall law as yet given . it is true , indeed , our divines doe well reprove the papists , for calling all that time from adam to moses , a state , or law of nature : and this the papists doe , that therefore to offer sacrifice unto god may be proved from the law of nature ; whereas those sacrifices , being done in faith , had the word of god , otherwise we were bound still to offer lambs or kids to god , which they deny . . the perpetuity of this obligation . this law can never be abrogated . and herein we may demand of the antinomian , whether the law of nature doe bind a beleever , or no ? whether he be bound to obey the dictates of his naturall conscience ? suppose a beleever hath his naturall conscience dictating to him , this sin he may not doe ; is he not obliged hereunto not onely from the matter ( for that he grants , ) but as it is a law and command of god implanted in his soule ? i know there is a difference between the law of nature , and the ten commandements , as may be shewed hereafter ; but yet they agree in this , that they are a rule immutable , and of perpetuall obligation . therefore think not , that because he dyed to free you from the curse of the law , that therefore you are freed from the obedience unto the law naturall , or delivered by moses . to deny this , is to deny that a beleever is bound to obey the sure dictates of a naturall conscience . i know we are not alwayes bound to follow what conscience suggests , for that is obscured and darkened ; but i speak of those dictates which are naturally known . other particulars , as , the insufficiency of it to direct in worship , as also , to save men , i do put off , and make application of what hath been delivered . use . of instruction , against the antinomian , who must needs overthrow the directive and obligative force of the law of nature , as well as that of moses ; doth not even nature teach you ( saith the apostle ? ) now if a man may not care for moses teaching , need he care for nature teaching ? it is true ( i told you ) sometimes they grant the law to be a rule , but then afterwards they speak such things as are absolutely inconsistent with it . there were some ( as wendelinus reports ) swencfeldians , that held a man was never truly mortified , till he had put out all sense of conscience for sinne ; if his conscience troubled him , that was his imperfection , he was not mortified enough . i should doe the antinomians wrong , if i should say , they deliver such things in their books ; but let them consider , whether some of their positions will not carry them neere such a dangerous rock : for , if the law have nothing to doe with me in respect of the mandatory part of it , then if i be troubled for the breach of it , it is my weaknesse , because i am not enough in christ . use . of reproofe , to those who live against this law. sins that are against the law of nature do most terrifie . how many live in such sins that the law of nature condemneth ? doth not nature condemne lying , couzening in your trades , lusts , and uncleannesse ? how many trades-men are there that need not a paul ? even tully in his book of offices will condemne their lying , sophisticate wares , and unlawfull gain . it 's much how farre they saw this way . sinnes against naturall conscience are called crying sinnes ; and , though men have repented of them , yet how long is it ere faith can still their cry ? have not many heathens been faithfull and just in their dealings ? it 's true , that man hath not godlinesse , who hath only naturall honesty ; therefore there are many spirituall sinnes that he never humbleth himself for : as paul saith , he knew not the motions of his heart to be sinne . hence men are to be exhorted to get further light , and more tendernesse then a naturall conscience can ever attain unto . neverthelesse , if men so live , as if they had not this law in their hearts , they are the more inexcusable : are there not men who call themselves christians , that yet the very heathens will condemne at that great day ? use . why it is so hard to beleeve in the lord christ ; because here is nothing of nature in it , it 's all supernaturall . the papists say , we make an easie way to heaven ; for , let a man be never so great a sinner , yet if he doe but beleeve , all is well . now the people of god , sensible of their sin , find nothing harder for , it 's in the law of nature they should not lye , or steale , but that they should beleeve in christ for pardon , when labouring under their offences , here nature doth not help at all . i acknowledge it 's a dispute among divines , whether in that law implanted in adams heart , there was not also a power to beleeve in christ , when revealed ? but of that hereafter ; but the orthodox deny , that he had explicite justifying faith , for that was repugnant to the condition he was in . but the thing i intend is , to shew how supernaturall and hidden the way of beleeving is . no marvell therefore if it be made such a peculiar work of the spirit , to convince of this sinne . lecture vii . rom . . . for when the gentiles , which have not the law , doe by nature the things of the law , &c. the doctrine already gathered from these words is , that , the gentiles have a law of nature written in their hearts : which law doth consist partly in light and knowledge of speculative principles ; and partly in practice and obedience to practicall principles . so then from hence we may consider , first , of the light of nature , and then secondly , of the power of nature ; and from both these we may have profitable matter , and also may confute some dangerous errours , which have poisoned too many . i shall begin therefore with the light of nature , or reason , and shall endeavour to shew the necessity of it , and yet the insufficiency of it : it is not such a starre that can lead us to christ . in the first place take notice , that this light of nature may be considered in a three-fold respect : first , as it 's a relict or remnant of the image of god : for , howsoever the image of god did primarily consist in righteousness and true holinesse ; yet secondarily it did also comprehend the powers and faculties of the reasonable soule in the acts thereof : and this later part abideth . it is true , this light of nature , comparatively to that of faith , is but as a glow-worme to the sun ; yet some light and irradiation it hath . god , when he made man , had so excellently wrought his owne image in him , that man could not fall , unlesse that were also destroyed ; as they write of phidias , who made alexanders statue , yet had wrought his own picture so artificially in it , that none could break alexanders statue , but he must also spoile phidias his image , who was the maker of it : and thus it is in adams fall , yet there remaineth some light still , which the apostle calleth ( rom. . ) truth ; he vouchsafeth that name to it , they detain the truth in unrighteousnesse . now this moon-light or glimmering of nature is of a three-fold use : . for societies and publike common-wealths , whereby they have made wholsome lawes . it 's wonderfull to consider , how excellent the heathens have been therein . thus chrysostome , speaking how the most excellent men need the counsell of others , instanceth in jethro's advice to moses , about choosing assistant officers : that great man moses ( saith he ) who was so potent in words and workes , who was the friend of god , which commanded the creatures , was helped incounsell by jethro his father-in-law , an obscure man , and a barbarian : although , to speak the truth , jethro , when he gave this counsell , was not so , but had the knowledge of the true god. . this light of nature serveth for the instigation and provocation of men to many good actions and duties towards god and man. hence still observe that phrase , they detain : reason and naturall light is bound , as a prisoner , by the chaines of lusts and sinfull affections ; which thing aristotle doth fully set forth in his incontinent person , whom he describeth to have a right opinion in the generall about that which is good ; yet , being too much affected to some particular pleasure or profit , by that meanes the better part is over-born : and therefore aristotle saith , the better part of the minde did provoke to better things . this agreeth with that of paul. and as they bound captivated practicall truths towards man , so they also imprisoned them about god. plato had the knowledge of one god , yet he dared not to communicate it to the vulgar : therefore ( saith he ) opificem universorum neque invenire facile , neque inventum in vulgus promulgare tutum : it was not easie to finde out the maker of the world , nor yet safe to make known to the people him , when he was found out . here for feare of the people , he detained this truth . and austin hath a most excellent chapter , cap. . lib. . de civit. to shew how seneca kept the truth in unrighteousnesse : he speaks of a book seneca wrote ( which now is lost ) against superstitions , where he doth most freely and boldly write against the practices of their worship ; but , saith austin , he had liberty in his writing , but not in his life , libertas affuit scribenti , non viventi . i will name some passages , because they are applicable to popish idolatry , as well as paganish . they dedicate their gods in most base materialls , and call them gods , which if taking life , they should meet us on a sudden , we should judge them monsters . they doe things so unseemly grave men , so unworthy free-men , so unlike wise sound men , that no man would doubt but that they were mad , if there were but few of them , whereas now the multitude of those that are thus mad is a patronage to them ; immortales deos in materia vilissima & immobili dedicant — numina vocant , quae si spiritu accepto subitò occurrerent , monstra haberentur — faciunt tam indecor a honestis , tam indigna liberis , tam dissimillima sanis , ut nemo fuerit dubitaturus furere eos , si cum paucioribus furerent ; nunc sanitatis patrocinium est insanientium turba . but seneca , when he had spoken thus , and much more , in the scorn of those gods , what doth he resolve upon that his wise man shall doe in those times ? let him not religiously account of them in his minde , but feigne them in his outward acts , in animi religione non habeat , sed in actibus fingat . and again , all which things a wise man will observe , as commanded by law , not as acceptable to god , quae omnia sapiens ser vabit tanquam legibus jussa , non diis grata . and further , istam ignobilem deorum turbam , quam longo aevo longa superstitio congessit , sic adorabimus , ut meminerimus cultum ejus ad morem magis pertinere quam rem . some say , seneca was coetaneous with paul , and that he had paul's epistles ; might he not ( if so ) see himself described in this phrase , detaining the truth in unrighteousnesse ? but how well doth austin in the same place stigmatize him ? he worshipped , what he reproved ; did , what he argued against ; adored , what he blamed ; colebat , quod reprehendebat ; agebat , quod arguebat ; quod culpabat , adorabat . and are there not many such popish spirits , that know their superstitions and falshoods , yet , because of long custome , will not leave them ? what else was the meaning of domitianus calderinus , when , speaking of going to masse , he said , eamus ad communem errorem ? and so it was a speech of a disputing sophister , sic dico quando sum in scholis , sed , penes nos sit , aliter sentio . you see then by this , that naturall truth would encline to better actions , but it is suppressed . when i say , naturall light enclineth the heart to good , it is to be understood by way of object meerly , shewing what is to be desired , not that we have any strength naturally to what is good . if you aske why truth , apprehended by naturall light , should be lesse efficacious to alter and new-mould the heart and life , then truth received by faith ( for in the scripture we reade of wonderfull conversions ; and the heathens have but one story that they much boast of , of one palemon ( if i mistake not ) who was a great drunkard , and came to deride socrates , while he was reading his discourse to his scholars , but was so changed by that lecture , that he left off his drunkennesse : this alteration was only in the skin , and not in the vitalls . what then should be the difference ? ) i answer , not that one truth in it selfe is stronger then another , but the difference is in medio , or instrumento , the instrument to receive this truth . when nature receives a truth , it 's but with a dimme eye , and a palsie-hand ; but when we receive it by faith , that is accompanyed with the power and might of the holy ghost . the influence of truth by naturall light , is like that of the moon , waterish and weak , never able to ripen any thing ; but that of faith is like the influence of the sun , that doth heat , and soon bring to maturity . . the last use of this naturall light is , to make men inexcusable ; for , seeing they did not glorifie god according to their knowledge , for that they are justly condemned . this indeed is not the onely use of the light of nature , as some say ; but it is a main one , rom. . . not that this is the end of god , in putting these principles into us , but it falleth out by our sinfulness . but how are they inexcusable , if they could not glorifie god by nature , as they ought ? some answer , the apostle speaks of excuse in regard of knowledge : but if you understand it of power , it is true ; for by our fault we are unable , and none went so farre as naturally they were able . and thus nature is considered in the first place . secondly , you may consider it as corrupted and obscured by sin : and in this sense it 's no help , but a desperate enemy to what is good : and the more reason this way , the more opposition to god : and thus it fell out with all the great naturall luminists ; they became vain in their reasonings , the more they enquired and searched , the further off they were from what is true , cor. . . the naturall man perceiveth not the things of god : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not a man carnall and grosse in sinne , but a souly man , one that doth excolere animam , such as tully and aristotle . now the wiser these men were , the vainer they were . chrysostome's comparison doth well agree with them : as if ( saith he ) a king should give much money to a servant that by it he should make his family more glorious , and he goeth presently and spends all his money upon whores and bawds . thus did the heathens : as austin wrote to a man of great parts , ornari abs te diabolus quaerit , the divell seeks to be adorned by thee . hence egypt , that is accounted the mother of sciences , and moses in regard of knowledge is preferred before the egyptians ; yet that was the seat also of idolaters : and so the astronomers , who lifted up themselves above others in their knowledge of heavenly things , brought in those monsters into heaven , and attributed worship to them , and in their worship of their gods they added many feasts and sports . thus they invented an happinesse , which austin calleth scyllaeum bonum , consisting of humane and brutish parts . if you aske how this naturall light cometh to be thus obscured ; i answer , three waies : . by ill education . this is like the first concoction , or the first settling of the limbs of a man. secondly , by long custome and degeneration . hence some nations have by their publike lawes allowed grosse sins lawfull ; as some nations have allowed robberies , some incest , some that all old men should be thrown down headlong a steep hill . thirdly , by the just judgement of god ; therefore three times in rom. . god is said to give them up to sin . thirdly , you may speak of nature as informed , and enlightened by gods word : and while it 's thus , you need not cast this hagar out of doores . let scripture and the word of god lay the foundation stone , and then reason may build upon it . it is stella his comparison : it is with faith and reason , as with the mould that is at the root of the barren and fruitlesse tree ; take the mould out , and throw in muck or other compost , and then put the mould in , it will much help the tree , which hindered it before . thus , lay aside reason at first , and then receive truths by faith ; and afterwards improve them by reason , and it will excellently help . divine truths are not founded upon reason , but scripture ; yet reason may bear them up : as you see the elme or wall bear up the vine , but the elme or wall doth not bring forth the fruit ; onely the vine doth that . as long therefore as the light of nature is not the rule , but ruled and squared by gods word , so long it cannot deceive us . the second grand consideration is , that the light of nature is necessary in religious and morall things , though it be not sufficient . we speak of the light of nature in the first consideration , as it is the residue of the glorious image of god put into us ( for of the later , as it is informed by scripture , it is no question . ) now this is absolutely necessary two wayes : . as a passive qualification of the subject for faith ; for , there cannot be faith in a stone , or in a beast , no more then there can be sin in them : therefore reason , or the light of nature , makes man in a passive capacity fit for grace ; although he hath no active ability for it : and , when he is compared to a stone , it is not in the former sense , but the later . and secondly , it 's necessary by way of an instrument ; for we cannot beleeve , unlesse we understand whether knowledge be an act ingredient into the essence of faith , or whether it be prerequisite : all hold there must be an act of the understanding , one way or other , going to beleeve . hence knowledge is put for faith , and hebr. . by faith we understand . thus it is necessary as an instrument . . there is nothing true in divinity that doth crosse the truth of nature , as it 's the remnant of gods image . this indeed is hard to cleere in many points of divinity ; as in the doctrine of the trinity , and the doctrine of christs incarnation , which seemeth paradoxall to reason ; of whom tertullian , lib. . de carne christi , cap. . thus , natus est dei filius , non pudet , quia pudendum est ; mortuus est dei filius , prorsus credibile est , quia ineptum ; sepultus resurrexit , certum est , quia impossibile . yet , seeing the apostle calls the naturall knowledge of a man truth , and all truth is from god , which wayes soever it come , there can therefore be no contradiction between it . and hereupon our divines doe , when they have confuted the popish doctrine of transubstantiation by scripture , shew also , that for a body to be in two places , is against the principles of nature . they indeed call for faith in this point : and lapide , upon these words , hoc est corpus meum , saith , if christ should aske me at the day of judgement , why did you beleeve the bread to be the body of christ ? i will answer , this text , if i be deceived , these words have deceived me . but we must compare place with place , and scripture with scripture . as for the doctrine of the trinity , though it be above reason , and we cannot look into that mysterie , no more then an owle can into the sun beames , yet it is not against it . . the same object may be known by the light of nature , and by the light of faith. this may easily be understood : i may know there is a god by the light of nature ; and i may beleeve it , because the scripture saith so : so hebr. . i may by faith understand the word was made , and by arguments know it was made ; and this is called faith , by james . the divels beleeve , that is , they have an evident intuitive knowledge of god , and feel it by experience ; not that they have faith , for that is a supernaturall gift wrought by god , and hath accompanying it pia affectio , to him that speaketh , as the first truth . faith therefore , and the light of nature go to the knowledge of the same thing different waies : faith doth , because of the testimony and divine revelation of god ; the light of nature doth , because of arguments in the thing it self by discourse . and faith is not a dianoeticall or discursive act of the understanding , but it 's simple and apprehensive . . though reason and the light of nature be necessary , yet it is not a judge in matters of faith . the lutheran seemeth to depresse reason too much , and the socinian exalteth it too high : they make it not onely an instrument , but a judge ; and thereupon they reject the greatest mysteries of religion . i know some have endeavoured to shew , that religio est summa ratio ; and there are excellent men that have proved the truth of the christian religion by reason : and certainly , if we can by reason prove there is any religion at all , we may by the same reason prove that the christian religion is the true one . but who doth not see how uncertaine reason is in comparison of faith ? i doe not therefore like that assertion of one , who affects to be a great rationalist ( it is chillingworth ) that saith , we therefore receive the scriptures to be the word of god , because we have the greatest reason that this is the word of god. but we must not confound the instrument and the judge : holy truths , they are scripture truths , though hammered out by reason . as the smith that takes golden plate , and beates it into what shape he pleaseth , his hammer doth not make it gold , but only gold of such a shape : and thus also reason doth not make a truth divine , onely holds it forth , and declareth it in such a way . . it 's altogether insufficient to prescribe or set down any worship of god. hence god doth so often forbid us to walk after our own imaginations , and to doe that which we shall choose . the apostle calleth it will-worship , when a mans will is the meere cause of it . now , it 's true , men are more apt to admire this , as we see in the pharisees and papists ; they dote upon their traditions more then gods institutions . hence raymundus , a papist , speaking of the masse , it is ( saith he ) as full of mysteries , as the sea is full of drops of water , as the heaven hath angels , as the firmament hath starres , and the earth little crummes of sand . but what saith our saviour , luk. . that which is highly esteemed before men , is abomination before god ? that word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is applyed to idols and false-worship . it 's true indeed , even in worship , light of nature and prudence is instrumentally required to order the institutions of god ; but as reason may not make a new article of faith , so neither a new part of worship . now natures insufficiency is described in these three reasonings : . to have all the worship of god sensible and pleasing to the eye . it was well called by parisiensis , a madnesse in some , who doubted not to say , the church was better ruled by the inventions of men then by the scriptures . the people of israel would have sensible gods , that they might see them : and certainly men doe as much delight in sensible pompous worship , as children do in gay babies ; therefore the prophet speaketh of their goodly images . but all this ariseth , because they are ignorant of spirituall worship , and cannot tell how to make spirituall advantage from god. it was well said by one , that a superstitious man is gods flutterer , and not his friend ; he is more officious then needs : and where a man is busie ubi non oportet , ( said tertullian ) he is negligent ubi oportet . such carnall sensible worshippers are well compared to those that , because they have no children , delight in birds and dogs ; so because they have no true graces of the spirit of god , they delight in these imitations . . to appoint mediatours between us and god. this was the great argument of the heathens ; they thought themselves unworthy , and therefore appointed others to mediate between them and god ; which argument of the heathens , some of the fathers wrote against . but , doe not the papists the same thing ? doe not they tell us , petitioners at the court doe not addresse themselves immediately to the prince , but get favourites to speak for them ; so must we to god ? and therefore salmeron doth give some reasons why it 's more piety and religion to pray to god and saints together , then to god alone . but is not this to forget christ our head , who is made neerer to us then angels are ? and , indeed , angels are reconciled to us by christ . if therefore we follow the light of nature thus , we shall fall into the ditch at last ; and superstition is never more dangerous , then when it 's coloured over with the specious colours of arguments . . to doe all by way of compensation , and satisfaction to god. upon this ground were all the sacrifices of the heathens . and is not all this with popery ? doe they not make all penall things compensative ? if they pray , that is meritorious ; if they fast , that is satisfactory . hence ariseth that seeming not to spare the flesh , col. . ult . and the apostle saith , it hath a shew of wisdome . but the more like any actions are to worship and wisdome , and are not so , the more loathsome they are : as in an ape , that which makes an ape so much deformed and loathsome , is because it is so like a man , and is not a man. use . of instruction . what hath made the idolatry of the church of rome so like paganish and ethnicall idolatry ? even because they followed their light , the light of nature and reason . look over all their paganish gods , and they have answerable saints . as the heathens had their ceres , and bacchus , and aesculapius ; insomuch that varro said , discendum fuisset quâ de causâ quisque deorum avocandus esset , nè à libero aqua , à lympho vinum optaretur : so here , they have their st. martin for the vineyard , christopher for suddaine death , nicholas for mariners , &c. and this was done at first , they say , to gain the heathens ; but the contrary fell out . let us then follow the light of nature no further then we ought ; let her be an hand-maid , not a mistresse . and then we must take heed of going against her where she doth truly direct . are there not many , not only unchristian , but also unnaturall actions ? let us remember that . lecture viii . rom . . . for the gentiles , &c. you have heard of two things considerable in the law of nature ; the knowledge or light of it , and the power or ability of it . we shall ( god willing ) at this time prosecute the doctrine of the former part , and the taske we have at this time is to answer some questions about the light of nature : for , as there are some who depresse it too much ; so there are others advance it too high . the philosophers called the christians credentes , by way of reproach , because they did not argue by reason , but receive upon trust : and there are some , who doe not indeed , with abilardus , make faith [ aestimatio ] a fancy , yet they make it ratio . let us see therefore what this light can doe , by way of answer to some questions onely ; not to answer all . the first question , whether a man can by the light of nature , and by the consideration of the creatures , come to know there is a god ? this is denyed by socinians and others . indeed bellarmine chargeth tenets to this effect upon calvin , but that which the protestant authours hold , is , that he may indeed have a knowledge that there is a god , but what this god is , whether he be one , and what his attributes are , they cannot so reach to . nihil deo notius , nihil ignotius : otherwise , they say , there is no naturall atheist in opinion , though many in affections , desiring there were no god. as tully argueth , let us take heed , how we bring this opinion into the world , that there is a god , lest hereby we bring a great slavery and feare upon our selves . are there not many polititians have too much of this poison in their hearts ? but of this more anon . onely that there is such a knowledge naturall , appeareth by some places : as first , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be knowne of god : for there are some things , that by nature could never be known , as the trinity and incarnation of christ . now this knowledge is by the book of the creatures . this whole universe may be called the lay-mens book ; rebus pro speculo utamur , we may see the power and wisdome of god in them . tully hath a good comparison : as a man that seeth and readeth a book , and observeth how every letter is put together to make an harmonious sense , must needs gather , that all those letters did not fall together by chance , but that there was a wise authour in the composing of them : so it 's in the world , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , none can think such a sweet compagination of all the parts of it should come together meerly accidentally . it 's said to be the speech of one antony , much spoken of in ecclesiasticall story , that he called the world a great volume , and the heaven , and water , and earth were the pages and leaves ; the starres and living creatures were the letters in those pages : and how glorious a letter is the sun , when eudoxus said , he was made onely to behold it ? the wayes and arguments by which naturalists have proved this , have not been by demonstrations à priori , for that is impossible ; but by the effects . as a man that cannot see the sun in it self , it is so dazeling , doth look upon it in a bason of water : thus we who cannot know god in himself , know him in the creatures . the second proof is from psal . . compared with rom. . where the psalmist makes the creatures so many tongues speaking a god , yea the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eructat doth signifie the plenty and serenity , as also the fluid eloquence of the heavens ; and this is quoted by the apostle . and here two doubts are by the way to be removed : first , whether that of bellarmine and others be true , that the text is here corrupt : and , whether the psalmists meaning be not perverted . for the first ; in the hebrew it's there line , but the apostle , following the septuagint , renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if they had read colam for cavam : but the answer is , that the septuagint regarded the sense , and , the psalmist having spoken before of the words or speech of heaven , they therefore interpret according to that sense : and by line , is meant the structure and exact composing of all these things , which declareth the admirable wisdome of the maker . as for the later , it is indeed generally taken , as if the apostle did speak this of the apostles preaching the gospel , which the psalmist did of the heavens : insomuch that the lutherans interpret all the former part of the psalme allegorically . others think the apostle alledgeth that place allusively , not by way of argument , as in that place of the epistle to the corinthians , where the apostle applyeth the speech about manna to matter of liberality . but jansenius and vasquez among the papists , and beza with others among the orthodox , think the apostle keepeth to the literall meaning of the psalmist ; as if this should be the apostles meaning , israel hath heard , for god made known himself even to the very heathens by the creatures , how much more to the jewes by the prophets ? which way soever you take it , it proveth that god hath a schoole of nature by his creatures , as well as a schoole of grace by his ministers . the last proofe is from john . he is the true light , which enlightneth every man coming into the world : for so we think [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] doth referre to man , not light ; though socinus and grotius plead much for it . some indeed understand this of the light of grace ; but it will be more universally and necessarily true of the light of reason , which is in infants radically , though not actually . i shall not here relate what unsound positions an antinomian authour hath in a manuscript sermon upon this place , because it is not pertinent . so then there is an implanted sense and feeling of a deity ; which made tertullian say , o anima naturaliter christiana ! and cyprian , summaest delicti nolle agnoscere , quem ignorare non potes . if you object , that the scripture speaks of the gentiles as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to be understood of a distinct and obedient knowledge of him . and as for some atheists spoken of , that have expressedly professed it ; what they did was partly in derision of the many gods , as socrates , and another , who needing a fire , threw a statue of hercules into the fire , saying , age hercules , xiii . laborem subiturus adesto , obsonium nobis cocturus . besides , they did this with their tongue more then their heart , as appeareth by diagoras , who when he had made a famous oration against a deity , the people came applauding him , and said , he had almost perswaded them , but only they thought , that if any were god , he was , for his eloquence sake : and then this wretch , like herod , was content to be thought a god . we read act. . . of an altar to the unknown god ; but that is in this sense , among the heathens , it was uncertaine , which of their gods were appropriated to such or such offices : hence when a plague was once at athens , epimenides brought sheepe , some whereof were black , others white , to areopagus , and letting them goe from thence , whither they would , directed them to sacrifice ( where they should lye down ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the proper god , and hence came their altars to an unknown god , because they knew not , which god to sacrifice to , for the removing of their calamities . the second question is , whether the mystery of the trinity , and of the incarnation of christ , can be found out as a truth by the light of nature ? and here , certainly , we must answer negatively ; for the apostle , cor. . speaking of the mysteries of the gospel , saith , it hath not entered into the heart of a man to conceive of them : which is to be understood , not onely of the blessed joy and peace of those truths , but also as they are truths ; so that all these things are of meere supernaturall revelation . hence we reade , that when , by reason of the arrians , there was an hot dispute about these mysteries , there was a voice heard from heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fall of the wise men . i doe acknowledge , that austin and others have sought the foot-steps or representations of the trinity in the creatures ; yea , nierembergius a jesuit , de origine sacrae scripturae , lib. . cap. . doth hold , that god did intend by the works of creation , to declare the mysteries of graces ; as by those artificiall things of the ark , tabernacle , and temple , he intended spirituall mysteries : but this is false . but then they did first know and beleeve this doctrine by scripture , and then afterwards goe to represent it . yet it must be confessed , that all these similies have scarce one foot , much lesse foure , to run on . the school-men speak of the three things in every creature , esse , posse , & operari . but especially that is taken up about the soule , when it understandeth or knoweth , and when it loveth : and the son of god is represented by that verbum mentis , and the holy ghost by amor. now here is a mistake , for christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . by john , imitating , the chaldee , not in respect of any such scholasticall sense , but because he doth reveale and make knowne the will of god to us : so the union of the humane nature and the divine in one person , though learned men give many examples , yet none come up to the full resemblance : and indeed , if you could give the like instance , it were not wonderfull or singular . we conclude then , that the scriptures are the onely ladder , whereby we climb up to these things , and our understandings are of such a little stature , that we must climb up into the tree of life ( the scriptures ) to see jesus . the third question concerning this naturall light is , whether it be sufficient for salvation ? for , there are some that hold , if any man , of whatsoever nation he be , worship god according to the light of nature , and so serve him , he may be saved . hence they have coined a distinction of a three-fold piety : judaica , christiana , and ethnica . therefore say they , what moses was to the jewes , and christ to the christians ; the same is philosophy , or the knowledge of god by nature , to heathens . but this opinion is derogatory to the lord christ ; for onely by faith in his name can we be saved , as the scripture speaketh . and , certainly , if the apostle argued that christ died in vain , if workes were joyned to him ; how much more if he be totally excluded ? it is true , it seemeth a very hard thing to mans reason , that the greater part of the world , being pagans and heathens , with all their infants , should be excluded from heaven . hence , because vedelius , a learned man , did make it an aggravation of gods grace to him , to chuse and call him , when so many thousand thousands of pagan-infants are damned : this speech , as being full of horridnesse , a scoffing remonstrant takes , and sets it forth odiously in the frontispice of his book . but , though our reason is offended , yet we must judge according to the way of the scripture ; which makes christ the onely way for salvation . if so be it could be proved , as zwinglius held , that christ did communicate himself to some heathens , then it were another matter . i will not bring all the places they stand upon , that which is mainely urged is act. . of cornelius ; his prayers were accepted , and , saith peter , now i perceive , &c. but this proceedeth from a meere mistake ; for cornelius had the implicite knowledge and faith of christ , and had received the doctrine of the messias , though he was ignorant of christ , that individuall person . and as for that worshipping of him in every nation , that is not to be understood of men abiding so , but whereas before it was limited to the jewes , now god would receive all that should come to him , of what nation soever . there is a two-fold unbelief : one negative , and for this no heathen is damned : he is not condemned because he doth not beleeve in christ , but for his originall and actuall sinnes . secondly , there is positive unbelief , which they only are guilty of , who live under the meanes of the gospel . the fourth question is , whether that be true of the papists , which hold , that the sacrifices the patriarchs offered to god , were by the meere light of nature : for so saith lessius , lex naturae & obstringit & suadet , &c. the law of nature both bindeth and dictateth all to offer sacrifices to god ; therefore they make it necessary that there should be a sacrifice now under the new testament offered unto god : and upon this ground lessius saith it is lawfull for the indians to offer up sacrifices unto god , according to their way and custome . and , making this doubt to himself , how shall they doe for a priest ? he answereth , that as a common-wealth may appoint a governour to rule over them , and to whom they will submit in all things ; so may it appoint a priest to officiate in all things for them . this is strange for a papist to say , who doteth so much upon succession , as if where that is not , there could be no ministery . now in this case he gives the people a power to make a priest . but , howsoever it may be , by the light of nature , that god is religiously to be worshipped ; yet it must be onely instituted worship that can please him : and thus much socrates an heathen said , that god must onely be worshipped in that way wherein he hath declared his will to be so . seeing therefore abel , and so others , offered in faith , and faith doth alwayes relate to some testimony and word , it is necessary to hold , that god did reveale to adam his will , to be worshipped by those externall sacrifices , and the oblations of them . it is true , almost all the heathens offered sacrifices unto their gods , but this they did , as having it at first by hear-say from the people of god ; and also satan is alwayes imitating of god in his institutions : and howsoever the destructive mutation or change of the thing ( which is alwayes necessary to a sacrifice ) doth argue , and is a signe of subjection and deepest humiliation ; yet how should nature prescribe , that the demonstration of our submission must be in such a kind or way ? the fifth question is , whether originall sin can be found out by the meere light of nature ? or , whether it is onely a meere matter of faith that we are thus polluted ? it is true , the learned mornay labours to prove by naturall reason our pollution , and sheweth how many of the ancient platonists doe agree in this , that the soule is now vassalled to sense and affections , and that her wings are cut whereby she should soare up into heaven . and so tully he saith , cum primùm nascimur , in omni continuò pravitate versamur ; much like that of the scripture , the imagination of the thoughts of a mans heart is onely evil , and that continually : but aristotle ( of whom one said wickedly and falsly , that he was the same in naturals , which christ was in supernaturals ) he makes a man to be obrasa tabula , without sin or vertue ; though indeed it doth incline ad meliora . tully affirmeth also , that there are semina innata virtutum in us , onely we overcome them presently : thus also seneca , erras , si tecum nasci vitia putas , supervenerunt , ingesta sunt , as i said before . here we see the wisest of the philosophers speaking against it . hence julian , the pelagian , heaped many sentences out of the chiefest philosophers against any such corruption of nature . but austine answered , it was not much matter what they said , seeing they were ignorant of these things . the truth is , by nature we may discover a great languishment and infirmity come upon us ; but the true nature of this , and how it came about , can only be known by scripture-light : therefore the apostle , rom. . saith , he had not known lust to be sin , had not the law said , thou shalt not last . the sixth question is , what is the meaning of that grand rule of nature , which our saviour also repeateth , that which you would not have other men doe to you , doe not you to them ? matth. . . it is reported of alexander severus , that he did much delight in this saying , which he had from the jewes or christians : and our saviour addeth this , that , this is the law , and the prophets ; so that it is a great thing even for christians to keep to this principle . men may pray , and exercise religious duties , and yet not doe this ; therefore the apostle addeth this to prayer , so that we may live as we pray , according to that good rule of the platonist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . how would this subdue all those proud , envious , censorious , and inimicitious carriages to one another ? but now when we speake of doing that to another , which we would have done to our selves , it is to be understood of a right and well-regulated will , not corrupted or depraved . the seventh question is , whether the practice of the apostles , making all their goods common , was according to the precept of nature , and so binding all to such a practice ? for there have been , and still are those that hold this . but now , that communion of all things is not jure naturae , appeareth , in that theft is a sin against the morall law ; which could not be , if division of goods were not according to the law of nature . indeed , by nature all things were common , but then it was natures dictate to divide them ; as aristotle sheweth in many reasons against plato . what would have been in innocency , if adam had stood , whether a common right to all things , or a divided propriety , ( i speak of goods ) is hard to say . but as for the practice of the church of jerusalem , that was occasionall , and necessary , therefore not to be a ground for perpetuall command ; for other churches did it not , as appeareth by the almes that were gathered , nor was it laid necessarily upon all to sell what they had , as appeareth by paul's speech to ananias . use . if god be so angry with those that abuse naturall light , how much rather then with such , who also abuse gospel light ? these doe not put light under a bushell , but under a dung-hill . there are many that are solifugae , as bats and owles are . in one chapter god is said three times to deliver them up , because they did not glorifie god according to natures light ; how much more then according to the gospels light ? gravis est lux conscientiae , said seneca , but gravior est lux evangelii : the light of the ministery and word must needs be more troublesome to thy sinfull wayes . use . of examination , whether , even among christians , may not be found men no better then heathens . now such are , . ignorant people : how few have any knowledge of god ? . violent adherers to former idololatricall courses , taken up by fore-fathers . there is this difference between an idolater and a true beleever : the beleever is like those creatures , that you can make nothing lye on their backs , unlesse it be fastened by some scripture or reason ; but the heathen is like the camell , that had a back for burdens on purpose : so that any idolatry he would bear , though it were not tyed on by arguments . . such as are inordinately distracted about the things of this world , matth. . after these things doe the heathens seek . hast thou not much of an heathen in thee ? . such as rage at christ , and his reformation , psal . . why doe the heathens rage ? lecture ix . rom . . . for the gentiles doe by nature the things of the law . we have handled those things that concern the light and conduct of nature : now we shall speak of that which belongs to the ability and power of nature ; for herein are two extreme errours : one of the pelagian , papist , and arminian , with others , who lift up this power too high , the enemies of grace lurk under the praises of nature , sub laudibus naturae latent inimici gratiae ; and the other of the antinomians , who seem to deny all the preparatory works upon the heart of a man ; holding , that christ immediately communicateth himselfe to grosse sinners abiding so : and though they hold us passive at the first receiving of christ , which all orthodox do ; yet they expresse it in an unsound sense , comparing god unto a physician , that doth violently open the sick mans throat , and poure down his physick whether he will or no ; whereas god , though he doth convert fortiter , yet he doth it also suaviter . now for the full clearing of our inability to any good thing , we will lay down these propositions : . there is a naturall power of free-will left in us . free-will is not indeed a scripture name , but meerly ecclesiasticall , and hath been so abused , that calvin wished the very name of it were quite exploded : but if we speak of the quid sit , and not the quid possit , the being of it , and not the working of it , we must necessarily acknowledge it . the neerest expression to the word free-will , is that cor. . . having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , power over his own will : but generally the scripture useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as we intend . there is in all men naturally that power , whereby , through the help of reason , he chooseth this , and refuseth another-thing ; only this must not be extended to the things of grace . now to say what this free-will is , is very hard : perkins , following some schoole-men , maketh it a mixed power of the understanding and the will ; others a third reall distinct power from them : but it may probably be thought , that it is nothing but the will in electing or refusing such things ; so that we call it the will in those things it 's necessarily carried out to , as to will what is good , and not sin as sin : and then free-will , when it 's carried out to those things that are not necessarily connexed with it : even as in the understanding , while the understanding doth consider first principles , it 's called intellectus ; while conclusions that are gathered from them , it 's called ratio . therefore our adversaries do but calumniate us , when they say , we turn men into beasts ; for we hold the understanding going before , and the will after : and this is more then a meere spontaneous inclination in things naturall . therefore it is , that we do not bid the fire burn , or perswade an horse to goe , because there is not understanding or will in these things , as there is in a man. . this which is left in us is not able to performe naturall actions , without the generall help of god. that which we have acknowledged to be in a man naturally , must still be limited to his proper sphere , to naturall , and civill actions , or some externally religious duties : but even then we must acknowledge a generall help , or assistance of god , without which we could not doe any naturall thing ; so that place in the acts , in him we live , and move , and have our being : by which we prove , that god doth not onely give us the principles of being and moving , but we move in him , i. e. by him . therefore hierome did well reprove the pelagians , that thought , without the generall aide of god , a man might move his finger , or write , and speak . there have beem some who have thought , that all which god doth for us in our naturall actions , is onely to give the principles and power o● actions ; and then afterwards we need no further aide , then mee● preservation of our being , no concourse or aide of god helping us in the action : thus durand of old , and one dodo of late , who hath written a book onely to that purpose : but the place abovesaid doth evidently convince it ; and we see , that god did hinder the fire from burning the three worthies , though he did preserve the fire at the same time in the power of burning , which could not be otherwise , then by denying his actuall aide to the working of the fire : for , to say that the reason was because of gods doing something upon their bodies , were to make the miracle there , where the scripture doth not lay it . if you aske then , why this may not be called a speciall help of god , as well as that whereby we are inabled to beleeve , or repent ; i answer , there is a great deal of difference : . because this generall aide is necessary to wicked actions , in regard of their positive nature , as well as to good . . god doth this in the way of his providence , as a creatour , the other he doth in the way of predestination , as a father in christ . . the other aide may be said to be due , as our divines speak of originall righteousnesse , upon a supposition that a man is made a creature to do such actions ; yet not properly a debt , but that for our sin we are deprived of it : but this speciall help of grace cannot be called so . . it is wholly unable to work any good thing . all this while we have considered the power of man but as in the lower region ; and if you doe consider him , in reference to good things , so he hath no power , or will , or free-will at all ; but , as austin said before luther , it 's servum arbitrium , a servant , and inslaved will to sin onely . indeed we have not lost our understandings or our wills , but to know or will that which is good , is wholly lost : though we have not lost the will , yet we have the rectitude in that will , whereby we should encline to good . and this may be proved from many arguments : . from all those places of scripture which declare our estate to be full of sin and corruption , and altogether wicked . now , doe men gather grapes of thornes , or figs of thistles ? hence the father compareth us well to the ship in a tempest , that is destitute of a pilot : we are dashed continually upon rocks , though this speak of the negative onely , not the positive corruption . . all those places , which speak of grace , and conversion , and regeneration , as the work of god. as for those places , where we are said to repent , and to turn unto god , in time we shall cleare ; only these texts prove , that all the good things we do , they are the works of the lord : not that god beleeveth or repenteth in us , but he worketh those actions in us efficiently , which we doe formally and vitally . . all those places whereby glory and praise is to be given unto god onely , and not unto our selves . what hast thou thou hast not received ? we are to glory in nothing , because no good thing is ours . therefore , we bring forth good things , as sarahs dead womb brought forth a child ; it was not a child of nature , but a child of the meere promise : thus are all our graces . and , indeed , if we could either in whole or part work our own conversion , we might thank god , and our wils : but how absurd would this be , lord , i thank thee for the turning of my heart , when i was willing to turn it ? . it cannot prepare or dispose it self for the grace of justification or sanctification . as it cannot immediately work any good thing , so neither can a naturall man dispose , or prepare himself for the great works of grace . there is no truth in such an assertion . let man do what he can naturally , god will meet him graciously : and the reasons are plain : . because no naturall thing is in it self an order or a disposition to a supernaturall thing ; for they differ in their whole kind and nature . hence it is , that we never read of any heathens , that , by the improvement of a naturall light , had supernaturall vouchsafed unto them . . those places that speak of our totall corruption , intensively onely evil , and extensively , all the thoughts of a man are evil , and protensively , continually , do sufficiently declare , that we cannot prepare our selves to meet god. . if we could prepare , or dispose our selves to grace , then the greatest cause of glory would still be in a mans own self for , why doth peter repent , and not judas ? because , may some say , he disposed and set himself to repent , and not judas . but still here is the question , why did peter set himself to repent and not judas ? here it must be ultimately resolved either into the grace of god , or the will of man. . all those similitudes that the scripture useth , do illustrate this thing . we are not said to be blind , or lame , but dead in sin : now did lazarus prepare himself to rise ? so it 's called regeneration . can a man dispose himself to have life ? i know these comparisons must not be extended too far ; yet , the scripture using such expressions to declare our utter inability , we may well presse those breasts of the scripture so farre , and bring out no blood . the parched earth doth not dispose it self for the rain , nor doth the cold ice of it self thaw , which is the fathers similie . yet fifthly , we may hold truly some antecedaneous works upon the heart , before those graces be bestowed on us . this take to antidote against the antinomian , who speaks constantly of the soul taking christ , even while it 's a grievous polluted soul ; as if there were no polishing of this crooked timber and rough stone , but even taken out of the quarry , and so immediately put into the building . those in the acts that were pricked in heart , were yet bid to repent ; and so they cried out , what shall we doe to be saved ? the sick feeleth his burden before he cometh for ease , so that a grosse sinner is not immediately put out of his vile wayes into christ ; onely these limitations you must take : . that all these things , sight of sin , trembling for fear , confused desires , they are the works of gods grace moving us , they do not come from our own naturall strength . . these are not absolutely necessary in every one . we know how matthew and lydia did follow christ ; and god saith , he was found of some that did not seek him . paul was in a most cursed indisposition when the lord called him : but generally god takes this way . . these are not necessary antecedents , so as the grace of conversion doth necessarily follow . wee reade of cain and judas troubled for sin . these are a wildernesse that a man may dye in , and never goe into canaan : there may be throes and pangs , when yet no childe , but wind is to be delivered . hence a people that have been civill , have not been called : but publicans and harlots . the object of election is for the most part few for number , infirme for power , and sinfull for conversation : though in the godly these are needles that will draw in the threed , yet this state must not be called a third middle estate between regenerate and unregenerate , as some feigne . lastly , none of these workings can be called so properly preparations , or dispositions in themselves , but onely intentionally in god. our saviour looked on a young man , and loved him , and said , hee was not farre from the kingdome of heaven : that is , the life hee lived was not farre from the kingdome of heaven ; yet this was no preparation in it selfe to it : nay , he may be further off , as two high hills may be neer in the tops to one another , but the bottomes some miles asunder . and this is so great a matter , that great sins are made by god a preparation to some mans conversion , which yet of themselves they could never be : as a childe , whose coat is a little dirty , hath it not presently washed ; but when he falls wholly all over in the dirt , this may be the cause of the washing of it : so that they are preparations only so far as god intendeth them . . all determination to one doth not take away that naturall liberty . this will further cleere the truth : for it may be thought strange , that there should be this freedome of will in a man , and yet thus determined to one sin onely ; whereas it 's plaine , a determination to one kind of acts , good or evill , doth not take away liberty . god can onely will that which is good , and so the angels and saints confirmed in happinesse ; yet they doe this freely : and so the divels will that which is wicked onely . it 's true , some exclaime at such passages , but that is onely because they are prepossessed with a false opinion about liberty ; for a determination to one may arise from perfection , as well as naturall imperfection . it is from gods absolute perfection that hee is determined to will onely good ; and when adam did will to sin against god , it did not arise from the liberty of his will , but his mutability . there is a naturall necessity , such which determineth a thing to one ; and that is imperfection : but a necessity of immutability in that which is good , is a glorious perfection . the learned speak of a three-fold liberty : . from misery , such as the saints shall have in heaven . . from sin , to which is opposed that freedome to righteousnesse , of which our saviour speaketh , then are yee free indeed , when the son hath made you free ; and of which austine , tunc est liberum , quando liberatum . . from naturall necessity , and thus also man , though hee be necessarily carried on to sin , yet it is not by a naturall necessity , as beasts are , but there is reason and will in him when he doth thus transgresse : onely you must take notice , that this determination of our will onely to sin , is the losse of that perfection we had in adam , and doth not arise from the primaeve constitution of the will , but by adams fall , and so is meerly accidentall to it . . nor doth it take away that willingnesse or delight in sin , which we are inevitably carried out unto : for now , if man were carried out to sin against his will and his delight , then there might be some shew of pleading for him ; but it is not so , he sinneth as willingly , and as electively in respect of his corrupt heart , as if there were no necessity brought upon him . therefore that is good of bernards , the necessity takes not away the willingnesse of it , nor the willingnesse of it the necessity . it 's both an hand-maid , and so free , and , which is to be wondered , eoque magis ancilla , quò magis libera . hence therefore no wicked or ungodly man can have any excuse for himselfe , to say the fates or necessity drove him : for , besides that by his fault he hath cast himselfe into this necessity , and so is , as if a man in debt , who was once able to pay , but by his wilfull prodigall courses hath spent all , should think to be excused because he cannot pay . besides ( i say , this just and full answer ) this also is to be said , that no man sins constrainedly , but every one is carried on with that delight to sin , as if he were independent upon any providence , or predefinitive permissive decrees of god , or any such corrupt necessity within him . hereby he pitieth not himselfe , hee seeth not his undone estate , & nihil miserius misero non miserante scipsum . hence it is , that a mans whole damnation is to be ascribed to himselfe . wee ourselves have destroyed our owne soules , wee cannot cast it upon gods decrees . and this is necessarily to be urged , because of that naturall corruption in us with adam , to cast our sinne upon god. . a man may acknowledge grace and give much to it , and yet not give the totall efficacy unto it . this is a maine particular to consider ; for pelagius , and arminius , and papists , all doe acknowledge grace . pelagius , it 's noted of him , that hee did foure times incrustate his opinion , and held grace in every one of them : hee did gratiae vocabulo uti ad frangendum invidiam , as you heard before ; yea , by this meanes hee deceived all the easterne churches , and they acquitted him when he said thus : if any man deny grace to be necessary to every good act wee doe , let him be an anathema . so papists and arminians , they all acknowledge grace , but not grace enough ; gratia non est gratia , nisi sit omni modo gratuita : as for example ; first , they acknowledge grace to be onely as an universall help , which must be made effectuall by the particular will of man : so that grace is efficacious with them , not by any inward vertue of it self antecedaneous to , and independent upon the will , but eventually only , because the will doth yeeld ; and therefore bellarmine compareth it to sol & homo generant hominem : one as the universall cause , the other as the particular cause . thus grace and free-will produce a good action ; grace as the generall cause , and free-will as the particular : but how derogatory is this to grace ? how can our actions be said to be the fruit of grace ? for , if i should aske , who is the father of such a man ? it would be very hard to say , the sun in the firmament : so it would be as absurd to say , grace regenerated and converted this man. again , they make grace a partiall cause only ; so that it stirreth up our naturall strength to work this or that good thing : and therefore we are synergists or co-workers with god in the work of conversion ; but this supposeth us not dead in sinne . . men may naturally performe the outward act of a commandement . now though we be thus corrupt , yet for all that , men by nature may doe that outward act which is commanded by god , or abstaine from the matter prohibited . thus alexander abstained from the virgins hee took captives , which is so much related in stories , and many other famous instances of the heathens , though some indeed think they had a speciall helpe and aide from god to doe that : but here the apostle in the text is cleare , they doe by nature the things of the law . some doe not like that dictinction , they may doe the substance of the work , but not the manner of a good worke , because they think the substance doth comprehend that indeed which makes a good work ; howsoever , they agree that the externall act may be done . thus ahab hee externally humbled himselfe , and some think that uriah , which esay calls , the faithfull witnesse he took to him , to be the same with him that brought in the altar of damascus : so that , though he was an idolater , and an ungodly man , yet hee was reputed a faithfull man in his word . and certainly this is something , to make many men inexcusable . they may forbeare those acts of grosse impiety which they doe , supposing they have not customarily , or by the just judgement of god throwne themselves into the power of such sins ; not that this will helpe to save them , onely their punishment will be lesse . thus fabricius and camillus ( saith austin ) will be lesse punished then verres or cataline , not because these were holy , but because they were lesse wicked , & minora vitia virtutes vocamus . i know it 's a question , whether a godly man can doe more good then he doth , or lesse evill then he doth : but this may be handled in the controversall part ; we speak now of a wicked man , who can doe no good at all , unlesse in the externall act . yet . all that they doe is a sin before god. this is an antidote to the former : whatsoever they have done , though for the matter glorious , yet they were but glorious sins ; for , . they could not come from faith , or one reconciled with god : and the person must be first accepted before the action , heb. . without faith it 's impossible to please god. . it could not come from a regenerate nature : and therefore the tree not being good , the fruit was also bad . it 's not in divinity , as in morall philosophy , where justa , & justè agendo fimus justi ; but we have the esse or being first , and then the operari . it 's a question worth the disputing , whether the grace of god works the act of beleeving and other graces in us first , and then by them we receive the habits . the papists , and arminians , and some others go that way ; but it is not consonant to scripture , as may be shewed hereafter . . they could not be good , if you regard the end : they could do nothing for the glory of god. this made theophylact say , wee could not instance in one good heatken ; for , that which they did was for their vain-glory , & carnalis cupiditas non aliâ fauatur , one divell did but cast out another : and if they did intend some particular good end , as to relieve the miserable , to help the commonwealth , this was not enough ; for the ultimate and chief end ought to be intended by them . lastly , there is no promise of god made to any thing a man doth , that hath not faith . ahab indeed , and nebuchadnezzar had temporall rewards , but in what sense , i shall shew in answering the objections . use . to bewaile the wofull condition of man by nature . how is every bird in the aire , and beast in the field in a better naturall condition then they are ? this is worse then to be blind , to be lame ; for our soules are all blind , lame , deafe , yea and dead in sin . what a sad thing is it , to be all the day and yeare long damning our soules ? if we eat or drink , we sin ; if we buy or sell , we sin . and consider , that sin is the greatest evill , and that onely which god loaths and abhorres . let all thou doest therefore terrifie thee , and make thee to tremble ; let this make thee cry for grace , as the poore , blind , and lame did , that they might be healed : and , because you doe not feele this , or are unwilling to be heard , therefore you are the more miserable ; nolunt phrenetici ligari , & lethargici excitari . lecture x. rom . . . for if the gentiles doe by nature the things of the law , &c. we have already positively and plainly ( so farre as wee conceived necessary ) declared and proved the truth about the power and ability of a man by nature to doe that which is good : now it remaineth we should antidote against those objections that doe militate against this truth , and that indeed with much shew of reason ; for never have men been more witty , then when they have undertaken to be the patrons of nature . but austin well called it vitreum acumen : the more it glitters , the easier it 's broken . the heathens are very obstinate in propugning mans power . onely sluggards need gods help , ignavis opus est auxilio divino , saith seneca the tragedian ; and so the other seneca : it is the gist of the gods that we live , but our own doing that we live well , deorum quidem munus esse quòd vivimus , nostrum verò quòd bene sancteque vivimus : and that of tully is very arrogant , lib. . de nat . deorum , quia sibi quisque virtutem acquirit , neminem è sapientibus unquam de ea gratias deo egisse : and ( saith he ) wee are praised for our vertue ; which could not be , if it were the gift of god , and not of our selves . but how different are the holy men in the scripture , from these wise men of the world , who when they have been enabled by god to doe any good thing , have not taken the glory of it to themselves ? and , as joab did about rabbah , when he had taken it , sent to david to come and take all the glory ; so doe they say , not i , but the grace of god , corinth . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be understood , which was present with mee , not which did work with mee . finst therefore they say , if so be we are not able to doe any thing towards our salvation , this is to turn men into stockes , and stones , or beasts , and so no difference between them and us . but we say , although those similitudes the scripture holds forth doe prove our inability for that which is good , yet they must not be made alike in all things . it 's true , to convert men , is to make children unto abraham out of stones ; yet we must not think that is therefore an universall likenesse between men and stones : for first , consider this vast dissimilitude ; in stones and beasts there is no passive capacity of grace , but in man there is . we say , there is a power for grace in a mans nature ; and the papists say , there is a power : only they say it 's an active power , though remote ; we say , only a passive . there is a power to be converted to god , which is not in stones or beasts : they say , there is a power to convert or turn to god ; here is a great difference . besides , wee may consider these degrees in the creatures : . there is an inclination to such an act , as in the fire to burne . . a spontaneous inclination to some acts accompanied with sense , and sensible apprehensions , as in beasts . . a willing inclination accompanied with reason or judgement , and this is in man : now , because man is thus affected , therefore god in converting , though he doth it by a potent work , yet by arguments , which we never use to horses , or brute beasts : and although man hath lost that rectitude in his will and mind , yet hee hath not lost the faculties themselves ; therefore though he be theologically dead , yet hee is ethically alive , being to be wrought upon by arguments . hence is that saying , to will is of nature , to will well of grace , to will ill of corrupt nature . hence wee may grant those objections , that if a man had not this free-will ( if you doe not extend it to good things ) there could be no conversion or obedience ; for grace doth not destroy , but perfect nature . . this putteth men upon speaking and preaching contradictions : for so some have said , that the calvinists ; though they be calvinists in their doctrines , yet they are arminians in their uses . and they say , how incongruous is it , to tell us we can doe nothing of our selves , and then to make this use , therefore let us seek out for the grace of christ ? but to answer , . this contradiction may be cast as well upon christ and paul : take christ for an instance , john . in that sermon , he bade the jewes labour for that meat that perisheth not , and yet at the same time said , none can come unto mee , except my father draw him . might not the arminian say , how can these two things stand together ? so john . our saviour telleth them , without him they can doe nothing , and yet at the same time he exhorteth them , to abide in him , and keep his commandements : so paul ; take two instances from him , rom. cap. . & cap. . the apostle there sheweth , god will have mercy on whom he will have mercy , and that it is not of him that runneth or willeth , but of god that calleth ; yet he bids them that stand take heed lest they fall : and , be not high-minded , but feare . so phil. . , . work out your salvation with feare and trembling ; for it 's god that worketh in you both to will and to doe . this reason , in their sense , would quite overthrow the former . nay ( say they ) it being attributed thus to god , and to man , it seemeth both doe it how this may be answered , wee shall see anon . but to make u● speak contradictions , because we presse a duty , and yet acknowledge gods grace or gift to doe it , is to make a perpetuall discord between precepts and promises : for the same things which god commands us to doe , doth hee not also promise to doe for us , as , to circumcise our hearts , and , to walk in his commandements how much better is that of austius , o man , in gods precepts acknowledge what thou oughtest to doe , in his promises acknowledge that thou canst not doe it ? but . we may returne upon them , that their sermons and prayers are contradictions ; they say , they can doe it , and then they pray god they may doe it : they say , the will may receive the grace of god , and may obey god calling ; and then they pray , god would make them obey his calling ; as much as to say , o lord , make me to obey if i will. . this evacuateth the whole nature of gods precepts and commands : for , say they , is not this to make god mock us , as if wee should bid the blind man see ; or tell a dwarfe , if hee would touch the heavens with his singer , he should have so much mony ? now , to this many things are to be said : as , first , if these things were absolutely and simply impossible , that which they say would be true ; but a thing may be said to be impossible three waies : . simply and universally , even to the power of god : and so all those things are , that imply a contradiction ; and this impossibility ariseth from the nature of the thing , not from any defect in god : yea , wee may say with one , potentissimè hoc deus non potest . . there may be a thing impossible in its kind ; as for adam to reach the heavens , for a man to work above naturall causes . . that which is possible in it self to such a subject , but becomes impossible accidentally through a mans fault . now for a man to be commanded that , which through his own fault he becometh unable to do , is no illusion or cruelty . if a creditor require his debt of a bankrupt , who hath prodigally spent all , and made himself unable to pay , what unrighteousnesse is this ? therefore they are but odious instances , of touching the skies , of bidding blind men to see ; for this rule observe , whatsoever is so impossible , that it is beyond a duty required , or power ever given , extra officium debitum , and potentiam unquam datam , that indeed were absurd to presse upon men . again consider , that the commands of god doe imply if any power , then more then they will acknowledge ; for they suppose a man can doe all of himself without the grace of god , and therefore indeed the old pelagian , and the new socinian speak more consonantly then these , that divide it between grace , and the power of man. lastly , the commands of god are for many other ends , as to convince , and humble , though they be not a measure or rule of our power . that place , deut. . . is much urged by the adversary , where moses seemeth to declare the easinesse of that command : and certainly it hath a very great shew ; for , as for that answer , that moses speaketh of the easinesse of knowing , and not fulfilling , calvin doth not stand upon it ; and indeed of our selves we are not able to know the law of god. the answer then to this may be taken out of rom. . . that howsoever moses speaks of the law , yet paul interprets it of the gospel . what then ? doth paul pervert the scope of moses ? some do almost say so ; but the truth is , the law ( as is to be shewed against the generall mistake ) if it was not in it self a covenant of grace , yet it was given evangelically , and to evangelicall purposes , which made the apostle alledge that place : and therefore the antinomian doth wholly mistake , in setting up the law as some horrid gorgon , or medusa's head , as is to be shewed . . how can god upbraid or reprove men for their transgressions , if they could doe no other wayes ? this also seemeth very strange , if men can do no otherwise . is not this as ridiculous to threaten them , as that of xerxes , who menaced the sea ? i answer , no , because still whatsoever man offends in , it 's properly his fault , and truly his sin ; for whatsoever he sinneth in , he doth it voluntarily , and with much delight ; and is therefore the freer in sin , by how much the more he delights in it . and this austin would diligently inculcate , that so no man might think to cast his faults upon god. there is no man forced to sinne , but he doth it with all his inclination and delight . how farre voluntarinesse is requisite to the nature of a sinne , at least actuall , though not to originall , is not now to be determined ; for we all acknowledge , that this necessity of sinning in every man , doth not hinder the delight and willingnesse he hath in it at the same time . nor should this be thought so absurd , for even aristotle saith , * that though men at first may choose , whether they will be wicked or no , yet if once habituated , they cannot but be evil : and yet for all that , this doth not excuse , but aggravate . if an ethiopian can change his skin , saith the prophet , then may you doe good , who have accustomed your selves to doe evil . the oake , while it was a little plant , might be pulled up ; but when it 's grown into its full breadth and height , none can move it . now if it be thus of an habit , how much more of originall sin , which is the depravation of the nature ? and howsoever austin was shye of calling it naturale malum , for fear of the manichees ; yet sometimes he would doe it . well therefore doth the scripture use those sharp reproofes and upbraidings , because there is no man a sinner or a damner of himself , but it is by his own fault : and withall , these serve to be a goad and a sharp thorn in the sinners side , whereby he is made restlesse in his sin . . to what purpose are exhortations and admonitions ? though the other answers might serve for this , yet something may be specially answered here , which is , that though god work all our good in us , and for us , yet it is not upon us as stocks or stones ; but he dealeth sutably to our natures , with arguments and reasons : and if you say , to what purpose ? is it any more then if the sun should shine , or a candle be held out to a blind man ? yes , because these exhortations and the word of god read or preached , are that instrument , by which god will work these things . therefore you are not to look upon preaching , as a meere exhortation , but as a sanctified medium , or instrument , by which god worketh that he exhorteth unto . sometimes indeed we read , that god hath sent his prophets to exhort those , whom yet he knew would not hearken : thus he sent moses to bid pharaoh let the people of israel go , and thus the prophets did preach , when they could not beleeve , because of the deafnesse and blindnesse upon them . but unto the godly these are operative meanes , and practicall , even as when god said , let there be light , and there was light ; or , when christ said , lazarus , come forth of the grave . and this by the way should keep you from despising the most plain ministery or preaching that is ; for , a sermon doth not work upon your hearts , as it is thus elegant , thus admirable , but as it is an instrument of god , appointed to such an end : even as austin said , the conduits of water , though one might be in the shape of an angel , another of a beast , yet the water doth refresh as it is water , not as it comes from such a conduit ; or the seed that is thrown into the ground fructifieth , even that which comes from a plain hand , as well as that which may have golden rings or jewels upon it : not but that the minister is to improve his gifts , qui dedit petrum piscatorem , dedit cyprianum rhetorem , but onely to shew whence the power of god is . bonorum ingeniorum insignis est indoles , in verbis verum amare , non verba . quid obest clavis lignea , quando nihil aliud quaerimus , nisi patere clausum ? . the scripture makes conversion and repentance to be our acts , as well as the effects of gods grace . and this cannot be denyed but that we are the subject , who being acti ▪ agimus , enabled by grace , do work ; for , grace cannot be but in an intelligent subject : as before the manna fell upon the ground , there fell a dew , which ( say interpreters ) was preparatory to constringe and bind the earth , that it might receive the manna ; so doth reason and liberty qualifie the subject , that it is passively capable of grace : but when enabled by grace , it is made active also . these be places indeed have stuck much upon some , which hath made them demand , why , if those promises of god converting us do prove conversion to be his act , should not other places also , which bid us turn unto the lord , prove that it is our act ? the answer is easie : none deny , but that to beleeve , and to turn unto god , are our acts ; we cannot beleeve without the minde and will. that of austin is strong and good , if , because it 's said , not of him that willeth and runneth , but of him that sheweth mercy , man is made a partiall cause with god , then we may as well say , not in him that sheweth mercy , but in him that runneth and willeth . but the question is , whether we can doe this of our selves , with grace ? or , whether grace onely enable us to doe it ? that distinction of bernards is very cleere : the heart of a man is the subjectum in quo , but not à quo ; the subject in which , not from which this grace proceedeth : therefore you are not to conceive , when grace doth enable the mind and will to turn unto god , as if those motions of grace had such an impression upon the heart , as when the seal imprints a stamp upon the wax , or when wine is poured into the vessell , where the subject recipient doth not move , or stirre at all : nor is it as when balaam's asse spake , or as when a stone is thrown into a place , nor as an enthusiasticall or arreptitious motion , as those that spake oracles , and understood not ; nor as those that are possessed of satan , which did many things , wherein the minde and will had no action at all : but the spirit of god inclineth the will and affections to their proper object . nor is the antinomians similitude sound , that ( as you heard ) makes god converting of a man , to be as when a physician poureth down his potion into the sick-mans throat , whether he will or no : for it is most true , that the will , in the illicite and immediate acts of it , cannot be forced by any power whatsoever : it's impossible that a man should beleeve unwillingly ; for to beleeve , requireth an act of the will. the school-men dispute , whether fear , or ignorance , or lust do not compell the will ; and they do rightly conclude , that it cannot : therefore , though a mans conversion be resisted by the corrupt heart & will of a man , yet when it is overcome by the grace of god , it turneth willingly unto him . therefore this argument , though it seem strange , yet we may say of it as he in another case , hoc argumentum non venit à dea suada . . then men may sit still and never stirre , onely expecting when grace shall come ; for , if we have no power , why are men exhorted to come to christ , and reade the word ? and indeed , this hath so wrought upon some , that they have not used any meanes at all , but expect gods providence to be a supplyer of all , as brentius ( if i mistake not ) relateth of an anabaptist woman , who invited many to supper , and never provided any thing , expecting god would do it . now this question is built upon a falshood , as if a mans working were wholly excluded ; whereas you are to know , that there are two kinds of holy things : . there are holy things that are internally and essentially so , and these we cannot doe without god , john . without me ye can do nothing . austin observes the emphasis ; he doth not say , no hard thing , but nothing : and he doth not say perficere , perfect ; but facere , you cannot doe it any way . . there are holy actions externally so , as to come to heare the word preached , to reade and meditate upon the word : experience teacheth , that men have a naturall power to this ; witnesse those many comments and learned expositions , that men without any grace have made upon the scripture . now it 's true , to doe any of these holily is gods act , the naturall man perceiveth not the things of god : and , god opened lydia's heart . but yet god converteth in the use of these meanes . he will not ordinarily change the heart of any , that doth not wait at the gates of wisdome . therefore god doth not work upon the heart , as the artificer useth his instrument , but he commands to reade and hear ; and this is the organ , or the meanes by which the spirit of god will change his heart . now indeed , when a man readeth or heareth any naturall or philosophicall truth , he is able by these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strength left in nature , to comprehend them , but he cannot in the same manner bring forth any thoughts or affections of heart sutable unto those spirituall mysteries laid open before him . but now the patrons of nature speak otherwise ; they say it is , as if a man , almost spent by a disease , should receive physick , and so that physick doth repaire and increase strength , not infuse strength : or , as a bird tyed by a string , that hath a power to flye , onely is outwardly hindered , so that they suppose a latent power in nature to be excited and stirred up by grace : we say , the power must be first infused . . if they thus necessarily sin , then they were not bound to pray , nor to come to hear the word of god preached ; for then also they sin and no man is bound to sin . now to this the answer is clear , that though a wicked man cannot but sinne in praying and hearing , yet he is bound to these things : and the reason is , because , that he sinneth in them , it is meerly accidentall , but the duty is a duty essentially in it self ; and a man must not omit that which is per se requisite , for that which is accidentally forbidden : so that his resolution should not be , not to pray , or to heare , but deponere peccatum , to lay down his sin , which corrupteth , leaveneth , and maketh sowre all he doth . besides , there is lesse judgement to him that prayeth , then to him that prayeth not , although in some particular consideration his aggravation may be the greater . . the scripture doth say , to him that hath , shall be given , and , when god distributed his talents , it was to every one as he was able , matth. . if we answer to this , that theologia symbolica non est argumentativa , that is denyed , and is now a-late questioned ; although austins and others comparisons about parables must needs be granted : which are , as in a picture there are lineaments and essentials of it , but , besides these , the shadowes and colours , which are for meer ornament ; so in parables : or , as others , as in the musicall instrument , onely the strings touched make the noise or tune , yet they could not do so , unlesse fastened unto the wood ; so onely the scope of the parable is that which is argumentative , though this principall have many accessaries joyned to it : and thus we may say of that passage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it 's taken from the custome of men , and goeth to make up the parable . but let us consider it otherwise , and theophylact referreth it dangerously to our preparations and dispositions . in the vessell ( saith he ) which i am to bring to god , he poureth in his gift : if i bring a little vessell , he giveth a little gift ; if a great vessell , he giveth a great gift : but , seeing that under the name of these talents , be understood not onely dona sanctificantia , but ministrantia , and the apostle saith expresly , that the spirit of god giveth these diversity of gifts , as he pleaseth , this wholly overthroweth that exposition . therefore the papists , barradius and maldonat , do confesse it makes onely ad ornatum , non ad rem per parabolam significatam ; and that it 's taken from the custome of men , who use indeed to look to the gifts of men , their prudence and fidelity : but we know by experience , god did not so . but if we make an argument of it , then this disposition or capacity must be either supernaturall , and then it 's the gift of god ; or if of naturall capacity , as sometimes to him that hath excellent parts , a prompt wit , an happy memory , god giveth the habit of divinity ( for there is such a thing that is distinct from the habit of faith ) and a gift of interpreting scripture , although that naturall dexterity be a gift of god also , but in another kind ; and then god doth not tye or bind himself to this way : and therefore , if we should say , as some do , god gave the spirit of government to moses , because by nature he was most prudent and meek ; yet it 's not universally so , because god gave to saul a spirit of government from his own meere good will , without any respect to saul . and how many men of parts have been so farre from being blest , because of these naturall endowments , that they have turned their wedge of gold into an idoll , to worship it ? use . to extoll the work of grace for the initiall , progressive , and consummative work of conversion : for by all that hath been said , you have seen the weaknesse of nature , and the power of grace ; the strength of our disease , and the necessity of a physician . how uncomfortable will it be when thou dyest , to commit thy soule to that grace , which thou hast disputed against ? and be not content with giving something to it , unless thou give all to it ; grace that justifieth , grace that sanctifieth , grace that saveth . use . not to abuse the doctrine of grace to idlenesse or negligence . you see how both these promises and precepts , grace and duties , may be reconciled . and as not to negligence , so not to curious disputes : doe not so trouble your selves about the doctrine of grace , that you feel not the power of grace in your hearts ; and doe not so farre dispute about your naturall corruption , and how deep you are in it , as not to labour to get out of it . austin compareth this to one , who being fallen into a great pit , his friend asked him how he came in ; nay ( saith he ) rather seek how to get me out . and thus doe ye in these matters of sin , wherein you are wholly plunged . lecture xi . genes . . . but of the tree of knowledge of good and evil thou mayest not eate ; for in the day thou eatest thereof , thou shalt surely die . we come now in order to the law god gave adam ; and this may be considered two wayes : first , as a law , secondly , as a covenant . we will handle it first in the former notion . now , because the law god gave adam was partly naturall , and partly positive , both which did goe to the making up of that covenant , i shall handle both those distinctly : and first , let us consider gods positive law in the text , which is also called by divines , a symbolicall precept , because the obedience unto it was a symbolum or outward testimony of our homage and service to god. and the object of this command is not a thing good or bad in its own nature , but indifferent , and only evil because prohibited : so that in the words you have the object of this negative precept described two wayes ; first , by that which is proper to it , the tree of knowledge of good and evil : secondly , by that which is accidentall to it , viz. death infallibly upon the eating of it . and that this commandement might be the better received , in the verse before , god giveth a large commission to eate of any other tree besides this . when god made this world as a great house , he puts man into it as his tenant ; and by this tryall of obedience , he must acknowledge his land-lord . that adam did eate in the state of innocency , and was hungry , doth appeare by this text ; onely hunger was not in him , as it is in us , with paine and trouble . the difficulties must be handled in the opening of the doctrine , which is , that god besides the naturall law engraven in adams heart , did give a positive law , to try his obedience . the doubts in explicating of this point are , . what is meant by the tree of knowledge of good and evill ? and here , certainly , wee must take heed of being too curious , lest , as it was adams sin , to eate of it ; so it may be our curiosity to dive too farre into the knowledge of it . now when i aske what is meant by it , i doe not understand what kind of fruit or tree it was , whether apple or fig , ( that cannot be determined ) but why it had that name . the rabbins , who have as many foolish dreames about the old testament , as the friars about the new , conceive adam and eve to be created without the use of reason , and that this tree was to accelerate it . and , indeed , the socinians border upon this opinion , for they say , adam and eve were created very * simple , and weak in understanding ; and , say they , it 's impossible to conceive , that if adams soule were created so adorned with all knowledge and graces ( as the firmament is bespangled with stars ) how he should come to eate of the forbidden fruit , or to sin against god. but both these are false . that he had perfect knowledge , appeareth in his giving names to the creatures , and to eve , so fitting and apt ; and , eph. . the image of god is said to have a renewed mind : and that though thus knowing , he did yet sin ; and though thus holy , hee did yet fall ; it was because hee was not perfectly confirmed , but mutable . indeed divines doe much labour to expresse how his sin did begin , whether in the will first , or in the understanding ; but that is impertinent to this matter . that which is the most received , both by austin and others , is , that it was so called , not from any effect , but from the event , because it did indeed experimentally make to know good and evill : and so it 's usuall in scripture to call that by a name , which it had afterward . now though this be generally received , and cannot well be rejected , yet certainly it may be further said , that it was not called so by the meere event , but by the divine decree and appointment of god , as being given to be a boundary and limit to adam , that hee should not desire to know more , or otherwise then god had appointed . . why god would give a positive law , besides that of the naturall law in his heart . there are these reasons commonly given : . that hereby gods dominion and power over man might be the more acknowledged : for to obey the naturall law , might be a necessary condition , and not an act of the will : even as the heathens doe abstaine from many sins , not because forbidden by god , but as dissonant to their naturall reason . and even among christians there is a great deale of difference between good actions , that are done because god commands , and because of a naturall conscience . these two principles make the same actions to differ in their whole nature . therefore god would try adam by some positive law , that so the dominion and power which god had over him might be the more eminently held forth : and therefore adam in this was not to consider the greatnesse or goodnesse of the matter , but the will of the commander . . another reason , which floweth from the former , is , that so adams obedience might be the more tryed , and be manifested to be obedience . for , as austine , speaking of himselfe in confessing his wickednesse , that though he had no need or temptation to sin , yet to be a sinner he delighted in that ; nulla alia causa malitiae , nisi malitia : so on the contrary , it 's an excellent aggravation of obedience , when there is nulla alia causa obedientiae , nisi obedientia ; so that the forbearing to eate , was not from any sin in the action , but from the will of the law-giver . and austine doth well explaine this : if a man ( saith he ) forbid another to touch such an herb , because it 's poyson , this herb is contrary to a mans health , whether it be forbidden or no : or if a man forbid a thing , because it will be an hinderance to him that forbiddeth ; as to take away a mans mony , or goods , here it 's forbidden , because it would be losse to him that forbiddeth : but if a man forbids that which is neither of these waies hurtfull , therefore it 's forbidden , because bonum obedientiae per se , & malum inobedientiae per se monstraretur . and this is also further to be observed , that though the obedience unto this positive law be far inferiour unto that of the morall law , because the object of one is inwardly good and the object of the other rather a profession of obedience , then obedience ; yet the disobedience unto the positive law is no lesse hainous then that to the morall law , because hereby man doth professedly acknowledge he will not submit to god : even as a vassall , that is to pay such homage a yeare , if he wilfully refuse it , doth yearly acknowledge his refractorinesse . hence the apostle doth expresly call adams sin disobedience , rom. . not in a generall sense , as every sin is disobedience ; but specifically it was ( strictly taken ) the sin of disobedience : he did by that act cast off the dominion and power that god had over him , as much as in him lay ; and though pride and unbelief were in this sin , yet this was properly his sin . . why god would make this law , seeing he fore-knew his fall , and abuse of it . for such is the profane boldnesse of many men , that would have a reason of all gods actions , whereas this is as * if the owle would look into the sun , or the pigmee measure the pyramides . although this may be answered without that of pauls , who artthou , o man , &c. for god did not give him this law to make him fall ; adam had power to stand . therefore the proper essentiall end of this commandement was to exercise adams obedience . hence there was no iniquity or unrighteousnesse in god. bellarmine doth confesse , that god may doe that , which if man should doe , hee sinned : as , for instance , man is bound to hinder him from sin that he knoweth would doe it , if it lay in his power ; but god is not so tyed , both because hee hath the chiefe providence , it 's fit he should let causes work according to their nature ; and therefore adam , being created free , hee might sin , as well as not sin ; as also because god can work evill things out of good ; and lastly , because god , if hee should hinder all evill things , there would many good things be wanting to the world , for there is nothing which some doe not abuse . the english divines in the synod of dort held , that god had a serious will of saving all men , but not an efficacious will of saving all : thus differing from the arminians on one side , and from some protestant authours on the other side ; and their great instance of the possibility of a serious will and not efficacious , is this of gods to adam , seriously willing him to stand , and with all giving him ability to stand : yet it was not such an efficacious will , as de facto did make him stand ; for , no question , god could have confirmed the will of adam in good , as well as that of the angels and the glorified saints in heaven . but concerning the truth of this their assertion , we are to enquire in its time . but for the matter in hand , if by a serious will be meant a will of approbation and complacency , yea and efficiency in some sense , no question but god did seriously will his standing , when he gave that commandement . and howsoever adam did fall , because he had not such help that would in the event make him stand , yet god did not withdraw or deny any help unto him , whereby he was enabled to obey god. to deny adam that help , which should indeed make him stand , was no necessary requisite at all on gods part . but secondly , that of austins is good , god would not have suffered sin to be , if he could not have wrought greater good then sin was evill : not that god needed sin to shew his glory ; for he needed no glory from the creature : but it pleased him to permit sin , that so thereby the riches of his grace and goodnesse might be manifested unto the children of his love . and if arminians will not be satisfied with these scripture considerations , wee will say as austine to the hereticks , illigarriant , nos credamus , let them prate while we beleeve . . whether this law would have obliged all posterity . and certainly wee must conclude , that this positive command was universall , and that adam is here taken collectively ; for , although that adam was the person to whom this command was given , yet it was not personall , but to adam as an head , or common person : hence rom. . all are said to sin in him , for whether it be in him , or , in as much as all have sinned , it cometh to the same purpose ; for how could all be said to have sinned , but because they were in him ? and this is also further to be proved by the commination , in the day thou eatest thereof , thou shalt dye : now all the posterity of adam dyeth hereby . besides , the same reasons which prove a conveniency for a positive law , besides the naturall for adam , doe also inferre for adams posterity . it is true , some divines that doe hold a positive law would have been , yet seem to be afraid to affirme fully , that the posterity of adam would have been tryed with the very same commandement of eating the forbidden fruit : but i see no cause of questioning it . now all this will be further cleared , when wee come to shew , that this is not meerly a law , but a covenant , and so by that meanes there is a communicating of adams sinne unto his posterity . and , indeed , if god had not dealt in a covenant way in this thing , there could be no more reason , why adams sinne should be made ours , then the sinnes of our immediate parents are made ours . i know peter martyr ( and he quoteth bucer ) is of a minde , that the sinnes of the immediate parents are made the sins of the posterity ; and austin inclineth much to that way : but this may serve to confute it , that the apostle , rom. . doth still lay death upon one mans disobedience . now , if our parents and ancestors were as full a cause as adam was , why should the accusation be still laid upon him ? but of this more hereafter . . how the threatning was fulfilled upon him , when he did eat of the forbidden fruit . we need not run to the answer of some , that this was spoken onely by way of threatning , and not positively , as that sentence upon the ninivites ; for these conclude , therefore adam died not , because of his repentance : but adam did not immediately repent , and when he did , yet for all that he died . others reade it thus , in the day thou eatest thereof , and then make the words absolute that follow , thou shalt die : as if god had said , there is no day excepted from thy death , when thou shalt eate . but the common answer is best , which takes to die , for to be in the state of death : and therefore symmachus his translation is commended , which hath , thou shalt be mortall ; so that hereby is implyed a condition and a change of adams state as soon as he should eate this forbidden fruit : and by death , we are not onely to meane that of the actuall dissolution of soule and body , but all diseases and paines , that are the harbingers of it . so that hereby christians are to be raised higher , to be more eagle-eyed then philosophers : they spake of death and diseases , as tributes to be paid , they complained of nature as a step-mother ; but they were not able to see sin the cause of this . yea , in this threatning we are to understand spirituall death , and eternall also . indeed , it 's made a question , whether , if adam had continued , be should have been translated into heaven , or confirmed onely in paradise ? but that his death would have been more then temporall , appeareth fully by rom. . indeed , the things that concern heaven and hell , or the resurrection , are not so frequently and plainly mentioned in the old testament as in the new ; yet there are sufficient places to convince , that the promises and threatnings in the old testament were not onely temporall , as some doe most erroneously maintain . . whether adam was mortall , before his eating of the forbidden fruit . and this indeed is a very famous question ; but i shall not be large in it . the orthodox they hold , that immortality was a priviledge of innocency , and that adams body then onely became mortall , when his soule was made sinfull . this is vehemently opposed by papists , and by socinians : now they both agree , that man should not actually have dyed , but for sin ; only they say , he was mortall , as the socinians , or immortall , by a meere supernaturall gift of god ▪ but a thing may be said to be immortall severall wayes , as the learned observe : . from an absolute necessity , either inward or outward ; in this sense god only is said to be immortall . . when there is no inward materiall cause of dissolution , though outwardly it may be destroyed ; and thus are angels , and the soules of men . . a thing may be said to be immortall by some speciall gift and appointment of god , as the bodies glorified : and , as some say , the heavens and maine parts of the world shall have only a qualitative alteration , not a substantiall abolition . . that is immortall , which hath no propensity to death , yet such a condition being put , it will die ; and thus adam was : therefore in some sense he may be said mortall , in another immortall : but because he is commonly called mortall that is obnoxious to death , therefore we say , adam , before his sin , was immortall ; and this is abundantly confirmed by this sentence of commination . and therefore though adam would have eaten and drunk , though his body was elementary , and the originall of it dust , though he would have begotten children ; yet none of these can prove him mortall , because the righteousnesse in his soule would have preserved the fit temperament of his body , especially having gods promise made to his obedience . . whether upon this threatning , thou shalt die , can be fixed that cursed opinion of the mortality of the whole man , in soul as well as body . of all the errours that have risen up , there is none more horrid in nature , and more monstrous in falshood then this : so that if it could be true of any mans soul , that it was not an immateriall substance , but onely a quality of the temperament ; it would be true of the authour of that book , which seemeth to have little sense and apprehension of the divine authority in the scriptures concerning this matter . what an horrid falshood is it to call the doctrine of the immortall soul an hell-hatched doctrine ? and what a contradiction also to call it hell-hatched , when yet he holdeth there is no hell ? but certainly you would think , for a man to dare to broach such an opinion , he must have places of scripture as visible as the sun. but this text is his achilles , and all the rest shrowd under this , from which he frames his first and chiefest argument , thus : what of adam was immortall through innocency , was to be mortaliz'd by transgression : but whole adam was in innocency immortall : therefore all and every part , even whole man was lyable to death by sin . but what logician doth not see a great deale more foisted into the conclusion , then was in the premises ? whole adam was to be mortaliz'd , therefore all and every part . what a non sequitur is here ? that is true of the whole ; as it is the whole , which is not true of every part . if i should say , whole christ dyed , ( for death is of the concrete , the person ) therefore all and every part of christ died , therefore his divine nature died ; this would be a strange inference : yet upon this fallacy is the frame of all his arguments built . man is said to be mortall , whole man dieth , therefore every part of man dieth . there is difference between totum and totalii as , the whole , and every part of that whole . it 's true , death doth bring the compositum , the person , to a non-entity , but not every part of that compositum to a non-entity . besides , that which was immortall , is mortalized , according to their natures , the soule dieth a spirituall and an eternall death . but see how the devill carries this man further , and sets him upon the pinacle of errour , and bids him throw himself head-long ; because he doth evidently say , that if the souls were destroyed as well as the bodies , then there would be no heaven nor hell as yet ; he is bold , and confesseth there is none till the resurrection . now if this be so , then how shall that be true , that the heaven must contain christ till he come ? this doth exceedingly puzzle him , but he takes the heaven for the place where the sun is , and concludes peremptorily ( as if he had been in the same also ) that christs glorified body is in the sun : without doubt ( saith he , pag. . ) he must be in the sun ; and ( saith he , pag. . ) the sun may be called well the right hand of god , by which through christ in him we live , and move , and have our being : and there speaketh nothing but darknesse about light , as that the sun is the vaile , to keep off the light of christs body from us , which otherwise would be so glorious , we could not see it and live . but how dare any man make this interpretation , the heavens must contain him , that is , he must be in the sun , till he come to restitution of all things ? the naming of these things is confutation enough , onely this i brought as in a passage meerly , to see what cause we have to pray to god to keep us from our selves , and our own presumptuous thoughts . use . of instruction , that a law may be made , even to a righteous man , and that threatnings may be menaced to a man , who yet is not under the actuall curse and damning power of the law. use . to see the goodnesse of god , that tryed adam but with one positive precept . this should be a caution against multitude of church precepts : how did austin complain of it , and gerson in his time ? use . how the devill doth still prevaile over us with this temptation of knowledge . there were hereticks called gnostici , and ophitae . this desire to eate of the tree of knowledge , hath brought much ignorance and errour . i know there are many people so sottish and stupid , that the divell could never intice them with this temptation : they account it a trouble , even the knowledge of meere necessary things to salvation ; but when men desire to know above that which is written , this is a dangerous precepice . use . to take heed of our selves . if adam , thus perfect , did faile in a command of tryall about so little a matter , take heed where you set gun-powder , seeing fire is in your heart . compare this of adams with that of abraham , what a vast difference ? austin thanks god that the heart and temptation did not meet together . lecture xii . gen. . . and god said , let us make man in our image , after our likeness . you have heard of a two-fold law given to adam : one by outward prescript , for tryall and exhortation of his obedience , the other by implantation , which was the morall law , and of that at this time . when god had made all other things , then man , the immediate and proxime end , was created ; it being gods goodnesse to make no living creature before he provided the food and nourishment of it . and thus man , the last , but the choicest externall and visible piece of his workmanship , is created , but in a great difference from the former ; for his creation is brought in by way of deliberation and advice , let us make man : which words denote , . the excellency of the man to be made , . the mysterie of the trinitie is here implyed ; for , howsoever the jewes would have it , that he spoke to the angels , or the inanimate creatures : or others , that the word is used in the plurall number for dignitie sake , as they shew examples in the hebrew : yet we rather joyn with those that doe think it implyed , not indeed that this text of it self can prove a trinity , for the plurall number proveth no more three , then foure or two , but with other places that doe hold forth this doctrine more expresly : so that in the words you have the noble and great effect , man ; the wise and powerfull efficient , god ; the excellent and admirable pattern or exemplar , after our image : god made man after his image , and so implanted it in him , that that image could not be destroyed , unlesse man destroyed himself ; not that this image was his naturall substance and essence , but it was a concreated perfection in him . now , for the opening of this truth , let us consider these particulars : . whether image or likenesse doe signifie the same thing . for the papists , following the fathers , make this difference : that image doth relate to the naturalls that man hath , his rationall soule with the naturall properties ; and likenesse to the gratuitalls or supernaturalls , which were bestowed upon him . now the orthodox , especially the calvinists , though they deny not but that the soule of a man , with the faculties thereof , may be called the image of god , secondarily and remotely , ( herein differing from the lutherans , who will not acknowledge thus much ) so that principally and chiefly it be placed in righteousnesse and holinesse ; yet they say , this cannot be gathered from the words , for these reasons : . because verse . where there is the execution of this decree in the text , there onely likenesse is named , and gen. . there is onely image named , and gen. . adam is said to beget seth after his image and likenesse ; where such a distinction cannot be made : and this is so cleare , that pererius and lapide doe confesse it . nor is that any matter , because they are put down as two substantives : for that is usuall with the hebrewes , when the later is intended onely as an adjective : so jerem. . . to give you an end and expectation , that is , an expected end ; so here , image and likenesse , that is , an image most like . . it 's considerable in what an image doth consist . now the learned , they speak of a four-fold image , or likenesse : . where there is a likenesse in an absolute agreement in the same nature : and thus the son of god is the expresse image of the father . . by participation of some universall nature : so a man and a beast are alike in their common nature of animality . . by proportion onely : as the pilot of a ship , and the governour in the common-wealth are alike . . by agreement of order , when one thing is a pattern for another to be made after it : and this is properly to be an image ; for two things goe to the nature of an image : . likenesse , and then . that this likenesse be made after another as a pattern . thus one egge is like another , but not a pattern of another : so man was made like angels , yet not after their image , as the socinians would have it . so that , to be made after the image of god , implieth a likenesse in us to god ; and then , that this likenesse in us , is made after that pattern which is in god. and howsoever man is a body , and god a spirit ; yet this image and likenesse may well be in other considerations . it was the opinion of osiander , that therefore we are said to be made after the image of god , because we are made after the likenesse of that humane nature , which the second person in trinity was to assume : and this hath been preached alate as probable ; but that may hereafter be confuted , when we come to handle that question , whether christ , as a mediatour , was knowne and considered of in the state of innocency ? . let us consider in what that image or likenesse doth consist . where , not standing upon the rationall soule of a man , which we call the remote image of god , in which sense , we are forbid to kill a man , or to curse a man , because he is made after the image of god ; we may take notice of the severall perfections and qualifications in adams soul : as , . in his understanding there was an exact knowledge of divine and naturall things : of divine , because otherwise he could not have loved god , if he had not known him , nor could he be said to be made very good . hence some make a three-fold light : . that of immediate knowledge , which adam had . . the light of faith , which the regenerate have . . the light of glory , which the saints in heaven have . now how great is this perfection ? even aristotle said , that a little knowledge , though conjecturall , about heavenly things , is to be preferred above much knowledge , though certain , about inferiour things . how glorious must adams estate be , when his understanding was made thus perfect ? and then for inferiour things ; the creatures , his knowledge appeareth in the giving of names to all the creatures , and especially unto eve. adam indeed did not know all things , yea he might grow in experimentall knowledge ; but all things that were necessary for him , created to such an happy end , to know , those he did : but to know that he should fall , and that christ would be a mediatour , these things he could not , unlesse it were by revelation , which is not supposed to be made unto him . so , to know those things which were of ornament and beauty to his soul , cannot be denyed him . thus was adam created excellent in intellectuall abilities ; for sapience , knowing god ; for science , knowing the creatures ; and for prudence , exquisite in all things to be done . . his will , which is the universall appetite of the whole man , which is like the supreme orbe , that carrieth the inferiour with the power of it , this was wonderfully good , furnished with severall habits of goodnesse , as the firmament with stars : for in it was a propensity to all good , ephes . . . it 's called righteousnesse and true holinesse : and eccl. . . god made man upright : his will was not bad , or not good , that is , indifferent ; but very good . the imaginations of the thoughts of his heart were only good , and that continually . and certainly if david , job . and others , who have this image restored in them but in part , doe yet delight in gods will , how much more must adam , who when he would doe good , found no evil present with him ? he could not say as we must , lord , i beleeve , help my unbelief : lord , i love , help my want of love . he could not complain , as that man , libenter bonus esse vellem , sed cogitationes meae non patiuntur . yet , though his will was thus good , he needed help from god to be able to doe any good thing . i know there are some learned divines , as pareus , that doe deny the holinesse adam had , or the help god gave adam , to be truly and properly called grace ; righteousnesse they will call it , and the gift of god , but not grace . therefore pareus reproveth bellarmine for stiling his book de gratia primi hominis : and his reason is , because the scripture makes that onely grace which comes by christ , and when the subject is in a contrary condition , as we are ; but it was not so with adam : but i cannot tell whether this be worth the while to dispute . this is certain , first , that adam could not persevere or continue in obedience to god , without help from god. nor secondly , was he confirmed in a state of goodnesse , as the angels are ; yea , as every godly man now is through christ : and therefore being mutable , we may well conceive a possibility of his falling , though made thus holy . . in his affections . . these tempests and waves were under the command of that holinesse : they were to adam as wings to the bird , as wheels to the chariot ; and he was not , as actaeon ; devoured of those that followed him , as it is with us : for , if you consider affections in the rise of them , they did not move , or stirre , but when holinesse commanded them . this is proved , in that he was made right : therefore there could not any affection stirre or move irregularly ; as it 's said of christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he troubled himself . there were indeed affections moving in christ , and so in adam ; but they were as clean water moved in a clear glasse : but in us they are as water stirred in a muddy place , which casteth great defilement . adam therefore , being made right , he could set his affections , as the artificer doth his clock , to make it strike when and what he will. . these affections are subjected in regard of the continuance of them . when our affection and passions are raised , how hardly are they composed again ? how are we angry , and sin ? how doe we grieve , and sin ? whereas in the state of innocency , they were so under the nurture of it , that , as we command our dogs to fetch and carry , and to lay down ; so could adam then do , bid come fetch such an object , and then bid it to lay down again . . in regard of the degrèes of them . we are so corrupted , that we cannot love , but we over-love ; we cannot grieve , but we over-grieve : all our heat is presently feaverish ; but it was then far otherwise . now then by this righteousnesse you may perceive the glorious image that god put upon us , and apply it to us , who are banished not onely out of a place of paradise , but out of all these inward abilities : and who can deplore our estate enough ? thus was the morall law written in his heart : and what the command is for direction , that he was for conversation . and howsoever the socinians deny this law written in his heart , yet acknowledging he had a conscience , which had dictates of that which was good and righteous , it amounts almost to as much . non is it any matter , though we reade not of any such outward law given to him : nor is it necessary to make such a question , whether the breach of the morall law would have undone adam and his posterity , as well as the transgression of the positive law . for all must necessarily think , that the morall law implanted in his heart , and obedience thereunto , was the greatest part of adams happinesse and holinesse . although we told you , disobedience unto that positive precept , which was onely for tryall , might in some sense be judged more hainous , then disobedience to the morall law. in the next place , the image of god did consist in a freedome from all feare of misery and danger , even proportionably as god is without feare : and this happinesse is the consequent of his holinesse . and if it be true of the image of god repaired in us , that it is to make us serve him without fear all , the dayes of our life , how much more must it be verified of adam in that estate ? and if you demand how adam could be without feare , seeing he knew he might fall , and so become miserable : the answer is to be taken from that state wherein he was created ; having no guilt within him , he could have no feare : even as some learned men say , the godly shall remember their sins in heaven , yet without shame and sorrow , because that glorified nature is not capable of it . and this is a reason why eve was not a friend of the serpent , thought it was used by the devill to speak . lastly , this image of god consisted in the dominion and soveraignty he had over the other creatures . and this was rather a consequent of this image , then part of it ; for when god had declared his will to make man after his image , then he also said he should rule over the rest . the socinians indeed make this the onely ground or particular wherein this image doth consist , and therefore hold that the woman was not made after the image of god , because she was made in subordination to the man. but that is easily answered ; for , although she was made in subjection to him , yet with dominion over the rest of the creatures . now we might adde also , that in his body there was something of gods image ; as the impassibility of it , and the immortality : but these things do not come within my subject . we therefore come to shew the properties of this righteousnesse and holinesse that was thus fixed in adams heart . . it 's called originall , to difference it from actuall holinesse ; as we call it originall sin , to distinguish it from actuall : and therefore the learned call it originall , partly in regard of it self , because it was the first righteousnesse ; partly because of adam , who had it as soon as he was created . as the schools say of originall sin , quàm primum originatur homo , originatur itidem peccatum ; so we may of adam in his righteousnesse , in ortu virtus , as the father said , in ortu vitium est : and partly in regard of his posterity , for it should have been propagated to them . . another property of this righteousnesse is , that it is universall , comprehending the rectitude of all the parts and faculties of the soul : so that adam was , for his soul , as absalom is said to be comely for his body , from the head to the foot no blemish at all : so that this was not a perfection in one part onely , but all over ; as our corruption makes us , as he said of the martyr wounded in many places , totum vulnus . . it was harmonious : there was not onely rectitude in every part , but a sweet correspondency one with the other ; there was no rebellion or fight between the inferiour appetite and the understanding . therefore some learned men say , this righteousnesse is not to be conceived as an aggregation of severall habits , but as an inward rectitude of all faculties : even as the exact temperament of the body is not from any superadded habit , but from the naturall constitution of the parts . . this righteousnesse and holinesse it was a perfection due to adam , supposing the end to which god made him . if god required obedience of adam to keep the law , and happinesse thereupon , it was due not by way of merit , but condecency to gods goodnesse , to furnish him with abilities to performe it ; as the soul of adam was a due to him , supposing the end for which god made him . indeed , now it 's of grace to us , and in a far different consideration made ours , because we lost it . lastly , this was to be a propagated righteousnesse ; for , as it is to be proved hereafter , god did all this in a way of covenant with adam , as a publike person : and howsoever every thing that adam did personally was not made ours , ( we did not eate in his eating , nor drink in his drinking , we did not dresse the garden in his dressing of it ) yet that which he did federally , as one in convenant with god , that is made ours ; so his sin and misery is made ours , then his righteousnesse and happinesse : as it is now , by one man sin entred into the world , and death by sin ; so then it would have been by one man righteousnesse , and life by righteousnesse . questions to be made : . whether this righteousnesse was naturall to adam , or no ? howsoever some have thought this a meere contention of words , and therefore if they were well explained , there would be no great difference ; yet the papists make this a foundation for other great errours : for , grant this righteousnesse to be supernaturall to adam , as it is to us , then . it will follow , that all the motions rising in the appetite against reason , are from the constitution of our nature ; and so no more sin , then hunger and thirst is . . that free-will is still in us , and that we have lost nothing but that which is meerly superadded to us . or they compare this righteousnesse adam had , sometimes to an antidote , which preserves against the deadly effect of poyson : sometimes to a bridle , that rules the horse ; so that they suppose mans nature would of it self rebell , but onely this was given to adam to check it : sometimes to sampsons haire , whereby he had supernaturall strength , but when that was cut off , he had onely naturall : so that by this doctrine , man , now fallen , should be weaker then he was , but not corrupted . therefore we must necessarily conclude , that this righteousnesse was naturall to him ; not indeed flowing from the principles of nature , for so it was of god , but it was a perfection sutable or connaturall to him ; it was not above him , as it is now in us . as a blind man that was made to see , though the manner was supernaturall , yet to see was a naturall perfection . . whether justifying faith was then in adam ? or , whether faith and repentance are now parts of that image ? this is a dispute among arminians , who plead adam had not a power to beleeve in christ , and therefore it 's unjust in god to require faith of us , who never had power in adam to doe it . the answer is easie , that adam had power to beleeve , so farre as it did not imply an imperfection in the subject . it was a greater power then to beleeve in christ , and therefore it was from the defect of an object that he could not doe it : as adam had love in him , yet there could be no miserable objects in that state to shew his love . as for that other question , whether repentance be part of the image of god ? answ . so farre forth as it denoteth an imperfection in the subject , it cannot be the image of god ; for we doe not resemble god in these things : yet as it floweth from a regenerated nature , so farre it is reductively the image of god. . whether this shall be restored to us in this life again ? howsoever we are said to be partakers of the divine nature , and to be renewed in the image of god ; yet we shall not in this life have it fully repaired . god hath declared his will in this , and therefore are those stubs of sin and imperfection left in us , that we might be low in our selves , bewaile our losse , and long for that heaven , where the soule shall be made holy , and the body immortall : yet , for all this , we are to pray for the full abolition of sin in this life , because gods will and our duty , to be holy as he is holy , is the ground of our prayer , and not his decree for to have such or such things done . yea , this corruption is so farre rooted in us now , that it is not cleansed out of us by meere death , but by cinerifaction , consuming the body to ashes : for we know , lazarus and others that died , being restored again to life , yet could not be thought to have the image of god perfectly , as they were obnoxious to sin and death . use . to humble our selves under this great losse . consider what we were , and what we are , how holy once , how unholy now : and here who can but take up bitter mourning ? shall we lament , because we are banished from houses and habitations , because we have lost our estates , and comforts ? and shall we not be affected here ? this argueth us to be carnall more then spirituall : we have lost a father , a friend , and we wring our hands ; we cry , we are undone : and though we have lost god and his image , all happinesse thereby , yet we lay it not to heart . oh think what a glorious thing it was to enjoy god without any interruption ; no proud heart , no earthly heart , no lazie heart to grapple with : see it in paul , o wretched man that i am , &c. basil compareth paul to a man thrown off his horse , and dragg'd after him , and he cryeth out for help ; so is paul thrown down by his corruptions , and dragg'd after them . use . to magnifie the grace of god in christ , which is more potent to save us , then adams sin can be to destroy us . this is of comfort to the godly , rom. . the apostle , on purpose , makes a comparison between them , and sheweth the preheminency of one to save , above the other to destroy . there is more in christ to save , then in adam to damne : christs obedience is a greater good , then adams sin is an evil : it 's more honour to god , then this is or can be a dishonour . let not then sin be great in thy thoughts , in thy conscience , in thy feares ; and grace small and weak . as the time hath been , when thy heart hath felt the gall and wormwood of sin ; so let it be to feel the power of christ . as thy soul hath said , by one man sin ; so let it say , by one man life . lecture xiii . genes . . . in the day thou eatest thereof , thou shalt die . i have already handled this text , as it containeth a law given to adam by god , as a foveraigne lord over him ; now i shall re-assume this text , and consider it as part of a covenant , which god did enter into with adam and his posterity ; for these two things , a law , and a covenant , arise from different grounds : the law is from god as supreme , and having absolute power , and so requiring subjection ; the other ariseth from the love and goodnesse of god , whereby he doth sweeten and mollifie that power of his , and ingageth himself to reward that obedience , which were otherwise due , though god should never recompence it . the words therefore being heretofore explained , and the text eas'd of all difficulties , i observe this doctrine , that god did not only , as a law-giver , injoys obedience unto adam ; but as a loving god , did also enter into covenant with him . and for the opening of this , you must take these considerations : . that this covenant with adam in the state of innocency , is more obscurely laid down , then the covenant of grace after the fall : for afterwards you have the expresse name of the covenant , and the solemne entring into it by both parties ; but this covenant made with adam , must only be gathered by deduction and consequence . this text cometh the neerest to a covenant , because here is the threatning expressed , and so by consequent some good thing promised to obedience . we are not therefore to be so rigid , as to call for expresse places , which doe name this covenant ; for that which is necessarily and immediately drawn from scripture , is as truly scripture , as that which is expresly contained in it . now there are these grounds to prove god dealt in these commandements by way of covenant : . from the evil threatned , and the good promised . for , while there is a meere command , so long it is a law onely ; but when it is further confirmed by promises and threatnings , then it becomes a covenant . and if that position be true of some , which maketh the tree of life a sacrament , then here was not onely nudum pactum , a meer covenant ; but a seale also to confirme it . and certainly , being god was not bound to give adam eternall life if he did obey , seeing he owed obedience to god under the title of a creature , it was of his meere goodnesse to become ingaged in a promise for this . i know it 's a question by some , whether adam , upon his obedience , should have been translated into heaven , or confirmed onely in that naturall life , which was marvellous happy ? but either way would have been by meer promise of god , not by any naturall necessity . life must be extended as farre as death ; now the death threatned was not onely a bodily death , but death in hell : why therefore should not the life promised be a life in heaven ? in the second place , another argument to confirme that god dealt in a covenant with adam is , in that his posterity becomes guilty of his sin , and so obnoxious unto the same punishment which was inflicted upon adam in his own person . now we must come to be thus in adam , either by a naturall propagation , and then adam should be no more to us then our parents , and our parents sins should be made ours as well as adams ; which is contrary to the apostle , rom. . who chargeth it still upon one man. and besides , who can say , that the righteousnesse , holinesse and happinesse , which we should have been partakers of in adams standing , could come by a naturall necessity , but onely by the meere covenant and agreement of god ? adams repentance might then have been imputed to us , as well as his sin . lastly , the apostle rom. . makes all men in adam , as the godly are in christ : now beleevers come to receive of christ , not from a naturall necessity , because they have that humane nature which christ took upon him , ( for so all should be saved ) but by a federall agreement . . let us consider in the next place , what a covenant doth imply ; first in the word , then in the thing signified . for i should deal very imperfectly , if i did not speak something of the generall nature of it , though hereafter more may be spoken of . you may therefore take notice , that there are things among men , that doe induce a publike obligation , that yet doe differ : a law , a covenant , and a testament . now a law and a testament , they are absolute , and doe not imply any consent of the party under them : as a law requireth subjection , not attending unto , or expecting the consent of inferiours ; and so a testament , or a will of man , is to bequeath such goods and legacies unto a man , not expecting a consent . indeed sometimes such goods are bequeathed with a condition , and so a man may refuse whether he will be executor , or no ; but this is accidentall to the nature of a testament . but a covenant , that differs from the two former , in that it doth require consent and agreement between two parties : and in divinity , if it be between man entire and upright , it is called by some , a covenant of friendship ; if it be between god and man fallen , it is called , a covenant of reconciliation . hence in covenants , that are not nuda pacta ( meer covenants ) but are accompanied with some solemnities , there were stipulations added , which were done by question and answer : doe you promise ? i promise . hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we call it stipulation , from the latine word , which comes from the greek word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because these words did make the covenant valid . as for isidorus his etymology of stipulation , à frangendis stipulis , because , when they promised or entred into an agreement , they brake a stick between them , and then joyning it together , so made a promise , and every party kept a piece , as a tally , to maintain their agreement ; this is rejected by the learned salmasius . but because a covenant doth thus differ from a testament , hence hath it troubled the learned , why the hebrew word , which signifieth a covenant , should be translated by the septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a testament ; and so the new testament useth it in this sense : for , if it be a covenant , how can it be a testament , which implyeth no consent ? let us answer first to the word , and then to the matter . therefore is a covenant called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a testament , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as aquila translates it ) because this word is of a large sense , coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to order and dispose : and when we say , the new or old testament , it is not to be taken so strictly , as we call a mans will and testament , though sometimes the apostle doth , in reference to christs death ; but more largely , for gods gracious ordering of such mercies and spirituall benefits to us , by the death of christ : for the covenant of grace implyeth christs death , it being a covenant of reconciliation . now , because there is in the covenant of grace something of a covenant , and something of a testament also , hence some do call it a testament-covenant , because it is of a mixt nature . the rise of the hebrew word berith is variously conjectured : some make it to come from a word that signifieth to eat , because of the sacrifices and feasts that were at a covenant : some from a word that signifieth to cut , because then in the striking of the covenant , there was a division of the beast that was killed : some from the word that signifieth to create , as also to order and dispose things by way of likenesse : some from a word that signifieth to be pure , and to choose , either because it 's by agreement , or because in covenants they ought to deal without all fraud : but i stand not upon these things . by this which hath been said it may appeare , that the covenant god made with adam , though it be truly called a covenant ; yet no wayes a testament , because there did not intervene the death of any to procure this good for adam . now to all this that hath been said , there must this caution be added , that a covenant is not so properly said to be with god and man , as between man and man : for among them consent is requisite , and doth mutually concurre to make the covenant valid : but neither in the covenant of nature or grace is this consent anteceding the validity of the covenant required in man. therefore if you regard the use of the word , and the application of it , it doth denote gods decree , and will , or promise about things , whether about the irrationall creatures , or the reasonable : such was gods covenant not to drown the world , and gods covenant with day and night ; yea , gods covenant with abraham did induce an obligation and tye upon abraham to circumcise his childe . and thus it was with adam , gods covenant did not depend properly upon his consent and acceptation , for he was bound to doe as god commanded , whether he would agree , or no. that adams consent was not necessary to make the covenant valid , doth appeare , in that he was bound to accept what god did require . and it 's indeed disputed , whether adam did so much as know ( and if he did not know , he could not consent ) that god did indent with him as a publike person , and so all his posterity in him ; although it may truly be thought , that adam did know this precept to be to him and his posterity : for hereby his sinne is made the more hainous , in undoing himself and all his ; as also , by the knowledge of this , he would be the more thankfull unto god , that should propagate such great mercies to him and his , and also be made more vigilant against falling . . in the next place let us consider , how god can be said to covenant , or enter into a promise with man : for it may be thought an imperfection , and hereby god may seeme to lose his right , that he cannot doe what he will. but this may be easily answered ; for , if god can give good things to man , he may also promise to give them : and therefore both to give , and to promise to give , are acts of liberality and dominion , and so not repugning to the majesty of god : nor doth god by promising to give , lose his dominion , no more then he doth by giving . it is true , a promise doth induce an obligation , and so in man it is with some imperfection ; but in god it is not , because he doth not hereby become obliged to us , but to his own self : so that we have not a right of justice to the thing , because god hath promised it to us ; but only god cannot deny himself nor his word , and therefore we are confident . and so aquinas well , deus non est debitor , quia ad alia non ordinatur , sed omnia ad ipsum , god by covenanting and promising doth not become a debtor , because he is not to be ordered for other things , but all things for him . hence is that saying of god , reddit debita nulli debens , donat debita nihil pendens : and so again , justus est , non quia reddit debitum , sed quia facit quod decet summè bonum : so that when god entreth into a covenant or promise , you must conceive of this sutably to his great majesty ; you must not apprehend of it , as when two men agree that are equall , and therefore a debt of justice ariseth between them , and one may implead the other ; but as a mercifull condescension on gods part , to promise such things to us , that so we might be the more confirmed in our hope in him . hence durand and ariminensis labour to prove , that gods promises doe not induce an obligation , but denote the disposition of god to give , although their arguments exclude onely a debt of justice from god. therefore although in the covenant god makes with man , there is a compact of mutuall fidelity , yet there is not a reciprocall , and equall right of covenanting , because of the inequality of the covenanters ; so that the whole disposition and ordering of the covenant with such conditions is on gods part , and not mans : hence it 's called gods covenant , and not mans . . consider why god will deale with man in a covenant way rather then in a meere absolute supreme way . there may be these reasons : . that god might hereby sweeten and indeare himself to us . for , whereas he might require all obedience from us , and annihilate us at last , or at least not vouchsafe heaven and ever lasting happinesse ; to shew how good and loving he is , he will reward that most bountifully , which is otherwise due to him : for god did not make man , because he needed him , but that there might be objects to whom he would communicate his love . thou needest not my goodnesse , or , that extendeth not to thee , saith david . it 's austins expression , the earth doth farre otherwise dry up , or swallow the water , thirsting for it , then the sun beames , which also consume the water : the one doth it indigentiâ out of want ; the other potentiâ , out of power and strength : so that adam could not but have thankfull and loving thoughts of god , that would thus condescend . . another reason might be , to incite and incourage adam the more to obedience . for , howsoever there was no sin in adam , or remisnesse : yet this might serve as a meanes to preserve him in his obedience to god. and here you may see , that to do a duty , because of a reward promised , is not a slavish and unlawfull thing ; for did not god deale thus with adam ? if he would obey , he should live ; but if not , then he must dye . will you say , with the antinomian , that this was an unlawfull thing , and this was to make adam legall , and one that was not affected with the goodnesse of god to him ? it is true , if a man obey god out of love to any thing more then god , or equally with god , this is unlawfull , according to that , minus te amat , qui tecum ( domine ) aliquid amat . . that hereby adams obedience might be the more willing and free . an absolute law might seeme to extort obedience , but a covenant and agreement makes it to appeare more free and willing , as if adam would have obeyed , though there could have been no obligation upon him to doe it . . consider that the nature of this covenant was of works , and not of faith . it was not said to adam , beleeve , and have life eternall ; but , obey , even perfect and entire obedience . it is true indeed , there was faith of adherence and dependance upon god in his promise and word , and this faith doth not imply any imperfection of the state of the subject as sinfull , ( which justifying faith doth ) for it was in christ , who in his temptations and tryalls did trust in god. and what the old testament calls trusting , the new calls beleeving ; yea , some say , that this kind of faith shall be in heaven , viz a dependance upon god for the continuance of that happinesse which they doe enjoy . this faith therefore adam had , but in that covenant it was considered as a gracious act and work of the soul , not as it is now , an organ or instrument to receive and apply christ . with us indeed there is justifying faith and repentance , which keeps up a christians life ; as the naturalists say , the calor innatus , and humidum radicale doe the naturall life : faith is like the calor innatus and repentance is like the humidum radicals ; and , as the philosopher saith , if the innate heat devoure too much the radicall moisture , or the radicall moisture too much the heat , there breed presently diseases : so it is with us , if beleeving make a man repent lesse , or repenting make a man beleeve the lesse , this turneth to a distemper . yet , though it were a covenant of works , it cannot be said to be of merit . adam though in innocency , could not merit that happinesse which god would bestow upon him : first , because the enjoying of god , in which adams happinesse did consist , was such a good , as did farre exceed the power and ability of man. it 's an infinite good , and all that is done by us is finite . and then in the next place , because even then adam was not able to obey any command of god , without the help of god. though some will not call it grace , because they suppose that onely cometh by christ ; yet all they that are orthodox do acknowledge a necessity of gods enabling adam to that which was good , else he would have failed . now then , if by the help of god adam was strengthned to do the good he did , he was so farre from meriting thereby , that indeed he was the more obliged to god. . god , who entred into this covenant with him , is to be considered as already pleased , and a friend with him , not as a reconciled father through christ . therefore here needed no mediatour , nor comfort , because the soul could not be terrified with any sin . here needed not one to be either medius , to take both natures ; or mediatour , to performe the offices of such an one . in this estate that speech of luthers was true , which he denieth in ours , dens est absolute considerandus . adam dealt with him as absolutely considered , not relatively : with us , god without christ is a consuming fire , and we are combustible matter , chaffe and straw : we are loathsome to god , and god terrible to us ; but adam he was deo proximo amicus , & paradisi colonus , as tertullian , and therefore was in familiarity and communion with him . but , although there was not that ordered administration and working of the three persons in this covenant of works , yet all these did work in it . hence the second person , though not as incarnated , or to be incarnated ; yet he with the father did cause all righteousnesse in adam : and so the holy ghost , he was the worker of holinesse in adam , though not as the holy spirit of christ purchased by his death for his church , yet as the third person ; so that it is an unlikely assertion which one maintains , that the trinity was not revealed in this covenant to adam : so that this sheweth a vast difference between that covenant in innocency , and this of grace . what ado is here for the troubled soul to have any good thoughts of god , to have any faith in him as reconciled ? but then adam had no fear , nor doubt about it . . this covenant did suppose in adam a power , being assisted by god , to keep it ; and therefore that which is now impossible to us , wa● possible to him . and certainly , if there had been a necessity to sin , it would have been either from his nature , or from the devill : not from his nature , for then he would have excused himself by this , when he endeavoured to clear himself . but tertullian speak● wittily , nunquam figulo suo dixit , non prudenter definxisti me , rudis admodum haereticus fuit , non obaudiit , non tamen blasphemavit , creatorem , lib. . ad mar. cap. . nor could any necessity arise from the devill , whose temptations cannot reach beyond a moral swasion . therefore our divines doe well argue , that if god did not work in our conversion beyond a morall swasion , he should no further cause a work good , then satan doth evil . nor could this necessity be of god , who made him good and righteous : nor would god subtract his gifts from him before he sinned , seeing his fall was the cause of his defection , not gods deserting of him the cause of his fall . therefore , although god did not give adam such an help , that de facto would hinder hi● fall , yet he gave him so much , that might and ought to prevent● it . and upon this ground it is , that we answer all those cavills , why god doth command of us that which is impossible for us to doe : for the things commanded are not impossible in themselves , but , when required of adam , he had power to keep them ; but he sinned away that power from himself and us . neither is god bound , as the arminians fancy , to give every one power to beleeve and repent , because adam in innocency had not ability to doe these ; for he had them eminently and virtually , though not formally : but more of these things in the covenant of grace . use . to admire with thankfulnesse gods way of dealing with us his creatures , that he condescends to a promise-way , to a covenant-way . there is no naturall or morall necessity that god should doe thus . we are his , and he might require an obedience , without any covenanting : but yet , to shew his love and goodnesse , he condescends to this way . beloved , not onely we corrupted , and our duties , might be rejected ; not onely we in our persons might be abashed , but had we all that innocency and purity which did once adorn our nature , yet even then were we unprofitable to god , and it was gods goodnesse to receive it , and to reward it . was then eternall life and happinesse a meere gift of god to adam for his obedience and love ? what a free and meere gift then is salvation and eternall life to thee ? if adam were not to put any trust in his duties , if he could not challenge god for a reward ; how then shall we relye upon our performances , that are so full of sin ? use . further to admire gods exceeding grace to us , that doth not hold us to this covenant still . that was a covenant which did admit of no repentance : though adam and eve had torn and rent their hearts out , yet there was no hope or way for them , till the covenant of grace was revealed . beloved , our condition might have been so , that no teares , no repentance could have helped us : the way to salvation might have been as impossible , as to the damned angels . to be under the covenant of works , is as wofull , as the poore malefactour condemned to death by the judge , according to the law , he falls then upon his knees , good my lord spare me , it shall be a warning to me , i have a wife and small children , o spare me : but , saith the judge , i cannot spare you , the law condemnes you : so it is here , though man cry and roare , yet you cannot be spared , here is no promise or grace for you . lecture xiv . genes . . . in the day thou eatest thereof , thou shalt die the death . having handled the law of god both naturall and positive , which was given to adam absolutely ; as also relatively in the notion of a covenant god made with adam , i shall put a period to this discourse about the state of innocency , by handling severall questions , which will conduce much to the information of our judgement against the errours spread abroad at this time , as also to the inlivening and inflaming of our affections practically . these questions therefore i shall endeavour to cleare : . whether there can be any such distinction made of adam , while innocent , so as to be considered either in his naturalls , or supernaturalls ? for this is affirmed by some , that adam may be considered in his meere naturalls , without the help of grace , and so he loveth god as his naturall utmost end , in that he is the preserver and authour of nature : or else in his supernaturalls , as god did bestow righteousnesse upon him , whereby he was inabled to enjoy god as his supernaturall end . and for this end is this errour maintained , that so man now born , may be made no worse then adam in that condition at first : which errour , if admitted , would much eclipse all that glory which is attributed in scripture to grace converting and healing of us . therefore to this question these things may be answered : . that it cannot be denied , but that in adam such qualities and actions may be considered , which did flow from him as a living creature , endued with a reasonable soul ; so cor. . . there the first adam is said to be made a living soul , that is , a living creature in his kinde , whereby he did provide and prepare those things for his nourishment and life that he needed : and this is to have a naturall body , as the apostle calls it . but we may not stay in the consideration of him as a man in an abstracted notion , but as so created by god for that end , to be made happy . therefore howsoever some learned speak of the animall state and spirituall estate of adam , yet both must be acknowledged to be naturall to him . . in the next place , we doe not hold in such a manner his righteousnesse and holinesse to be naturall to him , as that we deny every thing to adam that was supernaturall ; for , no question but the favour of god , which he did enjoy , may well be called supernaturall ; so also that actuall help of god ( say some , ) which was to be continued to him : for howsoever the principle , and habit as it were of righteousnesse , was naturall to him ; yet to have help from god to continue and persevere , was supernaturall . even as you see the eye , though it hath a naturall power to see , yet there is a further requisite to the act of seeing , which is light , without which it could not be . the second question is , whether christ did intervene in his help to adam , so that he needed christ in that state ? for here we see many learned and sound men differ : some say , that christ , being onely a mediatour of reconciliation , could no wayes be considered in any respect to adam ; for god and he were friends : others again make the grace of christ universally necessary , even to angels , and adam ; saying that proposition , [ without me ye can doe nothing , ] is of everlasting truth , and did extend to adam , not indeed by way of pardon or reconciliation , but by way of preservation and conservation in the state of righteousnesse : thus those excellent pillars in the church of god , calvin , bucer , and zanchy , with others . now for the clearing of this truth , we must consider these particulars : . that it cannot be denyed , but that christ , as the second person of the trinity , did create and make all things . this is to be diligently maintained against those cursed opinions that begin , even publikely , to deny the deity of christ . now there are three generall waies of proving christ to be god : . in that the name jehovah , and god , is applyed to him , without any such respect as to other creatures . . in that he hath the attributes of god , which are omnipotency and omnisciency , &c. . in that he doth the works which god only can doe ; such are , raising up from the dead by his own power , and creation : now that christ doth create and sustain all things , appeareth , john . col. . and hebr. . . so that it 's impudent blasphemy which opposeth clear scripture , to detract this from christ . indeed , his creating of the world , doth not exclude the other persons , onely he is included hereby . . what help the angels had by christ . here i finde different thoughts , even of the judicious . that place colos . . . to reconcile all things to himself by him , whether things in heaven or earth , is thought by some a firme place , to prove that the angels needed christ , even as a mediatour : and calvin upon the place brings two reasons why the angels need christs mediation : . because they were not without danger of falling , and therefore their confirmation was by christ . but how can this be proved , that their confirmation came from christ , and not from god , as a plentifull rewarder of their continued obedience ? indeed , if that opinion of salmerons were true , which holds it very probable , that the fallen angels were not immediately condemned , but had a set space and time of repentance given them , this would with more colour have pleaded for christs mediation ; but that opinion cannot be made good out of the scripture . . the second reason of calvin is , that the obedience of the angels was imperfect , or not so perfect , but that it needed pardon ; which he groundeth upon job . . his angels he charged with folly . this may be answered thus , that the obedience of the angels may be said imperfect negatively , or comparative , in respect of god ; it is not answerable to his greatnesse : but yet it is not imperfect privatively , as if it did want any perfection due to it , and so was to be pardoned . therefore eliphaz his expression tends onely to this , to shew the greatnesse and majestie of god , and that even angels themselves are but darknesse to his glory . if you aske then , what shall be thought of the place colos . . ? i answer , this place compared with ephes . . . [ that he might gather together in one all things in christ , ] may well be laid together ; for they speak the same thing . in the epistle to the colossians it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reconcile ; and that to the ephesians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word some expound to be as much as to bring to its first beginning ; and so it 's explained by them , that all things have suffered a defect from the beginning , and by christ are to be restored to their former state : others expound it of reducing all to one head , which is christ : others make it a metaphor , from those things which are largely set down , and then briefly capitulated , and summed up again ; thus , say they , all that was prefigured by the sacrifices , is fulfilled in christ : but we take the word in this sense , as it doth imply , to gather together those things which were scattered and divided ; and so it doth excellently describe the ruine and confusion that is brought upon all by sin . but then here is the difficulty again , how the angels can be said to be gathered , seeing they were never divided . to this some answer , that the all things here spoken in the text , are to be limited to men onely : so that the things in heaven , shall be the spirits of godly men already translated thither ; and the things in earth , those men that are living . but suppose it be extended to angels , yet will not this inferre their need of mediation by christ , but onely some benefit to redound unto them by christ ; and that is certain : for , first , by christ they have a knowledge of the mysteries of our salvation , as appeareth , ephes . . . and secondly , hereby they have joy in the conversion of a sinner ; and , lastly , angels become hereby reconciled with man : and this seemeth to be the most proper and immediate sense of the place . so that i cannot see any ground for that assertion , which saith , because there is no proportion between a creature and the creatour , therefore there must be a mediatour . and if this hold true of the angels , then it will also hold about adam ; for , there being no offence or breach made , there needed no mediatour to interpose . it 's hard to say , christ would have been incarnated , if adam had not sinned . all those , who hold the necessity of christ to adam and angels , must also necessarily maintain , that , though adam had not fallen , christ would have been incarnated . now when the scripture nameth this to be the principall end of christs coming into the world , to save that which is lost ; unlesse this had been , we cannot suppose christs coming into the flesh . whether indeed christ was not the first object in gods decree and predestination , and then afterwards men , and then other things , is a far different question from this . as for colos . . which seemeth to speak of christ as head of the church , that he might have preheminency in all things , this doth not prove his incarnation , though no fall of adam , but rather supposeth it . . whether the tree of life was a sacrament of christ to adam , or no ? for this also is affirmed by some , that the tree of life was a sacrament given to adam , which did represent christ , from whom adam was to receive his life . but upon the former grounds i doe deny , the tree of life to have any such sacramentall signification . it is true , i grant it to be a sacrament ; for there is no good reason to the contrary , but that sacraments may be in the state of innocency ; onely they did not signifie christ . why it was called a tree of life , is not the same way determined by all : some think , because it had a speciall quality and efficacy with it , to preserve adam immortall ; for , although he was so made , yet there were meanes appointed by god to preserve this state . but we will not conclude on this ; only we say , it was a sacrament , not only to admonish adam of his life received from god , but also of that happy life , which upon his obedience he was alwayes to enjoy . hence revel . . . happinesse is called eating of the tree of life , which is in the midst of paradise . we do not in this exclude adam from depending upon god for all things , or acknowledging him the sole authour of all his blisse : but onely there was not then that way of administration of good to us , as is now by christ to man plunged into sin . and this must be said , that we must not curiously start questions about that state in innocency ; for the scripture , having related that there was such a state once , doth not tell us what would have been , upon supposition of his obedience . . and so we may answer that demand , whether there was any revelation unto adam of a christ ? now what might be done , we cannot say ; but there is no solid ground to assert it : for , howsoever the apostle indeed makes a mysterious application of that speech of adam unto christ and his church , to set forth their immediate union ; yet it doth not follow , that adam did then know any such mysterie . indeed zanchy saith , that christ did in an humane shape appear , and put adam and eve together in that conjugall band ; but we cannot affirme this from scripture . and by this also it doth appeare , that the sabbath , as it was figurative of christ , had this consideration added unto it , as it was given to the jewes afterward , and in that respect it was to be abolished . that opinion is very much forced , which makes those words of gods blessing and sanctifying the sabbath day , gen. . to be by way of anticipation ; and therefore would deny the command of the sabbath to be given to adam , saying , there was onely one positive law , which was that of not eating the forbidden fruit , that was delivered unto adam . now , though this be false , yet that consideration of the sabbath , as it was figurative of christ , was not then in the state of the innocency . . another main question is , whether this state of reparation be more excellent then that in innocency . now here we cannot say one is absolutely better then the other , only in some respects one is excelled by the other : as , the first estate of adam did far exceed this in the rectitude it had , being altogether without any sin ; for he was not created ( as some would have it ) in a neutrall estate doth plainly repugne that image of god , after which he is said to be created . now what a blessed estate it is to have an heart not stained with fin , to have no blemish , nor spot in the soul , will appeare by paul's bitter complaint , who shall deliver me from this body of death ? that estate also doth excell ours in the immortality and outward felicity he enjoyed ; for our second adam , christ , howsoever he hath destroyed the works of sin and satan , yet he hath not fully removed the scars which those sins have left upon us : christ doing here , as those emperours , who had taken their enemies prisoners and captives , but yet killed them not immediately , till the day of triumph came . but on the other side , our condition is in one respect made happier then adams ; which is the certainty of perseverance in the state of grace , if once translated into it . and this consideration austin did much presse . we have indeed much sin with our grace , yet god will not let that spark of fire goe out : but adam had much holinesse , and no sin ; yet how quickly did he lose it ? not but that grace of it self is amissible as well as that of adams , but because of the speciall promise and grace of god in christ ; therefore whom he loves , he will alwaies love . the next question is , whether we may be now by christ said to be more righteous then adam ? for so an antinomian in his treatise of justification , pag. . . quoteth places out of some authours , as affirming this , that now by christ we have a more perfect righteousnesse , then that of angels , or was lost in adam ; and by this meanes labours to prove , that we are so holy , that god can see no sin in us . now , to answer this , i deny not , but the orthodox sometimes have used such expressions , and upon this ground , because the righteousnesse of christ as it was his , was of infinite value and consequence ; and so as we are in a mediatour , we are in a better and surer condition , then the angels or adam was : but they never used such expressions to the antinomian sense , as if hereby we were made not onely perfectly righteous , but also holy , and without sin . this opinion is at large to be refuted in the treatise about justification ; only thus much take for an answer , that the doctrine , which holdeth the imputation of christs righteousnesse , doth not necessarily inferre , that therefore we have righteousnesse more excellent then angels or adam ; for it is onely imputed to us for that righteousnesse which we ought to have : it is not made ours in that largenesse or latitude as it was christs , but as we needed it . now god never required of us such an holinesse as the angels have , or a greater righteousnesse then adam had ; and therefore it 's a senslesse thing to imagine , that that should be made ours which we never needed , or ever were bound to have : so that those expressions of the orthodox must be understood in a sound sense . . whether that which god requireth of us be greater , then that he demanded of adam in the state of innocency ? for thus the arminians hold , that greater abilities are now required of a man to beleeve the gospel , then were of adam to fulfill the law ; partly , because the mysterie of the gospel doth consist in meere revelation , which the law doth not ; as also , because all the actions required by the gospel do suppose a resurrection from that first fall . now ( say they ) more is required to rise from a fall , then to prevent a fall . and all this they urge , to prove the necessity of universall grace given to all . now to answer this : first , i conclude ( as before hath been proved ) that the nature of justifying faith was in adam , though there was not such a particular object about which it may be exercised ; for a thing may be for the nature of it , and yet not have such a name which it hath from a certain respect to some object that now is not , or from some effects which it cannot now produce : so mercy and grace was in god for the nature of it alwaies , but as it hath respect to a miserable and wretched creature , that was not till the creature was made so . and so in adam , there was the nature of love and pity , but yet in regard of some effects , which could not be exercised in that estate , his love could have no such name , as mercy or pity . thus adam for his faith , that faith which he did put forth in gods promise about eternall life , upon his obedience , was a justifying faith for the nature of it , but had not the denomination or respect of justifying , because such an object was impossible in that condition . hence that faith of dependency which adam had , was the same in nature which justifying faith is . therefore to the arguments proposed , we deny , that greater strength is required to rise , then to keep from falling ; for the same things which would have preserved adam from falling , as faith in the first place , the same also are required for a man to rise . and as adam would have stood , as long as his faith in god stood , the devill labouring to shake that by his temptation ; so christ praying for peter , a man fallen by adam , doth especially pray , that his faith may not fail , because by that he was supported and strengthned . lastly , whether adams immortality in that estate , be not different from that which shall be in heaven . yes , it is very plain it is so ; for he was so immortall , as that there was a possibility of mortality , but it is not so with those that are glorified . again , he was so immortall , as that he had a naturall body , which did need nourishment ; but it is not so with those that are made happy . it is true , we have heretofore concluded , that adam in his first estate was naturally immortall , for if death had been naturall , god had been the authour of death , and man would not have abhorred it . neither did christ dye simply because he was a man , but because he was a man made for us , who ought to dye because of our sin . indeed , because adam did eat and drink , and his body was a naturall body , therefore there was mortality in him in a remote power , but actuall mortality was hindered , by reason of that glorious condition he was placed in ; and therefore not actually to dye , but to be in a mortall state was threatned as a punishment to him of all apostasie from god. use . of instruction . what comfort may be to the godly from christ , though by nature all is lost . who can heare without trembling of this great losse ? righteousnesse and immortality lost , god and his image lost . if thou lookest upon thy proud earthly sinfull heart , thou mayest say , it was not thus from the beginning : if upon thy sick , weak , and mortall body , it was not thus from the beginning . now here is no way to keep up the heart , but by looking to christ . though thou hast lost the image of god , yet he is the expresse image of his father . though thou hast not perfect righteousnesse , he hath . whatsoever thy losse and evil be by the first adam , thy gain and good may be by the last adam . admire herein the mysteries of gods grace and love . what may we not expect for temporalls , if needfull , when he is thus gracious in spiritualls ? are riches , subsistence , equall to christ ? use . of exhortation , not to rest in any estate , but that of restauration again . the word ( as you heard ) ephes . . . to gather , doth imply that all mankind is like an house fallen down , lying in its rubbish and ruines . let us not therefore stay in this condition : it 's a condition of sinne , of wrath : oh , much better never to have been born , then to be thus . how happy are all the irrationall creatures in their estate above us , if not repaired by christ ? and know , that to be restored again to this image of god , is a great and rare blessing , few partake of it . holinesse must be as inwardly rooted and settled in thee , as ever sinne and corruption hath soaked into thee . thou didst drink iniquity like water ; doest thou now , as the hart , pant after the water-brooks ? the resurrection of the soul must be in this life . it was sinfull , proud ; but it 's raised an holy , humble soule . lectvre xv. exod. . . and god spake all these words , saying , &c. having handled the law given to adam in innocency , both absolutely as it is a law , and relatively as a covenant ; we now proceed to speak of that law given by god , through the ministery of moses , to the people of israel ; which is the great subject in controversie between the antinomians and us . there were indeed precepts and laws given before moses . hence the learned speak much of noah's precepts . the talmudists say ( as cuneus relates ) that these seven precepts of noah did contain such an exact rule of righteousness , that whosoever did not know them , the israelites were commanded to kill . but because these are impertinent to my scope , i pass them by . and in the handling of this law of moses , i will use my former method , considering the law absolutely in it self , and then relatively as a covenant : for , as god ( you have heard ) hath suffered other errours about the deity of christ , and the trinity , and the grace of god , therefore to break forth , that the truth about them may be more cleared and manifested ; so happily the law will be more extolled in its dignity and excellency then ever , by those opinions which would overthrow it . the text , upon which most of the matter i have to say , shall be grounded , are the words now read unto you , that are an introduction to the law , containing briefly , . the nature of the matter delivered , which is called words ; so deut . ten words : hence it s called the decalogue . now the hebrew word is used not for a word meerly , as we say , one word ; for so the ten commandments are more then ten words : but it signifieth a concise and brief sentence by way of command . hence it s translated sometimes by the septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deut. . . and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal . . . so in the new testament , that which is called by mark . . the word of god , is by matthew named the commandment of god. so , paul also , gal. . . the whole law is fulfilled in one word , that is , one brief sentence by way of command . . you have the note of universality , all these words , to shew , that nothing may be added to them , or diminished : onely here is a difficulty , for deut. . where these things are repeated again by moses , there some things are transposed , and some words are changed . but this may be answered easily , that the scripture doth frequently use a liberty in changing of words , when it repeateth the same thing , onely it doth not alter the sense . and happily this may be to confute that superstitious opinion of the jews , who are ready to dream of miraculous mysteries in every letter . . there is the efficient cause of this in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this word is used in the plurall , as some of the learned observe , defectively ; and is to be supplied thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote the excellency of god , as they say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for excellentissima fera . by the septuagint its translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because ( saith a learned man ) they interpreting this for the grecians , and the wise men amongst them attributing the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore they would use a word , to shew , that he who gave the law , was lord even over all those . now god is here described to be the author of these laws , that so the greater authority may be procured to them . hence all law-givers have endeavoured to perswade the people , that they had their laws from god. . you have the manner of delivering them , god spake them , saying : which is not to be understood , as if god were a body , and had organs of speaking ; but only that he formed a voice in the air . now here ariseth a great difficulty , because of acts . where he that spake to moses on mount sinai is called the angel : this maketh the papists and grotius go upon a dangerous foundation , that god did not immediatly deliver the law , but an angel ; who is therefore called god , and assumes unto himself the name jehovah , because he did represent the person of god. but this is confuted by the learned . i shall not preface any further , but raise this doctrine , that god delivered a law to the people of israel by the hand or ministry of moses . i shall ( god willing ) handle this point doctrinally in all the theological considerations about the law : and , first , you must still remember , that the word law may be used in divers senses ; and , before this or that be asserted of it , you must clear in what sense you speak of the law. not to trouble you again with the several acceptions of the word , which you must have alwaies in your eye , take notice at the present , of what a large or restrained signification the word law is capable of : for we may either take the word law for the whole dispensation and promulgation of the commandments , morall , judiciall , and ceremoniall : or else more strictly , for that part which we call the morall law ; yet with the preface and promises added to it : and in both these respects the law was given as a covenant of grace ( which is to be proved in due time : ) or else most strictly , for that which is meer mandative and preceptive , without any promise at all : and in this sense , most of those assertions which the learned have concerning the difference between the law and the gospel , are to be understood ; for , if you take ( as for the most part they do ) all the precepts and threatnings scattered up & down in the scripture , to be properly the law ; and then all the gracious promises , wheresoever they are , to be the gospel , then it s no marvell if the law have many hard expressions cast upon it . now this shall be handled on purpose in a distinct question by it self , because i see many excellent men peremptory for this difference : but i much question , whether it will hold , or no. . what law this delivered in mount sinai is , and what kindes of laws there are , and why it s called the morall law. it is plain by exod. . & cap. . all the laws that the jews had were then given to moses to deliver unto the people , only that which we call the morall law , had the great preheminency , being twice written by god himself in tables of stone . now the whole body of these laws is , according to the matter and object , divided into morall , ceremoniall , and judiciall . we will not meddle with the queries that may be made about this division . we may , without any danger , receive it , and that law which we are to treat upon is the moral law. and here it must be acknowledged , that the different use of the word morall , hath bred many perplexities ; yea , in whatsoever controversie it hath been used , it hath caused mistakes . the word morall , or morally , is used in the controversie of the sabbath , in the question about converting grace ; in the doctrine of the sacraments , about their efficacy and causality ; and so in this question , about a law , what makes it morall . now in this present doubt , howsoever the word moral beareth no such force in the notation of it , ( it being as much as that which directeth and obligeth about manners , and so applicable even to the judiciall and ceremoniall : and these are in a sense commanded in the moral law , though they be not perpetuall ) as to denote that which is perpetual and alwaies obliging ; yet thus it is meant here , when we speak of a thing moral , as opposite to that , which is binding but for a time . . whether this law repeated by moses be the same with the law of nature implanted in us . and this is taken for granted by many : but certainly there may be given many great differences between them : for , first , if he speak of the law of nature implanted in adam at first , or as now degenerated , and almost defaced in us , whatsoever is by that law injoyned , doth reach unto all , and binde all , though there be no promulgation of such things unto them : but now the moral law in some things that are positive , and determined by the will of god meerly , did not binde all the nations in the world : for , howsoever the command for the sabbath day was perpetuall , yet it did not binde the gentiles , who never heard of that determined time by god : so that there are more things expressed in that , then in the law of nature . besides , in the second place , the moral law given by god doth induce a new obligation from the command of it ; so that though the matter of it , and of the law of nature agree in many things , yet he that breaketh these commandments now , doth sin more hainously then he that is an heathen or pagan ; because by gods command there cometh a further obligation and tye upon him . in the third place , in the morall law is required justifying faith and repentance as is to be proved , when i come to speak of it as a covenant ; which could not be in the law given to adam : so the second commandment requireth the particular worship of god , insomuch that all the ceremoniall law , yea our sacraments are commanded in the second commandment ; it being of a very spirituall and comprehensive nature : so that although the morall law hath many things which are also contained in the law of nature , yet the morall law hath more particulars then can be in that . hence you see the apostle saith , he had not known lust to be sin , had not the law said so , although he had the law of nature to convince him of sin . . why it was now added . the time when it was added appeareth by the . chapter , to wit , when the people of israel were in the wilderness , and had now come to their twelfth station in mount sinai . that reason which philo giveth , because the lawes of god are to be learnt in a wilderness seeing there we cannot be hindred by the multitude , is no waies solid two reasons there may be , why now , and not sooner or later , god gave this law : first , because the people of israel coming out of aegypt , had defiled themselves with their waies : and we see , while they were in their journie in the wilderness , what horrible gross impieties they plunged themselves into : therefore god to restraine their impietie and idolatry , giveth them this law , to repress all that insolency , so rom . and gal. . the law came because of transgressions : hence theophilact observeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was added , signifieth that the law was not primarily , and for it 's own sake given , as the promises were , but to restrain transgressions then over flowing : but , secondly , i conceive the great and proper reason why god at this time , rather then another , gave the law , was , because now they began to be a great people : they were to enter into canaan , and to set up a common wealth , and therefore god makes them lawes , for he was their king in a speciall manner ; insomuch that all their lawes , even politicall , were divine : and therefore the magistrates could not dispence in their lawes , as now governours may in their lawes of the common-wealth , which are meerly so , because then they should dispensare de jure alieno , which is not lawfull . this therefore was the proper reason , why god at this time set up the whole body of their lawes , because they were now to grow into a common-wealth . hence josephus calls the common-wealth of the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a place where god was the governour . . whether this law was not before in the church of god. and certainly , he that should think this law was not in the church of god before moses his administration of it , should gratly erre . murder was a sin before , as appeareth by gods words to cain ; yea the very anger it selfe that goeth before murder : so all the outward worship of god , as when it s said , then began man to call upon the name of the lord ; so that the church of god never was , nor ever shall be without this law. and when we say , the law was , before moses , i do not meane only , that it was written in the hearts of men , but it was publikely preached in the ministry that the church did then enjoy , as appeareth by noah's preaching to the old world , and gods striving with men then by his word so that we may say , the decalogue is adams , and abrahams , and noahs , and christs , and the apostles , as well as of moses . indeed there was speciall reason , as you heard , why at that time , there should be a speciall promulgation of it , and a solemn repetition ; but yet the law did perpetually sound in the church , ever since it was a church . and this consideration will make much to set forth the excellency of it , it being a perpetuall meanes and instrument which god hath used in his church for information of duty , conviction of sin , and exhortation to all holiness : so that men who speak against the use of the law , and the preaching of it , do oppose the universall way of the church of god in the old and new testament . . the end why god gave this law to them . i spake before of the end , why he gave it then ; now i speak of the finall cause in generall : and here i shall not speak of it in reference to christ , or justification , ( that is to be thought on when we handle it as a covenant ) but only as it was an absolute rule or law . and here it will be a great errour , to think the promulgation of it had but one end , for there were many ends : . because much corruption had now seised upon mankind , and the people of israel had lived long without the publick worship and service of god , it was necessary to have this law enioyned them , that they might see far more purity and holiness required of them , then otherwise they would be perswaded of . . by this meanes they would come to know sin , as the apostle speakes , and so be deeply humbled in themselvs : the law of god being a cleare light to manifest those inward heart-sins and soul-lusts that crawl in us as so many toads , and serpents , which we could never discover before . . hereby was shadowed forth the excellent and holy nature of god , as also what purity was accepted by him , and how we should be holy , as he himselfe is holy ; for the law is holy as god is holy : it s nothing but an expression & draught of that great purity which is in his nature ; insomuch that it s accounted the great wisedome of that people of israel to have such lawes ; and the very nations themselves should admire at it . . the great goodness and favour of god in delivering this law to them . and this comes fitly in the next place to consider of , that it was an infinite mercy of god to that people to give them this law . hence deut. . and in other places , how often doth god press them with this love of his , in giving them those commandments ? and that it was not for their sakes , or because of any merit in them , but because he loved them . so david , psal . . he hath not done so to other nations . hosea also aggravates this mercy hos . . . i have written unto him the great things of my law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplitudines legis meae , where the prophet makes the law a precious gift deposited in the jews hands . and to this may be referred all the benifits that the psalmist and prophets do make to come by the law of god : insomuch that it is a very great ingratitude and unthankfulness unto god , when people cry down the law , and the preaching of it . that which god speaks of as a great mercy to a people , they do reject . nor , because that god hath vouchsafed greater expressions of his love to us in these latter dayes , therefore may those former mercies be forgotten by us , seeing the law doth belong unto us for those ends it was given to the jews now under the gospel , ( as is to be proved ) as much as unto them . and therefore you cannot reade one commandment in the spirituall explication of it , ( for the law is spirituall ) but you have cause to bless god , saying , lord , what are we , that thy will should be so clearly , and purely manifested to us , above what it is to heathens , yea , and papists , with many others ? therefore , beloved , it is not enough for you to be no antinomian , but you are to bless god , and praise him for it , that it s read , and opened in our congregations . . the perfection of this law , containing a perfect rule of all things belonging to god or man. and here againe i shall not speak of it as a covenant , but meerly as its a rule of obedience . and thus , though it be short , yet it s so perfect , that it containeth all that is to be done , or omitted by us . insomuch that all the prophets , and apostles do but adde the explication of the law , if it be not taken in too strict a sense . hence is that commandment of not adding to it , or detracting from it . and in what sense the apostle speakes against it , calling it the killing letter , & the ministration of death working wrath , is to be shewed hereafter . when our saviour , mat. . gave those severall precepts , he did not adde them as new unto the morall law , but did vindicate that from the corrupt glosses and interpretations of the pharisees , as is to be proved . indeed it may seem hard to say that christ , and justifying faith , & the doctrine of the trinity , is included in this promulgation of the law ; but it is to be proved , that all these were then comprehended in the administration of it , though more obscurely . nor wil this be to confound the law and the gospel , as some may think . this law therefore and rule of life which god gave the people of israel , and to all us christians in them , is so perfect and full , that there is nothing necessary to the duty and worship of god , which is not here commanded ; nor no sin to be avoided , which is not here forbidden . and this made peter martyr ( as you heard ) compare it to the ten predicaments . use . of admonition , to take heed how we vilifie or contemne this law of god , either doctrinally , or practically . doctrinally , so the marcionites , and the manichees , and basilides ; whereof some have said , it was carnall , yea that it was from . devil , and that it was given to the jews for their destruction because it 's said to work wrath , and to be the instrument of death and those opinions and expressions of the antinomians about it are very dangerous . what , shall we revile that which is gods great mercy to a people ? because the jews and papists do abuse the law , and the works of it to justification , shall it not therefore have its proper place and dignity ? how sacred are the laws of a common-wealth , which yet are made by men ? but this is by the wise god. take heed therefore of such phrases , an old-testament-spirit , and , his sermon is nothing but an explication of the law : for it ought much to rejoyce thee , to hear that pure and excellent image of gods holiness opened . how mayest thou delight to have that purity enjoyned , which will make thee loath thy self , prize christ and grace more , and be a quick goad to all holiness ? and if you say , here is nothing of christ all this while : i answer that is false , as is to be proved , if the law be not taken very strictly : and besides , the law and the gospel are not to be severed , but they mutually put a fresh relish and taste upon each other . and shall no mercy be esteemed , but what is the gospel ? thou art thankfull for temporall mercies , and yet they are not the gospel ; but this is a spiritual mercy . lectvre xvi . exod. . . god spake these words , saying , &c. i have already begun the discourse about the morall law ; and shall at this time consider those historical passages , which we meet with in the promulgation of it ; that so the excellency of it may hereby be more known ; for , whosoever shall diligently observe all the circumstances of the history of the law , he shall finde , that god did put glory upon it : and howsoever the apostle , hebr. . and corinth . . doth prefer the gospel above this ministration of moses ; yet absolutely in it self , it was greatly honoured by god. in the general therefore , you may take notice , that therefore did god so solemnly , and with great majesty give the law , that so the greater authority may thereby be procured to it . hence it is related of many heathens , that they have feigned some familiarity with their gods , when they made their laws , that so the people might with greater awe and reverence receive them : thus numa feigned his discourse with the goddess aegaeria for his laws ; and it 's related of pythagoras , that he had a tamed eagle , which he would cause to come flying to him , to make people think his sentences were delivered from heaven to him . if laws of men might well be called by demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . how much rather this law of god ? it 's but a conceit of prospers , that judaei were so called , because they received jus dei , the law of god. it s further also to be observed in the general , that god hath alwaies had apparitions sutable to the matter in hand . thus he appeared in a burning bush to moses , like an armed man to josua ; and with all signs of majesty , and a great god , being to deliver laws to the people that they might see how potent he was to be avenged for every breach . again , in the next place , take also this generall observation , that although the judiciall and ceremoniall lawes were given at the same time with the morall law , yet there is a difference between them . and this is to be taken notice of , lest any should think , what will this discourse make for the honour of the morall law , more then the other lawes ? it 's true , these three kinds of lawes agree in the common efficient cause , which was god ; and in the minister , or mediator , which was moses ; in the subject , which was the people of israel ; and all and every one of them ; as also in the common effects , of binding and obliging them to obedience , and to punish the bold offenders against them . but herein the morall law is preheminent : . in that it is a foundation of the other lawes , and they are reduceable to it . . this was to abide alwaies , not the other . . this was immediately writen by god , and commanded to be kept in the ark , which the other were not . lastly observe , these two things in the generall , about the time of the delivery of the law : first , god did not give them his law , till he had deeply humbled them ; and it may be now , christ will not settle his ordinance with us , till he hath brought us low : and secondly , before they come unto the land of promise , god setleth his worship and lawes . when he hath done this , then he bids them , deut. . . goe towards canaan . this sheweth , a people cannot have canaan , till the things of god be setled . but we come to the remarkable parts of the history of the promulgation of this law ; and first , you may consider the great and dilligent preparation of the people to heare it . exod. . for , first , they were to sanctifie themselves , and to wash their clothes . this indeed , was peculiar unto those times , yet god did hereby require the cleansing & sanctification of their hearts . the superstitious imitating of this was among the gentiles , who used to wash , that they may goe to sacrifice , plaut in aulul . act , . scen . . yea , this superstition was brought into the church , chrysost . hom. . in mat. we see ( saith he ) this custome confirmed in many churches , that many study diligently how they may come to church with their hands washt and white garments : and , tert. cap. . de orat. hae sunt verae mundiciae , non quas plerique superstitiosè curant , ad omnem orationem etiam cum lavacro totius corporis aquam sumentes this is true cleannes , and not that , which many superstiously regard , washing their whole body in water , when they goe to pray . but this by the way , god did hereby fignifie what purity and holiness of heart should be in them to receive his law. the second thing requisite was , to set bounds , so that none might touch the mount. it 's a violent perverting of scripture which the popish canons have , applying this a llegorically to a lay-man , if he reade , or medle with the scripture ; whereas not only a beast , but not the priests themselves should touch this mountain : and hereby god would have men keep within their bounds , and not to be too curious . the doctrine of the trinity , of predestination , are such a mountain , that a man must keep at the bottome of it , and not climb up . the third thing was , not to come at their wives . some do refer this to those women that were legally polluted ; but it may be well understood of their conjugall abstinency , not as a thing sinfull , but that hereby god would have them put off not only affections to all sinnes , but all lawfull things : so that this preparation for three dayes , doth make much for the excellency of the law , and sheweth how spirituall we should be in the receiving of it , . the declaration of majesty and greatness upon the delivery of it : for , although it must be granted , that this was an accommodated way to the law , that did convince of sinne , and terrisie , ( hence the apostle , heb. . , , &c. preferreth the ministration of the gospel above it ) yet this also was a true cause , why thundrings and terrours did accompany the promulgation of it , that so the people might be raised up to fear , and reverence of the law-giver . hence rev. . . god is described in his majestie sitting upon his throne , and lightnings with thunders proceeding from him . now it 's very probable , that these were raised by god in an extraordinary manner , to overcome the heart of the stoutest . and in this nature we are still to suppose the law preached to us ; for , howsoever all that terrour be past , yet the effect of it ought to abide upon every man , so far forth as corruption abideth in him : for , what man is there , whose pride , lukewarmness , or any sinfull corruption needs not this awakening ? it 's said exod. . . god descended upon the mount sinai in a smoak of fire , and a cloud : all was to shew the incomprehensible majesty of god , as also his terrour to wicked men ; and in this respect the dispensation of the gospel was of greater sweetness . hence gal . . the apostle makes this mount sinai to be agar , generating to bondage . this i say , must be granted , if you speake comparatively with gospel-dispensations ; but yet the psalmist speakes of this absolutely in it selfe , as a great mercy , psal , . . out of sion , the perfection of beauty , god hath shined ; and the fire about him did signifie his glorious splendour , as also his power to overthrow his enemies , and consume them : so psal . all the earth is bid to rejoyce at the lords reigning , which is described by his solemne giving of the law , which the church is to rejoyce at ; yea , ver . . it is applyed to christ . heb. . though the apostle followes the septuagint : so that if you take these things absolutely , they are lookt upon as mercies ; yea , and applyed to christ . and it is made a wonderfull mercy to them that god did thus familiarly reveale himselfe to them , deut. . . and deut. . . yea learned men think , that christ , the son of god. did in the shape of a man deliver this law to moses , and speake familiarly with him ; but especially see deut. . . where the word loving signifies imbracing by way of protection in the bosome . the gifts of the holy ghost were given with fiery tongues , and a mighty rushing wind , so that the gospel is fire , as well as the law. . gods immediate writing of these with his own fingers in tables of stone , exod. . . which honour was not vouchsafed to the other lawes . now by the finger of god , howsoever some of the fathers have understood the holy ghost ; and , because the finger is of the same essence with the body , infer the holy ghost to be of the same nature with god : yet this conceit is not solid : although luke . . that wich is called the finger of god , matth. . . called the spirit of god : we must therefore understand it of the power and operation of god , who caused those words to be written there . the matter upon which this is writen , is said to be tables of stone . the rabbins conceit , saying , that because it is said of stone in the singular number , that therefore it was but one table , which sometimes did appeare as one , sometimes as two , is not worth the confuting . that which is here to be considered , and makes much to the dignity of the law , is , that it was written by god , upon tables of stone , to shew the perpetuity , and stability of it . and howsoever this of it selfe be not a demonstrative argument to establish the perpetuity of the law against any antinomian , yet it may prevaile with any reasonable man. hence law-givers , that have laboured the stability of their lawes , caused them to be ingraven in brass , or a marble : so pliny , lib ● . ca. . speakes of brassie tables ad perpetuitatem monumentorum : & plato , as rhodoginus reports , lib. . cap. . thought that lawes should be written in tabulis cupressinis , quod futuras putabat aeterniores , quàm aereas . it is true , there is also a mysticall signification , which is not to be rejected , because the apostle alludes to it that hereby was signified the hardness of the jews heart , which could not easily receive that impression of the law. hence the excellency of the gospel doth appear , in that it is by grace wrought in the hearts of men . but yet this is not so to be understood , as if god did not in the old testament , even then write his law in the hearts of men . therefore that promise of the gospel mentioned by jeremiah is not to be understood exclusively , as if god did not at all write his law in their hearts , but comparatively . . the sad breaking of this law by the people of israel . as the law given by god to adam was immediately broken ; so this law given in such a powerfull manner to keep the israelites in an holy fear , and reverence ; yet how soon was it forgotten by them : for , upon moses his delay , they presently fell into idolatry . some think , they thought moses was dead , and therefore they desired some visible god among them , as the egyptians had : and because they worshiped apis , an oxe , hence they made a calfe , wherein their wickedness was exceeding great ( though , against the truth , some rabbins excuse them from idolatry ) because they did immediately upon the promulgation of the law , when they had so solemnly promised obedience , fall into this sin ; and not only so , but worshipped it , and gave the glory of all the benefits they injoyed unto this : not as if they were so simple , as to think this a god , but to worship the true god by this . and this confuteth all those distinctions that idolaters use , especially papists , about their false worship . we are not to follow our own hearts , but the word . as the childe in the womb liveth by fetching nourishment by the navell only from the mother , so doth the church by fetching instruction and direction from christ . . the time of moses his abode on the mount. this also is observable in the story ; for hereby god did not only procure great ground of authority for moses among the people , but also unto the law : and therefore , as some compare the time of giving the law , with the effusion of the gifts of the holy ghost in the gospel , making the former to be the fiftieth day of their egresse out of egypt , called pentecost : so at the same time the holy ghost was given to the church : thus also they compare moses forty dayes upon the mount , with our saviours forty days in the wilderness , when he was tempted . it was certainly a miraculous preservation of moses , that he should be there so long , and neither eat , nor drink . but this example of moses , with that of our saviours , is very vainly , and unwarrantably brought for fasting in lent. . moses his zeal against this their idolatry , and breaking of the tables . when moses came down , he saw how the people had transgressed the law of god , which so moved him , that , in his zeal , he brake the tables that were first made . this certainly was by the immediate ordering of god , to signifie , that this could not be a way of justification for them : and indeed , to hold that the law can justifie , is so great an errour , that we are all antinomians in this sense . one hath said , that the law was like the tree of knowledge of good and evil , but the gospel that is like the tree of life : yet this must be rightly understood ; for god useth the law , as he doth his whole world , to beget and increase the life of grace in us , only this life is not that which can justifie us : and in this effect of the law , to increase life , david doth often commend it . now some have attributed this to moses , as a sin , accounting it his impatiency and rashness to break the tables . they acknowledge it to be a good zeal for the main ; onely they think here was some strange fire , as well as the fire of the sanctuary . but although this excandescency of moses was sudden , yet i see not , why it should be attributed as rashness in him to break the tables ; for he had brought those tables as a sign of their covenant stricken with god : but now , they having broken it by their idolatry , it was very just to have the tables broken in the eyes of the people , that so they might see how god was alienated from them : so that we think , he did it not with any sinfull perturbation of minde , but an holy zeal : god hereby also ordering , that they should understand , god would enter into a new covenant with them ; which made austin cry out , o ira prophetica , & animus non perturbatus , sed illuminatus ! o anger propheticall , and a minde not disturbed , but inlightned . . moses his petition unto god for his presence , and the manifestation of gods glory unto him , with gods answer . howsoever this doth not immediatly concern the promulgation of the law , yet , because it 's inserted before the reparation of the tables again , and maketh for the honour which god put upon moses , while he was setling the laws of israel , we will give a touch at it . cap. . ver . . moses desireth gods presence to be with him in conducting of the people of israel ; and , as a sign , whereby he might be confirmed of his presence , he desireth to see gods glory . it is hard to say , what was moses his petition in this thing . i cannot be of their minde , who make this onely a vision , and nothing really acted : nor of theirs , who think that moses desired to see the essence of god. i will not dispute that question , whether the bodily eyes of a man may be lifted up to that perfection , as to see god , who is a spirit . nor can i think that they attain to the truth , who think by the glory of god , to be meant the reasons and grounds of gods mercies , and in particular , his providence to the israelites and by the back-parts , which moses was allowed to see , the effects themselves of his mercy and providence , as if god intended to shew moses his wonderful effects , but not the reasons of them . nor lastly , that moses desired to see the humanity of christ in glory , like that vision of transfiguration : therefore i judge this most literall , that although it 's said , ver . . that moses spake with god face to face , which argueth familiarity , yet for all that , even then god was clothed as it were in a cloud interposing it self . now moses he desireth , that god would manifest himself in a more sensible , visible , and glorious way of an outward shape ; even as before he would have known gods name . now god in part answereth him , and in part denieth him , shewing such a glorious object , that yet he was not able to see , but where the light was lesse intense . . the reparation of the tables again . and here is some difference between the former and the later tables : the former , god provided both for the shape and the writing , as you heard ; but here the forming or polishing of the table is moses his work , and the writing is gods. the first is said expresly , exod. . . go , hew thee two tables of stone like the former , and i will write upon these tables . here is the second expresly . so deut. . , , . so that the writing of the law on the second tables , was as immediately gods work , as the former ; but not the polishing or preparing of the tables . onely there is one place of scripture , which troubleth the learned much , that seemeth to oppose this , and to make the writing upon the second table to be immediately the act of moses , and mediately onely of god , because he commanded and directed moses to do so . the place that seemeth to oppose this , is exod. . , . i confesse , if we look into the coherence of these texts , we shall finde some things difficult . but two things will help to clear it : first , that the things which moses did write , were not the ten commandments , but the severall precepts , that were by way of explication ; and then the second thing is , that whereas the . verse seemeth to speak of the same subject , moses ; yet the two former predicates are to be attributed to him . viz. his staying with god fourty dayes and nights , and his neither eating nor drinking all that while : then the third predicate is to be given to god , viz. writing upon the ten commandments ; for it 's ordinary with the hebrews , to refer the relative to some remote subject , and not the neerest ; and this may untie that knot . there is this remarkable , that though the former tables were broken , yet now god enters into a covenant of grace with them , as appeareth by proclaiming himself long-suffering , and gracious ; but yet god causeth the ten commandments to be written again for them , implying , that these may very well stand with a covenant of grace , which opposeth the antinomian . . the extraordinary glory that was upon moses . this is a considerable passage ; for the apostle speaking of this , cor. . doth acknowledge the ministration of the law to have a great deal of glory ; but yet such as was to vanish . where , by the way , take notice against the antinomian , that the apostle doth not there speak of the law absolutely in it self , as if that were to be done away ; but , the particular administration and dispensation of it , that was no more to continue , which all grant . now the antinomian confounds the law , with the administration of it . this glory and shining that was upon moses , was ( as it may seem probable ) communicated unto him , when he beheld the glory of god. how long it continued , is not certain : that hath no probability of the rabbins , who hold , it did continue all his life time . the vulgar translation makes it horned , cornuta ; hence the painters pictured moses with horns : but the word that signifieth an horne , is also for to glitter , and shine : as also those rayes of light might be cast forth from moses his face like horns . this was so glorious , that he was forced to put a vail upon his face , when he spake to the people . now the text saith , moses did not know his face shone . it 's an excellent thing , when god puts a great deal of glory upon a man , and he doth not know it . gregory applyeth this of moses to ministers , that , as moses , because the people could not endure the glorious light of his face , put a vail upon it , that so the people might converse with him : thus the minister , whose parts and scholarship is far above the people , should put on a vail , by condescending to the people . but the apostle maketh another mysticall meaning , wherein the hard things shall in time ( god willing ) be opened . . the custody and preservation of the law in the ark. and this shall be the last observation , that will tend to the excellency of the law. as this one was witten by the immediate hand of god , so was it only commanded to be preserved in the ark. now here is a great dispute in matter of history : for kin. . . it's expresly said , that in the ark there was nothing save the tables of stone ; but hebr. . . there is joyned aarons rod , and the pot of manna . those that for this respect would reject the epistle to the hebrews , as of no authority , are too bold and insolent . some think we cannot reconcile them ; yet the scripture is true , onely our understandings are weak . some think , that at first god commanded those two to be laid with the tables of the covenant ; but when the temple was built by solomon , then all were laid aside by themselves : and therefore , say they , that the history of the kings speaketh of it as a new thing . some , as piscator , make in to be as much as coram , before or hard by : and so they say , the pot and rod were by the ark. but i shall close with that of junius , who observes , that the relative is in the feminine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so doth not relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ark , the word immediatly going before ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tabernacle , in which tabernacle . and this is frequent in the scripture to do so . and this , though it may be capable of some objection , yet doth excellently reconcile the truth of the history with paul. now how long these tables of stone were kept , and what became of them at last , we have no certainty . this proveth the great glory god did put upon the law above any thing else , which i intended in all these historicall observations . vse . of instruction . how willing god was to put marks of glory and perpetuity upon the law ; and therefore we are to take heed of disparaging it . for , how necessary is it to have this law promulged , if it were possible , as terribly in our congregations , as it was on mount sinai ? this would make the very antinomians finde the power of the law , and be afraid to reject it . certainly , as the physitian doth not purge the bodies till he hath made them fluid , and prepared ; so may not the ministers of christ apply grace , and the promises thereof , to men of epicurean or pharisaicall spirits , till they be humbled by the discovery of sin , which is made by the law. and i doubt it may fall out with an antinomian , who accounts sin nothing in the beleever , because of justification , as with one dionysius a stoick ( as i take it ) who held , that pain was nothing ; but , being once sick , and tortured with the stone in the kidnies , cried out , that all that he had writ about pain was false ; for now he found it was something : so it may fall out that a man , who hath writ , and preached , that god seeth no sin in a believer , may sometime or other be so awed and troubled by god , that he shall cry out , all that he preached about this , he now findes to be false . therefore let those that have disparaged , or despised it , see their sin , and give it its due dignity . they report of stesichorus , that when in some words he had disparaged helena's beauty , he was struck blinde ; but afterwards when he praised her again , he obtained the use of seeing . it may be , because thou hast not set forth the due excellency of the law , god hath taken away thy eye-sight , not to see the beauty of it ; but begin with david to set forth the excellent benefits of it , and then thou mayest see more glory in it then ever . an additionall lectvre . gal. . . and it was ordained by angels in the hand of a mediator . the service and ministery of the angels about the promulgation of the law , will much make to the honour of the law ; for we never read of laws enacted by so sacred and august a senate as the moral law was , where jesus christ accompanied with thousands of angels , gave these precepts to the people of israel : we read of three solemn services of the angels ; the first was , their singing at the creation of the world , job . . for by the morning stars , are meant the angels : the second was at christs birth , when they cried , glory be to god , &c. and the third may be this in the promulgation of the law. for the unfolding of the words , know that the apostle in the former part of the chapter , brings many arguments to prove , that we are not justified by the law , and that the promise and eternall life could not come by it now lest this discourse should seem derogatory to the law , he doth here , as in other places upon the like occasion , make an objection : to what use then is the law and v. . is that law against the promises ? which he answers with great indignation , god forbid ; and to the former objection , he answereth in my text , showing the end of the law , that is , not the end of the law absolutely in it self , but of the delivery at that time ; it was added because of transgressions , to convince the proud and hypocriticall iews of their wickedness , and thereby to seal that righteousness of christ . he doth not here take all the manifold uses of the law , but that which was accomodate to his present scope . this use he doth illustrate from the circumstance of duration ; it was to be till the coming of christ , whereby you see , that the apostle meaneth not the morall law , as a rule of life ( for that is eternall as is to be shewed ) but the regiment , or mosaicall administrations in the ceremoniall part thereof : and there is nothing more ordinary with paul , then to take the law synecdochically , for one part of the law ; which rule if observed , would antidote against antinomianisme : in the next place he commends this law by a seasonable , and fit digression from a two-fold ministerial cause , one proxime and immediate , the angels ; the other remote , by the hand of a mediator : some indeed think this is added for the debasement of the law , and to difference it from the gospel , because the law was given by angels , but the gospel immediatly by christ : but i rather take it for a commendation , lest he should have been thought to have condemned it , for you know his adversaries charged this upon him , act. . . that he spake against the law : now though the apostle doth extoll the gospel infinitely above the law , yet he always gives the law , those titles of commendation which are due to it ; now in what sense the law is said to be ordained by angels , is hard to say . that you may the better understand this place , compare with it , act. . v. . who have received the law by the disposition of angels heb. . . if the word spoken by angels was stedfast , &c. deut. . . the lord came from sinai with ten thousands of saints , from his right hand went a fiery law for them : though this seemeth to refer to the people of israel , rather then the angels : but the septuagint interpret it of angels : in the greek we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as command , sanction , and ordaining , as rom. . . the ordinance of god ; so then the sence of the places put together amounts to thus much , that iesus christ , act . . who is the angel that spake to moses in the mount , and the same which appeared to him in the bush , ver . being accompanied with thousands of angels , did from the midst of them , give moses this law , and jesus christ is here called the angel , because of his outward apparition like one . the sanctuary did express this giving of the law ; for their god sate between the cherubims , and from the midst of them uttered his oracles , for moses was commanded to build the tabernacie , according to the pattern as he saw in the mount , and that is the meaning of the psal . . . the chariots of god are twenty thousand angels , the lord is in the mi●st of them , sina● is in ●he holy place : so a learned man , deiu , interpreteth it ; that is , god doth in the sanctuary from the cherubims , deliver his oracles , as he did the law on mount sinai from between angels , and thus you have this fully explained . in the next place , you have the remote cause , by the hand of a mediator . some understand this of moses , that he was the mediator in giving the law between god and the iews , and so that text , deut. . . where moses is said to stand between the lord and them , may seem to confirm this interpretation ; and moses indeed may be said to be a mediator typically , as the sacrifices were types of christs blood , and as he is called , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redeemer , though beza , and our english bible renders it a deliverer . but many interpreters understand it of christ , that he was the mediator in the law , and indeed the words following seem to approve of this ; for saith the apostle , a mediator is not a mediator of one , that is , of those that are one in consent , and accord , but of those that dissent ; now moses could not be truly and really a mediator between god , and the people of israel , when god was angry with them for their sins . besides , the law , as is to be shewed , is a covenant of grace , and christ onely can be the mediator in such a covenant by way of office , because he only is medius in his nature . beza indeed brings arguments against this interpretation , but they seem not strong enough to remove this sense given , neither doth this phrase , by the hand ( which is an hebraisme ) denote alwaies ministery and inferiority , but sometimes power and strength , but more of this in the explication of the doctrine . obser . it was a great honour put upon the law , in that it was delivered by christ , accompanied with thousands of angels : there was never any such glorious senate , or parliament , as this assembly was , wherein the law w●● enacted , iesus christ himself being the speaker : and by how much the m●●● glory god put upon it , the greater is the sin of those doctrines , which do d●rogate from it . indeed though christ gave the law , yet the apostle make the preheminency of the gospel far above it , because christ gave the law onely in the form of an angel , but he gave the gospel when made man , whereby was manifested the glory not of angels , but of the onely begotten son of god. how carefull then should men be , lest they offend , or transgress that law , which hath such sacred authority . it is a wonder to see how men are afraid to break mans law , which yet cannot damn , but tremble not at all , in the offending of that law-giver , who is only able to save , or destroy . for the opening of this consider : first , that iesus christ is the angel that gave this law , as the chief captain of all those angels that did accompany him : for act. . . it is the same that appeared to moses in the bush , god the father hath committed the whole government and guidance of the redemption of that people of israel into the hands of christ : hence isa . . . . he is called the angel of the covenant , because he made that covenant of the law , with his people on mount sinai : this is the angel , that exod. . . god said he would send before them to drive out the nations of the land , and v . there he is called the face of god , or his presence which should go before them , and you have a notable place , exod. . . i will send an angel before thee , to keep thee in the way , and to bring thee into the place , which i have prepared : beware of him , provoke him not , for he will not pardon your transgressions , for my name is in him : by this it is clear , that it was iesus christ who was subservient to the father , in this whole work of redemption out of aegypt . grotius in the explication of the decalogue judgeth it a grievous errour , to hold that the second person in the trinity was the angel who gave this law , and indeed all the socinians deny this , because they say , christ had no subsistency before his incarnation : some papists also think it to be a created angel ; but he must needs be god , because this angel beginneth thus in the promulgation of the law , i am the lord thy god , which brought thee out of the land of aegypt . neither wil that serve for an answer , which grotius saith , that the angel cals himself the god that brought them out of aegypt , because he is an embassador , and speaks in the name of the lord : for were not the prophets gods embassadors , yet their language was , thus saith the lord , they never appropriated the name of iehovah to themselves , whereas this angel is called iehovah , and cor. . . the iews are said to tempt christ , because he was the angel that did deliver them by moses . it is disputed , whether , when any angel appeared who was also god , that it was also the son of god ; so that in the old testament , the father , and the holy ghost never appeared , but the son only ; austin thought it a question worth the deciding , when he spent a great part of his second book of the trinity in handling of it . many of the ancient fathers thought that it was the son onely that appeared , so that all the apparitions which were to adam , to abraham , to moses ; the god that spake then , they understand to be the son , and this was done they say , as a preludium to his incarnation : but some of those ancients give a dangerous , and false reason , which was , because they held , the father only was invisible , and so apply unto the father only that text , no man hath seen god at any time , so that they thought the son might be seen , but not the father , which passages , the arrians did greedily catch at afterwards . but this is certain , the second person is no more visible , or mutable then the first ; only it may be doubted , whether all those administrations and apparitions which were by god in the old testament , were not by the second person : indeed , in the new testament , that voice from heaven , this is my welbelou son , must needs be from the father immediatly : it hath been very hard to know when the angel that appeared hath been a created one , or increated , the son of god. tostatus gives this rule , when the things communicated in scripture , as done by an angel , are of small consequence or belonging to one man , or a few men , then it is a created angel ; but if they be matters of great concernment , or belonging to many people , then it is by an increated angel ; he enumerates many examples , which are not to my purpose , neither may we be curious in determining of the former question . let the use of this be to take heed , how we cry down this law , which god hath so honoured , either by doctrines , or practises . we may live down the law , and we may preach down the law , both which are a reproach to it ; and the law is of such a perpetuall , immutable obligation , that the very being of a sin is in this , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the law , so that if there be no obligatory power of the law , there can be no sin . if the heathen thought politicall laws , were the wals of a city , and it were no advantage to have fortified wals , and prostrated laws ; how much more is this true of gods commandments : those three things which are required in a law giver , authority , wisdom , and holiness , were transcendently in god , therefore every sin hath disobedience in it , because it is against authority ; folly in it , because it 's against wisdom ; and injustice in it , because against righteousness . in the next place , it 's worth the observing how paul in this place , and so in his other epistles is still carefull so to bound the doctrine of the law and the gospel , so as neither may incroach upon each other , from whence floweth this doctrine . that the law ought so to be preached , as that it should not obscure the gospel , and the gospel so commended , as that there may be no destruction to the law. this was pauls method in all his epistles , which he diligently observed : indeed , it hath been very hard so to give both their due , that either the preacher , or the hearer , hath not thereby been inclined to make one prejudiciall to the other : not but that the gospel is to be preferred , and that in divers respects , but when it is so extolled that the law is made useless , and unprofitable , this is to go beyond lawfull limits ; and how difficult it hath been to hit the mark here , appeareth in that the iews , papists , arminians , socinians , and generally all heretiques have advanced the law , to the eclipsing of the gospel , and there have been few who have extolled the gospel to the prejudice of the law. to proceed therefore regularly , we will shew when the law is preached prejudicially to the gospel , and when the gospel to the law. in the first place , the law is then stretched too far , when the works of it are pressed to justification , whether these works be the fruits of grace , or antecedaneous to grace , it is not much difference to this point ; and this is that dangerous doctrine of the law , which the apostle in his epistle , doth so vehemently withstand , and for which , he is not afraid to charge the teachers thereof , with apostacy from christ , and such who make christ , and all his sufferings in vain . and this is indeed to be a legall preacher , insomuch that it is an high calumny to charge protestant preachers , with the odious accusation of legall preachers ; for he is not a legall preacher in the scripture sence , which presseth the duty and works of the law but that urgeth them for justification , and that righteousness which we must rely upon before the tribunall of god : and thou mayst justly fear it is thy unsanctified & corrupt heart , which makes thee averss from the law in the former sence . . the law is used derogatory to the gospel , when christ is not indeed excluded from justification , but christ and works are conjoyned together , and this is more sugred poison then the former : now this was the doctrine of those false apostles among the galatians , they did not totally exclude him , but yet they did not make him all in all : but god doth not approve of such unequall yoking . it is equall impiety to preach no christ , or an half and imperfect christ ; and therefore as those were cursed doctrines which take away any of his natures , so also are those which diminish of his sufficiency . there is but one mediator , and as god will not give his glory to another , so neither will christ that of his mediatorship to any other ; so that , as god is jealous of his honour , when men give it to fools , no less is christ , when men give it to the works they do . and this makes the way of justifying faith so difficult , because it is so inbred in mens hearts , to have something of their own , and so unwilling are they to be beholding to christ for all . . then is the law preached prejudicially to the gospel , when it is made of it self instrumental to work grace . it cannot be denied , as is hereafter to be shewn , that the law is used by god to begin and increase grace , but this cometh wholly by christ . it is not of the law it self , that this spirituall vertue is communicated to men . even as when the woman touched the hem of christs garment , it was not efficacy from the hem , but from christ that wrought so wonderfully in her . it is one thing to say grace is given with the preaching of the law , and another thing by the law ; so that the gospel must be acknowledged the onely fountain both of grace justifying , and sanctifying , for as in natural things , if no sun did arise , every creature would lie dead , as it were in its own inability to do any thing there would be no naturall life , or growth ; so if the son of righteousness do not arise with healing , no law , or ordinance , could ever be beneficiall to us . in the second place , the gospel may be extolled to the ruin of the law ; and that first , when it is said to bring a liberty not only from the damnatory power , but also the obligatory power of it : how well would it be if the antinomists , in all their books and sermons , while they set up grace and the gospel , would make to themselves this objection with paul , do we then make void the law ? god forbid . certainly if you take away the condemning power , and the commanding power of the law , there will not so much remain of it , as did of jezebels corps , when the dogs had gnawn it . therefore stand fast indeed in the liberty of the gospel , but study again , and again , whether that be gospel-liberty , or prophane licence that thou pleadest for : certainly , he that sets up the gospel in a scripture way , and not a fancy-way , will go no further then the bounds of the scripture ; do not use gospel-grace as a cloak for thy more secure and loose walking . i tell thee , there is a great danger in those expressions , i have had enough of the law ; the time was , i dared not omit time of prayer : i was strict on the sabbath day , and in all family duties , but now i understand my liberty better . oh , know this is a gospel of thy own making , free-grace of thy own minting . i deny not , but that the people of god may by the devil be kept among the tombs , as that demoniack was in sad thoughts , and slavish fears , which are opposite to the promise : i grant also , that a minister may as unseasonably press the law upon some humbled christians , as if the samaritan had taken salt instead of oil , and poured it into the wounds of that man of jericho . but for all this , the unskilfulness of the physitian , may not derogate from the medicine ; and as there is a time , when the law may be unseasonably preached , so also there may be a time , when the promises should not be prest . . then is the gospel , or grace set up contrary to the law , when christians are wholly taken off from humiliation for sin , or from the threatnings that are in the law. what a dangerous expression is that of an antinomian , that the law hath no more to do with a believer , then the law of spain , or france with an englishman ; there is nothing more ordinary , even in the new-testament , then to awaken believers with sad , and severe threatenings . take heed therefore , lest that condition , which thou so blessest thy self in , by gospel light , be not worse , and more dangerous , then that wherein thou groanedst under the law. i speak not this , as if the people of god ought not to seek for a spirit of adoption , and to strive for an evangelicall temper , which certainly is most heavenly , and holy ; but to take heed of temptations , and being drunk with this sweet wine . let therefore from hence , both ministers and people make an harmonious accord of the law and gospel in their practical observations . if on the mount of transfiguration , christ was in glory , and moses in glory , and yet both together without any opposition ; so may the law be a glorious law , and the gospel a glorious gospel in thy use , and to thy apprehension . lectvre xvii . exod. . . and god spake all these words , saying , &c. we have already considered those historical observations , which are in the delivery of the law , and improved them to the dignity and excellency thereof . i now come to the handling of those questions which make much to the clearing of the truths about ithat are now doubted of . and , first of all , it may be demanded , to what purpose is this discourse about the law given by moses ? are we jews ? doth that belong to us ? hath not christ abolished the law ? is not moses , with his ministery , now at an end ? it is therefore worth the inquiry , whether the ten commandments , as given by moses , do belong to us christians , or no ? and in the answering of this question , i will lay down some propositions by way of preface , and then bring arguments for the affirmative . first therefore , though it should be granted , that the morall law , as given by moses , doth not belong to us christians ; yet the doctrine of the antinomians would not hold : for there are some learned and solid divines , as zanchy and rivet ; and many papists , as suarez and medina , which hold the law , as dilivered by moses , not to belong to us , and yet are expresly against antinomists : for they say , that howsoever the law doth not binde under that notion as mosaicall ; yet it binds , because it is confirmed by christ : so that although the first obligation ceaseth , and we have nothing to do with moses now ; yet the second obligation , which cometh by christ , is still upon us . and this is enough to overthrow the antinomian , who pleadeth for the totall abrogation of the law. thus , you see , that if this should be granted , yet the law should be kept up in its full vigour and force as much as if it were continued by moses . but i conceive that this position goeth upon a false ground , as if our saviour , matth. . did there take away the obligation by moses , and put a new sanction upon it , by his own authority ; as if he should have said , the law shall no longer binde you as it is moses his law , but as it is mine . now this seemeth to overthrow the whole scope of our saviour , which is to shew , that he did not come to destroy the law : and therefore he doth not take upon him to be a new law-giver , but an interpreter of the old law by moses . this i intend to handle , god willing , in that question , whether christ hath appointed any new duties , that were not in the law before , only this seemeth to be very cleare , that our saviour there doth but interpret the old law , and vindicate it from corrupt glosses , and not either make a new law , or intend a new confirmation of the old law. secondly , consider in what sense we say , that the law doth binde us in regard of moses ; and , first , this may be understood reduplicatively , as if it did bind , because of moses ; so that whatsoeveer is of moses his ministery doth belong to us : and this is very false , and contrary to the whole current of scripture ; for then the ceremoniall law would also binde us , because à quatenus ad omne valet consequentia ; so that you must not understand it in this sense . secondly , you may understand it thus , that moses as a pen-man of the scripture , writing this down for the church of god , did by this intend good to christians in the new-testament : and this cannot be well denyed by any , that do hold the old-testament doth belong to christians ; for why should not the books of moses belong to us , as well as the books of the prophets ? thirdly , therefore we may understand it thus , that god , when he gave the ten commandements by moses to the people of israel , though they were the present subject to whom he spake ; yet he did intend an obligation by these laws , not only upon the jewes , but also all other nations that should be converted , and come to imbrace their religion : and this is indeed the very proper state of the question , not , whether moses was a minister , or a mediator to the christians as well as the jewes ? ( for that is clearly false ) but , whether , when he delivered the ten commandements , he intended only the jewes , and not all that should be converted hereafter ? it is true , the people of israel were the people to whom this law was immediately promulged ; but yet the question is , whether others , as they came under the promulgation of it , were not bound to receive it as well as jews ? so that we must conceive of moses as receiving the morall law for the church of god perpetually ; but the other lawes in a peculiar and more appropriated way to the jewes : for the church of the jewes may be considered in their proper peculiar way , as wherein most of their ordinances were typicall , and so moses , a typicall mediator ; or , secondly , as an academy , or schoole , or library , wherein the true doctrine about god and his will was preserved , as also the interpretations of this given by the prophets then living ; and in this latter sense , what they did , they did for us , as well as for the jewes . and , that this may be the more cleared to you , you may consider the morall law to binde two wayes : . in regard of the matter , and so whatsoever in it is the law of nature , doth oblige all : and thus , as the law of nature , it did binde the jewes before the promulgation of it upon mount sinai . . or you may consider it secondly , to binde in regard of the preceptive authority , and command , which is put upon it ; for when a law is promulged by a messenger , then there cometh a new obligation upon it : and therefore moses a minister , and servant of god , delivering this law to them , did bring an obligation upon the people . now the question is , whether this obligation was temporary or perpetuall ? i incline to that opinion , which pareus also doth , that it is perpetuall , and so doth bellarmine and vasquez . howsoever rivet seemeth to make no great matter in this question , if so be that we hold the law obligeth in regard of the matter , though we deny it binding in regard of the promulgation of it by moses : howsoever ( i say ) he thinkes it a logomachy and of no great consequence ; yet certainly it is : for , although they professe themselves against the antinomists , and do say , the law still obligeth , because of christs confirmation of it ; yet the antinomians do professe they do not differ here from them , but they say , the law bindeth in regard of the matter , and as it is in the hand of jesus christ . it is true , this expression of theirs is contradicted by them , and necessarily it must be so : for islebius , and the old antinomians , with the latter also , do not only speake against the law as binding by moses ; but the bona opera , the good works , which are the matter of the law , as appeareth in their dangerous positions about good works , which heretofore . i have examined : but , truly , take the antinomian in their former expressions , and i do not yet understand how those orthodox divines differ from them . and therefore if it can be made good without any forcing or constraining the scripture , that god when he gave the ten commandements ( for i speak of the morall law only ) by moses , did intend an obligation perpetuall of the jewes , and all others converted to him , then will the antinomian errour fall more clearly to the ground ; only when i bring my arguments for the affirmative , you must still remember in what sense the question is stated , and that i speak not of the whole latitude of the ministery of moses . and , in the first place , i bring this argument , ( which much prevaileth with me : ) if so be the ceremoniall law , as given by moses , had still obliged christians , though there could be no obligation from the matter , had it not been revoked and abolished ; then the morall law given by moses must still oblige , though it did not binde in respect of the matter , unlesse we can shew where it is repealed . for the further clearing of this , you may consider , that this was the great question , which did so much trouble the church in her infancy , whether gentiles converted were bound to keep up the ceremoniall law ? whether they were bound to circumcise , and to use all those legall purifications ? now how are these questions decided , but thus ? that they were but the shadows , and christ the fulnesse was come , and therefore they were to cease . and thus for the judiciall laws , because they were given to them as a politick body , that polity ceasing , which was the principall , the accessory falls with it ; so that the ceremoniall law , in the judgement of all , had still bound christians , were there not speciall revocations of these commands , and were there not reasons for their expiration from the very nature of them . now no such thing can be affirmed by the morall law ; for the matter of that is perpetuall , and there are no places of scripture that do abrogate it . and , if you say , that the apostle in some places , speaking of the law , seemeth to take in morall , as well as ceremoniall , i answer it thus : the question which was first started up and troubled the church , was meerly about ceremonies , as appeareth act . and their opinion was , that by the usage of this ceremoniall worship they were justified ; either wholly excluding christ , or joyning him together with the ceremoniall law. now it 's true , the apostles , in demolishing this errour , do ex abundanti shew , that not onely the works of the ceremoniall law , but neither of the morall law do justifie ; but that benefit we have by christ onely : therefore the apostles , when they bring in the morall law in the dispute , they do it in respect of justification , not obligation ; for the maine question was , whether the ceremoniall law did still oblige : and their additionall errour was , that if it did oblige , we should still be justified by the performance of those acts ; so that the apostles do not joyn the morall and ceremoniall law in the issue of obligation ( for , though the jewes would have held , they were not justified by them , yet they might not have practised them ) but in regard of justification : and this is the first argument . the second argument is from the scripture , urging the morall law upon gentiles converted , as obliging of them , with the ground and reason of it ; which is , that they were our fathers : so that the jews and christians beleeving are looked upon as one people . now , that the scripture urgeth the morall law upon heathens converted , as a commandment heretofore delivered , is plain when paul writeth to the romans , chap. . , . he telleth them , love is the fulfilling of the law ; and thereupon reckons up the commandments which were given by moses . thus when he writeth to the ephesians , that were not jews , cap. . . he urgeth children to honour their father and mother , because it 's the first commandment with promise . now this was wholly from moses , and could be no other way : and this is further evident by james , chap. . , . in his epistle , which is generall , and so to gentiles converted , as well as to the jews . now mark those two expressions , v. . if you fulfill the royall law , according to the scriptures ; that is , of moses , where the second table containeth our love to our neighbour : and then , v. . he that said , do not commit adultery , said also , do not kill ; where , you see , he makes the argument not in the matter , but in the author who was god by moses to the people of israel . and if you say , why should these commandments reach to them ? i answer , because ( as it is to be shewed in answering the objections against this truth ) the jews and we are looked upon as one people . observe that place , cor. . the apostle , writing to the corinthians , saith , our fathers were all baptized unto moses in the cloud and sea , &c. now how could this be true of the corinthians , but only because since they beleeved , they were looked upon as one ? the third argument is from the obligation upon us to keep the sabbath day : this is a full argument to me , that the morall law given by moses doth binde us christians ; for , supposing that opinion ( which is abundantly proved by the orthodox ) that the sabbath day is perpetuall , and that by vertue of the fourth commandment , we cannot then but gather , that the commandments , as given by moses , do binde us : for here their distinction will not hold of binding ratione materiae , by reason of the matter ; and ratione ministerii , by reason of the ministry : for the seventh day cannot binde from the matter of it , there being nothing in nature , why the seventh , rather then the fifth , should oblige ; but only from the meer command of god for that day : and yet it will not follow , that we are bound to keep the jewish seventh day , as the learned shew in that controversie . now then , those that deny the law as given by moses , must needs conclude , that we keep the sabbath day at the best , but from the grounds of the new-testament , and not from the fourth command at all : and , howsoever it be no argument to build upon , yet all churches have kept the morall law with the preface to it , and have it in their catechismes , as supposing it to belong unto us . and when those prophane opinions , and licentious doctrines came up against the sabbath day ; did not all learned and sound men look upon it as taking away one of the commandments ? therefore that distinction of theirs , the morall law bindes as the law of nature , but not as the law of moses , doth no wayes hold : for the sabbath day cannot be from the law of nature , in regard of the determinate time , but hath its morality and perpetuity from the meere positive commandment of god. the fourth argument from reason , that it is very incongruous to have a temporary obligation upon a perpetuall duty . how probable can it be , that god , delivering the law by moses , should intend a temporary obligation only , when the matter is perpetualy ; as if it had been thus ordered , you shall have no other gods but till moses his time : you shall not murder or commit adultery but till his ministry lasteth , and then that obligation must cease , and a new obligation come upon you . why should we conceive that , when the matter is necessary and perpetuall , god would alter and change the obligations ? none can give a probable reason for any such alteration . indeed , that they should circumcise , or offer sacrifices till moses ministry lasted onely , there is great reason to be given ; & thus austin well answered porphyrius , that objected god was worshipped otherwayes in the old-testament then in the new : that is no matter , saith austin , if that which be worshipped be the true object , though it be worshipped divers waves ( when appointed by him ) no more then when the same thing is pronounced in divers languages . the fifth argument , if the law by moses do not binde us , then the explication of it by the other prophets doth not also belong unto us : for this you must know , that moses in other places doth explane this law ; and davids psalmes , and solomons proverbs , as also the prophesies of the prophets , so farre as they are morall , are nothing but explications of the morall law. now what a wide doore will here be open to overthrow the old-testament ? if i bring that place deut. . . [ set your hearts upon these words which i testifie to you this day , because it is your life , &c. ] to urge christians to keep the commandments of the lord , it may be replyed , what is that to us ? we have nothing to do with moses : the matter , indeed doth belong to us as it is in the new-testament , but as it is there written , so we have nothing to do with it . and by this meanes all our texts , and proofes , which are brought in our sermons may be rejected . and therefore dominicus à soto ( who is among the papists for the negative ) expresly saith , lib. . de just . & jure , quaest . . art. . that no place can be brought out of the books of the old-testament , unto christians , as in respect of the obliging force of it . this is plainly to overthrow the old-testament . now let us consider what are the chiefest arguments which they bring for the support of this opinion , that the law , as given by moses , doth not binde christians . and , first , they urge the preface [ i am the lord thy god , which brought thee out of egypt . ] this doth not belonge to us , because we nor our fathers ever were in egypt : & , say they further , the temporall promise to keep the law , doth not belong to us : therefore ephes . chap. . when paul urgeth that commandment with promise , he doth not keep to the promise particularly , that thy life may be long in the land the lord thy god shall give thee ; but speakes generally , first by adding something , that it may be well with thee , which was not in the first promise ; & then secondly , by detracting , saying only , that thou mayest live long upon the earth in generall . now to the preface some answer thus , that we may be said literally to be in egypt : and they goe upon this ground , that we are made one with the people of the jewes ; and they bring the eleventh of the romanes to prove this , where the gentiles are said to be graffed in , so that they become of the same stock . and it is plane , that the beleevers are abrahams seed ; and then , by this interpretation , whatsoever mercy was vouchsafed unto them , we are to account it as ours . this cannot well be rejected , but yet i shall not pitch upon this . others therefore they say , that this bondage was typicall of our spirituall bondage ; and the deliverance out of it was typicall , of our deliverance from hell. but this is not so literall an interpretation as i desire , though i think it true . therefore , in the third place , i shall answer , that there may be peculiar arguments that do belong to the jewes , why they should keep the commandments , and there are genarall ones that belong to all . the generall arguments are , i am the lord thy god , this belongs to us ; and then that peculiar argument may belong to them . and this is no new thing to have a perpetuall duty pressed upon a people , by some occasionall , or peculiar motive . hence jerem. . . . god saith there by the prophet , that they shall no more say , the lord that brought up out of the land of egypt , but that brought up out of the land of the north. where you see a speciall new argument may be brought for the generall duty . and as for the particular temporall promise , i grant that did onely belong to them ; but ideny the consequence , that therefore the precept doth not : for the scripture useth divers arguments to the obedience of the same command . davids psalmes for the most part , and some of paul's epistles , as philemon , &c. were written upon particular occasions , yet the matter of them doth still belong to us . the secoud argument is , that , if the law did oblige us as given by moses , then it did the gentiles , and heathens also , and so the heathens were bound to those commandements , as well as the jewes : but that is not so ; therefore paul , rom. . speaketh of the gentiles without this law , and as those that shall be judged without it . now this may be answered : it doth not follow that the law by moses must presently binde the gentiles , but when promulged and made known to them ; as at this time , infidels and pagans are not bound to beleeve in iesus christ : but if the doctrine of christ were promulged to them , they were then bound . and i make no question but other nations were then bound in the time of moses his ministery , to enquire after the true god , and to worship him in the jewish way , so far as they could . thus we read of the eunuch coming up to jerusalem to worship and certainly , if a whole nation had then been converted , either they must have worshipped god according to their own institution , or god would have revealed unto them some different way of worshipping him from the jews , or else they were bound so far as they could ( for the ceremoniall worship bound them no otherwaies ) to worship god in the jewish way , then appointed by him . the law then given by moses did binde gentiles , as it was made known to them : thus the stranger in the gates was to keep the sabbath , though that be meant of a stranger that had received their religion ; yea , nehem. . . nehemiah would not suffer the tyrians that were strangers , who did not submit to the jewish law , to pollute the sabbath . now to all this that hath been said , you must take this limitation , that the law given by moses doth not belong to us in all the particulars of the administration of it . the giving of the law in that terrible manner might be a peculiar thing belonging to the jewes , as becoming the dispensation of the old testament ; but yet the giving of the law it self , in the obliging power of it , doth belong to us . we all acknowledge that the old testament had a peculiar administration from the new ; it was fuller of terrour , and so did gender more to bondage then the new : hence some say , that the law was given on mount sinai ; which it was so called from seneh , a bramble bush ( the bush god appeared in . ) the mountaine being full of bramble bushes , representing unto us the terrible and pricking power of the law. use . to take heed of rejecting the law , as given by moses , lest at the same time we reject the whole old-testament : for it is said of the prophets , as well as the law , that they are till john ; and then why should they limit the law to moses his hands , more then others ? why should they not say , the law , as by david , as by isaiah , and ieremiah , doth not binde ? and if you say , they in other places speake of christ ; so doth moses also , as our saviour expresly saith . so that i see not how an antinomian can follow his principle , but he must needs cast off the old-testament , except it be in what it is propheticall of christ . lectvre xviii . matth . . , . ye have heard that it was said by them of old time , &c. but i say unto you , &c. the law as you have heard , may be considered either absolutely , as a rule , or relatively , as a covenant : we are handling of it in the first consideration , and have proved , that , as it was delivered by moses , it doth belong to us christians . i shall now handle the perfection of it , and labour to shew , that christ hath instituted no new duty which was not commanded before by the law of moses . and this question will be very profitable , partly against the antinomians , partly the papists , and lastly the socinians , as will appeare in the handling of it . that therefore i may the better come to my matter intended , take notice in the generall , that these words are part of christs sermon upon the mount ; so that as the law was first given upon a mount , so also it is explained and interpreted by christ upon a mount. and in this sermon is observable ; first , that christ begins with the end of actions , blessednesse ; for so morall philosophy , which is practicall , doth also begin . secondly , he describes the subjects who shall be made partakers of this , and they are described by severall properties . in the next place as some think ver . . he instructs the apostles about their peculiar office , ye are salt ( not honey , as one observeth ) which is bitter to wounds : ye are light , which is also offensive to sore eyes . in the next place he instructs the people ( though some make this only spoken to the disciples ) and that first about the substance of the precepts , what duties are to be done , against the false interpretations of the pharisees and scribes : and in the next chapter he sheweth the end , why we do the good things god requireth of us , and that is for the glory of god , which ought to consume all other ends , as the sunne puts out the light of the fire : and the first substantiall duty of the commandments which he instanceth in , is this in my text . now , before i raise the doctrine , i must answer some questions : as , first , a what is meant by these words , [ it hath been said by themof old ] for here is some difference . it is understood by some in the dative case , ( thus ) it hath been said to them of old : and hereby our saviour would comprehend the auditors , or hearers that have been heretofore . others do understand it equivalent unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did answer the ablative case among the latines ; and so it seemeth our interpreters take it , and thus others that are orthodox : but , truly , the opposition that seemeth to be in those words , [ it hath been said to them of old : but i say unto you ] makes me incline to the former way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the dative case . it is also demanded , who are meant b by those of old , to what age that doth extend ? some referre it to those times only , that were between esdras and christ : but i rather think it is to be extended even unto moses his time , for we see our saviour instanceth in commands delivered then , and thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally ( except act . . ) referreth to the times of moses , or the prophets . secondly , whether those precepts which are said to be heard of old , be the law and words of moses , or the additions of corrupt glossers . and that most of them are the expresse words of moses , it is plain ; as thou shalt not kill , or commit adultery : but the doubt lyeth upon two places ; the first is ver . . shall be in danger of judgement . here is , say some , a two-fold corruption : . by adding words , which are not in the scripture ; for they speake peremptorily , he shall dye : whereas these words seem to be obscure and doubtfull , he shall be brought before the judges to be tryed , whether he be guilty or no. the second corruption they conceive in the sense , and that is , as if the pharisees did understand the commandment only to forbid actuall murder , but not murderous thoughts , affections , or intentions : and this last seemeth clearly to be the truth , as is to be shewed afterwards : but for the former i do something doubt , because , though that addition be not exprest in so many words , yet there seemeth to be that which is equivalent ; for , numb . . . there we read , the murderer who was to be put to death , was to be tryed by witnesses , which argueth there were judges to determine the cause . the second particular , is that ver . . thou shalt hate thy enemy : where some learned men observe a three-fold depravation : . an implyed one , as if a friend were only a neighbour : . a plain omission ; for lev. . it 's added , as thy self , which is here omitted . . a plain addition of that which was not only not commanded or permitted , but expresly prohibited , as exod. . . prov. . . and this may probably be thought an interpretation of the scribes and pharisees arguing on the contrary , that if we were to love our neighbours , then we were to hate our enemies ; yet there are some who would make the sense of this in the scripture ; that is , in a limited sense to the canaanites ; for they think that because they were commanded to make no covenant with them , but to destroy them , and not to pity them , therefore this is as much as to hate them : and thereupon , they understand the two fore quoted places , that speak of relieving of our enemies , to be only meant of enemies that were jews their country-men and not of strangers . and the jews thought they might kill any idolaters ; therefore tacitus saith of them , there was misericordia in promptu apud suos , mercy to their own ; but contra omnes alios hostile odium , hostile hatred against all others : yet this command of god to destroy those nations , some understand not absolutely but limitedly , if so be they did refuse the conditions of peace . i therefore incline to those , who think it a perverse addition of the scribes and pharisees , yet am not able to say the other is false . . whether our saviour do oppose himself here to others as a law-giver , or as an interpreter , cleansing away the mud and filth from the fountain . and this indeed is worthy the disquisition : for this chapter hath been taken by the manichees and marcionites of old , and by other erroneous persons of late , to countenance great errours ; for some have said , that the author of the old-testament , and the new testament are contrary ; some have said , that the new-testament or the gospel containeth more exact and spirituall duties then the old : hence they conclude , that many things were lawful then which are not now ; and they instance in magistracy , resisting of injuries , swearing , and loving of our enemies ; and many counsels of perfection added . and this is a very necessary question ; for hereby will be laid open the excellency of the law , when it shall be seen , that jesus christ ( setting aside the positive precepts of baptisme and the lords supper , &c. ) commanded no new duty , but all was a duty before , that is now . now , that our saviour doth only interpret , and not adde new laws , will appear , . from that protestation and solemn affirmation he makes , before he cometh to instruct the hearers about their duties : think not that i came to destroy the law , but to fulfill it . now , although it be true , that christ may be said to fulfill the law diverse wayes : yet i think he speaks here most principally , for his doctrinall fulfilling it ; for he opposeth teaching the law , to breaking of the law : and if this be so , then our saviours intent was , that he came not to teach them any new duty , to which they were not obliged before ; onely he would better explicate the law to them , that so they might be sensible of sin more then they were , and discover themselves to be fouler , and more abominable then ever they judged themselves . thus theophylact , as a painter doth not destroy the old lineaments , only makes them more glorious and beautifull , so did christ about the law. in the next place , christ did not adde new duties , which were not commanded in the law , because the law is perfect , and they were bound not to adde to it , or detract from it : therefore we are not to continue a more excellent way of duty , then that prescribed there . indeed the gospel doth infinitely exceed in regard of the remedy prescribed for afflicted sinners , and the glorious manifestation of his grace and goodnesse ; but if we speak of holy and spirituall duties , there cannot be a more excellent way of holinesse , this being an idea and representation of the glorious nature of god. . that nothing can be added to the law , appeareth by that commandment of loving god with all our heart and soul : now there can be nothing greater then this ; and this command is not only indicative of an end which we are to aime at , but also preceptive of all the means which tend thereunto . and lastly , our saviour saith not , except your righteousnesse exceed that of moses his law , or which was delivered by him , but that of the scribes and pharisees ; implying by that plainly , his intent was to detect and discover those formall and hypocriticall wayes which they pleased themselves in , when indeed they never understood the marrow , and excellency of the law. question . what was the opinion received among the pharisees concerning the commandments of god ? that you may know the just ground our saviour had thus to expound the law , it will be manifest , if you consider the generall opinion received among the jews about the sense of the commandments ; and that was , the law did onely reach to the outward man , did only forbid outward acts , and that there was no sin before god in our hearts , though we delighted in , and purposed the outward acts , if they were not outwardly committed . and this we may gather by paul , that all the while he was bewitched with pharisaicall principles , he did not understand inward lust to be sin : and as famous , as it is false , is that exposition brought by the learned of kimchy upon that psalm . . if i regard iniquity in my heart , he will not hear : he makes this strange meaning of it , if i regard iniquity onely in my heart , so that it break not forth into outward act , the lord will not hear , that is , hear , so as to impute it , or account it a sin . and thus it is observed of josephus , that he derideth polybius the noble historian , because he attributed the death of antiochus to sacriledge onely in his purpose and will , which he thought could not be ; that a man , having a purpose onely to sin , should be punished by god for it . but the heathens did herein exceed the pharisees , fecit quisque quantum voluit : its seneca's saying . and , indeed , it s no wonder if the pharisees did thus corrupt scripture , for its a doctrine we all naturally incline unto , not to take notice , or ever be humbled for heart sins , if so be they break not out into acts . oh , what an hell may thy heart be , when thy outward man is not defiled ? good is that passage , chron . . hezekiah humbled himself for the pride of his heart . certainly , as god , who is a spirit , doth most love spirit-graces ; so he doth most abhor spirit-sins . the schools do well observe , that outward sins are majoris infamiae , of greater reproach , but inward heart-sins are majois reatûs , of greater guilt , as we see in the devils . and from this corruption in our nature , ariseth that poisonous principle in popery , which is also in all formall protestants , that the commands of god do onely forbid the voluntary omission of outward acts , whereas our saviours explication will finde every man to be a murderer , an adulterer , &c. now our saviours explications of the law go upon those grounds which are observed by all sound divines , viz. . that the law is spirituall , and for . bids not onely the fruit and branches of sin , but even the root it self and fountain : and . that wheresoever any sin is forbidden , and in what latitude soever ; the contrary good things are commanded , and in that proportionable latitude . this therefore considered , may make every man tremble and be afraid of his own heart , and with him to cry out , gehenna sum domine , i am a very hell it self . let us not therefore be afraid of preaching the law as we see christ here doth , for this is the great engine to beat bown the formality , and pharisaisme that is in people . and thus i come to raise the doctrine , which is , that the law of god is such a perfect rule of life , that christ added no new precept or duty unto it : but even as the prophets before did onely explicate the law , when they pressed morall duties ; so also christ and the apostles , when they urge men unto holy duties , they are the same commanded heretofore : i do not speak of sacraments , or the outward positive worship , which is otherwise then was in the old-testament ( they had circumcision , and we have baptisme ) but of the morall duties required of us . it is true , in the old-testament many things were expressed more grosly and carnally , which the people for the most part understood carnally ; yet the duties then commanded were as spirituall as now : there is onely a graduall difference in the manifestation of the duties , no specificall difference of the duties themselves . and that this may appeare the more to the dignity and excellency of the law , i will instance in particulars : first , the law of god required the heart-worship and service . that this may be understood , take this for a generall rule , which is not denied by any : that when there are any morall duties pressed in the old-testament , the prophets do it , as explainers of the law ; they do but unfold and draw out that arras which was folded together before . this being premised , then consider those places in the old-testament that call for the heart : thus pro. . let thine heart keep my commandements ; so pro. . . my sonne , give me thine heart : so that all the duties then performed , which were without the heart and inward man , were not regarded : god required then heart-prayer , and heart humiliation . it s true , the people for the most part understood all carnally and grosly , thinking the outward duty commanded onely : and that is no marvell ; for do not people , even in these times of the gospel , look to the externall duty , not examining whether they pray or humble themselves according as the word speaks of such duties ? thus david was very sensible of his heart-neglect , when he prayed , unite my heart to feare thy name : and are not the people of god still under the same temptations ? they would pray , they would humble themselves ; but oh how they want an heart ! that is so divided and distracted , that if after any duty we should put that question to it , as god did to satan , from whence commest thou ? it would returne satans answer , from compassing the earth . . it preferred duties of mortification and sanctification , before religious outward duties . this you shall see frequently pressed and inculcated by the prophets . isaiah . how doth god abhorre there all their solemne duties , making them abominable even like carrion , and all because they did not wash them , and make them clean ? so david saith , a broken and contrite heart , it was more then any burnt offering now under the times of the gospel . this is an high duty , and few reach unto it . doth not the apostle reprove the corinthians for desiring gifts , rather then graces ; and abilities of parts , rather then holinesse ? so that this is an excellent duty prescribed by gods law , that to be able to mortifie our affections , to have sanctified natures , is more then to have seraphicall knowledge , and cherubinicall affections in any duty . who then can be against the preaching of the law , when it is such an excellent and pure rule , holding forth such precious holinesse ? . it required all our duies to be done , . in faith : for who can think , that when god required in the first table having him for their god , that hereby was not commanded faith and trusting in him , as a god in covenant , who would pardon sinne ? how could the jewes love god , or pray unto him acceptably , if they had not faith in him ? therefore the law is to be considered most strictly , as it containeth nothing but precepts of things to be done in which sense , it is sometimes , though seldom , taken . and . more largely , as it had the preface , and promises added unto it : and so it did necessarily require justifying faith ; for it cannot be conceived , that when god commanded the people of israel by moses , to worship him , and to acknowledge him as their god , but that his will was , they should beleeve on him as a father : but more of this when we speak of the law as a covenant . . in love : and this is so much commanded by the law , that christ makes the summe of the law to be in these two things ; love of god , and of our neighbour . therefore i wonder at the antinomian , who is so apt to oppose the doing of things in love , and doing of them by the law together : for , doth not the law of god command every duty to be in love , to pray in love to god ? yea , by the law we are to love god , because hee hath given christ for us ; for the law commands us to love god for whatsoever benefits he bestoweth upon us : now , if we are to love him for temporall benefits , much more for spirituall . it is true , the dispensation of the law was in a terrible way , and did gender to bondage ; but the doctrine of the law , that was for love , and the more any jew did any thing in love to god , the more conformable he was to gods law. . it required such an heavenly heart , that we are to love god more then any thing else . it did not only require love to god , but also it commanded it in such a preheminency , as that none under the times of the gospel can do an higher duty , or expression of love than then was commanded ; suppose a man be a martyr , will lose his life for gods cause , this is an obedience to the first commandement . when our saviour saith , he that loveth father or mother more then me , is not worthy of me ; he commands no higher thing of any christian , then every jew was bound to do ; hence levi was so commended , because in executing of justice , he knew not father or mother : and it must needs be so ; for what can be more then all ? and yet god requires all the minde , all the heart , all the strength ; not that we are bound to love god in quantum est diligibilis , for god can only can love himself , but nihil supra , aequè , or contra . . it required spirituall motives for all our solemn addresses unto him . there are some men who look upon all the jewes under the old testament as so many bruit beasts , that did only minde earthly things : and that as children are allured by apples and nuts rather then by a great inheritance ; so they were only invited to duties by carnall and temporall motives , not by any spirituall considerations . now how false this is , appeareth by the prophets generall complaints , that when they fasted , it was not to him , even to him ; and so they howled , because of their miseries , but not becase god was offended : and thus david , though he had received the pardon of his sinne , yet how kindly , and spiritually doth he mourn , against thee , thee only have i sinned ? thus micah . i will beare the indignation of the lord , because i have sinned against him . what can be more spirituall ? . it required joy and contentednesse in him more then in any creature ; yea , to the contempt of all creatures : & doth the gospel-administration rise higher in any command ? we judge those very spirstuall expressions , reioyce in the lord alwayes ; and , set your affections on things above ; and , our conversation is in heaven : but doth not david go as high , when he saith , whom have i in heaven but thee , and none in earth in comparison of thee ? did not david preferre the word of god above gold and honey ? did not his heart faint , and yern within him ? what a sweet strain is that of him , when banished , he doth not wish for his kingdome , nor outward estate , but to see god in the beauties of holinesse ? therefore , howsoever the dispensation was not so cleare and manifest , yet those that were diligent and blessed by god , did arise to such excellent tempers . . yea , it required all perfection . but what need i runne further in perfection , seeing it comanded all perfection ? perfection of the subject , the man ought to be in minde and soul and affections all over holy ; perfection in the object , there was no duty , or performance , but the law requireth it ; perfection in degrees , it did require love without any defect , without any remissenesse at all : so that there cannot be a more excellent doctrinall way of holinesse then the preaching of the law. . god ●●d work grace in us by this , as well as by the gospel . i a 〈…〉 this particular , lest any should say , all this terrifieth the more , because it only commands , and doth not help : i answer , that god doth use the law instrumentally , for to quicken up grace , & increase it in us , as david , psal . . doth at large shew . it is true , the law of it self cannot work grace ; no more can the gospell of it selfe work grace : only here is the difference , we cannot be justified by any works of the law that we are inabled to do , only we are justified by faith ; not as it is a work , for so it s commanded in the law , but as an instrument applying christ . therefore gods spirit doth graciously accompany us in the pressing of these duties ; and hereby we become like a living law : neither doth this exclude christ , but advance him the more . use . of instruction , how necessary a duty it is for a minister of iesus christ to be diligent in preaching and explicating of the law of god. we see christ here , the first , and the longest sermon that ever he preached , was to vindicate the law , and to hood forth the excellency of it : and if we be legall preachers in so doing , then christ also is so to be accounted : and indeed some have not been affraid to speak so of christ . but to speake the truth , the preaching of the law is so necesstry , that you can never be spirituall , heavenly , heart-christians , unlesse these things be daily set before your eyes . can the boy ever learn to write well , unlesse an exact copy be laid before him ? therefore you can never advance the law too much , or heare of it too much , if so be it still be propounded as a rule , as a doctrine . indeed when it is made a ground for our justification , then we turne the precious manna into corrupt wormes . therefore be so farre from condemning , or disputing against the law , as that you would earnestly desire to have more and more of this excellent rule laid downe before your eyes . how proud will be my best humility ? how carnall will my best heavenly-mindednesse be , if so be that i go to this rule ? where will formality , and customary duties appeare , if so be that we attend to this guide ? oh know , there is a great deale of unknowne sinfulness in thy heart , because the law is unknown to thee . lectvre xix . matth . . , . ye have heard , it was said of old , &c. because my purpose is to set forth the dignity of the morall law , i shall therefore briefly demonstrate in this present sermon , the falshood of that opinion , maintained by papists , anabaptists , and socinians , that christ came to give us more exact precepts then moses delivered to the jewes , and therefore that christ was not here an interpreter , but a reformer . it cannot be denyed , but this sermon of our saviours hath bred many thoughts of heart : for , because of these precepts here , not rightly understood , the heathens took occasion to calumniate the christian religion , as that which could not stand with a common-wealth : and the ancient fathers were much troubled in answer to their objections ; for when julian and others did urge , that seeing by christs commands we might not resist evill , but rather be prepared to receive more injuries , therefore no warre no magistracy , no places of judicature were lawfull : the fathers in their answer did seeme to yeeld this , only they said , here was a lawfull way , and a better way : to warre , or to take places of justice were lawfull wayes ; but yet to refuse these , and not to medle with them at all , was a more sublime , christian way . and from this mistake came that erroneous opinion of precepts and councels . besides , it 's thought by the learned , that some of the ancient fathers , being philosophers before , did retaine much of that stoicall disposition in them , and so made christs precepts comply with their affections : but this i shall endeavour to prove , that there is no lawfull morall way heretofore commanded by moses to the jewes , which doth not at this time also belong to christians . only let me premise thus much , that , howsoever the things questioned by the adversaries , are lawfull to christians ; yet there are few that rise up to the practise of them as christ commanded . certainly these places ; of not resisting evill , of giving our cloak to him that would take away our coat , &c. though they do not exclude the office of a magistrate , or our desire of him to aide us in our defence ; yet they do forbid the frequent and common practise of most christians ; so that we may say , there are few states ; and kingdomes which do rise up to the practise of that patience , and christian meeknesse , which we see here commanded . inso much that kingdomes are more the kingdomes of the world then of christ , and the lawes and practises of common-wealths are such as sute more with humane states then with the lawes of christ . but i come to the particulars . and first , whereas it 's granted to be lawfull by the law of moses to swear , now ( say some ) under the gospel it 's made absolutely unlawfull , under any pretence whatsoever , and ( say they ) here our saviour forbids it absolutely , swear not at all ; and james , following this of our saviour , doth the like . hence their opinion is , that it is not only unlawfull , to swear falsely and vainly , but at all in any respect . and this ( say they ) is a perfection required of christians above those of the law. nor is it any wonder that men of late have doubted of this , seeing the learned shew , that some of the fathers of old have thought it absolutely unlawfull for a christian to swear . in eusebius one basilides , a christian , being commanded to swear , replied , it was not lawfull for him , because he was a christian : and hierome saith , that to swear was permitted to the jews , or infants , as to offer sacrifices unto god ; yet i cannot see , but that they did swear also , although sometimes they speak as if they thought there were an absolute prohibition of it . yet athanasius made a solemn oath , to purge himself , when accused to the emperour : and tertullian saith , though the christians refused to swear per genium principis , because that they conceived it a devill , yet they did swear per salutem principis . some again have thought , that it is lawfull to swear , but then only in religious things , or in things that do concerh the safety of the publique , but that it is not lawfull to swear in any thing of our own , or about any money matter : and basil doth object to the christians of his time , the example of one clinius a pythagorean , who being fined a great summe of money , and might have escaped it by an oath , yet chose rather to undergoe that dammage then to swear . some have thought it better , if in humane affairs , where promissory oaths use to be , there were only a naked promise , yet with as great a punishment upon the breaking of it , as if it were perjury , because men are for the most part more awed with fear of punishment then breaking an oath but , whatsoever the thoughts of men may be about limiting of swearing ; yet it is lawfull in some cases to swear : neither is our saviour so to be understood as universally forbidding . first , because then he would have destroyed the law , which yet he denyeth that he doth ; for deut. . to swear by god , is a command not indeed of a thing absolutely in it self , but occasionally , as opportunity shall be : therefore the word that signifieth to sweare in the heb. is in the passive sense ▪ implying that we are not voluntarily to choose to do so , but when necessity requireth it . secondly , again , christ doth not absolutely prohibit it , because the use and end of an oath is perpetuall , which is to end controversies , heb. . therefore . aquinas saith well , that , what first principles are in speculatives , to determine all conclusions , the same an oath is in practicalls , to end controversies . thirdly , and lastly , we have the example of paul swearing sometimes in his epistle ; so that our saviour doth not altogether forbid it , but he reproveth the pharisees corrupt glosses , which were , . to think that if a man did not name god in his oath , though it were by other creatures , it was not perjury , if he did falsifie that oath . and how many come neer this , who think if they sweare by the creatures , so that god is not named , it 's not such an hainous thing . the second corrupt interpretation was , they thought that gods name was not polluted , if so be they intended to make good their promise , though they did use the name of god in their oathes , about unnecessary , and vain matters . now this our saviour forbids by his affirmative direction , let your yea , be yea , and nay , nay , what soever is more then this is of sinne . he speakes there of our ordinary & familiar discourse as private persons ; not concerning a publike consideration : even as afterwards , when he mentioneth the duty of not resisting evil , he forbids private revenge , and not publique justice . although some understand this of our saviours , and that of james , not of assertory oathes ( for it 's spoken by our saviour , in addition unto that , thou shalt pay unto the lord thy vows ) but of promissory oaths ; and so the meaning , is , although thou intend to performe or do such a thing , yet doe not sweare , because things are so uncertain , and many things may fall out : and this is very probable . only if you understand it the former way , you must not take it so , as if an oath were such a lawfull thing , as that it is propter se appetendum ; but only as physick is , which is sometimes necessary for another thing . thus therefore having cleared , that our saviour intendeth no higher thing then that was lawfull before , give me leave to reprove the common practise among men , who say they are christians , about swearing . if you observe men in their discourse , in their trading , do they carry themselves so , as if christ had said , sweare not at all ; and not rather , as if he said , sweare alwayes and altogether ? oh therefore that this common customary way of swearing , which doth so directly oppose christ , were wholy laid aside ! the very heathens will condemne us herein , and among the heathens , ex animisui sententià , was in stead of an oath . it seemeth this custome of swearing in discourse hath been of old ; for chrysostome and austin are very vehement against it in their sermons . now let us proceed . there are some who from those words of our saviour spoken ver . , , , . do gather , that now under the gospel it 's not lawfull , . to put any man to death for any fault whatsoever . . that it 's not lawfull to warre . . not to go to law in any case , . not to seek to a magistrate for the defence of our selves ; therefore in these opinions they thinke they hold forth much of christian meeknesse and patience : but before we come to the particulars , let us consider in what sense it'a said , an eye for an eye , a tooth for a tooth . this kind of law was an ancient one among other nations : aristotle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and we read of a double retaliation , one pythagoricall , which was wicked and ungodly , holding that if a man did thieve from one , the same might thieve from him again : the other mosaicall , which was good , and had justice in it . onely the question is , whether this be literally to be understood , that it was lawfull for a man , who had his eye or tooth struck out by another , to desire of the judge , that he , who did this violence , should also have his eye or tooth beaten out . you may reade the law exod. . . and how it ought to be moderated by judges , ( private men not being left to revenge themselves ) deut. . . this law was not given ( as one wickedly saith ) to indulge the childish condition of the jewes , as being apt to revenge , and therefore makes it an imperfect law , ( saying that many lawes of men were more perfect lawes ) but it was given against private revenge , and the end was that justice might be done . now some have said , this law was literally observed , and that a man who was wounded by another , hee himselfe was wounded againe . but i doe rather thinke that the command in the letter of it was not observed , but that a recompence was made according to the judgment of the judge for the losse : and it would have been a very hard thing , if one man had wounded another , to inflict just such a wound , neither deeper nor broader , nor doing no more hurt upon the man who offered violence . wee therefore come to the questions : and first concerning capitall punishments to be inflicted upon some offenders . there are those that say , it doth not stand with the goodnesse and meeknesse of a gospel-spirit to put any man to death for any crime whatsoever . but the falsenesse hereof doth appeare , . in that it 's a command of god from the beginning , with a perpetuall reason added to it , that he who was guilty of murder , should be put to death ; so that at least in this case there ought to be a capitall punishment . now the command that god gave is gen. . . whatsoever sheddeth mans blood , by man shall his blood beshed , and there is the reason given of it , because the image of god , viz. in his soule , is in him to elude this , they say that this is not a command but a meere prediction : god doth here fore-tell ( say they ) what will befall the murderer , not what a magistrate is bound to do . but that is a meere evasion ; for why should god fore-tell this , but because it was a duty to be done ? therefore it 's not said indefinitly , he that sheddeth mans blood , his blood shall be shed , but he addeth , by man it shall be shed . therefore , howsoever a great * scholar saith , that those are deceived , who think capitall punishments are appointed by the law of nature , or any perpetuall law of god ; yet this place demonstrateth the contrary : neither is it any matter that plato would have reduced into his common-wealth the abrogation of capital punishments ; or that the romans for a while did use no heavier punishment , then deportation , or banishment ; we must live by commands , and not by examples , especially humane . it's instanced in cain , who , though he killed his brother abel , yet god did not destroy him . it must be granted , that , gods indulgence to cain was very great ; for he doth not only spare his life , but sets a marke upon him to preserve him ( what this was , they are most to be commended , who dare not determine it , because the scripture is silent in it . ) and not only so , but he addeth a more severe punishment to that man that shall kill cain , then was due to the killing of any man. although it may be thought god in suffering cain to live , was not so much indulgent as severe , in suffering him to be an instance of his displeasure against him to all the world ; as psal . . . slay them not ( saith the psalmist ) lest my people forget : so that it is one thing , what god may do for speciall reasons ; and another , what the common law of nature , and the perpetuall law of god requireth . a second argument for capitall punishents under the gospel , is from the magistrates office , who , rom. . is said , not to beare the sword in vaine : now the sword , doth imply a power of life and death , and therefore paul said , if i have done any thing worthy of death , implying there were some things that did deserve it . lastly , that to put to death men for faults , is not repugnant to the spirit of the gospel , appeareth by the judgement upon ananias and sapphira . you cannot reade of a-more severe expression under the law , then that was of the gospel ; so that as we are indeed to labour for the meeknes and patience of a christian , yet we are not to forget zeale for godsglory , and the publick good , it being cruelty to the good to spare the bad : and if we would pity such a man offending , we must much more pity the common-wealth . that which is objected to this is , . the rebuke that our saviour gave to his disciples , when they would have had fire come downe from heaven : they are reproved upon this ground , because they knew not what spirit they were of . now , say they , this spirit is the spirit of the new testament , which is opposed to the spirit of elias in the old. the answer is obvious that christ doth not there oppose the spirit of the new testament & the old together , but their spirit , and elias his spirit . what elias did , he was moved unto by the spirit of god , not for any private revenge , but that the glory of god might be illustrated . now this fire of theirs was rash and vindicative : it was not elementary fire , but culinary ; nourished by low and unworthy considerations . in the next place they urge the fact of our saviour , john . to the adulteresse ; where he doth not proceed to the stoning of her , but rather freeth her . the answer is , that christ in his first coming was not as a judge , and therefore did not take upon him to medle in temporall punishments , only as a minister , he laboured to bring them unto repentance , both the woman , and the accusers . and whereas againe it 's objected , that this way of putting to death , is against charity and love of mens souls , because many are put to death without any seeming repentance , which is presently to send them to hell. the answer is , that all magistrates , they are to take care for the salvation of the melefactors soules , as much as in them lyeth ; but if they doe perish in their sins , this ariseth not from justice done , which is rather to bring them in mind of their sins , and to humble them but it cometh from the frowardnesse , & obstinacy in their owne hearts . and in that , we see a magistracy confirmed in the gospel , we need not require an expresse command in the new testament for the putting of some malefactors to death . the third thing which they say was allowed in the law , but forbid by christ in the gospel is warre : and certainly we may reade in antiquity , that the christians did refuse warre , but not universally ; for there were christian souldiers , only there were some peculiar causes , why in those times , the christians might decline it ; as , first , because in their military oath , there was a calling upon a heathen god , and their banners lifted up were polluted with idolatry . and secondly , because they should be forced sometimes to be instruments in accomplishing the emperours edicts against the christians , which they would not do : now if we bring places out of the old-testament for the lawfulnesse of warrs , they care not ; for , say they , the laws of nature , and of moses are to be reformed by the lawes of christ , god indeed ( say they ) gave the jewes in the old-testament leave to fight , because they had a temporall inheritance and possession given them which they could not keep but by force of armes : now under the new-testament , god hath not done so to his people . thus they say , but this is a shift , for we know abraham , by a meere law of nature , went to war , and delivered his nephew lot , being oppressed by enemies . by that warre is allowed by christ , appeareth plainly by comparing . tim. . . and rom. . where the apostle would have us pray for magistrates , & supposeth , that while they are magistrates , they may be christians , and come to the faith ; so that thereby we may live a quiet and godly life under them ; now how can this be unlesse they draw their sword upon offenders ? and if they cannot in an ordinary legall way be brought to judgement , then by force of armes . the second knowne argument is from luke . . where john baptist counselleth the souldiers not to lay downe their office , but to look to such duties as were necessary to them in that place ; and , which is to be observed , these were mercenary souldiers , as it is thought , they were at that time . as for the objections , they are taken from such considerations , as will be examined in the next particular ; only the orthodox that do hold war lawfull , they do acknowledge many rules necessary for the godly and holy managing of it : and it is an hard thing to have an holy camp ; and this made austin say , in regard of the concomitant evils of it , that omne bellum etiam justum esse detestandum ; yet not but he thought it necessary to have it used , when it concerned the glory of god , and the good of the publique . lectvre xx. matth . . , . ye have heard it hath been said by them of old , &c. there remain two questions more to be decided in this businesse , concerning christs interpretation of the law of moses : the one is about the lawfulnesse of repelling force by force : the other about applying our selves to the magistrate , to defend us against the injury , and violence of others . now , that i may not be tedious in the discussing of these , i will lay down fome few grounds that serve to the clearing of the truth herein , and so proceed to other matter , although ( as you have heard ) this tendeth much to the dignity and excellency of the law. first therefore take notice , that there is in all a cursed pronenesse to do things by way of revenge : insomuch that there is not one in a thousand that doth rise up in practise to this excellent way , and rule of patience . the heathens , they thought to revenge our selves was lawfull : thus tully , it is the first office of justice to hurt no body , unlesse first provoked by injury : o quam simplicem , veramque sententiam ( saith lactantius ) duorum verborm adjectione corrupit ! but seneca , he was against this , immane verbum est ultio ; and , qui ulsciscitur , excusatiùs peccat . now whatsoever the thoughts of men may be about the lawfulnesse , it 's certain , the practises of men are much contaminated this way . in state and civil matters , in church matters , what a revengefull spirit breatheth in men ? this certainly cometh much short of our saviours directions . there is no injury or violence offered unto thee , but , in stead of revengefull affections , there may be holy mortifying thoughts in thee : as when sheba cursed david , see how that brought him to the sense of sinne , to look up unto god more then to the instrument . all defamations and reproaches may serve to make thy graces more splendent . as plutarch observeth , the gardener planteth his unsavory herbs , garlike and onyons neer his sweetest roses , that so the smell thereof may be the more prized . that was an excellent temper of calvin , when reviled by luther , he said , etiamsi lutherus millies me diabolum vocet , ego tamen illum insignem domini servum agnosco . although luther call me a thousand times a divell , yet i acknowledge him , an eminent servant of god. why is it , that there are such suspicions , heart-burnings , defamations of one another , hard speeches and censures , but because this lesson of christ is not learned by us ? . consider this , that the primitive christians have gone very farr in this question , holding it unlawfull to defend a mans self from another who would kill us , by killing of the invader . austin saith , he cannot tell how to defend those that do kill the invader ; and to this purpose others . it is maintained by some , that though indeed a man is not bound to be killed rather then to kill ; yet if he do chuse the former rather then the latter , he doth a work full of charity , and worthy of admiration . another saith , these precepts of christ were given to the disciples , who were by their blood to increase the church , and by their patience and humility to convert tyrants : but now modernis non congruit , nec locum habet hodie , esset enim ad detrimentum ecclesiae ; it doth not hold in these latter times , for that would be to the prejudice of the church ; a foolish assertion . as these go too high , so the jesuits in their cases , they go too low , and give too much roome to the revenge of man ; for so it 's determined by them , that a noble man , though he may save his life by flying , when invaded suddenly , yet is not bound to fly , but may lawfully kill the invader , if he cannot otherwise preserve his life and honour together . but this is corrupt counsell , and opens a way to many murders upon a pretence of honour . . take notice of this , that the law of god in the old-testament , was as strict against revenge as any precept in the new-testament , and therefore nothing is now required of us , which was not then . consider that place , lev. . . thou shalt not avenge , or beare any grudge against the children of thy people , but thou shalt love thy neighbour as thy selfe : what can be clearer then this , to subdue those waves and tempests that do rise in our hearts ? so prov. . . say not , i will do to him , as he hath done to me : i will render to the man , according to his work : here also revengefull expressions & resolutions are forbidden ; yea the reason why we are forbidden to avenge our selves given by paul , rom. . . because vengeance belongs unto god , is that which was drawn from the old-testament . in stead therefore of disputing , let us seriously set upon the practise of the duty , & the rather because it 's sweeter then honey it selfe to our corrupt hearts ; and at this time this sinne doth much rage every where . lastly , our saviour doth not here forbid a lawfull publique revenge , but a private one . this distinction of publique and private revenge , being unknown to the fathers in the primitive times , made them runne into very hard and incommodious expressions ; some giving occasion hereby of that distinction of counsels and precepts : others , as austin , making the revenge allowed in the old-testament to be peculiar to the dispensation of those times : hence , when one volusianus objected to him , that the doctrine of christ did not agree to the manners of a common-wealth ; he answereth by comparing the precept of christ with that of caesars , that he used to forget nothing , but injuries . now this doth not indeed speake according to the scope of our saviour here , who is giving rules to private christians , not to publique magistrates . now that there is such a distinction as this , appeareth plaine , thus ; paul , rom. . . exhorteth christians not to avenge themselves , because vengeance belongs to god ; yet , chap. . speaking of the magistrate , ver . . he saith , he is the avenger to execute wrath upon him that doth evil : so then there is revenge and a revenger , which is not god ; nor yet our selves , but the magistrate ; yet the revenge that the magistrate inflicteth may well be called the vengeance of god , because it 's gods appointment he should doe it . thus numb . . . arme your selves , and avenge the lord on the midianites : so . chron. . you execute the judgments of the lord , and not of men ; yet for all this , you must know that magistrates may have revengefull affections in them , even when they execute justice ; and so people , when they implore the magistrates aid , it may not be out of zeale to justice & love to the publique good , but because of private affections , and carnall dispositions . and oh the blessednesse that would accrew to the common-wealth , if all were carried in their severall places upon this publique ground ! having therefore dispatched briefly these controversies , i come to another , wherein the antinomian doth directly derogate from the profitable effect & benefit of the law. this therefore is an assertion which an ●ntinomian authour maintaineth , that the law is not an instrument of true sanctification , & that the promise or the gospel is the seed and doctrine of our new birth & for this he bringeth many arguments , and the judgments of diverse learned men , assertion of grace , pag. . and it may not be denyed , but that many speeches might fall from some men , which might seem to comply with that opinion . i shall now labour to maintaine the positive part , viz. that the law of god preached , may be blessed by him instrumentally to work the conversion of men : and it is necessary to make this good ; for , were the contrary true , it would be a ministers duty in great part to lay aside the preaching of the morall law , as not instrumentall , or subservient to that maine end of the ministery , which is the conversion of soules . nor can i yeeld to that , that the preaching of the law works onely preparatorily , or some terrours about sinne , and can goe no further ; but ( i suppose ) that jesus christ hath obtained of god by his death , that such efficacy and vertue should goe forth in the ministry that whether it be by law , or gospell he preacheth , the soules of men may be healed , and converted thereupon : onely two things must be premised ; first , that the law could never work to regeneration , were it not for the gospel-promise . nemo potest implere legem , per legem , none can obey the law , by the law meerly . had not god graciously promised to give a new heart through christ , there had been no way to make any thing effectuall that we preach out of the law ; so that ( for instance ) while a minister , preaching of any commandement , doth thereby mould , and new frame the heart ; all this benefit comes by christ , who therefore died , and ascended into heaven , that so the things we preach may be advantagious to our souls : so that there never was in the church of god meer pure law , or meer pure gospel . but they have been subservient to each other in the great work of conversion . the question is not then , whether converting grace , be ex lege , or vi legis , of , or by the power of the law , but whether it may be cum lege , with the preaching of the law. i know it 's of great consequence to give an exact difference between the law and the gospel . it is well said of luther , qui scit inter legem & evangelium discernere , gratias agat deo , & sciat se esse theologum : but i shall not meddle with that now . this is that which i assert , that , as to the point of a mans conversion , god may make the opening of the morall law instrumentally to concur thereunto , onely this cometh by christ . the second thing which i premise is this , that howsoever the law preached may be blest to conversion , yet the matter of it cannot be the ground of our justification , or adoption : so that when a man doth repent , & turn unto god from his sins , he cannot have hope or consolation in any thing he doth , but it must be in the promise of the gospel ; so that the difference of the law and gospel lieth not in this , ( as some do assigne ) that one is the instrument of grace , and the other not ; ( for god useth both , as i shall shew ) but in this , that the holinesse wrought in us by preaching of the word of god , whether it be law or gospel , doth not justifie us ; but this favour is in an evangelicall manner , by forgiving whatsoever is irregular in us , and communicating christ his righteousnesse to us . therefore let us not confound the law , or gospel , nor yet make them so contrary in their natures and effects , that where one is , the other cannot be . to these two , there is also a third thing to be premised , and that is , how the word of god in generall is a medium , or instrumentall to our conversion . for , the clearing of this well , must needs discover , that the law of god , being part of gods word , doth convert as well as the gospel : and this must needs be the opinion of all sound divines , whatsoever may fall from them at other times , as appeareth by their common answer to the papists question . if the law , and the commands thereof be impossible , to what purpose then doth he command them ? why doth he bid us turne to him when we cannot ? then we answer that these commandements are not onely informing of a duty , but they are practicall and operative means appointed by god , to work , at least in some degree , that which is commanded . hence those commands are compared , by the learned , to that command of our saviour to lazarus , that he should rise up and walk . it doth also further appeare , in those ends they assigne of gods revealing the law , viz. to make us see as in a glasse our deformity , to be humbled before god ; to be affrighted out of our selves , to seek for grace in christ ; now can the meer law of it selfe do this ; doth not grace work this in us by the preaching of the law ; and is not this the initiall grace of conversion ? as austin said , tract . . in johan : cumcaeperit tibi displicere quod fecisti , inde incipiunt bona opera tua , quia accusas mala operatua : initium operum bonorum , est confessio malorum : the beginning of good in us , is the accusation of that which is bad . therefore , for the clearing of this generall , take notice , . that the word of god as it is read , or preached , worketh no further then objectively to the conversion of a man , if considered in it self . take it ( i say ) in it self , not animated by the spirit of god , and the utmost effect it can reach unto , is to work onely as an object upon the understanding . and in this sense it is that the scripture is compared to a light . now we know the sun giveth light by way of an object , it doth not give a seeing eye to a blind man. it is a noble queston in divinity , seeing regeneration is attributed both to the word , and to baptisme , how one worketh it differently from the other : or , if both work it , why is not one superfluous ? now concerning the word preached , we may more easily answer , then about the sacraments , viz. that it works by way of an object upon the soul of a man : and were it not set home by the spirit of god , this is the furthest worke it could obtaine . and this doth plainly appeare , in that the word of god doth only convert those who are able to heare and understand . and the word of god being thus of it selfe onely a directive and informative rule : hence it 's compared to the pilots compasse , to theseus his thred , leading us in the circean gardens of this world : and therefore take away the spirit of god , and we may say , the whole scripture is a letter killing , yea that which we call the gospel . preach the promises of the gospel a thousand times over , they convey no grace , if the spirit of god be not there effectually . indeed , if the communicating of grace were inseparably annexed to the preaching of the gospel , then that were of some consequence which is objected by the antinomian . but sad experience sheweth , that notwithstanding the large promises of grace to overflow like a fountain ; whereas in the old testament , it was by drops only , yet the greater part to whom the grace of god is offered , are not converted . therefore in the next place consider this , whatsoever good effects , or benefit is conveyed to the soul by the preaching of the law , or the gospel , it 's efficiently from gods spirit : so that we must not take the law without the spirit of god ; and then compare it with the gospel , having the spirit of god , for that is unequall . and by the same reason , i may preferre the law sometimes before the gospel ; for i may suppose a minister , opening the duties of the law , as christ doth here in this chapter , and the spirit of god accompanying this , to change the heart of a man : and on the otherside , one preaching the gospel , in the greatest glory of it , yet not accompanyed with gods spirit , there may not be the least degree of grace wrought in any hearer : therefore i cannot well understand that , the law indeed that sheweth us our duty , but the gospel , that giveth us grace to do it ; for , if you take the gospel for the promises preached , how many are there that heare these , that yet receive no benefit by them ? and on the other side , if the law , setting forth our duty , be accompanyed with gods spirit , that may instrumentally work in us an ability to our duty ; and without the spirit the gospel cannot do it . it is true , if this were the meaning , that had there been only law , there could never have been any grace vouchsafed , but it is by reason of christ , and so the promises of the gospel , that any good is brought to the soules ; and so the law worketh as a medium to our conversion by christ . if , i say , this be the meaning , then it 's true ; but the obscure , and unclear expressing of this , giveth an occasion to the antinomian errour . now that the scripture , as it is written , or preached , without the spirit of god cannot convert us , is plain , partly because then the devils , and great men of parts , which do understand the letter of the scripture better then others , would be sooner converted ; partly because the scripture , so far as it 's a word read , or preached , cannot reach to the heart , to alter and change that . hence the word of god , though it be compared to a sword , yet it 's called a sword of the spirit , ephes . . . yet , although this be true , we must not fall into that extream errour of some , who therefore deny the necessity of the scripture , and would have us wholly depend upon the spirit of god , saying , the scripture is a creature , and we must not give too much to a creature ; for the spirit is the efficient , and the word is the subordinate , and these two must not be opposed , but composed one with the other . now having cleared this generall . i bring these arguments to prove the law , and the preaching of it , the means of conversion . . that which is attributed to the whole word of god , as it is gods word , ought not to be denyed to any part of it . now this is made the property of the whole word of god , to be the instrument of conversion , tim. . . where you have the manifold effects of gods word , to reprove , to correct , & to instruct in righteousness , that the man of god may be thorowly furnished to every good work . now mark the universality of this , all scripture , whether you take all collectively or distributively , it will not invalidate this argument , because every part of scripture hath it's partiall ability , and fitnesse for these effects here mentioned . thus math . the word of god in generall is compared to seed fown , that bringeth forth fruit : see also heb. . . . the second argument is taken from those places where the law is expresly named to be instrumentall in this great work . not to name that place of rom. . . where the law is called spirituall , in this respect as well as in others , because it is that which works spiritually in us ; as paul was carnall , because he worked carnally : the places are cleare out of the . psal . and psal . . . the law of god is perfect , converting the soul . it is true , some understand the converting of the soul , to be as much as the reviving of it , as if the soul were ready to swoune away through the troubles thereof ; but then the law doth revive them again , and comfort them : and according to this sense they take law largely , as comprehending the gospell ; but it seemeth hard to expound that phrase in such a manner . that therefore which the antinomian doth object against this place is , that the hebrew word doth signifie largely any doctrine , and so may comprehend the whole word of god. but this is easily answered : first , the same hebrew word is commonly used for the law , when it is strictly taken ; and therefore this maketh more against them , that the word [ law ] in the hebrew notion doth not signifie such a commanding , terrifying and damning thing , but rather that which doth instruct and informe . but , in the next place , grant that the word hath such an extensive and comprehensive sense , yet it doth not exclude the morall law , but doth alwayes include . can any man think , when david commends the law of god , that he meaneth all the word of god but the morall law , when indeed that was the greatest part of it at that time ? . that opinion , which would make christ not take an instrumentall way for the conversion of men in his first sermon , wherein he was very large , that must not be asserted ; but to hold that the preaching of the law is not a medium to conversion , must needs be to say , that christ did not take the neerest way to convert his hearers ; for if you consider that sermon , it 's principally spent in the opening of the morall law , and pressing the duties thereof : and how can we thinke , but that our saviour judged this profitable and soul-saving matter ? nor can i see , why it should be said to be only the occasion , and not medium , if powerfully set home by gods spirit . . if the law of god have that objectively in it , that may work exceedingly upon the heart , when set home by gods spirit , then it may be used instrumentally as well as the gospell ; but it hath objectively such a nature in it : which doth appeare by davids approving and delighting in gods law : by paul. rom. . who delighted in the law of god. when therefore a minister setteth forth the lovely purity and excellency of the matter of the law , how it resembleth the nature of god , why may not the spirit of god , in the exercise hereof , raise up the heart and affections to be more and more in love with it ? if the heathen said of vertue , that if it could be seen with corporall eyes , the beauty thereof would ravish men : how much more may this be true of the purity and holinesse of the law ? . if the ceremoniall law , the sacraments and sacrifices were blessed by gods spirit , while they were commanded to be used for the strengthening and increase of grace , notwithstanding the deadly nature of them now ; then the morall law may also be blessed by god for spirituall effects , seeing it standeth still in force . let the use then of this be , by way of admonition , that in stead of disputing about or against the law , that we would pray to have the savory benefit and fruit of it in our souls . urge god with that promise of writing his law in our heart : be thou so farre from being an antinomian , that thou hast thy heart and life full of this holy law of god : not that the matter of the law can be the ground of thy justification , but yet it is thy sanctification . what is regeneration , but the writing of the morall law in thy heart ? this is that image of god , which adam was created in . oh therefore that we could see more of this holy law in the hearts and lives of men , that the law of god might be in mens mindes inlightning them , in their wils and affections inflaming , and kindling of them . lectvre xxi . rom . . . do we then make void the law through faith ? god forbid : but we rather establish the law. i shall in the next place discusse that famous question , about the abrogating of the morall law : only i must answer to some objections that are made against the former position , that the law may be used by god in the preaching of it to mans conversion , in the sense explained : which , if not attended unto , may make the assertion seem harsh , and incredible . but before i answer the objections , let us consider a great mistake of the antinomian author , assert . of grace , pag. . where he makes the very ground , why they are charged with antinomianisme , to be , because they do not hold the law to be used by god instrumentally for the conversion of men . certainly this is a great mistake , for there are many learned men , who hold the work of the law by the power of gods spirit to be no more then preparatory ; yet for all that , do peremptorily maintain the use and the obligation of the law in respect of believers . therefore they are not in this respect condemned for that errour . another consideration that i will propound is this , that the work of conversion is not wrought totally in a man without the gospel : for , as i told you , now in the preaching of the word there is not meere law , nor meer gospel , but they are to be composed and to be made helpfull to each other ; and also , whatsoever benefit or effect we get in the hearing , preaching , or meditating upon the law of god , it is to be attributed unto the convenant of grace in christ . and therefore all these places , which attribute conversion and holinesse to the gospel , do not at all make against my assertion ; for the question is not , whether by the power of the law we come to obey the law ; but , whether grace may not use the precepts , or law preached , for the inflaming of our affections so in love with the things commanded , that we are thereby made more holy . and thus i interpret those authors that deny the law to be instrumentall to holinesse , that is , not animated by gods spirit , or seperated from it . i come therefore to consider of those places which are brought against this truth delivered : i shall not take all , because one answer may serve for many , they being built upon the same ground . and , first the state and question is obscurely propounded by him ; for thus he saith , [ the promise , or the gospel , and not the law , is the seed or doctrine of our new birth . ] assert . of grace , pag. . now here are ambiguities ; as first , the promise or gospel , for by this he seemeth to decide a great question , that whatsoever is a promise in the scripture , that belongs to the gospel ; and whatsoever is not that , but a command or threatning , that belongs to the law : whereas this needs a great discussion . . the state of the question is not about the gospel , or the law , as they are both a doctrin in the scripture : but about the spirit of god , working by one or the other ; and the not attending to this , makes the argument so confounded . . he saith it 's not the seed of the new birth ; whereas conversion or regeneration is made the writing of the law in the heart : and mat. . the word of god in generall is compared to seed sowne , that brings forth different fruit ; as was said before : but to let this passe . the first instance that is brought , cometh from john . v. . sanctifie them through thy truth , thy word is truth . where , saith the authour , to sanctifie , is to seperate any thing from a common use , and to consecrate it to god : and , applied here to man includeth two things ; . justification by the communication of christs perfect holinesse , whereby the believer is presented holy and without blame to god. . an inward renewing , & changeing , purifying the heart and life by degrees , &c. pag. . i answer . . the word sanctifie , when applied to men , doth not only signifie justification , or renovation , but setting apart to some peculiar office and charge : and there are learned men who take this to be the meaning of christs prayer here ; that as the priests and levites , who were to enter into the sanctuary , did first wash their hands and feet , being also cloathed with goodly garments : so the apostles are here prayed for by our saviour , that they may be fitted for their great charge . and thus chrysostome : you have a parallel place jer. . , before thou camest forth out of the womb , i sanctified thee , and i ordained thee a prophet unto the nations . and this exposition is confirmed by the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth ( so they reade it , & mention not the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not in some copies ) so that they take it as an expression opposing the sanctification of the priests , which was by legall types and shadowes . but that which doth especially confirme this exposition , seemeth to be the two verses following , as thou hast sent me into the world , so have i also sent them into the world , and for their sakes i sanctifie my selfe , that they also may be sanctified through the truth . now sanctification as it comprehends justification and renovation , cannot be applied to christ : but it must signifie the segregating and setting apart himselfe for the office of the mediatour . besides , if sanctification do here include justification , how , by the antinomian principle , can our saviour pray for the justification of those , who are already justified ? but in the next place , grant that interpretation , of sanctification for renovation , how doth this prove that the law is not used instrumentally ? for our saviours argument is universall , thy word is truth . and may not this be affirmed of the law , as well as the gospel ? doth not david , speaking of the law , call it pure , and cleane , that is true , having no falshood in it ? yea , it is thought probable by a learned man , that this speech of our saviours is taken out of psal . . . where are these words expresly , thy law is the truth : where the word law cannot exclude the morall law , though it may include more . the next instance is tit. . ver . . . for the grace of god that bringeth salvation , hath appeared to all men , teaching us , that denying ungodlinesse , and wordly lusts , &c. i answer , all this may be granted , and nothing makes against this opinion : for none deny the gospel , to be the instruments of holinesse : but is not here a contradiction ? the author before made the gospel and a promise all one , whereas here it doth command holinesse and godlinesse . is not this , with the papists , to make the gospel a new law ? let him reconcile himselfe . in the next place , he doth ambiguously put into the argument , the word effectually which is not in the text ; for , although god doth by his grace in the gospel effectually move those that are elected to godlinesse ; yet scripture , and experience sheweth , that where the grace of the gospel hath appeared , thus teaching men , yet all are not effectually turned unto holinesse from their wordly lusts . besides , the argument may be retorted upon him : what word teacheth to deny all ungodlinesse , that sanctifieth , instructeth , but the law doth so , insomuch that the psalmist saith , psal . . a young man whose lusts are strongest , and temptations most violent , may be cleansed by attending thereunto : only you must alwayes take notice of the preheminency of the gospel , above the law ; for the law could never have any such good effect upon the heart of man , were it not for the gracious promise by christ : therefore all the godly men in the old testament , that received benefit by the morall law , in studying of it , and meditating upon it , did depend upon the gospel , or the grace of god in christ , as appeareth by david , praying so often , to be quickned by gods law. and here , by the way , let me take notice of a remarkable passage of peter martyr in his comment on the . chapter of the epistle to the rom. ver . . where , speaking of the great commendation the psalmist gives the law of god , that it converts the soul , ( and we may adde those places , of inlightning the minde , that they cleanse a mans way , &c. ) he maketh this question , whether the law doth ever obtain such effects or no ? and he answereth affirmatively , that it doth , but then when it 's written not in tables , but in the hearts and bowels of men : so that he conceiveth the spirit of god doth use the law instrumentally , so that he writeth it in our hearts . and this is all we so contend for . a third and last instance out of scripture , in answering of which all is answered , is from gal. . . received ye the spirit by the works of the law ; or by the hearing of faith ? that is , of the gospel , the doctrine of faith . in the opening of this text , we must take heed of three errours : first , of those , who hold we have faith first , before we have the spirit ; for how can we come to have faith ? by our own reason and will ? this were to make it no work of god. the apostle therefore certainly speakes of the increase of the graces of the spirit ; for it is well observed by peter martyr , that in causes and effects , there is a kinde of circle , one increasing the other : as the clouds arise from the vapours , then these fall down again , & make vapours ; only you must acknowledge one first cause , which had not it's being from the other , and this is the spirit of god , which at first did work faith . the second errour is of the papists , that maketh this difference between the law and the gospel , that the same thing is called the law , while it is without the spirit ; and when it hath the spirit , it is called the gospel ; this is to confound the law and gospel , and bring in justification by works . the third is of the socinian mentioned afterwards . these rocks avoided , we come to consider the place : and first i may demand , whether any under the old-testament were made partakers of gods spirit , or no ? if they were , how came they by it ? there can be no other way said , but that god did give his spirit in all those publique ordinances unto the beleeving israelites ; so that although they did in some measure obey the law , yet they did it not by the power of the law , but by the power of grace . again , in the next place , ( which hath alwaies much prevailed with me ) did not the people of god receive the grace of god offered in the sacraments at that time ? we constantly maintain against the papists , that our sacraments and theirs differ not for substance . therefore in circumcision and the paschall lamb , they were made partakers of christ as well as we : yet the apostle doth as much exclude circumcision , and those jewish ordinances from grace , as any thing else . therefore that there may be no contradiction in scripture , some other way is to be thought upon , about the exposition of these words . some there are therefore that doe understand by the spirit , the wonderfull and miraculous works of gods spirit : for this was reserved till the times of the messias , and by these miracles his doctrine was confirmed to be from heaven ; and to this sense the fifth verse speaketh very expresly : and beza doth confesse , that this is the principall scope of the apostle , though he will not exclude the other gracious works of gods spirit : and if this should be the meaning , it were nothing to our purpose . again , thus it may be explained , as by faith is meant the doctrine of faith , so by the works of the law , is to be understood the doctrine of the works of the law , which the false apostles taught , namely , that christ was not enough to justification , unlesse the works of the law were put in as a cause also . and if this should be the sense of the text , then it was cleare , that the galathians , were not made partakers of gods spirit , by the corrupt doctrine that was taught them alate by their seducers , but before , while they did receive the pure doctrine of christ : and therefore it was their folly , having begun in the spirit , to end in the flesh . this may be a probable interpretation . but that which i shall stand upon , is this , the jewes and false apostles they looked upon the law as sufficient to save them without christ : consider rom . , , . or when they went furthest , they joyned christ , and the observance of the morall law equally together for justification and salvation : whereas the law separated from christ , did nothing but accuse and condemne , not being able to help the soul at all . therefore it was a vain thing in them , to hope for any such grace , or benefit as they did by it . so that the apostles scope is , not absolutely to argue against the benefit of the law , which david and moses did so much commend , but against it in the sense , as the jewes did commonly dote upon it , which was to have justification by it alone ; or at the best , when they put the law and christ together . now both these we disclaime , either that god doth use the law for our justification ; or that of it selfe , it is able to stirre up the least godly affection in us . more places of scripture are brought against this , but they will come in more fitly under the notion of the law as a covenant . thus therefore i shall conclude this point , acknowledgeing that many learned and orthodox men speake otherwise , and that there is a difficulty in clearing every particular about this question : but as yet that which i have delivered , earrieth the more probability with me ; and i will give one text more , which i have not yet mentioned , and that is act. . . where the morall law that moses is said to receive , that he might give the isrealites , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lively oracles ; that is , not verba vitae , but verba viva & vivificantia , so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , giving life : not that we could have life by vertue of any obedience to them ; but when we by grace are inabled to obey them , god , out of his mercy , bestoweth eternall life . let me also adde this , that i the rather incline to this opinion , because i see the socinians , urging these places , or the like , where justification and faith is said to be by christ , and the gospel , that they wholly deny that any such thing as grace and justification was under the law , and wonder how any should be so blind as not to see , that these priviledges were revealed first by christ in the gospel under the new covenant ; whereas it is plain , that the apostle instanceth in abraham and david , ( who lived under the law as a schoole master , ) for the same kinde of justification as ours is . and thus i come to another question , which is the proper and immediate ground of strife between the antinomian and us , and from whence , they have their name ; and that is , the abrogation of the morall law : and howsoever i have already delivered many things that do confirme the perpetuall obligation of it ; yet i did it not then so directly , and professedly , as now i shall ; the text ( i have chosen ) being a very fit foundation to build such a structure upon . i will therefore open the words and proceed as time shall suffer . the apostle paul , having laid down in verses preceding , the nature of justification , so exactly , that we may finde all the causes , efficient , meritorious , formall , instrumentall and finall described ; as also the consequent of this truth , which is the excluding of all self-confidence and boasting in what we do ; he draweth a conclusion or inference , ver , . and this conclusion is laid down first affirmatively and positively , [ a man is justified by faith , ] the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are all equivalent with the apostle : and then , to prevent all errours and cavils , he doth secondly lay it down exclusively without works . and this proposition he doth extend to the jews and gentiles also from the unity or onenesse of god ; which is not to be understood of the unity of his essence , but will and promise . now when all this is asserted , he maketh an objection ( which is usuall with him in this epistle ; ) and he doth it for this end , to take away the calumny and reproach cast upon him by his adversaries , as one that would destroy the law. the objection then is this , ( propounded by way of interrogation , to affect the more , ) do we make voyd the law ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the apostle used this word in this chapter , ver . . and it fignifieth to make empty and voide , so that , the law shall be of no use , or operation . now to this , the apostle answereth negatively , by words of defiance and detestation , god forbid : so that by this expression you see how intolerable that doctrine ought to be unto the people of god , that would take away the law. and the apostle doth not only defie this objection , but addeth , we establish the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor from those that do corroborate and make firm a pillar , or any such thing that was falling . it hath much troubled interpreters , how paul could say , he established the law , especially considering those many places in his epistles which seem to abrogate it . some understand it thus , that the righteousnesse of faith , hath it's witnesse from the law and prophets , as ver . . in this chapter ; so that in this sense they make the law established , because that which was witnessed therein , doth now come to passe . even as our saviour said moses did bear witnesse of him . but this interpretation doth not come up to the apostles meaning . those that limit this speech to the ceremoniall law , do easily interpret it thus : that the ceremonies and types were fulfilled in christ ; who , being the substance and body , they are all now fulfilled in him . but the apostle comprehends the morall law under the word [ law. ] the papists they make the gospel a new law , and they compare it with the old law having the spirit , as two things differing only gradually ; so that they say , the old law is established by the new , as the childhood is established by elder age : which is not by abolition , but perfection . that which i see the orthodox pitch upon , is , that the law is established three wayes by the gospel . first , whereas the law did threaten death to every transgressor , this is established in christ , who satisfied the justice of god. secondly , in that the law requireth perfect obedience , this is also fulfilled in christ . now this is a matter worth discussion , whether the righteousnesse we are yet justified by , be the righteousness of the law. for those learned men , that are against the imputation of christs active obedience , they urge this argument , which seemeth to carry much strength with it : that if christs active obedience be made ours , and we justified by that , then are we still justified by the works of the law , and so the righteousnesse of faith and works is all one ; faith in us , and works in christ . if therefore active obedience be made ours , ( as i conceive the truth to be in that doctrine ) then we may easily see the law is established . thirdly , but lastly , which i take to be the truth , and austin heretofore interpreteth it so , the law is established , because by the gospel we obtain grace in some measure , to fulfill the law ; so that we still keep the law in the preceptive and informative part of it : and do obtain by faith in christ , obedience in some degree to it ; which obedience also , though it be not the covenant of grace , yet is the way to salvation . lectvre xxii . rom . . . do we then make void the law ? this text is already explained ; and there are two observations do naturally arise from it , as first , that it is an hard thing so to set up christ & grace , as not thereby be thought to destroy the law. thus was paul misunderstood by some ; and so the antinomians , not rightly understanding in what latitude the orthodox in their disputations against popery did oppose the law to the gospel , were thereby plunged into a dangerous errour . but on this point i will not insist . the second doctrine is that which i intend , namely , that the doctrine of christ and grace in the highest and fullest manner , doth not overthrow , but establish the law. and this doctrine will directly lead us to lay our hands on the chiefe pillars of that house , which the antinomians have built . the question then at this time to be discussed is , whether the law be abrogated or no by christ , to the beleevers under the gospel . and this question i will answer by severall propositions that may conduce to the clearing of the the truth : for it would seem , as if the scripture held out contradictions in this point . in my text it 's denyed , that the apostles do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make void the law ; yet cor. . . the apostle speaking of the law hath this passage , [ if that which be done away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] where the word is expresly used , that yet here is denied : so ephes . . christ is described [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that maketh voyd the hand-writing against us . and in that place the apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when yet mat. . he denied that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve the law. grave therefore and serious is chemnitius his admonition , in all other things , generall words beget confusion , and obscurity ; but in the doctrine of the abrogation of the law they are very dangerous , unless it be distinctly explained , how it is abrogated . in the first place therefore consider , that about a law there are these affections ( if i may call them so ; ) there is an interpretation , a dispensation , or relaxation : and these differ from an abrogation ; for the former do suppose the law still standing in force , though mitigated ; but abrogation is then properly , when a law is totally taken away . and this abrogation ariseth sometimes from the expresse constitution at first , which did limit and prescribe the time of the lawes continuance : sometimes by an expresse revoking and repealing of it by that authority which made it : sometimes by adding to that repeale an expresse law commanding the contrary . now it may be easily proved , that the ceremoniall , and judiciall lawes they are abrogated by expresse repeale . the judiciall law pet. . . where they are commanded to be subject to every ordination of man : and this was long foretold genes . . . the law-giver shall be taken from judah . the ceremoniall law that is also expresly repealed act. . and in other places : not that these were ill or that they did come from an ill author ; but because the fulnesse and substance of them was now come , of whom the ceremonies were a shadow . yet still you must remember , that while they were commanded of god , they were the exercises of faith and piety , & god did dispense grace in the use of them ; only they were beggarly and empty to such who trusted in them , & neglected christ . nor doth this assertion contradict that of the apostle , ephes . . . where he cals those ordinances enmity , and decrees against us : for those ceremonies may be considered two wayes ; first as they were signes of gods grace and favour : and secondly as they were demonstrative of a duty , which we were tyed unto , but could not performe , and in this sense all those purifications and cleansings were against us . thus we see these lawes in every consideration made void ; so that it is not now an indifferent thing to use them , though we would not put our trust in them , but sinfull . hence i cannot see how that of luther is true upon gal. . who sath , he beleeveth , that if the jewes beleeving had observed the law and circumcision in that manner which the apostles permitted them , that judaisme had yet stood , and that all the world should have received the ceremonies of the jews . in the second place , if we would speake exactly and properly ; we cannot say , in any good sense , that the morall law is abrogated at all . it is true indeed , our learned writers shew , that the law in abrogated in respect of justification , condemnation , and rigour of obedience ; all which i shall instance in afterwards : but if a man would speake rigidly , he cannot say , it is abrogated wee may say , it 's mitigated , as to our persons , though christ our surety did fully undergoe its : for if god had taken away the law so , that man nor his surety had been under the curse of it , or should have obeyed it , then had it been properly abrogated : whereas now , seeing our surety was bound to satisfie it , and perfectly to obey it and we still obliged to conforme unto it , we cannot so properly in the generall say , it was abrogated . therefore we may more properly say that there is a change and alteration in us towards the law , then that the law is changed or abrogated . hence observe , though the apostle denyeth that he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make void the law , yet he useth this expression rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are freed or abrogated from the law , rather then that is abrogated . thus it is , if we would speake properly : yet , because the satisfaction and obedience is by christ , and not by us , we may say , that it is abrogated to us , so that we may not look for remission of sins , or justification by it . but you must still distinguish , when we speake of the law , some parts of it from the whole : some parts of the law may be abolished , and yet not the whole nature of it : for there is in the law these parts ; first the commands . secondly , the promises of life to him that doth them ; and thirdly , the threatnings of eternall wrath to him that faileth in the least . now the morall law , though it be abrogated in respect of the two later to a beleever , yet in respect of the former it doth still abide ; yea , and will continue in heaven it selfe . and we have already proved against the antinomians , that one part of the law may abide , when the other doth not . the third proposition , those that say the law is abolished as it is foedus , but not as it is regula ; say true . the law may be considered as it is a covenant , or as it is an absolute rule , requiring conformity unto it : now it may be truly granted , that the law is abolished in the former notion , though not in the later ; only in expressing this covenant there is difference among the learned : some make the law a covenant of works , and upon that ground that it is abrogated : others call it a subservient covenant to the covenant of grace , and make it only occasionally , as it were , introduced , to put more luster and splendour upon grace : others call it a mixt covenant of works and grace ; but that is hardly to be understood as possible , much lesse as true . i therefore think that opinion true , as shall be hereafter shewed , that the law given by moses was a covenant of grace ; and that god did not . since man fallen , ever transact with him in any other covenant , but that of grace : though indeed this covenant of grace did breake out more clearly , in succession of ages , according to the wise dispensation of gods good pleasure . so then the law , as a covenant , though of grace , is abrogated , because though there be still the same essence of the former and later covenant , yet the administration of the former is altogether antiquated . this fully appeareth in heb. . , . and again , heb. . , . whosoever therefore expects life and justification by the law , he sets up the covenant of works again . nor is it any advantage to say , these workes are the workes of grace , and wrought by christs spirit ; for still if we were justified by doing whatsoever the works were , yet it would be in such a way as adam was , though with some difference . we therefore doe desire to lift up our voices , as vehemently as any antinomian , against self justiciaries , against pharisaicall , popish , formall men , that say unto the good workes they doe , these are thy christ , these are thy jesus , oh my soul . in matter of justification , we would have all of pauls spirit , to know nothing but christ crucified , to account all things dung and drosse we desire to bewaile , and abundantly to bewaile the little need and want that people feel of christ in all their duties . we are troubled , that any can be quiet in their duties , and performances ; and do not cry out , none but christ , none but christ . all this we pleade for , and preach ; only we hold the law as a rule still to walk by , though not a covenant of works to be justified by . . the antinomian distinction of the law abolished as a law , but still abiding in respect of the matter of it , is a contradiction . this is a rock , that the adversary hath daily refuge unto . the law ( saith the antinomian ) in the matter of it , so farre as i know , was never denyed to be the rule , according to which a beleever is to walk and live : therefore i take the contrary imputation to be an impudent slander . asser . of grace , pag. . but to reply , if they hold the matter of the law to be a rule , how can they shelter themselves from their own argument ; for if the matter oblige then when a beleever walketh not according to his duty , he sinneth , and , to sinne the curse is due : so that this evasion will no wayes helpe them , for still an obligation or bond lyeth upon them , which , if broken they are made obnoxious unto the law , of god. again , to say the matter of the law bindeth , but yet not as a law , is a meere contradiction ; for what is a law , but such an object held forth by the command and will of a superiour ? then i demand whether [ love to god ] being the object , or matter held forth , have not also gods will passing upon it that it should binde . according to the antinomian assertion , it should be true , that love to god should binde us , because the matter it selfe is good ; but nob ecause god willeth us to love him : nay , they must necessarily deny the will of god obliging us in the law to love him ; for a law is nothing but the will of the law-giver , that such things should be obeyed , or avoided . and if there were any colour for that distinction between the matter of the law binding , and not the law , it would only hold in that matter which is perpetually and necessarily good ; as . to love god , to honour parents : but in that matter which is only good by some positive divine institution ; as , keeping of the lords day , there we must say , that the law binds , as a law , and not meerly from the matter of the law. . the law is no more abrogated to a beleever under the old-testament , then to one under the new. this assertion will much discover the falsenesse of the adversaries opinion : for they carry it , as if the law were abrogated only to the beleevers under the gospell . now how can this ever be made good ? for either they must deny that there were any beleevers under the old-testament ; or , if there were , then they are freed from the law as much as any now . indeed if you take the law for the whole administration of the covenant in the old testament , we grant that it was pedagogicall , and more servile ; so that a beleever under the old-testament , did not meet with such cleare and evident dispensations of love as a beleever under the gospel : yet in respect of justification and salvation , the law was the same to them as to us , and to us as to them . we do not deny but that the administration of the later covenant is farre more glorious then that of the former , and that we enjoy many priviledges which they did not then : but whatsoever is necessary and essentiall to justification or salvation , they were made partakers of them , as well as we . the ordinary resemblance of theirs , and our happinesse ; is by those two , spoken of numb . . . that bare upon the staffe the cluster of grapes from the land of canaan , if then we speake of the law in regard of the essentiall parts of it , which are directing , commanding , threatning , promising life upon perfect obedience : these are either still equally in power , or else equally abrogated unto all beleevers , whether under the old or new testament . let them therefore consider whether the arguments against beleevers subjection under the new testament , be not also equally as strong against those that are under the old. therefore it is wild divinity of an antinomian ( in chap. . of the honey-combe of free justification : ) who makes three different estates of the church : one under the law , and another under john baptist , and a third under the gospel . now he compareth these together , and sheweth how we under the gospel exceed those of the law that were godly : and among other things , there are two notorious falshoods ; as first , that god indeed saw sinne in the beleevers of the old testament , but not in those of the new. but how absurd and contradictory to the author himself is this assertion ? for was not that place which they so much urge [ god seeth not iniquity in jacob ] spoken of the church in the old testament ? and besides , if the godly were then in christ , doth it not necessarily follow by his principles , that god must see no sinne in them ? this i bring , not as if there were any truth in that opinion of god his seeing no sinne in beleevers , whether of the old , or new testament ; but only to manifest their absurd contradictions . the second difference he makes is , that god seeing sinne in those of the old testament , did therefore punish them and afflict them for sinne but he doth not this under the gospel . hereupon he sheweth , how moses for a word was strucken with death , and so jonah , uzzah , eli : these had sudden punishments upon them . hence also ( saith he ) came there terrible faimines upon them . now who seeth not how weak and absurd these arguments are ? for , doth not the apostle cor. . speaking of those under the new testament , that some were siok , and some did sleep , and that they were judged of the lord ? were not ananias and sapphira stricken dead immediately ? are there not famines , pestilence , and the bloudy warre upon men under the gospel ? besides , these assertions are contradictions to themselves : for if their arguments from gods law , and from christ prove the quite taking away of sin , and the punishments of it ; then it holdeth as firmly for all beleevers as for some . . the arguments of the antinomian for the greater part , which they urge do not only overthrow the use of it to beleevers , but also unbeleevers . this also is good to be attended unto ; for the apostle in many places , where he speaks of the law as a schoolmaster , and the continuance of it for a time , doth not speake comparatively of a beleever with an unbeleever , but of the state of the gospel , and the state of the old testament : so that , as a wicked man may not circumcise , or take up the sacrifices , so neither may he use the morall law , as commonly the jewes did , which was as distinct from christ , and as if that of it self were able alone to save . therefore i wonder why the antinomians bring many of their arguments to prove that a beleever is freed from the law ; for , certainly , most of those places will inferre , that unbeleevers also under the new testament are ; for , the apostle , for the most part , doth argue against that state of the church and administrations that were used formerly ; as in the cor. . when the apostle makes the administration of the law to be death , and of the gospell life . here he speaketh not of particular persons , but of the generall state under the gospel : so in gal. . and . chapters he argueth against the whole dispensation of the law , and makes it equally abrogated unto all . and it may probably be thought , that that famous expression of the apostle [ ye are not under the law but under grace ] is not only to be understood of every particular beleever ; but generally of the whole dispensation of the gospell under the new testament . . we will grant , that to a beleever the law is , as it were , abrogated , in these particulars : . in respect of justification . though , i say , mitigation might be properly here used , yet we will call it abrogation ( with the orthodox ) because to the godly it is in some sense so . and that which is most remarkable , and most comfortable , is , in respect of justification ; for now a beleever is not to expect acceptation at the throne of grace in himself , or any thing that he doth , but by relying on christ . the papists they say , this is the way to make men idle and lazy ; doing in this matt er , as saul did , who made a law that none should eate of any thing , and so jonathan must not taste of the honey . saul indeed thought hereby to have the more enemies killed ; but jonathan told him , that if they had been suffered to eate more honey , they should have been more revived and inabled to destroy their adversaries . thus the papists , they forbid us to eat of this honey , this precious comfort in christ , as if thereby we should be hindered in our pursuit against sinne , whereas indeed it is the only strength and power against them . . condemnation and a curse . thus still the condition of a beleever is made unspeakably happy , rom. . there is no condemnation : and , christ became a curse for us : so that by this means the gracious soul hath daily matter of incouragement , arguing in prayer thus : o lord , though my sins deserve a curse , yet christ his obedience doth not : though i might be better , yet christ needeth not to be better : o lord , though i have sinned away my own power to do good , yet not christs power to save . heb. . . you have a phrase there [ flying for arefuge ] doth excellently shew forth the nature of a godly man , who is pursued by sin as a malefactor was for his murder , and he runneth to christ for refuge : and so beza understands that expression of the apostle , phil. . . [ and be found in him , ] which implyeth the justice of god searching out for him , but he is in christ . now when we say , he is freed from condemnation , that is to be understood actually , not potentially : there is matter of condemnation , though not condemnation it selfe . . rigid obedience . this is another particular , wherein the orthodox declare the abrogation of the law : but this must warily be understood ; for christ hath not obtained at gods hands by his death , that the law should not oblige and tye us unto a perfect obedience : for this we maintain against papists , that it 's a sin in beleevers , they do not obey the law of god to the utmost perfection of it : and therefore hold it impossible for a beleever to fulfill the law : but yet we say , this mercy is obtained by christ , that our obedience unto the law , which is but inchoate and imperfect , is yet accepted of , in , and through christ : for , if there were only the law and no christ , or grace : it is not any obedience , though sincere , unlesse perfect , would be entertained by god : neither would any repentance or sorrow be accepted of , but the law strictly so taken , would deale as the judge to the malefactor , who being condemned by the law , though he cry out in the anguish of his spirit , that he is grieved for what he hath done , yet the law doth not pardon him . . it is not a terrour to the godly ; nor are they slavishly compelled to the obedience of it . and in this sense they are denied to be under the law : but this also must be rightly understood ; for there is in the godly an unregenerate or carnall part , as well as a regenerate and spirituall ; see rom. . , . with my minde i serve the law of god , but with my flesh the law of sin . now although it be true , that the law , in the terrible compelling part of it , be not necessary to him so far as he is regenerate ; yet , in regard he hath much flesh and corruption in him , therefore it is that the scripture doth use threatnings as so many sharpe goads to provoke them in the waies of piety . but what godly man is there , whose spirit is so willing alwayes , that he doth not finde his flesh untoward and backward unto any holy duty ? how many times do they need that christ should draw them , and also that the law should draw them ? so that there is great use of preaching the law even to beleevers still , as that which may instrumentally quicken and excite them to their duty . qui dicit se amare legem , mentitur , & nescit quid dicit : tàm enim amamus legem , quàm homicida carcerem , said luther : and this is true of us , so far as we are corrupt . he that saith he loveth the law , lyeth , and knoweth not what he saith , for we love the law , as a murtherer doth the gaol . . it doth not work , or increase sin in them as in the wicked . the apostle , rom. . . complaineth of this bitter effect of the law of god , that it made him the worse . the more spirituall and supernaturall that was , the more did his earnall and corrupt heart rage against it : so that the more the law would damm up the torrent of sinfull lusts , the higher did they swell . now , this sad issue was not to be ascribed to the law but to paul's corruption : as in the dropsie it is not the water or beere , if frequently drunk , that is to be blamed for the increase of the disease , but the ill distemper in the body . or as chysolologus explaineth it , serm. . the greatnesse of the light doth not blind , and hebetate the eyes ; for light was especially created of god for them ; but it is the infirmitie and weaknesse of the eyes , which are not able to endure such clearnesse : so the law which of it's selfe is holy and just , of fraile man requiring severe obedience , doth more and more overwhelme him : and in another place serm. . as the thorns that are by the axe cut downe , do more and more sprout out ; so do , corruptions , while cut off by the law , because they remain fixed in the root of us . now in the godly , because there is a new nature , and a principle of love and delight in the law of god wrought in him , his corruption doth not increase and biggen by the law , but is rather subdued and quelled : although sometimes , even in the godly , it may work such wofull effects : thus asa grew more enraged because reproved by the prophet for his wickednesse . and this also take notice of , that as the commandement of the law , so also the promises of the gospel , do only stirre up evill in the heart totally unsanctified . . it is abrogated in many accessaries , and circumstantials . even the morall law , considered in some particulars , is abrogated totally : as in the manner of writing , which was in tables of stone . we know the first tables were broken ; and what became of the last , or how long they continued , none can tell : and this makes paul use that opposition , cor. . . not in tables of stone , but in the fleshly tables of the heart : although this you must know , that the doctrine of the gospel , as written with inke and paper , doth no more availe for any spirituall working , then the law written in tables . therefore the apostle useth in that verse this phrase , [ not written with inke ] as well as [ not in tables of stone . ] and this is to be observed against the antinomians , who to disparage the law , may say , that was written in stones , what good can that do ? may we not also say , she doctrine of the gospel that is written in paper , and what can that do ? . but the law doth perpetually continue as a rule to them : which may thus appeare : . from the different phrases that the apostle useth concerning the ceremoniall law , which are no where applyed to the morall law. and these chemnitius doth diligently reckon up , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes . . . so again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiquare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , senescere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evanescere , heb. . ult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abrogatio . heb. . . now , saith he , these words are not used of the morall law , that it is changed , or , waxeth old , or , is abrogated ; which do denote a mutation in the law ; but when it speaks of the morall law , it saith , we are dead to it , we are redeemed from the curse of it : which phrases do imply the change to be made in us , and not in the law. if therefore the antinomians could bring such places that would prove it were as unlawful for us to love the lord , because the morall law commands it , as we can prove it unlawfull to circumcise , or to offer sacrifices ; then they would see something for their purpose . . from the sanctification and holinesse that is required of the beleever , which is nothing but conformity to the law : so that , when we reade the apostle speaking against the law , yet that he did not meane this of the law as a rule , and as obliging us to the obedience thereof , will easily appeare : for when the apostle , gal. . . had vehemently informed them of their wofull condition who would be justified by the law , yet ver . . and . pressing them not to use their liberty as an occasion to the flesh , he giveth this reason , for all the law is fulfilled in one word , even in this , thou shalt love thy neighbour as thy selfe . what doth the apostle use contradictions in the same chapter ? presse them to obey the law , and yet reprove them for desiring to be under it ? no certainly , but when they would seek justification by the law , then he reproveth them : and when , on the other side , they would refuse obedience to the law , then he admonisheth them to the contrary . as for their distinguishing between the matter of the law , and the law , we have already proved it to be a contradiction . . in that disobedience to it is still a sin in the beleever : for there can be no sin , unlesse it be a transgression of a law , as the apostle john defineth sin . now then , when david commits adultery , when peter denyeth christ , are not these sins in them ? if so , is not davids sin a sin , because it is against such and such a commandement ? as for their evasion , it is a sin against the law as in the hand of christ , and so against the love of christ , and no otherwayes , this cannot hold ; for then there should be no sinnes , but sinnes of unkindnesse , or unthankfulnesse . as this law is in the hand of christ ; so murder is a sin of unkindnesse : but as it is against the law simply in it self , so it is a sin of such kind as murder , and not of another kinde ; so that the consideration of christs love may indeed be a great motive to obey the commands of god , yet that doth not hinder the command it selfe from obliging and binding of us , as it is the will of the law giver . but of this distinction more in it's place . . from the difference of the morall law , and the other lawes , in respect of the causes of abrogation . there can be very good reasons given , why the ceremoniall law should be abrogated , which can no wayes agree to the morall : as , first , the ceremoniall law had not for it's object that which is perpetuall , and in it self holinesse : to circumcise , and to offer sacrifice , these things were not in themselves holy and good , nor is the leaving of them a sin ; whereas the matter of the morall law is perpetually good , and the not doing of it , is necessarily a sin . i speak of that matter , which divines call morall naturall . can we thinke that to the apostle it was all one , whether a man was a murderer , adulterer , or chast and innocent ; as it was whether a man was circumcised , or not circumcised ? tertullian said well , lib. de pud . cap. . operum juga rejecta sunt , non disciplinarum , libertas in christo non fecit innocentiae injuriam , manet lex tota pietatis , sanctitatis &c. the burthens of the ceremoniall law are removed , not the commands of holinesse ; liberty in christ is not injurious to innocency . again , the ceremoniall law was typicall , and did shadow forth christ to come . now when he was come , there was no use of these ceremonies . and , lastly , the jewes and the gentiles were to consociate into one body , and no difference be made between them . now to effect this , it was necessary that partition-wall should be pulled down , for as long as that stood , they could not joyn in one . lectvre xxiii . rom . . . do we then make void the law ? yea , we establish it . i shall not stand upon any more arguments to prove the perpetuall obligation of the morall law , because this is abundantly maintained in that assertion already proved , that the morall law as given by moses , doth still oblige us . i come therefore to those places of scripture which seeme to hold forth the duration of the morall law for a prefixed time only ; even as the ceremoniall law doth . i shall select the most remarkable places , and , in answering of them , we shall see the other fully cleared . and i will begin with that , luke . . the law and the prophets were untill john. it should therefore seeme , that the law was to continue but untill johns time . i will not herestand to dispute whether john baptist was to be reckoned under the old testament , or the new ; only take notice that we cannot make a third different estate , wherein the covenant of grace should be dispensed , as an antinomian author doth : for our saviour seemeth fully to conclude , that he did belong to the old testament ; therefore he saith , the least in the kingdome of heaven is greater then he * : although in this respect he was greater then any of the prophets that went before him , that he did not prophesie of a messias to come , but pointed with his hand to him who was already come . and , as for the text it selfe , none can prove that the law was to be abrogated when john baptist came ; for , least any should by that expression think so , our saviour addeth , heaven and earth shall sooner passe away , then that one title should fall to the ground . therefore the meaning is , that the law , in respect of the typicall part of it , as it did shadow forth , and prefigure a christ , so it was to cease . therefore the law and the prophets are put together , as agreeing in one general thing , which is , to foretell of christ , and to typifie him : and this will be clearer , if you compare matth . . with this of luke , where it is thus set down , all the prophets and the law prophesied unto john : whereby it is cleare , that he speakes of the typicall part of the law ; yet not so , as if the ceremonies were then immediatly to cease , only from that time they began to vanish . the next place of scripture , is that famous instance , so much urged in this controversie rom. . . [ for you are not under the law , but under grace . ] now to open this , consider these things : . in what sense the apostle argueth against the law ; and what was the proper state of the question in those dayes . and that appeareth act. . . where you have a relation made of some beleeving jewes that were of the sect of the pharisees , who pressed the necessity of circumcision : and so would joyn the mistery of moses and christ together . now it seemeth , though the apostles in this councell had condemned that opinion , yet there were many that would still revive this errour ; and therefore the apostle in this epistle to the romans , and in that to the galathians doth reprove this false doctrine , and labour much against it . stapleton , and other papists , they think that the controversie was only about the ceremoniall law ; and this they do , to maintain their justification by the works of the law ; when wrought by grace . but , though it must be granted , that the doubts about keeping the ceremoniall law were the occasion of that great difference , and the most principall thing in question ; yet the apostle , to set forth the fulnesse of grace , and christ , doth extend his arguments and instances even to the morall law : for the jewes did generally think , that the knowledge and observation of the morall law without christ , was enough for their peace and comfort . that the apostle argueth against the law in their abused sense of it , is plain , because when he speaks of it in it's own nature , he commends it , and extols it . the jewes because they had the law given them in such a divine and glorious manner , attributing too much to themselves , thought by the obedience to this alone , without christ , to be justified , as appeareth rom , . . hence the apostle speaketh against it in their sense , looking for justification by it ; as if a learned man confuting some philosophers , which do hold that the second causes do work by their own proper strength , without any concourse of god ; he must in his arguments , suppose such a power of the second cause , which the adversary pleadeth for in his minde , and in expressions sometimes , yet none can gather from that , therefore there is such a power in the second causes . and if they could perswade themselves , that the externall performing of the ceremoniall law was enough to make them acceptable with god , though they lived in grosse disobedience to the morall law , ( as isai . . & alibi , it many times appeareth they did ) how much more , when they lived a life externally conformable to the morall law ; must they needs be secure of their favour with god ? and in this sense it is , that the apostle speaks seemingly derogatory to the law , because they took it without christ : even as he calleth the ceremonies beggerly elements , when yet we know , they were signes of an evangelicall grace . . that the apostle useth the word [ law ] in divers senses , which hath been the occasion of so much difficulty in this point . now in most of those places , where the law seemeth to be abolished , it is taken in one of these two senses : either , first synecdochically , the law put for part of the law : to wit , for that part which actually condemneth , and accuseth ; as when the apostle saith , [ against such there , is no law : ] here he speaketh as if there were nothing in a law but condemnation ; whereas we may say , a law is for a thing by way of direction and prescription , as well as against a thing by accusation . or , secondly , the word [ law ] is put for the ministery of moses , which dispensation was farre inferiour unto the ministery of the gospel : and in this sense , the apostle doth much use it in the epistle to the galathians , and in the epistle to the hebrewes . so that here is a continuall mistake , when the antinomians heap place upon place , which seem to abolish the law , and do not first declare what law , and in what sense those places are to be expounded . . consider these phrases , of the law , without the law , under the law , and in the law. without the law is two wayes : first , he is without the law , that is , without the knowledge and understanding of it . thus the gentiles are without the law : and secondly , without the law , that is , without the sense and experience of the accusing and terrifying power of the law ; and thus paul , rom. . said , when the law came , he died . now the godly , though they are denied to be under the law , yet they are not said to be without the law ; for if the morall law were no more obliging beleevers now , then it was heathens or gentiles before they ever heard of it , both in respect of knowledge and observation of it , then might beleevers be said to be without the law : and to this without the law , is opposed , in the law , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vulgar in legem : beza cum lege ; it signifieth those that do enjoy the law , and yet sinne against it . and much to this purpose is that phrase of the law , rom. . . which sometimes is as much as , of the circumcision , to wit , those that are initiated into the ministery of moses : but in other places it signifieth as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the opposite to it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in this . of the rom. and ver . where the apostle declaring that the promise made to abraham was not of the law , he cannot meane the law of moses , for all know , that was long after ; but he meanes what 's done in obedience to the morall law so farre as it was then revealed . the apostle useth also another phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the law ; which is to be understood in this sense , by works done in conformity to the law : and in this sense the apostle urgeth , that righteousnesse , or the promise , are not by the law : but all the difficulty in this controversie is about the phrase , under the law : therefore take notice , . there is a voluntary being under the law , as christs was ; and there is to be under it in an ill sense . a voluntary and willing obedience unto the law , is acceptable : and thus the apostle . cor. . . the apostle saith , he was made to some as under the law , though there indeed he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but that is added because of the ceremoniall part of the law. therefore he calleth himselfe excellently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though a godly man be not properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . yet he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he addeth to christ , lest they should think that he spoke of the whole law , the ceremoniall part of it which was abolished by christ ; so that a godly man in a well explained sense , may be said to be under the law. aquinas comment . ad cap. . v. . hath this distinction , a man may be under the law , or subjected to it , two wayes , first , willingly and readily , as christ . secondly , unwillingly & by way of compulsion , when not out of love but feare , men do obey the law & this is sinful , in the former sense all beleevers may be said to be under the law but yet , because the apostle useth it for the most part in an ill sense , as here in the text , and in that place , tell me , ye that desire to be under the law , ( though law there be used for the whole ministery of moses , and not of the morall law ) let us consider in what sense this is denied to the godly . . that interpretation of some , though of solid judgement , who make the phrase [ not to be under the law ] to be as much as , not under the curse of the law ; or , not obnoxious to the guilt by it , seemeth not to agree with the context . i know this is generally received as the sense of the place ; and there is this argument urged for it , because the apostle maketh an objection from hence ; shall we sinne because we are not under the law , but under grace ? therefore it should seem that the law is taken for the condemning power of it , and grace for pardoning and free justification : but because the apostle is here speaking of sanctification , both in this chapter , and the chapter following , i preferre beza's interpretation , which makes the being under the law , to be the same in sense with , under sin ; for the apostle , speaking of himselfe as carnall , chap. . saith , that the law wrought in him all manner of evill : and this indeed is the work of the law in every unregenerate man ; so that the more the law is applyed to him , the more doth his corruption break forth . now then this is the apostles argument , let not sin reign in you , for now you are not under the law stirring up sin , and provoking it in you , but under grace ; not justifying or pardoning , as properly and immediately meant here ( though they were under that also ) but sanctifying and healing . and the apostle maketh the objection following [ what then , shall we sin , because we are not under the law ? ] because the phrase was ambiguous , , and might be thought to have such a sense , as the libertines make it to have , to wit , to do every thing as we please without any controule by any law : and in this explication , we shall see a sweet harmony in the context . the third instance is rom. . especially in the beginning of the chapter : but the answer to the former objection , will also cleare this , because the apostle continueth in the same matter , explaining what it is to be under the law , by a similitude from a wife married to an husband , who is bound to him so long as he liveth , but when he dyeth , she is free . now in the reddition of the similitude , there is some difference among commentators : but i take it thus , sin , which by the law doth irritate and provoke our corruptions , that is the former husband the soul had , and lusts they are the children hereof ; but when we are regenerated , then christ becomes the husband of the godly soul : so that they are deceived who make the morall law the husband , but sin is properly the husband : and if you will say the morall law , you must understand it in this sense only , as it doth inflame the heart to all evil ; therefore the apostle ( as is well observed by the learned ) doth not say , the law is dead , but , we are dead ; for indeed the law is never so much alive as in the godly , who do constantly obey it , & live accordingly to it . this will also serve for that place , gal. . . if ye be led by the spirit , ye are not under the law ; that is , under the law forcibly compelling . austin distinguisheth of four states of men ; those who are ante legem , and these commit sin without knowledge of it : sub lege , and these commit it with some fighting , but are overcome ; sub gratia , and these do fight and shall overcome : and sub pace , these we may make to be those in heaven . lectvre xxiiii . deut. . . and he declared unto you his covenant , which he commanded you to performe , even ten commandements , &c. i have already handled the law as it is a rule , and now come to consider of it as a covenant , that so the whole law may be fully understood . i shall not be long upon this , though the matter be large and difficult , though the subject be like the land of canaan , yet there are many gyants , and great objections in the way . i will rather handle it positively , then controversally ; for i do not finde in any point of divinity , learned men so confused and perplexed ( being like abrahams ram , hung in a bush of briars and brambles by the head ) as here . that i may methodically proceed , observe the context of this verse , and the scope , moses being to perswade the people of israel to obedience of the law , useth severall forcible arguments . as , ver . . the good and profitable issue thereof , which is to live and possesse the land , not as if this mercy were only temporall , but by this was represented eternall life in heaven . a second argument is , from the perfection of it , that nothing may be added to it , or detracted from it . the third argument is , from the great wisdome and understanding they shall hold forth hereby to all other nations , there being no people under the sun , that had such holy and perfect lawes as they had , and if that be true of bernard , sapiens est cui res sapiunt pro ut sunt , he is a wise man to whom things do taste and relish as they are divine and holy things , as holy ; earthly things , as earthly and fading ; then certainly , by this law of god , there was true wisdome prescribed . other arguments moses doth bring , as , the great authority god put upon the law , the great mercy in giving it to them rather then another nation . and the verse i have read belongs to that argument which proveth the dignity and glorious authority of the law , from the manner of delivering it : which law he declareth to us by the name and title of a covenant . now this take notice of , that the word covenant ( to omit other significations ) is taken sometimes syecdochially , for part of the covenant , as it is here in these words . the doctrine i will insist upon , is , that the law was delivered by god on mount sinai in a covenant way : or , the law was a covenant that god made with the people of israel . this will appeare in that it hath the name of a covenant , and the reall properties of a covenant . . the name of a covenant . king. . . because they obeyed not the voyce of the lord their god , but transgressed his covenant , and all that moses , the servant of god , commanded . deut , . . if there be found any — that hath wrought wickednesse — in transgressing the covenant , which was the ten commandements , as appeareth ver . . and more expresly , chro. . . in it have i put the arke wherein is the covenant of the lord , that he made with the children of israel . yea , if we would speake exactly and strictly , the books of moses and the prophets cannot be so well called the old covenant , or testament ; as this doctrine that was then delivered on mount sinai , with all the administrations thereof ; as appeareth . heb . & chap. . even as when the apostle saith , cor. . . god hath made us able ministers of the new testament , he doth not meane the writings , or books , but the gospel , or covenant of grace . take but one place more , where the law is called a covenant , and that is jer. . , , . . in the next place you may see the reall properties of a covenant , which are a mutuall consent and stipulation on both sides : see a full relation of this . exod , : . from the . v. to the th . the apostle relateth this history , heb. . wherein learned interpreters observe many difficulties : but i shall not meddle with them . in the words quoted out of exodus , you see these things which belong to a covenant : first , there is god himselfe expressing his consent and willingnesse to be their god , if they will keep such commandements there and then delivered to them ver . . secondly , you have the peoples full consent , and ready willingnesse to obey them , ver . . & ver . . thirdly , because covenants used to be written down for a memoriall unto posterity , therefore we see moses writing the precepts down in a book . fourthly , because covenants used to be confirmed by some outward visible signes , especially by killing of beasts , and offering them in sacrifice , therefore we have this also done , and halfe of the blood was sprinkled on the altar , to denote gods entring into covenant , and the people also were sprinckled with blood , to shew their voluntary covenanting . thus we have reall covenanting when the law is given . so also you may see this in effect , deut. . , , , . where it's expresly said , that they stood to enter into covenant with god ; that he may establish them to be a people unto himself , and that he may be a god unto them . again , you have this clearly in deut. . , . where it is said , thou hast avouched the lord this day to be thy god , and to walke in his wayes — and the lord hath avouched thee this day to be his peculiar people . so , that it 's very plain , the law was given as a covenant ; yea , the apostle cals it a testament : for howsoever some have disliked that distinction of the old and new testament , especially as applied to the books & writings of the holy pen-men of scripture ( thinking as austin , they may be better called the old and new instruments , because they are authenticall , and confirmed by sufficient witnesses : as tertullian cals the bible , nostra digesta , from the lawyers ; and others called it , our pandects , from them also ) yet cor. . doth warrant such a distinction . only the question is , how this covenant can be called properly a testament , because christ died not twice , and there cannot be a testament , without the death of a testator . but the answer is , that there was a typicall death of christ in the sacrifices , and that was ground enough to make the covenant to be called a testament . having proved it is a covenant , all the difficulty remaineth in declaring what covenant it is ; for here is much difference of judgements , even with the learned and orthodox : and this doth arise from the different places of the scripture , which , although they be not contrary one to another , yet the weaknesse of our understandings is many times overmastered by some places : some ( as you have heard ) make it a covenant of workes , others a mixt covenant , some a subservient covenant ; but i am perswaded to goe with those who hold it to be a covenant of grace : and indeed , it is very easie to bring strong arguments for the affirmative ; but then there will be some difficulty to answer such places as are brought for the negative ; and if the affirmative prove true , the dignity and excellency of the law will appeare the more . now , before i come to the arguments , which induce me hereunto , consider in what sense it may be explained , that it is a covenant of grace . some explaine it thus , that it was indeed a covenant of grace , but the jewes , by their corrupt understanding , made it a covenant of workes , and so opposed it unto christ : and therefore , say they , the apostle argueth against the law , as making it to oppose the promises and grace : not that it did so , but only in regard of the jewes corrupt minds , who made an opposition where there was none . this hath some truth in it , but it is not full . some make the law to be a covenant of grace , but very obscurely ; and therefore they hold the gospel and the law to be the same , differing only as the acorne while it is in the huske , and the oke when it 's branched out into a tall tree . now if this should be understood in a popish sense , as if the righteousnesse of the law and the gospel were all one , in which sense the papists speake of the old law and the new , it would be very dangerous and directly thwarting the scripture . some explain it thus : god ( say they , ) had a primary or antecedent will in giving of the law , or a secondary and consequent : his primary will was to hold out perfect and exact righteousnesse , against which the apostle argueth , and proveth no man can be justified thereby : but then god knowing mans impotency and inability , did secondarily command repentance , and promiseth a gracious acceptance through christ ; and this may be very well received , if it be not vexed with ill interpretations . but , lastly , this way i shall go : the law ( as to this purpose ) may be considered more largely , as that whole doctrine delivered on mount sinai , with the preface and promises adjoyned , and all things that may be reduced to it ; or more strictly , as it is an abstracted rule of righteousnesse , holding forth life upon no termes , but perfect obedience . now take it in the former sense , it was a covenant of grace ; take it in the later sense , as abstracted from moses his administration of it , and so it was not of grace , but workes . this distinction will overthrow all the objections against the negative . nor may it be any wonder that the apostle should consider the law so differently , seeing there is nothing more ordinary with paul in his epistle , and that in these very controversies , then to doe so : as for example , take this instance , rom. . ver . , . where paul describeth the righteousnesse of the law from those words , doe this and live , which is said to have reference to levit. . . but we find this in effect , deut . v. . yet from this very chapter the apostle describeth the righteousnesse which is by faith : and beza doth acknowledg , that that which moses speakes of the law , paul doth apply to the gospel : now how can this be reconciled , unlesse wee distinguish between the generall doctrine of moses which was delivered unto the people in the circumstantiall administrations of it , and the particular doctrine about the law , taken in a limited and abstracted consideration ? onely this take notice of , that although the law were a covenant of grace , yet the righteousnesse of works and faith differ as much as heaven and earth . but the papists , they make this difference : the righteousnesse of the law ( saith stapleton , antid . in hunc locum ) is that which we of our owne power have and doe by the knowledge and understanding of the law : but the righteousnesse of faith , they make the righteousnesse of the law , to which wee are enabled by grace through christ : so that they compare not these two together , as two contraries , ( in which sense paul doth ) but as an imperfect righteousnesse with a perfect . but we know , that the apostle excludeth the workes of david & abraham , that they did in obedience to the law , to which they were enabled by grace ; so necessary is it in matter of justification and pardon to exclude all workes , any thing that is ours ; tolle te à te , impedis te , said austine well . nor doth it availe us , that this grace in us is from god , because the apostle makes the opposition wholy between any thing that is ours , howsoever we come by it , and that of faith in christ . having thus explained the state of the question , i come to the arguments to prove the affirmative : and thus i shall order them ; the first shall be taken from the relation of the covenanters ; god on one part , and the israelites on the other : god did not deale at this time , as absolutely considered , but as their god and father . hence god saith hee is their god ; and when christ quoteth the commanders , hee brings the preface , heare o israel , the lord thy god is one . and , rom. . . to the israelites belong adoption , and the glory , and the covenants and the giving of the law , and the promises . now , unlesse this were a covenant of grace , how could god be their god , who were sinners ? thus also if you consider the people of israel into what relation they are taken , this will much confirme the point . ezod . . , . if yee will obey my voice , you shall be a peculiar treasure unto me , and yee shall be unto me a kingdom of priests , and an holy nation : which is applied by peter to the people of god under the gospel . if therefore the law had been a covenant of works , how could such an agreement come betweene them ? . if we consider the good things annexed unto this covenant , it must needs be a covenant of grace : for there we have remission and pardon of sinne , whereas in the covenant of workes , there is no way for repentance or pardon . in the second commandment , god is described to be one shewing mercy unto thousands : and by shewing mercy is meant pardon , as appeareth by the contrary , visiting iniquity . now doth the law , strictly taken , receive any humbling & debasing of themselves ? no , but curseth every one that doth not continue in all the things commanded , and that with a full and perfect obedience . hence , exod. . ver . , . god proclaimeth himselfe in manifold attributes of being gracious , and long-suffering , keeping mercie for thousands , and forgiving iniquity ; and this he doth upon the renewing of the two tables : whereas , if the people of israel had been strictly held up to the law , as it required universall perfect obedience , without any failing , they must also necessarily have despaired , and perished without any hope at all . . if we consider the duties commanded in the law so generally taken , it must needs be a covenant of grace : for what is the meaning of the first commandment , but to have one god in christ our god by faith ? for if faith had not been on such tearmes commanded , it had been imposible for them to love god , or to pray unto god. must not the meaning then be , to love , and delight in god , and to trust in him ? but how can this be without faith through christ ? hence some urge , that the end of the commandment is love from faith unfeigned ; but because scultetus doth very probably , by commandment , understand there , the apostles preaching and exhortation , ( it being in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the apostle using the word in that epistle in the same sense ) i leave it . it 's true there is no mention made of christ , or faith in the first commandment , but that is nothing , for love also is not mentioned : yet our saviour discovers it there , and so must faith and christ be supposed there by necessary consequence . and can we think , that the people of israel , though indeed they were too confident in themselves , yet when they took upon themselves to keep and observe the law , that the meaning was , they would do it without any spot or blemish by sinne , or without the grace of god for pardon , if they should at any time break the law. . from the ceremoniall law. all divines say , that this is reduced to the morall law , so that sacrifices were commanded by vertue of the second commandment . now we all know , that the sacrifices were evangelicall , and did hold forth remission of sinns through the blood of christ : if therefore these were commanded by the morall law , there must necessarily be grace included , although indeed it was very obscure and dark . and it is to be observed , that the apostle doth as much argue against circumcision , and even all the ceremoniall law , as the morall ; yea the first rise of the cōtroversie was from that : now all must confesse , that circumcision and the sacrifices did not oppose christ , or grace , but rather included them . and this hath been alwaies a very strong argument to perswade me for the affirmative . it is true , the jewes they rested upon these , and did not look to christ ; but so do our christians in these times upon the sacraments , and other duties . . this will appear from the visible seale to ratifie this covenant which you heard , was by sacrifices , and sprinkling the people with blood : and this did signifie christ , for christ he also was the mediatour of this covenant , seeing that reconciliation cannot possibly be made with a sinner , through the mediation of any mortall man. when therefore moses is called the mediatour , it is to be understood typically , even as the sacrifices did wash away sin typically . and , indeed , if it had been a covenant of works , there needed no mediatour , either typicall , or real ; some think christ likewise was the angell spoke of act. . with whom moses was in the wildernesse ; and it is probable . now if christ was the mediatour of the law as a covenant , the antinomian distinction must fall to the ground , that makes the law as in the hand of moses , and not in the hand of christ ; whereas on mount sinai , the law was in the hand of christ . . if the law were the same covenant with that oath , which god made to isaac , then it must needs be a covenant of grace : but we shall finde that god , when he gave this law to them ; makes it an argument of his love and grace to them ; and therefore remembers what he had promised to abraham , deut. . . wherefore it shall come to passe , if ye hearken to these judgements , and do them , that the lord thy god shall keep unto thee the covenant , & the mercy which he sware unto thy fathers . and , certainly , if the law had been a covenant of works , god had fully abrogated and broken his covenant and promise of grace which he made with abraham and his seed . therefore , when the apostle , gal. . . opposeth the law and the promise together , making the inheritance by one , & not the other ; it is to be understood according to the distinction before mentioned of the law taken in a most strict and limited sense : for it is plain , that moses in the administration of this law , had regard to the covenant and promise , yea made it the same with it . now to all this , there are strong objections made from those places of scripture , where the law and faith , or the promise , are so directly opposed , as rom. . before quoted , so gal. . . rom . . so likewise from those places , where the law is said to be the ministery of death , and to work wrath . now to these places , i answer these things : first , that if they should be rigidly , and universally true , then that doctrine of the socinians would plainly prevaile , who from these places of scripture do urge , that there was no grace , or faith , nor nothing of christ , vouchsafed unto the jewes ; whereas they reade they had the adoption , though the state was a state of bondage . in the second place consider that as it is said of the law , it worketh death , so the gospel is said to be the savour of death , and men are said to have no sin , if christ had not come ; yea they are said to partake of more grievous judgements , who despised christ , then those that despised the law of moses : so that this effect of the law was meerly accidentall through our corruption : only here is the difference , god doth not vouchsafe any such grace , as whereby we can have justification in a strict legall way : but he doth whereby we may obtain it in an evangelicall way . thirdly , consider that the apostle speaketh these derogatory passages ( as they may seem to be ) as well of the ceremoniall law ; yet all do acknowledge here was christ and grace held forth . fourthly , much of these places is true in a respective sense , according to the interpretation of the jew , who taking these without christ , make it a killing letter , even as if we should the doctrine of the gospel , without the grace of christ . and , certainly , if any jew , had stood up and said to moses , why do you say , you give us the doctrine of life ; it 's nothing but a killing letter , and the ministery of death , would he not have been judged a blasphemer against the law of moses ? the apostle therefore must understand it , as seperated , yea and opposed to christ and his grace . and lastly , we are still to retain that distinction of the law in a more large sense , as delivered by moses ; and a more strict sense , as it consisteth in precepts , threatnings and promises upon a condition impossible to us , which is , the fulfilling of the law in a perfect manner . lectvre xxv . rom . . . where is boasting then ? it is excluded . by what law ? of works ? nay , but of faith . the apostle delivered in the words before most compendiously and fully the whole doctrine of justification in the severall causes of it , from whence in this verse , he inferreth a conclusion against all boasting in a mans self ; which he manageth by short interrogations , that so he might the more subdue that selfe confidence in us : where is boasting ? saith he . this is to be applyed universally both to jew and gentile ; but especially to the jew , who gloried most herein . and chrysostome makes this the reason why christ deferred so long , & put off his coming in the flesh , viz. that our humane pride might be debased : for if at first he had come unto us , men would not have found such an absolute necessity of a saviour . the second question is , by what law boasting is excluded ; and this is answered , first negatively , not by the law of works . secondly positively , by the law of faith . the apostle , by the law of works , meaneth the doctrine of works , prescribing them as the condition of our justification and salvation ; and he saith works , in the plurall number , because one or two good works , though perfectly done ( if that were possible ) would not satisfie the law for our acceptation , unlesse there were a continuall and universall practise of them , both for parts and degrees : and he cals the doctrine of faith , the law of faith , either because ( as chrysostome saith ) he would sweeten and indeare the gospel to the jewes , by giving it a name which they loved ; or , as beza , he speaks here mimetically , according to the sense of the jewes , as when john. . he calleth faith a work , because the jewes asked , what should they do ? now we have in the scripture two lively comments upon both these parts of the text. the pharisee mentioning what he did , reckoning up his works , and never naming the grace of god , is a boaster by the law of works , but the publican , that looketh upon himselfe only as a sinner , and so judgeth himself , he excludeth all boasting by the law of faith . the papists they mean by works here in the text , those which go before faith , and they quote a good rule out of gregory , though to a foul errour , non per opera venitur ad fidem , sed per fidem ad opera : we do not come by works to faith , but by faith to works . but this glosse of theirs corrupts the text , because the apostle in this controversie instanceth in abraham , shewing how he had not wherewith to glory in himself , and therefore by beleeving gave glory to god. if you ask why works do imply boasting , though we be enabled thereunto by the grace of god ? the answer is ready , because we attribute justification to that work of grace within us , which yet is defective , that is , wholly to be given unto christ . the doctrine i shall pursue out of these words , is , that although the law , given by god to the israelites , was a covenant of grace , yet in some sense the law and gospel do oppose and thwart one another , and this matter i undertake , because hereby the nature of the gospel and the law will be much discovered . it is an errour , saith calvin lib. . instit . cap. . in those who do never otherwise compare the gospel with the law , then the merit of works with the free imputation of righteousness : and ( saith he ) this antithesis or opposition is not to be refused , because the apostle doth many times make them contrary , meaning by the law that rule of life , whereby god doth require of us , that which is his own , given us no ground of hope , unlesse in every respect we keep the law ; but , saith he , quum de totâ lege agitur , when he speaks of the law more largely taken , he makes them to differ , only in respect of clearer manifestation : or , as , pareus saith of the old and new covenant , they differ not essentially , but , as we say , the old and new moon . therefore , before i come to shew the exact opposition , take notice of two things as a foundation : first , that the law and the gospel may be compared one with another , either in respect of the grace god gave under the old-testament , & the new , and then they differ onely gradually ; for they under the law did enjoy grace and the spirit of god , ( though socinians deny it ) although indeed in respect of the gospel , it may comparatively be said , no spirit , and , no grace ; as when it is said , the holy ghost was not yet given , because it was not so plentifully given : or , secondly , the doctrine of the law in the meere preceptive nature of it , may be compared with the doctrine of the gospel , having the grace of god annexed unto it and going along with it . now this is in some respects an unequall comparison ; for if you take the doctrine or letter of the gospel without the grace of god , that letter may be said to kill as well as the letter of the law : only this is the reason , why we cannot say , the spirit of god , or grace , or life is by the law , because whatsoever spirituall good was vouchsafed to the jewes , it is not of the law , but of the grace of god , or the gospel . therefore , whensoever we compare law and gospel together , we must be sure to make the parallel equall , and to take them so oppositely , that we may not give the one more advantage , or lesse , then the nature of it doth crave and desire . in the second place therefore , in this controversie , still remember to carry along with you the different use of the word [ law ] as to this point ; for if you take law strictly , and yet make it a covenant of grace , you confound the righteousnesse of works , and of faith together , as the papists do : but if largely , then there may be an happy reconciliation . for the better opening of this , consider , that as the word [ law ] so the word [ gospel ] may be taken largely , or strictly . we will not trouble you with the many significations of the word ( or whether it be used any where of a sorrowfull message , as well as glad newes , as some say , in two places it is used , . sam. . . sam. . . according to that rule of mercers , non infrequens esse , specialia verba interdum generaliter sumi . ) it is enough to our purpose , that in the scripture it is sometimes taken more largely , and sometimes more strictly : when it 's taken largely , it signifieth the whole doctrine , that the apostles were to preach , mar. . . preach the gospel to every creature : & so mar. . . the beginning of the gospel , i. e. the doctrine & preaching of christ . or else it is taken most strictly , as when luke . . behold i bring you glad tydings , &c. in which strict sence it 's called the gospel of peace , and of the grace of god : so that you see , the word [ law ] is taken differently , largely and strictly ; thus also is the word [ gospel . ] now it 's a great dispute , whether the command of repentance belong unto the gospel , or no ? i finde the lutherans , antinomians , and calvinists to speak differently : but of that , when we take the law and gospel in their most strict sense . bellarmine bringeth it as an argument , that the protestants do deny the necessity of good works , because they hold that the gospel hath no precepts , or threatnings in it , lib. . de justif . cap. . and he urgeth against them , that cap. . ad rom. where the wrath of god is said to be revealed from heaven in the gospel ; but ( as is to be shewed ) he there doth mistake the state of the controversie taking the word [ gospel ] in a larger sense then they intended . thus on the other side islebius , the father of the antinomians , he taught that repentance was not to be pressed from the decalogue , but from the gospel ; & that , to preserve the purity of doctrine , we ought to resist all those who teach , the gospel must not be preached but to those who are made contrite by the law : whereas the right unfolding of the word [ gospel ] would make up quickly those breaches . the law therefore and the gospel admitting of such a different acception , i shall first shew the opposition between the law and the gospel taken in their large sense and then in the limited sense , and this is worth the while , because this is the foundation of all our comfort , if rightly understood . now the question in this larger sense is the same with the difference between the old and new-testament , or covenant ; wherein the learned speak very differently , and , as to my apprehension , most confusedly . i shall not examine whether that be the reason of calling it old and new , which austin chemnitius , and others urge , because it presseth the old man & condemneth that ; whereas the new incourageth and comforteth new : i rather take it to be so called , because the old was to cease and vanish away , being before the other in time . now in my method i will lay down the false differences , and then name the true . the false differences are first of the anabaptists and socinians , who make all that lived under the law to have nothing but temporall earthly blessings in their knowledge and affections . and for this they are very resolute , granting indeed that christ and eternall things were promised in the old testament but they were not enjoyed by any till the new testament , whereupon they say , that grace and salvation was not till christ came . and the places which the antinomians bring for beleevers under the new testament , they take rigidly and universally , as if there had been no eternall life , nor nothing of the spirit of god till christ came . hence they say , the gospel began with christ , and deny that the promise of a christ , or messias to come is ever called the gospel , but the reall exhibition of him only . this is false ; for , although this promise be sometimes called act. . . act. . . the promise made to the fathers , yet it is sometimes also called the gospel , rom. . . rom. . , . and there are cleare places to confute this wicked errour , as the apostle instancing in abraham and david , for justification , and remission of sinnes , which were spirituall mercies ; and that eternall life was not unknown to them , appeareth by our saviours injunction , commanding them to search the scriptures , for in them they hope for eternall life , john . . thus also they had hope and knowledge of a resurrection , as appeareth , act. . . therefore our saviour proved the resurrection out of a speech of gods to moses . and howsoever mercer ( as i take it ) thinke that exposition probable about jobs profession of his knowledge [ that his redeemer liveth , and that he shall see him at the last day ] which make his meaning to be of jobs perswasion of his restitution unto outward peace and health again ; yet there are some passages , in his expression , that seem plainly to hold out the contrary . though therefore we grant that that state , was the state of children , and so carried by sensible objects very much ; yet there was under these temporall good things , spiritual held forth . hence the apostle , cor. . maketh the jewes to have the same spirituall matter and benefit in their sacraments which we partake of . in the next place , let us consider the false difference of the papists ; and they have the socinians also agreeing with them in some things . first , they make this a great difference , that christ , under the new testament , hath added more perfect laws , and sound counsells then were before , as , wilfull poverty , vowed chastity : and the socinians , they labour to shew how christ hath added to every precept of the decalogue ; and they begin with the first , that he hath added to it these things : . a command to prayer , whereas in the old testament , though godly men did pray , yet ( say they impudently ) there was no command : and then christ ( say they ) did not only command to pray , but gave a prescript form of prayer . the second thing added ( say they ) is to call upon christ , as a mediatour in our prayers , which they in the old testament did not . and thus they go on over all the commandements , shewing what new things christ hath added , smal. refut . thes . pag. . but i have already shewed that christ never added any morall duty which was not commanded before . the second difference of the papists , is , to make the law and the gospel capable of no opposite considerarion , no not in any strict sense , but to hold both a covenant of works , and that the fathers under the old testament , and those under the new , were both justified by fulfilling the law of god. and herein lyeth that grosse errour , whereby christ and grace are evacuated . but the falshood of this shall be evinced ( god willing ) when we speak of the law and gospelstrictly , which the papists , upon a dangerous errour , call the old law , and the new. lastly , the papists make a third difference , that under the old testament , the fathers that dyed went not immediatly to heaven ; therefore ( say they ) we do not say , saint jeremiah , or , saint isaiah , but after christs death then a way was opened for them and us : hence is that saying , sanguis christi , est clavis paradisi , the blood of christ , is the key of paradise : but this is sufficiently confuted in the popish controversies . i come therefore to the antinomian difference , and there i finde such an one , that i am confident was never heard of before in the world ; it is in the honey-comb of justification , pag. . god ( saith he ) saw sin in the beleevers of the old testament , but not in these of the new ; and his reason is , because the glory of free justification was not so much revealed , the vaile was not removed . what a weak reason is this ? did the lesse , or more revelation of free justification make god justifie the lesse freely ? it had been a good argument to prove that the people of god in the old testament did not know this doctrine so clearly as those in the new , but that god should see the more or lesse , because of this , is a strange consequence . the places of scripture which he brings , zech. . . dan. . . would make more to the purpose of a socinian , ( that there is no pardon of sin , and eternall life but under the gospel ) rather then for the antinomian : and one of his places he brings , jer. . ver . . maketh the contrary true ; for there god promiseth pardon of sin , not to the beleevers under the gospel but to that residue of the jews which god would bring back from captivity , as the context evidently sheweth : so the place heb. . . how grosly is it applyed unto the beleevers of the gospel only ? for , had not the godly under the old testament the law written in their hearts ? and had they not the same cause to take away their sins ( viz. christs blood ) as well as we under the gospel ? his second reason is , god saw sin in them , because they were children , that had need of a rod ; but he sees none in us , because full grown heirs . what a strange reason is this ? for parents commonly see less sin in their children , while young , then when grown up : and their childishness doth more excuse them . and although children only have a rod for their faults , yet men grown up they have more terrible punishments . hence the apostle threatens beleevers that despise christ , with punishment above those that despised moses . his third reason is , because they under the law were under a school-master , therfore he seeth sin in them , but none in us , being no longer under a school-master . but here is no solidity in this reason : for first , the chiefest work of a school-master is to teach and guide ; and so they are said to be under the law as a school-master , that so they may be prepared for christ : and thus it is a good argument to christians under the gospel , that their lives should be fuller of wisdome and grown graces , then the jewes ; because they are not under a school-master as children : as if one should say to a young man , that is taken from the grammar school , and transplanted in the university , that he should take heed he doth not speak false latine now , for he is not in a grammar schoole now , but in an university . thus you see , the chief notion of a school-master is to prepare and guide , his correcting is accidentall ; yea , if we may believe qintilian a master in this kinde , he is against the school-masters beating of boyes , as that which would make them of a servile disposition . but solomon giveth better rules . grant therefore that this is to be understood of knocks and blows which they had , what can we say under the gospel , that we are children freed from the rod ? though we have not a shoolmaster , yet we have a father to correct us . heb. . , , , . do we not in that place finde a plain contradiction of this doctrine ? for the apostle doth there alleadge a place of the old testament , to us now under the gospel : and , certainly , afflictions are as necessary to the godly now , as fire to the drossy vessell and filing to the rusty iron . as the scourging and beating of the garment with a stick , beateth out the mothes and the dust ; so do troubles and adversities corruptions from the children of god. the fourth reason why god saw sin in them , war , because they were not made perfect according to the conscience , heb. . , . who would not think that the author were some papist , or socinians ? for if the text prove any thing to his purpose , it will evince that the godly then were made partakers of no more then a legall bodily cleansing . but as for the place , that is miserably arrested ; for the apostle , his intent is to shew , that the godly then could not obtain righteousness by any of those sacrifices , and therefore the good they enjoyed was from christ the true sacrifice : so that unless he will deny christs blood to be effectuall and operative in the old testament , this reason must fall to the ground . other reasons he brings , which are to the same purpose , and therefore may easily be overthrown ; as , that god saw no sin in them , because their preachers did not open the kingdome of heaven , but he seeth none in us , because the least of our ministers do bring us , into this kingdome . every-one may see the weakness here ; for it supposeth that god did not so fully pardon and forgive , because the doctrine of these things was not so clearly preached . if the authors arguments had been , that christ died not so fully for them , or that christ his righteousness was not so fully imputed unto them , then there had been some probability . thus you see this false difference also . i do not medle with that opinion , of seeing sin in the beleevers , because it is not the proper place . i find other differences between the law and the gospel , made by another antinomian , and they are in a sermon upon the two covenants of grace , where the authour , hauing truely asserted , that god did transact with the jewes in a covenant of grace ; yet he makes that covenant , and this under the gospel , to be two distinct covenants : they are not ( saith hee , pag. . ) one and the same covenant diversly administred , but they are two distinct covenants : his arguments are , because they are called old and new : but those names inforce no essentiall difference . the commandment of love is called an old commandment , and a new ; yet it is the same for essence : so likewise the termes of a good , and better , do imply no more then a graduall difference in their excellency . but that which i shall especially animadvert upon , is , the differences he giveth between these two covenants of grace so really distinguished , as he supposeth , and in this matter , the authour speaketh much error in a few lines . the first difference assigned by him is in respect of remission of sinnes ; but he goeth on other grounds then the hony-combe doth . they had not ( saith he ) a plenary remission of all sorts of sinnes : there were sacrifices for sinnes of ignorance , but notfor other sinnes that were done presumptuously : and if no sacrifices were admitted , then consequently no pardon obtained : but under the gospel , christs blood cleanseth from all sin , pag. . now here is an heape of falshoods : first , that all the legall sacrifices were only for sinnes of meer ignorance ; ( this is also an errour among socinians ) but levit. . , . there is a sacrifice appointed for him that shall lye , and sweare falsly in detaining of his neighbours goods , and this could not be but a sinne of knowledge . this is also aboundantly confirmed in levit. . where the feast of expiation and atonement is made for all the sinnes of the people , ver . . he shall make an atonement , because of the uncleaness of the children of israel , and because of their transgressions in all their sinnes . so ver . . he shall confess over the live goat all the iniquities of the children of israel , and all their transgressions in all their sinnes . thus ver . . that ye may be cleane from all your sinnes before the lord ; & ver . . this shall be an atonement for the children of israel once a yeare for all their sinns . thus you see the scripture speakes plainly for all their sinnes ; yet the antinomian speakes as boldly , as if nothing were true ; that there were sacrifices for some sorts of sinnes only . so that you are wisely to judge of such books , and not beleeve every confident expression . it 's true the apostle calls these sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . we translate it errours ; for the apostle doth not meanesinnes , as appeareth levit. . but therefore are all sinnes called , so because omnis malus ignorat : there being no sinne which doth not proceede from some errour in the practicall judgment ? for although a man sin wilfully and advisedly , so that there is nulla alia causa malitae nisi malitia , ( as austin speakes of some of his sinnes ) yet there is even an errour in that mans conscience . but in the second place , grant , that there were no legall sacrifices appointed for some sins , ( as indeed particular sacrifices were commonly for sins , either of ignorance , or if wilfull , not of such an high and mortall guilt ; particular ( i say ) for that feast of expiation was generall ) yet there is no consequence in the world , that therefore there was no pardon to be sued out . how foolish then were david and manasses , in suing out pardon for their blood-guiltiness , if there were no such thing allowed by god ? how gross is this errour ? if this doctrine were true , then most of those that are reckoned as godly in the old testament could have no pardon , because many of them did fall into such gross sins , for which there was no particular sacrifice appointed . . again under the new testament , is there not the sin against the holy ghost for which no pardon is promised ? not indeed but that christs bloud is sufficient to take away the guilt of it ? and gods mercy is able to pardon it , and to give repentance to those that have committed it ; but he hath declared he will not . but , saith the author , under the gospel it is said , the bloud of christ cleanseth us from all sin . now , if the jews would have brought all their estates to have been admitted , to bring a sacrifice for such or such a sin , they could not have done it . i reply what and if they could bring no sacrifice , could they not therefore have pardon ? why then doth god proclaime himself to them , a god gracious , forgiving iniquity , transgression and sin ? why doth he , isa . . call upon ierusalem to repent of her whoredoms , murders , saying , if their sins were as scarlet , they should be made as white as snow . this errour is such a dead fly , that it is enough to spoile the authors whole box of ointment . besides , was not that true ever since adams fall , as well as under the gospel [ christs blood cleansing from all sin ] i cannot see how any but a socinian will deny it . . another difference that the author makes about remission of sinnes to them , and us under the gospel , is as strange , and false as the former : it is this , god did not give the grace of remission of sinnes to any under the old covenant , but upon antecedent conditions ; they were to be at cost for sacrifices . ( how doth this agree with his former reason , if he mean it universaly ? ) they were to confess their sinnes to the priests , yea , in some cases to fast : but now under the gospel there is no antecedent doing of any thing to the participation of the covenant . but in this difference also there is much absurd falshood , and contradiction to himselfe : contradiction ( i say ) for he bringeth ezech. . where god speaks to the church , that while she was in her blood , he said to her , live ; therefore there was no antecedent condition . but what man of reason doth not see that god speaks there of the church of the iews , as appeareth through the whole chapter ? therefore it makes strongly against the author , that she had no preparations ; so that other place , isa . . . i am found of them that sought not for me ; grant that it be a prophesie of the gentiles , yet was it not also true of the iews , before god called them ? did the iews first seek god , or god them ? how often doth god tell them , that the good he did to them , was for his own names sake , and not any thing in them ? again , if these things were required as antecedent qualifications in them for the remission of sins , then all those argumments will hold true upon them , which they would fasten , as injuries to christ and grace , upon us . if ( say they ) we must repent , and humble our selves , and so have pardon , this is to cast off christ , this is to make an idoll of our owne righteousness , &c. it seemeth the jews under the old testament might do all these things without blame : a iew might say , my services , my sacrifices , my prayers will do something to the remission of my sinnes : but a christian may not . the author urgeth also that place , while we were enemies , we were reconciled to god : but doth not this hold true of the iews ? did they first make themselves friends with god ? what is this but to hold the doctrine of free-will and works in the time of the law ; and the doctrine of grace under the new only ? as for faith , whether that be a condition or not , i shall not here meddle : only this is plain , it was required of them under the old covenant , in the same maner , as it is of us now . a third difference made as to remission of sinnes , is this : their remission of sinnes was gradatim , successively , drops by drops . if a man had sinned , and offered sacrifice , then that sinne was pardoned ; but this did not extend to future ignorance , that was not pardoned till a new sacrifice . therefore the apostle saith , there was a remembrance of sinne ; but christ by one sacrifice once offered , hath perfected for ever them that are sanctified . to this i answer , . that this difference grew upon this supposition , as if the sacrifice offered did by it's own vertue take away sinne . for , if we suppose ( as we must ) that christ the true sacrifice was represented in every sacrifice , and all the vertue and benefit to come from christs bloud , and not the bloud of the sacrifices , then could that take away all sinnes as well as some sinnes : unless the author were a socinian , denying the efficacy of christs blood , at all , under the old testament , he can never expedite himselfe from this . again , this contradicts themselves ; for the reason why they say , faith doth not justifie , but evidence and declare it only , is , because gods love and free grace to justifie , is from all eternity , and therefore no sins past , or future , can hinder this . now i ask , whether god did not justifie david , and the ungodly in those dayes from all eternity , ( as they speak ) and if he did , why should not all their sins be remitted fully once , as well as the sins of beleevers under the gospel ? certainly , the apostle brings david for an instance of justification and remission of sins , as well under the new testament , which doth suppose that we are justified , and have our sins pardoned in the like manner . in the mean while , let me set one antinomian to overthrow another , for one of that way brings many arguments to prove that we are justified , and so have all our sins done away before we beleeve . now , if all sins are done away , then there is no successive remission . well then , you shall observe most of the arguments hold for the beleevers under the old testament , as well as new ; for they are elected as well as we , god laid their sins , upon christ as well as ours : if god love us to day , and hate us to morrow , let arminians heare and wonder why they should be blamed that say , we may love god to day , and hate him to morrow . now all these reasons will fall foul upon this antinomian whose errour i confute , and he much necessarily hold , that the godly had but halfe pardons , yea , that they were loved one day , and hated the next . again , consider that the place of the apostle urged by him for his errour , viz. christ offering himselfe once for all , to perfect those that are sanctified , is of a perpetuall truth ever since adams fall : and it was as efficacious to those before his death , as after ; therefore he is called a lamb slain from the beginning of the world , although the socinians would pervert and wrest that place . lastly , i deny that even under the gospel that all sins are forgiven to the justified person at once . he is indeed put into a state of justification , whereby no condemnation will fall upon him , yet his sins are not forgiven before they are committed and repented of . and for this purpose we pray for the daily pardon of them , which is not to be understood of the meer declaration or assurance of the pardon , but for the pardon it self . but this shall be on purpose spoken to in the matter of iustification . the forenamed author hath some other differences , but they are confuted already for the substance of them . lectvre xxvi . rom . . . where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith . we have confuted the false differences , and now come to lay down the true , between the law and the gospel , taken in a larger sense . and , first , you must know that the difference is not essentiall , or substantiall , but accidentall : so that the division of the testament , or covenant into the old , and new , is not a division of the genus into it's opposite species ; but of the subject , according to it 's severall accidentall administrations , both on gods part , and on mans . it is true , the lutheran divines , they do expresly oppose the calvinists herein , maintaining the covenant given by moses , to be a covenant of works , and so directly contrary to the covenant of grace . indeed , they acknowledge that the fathers were justified by christ , and had the same way of salvation with us ; only they make that covenant of moses to be a superadded thing to the promise , holding forth a condition of perfect righteousness unto the iews , that they might be convinced of their own folly in their self-righteousness . but , i think , it is already cleared , that moses his covenant , was a covenant of grace : & the right unfolding the word law , and gospel , doth easily take away that difference which seemeth to be among the learned in this point ; for , certainly , the godly iews did not rest in the sacrifices , or sacramenrs , but by faith did really enjoy christ in them , as well as wee in ours . christ was figured by the mercy-seat : now , as both the cherubims looked to that , so both the people of the jews and gentiles did eye and look to christ . for although christ had not assumed our flesh then , yet the fruit and benefit of his incarnation was then communicated , because of the decree and promise of god , . pet. . . . this difference is more particularly seen , in respect of the degrees of perspicuity and clearness in the revelation of heavenly objects . hence , pet. . . the light in the old testament is compared to the light in the night time ; and that in the new , to the light of the sun in the day . the summ of all heavenly doctrine is reduced to these three heads : credenda , things to be beleeved : speranda , things to be hoped for : & facienda , things to be done . now , if you consider the objects of faith , or things to be beleeved , they were more obscurely delivered to them : the doctrine of the trinity , the incarnation of christ , and the resurrection , these things were but in a dark manner delivered , yet , according to the measure of that light then held forth , they were bound to beleeve those things : so that , as moses had a vail upon him , thus also his doctrine had ; and , as the knowledge we have here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of that in heaven , so that in the old testament may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of that in the new. as it is thus for the credenda , things to be beleeved , so it is also for the speranda , things hoped for . the opinion of the socinians and others is very wicked , which makes them before christ , only to hope in temporall good things , and the notion of the papists observing that the church under the new testament is called ecclesia , but never synagoge ; & the meeting of the jews , called always synagoge , but never ecclesia , doth suppose that the jews were gathered together as so many beasts , rather then called together as men . but this notion is judged false ; and they instance heb. . and james . where the church of the christians is called synagoge ; although cameron , praelect . de eccles . pag. . doth industriously labour to prove that the apostles did purposely abstain from the word synagoge in reference to christians : but his reason is not that the papists urge , for howsoever the good things promised were for the most part temporal , and carnal , yet these figured spirituall and heavenly . it 's austins observation , shewing that the jews should first be allured by temporal mercies , and afterwards the christians by spiritual : as , saith he , first that which is animal , and then that which is spiritual : the first man was of the earth , earthly ; the second man was of heaven , heavenly : thus we may say of the jew and the christian , that which was animal was first , and then that which is spiritual . hence , heb. . . abraham and others are said to seek an heavenly country ; so that although it be true which austine ( as i remember ) said , though you look over the whole book of the old testament , yet you shall never find the kingdome of heaven mentioned there : yet we see david making god his portion , and professing that he hath nothing in heaven but him , which argueth , that they looked farther then meer outward mercies . these good things promised to the jews were figurative , so that as a man consisteth of a soul and body , thus also doth the promises ; there is the kernel and the shell : but the jews , for the most part , looked only to the outward . hence christ , when he opened those things to his disciples , did like a kind father , that breaketh the shell , and giveth the kernel to his children . in the third place , there are facienda , things to be done . now although it be true , ( as i have proved ) that christ hath added no new command to the law of moses ; and whatsoever is a sin now in moral things , was also then ; yet the doctrine of these things was not so full , penetrating , and clear as now under the gospel . there is a dangerous book , called , the practicall catechisme , that venteth much socinian poyson , and in this particular , among other things , that christ added to the law , and perfected it , filled up some vacuities in it ; certainly , the law of god being perfect , and to which nothing must be added , cannot be said to have vacuities in it ; and christ is said to fill the law , in respect of the pharisees , who by their corrupt glosses had evacuated it . and one of his reasons , which he brings to prove his assertion , makes most against him , viz. except your righteousness exceed the righteousness of the scribes and pharisees , &c. this maketh against him , because our saviour doth not say . except your righteousness exceed the righteousness of the law and the prophets ; ( which he must have said , if his opinion were true ) but , of the scribes and pharisees , who had corrupted the text with their false glosses . i will not consider his other reasons ; for they are so weak , that he seemeth to be afraid of them : and , certainly , it would be strange divinity , to say , that a jew might have lusted after a woman in his heart , and not have sinned ; but now it would be sin in a christian . the second particular difference is in respect of the measure of grace . hence the scripture speakes , as if they had under the old testament none at all , meerly because there was not such a plentifull effusion of his spirit upon them : not but that if we consider some particular persons , they might have such degrees of grace , that few under the gospel can be compared unto them , as abraham and david ; but this was not according to the ordinary dispensation of his graces then : so that as one starre differeth from another in glory , thus did the church of the jewes , from that of christians . they had drops , but we have the fountaine ; they had glimmerings , but we have the sun it selfe . now , as these are priviledges , so they are also great engagements for more eminent knowledge , and holiness then was in those dayes . but all that the prophets reproved in their people , ignorance , selfe confidence , resting upon externall duties , &c. the same may we in our hearers . their condition was more servile . all things did press more to fear , and bondage , then now among us . hence the apostle , gal. . . compareth their condition to the sons of the bond-woman . hence austine makes timor , and amor , the difference of the two testaments ; god met man sinning in the law , as he did adam , with terrour , charging sin upon him ; but under the gospel , as the father did the prodigall son , coming home to him . see heb. . this difference considered by paul , yee are not come to mount sinai , &c. only you must rightly understand this . the jewes had a two fold consideration ; one , as being servile , and another of them , as sonnes , but under age : so that they were not wholly excluded from the spirit of adoption : yea , the apostle saith , that the promises , and adoption did belong unto thom ; and david doth appropriate god unto himselfe as his god , in his prayer , which argued he had the spirit of adoption , inabling him to call , abba , father . now , as they were more obnoxious to an inward bondage , so they were under an outward bondage also , opposite unto which is that christian liberty paul speakes of , whereby the yoke of all those ceremonious burdens is taken off them ; and paul doth vehemently and fervidly dispute against those that would introduce them . in the asserting of this difference , one scruple is to be removed , which is this , how could the jewes be said to be in more servitude then the christians ; meerly because of those ceremonies and sacrifices ? for , seeing they were commanded by god , and had spirituall significations , they did thereby become helpes unto their faith , and were exercises of their piety . as under the gospel none can say that the sacraments are a burden , and tend to bondage , because they are visible signes : but rather god doth hereby condescend in his great love unto us for , as chrysostome observeth , if wee had been incorporeall , god would not then have appointed visible sacraments , ( no more then he doth to angels ) but now consisting of soul and body , he doth institute some things in an accommodated way to helpe us , and to promote our faith . but this may be answered , that although they were spirituall in signification , yet they being many , and requiring much bodily labour , they could not be observed without much difficulty : and therefore no priest , or levite , that was spiritually minded , in those dayes , but would rather choose to exercise the ministery under the gospel , then to busie himself in the killing of beasts , and fleaing of them , which was their duty to do . therefore well did austine observe the love of god in appointing for us sacraments , fewer in number , easier in observation , and more cleare in signification . again , those bodily exercises did rather fit those that were children , and were more convenient to that low condition , then unto the full age of the church : and sacraments , though they be an help , yet they suppose some imbecillity in the subject : therefore in heaven there shall be none at all . only take notice , that popery , having introduced so many ceremonious observations , and such a multitude of church-precepts , hath made the times of the gospel to be the times of none-age again . this also discovereth that such are not spirituall , that delight in ceremoniall wayes : and the more men fix their heart upon sensible observations , the less they partake of spirituall . i will instance but in a fourth ( because these differences are given by most that treate on this subject ) and that shall be the continuance and abode of it . the law , in that mosaicall administration , was to indure but till christ the fulness came ; and then , as the scaffolds are pulled down when the house is built , so were all those externall ordinances to be abolished , when christ himselfe came . a candle is superfluous when the sun appeareth . a school-master is not necessary to those that have obtained perfect knowledge . milke is not comely for those who live on solid meat . the chaff preserves the corn , but when the corn is gathered , the chaff is thrown away . and when the fruit commeth , the flower falleth to the ground and in this sense the apostle , heb. . doth argue against it , saying , it could bring nothing to perfection , neither could any of those purifications work any good and spiritual effect . it behoved therefore that a christ should be exhibited , which would work all those spirituall mercies for us , hence had there been no farther proceeding , but we must alwaies have stayed in such offerings , and sacrifices , it had been impossible for ever that god should have been pleased with us . it is therefore in this respect , that it was to be antiquated , and a better covenant to come in the room of it . the apostle calleth those things , heb. . a shadow : now a shadow , that doth shew a man , but yet the shadow , that doth not live , or eate , or speak : so those sacrifices they shadowed out christ , but yet they could not exhibite the reall benefits by christ . as elisha sent his servant with a staff to raise up the shunamites son , but he could doe nothing ; then cometh the prophet himself , and raiseth him up : so it 's here , moses was like the prophets servant , he went with a staff to raise up those dead in sin , but could not do it without christ . here may be one question made upon these things , and that is , why god appointed such various and different administrations ? this providence of god became a rock to the marcionites , and manichees , insomuch that they denyed the same god to be author of both the testaments . to answer this ; certainly god , if he pleased , could have as clearly revealed christ , and poured out his pirit , giving eternall life as plentifully under the law , as under the gospel . but to aske why he did thus , would be as presumptuous and arrogant , as to aske , why he created the world no sooner . if the school-master teach the new beginner in another way , then he doth the proficient in study , no man doth blame his wisedom . as in the paschall lamb , they were to eate the flesh , but to throw away the bones ; so in all matters of religion , those things that are revealed and profitable we may feed upon , and whatsoever is abstruse and difficult , we may let goe . praestat per deum nescire , quia ipse non revelaverit ; quàm per hominem scire , quia ipse praesumpserit , tert. de anima . now , to conclude , i come to give the difference between the law strictly taken , as requiring exact and perfect obedience , promising eternall life upon no other termes : and the gospel strictly taken , as a solemne promulgation of christ , and his benefits to a broken sinner . and the first is this , the law in some measure of it is made knowne by naturall light , and so agreeable to a naturall conscience . i say in some measure ; for there is much of the duty of the law that is unknown to naturall consciences , yet the most externall and outward duties are knowne , and accordingly , as the truth of them is discerned by naturall light , so the will doth joyne with them as good to be done ( though not in a godly way . ) but it is otherwise with the gospel , for the very truth of it must be wholy revealed by god , so that no naturall acumen in the world , could ever excogitate this wonderfull remedy , of justification and salvation by christ . and as it is thus above knowledg , so the heart is more averse from this way . and by this you may see , why it is such an hard thing to beleeve ; why the people of god are so hardly perswaded , when loaden with guilt , to roule their soules upon christ . the reasorris , there is nothing in his natural conscience to further him in this duty . press a man against murder , theft , adultery ; here is naturall conscience joyning for this duty : but urge him to beleeve , this is altogether above nature . hence it is also , that naturally we seek to be justified by the works we do ; so that to be justified by faith is another way , then corrupted nature in us , or right nature in adam would have inclined unto , therefore let not the people of god be so discouraged in their agonies and combats about their unbeliefe : let them know , that a little degree of faith is of great consequence . and if he said , that christi anity was perpetua naturae violentia , a perpetuall violence offered to nature , this is most sure in a matter of faith . we are as froward in rejecting of a promise , as stubborn in refusing of a command . the second difference is in the object matter : the law holdeth forth a perfect righteousness , and will not admit of any other ; but the gospel , that condescends , and brings pardon through christ . and this is the maine difference , and in which they can never be made one . now the papists , arminian , socinian , and others do overthrow this grand and maine difference holding justification by works under some notion , or other : whereas the apostle maketh an immediate opposition , if of faith , then not of works . the apostle doth not distinguish of works of nature , and works of grace , or works of grace perfect imperfect : but speaketh absolutely , & so doth also exclude that subtile opinion , of making faith to justifie as a work ; for the apostle , making an opposition between faith and works , must necessarily take faith under such a notion , as cannot be a work . and this truth is that which is the pillar of the church of god , and that which differenceth us from jews , turks , papists , and many hereticks . the third difference is from the manner of obtaining the good thing promised : he that shall obtain eternall life by the law , hath it of debt , and by way of justice , rom. . . not as if adam in the state of innocency could have merited at gods hands ; or as if god became in strict justice a debtor ; seeing adam was beholding to god for all : but in some sense it would have been so . hence boasting would not then have been excluded : eternall life being the reward of those holy works , which he should have done , but now all is of grace , through christ ; our righteousness is meerly gods indulgence : not the holiness that is in us , but the sinn pardoned makes us acceptable . so that the broken contrite heart can never sufficiently admire the grace and goodness of god in the gospel-way : and no marvell if so be that paul is so frequently ravished with the considerations thereof . this may well be cailed good newes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if our hearts were spiritually affected , we should say , how beautifull are the feet of those that bring these glad tydings ? the fourth difference is in respect of the subject : the law , strictly taken , is only for those who have a perfect and holy nature : therefore it 's a covenant , ( as you heard ) of friendship , and not of reconciliation , so that there is no necessity of any mediatour . indeed , there is good use of urging it to proud pharisaicall men , to bring them out of love with themselves ; to gross sinners , that their hearts might be broken , seeing the curses belong to them ; yea , to the godly also , to teach them the faire copy they are to write after : but , in respect of justification by it , and eternall life , there is none can have that benefit but such who shall be found perfectly holy : it was not moses , but the serpent that did heale ; so it is not the law , but christ that can comfort broken hearts stung with sin . the priest , and the levite they pass by , not pitying of him . but now the subject to whom the gospel is given , is a broken hearted sinner , one that feeleth himselfe ready to be covered over with all confusion , one that lyeth wounded in conscience , crying for some oyle to be poured into his wounds . oh! what miserable comforters then must all popish and socinian doctors be , who will advise the sinfull tempted man to seek out works for the law , which is as uncomfortable , as to bid a sick diseased man get some of the philosophers stone , or to eat a piece of a phoenix , and then , and not till then , he shall be in ease ? lastly , the law differeth in the forme of it from the gospel : the law is conditionall , but the gospel absolute . i find this question a very troublesome one , whether the gospel be absolute or no ? whether gospel be a doctrine of works ? whether it hath precepts , or threatnings ? now the meaning of this question is not , whether the gospel be so absolute that it requireth not faith as a condition : or whether it be so absolute , as that it excludeth all repentance and holiness ; he is an infant in scripture that thinketh so : but , whether the gospel doth promise eternall life to a man for any dignity , intention , merit , work , or any disposition in us under any distinction or notion whatsoever ; or only to faith apprehending christ . now the answer is , that if we take the gospel largly , for the doctrine of christ and the apostles , there is no question , but they pressed duty of mortification & sanctification , threatning those that do not so : but if you take the gospel strictly , then it holdeth forth nothing but remission of sins through christ , not requiring any other duty as a condition , or using any threatning words thereunto . but then it may be demanded , to which is repentance reduced ? is it a duty of the law , or a duty of the gospel ? of the law strictlytaken , it cannot be , because that admitteth none . must it not therefore be of the gospel ? and i find in this particular , different either expressions or opinions , and generally the lutheran divines do oppose the antinomians upon this very ground , that the gospel is not a sermon of repentance , nor doth exhort thereunto ; but it must be had from the law , which doth prepare them for christ . i shall therefore , because this was the foundation of antinomianisme , and it had it's rise from hence , handle the next day this question , whether the gospel doth command repentance , or no. or , whether it be only from the law. lectvre xxvii . rom . . . where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith . i proceed to the handling of this question , whether the gosspel preach repentance or no : seeing this made the great commotion at first between the orthodox and antinomians . i shall dispatch this in few words , . the word [ repentance , ] is taken sometimes largely , and sometimes strictly : when it is taken largely , it comprehends faith in it , and is the whole turnign unto god rev. . . sometimes it is used strictly , for sorrow about sin , and so distinguished from faith . thus , they repented not , that they might beleeve ; and faith and repentance are put together , now all the while a man hath trouble and sorrow for sin , without faith , it is like the body without the soul ; yea , it carrieth a man with cain , and judas , into the very pit of dispair ; when a man seeth how much is against him , and not how much is for him , it cannot but crush , and weigh him down to the ground . the tears of repentance are like those waters , very bitter , till christ sweeten them . . consider this , that the law was never meerly and solely administred , nor yet the gospel , but they are twins , that are inseparably united in the word and ministery . howsoever strictly taken , there is a vast gulf of opposition between each other ; yet in their use they become exceeding subservient , and helpfull mutually . it is not good for the law to be alone , nor yet the gospel . now the old antinomians , they taught repentance by the gospel only , that so the law might be wholly excluded . thus they did not consider what usefull subserviencie they had to one another . the law directeth , commandeth , and humbleth : the gospel , that comforteth , refresheth , and supporteth . and it is a great wisedom in a christian , when he hath an eye upon both . many are cast down , because they only consider the perfection of the law , and their inability thereunto : on the other side , some grow secure and loose , by attending to free-grace only . i do acknowledge , that free-grace will melt the heart into kindness , and the fire will melt , as well as the hammer batter into pieces ; but yet , even this cannot be done , without some use of the law. . therefore , being there is such a neer linck between both these in their practicall use , we need not , with some learned men , make two commandements of the gospel only ; to wit , the command to beleeve , and the other command to repent : neither need we , with others , make these commands appendices to the gospel . but conclude thus , that , seeing faith and repentance have something initial in them , and something consummative in them , therefore they are both wrought by law and gospel also : so that , as they say there is a legal repentance and an evangelical ; so we may say , there is a legal faith , which consists in believing of the threatnings , & the terrours of the lord ; and there is an evangelical faith , which is in applying of christ in the promises . so that legal faith , and repentance , may be called so initially ; and when it is evangelical , it may be said to be consummate . if therefore you aske , whether faith and repentance be by the law , or by the gospel ; i answer , it is by both and that these must not be seperated one from the other in the command of these duties . hence , fourthly , unbeliefe is a sin against the law , as well as against the gospel . indeed the gospel , that doth manifest , and declare the object of justifying faith , but the law condemneth him that doth not believe in him : therefore moses and the law is said to bear witness of christ , and to accuse the jews for refusing the messias . the law , that requireth belief in whatsoever god shall reveal : the gospel that makes known christ ; and then the law , is as it were , enlightened by the gospel , doth fasten a command upon us to beleeve in christ . this is true , if you take the law strictly and seperately from moses his administration of it : but if you take it largely , as it was delivered by moses , then faith in christ was immediately commanded there , though obscurely , because ( as is proved ) it was a covenant of grace . you see then , that as in the transfiguration , there was christ , and moses together in glory ; so likewise may the law , and the gospel be together in their glory ; and it is through our folly , when we make them practically to hinder one another . though all this be true , yet if the gospel be taken strictly , it is not a doctrine of repentance , or holy works ; but a meere gracious promise of christ to the broken heart for sin ; and doth comprehend no more then the glad tydings of a saviour . it is true , learned men do sometimes speak otherwise , calling faith and repentance the two evangelicall commands , but then they use the word more largely , for the doctrine of christ and the apostles , but in a strict sense its only a promise of christ , and his benefits : and in this sense we may say , the gospel doth not terrifie , or accuse . indeed there are wofull threatnings to him that rejecteth christ ; yea more severe then to him that refused moses , but this ariseth from the law joyned in practicall use with the gospel . and in this sense also it is said to be the savour of death unto many . this ariseth not from the nature of the gospel , but from the law , that is enlightened by the gospel : so that he being already condemned by the law , for not beleeving in christ , he needeth to be condemned again by the gospel . if you say , may not the sufferings of christ make us to repent of sin , and all the love he shewed therein ? do not godly ministers , to work people into an hatred of sin , tell them the price of blood is in every sin committed ? is it not said , that they shall look upon him whom they have pierced , and mourn for their sins ? i answer , all this is true , but then these things work by way of an object , not as a command ; and it is from the law , that we should shew our selves kind unto him who loved us unto death ; so that the object is indeed from the gospel , but the command , to be affected with his death , because of his kindness therein manifested , doth arise from gods law : let therefore those who say , that the preaching of the gospel will humble men , and break their hearts for their sins , consider how that it is true , by the gospel as an object , by the law , as that which commands such affections to those objects . let the use of this doctrine be , to direct christians in their practicall improvement of law and gospel , without hindring each other . there are many things in christianity that the people of god make to oppose one another , when yet they would promote each other , if wisely ordered . thus they make their joy and trembling , their faith , and repentance , their zeal and prudence , the law and gospel to thwart one another ; whereas by spiritual wisdom they might unite them : take the law for a goad , the gospel for a cordial : from the one be instructed , from the other be supported : when thy heart is careless and dull , run thither to be excited ; when thy soul is dejected and fearfull , throw thy self into the armes of the gospel . the law hath a loveliness in it as well as the gospel : the one is a pure character and image of the holiness of god ; the other is of the mercy and goodness of god ; so that the consideration of either may wonderfully inflame thy affections and raise them up . lectvre xxviii . rom . . . for christ is the end of the law for righteousness to every one that beleeveth . as the physitian , ( saith peter martyr ) who intends to give strong physick which may expell noxious humours in the diseased body , doth prepare the body first by some potions to make it fluid and fit for operation : so paul , being sharply to accuse the jews , and to drive them out of their selfe righteousness , doth manifest his love to them , sugaring the bitter pill that they might swallow it with more delight , and this his love is manifested , partly by his expression [ brethren , ] partly by his affections and prayers [ my hearts desire and prayer . ] the occasion of this his affection is the zeale that they have for god , but in a wrong way : as the skillfull husbandman , that seeth a piece of ground full of weeds , and brambles , wisheth he had that ground , which by culture and tillage would be made very fruitfull . amo unde amputem , said the orator , i love the wit that needs some pruning . the luxuriancie is a signe of fertility . this zeale was not a good zeale , partly because it wanted knowledge , and therefore was like sampson without his eyes : partly because it made them proud , which the apostle fully expresseth in two particulars : , they sought to establish their owne righteousness . they sought , this did imply their willfull pride and arrogancy , and to establish , which supposeth their righteousness was weak and infirme , ready to fall to the ground : but they would set it up for all that , as the philistims would their dagon , though he was tumbled downe before the ark. . the apostle expresseth it signally , when he saith , they submitted not themselves to the righteousness of god ; in the originall , they were not submitted , in the passive signification , which still supposeth the great arrogancy that is in a man naturally , being unwilling to deny his owne righteousness , and to take christ for all . this being so , take notice by the way of a foule errour of the antinomian , who denying assurance and comfort by signes of grace , laboureth to prove , that an unregenerate man may have universall obedience , and sincere obedience , bringing this instance of the jews for sincere obedience . but sincerity may be taken two waies : first , as it opposeth gross hypocrisie , and so indeed the jews zeale was not hypocriticall , because they did not goe against their conscience : or , secondly , it may be taken as it opposeth the truth of grace , and so the jews zeale was not a true gracious zeale for the reasons above named . now my text , that is given as a reason , why the jews did look to their owne righteousness , & not that of gods , because they neglected christ , who is here said to be the end of the law for righteousness . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime signifie , the extreme and last end of a thing : thus mark. . . the end is not yet ; so those who are against the calling of the nation of the jews , bring that place , thes . . ver . . wrath is come upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if there were no mercy to be expected . but this may admit of another exposition . sometimes the word is used for perfection and fullfilling of a thing , acording to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . shall not uncircumcision , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it fullfill the law ? so james . . if you fullfill the royall law. in this sense aristotle called the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that which did perfect : and the sacrifices before marriage , which was the consummation of that neer bond , or because of the cost then bestowed , were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . erasmus takes it in this sense here , and doth translate it perfection : for which beza doth reprove him , saying , he doth not remember that the word is so used any where . but that place , tim. . . the end of the commandment is charity , may seem to confirme this sense ; for , certainly , that phrase is no more then that in another place , love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fulfilling of the law. therefore i think , this is a great part of the meaning here , christ is the end , that is , the perfection , the fulness of the law. yet , i shall take in also the end of intention , or a scope , unto which the law-giver aimed when he gave the law : and this will be shewed in the particulars ; the doctrine is , that christ is the end of the law for righteousness to every beleever . for the opening of this consider , . that an end may be taken either for that of consumption and abolition ; or for that of perfection and confirming : finis interficiens , and finis perficiens , as austine called it . now , in the former sense , christ was the end of the ceremoniall law : the end abolishing ; although that was also an end of perfection to them : and so some understand it of the ceremoniall law , & the prophesies : they all shadowed out christ , and ended in him . and this indeed is a truth , but it is not pertinent to the scope of the apostle , who speaketh of such a law , that the jews expected righteousness by in the performing of it ; which must be the morall law only . now , when we speak of the morall law , having christ for the end of it , then in the second place that may be considered two wayes . . either rigidly , and in an abstracted consideration from the administration of it , as it doth require perfect obedience , and condemning those that have it not : now in this sense christ cannot be the scope , or end of the law , but it is meerly by accident , & occasionall , that a soul abased and condemned by the law doth seek out for a christ : only you must know , that the law even so taken doth not exclude a christ . it requireth indeed a perfect righteousness of our own ; yet if we bring the righteousness of a surety , though this be not commanded by the law , yet it is not against the law , or excluded by it ; otherwise it would have been unjustice in god to have accepted of christ our surety for us . . or else the law may be taken in a more large way for the administration of it by moses , in all the particulars of it ; and thus christ was intended directly , and not by accident ; that is , god when he gave the law to the people of israel , did intend that the sense of their impossibility to keep it , and infinite danger accrewing thereby to them , should make them desire and seek out for christ : which the jews generally not understanding , or neglecting , did thereby , like adam , go to make fig-leaves for their covering of their nakedness , their empty , externall obedience . according to this purpose aquinas hath a good distinction about an end ; that an end is two-fold : either such , to which a thing doth naturally incline of it self : or secondly , that which becometh an end , by the meere appointment and ordination of some agent . now the end of the law , to which naturally it inclineth , is eternall life to be obtained by a perfect righteousness in us ; but the instituted and appointed end , which god the lawgiver made in the promulgation of it , was the lord christ : so that , whatsoever the law commanded , promised , or threatned , it was to stir up the israelites unto christ . they were not to rest in those precepts or duties , but to go on to christ ; so that a beleever was not to take joy with any thing in the law till he came to christ , and when he had found him , he was to seek no further , but to abide there . now this indeed was a very difficult duty , because every man naturally would be his own christ , and saviour . and what is the reason , that under the gospel belevers are still so hardly perswaded to rest only on christ for righteousness , but because of that secret selfe dependance , within them . having premised these things , i come to shew how christ is the end of the law taken largely in the ministry of moses . and in the first place , christ was the scope and end of intention : god by giving so holy a law requiring such perfect obedience , would thereby humble and debase the israelites ; so that thereby they should the more earnestly fly unto christ , even as the israelite , stung by a serpent , would presently cast his eyes upon the brasen serpent . it is true , christ was more obscurely and darkly held forth there ; yet not so , but that it was a duty to search out for christ in all those administrations . and this you have fully set forth in that allegory which paul maketh corinth . . . i shall explain that place , because it may be wrested by the antinomian ; as if , because that kinde of ministery which was by moses , was to be done away and evacuated , therefore the preaching of the law was also to be abrogated : but that is far from the apostles scope ; for the apostle his intent there is to shew the excellency of the ministery of the gospel above that of the law , and that in three respects . . in regard one is the ministery of death and condemnation , the other of life and righteousness therefore the one is called letter , and the other spirit . now this you must understand warily , taking the law nakedly , and in it self , without the spirit of god , and the gospel with the spirit ; for , as beza well observeth , if you take the gospel without gods spirit , that also is the ministration of death , because it is as impossible for us to beleeve , as it is to obey the law by our own power : only life and spirit is attributed to the gospel , and not to the law ; because christ , who is the author of the gospel is the fountain of life ; and when any good is wrought by the law , it cometh from the spirit of christ . the second excellency is in regard of continuance and duration . the ministery of moses was to be made void and abolished ; which is to be understood of that jewish pedagogy , not of every part of it ; for the morall , as given by moses , doth still oblige us christians , as hath been already proved : but the ministery of the gospel is to abide alwaies ; that is , there is no new ministery to succeed that of the gospel ; although in heaven all shall cease . the third difference is in regard of glory : god caused some materiall glory to shine upon moses , while he gave the law , hereby to procure the greater authority and majesty to the law ; but that glory which cometh by the gospel is spirituall , and far more transcendent , bringing us at last into eternall glory . so that the former glory seemeth to be nothing in comparison of this : even as the light of a candle or torch seemeth to be nothing ( saith theophylact ) when the light of the sun ariseth . now the apostle , handling these things doth occasionally open an allegory , which had not paul by the spirit of god found out , we neither could , or ought to haue done it . and the consideration of that , will serve much for my present matter . i know divers men have divers thoughts about exposition of this place ; so that there seemeth to be a vail upon the text , as well as upon moses his face : but i shall plainly understand it thus ; moses his face shining when he was with god , and coming from him , doth signifie the glory and excellency of the law , as in respect of gods counsells and intentions ; for although the law did seem to hold out nothing but temporall mercies , devoid of christ and heaven , yet , as in respect of gods intention , it was far otherwise . now saith the apostle , the jews were not able to fix their eyes upon this glory ; that is , the carnall israelites did not behold christ in the ministery of moses , because a vail is upon their hearts . the apostle makes the vail upon moses to be a type of the blindness and hardness of heart in the israelite : so that , as the vail upon moses covered the glory of his face , so the vail of blindness and stupidity , upon the heart of the jews doth hinder them from the glory of the law , which was christ . and that this is so , doth appeare viz. where the israelite is denied to look stedfastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the word in my text ) to the end of that ministery , which was to be abolished , and that end was christ : so that this text doth fully prove my intent , which is , that christ was in some measure a glorious object in the administration of the law , but the vail upon the israelites heart hindered the sight of it . now ( saith paul ) when it shall turn ( as we translate , or rather when they shall turn , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observed to be used alwayes of persons , and though the word be in the singular number in the originall , yet , according to the custome of scripture , it may be understood plurally , because he speaks of a collective body : ) when , saith the text , this turning shall be , the vail shall be taken away : or rather , as camero well observeth in the present tense , it is taken away : for you cannot conceive that the jews shall be first turned unto god , and the vail afterwards to be taken away ; but they both are together . i will give another instance , that christ was the end of intention or aime in the dispensation of the law , from galat. . , . we were kept under the law , till faith came : wherefore the law was our school-master , to bring us unto christ . in which words , not the morall law simply taken , but the whole dispensation of the jews , is compared to the instruction of a school master . now , as a school-master doth not only beat or correct , but teach also and direct : thus the law did not only severely curb and keep from sin , but did also teach christ . hence we are said to be kept under the law ; which although some make an expression from the strict keeping and watching which souldiers in a garrison use to make , yet a learned man makes it to denote the duty of a school master , as one who is to give an account of such committed to his charge : in which sense cain said , am i my brothers keeper ? the law then as a school-master did not only threaten and curse , or , like the egyptian task-masters , beat and strike , because the work was not done , but did shew where power and help was to be had , viz. from christ only . in the second place christ is the end of perfection to the law : for , the end of the law being to justifie , and to bring to eternall life , this could not be attained by our own power and industry ; not by any defect of the law , but by reason of our infirmity . therefore christ he hath brought about this intent of the law , that we should be justified , and have life . if the end of humane laws be to make good and honest men , much rather is the end of the morall law appointed by god himself : but the law is so far from making us good , as that it worketh in us all evill , which effect of the law in himself the apostle acknowledgeth : so that as good food and nourishment received by a diseased stomack , doth increase the disease more , according to that rule , corpora impura , quantò magis nutrias , deteriora reddis ; thus it is in every man by nature : the law , which is for holiness and life , becometh to cause sin and death . christ therefore , that the law may have its end , he taketh our nature upon him , that the righteousness of the law might be fulfilled in us , . christ is the end of perfection of the law , in that the meere knowledge of the law , with the externall obedience only to it ; was not availeable to any benefit . therefore christ vouchsafeth his holy spirit unto us , regenerating of us , whereby we come in part to obey the law of god : so that the people of god have a righteousness or holiness of works but it is imperfect , and so not enabling us to justification ; and in this sense it is , that the people of god are said to keep gods commandements . so then , whereas our condition was so by sin , that we were neither able non willing to obey the law of god in the least degree , christ doth give us grace , and cureth us so far , that we are said to walk in his law. now herein was the great mistake of the jews , they gloried and boasted of the law , but how ? of the knowledge of it , and externall observation , without looking to christ ; and this was to glory in the shadow without the substance . . christ is the end of perfection of the law , in that his righteousness and obedience unto the law , is made ours , and so in him , as our surety we fulfill the law. i know this assertion hath many learned and godly adversaries , but as far as i can see yet , the scripture seemeth to hold it forth , rom. . there is a parallel made of the first adam and his off spring , with christ the second adam and his seed ; and the apostle proveth , that we are made righteous by christ , as sinners in him , which was partly by imputation , so , corinth . . ult . as christ is made our sin by imputation , so we his righteousness . so rom. . , . that which was impossible to the law — god sent his son that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit . i know there are answers made to these places , but the proper discussion of them will be in the handling of justification : only here is an obvious objection , if the righteousness of christ be made ours , so that we may be said to fulfill the law , then we are still justified by a covenant of works , and so there is no new covenant of grace . i answer , learned men , as beza and perkins , have affirmed , that we obtaine eternall life according to that rule , doe this and live , because of christs fulfilling the law as our surety ; for the imputation of it doth not make it cease to be our real righteousness , though it be not our inherent righteousness . but i see not why we need grant the consequence , [ viz. because christs fulfilling of the law is made ours therefore we have eternall life by the law : ] and the reason is , because this righteousness of christs is not ours by working , but , by beleeving . now the law in that command , do this and live , did require our personall working and righteousness ; so that we cannot be said to have salvation by that rule , because it is not the righteousness which we in person have wrought : and this will fully appear , if you consider in the next place the subject to whom christ is made righteousness , and that is to him that beleeveth : he doth not say , to him that worketh , so that we have not eternall life by our do this , but by beleeving , or resting upon christ his do this . and this phrase doth plainly exclude stapletons , and other papists observations on this place , as if the righteousness by faith , or of christ , were the same in kinde with the righteousness of works , differing only gradually , as an infant , and a grown man ; for , if so , the apostle would have said working , and not beleeving . it is a great skill in divinity to amplifie this righteousness of faith without works , so as neither the papist , or the antinomian may incourage themselves thereby : but of that in some other place . as you take notice of the subject [ beleever ] so the universality , every one , which doth take in both jew and gentile : therefore the jew could not , or ought not to think that those externall rites and observations could bring them to a true righteousness . lastly , consider in the text , for what end christ is thus the perfection of the law ; and that is for righteousness . the proper seat of handling this is in the doctrine of justification , only let me briefly answer a question made by some , whether the righteousness of faith , or that we have by christ , be the same in nature with the righteousness of works and of the law ? stapleton saith , they must needs be one , because the law will direct to no other righteousness then that of its own . it it true , the law strictly taken , will not properly and per se direct to any righteousness , but that which the law requireth ; yet by accident , and indirectly it may : yea , as it was given by moses , it did directly and properly intend christ , though not primarily , as some think ; but finding us unable to attain to its own righteousness , did then lead us unto christ : yet these two righteousnesses are divers , rather then contrary , ( unless in respect of justification , and so indeed its impossible to be justified by both those waies ) otherwise they are both together in the same subject , yea a righteousness of faith doth necessarily draw along with it in the same subject a righteousness of works , though it be imperfect and so insufficient to justifie . use . is christ the end of the law for righteousness ? then let the beleever bless and praise god for providing a righteousness , and such a righteousness for him . how destitute and naked was thy condition ? had justice taken thee by the throat , and bid thee pay what thou owest , thou couldst not have returned that answer , let me alone , and i will pay thee all . neither angels nor men could provide this righteousness for thee . dost thou thank god for providing clothes for thy body , food for thy belly , an house for habitation ? oh , above all thanke him that he hath provided a righteousness for thy soul . thou troubled soul because of sin , thou thinkest with thy selfe , oh if i had no sin , if i were guilty of no corruption , how well were it ! o ye glorious angels and saints , ye are happy , because ye have a righteousness ! why doest thou not consider , that god hath found out for thee , even for thee , in this world , a righteousness , whereby thou art accepted of him ? again consider it is such a righteousness that satisfieth and pleaseth god. thy holiness cannot content him for justification , but that of christ can . as the light of the stars and moon cannot dispell totally the darkness of the night , only the light of the sun can do that . lectvre xxix . mat . . whosoever therefore shall break one of these least commandements , and shall teach men so , shall be called the least in the kingdome of heaven . our saviour being to vindicate the law from all corrupt glosses of the pharisees , he doth in the first place ( as chrysostome thinketh ) remove the odium that might be cast upon him as if he did indeed destroy the law ; for it was then generally received , that only was law , which the pharisees declared to be so . and this he doth , ver . . think not that i am come to destroy the law. the reason he giveth , is from the perpetuall nature of the law : heaven and earth , the whole world shall sooner fall into pieces , then any tittle of that . and the prophets are here joyned to the law , not so much in regard of their predictions , as because they were interpreters of the law. the second reason is from that evill which shall befall him , that doth breake it , and here he nameth a two-fold antinomianisme ; one in life and practise , the other in doctrine : that in practise is aggravated , though it be one of the least commandments . they are called least , either because the pharisees thought them so , or else indeed , because all the commands of god were not concerning duties of the same consequence . the other in doctrine is expressed in those words , and teach men so . i cannot consent to beza's interpretation , making this teaching to be by example and life , or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although , as if the meaning were , he that doth break in his practice my commandment , although he do teach them in doctrine . there is no necessity of offering such violence to the text. but if we interpret it of doctrinall breaking , it will very well agree with the pharisees , who made void the commandements of god by the doctrines of men . the evill that shall befall such , is in those words , [ he shall be called the least in the kingdome of heaven . ] called is put for is . or be ; he shall be the least . by kingdom of heaven , some understand that kingdome of glory in heaven ; and by least , meane nullus , none : he shall not at all enter into the kingdome of heaven . others by kingdom of heaven do understand the church of god , and so they express it , when there shall be a reformation in the church , and truth should break forth , which was presently to come to pass , then those corrupt teachers , who would poyson men , should be discovered , and then they should be least , that is , of no account ; even as it fell out to the pharisees , though for a while they were highly esteemed among men . i forbeare to touch upon that question hotly disputed with some , whether our saviour doe in this discourse meane only the morall law , or the ceremoniall also , as being not to my purpose . that it is meant cheifly of the morall law , appeareth by the instances which christ giveth . from the text thus opened , i observe , that any doctrine , which teacheth tho abrogation or dissolution of the law , is highly offensive unto god. for the opening of this consider , that the doctrines of men may either directly , and with an open face overthrow the law , as the marcionites and manichees did : or else interpretatively , and more covertly ; and that is done three waies . . when they make not the law of god to be so full and exensiue in it's obligation , as indeed it is ; and thus the pharisees they made void the law , when they affirmed outward acts to be only sins : and thus the papists do in part when they make the law no further to oblige , then it is possible for us to keep it . these doctrines doe in tantum , though not in totum destroy the law. . when men hold such principles , that will necessarily by way of consequence inforce the abrogation of the law. and thus , though some antinomians do expresly and boldly assert the abolishing of it , at least to beleevers ; yet those that have more learning and wariness , do disclaime it , and account it a calumny : but even at the same time , while they do disclaime it ( as it is to be shewed presently ) they hold such assertions , as do necessarily inferr the abrogation of it . . the law may be doctrinally dissolved , by pressing such duties upon men , whereby they will be necessitated to breake the commandments of god. thus when the pharisees taught , that whatsoever vow was made concerning any gift , they were bound to do it , though thereby they were disinabled to honour their parents . and this is most remarkably seen in the church of rome , who , by the multitude and necessity of observation of their church precepts and constitutions , make men to break the plain commandments of god. now i shall briefly instance generally about those errours that dissolve gods law , and then more particularly about the antinomian doctrine . the first hereticks that opposed it , were the marcionites and manichees , marcion ( whom tertullian calls mus potincus , because of his arroding and gnawing the scripture , to make it serviceable to his errours ; he , among other errours , broacheth this , that the old law ( as he calls it ) was evill , and that it came from an evill god . to him in this opinion succeeded manes , ( who truly might be so called , because of his madness , although his followers to take away that reproach , called him mannichaeus , as much as one that poured forth manna , as some affirme . ) this mans errours , though they were very gross , yet so propagated , that it was two hundred yeares ere they were quieted . these and their followers all agreed in this , to reject this law of god. there were also hereticks called anomi , ( as it were sine lege ) but their errour was , to think that they could by their knowledge comprehend the divine nature : and they gave somuch to this their faith , that they held , whosoever should imy brace it , though he committed hainous and atrocious sins , yet thes should do him no hurt , epiphan . lib. . haeres . . but to let pasthese , we may say , popery is in a great part antinomianisme . and antichrist he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that lawless one : for , is not their doctrine , that the pope may dispense with the laws of god , and that the pope and christ have the same consistory , antinomianisme ? and in particular , we may instance in their taking away the second commandement out of some carechismes , because it forbiddeth the worshipping of images . hence vasquez , one of their goliahs , doth expresly maintain , that the second commandement did belong only to the jews , and so not obliging us christians , thinking it impossible to answer our arguments against their image-worship , if that be acknowledged still in force . is there not also a generation of men , who do by doctrine deny the fourth commandement ? how many late books and practises have been for that opinion ? but hath it not fallen out according to the later exposition of my text , that they are the least in the kingdome of heaven ; men of little account now in the church while reforming ? i might likewise speak of some anabaptists , ( for there are of that sect that disclaim the opinion ) who overthrow the fifth commandement by denying magistracy lawfull for christians . but i will range no further : the antinomians do more fall against this text then any , in that they do not only by doctrine teach the dis-obligation of the least commandement , but of all , even of the whole law. this doth appeare true in the first antinomians in luthers time , of whom islebius was the captain : he was a school-master , and also professor of divinity at islebia . it seemeth he was a man like a reed shaken with every winde : for first he defended , with the orthodox , the saxon confession of faith ; but afterwards was one of those that compiled the book called the interim . when luther admonished him of his errour , he promised amendment , but for all that secretly scattered his errour ; which made luther set forth publikely six solemn disputations against the antinomians , that are to be seen in his works : which argueth the impudency of those that would make luther on their side . by these disputations of luthers he was convinced , and revoked his errour , publishing his recantation in print : yet when luther was dead , this euripus did fall into his old errour , and publikely defended it . now how justly they might be called antinomists , or , as luther sometimes , nomomachists , appeareth by these propositions , which they publikely scattered about in their papers : as . . that the law is not worthy to be called the word of god. . to heare the word of god , and so to live , is a consequence of the law. . repentance is not to be taught out of the decalogue , or any law of moses , but from the violation of the son of god in the gospel . . we are with all our might to resist those , who teach the gospel is not to be preached but to those whose hearts are first made contrite by the law , these are propositions of theirs set downe by luther , against which he had his disputations , vol. . sousselberge , lib. contra antin . pag. . relateth more : as , . the law doth not shew good works , neither is it to be preached that we may do them . . the law is not given to christians ; therefore they are not to be reproved by the law. . the preachers under the gospel are onely to preach the gospel , not the law ; because christ did not say , preach the law , but gospel to every creature . . the legall sermons of the prophets doe not at all belong to us . . to say that the law is a rule of good works , is blasphemy in divinity . thus you see how directly these oppose the law , and therefore come under our saviours condemnation in the text : yet at other times , the proper state of the question between the orthodox & antinomists , seemeth to be , not , whether a godly man do not delight in the law , and do the works of the law ; but , whether he doth it , lege docente , urgente , & mandante , the law teaching , urging , and commanding : as for the latter antinomians , doctor taylor , and mr. burton , who preached , and wrote against them , do record the same opinions of them . doctor taylor in his preface to his book against them , saith , one preached , that the whole law , since christs death , is wholly abrogated and abolished . another , that to teach obedience to the law , is popery . another , that to do any thing , because god commands us ; or to forbeare any sin , because god forbids us , is a signe of a morall man , and of a dead and unsound christian . others deliver , that the law is not to be preached , and they that do so , are legall preachers . master burton also in his book against them , affirmeth , they divided all that made up the body of the church of england into hogs or dogs : hogs were such that despised justification , living in their swinish lusts ; dogs such , who sought to be justified by their works . he tels of one of their disciples , that said , away with this scurvy sanctification ; and that there is no difference between godly here , and in their state of glory , but only in sense and apprehension . many other unsavory assertions are named by those authors , but these may suffice to give a tast of their opinions ; for it is elegantly spoken by irenaeus , in such falshoods as these are , lib. . c. . adversus haereses . we need not drink up the whole sea , to tast whether the water be salt ; but as a statue that is made of clay , yet outwardly so gilded , that it seemeth to be gold , if any man take a piece of it in his hand , and discover what it is , doth make every one know what the whole statue is : so it is in this case . for my my part , i am acquainted with them no other waies , but by their books which they have written , and in those every errour is more warily pressed , then in secret . there i finde , that sometimes they yeeld the law to be a rule of life , yea they judge it a calumny to be called antinomists ; and if so , their adversaries may be better called antifidians and it cannot be denied , but that in some parts of their books there are wholsome and good passages ; as in a wood or forrest , full of shrubs and brambles , there may be some violets and primroses : yet for all this , in the very places where they deny this assertion as theirs , they must be forced to acknowledge it . the author of the assertion of free-grace , who doth expresly touch upon these things , and disclaimes the opinion against the law , pag. . and pag. . yet he affirmeth there such principles , from whence this conclusion will necessarily follow . for first , he makes no reall difference either in scripture , or use of words , between the law reigning and ruling ; so that if the law rule a man , it reigneth over him , now then , they deny that the law doth reign over a beleever ( and so do the orthodox also ) therefore they must needs hold , that it cannot be a rule unto him . and then , pag. . whereas doctor taylor had said , the apostle doth not loose a christian from the obedience to the law , or rule thereof ( he adds , ) he dare not trust a beleever without his keeper , as if he judged no otherwise of him , then of a malefactor of newgate , who wouldrob and kill , if his gaoler be not with him . again , this is most clear by what he saith , pag. . he refuteth that distinction of being under the mandatory power of the law , but not the damnatory : he makes these things inseparable , and as impossible for the law to be a law , and have not both these as to take the brains and heart from a man , and yet leave him a man still . now then , seeing he denieth ( and so do all protestant writers ) that a beleever is under the damnatory power of the law , he must also deny , he is under the mandatory , because ( saith he ) this is inseperable . i will in the next place give some antidotes against this opinion , and the authors thereof . luther calleth them , hostes legis , organa satanae : he saith , their doctrine is more to be taken heed of , then that of the papists ; for the papists , they teach a false or imperfect repentance , but the antinomians take all away from the church . rivet cals them furores antinomorum . in the first place , awe thy heart with a feare against errours in doctrine as that which may damn thee , as well as an open gross sin . consider that place galat. . . where heresies are reckoned among those sins that are very gross , and do exclude from the kingdome of heaven : and that he takes heresies there in a religious consideration , is plain , because it 's made to differ from seditions , strifes , and variances . neither do thou please thy self in that question , what is heresie ? tu haereticus mihi & ego tibi ; for , the apostle makes it there a manifest work of the flesh , and john . see how much afraid the people of god ought to be of any evill doctrine ; and there the apostle cals evill doctrine , evill deeds . . look to all the places of scripture , as well as some only . that is a perpetuall fault among the antinomians : they only pitch upon those places ; where christ and his grace is spoken of ; but not of those texts , where duties are commanded , especially those places of scripture , where the law of god is wonderfully commended , for the many reall benefits that come by it ; where likewise the perpetuity and eternity of it is much celebrated . lex dei in aeternum manet ; vel implenda in damnatis , vel impleta in beatis , the law of god abideth alwaies , either to be fulfilled in the damned , or already fulfilled in those that are made happy , said luther . what a curb would it be unto this errour , if they would consider , with what an holy passion & zeal the apostle doth deny , that he destroyeth the law , making this very objection to himself , do we then make void the law ? god forbid . now can we thing that the apostle , who in the third chapter to the romans , doth so vehemently deny , that he destroyeth the law , should so much forget himself , as in the fourth chapter to abolish it ? no ordinary man would fall into such a contradiction . . do not affect applause among people , as having found some new nigher way about christ and grace , then others have . i have observed this itching humor in the antinomian sermons printed ; where they will call upon their hearers to mark ; it may be they shall heare that , which they have not heard before , when the thing is either false ; or , if it be true , is no more then ordinarily is taught by others . but now , when men desire to be applauded in the world , they suggest to their inward disciples , as if they had found out some new unheard thing ; and their followers broach it abroad , and so they come to be exalted . thus they do like psaphon the libyan : it 's reported of him , that he kept ten tame birds at home , and taught them to sing , magnus deus psaphon ; and when he had done so , he let these birds flye into the woods and mountains , where all the other birds learned the same song of them : which the libyans perceiving , and thinking it no plot , but a divine accident , decreed to sacrifice to psaphon , and to put him in the number of their gods. . do thou diligently study fundamentals and the principles of religion . as the childe groweth crooked , for not being well looked to at first ; and many errours do now spread themselves , because men are not well catechised . they build without a foundation . it was a grave complaint of maximus an ecclesiasticall writer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is a great matter to have a sound and accurate knowledge in matters of religion . it was a wise speech of aristides , who being demanded by the emperour to speak to something propounded ex tempore , answered , propound to day , and i will answer to morrow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are not of those who vomit or spit out things , suddenly , but take time to be diligent , and considering . . when thou doest begin to encline to an opinion , that differeth from the learned and godly , be not too rash and precipitate in publishing it . the apostle giveth a good rule , rom. . hast thou faith ? have it to thy self . he doth not there command a man to equivocate , or dissemble , and deny a truth ; but not needlesly to professe it , when it will be to the offence of others . cyprian reproving the rashnesse of those christians that would goe on their own accord to the heathen magistrates , professing themselves christians , whereby they were put to death , hath a good and elegant speech , confiteri nos magis voluit , quàm profiteri : he doth confesse , that doth it , being asked and demanded ; he doth professe , that doth it out of his own free accord . . consider , that antinomianisme is the onely way indeed to overthrow grace and christ . for he sets up free grace and christ , not who names it often in his book , or in the pulpit , but whose heart is inwardly and deeply affected with it . now , who will most heartily and experimentally set up christ and grace of these two , i. who urgeth no use of the law , who takes away the sense or bitternesse of sin , who denieth humiliation ; or he , who discovers his defects by the perfect rule of the law , whose soule is inbittered and humbled because of these defects ? certainly , this later will much more in heart , and reall affections set up free grace . finis . the table a. the law abolished as a covenant , not as a rule . page the law abrogated to beleevers in six particulars . p. . . . three causes of the abrogation of the ceremoniall law , which agree not to the morall . p. six abuses of the law. p. . . . conversion and repentance are our acts , as well as the effects of gods grace . p. whether adam was mortall before his eating of the forbidden fruit . p. whether adam in his innocency can be considered in his naturalls or supernaturalls , answered in two positions . p. whether adam needed christs help . p. whether god required lesse of adam then us . p. amorem mercedis a godly man may have in his obedience , though not amorem mercenarium . p. what help the angels had by christ . p. calvin's two reasons why angels needed christs mediation . ibid. some antecedaneous works upon the heart before grace be bestowed . p. foure limitations concerning those antecedaneous works . p. . the first antinomian . p. antinomian differences betwixt the law and gospel confuted . p. . the antinomian why most inexcusable . p. the antinomian distinction of the law being abolished as a law , but still abiding in respect of the matter of it , a contradiction . p. the antinomian arguments overthrow the use of the law to unbeleevers as well as beleevers . p. the opinion of the old antinomians . p. the word [ as ] taken variously . p. antidotes against antinomian errors . p. antinomianisme is the onely way indeed to overthrow christ and grace . p. b. a blaspheming monk. p. blaspheming papists . ibid. the lay-mans book is the whole universe . p. master burton his report of antinomians . p. c. a cordiall for a broken heart . p. . contradictions of the antinomians . p. a community of goods not taught by the law of nature . p. christs incarnation cannot be supposed , but upon supposition of adams fall . p. it is an hard matter so to set up christ and grace as not thereby to destroy the law . p. the doctrine of christ and grace in the highest manner doth establish not overthrow the law . p. god entred into covenant with adam , in giving him a law . p. . what a covenant implyes . p. why the covenant of grace is not still a covenant of works , seeing works are necessary . p. a covenant of friendship . reconciliation . p. no covenant properly so called can be betwixt god and man. p. how god can covenant with man. ibid. five reasons why god would deal with man in a covenant-way , rather then in an absolute way . p. . a vast difference betwixt the covenant in innocency and in grace . p. . the morall law delivered as a covenant , proved . p. it hath the reall properties of a covenant ib. in what sense the law may be a covenant of grace , explained . p. . arguments proving the law a covenant of grace . p. . . objections answered . p. doctor crisp confuted . p. cursing taken two waies : potentially , so a law is alwaies condemning . . actually , so a law is not ever condemning . p. d. decalogue resembled to the ten predicaments by martyr , and why . p. the threatning of death to adam if he did eat , &c. was fulfilled , in that he became then mortall , and in a state of death , not naturall onely , but spirituall and eternall also . p. . determination to one , takes not away naturall liberty , nor willingnesse or delight in sin , which we are inevitably carried unto . p. . three generall waies of proving the deity of christ . p. . foure differences ( not substantiall but accidentall ) betwixt the law and the gospel . p. , &c. fire differences betwixt the law and gospel strictly taken . p. . . &c. all doctrine reduced to three heads : credenda . speranda . facienda . p. . . e. the papists notion concerning ecclesia , and synagoge confuted . p. if the antinomians end were only to put men off from glorying in themselves , to deny the concurrence of workes to justification , it were more tolerable . p. but then their books and end were not reconcileable . p. other ends which might make the antinomians more excusable . ibid. how christ is the end of the law for righteousnesse . p. end taken two waies . ibid. four waies christ is the perfective end of the law. p. . aquinas distinction of end . p. eudoxus said hee was made to behold the sun . p. exhortations , to what purpose given to them who have no power of themselves to doe them . p. errours in doctrine damnable . p. f. fables and fictions how used by the fathers . p. how faith justifies . p. two acts of faith. p. faith and repentance wrought both by the law and gospel . p. . the same object may be known by the light of faith and of nature . p. whether justifying faith were in adam at first . p. faith of adherence and dependence in adam in innocency , and shall be in heaven . p. adams faith considered as an act of the soul , not as an organ to lay hold on christ . p. finger of god. p. finis indigentiae & assimilationis . p free-will by nature . p. arguments for free-will answered . p. . g. genealogies how usefull , and how vain . page how the gentiles are said to be without a law. p. who are meant by the word [ gentiles . ] p. the gospel and law may be compared in a double respect . p. . the word gospel ] taken two wayes . p. whether the gospel be absolute or no. p. gospel taken strictly is not a doctrine of repentance or holy works . p. all good morally is good theologically . p. good works , how taken . p. foure things required to the essence of good works . ibid. the word [ grace ] used sometimes for the effects of grace , but more commonly for the favour of god. p. grace is more then love . p. grace implyeth indebitum and demeritum of the contrary , as cameron observes . ibid. what grace the pelagians acknowledge . ib. much may be ascribed to grace , and yet the totall efficacy not given to it . p. h. a two-fold writing of the law in the heart . p. the properties of holinesse fixed at first in adams heart . p. humiliation comes by the gospel as an object , by the law , as that which commands such affections to those objects . p. i. image and likeness signifie one thing . p. an image four-fold . ibid. wherein the image of god in man consists . p. . . a thing said to be immortall , four wayes . p. the injudiciousnesse of the antinomians . p. whether adams immortality in innocency be not different from that which shall be in heaven . p. some things just because god wills them : other things are just and therefore god wills them . p. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere justifies no more in it self , then other acts of obedience . p. expecting justification by the law very dangerous . fifteen evils which follow thereupon mentioned . p. . . . . . . islebius , captain of the antinomians in luthers daies . p. how the justification of the gospel may stand with the good works of the law done by grace . p. paul and james reconciled in the point of justification . page k. kingdome of heaven ] not mentioned in all the old testament . p. how [ kingdome of heaven ] is taken in mat. . . p. l. how the law is good in eight respects . p. . . . . . . four acts of the law. p. . the two-fold use of the law to the ungodly . p. . a four-fold use of the law to the godly . p. cautions concerning the law. p. . the word law diversly taken . ibid. & p. . . the law must not be separated from the spirit . p. . to do a cōmand out of obedience to the law , and out of love , are not opposite . p. . christs obedience to the law exempts not us from obedience our selves , unlesse it be in respect to those ends for which he obeyed . p. . the law condemnes a beleevers sinne , though not his person . p. . inability to keep the law , exempts not from obedience to it . ibid. . distinguish betwixt what is primarily , and what is occasionally in the law. ibid. that the law hath a directive , regulating , and informing power over a godly man. p. the derivation of the word [ lex . ] p. two things necessary to the essence of a law. p. how the law becomes a covenant . ibid. the division of lawes in generall , and why the morall law is so called . p. the law of moses differs from the law of nature in three respects . p. . why the law was given in the wilderness . ib. that the law was in the church before moses . p. three ends of the promulgation of the law. p. . the law of moses a perfect rule . p. three differences betwixt the judiciall , ceremoniall , and morall law. p. generall observations about the law , and the time of the delivery of the law. pag. . . . &c. three observations concerning the preparation to the delivery of the law. p. whether the law , as given by moses , do belong to us christians . p. . proved . p. . objections answered . p. though the law , as given by moses , did not belong to christians , yet the doctrine of the antinomians holds not . p. christ in the gospel onely interprets the old law , and doth not adde new : proved by four reasons . p. . the law is spirituall in the old testament , as in the new : proved by eight instances . p. . . &c. the law may be instrumentall to worke sanctification and conversion . pag. . . cautions about it . ib. & . proved by six reasons . p. . & . objections answered . p. the law is established three wayes by the gospel . p. three affections belonging to a law. p. three parts in the law. p. those phrases considered [ of the law ] and [ without the law ] and [ under the law ] and [ in the law. ] p. a two-fold being under the law. ibid. false differences given by some betwixt the law and the gospel . p. law and gospel united in the ministery . p. law opposed and oppugned two waies : directly . interpretatively . page law opposed interpretatively three waies . p. law by men abrogated or made void three waies . ibid. a three-fold liberty . p. a three-fold light . p. m. ministery of the gospel more excellent then that of the law in three respects . p. moses in his zeal breaking the tables , vindicated from rashnesse and sinfull perturbation . p. the opinion of souls - mortality confuted . p. . adam was under the morall law in innocency . what 's meant by the word [ morall . ] p. morall law bindes two waies . p. . that the morall law perpetually continues a rule and law , proved by four reasons . p. . objections against the continuance of the morall law , answered . p. morall law having christ for the end of it , may be considered two wayes . p. marcionites , and manichees the first hereticks that opposed the law. p. n. what is meant by the word [ nature ] in scripture . p. . there is a law of nature written in mens hearts . p. wherein the law of nature consists . p. four bounds of the law of nature . p. light of nature considered in a three-fold respect . p. a three-fold use of the light of nature . p. the light of nature obscured three waies . p. the light of nature is necessary ( though insufficient ) in religious and morall things . p. . it 's necessary two waies . ib. see p. . . the light of nature no judge in matters of faith . p. it 's no prescriber of divine worship . p. natures insufficiency described in three reasonings . ibid. the mystery of the trinity and incarnation of christ , cannot be found out by the light of nature . p. how farre nature will reach in some other things . p. . . man by the power of nature wholly unable to performe good actions , proved by . arguments . p. nature cannot dispose , or prepare a mans self for justification , or sanctification . p. . proved by four reasons . p. . all works of meere nature are sins before god , proved by foure reasons . p. the etymology of the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] . p. o. corrupt glosses of the pharisees concerning oathes reproved . p. promissory oathes dangerous . p. the obedience of the saints implies obedientiam servi , though not obedientiam servilem . p. christs active obedience to the law imputed to beleevers . p. the obligation of the law of nature is from god. p. gods promises are obligations to himself , not to us . p. why the old covenant is called old . p. how an opinion may corrupt the life . p. whether originall sin may be found out by the meere light of nature . p. p. palemon converted from his drunkenness by plato's lecture , which he came to deride . p. papists make three false differences betwixt the law and the gospel . p. paul and james reconciled in the point of justification . p. the perpetuity of the obligation of the law of nature . p. a distinction of a three-fold piety confuted . p. the law of god by moses is so perfect a rule , that christ added no new precept to it . p. different phrases used concerning the ceremoniall law , which are never applyed to the morall law . p. ● the opinion of the pharisees concerning the law. p. why , besides the morall law , a positive law was given to adam in innocency . two reasons . p. . the positive law did lay an obligation on adams posterity . p. the seven precepts of noah ▪ what the thalmudists speake concerning them . p. it 's a generall rule that the pressing of morall duties by the prophets in the old testament is but as an explanation of the law. p. the primitive christians held it unlawfull to kill in defence . p. capitall punishments lawfull in the new testament . p. . to what purpose are exhortations to them who have no power to obey . p. popery in a great part antinomianisme . page r. why a reason is rendred by god for the fourth commandement , rather then others . p. remission of sinnes under the law plenary , as well as under the gospel , proved against the antinomian . p. . . repentance how taken . p. . resemblances of the trinity cōfuted . p. . every rule hath vim praecepti as well as doctrinae . p. to do a duty because of reward promised , is not slavish and unlawfull . p. revenge forbidden in the old testament , as strictly as in the new. p. . righteousnesse of the law and gospel differ much . p. whether we may be now said by christ to be more righteous then adam in innocency . p. the law of retaliation , matth. . . opened . p. the properties of the righteousnesse at first fixed in adams heart . p. whether righteousnesse were naturall to adam . p. s. the sabbath in innocency not typicall of christ . p. satan cannot work beyond a morall perswasion , as god doth in conversion . p. what the word [ sanctifie ] implies . p. . how the jewes were in more servitude then christians . p. sinners . outward which are majoris infamiae . sinners . inward which are majoris reatus . p. sincerity taken two waies . p. socinians and papists make additions in the gospel , besides what was in the law. p. . why the shell-fish was unclean to the jewes . p. law called spirituall in a two-fold sense : . effective . . formaliter . p. how the state of innocency excelled the state of reparation in rectitude , immortality , and outward felicity . p. the state of reparation excells the state of innocency in certainty of perseverance . ib. eudoxus said he was made to behold the sun . p. summe of all heavenly doctrine reduced to three heads : credenda . speranda . facienda . p. symbolicall precept . p. t. teaching nova , & novè . p. tully said that the law of the twelve tables did exceed all the libraries of philosophers , both in weight of authority , and fruitfulnesse of matter . p. . the threatnings of the gospel against those who reject christ , arise from the law , joyned in practicall use with the gospel . p. tree of knowledge . p. whether the tree of life was a sacrament of christ to adam or no. p. no truth in divinity doth crosse the truth of nature . p. doctor tayler his report of antinomianisme . p. v. the reason of the variety of gods administrations in the two t. p. a two fold unbelief : negative which damnes none . positive which damnes many . p. unbelief a sinne against the law as well as against the gospel . p. how god justifies the ungodly . p. . w. ministers ought to be wary , so to set out grace , as not to give just exceptions to the papists , and so to defend holy works , as not to give the antinomians cause of insultation . p. . warre lawfull under the gospel . p. will , serious , and efficacious : the distinction examined . p. how the word in generall is the instrument of conversion . p. . . two rules about it , proved . p. word ] how used . p. works denyed by the antinomians to be a way to heaven . p. there have been dangerous assertions concerning works , even by those who were no antinomians , out of a great zeal for the grace of god against papists . p. the presence of good works in the person justified , denied by the antinomians . p. . they deny any gain or losse to come by them . no peace of conscience comes by doing good works , nor lost by omitting them . p. . which is confuted ibid. they deny good works to be signes or testimonies of grace . p. . confuted . ibid. upon what grounds are the people of god to be zealous of good works . p. the antinomian erreth two contrary waies about good works . p. distinction betwixt saying that good works are necessary to justified persons , and that they are necessary to justification . p. good works necessary upon . grounds . p. . . . . . . . . a table of divers texts of scripture , which are opened , or vindicated by this treatise . genesis . chap. ver. page . exodus . . leviticus . . numbers . deuteronomy . samuel . sam. . kings . kings . psalme . . & . & isaiah . jeremiah . . ezek. .   daniel . zech. . matthew . .   .   mark. luke . john. acts.   romanes .   .         . . .   per totum .       . corinthians .   corinthians . galat. .         . . . . ephesians . .     . philip. . thes . . timothy . . timothy . titus .   hebrewes .     . . . .   ult . jam. . peter . . peter .   . . finis . notes, typically marginal, from the original text notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. notes for div a -e the text opened . . the law is good in respect of the matter . . in respect of the authority of it . . it 's instrumentally good . . the law is good , in respect of its sanction . . in respect of the acts of it . * assert . of free grace , pag. . . in respect of the end . . in respect of the adjuncts . . in respect of the use of it . . because it restrains and limits sin in the ungodly . . because it condemnes them . . it quickens the godly against sin and corruption . . it discovers sin unto them . . it makes them disclaim all their own righteousnes . . it makes them set an higher value of christ and his benefits . . the law , according to the use of the word in the scripture , is not onely a strict 〈◊〉 of things to be done by way of command ; but denoteth any heavenly doctrine , whether it be promise , or precept . the acceptions of the word law in scripture , are divers . . the law and the spirit of god must not be separated . . obedience and love oppose not one another . . christs obedience exempts not us from ours . . beleevers sins condemned , though not their persons . * dr crisp . . inability to keep the law , exempts not from obedience to it . * dr crisp . . the law , though primarily it requireth perfect holinesse , yet it excludes not a mediatour . the law , though it cannot justifie us , is notwithstanding good , and not to be rejected . grace and christ not to be advanced oppositely to the law. the abuse of the law no derogation to it . . the law is abused , when converted to unprofitable disputes . . when , in the handling of it , respect is had to worldly ends . . when men deny it . . when they misinterpret it . . when they oppose it to christ . . when they expect justification by it . . justification by the law overthrowes the nature of grace . . opposeth the fulnesse of christ . . destroyes the true doctrine of justification . . overthrows justifying faith . . discourageth the broken-hearted sinner . . brings men into themselves . . overthrowes the doctri●e of imputed righteousnesse . . keeps a man slavish in all his duties . . joyns a mans own graces to christs mediation . . overthrowes hope . . robs god of his glory . . makes more in sin to damne , then in christ to save . . overthrowes the doctrine of sanctification . . takes away the doctrine of the law. . overthroweth the consideration of man while he is justified . ministers ought so to set forth grace , and defend good works , as thereby to give the enemy neither cause of exception , nor insultation . . antinomians deny works to be a way to heaven . . they deny their presence in the person justified . . they deny any gain or losse to come by them . . they deny them to be signes of grace . how god may be said to justifie the ungodly . foure things required to the essence of good works . good works are necessary : . because they are the fruit of christs death . . because ( in respect of evill workes ) there is some analogy between heaven and them . . because a promise is made unto them . . because testimonies assuring us of our election . . because we cannot be saved without them . . because they are a defence against sin● . because necessary by a naturall connexion with faith , and the spirit of god. . by debt & obligation . . by command of god. thes . . . rom. . . . by way of comfort to our selves . . because god is glorified by them . . because others are benefited thereby . . because godlinesse inherent is the end of our faith and justification . the law to a godly man is a delight , not a burden . the godly are under the desert of the curse , but not the actuall condemnation of the law. the law , in the restraining power thereof , was not made for the righteous , but unrighteous . . the true worship of god cannot be diseerned from false , but by the law. . the depth of sin cannot be discovered without it . who meant by gentiles . how the gentiles are said to be without a law. how said to do the things of the law by nature . the distinction of morall and theologicall good rejected . what is here meant by nature . a two-fold writing of the law in mens hearts , and which here meant . the law written in mens hearts two waies . rom. . . the law of nature consists in those common notions which are ingraffed in all mens hearts . some fragments onely of this law left in us . those common notions , in which this law consists , are in us by nature . foure bounds of the law of nature . the obligation of the law of nature is from god. the obligation of the law of nature is perpetual and immutable . the light of nature is a remnant of gods image . . the light of nature usefull and necessary for the making of wholsome lawes in common-wealths . . it instigateth to good duties towards god and man. . it makes men inexcusable . the light of nature , as corrupted by sin , is an enemy to god and goodnes . the light of nature obscured three wayes . the light of nature inform'd by gods word an excellent help . the light of nature , as it is a relict of gods image is necessary in religious and morall things , and that two wayes . though some divine truths may transcend the reach of nature , none do crosse the truth thereof , as it is the remnant of gods image . faith and the light of nature go to the knowledge of the same thing different wayes . the light of nature a necessary instrument , but no judge in matters of faith. nature insufficient to prescribe divine worship . . because it would have all the worship of god sensible and pleasing to the eyes . because it 's prone to appoint mediatours between god and us . . because it performes all duties by way of compensation & merit . that there is a god , may be known by the light of nature . the mysterie of the trinitie , and the incarnation of christ cannot be found out by the light of nature . the light of nature insufficient for salvation . the patriarchs did not offer sacrifices by the light of nature , but god revealed his will to adam to be so worshipped . originall sin can onely be truly knowne by scripture-light . matth. . . expounded . communion of all things no precept of nature , and the apostles practise of it was only occasionall , not binding to posterity . god is more off ended with those that abuse gospel light , then those that abuse the light of nature . three sorts of christians little better then heathens . there is in man a natural power , by the help of reason , to chuse or refuse this or that thing . this naturall power in man not able to performe naturall actions without gods generall assistance . man by the power of nature wholly unable to performe good actions . . because our natures are full of sin and corruption . . because grace and conversion are the work of god. . because glory is to be given to god onely , not to our selves . nature of it self cannot dispose for justification , or sanctification : and the reasons why . there are , and may be some preparatory and antecedaneous works upon the heart before justification or sanctification . determination to one kind of acts takes not away liberty . a threefold liberty . determination to sinne , takes not away that delight in sinne which man is inevitably carried out unto . much may be ascribed to grace , and yet the totall efficacy not given unto it . the outward act of a commandement may be preformed by the power of nature . whatsoever meere naturall men doe , is sin before god ; because . the act wants faith , the person reconciliation with god. . it proceeds not from a regenerate nature . . 't is not done in reference to gods glory . there is no promise annexed to any act that wants faith . there is in mans nature a passive capacity of grace , which is not in stones and beasts . to presse a duty , and yet to acknowledge gods grace or gift to do it , is no contradiction . mans inability to observe gods precepts , maketh not vo●d the nature of the precepts , because this in ability proceeded from mans owne fault . a thing said to be impossible three waies . gods commands , though they be not a measure of our power , may serve to convince , humble , &c. necessity of sinning hinders not the delight and willingnesse man hath in sin , and consequently god may reprove him for his transgressions . * cap. . l. . ethic. ad nicom . though god works all our good in us , yet exhortations are the instrument wherby he works it . how conversion and repentance may be said to be our acts . gods working upon the heart of a sinner for conversion , excludes not mans working . though wicked men cannot but sinne in praying and hearing , yet they are bound to these duties . god doth not bind himself to this way . * tanta fuit adami recens conditi stupiditas , ut major in infantos cadere non postit . the tree of knowledge why so called . god , besides the naturall law engraven in adams hea●● , did give a positive law : . that the power which god had over him might be the more eminently held forth . . to try and manifest adams obedience . the proper essentiall end of the positive law was to exercise adams obedience . * altitudinem consilii ejus penetrare non possum , & longè supra vires meas esse confiteor , aug. the positive law did lay an obligation upon adams posterity . adam , by eating the forbidden fruit , became mortall , and in the state of death , not naturall onely , but spirituall and eternall also . adam before his sin was immortall . a thing may be said to be immortall foure wayes . the mortality of the whole man cannot be evinced from this threatning , in the day thou eatest thereof , thou shalt die . image , and likenesse signifie one and the same thing . an image consists in likenesse to another pattern after which it is made . a four-fold image . the image of god in adam consisted in the severall perfections and qualifications in his soul . . in his understanding was exact knowledge of divine and naturall things . . his will was wonderfully good , and furnished with many habits of goodnesse . . in his affections regularity and subjection . . the image of god consisted in a freedome from all misery and danger . . it consisted in that dominion and soveraignty adam had over the creatures . that righteousnesse and holiness fixed in adam was , . originall . . universall . . harmonious . . a perfection due unto him , upon supposition of the end wherunto god made him . righteousness was a perfection sutable and connaturall to adam . adam had power to beleeve , so farre as it did not imply an imperfection in the subject . repentance , as it flowes from a regenerate nature , reductively the image of god. gods image not fully repaired in us in this life . doctr. the covenant with adam before the fall more obscurely laid down , then the covenant off grace after the fall . that god dealt with adam by way of covenant , appeares , . from evil threatned , and good promised . . because his posterity becomes guilty of his sin , and obnoxious to his punishment . a covenant implies gods decree , will , or promise to , & concerning his creatures , whether rationall , or irrationall . god enters into covenant with man by way of condescension , & makes promises unto him to confirme him in his hope and confidence in him . god deales with man by way of covenant , not of power , . to indeare himself unto him . . to incite man to more obedience . . to make this obedience more willing and free . the covenant god made with adam was of works , not of faith . god , entring into covenant with adam , must be looked upon as one already pleased with him , not as a reconciled father through christ . gods covenant did suppose a power and possibility in adam to keep it . . in adam such qualities and actions may be considered , as did flow from him as aliving creature , endued with a rational soul . the principle and habit of righteousnesse was naturall to adam , but help from god to persevere , supernaturall . adam in the state of innocency needed not christ by way of reconciliation , but of conservation in righteousnesse . the obedience of angels may be said to be imperfect negatively , not privatively . christs incarnation cannot be supposed , but upon supposition of adams fall . the tree of life was not a sacrament of christ to adam . the scripture doth not affirme any revelation of a christ unto adam . the state of innocency excelled the state of reparation in rectitude , immortality , and outward felicity . the state of reparation more happy then that of innocency , in respect of the certainty of perseverance in the state of grace . the imputation of christs righteousness doth not inferre , that therefore we are more righteous then adam . what god requireth of us , is not greater then what he demanded of adam in innocency . adams immortality in the state of innocency different from , and short of that which shall be in heaven . . what meant by words . . nothing to be added or taken from them . . god the author of this law. . the manner of delivering it . doctr. the word law is capable of diverse senses and significations . of the division of laws in general , and why the morall so called . the law of moses differs from the law of nature : . in respect of power of binding . . the breach of the law given by moses , is a greater sin then the breach of the law of nature . . the morall law requires justifying faith and repentance , and contains more particulars in it , then the law of nature . the law was given when the israelites were in the wilderness , and not sooner . . because , being come out of aegypt , they were to be restrained of their impiety and idolatry . . because they were now to grow into a common-wealth . the law not only was , but was publikely preached in the church before moses . the ends of the promulgation of the law were ▪ . that the israelites might see what holiness was required of them . . that they might come to kn●w sin , and be humbled . . to shadow out unto them the excellent and holy nature of god. the delivering of this law to the israelites , 〈…〉 at m●●●● unto them . the law of moses is a perfect rule . . the law was given with great majesty , thereby to procure the greater authority to it there is a difference between the morall , iudiciall , and ceremoniall law , notwithstanding they were given at the same time . the morall law more excellent then the iudiciall and ceremoniall in three respects . god humbled the israelites before he gave them his law. god setled his worship before he gave them canaan . preparation required before the hearing of the law. . the people must sanctifie themselves . . they must not touch the mount. . nor come at their wives . . the law was given with great majesty , that so the people might be raised up to reverence the law-giver . . the law was written by god in tables of stone , to denote the dignity and perpetuity of it . what meant by the finger of god. a iob . . the israelites , notwithstanding the delivery of this law , was with power and maiesty , quickly broke . it . . moses his abode in the mount , procured authority both to himself and the law. . moses his breaking of the tables intimates , that justification is not to be had by them . moses his zeal in breaking the tables , vindicated from rashnesse , and sinful perturbation of minde , . gods manifestation of his glory unto moses makes for his honour . . though the writing of the second tables was gods work , yet the forming and polishing them was the work of moses . . the extraordinary glory that was upon moses , argues the administration of the law to be glorious . . the preservation of the law in the ark makes much for the glory of it . seeing god hath put such marks of glory upon the law , let us take heed of disparaging it . the doctrine of the antinomians heterodox , though the law , as given by moses , did not binde christians . the law given by moses doth not bind us in regard of moses . the law given by moses , as written for the church of god , and intended for good to christians in the new testament , is binding . though the people of israel were the present subject to whom the morall law was given , yet the observation thereof was intended for the church of god perpetually . the morall law is binding . . in regard of the matter of it . . in regard of the preceptive authority put upon it . the obligation of the morall law perpetuall , proved by severall arguments argum. . argum. . argum. . argum. . argum. . arguments of the antinomians , whereby they would prove , that the law , as given by moses , does not bind christians , examined & answered , argum. . answ . . answ . . answ . . argum. . answ . though the law given by moses doth not belong to us in all the particulars of the administration of it , yet in the obliging power of it . it does . take heed of rejecting the law , as given by moses . a what is mean by it hath been said by them of old . b vvho meant by those of old those precepts said to be of old , are the law and words moses . christ does only interpret the old , adds no new laws . the pharisees were of opinion , that the law did only reach the outward man , and forbid out ward acts . doctr. no specificall difference of the duties in the old testament , from those of the new , but only graduall in their manifestation . the law did not only command the outward duty , but required the worship of the heart . . the law preferred inward graces before outward duties . all the duties required by the law , were to be done , . in faith. . in love . love to god in as great a measure commanded by the law as by the gospel . in all our addresses to god , it required spirituall motives . it required joy in god above all things else . it required perfection of the subject , object . degrees &c. the law instrumentall to work grace in us , as well as the gospel . it is the duty of ministers to be diligent in preaching and expounding the law. swearing neither absolutely unlawfull , not universally forbidden by our saviour with reasons why . corrupt glosses of the pharisees , touching swaring , reproved . in what sense the words , an eye for an eye , a tooth for a tooth , are to be taken . capitall punishments even death it selfe , may be inflicted upon ofsenders : . because . commanded by god. * grotius . . because it is the magistrates office . . because practis'd under the gospel , upon ananias and sapphira , and so not repugnant to it . object . . sol. object . . sol. object . . sol. warre allowed by christ under the gospel . two causes for which the primitive christians might decline warre all men naturally prone ta revenge injuries . the primitive christians held it unlawfull for a man in his own defence to kill the invader . revenge as strictly forbidden in the old test . as in the new. private revenge unlawfull , and forbidden by our saviour . the preach ing of the law not onely preparatively , but ( being blessed by god ) instrumentally works the conversion of men . the law without christ cannot work to regeneration . the law may be blessed to conversion . yet the matter of it can neither be ground of justification , or consolation to us . the scripture in generall is a medium , working by christ to our conversion . the word read or preached concurres obejctively onely to mans conversion . all the benefits conveyed to the soul by the preaching of the word , are efficiently from gods spirit . the vvord without the spirit , cannot convert us , and why . six arguments to prove the law , and the preaching of it , means of conversion . . . . use . pray for the benefit of the law in our souls . conversion not wrought totally by the word read or preached , but is to be attributed to the covenant of grace in christ . instance ● answer . answer . . gerhard . instance . answ . instance . answ . three errours to be taken heed of in opening gal . . errour . errour . errour . the text opened . the law established three wayes by the gospel . 't is hard to set up christ and grace , and not be thought to destroy the law. the doctrine of christ and grace , doth establish the law. interprtation , dispensation , &c. affections of a law. we may say that the morall law is mitigated , as to our persons , but 't is not abrogated . three parts of the law. the law is abolished as it is a covenant , but not as it is a rule . the law given by moses a covenant of grace . it is an absurd contradiction to say the matter of a law bindeth , but not as a law. the law equally abrogated to beleevers under the old and new testament . antinomian arguments mostly overthrow the use of the law both to beleevers and unbelevers . the law to a beleever is abrogated . . in respect of justification . . in respect of condemnation . . in respect of rigid obedience . . in respect of tefrour and slavish obedience . . in respect of the increase of sin . . in respect of many circumstantials . . yet that it continues to them as a rule , appears , . from the different phrases used concerning the ceremoniall law. . from that holinesse that it requires of the beleever . . in that disobedience is still a sin . . because it differs from other lawes in respect of causes of abrogation . three reasons why the ceremoniall law should be abrogated . places of scripture seeming to hold forth the duration of the moral law for a time only , answered . * minimum maximi , est majus maximo minimi . the apostle argueth against the law , in comparison of christ . the word law taken in a two-fold sense . these phrases of the law , without the law , under the law , and in the law , explained . a two-fold being under the law. the commonly received sense of that phrase , not to be under this law. rejected . beza's inrerpretation of the phrase approv'd . arguments used by moses to perswade obedience to the law. that the law god delivered to israel was a covenant , appears . . in that it ha●h the name of a covenant . in that it hath the reall properties of a covenant . the judgements of the learned different in declaring what covenant is here meant . in what sense it may be a covenant of grace explained . arguments proving the law a covenant of grace . argum. . argum. . argum. . argum. . argum. . argum. . obiections impugning the former arguments answered . the words opened . the papists corruptly glosse upon this text. doctr. the law and the gospel may be compared one with another in a double respect . the different use of the word [ law ] carefully to be observed . what meant by law taken largely and what strictly false differences between the law and the gospel : . of anabaptists , and socinians , affirming , that they under the law in the old testament enioyed only temporall blessings . . of papists . . that christ hath added more perfect laws under the new testament . . that the law and gospel are capable of no oposite consideration . . that the fathers that died under the old testament , went not immedatly to heaven . . of antinomians . that god saw sin in the beleevers of the old testament , not of the new. . that the covenant god made with the iews & this under the gospel are two distinct covenants . . that plenary remission of sins under the gospel , not so under the law , because no sacrifice save for sins of ignorance . confut. . all sacrifices were not only for sins of ignorance . . no legall s●crifice , therefore no remission o● sin , in consequent . . the sin against the holy ghost under the gospel not cleansed by christs bloud . . that under the old covenant , god gave not remission of sins to any , but upon antecedent conditions ; not so under the gospel . that remission of sinnes under the law was successively and imperfect , under the gospel at once and perfect . the difference between the law and the gospel is not essentiall , but accidentall only . heavenly obiects more clearly revealed in the n. testament , then in the old. . it is so for the credenda . . for the speranda . . for the facienda . the measure of grace ordinarily greater in the gospel , then under the law. the iews under the law were in a more servile condition , then christians under the gospel . the continuation of the law was to last , but till the coming of christ . difference between the law strictly taken and the gospel strictly taken . . the law in some measure is known by the light of nature , but the truth of the gospel must be wholly revealed by god. . the law requires perfect righteousness : the gospel brings pardon through christ . . if righteousness were by the law , eternall life were a debt , but the gospel holds it forth as gods meere indulgence . . the law is only for those that have a perfect nature the gospel . for broken-hearted sinners . . the law conditional . the gospel absolute . repentance strictly taken , is distinguished from faith. the law and the gospel are inseperably united in the word and ministery . faith and repentance are wrought both by the law and the gospel . vnbeliefe a sin against the law , as well as the gospel . the gospel taken strictly , comprehends no more then the glad tidings of a saviour . zeal that either wants knowledge , or puffs up , no good zeale . sincerity taken two waies . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth . the law , as it is considered rigidly , and in the abstract , so christ is not the end thereof , unless it be by accident . as the law is taken largely for the administration of it by moses , so christ was intended directly . christ is the end of intention in the dispensation of the law. cot. . . opened . the ministery of the gospel more excellent then that of the law in three respects . . because it is the ministery of life and righteousness , the law of death and condemnation , . because of its duration , it being to abide alwayes , but the ministery of moses to be abolished . . because the glory that cometh by the gospel is spirituall , that which shone upon moses but materiall . what signified by the shining of moses his face . . christ is the end of perfection to the law. . christ is the end of perfection of the law , in vouchsafing us his spirit , that we may obey it . . christ is the end of perfection of the law , in that his obedience to it is made curs . object . a●sw . the bel●ever is the subject to whom christ is made righteousness . righteousness is the end for which christ is thus the perfection of the law. the beleever hath great cause to bless god , for providing such a righteousness for him . the text opened . what meant by kingdom of heaven . doctr. the doctrines of men may either directly or covertly overthrow the law. covertly , there waies . when they make it not so extensive in its obligation as it is . vvhen they hold principles by necessary consequence inforcing the abrogation of it . . vvhen they press such duties up on men , as will necessitate them to break the commandements of god. the marcionites and manichees , the first oppugners of the law. postions of antinomians . antidotes against antinomian errours . . be afraid of entertaining errours in doctrine , as that which may damn thee . . look upon those places of scripture , where duties are commanded , as well as those where christ and grace are spoken of . . beware of affecting applause among the people . . get to be well grounded in the principles of religion . . be not rash in publishing any new opinion . . antinomianisme overthrows christ and grace . a discourse of the nature, ends, and difference of the two covenants evincing in special, that faith as justifying, is not opposed to works of evangelical obedience : with an appendix of the nature and difference of saving and ineffectual faith, and the allen, william, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse of the nature, ends, and difference of the two covenants evincing in special, that faith as justifying, is not opposed to works of evangelical obedience : with an appendix of the nature and difference of saving and ineffectual faith, and the allen, william, d. . baxter, richard, - . [ ], , [ ] p. printed by j. darby for richard chiswell ..., london : . attributed to william allen. cf. bm. errata: p. [ ] at end. reproduction of original in british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology -- early works to . faith -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse of the nature , ends , and difference of the two covenants . evincing in special , that faith as justifying , is not opposed to works of evangelical obedience . with an appendix of the nature and difference of saving and ineffectual faith , and the reason of that difference to which is prefixed a preface , by mr. rich. baxter . pet. . . add to your faith , virtue . jam. . . and by works was faith made perfect . london printed by i. darby , for richard chiswell , at the rose and crown in st. pauls church-yard , . to the reader . reader , theology is the doctrine of the kingdom of god : a kingdom is a state of government : government is by laws : he therefore that will understand any thing in divinity , must understand the laws of god : and though there be many inferiour particles , distinguished from the weighty things of the law , which few do clearly understand , yet is it necessary that we know in general , what kind of law , it is that we are under , and also that we know the most important parts : if we understand not the law of tything mint and cummin , we must not be ignorant of iudgment , mercy and faith , matth. . . they that tell us we are now under no laws , do tell us thereby that we are under no goverment , and consequently that god , and out redeemer jesus christ , is not the governour of believers . and he that knoweth that the name [ god ] doth signifie the divine relation to man , as well as the divine nature , will know that this is to deny a god , and to deny iesus christ ; and rather to be called atheism , and infidelity , than antinomianism : even they that had not the written law of moses , had a law of nature , partly written out upon their hearts : and christians have both the law of nature extrinsick , and the written law of christ , and both ( acccording to the various measures of grace ) written out upon their hearts , that is , received by knowledge , faith , love , and readiness to obey . but they that know that we are under a law ( as those in heaven , even angels are ) yet do not all well understand what law it is , and on what terms the world , or the church are governed , and must be judged . that the first law of natural innocency , as alone , or as to the promissory part , or as to threatning without mercies or remedy , is it that any part of the earth is now governed by , or under , is an intolerable errour : god promiseth not sinners everlasting life on condition they be no sinners : that promise ceased by a cessation of the subjects capacity without any more ado , or possibility of reviving it . nor doth god deal with any people according to the sole threatning of that law , without mercy , dispensation , or remedy . the law of grace was as truly made with all men in adam , gen. . . as the law of innocency was . though the serpents seed be mentioned in it , that intimateth not that any were such as then in the loins of lapsed adam , but as consequently they would become such by rejecting and abusing grace , and so contracting a further malignity . if man , as in adam's loyns , then was the serpents seed , then all god's elect should be such , and so be bruised , and not saved by jesus christ : for all then were really alike in adam . and to say , that god's meer election and reprobation , without any real inherent difference existent , or foreseen , is the reason of denominating , some the seed of the woman , and some the seed of the serpent , is an unproved fancy , and irrational corrupting the word of god. all men therefore in lapsed adam were at once under the guilt of sin , and also under a remedying law of grace , so far as that it is enacted and offered , to save those that receive it . it saved not adam himself meerly by the making of it , till by faith he had received it . and no doubt but as the covenant of grace to us extendeth to the faithful and their seed , so did the covenant of grace to adam ; for it was the same as was made to all the faithful before christ●s incarnation . the case of infants being obscure , clearer truths are not to be reduced to it : and whether cain and abel as they were both born in original sin , so were both pardoned upon their covenant-dedication to god by their parents , and cain after lost his infant-state of grace ( as davenant , ward , &c. think infant grace may now be lost ) or whether adam and eve neglected that dedication of cain to god which was needful to his sanctification , or whether god past him by , and denyed him infant-grace of his meer will , i leave to mens enquiry , and various judgments ; ( the controversie concerneth children now , as well as then , and the difficulties every way are not small ) but of these things i am past doubt : . that cain was not the serpents seed meerly for original sin , and as born of adam ( as abel was also ) nor did god make him the serpents seed by reprobation ; but that he made himself so by superadded sin against the redeemer and law of grace . . that all mankind are still under this law of grace , further than they forfeit the benefits of it by sins against it . . that most writers , if not most christians , do greatly darken the sacred doctrine , by overlooking the interest of children in the actions of their meer parents , and think that they participate of no guilt , and suffer for no original sin , but adams only ; and bring the doctrine of original sin it self into doubt , by laying all upon covenant-relation , and denying , or overlooking the natural proofs : doubtless , through scripture it is remarkable that god usually judgeth the posterity of new sinners to new punishments , and promises and threatnings are made ( since the covenant of innocency ceased ) to the believers , and unbelievers , or wicked , with their seed : for we may well say that the seed of cain , cham , nimrod , ishmael , esau , saul , ahab , &c. had more original sin than what they had from adam . and matth. . . expounds the matter . it was not in vain that ezra , daniel , &c. confessed their forefathers sin , nor doth our liturgie pray for the dead , but the living , when it saith [ remember not lord , our offences , nor the offences of our forefathers , neither take thou vengeance of our sins . the author of this treatise beginning at the promise made to abraham , doth it to comport with the apostle paul , who thought meet to call the iews to no higher observations than the case in hand ( about the non-obligation of moses's law to the gentiles ) did require . but this denyeth not , but supposeth the same law of grace in the main to have been made to all men in adam , and noah , and to have been in force to all mankind before it was renewed to abraham ; saving that to him and his seed there were many great priviledges added , above the rest of mankind , upon his extraordinary obediential faith. of how great importance it is to have a right understanding of the difference between the law of innocency , and the law of grace , and in it , the promise made to adam , and noah , and that to abraham , and the peculiar mosaical law and covenant , and the perfecter edition of the law , or covenant of grace by christ incarnate , a true student of theology may easily discern : wherein i hope the reader , will find that ( among the many late treatises on this subject ) the authour here hath done considerable service to the church of god. of which subject i have written long ago so much my self , and am attempting to make it yet more plain , that i need not here tell you what is my judgment ; only , lest any who know not how to stop in mediocrity , should be tempted by socinians or papists , to think that we countenance any of their errors , or that our differences in the point of justification by faith or works , are greater than indeed they are ; and lest any weak opiniative persons , should clamour unpeaceably against their brethren , and think to raise a name to themselves for their differing notions ; i shall here give the reader such evidences of our real concord , as shall silence that calumny . though some few lutherans did upon peevish suspiciousness against george major long ago , assert , that [ good works are not necessary to salvation ] and though some few good men , whose zeal without judgment doth better serve their own turn than the churches , are jealous , lest all the good that is ascribed to man , be a dishonour to god ; and therefore speak as if god were honoured most by saying the worst words of our selves ; and many have uncomely and irregular notions about these matters ; and though some that are addicted to sidings , do take it to be their godly zeal to censure and reproach the more understanding sort , when they most grosly erre themselves : and though too many of the people are carried about through injudiciousness and temptations , to false doctrines and evil lives ; yet is the argument of protestants thus manifested : . they all affirm that christ's sacrifice , with his holiness and perfect obedience , are the meritorious cause of the forgiving covenants , and of our pardon and iustification thereby , and of our right to life eternal , which it giveth us . and that this price was not paid or given in it self immediately to us , but to god for us ; and so that our foresaid benefits are its effects . . they agree that christ's person and ours were not really the same , and therefore that the same righteousness which is an accident of one , cannot possibly be an accident of the other . . they all detest the conceit that god should aver , and repute a man to have done that which he never did . . they all agree that christ's sacrifice and merits are really so effectual to procure our pardon , justification , adoption , and right to the sealing gift of the holy ghost , and to glory , upon our faith and repentance ; that god giveth us all these benefits of the new covenant , as certainly for the sake of christ and his righteousness , as if we had satisfied him , and merited them our selves : and that thus far christ's righteousness is ours in its effects , and imputed to us , in that we are thus used for it , and shall be judged accordingly . . they all agree that we are justified by none but a practical or working faith. . and that this faith is the condition of the promise or gift of justification , and adoption . . and that repentance is a condition also ; though ( as it is not the same with faith , as repentance of unbelief is ) on another aptitudinal account ; even as a willingness to be cured , and a willingness to take one for my physitian , and to trust him in the use of his remedies , are on several accounts the conditions on which that physitian will undertake the cure , or as willingness to return to subjection & thankful acceptance of a purchased parden , and of the purchasers love and future authority , are the conditions of a rebels pardon . . and they all agree that in the first instant of a mans conversion or believing , he is entered into a state of justification before he hath done any outward works : and that so it is true that good works follow the justified , and go not before his initial iustification : as also in the sense that austin spake it , who took justification for that which we call sanctification , or conversion . . and they all agree , that justifying faith is such a receiving affiance , as is both in the intellect and the will , and therefore as in the will participateth of some kind of love to the justifying object , as well as to justification . . and that no man can choose or use christ as a means ( so called in respect to his own intention ) to bring him to god the father , who hath not so much love to god , as to take him for his end●n the use of that means . . and they agree that we shall be all judged according to our works , by the rule of the covenant of grace , though not for our works by way of commutative , or legal proper merit . and iudging is the genus , whose species is iustifying and condemning : and to be judged according to our works , is nothing but to be iustified or condemned according to them . . they all agree , that no man can possibly merit of god in point of commutative iustice , nor yet in point of distributive , or governing iustice , according to the law of nature or innocency , as adam might have done , nor by the works of the mosaical law. . they all agree , that no works of mans are to be trusted in , or pleaded , but all excluded , and the conceit of them abhorred . . as they are feigned to be against , or in stead of the free mercy of god. . as they are against , or feigned , instead of the sacrifice , obedience , merit , or intercession of christ. . or as supposed to be done of our selves without the grace of the holy ghost . . or as supposed falsly to be perfect . . or as supposed to have any of the aforedisclaimed merit . . or as materially consisting in mosaical observances . . much more in any superstitious inventions . . or in any evil mistaken to be good . . or as any way inconsistent with the tenor of the freely pardoning covenant . in all these senses , justification by works is disclaimed by all protestants at least . . yet all agree that we are created to good works in christ jesus , which god hath ordained that we should walk therein , and that he that nameth the name of christ must depart from iniquity , or else he hath not the seal of god ; and that he that is born of god sinneth not , that is , predominantly . and that all christ's members are holy , purified , zealous of good works , cleansing themselves from all filthiness of flesh and spirit , that they might perfect holyness in god's fear , doing good to all men , as loving their neighbours as themselves : and that if any man have not the sanctifying spirit of christ , he is none of his , nor without holiness can see god. . they all judge reverently , and charitably of the antients that used the word [ merit of good works ] because they meant but a moral aptitude for the promised reward , according to the law of grace through christ. . they confess the thing thus described themselves , however they like not the name of merit , lest it should countenance proud and carnal conceits . . they judge no man to be heretical for the bare use of that word , who agreeth with them in the sense . . in this sense they agree , that our gospel-obedience is such a necessary aptitude to our glorification , as that glory ( though a free gift ) is yet truly a reward of this obedience . . and they agree that our final justification by sentence at the day of judgment , doth pass upon the same causes , reasons , and conditions as our glorification doth . they all agree that all faithful ministers must bend the labour of their ministry in publick and private , for promoting of holiness and good works , and that they must diifference by discipline between the obedient and the disobedient . and o! that the papists would as zealously promote holiness and good works in the world , as the true serious protestants do , whom they factiously and peevishly accuse as enemies to them ; and that the opinion , disputing and name of good works , did not cheat many wicked persons into self-flattery and perdition , while they are void of that which they dispute for . then would not the mahometans and heathens be deterred from christianity , by the wickedness of these nominal christians that are near them : nor would the serious practice of that christianity which themselves in general profess , be hated , scorned , and persecuted by so many , both protestants and papists ; nor would so many contend that they are of the true religion , while they are really of no religion at all , any further than the hypocrites picture and carkass may be called religion . were men but resolved to be serious learners , serious lovers , and serious practisers , according to their knowledge , and did not live like mockers of god , and such as look towards the life to come in jest or unbelief , god would vouchsafe them better acquaintance with the true religion , than most men have . having prefaced this much , for the rest i refer thee to the perusal of this treatise , which will give thee much light into the nature of the gospel , and especially help thee to the right understanding of the meaning of the apostle paul in all his epistles , about the law , the gospel , and the justification of a sinner . o pray , and labour for a confirmed practical faith , as daily doth your fellow disciple , ri. baxter . iune th . the chief heads of discourse . . the nature of the promise to abraham . . why the law was added to the promise . . how those under the law were saved . . the nature of the legal covenant . . the mistakes of iews about the law and promise , and how st. paul counter-argues those mistakes . . how st. paul's doctrine of iustification by faith , and not by works , was then mistaken by some . . that the doctrine of st. paul , and of st. james , about faith and works , do not differ . . with an appendix touching the difference , and the reason of the difference , between saving and ineffectual faith. a discourse of the nature , ends , and difference of the two covenants . the mistake of the unbelieving iews , about the true import of gods promise to abraham , and of the law of moses , was a principal cause of their rejecting christ and his gospel , and their own salvation thereby . to rectifie which mistake , the apostle st. paul used various reasonings , according to the various errors contained in it . in which reasonings of his , there being some things hard to be understood ; there were others again which probably mistaking the apostles reasonings against the jew-jewish notion of justification by works , ran into a contrary extream , thinking they might be saved by faith without works ; as on the contrary the incredulous iews thought they might be saved by works without faith. and if many in our dayes had not run into somewhat alike extream through a misunderstanding also of the apostles writings , labour , and pains would not have been so necessary , as now they are , to rectify their mistake , and to prevent it in others . to the end therefore that the plain truth may the better appear , touching gods promise to abraham , touching the law of moses , and the apostles arguings about these ; i shall very briefly endeavour these seven things . . to open the nature and design of gods promise to abraham . and to shew . for what ends the law was added to the promise . . by what faith and practice , the iews under the law were saved . . that the law contained a covenant , different from that with abraham . . the grand mistakes of the unbelieving jews , and st. paul's counter arguings , touching both the law and the promise . . the mistake of some pretended christians in the apostles days , touching the doctrine of iustification by faith without works . . that the doctrine of st. paul , and st james about faith and works , in reference to iustification , do not differ . i shall begin with the first of these . chap. i. the nature and design of gods promise to abraham . i shall endeavour to open the nature and design of gods promise to abraham : which promise is also called the covenant , act. . . gal. . . in doing of which , these eight things will come under consideration . . what the nature of this promise is in general . . what the design of it is . . what are the special benefits promised . . what the extent of it is . . the security given by god for the performance of it . . that this promise was conditional . . what the condition of it was . . what we are to understand by gods accounting abrahams faith to him for righteousness . sect. . of the nature of it in general . this promise i take to be of the same nature with that which in the gospel is called the new covenant . it 's true indeed they greatly differ in the administration , the one being but general , implicite , and obscure ; and the other more particular , express , and perspicuous . but though in this they differ , yet in their general nature they agree in one , and are the same . for , . this covenant , as delivered to abraham , was confirmed in christ as well as the gospel afterwards , gal. . . and that 's a character of the new covenant , mat. . . . the gospel is said to have been preached to abraham in the promise that was made him , gal. . . . he was justified by faith ; which he could not have been , but by vertue of a new covenant : and it was by faith in the promise made to him by god , by which he was justified : which two things supposed , it necessarily follows that that promise was of the nature of the new covenant . . st. paul argues against the erroneous iews in his epistles to the romans and galatians , the necessity of evangelical faith unto justification now under the gospel , from abraham's being justified by faith , and from god's setting him forth for a pattern and example to all after-ages , of his justifying both iews and gentiles upon the condition of believing . the strengh of which arguing seems to depend upon this supposition ; that the promise , by the belief of which abraham was then justified , and the promise in the gospel , by the belief of which men are now justified , do both agree , and are one in the general nature of them . and upon these grounds , and under this notion of the promise to abraham , i intend to discourse of it . but when i consider for what reason he that is least in the kingdom of god , is said to be greater than iohn the baptist ( though not abraham himself , nor any of the prophets were greater than he ) and when i consider likewise how ignorant the apostles were for a time , touching the necessity of the death and resurrection of christ , notwithstanding the many plainer revelations thereof in the prophets , than we find abraham had ; i cannot i confess think that abraham had or could have a distinct notion of all that was contained and implyed in the promise , as now it is opened and unfolded in the writings of the new testament , it does appear was wrapt up in it . and therefore though i think i may well found a discourse of the new covenant upon the promise made to abraham , as it is now explained in the new testament , yet i would not be understood to suppose abrahams apprehension or faith to have then been commensurate to the promise as it is so explained . supposing then the promise to abraham , to be the new covenant it self in a more imperfect edition of it than afterward came forth . i shall now a little further consider what it was , and what the new covenant is , & ever hath been , in the general nature of it , since it first commenced . and it is a new law or covenant , made by way of remedy against the rigour and extremity of the law of nature , under which man was created . for the law of nature , the law of gods creation , as well as his instituted law in paradise , being violated , and impossible to be kept inviolable by man in his lapsed state , by reason of his moral impotency , and the pravity of his nature derived from adam ; he must inevitably have sunk and perished under the condemnation of it , unless there had been a new law instituted to supercede the procedure of this law against him , in its natural and proper course . if salvation had been attainable by man in his lapsed state , without this remedying law of grace , there would have been no need of a new covenant . if there had been a law given which could have given life , verily righteousness should have been by the law , gal. . . but there was no such law given besides this new law. nor could the original law be repealed for the relief of faln man , it being founded in the nature of god , and the nature of man , as he was created after gods own image ; and is no more changeable , than the nature of good and evil are changable . and therefore , as i said , there was a necessity that man must have perished under the condemnation of the law of his creation , as the lapsed angels did under theirs , unless a law of indemnity had been enacted . but god whose tender mercies are over all his works , to the end so great and considerable a part of his creation , as man is , might not be wholly lost and undone to all eternity , out of his infinite compassion , mercy , and love , did constitute a new law or covenant for mans relief ( which well may be called the covenant of grace ) against the rigour and extremity of the first law. which new law was in some degree , though but obscurely , made known to man not long after adams fall , or else there would have been no ground for that faith which we are assured was in abel , enoch , &c. heb. . but it was doubtless somewhat more fully declared to abraham than to any before , and at last compleatly established and published by jesus christ the mediatour of it , who was given for a covenant to the people . and this new law in the last edition of it under the gospel , is variously denominated ; being called the promise , the new covenant , the law of faith , the law of liberty , the gospel , the grace of god , or the word of his grace . and so we come sect. . to consider what the design of god was in this new covenant or promise unto abraham . next to his own glory , it was to recover the humane nature from its degenerate state , to a state of holiness , to that likeness to god in which man was at the first made , and therein and thereby to a state of happiness , both which were lost by the fall . holiness , love , and goodness , as they were once the glory and happiness of man before he lost them , so are still perfective of his nature . and therefore it is impossible in the nature of the thing to recover man to happiness , without recovering his nature to a conformity to god in these ; or for man to be perfectly happy , whose nature is not perfected in them . sin is the disease and sickness of the soul ; and it 's as possible for a sick man to enjoy the pleasure of health , as it is for the sinful and corrupt nature of man , while such , to enjoy the pleasure , which the humane nature did naturally enjoy , or was capable of enjoying in its innocency and purity . but when the nature of man is once recovered to perfection in knowledge , holiness , love , and goodness , it will then be matter of unspeakable delight to him to love god , angels and men , and to do the will of god in every thing . it is so to the holy angels : and it was so to our blessed saviour , who counted it as his meat and drink , to be doing the will of his heavenly father . and to what degree the nature of man is here in this world , restored towards its proper perfection , to the same degree it is matter of pleasure and delight to him to act holily and righteously , and to be doing good ▪ it i● joy to the iust to do judgment , prov. . . it is a pain to a man to act contrary to the bent and inclination of his nature , by compulsion or fear . and therefore unless the corrupt ▪ nature of man were changed , heaven would not be heaven to him , in case he were there . those divine and heavenly exercises which are there the unspeakable delight of saints and angels , would be his pain and torment , as being contrary to his nature ; and the pleasures of that state , as having not what will satisfie the unsatiable lusts of mans corrupt nature , would not be such to him , but add rather to his anguish . for , as it would be a torment to a man to be in extremity of hunger and thirst , and to be without meat and drink , and all hopes of any to satisfie him : so will it be a grievous torment to the corrupt nature of men in another morld , to retain their lusts and the violent cravings of them , and yet to be without all hope of having wherewith to satisfie them ( which yet is like to be the condition of men in hell. ) here mens unnatural lusts are not such a torment to them , because they can make provision to satisfie them , or live in hopes so to do ; and in the mean while drown the noise of them by diversion . but in hell it will be quite otherwise . and therefore its easie to imagine that the torment which will arise from the corruption of mens natures there , will be unspeakably great , besides the piercing sence of the happiness they have lost , and the other intollerable pains which they must indure ; and therefore as whoever hath not his nature renewed in this world , is never like to have it renewed in another ; so without renewing of it , it is impossible he should be happy there . except a man be born again , he cannot see the kingdom of god , joh. . . that is , he cannot enjoy it , and why ? it is not only from gods decree , or established law to the contrary that he cannot , but also from the utter incapacity of his nature , as corrupt . wherefore all the vessels of mercy are such as god aforehand prepares unto glory , rom. . . they are such as are made meet to be partakers of the inheritance of the saints in light , col. . . such as god hath wrought for the self same thing , . cor. . . so that , as i said , there is a necessity in the nature of the thing , that if god would design the restoration of the nature of man to happiness , that in order thereto he should design a restoration of it to holiness , as indeed he hath . he hath chosen us to salvation , through sanctification of the spirit , thes. . . and therefore the end of christs great undertaking for the redemption and restauration of man , is described , by his saving his people from their sins : by his redeeming them from all ●niquity , and purifying to himself a peculiar people , zealous of good works . by his washing and sanctifying of them , that he might present them to himself a glorious church not having spot or wrinkle , or any such thing . that this was the design of gods promise to abraham , appears , in that at the very first it was propounded to him by way of motive , to quit the idolatry of his fathers , and the evil customes of his countrey ( for they served other gods , iosh. . . ) get thee out of thy countrey , and from thy kindred , and from thy fathers house ; and i will make of thee a great nation , and thou shalt be a blessing , and in thee shall all the families of the earth be blessed , gen. . , , . in which god had a farther design than to reform abraham only : his design in him , and by him , was to set on foot the reformation of the world , and the recovering the nations thereof from the dregs of idolatry into which they were sunk . and therefore god said unto him , thou shalt be a blessing . and this he designed , not only in giving him a numerous issue , and making them a great nation , whose education in the worship of the true god was founded in abraham , but also in making both him and them eminent examples of his special favour in the ●ight of the nations , by which they might see how much better it was to serve the god of abraham , than the gods of the nations : and thereby to invite and draw them from their idolatry , superstition , and ungodliness , to worship and serve the true god. and god in promising to abraham , both the messias in his seed , and also that he would bless them that should bless him , and curse them that should curse him , and that his seed should possess the gate of his enemies ; had , it should seem , this in design , viz. to encourage and quicken them to a holy life , luke . , , , . to perform the mercy promised to our fathers , and to remember his holy covenant : the oath which he sware to our father abraham , that he would grant unto us ; that we being delivered out of the hands of our enemies , might serve him without fear , in holiness and righteousness before him , all the days of our life . but besides all this , considering that the promise made to abraham , was the new covenant as it was then exhibited , ( as i have shewed before ) the benefits therein promised had a proper tendency in them , to restore man again to a likeness to god in the moral perfections of his nature . for the great and precious promises contained in the new covenant as such , are given for this very end , that by them we might be partakers of a divine nature , the glory whereof is knowledge , purity and charity , pet. . . and for god by such promises to make overtures unto man of love and good-will , and of desires of reconciliation , is the direct way and method of recovering faln man from a state of enmity against god , to a mind reconciled to him , to think well of him , to love him , and delight in him . for we love him because he first loved us , joh. . . and god was in christ reconciling the world to himself , and how ? by not imputing their trespasses to them ; but being willing , upon their repentance and returning to their duty , to forgive them , cor. . . god useth the same way of overcoming mans enmity against him , which he hath taught us to use to overcome mans enmity against us ; and that is , by overcoming their evil with our good , rom. . . david dealing so with saul , though a bitter enemy , melted him into tears , and made him cry , is this thy voice , my son david ? sam. . . and , to whom much is forgiven , the same person loveth much , luke . , — . and if god by these methods do once recover mans love to him , he will quickly recover him to his loyalty and duty , of which , love is the proper source and spring . if a man love me , he will keep my words , joh. . . now that god's promise to abraham , did contain expressions of wonderful grace and love , and consequently what is most apt to beget in man a love to god again , and all the desirable effects of it , will appear , if we consider the special benefits comprehended in that promise ; which is the third thing now to be considered . sect. . the special benefits contained in the promise made to abraham , were such as these . . it contained a promise of the messias , a promise of sending christ into the world , and that he should come of his seed : in thy seed shall all the nations of the earth be blessed , gen. . . and . . and . . which seed is christ , as is said , gal. . . and in this promise of sending christ , were implyed the things he was sent for , the things by which he should bless the world , as his death and resurrection , and what else pertained to his mediatory office ; because these are the things by which the nations of the earth became blessed in him , which was the thing expresly promised . that such things were implyed in the promise , appears not only by the reason of the thing , but also from st. paul's testimony , acts . , . we declare unto you glad tidings , how that the promise which was made unto the fathers , god hath fulfilled the same unto us their children , in that he hath raised up iesus again . i do not say that abraham , from a promise that was but so generally expressed as that was , could apprehend in particular what the messias should both do and suffer , though they were wrapt up in it . he apprehended so much by it in general , that god would send the messias into the world , and that he would send him upon such terms , as that his coming should be matter of great benefit to the world . abraham had such a prospect of this , though at that distance , as made him rejoyce and be glad : so saith our saviour himself , iohn . . your father abraham rojoyced to see my day ; and he saw it , and was glad . and the promise to abraham , as it was a promise of sending christ to be the saviour of the world , was expressive of the greatest love . for in this was the love of god manifested towards us , because god sent his only begotten son into the world , that we might live through him . herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins , joh. . , . a propitiation for our sins : that is , one that by his death hath procured favour , having taken off that sore displeasure which god by his law had declared against all the transgressors of it . for the wise and just god , did not think the righteousness of his government , and the honour and reputation of his law would be sufficiently salved , and his great hatred of sin sufficiently manifested , without some considerable satisfaction given for the dishonour done to him and his law by mans transgression . and yet that this might not be exacted at the hands of the guilty , in executing the curse of the law on them themselves ; he was most graciously pleased to accept of the sufferings of his own dear son , instead of what the sinners themselves were to have undergone . he hath redeemed us from the curse of the law , being made a curse for us , gal. . . christ suffered for sins , the iust for the unjust , or in their stead , pet. . . upon account of which undertaking of christ for us , all the benefits of the covenant do accrue to man. what ever is required of man by way of condition of his acceptation with god , becomes accepted to that end , upon account of christ's suffering . and his intercession in heaven , through which all our sincere ( though otherwise imperfect ) performances , become acceptable to god , and rewardable by him , is made in the virtue of it . for the whole covenant it self is founded in the blood of christ which he shed for the remission of sins . therefore it is called the new testament in his blood , mat. . . and his blood , the blood of the everlasting covenant , hebr. . . . it contained a promise of iustification or remission of sin through christ , unto all that should so believe , as thereupon to repent of their former folly , and become sincerely obedient for the future . for that is necessarily implyed in the promise of blessed●ess to the nations in abrahams seed ; it being impossible men should be blessed without remission of sin , which consisteth in removing the curse of the law , in remitting the penalty . blessed is the man whose iniquity is forgiven , and whose sin is covered , psal. . . st. paul acquaints us that this blessing of the new covenant , was declared to abraham in the promise , gal. . . the scripture foreseeeing that god would justifie the heathen , through faith , preached the gospel before unto abraham , saying , in thee shall all nations be blessed . . it contained in it tacitly , a promise of divine assistance unto men in their endeavours to fulfil the condition of the promise . for god in promising blessedness to the nations through abrahams seed , therein promised all that was absolutely necessary for him to vouchsafe to make them blessed , and without which they could not be blessed . and if so , then he therein implicitly promised to assist the endeavours of men to perform the condition of the promise , without the assistance of whose grace they cannot savingly believe , repent , and obey . and so it should seem the old testament-church understood gods subduing of sin , as well as his pardoning of sin , to be comprized in the promise to abraham , mich. . , . he will subdue our iniquities ; and thou wilt cast all their sins into the depths of the sea : thou wilt perform the truth to iacob , and the mercy to abraham , which thou hast sworn to our fathers , from the days of old . and christ his turning men from their iniquities , which he doth accomplish by appointing them means , & by assisting them in the use of them to that end , is part of the blessing contained in the promise made to abraham , and was so reckoned by st. peter , acts . , . ye are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed . vnto you first god having raised up his son iesus christ , sent him to bless you , in turning every one of you from his iniquities . . it implicitly , or somewhat obscurely contained in it a promise of eternal life . i say , implicitly ; for i do not find that eternal life was expresly promised to abraham . but yet that was expresly promised him , from which the hope of eternal life might well be inferred : as first , blessedness through his seed , the messias : and secondly , that god would be a god to him and his seed . for blessedness is a happiness that runs parallel with the duration of man's immortal soul. and god's promise of being a god to abraham , carried in it a promise of a happiness worthy of god to bestow , such as everlasting life or happiness is . and therefore he was not ashamed to be called their god ( meaning abraham , isaac , and iacob ) because he had prepared for them a city ; meaning that in so doing , he had answered that title of relation of being their god , and done like himsel , heb. . . and upon these and the like revelatio●s of of god's mind to him , abraham looked for a city which hath foundations , whose builder and maker is god , and a heavenly countrey , heb. . , . if abraham did but use his reason about these promises , as he did about reconciling god's promise , that in isaac his seed should be called , with his command to sacrifice him , ( heb. . , , . ) he might discern eternal life in them , though but very obscurely , in comparison of what is now revealed in the gospel , by which life and immortality is brought to light , tim. . . but how obscurely soever a future happiness was promised to abraham , yet promised it was , for which we have the testimony of st. paul , gal. . . if the inheritance be of the law , it is no more of promise : but god gave it to abraham by promise . he was here proving against the pharisaical iews , and judaizing christians , that justification unto life , was to be had by the promise , and not by the law ; by faith , and not by works of the law ; that the iust should live by faith , as vers . . and therefore by inheritance here , which he saith god gave to abraham by promise , he doubtless means eternal life , which elsewhere he calls the promise of eternal inheritance , heb. . . consider now , how god carryed on his design of restoring man by the promise of those benefits . for if expressions of the greatest grace and love in god to men , is the way to beget in them a love to god again , and in begetting that , to beget all the desirable effects of love ; ( which are no less than a sincere conformity in man's nature and life to the divine law ) and if the giving of great and precious promises , is the way of recovering man again to a participation of the divine nature , ( as i have shewed it is ) then the promise of god to abraham which was expressive of the greatest grace and love , and contained in it promises , than which there are not materially greater , nor more precious , was a wise and graciovs contrivance of god , to recover man to a likeness to himself , wherein the glory and perfection of his nature did first consist . sect. . the next thing to be considered , is , the extent of the promise of god to abraham . [ the greatness of god's love and good-will , was not expressed only in the greatness of the bene●its promised to abraham , but also in the extent of the promise ; reaching not only to the iewish people and their proselytes ( to which another covenant was restrained ) but even to all nations of the earth , gen. . . and . . which shews it to be of the same nature with the general promise in the gospel , though it was not so intelligible then , as it is since made by the gospel . but god we see , so loved the world , as first to promise , and after to give his only begotten son , that whosoever should believe in him , should not perish , but have everlasting life . joh. . . christ gave his life for the life of the world , joh. . . he is the propitiation for the sins of the whole world , joh. . he gave himself a ransome for all , tim. . . and tasted death for every man , heb. . sect. . consider we in the next place , the security given by god , for the performance of his promise to abraham and his seed . for because men knowing how ill they have deserved from god , having made themselves enemies to him , would be apt to question whether there were indeed so much love and good will in god to them as the greatness of his promise did import ; therefore god , to remove all jealousie of this nature , and to give them the greatest security and assurance he could , of the reality of his intentions , and of his heart and good will towards them , he confirmed his promise by an oath , swearing by himself , because he could swear by no greater . and this he did , that they to whom the promise did extend , might have strong consolation from god , such as might work in them strong and vigorous affections to him , such as were in abraham , through which he was wrought to an entire resignation of himself to god , and to his will , and by which he was denominated the friend of god , heb. . , . wherein god willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath : that by two immutable things , in which it was impossible for god to lye , we might have strong consolation , who have fled for refuge , to lay hold of the hope set before us . sect. . the next thing i have to shew , is , that this promise of god to abraham , was conditional . if the promise of sending christ was absolute , yet the actual collation of the great benefit of remission of sin , and eternal life by him , was not promised but upon condition of faith and repentance , as appears by the scriptures frequent explanation of the the general promise . abraham believed in the lord , and it was counted unto him for righteousness , gen. . . if abraham had not believed god , he had not been justified notwithstanding the promise . so that this justification depended as well upon his performing the condition of the promise , as upon the promise itself . and when god said to abraham , walk before me , and be thou upright , and i will make a covenant with thee , gen. . . the lord made abrahams upright walking before him , the condition of his keeping , as well as making covenant with him . besides , it is apparent that god made circumcision to be the covenant to be kept on abraham's and his seeds part , as the condition of what god had promised on his part , gen. . , , . as for me , my covenant is with thee , &c. thou shalt keep my covenant therefore , thou and thy seed after thee in their generations . and this is the covenant which ye shall keep between me and you , every man-child among you shall be circumcised . by which is to be understood , not so much circumcision in the flesh , as in the spirit ; as i shall shew anon . and the truth is , it would not suit with god's end and design in his covenant , of restoring man to the rectitude of his nature ( mentioned before ) to do it without man's endeavours in the use and exercise of his natural faculties of understanding and will , as he is a rational creature and free agent . for god works that change in mans nature , designed in his new law or covenant , not meerly physically , but morally also . . by proposing great and important truths to his mind and understanding , and in assisting this natural faculty , in considering how his happiness is concerned in that which is proposed , in case it should prove true , and in considering likewise what reason there is to believe that it is true , and in discerning the truth of it upon consideration . and . by proposing motives to the will to incline it to follow the dictates of the enlightned mind , and by assisting the will to be governed thereby . so that man himself is not wholly passive in this change , or what goes to the making of it ; but is so far active in it , as to denominate what he doth by god's assistance , to be his own act . so that the man is said to believe , to repent , to obey , when he doth believe , repent , and obey : for so he is every where in scripture said to do . god doth not repent in man , but man repents through his grace and assistance . and therefore god's grace , and man's indeavours in working this change , are very consistent . phil. . , . work out your own salvation with fear and trembling . for it is god which worketh in you both to will and to do of his good pleasure . if man do but what he can do , through the assistance of god's common providence ( in whom we live , and move , and have our being ) god is most ready , through his good pleasure , or out of the goodness of his will and pleasure , to work in him both to will and to do savingly , to carry the work quite thorow . otherwise if there were nothing that man could do in a way of common providence towards his salvation , why should he be exhorted and perswaded to do that , which yet will not be done to effect and quite thorow , without the assistance of god's grace and good spirit . the co-operation of god's grace with man's endeavours , in this change in the nature of man , which is necessary to his salvation , is a doctrine that lies very fair and plain in the scriptures . and therefore men are called upon to make themselves new hearts , ezek. . . make you a new heart , and a new spirit , for why will ye dye , o house of israel ? and god is said to make them new hearts also , ezek. . . a new heart also will i give you , and a new spirit will i put within you . men are called upon to circumcise their own hearts , deut. . . and god is said to circumcise the heart , deut. . . men are required to cleanse themselves from all filthiness of the flesh and spirit , cor. . . and they are also said to be washed and sanctified by the spirit of god , cor. . . men are commanded to repent , acts . . and god is said to give them repentance , tim. . . acts . . it is by reason of this co-operation of god's assistance , and man's endeavours , that st. paul expresseth himself as he doth once and again , gal. . i am crucified with christ ; nevertheless i live ; yet not i , but christ liveth in me , cor. . . i laboured more abundantly than they all : yet not i , but the grace of god which was with me . he doth not by these last words so deny what he had said in the former , as if he had not spoke true , for he speaks the same thing in effect in another place , without any such correcting himself , as here he useth , cor. . . for we are labourers together with god. and therefore by his so correcting himself , saying , not i , but the grace of god which was with me , he only intends to magnifie gods grace , as having the principal stroke in the work . it is a phrase of like import with that , cor. . . for even that which was made glorious , had no glory in this respect , by reason of the glory that excelleth . so mans indeavour though it be somewhat in it self considered , yet comparatively , and in respect of the work of gods grace by his spirit which excels , it is nothing . therefore in fine , as men are said through the spirit to mortifie the deeds of the body , rom. . . so they may be said through the same spirit , to believe , repent , obey ; that is , through the assistance of the spirit , who is said to help our infirmities , rom. . . considering then that there is promise of divine assistance to man , using his endeavours in doing what he may , and can do towards the performing the condition of the covenant , we may well conclude , that there is no man under the gospel , doth perish , but through his own fault and neglect . it is true , god doth sometimes for special reasons meet with , and convert sinners with a high hand of grace , whil'st they are pursuing their sins in a full career , and using no indeavours at all towards their own salvation , as he did saul before he was paul. but such extraordinary instances , are no rules to us by which to judge of god's ordinary proceedings in converting men : nor hath the lord put men in expectation by any promise of his , of their being converted after that manner , and upon such terms . and therefore it will in no wise be safe for any man to expect to be converted by such extraordinary workings of grace , and to neglect to do what he can do , and what god requires he should do , towards his own conversion . there are many things which men may , and can believe and do , without any supernatural grace , and by vertue of god's common grace . it is no supernatural act to believe the being of god , and the immortality of the soul or future state : or to know that we are ●inners against god , and consequently that we stand in need of his mercy : nor is it a supernatural act for a man to desire the future happiness of his own nature or being ; or to hear the word of god which directs the way to that happiness ; no more than it is to hear any other doctrine that only pretends to do so . nor is it a supernatural act to consider the doctrine of the scriptures with as much seriousness , as men do or may , the contents of any other books . nor is it a supernatural act to consider how we are concerned in the doctrine of the scriptures , in case it should prove true : no more is it a supernatural act seriously to consider the strength and force of those reasons that tend to perswade men to believe that doctrine to be true : nor , under the natural desires which men have to be happy in another world , is it a supernatural act for them to pray to god to direct and assist them in the use of means , that they may be happy . these i take to be no supernatural acts in men , for though the depraved wil of man needs special or supernatural grace to do these so seriously and effectually , as is needful to true sanctification , yet in some sort and measure they may be done by common help . and if men would but go thus far ( as they can ) out of a real desire to be happy , i should make no question but that the spirit of god would yield them his assistance to carry them quite through in the work of conversion . and whether our saviour doth not by the hearers , resembled by the good ground , mean such men as before their conversion have some such working of heart about their future state , as doth incline them to hear and consider what with any fair probability may be said about the way to be happy in that state , and not to hear out of curiosity , or for fashion-sake , or to carp ; i submit to consideration . it is doubtless then mens inconsideration , carelesness and negligence in those things which they do believe , and which they can do , that undoes them . it is because seeing they see not , and hearing they hear not , which is the reason why more is not given , but rather that taken away from them which they had . that is , the reason why god with-holds his special grace , and many times withdraws common grace and assistance from men , is , because though they have understanding and considering faculties , which they could if they would use and imploy about their being happy in another world , as well as they do about their happiness in this , yet they will not , though they are frequently called upon , and excited thereto : whereas those that take heed or consider what they hear , and how they are concerned in it ; to them more shall be given : god wil come into such with supernatural aid , mark . . and therefore god , to put men upon a holy necessity of complying with his grace , in acting diligently towards the working out their own salvation , hath wisely made the obtaining of the great benefits of the covenant , remission of sin , and eteternal life , conditional , so that men can have no farther assurance of pardon of sin and salvation , than they are sure they sincerely indeavo●r to perform the condition on their part , upon which they are promised . wherefore we are greatly concerned to be awakened by such sayings as these ; strive to enter in at the strait gate : so run that ye may obtain : vse all diligence to make your calling and election sure : work out your salvation with fear and trembling : let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it . sect. . i come now in the next place to shew , what the condition of the promise to abraham was . in short it was a practical faith. and under this head , i shall endeavour , . to give some account of the nature of abrahams faith in general . . to describe faith. and . to shew reason why faith is made the condition of the covenant . . the condition of the promise to abraham , was faith , and ( as i shall after shew ) a practical faith. for that was it upon which the great blessing of the covenant , justification , was conferred upon him , with the consequent benefits . in gen. . . it is said of abraham , that he believed in the lord , and he counted it to him for righteousness . but st. paul reciting this scripture , saith , abraham believed god , and it was counted to him for righteousness , rom. . . gal. . . if there be any difference between believing god , and believing in god , it seems to be this . to believe god , is to believe him upon his word , to believe all that to be true , which he saith when he hath once spoken it . but to believe in god , is first , to believe him to be such an one , of such a nature , as neither will , nor can at any time speak any thing but what is true : it is to believe him to be a god that cannot lye . for all true faith , as abraham's was , is founded in the nature of god. abraham did primarily believe in god , and consequently believed his sayings , of what nature soever they were . and secondly , to believe in god , is to believe that he can , and will perform whatever he promised , how unlikely soever the thing in its own nature otherwise be . and this was the nature of abrahams faith , as appears by st. pauls comment upon it , rom. . , . he staggered not at the promise of god through unbelief , but was strong in faith , giving glory to god ; and being fully perswaded , that what he had promised , he was able also to perform . he gave to god the glory of his nature and being , of his truth and faithfulness in his promises , and of his power and ability to perform what he had promised , notwithstanding its utmost improbability in nature . and therefore , or for this reason , his faith was imputed to him for righteousness , as we are told in ver . . of rom. . and so it should seem it is not the believing of any one particular or single promise , that is counted for righteousness , otherwise than as it is an instance of faith in god in general , in reference to whatever he doth say or shall declare . which may be the reason why faith is said to be counted to abraham for righteousness , as well when he had not the messias in the promise as the immediate object of his faith , but somewhat else , as when he had . the promise , the believing of which was counted to abraham for righteousness , in gen. . . was a promise of a numerous issue , [ so shall thy seed be ] viz. as numberless as the stars . but that which produced a belief of this particular promise , would , and doubtless did produce in him a belief of the promise of the messias , and of every other promise and word of god , and declaration of his mind , so far as understood by him , & that was a habitual belief of god's truth , and faithfulness , wi●dom , power , and goodness ; his fixed belief in god. and so a believing god's threatnings so as to use means to escape them , is ( it should seem ) counted to one for righteousness , as well as the belief of the promises , as growing upon the same root . thus noahs believing god's threatning to bring a deluge upon the world , and his obedience to god's command in the preparing an ark for the saving of his house , was that , or at least one instance of that faith , by which he became heir of the righteousness which is by faith , heb. . . it was this general faith in god that made abraham so complyant with every intimation of his will and pleasure . by it he forsook his own countrey and kindred at god's command , to go he knew not whither , but depended on god's after-direction in that case , heb. . . by it he was ready to offer his son isaac , in whom the promises were made : and he had such a firm belief in god's promise , that in isaac his seed should be called , that he concluded that god would raise him from the dead when he had sacrificed him , rather than fail in the least of making good his promise , heb. . , , . he had such a confidence in god , that is to say , in his wisdom , goodness , truth , and power , as wrought him to an entire resignation of himself to god's will and pleasure . he believed god to be so good & so wise , as not to put him upon any thing but what should be for his good in the issue : and so true and powerful , as to promise nothing but what he could and would perform . in a word ; this his belief in god , made him believe all his promises , and obey all his precepts . . come we next to some description of that faith , which is the condition of the promise , or covenant of salvation : wherein i shall have respect to the nature of saving faith in general , in reference to all ages of the church , and also to the christian evangelical faith in special . faith strictly taken , is an assent unto the truth of any proposition upon the credit of the speaker . but saving faith is of a more comprehensive nature than is a meer assent unto the truth of any one proposition . and although saving faith is sometimes described by an assenting to the truth of one single proposition , yet then it implies the belief of many more , and such a belief as draws in the will to act according to the import and concernment of the thing believed . as for instance : the belief of this proposition [ that christ iesus is the son of god ] by which faith is sometimes described , doth include in it a belief of the truth of his whole doctrine , both concerning god's grace , and mans duty , and the will 's concurrence as to its concernment in it . for , if he be the son of god , then he cannot lye or deceive in any thing he hath said . and again , the belief of this proposition [ that god raised christ from the dead ] by which faith is also described , rom. . . includes in it a belief that all that doctrine which he taught , is undoubtedly true : for if it had not , god would never have wrought such a miracle as to raise christ from the dead to confirm it . the belief then of such single propositions , include a belief of the whole doctrine of the gospel , which is the proper object of the christian faith , and for that cause is frequently stiled faith , or the faith , in the new testament . but if we respect the nature of faith in general , as answering the different degrees of god's revelation of his will in several ages of the world , both under the gospel , and before ; i do not know how better to define it than thus : faith is such a hearty belief of god's declaration concerning his own grace , and man's duty , as doth effectually cause a man to expect from god , and to act in a way of sincere obedience , according to the tenour and import of such a declaration . or , if you will take in the belief of god's threatnings against sinners , into the definition ; then it will be thus : faith is such a hearty belief of god's declaration concerning his own grace and displeasure , and man's duty , as doth effectually cause a man to expect from god , and to act in a way of sincere obedience , according to the tenour and import of such a declaration . faith thus defined , we have already seen exemplified in abraham , who is the great exemplar of believing , and the father of believers . and that it was his belief of god's promise , or declaration of grace and favour to him , as it was practical in producing repentance , self-denial , and sincere obedience , by which he was justified and made happy , appears farther , not only in that it 's said by st. iames , that his faith wrought with his works , and was made perfect by them , and that he was justified by works , as well as by faith ( of which more anon ) but also in that it 's said , that he received the sign of circumcision ( which was the condition upon which god covenanted with him to be his god , and upon the same terms to be the god of his seed ) a seal of the righteousness of the faith which he had while he was yet uncircumcised . for supposing ( which is not denied ) circumcision to be an outward sign of inward grace , of the circumcision of the heart , consisting in mortification , or a penitential change of the heart , which is the effect of faith , his circumcision as such , was a seal of confirmation to abraham , that it was upon his former so believing god upon his promise , as thereby to be induced to leave the evil customs of his countrey , and his countrey it self , with his kindred , & his fathers house ; that god would be his god indeed : in which promise was implicitly promised , all that would make him eternally happy . and god's further design of giving to abraham this covenant of circumcision , as a seal to assure him the enjoyment of the benefit wrapt up in that promise upon the terms aforesaid , was , that he might be the father of all them that believe , whether literally circumcised or not ; that is , that he might be a great example and pattern to all others , of obtaining the same benefits in the same way , and so might be a means of begetting others to believe in god , and to obey him , as he had done ; to be a great instrument to propagate the kind of new creatures , of men renewed to god , to the end they might be blessed as he was . this , or somewhat to this effect , is doubtless the meaning of rom. . , . and he received the sign of circumcision , a seal of the righteousness of the faith which he had , being yet uncircumcised : that he might be the father of all them that believe , though they be not circumcised ; that righteousness might be imputed to them also : and the father of circumcision to them who are not of the circumcision only , but also walk in the steps of that faith of our father abraham , which he had being yet uncircumcised ; and it is not unlikely , but that as heart-circumcision under the figure of literal-circumcision , was together with faith , made the condition of the covenant then ; so spiritual baptism , which is a death unto sin , and a living unto god , is under the figure of water-baptism , joyned with believing , as the condition of the promise of salvation : now , mark . . he that believeth , and is baptized , shall be saved . according to which st. peter having spoken of noah's ark , saith ; the like figure whereunto baptism now saveth us ; not the putting away of the filth of the flesh , but the answer of a good conscience towards god , pet. . . now as it was in abraham , such a belief of god's declaration of grace and favour , as did effectually induce him to love and obey god , by which he was justified , so ( i shall shew afterwards ) it was the very same kind of faith , working after the same manner , by which the saints under the law of moses , were saved . but faith , as evangelical and christian , is such a hearty assent and consent unto god's declartion in the gospel by his son , concerning christ himself , and his grace and favour towards men by him , and concerning their own duty , as causeth a man to expect from god , and to act in a way of duty , according to the tenour of such a declaration , and his own concerns in it . and faith , thus defined , is fully agreeable to the tenour of the gospel : mark . , . go ye into all the world , and preach the gospel to every creature : he that believeth , and is baptized , shall be saved . he that believeth what ? why , he that believeth that gospel which was to be preached to every creature . which gospel contains a declaration of god's grace , & man's duty , & of his wrath against all ungodliness and unrighteousness of men. for , . it declares from god that he hath given his son jesus christ to be the saviour of the world , by being a propitiation for the sin of it , in becoming a sacrifice to expiate sin . . it declares that god upon account of his sons giving himself a ransom for all , hath made , and doth establish a new covenant with the world , to pardon , and eternally to save as many as shall believe in his son , and repent of their sinfulness , in changing their minds , and reforming their lives , and becoming new men , in yielding sincere obedience to the precepts of the gospel . . it declares that those that believe not , shall be damned , and such as repent not shall perish , and that the unrighteous shall not inherit the kingdom of god. this summarily is that which the gospel declares concerning god's grace and displeasure , and mans duty . now it is the practical belief of all this , that is the saving faith. it is not the bare belief that god hath given his son to be the saviour of the world , and a propitiation for the sin of it : nor is it a bare belief that he will for christ's sake pardon and save as many as truly repent and amend their lives , and become new creatures ; unless they so believe all this as seriously and heartily to repent themselves of their former folly , and to return to their duty in new evangelial obedience . for otherwise , for a man barely to believe all this , and not to act according to his own concerns in it , will be so far from being a believing to the saving of the soul , as that it will rather plunge him the deeper in destruction for living and acting contrary to his own light and belief , as holding the truth in unrighteousness ; the wrath of god being revealed from heaven against all such , rom. . . a man of this practical faith which i have described , eyes as well the condition upon which the saving benefits are promised through christ , as the promise it self of those benefits ; and expects the enjoyment of those benefits upon god's promise and christ's purchase , no otherwise than as he with the assistance of god's grace , is careful to perform the condition . which belief of his , makes him as careful to perform the condition in discharge of his own duty therein , as ever he hopes to enjoy the promised pardon of salvation by christ , and to escape the damnation threatned against those who perform not the condition . so that a man by this practical faith , belives one part of god's declaration in the gospel as well as the other , and his own duty to be as well necessary to his justification as the condition appointed by god , as the grace of god , through christ , it self is upon another account : and by this belief he is effectually moved , as well to act in a way of duty to god , as to expect mercy from him ; considering how his happiness is concerned in both , when he hath the whole of god's declaration in all the parts taken together , in prospect , as the object of his faith. when he hears that god so loved the world , that he gave his only begotten son , that whosoever believes in him , should not perish , but have everlasting life . when he hears that god hath set forth christ to be a propitiation through faith in his blood : and when he hears again , that god was in christ reconciling the world unto himself , not imputing their trespasses unto them ; he believes all this to be true , as coming from god that cannot lye , and accordingly is incouraged to hope in god's mercy , and is comforted thereby . but then when he hears again , that except we repent , we shall all perish ; that except a man be born again , he cannot see the kingdom of god : that without holiness , no man shall see the lord ; and that the pure in heart shall see god : that not every one that saith lord , lord , shall enter into the kingdom of heaven , but he that doth the will of the father which is in heaven : that the lord iesus shall be revealed from heaven , with his mighty angels in flaming fire , to render vengeance to all those that know not god , and which obey not the gospel of our lord iesus christ : but that he is the author of eternal salvation to all those that obey him . i say , when he hears all this , he as verily believes this part of gods declaration in the gospel , to be the faithful and true sayings of god , as he accounted the other to be . and accordingly , doth as seriously , and sincerely set upon the work of repentance , and as carefully useth god's appointed means for the changing of his heart , and renewing of his nature , for the purifying of himself as god is pure ; and doth as carefully obey all the precepts of the gospel ; as he hopes upon the account of christ's sufferings and god's promise , to be pardoned and saved ; as believing that those benefits are neither promised , nor can be obtained , but in this way of performing the condition . and i doubt not to say , this practical faith , as it respects god's declaration touching mans duty , in conjunction with his own grace in christ , is , where the gospel comes , the only saving justifying faith. . come we now to shew reason why faith is made the condition of the promise . . it is of faith that it might be of grace , saith the apostle , rom. . . it is that the grace of god to miserable men , might the more shew it self . for so it doth , not only in promising unspeakably great things through christ to man , who is not only un-deserving , but ill-deserving also ; but also in that these are promised upon such a possible practicable easie condition as faith is , considering the means and assistance promised by god to work it : and considering also that the promise is made to the truth , unfeignedness and sincerity , and not to perfection of faith , repentance , and new obedience in their utmost degree . so that christ might well say , my yoke is easie , and my burden light , matth. . . whereas the old way of promising the inheritance on the law terms , would have been to have promised it upon impossible conditions , as the case now is with fallen man. and if god should promise never so great things to man , in his impotent and miserable state , upon an impossible condition , he would have been so far from manifesting abundance of grace , compassion , and love to him in that condition , as that he would rather have seemed to insult over him in it . and therefore if the promise should have run upon the law-terms and not of faith , it would utterly have frustrated god's design of manifesting his grace to man , and of recovering man's love and loyalty to him thereby . rom. . . if they which are of the law be heirs , faith is made void , and the promise made of none effect . but it is of faith , that it might be by grace , to the end the promise might be sure to all the seed , not to that only which is of the law , but to that also which is of the faith of abraham , ver . . . this may be another reason why such a faith as i have described , is made the condition of the covenant of salvation , viz. because it best answers god's design in this covenant , of renewing the nature of man in holiness and righteousness , and by that means restoring it to happiness . for , by faith men are born of god , or made the children of god. gal. . . ye are all the children of god by faith in christ iesus . joh. . , . as many as received him , to them gave he power to become the sons of god , even to those that believe on his name . which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of god. now to be born of god , or , which is the same , to be made the child of god , is to have ones nature restored to the likeness of god , in which man was first made , and is the same thing with that wich is called regeneration , and a being born again , and a new creature . which new creature , or the nature of man renewed by faith , is also called the new man , which after god , is created in righteousness and true holiness , ephes. . . to be born again , is to have the faculties of mans nature restored to a rectitude in their motions and operations in reference both to god and man , to be restored to their proper moral use for which they were made . it is in a word , that which is called a being made partakers of a divine nature . for those which are begotten of god , are begotten in , or to his likeness . men can adopt those which are not their natural children to inherit their estates , but they cannot adopt them to a participation of their moral endowments . but god adopts his children to a participation with him in the inheritance , by adopting them to a participation of the moral perfections of his nature ; that is , to a consimilitude to him in them . and this we say is done by faith ; that is , by faith in god , and by faith in his word . for , in order of nature , god is first believed to be a god of truth , before his word is believed to be the word of truth . and the creditableness of his word depends upon the knowledge or belief of the fidelity of his nature . and this truth of god and of his word , is the immediate object of faith. by faith , a man believes that to be true which god reveals or declares as his mind and will , let the import of it be what it will. but then this faith operates upon the will and affections , according to the tenour and import of that which is revealed . if it be matter of sad import , it works a hatred to him that threatens it , and a fear of the thing threatned , if it be apprehended to proceed from an enemy . and this is the effect of the faith of devils , who believe , and hate god , who believe and tremble , iam. . . but if that which is revealed by god , and believed by man , betoken unspeakable love & good will in god to man , and matter of the greatest benefit to him , as a proof of such love , then it worketh love to him that expresseth such love ( for faith worketh by love , gal. . . ) and a longing desire after the promised benefit . and as the soul grows more and more in love with god , because of his love ; in love with his blessed nature and divine perfections ; such as are his love , and goodness , truth , and faithfulness , purity and patience , mercifulness , and readiness to forgive , which render him altogether lovely ; so it contracts a likeness to god in these upon the soul , and so changes and renews the moral habit and constitution of the soul , and consequently of the whole life . there is an aptness and promptness in men to imitate that in others ( and so in god ) for which they love them . and frequent imitating acts , beget habits , custom changing nature . and hence it is , that through faith we are made partakers of a divine nature . we all with open face , beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , as by the spirit of the lord , cor. . . this beholding the glory of the lord , is by faith , ( for we walk by faith , and not by sight , cor. . . and by it moses saw him who is invisible , heb. . . ) and the medium by which this prospect is taken , is the gospel , by which the lord in his lovely perfections is now openly revealed : and faith being from time to time busied in beholding of , and conversing with these perfections , it transforms the soul into the same image or likeness , from glory to glory ( that is gradually ) as by the spirit of the lord ; that is , through the co-operation of god's spirit with mans faith. to comprehend the breadth , length , depth , and heighth , and to know the love of christ which passeth knowledge , is the way to be filled with all the fulness of god , by transcribing all his imitable perfections upon the soul , ephes. . , . and it is by virtue of their relation to christ , and being thus begotten and born of god , and made partakers of a new nature conformable to god's , that men can with confidence call god father : this blessed effect of god's spirit , is the spirit of adoption , by which they cry , abba , father . and it is this new nature that is the spring and fountain of a good life , of all pious and virtuous actions . as it is said of god , thou art good , and dost good ; so it is true of all those that are born of him . a good man out of the good treasure of his heart ( thus renewed ) bringeth forth good fruit : the tree being good , the fruit will be good . and as this new creature groweth up to strength and maturity , so doing of good , and acting worthily , will become natural and pleasant to him in whom it is . to such an one the commandments of god are not grievous , but he will be able in some good measure to say , i delight to do thy will , o god , yea thy law is in my heart . and for sin , it being contrary to this new nature , there is a kind of moral impotency in him in whom it is , to commit sin : he cannot sin , because he is born of god , joh. . . or if such an one be overtaken in a fault , it will work a disturbance in the soul , just as that will in the stomach , which a man hath eaten , against which he hath an antipathy in nature . but as for such as perform religious duties , and do things materially good , only by the strength of extrinsecal motives , and not froman inward principle of this new nature , or love to the things themselves ; to such those actions , being unnatural , become grievous and burdensome , and will be continued in no longer , than those motives continue in their strength . sect. . the last thing i proposed to consider about god's promise to abraham , is , what we are to understand by god's counting abrahams faith to him for righteousness . and i take it to signifie thus much : that god in a way of special grace , or by virtue of a new law of grace and favour which was established by god in christ , ( gal. . . ) that is , in reference to what christ was to do & suffer in time then to come , did reckon his practical faith to him for righteousness ; that is , that which in the eye of that new law should pass in his estimation for righteousness , subordinate to christ's righteousness , which procured this grant , or law. for otherwise faith , neither as it is the condition of the promise of remission of sin through christ , nor as it works repentance for sins past , or sincere obedience for time to come , is righteousness in the eye of the original law. for that accounts no man that hath , though but once transgressed it , to be righteous either upon the account of anothers suffering for his sin , or his own repentance or sincere imperfect obedience ; but curseth every man that from first to last continueth not in all things which are contained in that law. but it is as i said , an act of god's special favour , and by virtue of his new law of grace , and as it is established in christ , that such a faith as i have described , comes to be reckoned , or imputed to a man for righteousness , and through god's imputing it for righteousness , to stand a man in the same , if not in a better stead , as to his eternal concerns , as a perfect fulfilling of the original law from first to last would have done : christ's righteousness being presupposed the only meritorious cause of this grant or covenant . and thus indeed the faith which i have described , is a man's righteousness in the eye of this new law , because it is summarily all that is required of him himself to make him capable of the benefits promised by it , which as it is now revealed , is the gospel . justification is a law-term : and no man shall be justified in judgment , or upon tryal , but he that is just in the eye of this new law of grace , as every one that rightly believes , repents , and sincerely obeys , is , because that is all that it requires of a man himself to his justification and salvation . and yet every believers justification will be all of grace , because the law by which they are justified , is wholly of grace , is wholly a law of grace , and was enacted in meer grace and favour to undone man , that was utterly undone by the fall . there are two things which i conceive do constitute and make up the righteousness of the law of grace ( presupposing all to be procured by the purchase which christ hath made ) first , the righteousness which consisteth in the forgiveness of sins ; and secondly , the righteousness of sincere obedience . and in reference to both these , faith is imputed for righteousness , by virtue of the law of grace . first , faith as practical is imputed to a man for righteousness , as it is that , and all that which is required of him himself by the law of grace , to entitle him to the righteousness which consisteth in the remission of sins through christ. now that remission of sinnes is part of the righteousness which is by faith , is evident from rom. . , , , . where the apostle to prove that a man's faith in god who justifyeth the ungodly , is counted to him for righteousness , he citeth a passage out of psalm the d , even as david also ( saith he ) describeth the blessedness of the man to whom god imputeth righteousness without works , saying , blessed are they whose iniquities are forgiven , and whose sins are covered . blessed is the man to whom the lord will not impute sin . the righteousness imputed in this sense , doth consist in the non-imputation of sin . not to impute sin , is not to reckon a man not to have sinned ; but it is to deal with him not according to the demerit of his sin , it is to pardon him for christ's sake upon his penitential faith , and not to punish him for his sin ; and this by vertue of a new law , or act of indemnity , or covenant of grace . for although pardon of sin is obtained for man by christ his suffering for sin , ( in whom we have redemption through his blood , the forgiveneess of sins , ephes. . . and though god , for christ's sake doth forgive us , epes . . . ) yet the actual collation of this great benefit , is not promised , but upon condition of man's faith. him hath god set forth to be a propitiation ; but it is through faith in his blood , rom. . . by him all that believe are justified from all things , from which ye could not be justified by the law of moses , acts . . and . . although christ is the propitiation for the sins of the whole world , ( ioh. . . ) yet that saying of christ must and will will take place ; if ye believe not that i am he , ye shall dye in your sins , joh. . . and that also , mark . . he that believeth not , shall be damned . so that faith is imputed for righteousness , partly as it is the condition upon which pardon of sin is granted . secondly , that faith is imputed for righteousness , which is practical , or productive of sincere obedience , without which property it is not a fulfilling of the law of grace as a condition of the promised benefits , and consequently cannot justifie a man in the eye of that law. for first , repentance , and likewise forgiving men their injuries ( for instance ) are such acts of obedience , as without which a man cannot be pardoned ; and if not pardoned , then not justified . and therefore faith is not imputed for righteousness , unless it be productive of obedience . secondly , no faith is available to justification , but such as worketh by love , gal. . . which to say is all one , as to say , no faith is imputed for righteousness , but such as worketh by keeping the commandments of god , and fulfilling the law ; for that is the interpretation of love , both to god and men , ioh. . . rom. . . thirdly , abraham who was set forth by god for a pattern of his justifying men by faith , was justified by such works as were the fruits of his faith , and not only by his faith which was the root of them : and therefore his faith as practical , was imputed to him for righteousnss : and such must be the faith of all others that shall obtain justification upon their believing as he did , iam. . , , . was not abraham our father justified by works when he had offered isaac his son upon the altar ? seest thou how faith wrought with his works ; and by works was faith made perfect . and the scripture was fulfilled which saith , abraham believed god , and it was imputed to him for righteousness . where note these four things . . that abrahams faith wrought with his works about the same end , as a condition of obtaining it , to wit , his justification . . that by his works his faith was made perfect , to wit , in its aptitude by god's institution , to justifie him , without which it would not have reached that end . . note further , that it was his faith as it wrought with his works , and as it was compleated and made perfect by them , that was imputed to him for righteousness . . note , that in the imputation of his faith for righteousness , as it was thus accompanied with , and perfected by works , was the scripture ful●illed which saith , abraham believed god , and it was imputed to him for righteousness . and if so , then the justification by works , together with faith , of which st. iames speaks here , is a justification before god , and not before men only , and to a man 's own conscience : for of such a justification doth the scripture in gen. . . speak , which is here cited by st. iames. nor doth this , that faith accompanied with obedience is imputed for righteousness , at all derogate from the obedience and sufferings of christ in reference to the ends for which they serve . because the whole covenant , and all the parts and terms of it , both promises of benefits , & the condition on which they are promised , are all founded in christ his undertaking for us , and all the benefits of it accrue to us upon our believing and obeying , upon his account , and for his sake . we are in him , who of god is made unto us wisdom , righteousness , sanctification , and redemption , cor. . . for which cause also he is called the lord our righteousness . not as if his personal obedience to the law , was so formally imputed to us , as that we should be reckoned to have kept the law in his keeping of it , ( which hath been the opinion of some ) for if that had been so , there would have been no more need that christ should have suffered for us , than there was that he shoud have suffered for himself who had no sin , for neither should we , if we had perfectly kept the law in him , or in his keeping of it . chap. ii. for what ends the law was added to the promise . i now come to shew in the next place , for what end the law of mo●es was added to the promise . and before i do this in particular , i shall note only in general , that it was not added to cross or confront the promise , or god's design in it , but to be subservient to it , gal. . . is the law then against the promises ? god forbid . for it is not to be thought that god would prevaricate in his design , so that when he had once made a new law of grace for the saving of faln man , he would yet afterwards give any law but what should one way or other subserve to the same end , if men do not deprive themselves of the intended benefit by perverting it . and therefore to be sure , god did not intend to revive the old covenant of works made with adam in paradise , in the after promulgation of the law of nature ( which we call the moral law ) already broken . he did not therein come to demand his full debt of innocency in mans broken and bankrupt condition , or to let him know that he would without any other condition than perfect incency , cast him into prison , until he had paid the utmost farthing . for if he had , then the law indeed would have been against the promise , which declares quite otherwise . it is true , the law of nature as it is a perfect rule of natural righteousness , founded in god's nature and man's nature , doth of it self require perfect innocency , and can require no less , being suited to the nature of man in its perfect state . but when god brings this law forth , and sets it before men that are now faln from that state , as he doth in the promulgation of it , it is to let them know indeed what they once were , and from whence they are fallen , and how unhappy their condition now is , according to the tenour and terms of that law , and that it would have continued so for ever , if god had not made a new law of grace , to over-rule that law ; and to let all know that they shall still remain in that condition that wilfully exclude themselves from the benefit of the law of grace , by not performing the condition of it : and not to let them know , they should have no better terms from him than that law affords them , nor to make their perfect keeping of it the condition of their justification . but the law of moses entirely taken in all its parts , was rather given as an appendix to the promise , both as a rule of the material part of that obedience , which god would now require of the israelites in conjunction with their faith in the promise , and as a motive to that obedience : this in general . the question is put , gal. . . wherefore then serveth the law ? and the answer there is , that it was added because of transgression , until the seed should come . and it was added because of transgression in more respects than one . . it was added to discover sin , to make that known to be sin , which was so of it self , and in its own nature before the promulgation of the law. for by reason of that grievous wound which man got in his understanding by the fall , and by reason also of a progressive degeneration in mankind , the natural sense of moral good and evil , was to a great degree worn out of the minds of men. for the repairing of which decay , a promulgate law ( the ten commandments ) answerable to the law of pure nature in the spirituality of it , was set on foot in the world. and by this law came sin and duty to be more clearly known than they were before , rom. . . by the law is the knwoledge of sin , rom. . . i had not known sin but by the law : for i had not known lust , except the law had said , thou shalt not covet . . the law was added , not only barely to make known that to be sin , which was so●of it self before , but to set it out in it's colours , to make it known in the horrid nature and consequence of it , that men might be the more afraid to have to do with it . the law entred that the offence might abound : that is , that by that means it might be rendred the more criminous and demeritorious : that sin by the commandment , might become exceeding sinful , rom. . . & . . . the law as it discovered sin , and made it more criminous , and the people the more sensible of guilt , and more apprehensive of their obnoxiousness to punishment , was given to set off so much the more , the glory , beauty , and desirableness of god's grace in the promise of pardon and salvation , rom. . . the law entered that the offence might abound : but where sin abounded , grace did much more abound . by how much the more sin appeared sin , and was enhanced , and aggravated , and rendred manifestly mischievous by a promulgate law ; by so much the more grace appear'd to be grace , in all its glory , that brought deliverance from it , rom. . . that like as sin hath reigned unto death ( viz. by the law , that being the strength of sin , cor. . . ) even so grace might reign through righteousness unto eternal life through ie●us christ our lord. after christ came , the rest which he gave , was so much the more sweet to these iews who received him , by how much they had been weary and heavy laden under a spirit of bondage before . . the law ( saith st. paul ) was our schoolmaster to bring us unto christ , that we might be justified by faith , gal. . . that is , it was a lower sort of institution accommodated to the weak and more imperfect state of the church● , until afterward it should deliver them over to a more perfect institution under christ. parents first teach their children to speak , and after put them to school to learn letters , syllables , words , and sentences , the use and design of all which they do not understand while they are children , as they do when they come to be men. in proportion to this hath god dealt with his church in the world , beginning with a lower and more imperfect sort of instruction , precepts and promises , and so proceeding to those that are higher and more perfect , and so by certain gradations , to lead on , and build up his church to a more perfect spiritual and compleat state of faith and holiness ; to all the riches of fulness of understanding of the mystery of god , of the father , and of christ , col. . . and thus the law as a schoolmaster , had a double end and use : the one respecting the time then present : the other that which was then future and to come . the then present use of it was twofold also . . to reclaim and restrain them from the superstitious customs of the heathen , to which they were addicted , in which respect also it was added because of transgression . the heathen worship , stood in divers superstitious rites or ceremonies : and because the israelites were adicted to a bodily worship like theirs , ( for they said , let us make us gods to go before us , exod. . . ) and were in danger thereby of being drawn to worship their gods , therefore to prevent this ( as parents put their childeren to school , partly to keep them out of harms way ) the lord by way of condescention to their childish humour , did ordain a worship consisting much in bodily exercise , and instituted divers laws , which stood in meats and drinks , and divers washings , and carnal ordinances , until the time of reformation ; till he should by sending his son , appoint more excellent laws for reforming both them and the rest of the world. lev. . , , . after the doings of the law of egypt wherein ye dwelt shall ye not do ; and after the doings of the land of canaan whither i bring you shall ye not do ; neither shall ye walk in their ordinances . ye shall therefore keep my statutes and my iudgments : which if a man do , ●e shall live in them , ezek. . . — . . the lord did institute diuers temporary laws for tryal and exercise of their obedience in those lesser things for a time , as being such as they were as yet best capable to receive , thereby to lead them on to higher instances of obedience afterward . these many ceremonies which they were obliged to observe , were not things of any natural or intrinsick goodness , but only made use of by god for a present turn , which when that was served , they ( as to practise ) were of no value , but became beggerly elements . but yet while they continued commanded of god , their obedience in the use of them , was rewardable , as well as their obedience to any other laws . the other end and use of the law as it was a schoolmaster , respected the time then to come . for the high priesthood , and sacrifices of the law , as they were types of what christ should be , do , and suffer as mediatour , were of great use to the iews after christ had suffered , and was risen again , and ascended into heaven , to facilitate both the knowledge and belief of the mystery of redemption by christ. . to facilitate the knowledge thereof , and to beget in them a right notion of these things in christ , by which forgiveness of sins , and acceptance with god , is obtained on our behalf . for those who had long seen and known the effect of legal sacrifices , as how they did procure legal impunity for offences committed , god accepting the life of a beast that had not sinned , instead of the life of a man that had , might soon come to understand from that by parity of reason , that god would much more accept of his own sons offering himself in sacrifice for us , so as to excuse us from suffering eternal punishment for our sin . for if the blood of bulls , and of goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh ; how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works to serve the living god , heb. . , . and so the high priests entring into the holy of holies in the behalf of the people , with the blood of the sacrifice , and burning incense there , doth greatly assist the mind in understanding the nature of christ's intercession for us in heaven , in virtue of his bloodshed for us on earth , heb. . . the law in the typical nature of it , was of great use to the iews , to facilitate and strengthen their belief in christ ; and so were the predictions of the prophets in conjunction with it : for these and the accomplishment of them in christ , did so answer each other , as in water face answereth to face , that those who believed the law and the prophets , had a great advantage by means thereof , to believe in christ. and therefore our blessed saviour when he would satisfie his disciples touching himself , that he was indeed the christ , and of the necessity of his death , ( which death occasioned at first a staggering in their faith ) beginning at moses and all the prophets , he expounded to them in all the scriptures , the things concerning himself , luke . . and st. paul when he laboured the conversion of the iews at rome , to christianity , as the chiefest way to effect it ; he expounded to them , and testified the kingdom of god , perswading them concerning iesus , both out of the law of moses , and of the prophets , from morning to evening , acts . . had ye believed moses ( saith our saviour to them ) ye would have believed me ; for he wrote of me : but if ye believe not his writings , how shall ye believe my words , joh. . , . and thus in both the forementioned respects , the law was a schoolmaster indeed to bring them to christ , that they might be justified by faith. . the law was given to the jewish nation , not only for their behoof and benefit , but also for a general good to the world : that the nations round about , hearing of such excellent laws , & perceiving how happy and prosperous those people were , so long as they observed them ; might thereby be invited to quit their idol gods , and to take hold of the covenant , and to joyn themselves to the people of the god of abraham , even as it came to pass in such as were proselited . and upon this account it seems to be , that the psalmist prayed thus : god be merciful unto us , and bless us , and cause thy face to shine upon us : that thy way may be known on earth , thy saving health unto all nations , psal. . , . and concludes , ver . . that if god should so do , his fear would be propagated through the world : god shall bless us , and all the ends of the earth shall fear him , deut , . , , . keep therefore and do them , for this is your wisdom , and your vnderstanding in the sight of the nations , who shall hear all these statutes , and say , surely this great nation is a wise and an vnderstanding people . for what nation is there so great , that hath god so nigh unto them , as the lord our god is in all things that we call upon him for ? and what nation is there so great , that hath statutes and iudgments so righteous , as all this law which i set before you this day ? to them were committed the oracles of god , rom. . . they were committed in trust to them as feoffees for the world , to communicate the knowledge of god and of his laws to the nations ; to carry on further the reformation of the world begun in their father abraham , and which was promised to be more compleatly effected by the messias , in that all nations of the earth should be blessed in him . and as god's judgements on the iews for breaking his laws , was admonitory to the nations about them , deut. . , — . so his famous deliverances wrought for them upon their repentance for breaking his laws , made god known abroad to be a great favourer of such as repent of their worshipping and serving other gods , and such a one as could and would save , deliver and bless them that turned to him to serve him only . which seems to be his meaning when he saith he will be sanctified before the heathen , when he should gather them from among the people where they were captives , and that the heathen should know that he was the lord , ezek. . . & . . and by this means be brought them to fear & worship the god of israel . psal. . , . thou shalt arise and have mercy upon zion ; so the heathen shall fear the name of the lord ; and all the kings of the earth thy glory . when the lord turned again the captivity of sion , they said among the heathen , the lord hath done great things for them , psal. . , . . the whole law was given to be a political instrument of governing the israelites ( according to that state of their minority ) as a peculiar republick , of which god himself was the soveraign legislator . but of this more afterward . chap. iii. shewing by what faith and practice the iews under the law were saved . i c●me now to shew by what faith and practice the iews under the law were saved . and doubtless what ever it was , it became available to that end , upon the account of what christ was to suffer , when he should come . for , as i shewed before , that god's covenant with abraham and his seed ( by virtue of which the faithful then were saved ) was confirmed in christ ; was established with them in reference to what he was to do and suffer as mediatour afterwards , gal. . . and by means of his death , there was redemption for the transgressions that were under the first testament , heb. . . and the sacrifices and priesthood , were a figure for the time then present , of what christ should afterwards do and suffer , and for what end . but when i say so , i do not say that all that were saved , did understand so much . for we see the apostles of christ , though they did believe him to be the messias , which the iews expected , yet they did not understand or expect that he should suffer death as a sacrifice , till he told them so : nay the thing was so far from their thoughts , as that they did not understand him when he plainly foretold them of his death , luke . . and if the doctrine touching the resemblance that is between the priesthood of melchizedech and the priesthood of christ , was not in the apostles sense , meat which babes in christanity could well digest in their understandings , but was meat for strong men , heb. . . — . we may well guess by that how little the iews understood the typical and spiritual sense of those types about which they were frequently conversant ; and wherefore it 's said that the least in the kingdom of heaven is greater than iohn the baptist , though he was so great , that there was none greater before him . hence we may see , that one reason why those iews were all their life time under a spirit of bondage to fear , was the great obscurity of the declaration of god's purpose of grace to the world through christ , and the way and method of salvation by him . moses was but a servant for a testimony of those things , which were [ after ] to be spoken , and so declared afterwards , as that the typical meaning of them might be understood , heb. . . in the mean while , as touching those things , they were shut up unto the faith which should [ afterwards ] be revealed , gal. . . it is said of the prophets , whereof moses was one , that not unto themselves , but unto us they did minister the things which are now reported unto us , by them that have preached the gospel to us , pet. . . add we to all this , heb. . . where having spoken in ver . . of the high priests entering alone into the holy of holi●s with the blood of the sacrifice in behalf of the people once every year , he saith , the holy ghost this signifying , that the way into the holiest of all , was not yet made manifest , while as the first tabernacle was yet standing . by the holiest of all , here is meant heaven , signified of old by the holy of holies , as appears , ver . , . and the plain meaning seems to be this , that the peoples entring into heaven by the sacrifice and blood , and intercession of christ , was not made manifest while the tabernacle-worship continued . for christ is our way into heaven ( to the place within the vail ) by his blood shed as a sacrifice , heb. . , . having therefore brethren , boldness to enter into the holiest by the blood of iesus , by a new and living way , which he hath consecrated for us th●ough the vail , that is to say , his flesh . but this way he tells us was not made manifest , while the first tabernacle was standing . but as obscure as this way was , as to what was to be done and suffered in particular by the messias , yet they had some general grounds of faith and hope , that upon their faith , repentance , and sedulous endeavours to walk in all the commandments and ordinances of the lord , they should obtain remission of their sins , and a future happiness in another world. among which grounds these were not the least : . they had the knowledge of the promise of blessedness to all nations in abrahams seed , and of the promise of those other benefits which were promised to abraham and his seed . . they had an addition of several other predictions concerning the messias , both by moses and other prophets , that perhaps were somewhat more express , such as in deut. . . isa. . dan. . and others . these promises and predictions , put them in great expectations of special benefits by the messias , and wrought in them a longing after his day . upon which account our saviour said to his disciples : blessed are your eyes , for they see , and your ears , for they hear . for i say unto you , that many prophets and kings , and righteous men , have desired to see those things which ye see , and have not seen them , and to hear those things which ye hear , and have not heard them , mat. . , . luke . , . . they had large significations from god of his special favour to them above all people , as in chusing them to be his peculiar people , and in declaring himself to be their god ; in giving visible signs of his presence among them , and excellent laws & promises to them , and sending his prophets amongst them , and working many wonders for them , and casting out the nations before them to make room for them , and the like , deut. . , , . and . , . psal. . , . rom. . , . . they had express declarations from god of the goodness of his nature , and of his compassion towards sinners , and of his readiness to pardon such as should repent and return to their duty in loving him , and keeping his commandments . as for instance , exod. . , . the lord passed before him , and proclaimed , the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , trangression and sin . and when he delivered them his law , with the greatest terrour and astonishment to them , yet even then he assured them that he would shew mercy to thousands of them that love him , and keep his commandments ; as in the second commandment . and in case of their miscarriage to the drawing down of gods judgements upon them , he bespeaks them thus : when thou art in tribulation , and all these things are come upon thee , even in the latter days , if thou turn to the lord thy god , and shalt be obedient to his voice : ( for the lord thy god is a merciful god , ) he will not forsake thee , nor forget the covenant of thy fathers , deut. . . and . , , . levit. . , &c. from all which grounds , the faithful among them , had such a hope and confidence of pardon of sin , and of a future happiness in another life , upon their repentance and sincere obedience , as did effectually induce them to have good thoughts of god , to love him , and to endeavour to please him , by having respect unto all his commandments . this made him say , psal. . . there is forgiveness with thee , that thou mayest be feared . and under this hope and confidence , the twelve tribes did instantly serve god day and night , and grounded this hope of theirs upon the promise made of god unto their fathers , as st. panl tells us , acts . , . and indeed it was the unanimous faith of the most eminent among them from age to age , that god had both made , and would keep a covenant to shew mercy to those that love him , and keep his commandments , or that walk before him with all their heart : for that they looked upon as the condition of god's promise of shewing mercy . this we may see in moses , david , solomon , and in daniel , and nehemiah , deut. . . know therefore that the lord thy god , he is god , the faithful god , which keepeth covenant and mercy with them that love him , and keep his commandments . so david , psalm . , . the mercy of the lord is from everlasting to everlasting to such as keep his covenant , and to those that remember his commandments to do them . and thus solomon , kings . . and he said , lord god of israel , there is no god like thee , who keepest covenant and mercy with thy servants , that walk before thee with all their heart . so daniel in his th chap. th ver . o lord , the great and dreadful god , keeping the covenant and mercy , to them that love him , and to them that keep his commandments . and nehemiah likewise , ch. . . i beseech thee , o lord god of heaven , the great and terrible god , that keepeth covenant and mercy for them that love him , and observe his commandments . this we see was the serious and constant profession of the faith of the servants of god in those times . and in this faith and practice doubtless it was , that they lived , and dyed , and were saved . chap. iv. that the law contained a covenant different from that with abraham . in the next place i am to shew , that the law of moses did contain a covenant distinct , and of a different nature from the covenant which god made with abraham and his spiritual seed . besides the general promise which god made to abraham , respecting the gentiles as well as the iews ( in thee all nations of the earth shall be blessed ) he made a special covenant with him , as a reward of his signal faithfulness , to give unto his natural seed the land of canaan . nehem. . . thou foundest his heart faithful before thee , and madest a covenant with him , to give the land of the ca●aanites — to his seed . in order to the fulfilling of which promise , after he had brought them out of egypt , he united them under himself as head , in one political body , by a political covenant , exod. , &c. which is the covenant i am now to discourse of . in which discourse i would , . shew in what respect the law of moses is said to contain a covenant of a different nature from the covenant of grace made with abraham . . prove that it did contain such a different covenant . . for farther illustration , consider it in its parts , and their relation one to another . . and in what respect this covenant is called the first covenant , when as the covenant of grace was made before it . . in what respect the law of moses is said to contain a covenant of a different nature from the covenant of grace made with abraham . the law of moses comes under a twofold consideration . . as in conjunction with the promise to abraham , to which it was annexed , it made up one entire law , by which the israelites were to be governed and directed in the way to eternal life : and in this conjunction , the promise was the life and soul as it were of the body of the mosaic law properly taken . and in this sense as the word law signifies the pentateuch , or five books of moses , ( which contain the promise as well as the law ) it is sometimes used in the new testament , gal. . , . cor. . . luke . and in this sense doubtless we are to understand the law upon which david bestowed so many glorious encomiums as he did , saying , the law of the lord is perfect , converting the soul , &c. psal. . . we are to consider the law of moses as given at sinai , in a stricter sense , as it was an instrument or rule of government in the commonwealth of israel . the law , in the former sense of it , promised eternal life ( though but obscurely ) to those that did believe its promises , and sincerely obey its precepts . in the latter sense , it promised only temporal blessings to those that strictly observed it in all the parts of it ; and threatned those with temporal calamities that did not . the same laws materially , of this political covenant , related to both the covenants . as eternal life was promised in the covenant of grace , upon condition of sincere obedience to those laws , as an effect of faith in the promise ; so those laws , in conjunction with the promise , were , as i may so say , evangelical . but as temporal benefits only were promised in that covenant upon condition of strict obedience to those laws ; and as those laws were enjoyned under temporal penalties as they were commonwealth-laws ; so that convenant , containing those laws , was political , and in this political respect , it was another covenant . if the law of god , and the law of man command or forbid things materially the same ; yet if the one command or forbid them under pain of damnation , and the other only under temporal penalties ; these laws are not formally the same . the commonwealth of israel had no commonwealth laws , but what god himself gave them , the which laws they also covenanted with him to observe ; by which covenant they were united under him as head of that political body . and therefore when they would needs choose them a king like other nations , god told samuel , saying , they have not rejected thee , but they have rejected me , that i should not reign over them , sam. . . ye said unto me ( said samuel ) nay , but a king shall reign over us , when the lord your god was your king , sam. . . i conclude then , that as the law of moses did serve to this political end , so it was a distinct covenant , and different from the covenant of grace . . let us see how this may be proved to be a covenant so distinct and different , as i have said , from the covenant of grace declared to abraham . and to this purpose these things are considerable . first , they are called the two covenants , by st. paul , gal. . . and if they are two , then there is a real difference between them , else they would be but one and the same . secondly , they bear distinct denominations , the one is called the first and the old covenant , and the other , the second and the new , heb. chap. . & . thirdly , there were some sins pardonable by one of these covenants , which were not so by the other ; and that shews that they were quite of a different nature . the murder and adultery which david was guilty of , was not pardonable according to the terms of the political covenant , if there had been any superiour power on earth to have executed that commonwealth-law ; and yet according to the terms of the covenant of grace , they were pardonable upon repentance , and upon those terms were pardoned unto him . the like might be said perhaps of manasseh . the unbelief of moses and aaron in not sanctifying god in the eyes of the children of israel , was according to the terms of the covenant of grace , pardoned as to the eternal penalty , but yet was not wholly pardoned according to the terms of the the political covenant as to temporal punishment : for the lord told them that for that cause they should not bring the children of israel into the land of canaan , numb . . . and in reference to this case , the psalmist saith , thou wast a god that forgavest them , though thou tookest vengeance of their inventions , psal. . . fourthly , the covenant of grace never ceaseth , but it is of perpetual duration throughout all generations ; and therefore is called the everlasting covenant , heb. . . but this mosaical political covenant , is vanished long since , heb. . . by which also it appears to be a covenant effentially different from the other . . for a farther illustration of the nature of this covenant , we will consider it in its parts , and in the relation which those parts bear one towards another . and in general , it did consist of two parts . . of laws ; and . of the sanction of those laws : the laws likewise were of two sorts . . laws of duty . . laws of indemnity . . laws of duty . and in them we may consider , . what those laws were . . what manner of obedience to those laws it was which would free men from the penalties of them , and entitle them to the promises of reward annexed to them . first , the laws of duty , of which this covenant did in great part consist , were those which pass under the various denomination of moral , ritual or ceremonial , and judicial . some of which laws , ( viz. the decalogue especially and almost wholly ) for the matter of them , were natural , that is , such as were founded in the nature of man , forbidding things which of themselves were evil , and commanding things which in their own nature were good , and might be discerned to be so , by man in his pure naturals , and in great part since the degeneration of his nature , whether they had been expresly forbidden , or commanded , or no. but these laws became part of the political covenant , only as they were expresly and externally declared to the iews by a promulgate law. for if this had not been so , the gentiles could not have been said to be without the law , as they were , rom. . , . cor. . . for they had the force and effect of the law in their hearts , and were in that respect a law unto themselves , rom. . , . but because the decalogue , as well as the other laws , was delivered to the iews only , and to none else , from mount sinai , therfore they only ( and proselytes that joyned with them ) were said to be under the law , and all the rest without law. and therefore is the giving of the law reckoned to the iews among their peculiar priviledges , rom. . . psal. . , . and in this sense only as the decalogue was a part of the political law , can the ministration ingraven in stones , be said to be done away , as it is , cor. . , to ver . . for so much of it as was a copy of the law of nature , or is by christ incorporated into his laws , remains in force to all men . the other laws of which this covenant did consist , were arbitrary , the force of which did wholly depend upon divine institution : and such were the laws ceremonial ; and a great part of those we call judicial . secondly , that obedience which would be sufficient to secure a man from the penalty of the political law , and to entitle him to the promised reward annexed thereto , was no less than a strict obedience to it in all the parts of it . for it is written , cursed be he that confirmeth not all the words of this law to do them : and all the people shall say , amen . deut. . . and this extended to heart-obedience , and heart-sinning , as well as to the outward act , commanding love to god , forbidding to covet , as under the heart-searching political soveraign , who reserved to himself the final judgement and execution , even in temporal respects , in many cases . . laws of indemnity ( of which also this covenant did consist ) were partly those which ordained sacrifice and offerings for the expiation of many sins made pardonable by those laws , so far as to exempt the delinquent person from the temporal penalty threatned for breach of those other laws , which for distinction sake , i call laws of duty ; for otherwise these also were laws of duty as well as of priviledge . there were other laws of indemnity likewise for the purification of persons legally unclean ; which being observed , the persons unclean became delivered from the penalties they suffered while their uncleanness was upon them ; such as was their separation from the congregation . consider we next the sanction of these laws ; and that did consist in promises annexed to the observing of them , and in a curse denounced against the transgressors of them . and for our better understanding the nature of the promises of this covenant , we will consider them negatively , and affirmatively . . negatively ; the promises of this political-covenant as such , were not promise ; of eternal life ; and when i say so , i do not deny but that , first , the iews in moses time , and before , had promises of eternal life implyed in the covenant made with abraham and his seed . and accordingly the faithful ones among them , sought after the heavenly countrey , and looked for a city which hath foundations , whose builder and maker is god , heb. . , , . nor secondly , will i deny but that there are some passages in the law of moses , if you take the law of moses in a large sense , which look somewhat like a renewall of the antient covenant with abraham to his seed . as when , for instance , god made a conditional promise to the israelites in moses his time , to be their god , and that they should be his people , as in levit . . deut. . . which form of words is interpreted sometimes to imply a future happiness in another world , heb. . . matth. . , . and i do not deny but the iews had by moses , as express a promise of the messias , as abraham had , deut. . . — . but st. paul doth not speak of the law in this large sense , when he opposeth the law and the promise , the law and faith , one to another . but if we understand by the law of mo●es , the law as political , the law of the common-wealth ; so the promises of it were not promises of eternal life ; for promises of this nature did pertain to another covenant , to wit , th●t made with abraham , and his spiritual seed as such . first ; therefore st. paul doth down-rightly deny that the promise of the inheritance , ( which in heb. . . is called the eternal inheritance ) was by the law , which yet it would have been , if by law he had meant the law in that large sense , in which the law and promise to abraham are conjoyned , and not in that strict sense , by which he means the political law distinctly . and if the inheritance had been promised upon the same terms as temporal blessings were in the temporal covenant , the inheritance might have been obtained by the law , as well as temporal blessings were . rom. . . for the promise that he should be heir of the world , was not through the law , but through the righteousness of faith. secondly ; st. paul evinceth the badness of that opinion , to think that eternal life was promised upon the law-terms , from the absurd consequence of it ; shewing that if it were , that then it would make void the promise of god to abraham , and the way of saving men by faith in that promise , of none effect : gal. . . for if the inheritance be of the law , it is no more of promise : but god gave it to abraham by promise . rom. . . for if they which are of the law be heirs , faith is made void , and the promise made of none effect . it was altogether unreasonable to think that the inheritance should be promised upon such distant and inconsistent terms , as are faith in the promise , and by works of the law. thirdly ; the law , saith the apostle , is not of faith , but the man that doth them shall live in them , gal. . . meaning , that what the law promised , it did not promise it upon condition of believing , but upon condition of doing . and eternal life is not since the fall promised upon condition of doing without faith , but upon condition of believing ; for the iust shall live by faith , vers. . and therefore eternal life is not promised by the law. fourthly ; wherefore else are the promises of that better covenant , heb. . . said to be better promises ? but because they are promises of better things than were promised in the first covenant ; which yet they could not be , if eternal life had been promised in that covenant , because that is the best of all promises . to say they are better only in respect of administration , and clearness of revelation , would not satisfie such as should well consider ▪ that if the betterness of the covenant and promises , lay only in that , the difference would not be so great , as to denominate them two covenants , and two so vastly distant as the scripture represents them to be . the difference then would be but only gradual , as that is , which is found in the same covenant of grace in the several editions of it , to adam , to abraham , to david , and now to all nations since christ's coming ; and not essential , as that between the two covenants seem to be , as it is represented in gal. . . besides , st. paul represents the administration of the two covenants , to differ as much as righteousness and condemnation , life and death differ , which sure is more than a gradual difference . the one is the ministration of death and condemnation ; the other , the ministration of righteousness and life . cor. . , , , . the law made nothing perfect , but the bringing in of a better hope did , heb. . . by which it appears again , that the hope of the gospel ( in which the things hoped for upon the promises of the gospel are not the least ) is better than what the law promised the observers of it . this is the promise which he hath promised us , even eternal life , john . . . and affirmatively ; it was then a long and prosperous life in the land of canaan , that was promised in the first covenant , deut. . . the lord shall make thee plenteous in goods , in the fruit of thy body , and in the fruit of thy cattel , and in the fruit of thy ground , in the land which the lord sware unto thy fathers to give thee , deut. . . that your days may be multiplied , and the days of your children as the days of heaven upon earth . a great variety of outward blessings is promised , as the reward of keeping that covenant . and therefore wisdom under that dispensation is described , as having length of days in her right hand , and in her left ha●d riches and honour ; whose ways are ways of pleasantness , and all her paths peace , prov. . . and as this covenant was national , so there were promises of national blessings ; such as was the setting them on high , above all the nations of the earth ; making them the head and not the tail : the giving them victory over ●nemies ; multiplying the nation , and bestowing on it health , peace , and plenty , deut. . lev. . when it 's said once by moses , thrice by ezekiel , and twice by st. paul , that the man that doth them , shall live in them , ( lev. . . ezek. . , , . rom. . . gal. . . ) thereby epitomizing the first covenant ; i conceive that by living , is meant a long and prosperous life in this world. as on the contrary , the condition of one greatly afflicted , is in scripture-dialect , a kind of death , and such an one said to be free among the dead , psal. . . and that which inclines me so to think , is not only the reasons already given to prove that no other life was promised in the first covenant , but also the congruity of this sense with other passages in the writings of moses . as deut. . . see , i have set before you this day , life and good , death and evil. if you would know what is meant by life here , the next verse will inform you : that thou mayest live and multiply , and the lord thy god shall bless thee in the land whither thou goest to possess it . the contrary whereunto is the death he had set before them ; saying , i denounce unto you this day that ye shall surely perish , and that ye shall not prolong your dayes upon the land , &c. deut. . , . set your hearts unto all the words which i testifie among you this day , ; for it is not a vain thing for you , because it is your life ; and through this thing ye shall prolong your dayes in the land wherein ye go . the latter words are exegetical of the former : through this thing ye shall prolong your dayes , is the interpretation of those ; it is your life . and it may be considered also , whether this particle [ in ] ( which if a man do he shall even live [ in ] them ) may not determine the nature and kind of that reward which was promised in the first covenant , as it was a present reward , a reward which was received even while the work was doing , according to that , psal. . . in keeping them there is great reward . and this is agreeable to what fell out in the event . the lord was with them to prosper them , while they were with him ; but when they forsook him , presently troubles overtook them . the pouring out of god's fury on them to consume them in the wilderness , being put in ezek. . , . as the direct contrary to those words , which if a man do , he shall even live in them , seems greatly to favour this nation . but the house of israel rebelled against me in the wilderness : they walked not in my statutes , and they d●spised my iudgments , which if a man do , he shall even live in them : then i said , i would pour out my fury upon them to consume them in the wilderness . and indeed one main difference between the two covenants , ( which i would have here observed ) lies in this , to wit , the presentness of the reward promised in the first , and the futurity of that promised in the second . st. paul in his allegorical description of the two covenants , gal. . , &c. represents those that adhered to the first covenant , by the children of bond-servant , to whom abraham gave gifts in present , and sent them away , as in gen. . . and those that adhered to the second , by the son of the free-woman , isaac , who was abrahams heir , to whom he gave the whole inheritance at last . and the adoption of sons , as the priviledge of the new covenant ▪ is opposed to the condition of servants under the old , gal. . . and what are they adopted to , but to an inheritance for the future ? for by adoption they are made heirs : if a son , then an heir of god through christ : an heir of what ? of an inheritance for the future ; an inheritance incorruptible , undefiled , and which fadeth not away , reserved in heaven , pet. . . and therefore they are said to wait for the adoption , to wit the redemption of their bodies , at the resurrection , rom. . . sons and heirs serve their father with a free and ingenuous spirit , though they have but little for the present , in confidence of what he will do for th●m hereafter in another world , when they shall come to age . but those under the old covenant , were like servants , who serve with a servile spirit , because they do it with expectation of present pay . the one walk by faith , which is the substance of things hoped for , and the evidence of things not seen ; the other were influenced in their obedience , by the expectation of present reward , because that was it which the first covenant promised to the observers of it . these promises now insisted on , were promises of reward to the observers of this first covenant : but besides these , there was another sort of promises exhibited in the first covenant , and they were promises of pardon , in many cases , when the laws of that covenant were broken . there were ( as i have shewed ) laws of indemnity , which made many of the breaches of the laws of duty , pardonable upon certain conditions . and such were all sins of ignorance and inadvertency , and some of those also which were committed wittingly . but presumptuous sins , and such as carried in them a kind of contempt of the law , these were exempted from pardon : heb. . . he that despised moses law , died without mercy , under two or three witnesses . but for the other , there were promises of pardon upon certain conditions ; which conditions were not always the same . in some cases the offering of a sin-offering , or trespass-offering , was the condition . in other cases , that with confession of sin , was the condition . and in some other cases , sacrificing , restitution , and satisfaction were the condition . and afflicting of the soul , as well a the sacrifice for atonement on the day of general expiation , was always a condition of forgiveness . these things in the particularities of them , you have in the , , , , and d chapters of levit. and then the condition of the promises of purgation of legal uncleannesses , and the penal effects of them , was the observing the rules prescribed for purifying the unclean . now the forgiveness promised by these laws of indemnity , did not free the conscience from all obligation to eternal punishment , but only freed the person from suffering those temporal evils , which were threatned in this covenant against those which did not continue in all things written in the book of it . neither sacrifices , nor legal purifications , sanctified , but unto the purifying of the flesh , and to their temporal concerns only , heb. . , , . and here we may observe a five-fold difference in reference to remission of sin , between the first covenant , and the covenant of grace . . they differ in the nature of those sacrifices by which atonements were made , and upon which forgiveness was promised . the blood of the sacrifice of the first covenant , was but the blood of bulls and of goats , and the like , heb. . . but the blood of the sacrifice of the second covenant , is the blood of christ the eternal son of god. so that the nature of the sacrifices of the two covenants , upon which the promise of the pardon of sins was granted , doth differ as much as the blood of beasts and the blood of the son of god differ . . those two sorts of sacrifices pertaining to two kinds of covenants , differ in the proportion of efficaty and virtue to accomplish their respective ends and effects . there is a greater richness of proportion in the blood of christ to free the cons●ience from the guilt of sin , or obligation to eternal punishment , than there was in the blood of beasts to free the delinquent person from temporal punishments . this is plainly intimated in heb. . , . for if the blood of bulls and of goats , and the ashes of an heifer sprinkling the unclean , sactifieth to the purifying of the flesh ; [ how much more ] shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works to serve the living god. . they differ in the nature of the pardon promised in each of the covenants respectively . the redemption granted in the first covenant , was but temporal , as the covenant it self was ; it was but from evils temporal : but christ jesus by his atonement , hath obtained eternal redemption for us , hebr. . . . they differ in respect of the sins made pardonable by each covenant respectively . there were many sins for which the first covenant granted no pardon upon any terms whatsoever . they that despised moses law , died without mercy , heb. . . but the covenant of grace makes promise of the pardon of the greatest sins upon repentance . all manner of sin and blasphemy , except the blasphemy against the holy ghost , are pardonable upon repentance . this difference is set down , acts . . and by him all that believe are justified from all things , from which ye could not be justified by the law of moses . we may well suppose that the first covenant did finally condemn some , which the covenant of mercy pardoned . david in the matter of vriah , did that which was unpardonable by the first covenant ; it was a fact to have been punished with death by the law , but that there was none but god that could duly inflict it upon him in his capacity ; and yet upon his repentance , it was pardoned as to his eternal concerns , as well as temporal , by virtue of god's covenant of mercy . on the other hand , a man probably might be so righteous in the eye of the first covenant , as not to be visibly blameable , and yet even then he obnoxious to the curse of the everlasting covenant . paul while he was saul , and in the state of unbelief , was even then as touching the righteousness which is in the law , blameless , as he himself saith , phil. . . so different were these two covenants , that him whom the one condemned the other might justifie , and likewise justifie him whom the other condemned . . they differed in respect of the condition to be performed on man's part for the obtaining of pardon . pardon was promised i● the first covenant upon condition of doing only without reference to faith ; but so are not the pardons of the new covenant , gal. . , . but that no man is justified by the law in the sight of god , it is evident ; for the iust shall live by faith : and the law is not of faith ; but the man that doth them shall live in them . so much concerning the first part of the sanction of the first covenant . come we now to the second . the other part of the sanction of this covenant , did consist in the curse of it denounced against the breakers of it . though it 's true that every man is under a condemnation that would be eternal , until he comes to be absolved by virtue of the law of grace , yet more than temporal death was not expresly threatned for breach of the political covenant as such . . for first , a violent death inflicted by the hand of the magistrate , for capital offences , is called the curse , deut. . . he that is hanged , is accursed of god , or is the curse of god. . christ who did not suffer eternal punishment for man's sin , did yet suffer the curse of the law , in that he was hanged on a tree , gal. . . it is true indeed , that by that temporary suffering of his , he redeemed us from eternal punishment , which we were obnoxious to . . those who apos●atize from christ , and reject his gospel , merit sorer punishment than what was inflicted on them that despised moses law ; and yet sorer punishment for kind they cannot suffer , if eternal punishment had been the penalty of that covenant as such , heb. . , . . as the promises of that covenant when particularly expressed , did appear to be but temporal , so the curses of it appear to be no other in the particular enumeration of them . as for instance ; a violent death inflicted by the hand of the magistrate , was the punishment threatned for many capital offences ; such as was idolatry , blasphemy , witchcraft , working on the sabbath , invading the priests office , and for being a false prophet ; & also for murder , adultery , sodomy , buggery , man-stealing , cursing , or smiting of parents , or being stubbornly rebllious against them , and some other . and a cutting off from among the people ( whether by god's hand immediately , or by mans , i determine not ) was the penalty threatned for eating leavened bread within the time prohibited , for not purifying ones self when unclean , for profaning holy things , for ones eating of the sacrifice with his uncleanness upon him ; for offering sacrifice any where but at the tabernacle , for eating of blood , and for eating of the fat of the sacrifice ; for neglecting to keep the passover , and for not afflicting the soul in the day of general atonement ; and for several other offences . and those offences for which cutting off from among the people , is threatned , being less criminous than the former , we have no reason to think the penalty of cutting off from among the people , to signifie more ( if so much ) than the suffering of a temporal death . as we may observe how the israelites various punishments are exprest for their manifold crimes in the wilderness , by god's overthrowing them in the wilderness by pestilence , and otherwise . cor. . in brief ; the temporal evils threatned in this covenant , were either personal , domestick , or national . the personal and domestick evils , were no less , than whatsoever tended to the infelicity of man's life , as diseases in body , perplexity of mind , unfruitfulness in body , in cattel , in ground ; scarcity , poverty , oppression , loss of relations , fewness of days , and an untimely cutting off from the promised land. the national were wild beasts , pestilence , sword , famine , captivity , and such like . these were inflicted when the breach of the covenant became national in the generality of the people : but especially when those who had the management of publick affairs , civil and ecclesiastick , did not restrain the people by a due execution of laws , but rather led them into sin by their example , and sometimes by their commands ; corrupting religion , and perverting justice , levit. . deut. . and the evils threatned being national , as the covenant it self was , they must needs be but temporal , because there is no judging , condemning , and executing nations as nations , but in this world. . come we now to shew reason why this covenant is called the first covenant , since there were others made before it ; as that with adam in paradise , and that covenant of salvation with adam after his fall , and with noah , and abraham . and , . negatively ; it is not so called , as if it were the same for substance with that which was first made with adam in paradise , as many have thought , or because it was proposed upon the same term . for , first , that covenant was established upon the terms or condition of perfect innocency ; no provision being made in it for pardon in case of failure , upon any condition whatsoever . but it was otherwise in this mosaick covenant , as i have shewed , in that it contained several laws of indemnity for the relief of delinquent persons , upon certain possible and practicable conditions . secondly , if this and the paradisical-covenant had been of the same nature , then it and the promise made to abraham and his spiritual seed , would have been inconsistent , the one promising eternal life upon believing , the other only upon condition of sinless obedience . if this had been the case , the law would have been against the promise , which god forbid it should , gal. . . and the one would have excluded the other , according to st. pauls ' reasoning , rom. . . if by grace , then it is no more of works ; otherwise grace is no more grace . but if it be of works , then is it no more grace ; otherwise work is no more work . but . affirmatively . it is called the first covenant , because it is the first of the two under question and dispute between the apostles and unbelieving iews . the question and controversie between them was , which of the two covenants , that by moses , or that by christ , was finally adhered to as the way of salvation . in the handling of which controversie , that by moses is called the first , and the gospel-covenant established by christ , as was prophesied by ieremiah , is called the second : even as the one is called the old covenant , not because it was the oldest of all covenants , but because opposed to that which was prophesied of under the name of a new covenant . it is observable , that where we meet with the first mention of the first covenant under that denomination , it is not stiled [ the ] first covenant absolutely , but [ that ] first covenant , as pointing at that under dispute , hebr. . . for if [ that ] first covenant had been faultless , then should no place have been sought for the second . chap. v. the grand mistakes of the jews about the law and promise ; and how st. paul counter-argues these mistakes . i am now in the next place to shew the fatal mistakes of the unbelieving iews , about god's promise to abraham , and about the law of moses ; and how st. paul doth counter-argue these mistakes . a distinct understanding of which errors , and of st. paul's arguings against them , sometimes severally , and sometimes conjunctively , and in the gross , will be as a key to open many passages in his epistles , which otherwise will be hard to be understood . . they held circumcision in the flesh to be the condition in special , upon which all the blessings of god's covenant with abraham were promised ; but did not understand tha● spiritual circumcision , viz. the mortification of sinful affections and lusts , was principally intended , when god made circumcision the condition of his covenant . for they were it seems grosly ignorant of the necessity of regeneration , and so of the spiritual design of circumcision ; which was the reason why nicodemus , though a ruler among the iews , answered christ so aukardly when he preached to him the necessity of being born again , joh. . an ignorance that some allowance possibly might have been made for , had not the circumcision of the heart , and the making themselves a new heart , been expresly called for , as it was , deut. . . ier. . . ezek. . . now this ignorance of theirs in the doctrine of the circumcision of the heart , and the sense they put upon god's making circumcision to be the condition of his covenant of being their god , was doubtless the reason why they placed so very much as they did in literal circumcision . for , although circumcision first given to abraham by way of covenant , was afterwards incorporated with the body of moses's law , yet it should seem these iews considered it not so much as it was a part of that law , but chiefly as a condition of god's covenant with them in abraham , as they were his seed . and therefore st. paul where he reckons up his jewish priviledges whil'st he was a pharisee , puts circumision in the head of them all , and as accou●ted by him while a pharisee , a priviledge distinct from his being blameless touching the righteousness which was in the law , phil. . , . whence also the judaizers said , it was needful to circumcise them , and to command them to keep the law of moses , acts . , . as if circumcising did import something different from , or at least something more , than keeping of the law did , though otherwise it was a part of the law. upon this account doubtless it was that we find them more zealous for circumcision , than for any other point of the law besides . against this erroneous opinion of theirs touching literal circumcisions being the condition of the spiritual bene●its of the covenant , st. paul argueth several ways . first , by maintaining that the covenant did chiefly respect circumcision in the spirit , rom. . , . he is not a iew which is one outwardly ; neither is that circumcision , which is outward in the flesh ( that is , it was not that circumcision which would savingly avail them , as they thought it would ) but he is a iew , which is one inwardly ; and circumcision is that of the heart , in the spirit , and not in the letter ; whose praise is not of men , but of god : again ▪ by shewing that abraham could not have been justified before circumcision , if the great benefits of the covenant ( of which justification was one ) were suspended upon that , as a necessary condition . and yet that h● was justified when not circumcised , there is the express authority of scripture for . this he asserts . rom. . , . for we say that faith was reckoned to abraham for righteousness . how was it then reckoned ? when he was in circumcision , or in vncircumcision ? not in circumcision , but in vncircumcision . afterwards he proceeds to undeceive them in the apprehension they had , that the benefits of the covenant were entailed upon abraham's natural seed as such ; or at least as such , with the addition of a literal observation of circumcision and the law , without respect to the spiritual and new birth : rom. . , , . they are not all israel , which are of israel ( as they thought they were ) neither because they are the seed of abraham , are they all children : but in isaac shall thy seed be called : that is , those shall be called abraham's seed , which are born as isaac was , by faith in the promise , which are therefore called children of the promise . for so the apostle expounds it , saying , they which are the children of the flesh , these are not the children of god ; but the children of the promise are counted for the seed ; to wit , such as are born after the spirit , as it is explained , gal. . , . and this agrees to what he had said before , rom. . . he is not a iew , which is one outwardly , &c. against which corrupt opinion , iohn the baptist did oppose himself when he admonished the pharisees , to bring forth fruit meet for repentance , and think not to say within your selves , we have abraham to our father , mat. . , . the apostle labours to cure this grand error about literal circumcision as disjoyned from spiritual , in many other places , and shews how that circumcision availeth nothing , but a new creature , such as spiritual cir●umcision makes a man to be , gal . . not circumcision , but faith , gal. . . not circumcision , but keeping the commandments , is that which would only reach those great ends which they sought after in literal circumcision , cor. . . but i shall have occasion to improve these scriptures further upon another head of this discourse . and by the way , we may observe , that those who build their hopes of future happiness upon their having been baptized , and their being of the church , without the inward grace signified by baptism , which is the washing of regeneration and renewing of the holy ghost , they are much a-kin to those miserable mistaken iews . . they not understanding the typical and spiritual use of the legal sacrifices , as they did prefigure the death and suffering of christ , and the general atonement which was to be made thereby , nor yet the predictions of the prophets touching his death , they ran into another gross error , and that was , that the promised messias should not by suffering death , become a sacrifice for sin . and therefore they said to him when he spoke to them of his death ; we have heard out of the law , that christ abideth for ever ; and how sayest thou the son of man must be lift up ? joh. . . they did not dream of his dying , but of his reigning visibly as a mighty monarch among them , and subduing all nations under them , because they knew him not , nor yet the voices of the prophets which are read every sabbath day , they have fulfilled them in condemning him , acts . . their ignorance in the meaning of the types and predictions touching the death of the messias , would have been the more excusable , if they had not wilfully and obstinately persisted in that error after those types and prophecies were fulfilled and explained to them . ignorance in this matter was found in christ's own disciples a great while ; but their slowness to believe those types and prophecies after they were fulfilled , was a thing which our saviour rebuked them for , saying , o fools , and slow of heart to believe all that the prophets have spoken . ought not christ to have suffered these things , and to enter into his glory ? luke . , . but the unbelieving iews were tenacious of this opinion , after they had sufficient means to have been convinc'd of their error in it . in opposition to which opinion , the author of the epistle to the hebrews , argues at large the necessity of christ's suffering by death . as first , he argues it from his priesthood . for having proved him according to prophecy , to be a priest not after the order of aaron , but of melchizedeck , and so a priest of greater dignity , chap. . and . he infers , chap. . that as a priest he must have something to offer in sacrifice , and that of greater value than what was offered by priests under the law , that were but of an inferiour order ; and that he shews to have been himself and his own blood , as the antitype of all those legal sacrifices , chap. . secondly , he proves his death necessary for the confirmation of the second and new covenant , as he was mediatour of it . as the first testament was not dedicated without blood , so neither is the second : for where a testament is ( saith he ) there of necessity must also be the death of the testator , chap. . , — . thirdly , his death was necessary for the obtaining of remission of sins ; a benefit promised in the new covenant : for without shedding of blood ( saith he ) there is no remission of sin , chap. . . with chap. . — . and indeed it was a good part of the apostle's work to beat down this opinion , that the messias was not to dye . acts . . st. paul , as his manner was , went into them , and three sabbath days reasoned with them out of the scriptures , opening and alledging that christ must needs have suffered and risen again from the dead . yea , this opinion had so generally obtained among them in our saviours time , that it seems the apostles of christ at first were not free from it . for when our saviour told them , that at ierusalem he should be delivered to the gentiles , and that they should scourge him , and put him to death , and that the third day he should rise again ; it 's said , they understood none of these things , and that this saying was ●id from them , neither knew they the things which were spoken : though they were spoken plainly and in no parable , luke . , , . christ his being crucified , became a stumbling-block to the iews through this error of theirs , and that which they insisted upon as a reason why they would not receive him as the christ of god , cor. . . . they held another error which probably was mother or daughter of the former , and that was , that the legal sacrifices did expiate and take away sin , not only so as to free them from legal penalties , and temporal punishments , as in many cases they did , but so also as to free them from all obligation to eternal punishment . and so they did attribute to those sacrifices , the same atoning virtue and purging efficacy , as is proper only to the blood of christ. in opposition to this opinion , it is maintain'd , . that those legal sacrifices , were but figures of the great sacrifice , christ jesus , heb. . , , . and . . . it was argued , that it was impossible that the blood of bulls and of goats should take away sin , because these were offered year after year , over and over in the day of general atonement for the same sins . and that if the former sacrifices which were first offered , had taken away sin , the latter could not have been necessary to the same purpose , heb. . , , , . the often repetition of sacrifices for the same sins , argues that the worshippers had a secret sense in their conscience , that those sacrifices were not of a competent value , nor a sufficient price to redeem their souls from sin , as it exposeth to eternal punishment ; however they might sanctifie as to the purifying of the flesh , yet they could not make any perfect as pertaining to the conscience ; heb. . . & . , . . it was argued from a prophetical passage in psal. . in which christ is brought in speaking thus ; sacrifice and offering thou would ' st not , but a body hast thou prepared me : in burnt offerings and sacrifice for sin thou hast had no pleasure : then said i , lo , i come to do thy will , o god. from whence he infers , that the first sort of sacrifices were taken away as insufficient , that the second might be established . by the which will , saith he , we are sanctified through the offering of the body of iesus once for all , heb. . . — . this opinion of theirs , that legal sacrifices did expiate all their sins , did keep up in them a hope of impunity here and hereafter , under many immoralities and great transgressions in the course of their lives . though they multiplyed transgression , yet if they multiplyed sacrifices too , they thought they should escape well enough . amos . , . come to bethel and transgress , at gilgal multiply transgression , and bring your sacrifice every morning , and your tythes after three years , and offer a sacrifice of thanksgiving with leaven , and proclaim and publish your free-offerings , for this liketh you , o children of israel , saith the lord god. and much after this rate do carnal christians bear up themselves in hopes that all their sins are done away by the sacrifice of christ the lamb of god that taketh away the sins of the world , though they live from day to day in ungodliness . only indeed they sin at a cheaper rate for the present than the wicked iews did . the iewish sinners were at the cost of many a sacrifice to stop the mouth of conscience ; but these are at cost only in making provision for the flesh to fulfil the lusts thereof , and depend upon christ to pay all their scores . . another of their errors as consequent upon the former was this ; that without circumcision and observing of the law of moses , the gentiles could not be saved . this opinion the judaizing christians retained after their conversion to the christian profession . acts . , , . certain men which came down from iudea taught the brethren , saying , except ye be circumcised after the manner of moses , ye cannot be saved . there rose up certain of the sect of the pharisees which believed , saying , that it was needful to circumcise them , and to command them to keep the law of moses . in opposition to which opinion , st. paul taught that the righteousness of god by faith without the law is manifested unto all , and upon all that believe , whether iews or gentiles , and that there is no difference , rom. . , . and that a man is justified by faith without the deeds of the law , though never circumcised : and that god is the god of the gentiles , as well as of the iews , and that he doth justifie the uncircumcision and the circumcision ; those that had observed the law of moses , and those that had not , upon the same terms , viz. of evangelical faith , rom. . , , . whereunto agrees the words of st. peter , acts . , . he put no difference between us and them , purifying their hearts by faith ; i. e. us iews , and they gentiles : but we believe that through the grace of our lord iesus christ , we shall be saved even as they , and upon no other terms , though we have observed the law , and they have not , gal. . , . upon the same account st. paul again affirms , rom. . . that to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . that is , the idolatrous gentiles that never had observed the law , but lived without god in the world ; should yet have their practical belief of the gospel imputed even to them for righteousness . and he further exemplifies this in abraham , ver. , , , . whose faith was reckoned to him for righteousness before he was circumcised , that he might be the patern and great example of gods justifying the heathen upon their believing and obeying as abraham did , in leaving his idolatry and his countrey upon god's promise and command , though he never had been circumcised . and upon the like account he saith again , gal. . , . that the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations be blessed . and from thence he concludes that those gentiles that be of faith , that believe as abraham did , are blessed as abraham was , are blessed with faithful abraham . . another error which was held by some judaizing christians was this ; that faith in christ and literal circumcision , with a literal observation of the law of moses , joyntly , were the condition of justification . though they were such as believed , yet they taught that except men were circumcised and kept the law of moses , they could not be saved , acts . , . they seem to have retained the same false opinion of justification by the law , as the unbelieving iews did , but held the death of christ necessary to be superadded . to convince them of which error , st. paul sets before them the bad consequence of it in two respects . . in that they hereby rendered the death of christ needless in it self . gal. . . if righteousness come by the law , than christ is dead in vain : there would then have been no need of christ's death to accomplish it , as the unbelieving iews indeed did hold . . in that this opinion of their's made christ and his death useless unto them , and cut them off from receiving any benefit by him , gal. . , . behold , i paul say unto you , that if you be circumcised , christ shall profit you nothing : christ is become of none effect unto you : whosoever of you are justified by the law , ye are fallen from grace . and hereto agrees that in hebr. . . we have an altar whereof they have no right to eat which serve the tabernacle : those judaizers who stand for the necessity of mosaic observations ▪ have no right to , nor shall receive benefit by christ , who is the only christian altar to which we bring all our sacrifices . . they held the law of moses to be unalterable , and of perpetual obligation . in opposition to which , the author to the hebrews improves to great purpose that prophesie , ier. . , . behold , the days come , saith the lord , that i will make a new covenant with the house of israel , and the house of iudah : not according to the covenant that i made with their fathers in the day when i took them by the hand to lead them out of the land of egypt , &c. for in that he saith , a new covenant , he hath ( saith he ) made the first old . now that which decayeth and waxeth old , is ready ( saith he ) to vanish away . and st. paul shews how that the legal ministration how glorious soever it was , was yet done away , when that which was far more glorious did appear , cor. . , . and again , that we are become dead to the law by the body of christ , and delivered from the law , rom. . , . . the last of their errors i shall insist on , was this : they held the first covenant as alone , or separated to be the covenant of salvation , only taking in with it the covenant of literal circumcision , which also was made a part of their law. that first covenant which i have already described as a temporal covenant , and the promises and the threatnings of it but temporal , they took to be established for perpetuity , and the promises of it to contain promises of eternal redemption , or remission , as well as temporal , and eternal life and felicity as well as temporal : and such a literal observation of the laws of it to be the condition of those promises , as would render them inculpable in the eye of the magistracy ; such a righteousness sufficient to justifie them before god , as st. paul saith he had while he was a pharisee , phil. . . as touching the righteousness which is in the law blameless ; which then he accounted to be his gain . now that they did peremptorily adhere to this first covenant , and the terms of it , for justification and eternal life , it doth plainly appear by the mighty opposition which the apostles made against them in it . for they did still oppose another covenant as the covenant of justification , and eternal life unto this mosaical covenant ; and faith , as the condition of that , in opposition to works as the condition of this , as will appear if we come to instances . . st. paul argues it with them , that the promise of god to abraham and his seed , was not through the law , but through the righteousness of faith , rom. . . not through the law , that is , not upon the terms upon which the benefits of the first covenant were promised to the nation of the iews , but upon quite other terms , exprest by the righteousness of faith. . he argues it farther with them ; that god's way of accounting men righteous by faith , and their way of seeking righteousness npon the terms of the first covenant , were utterly inconsistent , & the one destructive of the other , and that but one of these ways could possibly stand . for if they which are of the law be heirs , faith is made void , and the promise made of none effect , rom. . . and again , if the inheritance be of the law , it is no more of promise : but god gave it to abraham by promise , gal. . . and if by grace , then it is no more of works , otherwise grace is no more grace , &c. rom. . . . and that the law did not exclude the promise to abraham , he farther argues , in that the covenant with abraham was confirmed , and unalterably setled and established in the messias years before the law by moses was given , and that therefore for them to go about to introduce the law in the room of the promise to abraham so confirmed , would be as unreasonable and unjust , as for one man to alter or make void anothers covenant after he hath confirmed it . gal. . , . brethren , i speak after the manner of men : though it be but a mans covenant , yet if it be confirmed , no man disanulleth or addeth thereto . and this i say , that the covenant that was confirmed before of god in christ , the law which was years after , cannot disanul , that it should make the promise of none effect . . st. paul argues it impossible in the nature of the thing that they should be justified by the law , because one main end of god's promulging the law of nature ( which yet was a great part of the first covenant ) was to convince men of their guilt , and of their obnoxiousness to wrath , and to stop their mouthes , and to leave them without any plea of defence as from it , rom. . , . now we know that what things soever the law saith , it saith to them who are under the law : that every mouth may be stopt , and all the world may become guilty before god. therefore by the deeds of the law , there shall no flesh be jnstified in his sight : for by the law is the knowledge of sin . and if the law doth convict men , it cannot justifie them : for the same law cannot both condemn and justifie the same person in reference to the same charge . if all are cast and condemned by the original law , as they are ( for he hath concluded all under sin , that he might have mercy upon all , gal. . ) then so many as come to be justified after this , must needs be justified by another law superceding that , and that is none other than the law of grace . the law of nature curseth every one that hath broken it , though but once , and therefore it cannot justifie them too : out of the same mouth ( in this case ) doth not proceed blessing and cursing . . he argues this opinion of theirs to be contrary to the doctrine of the prophets many hundred years after , as well as contrary to the promise to abraham long before the law. that no man is justified by the law in the sight of god , it is evident ; for the iust shall live by faith : and the law is not of faith ; but , the man that doth them , shall live in them , gal. . , . from hab. . . the law is not of faith , that is , it doth not promise pardon , or any other blessing upon believing , but upon condition of doing the things therein required : the man that doth them , shall live in them , levit. . . . the insufficiency of the first covenant to make men eternally happy , and the necessity & validity of the second to that end , is further argued in heb. . from another famous prophecy in ier. . , &c. of god's making a new covenant with israel and iudah in the latter days , not according to that he made with their fathers when he brought them out of egypt . . it 's argued that that first covenant was but temporary , and being old , was ready to vanish , and to give place to a new and everlasting covenant , chap. . . . that the first covenant was faulty , or defective , or else there would have been no place sought for a second , ver . . . that the promises of that first covenant were not of such things as men stand in need of to make them everlastingly happy , as those better promises of the second covenant are , ver . . . and yet more particularly , that in this new covenant there is promise of such a forgiveness of sins , as that iniquity shall be remembred no more , ver . . whereas the first covenant did not promise any such pardons : all that it promised , was a forgiveness only as to the concerns of this life , otherwise their sins were still kept upon the file to be taken away ( if ever taken away ) by the mediatour of the new testament , by means of his death , for the redemption of the transgressions that were under the first testament , chap. . . but in those sacrifices ( which were but the sacrifices of the first covenant ) there was a remembrance again made of sins every year , heb. . . and now by all these reasonings of the apostle put together , it sufficiently appears that the unbelieving iews did expect justification and eternal life , only upon the terms of the first covenant , and that they held that covenant , as comprehending the covenant of circumcision , to be the covenant of eternal life . and indeed this last mentioned error of theirs , in holding the first covenant to be the covenant of salvation , did in a manner contain in it all the rest mentioned before , which did naturally grow out of it . for if that had been the covenant of salvation , then it would have followed that the sacrifices of that covenant had been sufficient , and the death of christ needless ; and that circumcision and keeping the law of moses would have been necessary to the salvation of the gentiles , &c. and now after all this , considering what erroneous opinions the incredulous iews held about the law , and about circumcision , and considering in what sense they asserted justification by the law , and by circumcision , it will be no difficult thing to understand exactly in what sense the apostle doth every where deny justification to be by the law , or by the works of the law. for doubtless st. paul's denial of justification and salvation to be by the law , or works of the law , is to be understood in the very same sense in which the incredulous iews , against whom he disputed , did hold these to be attainable thereby . for else his reasonings would have been beside the question under debate between them . and therefore we must take our measure of st. paul's sense in the negative part of the question , by his adversaries sense of it in the affirmative . and if so , then in his denying justification and salvation to be by the law , or by works of the law , we must understand him to deny a freedom from the eternal punishment to be attainable by legal sacrifices : and also to deny that the promise of eternal life was made upon condition of literal circumcision , and a literal observation of the mosaical law , without being by faith renewed in the inward frame & moral constitution of the soul : and likewise to deny eternal life to be attainable by the terms of their political covenant , the promises whereof were not made upon condition of believing , but of doing . the law is not of faith , but the man that doth those things , shall live in them , gal. . . for these and such like were the opinions which those j●ws did hold ( as i have shewed ) and these were the things in which st. paul opposed them . they divided and separated circumision and the law in the letter of them , from the spirit of them both ; claiming justification by the letter alone . and they divided the law from the promise rightly understood , and looked to be justified by works of the law , without faith in the promise rightly understood . they looked for the m●ssias indeed , but not to become a propitiation for sin , or to establish a new covenant of salvation , but to further their temporal and eternal felicity in the way of their obedience to the political law. but then it doth not in the least appear that st. paul in denying justification to be by the law in the sense thus explained , doth also thereby deny works of sincere obedience to god , to concur with faith in man's justification in all respects . and if any shall yet suppose that st. paul in denying justification by works in the jews corrupt sense , doth also , on the by , deny all works of evangelical obedience to bear any part of the condition on which god promiseth to justifie men through christ ; such a supposition , if admitted , would make his doctrine herein , inconsistent not only with the faith of the holy men of old , who were wont to express the condition of the covenant of merey , by loving god , and keeping his commandments ; but it would also make him inconsistent with himself and his own doctrine , and the doctrine of other apostles , as i doubt not , but plainly to make appear before i have done with this discourse . there is one character of works given , by which you may certainly know what works they were which st. paul denyed men were justified by ; and they were such works which were apt to occasion boasting , ephes. . . not of works , lest any man should boast . rom. . . for if abraham were justified by works ( to wit , in the jews sense , by circumcision in the flesh , to which st. paul alludes , ver . . ) he hath whereof to glory , but not before god , but only before men who were not circumcised as he was . for the unbelieving jews who sought and expected justification by circumcision and other legal observations , did glory over the poor gentiles , that were destitute of those works which consisted in the outward priviledges which the jews had ; and looked down upon them with contempt , though some of them were much better than themselves , such as cornelius , whom they looked upon as unclean . this boasting humor of the iews over the gentiles , is described and reproved , rom. . from ver . . to . now the doctrine of justification by faith ; of obtaining pardon by anothers undertaking for us , to wit , christ jesus , and of being accepted with god through him , upon our sincere , though otherwise imperfect obedience , ( which sincere obedience too , is not performed without his special grace and assistance ) takes away all occasion of boasting , in reference both to god and men , and laid the iews as low as the gentiles , and made st. peter a jew to say : but we believe that through the grace of the lord iesus christ we shall be saved even as they , acts . . and therefore when st. paul had said , that now the righteousness of god without the law is manifested , even the righteousness of god which is by faith of iesus christ unto all , and upon all them that believe , for there is no difference ; meaning between iews and gentiles , rom. . , . he thereupon demands , in ver . . saying , where is boasting then ? it excluded . by what law ? of works ? nay , but by the law of faith. therefore we find the holy men of old among the iews , who expected acceptance with god upon other terms than the pharisaical iews did , who placed their confidence ( called trusting in the flesh , phil. . . ) in their external priviledges and performances alone ; were so far from glorying in such a righteousness as that , that they cryed out in reference to that ; all our righteousnesses are as filthy rags , isa. . . thus regenerating grace made david so far from boasting either of priviledges , or of his performances , that he saith unto god , who am i , and what is my people , that we should be able to offer so willingly after this sort ? for all things come of thee , and of thine own have we given thee , chro. . . this made st. paul to say , we are not sufficient of our selves , as of our selves to think any thing , but our sufficiency is of god , cor . . . and by the grace of god , i am what i am , cor. . . and of him are we in christ iesus , who of god is made unto us , wisdom , righteousness , sanctification , and redemption , that he that glorieth , may glory in the lord , having nothing but what he hath received from him gratis , and without all desert , yea contrary to his demerits , cor. . , . the good works which the saints do , they do them by vertue of their being created in christ iesus in order thereunto , ephes. . . and all that good is , is through christ strengthening them , phil. . . from whence therefore we may well conclude , that if the works which st. paul wholly excludes in the matter of justification , were only such as were apt to occasion boasting , that then acts of evangelical obedience were none of those works . according to the sense explained then , i presume we may well understand that text , rom. . . which of all others seems in the phrase and expression to be most exclusive of works in the point of justification ; the words are these , therefore we conclude , that a man is justified by faith without the deeds of the law. which words ( if you consider the context ) seem to import no more but this , viz. that a man is justified in the gospel-way , which in the verse before is called the law of faith : and not by the deeds of the law , or upon the terms of the first covenant , which in the verse before , likewise is called the law of works . which two , the gospel terms , & the first covenant terms , are still opposed to each other in the point of justification . now although the conclusion here laid down is true , in reference to the iews as well as to the gentiles , yet it seems to be written here with special reference to the gentiles . intimating that upon their belief , they might be justified , without turning proselytes to the jewish way , as appears by that interrogation in the very next words following , ver . . . is he the god of the iews only ? is he not also of the gentiles ? yes , of the gentiles also : seeing it is one god which shall justifie the circumcision by faith , and vncircumcision through faith. and the words in the , ver . do intimate that the words in the th vers . are to be understood in such a limited sense as i have assigned in my explication , viz. as excluding the deeds of the law in the act of justification , only in the iews corrupt sense of the law : because st. paul therein affirms his foresaid doctrine of justification by faith without the deeds of the law , not to be at all destructive of the law , but contrariwise tending to establish the law , if we take the law not in that distorted sense in which those iews held it , but as it was appointed by god to promote holiness in the world , which is the end and scope of all his laws . in which sense the apostle was so far from excluding the works of the law from having any thing to do in the justification of men , as that he had expresly affirmed before , that though the hearers of the law were not just before god , yet the doers of the law should be justified , rom. . . meaning by doers , such as do sincerely obey that law of god under which they are , and not such as do perfectly fulfil it , as some would seem to understand it . for i have shewed before , that god never made promise of justification upon naturally impossible conditions as that would be , and they are dishonourable thoughts of god to think he hath ; and therefore the apostle may not be understood to promise justification to the doers of the law upon any such terms . there is one vein of texts mo●● wherein the opposition is made in such a form of words between the iews way of seeking justification by the law , and the gospel-way of seeking it by faith : that being a little opened , will both illustrate and confirm what i have been representing to you : and they are such in which the iews erroneous way is called their own righteousness , and the true christian-way of justification , the righteousness of god by faith , and the righteousness of god , rom. . . for they being ignorant of god s righteousn●ss , and going about to establish their own righteousness , have not submitted themselves to the righteousness of god , phil. . . and be found in him , not having mine own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith. this righteousness is called their own righteousness in opposition to the righteousness of god , upon a three-fold account , as i understand it . . because they sought the pardon of their sins by that only which was their own ; their own sacrifices , sacrifices which they themselves brought to be offered . whereas the christian justification is called the righteousness of god , because the sacrifice by which pardon of sin , and acceptation with god is obtained , was from god , and given by god , to wit , christ jesus , whom god hath set forth to be a propitiation , rom. . . and christ hath given himself an offering and a sacrifice for us , ephes. . . and he is made unto us of god , wisdom , righteousness , &c. cor. . . . it was called their own righteousness , because they did not think regeneration , or supernatural grace necessary to the obtaining of it , but a literal observation of the law and circumcision , such as passed for a righteousness among men , and such as they without supernatural aid were able to perform . as for those precepts which commanded the loving of god with all the heart , and the circumcising the heart ; because these were not enjoyned under express penalties , as those things were of which the rulers were to take cognizance , therefore the ph●risees counted them but counsels only , and not direct precepts . but the christians-righteousness which is by faith , may be said to be of god , because by grace they are saved through faith in christ iesus , and that not of themselves , it is the gift of god : and we are his workmanship created in christ iesus , ephes. . , . . it was called their own righteousness , because it was a way of seeking to be justified of their own devising , and not of god's appointing . and on the contrary the gospel-method of justification is called the righteousness of god through faith , because it is of god's institution and appointment : it is the substance of god's new law or covenant . the result of all then is , that they were the works of the law , as exclusive of faith in christ and his death ; which the apostle denied any man to be justified by ; and not those works of the law which are the immediate effects of faith in christ , in his death , and in his doctrine . chap. vi. how st. paul's doctrine of iustification by faith , and not by works , was then mistaken by some . i come in the next place to shew how that st. paul's reasonings about faith and works , in reference to justification , were probably mistaken by such solifidians as st. iames reasoned against . for he having taught that god did justifie the ungodly gentiles upon their believing , and without the deeds of the law , but denying justification to as many of the iews as did not believe , though they were observers of the law ; there were some who thereupon through mistake , laid the whole stress of salvation upon believing , to the neglect of a holy and virtuous life . and st. paul being sensible how apt some were to make a bad use of his good doctrine , and to draw bad conclusions out of good premises , he frequently mentions such inferences , on purpose to caution men against them . as for instance : he having said in rom. . . that where sin abounded , grace did abound much more : in chap. . . he saith , what shall we say then ? shall we continue in sin , that grace may abound ? as some it seems were ready to infer ; god forbid , saith he ; how shall we that are dead to sin , live any longer therein ? you may consult to like purpose in general , rom. . , , , . & . . gal. . . and find that st. paul and others were slanderously reported to have said , let us do evil that good may come . that there were such as did misrepresent st. paul's doctrince touching god's grace and long-suffering , and wrest several passages in his epistles , and other scriptures , to their own destruction , we are told by st. peter also , pet. . . . and account that the long-suffering of the lord is salvation ; even as our beloved brother paul also , according to the wisdom given him , hath written unto you ; as also in all his epistles , speaking in them of these things : in which are some things hard to be understood , which they that are unlearned and unstable wrest , as they do also the other scriptures to their own destruction . and after st. paul in his tim. . , , , , verses , had by many black characters , described a sort of christians that had a form of godliness , but denyed the power thereof : in ver . . he further describes them by that which was the cause of the forementioned unsavoury fruits of the flesh , to wit , that they were men of corrupt minds or understandings , and reprobate concerning the faith , or void of judgement concerning the faith , as the margin hath it . they were men of corrupt principles , and injudicious concerning the doctrine of faith : they did not discern faith to be necessary in the operative and practical nature of it : but as they did satisfie themselves with a form of godliness without the power ; so they did likewise with a formal inefficacious and liveless faith , which made them so unsavoury in their lives . and st. iohn , after he had in his first epistle antidoted the christians against the pretentions of the gnosticks , who held a bad life consistent with communion with god through illumination of mind , and the christian faith , deceiving themselves , and labouring to deceive others , in thinking they might be righteous without doing righteousness , ioh. . . he , towards the conclusion of that epistle , sums up his general scope in it in these words : these things have i written unto you that believe in the name of the son of god ; that ye may know that ye have eternal life , and that ye may believe on the name of the son of god , chap. . . his meaning is , as i conceive , that he wrote this epistle , first , to the end they might be the better assured of salvation by christ upon their rightly believing on him . and secondly , to the end they might not be drawn into mistakes in the point of believing , as if any faith less than such as is accompanied with a constant adherence to christ's doctrine and example touching a holy life , would give them that assurance . he wrote to them that did believe , that they might believe ; that is , that they might believe yet more understandingly , more groundedly , and so perseveringly against all temptations to apostacy from the profession of the faith , or to loosness in the profession of it . st. iude also , ver . , . stirred up the christians to contend earnestly for the faith , the doctrine of saving sinners in the way of believing ; because , as he told them , there were certain men professing faith , but of ungodly lives , that were amongst them , that turned the grace of god into lasciviousness ; so understanding the law of grace , the gospel , as if it had been a proclamation from heaven of a general pardon for christ's sake , and through faith in him , of as many sins as men had a mind to commit . the which error led them into those monstrous impieties charged upon them in that epistle : by reason of which , the way of truth , the right faith they pretended to , was evil-spoken of in the world ( as st. peter notes ) they being indeed spots and blemishes to the christians and christian-profession , so long as they were admitted to their feasts of charity , as owned by them to be of their number . this was indeed an ungodly faith : but the faith which he exhorted them to contend for , and to build up themselves upon , as on a sure foundation , he calls their most holy faith , vers . . such a faith as is an operative principle of a holy life . and they were such christians as st. iames in his epistle did expostulate with , that did lean so much upon a meer believing , upon a meer assent of the mind unto the truth of certain propositions , as that they were careless in the subduing of their passions , and bridling their tongues , and regulating their actions ; as if these had not been necessary to salvation : but thought themselves safe upon account of their barren faith , though they were proud and conceited of their knowledge and atainments , censorious and contentious , unmerciful and uncharitable . in a word , they were such as were injudicious concerning the faith that will save , and under mistakes of the apostles doctrine about it . all this will easily appear to any that shall but with a competent measure of understanding , view and consider the scope and contents of that epistle . and thus you see how plainly it appears by the epistles of the apostles , that the doctrine of justification by faith without works , in the sence in which the apostles asserted it , was misunderstood by many gnosticks , carnal gospellers , or solifidians . the sense in which the apostles did assert it , was , that faith justifies without works antecedent to believing , and without works as the works of a literal observation of moses law , which was opposed by the iews to faith , as having christ crucified for its object , and repentance , regeneration , and sincere obedience in a holy life , for its inseparable effects . but these deceived souls that deceived their own hearts , seem to have understood the apostles , as if they had taught justification by faith , considered only as having the death of christ , and the atonement made thereby , for its object , without respect to regeneration and new obedience , as any part of the condition . and it had been much better for the christian world , if those corrupt notions about the doctrine of faith as justifying , had dyed with those men , which in the first ages of the christian-church were infected with them . but alas , it is too apparent , that the same , or much of the same dangerous and destructive mistakes , have been transmitted to , or revived in these latter ages of the church . for we find by experience in this present age , that very many of those who are called christians , presume themselves to be christians indeed , and such as shall be saved by christ , though their lives declare them to be far from being new creatures , from ●eing renewed in the spirit of their minds , wills , affections , and conversations , as those are that have been taught as the truth is in iesus , ephes. . , — . for they are confident they believe all the articles of their creed , and in doing so , they are confident they shall be saved ; and so they would , if that belief of theirs were but so effectual and operative as to produce such a change in heart and life , as would denominate them new creatures . but the mischief is , they deceive themselves in the nature of their faith ; it being but an opinionative inoperative and dead assent to the truth of the gospel , such as is only an act of the mind or understanding , and doth not powerfully influence the will , and so it is not a believing with all the heart , but is the act only of one faculty of the soul. a belief its probable may be found in the devil himself : and such a belief was found in some who were so convinced by the power of christ's miracles in concurrence with his doctrine and life , that they could not choose but believe him to be an extraordinary person sent from god ; though their carnal interest prevailed so much in them , as that it would not suffer them to confess him openly , because they loved the praise of men , more than the praise of god , joh. . , . and besides , these men deceive themselves about their faith in this also ; that they do not heartily believe the whole doctrine of the gospel , but are partial in their faith. they in a sort believe christ to be the son of god , and that he came into the world to save sinners , and that he dyed for our sins , and the like . but then they do not heartily believe his doctrine touching the necessity of repentance , of being born again ; of denying all ungodliness and worldly lusts , & of living righteously , godly , and soberly in this present world . or else they frame such notions of these things unto themselves , of repentance and regeneration , as that they think they believe christ's doctrine touching them , when they believe only the lying imagination of their own brains . and there is too much ground to fear , that many mens ill managing the doctrine of justification by faith , hath not a little strengthened men in this vain confidence . for while evangelical obedience it self , under the notion of those works to which faith is opposed , hath been decryed as popish when interessed in justification , and justification asserted to be by faith alone in opposition to all works whatsoever , inward and outward , as well evangelical as legal , as well those after conversion as those before , yea , and the disposition thereunto ; the flesh and the devil to help it , hath got great advantage thereby to perswade men against the necessity of a holy life , in such a sense of a holy life , as the scripture makes absolutely necessary to salvation . for though its true that good works have been acknowledged and pressed too as necessary to salvation ; yet when withall , they have been denyed to be necessary to justification , and men have been taught that when once they are justified , they can never fall away from a state of justification , they have easily been drawn to believe that good works are not absolutely necessary to salvation no more than to justification , but faith only . and upon supposition that the other points of doctrine are true , it would be but rational for them so to believe . for if good works be not necessary to justification at all : and if it is impossible but that those who are once justified should be saved ; how should men chuse but infer from hence , that good works are not absolutely necessary to salvation ? unless it shall be said that men are not put into an immediate capacity of salvation by being justified : which to affirm would be to say men are not freed from condemnation , by being freed from condemnation , which would be a contradiction in terms : for to be justified , is to be freed from condemnation , rom. . , . & . , . and therefore justification must needs put men into an immediate capacity of being saved . and as there is great reason to think that the doctrine of justification by faith alone in opposition to the works of evangelical obedience , hath been a stumbling-stone unto many , and a back-friend to the power of godliness ; so there is another which hath been wont to be joyned with it , that hath rendred it the more dangerous , and it self no good friend to holy living ; and that is the doctrine of the imputation of christ's righteousness unto justification , in that way in which it hath been managed by very many : for otherwise there is a sense ( as i have shewed ) in which it is a great and a comfortable truth . for when men have been taught to esteem their own righteousness but as filthy rags ( not only because of its utter insufficiency to justifie in stead of christ , or as he justifies , in which respect indeed it is no better ; but also as any part of a condition of justification or of our acceptance with god : ) and when they have been taught also , that upon their believing only , christ's righteousness in fulfilling the law for them , becomes imputed to them in it self , and not only as the procuring cause of their justification upon the terms of the gospel , so that they are looked upon as having themselves perfectly kept the law in him , it hath doubtless infeebled their endeavours after an inherent righteousness , and proved a temptation to them , to think that so long as they have such anothers inherent righteousness essentially in it self imputed to them as christs is , they have no great need to find it in themselves ; considering also that if they had it , they must rather loath themselves for it , than take any comfort in it : but let no man deceive you ( saith st. iohn ) he that doth righteousness , is righteous , as he is righteous , joh. . . i do acknowledge , that many of them have been worthy men , who yet have propagated these opinions : but that makes the opinions never the better , but have done more hurt in gaining thereby the more credit . it is true also that those worthy men have zealously pressed the necessity of repentance , regeneration , and a holy life : which proved indeed an antidote against the poyson of the other opinions , so that they did not become mortal to many as otherwise they would have done . and indeed they would have made mad work , if they had not been yoked with wholesomer doctrine , as we see they did among antinomians , ranters , and other carnal chistians that have followed the docture of those opinions , but have been shy of letting the doctrines of mortification and strict living , to have any power over them . but then if the preaching of those sounder doctrines of repentance , regeneration , and a holy life , have done much good , notwithstanding they have been clogged with opinions of another tendency ; it is easie to imagine that they would have done much more good , if they had not been checkt by those unsound principles . but i shall say no more of this ( though more might be said ) because i hope i may say , that most of those who have formerly imbibed these opinions , are now come to deliver themselves with more caution than heretofore . and so i shall proc●●d to the last thing i propounded to touch upon , and that is , to shew , chap. vii . that the doctrine of st. paul , and of st. iames about faith and works in reference to iustification , do not differ , but are wholly one . it is true indeed , though the doctrine of st. pavl , and st. iames , was in nothing opposite the one to the other , yet the nature of the subject-matter of their epistles , did differ , just as the errors they engaged against , did differ . the errors of the unbelieving iews consisting much in denying justification to be by christ and faith in him , and in placing it in their own works of circumcising , sacrificing , and other mosaical observations . and st. paul , designing in some of his epistles , to antidote the christians against the infection of them , and to establish them in the saving doctrine of the gospel , was led of course to bend his discourse in great part against justification by works of the law ; and on the contrary to assert it to be by faith in christ , in his death , and in his doctrine , without those works . whereas st. iames having to do in his epistle , with such as professed the christian faith , and justification by it , but erring dangerously about the nature of faith as justifying , thinking that opinionative faith would save them , though destitute of a real change in the moral frame and constitution of their souls , and of a holy life : hereupon it became in a manner as necessary for him to plead the renovation of man's nature , and evangelical obedience to be some way necessary unto justification , as it was for st. paul to contend for justification by faith without the deeds of the law. and therefore though their doctrines in this respect did in great part differ , yet they did not differ as truth differs from error , nor as opposites , but only as one truth differs from another . for otherwise when st. paul had to do with the like erroneous and scandalous christians , as those were which st. iames expostulated the matter with : when he had to do with such as had a form of godliness , but denyed the power thereof , he could , and did decry a reprobate faith , and plead the necessity of a faith that is unfeighned , and of a holy life , as well as st. iames ; as appears in part by what was said in the former chapter , and will , i doubt not , be made sufficiently evident in this . in order whereto i shall recommend to consideration these ten things . . that works of evangelical obedience , are never in scripture opposed to god's grace . . that st. paul in speaking against justification by works , gives sufficient caution not to be understood thereby to speak any thing against evangelical obedience in reference thereto . . that regeneration , or the new creature as including evangelical obedience , is oposed to works in the business of man's justification , as well as faith is , and as well as the grace of god it self is . . that evangelical obedience as well as faith , and together with faith , is opposed to the works of the law , in reference to justification . . that evangelical obedience alone , is opposed to the works of the law. . faith it self is an act of evangelical obedience . . by evangelical obedience , christians come to have a right to salvation . . the promise of benefit by the blood of christ , is made to evangelical obedience . . repentance . and . forgiving injuries are both acts of evangelical obedience , without which a man cannot be justifyed . and if these things be made out , they will i think amount to such a demonstration , as that we cannot well desire a clearer or fuller proof , that st. paul , together with other the apostles , taught justification by evangelical obedience as the effect of faith , as well as st. iames. . the works of evangelical obedience , as the effects of faith , and regeneration by faith , are never in st. paul's epistles , or any other the holy scriptures , opposed to god's grace in referenee to justification and salvation . works and grace indeed are opposed to each other : but then by works we are to understand either works antecedent to conversion , or as they are denyed to merit at the hands of god : or the works of the law of moses as erroneously contended for by the iews : or the works of the law as typical , and as opposed to things typified : or the works of the law , as the law is in its rigour opposed to the milder oeconomy of the gospel : but the works of evangelical obedience are never opposed to grace , no more than faith it self is . and there is no reason why they should , because evangelical obedience is the effect of divine grace as well as faith it self is , and tends to the praise of it , and is accepted , and will be rewarded through grace . contrary hereunto , those words in titus . . not by works of righteousness which we have done , but according to his mercy he saved us , are wont to be alledged to prove that works after conversion , as well as those before , are opposed to the mercy of god in the saving of men. but whether this be duly collected from these words , will best appear by opening the scope and meaning of the words with the context . the words in the , , and , verses , are these ; for we our selves also were sometimes foolish , serving divers lusts and pleasures , living in malice and envy , hateful , and hating one another . but after that the kindness and love of god our saviour toward man appeared : not by works of righteousness , which we have done , but according to his mercy he saved us by the washing of regeneration , and renewing of the holy ghost . by their being saved here , is meant their being rescued and delivered from their sinful state , mentioned vers . . in that this is said to be done , not by works of righteousness which they had done , but according to god's mercy : the plain meaning ( i doubt not ) is , that this change of their condition , and deliverance from their sinful state , was not effected , or so much as begun among them by any reformation of their own , till the gospel came to work it , ( which is meant by the appearing of the kindness and love of god , vers . . and is of like import with that chap. . , . ) which god of his mercy , and not of their desert , sent among them to that end . and if this be the meaning of the words , the apostle was far from intending by works of righteousness in this place , works after conversion . i might rather well argue on the contrary from this place ; that baptism which is an act of evangelical obedience in the person baptized , & regeneration which is evangelical obedience in the root & principle , are together with the mercy of god , and , as subordinate to it , opposed to the works of righteousness here mentioned , in the work of salvation . for it is probable that by the washing of regeneration here , is meant baptism as the figure of regeneration , and by the renewing of the holy ghost , regeneration it self . by both which , as subordinate to god's mercy therein , they were said to be saved , and not by the works of righteousness which they had done before these . there is another place in tim. . . which is wont to be urged with this to titus , to the same purpose : but it being of the same nature with this , the same answer may serve both with a little variation . . st. paul in speaking against justification by works , gives sufficient caution not to be understood thereby to speak against evangelical obedience in the case . when he had asserted justification to be by faith without the deeds of the law , and that the gentiles might be justified by believing , without ever observing moses law , rom. . . lest he should be understood thereby to favour gentilism , or loose living in men , provided they would but turn christians ; he frames and answers an objection thus , vers . . do we make void the law through faith ? god forbid : yea we establish the law. and how did they so ? certainly they did not thereby establish the ceremonial law in the letter of it , but in the spirit of it they did , in as much as in preaching justification in the gospel-way , they preached in plain precepts the necessity of that spiritual purity unto salvation , which was but darkly , and in a figure taught by the ceremonial law : and this they did , in preaching the necessity of mortifiation , instead of circumcision . and by the doctrine of justification by faith , they established the moral law , both in the letter and spirit of it , in teaching the necessity of evangelical obedience to it , after a more spiritual and forcible manner than had been taught before . so again when he had charged ▪ the unbelieving iews with a great error , in going about to establish a righteousness of their own , in opposition to god's , in adhering to their law against the gospel , rom. . . to the end it might not be thought that he would take them off their law , that they might be lawless , or less religious , he adds , vers . . that christ is the end of the law for righteousness to every one that believeth . for so he is in his doctrine , having therein taught that righteousness of living which the law it self taught , but in a far more excellent , spiritual , and effectual manner , than was taught by the law. so that all that he designed in taking them off from their law , was but to put them under a better conduct : to make them dead to the law , that they might be married to another , viz. to christ by his gospel , that they might bring forth fruit unto god , as it is , rom. . . and likewise in ver . . he saith , we are delivered from the law , but not to be lawless , but that we might serve in newness of spirit , and not in the oldness of the letter ; that is , according to the spirit , scope , and design of the law , now expressed in plain precepts , and not in the oldness of the letter and ceremony . and so he saith of himself , gal. . . i through the law am dead to the law , i. e. he through a better understanding of god's design in the law , became dead as to all his former expectations of justification by it . but then , if he were dead to the law , it was , as he saith , that he might live unto god , live a life in the flesh through the faith in his son , through believing his gospel in its precepts and promises ; the one directing , and the other quickning unto a most excellent life , ver . . and if st. paul were thus careful in denying justification by works , to assert the necessity of evangelical obedience , we may well conclude , that he never intended under the notion of works of the law , to exclude evangelical obedience from having any hand sooner or later in justification . . regeneration , or the new creature , as including evangelical obedience , is opposed to works of the law , in the business of man's justification , as well as faith is , and as well as the grace of god it self is . gal. . . for in christ iesus neither circumcision availeth any thing , nor uncircumcision , but a new creature . circumcision is here as elsewhere by a synecdoche , put for the works of the law in general . for there were none that were for circumcising , but who were also for keeping the law of moses : only circumcision is mentioned frequently instead of all the rest , because they held it to be not only a part of the law , but more ; and because they laid the greatest stress upon it , as i shewed before , chap. . now in that which the apostle deni●s circumcision and the works of the law to avail a man , in that he affirms the becoming a new creature will avail him , and that was in the business of justification and salvation : for in that sense the unbelieving iews and iudaizers held circumcision and other works of the law available . and this new creature thus opposed to works , and thus available to justification , consisteth in a new frame of spirit , and the vital operations thereof , and which we can have no right notion of , without evangelical obedience in will and resolution at least ( which are really inward acts of that obedience , and are a conformity of the renewed will to the divine law ) . . evangelical obedience as well as faith , and together with faith , is opposed to the works of the law in reference to justification and salvation . gal. . . for in christ iesus , neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . here again circumcision by the same figure , and for the same reason as before , is put for the works of moses law. and as these are denyed to avail any man to justification and salvation , so on the other hand it is affirmed that that faith which worketh by love doth avail to these great ends . for to say that faith which worketh by love doth so , is the same in sense , as to say , that faith which worketh by fulfilling the law , and by keeping the commandments , doth so avail : for so love is said to be , rom. . . ioh. . . the assemblies annotations upon the place give notice , that the word here translated [ worketh ] ( faith which worketh by love ) being in the mean , or middle voice , may be taken either actively or passively . and several other learned men ( among whom dr. hammond is one ) do render and understand it passively ; as if the apostle should have said , faith which is wrought , or perfected , or consummate by love , and so make it directly parallel with that in st. iames , chap. . . by works was faith made perfect . so far is the scripture we see from opposing acts of evangelical obedience to faith in the work of justification , as that it conjoyns them with faith in the title to it , and in opposition to false pretentions to it . . evangelical obedience alone is opposed to the works of the law in reference to justification ; so far is it from being true , that where the works of the law are excluded , there evangelical obedience is excluded from having any share in the work of justification . cor. . . circumcision is nothing , and uncircumcision is nothing , but the keeping of the commandments of god. circumcision is here again , as before , put for the whole law : and indeed he that was circumcised , was bound to keep the whole law , as this apostle noteth in gal. . . and when he saith circumcision is nothing , he means here doubtless , as in those other places already opened , that it avails nothing to any mans acceptation with god , or to his justification and salvation , as the iudaizers of those times thought it did . but then the keeping of the commandments of god will avail to these ends : for that i conceive was intended , and ought to be understood by the opposition that is made between circumcision and keeping the commandments . . faith it self is an act of evangelical obedience ; this as wel as love is an act of conformity to our lord's commands ; and therefore a man cannot be justified by faith , but in being so , he must be justified by evangelical obedience . iohn . . this is his commandment , that we should believe in the name of his son iesus christ , and love one another , as he gave us commandment . this by our saviour is called a work , joh. . . this is the work of god , that ye believe on him whom he hath sent . and there is so much of the nature of evangelical obedience in faith it self , as that to believe and to obey are promiscuously put one for another ; and so is unbelief and disobedience . accordingly you have in many places the one reading in the text , and the other in the margin , as acts . . rom. . , . ephes. . . heb. . . & . . and belief and disobedience are in scripture opposed to each other as direct contraries , rom. . . pet. . . thes. . . so that since faith is an act of evangelical obedience , it follows , that to say the works of evangelical obedience do justifie , does no more derogate from the grace of god , or the freeness of his grace in justifying , than to say faith justifies . first , because other acts of evangelical obedience are the effects of god's grace , and produced by it , as well as faith. it is god that worketh in you both to will and to do of his good pleasure , phil. . . and secondly , because it is meerly of the law of grace , that faith and other acts of evangelical obedience , are made the condition of the promise of salvation , ephes. . . by grace are ye saved , through faith in christ iesus ; and that not of your selves , it is the gift of god. as men do not believe or obey of themselves without supernatural assistance , so neither is it of themselves that they are justified or saved upon their believing , but both the one and the other , is the gift of god. it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . it is by virtue of god's new covenant , that a promise of pardon is made to repentance , or to faith ; for the primary law , the law of nature , promised no such thing upon repentance . and it is by virtue of the same law of grace , that a promise of justification and reward , is made to sincere obedience in other acts of obedience , as well as those of faith and repentance . that which hath made many afraid of interessing evangelical obedience with faith , in justifying men , hath been an opinion , that so to do would derogate from god's grace , & attribute too much to man : but you see there is no ground for such an opinion . it 's true indeed , the proper merit of works , and god's grace are inconsistent : and therefore are opposed to each other in scripture . but evangelical obedience and grace , are no more opposite or inconsistent , than cause and effect , or than causes principal and subordinat● . and as it doth not follow , that because we are justified freely by god's grace , that therefore we are not justified by faith : so neither doth it follow , that because we are justified by faith , that therefore we are not justified by sincere obedience . for these and the blood of christ , do all concur in producing many of the same effects , though not in the same respect . . by evangelical obedience , christians come to have a right to salvation . revel . . . blessed are they that do his commandments , that they may have a right to the tree of life , and may enter in through the gates into the city . this is left on record as a special memorandum for christians in closing up the canon of the new testament ; and therefore is to be taken special notice of . this right to the tree of life , and of entring into this blessed city upon keeping the commandments , is from a new covenant , or law , act , or grant from god : for otherwise man that had transgressed the first law he was put under , would have been far from having any right to such happiness upon the terms here mentioned , viz. of sincere , though imperfect obedience . but seeing that a right to salvation doth accrue to men upon a sincere keeping of god's commandments , notwithstanding their forfeiture of their first right by man's first fall , it evidently follows , that evangelical or sincere obedience , is part of the condition of the promise of blessedness in the new law or covenant , and is here put for the whole of it , as at other times faith is put for the whole of the condition . and that moses , david , solomon , nehemiah , and daniel received it in this sense , and understood all along that sincere obedience flowing from love , was the condition of god's covenant of mercy when they styled him a god keeping covenant and mercy with those that love him , and keep his commandments , deut. . . king. . . neh. . . dan. . . i have before shewed . if it shall be here said , that sincere obedience is indeed a condition of salvation , but not of justification , and that it is so made here in this d of the revelation . i have i think sufficiently answered this objection in the former chapter , but shall here add ; that such as thus say , are morecurious and nice in distinguishing between justification and salvation , than st. paul was . for he calls justification , the iustification of life , rom. . . whom he justified , them he also glorified , rom. . . and proves that men shall be justified by faith , because it is written that the iust shall live by faith , gal. . . thus with him to be justified , & to be blessed are all one , gal. . , . ro. . , , . and to confirm this , righteousness or justification and life , are used by him as synonimous terms , gal. . . for if there had been a law given which could have given life , verily righteousness should have been by the law. and justification and condemnation are put in direct opposition to each other , rom. . . & . , . and to be from condemnation ( which is justification ) and to be saved , are as much one , as not to dye , is to live . in short , salvation as well as justification , is promised to believing , ioh. . . act. . . heb. . . and therefore salvation as well as justification , must needs be the immediate effect of faith ; if we take salvation as begun here in this life ( as the scripture represents it to be , ioh. . . ioh. . . & . . ) from all which me may conclude , that what is absolutely necessary to salvation , must needs also be necessary to justification . add we hereto , that to be justified , and to be saved , is the same thing with st. iames , as well as it is with st. paul , according to the tenour of his reasoning , chap. . from ver . . to the end . what doth it profit my brethren ( saith he ) though a man say he hath faith , and have not works ? can faith save him ? vers . . this interrogation implyes an emphatical negation , and the meaning is , that such a faith can by no means save a man ; and he gives the reason of it twice over in vers . , . because faith without works is dead . and then afterwards argues the necessity of works together with faith , unto justification , or unto salvation ( which was the thing he began with ) by god's justifying abraham by works , together with his faith , who was the great patern or example of god's justifying all others . if then to be ju●tified , and to be saved amounts to the same in st. iames's discourse here , then by the way , they do not rightly understand st. iames , who think he doth not speak of a justification before god in this his discourse about justification by works , together with faith , but of a justification before men , and to their own conscience only . which supposition of theirs doth directly thwart the very scope and design of his whole discourse , which is to set forth what will , and what will not avail a christian-professor in the sight of god , to the saving of his soul , as abundantly appears . so that the scripture which saith abraham believed god , and it was accounted to him for righteousness ; and which st. iames saith was fulfilled in abraham's being justified by works as well as by faith , was not fulfilled in abraham's being justified to others , and to his own conscience , but in his being justified before god , and so st. paul understood it , rom. . . gal. . . but this was touched before in chap. . the result then of what hath been argued in answer to the objection , is this , viz. that all that are justified , are thereby put regularly into an immediate capacity of salvation ; so that if they should dye the very next moment after they are once justified , they would undoubtedly be saved . and therefore evangelical obedience can be no more necessary to salvation , than it is to justification , and it is as necessary to the one as to the other . and if to say evangelical obedience is necessary to justification , be injurious to christ and to the grace of god , as some would pretend ▪ how comes it to pass then , that to say evangelical obedience is necessary to salvation , is not so too ? for our final salvation is as much the effect of god's grace , and of christ's undertaking for us , as our justification it self is , and of as much value . and therefore if the one be not injurious in this kind , neither is the other . . as the promise of forgiveness of sins by the blood of christ , or the promise of an interest in his blood to the pardon of sinne , is sometimes made unto believing , so sometimes again it is made unto evangelical obedience , or a holy life , as in ioh. . . if we walk in the light , as he is in the light , ( that is , endeavouring to be holy , as god is holy ) then have we fellowship one with another , and the blood of iesus christ his son , cleanseth us from all sin ; but otherwise it doth not . and so the christians to whom st. peter wrote , were said to be elect according to the foreknowledge of god the father , through sanctification of the spirit , unto obedience , and sprinkling of the blood of iesus christ , pet. . . but they were not elect to the benefit of being sprinkled with the blood of christ without obedience . and therefore by this we see also that evangelical obedience , is part of the condition of the promise of justification by the blood of christ. . to forgive injuries is an act of evangelical obedience to that precept of our lord , mar. . . and yet without this act of obedience , men that have been injurious , cannot be justified , because they cannot be pardoned , according to the word of our lord , mark . . mat. . . & . . therefore evangelical obedience must needs be part of the condition of justification . . repentance is an eminent act of evangelical obedience , acts . . and yet pardon of sin which is essential to justification , is not to be obtained without it , luke . , . therefore again it follows , that evangelical obedience is necessary to justification , and part of the condition of it . and now by this time i suppose it fully appears to any unprejudiced reader , that the doctrine of st. paul , yea , and of st. peter , and iohn too , do fully accord with the doctrine of st. iames , touching the necessity of evangelical obedience unto justification . the opposition then which some have made between faith and all internall and external works in reference to justification , as well evangelical as mosaical , hath not been only without scripture-ground , but against scripture-evidence ; and looks more like that which was made by the gnosticks , or other solifidians , opposed by st. iames , ( if it be not the very same ) than any the scripture any where maketh . and how much injury the christian religon and the souls of men may have suffered thereby , is a thing to be thought on , and sadly laid to heart . it is a pleasant doctrine , and the worst of men called christians , are glad to hear that they may be justifyed by christ , only upon their believing in him without any works of righteousness or self-denial of their own . and upon that account ( presuming verily that they do believe ) they are confident that they are justified , though they are unsanctified . but those especially are in great danger of deceiving their own souls , by building their confidence upon this doctrine , who together with this belief , have more of the form of godliness than the other have , and are found much more in the use and exercise of the external devotional part of religion , and are zealous for this or that opinion , party , or way which they think most orthodox ; though they be greatly destitute of love to the nature of god , and of humility , charity , strict justice , fidelity , peaceableness , sobriety , temperance , modesty and meekness , and of that renewed frame of soul which would make them like christ jesus , wherein the power of christiany doth consist : the external duties of hearing , reading , praying , and the rest , being in great part but means referring to the other as the end : so that no man is to account himself truly religious , further than he attains to these truly christian qualifications , by the use of the external means , and internal aids . yea , the fleshly part , even in men good in the main , is very apt to make an advantage of such a doctrine as aforesaid , to the lessening of their care , diligence , and zeal , in working out their salvation , in striving to enter in at the straight gate , in governing their own spirits and appetites , in cleansing themselves from all filthiness of flesh and spirit , and in perfecting holiness in the fear of god. and therefore there is great need for those that are spiritual guides to the people , to insist much upon the necessity of repentance , regeneration , and a holy life as well as faith , in order to their being justified and saved by christ jesus . for the people , yea , the better sort of them , stand most in need , as of being well-grounded touching the truth of the christian religion , so especially of having the doctrines of morality inculcated upon them , the precepts of the gospel being almost all of that nature , ( though some speak diminutively of moral preaching ) and tend to the perfecting of the nature of man in regulating the internal operations of the soul , and the external actions of life , in reference both to god and man , our selves and others : the recovering of men to which , is god's great design by the gospel , in order to their being made perfectly happy at last , as i have shewed in chap. . there is indeed an absolute necessity of believing the gospel in order to christian practice : and therefore our blessed saviour did not only preach the necessity of faith in him and his doctrine , but also wrought abundance of miracles to beget this faith in men. and yet he knowing the great danger of mens miscarrying in point of morality in the disposition of soul , and actions of life , insisted chiefly in his preaching , upon doctrines of that nature ; as you may see in his sermon on the mount , and elsewhere . he taught the necessity of being born again : of making the tree good , that the fruit might be good . and to inforce this doctrine of his , he was not wont to tell his auditors that every man shall be rewarded according to his belief , but that when the son of man shall come , every man shall be rewarded according to his works : that those that have done good , shall come forth to the resurrection of life , and those that have done evil , to the resurrection of damnation : that by their words they shall be justified ( which are no more faith than works are ) and by their words they shall be condemned : that in the great day of the tryal of all nations ; every man shall be acquitted or condemned , according to the good they have done , or neglected to do , mat. . and that then not every man that had faith enough to cry lord , lord , or to prophesie , cast out devils , or do wonders in his name , shall enter into the kingdom of heaven , but such and such only as have done the will of his father . great need there is therefore of peoples examining themselves impartially , and of being often admonished to take heed , left they mistake and deceive themselves in the nature of religion , and in what is absolutely necessary to be done on their part ; because men are very apt to flatter and deceive themselves in that , and to think that when their faith is right in the object of it [ as when they believe in the true god , and in his son jesus christ , and expect salvation by him alone ] that then they are true believers , and such as shall be saved ; especially if therewith they joyn the frequenting of god's ordinances , and the paring off of some of the grosser enormities of their lives , though in the mean while they make no conscience of cleansing their hearts , and governing their spirits , of subduing their passions and inordinate affections , and of bridling the tongue . for this cause it is that christians are so often in scripture cautioned to take heed lest they should be deceived . be not deceived , god is not mocked : for whatsoever a man sows , that also shall he reap , gal. . , . little children , let no man deceive you : he that doth righteousness , is righteous , even as he is righteous , joh. . . cor. . . ephes. . . an appendix touching the nature and difference of that faith which is justifying , and of that which is not ; and the reason of that difference . men's eternal estate of weal or wo in another world , and their peace and comfort in this , being very much concerned in their right understanding , or mistaking the nature and difference of that faith which is saving , and of that which is not ; i shall here add to what is said before , something to state the nature and difference of those two kinds of faith , with what brevity and perspicuity i can . i cannot ( i co●fess ) think that the nature of faith , which is of absolute necessity to the salvation of the meanest christian , is in it self hard to be understood , were it not that the many controversies about it , about its object , and the acts of the soul necessary to it , had puzzled mens minds , and distracted their apprehensions concerning it . things absolutely necessary to salvation , as they are not many , so there are hardly any doctrines delivered with more plainness than they , that the weak who are as much concerned in them as the strong , might competently understand them as well as they . men may multiply notions about faith , as the scripture useth various expressions about it : but i doubt not but that the general sense of the scripture hereabout may be summarily ●xpressed in this plain proposition : that saving faith is such a belief of christ to be the son of god , and of the truth of his doctrine , especially touching the virtue of his death and resurrection , and the necessity of amendment of life , for the obtaining remission of sin , and eternal life , as causeth a man to deny all ungodliness and worldly lusts , and to live a godly , righteous , and a sober life . this is so plain in scripture , as that there is no christian so weak , but may easily come to understand it , and so evident , that none who acknowledge the truth of the gospel , can deny it . that i may state the difference then between effectual and ineffectual faith , and matters relating to them , with all the plainness i can , i shall very briefly endeavour these five things . . to open the comprehensive nature of faith. . shew wherein the defect lies of that faith which is not saving . . shew whence that defect proceeds . . how , and after what manner , faith in the understanding , works savingly upon the will. . answer some few objections . . the comprehensive nature of ●aving faith opened . that i may open the comprehensive nature of faith the better , i shall first observe how variously the condition upon which saving benefits are promised , is expressed in scripture , and then what actings of the soul are thereby signified . it is thus variously expressed in scripture : sometimes it s called a believing god , rom. . . gal. . . a believing in god , pet. . . a believing on god , rom. . . a believing the record which god hath given of his son , ioh. . . sometimes it s called a believing on christ , ioh. . , . act. . . a believing him to be the christ the son of god , ioh. . . ioh. . . it 's called faith in his blood , rom. . . a believing that god raised him from the dead , rom. . . sometimes it s called a believing of the gospel , mar. . , . a believing of the truth , th●s . . . a believing the testimony of the apostles , thes. . . sometimes it is expressed under the notion of repentance , acts . . & . . & . . cor. . . and sometimes of obedience , iohn . . pet. . . heb. . . the condion of the promise of saving benefits , being thus variously expressed , can signifie no less than a three-fold act of the soul : the first , being the act of the understanding : the second , of the will : the third , of the understanding and will conjunct . i. such expressions of the condition of the promise as is the believing god , the believing in god , the believing his record , the believing the gospel , the believing christ to be the son of god , do most properly signifie the act of the mind or understanding in assenting to the truth of what god testifieth , or promiseth . which assent is grounded upon a knowledge , or belief of god's veracity , his truth , and faithfulness , armed with all-sufficiency of power , wisdom , and goodness , to make good his word to a tittle . and although such expressions as aforesaid , do most properly signifie the act of the understanding , yet , when ever saving benefits are promised , and the condition expressed in such a form of words as doth most properly and primarily signifie the assent of the mind , even then the act of the will in consenting to the condition , is implyed , and ought to be understood ; as i shall fully prove in the next particular . and the reason why the whole of the condition of the promise relating to the consent of the will , as well as the assent of the understanding , is frequently expressed in such a form of words , as primarily and strictly signifie the assent of the mind , is , i conceive , because such assent of the mind , is the principle from which all concurrent acts of the will necessary to justification and salvation do proceed . and it is of frequent use in scripture , to denominate the whole of religion , by some one principal part which is a fruitful principle of all the rest . thus the knowledge of the true god , and of jesus christ whom he hath sent , is said to be eternal life , ioh. . . and thus sometimes the fear of god , and sometimes the love of god , is put for the whole of mens saving religiousness , and the same promise of blessedness made to one of these singly exprest , is to be extended to the whole . in like manner , the whole of christianity , is frequently denominated by faith , and the christians stiled believers , and the houshold of faith , and the like ; and all because that christian life of theirs , by which they differ from other men , flows from their faith , which is the first active principle of it . . another act of the soul essentially necessary to that faith which is the condition of the promise , is the consent of the will to repent , to receive christ as lord & king , to be govered by his laws , as well as to own him for a priest once of●ering himself , and ever making interecession for us . for the condition of the promise of pardon and salvation , is expressed under the notion of repentance , and sometimes of obedience , as i shewed before : and repentance and odience are acts of the will as renewed . and that there is no promise of saving benefits upon meer believing , without observing that part of the condition which consisteth in repentance , regeneration , and obedience , is most evident : because they are expresly excluded in scripture from having any share in the saving benefits of the covenant , justification , or salvation , who do not repent , luke . . who are not regenerate , ioh. . . who love not the lord jesus christ , and that above any worldly enjoyment , cor. . . matth. . . and who do not obey him , acts . , . luke . . thes. . . by all which we may certainly know that when ever there is promise of justification and salvation , made to believing , it is to be understood of such a believing as doth at that instant in which a man believes savingly , produce a sincere consent of the will to repent , to love christ , and to obey him : for otherwise those scriptures and these would be in●onsistent . for if men cannot be pardoned , nor delivered from the curse , nor be safe from destruction until they have repented , are regenerate , do love christ , and obey the gospel , as the forecited scriptures do assure us they cannot ; then no faith whatsoever is justifying , or can entitle them to pardon and salvation acording to the tenour of god's promise , until it hath produced that repentance , regeneration , love , and obedience : which is a full and an undenyable proof of the necessity of such a consent of the will as aforesaid , to render faith justifying and saving . now this consent and resolutionof the will to repent and obey christ , and to forsake all for him , is the moral change of the soul , and the new life in its first beginning . and so a mans first effectual belief , is his whole christian life in its beginning . and a mans first faith is perfected afterwards by works , ( iam. . . ) as a child is perfected in his manly state , as he grows up to manly actions ; or as the seed is perfected when it grows to a full ear. by this first consent of the will , we restipulate and strike covenant with god ; and not only so , but we thereby begin also to keep and perform covenant with him on our part . when this consent is first wrought in the will , then the laws of the new covenant are first put into the mind and written in the heart : and by this we first begin to become savingly a people unto god , to believe in him , to love and serve him , as he by covenant and promise becomes a god unto us , to make us happy . heb. . . this is the convenant that i will make , i will put my laws into their mind , and write them in their hearts ; and i will be to them a god , and they shall be to me a people . . the other act of the soul , which i call the act of the understanding & of the will conjunct , is an affiance in god through christ ▪ a trusting in him , or a relying on him for the fulfilling of his promise of saving benefits , while we continue sincerely to consent , resolve , and endeavour to perform the condition on our part . this is that , or part of that , which is called a believing on god , a believing on christ , and a trusting in him : noting the souls dependence upon christ ●or the saving benefits which accrue to men by his mediation , office , and undertaking , and on the truth and faithfulness , power , wisdom , and goodness of god , to perform all that he hath promised them through his son , and upon the terms he hath promised , and not otherwise . for the promise of saving benefits being made but upon the condition before mentioned a true believer , or he that is rational & wise , considers as well upon what terms the benefits are promised , as who hath promised them , and what they are ; and expects the one , no otherwise than as he sincerely resolves and endeavours to perform the other . and therefore if any shall rely on god , and christ for those benefits , in whom yet the qualifying condition of the promise of them is not found ; such a relyance is but a groundless presumption , and not faith or affiance duly so called . for such do not only rely on christ for that for which they have no promise , but for that which god hath expresly declared they shall have no share in whilst they remain destitute of that qualification , which is the condition upon which , and not without it , the promise of those benefites is made . these three acts of the soul exercised on their objects , do make up that faith which is justifying and saving . and when justifying faith in the compleat nature of it is spoken of in scripture ; all these three acts of the soul are to be understood , and especially the two first ; though perhaps they are many times mentioned severally and apart ; faith being described sometimes by one of them , and sometimes by another : as god himself is represented to us , sometimes by one attribute , sometimes by another . ii. wherein the defect lyes of that faith which is not saving . by what hath been discoursed touching the nature of that faith which is saving , it is easie to dis●ern wherein the defect lies of that faith which is not so . and the defect lyes chiefly in the will , in its not consenting to perform the condition of the promise in repenting , and in receiving christ as lord to be governed by his laws . i will not deny but the defect in part may be in the understanding , when its assent unto the truth of divine revelation is so weak , as that it can make but a too weak and ●aint impression upon the will , to procure its consent unto the condition of the promise . but then that defect in the assent of the understanding , doth usually , at least in great part , proceed from the will ; as i shall shew afterwards . now that the defect lyes mainly in the will 's not consenting to the condition of the promise , appears by this ; because unregenerate men may assent unto the truth of god's testimony , and may trust that they shall be saved by christ ( which contain the other two acts of the soul ) but no man truly consents , to perform the condition of the promise , but in doing so , he is regenerate in the first act , and justified . . unregenerate men may have the same faith of assent in the understanding to a degree , as the regenerate may : they may believe god to be the father almighty , maker of heaven and earth , and jesus christ to be his only son , and the rest of the articles of the creed ▪ and they may believe in great part that to be their duty both towards god and man which is so indeed , and yet hold that truth in unrighteousness , which they do believe . rom. . . many of the chief rulers believed on christ , who yet loved the praise of men more than the praise of god , and durst not confess him , joh. . , . as also did many others when they saw his miracles , who yet were such as christ had no mind to commit himself to , ioh. . , . and simon magu● believed , wondering , and being astonished at the signes which were done by philip , who yet remained in the bond of iniquity , acts . such as are resembled by the stony ground , believed , who yet loved their ease and worldly interest more than christ ; and those that st. iames expostulates with , chap. . were thus far believers also . . excepting the consent of the will to the condition of the promise ; unregenerate men may hope to be saved by christ , and rely on him for salvation as well as the regenerate : only for want of their performing the condition of the promise , their hopes and confidence are groundless , and will deceive them . but otherwise men , that are but carnal , and live in some known sin , may and oftimes do perswade themselves that they shall be saved by christ jesus , because they believe that he dyed for sinners , and because they ask god forgiveness , and perform some acts of religion . our saviour saith , many will say unto me in that day , lord , lord , open unto us : have we not prophesied in thy name ? and in thy name have cast out devils , and done many wonderful works . we have eaten and drunk in thy presence , and thou hast taught in our streets . to whom he will say for all that , depart from me , ye workers of iniquity , matth. . , . luke . , . these had some kind of faith in christ , by which they prophe●ied in his name , and cast out devils , and did many wonderful works . they were such as were hearers of his word , and preachers of it too , and had eaten and drunken in his presence . and because of this faith , and these works , they had a hope and confidence that christ would open unto them , and receive them into his kingdom , and would not be easily beaten off from this confidence . but the true reason why their faith will stand them in no stead , nor their religious performances neither , is , because for all that they were workers of iniquity , they never heartily consented to the terms of the promise of salvation by christ in repenting : they did not first heartily resolve , and after sincerely endeavour to turn from every known sin , unto every known duty . and in this very thing doth the defect of that faith lye which is short of saving . which will yet further appear , in that st. iames when he would state the difference between that faith which is saving , and that which is not , fixeth it here . the dead faith is denominated such by him , from its being alone without works , iam. . . even so faith if it hath not works , is dead , being alone , or by it self . and again , vers . . but wilt thou know , o vain man , that faith without works is dead . and again , ver . . for as the body without the spirit is dead , so faith without works is dead also . meaning by its being dead , that it avails a man no more to his justification and salvation , than a dead corps avails to the produceing the useful and serviceable effects of a living man ; or than a tree that is dead , avails to the bringing forth fruit ; or than a few good words , depart in peace , be ye filled and warmed , will avail poor people , when nothing is given which is needful to the body , ver . , , . in all this i do not deny , but that there may be in such as do not savingly believe , some consent of the will to do something towards performing the condition of the promise , in repenting and obeying . such men may consent and resolve to forsake some sins , and to do some , yea many duties , who yet never savingly consent , because they do not heartily consent and resolve to forsake [ all ] known sin , and to do [ all ] known duties ; in which the sincerity of repentance and obedience doth consist , to which the promise is made . such men may not be far from the kingdom of god , but yet must go farther , if ever they would have any good ground of hope to enter into it : but of this more afterwards . iii. whence this defect doth proceed . i have shewed before , that there is the faith of assent in the understanding unto the truth of god's testimony , in some unregenerate men , as well as in the regenerate . and in whomsoever the faith of consent in the will to perform the condition of the promise is found , it always proceeds from the faith of assent in the understanding . a man always ( in order of nature at least ) believes that the promised benefits shall be made good to him , in case he perform the condition , before he consents to perform it ; and doth consent to perform the condition in hope and confidence of obtaining the promised benefits . now then the question is , whence is it ' and what is the reason that the faith of assent in the understanding , doth not always produce the same consent in the will in one , as well as in another ▪ and as it always doth , when it becomes effectual to justification and salvation ? why doth this faith remain alone in some , when as it is accompanied with works in others ? i shall offer what i conceive to be the reason of this , first , in general , and then more particularly . the difference sometimes may proc●ed from the different measures and degrees of the evidence upon which the same truth is believed . one man may have a clearer discerning of the evidence than another , which causeth a stronger assent in the discerning faculty , and that stronger assent in the understanding , may well cause a stronger consent in the will , and a firm and lasting resolution . as on the contrary , a weak and partial consent and resolution in the will to the condition , sometimes proceds from a weak assent in the mind , to the truth of god's testimony , or promise , and that from the weakness of the faculty in the discerning the evidence of that truth which is the object of faith. but the reason most commonly why the assent in the understanding unto the truth of god's testimony doth not work a consent in the will to the condition of the promise , is to be taken , i conceive from the opposition which the lower faculties of the soul , the will , & affections , assisted and influenced by the sensual appetites , make against the superiour faculty the mind , or understanding , so that they do not hearken to its notices , nor obey its dictates . the will which is the spring of action , is a middle faculty between the understanding and the sensitive affections or appetites , and is sollicited by both . as the understanding calls upon it to obey its rational dictates in chusing the means which tend to the best end , both which the understanding represents to it from the word of god ; so on the other hand , the sensitive affections sollicite it to be on their side , and to be active in making provision for the flesh , in chusing such things as tend to satisfie its cravings and lusts . and because the will hath usually been pre-ingaged to the flesh , and had a share in its gratifications , it 's not without much difficulty prevailed with to be cōsenting to , & active in the crucifixion of those affections and lusts . which until the will do , and herein obey the enlightned understanding , the faith of assent in the understanding abideth alone . the will 's obstinate adherence then to mens fleshly lusts , and carnal interests , in opposition to that belief in the understanding which puts it upon destroying them , as absolutely necessary to the man's salvation , as believing god touching the necessity of this as a means , as well as it doth believe him touching the blessedness of the end ; this obstinate opposition in the will , i say , is the true reason why the faith which is in some men , is but a dead faith. how can ye believe ( saith our saviour ) which seek honour one of another , and seek not the honour that cometh from god only ? joh. . . yes , some of them could , and did believe so far as to assent in their minds , that christ was no impostor , but one that came from god ; and that therefore his doctrine must needs be true ; but they did not believe so as to be converted in their wills , to consent to part with their carnal interest of honour and reputation , with their party the pharisees , which they must have done as the case then stood , if they would have confessed him openly ; which to do , was necessary to make them capable of the promise of salvation by him . ioh. . , . among the chief rulers , many believed on him , but because of the pharisees , they did not confess him , lest they should be put out of the synagogue , for they loved the praise of men , more than the praise of god. these had more understanding than the common people , who , as they said , knew not the law , ( ioh. . ) and yet not so many of them as of the people believed on christ , so as to confess and follow him , because their wordly interest being greater , it held them faster and had the greater power over their wills. the unbelief then of men where the gospel comes , is generally to be resolved into the obstinacy of their wills , in opposition to the convictions of their understanding , iohn . . ye will not come to me that ye might have life . how oft would i have gathered you , and ye would not , mat. . . o that my people had hearkened to my counsel ! but israel would none of me . psal. . . they did not chuse the fear of the lord , prov. . . they chose their own ways , their souls delighted in their abominations , isa. . . thus much in general . but i would shew yet more particularly how the will doth obstruct the perfecting the work of faith after it 's begun in the understanding . and it doth it as i conceive . i. by calling off the understanding from a frequent consideration of that evidence by which it was first convinced of the truth of gods testimony touching the promised benefits , and the condition and means of obtaining them , and from a frequent application of it to the will : and this the will can do . for as the understanding hath a power over the will , so far a to represent it's apprehensions to the will in order to its acting thereupon according to a man 's own concerns therein ; so also the will hath ak●nd of power over the understanding , both to put it upon frequent consideration , to strengthen it self in the belief of that which the will would have to prove true and to be believed ; and also to call it off from so doing , when there is a great reluctancy in the will against having that prove true which the understanding represents as true . and if the understanding be taken off , so that it hath not frequent recourse to that evidence which first procured its assent unto the truth of god's testimony in the gospel , that it might be thereby nourished , strengthened , and maintained ; that faith in the understanding will languish and grow weak , and so have no powerful operation upon the will to change and renew it , and to procure its effectual consent to perform the condition of the promise , when the will stands disinclined of it self , to the verdict of the understanding . besides , if the understanding doth not ply the will , and frequently inculcate upon it , it s own apprehensions concerning god's testimony , and the consequence and concernment of it to a man 's own self , thereby to make the word believed to be an ingrafted word , it will not not work any cure upon it , or any through change in it . the unwillingness in men to have their minds ingage in the consideration of god's ways and their own , is the reason of their turning back from him , io● . . they turned back from him , and would not consider any of his ways . as on the contrary the scripture represents the conversion of a sinner as proceeding from the consideration of the bad tendency of his evil ways , ezek. . . because he considereth and turneth away from all his transgressions which he hath committed , he shall surely live , he shall not dye . and our saviour seems to cast mens profiting , or not profiting , their belief , or not belief by hearing gods testimony in the gospel , upon their considering , or not considering of it . mark . . and he said unto them , consider what you hear ( so dr. hammond reads it ) for with what measure ye mete ( viz. in considering , or not considering ) it shall be measured to you again , in profiting , or not profiting ; which is to be understood according to god's ordinary proceeding with men . the reason why the faith of those resembled by the stony ground , doth not abide , or come to perfection , is , because they have no root in themselves , and that comes to pass for want of much consideration , and a frequent working the first conviction of the mind from the evidence of truth , into the will & affections , by a constant consideration , and close application of it . acts . . they searched the scriptures [ daily ] whether th●se things were so ; and therefore they believed . . when men hold fast their lusts out of their great love to them , notwithstanding their conviction in their understandings , and are ●ot willing to part with them upon any terms ; the fumes of those lusts continually ascending , will cloud and darken the understanding as a thick fogg doth the sun , and by degrees make it less capable of discerning its object , viz. saving truth , in its clear evidence , and proportionably hinder in its that opperation upon the will. the cares of this world , and the deceitfulness of riches , and the lusts of other things , choaked the word , and it becometh unfruitful , mar. . . he that hateth his brother is in darkness , and walketh in darkness , and knoweth not whether he goes , because darkness hath blinded his eyes , joh. . . . sinful mens understandings are ●ot so uncorrupt , but that they are apt to be bribed by their wills , to cast about and devise how to evade the force and edge of their own notices and dictates , and to attempt and baffle their former apprehensions and convictions , to the end they may still retain their lusts without any great disturbance from their understandings . this when it is yielded to , and put in practice , is that which in scripture is called mens closing their eyes , le●t at any time they should see with their eyes , and hear with their ears , and understand with their hearts , and should be converted and healed , mat. . . and when this takes place in professors of christianity , that do believe that faith , repentance , and obedience are necessary to salvation , as the condition on which it is promised , the way by which they u●ually deceive their own hearts , is , by perswading themselves , that they do perform the condition of the promise in these , when indeed they do not ; but frame to themselves notions of saving faith , repentance and obedience , different from the scripture notions of them , as i shall shew in ●ach of them . . many delude themselves by taking up a wrong notion of saving faith , and so think they have it , when they have it not . they believe indeed christ to be the son of god , and saviour of the world , and that those shall be saved that believe in him , and those damned that do not , because the scripture , which they believe to be the word of god , saith so : and thus far they believe rightly objectively . but then they deceive their own souls by perswading themselves that a meer assent of their mind to the truth of these and other evangelical verities , is the faith to which the promise of justification and salvation is made , though it hath no such powerful operation upon their wills , as to make them new creatures , to make any thorow change in the temper of their hearts and tenor of their lives . and many doubtless have been greatly strengthened in this delusive confidence , by having been taught that faith justifies without any works at all . and these again perswade themselves , that they believe in christ to the saving of their souls , because they rely on him alone for salvation , and upon what he hath done , and suffered for them , though they love their sins , and live in them still . just like some iews of old , who though they were very bad in their lives , yet leaned upon the lord , and said , is not the lord among us ? none evil can come upon us ? mich. . . isa. . , . they leaned upon god's promise of being their god , as those do upon christ's undertaking to be a saviour , although they overlooked the condition to be performed by them in being a people unto him , in loving and serving him , as those christians i speak of , also do . though christ alone is to be relyed on for salvation , as touching all that is proper to the mediatory office and work , yet no man is to rely on him , so as to think he should excuse him , if he do not repent , or be not regenerate , or as if he did repent , or were regenerate for him . if they do ; they promise themselves from him , that which he never promised , or undertook , but hath told them plainly , that except they themselves repent , they shall perish , and that except they themselves be born again , they cannot see the kingdome of god. . they deceive their own hearts also in the nature of repentance , their notion of it being one thing , and the scripture-notion of it quite another : so that they perswade themselves they have repented , when indeed they have not . they know and believe perhaps , repentance to be necessary to salvation , because christ hath said , that except ye repent , ye shall all likewise perish . but then they mistake in perswading themselves that they do repent , because they are frequently sorry for what they have done , though they cease not to do the same again . indeed when the pleasure of sin is over , and rebukes of conscience come in the room of them ; these trouble their minds for what they have done , which was the repentance of iudas ; and there is no peace to the wicked , who are like the troubled sea. now this they count repentance , though it work no effectual and thorow change in heart and life ; but when that sad fit is over , they appear to be the same men they were before , by returning to the same sins . and herein the romish church hath most unhappily laid a snare , which as is to be feared catcheth multitudes of souls to their destruction , in asserting contrition , yea , attrition with confession , to be repentance sufficient to salvation . whereas sorrow alone , though it be godly sorrow , is not repentance , but as st. paul saith , godly sorrow worketh repentance , cor. . . but repentance itself , which is saving , consisteth chiefly in a real change in mens apprehensions of , and affections to both sin and duty ; and in ceasing to do evil , and learning to do well . others again deceive themselves in taking a partial reformation for true repentance : because they have left some sins which they could best spare , as blemishing their reputation , or impairing their estates , or their health : and because they have done many things ( which yet herod also did , mar. . ) they think they have repented , and are converted , though they retain others which are more gainful , or yield them more pleasure . whereas the sincerity of repentance can be proved by nothing less then a hatred of , and turning from sin as sin , and so from all sin , by diligent and careful endeavours . . they deceive themselves by a false notion of that obedience which is necessary to salvation . they believe in the gross indeed , that obedience to the commands of god , to the rules and precepts of the gospel , is necessary to salvation , because the scripture so plainly declareth it to be so : but then they deceive their own hearts , in thinking and perswading themselves that they have performed this part of the condition of the promise , when as they have not performed one half of it . they have , been it may be , somewhat careful to be found in acts of external worship and and devotion , both publick and private ; and to keep themselves from idolatry , swearing , cursing , sabbath-breaking , murder , adultery , stealing , false-witness-bearing , and the like , in the outward and gross acts of them . but all the while have made no conscience of governing their thoughts , affections , and passions , nor their tongues neither as to many things . and in all this , wherein do they exceed the pbarisees , whom if we exceed not in righteousness , christ hath told us ( who best knows ) that we shall never ●nter into the kingdom of heaven , matth. . . they were strict and zealous in the observation of the laws for circumcision , sacrifice , sabbaths , tythes , and other positive precepts , and that to a tittle ; and fasted often , and made long prayers , and gave alms ; and made ostentation also that they were not as others were ; extortioners , unjust , adulterers , nor as the publicans . and why would not all this bring them to heaven ? because all this notwithstanding ( as they had not faith in christ , so ) they were covetous , proud , and ambitious , seeking honour one of another , contemning , and despising others , they were envious , and malicious , cruel , and ill-natured , unmerciful , and persecuting such as faithfully reproved them . they made clean the outside of the cup and platter ; and so far as they did so , they did well : but that for which christ denounced wo to them , was that their inward part was ful of ravening and wickedness , and for want of love to god , and of judgment , mercy , and fidelity . god is a spirit , and the service that is acceptable to him , as being most agreeable to his nature , is that which is done in spirit and truth . and therefore his preceps are given to govern the inward man as well as the outward . he that said thou shalt not kill , hath said also , thou shalt not hate thy brother in thy heart , nor be angry with him without a cause , or bear a grudge against him . he that said , thou shalt not commit adultery , hath said also , thou shalt not lust after a woman in thy heart . and he that said , thou shalt not steal , hath said also , thou shalt not covet , and the like . and therefore they that think themselves to be obedient children to god , upon account of their abstaining from outward gross sin , and of being outwardly righteous , and do not truly endeavour , and make a business of it to mortifie and subdue their pride , covetousness , love of the world , envy , hatred , malice , thoughts of revenge , the unruliness of passions , and all immoderate affections ; but indulge themselves in these , or any of these , or the like , they deceive themselves , whatever their external conformity to divine precepts otherwise may be . they are the pure in heart that shall see god. and they that are christs , have crucified the flesh with the affections and lusts . god observes more what men are inwardly , than what they are outwardly , and judges of them accordingly . he is not a iew , nor he a christian , who is one outwardly , in the flesh , but he who is so inwardly in heart , whose praise is not of men , but of god , rom. . , . and therefore st. iames counted them but earthly , sensual , and devilish , in their profession of christianity , how high soever they professed , and such as did lye against the truth , that indulged bitter envying and strife , though it were but in their hearts , jam. . , . and if 〈◊〉 and passions within , shall break out in an unbridled tongue in slandering , reviling , backbiting , evil-speaking , rash , and uncharitable censuring , or the like ; how religious soever such a man may otherwise seem to himself , or others , yet st. iames hath plainly determined his case ; such an one hath deceived his own heart , and his religion is vain , jam. . . mat. . . men may go a great way in religion , yea so far as until they are not far from the kingdom of god. yea , many shall seek to enter in by doing many things in order thereto , and yet shall not be able for want of striving to do all that is necessary thereto . and for that very reason , and because of the great danger of christians falling short , though they have gone far , and done much , are they so earnestly exhorted to work out , or to work through their own salvation with fear and trembling ; with a fear of falling short , phil. . . and not only so , but to fear even a seeming to come short of the promised rest , heb. . . let us therefore fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it . the matter is of that huge consequence , that every wise man that doth not despise his own soul , should be afraid to do , or omit to do , any thing that hath but the least ●eeming shew or appearance of putting his salvation into any hazard . and therefore [ all ] diligence is not too much for the wisest man living to use , to make his calling and election sure , pet. . . thus when mens understandings are bribed by their corrupt wills , they then take up with a partial faith , a partial repentance , and a partial obedience , instead of that which is evangelically compleat , and hope it is a fulfilling of the condition of the promise . and when men shut their own eyes , and stop their own ears against the evidence of the word of salvation , that they may the more quietly enjoy the pleasures of any sin , god many times in his righteous judgment , after much striving , and long-suffering , withdraws the assistances of his grace and spirit , and leaves them to themselves , and their own delusions , and to be practised upon by the devil for their farther hardening ; according to that dreadful prophesie , in isa. . , . mentioned no less than five or six times in the new testament ; mat. . . mar. . . luke . . ioh. . . acts . . rom. . . go tell this people , hear ye indeed , but understand not , and see ye indeed , but perceive not . make the heart of this people fat , and make their ears heavy , and shut their eyes , &c. when men will not receive the love of the truth that they might be saved , but have pleasure in unrighteousness , god sometimes sends them strong delusions to believe a lye , thes. . , , . whereas on the contrary , the good ground-hearers are described by the honesty of the heart into which they receive the word : they study no tricks or shifts , nor use any shuffling upon the account of any dishonest interest , to evade the plain truth , but are content that should take place , and all other things give place to it : they suffer that word which was received and assented to in the judgment before , in order of nature , to sink down into their hearts , by which the will and affections become changed . iv. how , and afer what manner faith in the vnderstanding , works savingly upon the will. the faith of assent in the understanding , worketh a consent in the will unto the condition of the promise , by its operative and affecting influence upon the passions of hope , fear , and love , the powerful principles of action in man. for though faith in the understanding , is the first principle of action as christian , yet not that , but the will , as it is affected with hope , fear , or love , is the next and immediate principle of action . the understanding when it rightly performs its office , doth not only assent unto the truth of divine revelation , upon competent evidence that it is from god ; but also considers and weighs , as in a ballance , the import of it , and how a man is concerned in it ; as whether it betoken good or evil to him , and how much , and upon what terms , whether absolutely , or conditionally , and what the condition is : all which when brought down to the subordinate faculties of the soul , the will , and affections , is apt to affect them , and work upon them more or less , accoring as the things believed are expressed more or lesse to concern a man. and the things believed , eternal life , and eternal death in another world , being invisible and absent things , it is a mans faith , touching the reality of them , that supplies the room or absence of sense . for faith is the substance of things hoped for , and the evidence of things not seen , heb. . . we neither see nor feel the glorious things promised , nor the dreadful things threatned in another world , otherwise than by faith , which gives the believer a prospect of them . but a man by his faith in that gospel by which they are revealed , hath a foresight of them ( as abraham had of christs day ) and that fills the soul with hope , and fear , and a sence of god's love in giving such an hope . and this hope , fear , & love , puts men upon , more or less , care , diligence and industry in doing what is necessary for the obtaining of the one , and efcaping the other , as they are more or less influenced by a faith that is weaker or stronger , or more or less active and exercised about these things . and hence comes that change which is made in the hearts and lives of true believers , who walk by faith , and not by sight , that is , they govern their lives by the belief of invisible , and not sensible things , cor. . . this in general . but more particularly , the faith of ass●nt in the understanding , works the faith of consent in the will , by its operation upon those three passions , or affections of the will , hope , fear , and love. . as a firm asse●ting to the truth of god's promise through christ , of pardon of sin , and eternal life upon condition of repentance and new obedience , together with his faith , gives a man hope and confidence of obtaining these great benefits upon the terms on which they were promised . the hope of this happiness causeth a man to be willing to comply with the condition upon which it is promised , in order to the obtaining the happiness it self . there is a principle of self love planted by god in the nature of every man , by which he doth naturally desire and aspire after the happiness of his own being . and that will put a man upon the use of such means , and the performance of such a condition , without which he believes , and is verily perswaded he cannot be happy . now every man in whom there is the faith of assent unto the truth of god's testimony in the gospel firmly fixed , being verily perswaded that everlasting happiness is not attainable without repentance , regeneration , and sincere obedience , because god hath declared this as plainly as he hath done any thing : ( and it is the nature of faith to acquiesce in his testimony . ) the love of the end , which is mans own happiness , makes him in love with the means , such as is repenting , mortifying , and obeying work , without which he cannot attain his end in being happy . this principle of self-love under the conduct of a mans understanding and reason enlightned , and regulated by a declaration of the divine will , and influenced by a firm belief of it , will work in a man new apprehensions of , and new affections to both sin and duty ; and will cause him to abandon the little pleasures of sin which are but for a season , that he may come to the fruition of that fulness of joy , and those rivers of pleasure , which are in the presence of god , and at his right hand for evermore ; when once he knows , and firmly believes that they cannot otherwise be obtained . thus by faith is the victory over the world obtained , in all its temptations from honours , profits , and pleasures , ioh. . . for by such a faith a man well perceives that the world offers him to his unspeakable loss , though it should offer him all of these that it is able to confer upon him , if it be upon condition of doing , or omitting to do that by which he shall certainly deprive himself of that glory , honour , and immortality , which he is well assured of through faith in god's promise , if he overcome . we see men are so commonly governed by a principle of self-love , in parting with a lesser good or conveniency for a greater , even in the things of this life , that they are worthi●y an ● deservedly counted fools that do the co●trary : and therefore those are guilty of so muc● the greater folly and madness , who deprive themselves of the happiness of heaven , by a sinful seeking or possessing of the honors , profits , or pleasures of this life : as the happiness of heaven exceeds the enjoyments of this world , in kind and height of satisfaction , and in continuance and duration , so rational a thing it is to live and walk by faith of unseen things , and unreasonable and unmanly to be governed by the sense of present things in opposition thereunto , th●ss . . . . the faith of assent in the understanding , worketh a consent in the will to the condition of the promise , as the passion of fear is awakened by believing god's threatnings against such as do not observe and fulfil that condition . there is a principle of self-preservation planted by god in every man's nature , by which he fears and abhors that which he knows , and verily believes tends to the infelicity and misery of his being , and which puts him upon the avoiding of that which he believes hath such a tendency , in order to the declyning the misery , or destruction it self . when a man receives such sayings into his understanding , as threaten , that if ye live after the flesh ye shall dye ; that except ye repent , ye shall all perish : that without holiness , no man shall see the lord , and the like ; and doth assent unto them as the true sayings of god , which assent is his faith ; the fear of the misery threatned , and the principle of self-preservation , work in him a desire and endeavour to have his sinful inclinations and appetites mortified , and a care to avoid the outward acts of sin , as really and truly as he desires to escape eternal destruction it self ; as believing and knowing they tend thereto , and that he cannot escape the one , without a sincere desire and endeavour to destroy and avoid the other . and in this way faith is a believers victory , by which he also overcomes the world , when it tempts him to sin by threatning him with disgrace , loss of estate or liberty , or with enduring of corporal punishment , or death it self . for he believes the punishments in the other world to be of such a nature and duration , as that the worst things which man can inflict , are altogether inconsiderable in comparison of them . by which belief he is so far guided , that he chuses to suffer the less , when his faithfulness to god , and his own best interest doth expose him to it , rather than to expose himself by unfaithfulnes to infinitely the greater , to avoid the less . and thus faith purifies the heart of all inordinate affection to riches , honour , ease , and pleasures , acts . . . the faith of assent or credence in the understanding touching the exceeding greatness of god's love to mankind in the gift of christ for their redemption , and in his great and precious promises made in him upon a very gracious condition , works in the will a love to god , and so a love to please him , in doing those things which he hath made the condition of his promise . when once the understanding represents it to the will , as a certain truth upon clear evidence , that notwithstanding mens apostacy from god , and rebellion against him , and the condemnation they are under thereby ; yet god is reconcileable to them , yea , willing , and so desirous to reconcile them to himself ; that as an evidence and proof of it , he hath given his own son christ jesus to become a rans●me for them ; and that he hath made a new covenant , declaring that upon account of his son 's undertaking for them , he is not only abundantly willing to pardon all such as shall unfeig●●dly repent of their disloyalty , and sincerely return to their duty ; but that he will also bountifully reward their future sincere obedience with perfect and perpetual happiness : i say , when all this is represented to the will , as unquestionably true , it will work in it a love to that god and saviour , that hath been so loving , if it be but kept close to it . a minifestation of such love and goodness to man , and that while yet in enmity against god , so ill deserving , and so obnoxious to the power of his wrath ; when he hath no need of him , nor can be profited by him , will create good thoughts of god , and reconcile man's mind to him , and work melting affections in him to god , when heartily believed . what rebel is there , or nature so bad , that would not be won to leave off rebelling against his priuce , and to love and please him , upon undoubted assurance , that by so doing he should not only be pardoned , and restored to favour , but also preferred to the greatest honour and happiness he is capable of receiving from any mortal ? and yet how weak a motive is this in comparison of what comes from god , to reduce men to their love and loyalty to him ? god's love to man when perceived , and heartily believed , is the great motive , and attractive of mans love to god. we love him , because he first loved us , joh. . . love is an active and commanding principle in man , and procureth thoughts , cares , and endeavours of pleasing god. if any man love me , he will keep my words , saith our blessed saviour , iob. ● . . and after this manner , faith worketh by love , gal. . . thus i have represented to you , how , and after what manner faith in the understanding works a saving consent in the will unto the condition of god's covenant of salvation . v. some few objections answered . . some have thought men may be justified only by their believing , even while they are ungodly in their lives ; and have thought that scripture , rom. . . will bear them out in such a conceit , which saith , he that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . but they grosly mistake the scripture , and deceive themselves . for that text speaks of god's justifying the gentiles upon their sincere conversion to the christian faith and life , though they had lived in gentilism , in all ungodliness before , and until then , and though they should not work at all , as the judaizers would have had them , in turning proselytes to the jewish way . but otherwise it 's flatly against the express doctrine of the gospel , and current of the scriptures , for men to hope to be pardoned by any believing whatsoever , while they remain impenitent ; as every man doth while he remains ungodly . to justifie the wicked is an abomination to the lord. it 's said that christ made the blind to see , the deaf to hear , and the dumb to speak , as well as it 's said god justifieth the ungodly . but is any man so senseless as to think that christ made them to see , to hear , and to speak , while they remained blind , deaf , and dumb ? and if not , but that they know the meaning is , that christ made those to see , to hear , to speak , which had been blind , deaf , and dumb , before those cur●s were wrought upon them ; they might as well know also that the meaning is , that god justifieth those upon their believing , which had been ungodly until then , and not that he justifies them while they remain ungodly . . some alledge that although the faith which is alone , and with the concomitant effects of it , repentance , regeneration , &c. doth not justifie ; yet that faith alone which doth produce such effects , doth justifie without the concurrence of these in the justifying act . which they illustrate by this similitude . a man sees with his eye alone , though he doth not see with his eye that is alone , or separated from his body . in return to all which , let these things be considered . . they that go thus far , do grant that which will secure the notion of the necessity of repentance , regeneration , and new obedience unto justification . they grant we see such a necessity of these , as without which no man can be justified , no not by faith. in granting which , though we suppose them to err in their foresaid notion , yet this makes their error the less dangerous ; because the presence of repentance , regeneration , and obedience are no less necessary to justification according to this account , than they esteem them to be , who say they concur with faith in the very act of justification . . when they say faith , alone is all that is necessary to the justifying act , without the concurrence of any thing else done by us : by justifying act , they mean either god's act , or man's act. if man's act , that 's nothing but man's performing ▪ the condition upon which god hath promised to justifie men. if they mean god's act , it is his imputing mens performing the condition of the promise unto them for righteousness . the only thing then in question will be , what it is which is a fulfilling of the condition of the promise of justification , which god imputes for righteousness ? if they say it is only the assent of the understanding unto the truth of gods testimony in the gospel ; or this assent , together with a relyance on christ for salvation : i have shewed before , that both these may be found in men unregenerate , and unjustified : and that these two of themselves without repentance and hearty obedience to the laws of christ , are not a fulfilling of the condition of the promise , and that consequently men without these cannot be justified by any faith whatsoever , and so not by faith alone ; unless they will call repentance and heart-obedience in conjunction with the foresaid assent of the mind and relyance of the soul , by the name of faith : which if they will , we are agreed as to the thing at least , if not to the name , that we are justified by such a faith alone . and yet i doubt not that when ever justification is promised to believing singly and alone exprest , but that there the foresaid effects are comprehended under that name also , for the reasons formerly given . . they which say , we are justified by faith alone , but not by that faith which is alone , do distinguish where the scripture doth not distinguish : the scripture no where saith we are justified by faith alone , as contradistinguished from repentance , evangelical obedience , &c. the third chaper of rom. . and tit. . . are sometimes made use of to countenance their notion , but to how little purpose , hath been shewed already in the treatise , which needs not be here repeated . . the scripture is not only silent in the case , not any where affirming we are justified by faith alone ; but it expresly affirms the quite contrary . iam. . . ye see then how that by works a man is justified , and not by faith only . that this is affirmed in reference to our justification before god , hath been shewed before . . faith and repentance are a joynt condition upon which justification is suspended , and are both constituted so by the same means , and that is by promise of pardon to such as do believe , to such as do repent , and by threatning the contrary to those that do not both . and if they are a joynt condition of the promise of justification , then justification proceeds not upon either of them alone , but upon both together . . whereas it is said in the similitude , that a man sees with his eye alone , though not with his eye which is alone , or when it is alone . i doubt this is no more true than that which is intended to be illustrated by it . for naturalists will tell them the contrary , that it is not the eye alone by which a man sees , but that it is the soul that sees by the eye as its organ . the eye sees not when the soul is departed , though it be not then alone . i confess i cannot possibly conceive either how the soul should not concur with the eye in the act of seeing , when the eye cannot see without it , nor yet that repentance should not concur with faith in the act of justification , so long as men cannot be justified by faith it self without it , or in the absence of it , as they themselves grant . . this lyes in the way of some ; they cannot conceive how justification by evangelical obedience as well as faith , should consist with the possibility of somes being justified by believing , who yet may not live so long after , as to have an oppertunity of doing good works . how rare instances of this kind are , i shall not dispute : but doubtless , when ever men so believe gods promise of pardon through christ upon their repentance , and the necessity of their own repentance for the obtaining of it , as that they in will , and a fixed and lasting resolution become new men , then they first believe unto justification . and it is not impossible but that some may so believe , that may never after they do so , have opportunity to be much active in external acts of obedience . but though this should so fall out , yet such are not justified without evangelical obedience as wel as faith. for , . these motions and acts of the will , are themselves acts of present evangelical obedience . . they are in the root and cause , evangelical obedience future , and to come . i. they are in themselves acts of present evangelical obedience . for by these motions and acts of the will , men do when ever they take place , turn from sin to god and their duty , out of hatred to that they turn from , and out of love to that they turn to . and these acts of the will which consist in affection and resolution , are proper effects and fruits of faith in the understanding , and acts of heart-obedience in the sight of god , and a conformity of soul to his declared will and commandment . and they may as well , and as truly be called works , as evil acts of the will may , such as are a love to evil , and desires and resolutions of perpetrating it : which evil acts of the will , are yet in scripture called works , and a working of wickedness , psal. . . ye work wickedness in your hearts , micah . . he that looketh upon a woman to lust after her , hath committed adultery with her already in his heart , matth. . . and envy , wrath , and hatred , which are internal acts of the soul , are called works of the flesh , gal. . , , . and if such inward fixed resolutions in men , of obeying god in external acts , if ever they have opportunity and a call to it , did not pass in god's account for obedience , and were not accepted in stead of the deed , when opportunity for the deed is wanting , the best man in the world could be no disciple of christ , who doth not actually forsake all that he hath , and lay down his life for him . whosoever of you forsaketh not all that he hath , cannot be my disciple , saith he luke . , . whereas christ pronounceth the poor in spirit blessed , many of whom never became actually poor for his sake , as not being called to it . but if they are poor in spirit , if they firmly resolve to become poor in forsaking all for christs sake , when called to it , these are capable of blessedness in christ's account , as well as those that suffer the loss of all for righteousness sake , matth. . . ii. those acts of the will , are in the root and cause , evangelical obedience future , and to come : because those resolutions against evil for good , when they are of a fixed and lasting nature ( as they alwayes are , when together with faith , they make men capable of justification ) will certainly produce external acts of sincere obedience , as opportunity doth occur . when the tree is made good , it will bring forth good fruit in the season of fruit , if it be not cut down before : when the heart is renewed in affection and resolution , the course of a mans life will certainly be answerable to it , if ever he have opportunity of shewing it . a good man out of the good treasure of his heart , bringeth forth good things , mat. . . and god who knows the heart , doth judge of , and estimate men according to what they are in the inward frame of their heart , and prevalent bent of their wills. if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not , cor. . . we judge of the cause by the effects ; of the goodness of mens hearts by the goodness of their lives ; to us the tree is known by its fruit : but god who is greater than our hearts , and knows them better than we do , judges of the effect by the cause , and knows what a mans life will be by what his heart is upon its first conversion to him ; and so confers on him the benefit of justification , when the foundation of a good life is laid in the conversion and renewing of the heart . the understanding of this part of discourse , will serve not only to satisfie the foresaid doubt , but also to inform us what evangelical obedience is necessary to justification in its beginning . not but that actual obedience in life is necessary to the continuance of justification where life is continued . and therefore we find that abraham was justified by his after-believing , and after-obedience , as well as by his first ; and so was noah before him . noah was a righteous man , and justified , before he became heir of the righteousness which is by faith , by his believing and obeying god in preparing the ark , gen. . . heb. . . it was by faith in god's promise that abraham left his countrey to obey god at the first , and by that he was first justified , heb. . . and yet his believing god's promise , so shall thy seed be , which was not made till some years after , was imputed to him also for righteousness , gen. . . it was many years after that again , that by faith he offered his son isaac upon the altar , and yet by that he was justified as well as by his first faith and obedience , iam. . . pardon of sin , is our justification from sin , act. . . and this we are directed by the lords prayer , to pray for daily all our dayes . and the continuance of justification is promised upon condition of continuance of faith and obedience to the gospel , col. . , , . and a discontinuance of it threatned in case of disobedience , according to the tenour of the parable , mat. . from ver . . to ver . . by all which we may see what need there is for all christians to work out , to work through their own salvation with fear and trembling , to which they are earnestly exhorted , phil. . . and to run so that they may obtain , cor . . . some to evil affect their own and others minds ; with prejudice against discourses of this nature do suggest , that the laying so great a stress upon duty , as to esteem any thing of it necessary to justification , save believing only , doth derogate from the glory of christ's great undertaking in the business of mans salvation ; and that it is a trusting in our own righteousness . but it will appear far otherwise , if they will but impartially consider in what sence , and upon what account such stress is laid upon duty ; which i shall open in two particulars . . they that rightly understand themselves in this matter , do not look that any of their duties of what nature soever , should of themselves as such , be available to their justification or salvation ; but that it is for the sake of christ , and upon account of his undertaking for us , that god accepts , and imputes for righteousness to us , such duty as faith , repentance , and obedience is , and that he doth make promise of justification upon condition of these . since the fall we say , all our duties that are acceptable to god , or available to us , become so through christ , and for his sake . and therefore so long as we attribute and ascribe the benefit we expect upon our repentance , and sincere obedience or belief , unto christ , and to his great and worthy undertaking for us ; we are far from derogating from the glory of it , and from trusting in our own righteousness in that notion in which mens trusting in their own righteousness , is condemned in scripture , or any otherwise than as our duty is made a condition , without which we shall have no part in christ , nor be qualified for glory . . when we lay such stress upon repentance , obedience , &c. as a condition , or part of a condition of the promise of justification and salvation , as without which we say , we cannot be justified or saved by christ's undertaking for us , yet then this stress is laid , and depends upon the will and appointment of god , by which these duties are thus made the condition , and not on the intrinsick worth or value of the duties themselves simply considered without reference to god's ordination , appointing them to that use . for if god had not made a new covenant , promising pardon for christ's sake to such as do repent , and acceptance and reward to such as sincerely obey him , they would have had no sufficient ground to have been confident of pardon , acceptance , or reward , though they should have repented , and so obeyed . and the reason is , because men are not justified in the eye of the natural or moral law , upon any such account as that is . so that all the stress which is laid on duty by them that rightly understand their duty in this matter , doth terminate partly in christ's undertaking for them , and partly in god's institution and appointment , who hath made his promise of justifying us for christ's sake so , as that he hath made our duty of repentance , and sincere obedience a necessary condition of it . and he that trusteth to be pardoned , accepted , and rewarded for christ's sake upon his repentance , and sincere obedience , because god hath promised that he shall ; trusteth in god , and in the fidelity of his word and promise . and in doing so , what more stress doth he lay upon duty in this kind , than they that trust to be justified and saved upon their believing ? for their believing is matter of duty , as wel as their repenting and obeying : and their believing would no more have entitled them to the benefit without the promise which gives them that title , than other acts of duty would do . and other acts of duty do entitle to the same benefits as fully as faith it self doth , where there is promise of the same benefits annexed to them , as faith hath : and that they have , i have shewed before . so long then as the stress which is laid on duty , terminates in christ , and in god's will and appointment in the new covenant , and is regulated by his word and promise , there is no danger of overcharging duty . it 's true indeed , if we should expect that duty should do that for us , which is proper only to christ , as to expiate our sin , or the like ; we should sinfully overcharge it , as the pharisaical iews did their sacrifices , and other legal observances , in expecting remission of sin by them without christ's atonement : which righteousness of theirs is for that cause called their own righteousness which was by the law , as being no method of justification of god's appointment , but of their own devising , which in that respect was indeed but as filthy rags , and loathsome to god. but this is not the case with protestant christians , who lay no such stress upon duty , no not upon faith it ●elf ; but do acknowledge that all the power and virtue it hath to justifie , depends wholly upon , and is derived from the will and ordin●tion of god in christ , ioh. . . & . . ephes. . . and we say the same of repentance , and sincere obedience also . and a confidence of being saved in a way of duty upon such terms , is represented in scipture , as trusting in the righteousness of god through faith , in opposition to ones trus●ing , in his own right●ousn●ss , phil. . . ●o 〈◊〉 is it 〈◊〉 trusting ▪ in our own righteo●sness ●r from 〈◊〉 from christ in the glory 〈…〉 natural or moral law , upon any such account as that is . so that all the stress which is laid on duty by them that rightly understand their duty in this matter , doth terminate partly in christ's undertaking for them , and partly in god's insitution and appointment , who hath made his promise of justifying us for christ's sake so , as that he hath made our duty of repentance , and sincere obedience a necessary condition of it . and he that trusteth to be pardoned , accepted , and rewarded for christ's sake upon his repentance , and sincere obedience , because god hath promised that he shall ; trusteth in god , and in the fidelity of his word and promise . and in doing so , what more stress doth he lay upon duty in this kind , than they that trust to be justified and saved upon their believing ? minds , thirst more after discourses consolatory upon account of believing only . which may serve instead of an apology for writing this and the forgoing discourse . saint paul charged titus to affirm this [ constantly ] that they which have believed , be careful to maintain good works , tit. . . 〈…〉 pointment in the new covenant , and is regulated by his word and promise , there is no danger of overcharging duty . it 's true indeed , if we should expect that duty should do that for us , which is proper only to christ , as to expiate our sin , or the like ; we should sinfully overcharge it , as the pharisaical iews did their sacrifices , and other legal observances , in expecting remission of sin by them without christ's atonement : which righteousness of theirs is for that cause called their own righteousness which was by the law , as being no method of justification of god's appointment , but of their own devising , which in that respect was indeed but as filthy rags , and loathsome to god. but this is not the case with protestant christians , who lay no such stress upon duty , no not upon faith it self ; but do acknowledge that all the power and virtue it hath to justifie , depends wholly upon , and is derived from the will and ordination of god in christ , ioh. . . & . . ephes. . . and we say the same of repentance , and sincere obedience also . and a confidence of being saved in a way of duty upon such terms , is represented in scripture , as trusting in the righteousness of god through faith , in opposition to ones trusting in his own righteousness , phil. . . so far is it from trusting in our own righteousness , or from derogating from christ in the glory of his undertaking for us . and now for a conclusion : it would be considered whether such as are educated in christianity , are not hardlier brought to live as becomes the gospel in point of practice , than to believe that christ jesus came into the world to save sinners ; and that he dyed for them , and rose again : and whether there is not cause to fear that very many more such do eternally miscarry through neglect of the former , than for want of the latter : and if there be , as doubtless there is ; then practical discourses among such must needs be highly necessary , however some of weak minds , thirst more after discourses consolatory upon account of believing only . which may serve instead of an apology for writing this and the forgoing discourse . saint paul charged titus to affirm this [ constantly ] that they which have believed , be careful to maintain good works , tit. . . finis . errata . page ● . line ▪ , read . p. , l. . for of , r. and. p . l. . f. should promise , r. should have promised . p. . l. . f. were , r. are . p. . l. . dele of . p. . l. . dele a. p. . l. . f. and , r. but. p. . l. . f. these , r. those . p. . l. . f. law , r. land. p. . l. . f. these , r. those — ● . . f. these , r. those . p. . l. & . dele from that . p. . l. . dele from that . p. . l. . f. wherefore , r. therefore . p. . l . f. would , r. will. l. ibid. f. should , r. shall . p. . l. . f. seem , r. seems . p. . l. . r. the. p. . l. . f. of , r. from . p. . l. . f. sactifieth , r. sanctifieth p. . l. . f. until , r. unless . p. . l. . dele as . p . l. . r. to be . p. . l. . r. as he did . p. . l. . r. is p. . l. . r. such . p. . l. . r. freed . — l. . f. me , r. we . p. . l. . f. injurious , r. injured . p. . l. . f. a , r. as . p. . l. . dele in that — l. . f. choaked , r. choak . — l. . f ; and , r. to . p. . l . f. immoderate , r. inordinate . p. . l. . f. expressed , r. appr●hended . p. . l. . r. without p. . l. . r. and. an apologie of the churches in new-england for church-covenant, or, a discourse touching the covenant between god and men, and especially concerning church-covenant ... sent over in answer to master bernard, in the yeare ... mather, richard, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing m ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing m estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or :e , no ) an apologie of the churches in new-england for church-covenant, or, a discourse touching the covenant between god and men, and especially concerning church-covenant ... sent over in answer to master bernard, in the yeare ... mather, richard, - . peters, hugh, - . davenport, john, - . [ ], p. printed by t.p. and m.s. for benjamin allen, london : . written by richard mather and edited by hugh peters. cf. nuc pre- . the apologie and the answer were both published in mather's church-government and church-covenant discussed. . film lacks: an answer of the elders of the severall churches in new-england unto nine positions, sent over to them (by divers reverend and godly ministers in england) to declare their judgements therein, written in the yeer , and now published for the satisfaction of all who desire resolution in those points / by john davenport. london : printed by t.p. and m.s. for b. allen, (p. - ). this item is located at reel : and also at reel :e. , no. where it is filmed after mather's church-government and church-covenant discussed. reproduction of original in thomason collection, british library. eng congregational churches -- new england. covenant theology. a r (wing m ). civilwar no an apologie of the chvrches in new-england for chvrch-covenant. or, a discourse touching the covenant betvveen god and men, and especially c mather, richard d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion an apologie of the chvrches in new-england for chvrch-covenant . or , a discourse touching the covenant between god and men , and especially concerning church-covenant , that is to say , the covenant which a company doe enter into when they become a church ; and which a particular person enters into when he becomes a member of a church . sent over in answer to master bernard , in the yeare . and now published for the satisfaction of all who desire resolution in this point . london , printed by t. p. and m. s. for benjamin allen . . a discovrse tovching the covenant between god and men , and especially concerning church-covenant , that is to say , the covenant which a company do enter into when they become a church , and which a particular person enters into when he becomes a member of a church . . jer. . . come let us joyne our selves to the lord , in a perpetuall covenant that shall not be forgotten . although that which is foretold in these two chapters , and namely in the fourth and fifth verses of this chapter , was in part fulfilled when the people of god returned from captivitie in babylon at the end of seventie yeares : yet we must not limit the place to that time onely , but may extend it further to the dayes of the gospel , and the spirituall return , not of the jews onely , but of the gentiles also , when men shall be converted from pagan , antichristian , babylonish , or jewish bondage and captivitie , or from slavery to sinne , and self-righteousnesse , and shall be joyned to god in the fellowship of his church , in the dayes of the new testament . for as some passages in this scripture were never fully accomplished at the returne from the captivitie of the seventie yeares , and namely this , that the children of israel and iudah should returne both together : ( for the ten tribes returned not at all : ) so many things that literally concerned the jewes were types and figures , signifying the like things concerning the people of god in these latter dayes : in which respect sincere converts are called jewes , rom. . . and israelites , gal. . . ioh. . . and our sacraments are made 〈◊〉 of theirs , a con . , , . and rome is called babylon , rev. . , and papists are called gentiles ▪ rev. . . and therefore the captivitie of babylon might well be a type of the spirituall captivitie of gods people to antichristian bondage , and t●eir returne from babylon to sion , a type of the returne of christians from romish slavery to the true sion , the christian church . and this may be added further , that this place seemes not onely to be meant of the private or personall conversion of this or that particular christian , but also further , of the open and joynt calling of a company , because it is said , they shall come , the children of israel and the children of iudah together , and that their saying shall not be , let me joyne , &c. but in the plurall number , 〈◊〉 us joyne our selves unto the lord , so noting the joyning of a company togeth●r in holy covenant with god . concerning which covenant with god , it will not be amisse for the better understanding of that which followes ; first , briefly to shew how diversly covenant is taken in the scripture , which sometimes i●ports generally any firme appointment or promise of god , when man doth not promise unto god any thing backe againe : thus the preserving of noah in the arke , and of the wo●ld from being drowned any more by a floud ; the interchangeable succession of day and night ; the giving of the priesthood unto phin●as ; the setting forth of the shew-bread every sabbath before the lord , and the giving of the heave-offering unto the priests , are said to be done by a covenant , or an everlasting covenant of god , gen. . . & . . . . ier. . . num. . , 〈◊〉 . . . num. . . but sometimes covenant is taken more strictly and properly , for an agreement which god doth make with men , when he promiseth some blessing unto men , and bin●es them to performe some dutie backe againe to him . taken thus it hath two parts : first , a promise or stipulation of some blessing on gods part : secondly , restipulation or promise , or bind●●g o● man unto dutie back againe on his part : both these are in those words of the covenant , i will be to thee a god , thou shalt be to me a people : and so gen. . . & v. , ▪ , . the covenant taken thus is either the covenant of workes , or the covenant of grace : and againe the covenant may be considered , first as it is personall , private and particular , between god and one particular soule , making covenant with god , and god with him , either at his first conversion , or at other times ; of which we reade sam. . . & psal. . . & . , . & . . & psal. . , secondly , it is generall and publick of a company joyntly together , of which this text ier. . . seemes most properly to speake : as also that deut. . , , &c. and that exod. . , , and many others : a covenant taken thus generally when it respects spirituall blessings , and spirituall duties , in the communion of saints , is that which is called church-covenant , which church-covenant differs not in substance of the things promised from that which is between the lord and every particular soule , but onely in some other respects ; as first , the one is of one christian in particular , the other of a company joyntly together . secondly , if right order be observed , a man ought not to enter into church-covenant , till he be in covenant with god before , in respect of his personall estate . thirdly , the one is usually done in private , as in a mans closet between the lord and his soule , and the other in some publick assembly . fourthly , the one in these dayes is of such duties as the gospel requires of every christian as a christian , the other of such duties as the gospel requires of every church and the members thereof . now concerning church-covenant , two things are to be noted for the better understanding thereof : first , the description of it : secondly , the use of it , and the benefit and fruit thereof . for the former it may be thus described , viz. a solemne and publick promise before the lord , whereby a company of christians , called by the power and mercy of god to fellowship with christ , and by his providence to live together , and by his grace to cleave together in the unitie of faith , and brotherly love , and defirous to partake together in all the holy ordinances of god , doe in confidence of his gracious acceptance in christ , binde themselves to the lord , and one to another , to walke together by the assistance of his spirit , in all such wayes of holy worship in him and of edification one towards another , as the gospel of christ requireth of every christian church , and the members thereof . in this description , there are compr●●ed six things : first the generall name of the thing : [ a solemne and publick promise ] a promise it is , and therefore it is called , a joyning in covenant here : an entring into covenant , deut. . . solemne and publick , and therefore it is by the children of israel and the children of iudah together : and they say , let us joyne . secondly , the object [ the lord , and one another ] joyne our selves to the lord . it is not a promise onely to man , but to the lord himselfe , and likewise to one another ; for , come let us joyne , implyes mutuall consent together . thirdly , the agents or the qualification of the persons : [ christians ] not turkes , indians , &c. saints , psal. . . , . [ called to fellowship with christ ] so cor. . . else if they be not united to christ by faith , they are not fit materialls for such a building as a church of god , which is the house of the living god , ephes. . . cor. . . phil. . . rev. . . [ by his providence to live together ] else they cannot partake in the lords ordinances together as churches ought to doe , cor. . . act. . . the whole church comes together in one place [ cleaving together in faith and love ] so act. . . if they differ , namely , in opinion , or in their affection , and should joyne in this covenant , breaches , factions , rents , and schismes , would be like to be the issue of such joyning : things so unlike would not close nor long hold together , dan. . [ desirous to partake in all ordinances ] this should be the ground of their joyning in covenant together , psal. . . willing : and not pride , nor gaine , nor the like : fourthly , the act [ binde themselves ] that now they are bound by their owne word and promise , that they may say now , as psal. . . thy vowes are upon me , or as num. . . if he binde his soule with a vow . fiftly , the matter promised ; [ to walke together in all such wayes of worship and mutuall edification , as the gospel requireth of churches and church-members ] they binde not themselves to observe any devises of their owne , nor inventions of men , but such things as the word of god requireth ; neither is it perfect obedience to the law , for that were impossible to performe , and presumption to promise ; nor is it onely in generall the duties of the gospel , but specially such duties of worship to god , & edification of one another as concerne church-state , which now they enter into . sixtly , the manner of performing [ confidence of gods gracious acceptance and assistance through christ ] for in all our wayes god must be acknowledged , pro. . . and much more in such speciall matters of weight : if men in entring into this covenant looke for acceptance , through any worth of their owne , or promise dutie in their own strength , they shew themselves like to the pharisees , luk. . , . and turne the church-covenant into a covenant of workes : and as many as are of the workes of the law , are under the curse , gal. . . the use and benefit of this church-covenant , and the fruit thereof , may be seene in two particulars ; first , that this is that whereby a company of christians doe become a church : it is the constituting forme of a church . secondly , this is that by taking hold whereof a particular person becomes a member of a church , which was constituted afore . for the former of these ; every christian church must have in it both matter and forme , and as the matter by gods appointment are visible saints , or visible beleevers , ephes. . . cor. . . and in the new testament , onely so many as may meete together in one congregation : so the forme is a uniting , or combining , or knitting of those saints together into one visible body , by the band of this holy covenant . some union or band there must be amongst them , whereby they come to stand in a new relation to god , and one towards another , other then they were in before : or els they are not yet a church , though they be fit materialls for a church ; even as soule and body are not a man , unlesse they be united ; nor stones and timber an house , till they be compacted and conjoyned . now that a company becomes a church , by joyning in covenant , may be made good sundry wayes ; first , by plaine texts of scripture ; as from deut. . , , , , . yee stand this day all you before the lord your god , your captaines of your tribes , your elders , your officers , with all the men of israel ▪ ver. . that thou shouldest enter into covenant with the lord thy god , ver. . and he may establish thee for a people unto himselfe , ver. . so that here is plain●y shewed , that here was a company , ver. . and this company were to be established to be a people unto the lord , that is to say , a church , ver. . and this is done by the peoples entring into solemne covenant with god , ver. . and therefore a company of people doe become a church by entring into covenant with god . this covenant was not like our church-covenants , for it was of all the nation together ; whereas the church-covenant with us , is of some select persons , leaving out others . . this objection concerns the matter of a church , but the covenant is not the materiall cause of a church , but the formall cause thereof : and for this the text is plaine and expresse , that by entring into covenant with god , a people come to be the lords people , that is to say , his church . . if it was of all the people together , the reason was because that church was a nationall church : now if a nationall church becomes a church by entring into solemne covenant with god , then a congregationall church becomes a church by the same means ; for there is no difference between them in this point . . though it was of all the people , we may not say it proves that when we looke at the materiall cause of a church , there may be a promiscuous taking in of all commers without distinction or separation of the precious from the vile ; for , first , when god took in this nation to be his people , he separated them from all the nations of the earth besides : so that there was a distinction and separation of some from others . secondly , this generation was generally a generation of beleevers ; for it was they that were to enter into the land within a while after ; for they were fortie yeares in the wildernesse , & this covenant , was made in the last moneth save one of the last of those fortie yeares , deut. . . and their carkasses fell not in the wildernesse through unbeliefe , as their fathers did , num. . heb. . but entred by faith , and when they were entred , subdued kingdomes by their faith , heb. . . and served the lord all the dayes of ioshua , and of the elders that outlived ioshua , josh. . . as for that which is said of them , ver. , . of this chap. that the lord had not given them eyes to see , &c. that proves not that they were wholly hardned in a carnall estate , but onely that they were dull and slow of heart to consider of sundry dispensations of god towards them ; for as much is said of the disciples of christ , mar. . , . when doubtlesse they were not meere carnall or naturall persons . this people deut. . could not become the lords people by entring into sol●mne covenant with god , for they were the lords church and people already before this . . if they were , yet that was by entring into solemne covenant with god on mount sinai , when the lord had brought them up out of the land of aegypt ; for then they entred into solemne covenant with god , and god with them , and so they became the lords peculiar people , exod. , , , . &c. if they were his people before that , yet that also was by covenant made with them in the loynes of abraham , when god tooke him and his seede to be his church and people , yet separating ishmael from isaac and esau from iacob , that the inheritance of the covenant of god , and of being the church of god , might rest in the house of iacob . . yet it was not without great reason that the lord should now establish them by solemne covenant to be a people to himselfe , because the nation had been much degenerated from the spirit and wayes of abraham in aegypt , and had broken that covenant by their idolatries there , ez●k. . , . and the covenant made in sinai or horeb when they were come out of aegypt , they had also broken by their idolatries in the wildernesse , ez●k . , . for which causes , and the like , the lord consumed that generation , that they never entred into the land , iosh. . , . and therefore now when their posteritie and children were ready to enter in , the lord entred into covenant with them , and thereby established them to be his people , their fathers being cut off for breaking the covenant . but still it was by covenant that both fathers first , and children afterward became a church and people unto god ; and when this generation were entred into the land , their covenant made before between god and them , was confirmed by circumcision , iosh. . . they being not circumcised before . but this covenant was of the whole church with god , and therefore not like our chu●ch-covenants , whi●h are between the church and the members concerning watchfulnesse over one another , and the like . our church covenants are with the lord himselfe , as was shewed before in the description thereof . for watchfu●nesse and duties of edification one towards another , are but branches of the lords covenant , being duties commanded by the law : and so it was with that people of israel , who when they promised and covenanted to walke in all the wayes of god ; in all his statutes and commandements and judgements , they promised these du●ies of love and watch●ulnesse and e●ification one towards another , because these were duties commanded and required o● god , lev. . deut. ● the neglect whereof in the matter of achan was the sinne of al● the co●gregation , and brought judgement upon them all , iosh . , . yea by this covenant they were bound to duties towards them that were not then present , but children afterward to beborne , and prosely●es , that afterward should be added to them , ver. , . like as our church-covenants are with them that now are , and that hereafter shall become members of the same church . when iehojada made a covenant between the king and the people , king. . . that covenant was but a branch of the lords covenant with them all , both king and people : for the king promised but to rule the people righteously , according to the will of god : and the people to be subject to the king so ruling . now these duties of the king to them , and of them to the king , were such as god required in his covenant , both of him and them : and so it is in church-covenant , the duties of the church to the members , and the members to the church , and one another , are no other but such as the gospel and the covenant of grace requireth both of the church and the members of it in their severall places . but this place of deut. . is not sufficient to prove a church-covenant in these dayes : because it is in the scriptures of the old testament , for whatsoever must be used in the dayes of the new t●stament , must be proved from the scriptures of the new testament , or else it is to be layd aside . . the church-covenant may be proved from the new testament also , as will afterwards appeare . . but suppose there were not pregnant places for it in the new testament , yet it is not enough to prove the same unlawfull : for whatsoever ordinance of the old testament is not repealed in the new testament , as peculiar to the jewish paedagogie , but was of morall and perpetuall equitie , the same bindes us in these dayes , and is to be accounted the revealed will of god in all ages , though it be not particularly and expressely mentioned in the writings of the new testament , else how shall we prove it unlawfull for a man to marry his sister , or his aunt ? how shall we prove it warrantable and necessary for magistrates to punish sabbath-breaking , blasphemy , and idolatry ? how shall we prove it lawfull to apply the seale of gods covenant unto infants ? or to admit women to eate of the holy things ; for the scriptures of the new testament doe speake little in these cases ; onely the scriptures of the old testament doe give direction , and light about them , lev. . & . neh. . . &c. chron. . . & king. . gen. . . & exod. . . . and the new testament hath nothing to the contrary , and they are all according to morall equitie and reason , and therefore they are to be observed from the scriptures of the old testament , as the revealed will of god , though there were nothing expressely for them in the new . and the same we say of the particular in hand . for , that a company should be combined together into one body , in way of government and subjection , by way of mutuall free covenant ; as men doe when they enter into church estate , nothing is more naturall or agr●eable to morall equitie ; nay , it implyeth a contradiction in the very name of libertie or freedome , that free-men should take upon them authoritie or power over free men without their free consent , and voluntary and mutuall covenant or engagement . and therefore seeing this covenant is not repealed in the scriptures of the new testament , the scriptures of the old are sufficient warrant for it . another scripture to prove the same , is deut. . , , . with deut. . . this day the lord hath commanded thee to doe these statutes and iudgements , thou shalt therefore keepe and doe them , &c. thou hast avouched the lord this day to be thy god , and to walke in his wayes , and to keepe his statutes , &c. and the lord hath avouched thee this day to be his peculiar people ; take heed and hearken , o israel , this day thou art become the p●ople of the lord thy god . this scripture plainly shewes these things : . that here was the making of a covenant between god and man ; for that avouching of god to them , and them to god , was the making of covenant , ver. . . . this was not of one person , but of a company together , the whole people of israel , . . & . . here is the effect of this covenant , that thereby they become the lords people , ver. . so that when a company doe enter into holy covenant with god , they become thereby the lords people , that is to say , his church . so ezech. . . proves the same likewise : i ent●ed into covenant with thee , saith the lord , and thou becam●st mine . here also is the making of covenant between the lord and men ; and this covenant was not personall , but of a company ; for it was with hierusalem , ver. . which was a whole citie ; it was with them that were multiplied as the bud of the seild , ver. . and it was with them that did prosper into a kingdome , ver. . and therefore not meant onely of any one particular person : and by this covenant they became the lords ; that is , the lords church and people ; for it is expresly said , i entred into covenant with thee , and thou becamest mine . so that when a company enter into covenant with god , and god with them , they become thereby the lords church and people . likewise ezek. . . i will cause you to passe under the rod ; and i will bring you into the bond of the covenant . in which place , there is first mention of an holy covenant . secondly , this was not of one person , but of a company , the whole house of israel , ver. . . thirdly , and this covenant is called a bond , because it is by covenant that a people are bound , and tyed , and knit together , as one chu●ch , all of them unto the lord , and one unto another ; so that the covenant is the bond of union , by which a company are so combined and united , as that they become a church . it is also obs●rvable , how the lord before he would bring them into this bond of the covenant , he would cause them to passe under the rod ; by which phrase , as iunius upon the place well observes , is meant tryall and probation ; drawne from the manner of shepheards or owners of cattell , who went among their sheepe , or other cattell with a rod , and therewith pointed out such as were for the lords holy use , as lev. . . and so hereby is noted that god would not ●n the dayes of the gospel have men to be brought into his church hand over head , but he would first cause them to passe under the rod of due tryall and probation ; and then such as upon tryall were found to be holy for god , or meete matter for his church , should solemnly enter into covenant with god , and that covenant should be the bond that should combine them , and knit them together into one , that so they that were many particular persons , should all become one body , that is to say , a church . and so much of the first argument drawne from plaine texts of scripture . a second argument may be taken from the titles that are given to the church ; as first , that the church is said to be married or espoused unto christ , ier. . . & . . cor. . . from whence the argument may be formed thus : if every church becomes a church by being married or espoused unto christ , then a company becomes a church by way of covenant : but the former is true , therefore the latter 〈◊〉 true also . the assumption , that a church becomes a church by being married unto christ , is plai●e from the former scriptures , where the ●hurc● of israel , and the church of corinth , in regard of their e●tring into church estate , are said to be espoused and married unto christ , as a loving and chast virgine to one husband . which spirituall marriage between christ and his church , is also taught in the type of the marriage between king salomon and pharoahs daughter , psal. . the consequence of the proposition is plaine in reason ; for there is no marriage but by way of covenant ; no woman becomes a mans wife , but by way of bestowing her selfe in covenant upon such a man : neither doth a man become an husband , but by the same means ; and therefore the scripture speaking of the violation of marriage , calls it a violation of covenant , prov. . . christ hath but one wife or spouse , cant. . the catholique church indeed is but one ; viz ▪ the whole company of gods elect in heaven , in earth , dead , now living , and not yet borne : but as there is the church-catholique , which is but one ; so there are particular and visible churches , which are in number many ; and therefore the scripture speakes of churches , cor. . . . gal. . . of the churches of the gentiles , rom. . . of seven churches , rev. . . of all churches , cor. . & . . rev. . . but if every particular church be the wife of christ , how many hundred wives should he have ? . if the church of israel , ier. . . the church of corinth , cor. . . the jewish church , rev. . . be the spouse and wife of christ , there is no reason but others should be the same also , especially seeing there is no particular church , but in respect of their church estate , they may decline and goe a whoring from christ , and that shews that they were first espoused to him ; for no woman can be said to got a whoring from a man , if shee were never married , nor espoused to him at all . . this that seemes an absurditie , and were a sinfull practise among men , in respect of christ , is a certaine truth , and no dishonour unto him at all , to have more spouses then one upon earth , many spirituall spouses . men cannot give themselves wholly and intirely to many as christ can . every faithfull soule is espoused and married unto christ ; and in that respect he hath not onely many hundred but many thousand , yea many millions of spirituall spouses . but this spirituall marriage is between christ and the church , but the church covenant is between the church and the members , and therefore this marriage doth not prove the church-covenant . . in some sort there may be said to be a marriage between the church and the members , viz. in respect of that deare love and affection , that ought to be between them ; and therefore it is said , as a young man marrieth a virgine , so shall the children of the church be married to the church , isa. . . . but properly the marriage is between christ & the church , and so is the covenant also , so farre as therein they give up themselv●s to christ as unto an head and lord ; as a woman in the covenant of m●rriage doth give up her selfe unto her husband ; and the performance of such duties as the church and the member owe one unto another , is a branch of that marriage-covenant , wherein they are tyed to christ ; for christ himselfe in his covenant requires , not onely that they should give up themselves to him , but also that they should performe these duties one unto another . and accordingly it is said of the churches in mac●donia , that they gave up themselves first to the lord , and then to us by the will of god , cor. . . true it is , they doe also binde th●mselves by covenant one unto another , but in that respect the covenant is p●operly a brotherly covenant ; like that sam. . . am●s . . . because there the engagement is to one another as brethren , fellow - members , and fellow-helpers , and not as to one head or lord , as it is in respect of christ , and therefore in that respect it is not so properly a marriage-covenant as it is in respect of christ : though duties to one another are promised in their covenant with one another , and also in their covenant with christ . in briefe thus : they promise unto christ duties to him , and duties to one another according to him : and so their covenant is a marriage-covenant with christ : they promise also to one another , duties to one another , and so it is a brotherly covenant . another title given to the church ( which also proves that a church is made by covenant ) is the title of a citie , or citie of god , psal. . & . . & . . ephes . . the argument lyeth thus . if a true church be a citie of god , then a church becomes a church by covenant : but every true church is a citie of god . ergo . the assumption is proved by the scriptures forealledged . the consequence of the proposition is plaine in reason , for every citie is un●ted by some covenant among themselves , the citizens are received unto 〈◊〉 civitatis , or right of citie priviledges , by some covenant or oath ; and therefore it is so likewise in this citie of god the church ; and men become citizens of the church by solemne covenant . the third argument may be drawne from the meanes of reforming and restoring a church when it is corrupted , which is by entring into covenant a new with god , chron. . . & . . & neh. . . & . , ier. . , . the reason may be taken thus : if a church decayed is to be restored and refo●med by renuing covenant with god , then it was instituted and erected at the first by way of covenant : the reason of which consequence is , because abuses and corruptions are to be reformed by bringing things back to the first institution : thus christ re●ormes the abuses of marriage , by bringing them to the first institution of that ordinance ; from the beginning it was not so , mat. . . and thus paul reformeth the abuses of the lords supper , by telling them what was the first institution thereof , cor. . &c. and thus the lord jesus calling on the declining church of ephesus for reformation , bids her remember from whence shee is fallen , and repent and doe her first workes . rev. . . now the assumption is plaine from the texts above alledged , that at the reforming of a church , there is to be a renuing of covenant ; and thence it follows , that at the first erecting of a church , there was the making of a covenant with god , for els this renuing of covenant would not have been the way to reforme it . the fourth argument is taken from that which doth dissolve a church , which is the dissolving or breaking of the covenant , zach. . , . if dissolving the covenant be that which doth dissolve the church , then the making of covenant is that which constitutes a church . the reason of the consequence is plaine , because otherwise the covenant might be dissolved & the church stand still , if it were not the making of the covenant that did constitute the church : but if dissipating stones in a building doe dissolve the house , then the compacting and conjoyning of them is that which makes the house ; if separation of soule and body be that which destroyes the man , that then we say he is not : it must needs be the uniting of them , that did constitute & make the man : and so it is 〈…〉 case . and that dissolving the covenant is that which dis●ol●ves a church , is plaine from the text alledged , zach. . where the breaking of the two staves , of beautie and bands , that is , the unchurching of the jewes , is interpreted to be the breaking of the covenant that god had made with that people , and the brotherhood that was between iudah and israel . the fifth argument is taken from the distinction which god hath appointed amongst churches , and the confounding of all churches into one , if there be not this covenant to distinguish them . if churches be distinct societies , and may not be confounded , then churches are compacted and combined by covenant : but the former is true . ergo . that churches are distinct societies , is plaine in the scripture , where we have mention of many churches in one countrey or province , gal. . . thes. . . of seven churches in asia , rev. . . and of all the churches , cor. . . rev. . . ephesus is not smyrna , nor smyrna is not thyatira , nor either of them pergamus , but each one distinct of themselves , having officers of their owne , which did not belong to others : vertues of their owne for which others are not praised , corruptions of their owne , for which others are not blamed ; if it were not thus , then when laodi●ea is condemned for lukewarmenesse , or ephesus for declining , all the rest should be reproved also : and when philadelfia is praised , all the rest should be praised also , which we see is otherwise . now from hence the consequence is certaine , that therefore they are combined by some covenant each one amongst themselves ; for there is nothing els without this that wil sufficiently distinguish them . the spirit of god and faith in their hearts , is common to all christians under heaven , and in heaven also , and therefore this is not the thing that makes distinction . nor is it habitation in the same towne together , for that may be common to such christians as are not of this church , and usually is to many that are no christians . as it is with companies in london ; as the company of goldsmiths , &c. that many others dwell in the same towne with them , yea it may be in the same streete that are not of their company : and therefore it is not meerely habitation that doth distinguish them from others , but some combination and agreement amongst themselves ; so it is not habitation in the same towne that distinguisheth churches , and church-members from other men , but their mutuall agreement and combination and joyning themselves together in an holy covenant with god . if the spirit of god and faith in their hearts cannot distinguish one church from another , because these are common to them all , then how can covenant distinguish them , sith all churches are joyned by covenant one as well as another ? it is not a covenant simply or a covenant in generall that doth constitute a church , or distinguish one church from another , but a covenant with application and appropriation to these persons . even as it is in marriage , though all married couples be united by covenant , and a covenant , wherein one couple promiseth the same duties that another couple doth yet a covenant with application and appropriation of the duties covenanted to this man and this woman in particular , such a covenant is the very thing that make a couple , man and wife together , and gives them mutuall power over each other , as husband and wife , and puts a distinction between them and all other men and women in the world . and so it is in this case ; a covenant to performe church-duties with application and appropriation to such persons , is the very thing that constitutes a church , and distinguisheth one church from another . and thus much concerning the former of the two particulars , to shew the use of church-covenant , viz. that it is that whereby a company doe become a church . the second particular is this , taking hold of the covenant , or joyning in it , is that which makes a particular person a member of a church . and this followes upon the former , and that may be the first argument to prove it . if joyning in covenant be that which makes a company to become a church , then taking hold of that covenant is requisite to make a particular person become a member of the church : but the first is true , as hath been shewed before ; therefore the second is true also : if compacting and conjoyning of stones and pieces of timber , be that that makes an house , then a particular stone cannot become a part of that house , till it be compacted and conjoyned to the rest : but the former is true , even in the church of god , which is the spirituall spouse and citie of god , living stones , christians , beleevers must be compacted together , and builded up together , ephes. . . . psal. . . and therefore the latter is true also , that a particular christian becomes a member of the church , a part of that building by being combined with the rest . a second argument may be drawne from the scripture , isa. . , , . let not the sonne of the stranger , that hath joyned himselfe to the lord , speake , saying , the lord hath utterly separated me from his people , &c. the sonnes of the strangers that joyne themselves to the lord , to serve him , &c. and take hold of my covenant , even them will i bring to my holy mountaine , and make them joyfull in my house of prayer , &c. concerning which scripture , note three things to the present purpose . first , that these strangers were members of christ , true beleevers , joyned to god by faith ; for it is said , they have joyned themselves to the lord , v. & v. . that they loved the name of the lord , served him , and kept his sabbaths , v. . and yet for all this they were not as yet joyned , as members of the visible church , for if they had been ioyned , there would have been no cause for such a complaint , the lord hath separated me from his people , v. . besides , bringing them into the church as members , and granting them the priviledge of members , is promised as a reward and blessing upon this their joyning to the lord by faith and obedience , v. . and therefore it is not the same , but a disti●ct thing from it ; the one being promised as a reward and blessing upon the other . secondly , the lord promiseth that he will make them members of his church : them will i bring to my holy mountaine , and make them joyfull in my house of prayer . thirdly , that among other things requisite to make them members , this was one , viz. the taking hold of that covenant which was between the church of israel and god , v. . so that hence we may gather , that men may be members of christ , joyned to the lord by faith and love , and yet for the present not be members of the visible church : and that when god is so gracious to true beleevers , as to make them members of his visible church , it is requisite that they joyne in covenant before . but might not faith in christ , beleeving in heart on the god of israel , be all the taking hold of the covenant that is here meant . not so , but over and above that , here is also meant their open profession of their faith in the god of israel , and open binding of themselves by covenant to all such duties of faith and obedience , as god required of the church of israel , and the members thereof . now distinctly take the answer to this objection in three or foure particular propositions . first , there was a covenant between the church of israel and god , exod. . , , , . ezek . . deut. . . &c. secondly , this covenant was mutuall ; not onely a promise on gods part to be their god , and to take them for his people , but also reciprocally on their part to give up themselves unto god to be his people , and to doe the dutie of people to their god ; the covenant is not meerely to receive from god , and promise nothing back againe to him ; nor doth god binde himselfe therein , and leave men at libertie , but it is mutuall on both parts , as these scriptures declare ; gen. . . exod. . . . deut. . . & . , . hos. . . & zach. . . thirdly , hereupon it followes , that if men had not promised , and also performed , in some measure of truth , the duties of faith and obedience unto god , they had not taken hold of the covenant , but had discovenanted themselves , notwithstanding all the promises of god unto their fathers or others . thus though god promised abraham to be a god to him , and to his seede in their generations , gen. . . yet the ishma●lites and edomites descending from abraham , were discovenanted by not promising nor performing those duties of faith and obedience , which god required on the peoples part : when a covenant containes promises on gods part , and duties also on mans , he doth not take hold of the covenant that takes one part , and leaves another . fourthly , to beleeve what god promised in the covenant for his part , and to promise in a private way the duties of obedience on mans part , was not sufficient to make these strangers members of the church , but they must doe it openly and in the view of the church , else the church could have had no warrant to have admitted such into their fellowship , if their faith and obedience had not been visibly professed , exod. . . chron. . . and in as much as the covenant was mutuall , when these strangers did manifest their taking hold of the covenant , they manifested and professed both faith and obedience , both that they beleeved what god promised , and that they would be obedient to what he required ; if any shou●d have claimed church-fellowship , saying , i beleeve the promises , but would not binde himselfe to any duties of evangelicall obedience , this had been a taking hold of the covenant by the halves , a taking of one part of it in seeming and pretence , and a leaving of another ; but it would not have been sufficient to have brought a man into the fellowship of the church : such of the congregation of israel as would not come to hierusalem to enter into covenant , were to be separated from the church in the dayes of ezrya , ezra . . and therefore such as being strangers should refuse to enter into it , could not be admitted into the church ; so that the taking hold of gods covenant , which is there required to make these strangers members of the church , is a beleeving in heart on the god of israel , and an open profession that they did beleeve , and likewise a promise of obedience or subjection unto the god of israel , and an open professing of such obedience and subjection ; and that is the joyning in covenant which we stand for , before a man can be a member of a church , even an open profession of faith and of obedience . a third argument is taken from those scriptures which shew that men become members by being added to the church , or being joyned to them , act. . . & . . & . . if men become members of the church by being added or joyned , then joying in covenant ( or professing of subjection to the gospel or covenant of god ) is that whereby a man becomes a member of a church : but the former is true , as appeares by the scriptures forementioned , and therefore the latter is true also . but all the doubt in this argument will be concerning the consequence of the major proposition ; but that may be made good by this reason , and the confirmation of it , viz. that a man cannot be added or joyned to the church by any other meanes without this joyning in covenant . the truth of which assertion will appeare by shewing the insufficiency of all other means , without this joyning in covenant , and that may be done in answer to the objections ensuing . when men were added to the church , it may be , no more is meant but tha● god did convert them and worke faith in their hearts , and that converting of them was the adding of them to the church . this cannot be all ; for , first , saul was converted and had faith wrought in his heart , and yet he was not at the first received for a member of the church at hierusalem ( though he assayed to be joyned unto them , ) till they were better satisfied in his spirituall estate by the testimony of barnabas , act. . , , . and those strangers , isa. . ( as was said before ) were joyned to the lord by being converted , and having faith wrought in their hearts , and yet they doe lament it with griefe , that they were not joyned as members to the visible church : the lord hath separated me from his people , say they , ver. . the old saying is true concerning the visible church , there are many wolves within , and many sheepe without . secondly , those that were joyned were beleevers before they joyned ; for it is said , divers were added , ver. . thirdly , those that were added to the church , were added and joyned to them by such an act as others durst not put forth , act. . . of the rest durst no man joyne unto them , and therefore it was not by the irresistable act of god in converting of them , but by some volun●ary act of their owne choice and consent ; for gods converting grace depends not upon mans daring , or not daring to receive it . if to be joyned be no more but to be converted , then when it is said , some durst not be joyned , the meaning should be , they durst not be converted , nor suffer faith to be wrought in them ; which is grosse arminianisme , suspending the converting grace of god upon the free will of the creature . fourthly , and as this joyning which others durst not doe , cannot be meant of being converted ; so if it be well considered , what the thing was wherein they durst not joyne , it may appeare that it was nothing els but this , that they durst not agree , and engage themselves to be of their body and societie ; that is , they durst not joyne in covenant with them . for it cannot be meant of dwelling in the towne with them , for this they both durst doe and did : nor is it onely of joyning to heare the word in their assembly , for this also they durst doe , and many did it in great multitudes , so that many by hearing the word became beleevers , and were added to the lord both of men and women , ver. . at this very time when it is said of some they durst not joyne unto them : nor is it of joyning to them in affection , or approbation of their way , for this they also durst doe and did expresse so much in magnifying and commending them , when yet they durst not joyne unto them , ver. . which magnifying of them doth imply that they heard their doctrine , and saw their practise , and approved it , and highly commended them for the same : wherefore seeing this joyning , which some durst not doe , cannot be meant of being converted , nor of joyning in habitation , nor of joyning in affection , nor in hearing the word in their assembly , nor of approbation , and expressions that way , it remaineth that it must be meant of joyning in that neere relation of church-fellowship amongst them , so as to be engaged by voluntary consent and agreement to be members of their church . fiftly , if joyning to the church , were no more but to be converted , then he that were converted were joyned as a member of every visible church throughout the world , which were a great confusion of that order , and distinction of churches , which the lord hath appointed . men may be joyned to the church , in heartie affection and love , and yet without any covenant . true , but this will not make them members of that church , for then saul was member of the church at hierusalem , afore he was joyned a member , for he was joyned to them in heartie affection afore , and therefore assayed to joyne as a member ; and so were they that durst not joyne , act. . . yea then a man should be a member of many churches , yea of all christian churches in the world ; for he is to love them , and beare heartie affection to them all ; the true members of the churches in england are united in heartie affection , to the churches in scotland , in holland , in france , in new-england , &c. and yet they are not members of all these churches , nor subject to their censures as members are . but the reason of that is because they doe not dwell among them in the same towne . neither would habitation with them in the same towne , make a man a member of the church there , if there be no more then so . suppose saul to have dwelt in the same house afore his conversion in which he dwelt after , which is not unpossible nor unlikely ; yet we see he was no member of the church at hierusalem , afore his conversion , no nor of some time after , though he might have dwelt in an house in the midst of the christians , and church-members there . the members of the dutch and french churches in london , or other townes in england , are not members of the english●congregations or churches , no more then the english are of theirs , and yet they dwell promiscuously together in the same s●recte of the same towne . towne-dwelling would not make a man a free-man of a company in london , or some other corporation ; for many others dwell in the towne with them ; yea it may be in the same streete , that are not free of their company , and so it is in this case . but the reason why such as dwell in towne with the church , are not members thereof , may be , because they frequent not their assemblies . idiots and infidells might come into the publick meetings among the corinthians , . cor. . , , . yet idiots and infidells were not therefore members of the church . and saul after his conversion might have come in among the church in time of publick duties , and have seene and heard all that they had done : yet this would not have made him of one body with them . some indians , moores , and other naturall persons come into our meetings in new-england , some of their owne accord , and others by the command or counsell of their masters and governours , yet no man can say , that all these are hereby made church-members . wherefore seeing neither conversion , nor loving affection , nor cohabitation , nor coming into their meetings , doth joyne a man as a member of the visible church ( for some men have all these , and yet are not members , and others are sometimes members of the visible churches , and yet want some of these , are hypocrites and want sound conversion ) it remaineth therefore that as sound conversion makes a man fit matter for a church ; so profession of his faith , and of his subjection to the gospel , and the churches approbation , and acceptance of him ( which is the summe of church-covenant ) is the formall cause that gives him the being of a member . but joyning doth not alway signifie joyning in covenant ; philip joyned to the eunnuchs chariote , and dust to mens feete , act. . . & luke , . and yet there was no covenant , and therefore men may joyne to the church without any covenant . the word indeed may expresse any close joyning , whether naturall , ( as the branch is joyned to the vine , or an arme or other member to the body ) or artificiall , as when two stickes were joyned to become one in ezekiels hand , ezek. . or when carpenters or masons doe joyne pieces of stone or timber together , to make one house , neh. . . ezr. . . but is not onely the force of the word that is stood upon . but when joyning is used to expresse such joyning , wherein a man voluntarily takes on him a new relation , there it alwayes implyes a covenant , whether the relation be morall and civill , or religious and ecclesiasticall : we speake of voluntary relation , for there are naturall relations , as betweene parents and children : and these need no covenant , there is no covenant to make a man a parent , or a childe ; there are also violent relations , as between conquerour and captives , and in these there is no covenant neither ; but others are voluntary , and these alwayes imply a covenant , and are founded therein , whether they be morall and civill ( as between husband and wife , pro. . . between master and servants , luk. . . between prince and subject , between partners in trade , chro. . , , . where the covenant or agreement is , that men shall bare such a share of charges , and receive such a share of profits : ) or religious , as between minister and people , between the church and the members : all these are done by way of covenant . a man cannot joyne himselfe to a woman as her husband , but by way of covenant : a man cannot joyne himselfe to another as a servant , or apprentise , but by way of covenant ; and so may we say of all the rest ▪ nor into any body corporate , but by the same way and means . if men be united into a body politick or incorporate , a man cannot be said to be joyned to them by meere heartie affection , unlesse withall he joynes himselfe unto them by some contract or covenant . now of this nature is every particular church , a body incorporate , cor. . . yee are the body of christ , &c. and hath power to cast out , cor. . ▪ as a body incorporate ; and therefore he that will joyne unto them , must doe it by way of covenant or agreement ; and so this answer to this objection , may be a fourth argument to prove the point in hand , that joyning in covenant is that which makes a man , a member of a church . all voluntary relations , all relations which are neither naturall nor violent , are entred into by way of covenant . but he that joynes into a church as a member , or enters into a church , doth take upon him such a relation ; therefore joyning to a church as a member , is by way of covenant . a fifth argument may be drawne from the power which all churches , officers and members , have over all their members in the lord . if all churches , officers , and members , have power in the lord over all their members , then joyning in covenant is necessary to make a man a member of a church , but the former is true , therefore the latter is true also . the assumption in this argument , that all churches have power over their members , is proved from cor. . , . . where the apostle reproveth the corinthians for suffering the incestuous man amongst them , and commands them to deliver him to sa●an , and cast him out from amongst them . now this he would not have done , if they had had no power over him , or if there had been any roome for them to say , wee have nothing to doe with him , wee have no power over him . and the same is prooved in other scriptures also ; as , mat. . . psal. . . , , . and the consequence of the major proposition , viz. that then members doe engage themselves by covenant , is proved by this reason ; that churches have no power over such as have not engaged themselves by covenant , and committed power unto them , by professing to be subject to all the ordinances of christ amongst them . the truth whereof may appeare by two reasons : first , because all christians have power and right , jure divino , to choose their owne officers to whom they commit their soules , act. . & . & . where the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , imports choosing by election : and so the word is used and translated , cor. . . he was chosen by the churches , &c. it is not ministeriall gifts that makes a man a minister to every church , nor investeth him with spirituall power over them , nor though he dwell amongst them , unlesse they call him , and he accept of that call : and as they have power to choose their officers , so likewise to choose their brethren according to god , rom. . . now if they have power to choose their officers and brethren , then none can have power over them as officers and brethren , without their owne consent , and whom they never chose , nor promised by any covenant or engagement to be subject to the lord . secondly , if the church should exercise any act of church-power over such a man as never entred into covenant with them ( suppose to excommunicate him for whoredome or drunkennesse , or the like ) the man might protest against their act , and their sentence , as coram non judice , and they could not justifie their proceedings , if indeed there have passed no covenant or engagement between him and them . if he shall say , you have nothing to doe to passe sentence or censure upon me , i am none of your church , but of another church ; suppose in holland , in france , &c. and i am onely here now for merchandise sake , or upon some other occasion : what shall they say to stop his mouth , if there never passed any covenant between him and them . but ministers have power over the people by the word of god , heb. . . thes. . . tim. . . and not by mens engaging themselves by covenant . but what is it that makes men ministers to such a people , officers to such a church , or maketh them sheepe of my flocke ? is it not those scriptures that makes every man a pastour , or teacher , or ruler to a people , unlesse they call him to that office ; and then in so doing they covenant and engage themselves to be subject to him in the lord , and then those scriptures take hold on them . one might as well say , it is not the covenanting of a wife to her husband that gives him power over her , but the word of god ; for as the word of god commands people to obey their ministers , so it commands wives to be subject to their husbands , ephes. . . and yet all men know , a man cannot take this woman for his wife but by covenant . so that if shee once makes her selfe a wife by her owne voluntary covenant , then the word of god takes hold on her , and bindes her to doe the duties of a wife : but if shee , hath made no covenant , the man hath no power over her as her husband , neither is shee his wife ; so if men once make themselves members of such a church , sheepe of such a mans flocke , by their own voluntary covenant , then the wo●d of god takes hold of them , and bindes them to doe the duties of members to their fellow-brethren , and of people to their pastours or ministers . but if they never chose such a man to be their minister , nor covenanted to be subject to him in the lord , he then can have no power over them as a minister unto them , because they have right to chose their owne ministers . a sixth argument may be taken from the distinction that is between members , and not members . if there be by the word of god a distinction , between members of the church and such as are no members , then joyning in covenant is necessary to the being of a member ; but the former is true , as appeares cor. . . some are within , and may be judged by the church , and others are without , and may not : and therefore the latter is true also . and the reason of the consequence is because there is nothing else without this joyning in covenant , that can sufficiently distinguish them ; it is not faith and grace in their hearts , for some men are members of the visible church , and yet have no grace , and others may have grace , and yet be no members , and therefore this is not the thing that doth distinguish them , nor is it affection , nor cohabitation , nor every approbation of the word of god , and the wayes of his church , not comming into their assemblies to heare the word ; but these things were touched before , and therefore may be here the more briefly passed over . and so much shall suffice to have spoken of the second particular , concerning the use of church-covenant , tha●●t is by joyning therein that a particular person becomes a member of a church . but here it will be needfull to remove sundry objections , which may seeme to some to be of great weight against church-covenant , that so by the removing of them , the truth may be the more cleared , to fu●ler satisfaction , if it be the will of god . church-covenant is a terme that is not found in s●ripture . first , so is sacrament , trinitie , &c. and yet those termes may be lawfully used , because the thing meant thereby is found . secondly , but seeing the covenant is between the lord and his church , as the two parties that are confederate , it is all one whether it be called the lords covenant , or the church-covenant : as when mamre , aver , & eschol were confederate with abraham , gen. . . might not one truely say , abraham was confederate with them ? relatives doe mutually put and establish one another . thirdly , the scripture allowes both the lords covenant with the church , eze. . . & the peoples covenant or saints covenant , or churches covenant with him , deut. . . psal. . . ier. . . fourthly , there is good reason for both the words ; both the lords covenant , and the church-covenant , because both are confederate ; and for that of church-covenant , there is this reason also , viz. to distinguish it from other covenants , as a marriage-covenant , pro. . . and a brotherly covenant , sam. . . the church - covenant being thus called not onely because they are a church , or members thereof that make it , but also because they enter into it in reference to church-estate and church-duties : the duties which they bind themselves unto in this covenant being such especially as concern a church and the members thereof . but this church-covenant puts some disparagement upon the covenant of grace , which every beleever is already entred into with god , and seeme to charge the same with insufficiency ; for every second covenant doth argue that the first was not faultlesse , heb. . . . a second covenant doth argue that the first was not faultlesse , where the covenants are contrary one to another , as the covenant of ●race , and the covenant of works are , and so it is most true , that the bringing in of the free covenant of grace did argue that righteousnes and life could not be attained by the law , or covenant of works ; for if there had been a law given which could have given life , verily righteousnesse should have been by the law . gal. . . rom. . . . but if it be the same covenant that is renewed or made againe , though upon a new occasion , no man can say that entring into the same the second time , or a third , or a fourth , doth disanull the first , or cast dispa●agement upon the same . the covenant of works given to adam was not blamed or saulted , because it was renewed in sinai the covenant of grace was first given to adam in paradise after his fall , afterward to abraham , then to the people of israel under types and shadows ; and againe after the coming of christ in the flesh ; yet none of these doth disanull the former , or argue the same to be ●aulty ; and the reason is , because it is still the same covenant though renewed upon new occasions ; and in some particulars in some other manner . and the like we say concerning church-covenant , or the covenant which a man makes when he enters into the church , viz. that it is not another covenant contrary to the covenant of grace , which every beleever is brought into at his first conversion , but an open profession of a mans subjection to that very covenant , specially in the things which concerne church estate , into which estate the man is now entring . it is not lawfull to make such a covenant as the church-covenant , because it is not in our power to keep it , and we do not know whether god will give us power . this ground is very true , that no man hath power of himselfe to any thing that good is , but all a mans power and abilitie must come of god through ch●ist , . cor. . . phil. . . ioh. . . but the in●erence is not good , that therefore it should be unlawfull to ento into church-covenant : for . by the same reason , all promises are unlawfull , and all covenants whatsoever ; as the covenant of marriage , the covenant of service , yea and the personall covenant o● grace , when a particular soule promiseth faith and new obedience ; for there is none of these , no not the covenant of marriage , which a man is able of himself to keep , as the adultery of david and bathsheba , among others , doth plainly prove . . god hath promised to give power to them that in self-deniall seek it of him , and trust to his promise for it . ezek. . . ier. . . rom. . . ier. . . the true inference therefore from this ground , from mans disabilitie to performe were this , that therefore a man should not enter into church covenant in his owne strength , for that was peters fault in promising not to deny christ , but to die with him rather : but church-covenant , as also all other promises , should be entred into , in an humble looking up to christ jesus for help and assistance to performe . thou therefore my sonne , be strong in the grace that is in christ iesus , . tim. . . god disalloweth covenants of mans making ( and so our church-covenant ) in those words , but not by thy covenant . ezek. . . god doth not reprove them there for making covenant , for then he were contrary to himselfe , who elsewhere called them to do it , exod. . deut. . and commended them for it , psal. . . yea and in that very place of ezek. . acknowledgeth a covenant betweene him and them , ver. . . but the meaning is , he would do them good , but not for their good keeping the covenant of works , for they had very sinfully broken it , ver. . but even as he saith elsewhere , not for their sakes , or for their righteousnesse , ezek. . . deut. . , , . but what force is there in this arguing , viz. if god will do us good , but not for our good keeping the covenant of works , then it is not lawfull to promise obedience to the covenant of grace , in such things as concerne church estate ; all men may easily see that here is a plaine non sequitur . this entring into covenant may keep out many good men from joyning to the churches , because they are not satisfied about it : and therefore it is better laid aside . it is not impossible , but good men may for a time be unsatisfied about it , till they understand the nature and use of it , and yet the thing be warrantable enough for all that in the sight of god ; the tribes were troubled at the altar set up upon the banks of jordan by the two tribes and an halfe , till they understood the intent and use of it , and for what purpose it was erected : and then they were satisfied . iosh. . and the same may be said of peters eating with the gentiles , which at the first was very offensive to them of the circumcision , till they understood what peter had to say for his defence therein , and then they rested well satisfied , act. . but if men understand what the church-covenant is , there is no reason that good men should be troubled at it ; it being nothing else but a promise of obedience unto the gospel of christ , or of such duties as the gospel requireth of all christians in church-estate : for , will good men refuse to obey the gospel , or submit to the ordinances of christ ? or will they refuse to professe and promise so much ? if a man understand what it is , and what we meane by it , and yet refuse to enter into it when he hath opportunitie thereto , such refusing is no part of his goodnesse , but is to be reckoned amongst his corruptions ; it is ignorance at the best , and if not so , then it may be perversenesse of will , or some want of will to performe obedience to the gospel . and surely there is smal hope that such would yeeld subjection and obedience to the gospel , who do refuse to professe or promise it . but the scripture , act. . . tels of joyning to the church without any covenant . for it was not possible that . should enter into covenant in one day . two things may be said in answer to this objection . first , that . were not so many , but that joyning in covenant might easily be done by them all , in one day . for , . it was at penticost , at which time of the yeer the dayes were at the longest : and , . the scripture tels us , that david made a covenant with all the tribes of israel in one day , . sam. , , . the articles of the covenant betweene david and the tribes , and so betweene this . and the lord might be openly declared , and they both the one and the other might by some signe or other , expresse their consent thereunto in one day . secondly , as joyning in covenant is a thing that might be done , so it is more then probable that indeed it was done , by those . soules . for it is said , ver. that they gladly received the word , that is , they openly professed that they did with all their hearts receive it , for this receiving of the word is noted as a condition , upon which they were admitted to baptisme , and therefore it was not onely an inward receiving of it in their hearts , but also an open professing that they did receive it ; for an inward receiving of it in their hearts , without an open professing thereof outwardly , would not have been sufficient for the admitting of them unto bapti●me . now this word which they received was an exhortation to repentance for sinne , and to faith in the promise , ver. . . and to obedience in severing themselves from others , and saving themselves from that untoward generation , ver. . and therefore when they openly professed , that they gladly received this word , there was an open professing of their repentance for sinne , ver. . of their faith in the promise , and of obedience to the commandement , which is nothing else , but the very summe of church-covenant : yea , and further , their very preparation to this repentance , faith and obedience , in that true compunction and sorrow of soul , was also openly made manifest . ver. . but yet there would not be such long narrations , of every one severally as now are used , when men do enter into church-covenant , when each one makes a good long speech , in the profession of his faith and repentance . when the thing is certaine , as was shewed before , that they did openly professe repentance , faith and obedience , it is not difference in the length or largenesse of their spe●ches in expressing of themselves , that can make any difference in the thing : majus & minus non diversisicant speciem . and we denie not but they might be briefer , because there was not such need they should be long in regard of some difference betweene them and us , their time and ours : first there were the apostles present to heare their confessions , and to judge thereof , who were men of very good discerning , and therefore briefer expressing of mens selves might suffice ; whereas the best christians , yea the best ministers amongst us are not to be compared to the apostles ; and therefore as we need more time for study , and for preparation for our sermons then they did : so likewise we need more time to heare , and try the soundnesse of mens repentance towards god , and faith towards our lord jesus christ . yet this we may adde withall , that if the apostles and those primative christians , men of such excellent discerning were sometimes deceived , and could not alwayes so discern , but that some hypocrites would creep into the church : as the example of ananias and saphira doth witnesse ; how much more need is there , that the churches of god in these dayes ( being far inferiour to them ) should be very watchfull and circumspect in trying the spirituall estates of them that offer to come into the church ? secondly , their times also differed from ours : for their christianitie was a matter of reproach and danger of excommunication , ioh. . . of imprisonment , act. . . and . . and the like . and therefore to see men now to make open profession of their faith in christ jesus , whose servants and disciples were so hated , and who himselfe but a while before was crucified , this was not an ordinarie matter : and therefore in words , men might be the briefer when they came to be received into the church : but our times in new england do not persecute christ , and christians , and christian churches , but countenance them , and protect them ; and therefore there is more need now to be more studious in examination of mens estates when they offer themselves for church members : when the jews were in favour , many of the people of the land became jews , esth. . . but why is there so little proofe of this church-covenant in the new testament ? . suppose the new testament said nothing of it , yet it might have ground sufficient from the scriptures of the old testament ; for if it was gods revealed will in those dayes , that a companie should become a church , and particular persons become members of that church by way of covenant , we may be sure it is so now likewise , unlesse covenanting were peculiar to the jewish paedigogie ; indeed if it had never been used in those times , but were some new ordinance , peculiar to the dayes of the new testament , in such cases also a ground from the scriptures of the new testament were necessarie , as there is in all such things wherein there is any change or variation , from what was used in those times afore christ , as that there should not be nationall churches , but congregationall , and not one visible church , but many , that there should be baptisme , and the lords supper : these are matters that are not found in the old testament , nor were appointed to be used in those dayes , and therefore we must have warrant for them in the new , and so we have . but for the covenant it is otherwise , it is no new ordinance peculiar to the dayes of the gospel , nor any leviticall ordinance peculiar to the jewish pedigogie ; and therefore the scriptures of the old testament that give warrant for it , may be sufficient as hath been shewed afore . . and yet there is not wanting good warrant for it , that it ought to be used , in the dayes of the new testament . for , . the prophets do foretell it , isa , , , and . and ier. . . ez●k , . . and in sundrie other places , to omit the rest at this time , because some of them have been spoken of before ; onely let those words of isa. . . be well considered , and see if they do not plainly hold forth that in the dayes of the new testament , men should openly professe their faith , and solemnly bind themselves by coven●nt to be the lords people , one shall say , i am the lords , and another shall call himself by the name of iacob , and another shall subscribe with his hand , and sirname himself by the name of israel . these words are so plaine for open professing of faith in the lord , and open binding of mens selves by covenant unto him , as we conceive nothing need be more . . the apost●es do sufficiently testifie , that such a thing was practised in heir dayes , 〈◊〉 how should we understand that fellowship in the gospel in its full latitude and breadth , phil. . . if this combining into church fellowship be no part thereof ; yea when it is said , they continued stedfastly , or as the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , may well be translated , they strongly did cleave together , or hold together in such a fellowship , which was not preaching and hearing the doctrine of the apostles , nor sacraments , no● prayer , but a thing distinct from all these . if this combining themselves into a spirituall fellowship and societie of church-state be no part thereof , we know not how to understand it , nor what that fellowship should meane ; if doctrine , and sacraments , and prayer had not been particularly mentioned , in the same place , it might have been thought that the fellowship in which they so steadfastly clave together had been no more , but their coming together to observe these said ordinances , and their communion therein . but when all these are particularly mentioned , and fellowship mentioned among them , as a thing distinct from the rest , we may not confound it with the rest . we might as well say , that by doctrine is meant sacraments , and by sacraments is meant prayer ; as to say that by fellowship is meant not●ing else but the exercise of doctrine , and sacraments , and prayer . and if these as they are distinctly named be distinct ordinances , and may not be confounded , then fellowship being named in the same manner imports something distinct from them all , and may not be confounded with them , nor with any of them , no more then the other may be confounded one with another . and if so , then as this fellowship may import , the communion of their gift and goods one for the helpe of another , so it must first of all imply a combining of themselves into church-state by mutuall ag●eement , consent , or covenant . furthermore , when the apostle writ●th , that by experience of the corinthians liberall contribution to the poore saints , men glorified god for their professed subjection to the gospel of christ , . cor. . . he plainly imployes thereby , that the corinthians had made a profession or promise of such subjection to the gospel as did comprehend this particular of distributing to the necessitie of the saints , among other things . and their liberall distribution which he there speaks of , was looked at as one point of their reall performance of that subjection to the gospel , which they had before professed , and promised . now the church-covenant is nothing else , but the professing or promising of such subjection , and therefore this place is another proofe of church-covenant . besides , it hath been shewed afore in argument . that those places which speake of being added to the church , of joyning , or assaying to joyne unto the church , act. . . and . and . are not expounded according to the full meaning of them , when they are understood of any other joyning , if joyning in covenant be left out . and therefore the scriptures of the new testament do beare good witnesse unto church-covenant , though , as we said before , the scriptures of the old testament might have been sufficient if the new testament had spoken nothing of it . but baptisme makes men members of the visible church , and therefore the covenant is needl●sse . this is answered in the answer to the fourth of the . questions , where it is shewed at large that baptisme ●s a seale of the covenan● betweene god and the church , but neither makes the church , nor members of the church , nor alwayes so much as proves men to be members . this church-covenant is a late devise , and was not known in ancient time , and therefore is to be rejected . fi●st , true antiquitie is that of the scriptures . now sith church covenant is warranted by the scripture , as hath been shewed before in this discourse , it cannot be charged to want true antiquitie . when the papists are wont to charge the doctrine of protestants with novelty , and such as was never heard of before luther , the orthodoxe are wont to answer , that if the doctrine do not agree with the scripture , then let it be condemned for noveltie ; and if it do , it is warranted by the best antiquitie , even the testimonie of god himself who is the antient of dayes : our faith , saith doctor white , is in all points the same that is contained in the scripture , and so consequently of the same antiquitie : and therefore all they that say it came up but of late , must first prove it contrary to the word of god , or else hold their peace . white , way , . . and the same we say in this particular of the church-covenant . secondly , and yet they that search the stories and writers of the times and ages next after the apostles , may find some testimonie of church-covenant in those dayes : for instance , iustine martyr in his apol. . makes mention of three things which were required of all that were admitted into the church as members , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is regeneration , and soundnesse in the faith , and a promise to walke in obedience to the gospel . and generally this was the practise of all those times , that never any man was admitted to baptisme , nor his children neither , but they put him to answer three questions , abrenuntios ? whereto he answered , abrenuntio . credis ? whereto his answer was , credo : and spondes ? to which he answered , spondeo . so that here was an open declaration of his repentance from dead works , and of the soundnesse of his faith , in the two first particulars , and an open binding himself by covenant or promise to walke according to the gospel , in the third . but much needs not to be said in this point , unto them that do acknowledge scripture antiquitie to be sufficient , though after times should be found to swerve from the rules and patterns that are therein contained . if church-covenant be so necessarie , then all the reformed churches are to be condemned as no churches ; for they have no such covenant . they that have knowne those churches , not onely by their writings , and confessions of their faith , in synods and otherwise ; but also by living amongst them , and being eye-witnesses of their order , do report otherwise of them , viz. that they are combined together by solemne covenant with god and one another . zepperus , speaking of the manner , used in the reformed churches , in admitting the children of church-members to the lords table , when they came to age , and have been sufficiently catechised , and instructed in the doctrine of religion , tells us , that such children are admitted to the lords table , by publick profession of faith , and en●ring into covenant . cons●etum est , saith he , ut qui per aetate●i●que doctrinâ catecheticâ profectum ad sacram coenam primum a 〈◊〉 , fidei confessionem coram totâ ecclesiâ publice edant p●r parentes aut qui parentum l●co sunt , jussû ministri , in ecclesiae 〈◊〉 producti : quò●que in illa confessione , per dei gratiam 〈◊〉 , ac , juxta illam , vitam instituere , insuper etiam disciplinae ecclesiasticae ultrò ac sponte suâ subjicere sese velint , spondeant atque stipulentur , polit. eccles. lib. . cap. . p. . that is , the manner is , that they who by reason of age and proficiencie in the doctrine of catechisme are first admitted to the lords supper , should publickly before the whole church make confession of their faith , being brought forth into the sight of the church by their parents , or them that are instead of parents , at the appointment of the minister ; and likewise should promise and covenant by the grace of god to continue in that faith which they have confessed , and to lead their lives according to it ; yea , and moreover to subject themselves freely and willingly to the discipline of the church . these words we see are full and plaine , that children are not in those churches received to the lords supper , without personall confession of faith , and entring into covenant before ; and if they tooke this course with children come to age , there is as much reason , or more , that the same course should be holden with men of yeers , when they are admitted members . and so the same zepperus , speaking of the consociation of churches amongst themselves by mutuall confsederation , hath these words , which as they may be applyed to the combining of many churches , so may they be combining of many members of the same church , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} illa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quam in symbolo profite nunc apostolico , nihil aliud hic requirit , & vult , quam obligationem omnium ecclesiae membrorum & confoederationem , &c. that is , that communion of saints which we professe in the creed , doth require and meane nothing else but an obligation of all the members of the church , and a binding of them together by covenant . polit. eccles. li. c. . p. . to these testimonies of z●pperus , those words may be added of mr. parker our own countreyman , a man of singular note for learning and holinesse , who also himselfe lived sometimes beyond sea in the reformed churches , and there ended his dayes , so that we may safely give the more credit to his testimonie , he having so good meanes fully to know the state and order of those churches . now he speaketh of a solennis forma absque quâ in ecclesiae alicujus communionem nullus ritè recipitur : of a solemne forme , without which no man is rightly received into the communion of the church , hath these words . hic mos ille est reformatarum ecclesiarum non solum in lapsis restituendis , sed in extra●eis , imò quibuscunque recipiendis qui ad habitandum alicubi con●ident , etsi fortè in ecclesiâ illius loci quo ante commorabantur , juxta hanc formam admissi prius fuerant . examinat presbyterium , plebs consentit , quisque testes vitae suae secum adfert , vel testimonia saltem : publicatur nomen cujusque competentis pro concione , admonetur quisque siquid haebeat quod excipiat , ut denunciet presbyteris . si nihil contr● adferatur , admittitur quidem , sed non nisi solerni pactione cum deo & cum e●clesiâ . spondet verò ecclesiae , se ambulaturum prout sanctam illam communionem decet ; disciplinae illius ecclesiae subjacere velle , se fratribus illius communionis invigilaturum juxta christi prae ceptum , matth . . ut pra-veniantur sanenturque seandala , & illi ad studium bonorum operum provehantur . that is , this is the manner of the reformed churches , not onely in restoring such as have fallen , but in admitting of strangers , yea of all whoever they be , who do sit down in any place for habitation , though perhaps they have been formerly admitted after the same manner in the church where they have forme●ly dwelt ; the presbytery doth examine , the people do consent , every man brings with him witnesses of his life , or at least-wise testimonies : the name of each one that desires to be a member , is published in the assembly , every one is admonished if he have any exception against the party , to bring it to the presbytery . if nothing be brought against him , then indeed he is admitted ; but yet no otherwise then by a solemne covenant with god and the church ; and to the church he promiseth that he will walk as becometh that holy fellowship , that he will be subject to the discipline of that church , that he will watch over the brethren of that communion , according to the command of christ , mat. . . that offences may be prevented and healed , &c. polit. eccles. lib. . cap. . § . pag. , . much more he hath to the same purpose in that place , alledging sundry canons and decrees of synods of reformed churches , wherein they have determined that none should be received into their churches , but by this way of solemne covenant . and others that have lived amongst them may have been eye-witnesses that this is their usuall practise . but what shall be said of the congregations in england , if churches must be combined by covenant ? doth not this doctrine blot out all those congregations out of the catalogue of churches ? for what ever covenant may be found in the reformed churches in other parts , yet it is plaine that she english have none . though we deny not but the covenant in many of those congregations is more imp●●cite and not so plaine as were to be desired ; ( and what is amis●e in them , in their materialls , or in want of explicite combining of pure matter , or in any of their wayes wee will not take upon us to defend ) yet we hope we may say of them with master park●r , polit. eccl●s . lib . cap. § . pag. . non ab●st ea realis & substantialis ( quanquam mag is quàm par erat implicita ) coitio in foedus , ●aque voluntaria professio fidei substantialis : quâ ( deo gratia ) essentiam ecclesiae idque visibilis hacusque sar●am tectam in angli● conservavis ; that is , there wants not that reall and substantiall comming together , ( or agreeing in covenant , though more implicate then were meete ) and that substantiall profession of faith , which ( thanks be to god ) hath preserved the essence of visible churches in england unto this day . the reasons why wee are loath to say , that the congregations in england are utterly without a covenant , are these : first , because there we●e many christian churches in england in the apostles time , or within a while after , as m●ster fox sheweth at large , act. & mon. lib. . beginning pag where he reporteth out of gildas , that england received the gospel in the time of tiberius the emperour , under whom christ suffered , and that ioseph of arima●hea was sent of philip the aposti● from france to england about the yeare of christ . and remained in england all his time , and so he with his fellowes layd the first foundation of christian faith among the britaine people , and other preachers and teachers comming afterward , confirmed the same and increased it . also the said master fox reporteth out of tertullian , that the gospel was dispearsed abroad by the sound of the apostles into many nations , and amongst the rest into britaine , yea into the wildest places of britaine , which the romans could never attaine unto : and alledgeth also out of nic●phorus , that simon zelotes did spread the gospel to the west ocean , and brought the same into the iles of britaine : and sund●y other proofes he there hath for the same point . now if the gospel and christian religion were brought into england in the apostles times , and by their means , it is like that the english churches were then constituted by way of covenant , because that was the manner of constituting churches in the apostles time , as also in the times afore christ , as hath been shewed from the scripture before in this discourse . and if christian congregations in england were in those times combined by covenant , then eternitie of gods covenant is such , that it is not the interposition of many corruptions that may arise in after times that can disanull the same , except when men wil●ully breake covenant and reject the offers of the gospel through obstinacy , which we perswade our selves they are not come unto : and consequently the covenant remaines which hath preserved the essence of churches to this day ; though the mixture of manifold corruptions , have made the covenant more implicite then were mee●e . secondly , because there want no good records ( as may be seene in seldens history of tithes ) to prove that in former times in england it was free for men to pay their tithes and oblations where themselves pleased : now this paying of tithes was accounted as a dutie of people to their minister , or sheepe to their pastour : and therefore seeing this was by their owne voluntary agreement and consent , their joyning to the church as members thereof , & to the ministery thereof as sheepe of such a mans flock , was also by their owne voluntary agreement and consent : and this doth imply a covenant . it was not the precincts of parishes that did limit men in those dayes , but their owne choice . thirdly , those questions and answers ministred at baptisme , spoken of before , ( viz. do st thou renounce ? i doe renounce : doest thou beleeve ? i doe beleseve : doest thou promise ? i doe promise ) as they were used in other places , so were they also in england , and are unto this day , though not without the mixture of sundry corruptions . now this doth imply a covenant . and when the children came to age , they were not to be admitted to the lords supper , before they had made personall confession of their owne faith , and ratified the covenant which was made at their baptisme by their parents , which course indeed afterward did grow into a sacrament of confirmation , but that was an abuse of a good order . if here it be said , that the members of the parishionall assemblies are not brought in by their owne voluntary profession , but by the authority and proclamation of the prince , and therefore they have no such covenant . the answer is , that the christian prince doth but his dutie when he doth not tollerate within his dominions any open idolatry , or the open worship of false gods by baptized persons , but suppresseth the same : and likewise when he gives free libertie to the exercise of all the ordinances of true religion , according to the minde of christ , with countenance also and encouragement unto all those whose hearts are willingly bent thereunto , ezra . . & . and therefore this practise of his cannot overthrow the ●reenesse of mens joyning in church-communion , because one dut●e cannot oppose nor contradict another . and suppose that this course of the magistrate shou●d seeme to be a forcing of some to come in for members who were unfit , ( in which case it were not justifiable ) yet this doth not hinder the voluntary subjection of others , who with all their hearts desired it . when the israelites departed out of aegypt , there went a mixed multitude with them ▪ many going with them that were not israelites indeed , exod. . and in the dayes of morde●ay and hesth●r , many of the people of the lands became iewes , when the iewes were in favour and respect , est. . . and so joyned to them not of their owne voluntary minde , nor of any sincere heart towards god , but meerely for the favour or feare of men ; yet this forced or feined joyning of some could not hinder those that were israelites indeed from being israelites , nor make the iewes to be no iewes , no church-members . and the same may be said in this case , suppose the magistrates proclamation should be a cause , or an occasion rather , of bringing some into the church , who came not of their owne voluntary minde , but for feare , or for obteining favour , yet this cannot hinder , but others might voluntarily and freely covenant to be subject to the gospel of christ : such subjection and the promise of it being the thing which themselves did heartily desire , though the magistrate should have said nothing in it . if any shall hereupon inferre , that if the parishionall assemblies be churches , then the members of them may be admitted to church priviledges in new england , before they joyne to our churches : such one may finde his answer in the answer to the tenth of the thirty-two questions ; whereunto we doe referre the reader for this point . onely adding this , that this were contrary to the judgement and practise of the reformed churches , who doe not admit a man for member without personall profession of his faith , and joyning in covenant , though he had formerly been a member of a church in another place , as was shewed before out of master parker . lastly , if any say , that if these reasons prove the english congregations to have such a covenant as proves them to be churches , then why may not rome , and the assemblies of papists goe for true churches also ? for some man may thinke that the same things may be said for them that here in answer to this eleventh objection are said for the parishes in england : such one must remember two things : first , that we doe not say simply , a covenant makes a company a true church , but ( as was said before ) a covenant to walke in such wayes of worship to god and edification of one another , as the gospel of christ requireth . for who doubts , but there may be an agreement among theeves , pro. . a confederation among gods enemies , psal. . a conspiracy among the arabians , the ammonites and ashdodites , to hinder the building of hierusalem , neh. . , . and yet none of these are made true churches by such kind of confederacies or agreements . and so wee may say of the assemblies of papists , especially since the counsell of trent . if there be any agreement or confederacy among them , it is not to walke in the wayes of the gospell , but in wayes contrary to the fundamentall truths of the gospel , as idolat●y in worship , heresie in doctrine , and other antichristian pollutions and corruptions : and therefore if they combined in these things , such combinations will never prove them true churches . the church is the pillar and ground of truth , tim. . . but the religion of papists is so farre from truth , that whosoever liveth and beleeveth according to it , without repentance , cannot be saved . witnesse their doctrine in the point of vilifying the scriptures , and in point of free-will , and of justification by works , of the popes supremacy , of the sacrifice of the masse , of worshipping of images , &c. in regard of which , and such like , the holy ghost saith , that their religion is a sea , become as the bloud of a dead man , and every soule in that sea dyeth , rev. . . and therefore agreement in such a religion will never prove them to be true churches ; nor any assemblies of arrians , antitrinitaries , anabaptists , or famelists , supposing them also to be combined by covenant among themselves . but now for the assemblies in england , the case is farre otherwise ; for the doctrine of the articles of religion which they professe , and which they promise to hold and observe ( though some things are amisse in some of those articles , and though many persons live contrary in their lives ) yet the doctrine is such that whosoever beleeveth , and liveth according to it , shall undoubtedly be saved , and many thousands have been saved therein ▪ and therefore assemblies united by covenant to observe this doctrine may be true churches , when the assemblies of papists and others may be false , although they also were combined by covenant : the reason of the difference rising from the difference that is in the doctrine and religion which they severally professe , and by covenant binde themselves to observe , the one being fundamentally corrupt , and consequently pernicious : the other in the fundamentall points orthodoxall and sound . secondly , it must be remembred also ( which was intimated before ) that if fundamentall corruptions be professed in with impenitency and obstinacy , then god may disanull the covenant on his part , and give a bill of divorce to such a people , iere. . . now experience and the scripture also doth witnesse of the jesuited and tr●nt-papists , that they repented not of the workes of their hands , of worshipping devills , and idolls of gold , &c. neither repented they of their murthers , nor of their sorceries , nor of their fornications , nor of their thefts , rev. . , . but now for the parish assemblies in england , we hope that we may safely say , they doe not sinne of obstinacy , but of ignorance , having not been convinced ( and many of them never having had means to be convinced ) of the corruptions that are amongst them , in respect of their constitution , and worship , and ministery , and so the covenant remaining among them , may prove them to be churches , when it cannot stand the papists in like stead , they being impenitent and obstinate : which we doe not speake to justifie the parishes altogether , as if there were not dangerous corruptions found in them , nay rather ( the lord be mercifull to the sinnes of his people ) wee may lament it with teares , that in respect of their members and ministery , in respect of their worship and walkings , in many of those assemblies there are found such apparent corruptions , as are justly grievous to a godly soule , that is enlightened to discerne them , and greatly displeasing to the lord , and indeed had need to be repented of betime , least otherwise the lord remove the candlesticke and unchurch them , rev. . . in a word , the corruptions remaining are just causes of repentance and humiliation : but yet in as much as the articles of religion , which they professe , containe such wholesome doctrine , that whosoever beleeveth and walketh according thereunto , in sinceritie , shall undoubtedly be saved , and in as much as the corruptions are not persisted in with obstinacy , therefore wee deny not but they have the truth of churches remaining . but this opinion of church-covenant , is holden by none but the brownists , or those of the separation , and therefore it is not to be received . this ground cannot be made good , that none but they of the separation are for church covenant , for all the reformed churches generally , as was shewed before in answer to objection the tenth , are for it in their judgement & practise ; and shall all they be condemned for * brownists , or maintaining unlawfull separation from the church ? also master parker and doctor ames , men of our owne nation , famous for holinesse and learning , and moderation , both of them plead for church-covenant , and yet neither of them were brownists , but bare witnesse against that riged separation . ●or doctor ames , his judgement of church-covenant may be seene in his medulla , theol lib. . cap. . § , , . fideles non constitunt ecclesiam particularem , quamvis simul forsan plures in eodem loco conveniant aut vivant , nisi speciali vinculo intersese conju●guntur , &c. that is , beleevers doe not make a particular church , though perhaps there be many of them that meete together , and live in the same place , unlesse they be joyned together by some speciall bond amongst themselves : for so one church would many times be dissolved into many , and many churches confounded into one . now this bond is a covenant , either expressed or implicite , whereby beleevers do binde themselves particularly to performe all such duties , both towards god and mutually to one another , as pertaine to the nature of a church , and their edification . and thereupon no man is rightly admitted into the church , but by confession of his faith , and stipulation , or promise of obedience . these words doe plainely and fully shew his judgement of church - covenant , to be the very same that is held and practised in new-england at this day . and that he was not for that severitie and regiditie of separation , may be cleared from sundry of his workes , wherein he plainly and fully beares witnesse against the same , and namely , in his fresh suite against ceremonies , pag. . and in his second manuduction , wherein he purposely and at large deales in this argument of separation . sure it is master canne in his booke , wherein he goes about to prove the necessitie of separation from the non-conformists principles , doth professedly and expressely oppose himselfe against doctor ames in the point of separation , which shewes how farre the good doctor was from favouring that way , when they most zealously therein doe count him to be a speciall opposite of theirs , as indeed he was . and for master parker , his judgement of church-covenant was heard before in part ; where he so much approveth the practise of the reformed churches in this point . and much more may be seene of his judgement herein , in the sixteenth chap. of the third booke of his p●lit . ecclesiastica . and yet in the same place , and likewise lib . c●p . ▪ . of the same treatise he plentifully and plainly shewes his dislike of the wayes of separation , as is also acknowledged in an admonition to the reader , prefixed before that booke , by ● . r. suo , suorumque nomine . so that this assertion appeares to be untrue , wherein it is said , that none but brownists and separatists doe approve of church-covenant . as for the in●erence from this ground , that therefore church-covenant should not be received , because it is pleaded for and pract●●ed by the separatists . we answer , that this will not follow , unlesse it could be proved , that the separatists hold no truth ; or if they hold a truth wee must not hold it , that so it may appeare wee differ from them ; either of which , it were unreasonable to affirme . if the papists hold sundry articles of faith , as that there is a unitie of the divine essence , and trinitie of persons , that jesus christ is god and man , and that true messiah that was promised , and the onely saviour of the world , and many such like , must wee deny these things because they are holden by the papists ? this were as unreasonable as to condemne the doctrine of the resurrection , because it was maintained by the pharisees , act. . . and so we say of church-covenant , holden and practised by them of the separation ; as also many other truths are maintained by them : no reason that truth should be refused , because the separatists maintaine it . when doctor bancroft in a sermon at pauls-crosse , had avouched that the superioritie of bishops above other ministers , is by gods owne ordinance , and to make the contrary opinion odious , affirmed that aerius per●i●ting in it , was condemned for an heretique by the generall consent of the whole church , and that martin and his companions , doe maintaine the same opinion of aerius ; what saith learned doctor reinolds hereunto , in a letter to sir francis knolls , who required him to shew his judgement herein : touching martin , saith he , if any man behave himselfe otherwise then in discretion and charitie he ought , let the blame be laid where the fault is , and defend him not ; but if by the way he utter a truth , mingled with whatsoever else , it is not reason that that which is of god should be condemned for that which is of man : no more then the doctrine of the resurrection should be reproved , because it was maintained and held by the pharisees : wherefore removing the odious name of martin from that which is sinceritie and love , is to be dealt with , &c. and the very same doe wee say to them that would make church-covenant to be odious , because it is held by those of the seperation , who are commonly called brownists : if men behave themselves otherwise then they ought , we defend them not therein , but if they hold any truth mingled with whatsoever else , wee would not have that which is of god to be condemned , for that which is of man : truth should not be refused , because of other corruptions that may be found in them that hold it . if you with them hold church-covenant , you iustifie them in all their wayes of seperation and erronious opinions . not so , for many of them hold that there are no visible christians that stand members of the parishes in england , and that it is not lawfull to hold any private religious communion with such perso●s ; and that the parishionall assemblies are none of them true churches , and that it is not lawfull to hear any of those ministers to preach the word , none of which are justified at all by holding church-covenant , though they do hold the same ; there is no such necessarie and inseparable connexion betweene these opinions , and that of church-covenant , that he that holds this , must needs hold the other also . but the time hath been , when your selves did not hold church-covenant , as now you do ; when you were in england you were not of this mind , and therefore no marvell if your change since your coming to new england be suspected , and offensive . if you change your judgement and practise in this manner , god knows whether you may come at last , and therefore men may well be afraid of holding with you in this point , which your selves did not hold when you lived in your native countrey . some of us when we were in england , through the mercie of god , did see the necessitie of church-covenant ; and did also preach it to the people amongst whom we ministred , though neither so soone nor so fully as were meete , for which we have cause to be humbled , and to judge our selves before the lord . but suppose we had never knowne nor practised the same before our coming into this countrey , yet if it be a truth of god , there is no reason why we should shut our eyes against the light , when god holds it forth unto us , nor that others should be offended at us for receiving the same . for by the same reason men might still continue in their sinnes , and not make any progresse in knowledge and holinesse , that so they may not seeme unconstant , which were contrary to the scripture , wherein we are commanded nor to fashion our selves according to the former lusts of our ignorance . . pet. . . but to be changed , rom. . . and renued , ephes. . . and put off the old man , and put on the new , ephes. . yea to grow in grace and holinesse , . pet. . . and be stronger and stronger , iob . . that our good workes may be mo●e at the last , then at the first , revel. . . sure it is , the apostle tells the corin●hians and ephesians , that the time had been when they were not the same men that now they are when he wrote unto them ; and yet he doth not blame them for leaving their former opinions or practise , but commends them for it , . cor. . . ephes. . . &c. and it is said of apollos an eloquent man , and mighty in the scripture , that when he came to ephesus the way of god was expounded unto him more perfectly by aquila and priscilla , whereas before he was instructed in the way of the lord , knowing onely the baptisme of iohn : yet this was no dispraise at all to him , that now upon better information he would change his judgement to the better , nor unto them that were the means thereof : act. . , . nullus pudor est ad maliura transire . the time hath been , ( and we may be humbled for it ) when we lived without god in the world , and some of us in many sinfull courses : and shall any be offended , because we are not still the same ? and when god called us from the wayes of sin and death , to the fellowship of his grace in christ ; yet some of us lived a long time in conformity to the ceremonies imposed in our native countrey , and saw not the evill of them . but when god did open our eyes , and let us see the unlawfulnesse thereof , we cannot see but it would have been a with-holding the truth in unrighteousnesse , and a great unthankfulnesse to god for light revealed to us , if we should still have continued in that course through an inordinate desire of seeming constant : and therefore it is not any just cause of offence that we have changed our judgement and practise in those things , when we once perceived the word of god to disallow them . indeed it hath been sometime objected against mr. cartwright , and others , that desired the reformation of the churches in england , in regard of discipline and church-order , that they which stood so much for reformation in discipline , did in after times adde and alter some things , beyond what they saw at first , and what themselves had formerly desired ; and that therefore being so mutable , and inconstant in their apprehensions , they were not to be regarded , nor hearkened unto : to which objection mr. parker makes full answer in eccles. lib. . ca. . p. . where he sheweth from the scripture , and the testimonie of bishop iewel , doctor reinolds , and others , that in the reformation of religion god brings not his servants into perfection in knowledge and zeale at the first , but by degrees , so as they grow and make progresse in these things in such wise ; that their good works are more at the last then at the first , as was said of the church of thyatira , even as the man that had been blind , when christ restored him to his sight , could at the first but see men like trees walking , and afterward saw every man cleerly ; and therefore it is no good arguing to say these men have altered and corrected such things from what their apprehensions were at first , and therefore they are not to be regarded . now if this be no good arguing against mr. cartwright , and those that in england have been studious of reformation ( as indeed it is not ) then it is no good argument against us in this matter of church-covenant , to say we now hold and practise otherwise then we have done in former time . if any shall here reply , that change from conformity to the ceremonies to worship god more purely is warranted by the word , and therefore not blame-worthy , and that the same may be said of the case of apollos , of the corinthians , and ephesians forementioned , and of cartwright , and the rest in his times . we answer , that this is true , and thereby it appears , that it is not simply the changing a mans opinion or practise that can be counted blame-worthy , or offensive , but changing without warrant of the word ; and therefore in point of church-covenant , the issue must not be whether we or others have formerly known and practised it , but whether it have ground from gods word ; for if it have ( as we hope have been proved before in this discourse ) then the observing of it , can be no cause of just offence unto others , nor imputation of inconstancy to our selves , though in time past we had not had so much light as to discerne the necessitie and use thereof . the good lord pardon every one that prepareth his heart to seek god , though he be not cleansed according to the purification of the sanctuary : and grant unto all his churches and servants , that the●● love may abound yet more and more in knowledge , and in all judgement , that they may discerne the things that differ ; and approve the things that are excellent , and by his spirit of truth be led forward into all truth , till antichrist be utterly consumed with the breath of his mouth , and the brightnesse of his coming , and the holy city new jerusalem come down from god out of heaven , as a bride adorned for her husband the lambe , the lord jesus , to whom be all glory of affiance and service for ever . amen . finis . notes, typically marginal, from the original text notes for div a e- object . . answer . object . answer . object . answer . object . . answer . argu. . object . . answer . obj. . answ. obj. ● . answer . argu. . argu. . argu. . object . answer . argu. . argu. . object . answer . argu. . object . . answer . obj. . answ. obj. . object . . answ. object . . answ. argu. . argu. . object . answer . argu. . obj●ct . . answer . object . . answ. obj. . answ. obj. . answ. obj. . answ. obj. . answ. reply . answ. obj. . answ. obj. . answ. obj. . answ. obj. . answ. obj. answ. obj. . answ. * by brownists and separatists you are to understād those of the rige● separation . reply . answ. obje . . answ. reply . answ. the first sermon, preached to the honourable house of commons now assembled in parliament at their publique fast. novemb. . . / by cornelius burges doctor of divinitie. published by order of that house. burges, cornelius, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the first sermon, preached to the honourable house of commons now assembled in parliament at their publique fast. novemb. . . / by cornelius burges doctor of divinitie. published by order of that house. burges, cornelius, ?- . marshall, stephen, ?- . [ ], p. printed by i.l. for philemon stephens and christopher meredith, at the signe of the golden lion in pauls church-yard, london : . the epistle dedicatory signed: cornelius burges. stephen marshall. p. is in at least settings: ). without colophon and errata on p. ; ). with errata on p. ; ). with colophon and errata on p. . cf. jeffs. english revolution, v. , p. . variant: lacking comma after "sermon" on title page. thomason copy imperfect: significant show-through. reproduction of the original in the british library. eng bible. -- o.t. -- jeremiah l, -- sermons -- early works to . covenant theology -- sermons -- early works to . fast-day sermons -- th century. sermons, english -- th century. a r (thomason e _ ). civilwar no the first sermon,: preached to the honourable house of commons now assembled in parliament at their publique fast. novemb. . . / by c burges, cornelius d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the first sermon , preached to the honovrable hovse of commons now assembled in parliament at their publique fast . novemb. . . by cornelius burges doctor of divinitie . published by order of that house . london , printed by i. l. for philemon stephens and christopher meredith , at the signe of the golden lion in pauls church-yard . . to the honovrable hovse of commons now assembled in parliament . when first it pleased you to require our service in preaching at your late publike fast , we resolved to close our eyes against all clouds of discouragement arising from our owne unworthinesse and insufficiency , and to set our selves wholly to seek what the lord would command us to deliver in his name , at such a time , to such an honourable and awfull assembly , with a totall deniall of our selves . and albeit we should have beene glad to have beene spared this exposing of our selves to the publike view ; yet , you appointing other wise , we hold it equall that the joynt entreaty of the representative body of the whole communalty of the kingdome should be regarded , and have chosen rather that others should censure us of weakenesse , than you should charge us with disobedience : your request being no lesse than a command ; and your acceptance sufficient to give value to things of themselves both meane and worthlesse . wherefore , according to our duty , so willingly as the consciousnesse of our slender performances would permit , we obey your order , and doe now , although somewhat late , humbly offer these two plaine sermons ( for , who expects other in a fast ? ) at the footstoole of your tribunall , as a lasting monument of our gratitude for your encouraging approbation of , and solemne thankes for our weake endeavours in the preaching of them . if in some places we have taken that just liberty which all others have done before us , we trust it shall not be imputed ; so long as in the most materiall passages we have kept to the very words which at first wee used , so farre as was necessary ; and have not wittingly swerved an haires bredth from the sense and substance in the residue . wee have indeed pared off some repetitions , which in speaking had their use , the more to inculcate , and the better to set on the matter , but would not have been so gratefull in writing , because readers account every thing too long that hath any thing too much . we have likewise contracted some expressions , which in discourses of so much length , could hardly be so concise as wee desired , memory being not alwayes at hand to give birth to every conception of our minds in such formes as wee intended . and some few things we have added , where straites of time , or defect of memory made some balkes in the first delivery . what ever our performances be , we humbly leave them in your hands , and under your honourable protection , which we are bold to expect , because they are by your owne act drawne from us , and that in a time so queasie and distempered as can hardly beare that food , or physik which is needfull for it . seldome doth a wise reproofe , a necessary exhortation , or wholsome doctrine meet with an obedient eare . the god of heaven steere all your weighty consultations by his own counsell , to his owne glory ; cover you still under his own wing , and make you the most accomplisht , best united , & most successefull & glorious house of commons that ever sate in that high court ; but chiefly in the effectuall endeavouring of a further sanction of , and stronger guard about our true palladium , the true religion , already established among us ; in the perfecting of the reformation of it ; in the erecting , maintaining , protecting , and incouraging of anable , godly , faithfull , zealous , profitable , preaching ministery , in every parish church and chappell throughout england and wales ; and in the interceding to the kings sacred majesty for the setting up of a faithfull , iudicious , and zealous magistracy , where yet the same is wanting , to bee ever at hand to back such a ministery : without either of which , not only the power of godlinesse will soone degenerate into formality , and zeale into lukewarmenesse ; but , popery , arminianisme , socinianisme , prophanenesse , apostacy , and atheisme it selfe will more and more croud in upon us , and prevaile against us , doe you all you can by all other meanes . and now , commending you to god and to the word of his grace , which is able to build you up further , and to give you an inheritance among all them which bee sanctified ; and these our labours to his further blessing , whereby all may speedily be brought under the line of his covenant , which is our safety ; that hee may continue with us , which is our glory ; and wee with him , which is our happinesse : we rest , yours , most devoted to the service of your faith in all dutie , cornelius burges . stephen marshall . the preface used in preaching , before the text was read . that great apostle saint paul , when he had to doe with wise men , held it a point of wisdome to passe by some things which he would not have wayved among meaner capacities . his practise shall be now my president . this honourable assembly having designed me to beare so great a share in this weightie worke , i hold it my dutie to consider , that , how weake and unworthy so ever i my selfe be , yet i am now to speake to wise men , who need not so much to be catechised touching the nature , as to be incited and quickned to the principall use of a religious fast , which consisteth not solely in such drawing neere to god by extraordinary prayer and humiliation as may produce a totall divorce from our deerest lusts , but also ( and that more principally ) in a particular , formall , solemne , entire engaging and binding of our selves , by an indissoluble covenant , to that god whose face and favour we seeke , and implore . and this i apprehend to be a subject more necessary , by how much this dutie appeares to be lesse heeded and regarded by the greater number of the choycest christians . for , as it too often falls out , even among the best , in participating that sacred and dreadfull ordinance of the lords supper , ( whereof also we are shortly to communicate ) that moe labour more to discerne , and feed upon his blessed body and bloud , spiritually by faith , to make christ their owne , ( which must be done too ) than actually , totally , and absolutely ( then ) to devote , resigne , and yeeld up themselves unto him , in the act of receiving , to be his servants : so it doth not seldome happen in the exercise of holy fasting , that not a few of that small handfull which desire to approach the presence of god in trueth , are more conversant in searching , confessing , bewailing of sinne , and in craving of mercy , ( all of which are necessary duties ) than in working up their hearts to that indispensable pitch of heavenly resolution , sincerely to strike through a religious and inviolable covenant with their god . whereas , without this , all their labour will be utterly lost , their expectations frustrate , they take the glorious name of god in vaine , provoke the eyes of his glory more against them , causing him infinitely to loath and abominate both their persons , and service ; nor shall they ever , by all their crying , and sighing , no not by whole rivers of teares , be able to draw down an arme of mercy from heaven to come and save them . the more effectually therefore to provoke both my selfe and you at this time , to the due performance of this most neglected ( but most necessary ) dutie , i have thought fit , in a very plaine and familiar way sutable to the nature of this exercise ( which ought to be as serious , as solemne ) to worke and chafe into all our hearts the strength and spirit of that good word of god , which you shall finde written for our instruction in jer. . . they shall aske the way to zion with their faces thitherward , saying , come , and let us joyne our selves unto the lord in an everlasting covenant that shall not be forgotten . which words are part of a prophecie ( terrible to babylon , but comfortable to the church ) uttered , and penned by the prophet ieremy , about the fourth yeere both of the babylonish captivitie , and of the tributary reigne of zedekiah . the occasion , this . the prophet having laboured about thirtie yeers , to humble judah by continually ringing in her eares the dolefull tydings of a sore captivitie approaching , could not be beleeved . but , when once the quick and sad sense of their bondage under the chaldean yoke had forced from them an acknowledgement of the truth of his prophecies , he found it as hard a taske to worke their hearts to any hope of deliverance . for , as it is a worke even insuperable , to possesse a people ripe for destruction , that any evill is neere them , till the wrath of god breake in upon them and overwhelme them ; so is it a businesse of little lesse difficultie to hold up the spirits even of gods owne people , once cast under any great extreamitie , with any hope of rescue . this was iudah's case . before the babylonian had laid this yoke on their necks , god had plainly revealed , and often inculcated that it should lye upon them just . yeeres and no longer , after which they should have libertie of returne to their owne land againe . howbeit , the weight of their misery , the absence of god , ( who had cast them out of his sight ) together with the insolence and crueltie of their proud oppressors , had throwne them downe so low in a disconsolate condition , that nothing which god could either now say or doe , was sufficient to raise up their hearts to any assurance of returne . the same strength which lust hath to draw men from obedience , it will surely have afterwards to drive men from beleeving , in their greatest necessities of living by faith . the maine beame which stucke in their eyes to hinder ther sight of deliverance promised , was , the greatnesse and invincible potency of the chaldean monarchy ( then in her pride ) and more especially the strength of babylon the queene and mistresse of that puissant empire . how could they hope to be delivered , when she that commanded the world detained them ? shall the prey be taken from the mightie , or the lawfull captive delivered ? to cure them therefore of this desperate desponsion of minde , the lord stirred up this prophet to foretell the totall and finall subversion and ruine of babylon and of that whole monarchy ; and further , to declare from god that the desolation thereof , should be the dissolution of the captivitie of iudah in it . the better to assure them of all this , ieremiah wrote the whole prophecy against babylon ( contained in this chapter and the next following ) in a book by it self , which he sent to babylon by the hand of scraiah ( lord chamberlaine to zedekiah , and now going in an embassie from his master to great nebuchadnezzar ) with command from the prophet that , after the reading thereof to the captives , he should binde a stone unto it , and cast it into the midst of euphrates , with this saying pronounced over it , thus shall babylon sinke , and shall not rise , &c. but , to hasten to my text , in the five first verses of this chapter , the prophet summarily compriseth the substance of his whole prophecy against babylon , declaring , . her destruction , . the meanes , . the consequent thereof to the people of god . and first , he makes proclamation , and an olyes ! as it were , to all the world , to come and behold the great worke he was to doe against babylon the chiefe citie of the empire , against bell the chiefe idol of that citie , and against merodach the glory both of that citie and empire ; yea , though the king then reigning when god meant to destroy it , should prove as potent as that great king , the first of that name , who for restoring the declining empire to her ancient splendor , and for translating the imperiall seat from nineve to babylon , was by posteritie worshipped as a god , and transferred his name to all his successors , as the name of pharaoh to the egyptian kings , of benhadad to the syrian monarchs , and of augustus to the romane emperours . although all these should be joyned together to withstand the downfall of that monarchy , yet desolation should be brought over them all , they should all be confounded and removed for ever , vers . , . and all to make way for the deliverance of the church . but what should be the meanes of such an unexpected destruction ? this was to be done by an army from the north , that is , by the medes and persians , both of which , but more especially the medes , were situated towards the north from babylon , and therefore ominous . that these were the men , appeares more fully by their description in the residue of this , and of the . chapter . this northern army should be the confusion of babylon , the confusion of babylon should prove the restoring of the church ( vers. . ) and the restoring of the church should produce a covenant with god . for , behold , the issue and consequent of the ruine of babylon was , the return of the captive jews , from thence to jerusalem , and a renewing covenant with him that had shewed such mercy on them , vers. , . for , in those dayes , and in that time , saith the lord , the children of israel shall come , they and the children of iudah together , going and weeping , they shall goe and seek the lord their god . they shall aske the way to zion with their faces thitherward , saying , come and let us joyne our selves to the lord in an everlasting covenant that shall not be forgotten . this began to be fulfilled at the end of . yeeres determined , when the empire was first over-run and subdued by cyrus the persian . for he made proclamation of libertie to returne , in the first yeere of his reigne . and when they returned , this was their deportment ; they went weeping ; and , to seeke the lord their god . they goe , not so much to repossesse their ancient patrimony and inheritance , and to grow rich in the world , as to seeke and finde the lord their god , and that with a resolution to enter into covenant with him , and such a covenant as should never be forgotten , but daily remembred and carefully performed . you now see the context . should i now divide the text , i might shew you here first , an act , expressed by their industry , in setting upon a long and tedious journey to zion . they shall aske the way to zion . secondly , the manner how they manage this journey , it is . with all intention of spirit , they aske the way to zion , with their faces thitherward . . with fervent charitie towards , and mutuall zeale for each other , to quicken and inflame one another to the same work , saying , come . thirdly , the end of their journey which , ( with so much intention of spirit and inflamed charitie , calling and crying to one another in such a manner , ) they set upon ; all was for this : let us joyne our selves to the lord in an everlasting covenant that shall not be forgotten . i might easily also cast out these generals of the text into many lesser branches : but it is not now a time to trifle , or to play with a text . yea , i shall not distinctly prosecute all the parts already laid out , but ( as the dutie of this day requireth ) insist rather upon that which is the maine , and bring in the other as subordinate thereunto , by occasion afterwards , in explication of the principall point . for we see troopes in the text bound for zion ; and , so hasty thitherward , that they salute not any man by the way , nor so much as looke aside any way : they goe with their faces thitherward : all the stay they make , is but to call others along with them , and amongst these , us , saying , come . and , what is the businesse ; the end of all this hast ? nothing but this , let us joyne our selves unto the lord in an everlasting covenant , &c. this , however it were last in execution , yet was it first in their intention , in the undertaking of this journey , and therefore now must be principally insisted upon . you see here a people loosed from the babylonish captivitie , and returning to zion : and , in their returne to have this in their hearts , in their mouthes , and in their endeavours , namely , upon the receipt of this mercy , to make speed to their god , to enter into a new contract and solemne covenant with him . so that now the chiefe , and only point of instruction which i shall recommend to , and presse upon you , and mine own heart with you , is plainly this , that when god vouchsafes any deliverance to his church , especially from babylon , then is it most seasonable and most necessary to close with god by a more solemne , strict , and invi●lable covenant to be his , and only his for ever . in prosecuting this point ( wherein i resolve to be plaine , and in earnest ) i shall first shew you the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of it , that it is so . next , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , if you will , how and in what manner this must be done . thirdly , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the grounds and reasons of it : and so proceed to the application . for the first , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that it is so , this will appeare , . more generally , upon receipt of any deliverance . . more specially , upon any deliverance from babylon above all other . . in generall , that this use must be made of any deliverance , appeares both by precept , and example in holy scripture . we shall carry them along together . in deut. . you shall finde moses requiring the people to enter into a speciall covenant with god , beside the solemne covenant which he made with them ( and they with him ) in h●reb . to induce them thereunto , moses tefresheth their memory with the repetition or representation of the many deliverances god had given unto them , out of egypt , and in the wildernesse by the space of fortie yeeres , together with the wonders and miracles which he daily wrought for them . and in the seventh ver. he tels them , that when ye came into this place ( that is , into the land of moab ) sihon the king of heshbon , and og the king of bashan , came out against us unto battell , and we smote them , &c. what then ? here is deliverance upon deliverance , and the inference is , keep therefore the words of this covenant , and d●e them , vers. . but , that is the covenant on gods part , you will say ? true , but that is not all . he therefore presseth them to an actuall personall covenant on their parts , and that upon consideration of so many deliverances . this was his maine businesse with them at the lords own command . therefore in vers . . he thus be speaks them , ye stand this day all of you before the lord your god , your captaines of your tribes , your elders , and your officers , with all the men of israel , your little ones , your wives , and thy stranger that is in thy campe , from the hewer of thy wood to the drawer of thy water , that thou shouldst enter into covenant with the lord thy god , and into his oath which the lord thy god maketh with thee this day . and in vers. . he addeth , neither with you only doe i make this covenant , and this oath , but with him that standeth here with ●● this day before the lord our god , and also with him that is not here with us this day . thus you see a covenant required , strick●n , and ratified by solemne oath of god and his people mutually to one another : they binde themselves by solemne oath to him , as he by oath had bound himselfe to them . thus then it was in the time of moses , no eminent deliverance went before , but a solemne covenant followed after * . and , to sweare a covenant , is no new device , no humane invention , nor arbitrary action . i will give you but one instance more ( among many ) of this kinde , and it is that of asa , that good and religious king of iudah . when zerah the ethiopian infested his kingdome with an huge army , even , and chariots , a chron. . asa falls to praying , god heard him ; they joyned battell , asa obtained the victory , and carryed away very much sp●●le . what was the issue ? another covenant . for , in chap. . you shall finde that , presently upon this , god addresseth a prophet to asa , ( azariab the sonne of oded ) to tell him and the people , the lord is with you while ye be with him , and , to encourage them to close with god , he addes , in vers. . be ye strong therefore , and let not your hands be weake : for your worke shall be rewarded . they must not only worke for god , but be strong to his worke , and that they might be so , there was no way like to that of entring into a covenant with him . for , so asa understood it , as appeares by the next words , where it is said , asa , when he heard these words , tooke courage ; and , although he had before done much in purging the cities of judah of idolatry , and idols , of high places , images , and groves , yet now he goes on to a more thorough reformation , and put away the remainder of abominable idols ●ut of all the land of iudah and b●●jamin and out of the cities which he had taken from 〈◊〉 ephraim , and ren●wed the altar of the lord ; for ever where idols goe up , gods altars goe downe , therefore he pulleth downe the one , and setteth up the other . and not this alone , but he offered ●nto the lords great sacrifes , and both himselfe and his people 〈◊〉 into a covenant to seeke the lord god of their fathers , with all their heart , and with all their soule , that whosoever would not seeke the lord god of israel , should be put to death , whether small or great , whether man or woman ; and they firme unto the lord with a loud voyce , and with shouting , and with trumpets , and with corn●ts . and all this , immediately upon the deliverance and victory which he had obtained : for , in vers. . it is said expressely , that they offered unto the lord , the same time ( or , in that very day ) of the spoil● which they had brought , . oxan , and . sh●●p● , meaning of those ▪ which they had carryed away from the ethiopians that came out to battaile against them . so that now you see another solemne 〈◊〉 entred into , not by asa alone , but by all the people of god , ●● covenant solemnized in publique by sacrifi●● , by o●th and under the highest penaltie of death it selfe to all that should not observe it . in pursuit of which covenant , see what he presently did . he spared not his owne mother that regarded it not . for , when he perceived that , notwithstanding thi● covenant , the queene his mother , 〈◊〉 , would needs retaine her puppet gods still , and ( amongst the rest ) one abominable idol , in a grove , so obscone as it is not fit to be named ▪ ( 〈◊〉 a obse●●●th that it was pri●p●● , and conjectureth thenc● , that sh● was not only a grosse idolatrosse but an abominable stump●● ▪ b for , ordinarily ▪ idolatry and adultery , spirituall and bodily fornication goe together c ) it is said , that ●● removed her from being 〈◊〉 , because she had made ●● idol 〈◊〉 grove , and asa cut down her idol , and stamp● i● , and 〈◊〉 is at the brooke 〈◊〉 , vers. . which pass●g● i●●● prest with an emphasis , i● king. . . als● 〈◊〉 his mother , eve● her , ●● removed from being 〈◊〉 . although a queene , although a mother * , yet ever her he deposed from her dignitie . this he did , and this he must doe , not only by reason of that voluntary covenant into which he had entred , but by vertue of the speciall command of god himselfe , in what ever relation she had stood unto him . yea , in deut. . . the law was more strict , for though she had been neerer than a mother , even the wife of his b●some , yet if she were an idolater , and should entise him secretly , saying , let us goe and serve other gods , she must have been put to death , and his own hand must have been first upon her , vers. . you now see the point proved in the generall , that thus it is with gods people ; upon any notable deliverance * , they enter anew into solemne and strict covenant with god . . but more especially ought this to be the care of the church , when god gives her deliverance out of babylon , out of that servitude and bondage which of all other was most heavy , and lay longest on her . see this in some instances , both on gods part ayming at this in giving deliverance , and on his peoples part performing this after deliverance from babylon . on gods part , first . this was foreshewed under the similitude of the basket of good figs , jer. . . there it is said by the lord , the god of israel , like these good figs , so will i acknowledge them that are carryed away captive of iudah , whom i have sent out of this place into the land of the chaldeans for their good : for i will set mine eyes upon them for good , and i will bring them againe to this land , &c. and , in the seventh verse it followeth , i will give them an heart to know me that i am the lord , and i will be their god : for they shall returne unto me with their whole heart . he will give them an heart to know him , to returne , and become his people , which cannot be without a covenant . againe that this is that which gods heart is exceedingly set upon , and full of , namely , that he never meant to bring his people backe from babylon , but upon this very condition ( albeit it was a great while ere it was done , and therefore they thrived accordingly , as we shall shew anon ) will yet further appeare by many other passages of the prophecy of ieremy , to passe by sundry other prophecies uttered by isaiah , micah , and others . in ier. . . we shall finde a prophecy , that this should be done , ( and i shall shew , by and by , that it was afterwards performed ) behold , saith the lord , i will bring againe the captivitie of iacobs tents , and have mercy on his dwelling places , &c. and , in vers . . i will cause him to draw neere , and he shall approach unto me ; and then , as one assured of it , and admiring at it , he presently adds ; for who is this that engaged his heart to approach unto me , saith the lord ? that is , both governour and people , all of them should binde and engage themselves , ( not their outward man alone , but even their very heart and soule also ) by solemne covenant to be the lords . that this was the meaning , is cleare by the next verse . ye shall be my people , and i will be your god . for it was such an engaging of their hearts , a● that out should say , i am the lords ; and another shall call himselfe by the name of iacob : and another shall subscribe with his hand unto the lord , and sirname himselfe by the name of israel , isa. . . so againe , in ier. . the lord having first promised to bring back the captivitie , he subjoynes ; behold , the dayes come , saith the lord , that i will make a new covenant with the house of israel , and with the house of iudah : nor according to the covenant which i made with their fathers , in the day that i tooke him out of the land of egypt , which my covenant they brake , although i was an husband unto them , saith the lord . but this shall be the covenant that i will make with the house of israel ; after those dayes , faith the lord , i will put my law in their inw●rd parts , and write it in their hearts , and will be their god , and they shall be my people . here is a covenant , god begins the 〈◊〉 , but his people follow . they imbrace the covenant , and joyne themselves by mutuall covenant to him . he puts his law into their hearts , for this very purpose . once more , in ier. ● . ● , there is a promise that god would gather his people out of all countries whither ther he had e●st them in his wrath , and that he would bring them back to their own place , and ca●se them to dwell safely . he presently addes this as the product of that mercy ; they shall be my people , and i will be their god , and i will give them one heart , and one ●ay that they may feare me for ever , &c. i will make an everlasting covenant with them , that i will not turne away from them to doth 〈◊〉 good , but i will put my feare in their heart ▪ that they shall no● depart from me ▪ which words go no lesse than a solemn covenant mutually made and strucken betweene god and his people . thus then you see , many plaine and pregnant places of scripture shew , that the maine thing god on his part aymed at , and expected from his people in delivering them from babylon , was , the firme and solemne tying and engaging of themselves by a formall and effectuall covenant to him , and the remembring and keeping of it better than formerly they had done . but , secondly , all these were but prophecies shewing what god foreshewed should be . will you therefore see the thing acted , and all these promises fulfilled ? true it is indeed that the people did not on their parts performe this , they entred not into such a solemne covenant , so soone as deliverance was by cyrus proclaimed ; and they sped accordingly . 〈◊〉 went indeed before , in the first yeere of cyrus , and laid the foundation of the lords house : but we read of no covenant then made . therefore , the work was stayed , and the building not finished in an yeeres after , say the b●st chronologers . then comes ezra , and makes some reformation of manners ; and not only so , but some covenant he and the people entred into , ezra . but that was but in a particular case ( and it would be thought a strange one , to this age especially , should it now ●e pressed , ) these were many that had trespassed against their god by taking strange wives of the people of the land ( that worshipped not the same god . ) such therefore , as now were duely touched with the sense of this sinne , desire ezra that a solemne covenant might now be made with god , to put away all such wives , and such as were b●rne of them , vers . . now , in the fifth verse , we shall finde this executed . for , ezra arose , and made the chiefe priests , the levites , and all israel to sw●ar● that they should do according to this word , and they sware . this was somewhat , but not enough : a partiall covenant , and such as came short of that intended in my text . you shall see it more throughly performed afterwards , in nohemiah● time . for , after ezra , cam●nohemiah , and he makes a more thorough reformation ; not of men● manners only , but even of religion also . he set up the ordinances of god in their put it is , and tooke ca●● in particular for the preaching of the word . after all this , he and all the people 〈…〉 a solemne covenant , and that at the time of a publique fast ? and this brings it home to the businesse we are now about . for , as they entred into covenant upon receipt of such a deliverance , so they did it at the time of a solemne fast . this will appeare throughout the whole ninth chapter of nehemiah , where it is first said , that the children of israel were assembled with fasting , and with sack-cloath , and with earth upon them : they separated themselves from strangers , they stood and confessed their sinnes , and the iniquities of their fathers . they justified god in all his proceedings against them , and in all the evils he had brought upon them . they acknowledged that neither they , their princes , people , or fathers had kept the law ; they had not served god in that kingdome he had bestowed upon them . behold , say they , vers. . we are servants this day , and for the land that thou gavest unto our fathers , to eate the fruit thereof , and the good thereof , behold we are servants in it , and it yeeldeth much encrease unto the kings whom thou best set over us , because of our sinnes : also they have dominion over our bodies , and over our cattell at their pleasure , and we are in great distresse . and because of all this , we make a sure covenant , in the last verse ) and write it , and our princes , levites , and priests seale unto it . now here is the full accomplishment of that you have in my text . what in the text is set down by way of prophecy , you here see acted in the history . in nehemiahs time , they come home unto it . and if you look into the tenth chapter , you shall see who sealed this covenant : first , the princes , the officers , the magiftrates of the kingdome , the parliament men , if you will so call them , and then the rest of the people . and what is the substance of their covenant ? they entred into a curse , and into an oath , to walke in gods law , which was given by moses the servant of god , and to observe and do all the commandements of the lord their god , and his iudgements , and statutes , vers. . here then is their covenant : you see also with what solemnitie it was made and ratified ; by subscribing of hands , and setting to of their seales , by an oath , and by a curse ; binding themselves by all the most solemne and strongest bonds that possibly they could ; and all this in publique , and at a publique fast . so that now the point is cleare , that it is so , and that the practise of gods people hath ever been , upon any great deliverance , especially from babylon , to enter into solemne covenant with the lord . come we to the second branch propounded , which is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , shewing , in what manner this covenant must be made , and how men are to joyne themselves to the lord in this action . this i shall demonstrate out of the bowels of the text it self : for therein may you see somewhat required , . by way of disposition or preparation to it . . in respect of the substance of it . . in regard of the properties belonging to it . these being opened , i shall give you a full view of this text , and performe my promise before made unto you . the first thing to be unfolded is , the disposition or preparation to the covenant ; and this appeares in two things , . in seeking seriously the face of god , they shall aske the way to zion . . in the manner of their addresse unto him , with their faces thitherward , saying , come . . the first thing requisite to dispose , qualifie , and prepare men to strike a covenant with god , is a serious and humble seeking of the face of god . they shall aske the way to zion . and there first a word of the place toward which they were bound ; secondly , of their contending and repaire to it , under that expression of asking the way thither . the place , was zion , where first ( though it be but a criticisme , it is yet not unnecessary to be taken notice of , because the word is often pronounced , and written amisse , which may cause ambiguity touching the place ) you must put a difference between sihon or sion , and zion : ( for these were two different places , and are written in the originall with two different letters , the former with ש the other with צ ) you must not here understand this , of the former , namely , of mount sihon , which is all one with hermon , situate in the utmost confines of israel north-east-ward , neere unto jordan , ( deut. . . ) but conceive it to be meant of 〈◊〉 or zion in hierusalem , which was once the strong hold of the jebusites , and held out longer unsubdued than any peece belonging to that people . for , when israel under the conduct of ioshua had conquered iebus , after called hierusalem , yet could they not winne zion in it . zion was a strong castle or fort , erected upon a rocky mount , toward the south-west part of the citie , over-looking all the rest ; and that the jebusites , having aboundantly fortified and victualled it , still held , all the dayes of ioshua , and long after , albeit the israelites possessed the rest of the citie , iosh. . . but afterwards when david came against it , even that strong hold ( which the jebusites thought to be so invincible , that , in scorne of him and his siege , they set up only a few blind & lame people on the walles to defend it ) he conquered and called it the citie of david , because after he had wonne it , himself dwelt in it , sam. . . this , for the topography . then , you must know further , that , by zion is sometimes meant the whole city of hierusalem , by a syn●chdoche ; sometimes it was taken for the place of gods worship in the holy city , or rather with reference to his worship and presence there : for that city being the capitall city of the kingdome , where thrones were set for iudgement , was also the speciall place which god chose to place his name in : there , were the altars placed for gods worship , and thither the tribes went up to worship , because there god pleased to manifest his more speciall presence , and to command the blessing for evermore . thither therefore these returning captives repaired ; even unto zion , the watch towre , as st hierome interprets it , whence god inspeciall manner watched over his people for good : there they seek his face , and enquire of him , before they presume to enter covenant with him . now , their addresse to this place , is set forth in this text , by asking the way to zion . the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} * though it sometimes import the demanding of a thing which is a point of justice or equity to give , ( as gen. . . ) yet is it usually applyed to note the seeking of some thing by humble prayers and intreaties : so as it is not seldome put for prayer it selfe , chro : . . and , sometimes for an earnest & humble enquiry after some thing we know not , ( num : ● . deut : . . ) that we may be directed aright , and pursue the direction with effect : so here , they aske the way to zion , and that of god , not onely to seek of him a right way for them by fasting and prayer , ezra . . but , as resolving that somewhat should be done , that they would walke in it , and appeare before god in zion : for , so much is intended here as is expressed more fully elsewhere , viz. in isay . verse , . mic. . , . where they not onely call on each other to undertake , but they also performe the journey , going up to the mountaine of the lord . so the prophet zachary , the inhabitants of one city shall goe to another , saying , let us goe speedily to pray before the lord , and to seeke the lord of hosts , i will goe also : yea , many people and strange nations shall come to seeke the lord of hosts in hierusalem , and to pray before the lord . zach. . . . and how goe they ? not sleightly , carelessely , proudly , but in all humility , yea ( as in the verse before my text ) even with weeping , they shall seeke the lord their god with deepe humiliation and godly sorrow for all those sinnes whereby they had formerly broken his covenant , and for which he had entred upon the forfeiture , and laid those heavy afflictions upon their loines . going , and weeping , they shall goe to seeke their god in zion . the very same thing was foretold before ( to shew the necessity of the duty ) touching israel . ier. . . they shall come with weeping , and with suplications will i lead them . so then , this is the first thing in this worke to dispose and prepare men for the covenant ; namely , to aske the way to zion , by a serious , humble , affectionate inquiring and seeking after god in his ordinances , even with many prayers and teares , that he would be pleased to accept them . secondly , the manner of their addresse is as necessary as the former . it is not every manner that will serve the turne . it must be done with all intention of spirit in regard of themselves , and with fervent charity towards others . for , they must aske the way to zion with their faces thitherward , saying come . their intention and fervency of spirit wherewith they set upon this worke , is set forth under that hebraisme of asking the way to zion with their faces thitherward . this phrase is usually an expression of the greatest intention , fervency , and contention of mind that can be , in the pursuit of any businesse on foote , or of any way wherein a man is going . such a phrase you have in luke . . where it is said of christ , that he stedfastly set his face to go● to hierusalem , or , as if he would goe to hierusalem : for which cause the samaritanes would not receive him , ver. . that is , they would not entertayne him with any respect , because , that stedfast setting of his face towards hierusalem * manifested , by his very countenance and aspect , that , where ever his body was , his heart was at hierusalem ( which the samaritanes could not brooke ) and that nothing in the world could take him off from that journey , or , so farre prevaile with him , as to make him linger , or loyter upon the way ; no entreaties , feare , shame , nor any thing could stay him , but , obstinataet imperterritamente locum petiit , as it is exprest by bede . he was no way afraid , or ashamed to be seene and knowne whither he was bound , and what he was going about . when therefore it is here said , they shall aske the way to zion with their faces thitherward , the thing meant thereby , is , that they shall set upon this work with their whole heart , with their whole man , without any feare , or being ashamed , or unwilling to owne the businesse : but , they shall doe it thoroughly and affectionately without wavering , lingring , halting : they shall doe it boldly , presently , openly , indefatigably and continually . in a word , whatsoever can be sayd , or thought upon , to set forth the utmost intention of a mans spirit in any worke that his heart is most set upon , and that he would lay out his life and all he hath upon , for the accomplishment of it ; that was the resolution , & care of these people , & must be ours : this is to aske the way to zion with our faces thitherward . and without this , no entring into covenant with god . this is , for substance no other ( though otherwise expressed ) than that of the people in asa his time , when they sware the covenant before mentioned , chron. . where it is said , they did it with all their heart , and with all their soule , and exprest it by the loudnesse of their voyces , and with shoutings , &c : rejoycing at the oath , because they had sworne with all their hearts , and sought him with their whole desire , vers. . men that will stand disputing , consulting with flesh and bloud , and casting about how the entring into such a covenant may consist with their profits , honours , lusts , designes , relations , &c. are no fit covenanters for god . his people shall be willing , psal. . . their heart , minde , spirit , body , countenance , all , shall professe , and proclaime this to the whole world , that they are for god , for a covenant , for putting themselves into the strongest bonds that can possibly be thought on to bind them hand and foot , soule and body to the lord for ever . . nor is this all . for , the men in my text , content not themselves to be thus earnestly addicted to the worke in their own particulars ; but , ( as one stick kindles another ) they desire to kindle the same flame of affection in others also , and mutually to blow up the coales in one another , saying , come . this notes the fervency of their charitie towards others also . for , 't is not here brought in as a formalitie , or complement , but as the evidence of a strong desire to draw as many others as they can to the same journey , and ( if it be possible ) to keep the same pace with them , as being most unwilling to leave any behind them . this indeed is true love , unfained charitie , to draw all we can along with us unto god . true converts , when once they returne themselves , they cause others t●●eturns also . and this was often prophecyed as a thing which should certainly be : witnesse all those places in isay . mic. . and zach. . before quoted . so then all these things are requisite , and previous to the act of covenanting with god . there must be a seeking to god with true humiliation , a seeking of him with all intention of spirit , and with all manifestations of a resolution not to be terrified from , daunted at , or ashamed of the worke : yea , with fervent charitie to draw others into the same covenant also . thus much for the disposition previous to the covenant . . the next thing considerable in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is , the substance of the covenant it self . let us joyne our selves to the lord , in a covenant . two things here must be opened ; the matter , and the forme of this solemne action . . the matter of this act is set forth under this expression , let us joyne our selves to the lord . the original word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) is very emphatical ; so as that word , being explained , will sufficiently set out before you the nature of the covenant here intended . some translators render it , let us glue our selves unto the lord ; which imports a conjunction so neere , as nothing can come between , and so firme , as nothing can dissolve . but more particularly , the verb here used is in scripture applyed to a double sense , or to denote two things : both of which being set together , will fully discover what it is to be joyned to the lord in covenant . first , it signifyeth the binding of a mans self to the usurer , of whom he hath borrowed money , to pay backe both principall and interest . so it is used in nehem. . . where the people complaine , we have borrowed money , for the kings tribute , and that upon our lands and vineyards . that is , they had engaged both lands and vineyards for securitie of the money borrowed , that the usurer should enter upon all , in case they failed of payment at the day . so that , as men , to make sure , will have a statute staple , or recognisance in the nature of a statute staple , acknowledged , whereby a mans person , goods , lands , and all , are bound for the securitie of the creditor , that he shall have both principall and interest at the day agreed upon ( and here that of solomon proves too true , the borrower is servant to the lender : for , he hath nothing left to his own dispose ; if he would sell any land , settle any joyncture , there is a statute upon it , he can dispose of nothing till that be taken off ; ) so it is in the case of any man joyning himself to the lord by covenant , he must even bind himself to god as firmely , as fully , as the poore borrower , who for his necessitie takes up money , binds himself to the usurer . if godlend him any mercy , any blessing , he binds himself to restore not only the principall ( the blessing it self ) when god shall call for it ; but even the interest too ; i meane , all possible homage , service , and honour which becomes those who have received so great a benefit . this is more than implyed in that parable of our saviour touching the talents dispensed , matth. . . for even to him who had received but one talent , was it said , thou oughtest to have put my money to the exchangers , that at my coming i might have received mine own with usury . god will have his returne , some interest , for every mercy ; and expects a statute staple , that is , a covenant , for his better securitie . god will have him bound , soul , body , estate , life and all ; so as all he is , and hath , shall be forfeited , if he do not keep touch , and make payment according to agreement and covenant made between them . this is the first use of the word , nilvn . secondly , there is yet more in it . for , though it be true that the obligation of a borrower to the usurer be as strong as bonds and statutes can make it ; yet , there is not such an entire , neere , firme , and lasting tye of the borrower to the lender , nor such a thorough interest in the whole estate of the usurer , as there is of him that is in covenant with god . the usurer , though he bind the poor borrower fast to him , yet he keeps him at distance , not giving him interest in , or use of any other part of his estate , but only of the summe borrowed . but now this joyning of our selves to the lord , is such , as is made by marriage ; and gives interest in all that the lord is , and hath , and admits us to the participation of all the most intimate , neerest , choysest expressions of the deerest love of god , which is or can be found between the husband and the wife , who are joyned together by the bond of marriage , and made one flesh . so the word is used , gen. . where leah , being delivered of her third sonne , levi , thus saith to the women about her , now this time will my husband be joyned * unto me , because i have born him three sonnes . that is , now shall my husband be more arctly united to me in all love , and in all demonstrations of it , and that in the most free , full , and intimate way of expression that possibly can passe between those who are coupled together in so neere a relation . so then , lay both these together , and you have a cleare view of this joyning of our selves to the lord by covenant . he that enters into covenant with god , doth not only bind himself , as the needy borrower to the covetous vsurer , for a time ; but , as the wife to the husband , to be wholly his for ever , without any reservation , limitation , or termination , till death dissolve the bond . as the wife hath interest in the goods , estate , and person of the husband ; and all that he hath is hers : so by this joyning of our selves to the lord , he becomes ours , as well as we become his , and both are mutually conjoyned to each other by an indissoluble bond for ever . all the power , wisdome , goodnesse , mercy , grace , glory , that the great god hath to communicate to the creature , is now assured and made over to every soule that thus engageth himself unto him . and on the other side , all the wit , strength , industry , wealth , honour , friends , life , and all that this man hath , he makes over , and resignes up actually , totally , absolutely , and for ever unto the lord , to serve and honour him withall ; and that with all his heart , and with his whole desire ; to have nothing , to do nothing , to be nothing but for the lord , though all the world be against him for it . this i take to be the full latitude of the covenant , for the matter of it . . touching the forme of this act of joyning our selves to the lord , it is expressed in the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the covenant . a covenant is nothing else but an agreement or bargaine between two or moe persons , and ratified ( ordinarily ) by some externall solemnitie , or rites that may testifie and declare the agreement , and ratifie it , whereby it becomes unalterable . therefore it is , that among the varietie of ratifications of covenants mentioned in scripture , still there is somewhat of outward solemnitie reported to have been used at the making of them , to strike the bargaine thorough . sometimes they were made by sacrifice , psal. . . sometimes by oath , deut. . sometimes by an oath , and a curse , neh. . . sometimes by subscription of their hands , sometimes by sealing it with their seales also : sometimes by all these , and by what ever else might most firmely & inviolable knit men unto god . and as it was then , so must it be still . to strike a covenant , is not , in a private or publique prayer only , to goe to god and say , lord i will be thine , i here enter into a covenant with thee , be thou a witnesse of it , &c. but it is , to stand and make it publiquely before the lord , by some speciall solemnitie that may witnesse it to all the world , as iosiah * , asa , and all the godly ever did ; ( even as in ●n entring into bonds , or as in solemnizing of matrimony , men use to doe ) whether by the sacrament of the lords supper , by fasting , or by ought else , whereby they may become so firmely and arctly joyned to the lord , that they may not only be no longer sui jurls , to depart away from the living god ; but , not so much as to sit loose from god , or to stand in any terme● of indifferency , which might leave them at libertie to serve , or not to serve god in any dutie , how difficult , or dangerous soever . and thus have you the substance of the covenant opened . . take we now a short view of the properties of this covenant , and they are two ; perpetuitie and heedfulnesse . . it must be an everlasting covenant , in regard of continuance . in the originall it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a covenant of ages . and the interpreters render it to the same purpose , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , such a covenant as no time shall terminate , till they who make it cease to be . some understand this of engaging themselves to stick close to him in the due celebration of his legal worship , so long as he should continue it in his church , ( which was till , shiloh came ) without those mixtures , wherein formerly they had been too bold , and for which god had spewed them out of his church , and hurled them as farre as babylon . others conceive it to be meant of the covenant of grace that god had sealed to them in the bloud of his sonne . but , neither of these are ful . for , it is clearly meant of an act of theirs towards god , whereby they bind themselves to him , and that not for a definite time only , but for ever . it is such a binding , as that of the borrower to the usurer , whom nothing can satisfie but full payment . or rather , such a closing with god , as is that of the wife to the husband , called , in particular reference to the nuptiall knot , the covenant of her god , prov. . . she must be his for ever ; that is , so long as she liveth , rom. . so that , for men to bind themselves by an everlasting covenant to the lord , is to bind themselves never to step out from him to idols , to their base lusts , to any creature , in any strait , upon any occasion , or tentation whatsoever ; nor , with the dog , to returne any more to their vomit of any kind . they are in covenant as the wife to the husband ; for they are marryed unto the lord for ever , hos. . . it must be heeded and minded ; else , it will be to small purpose to be so lasting . it must be a covenant that shall not be forgotten . a covenant , quod non tradetur oblivioni ; as tremelius well : that is , that shall not be cast behind their backs . it is but a plaine mockery for men so to enter covenant with god , as young gallants enter into bonds to the usurer , never thinking more of them , till the day of payment be past , and the sergeant ready to attach them . vnto the wicked saith god , what hast thou to do to take my covenant into thy mouth , seeing thou castest my words behind thee ? psal. . only they rightly performe this dutie , who so joyne themselves to the lord , as to remember , and minde the obligation they have sealed . as a poore man that meanes honestly , if he be necessitated to take up money upon his bond , he can hardly eate , walke , sleep , do any thing , be in any company , but that still his minde runs upon the obligation and day of payment : he complaines he is in debt , he hath given bond for so much money , and all his care is how to pay his debts , or to get longer time ; so it is with a godly man that hath entred covenant with the lord , he hath sealed a bond , and he knows it must be satisfied , or it will be put in suit . therefore he beares it in minde , he is alwayes casting about how he may performe , and keep touch with god . i will never forget thy precepts , saith david , i have inclined mine heart to performe thy statutes alwayes , even unto the end , psal. . . this is one expression . againe , it is a covenant to be remembred , as that of the wife , whereby she stands bound to her husband : she must ever remember it . it is the note of an harlot to forget the covenant of her god . the chaste wife will so remember the marriage bond , that if she be solicited to unfaithfulnesse , to uncleannesse , &c. she ever hath this in her thoughts , that she hath given her self wholly away to an husband , and is bound to keep her only unto him during life ; & this makes her to be even an impregnable wall against all assaults that might otherwise draw her to folly . so must it be in the case in hand : the covenant must still be in the heart , and in the memory . in every action of a mans life , in every passage and turning of his estate and condition , in every designe or engagement , this must not be forgotten ; viz. i have entred into covenant with god , as a wife with her husband ; will that i am now doing , or going about , stand with my covenant ? is this to performe covenant with god ? &c. if he be solicited to uncleannesse , to fraud , oppression , any evill whatsoever , this still runs in his minde , there is a covenant between me and the lord , i am bound from such courses by the strongest bonds ; how then can i commit this great wickednesse , and sinne against god ? what was it for which iudah , and israel became captives , , but the breach of the covenant ? they kept not the covenant of god , saith the psalmist . and , how so ? because they did not remember it . as they soone forgot his workes , so it was not long ere they forgot god their saviour himselfe too ; and then no marvaile , if , at the next bo●t , they forgot his covenant also , psal. . he then , that would not breake covenant , must not forget it ; but mind , and performe it . otherwise , it is like vowing unto god , and not paying , which is worse than not to vow at all . thus have i dispatcht the second generall , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and shewed you how and in what manner this covenant must be striken : first , in regard of the disposition and preparation of the soule unto it , it must be with serious seeking the face of god & humbling the soule before hand ; it must be with all intention & earnestnes , with fervent love and charity to draw others the same way . next , in regard of the covenant it self , it must be an act & firm joyning and binding our selves the lord , as of the borrower to the lender ; of the wife to the husband ; and that by some solemne act , which may testifie it to all the world , and be a witnesse against us , if we keep it not . and all this , thirdly for properties , must be of everlasting continuance , and had in continuall remembrance , so as it may be continually performed of all that make it . . i proceed to the third and last branch , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the grounds and reasons why , upon receit of any deliverance , but more especially from babylon , people should enter into such a covenant with god . and these respect deliverances either in generall , or from babylon in speciall . . the reasons why this must be done , upon any deliverance in generall , are these . . because god , at no time so much as when he bestowes upon his people some notable deliverance , gives such cleere hints and demonstrations of his willingnesse to strike an everlasting covenant with them . no sooner had the lord delivered israel out of egypt , but within . moneths after , he commanded moses to tell the people from him ; ye have seene what i did unto the egyptians , and how i bare you on eagles wings , and brought you out unto my selfe . now therefore if ye will obey my voyce and keep my covenant , then yee shall be a peculiar treasure unto me above all people . exod. . . and verse , . god himselfe , you see , was now earnest for a covenant . it is the nature of god , where he bestowes one benefit , to adde moe , and still to rise in his blessings . where he once opens his hand to take a people into his protection , he opens his heart to take them into his bosome . where he puts forth his power to rescue a people , he puts out his heart to make them his owne , if then they have eyes to discerne the opportunity . see this most excellently demonstrated ier. . from ver. . to the . his gathering them from their captivity , first warmes , then melts , and after inflames his heart towards them , making it even then to glow as it were upon them , & to become restlesse till he have bestowed himselfe wholly on them by solemne covenant to be their god for ever . now then , shall god , at such a time , be so willing and desirous to enter covenant with men , and shall they think it too much for them to be in covenant with him ? shall he be fast bound to them , and they left free to sit loose from him ? indeed , this is that which our corrupt nature would willingly have : people would faine be their owne men ; which yet in truth , is , to be the greatest slaves . necessary therefore it is for men , upon receit of any deliverance , to renew covenant with god who is pleased to honour them so farre , as to be in covenant with them . for , these two are relatives , and ever goe together , i will be their god , and they shall be my people . god is not the god of any people but of his owne covenant-servants . the rest , he stiles , lo-ammi . hos. . . for yee are not my people , saith he , and i will not be your god . they will not enter into covenant with me , and i will make no covenant with them . that is the first reason . . as god is pleased to enter into covenant with his people , so is he first in the covenant . god requires no man to bind himself by covenant to him , till the lord first strike a covenant with his soule . as we love him , because he loved us first ; so we enter into covenant with him , because he first entreth into covenant with us . i will be their god , he is first bound , and seales first ; and then , and not till then , it followes ; they shall be my people . this is the constant tenor of the covenant . and shall he begin , and we think much to follow ? can there be a marriage consummated where onely the man is first married to the woman , and the woman will not after , for her part , be married to the man ? now , god no way so much declares his willingnesse to be in covenant , and to be first in it , as by deliverances ( as we shall see more in the next reason : ) great reason therefore , men should then second him by mutuall stipulation . it is an hard case , when men will not follow , where god leades . . in deliverances god more especially manifesteth his fidelity in keeping covenant with his people , even when they have broken covenant with him , and forfeited all into his hands . when god delivers a people out of any straite , doth not that usually suppose some folly of theirs going before , & provoking him to cast them into that affliction ; whence , upon their cry , he is pleased to deliver them ? and when they have so farre and so long broken the lawes , and contemned the counsel of the most high , and dealt unfaithfully in his covenant , as that he hath bin even compelled to throw them into darknesse and the shadow of death : yet if then , upon their humiliation , he be pleased to deliver them out of all their distresses ; this is to give them fresh experience of his infinite love in keeping covenant and mercy with them , that kept no covenant with him . this is called a remembring of his covenant with his people , after that their uncircumcised hearts be humbled , and that they accept of the punishment of their iniquity , when god should have cast them out of their land , among their enemies , as afterward he did . so that , in a deliverance , that which is most predominant in god , and should be most sweet and pretious to his people and most eyed by them , is his fidelity , mercy , and unchangeable love in bringing out that covenant he once made with them , and spreading it before himselfe , and making of it good , even when they could not exspect it , nor durst to plead it . hence that passionate speech of god to rebellious ephraim . is ephraim my deare sonne ? is he a pleasant child ? as if he should have said , surely he cannot conclude so ; yet , my love , by vertue of the ancient covenant betwen us , makes me still so to account him : witnesse that which followes ; for since i spake against him , ( that is , as resolving to cast him off for ever ) i remember him still , ( i remember i am in covenant with him , ) therefore my bowels are troubled for him , i wil surely have mercy upon him , saith the lord . thus , deliverance is a thread drawne out of the bowells of his covenant . great reason therefore that , in this case , his people should think of renewing their league and covenant with the lord on their parts , when they have so shamefully broken it , and yet he goes on in so much mercy to manifest his fidelity in remembring and keeping the couenant on his part , by giving them deliverance . againe , fourthly and lastly , all our hopes of a full deliverance , of complete happinesse , will be delayed , if not frustrate ; and , the next deliverance will stick in the birth , and want strength to bring forth , if we come not up to a covenant for deliverances already received . if god have delivered us once , he will do it no more : or , if he do somewhat , to hold us up by the chin that we sink not , yet will he hold us down from the throne , that we reigne not , till we come up actually and fully in this point of covenanting with him . it is only to those that take hold of his covenant , that he gives an everlasting name which shalt not be cut off , isay . , . he that hath obtained most and greatest deliverances , will , ere long , stand in need of more . now , one thing is necessary to draw down more , and to moue god to command ( further ) deliverances for iacob ; yea , to powre out his whole bosome into the laps of his people , and to crowne all deliverances and blessings receiued , with this assurance , that he that hath delivered , will yet again deliver ; and that is to enter into a solemn● covenant with the lord , upon consideration of what he hath done already , how ever he should please to deale with us for the future , or for removing any present pressures that lye upon us . although god begin to deliver , yet he will never perfect the deliverance , till this be done . the people which returned from babylon , found god to keep touch with them , to a day . so soone as the . yeeres determined , their captivitie was dissolved , and somewhat was done , the foundation of the lords house was laid , but the building went slowly up , the reformation of church and state went heavily on ; and , they were never in a thriving condition , till nehemiah , by the good hand of god , lighted upon this course . some fasts they had kept before , yea very many ; but they never thrived , till he added to their publique and solemne fasting , the fastening of them to god by a solem●● covenant . then , the worke of reformation , and establishment , went on merrily , then they prospered . thus farre the reasons concluding for a covenant , upon receit of deliverances in generall . . the reasons inducing us thereunto , upon deliverance from babylon in particular , are these . . because babylon ( after once the church was put under her power ) had alwayes been the most insolent , heavy , bitter , bloudy enemy that ever the church f●lt . the violence of babylon was unsupportable , her insolency intolerable , her bloud-thirstinesse insatiable . hence the church is bold to challenge all the world to match her misery under the yoke of babylon ; behold , and see , if there be any sorrow like ●nto my sorrow , wherewith the lord hath afflicted me , ( that is , by the heavy hand of babylon ) in the day of his fi●rce wrath , lam. . ●● . this was sosore , that it hath been by some fathers , and others , conceived to be the fullest and most lively typicall expression of that matchlesse agony and extremitie which our lord himselfe ( hanging upon the crosse ) sustained , when he bare all our sinnes , and the wrath of god due to us for them , so farre as to make a full satisfaction to the justice of his father , in behalfe of all his people . and , as it was with old babylon , so it is , and ever will be with the new , ( i meane , mysticall babylon ) to the end of the world ; might she so long continue . even she also delights in no other drink but the bloud of the saints , as you shall finde in rev. . . where the very name written upon her forehead sufficiently sets out her nature : mystery , babylon the great , the mother of harl●ts and abominations of the earth . and , what of her ? i saw , saith saint iohn , the woman drunken with the bloud of the saints , and with the bloud of the martyrs of iesus : and when i saw her , i wondred with great admiration , vers. . and well he might . a woman , and drunk ! and , if drunk , would no liquor suffice , but bloud ▪ no bloud , but that of saints and martyrs ! she is never in her element , but when she is swimming in bloud . so insatiable is she , that like the horse-leeches daughter , she never saith , it is enough . therefore , when god gives any deliverance from thence , there is more than ordinary cause to close with the lord , in a more solemne and extraordinary manner , giving him the praise and glory of so great a mercy . but then more especially , when god works out the full deliverance of his church , by the totall , and finall ruine of babylon . oh then , then is the time when all the people in heaven must sing hallelujah ; ascribing , salvation , and honour , and power unto the lord our god , revel. . . and againe , hallelujah , vers. . as if they could never sufficiently expresse themselves to god for such a deliverance , such a mercy , such a vengeance . . againe . when god delivereth from babylon , there is more than ordinary cause of entring into solemne covenant with him , because the very subjecting of the godly under that iron yoke , argues more than ordinary breach of covenant with the lord in time past , which stirred him up to deale so sharply with them as to put them under the power of babylon . the provocation was exceeding great , too much to be endured even by infinite patience it selfe : else , the people of god had never been cast into such a furnace . it was for such a fault as dissolved the very marriage knot between god and his people : it was for going a whoring from him . for this it was , that god first put away israel , giving her a bill of divorce , ier. . . and for this it was , that he afterwards cast iudah also out of his sight , king. . , . and as it was in former times , so in later ages of the world . what was the reason that so many millions of soules have been exposed to the butchery of antichrist in mysticall babylon , and to be so hood-winckt and blinded by strong delusions , as to beleeve nothing but lyes ; even that great , great soul-killing lye , that they might be damned ? saint paul tells us , it was this ; they received not the love of the trueth that they might be saved , but had pleasure in unrighteousnesse , thess. . what unrighteousnesse ? is it meant of every unrighteousnesse ( that is in the nature of it damnable ) which is to be found in the world ? surely no : but ( signanter ) of that unrighteousnesse whereby men turned the truth of god into a lye , rom. . that is , by corrupting the true worship of the true god , and afterwards falling off to down-right idolatry , even within the pales of the church it self . most of you are well seene in the history of the church , and can soone point with your finger to the times wherein babylon began to besiege hierusalem , and antichrist began to pull of his vizzard , in the churches of christ : even then , when pictures and images began first to be set up in churches , for remembrance ; then , for ornament ; then , for instruction too ; and at last , for adoration and worship . then , god suffered her to be over-run , and over-spred by babylon , as by an hideous opacum or thick darknesse , and to be exposed and prostituted to all manner of whoredomes and filthinesse : so as the slavery of the jewish church in old babylon , was scarce a flea-biting , in comparison of the miseries of the church christian under the new , which makes havock and merchandise not of the bodies only , but even of the soules of men , revel. . . now then , when god pleaseth to deliver a people from such bondage , and to awaken them effectually to look up , and to reflect even with astomishment upon those great and gastly sins of theirs , which had cut asunder the cords of the covenant between god and their soules , and provoked god to subject them to so much bondage ; and , that they must either renew covenant , or be obnoxious to more wrath , and be laid open to more and greater temptations and sins ; this cannot but exceedingly work upon their souls , causing their hearts to melt , and their very bowels to yearne after the lord , to enter into a new , an everlasting covenant that shall never be forgotten . this is that which god by his servant ezekiel , spake touching the deportment of the remnant of israel , which should escape the sword among the nations and countries whither they had been carryed captives , ezek. . . they should , upon such a deliverance , remember god , not only with griefe , but resolution also to joyne themselves to him more firmely in a perpetuall covenant . for , of them , he saith there ; they that escape of you shall remember me among the nations , because i am broken with their whorish heart which hath departed from me , and with their eyes which goe a whoring after their idols , and they shall loth themselves for the evils which they have committed in all their abominations . and of the same people he saith , afterwards , * that , upon their returne home , they shall take away all the detestable things , and all the abominations thereof from thence . and i will give them one heart , and put a new spirit within them , i will take away the stony heart out of their flesh , and give them an heart of flesh , that they they may walke in my statutes , and keep mine ordinances , and doe them : and they shall be my people , and i will be their god . so that here is a full covenant striken , and that upon this ground : viz. the consideration of those great sinnes they formerly committed , whereby they had broken their first covenant and departed from their god . so farre the reasons , and grounds of the point ; i shall now as breifly as i can , endeavour to bring home , and set on all by some application , which i shall reduce to . heads , namely to matter of reproofe , information and exhortation . for , if , when god vouchsafeth any deliverance to his people , especially from babylon , it be most seasonable and necessary to close with him , by a more solemne , firme , and inviolable covenant , to be onely his forever : then , . how may this reprove , and condemne of great ingratitude and folly , many sorts of men among us , that are farre from making any such use of the deliverances which god hath wrought for them . o beloved ! should i but give yóu a catalogue of the many , great , stupendious , and even miraculous deliverances which god hath given us ; the personall deliverances he hath often given to each of us apart ; the publique , eminent , glorious deliverances he hath given to us together with the whole state ; that , in . and that of . i meane from the horrid hellish gun-powder-treason ; but especially , and above all the rest , our happy deliverance out of babylon by the blessed reformation of religion begun amongst us , some good number of yeeres by past ; the time would faile me . but alas ! what use have we made of them ? hath this use ever been so much as thought of by us ? nay verily . for , . some thinke it bootlesse , thus to close in with god , after an evill is over . when gods hand is heavy upon them , sense of smart compels them to thinke it then a fit season to do somewhat , to confesse their sins ; to humble themselves , and to seek god . in their affliction they will seek me early , saith the lord . but so soone as he takes his hand off from them , they cast all care away , as if now ( according to that homely proverb ) the devill were dead , and no further use of any feare , or diligence were to be once thought upon , till ( with pharaoh ) they come under a worse plague than before ; and , as if god had delivered them to no other end , but to live as they list , to cast more dung into his face , and to dishonour and provoke him yet more than ever before . i appeale to the consciences of many who heare me this day , and i require them from the lord , to witnesse truly , whether it be not even thus with them . if the plague knock at their doore , if death get in at the window , and begin to shake them by the hand ; there is then some apprehension of wrath and judgement ; some humbling , some hankering after god . then , oh what would not these men do , what would not they promise , on condition to be delivered from their present anguish , and feares ! but once deliver them , and god shall heare no more of them , till they be in the same , or worse case again . they turne covenanters ? nay , leave that to the puritans . for their parts , they think more of a covenant with death and hell : for , god is not in all their thoughts . had there been , upon the discovery of the powder-treason , ( which this honourable assembly hath cause above all others to preserve eternally in fresh remembrance , and to think more seriously what god looks for at all your hands upon such a deliverance ) h●d there been , i say , no possibilitie of escaping that blow , what would not men have then done ! oh what prayers , what fasting , what humiliation should we have seene ▪ but , when the snare was once broken , what followed ? a covenant with god ? nothing lesse ; for , so soone as ever the danger , the feare , the amazement at such an hellish project , and the neere approach to the execution of it , was a little over ; the traitors themselves fell not deeper into the pit of destruction which themselves had digged , than generally all sorts of men did into the gulfe of their old sins , as if they owed more to hell , than to heaven , for so great a deliverance . and , is it better now ? where is the covenant ( such a covenant ) with god , that so wonderfull a deliverance deserveth , and requireth ? these men may please themselves , and feed sweetly upon a vain dreame , that there is no harme in all this ; but the apostle brings them in a sad reckoning , after a sharp chiding for it , rom. . , . what ? saith he ; despisest thou the riches of his goodnesse and forbearance , and long suffering , not knowing that the goodnesse of god leadeth thee to repentance ? the end of all gods goodnesse in forbearing , advancing , and giving thee prosperitie ; and of his long suffering , in sparing thee when thou hast abused prosperitie ; and of all his mercy , in delivering thee out of adversitie ; is , to lead thee to repentance , to draw thee neerer to himself , even in an everlasting covenant . and if it have not this effect on thee , the apostle hath said it , and the god of heaven will make it good , that thou despisest the riches of his goodnesse , &c. thou tramplest all mercies under thine impure feet , when they do not raise and scrue thee up so neere to thy god , as to enter a solemne covenant with them . and , what then ? thou wilt not stay there , but fall into more sinne , and under greater judgement ; and , after thy hardnesse and impenitent heart , treasurest up unto thy selfe wrath ( that is , more and more wrath ) against the day of wrath and revelation of the righteous judgement of god . this is the end of all who make not the goodnesse of god , a prevailing motive thus to joyne themselves to the lord ; they fall into moe , and greater sinnes , and abominations ; and so adde daily to that great heape , and to those sea 's of divine wrath that hang over their heads , to overwhelme and confound them for ever . . others , if , after some time of lying under the weight of many pressures of the church and state , they arrive at some hopes and opportunities of easing themselves of those burdens , and of freeing the land of the great instruments of all their evils ; they conceit strongly , that , if this be done , all is done . if but some of the nimrods who have invaded their laws , and liberties , be pulled down , ( which is an act of justice ) how do the m●ny ( who do nothing towards any reformation of themselves ) rejoyce , and promise to themselves great matters ! now ( think they ) there will be an end of all our miseries , and we shall see golden dayes ; iudgement shall run down like waters , and righteousnesse like a mightie streame . oh brethren ! deceive not your selves . if this be all you look at ; if , upon opening this doore of hope , this be all you ayme at , to make use of the time to secure your selves against oppressors , and never thinke of closing with god ; or , but thinke of it ; you may perhaps go● farre in pursuit of your owne designes , in providing against the evils you sigh under ; and , this parliament may do great things this way : but let me tell you from god , that this will never do the deed , till the covenant we have been all this while speaking of , be resolved on , and solemnly entred into by all those that expect any blessing from that high assembly . nor this , nor all the parliaments in the world shall ever be able to make in happy in such a degree at least as we expect , till the lord hath even glewed , and marryed us all unto himself by mutuall covenant . it is not only the making of good lawes to remove our present griovances ; no , nor the cutting down of all the evil instruments in our state or church at one blow , that can secure us against the like ; yea , worse evils for the future ; but rather , as one wave follows another , so one mischiefe will still tread on the heeles of another , and greater plagues will ever crowd in after the former , till we close with god by such a solemne covenant . the people of palestine , or philistia , made themselves marvellous merry , when any of the governours or kings of israel , or iudah ( such as sampson , david , vzziah , &c. ) that had sorely yoked and hampered them , were removed by death , and others come in the roome that could do but little against them . when such an one as ahaz who never wonne battaile of them , but still went by the worse , swayed the scepter ; oh how joyfull were the philistines ! but make what a damp god cast in among them in the midst of all their mirth ; rejoyce not thou whole palestina , because the rod of him that smote thee is broken ; ( that vzziah , and other potent and successefull kings are taken away , and weake unhappy ahaz come in the roome ) for out of the serpents root shall come forth a cockatrice , and his fruit shall be a siery flying serpent . ahaz shall leave an hezekiah behind him , that shall pay all his fathers debts upon the philistines , and plague them yet more than all that went before him . and have not we seen this verified also neerer home ? have not some , in former times , been taken away , who have been great oppressors , and instruments of many sore pressures ? and , how have men rejoyced at their falls ? nor know i , why they should not , if justice in a just way have cut them off . but alas ! what good , in the issue , hath followed , or can be yet hoped for so long as men continue philistines , enemies to god & his church , anti-covenanters ( even with hell ) rather than true covenanters with god ? whether is our condition any what better now than heretofore , when those leviathans were alive , and in their height ? i appeale to your selves . and the reason of all is this , that men mistake the meanes of cure , or at least fall short of it . the cutting off of evill doers ( how necessary soever it be ) is not all , nor the maine requisite to make a people happy ; unlesse also there be a thorough joyning of themselves to god by covenant . if you therefore that be now convened in parliament , should si so long as you desire , even these yeares , ( if your businesse should require it ) and think , you would make such examples of men that have violated the lawes , and invaded your liberties , and enact so many wholesome lawes to prevent the like presumptions for the future , as should put us into a new world , causing men to admire the happy state and frame of government which you would set up : yet all this would never produce the expected effect , but prove as a meer dreame of an hungry man , who in his dreame eateth aboundantly , but when he awakes , is empty ; unlesse you also , not onely resolve upon , but execute this maine duty of entring covenant with your god . againe , thirdly , others can roare like beares , and mourn sore like doves , when they find themselves disappointed of their hopes : when parliaments have been broken up in discontent , when they have looked for iudgment , and there is none , for salvation , but it hath bin farre from them : then , they have howled like dragons , not onely for afflictions , but perhaps for sinnes also , especially if deliverance upon deliverance hath been snatcht from them , even when it hath seemed so neer that they had begun to take possession of it : yet , ( silly men that they are ! ) their evills haunt them still , and prevaile more and more , after all their fastings , humblings , and strong cryes to god their redeemer . for alas ! what will all this doe without a covenant , without taking hold of god , and joyning themselves to him to be his for ever ? you may see such a state of the church as this described by isaiah : & good were it for us to take warning by it : we all doe fade as a leafe , and our iniquities like the wind have taken us away . and why all this ? the next words will tell you ; there is none that calleth upon thy name , that stirreth up himselfe to take hold of thee , say they to the lord who had hid his face from them , and consumed them for their sinnes . not that they did not at all call upon god , but , because they did not so call upon him as to stirre up themselves to take hold of him by covenant ; therefore is it accounted no better than a not calling upon him at all . thus men lose not onely their opportunities of deliverances offered , but their duties also by which they desire to further it against another time . . some , it may be , goe yet further . vpon the hearing of such a duty ( so much pressed and inculcated ) they begin to be a little stirred ; they are convinced that it is is indeed true , such a covenant is fit to be made : but here ( like ephraim an unwise sonne ) they stand still at the breaking forth of the children of the covenant . they faine would , but loth they be to go thorough with the bargaine . they begin to come on , and then fall back againe . they are so long a cheapning , treating , complementing , disputing how safe it may be for them , how well it may stand with their profits , projects , ends , interests , relations ; that they coole againe , & never come up to a full resolution . oh , sayes one , this is a good course , and sit to be taken : but , my engagements , callings , alliance , company , service will not consist with it . another sweares , he could find in his heart to make triall of it , but that he should be jeered , scorned , and perhaps lose his place , or hopes , for it : another , he is for it , but at present he cannot enter upon it . thus one thing or other still keepes this duty without doores , and holds most men off from the worke for ever . but beloved , take heed of this dallying . what ever you think , it is no better than a departing away from the living god , that springs from an evill heart of unbeleife ; when , being fully convinced of the weight , necessity , and commodity of the duty , you will yet , while it is called to day , adventure so farre to harden your hearts , as not to set upon the work instantly , and to go thorough with it . heb. . woe unto all such dodging christians ; they shall find to their cost that god will write them lo-ammi , hos. . . and pronounce of them , they are not my people , and i am not their god . if any think , what adoe is here ? what meanes this man to be so earnest ? would he have us all turne covenanters ? yes , with god . why , what if i doe not ? then never looke for good from him , how faire soever thy hopes be . no ? sayes another ; i le try that , sure . i have seene many a good day in my time , and hope to see more , though i never swallow this doctrine : therefore he resolves to goe hence , as he came hither ; as he lived yesterday , so he will to morrow , though this day he doe as his neighbours doe , keeping some order , ( much against the will of his base lusts that ring him but an harsh peale in his eare for this little abstinence ) yet tomorrow he will be for his swearing , drinking , whoring , any excesse , and riot , as much as ever ; and yet , by grace of god he hopes to prove all these words to be but wind , and to doe as well as the best of them all when he comes to die . but woe worth the day that ever such a man was born that when he heares god calling him with so much importunity to stand even this very day before the lord , to enter into covenant with the lord his god , and into his oath , shall so harden his neck , and harbour such a roote of gall and worme wood within his heart , as when he heares the words of the curse upon all those that will not enter into covenant ; or , entring into it shall not keep it , he shall blesse himselfe in his heart saying , i shall have peace , though i walke in the imagination of mine heart , and adde drunkennes to thirst : see , and tremble at what god hath resolved to doe with that man , deut. . , . the lord will not spare him , but the anger of the lord , and his jealousy shall smoake against that man ; and all the curses that are written in ( gods ) booke shall ly upon him , and the lord shall blot out his name from under heaven . here is nothing but fury powred out , upon such a wretch ; not a blessing shall descend upon him , not a curse shall escape and go by him ; not onely himselfe , and posterity , but his very name ( so farre as it is an honour ) shall all be cast out of the world , as out of the midst of a sling . if he please himselfe with this , yet i shall live as long as some others ; if they have any happinesse , i resolve to share with them ; he will find that god will not leave him so , but the lord will separate him unto evill out of all the the tribes of israel , so as , though all others be safe ; yet , as a strucken deere is unhearded from all the rest , and followed by the dogs till he be pull'd downe and kill'd ; so shall it be with this man , according to all the curses of the the covenant , that are written in the booke of the law . although the whole kingdome be safe , and all others in it be in peace , yet he and his house shall perish ; the line of confusion shall be stretched out over him , hell and damnation shall be his portion , how high soever he now beares his head , and how much so ever he suffer his heart to swell against the truth , supposing all that he likes not , to be nothing but a spice of indiscretion , yea of faction , and ( it may be ) of sedition ; when yet nothing is offered , but what is ( i trust ) pregnantly proved out of holy scripture . so farre the first vse . . this may informe us touching the true cause ( which most neerely concernes our selves ) of the slow proceedings of reformation of things amisse among us , both in the church and common-wealth : why god hath not yet given us so full a deliverance from babylon ; why there have been so many ebbings and flowings in matters of religion , yea , more ebbings than flowings ; why generall grievances swell to such an height , and that all the opportunities of cure have vanished , so soon● as appeared : how it comes to passe that albeit god hath moved the heart of the king to call parliament after parliament , yet by and by , one spirit of division or another , sometimes from one quarter , sometimes from another , ( like the evill spirit which god sent between abimelech , and the men of shechem , to the ruine of both ) still comes between , & blasteth all our hopes , leaving us in worse case than we were in before ; & whence it is ( in regard of our selves ) that in stead of setting up the kingdome and ordinances of christ in more purity , there is such a contrary mixture , and such a corrupting of all things , in doctrine , in worship , in every thing ; arminianisme , socinianisme and popish idolatry breaking in againe over all the kingdome like a floud . what is a chiefe cause of all this ? have we not prayed ? have we not fasted ? have we not had more fasts at parliaments of late , than in many yeares before ? yea , hath not there been , generally among gods people , more frequent humiliations , more frequent seeking of god , notwithstanding the malice and rage of some men to discountenance and suppresse it , than in former times ? why then is deliverance , and reformation so slow in comming ? surely , beloved , we have all this while mistaken the maine businesse , and neglected the principall part of a religious fast . you come , fast after fast , to seek god in his house ; you forbeare your victuals , afflict your soules , endure it out a long time ; you pray , heare , confesse your sins , and freely acknowledge that all is just that god hath brought upon us , and that we suffer lesse than we deserve . all this is well . but here is the error , and the true cause of the continuance of all our evils , and of their growing greater , namely , that all this while we have never , in any fast , or at any other time , entred into such a solemne and publique covenant with god , as his people of old have often done upon like occasions and exigents . that i may yet more effectually bring home this to all our hearts , give me leave briefly to parallel the slow pace of our deliverance out of mysticall babylon with that of iudah , and some of the remna●t of israel out of old babylon , which for a long time had held them captives . and here first , be pleased to call to minde , that , as touching the captive iewes , god failed not ( on his part ) of his promise . at the end of yeeres , libertie of returne from babylon to hierusalem was proclaimed , in the first yeere of cyrus the persian monarch : whereupon , many did returne , under the conduct of z●robbabel . being come home to hierusalem , we may not conceive that they were not at all touched with sense of their deliverance , or of the sinnes which had formerly provoked the lord to cast them into that great bondage out of which they were delivered . well , on they go ; first , to offer sacrifices in the right place , although the foundation of the temple of the lord was not yet laid . in the second yeere of their coming z●robbabel began to set forward the work of the house of the lord , and the foundation was laid . but the adversaries of iudah ( the great officers of the kingdome under the king of persia ) apprehending , or rather pretending , the going on of this building to be matter of prejudice and danger to that monarchy , they procure a stay of it , upon reason of state ; so as it was well nigh an hundred yeers ere they got libertie to go on again , and it was above an yeeres before the temple could be finished . for , as many exact chronologers observe , the temple was not perfected in the reigne of darius hystaspis , as some have thought ; but in the sixth yeere of darius nothus , between whom and the former darius , both xerxes ( the husband of esther , and called in scripture ahashuerus ) and artaxerxes longimanus successively swayed the persian scepter . in all which time , many things were amisse ; crueltie , oppression , adultery , mixture with strange wives , and other great deformations remained . then comes ezra , after the temple was finished , and somewhat he did , to set forward the work of reformation , in the seventh yeere of artaxerxes mnemon , successor to darius nothus . and yet , there was much more to do . after him therefore , comes nehemiah , in the twentieth yeere of the same artaxerxes mnemon ; and , after all the former endeavours , he findes the church still weltring in her bloud , and even wallowing in her owne gore ; i meane , in most of her old and long continued sins ; ( although cured of idolatry ) so that still there was great corruption in doctrine , in worship , and in manners . whereupon he now resolves , and sets upon a more thorough reformation of all these ; but could never effect it , till beside the proclaiming , and holding of a publique fast , he and all the people lighted upon this course , namely , of entring into a publique and solemne covenant with the lord , subscribed , sealed , and sworne unto , as before you have heard : and so , from that time forward , the worke prospered , and the church was purged of many abominations , wherewith till that time she was defiled . behold here , quantae molis erat dilectam condere gentem , how great a work , how long a businesse to perfect a reformation even of gods deerest people . their captivitie in babylon lasted not halfe so long time , as was spent after their returne thence , ere their reformation could be brought to any to lerable perfection . and why so ? did they omit prayer , and fasting , and seeking early after god ? surely no . for , in zach. . . we read of foure severall publique fasts , ( * the fast of the fourth moneth , the fast of the fifth moneth , the fast of the seventh , and the fast of the tenth moneth ) which they held , not only by all the time of the yeeres captivitie in babylon , but many yeeres after their return thence , zach. . . and vers. . but all this labour was in great part lost , for want of this addition to all their humiliation , and prayer ; namely , the joyning of themselves to the lord in an everlasting covenant not to be forgotten . and when god once directed nehemiah to this course , see , how all things began to thrive and come on a maine . now , not only the temple , but even the walls of hierusalem were built up , ( and that within one twelve yeeres after this covenant was smitten ) which before lay wast many scores of yeeres . let us now reflect upon our selves , and the state of religion , and progresse of reformation in our owne church , that we may make up the parallel . some beginnings of our deliverance from babylon , we received by king henry the eighth . for , he threw out the pope . his sonne king edward the sixth came after , and cast out popery , in the body and bulke of it . a great work , and a large step , for the short time of his infant reigne . and indeed , he had many excellent helps that way , ( beside the zeale of his own pious heart ) an excellent archbishop , a prudent and vigilant protector , beside others , else he could never have done so much . notwithstanding , the potency and secret under-minings of those mightie factions then prevailing , hindred the work not a little , so that it exceeded not an inlant-reformation , yea , through the immature death of that iosiah , it soone prov'd abortive . the princesse that came after , quickly turn'd the tide , before it was half high water : and she set all the gates wide open againe both for pope , and popery to re-enter with triumph , and to drink drunk of the bloud of our ancestors , till god discharged her , and released his people from her crueltie . so that when queene elizabeth ( that glorious deb●rah ) mo●uted the throne , although her heart was upright and loathed the idolatry of the former reigne , yet found she worke enough to restore any thing at all , and to make any beginnings of a reformation . she soone felt , when she would have throughly pluckt up popery both root and branch , ( superfluous ceremonies , and all remaining raggs of superstition , as well as grosse idolatry ) that she had to do with an hydra , having such a strong partie of stout popelings to grapple with at home , and such potent and dangerous abetters of them , to cope withall abroad . i need not name them . i might adde hereunto , some difficulties arising from the interests and engagements of not a few of those ( though good , and holy men ) that underwent voluntary exile in the heat of the marian persecution ; who , while they were abroad , had a large share in the troubles at franckford ; ( too eagerly , perhaps , pursuing the english formes of worship , and discipline ) and so , when upon their returne , they were advanced to places of dignitie , and government in this church , they were the more apt and forward to maintaine and hold up that cause wherein they had so farre appeared , and for which ( some of them ) with more heat than charitie had so openly declared themselves , in forreine parts . and so , what by one impediment , and what by another , we see it hath been a long time ere our reformation can be thoroughly polished and perfected as were to be wished and desired ; for there is nothing so perfect , here , but is capable of more perfection . nay , so farre are we become now from going forward with the work , notwithstanding the pietie and care of our princes since the last restitution of religion in this kingdome , that ( as it was in iosiahs time , though his own heart were for god , yet there was a pack of rotten men , both priests and people , very great pretenders to devotion , but indeed mad upon images , and idols ) we begin to fall quite back again ; and , not only to coast anew upon the brinks of babylon , from whence we were happily delivered , but even to launch ●ut into her deepest lakes of superstition and idolatr● , under pretence of some extraordinary pietie of the times , and of some good work in hand . what is the reason of all this , but that ( not so much as once ) since the first beginning of reformation of religion in this island , we never ( for ought i know ) entred into such a solemn , publique , universall covenant to be the lords , as he requireth for those beginnings already given us ; but have sate loose from god , and so have not joyned together as one man , zealously to propugne his trueth and ordinances , and to stand by him and his cause , as becomes the people of god , in all just and warrantable wayes , against all opposers and gain-sayers . so long as we please our selves in this libertie of our holding off from a covenant with god , we may feed our selves with vaine hopes of redresse of things amisse , but shall speed no better than those libertines and back-sliders in ier. . who lookt for great matters from god , but came short of all , and then seemed to wonder at the reason . for , thus they bespeake him , ver. . o the hope of israel , the saviour thereof in time of trouble , why shouldest thou be as a stranger in the land , and as a wayfaring man , that turneth aside to tarry ( onely ) for a night ▪ why shouldst thou be as a man astonied , as a mighty man that cannot save ? yet thou o lord , art in the midst of us , and we are called by thy name . see here how they are put to it . they acknowledge his power , goodnesse , presence , yet they are not saved . he seemes to be like sampson , with his locks cut off , as if he were not able to save , or would not do it : and this they wonder and stand amazed at , as a thing incredible , and impossible . but , god makes them a short and sharp answer , ( which may also serve us ) vers. . thus , saith the lord , have they loved to ●ander , they have not refrained their feet ; therefore the lord doth not accept them . if god be as a wayfaring man ; sometimes with a people , more often gone from them ; sometimes blessing , sometimes crossing them , and suffering them to fall under heavy pressures , and never keeps an even and setled station or course of proceeding with them , it is but that he hath learnt from themselves ( as i may so speake : ) they will be their own men ; they will not be tyed to him so strictly ; they will have some libertie for their lusts , for the world , for the devill , for any thing : and loe here is the fruit of it , god will not be bound to , nor walke with them ; he will not draw out that strength , that goodnesse , that compassion which might deliver them from the evils they howle under ; he will neither heare them , nor any body else for them ; not ieremy himself , vers. . not noah , daniel , and iob , ezek. . nothing therefore , but a more solemne and strict covenant with god , will put us into a posture and condition capable of perfect redresse of our grievances , how faire so ever either now , or hereafter , we may seeme to be for it . this is the second use . thirdly , suffer , i beseech you , a few words of exhortation . the returning iewes ( you see ) call upon all their nation to enter into covenant . give me leave then , to call upon you the representative body of this whole kingdome who stand here before the lord this day to humble your soules , and let me also prevaile with you all , to joyne your selves , even this day , to the lord in an everlasting covenant that shall not be forgotten . make this day , a day in deed , a day of covenanting with god , and god shall covenant with you , and make it the beginning of more happines than ever you yet enjoyed . beloved , mistake me not , my meaning extends not to engage you in any civill covenant and bond for defence of your municipall lawes and liberties . no doubt you will be able to find meanes enow ( by the blessing of god ) to setle those things , in a legall way ; especially if you be carefull to covenant with god ▪ much lesse is it my purpose to draw you into that late ecclesiasticall oath and covenant ( enjoyned by the late canon ) which in my apprehension is little , lesse than a combination and conspiracy against both king and state . my businesse is , meerly to perswade you into a religious covenant with god , as himselfe hath prescribed and commanded ; and , his people , in the best times of reformation ▪ have readily admitted : namely , every man to stirre up himself & to lift up his soule to take hold of god , to be glued and united to him , in all faithfulnesse , sincerity , care , and diligence , to be onely his for ever . this if we doe , we need not care much for other covenants : god will provide for that , and make a league for us even with the beasts of the field , and with the stones of the street ; he will make our exactors peace , and our officers righteousnesse ▪ violence shall no more be heard in the land , nor wasting , nor destruction within our borders ; our very walls shall be salvation , and our gates praise . he will be a god of covenants , and take care for our estates , lawes , liberties , lives , children and all that belong to us , when once this is done . therefore i beseech you , yea , i require you in the name of the god of heaven , whose you are , whom you serve , before whom you stand , and from whom you expect , salvation in the midst of the earth , as well as in heaven , that you forthwith enter into this bond . expect no assistance , no successe in any of your consultations , in any lawes that you agree upon , till you have fully brought your hearts to this point , to follow the lord fully ▪ to be no more for your selves than you would have the dearest wife of your bosome to be for any other man in the world ; but to be wholly for the lord , to imploy and improve all your wit , abilities , industry , counsells , actions , estate , honour , and lives to promote his service and honour , what ever become of your selves and yours for doing of it . say not as some jeerers ( of whom it is hard to judge whether their malice or ignorance be the greater ) doe , that there needes no more covenants than what we made in baptisme , and that all other covenants savour strongly of f●ction and the puritan leaven . for , so gods people of old made a covenant , by circumcision , and after by sacrifice , that is , in every sacrifice which they offered , they did renew their covenant begun in circumcision . neverthelesse , god thought it necessary often to call them out to strike another solemn covenant with him besides the former . you have already heard that so soone as the israelites were gone out of egypt , & entred a little way in the wildernesse , he put them upon a covenant . when he brought them neer to canaan , he required another solemne covenant of them . and when ioshuah had brought them into canaan , and divided to each of them the lot of his inheritance , he drew them into another solemne covenant . iosh. . so that here was covenant upon covenant , and yet can no man ( without blasphemy ) charge it with any puritan humour , faction , or any thing superfluous or uncomely for the greatest on earth to submit unto . that i may a little more enforce this duty , and quicken you to the imbracing of it , give me leave to present you with some motives further to presse you to it , and with some few directions to guide you in it . . for , motives . consider . . how many , great , admirable , and even miraculous deliverances god hath given us ; what great things he hath done for us . no nation under heaven can say more to his praise , in this kind , than we have cause to do . our great deliverances out of babylon , from the spanish invasion , from the gun-powder treason , and from many other evils and feares , do all call upon you for a covenant . yea , even the present mercy and opportunitie of opening that ancient , regular and approved way of cure of those publique evils that threaten confusion and desolation to all , pleades hard for the same dutie . but , among all these , i desire you of that great and honourable body of the parliament , to reflect sadly upon that stupendious deliverance from the gun-powder treason , which more especially and immediately was bent against you. for , albeit the ruine of the whole kingdome was in their eye who were the cursed instruments of antichrist , and of the devill his father , in that hellish designe ; yet , no blow could have come at us , but through your sides . and , albeit some of you that have the honour to be members of this present parliament , were then unborn ; yet , had that plot taken effect , scarce any of you had been this day ●● being , to have sate there now , but had long since been covered and buryed under the ashes of confusion . thinke now , whether such a preservation deserve lesse at your hands , than to give your selves to your great deliverer , for so great a deliverance , whereby three nations destinated at once to death , received no lesse than a joyfull resurrection from the dead , and were again born at once . therefore , let not this great mercy seeme small in your eyes . and , remember too , that you may have as much need of god another time : nay , you knew not what need you may have of him this present parliament . you cannot be ignorant of the many 〈◊〉 and more than whisperings of some desperate and devilish conception suspected to be now in the womb of the jesuiticall faction : and , how neere it may be to the birth , or how prodigious it may prove being born , i take not upon me to divine : but this we are an sure of , that what ever it be which they are big withall , it shall not want the least graine of the utmost extremitie of malice and mischiefe that all the wit , power , and industry of hell it self can contribute unto it ; and , that they labour , as a woman in travaile , to be speedily delivered of it . what dangers , and what cause of feare there may be at the present , i leave to your wisdome to consider . but this be confident of , if deliverances already received can prevaile with you for a covenant , that covenant will be your securitie ; for it will certainly engage all the power and wisdome of the great and only wise god of heaven and earth to be on your side for ever . so that if god himself have power enough , wisdome enough ; and care enough , you cannot miscarry ; no weapon that is formed against you shall prosper , no plot , no gates of hell shall prevaile against you . and , if he have goodnesse enough , mercy enough , bowels enow in him , he will then also ; raine down aboundance of trueth , righteousnesse , justice , peace and plentie upon all corners of the land from whence , and on whose errand , you are now come together . therefore it becomes you , above all others , to be first in a covenant . . consider that , till we do this , there cannot be such a full enjoying of god , as otherwise there might be . indeed , the perfect fruition of god is not to be expected till we come to heaven , but yet we might have much more of god , even in this life , than now we have , could we be perswaded to such a covenant with him . whatsoever experience we have of him now in any deliverance bestowed , it would be doubled , if , upon the deliverance received , we would thus be joyned to him . nor is this a notion or conceit only , but a reall trueth . for , marke what he saith to his people , hos. . vers. , . i will marry thee unto me for ever , i will betroath thee unto me in righteousnesse , and in iudgement , and in loving kindnesse , and in mercies , i will even marry thee unto me in faithfulnesse , and thou shalt , know the lord . he that enters into covenant with god , is betroathed , yea even married to him : and how married ? even to the partaking of all his goods , of all he hath , yea of himself , and of all that he is . as the wife may say , vbitu caius , ego cai● ; and , as laban sometimes , of iacobs wives , children , and cattell , these daughters are my daughters , and these children are my children , and these cattell are my cattell , and all that thou seest are mine . so a man once married to the lord by covenant , may without arrogancy say , this righteousnesse is my righteousnesse , this judgement is my judgement , this loving kindnesse , these mercies ; this faithfulnesse which i see in thee and all that thou hast is mine , for my comfort , supply , support , direction , salvation , and what not ? and take notice of that phrase , thou shalt know the lord . did they not know him before ? yes , but never in such a manner , with such a knowledge , at least in such a measure . they shall now know him in such neere familiar , sweet and ineffable expressions of his deerest , deepest , choycest conjugal love , as they never tasted , nor could taste of before . we know how it is with a wife married to a loving husband . they loved one another before marriage , and many expressions of a speciall love passed betweene them , but they never enjoyed one another fully till the marriage was solemnized . then , there is not only a more intimate manifestation of fervent , intire , loyall , chaste love ; but a further enlarging and stretching out of mutuall affections to each other , than they could possibly have beleeved they should ever have reached unto , till now experience assure them of it . and even thus it is between us and god . is he good in deliverances ? have we tasted of his love already ? oh how great would his goodnesse be , how full of grace , mercy , bountie ; and , how would he communicate even whole rivers of all these to that soule that would once come up to him , and close with him in an everlasting covenant ▪ all the wayes of the lord are mercy and trueth , unto such as ( make , and ) keep covenant with him , psal. . . . consider that what ever worke god calls you to , yee will never buckle thoroughly to it , till you have entred into covenant with him . an apprentise boy when he goes to a master upon tryall onely , his minde is now on , then off againe ; sometimes he could like the trade , by and by his minde hangs after his mother at home , or after some other course of life , and he never sets close to his businesse , till he be bound . when once the indentures be sealed , and he enrolled , he knowes there is now no more time to deliberate , but he must fall to his busines , or else take what happens for his idlenesse and negligence . so is it with a wife ; if she be but onely promised , or betroathed to a man , she may come to his house , and cast an eye up and downe ; but it is rather to observe , than to act : she may perhaps cast out a word now and then somewhat freely ●lso ; but she never sets her selfe to guide the house , or to doe any thing to purpose , till she be married : then , she careth for the things of the world ; that is , with all possible diligence looking to , and managing of the businesse of the family committed to her , how she may please her husband ▪ all her thoughts , care , diligence run this way , she makes it her businesse that she must stick unto , and daily manage as a part of the marriage covenant . and thus also it will be with you . you have much worke under your hands , and are likely to have more ; and i hope you desire to doe all in truth of heart , for god , and not for ends of your owne : but let me tell you , this will never be done throughly till once you be martyed to him by solemne covenant . then , will you care indeed for the things of the lord , how you may please the lord , in every cause , in every answer to any petition , and in every vote of any bill ▪ or sentence . you would then think , when you come to manage , debate , vote , any question , i am the lords , not mine owne , not my friends ; will this i doe , stand with my covenant ? will it please god ? will it be profitable for the state ? is it agreeable to justice and equitie ? then , on with it , no man shall divert , or take me off . but , till then , one will entreate for his friend , another for his ; one will make you one way , another would draw you another way ; and they are both your friends , and you knowe not how to deny either : and thus are you even torne in peeces betweene them , in so much as you sometimes resolve to be absent , or to si● still and say nothing ; or , to gratifie him that hath most power with you , be the cause what it will . but when once the covenant is sealed , all this will be at an end ; you will quickly stop your eares against all perswasions that may hinder justice and reformation ; and , when this is known , men will soone forbeare also to trouble you with such solicitations . againe fourthly ; wicked men stick not at a covenant with death and hell it self , so they may but satisfie their lusts ; though they know the end thereof will be damnation . oh then shall not we much more make a covenant with our god to do his will , which will be beneficiall and comfortable both here and hereafter , and procure a full torrent of his mercies , bountie , grace , and eternall life , to flow in upon us ▪ . consider that the devill himself will have a covenant from all his vassals that expect any extraordinary matters from him ; else , he will not be engaged to be at their command . there is not a witch that hath the devill at her beck ▪ but she must seale a covenant to him , sometimes with her bloud , sometimes by other rites and devices , and perhaps he must suck her too ( as in those hellish bargaines you know they use ; ) and then , he is for her , during the time agreed upon . and shall we think god will be so cheap ▪ as to be ( with revenence be it spoken ) at our command , to help , direct , assist , deliver and save us , who will not do so much for him as witches and sorcerers will do for the devill ? in the of isay , vers. . there is a st●●ng expression this way ; thus saith the lord , the holy one of israel , and his maker , aske of mee things to come concerning my sonnes , and concerning the work of my hands command ye mee . it is not to be thought that god complementeth with his people , but is free and heartie in the expression of what they shall really find him . but make ; it concernes his sonnes ; that is , those that are truely in covenant with him . this priviledge is for none else . so that the way to have god at command , ( with humilitie be it used ) is to be his sonnes and daughters by covenant . for , to whom it is said , i will be their god , and they shall be my people , to them is it spoken , i will be a father unto you , and ye shall be my sonnes and daughters , saith the lord almightie , cor. . . and to them he saith also , command ye me . . consider that it is the proper and chiefe businesse of a fast , to enter into covenant with god . you see it to be the practise of the church in nehemiah's time . and where this hath been omitted , the fast hath been lost . god never accounted any of those foure annuall solemne fasts before mentioned , that were so long in use among the jews , to be fasts unto him ; but calles them fasts to themselves , zach. . , . why , but because they looked no further in their fasts , but to afflict their soules for a day , to bow down their heads as a bullrush , and to spread sack-cloth and ashes under them , and there an end . but they lost all their labour , getting nothing from god but a chiding , and contempt . and in trueth , when will we thus joyne our selves to the lord , if not at a fast ? then , are our hearts in more than ordinary tune for such a work , when we are brought to set our sinnes before us , and humbly to confesse , bewaile and renounce them ; when we have taken some paines with our soules to soften , and melt them before the lord ; especially if then they be in any measure raised up towards him with any apprehension of his love in the pardon of so many and great sinnes , even when the soule is most cast down for them . then , i say strike through the covenant , or it will never be . if you let slip this opportunitie , you may perhaps never obtaine the like while you live ; but either your selves may be cut off , or your hearts shut up in desperate hardnesse , like unto pharoah , whom every deliverance , and new experience of gods favour in taking off new evils , hardened more , and made worse . . in the last place ( and let it not have the least force of perswasion ) remember and consider that this day , even this very day , the . of november , . yeeres sithence , began a new resurrection of this kingdome from the dead , our second happy reformation of religion by the auspitious entrance of our late royal deborah ( worthy of eternall remembrance and honour ) into her blessed and glorious reigne ; and that , from thenceforth religion thrived , and prospered under her government with admirable successe , against a whole world of oppositions from popish factors at home and abroad : so as the very gates of hell were never able to extinguish that light , which god by her meanes hath set up amongst us . consider i beseech you , that it is not without a speciall providence that this your meeting was cast upon this very day ( for , i presume , little did you think of the of november , when you first fixed on this day for your fast ; ) that , even from thence , one hammer might be borrowed to drive home this nayle of exhortation ; that the very memory of so blessed a work begun on this very day , might throughly inflame you with desire to enter into a covenant ; and so , to go forward to perfect that happy reformation , which yet in many parts lyes unpolished and unperfect . oh suffer not that doore of hope by her set open this day , to be again shut , for want of a covenant . if you would indeed honour her precious memory ; yea , honour god and your selves , and not only continue the possession of what she ( as a most glorious conduit pipe ) hath transmitted to us , but perfect the work ; set upon this duty of joyning your selves to the lord in an everlasting covenant that shall not be forgotten . and so have you the motives . . i shall now shut up all with some few directions to help us in it . and here , passing by what hath been al ready spoken touching the preparatives to it , the substance of it , and the properties required in it , i shall only give you these sixe subsequent directions . . give a bill of divorce to all your lusts , or kill them out-right . this covenant is a marriage-covenant , and there is no marrying with god , so long as your former husband , your base corruptions , your swearing , riot , drunkennesse , uncleannesse , pride , oppression , and what ever else your soules know to be the plague of your own hearts , remaine alive and undivorced . for the woman which hath an husband , is bound by the law to her husband so long as he liveth : but , if he be once dead , she is free from that law , rom. . therefore send these packing , in the first place . a wise man will never marry a strumpet , nor with any woman , that hath another husband : his wife that shall be only his own , none else shall have interest in her . much lesse then , will the holy and jealous god admit of any spouse that is wedded to any lust , and so continueth . say then , what wilt thou now do ? wilt thou still keep thy darling lust ? hast thou been a swearer , and so thou wilt be ? a drunkard , an uncleane person , an oppressour , a prophane esau , and wilt be so still ? know , that god will none of thee , but abhorres all such as thou art . he will admit none into covenant but such as touch not the uncleane thing , but separate from it . to them only it is , that he promiseth , i will be their god , and they shall be my people . . more especially purge out and cast away ( as a menstruous cloth ) all idols and idolatry in particular . all our lusts are lothsome to his stomach , but nothing is so abominable to his soule , as idolatry . this is that spirituall whoredome which meritoriously dissolves the marriage bond where it is already knit , and lies as a barre in the way to a covenant with god , where yet it is not made . this was it for which the lord proceeded so severely , first against the ten tribes , and then against the residue , as you all know . for this , the land spewed them out . and where ever god promiseth to recall them , he usually premiseth this , ( which should first be done ) from all your idols will i cleanse you , ezek. . . ephraim also shall say , what have i to do any more with idols ? hos. . . and all shall cast them away with detestation , saying , get thee hence , isay . . . every idol is that great image of iealousy , which the lord can by no meanes endure , and which will certainly be the destruction of king and people , where ever it is entertained , especially if againe received in , after it hath been once ejected . a sad example whereof we have in iudah , where , after iosiah had taken away all the abominations out of all the countries that pertained to israel , and made all that were present in israel to serve the lord onely , the act of resumption of idols and idolatry by the succeeding kings ( although it is probable they did it onely secretly like those in kin. . . ) became the ruine of those kings , and kingdomes . beloved , let me speake freely , for i speake for god , and for all your safeties . you cannot be ignorant of the grosse idolatry daily encreasing among us , and committed not ( as adultery ) in corners onely , but in the open light ; people going to , and coming from the masse in great multitudes , and that as ordinarily ▪ openly , confidently as others go to and from our churches . and i doubt not but some of you doe know the number of masses to exceed that of sermons . whose heart bleeds not over this prodigious growth of popery and over flowing of popish masses ? who knowes not , that in the masse is committed the most abominable idolatry that ever the sunne beheld in the christian world ? who remembers not with indignation and horror , how often that insatiable idol hath bathed it selfe in the bloud of many of our ancestors and progenitors ? and can any be so silly as to beleeve , that it will rest satisfied till it swim againe in our bloud also ; unlesse we will joyne with idolaters , and so perish in hell ? for what ever some men talke of the possibility of the salvation of some persons in that church , ( as they call it ) yet it is agreed on all hands , among us , that , for those of our owne nation and once of our owne church where the light hath so long shined in so much brightnesse , so as they have both received & professed it ; if they shall ( whether to gratifie a parent , a wife , husband , friend , master &c. ) put out their owne eyes , and returne backe to babylon from whence they were once set free , their case is very desperate and dismall , and it had been better for them never to have knowne the way of righteousnesse , then after they have knowne it to turne from the holy commandement once delivered unto them . therefore i beseech you to take care of these above others . nor speake i this , onely to prevent a publique toleration , ( which i hope , through the care of our pious king , and your diligence , our eyes shall never see ) but to put on authority to the utter rooting out of that abomination , although committed in secret ; and with connivence onely . if then you will not halt betweene two opinions , if you will be thorough for god , and follow him fully , downe with all idols and idolatry through the kingdome , so farre as the making of the lawes yet more strict and full for that purpose , may effect it . till then , you may , if you will , talke of a covenant , and thinke to doe great matters : but that great god who is so jealous of his glory in that , above all other things , will abhorre all covenants with you . and if you , having now such opportunity and power , shall not throughly cleanse the land of these spirituall whoredomes so boldly facing and even out-facing the glorious gospell professed among us ; be sure , that , in stead of a blessing upon your consultations and proceedings , you will draw downe a curse that will cleave to you , and goe home with you , and scatter like poyson over all parts and corners of the kingdome , till all be consumed and become a desolation . you all i thinke , agree upon the necessity of a great reformation . where should you begin then , but where god ever begins ? looke into the stories of asa , iehosaphat , hezekiah , iosiah , and even of manasseh himself , ( the grossest idolater and most bloudy tyrant that ever reigned in iudah ) when once god had throughly humbled him ; and you shall ever finde that they began their grand reformation at idols , and idolatry committed with them . i speake not this to backe or countenance any tumultuous or seditious spirits that have lately been stirred up to doe things without commission ; but to you , whom god hath duely called to the worke , and indispensibly requires it at your hands . . execute true iudgement and justice . loose the band of wickednesse , undoe the heavy burdens , let the oppressed goe free , and break every yoke of the oppressor . this is a maine part of an acceptable fast , and therefore must be performed of all that will enter into covenant with god . and this was part of gods answer to the jewes enquiring of the prophet whether they should continue their solemne fasts ? zach. . therefore herein deale impartially and throughly , for hereby the throne it selfe is established . it is true , a difference must be put between those that are only led on in evill wayes by others , and those that are leaders of others : but it becomes not me to prescribe to you in this case , your own wisdome will teach you that . only i am to pray you , that if you shall find any escapes to have been made in the ordinary courts of justice , in the condigne punishment of murder , and idolatry , take notice of them , and there be sure to strike home , as samuel did where saul himselfe had been too indulgent . there is nothing makes you such faire images of god ( in the relation you now stand ) as due execution of justice and judgement . therefore , if you will indeed enter into a covenant , let this be done . . do your best to draw as many others as you can the same way . parents and masters are bound to take care that their children and families do feare , and serve god , as well as themselves . and you who now appeare before him in behalf of the kingdome , as you must enter into a covenant for them as well as for your selves , so must you do your utmost that they also for themselves may passe under the same covenant , with you . the representative body of israel that stood before the lord to make a covenant , in deut. . . made it not only for themselves and such as were present , but for all that were absent also . and iosiah when he entred into a covenant himself , he not only caused all that were present of iudah at the house of the lord , to stand to it , chron. . . but he made all israel to serve , even to serve the lord their god , vers. . that is , to strike a covenant with him . therefore take care that all others , when you returne home , may make a covenant before the lord to walk after him in all his commandements : that god may be set up more and more , and the hearts of all men may be lifted up in the wayes of the lord to take hold of his covenant also . if you do not this , you do nothing : formore is required at your hands , than of private persons , who yet are bound to call upon others ( as the men in my text ) saying , come and let us joyne our selves unto the lord in an everlasting covenant . . would you have this to be done , namely , that all should appeare before god in zion , for this purpose ? then set up way-markes to direct them thither . take speciall care that the ordinances of god be set up , and held up , in more puritie , and plentie . down at once with all inventions and fancies of men , which corrupt and adulterate the pure worship of god . let none but he be worshipped , and let no worship be thrust upon him which himselfe hath not prescribed . herein especially ( yet still within your bounds ) be zealous , and quit your selves like men . above all , take better order for the more frequent , and better performance , and due countenancing of that now vilified ( but highly necessary ) ordinance of preaching , which , albeit it be gods own arme and power unto salvation , is yet brought into so deep contempt ( and by none more than by those who should labour most to hold up the honour of it ) that it is made a matter of scorne , and become the odious character of a puritan , to be an assiduous preacher . yea , so farre have some men run mad this way , that it is held a crime deserving censure in the highest ecclesiasticall court in this kingdome , to tell but a few clergy men out of a pulpit , that it is an essentiall part of the office of a bishop , to preach * . some of you know that i belye them not . and is it not then high time to vindicate the honour of preaching from those virulent and scurrilous tongues and pens , that have of late daies ( more then ever ) blasphem'd this ordinance ; and , to take more pitie of the many darke and barren parts of this kingdome , where many scarce have a sermon in seven yeeres ; nay some ( as divers of worth do credibly report ) not in their whole lives ? hath not god himselfe said plainly , a where there is no vision the people perish ? is it not his own complaint , b my people are destroyed for lack of knowledge ? and how so ? thus ; for a long season israel had been without a teaching priest , and without the law , chro. . . and mark too , that while they had no teaching priest they were without the true god also . for , there is no coming at the true god , in the ordinary way , but by a teaching priest . c how shall they heare without a preacher ? and d it pleaseth god by the foolishnesse of preaching to save them that beleeve : and e faith comes by hearing . wherefore i dare pronounce , that while so many thousands within the kings dominions , especially in england , wales , and ireland , are still suffered to sit in such darknesse and in the shadow of death , and so to perish for ever for want of constant , sound , profitable preaching , it is impossible that they should be capable of a covenant with god ; or , that it may be truely said , that the maine body of these kingdomes a●e in case to make a covenant with him ; unlesse you , the representative body thereof , take more care than ever yet hath been taken in this behalfe . i know the many plea's of many idle droanes and mercilesse men to excuse and defend an unpreaching , or seld ●ne-preaching ministry ; but all their fig-leaves are too short to cover their own shame , and the nakednesse of those poore perishing people whom such men make naked , to their own destruction also . to tell us , that preaching indeed is necessary for the planting of a church , but not so afterwards : is nothing but to bewray their owne sottish ignorance . is not the word preached , the milk and food whereby men are , and must be continually nourished to grow up in the body of christ , as well as the seed whereof they are first begotten unto christ ? and can men that are born , and living , live safely , or at all , without continuall supply of food convenient for them ? what fearefull tristing is this in a businesse of such high concernment ▪ good iehoshaphat , when his heart was once life up in the wayes of the lord , tooke other order : for , he sent not only some of the prime levites and priests , who taught in iudah and had the book of the law of the lord with them , and went about through all the cities of iudah and taught the people , chron. . , . but with them , he sent divers of his princes and chiefe officers , benhail , obadiah , and sundry others , to see that this work should be effectually done , vers. . yea ( as ou● late translation hath it ) he sent to them to teath in the cities of iudah : that is , that they should take as much care of the businesse , by putting on the priests and levites , as if they themselves in person were bound to do all the worke . and hence it was , that god gave this testimony of iehoshaphat , that he walked in the first wayes of his father david , vers. . that he had riches and honour in abundānce , vers. . and that the feare of the lord fell upon all the kingdomes of the land round about iudah , so that they made no warre against iehashaphat , vers. . so that , beside the spirituall benefit , a preaching ministry is one of the best advantages to secure a state ; it is ( you see ) not only an hedge , but walles and bulwarks unto any kingdome . and yet , as many of our blind guides and idol shepheards care not to erect preaching where there is none , so doe they all they can to cheat and defraud those of it who doe or would enjoy it , sometimes by pulling it downe where it is set up , and ( to fill up the measure of their wickednesse ) glorying in it , when they have done ; sometimes by striking out the teeth of it , that if men will needes preach , yet it shall be to little purpose , onely a frigid , toothlesse , saplesse discourse , never piercing deeper than the care . if the preacher come home to convince the conscience of particulars that need reformation , ( which yet was the old course , and should be so still ) the preacher is either derided as worthy of nothing but contempt , or else censured as indiscreet , 〈◊〉 , factious , and seditious . and least men should surfeit of preaching , how be all sermons , in the afternoones of the lord's dayes , cryed downe , as the markes of iudaizing puritanisme , and ●● a burden intolerable to the people ! indeed , it is true , that when authority first commanded the afternoones sermon to be converted into cat●chising , there was not onely no hurt done , but a wise and needfull course prescribed for the best edifying of popular auditories . but as some have handled the matter , it is now become a great hindrance to edification . if a minister would carefully and solidly open the severall heads of catechisme , confirme them by scripture , and bring them home by some short and familiar application most sutable to vulgar eares and capacities ; i hold it simply the most profitable exercise ( at least for one part of the day ) that can be set up for the increase of sound knowledge and piety : and pity it is that this is so much neglected . but this , say our new masters , is worse than preaching . therefore they enjoyne all to keep onely to the bare questions and answers of the chila's catechisme . and if any presume to adde any exposition or instruction , he is by some hurried from post to pillar , and censured as a pernitious malefactor . and as they have thus thrust all preaching ( be it but catecheticall ) out of the church in the afternoones of the lords day , so have they shut divers able , godly , discreet pastors out of their owne pulpits on the weeke dayes , even in populous townes , where the ministers were willing to bestow their paines , ( and so for many yeares with great fruit and comfort to the whole country had done ) gratis , for the refreshing of many hungry soules who had no preaching at home in their owne parishes , and dare not stirre thence on the lords day to seeke it abroad . nay , some of your cathedrall men are come to that passe , that when any sermon ( such as it is ) is preached in the cathedrall or collegiate church , no sermon must then be preached in the parish church or churches adjoyning , meerely to uphold the pompe and state of the greater church , and for feare of lessening the auditory , or diminishing the honour of the preacher , ( who many times deserves little enough ) whereas not a fourth part of the congregation ( by this meanes defrauded of preaching in the parish church ) can possibly come within hearing , or ken of the cathedrall pulpitman . oh beloved are these , wayes to set forth christ to the people for their salvation , to display god , in all his glorious attributes and perfections , and to bring them within view of the beauties and excellencies of god in his covenant and communion with his people , so as to draw them to a covenant ! nay hence , hence it comes to passe that god is extremely dishonoured , his name blasphemed , his day abominably prophaned , and his people run headlong ( like beasts to the shambles ) by droves , to popery , anabaptisme , familisme , atheisme , and what not , that may cast , and lock them under the hatches of everlasting damnation . — quis 〈◊〉 fande , temperet a lachrym●● ? — i know that some of those step-fathers , and hard-hearted wretches , who be indeed the chiefe ( if not the onely ) cause of all this , blush not to attribute the daily falling off of multitudes from our church , to over-much preaching : but this is as rationall , as was his mad opinion touching saint paul , that much learning had made him mad . these are crying abominations , that will cry as loud against you , as now they doe against the authors of them , if you reforme them not . wonder not at my length , and heate in this point . it is a matter of greatest consequence , and of all other most proper for a preacher to be zealous in . and give me leave to tell you , that this must be put in the head of the catalogue of your weightiest consultations at this time , if you desire ever to draw the people of this & the adjacent dominions into any covenant and communion with god , or to setle any thing for the good of your selves and countryes . king iames indeed took commiseration of the grosse ignorance of multitudes in the north parts of this kingdome , and sent some preachers at his owne charge among them . a pious and a noble worke ! but what through the unsetled wandrings , idlenesse , the superficiall and unprofitable performan●cs of some of these preachers , and what through the supine negligence of some in authoritie who should have looked better to those itinerary ministers ; most of that labour and charge was little better than lost . for , some of you know , that in no parts of the kingdome hath there been such an increase of papists , as in those very corners , where that sleight meanes was used to reduce men from popery . i beseech you therefore by all the mercies of god , by all the bowels of christ in shedding of his deerest bloud for those precious soules , who now , even by thousands and millions miserably perish in their ignorance and sins , that you would carefully reforme , or cast out all idle , unfound , unprofitable , and scandalous ministers ; and provide a sound , godly , profitable and setled preaching ministry in every congregation through the land and the annexed dominions ; and , to take no lesse care for their diligent and constant performance of their dutie both in life and doctrine , as also for their liberall maintenance , ( that may be still capable of improvement , as the times grow harder , and commodities deerer ) that both themselves who preach the gospel , and all theirs also , may cheerefully and comfortably live of the gospel . and let us once see zion built up , by your industry , in perfect beautie . lastly , when you set upon this great businesse of a covenant , see that you do it out of love to god , and with all your heart : else , it will come to nothing . if you would to zion , your faces must be set , and setled thitherward . if you would make a covenant , you must not be unwilling , afraid , ashamed to be accounted such covenanters , but do it with a s●●ddy , op●n , ●●daunted countenance and resolution . you must love the name of your god to be his servants , isay . . you have seen how asa and all his kingdome did it ; they both entred into covenant , and they swore it , with all their heart , and sought him with their whole desire , and he was found of them , and gave them rest round about . thus if you do , god shall be set up , religion advanced , your grievances removed , you shall heare no more such complainings in our streets . all blessings shall follow , not your selves alone , but the whole kingdome , in our king and his government , in your consultations and proceedings , in the publique , setled , and glorious peace , and prosperitie of both church and state . the blessings of the earth , in the citie , the field , your bodies , posteritie , in all your goings out and comings in ; the blessings of heaven in the meanes of grace , the beginnings and growth in grace , the light of gods countenance which is better than life ; and , after all , even the fulnesse of both grace and glory in the full , cleare , and eternall fruition of god himselfe in the highest heavens , shall all compasse , and crow●● you for ever . provided alwayes , that when once this covenant is made , you take care that it never be forgotten , but h●●d●d , minded , and performed ; that as you close with god ▪ so you may alwayes continue with him . th●● 〈◊〉 this whole nation and the children which are yet unborne praise and blesse the lord for ever for this parliament , and your endeavours in it . but i feele my self spent , and therefore must desist , yet with this hope , that my r●verend fellow-labourer designed for the other part of this worke , will begin whene i leave , and set on with more strength what my weakness is not able to performe . finis . errata . pag. . lin. . read arct . pag. . lin. . r. sit . errors in the pointing , correct , or pardon . notes, typically marginal, from the original text notes for div a e- psalm . . this was our joynt & earnest suit to you , in preaching ; and we now again beseech you to set your hearts and hands to this work , as benhail , obadiah and other princes in iudah did . chr. . , , . acts . . the summe of both sermons . notes for div a e- the preface , shewing the reason of the choice of this subject . the preface . notes for div a e- the introduction to the maine discourse . introduction . ier. . . . . isay . . introduction . jer. . . . introduction . omne malum ab aqutlane . . chron. . . introduction . actus . modus . finis . the maine observation or doctrine . . ●on . quod sit . that it is so . proved . . more generally . exod. . . &c. . that it is so , in the generall . the first solemne covenant which they passed into , was after their deliverance out of egypt . vers . . a second covenant , about fortie yeeres after the first , when they came neere to canaan and shortly after were to enter into it . . that it is so , in the generall . * as moses drew the people into a covenant before their entrance into canaan ; so did ioshua also , after they were possessed of it , iosh. . , . so did i●hoiada , upon the deliverance of iudah from the tyranny of that bloudy monster at●aliah , king. . . ch●o● . . . that it is so , in the generall . rom. , , ● , , &c. wisd. ● . ● , &c. ●o vers. . minut. foelix in oct●vi● athan . orat . cont. idol . terfull . in apolog. cap. . b. hall cont●mpl . in asa. l●●inus in le●●● . p. . ●dem in num. . pag. . al●●que complures . a in ● 〈◊〉 . ●● , . the vulga● hath it in the text , 〈…〉 princips in sacri● 〈◊〉 . b l●a 〈…〉 this , 〈◊〉 . c 〈…〉 pe●il o● 〈◊〉 p●● . * some suppose her to have been his grand-mother , others say she was his own mother , of the same name with his grandmother , which is more probable , because scripture stiles her so . . that it is so . * yea , sometimes upon consideration of gods judgements felt , or feared . chro. . . chro. . , . . in speciall . . that it is so , in speciall . vers . , &c. . that it is so , in speciall . . that it is so , in speciall . . that it is so , in speciall . . how it is so . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quo● . od● sit . how this is to be done . in a three-fold respect . . of the disposition requisite to strike a covenant with god . where unto is requited . the as king the way to zion . . how this is to be done . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . how this is to be done . * from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to beseech or pray . . how this is to be done . . in regard of the manner . that is , . with intention of spirit . . how this is to be done . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he will no longer turne aside hither and thither , and goe about their villages and cities . tit. ●ost . in luc. . . how this is to be done . . with charitie towards others . . how this is to be done . . the substance of the covenant . both in respect , . of the matter . . how this is to be done . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . how this is to be done . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . how this is to be done . . in regard of the forme . . how this is to be done . isay . . . n●h. . ult. * chr● . . . . the properties of the covenant , which are two . . it must be everlasting for continuance . . how this is to be done . . it must be heeded , and not forgotten . . how this is to be done . prov. . . how this is to be done . psal. . ● . eccles. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cur sit . the grounds , why it is so . these are of sorts . viz. . why , for any deliverance in g●nerall . god at such times gives clearest evidence of his readinesse to enter covenant with us . . why it is so , in the generall . . god is content to be bound first . . why it is so , in the generall . . in deliverances god more especially manifesteth his fidelity in the grand covenant . psal. . leuk . . . ier. . . . why it is so , in the generall . no complete deliverance and happinesse , without a covenant . . why it is so ▪ see iudges . from vers. . to vers. . why , for deliverance from babylon , in speciall . . babylon hath ever been the sorest enemy . . why it is so , in speciall . . why it is so , in speciall . . such a deliverance implyes more than ordinary breach of covenant on our parts , for which god formerly put us under such a yoke . . why it is so , in speciall . . why it is so , in speciall . * cap. . , , . application threesold . vse , of ●●proose . . vse . reproofe of foure sorts of men . viz. . of such as think a covenant needfull in trouble , but not after deliverance . hosea . . . vse . reproofe . . vse . reproofe . . of such as having means of deliverance think it enough to rid out of the way the instruments of their evils . . vse . reproofe . ames . . . vse . reproofe . isay . . . see . king. . . . vse . reproofe . . of such as thinke extraordinary fasting and prayer sufficient , without a covenant . isa. . . isa. . , . . vse . reproofe . . of such as are convinced of the necessity of a covenant , yet come not up to it . hos. . . . vse . reproofe . . vse . reproofe . . vse . information , touching the chiefe cause why reformation and full redresse of ou● evills goes on so slowly . judg. . , . . vse . information e●●a . , . ezra . . ezra . . . . vse . information . vers . ● . vers . . ●zra . . . ezra . neh. ● . . . vse . information . n●h. . ult. and . . * q●arto mens● vrbs fuit expugnata , quinto ●utem fuerat excisum templum & consumptum incendio : septimo mens● int●rfectus tandem suit godolias , qui ste●erat cum residua ple●● qui collecta fucrat ab ejus manu . iejunium autem de●imi mensis putant fuists institutum post urbem obs●ssam . ergo sejunium mensis decimi , tempore ali● pracessit , calvin . in loc. non , quod haec omnia in codem acciderunt anno , sed diversis annorum intervallis . ● . vse . information . . vse . information . . vse . information . . vse , of exhortation . . vse . exhortation . isa. . . . . vse . exhortation . 〈◊〉 . . psal. . . exod. . deut. . motives to a covenant . . our many deliverances . . vse . exhortation . motives . . vse . exhortation . motives . . there can be no full enjoying of god , without a covenant . . vse . exhortation . motives : gen. . . . vse . exhortation . motives ▪ . no buckling to the worke god calls us unto , without a covenant . . vse . exhortation . motives . cor. ▪ . . wicked men covenant with hell . . vse . exhortation . motives . isay . ● . . the devil himselfe will do no great matters for his vassals without a covenant . . vse . exhortation . motives . . this is the proper worke of a religious fast . nebem . . isay . . vse . exhortation . motives . . this very day began the second reformation of religion . . vse . exhortation . meanes how to enter into covenant . . give a bill of divorce to all your lusts . cor. . . more especially cast out all idols and idolatry . psal. . . . vse . exhortation meanes . ier. . . kin. . chro. . . . vse . exhortation . meanes . . pet. . kin. . ● . . vse . exhortation meanes . . execute true iudgement . isa. . . . vse . exhortation . meanes . . draw others also . . vse . exhortation . meanes . . set up way-markes to 〈◊〉 . . vse . exhortation . meanes . * but ab 〈◊〉 it was not so . the 〈◊〉 part of the hom. against the p●r●ll of idolatry , speaking of the bishops of the primitive times , saith , that they were then preaching , bish●ps , and more 〈◊〉 seene in pulpits than in primes palaces , more often occupied in his legacy , who said , go ●ee into the whole world , and preach the gospel to all men , than in embassages and assa●res of princes of this world , pa● . . edit . a prov ● . . b hos. . . c rom. . . d cor. . . e rom. . . . vse . exhortation . meanes . ●pet. . . ephes. . i●m . . ● . p●● . . . . vse . exhortation . meanes . . vse . exhortation . meanes . . vse . exhortation . meanes . . vse . exhortation . meanes . . vse . exhortation . meanes . . when a covenant is to be made , do it with all the heart ; and forget it not when it is made . chro. . . . vse . exhortation . meanes . a modest vindication of the doctrine of conditions in the covenant of grace, and the defenders thereof, from the aspersions of arminianism & popery, which mr. w. e. cast on them. by the late faithful and godly minister mr. john graile, minister of the gospel at tidworth in the county of wilts. published with a preface concerning the nature of the covenant of grace, wherein is a discovery of the judgment of dr. twisse in the point of justification, clearing him from antinomianism therein. by constant jessop, minister of the gospel at wimborn minister in the county of dorset. whereunto is added, a sermon, preached at the funeral of the said mr. john grail. by humphrey chambers, d.d. and pastor of the church at pewsie. graile, john. approx. kb of xml-encoded text transcribed from -bit group-iv 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ] or :e [ ]) a modest vindication of the doctrine of conditions in the covenant of grace, and the defenders thereof, from the aspersions of arminianism & popery, which mr. w. e. cast on them. by the late faithful and godly minister mr. john graile, minister of the gospel at tidworth in the county of wilts. published with a preface concerning the nature of the covenant of grace, wherein is a discovery of the judgment of dr. twisse in the point of justification, clearing him from antinomianism therein. by constant jessop, minister of the gospel at wimborn minister in the county of dorset. whereunto is added, a sermon, preached at the funeral of the said mr. john grail. by humphrey chambers, d.d. and pastor of the church at pewsie. graile, john. chambers, humphrey, or - . jessop, constantine, or - . pauls sad farewel to his ephesians. [ ], , [ ], , [ ] p. printed for mat. keinton at the fountain in pauls church-yard, london, : . [i.e. ] "the covenant of grace, not absolute, but conditional, modestly asserted", with caption title, begins new pagination and register. within this series, "pauls sad farevvel to his ephesians" has separate dated title page. "the covenant of grace, not absolute, but conditional, modestly asserted" is identified as thomason e. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- doctrines -- early works to . covenant theology -- early works to . funeral sermons -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the covenant of grace , not absolute , but conditional , modestly asserted . whether the covenant of grace be conditional or absolute , is , saith a mr. burges , a very troublesome question . so indeede it proves in places where it is vented . it troubles the faith of some , the lives of others , and the peace of very many . new england hath felt the troubles it occasioned ; and many places in old england are now suffering . i could therefore from my heart have wished that either none at all had broached it in these parts , or if it must have beene published , some other , rather then you , my dearest friend and reverend brother , might have beene the author of that , meerly out of the great respect and entire affection i beare unto you . but seeing you have not only set it on foote , but when a modest defence was made of the contrary doctrine , without any either bitter invective against your tenent , or so much as reply unto your arguments ; you in divers sermons renewed the quarrel , replied unto the arguments of the contrary side ; not sparing to asperse them in too open a manner . i thought it my duty i owe to truth , oppugned by , notwithstanding my love unto you , to let you know , both wherein your reply appears unsatisfactory unto me , and wherein offensive . of the latter in the first place , which is as followes . first , in the whole series of your discourse , you seemed to me to rank those of our divines , who hold the covenant of grace to have conditions , in the same file , with arminians , as if both had maintained the same conditionate redemption or salvability ; wherein , whether you dealt fairly , i refer it to your conscience to consider . now , though i do not doubt , but that you know full well already how farre we differ from them : yet shall i set downe the difference in some particulars , and then endeavour to satisfie your arguments , so farre as they seeme to reflect upon our tenents . the salvability or potentiall and conditionate redemption maintained by the arminians , may ( i conceive ) be reduced to these four particulars . . that christ in dying , intended not the salvation of any particular persons . . that the end of his death was not to bring some actually to salvation , but only that god thereby might have power ( his justice being satisfied ) to give remission of sins to sinful man , on what conditions he pleased . so that christ might have had his end , though never a man had been actually saved . . that this is the will of god , that none should enjoy remission of sins , but on condition of faith . . that christ hath purchased faith and regeneration for none , but remission and reconciliation for all , which they shall actually partake of , who do believe . nor is there neede of infusing any spiritual vitall , principle into the hearts of men to enable them to believe , they may doe it of themselves . the third excepted , which of these positions is maintained by any of those our divines that hold conditions to be in the new covenant ? nay , they all maintaine that christ in dying , intended the actual salvation of particular persons , viz. of all those whom god from all eternity had chosen . that for all those christ hath obtained the actuall application of salvation to them , as well as the purchase of it for them ; which actual enjoyment of salvation , being according to gods appointment to be obtained in a way of faith , or upon condition of faith , by or through faith , as the scripture speaks . they further averre , that the lord jesus christ by his death , hath also obtaind at god the fathers hands , that the blessed spirit should in time work this faith in the hearts of his chosen , that so through faith they might come actually to partake of all the benefits which he hath purchased for them . so then , arminians maintain conditions to be performed by us of our own power : such ours disclaim , maintaining that it is god that worketh in us both to wil and to do . arminians maintain conditions so as if the efficacie of christs death were pendulous thereon ; this also ours disavow , maintaining that christ hath purchased both salvation to be given upon condition , and ability also to be given to perform that condition . b arminians maintaine conditions preceding gods very electing us to salvation . but ours maintaine conditions antecedent of actual salvation indeed , but consequent in regard of election . the difference between our divines and the arminians about conditions being thus great , as hath beene shewed , i think it would have been fair dealing in you to have severed them , & not have crowded them together into one and the same refutation , as if they had mantained one and the same thing . do you not think the friends of pemble , preston , ames , perkins , ball , &c. would take it ill to have them refuted under the title of arminians , and for maintaining arminian salvability ( a notion more abhorring to their spirits then to your owne , and which some of them have expresly written against ? ) yet do they all hold conditions in the covenant . and you refute all such , who hold so , under that head and title . i challenge you to shew me any one of ours , that in pleading for conditions in the covenant , doth in the least degree assert that conditionate redemption or arminian salvability . before you come to our arguments , you tell us , that though you are against conditions , yet you hold that god hath his order and method in conferring of his benefits . and that in regard of this order one benefit may depend upon an other , &c. and that none are saved but such as do repent and believe . i was heartily glad to heare so much from you : for this is the maine i contend for , that god gives faith , and then salvation ; and that salvation depends on faith , and therfore in order of nature followes faith . and here i would argue ex concessis . those benefits which according to that method and order of conferring that the lord hath set down to himselfe , must goe before other , and on which others do depend ; those ( i say ) are required in us , before the other which do depend on them , and follow them , can be obtained by us . but faith and repentance are benefits which according to this method of god are given before salvation , and on which salvation doth depend . and therefore faith and repentance are actually required in us , before we can actually partake of remission , reconciliation . justification , and other benefits and branches of salvation purchased by christ . it this were granted , that they are required , and that to the obtaining of salvation ( which must needs be granted , the benefit of salvation not only following them , but also depending on them as you confesse ) let them be required , as conditions , or as something else in gods method and order ; i would not strive about termes . but i feate that you had here your reserve , and that you understand this priority of one benefit before an other , and this dependance of one benefit upon an other , either in reference to the manifestation of salvation , or the perfection of that , and not in reference to the beginning and being of them ; for so much some following passages hint out unto us ; of which we shall speak more when we come unto them . not long after , you challenge malice it selfe to shew , if it can , any one of your side that maintains salvation without repentance and faith . and here sir , if i should produce some that doe assert it , should i not very prittely get me the odious name of malicious ? wel , the lord give us to hate the affect and fact as much as we doe the name . truth is truth , and must be discovered . and i would to god there were not too many expressions vented both in pulpits and presses , too much tending this way . i find in mr. saltmarsh , free grace . p. . do not the promises belong to sinners as sinners ? and p. . the promises of christ are held forth to sinners , as sinners ; not as repenting sinners , or humble sinners . p. . whatever promise hath a condition in it , is ours in christ , who only is the conditioned person for all promises . p. . so as we are to believe our repentance true in him , who hath repented for us . p. all the conditions were on christs part , none on ours . so p. in the new covenant god gives himself freely in christ , undertaking all both with the father and the soule , nothing being required on mans part . occasional word : that those ministers who presse repentance and faith , do overheate the wine of the gospel with conditions and qualifications , so the poore soules cannot taste it . so also in doctor crispe , i meet with many such like , or the same passages , as in his christ alone exalted . vol. . p. . christ belongs to sinners as sinners . p. . he receiveth sinners as sinners . p. . all the tie lies on gods part to do every thing that is mentioned in the covenant . p. . hast thou but a mind to christ , come and taste of the water of life freely ; there is nothing looked for from thee to take thy portion in this christ. and in his second volume , p. we are justified without works not only without the concurrence of them to justification , but even without the being of them , and presence in the person to be justified . i might name many more , but these may suffice ; and i pray consider seriously whether from most , if not all those assertions doth not follow by natural and necessary consequence that monstrous conclusion now enquired of , viz. that wee may be saved without faith and repentance . or , that faith and repantance are not necessary to salvation . truly they speak so fully to this particular , in my apprehension , that all that i can see left you to save your selfe is , not to own these men for men of your side , which i should be heartily glad to heare . but consider one passage more frequent , as in these authors , so in your owne sermon ; this , that the covenant of free grace is as free as that with noah . now concerning that we know , that men are partakers of the benefits promised in it , though they neither know nor believe any such covenant . and if this of salvation be as free , wil it not thence follow , that men may be saved in it though they never believe it , or so much as know it ? to me it seems to follow without any constraint at all , as i shall labour to manifest by reducing it to an argument , which i forme thus . by vertue of the covenant with noah , men are sure to be saved from an universal deluge , though they neither know nor believe such a covenant . therefore if the new covenant be as free as that with noah , a man may be saved in it , though he neither know it , nor can believe it : more of this particular you may read in mr. gataker against saltmarsh , both in the former treatise pag. . and in the rejoynder pag. , , . where he clearly sheweth this very inference to be unconstrained , and makes good the charge now in debate against mr. saltmarsh : which reverend author , if you had any reference unto in that unsavory and noisome passage in your sermon , i challenge malice it self , i must needs tell you , you were exceedingly to blame . come wee to your arguments , whereby you labour to prove , that no conditions are annexed to the purchases of christs death in regard of application . your first was from those places of scripture , which declare the all sufficiency of christs death , and the perfection of that in regard of impetration , as heb. . and , , , unto which may be added your second head of scriptures , viz. those which hold out unto us gods acceptation of this price and acquiesence in it : as , this is my beloved son , in whom i am well pleased , &c. now these doe prove , that the price paid by christ was perfect and sufficient ; yea , that it did fully impetrate , merit and purchase at the fathers hands , the perfect and complete redemption of his elect ; so that god lookes for nothing more to be done , or suffered towards the making up of the price , but rests fully satisfied with the sufferings of his son. but they are of no force at all to take off any requisite necessary to the application of this purchase , be it qualification , condition , instruments or agent : for instance , if i should on your ground argue , jesus christ hath by himselfe purged our sins , and perfected &c. therefore there is no neede the gospel should be preached unto men , or that the spirit of grace be sent unto them to regenerate them ; i doubt not , but you would deny my inference , as well you might . so where you reason , christ by dying hath paid a perfect price , which was also accepted of god the father . ergo , there are no conditions annexed to the purchase of his death ; you must give me leave to deny your argument . and the reason is , because they are not annexed as any part of the price , to make up it complete : but only as the way and manner in which , the means and instrument by which , the terms and condition on which , and according to which god doth give , and man receives salvation purchased : notwithstanding that , christ hath thus perfectly purchased it , yet himself doth tell me , that unlesse i repent , i shall perish , luk. . , . and if i believe not , i shall be damned , mark. . . as for that maxime you cited in the prosecution of your argument , impetratio est fundamentum applicationis , it makes for us , and not at all against us . for if it be fundamentum , the foundation , then it is not ipsa applicatio , the application it self , which is the monster your side doe hug and suckle . it makes indeed against arminian salvability ; for which end it is used by our authours , viz. to shew that though impetration and application may be distinguished , yet they cannot be separate or divided in their object . but that for whomsoever christ doth impetrate , to him the benefits impetrated must be applyed ; for application ( say they ) is the end of impetration , and impetration the foundation of application . so that the arminian doctrine of conditions to be performed by mans owne power , which make the issue of christs death to be uncertaine and pendulous on mans free will , is wholly razed thereby : but our doctrine of conditions purchased for us by the death of christ , and to be wrought in us by the spirit of christ are no way shaken . the purchases of christs death may be surely applied to them for whom they are purchased , though they be applyed conditionally . nor is that other maxime of any more strength , positâ causâ totali sequitur effectus , the totall cause being put , the effect followeth ; for if you speak of mans actual salvation , or the application of salvation unto man , you cannot say that christs death is the total cause of it . the whole and sole meritorious cause it is ; but i hope gods grace is the impulsive cause , christs spirit the efficient cause , and faith the instrumental cause . and , bonum est ex integris causis , good doth arise from all causes entire . now though an instrument be the meanest of causes , yet is it necessary in the way of an instrument , nor can the effect be in act before it be used . your third head contained such scriptures as speake of christ and salvation , as of a gift , a free gift : in pursuance of which you delivered , christ is given , freely given of god. and if by grace , then not of works . and what can be laid on the creature that is not a worke . if but a rose , not free . to be freely and by condition , is an absolute and flat contradiction . for answer , the covenant with adam , in a passage before , you aver to be conditional ; and in a passage following , you seeme to intimate , that it is free , by saying that he could not have merited , had he kept the condition . it seems then that to be free , and yet to be conditional , as flat a contradiction as it is , you your selfe have admitted in the covenant with adam . did you seriously consider what you spake when you said , if but to pay a rose , the tenure is not free ? certainly my country men in glocester-shire account that a very free tenure , nor think i them therein mistaken . and if some gentlemen should bestow on you an hundred pound a year , on condition you should be more liberal to the poor to the expence , not of a rose or two , or a penny or two , but ( it may be ) ten or twenty pound a yeare , which unlesse you constantly exhibite , you were to lose the principal . if for all this condition you should not say that this were a free gift , i should account you fowly unthankful . if my memory faile not , our ancient godly divines use those similitudes of a rose or pepper corne , to set out the condition , not of faith , but of good works , which they maintaine to be required under the gospel as a consequent condition . by which expression of theirs , they do , ( as you say ) destroy the freenesse of grace . but your bare saying so doth not prove it . the truth is , the arminians and papists were more beholding to you for some passages in your sermons , then our ancient godly protestant divines . but come wee to your argument , which if not taken out of doctor crispe , is yet certainly the same with his , vol. . p. . & p. . by gift , and on condition , is a flat contradiction . but take heed that you and the doctor make not the scriptures to speake absolute and flat contradiction , which say , wee are saved by grace through faith . eph. . . and therefore it is of faith , that it might be by grace . rom. . . and being justified freely by his grace through faith in his blood . rom. . , . and in the very place cited by you and the doctor , rom . . if by grace , then it is no more of works , otherwise grace is no more grace . but if it be by works , it is no more of grace , otherwise works are no more works ; where it followes , what then ? israel hath not obtained what he seeketh for . and if you ask , wherefore ? the apostle will tell you rom. . because they sought it not by faith , but as it were by the works of the law . so likewise , where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith . rom . . and to him that worketh not but believeth , rom. . . the scriptures joyn faith and free grace ; yea they tell us , that freenesse of grace is upheld by that requisite or condition of faith . but you call it a flat contradiction . the scriptures oppose faith and works . but you say , what can be laid upon the creature , that is not a work ? you would beare men in hand that we teach contradictions . but i am sure these passages of yours contradict the scripture . again , did not christ lay repentance and faith upon the creature , when he said , repent and believe the gospel ? matth . . mark . . yea , doth he not lay it on them upon paine of damnation , when he doubles it luke . . except ye repent ye shall perish ? did not the apostles lay something on the creature , when they thus answered their troubled converts , who in anguish of spirit came with these queries to them , men and brethren what shal we doe ? acts ● . . and sirs , what shall i do to be saved ? ch . . . i say , when they thus answered them , repent and believe on the lord jesus christ , and be converted ; did they not require something of them , and lay something on them ? and did christ or his apostles ( think you ) preach any thing contradictory to free grace , or free gift ? i hope , whatever contradictions you pinne on our sermons , you will take heed what you fasten on the sayings of christ and his apostles , whose doctrine we must take leave to believe and follow , how contradictory soever it be deemed in the world . do not say here , that christ did not require them , nor his disciples presse them , as conditions , or as a worke ( which is the doctors evasion ) for you your selfe know that we disclaime faith as a worke , as much as you . wee maintaine not any worthinesse , excellency or merit in faith . i desire you to shew me if you can , in any of ours , that faith doth justifie as a work done by us or for any worthinesse or excellency that is in it . i am sure that i can shew you the contrary , and you may also see it if you be pleased to peruse mr. gatakers rejoynder to saltmarsh . p. . . this is that we maintaine , that faith is so required of god , that if we have it , we shall have salvation ; and if we have it not , we cannot have salvation , and that not only in knowledge , but in the being of it : not only the evidence , declaration , and manifestation of that ( which is the doctors opinion . p. . and i feare is also yours ) but not the receipt , benefit , or being of it , and that because it is required to the very obtaining of it , not in any meritorious , but in an instrumentall way . now do not the apostles averre as much when they answer this quaerie , what shall i do to be saved ? thus , repent and believe &c. do they not in these answers lay repentance and faith on the creature as things required of god in them that would be saved , and that towards the obtaining of their salvation , not the evidencing or manifesting it only to themselves . and when the apostle saith , the jewes came short of righteousnesse which the gentiles attained unto , because they sought it not by faith as the gentiles did rom. . . doth he speak of the manifesto of righteousnesse , and not rather of righteousnesse and justification it selfe , the being of it ? certainly the jewes fel short , not only of the assurance , but of the essence and being of righteousnesse , and that because they sought it not by faith . so that faith is required of god from the creature so , and laid on the creature so , that by it the creature must seek everlasting righteousnesse , the being of it , or he shall for ever goe without it . but for the thing it selfe , that a gift may be free , and yet conditional , is no such contradictory proposition , but that both parts may be true , well stand together , and uphold rather then destroy each other ; you might have seen in our authors , if you had beene pleased to look in to them , or to have called to mind what i perswade my self you have formerly read in them . c camero would have informed you that all conditions do not destroy free grace , sed eae quae possunt habere rationem meriti , but only such as are meritorious . and doctor d prideaux , that to a meritorious worke , foure things are required , which are all of them wating in our conditions . first , it must wholly and entirely proceede from the undertaker . the person that will merit , must doe it of himselfe , out of his owne strength and power : so was the condition of works to have been performed . man had strength conveyed to him in created nature , and was to have kept the condition by this his strength . but thus it is not in the conditions of the gospel : we receive strength from grace , to performe the conditions of grace . god who requires them of us , works them in us ; he gives to repent , he gives us to believe : which i think is the crowne of free grace , that gives us a crowne upon our bare receiving it , and gives us also withall a hand to take it . secondly , it must be a mans owne , no way due or belonging to the person of whom we me merit suppose a tenant be three or foure years rent behind with his landlord , to the value ( it may be ) of one hundred pound , or two hundred pound ; and having nothing to pay , should be freely forgiven by his landlord , only on this condition , that he carefully pay his rent for time to come . shall this person say , the gift was not free because upon this condition ? why the condition is due unto the landlord , whether he forgive what is past or no , and therefore , can no way detract from the freenesse of the gift . so is our faith due , our repentance is due ( the fall , and the recovery by christ supposed ) to god from us , whether he forgive and justifie upon them or no. and therefore the frenesse of the gift of righteousnesse is no way impaired by the requirement of them . when we have done all wee are commanded , we must say we are unprofitable servants , luk. . . unprofitable saith e chamier to our selves , we have not earned so much as thanks for our selves ; and that because we have done no more then what 's our duty . f opposita sunt solvere debitum et mereri : to pay or discharge a debt , and to merit or deserve , are opposite . thirdly , it must be some way profitable or advantageous to the person of whom we merit . now this also failes : for , can a man be profitable to god , as a wise man is profitable to himselfe ? is it any gaine or pleasure to him , that thou makest thy waies perfect ? job . . & . , . what profit is it to the sunne , that wee receive its light into our houses ? or to the spring , that we drinke of its water ? god is no way indamaged by our impenitency , nor advantaged by our returne in to him ; all the emolument accrues to us our selves . and therefore though he require our return unto him , and beliefe on him , if we will be saved by him , yet is his gift of salvation neverthelesse free , because he is no way the gainer by the things required nay , the conditions required by him are matter of further charge and expence unto him , he being the worker and donor of them , as was shewed in the first particular . suppose that some rich person should adopt a poore mans child to be his heire , upon condition that the child be sent home unto him , to live with him , and to be trained and bred up in learning by him . shall the young man say , it is not free ? because it is upon condition , he leaves his fathers cottage for it , he goes to school for it & c ? alas , what profit are either of these to his forster father ? nay , rather they are matter of further charge to him ; for by reason of these , he is at cost for his food , apparel , schooling , and other necessaries to his breeding and education : so when the lord who chuseth amongst his enemies those whom he adopts to be heirs of salvation , doth require of them , that they repent of their sin , beleeve on his sonne , leave off all their vaine wayes , and learne to be like himself who is their father : these heires of grace cannot say that their inheritance is not freely given , because it is given on these termes and conditions : for the things required are no way profitable to god who doth require them ; but rather matter of further cost and charge unto him , who sends his word , his messengers , his graces , his spirit for the working of them . . it must be some way proportionable to the reward we expect for it , which also failes in our conditions ; for what proportion is there between our repentance and remission , between our faith and justification . as the apostle , our light afflictions , which are but for a moment , work forth unto us an exceeding , and eternal weight of glory . so may we also say of our repentance and faith . if the landlord should say to his tenant ( one hundred or two hundred pound indebted to him ) these summes you owe , and i do not see where you have a penny to pay , i might use extremity towards you , cast you into prison , and there let you rot ; but i will not deale so severely with you . do but make an ingenuous acknowledgment of what you owe , and that you will be beholding to me , and i will freely remit it . shall this person say , he was not freely forgiven , because it was on this condition , his acknowledgment ? alas , what proportion is there betweene the debt and the acknowledgment ? thus god seemes to speak to us in the matter of repentance . h only acknowledg thine iniquities . the summe of all is , that a man gives freely , which he gives on condition , when withal he gives ability to perform the condition ; else salvation given for , and through christ would not be free . but such are the conditions we pleade for , as our duties , so gods gifts and graces : and therefore the gift of salvation , notwithstanding them , is free . againe , that we give on condition , the condition being the parties duty to whom we give , is free , else the portions that parents give dutiful children would not be free gift . but such are the conditions maintained by us ; such as we owe of duty to god , whether he give or no ; he giveth therefore freely , though he require them . . that we give on conditions , the conditions being no way beneficial to us who give , no way equivalent to the thing we give , nor any way causal of our giving , we give most freely . but such also are the conditions defended by us , as hath beene made apparent , they no way benefit the lord at all , they are infinitely disproportionable to the gift of salvation he bestowes , nor do they any way move him to bestow salvation ; but rather his will and purpose to bestow salvation , moves him to bestow them , that by receipt of them , his people might be fitted for the salvation he intends them . and therefore notwithstanding that they are required , the gift of salvation is most free . thus have we done with your argument , from the freenesse of grace ( which , that it may well stand with our conditions , i hope is well cleared ) as also with your arguments taken from scripture . we come now to those you fetch from reason the first of which was taken from the intent of christ in dying , which the scriptures hold out to be the salvation of those for whom he died . now ( say you ) if he died conditionally , it will follow that he willed not their salvation at all , but their damnation , as much or more then their salvation ; for he wills their salvation if they believe , otherwise their damnation : and it is natural to them not to believe . this and all that followes in the argument , may make against the arminians , who hold that christ hath purchased salvation for us , but not faith , and that he died for us conditionally ( i. e. ) that we should be saved if we did believe but did no way procure for us , that we should believe ; and accordingly it is used by our authors , though in other terms , to destroy the arminians conditionality ; as you may see in i owen . but conditional redemption , in which the conditions are purchased , as wel as the salvation ( which is that we maintain ) it no way oppugneth . put case an outlandish man should procure for his sonne some inheritance in our country to be enjoyed by him upon his infranchisement ; you cannot say he intended his sons non-enjoyment of it as much as enjoyment , because of the condition of his infranchisement , if that the infranchisement be procured by the father as wel as the inheritance . the purchasers intent ( i hope is ) ful and firme . notwithstanding the conditionality of the purchase , when the condition is purchased , as well as the thing . so when we maintaine that christ hath procured salvation for us , to be enjoyed conditionally , if wee doe believe . you cannot inferre thence , that he intended our damnation as much as salvation , because we have no power to believe ; for wee maintaine also , that christ hath purchased for us , that wee shall believe . sir , arminians say , that christ died for us that we might be saved if wee doe believe ; k we , that christ died for us , that we should believe , and believing , have life through his name . dare you say that christ died for any so absolutely , as that they should be saved whether they did believe or no ? i hope you will not , though your parallelling the new covenant with that with noah doth naturally yeild such an inference , as hath already beene shewed . your second argument was the same with one you used in your former sermons , where you asserted the absolutenesse of the new covenant , viz. that this conditionality infers a liberty of will. but sir , that those who plead for conditions are no way maintainers or abettors of free will , their writings sufficiently declare . l you make men believe that we preach not repentance as the grace of god by his spirit , wrought in our hearts in and for christ , which is most untrue ; and who of us denies faith to be the gift of god , or that god out of his love to us in christ , freely worketh it in us , that therby we may be enabled to receive christ . that we are not only halfe dead , but quite dead , and can do nothing that is good until the spirit quicken us ; cannot goe to christ til god the father draweth us : cannot believe on christ nor repent of sin until the lord give it unto us , and enable us thereto , is a doctrine i have long agoe learned from their sermons , and often meete with in their writings . and as for the inference , he which chargeth the patronage of free will on that kind of preaching , that holds out life and salvation upon condition of faith and repentance , let him looke to it how he will quit christ and his apostles from that charge , whose sermons are full of counsels , commands and calls , that require men to repent and believe , if ever they would be saved . sir , conditions to be performed by us of our owne strength and power , which the arminians maintaine , argue a power in mans will indeede . but conditions purchased by christ for us , and to be wrought by his spirit in us , which we maintain ; inferre no power of free wil at all . your third argument was taken from election . that from this conditional redemption would follow , that men are elected but conditionally , so that gods election should be undetermined and uneffectual , and the will of god should be made subordinate to the will of the creature . sir , god may be said to elect conditionally two wayes . . so as that the condition be considered as anteceding his election , moving him to will salvation to such a person . this conditionality indeed subordinates the will of the creator to the creature , and causeth election to be undetermined and ineffectual . but such kind of conditions , we oppugne as arminian . or . so , as that the condition preceede indeed the actual enjoyment of the benefits to which men are elected , but followes election it self . and this consideration of conditions of election we propugne , as no way evacuating either the efficacy or determinatenesse of gods election , nor yet in any wise subjecting the wil of god to the will of man therein . hear what dr. ames saith to this very thing . m it never was denied by our divines , that faith was maintained as a condition antecedent indeed to salvation , but consequent unto , or following election it self ; ( i. e. ) but hath been constantly religiously maintained . no sir , our doctrine concerning conditions , doth no way destroy the certainty of election . but on the contrary , the doctrine of election doth confirme this our tenent of conditional redemption . for so as god from all eternity purposed salvation unto us , and elected us thereto : so did christ purchase it , and so is it actually to be applied . but god n hath from the beginning chosen us to salvation through sanctification of the spirit , and beliefe of the truth . and heretofore christ did purchase it to be obtained that way , and that way it is actually to be enjoyed . so that till we be brought over , to the beliefe of the truth and some degree of sanctification ; we cannot be said actually to partake of any part of the salvation purposed or purchased . that god elects for faith foreseene , we uterly deny ; but that he electeth through or by it , i.e. salvation to be obtained through or by it , we religiously maintain . your fourth argument runnes thus , if the purchases of christs death have any condition annexed to them in regard of application , then these conditions share with christ in the businesse of salvation . it is the same with another of your arguments used in your former lectures , and neere of kinne to that of doctor crispe , vol. . p. . then christ justifieth not alone . is faith christ himselfe ? if not , then christ must have a partner to justifie . but the sequel both in yours and the doctors argument is notoriously false ; and that because conditions are not required in the same way of causality that christs righteousness is . for that is required as a meritorious cause , purchasing and procuring mans peace ; faith is an instrument apprehending it , and christ the cause of it ; repentance as a way leading to it , or qualification fitting a person for it . now when an effect depends on divers causes of a different kind , the necessity of the one , argues not the insufficiency of the other ; but the one may be sufficient in its kind , though the other be required . the wounded person must apply the plaister to the wound , if he wil have it heale him . the diseased person must drink the potion , must travel to the bath , and bathe himselfe therein , if he will have either the potion to purge him , or the bath to cure him : yet would it be great weaknesse in either of these , to say , that the plaister , the potion , the bath were not sufficient , because they were required to goe unto the one , to take and apply the other ; for their taking , going , drinking , applying , are not required in the same sanatory and medicinal way as the bath , the plaister , or the portion are ; but only in an instrumental way , to bring these home to him , that so they might worke upon him . so , nor is my repentance and faith required in any satisfactory or meritorious way , to satisfie gods justice together with christ , or merit remission for me ; no , christ doth that alone , they are only required to fit me for christ , and bring me to christ . did we ascribe any merit or worthinesse to our conditions , then you might say indeed that we made them partners with christ ; but we abhorre this as much as you . faith , saith mr. o gataker , affords not the least mite towards the making up of that price , wherewith our debt is to be discharged . that this answer would be made unto your argument , you your selfe foresaw ; and therefore to anticipate it . you say , — but some distinguish betweene conditions , and meritorious conditions , &c. unto which you reply , that this is a most weake evasion , for papists themselves ascribe no merit to the preparations they plead for ; and cite for it conc. trid. sess . . c. . and here sir , is a second calumnie . for as before you ranked us with arminians , so here you would insinuate that we joyne hands with papists in maintaining of this conditional redemption . but as i hope i have vindicated it from the charge of arminianisme ; so i doubt not also to cleare it from this of papisme . is it enough , my good friend , to make a thing evil , to say that papists hold so ? why did you cite aestius and lessius , both papists , among the champions of your opinion ? papists agree with us , and wee with them in many things . nor call we that popish where they are sound , and agree with us , but that only wherein they being erroneous we dissent from them , and protest against them . now whether or no papists maintaine any meritoriousnesse in the preparations they defend , sure i am , that protestant authors chiefly oppose this meritoriousnesse of them , as i shall prove unto you . first then , consider that what chemnitius replie , to that very place and passage of the counsel that you cite , if i have not mist your quotation . his words are these . p if therefore this were the minde and judgment of the synod , that it would simply shew that manner and order which god doth use according to the doctrine of the scripture , when he intends to bring men to justification ; and if they would not attribute those things which the scripture teacheth do go before it , to the strength of free will , but to the grace of god , and operation of his holy spirit , nor place any merit or worth in those preparations for which wee may be justified ; we might easily be agreed concerning the word preparation , rightly understood according to the scripture . out of which of chemnitius , i observe three things . ( ) that however in that session they did daube over the matter , yet they did hold a dignity , worth , and merit of congruity to be in these preparations , which the same chemnitius doth afterwards prove at large , spending three or foure leaves therein . ( ) that chemnitius held something , some worke wrought by the spirit in man to precede his justification , or his reception of justification ; for in the following paragraph , thus he speaks . q it is therefore false , which in the ninth canon they attribute to us , as if we taught that not any motion of the will given by god , and excited by him , doth goe before our receiving of justification : for we doe altogether teach that repentance and contrition doe goe before . wee doe not say , that they goe before as a merit , which by its worth doth cooperate to the obtaining of justification ; but as the sense of sicknesse or griefe of a wound , is not any merit of the cure , but doth raise and stirre up to desire , seeke out and welcome the physician . for the whole hath no neede of the phsitian , but they that are sick , as christ saith . and in this sense , those things ( as the scripture saith ) do go before . . that he could easily have agreed with those tridentine fathers about preparations ( the word preparation being rightly understood , and according to scripture expressions ; ) if they would not have ascribed them to the strength of free wil , nor have put the worth and merit of justification upon them . by this ( i think ) it is plaine , that they were meritorious preparations that chemnitius did oppose in his writings against the papists . and truly i wonder , that you should cavil at that distinction i gave between a condition and a meritorious cause : and more , that , you should say that papists ascribe no merit to conditions , and preparations . you know the question concerning the conditional promises of the gospel is handled under that concerning the necessity of works , where our writers grant a necessity of presence , but not of efficiencie , which bellarmine contends for . now i pray , what doe they understand by that efficiency , but a meritorious efficiency ? or , what other then that can be ascribed unto works ? yea , that our authours understand merit by that efficiency , they deny . adde to chemnitius , chamier , and consider two passages in him . r but the gospel doth not promise salvation without any condition of observing the law , nor did ever any of ours teach that : so that he do not take the word condition for merit . and in ch . . sect. . for the condition of faith is not antecedent , but consequent , because there is no merit of faith considered , or faith is not the cause of salvation . to these joyne doctor ames , who saith . ſ we doe not deny that good works have any relation to salvation ; for they have the relation of an adjunct consequent , and of the effect to salvation obtained ( as they speake ; ) and of an adjunct antecedent , and disposing to salvation to be obtained ; and also of an argument confirming our assurance and hope of salvation : but we deny that any works of ours can be a meritorious cause of justification and salvation . and in the chapter before , s promises with a condition of obedience as the causes of that right which we have to the thing promised , are proper to the law ; but promises with condition of obedience , as of the adjunct or effect of the thing promised , or the donation of it , have place in the most bountifull kingdome of grace , where there is no place found for our merits . bishop davenant shall be the next , who averring repentance , faith and love to be necessary to justification , adds by way of explication , and in opposition to the popish sense of necessity , t these and the like inward works of the heart are necessary to all that are justified : not because they conteine in themselves that efficacy or merit of justification ; but because according to gods ordination either they are required as conditions precedaneous to , or concurrent with justification , as to repent , and to believe ; or else as effects necessarily flowing from justifying faith , as to love god , to love our neighbour . and in his next chapter , stating this question , whether good works may be said to be necessary to justification and salvation ? he sets downe in his first and second conclusions , that in controversies with papists , and sermons to vulgar people , wee should not use such expressions without due explication of them , and that because both papists and people wil be ready to understand them necessarily as meritorious causes of salvation . shewing by example of the ancient fathers how careful they have beene to forbeare some forms of speech , by reason of the corrupt sense of hereticks : to which purpose he alledgeth that of hierom ; that which may well be spoken , is not sometimes to be spoken by reason of the ambiguity . neverthelesse in his fifth , sixth and seventh conclusions he maintains , that they are necessary thereto , though not as meritorious causes , yet as previous and concurrent conditions . let mr. perkins be the first wee name for this particular ; who in his reformed catholick , besides the head of merit , ( which wholly makes for us , and shewes sufficiently the papists to be patrons of merit ) in that of repentance , speaking of the differences between us and papists , therein saith , the fourth abuse is touching the effect and efficacy of repentance ; for they make it a meritorious cause of remission of sin , and of life everlasting , flat against the word of god. and a little after : they ascribe to their contrition the merit of congruity , which cannot stand with the sufficient merit of christ . we for our parts hold , that god requires contrition at our hands , not to merit remission of sins , but that we may acknowledge our owne unworthinesse , be humbled in the fight of god , and distrust all our own merits ; and further , that we may make more account of the benefit of christ , wherby we are received into the favour of god , and more carefully shun sin for time to come . but we acknowledge no contrition at all to be meritorious save that of christ . i might adde to these , learned u camero , and repeate that which i cited out of him before , it being the very distinction which you call a most weake evasion ; and the defence of which , we are now upon . as also renowned v pemble , who spends a whole chapter in refuting that opinion of bellarmine , and the romanists ; viz. that faith justifies us as an efficient and meritorious cause obtaining , deserving , and in its kinde beginning justification . but i shall content my self with the recitall of two more , who handle the very question now in controversie , whether the promises of the gospel be absolute or conditional ? and determine that they are absolute , not conditionall . the first of these is broachman , who saith , w it is not controverted , whether the promises of the gospel , that they may be fruitfull and saving , do require faith : neither is it called into controversie , whether the promises of the gospel be so free and absolute , that they discharge a man from a serious sorrow for sins , and from all study of good works ? for he must be an infant in scripture , that is not acquainted with these assertions of the holy spirit . but the true state of the question is , whether the gospel for any our worth , intention , work , merit , or any disposition in us , doth promise to us grace , mercy , remission of sinnes and eternal life ; or rather for and through jesus christ apprehended by faith . and againe , in answer to bellarmines fifth objection , which was , that the promises of the gospel doe alwayes require the condition of faith : thus hee saith ; which wee grant . and further averrs , that this condition of faith will stand with his assertion of absolute promises : for saith he , we warned you in the beginning , that it is not controverted , whether the promises of the gospel doe require faith , which wee willingly grant : x but whether in the free remission of sins , the condition of faith be required as any work of ours , or certain disposition in us ; to which , as to an efficient , helping , or cooperating cause , the free remission of sins may be ascribed ; which we do roundly deny . the other is mr. y burges , who asserts the same out of broachman , as i conceive . by these citations i hope it will more then sufficiently appear to an eye not strangely possest with prejudice , . that the distinction between a condition and a meritorious cause , is no slender and weak evasion , but a maine and fundamental distinction in this controversie , such as on which the very hinges of the controversie doth turn . . that your saying . that papist ascribe not any meritoriousnesse to conditions , &c. is most false , if there be any truth in these protestants collections ; yea , that it doth asperse these reverend protestant authours fore-named , who oppose the papist in the very particular . . that those of our divines who maintain conditional promises in the covenant , whilst withal they exclude all claim of dignity , worth , merit , or any such causality from these conditions , do not joyne with papists , as you would make the people believe , but with protestants against papists ; and differ not one hairs breadth from those who aver the covenant to be absolute , not conditional : for by the conditions which they deny , they understand meritorious conditions . . that in rejecting this distinction between a condition and a meritorious cause , and asserting the covenant to be without , not only meritorious conditions , but all other also : you oppose all orthodox divines that ever i met with , not only those that hold the covenant to be conditional , but those also who in terminis aver the absoluteness of it , ( for by the conditions they reject , they understand meritorious ones , as hath been shewed ) and joyn with mr. saltmarsh , dr. crisp , and such other whom the othodox , not out of malice , but for distinction sake , and for the due desert of some of their tenents do call antinomians . but let us see what further strength you bring to the battering of this distinction : for your charge of popery will not hold . you add therefore farther ; did adams doing merit life ? none will say it . yet the grace of god is more shewed in the latter then in the first covenant . therefore in it no conditions at all . sir , the apostle saith , to him that worketh the reward is reckoned , not of grace , but of debt , rom. . . i know some hold the covenant with adam , wherein works were injoyned , to be a covenant of grace . i have heard mr. symonds of holland deliver that in a sermon at rederith , and thereupon divide the covenant of grace into the covenant of works , and the covenant of faith. certainly , had adam kept the condition of the first covenant , he had done no more then his duty ; nor had he profited god at all ; besides , there would have been small or no proportion between that his work and the reward ; all which are required to merit proper . so that in some sense that may be called a covenant of grace . neverthelesse in the latter covenant of faith , the grace of god is so far more fully , richly , and gloriously manifested , then in that of works , as that it obtaineth the title of the covenant of grace . the apostle saith , it was by faith , that it might be by grace , rom. . . and the scripture being so plain for it , i ought to believe it , though i could not make it out to others , wherein it was freer , nor yet apprehend it my self . but my good friend , the businesse is not so difficult but that it may be , and hath been already dispatch'd by some of our side , and the freenesse of the latter above the former , notwithstanding the conditionality of both , at large discovered . and that not by excluding faith , or the condition of faith from the latter ( as you would have it ) for that would interfere with that of the apostle now cited , by faith , that it might be of grace ; where faith is taken in , not left out to make out the freenesse . nor yet only because faith is given of god , and so ability to keep the latter covenant is given , which is something . for though that strength adam had to keep the first covenant was freely bestowed on him by god in his creation , yet when god was pleased to enter into a covenant with him , he had it in him , and was to work in his own strength and power . whereas in the new covenant god finds man in an impotent , weak , and dead condition , and graciously promiseth to work in him ability to do what he requireth : this ( i say ) is something that serves to shew the freenesse of divine grace in the new covenant ; for the apostle saith expresly , ephes . . . we are saved by grace through faith , and that not of our selves , it is the gift of god ; where the giving of the thing required , to wit , faith , is introduced by the apostle to shew the freeness of grace . but the superabundancy of grace in the latter covenant appears mostly in this , that in the former , the matter of mans justification had been something of his own , his own exact and perfect obedience to the law of god ; but in the latter , the matter of it is an others , the perfect righteousness of christ . in the one , man runs into himselfe for the price of his life and happiness : but in the other , faith carries him out of himself unto another , the lord jesus christ for all . in the one , the condition it self and the keeping of it , was to have been the matter of mans righteousness , the ground of his justification . in the other , it is only the instrument and mean. in the one , the condition it self ( works ) procured life , in and of themselves , without any reference to any other ; but in the other , faith is looked on , not as a work , but as an instrument ; nor doth it save for any excellency , worth , or vertue that is in it ; but only because it layes hold on christ . i cannot better expresse my self then in mr. gatakers words , rejoynder . p. , . in the one , works are considered , as in themselves performed by the parties to be justified and live . in the other , faith is considered and required , not as a work barely done by us , but us an instrument whereby christ is apprehended , in whom is found , and by whom that is done , whereby gods justice is satisfied , and life eternal meritoriously procured for us ; so that they differ as much as these two propositions . . pay your debt of a thousand pounds and be free . . rely on such a friends satisfaction made for it , and be as free as if you had made full payment and satisfaction your self . all this and more you may find in that reverend divine , your contempt of whom , and all other not of your way , sads the hearts of your friends , and makes them fear that which they are loath to suspect concerning you . you proceed , and tell us that though it be not meritorious , yet if it be antecedent , it must be effective ; for an antecedent condition is effective . sir , by your own maintaining faith to be an instrument in the work of our salvation ( which i think is more then a condition , though no more i believe then truth ) you must of necessity grant it both a precedency and efficiency therein ; for instruments are alwayes reckoned to the efficient cause , and in order of nature precede the effect . and thus i conceive that faith is effective in the work of our salvation , as an instrument receiving christ , not as a condition . conditions are not effective , but instruments are . as for that of z chamier , that a condition ▪ antecedent is effective ; i conceive he means meritorious , the passage cited out of him already leading me to that conjecture : for ( saith he ) the a condition of faith is not antecedent , but consequent , because no merit of faith is considered , or faith is not the cause of salvation . now that conditions are meritorious , yea or so much as impulsive , is altogether denied by the assertors of conditions , who allow no causality at all to them . it rests on you to prove that the antecedency of a condition doth infer its causality : for though chamier aver it , yet i see no ground for that his assertion , especially in such conditions , as those we maintain in the new covenant . your first argument runs thus : if conditions be annexed , &c. then no man can be sure of the benefits purchased whiles he lives ; for the conditions must be performed , &c. to which we may add two arguments of your former sermons , the first the very same with this : if salvation were on condition , then none could be sure of salvation , for none can be sure to hold out in performance of the condition . the other , if any condition be required , then none can be saved , for none can perform the condition . adam could not abstain from one tree when he was in the state of innocency . much lesse . — first , sir , your instance of adam , we conceive it unsound . that he did not abstain , we finde by woful experience ; but that he could not , we deny . recepit posse si vellet , non autem velle ut posset , saith a father . adam had power to have abstained if he would , only his will was not confirmed in good ; whereupon it came to passe that he freely fell . secondly , your weapon may be turned against your self : for whereas you hold , that none are saved but such as believe , it may be objected unto you out of your own argument , then none can be saved , for none can believe ; or , then none can be sure of salvation , because none can bee sure to hold out in believing . thirdly , it seemes to me directly to crosse the apostle , who tells us , that it was of faith , that the promise might be sure to all the seed , rom. . . fourthly , whereas you say , that if conditions be required , then none can be sure , because none can bee sure to hold out ; do you not seem to intimate that salvation is sure to the elect , whether they hold out in the faith or not ? which is the monster arminians would father upon our tenents . for answer therefore to your argument , the main of it may wound an arminian , who holds falling from grace : but as for those who hold no such uncomfortable doctrine , it no way toucheth them . we say with david , sam. . . although my house be not so with god , yet he hath made with me an everlasting covenant ordered in all things and sure . for he hath promised to circumcise our hearts , to write his lawes in our hearts , to give us a new heart , and then through grace , after our recovery , we may do that which in our sick , dead , and corrupt estate we could not do ; namely , keep the condition in an evangelical way , wherein though exact perfectnesse be required , yet is repentance admitted , and sincerity accepted . again , he hath promised to put his fear in our hearts , that we may not depart from him , jer. . . and we are confident that he who hath begun a good work in us , will perform it to the day of christ , phil. . . qui operatur ut accedamus , idem operatur ne discedamus . we answer therefore the main of your argument , even as wee answer the arminians , that though in regard of our own strength , which is weak , we may fear , yet in regard of gods manutenency we are sure . who will keep us , not without , but by and through the means he hath appointed us , even faith ; by which , as he brings us into a state of salvation , so through the same he will keep us by his almighty power unto salvation , pet. . . we are as sure of perseverance in observation of the condition as of salvation ; holding both of god by like tenure of free promise . salvation , you see then , may be obteined , notwithstanding the conditions required , because god hath promised to give ability to perform them , and to persevere in the performance of them . this you foresaw would be replied , and therefore anticipate it by saying , but god hath promised to give faith . to which you rejoyne , i demand , whether that promise be absolute or conditional ? and anon , there is no reason why one promise should be more absolute then another . but . sir , whether absolute or conditional , a promise it is , and such as doth assure the soul of the condition on which salvation is given . so that salvation is sure , notwithstanding the conditionality of the covenant , and the sinewes of your argument are cut in two . . for your quaerie , whether it be conditional or absolute ? i conceive it absolute . christ procured salvation for us to be bestowed conditionally , if we do believe ; but faith it self hath he absolutely procured without prescribing of any condition ; so that it is equivalent to an absolute purchase in respect of the event and issue . owen universal redemp . l. . c. . & . for my part , i cannot imagine how any condition ( i mean antecedent condition , for a consequent condition they may admit of ) can be annexed to those promises , i will write my lawes in their hearts , and i will put my fear into their hearts , and i will take the stony heart out of their bodies . &c. unlesse free wil be granted . and therefore i conceive those promises to be absolute in regard of antecedent conditions . now whereas you say , there is no reason why one promise should be more absolute then another ; the will of the covenant maker to have it so , is it self a sufficient reason . is it not the will of god to give christ absolutely , & then salvation for christs sake to them that do believe in him ? shall i say here , that there is no reason why one gift should be more absolute then another ? he who worketh all things according to the counsel of his own will , hath infinite reason both for his will and working . in the mean while , sir , your reason from the certainty of salvation , is ( i think ) sufficiently discovered to have nothing of force against protestant conditional redemption . your last argument was taken from the analogy or resemblance betwixt christ and adam ; as by the one , sin is conveyed ; so by the other righteousnesse : but by the one sin and death are conveyed without condition ; ergo. i doubt not sir , but that you will remember the old rules ; viz. . that similitudes run not on all four . . nor are argumentative . i might as well argue hence , that all mankind are redeemed by christ , because they were all destroyed by adam : or that all were not corrupted by adam , as peter martyr on the place tels me , ambrose and origen did hence hold , because all are not repaired by christ : or with bellarmine , that adam conveyed inherent sin to his posterity whereby they perish , and therefore the righteousnesse of christ conveyed for our recovery must be inherent . we should many wayes clip the truth of god , if we should every way make these lines run parallel . hear peter martyr to the very point , this analogy holds true only in the general : but in respect of the particular , and the kinds , there is great difference . adam conveyes sin by propagation to his posterity : but christ conveyed righteousness by faith . after this you had a passage concerning actual righteousnesse and actual reconciliation , to this purpose : vnlesse men will grant that christ purchased a salvability , the salvation purchased must be actual ; for inter actum & potentiam non datur medium . sir , i know none of ours that deny , that christ purchased actual salvation for those for whom he dyed ; i.e. that in time they should be actually saved in that way and method agreed on between the father and the son. the thing we deny is , that the salvation purchased , is actually theirs for whom its purchased before they come actually to believe . you must give us leave to distinguish between the purchase and the possession : the grant or donation of a benefit , and the actual exhibition and reception of it . the child may have an inheritance purchased for him , and bequeathed to him before he is born , but he must be born before he can enjoy it . abraham had the grant and donation of canaan , long before his had the actual possession of it . hear we dr. ames in this particular ; c all and each have grace and salvation given , though they have not the possession of the thing given before faith . now unto these arguments let us add one or two more out of your former sermons about the absoluteness of the covenant ; many of which having fallen in with those already discussed , and not above one or two remaining . the first , if any thing were required on our part , then beasting could not be excluded . this also dr. crisp vol. . p. . if any thing were done on our parts to partake of christ , we might have wherein to boast , rom. . . but i pray consider seriously how crosse this your argument is to the very text : for did not abraham , the party spoken of there , do something for his part to partake of christ , when he believed ? yet was he excluded from boasting . and doth not the law of fath , the gospel , require faith on mans part , that righteousnesse may be imputed ? why else is it called a law ? yet the apostle saith expresly , that by this law boasting is excluded , rom. . . if indeed we could do any thing in a meritorious way , we might boast , not otherwise . the begger i hope , hath little to boast of , and yet doth he both crave and receive his almes . the sinner hath lesse : for as that he doth can no way merit , no more then the beggers craving and receiving ; so nor can he do that , untill the lord inable him . god must give him both a mouth and a hand , before he can speak for christ to take him . yet both he must have , before he can receive , the lord having set down to himself ( as you your self acknowledg ) such a method and way of giving . the other which seems to be of more strength , and i think the strongest you bring , is this , if the promise of salvation were upon condition of believing , then men should believe before they be justified , contrary to rom. . . where it is said , god justifies the ungodly . now no where in scripture believers are called ungodly ; the same almost totidem verbis you may read in the doctor , vol. . p. , . now for answer unto ths , i desire you to consider , what the papists say concerning this justification of the wicked . that wheresoever in scripture god is said to justifie the ungodly , it must be understood that he also makes the ungodly just and righteous ; for otherwise the judgment of god would not be according to truth , and the lord should do that himself which he forbids his creature to do , and abhors in his creature when ever he doth it , exod. . . isaiah . . deuter. . . prov. . . and lest you should think light of it , because it comes from them , though it is right to learn even from an enemy ; hear what the learned pemble saith of this very rule cited by him . we embrace this rule ( saith he ) and the reason of it , acknowledging that where ever there is justification , there must be justice some way or other in the party justified ▪ the god of truth should otherwise call darknesse light , and evil good . and therefore both that author , as also paraeus and chamier , tells us , that the righteousnesse of christ imputed to this ungodly person is the ground of this gracious sentence of god , whereby he doth absolve , acquit , and justifie him . so that the person , though he be ungodly and unrighteous in himself , and so unjustifiable , yet is he godly , just , and righteous in christ and through the righteousnesse of christ imputed to him justifiable . let this then be agreed on ; i.e. . that the ground of this gracious sentence of god , whereby he justifies the ungodly must be some kind of righteousnesse . and . that it is the righteousnesse of christ imputed to the sinner . the quaerie then will be , whether this righteousnesse of christ be imputed to the sinner before he doth believe , or not till he believeth ? now i think the scriptures are very clear for the latter , that righteousnesse is not imputed to the sinner til he doth believe : that very text it self confirmes it , to him that believeth on him that justifies the ungodly , his faith is counted for righteousnesse . it is to him that believeth that righteousnesse is imputed ; and again , his faith is counted , &c. take faith how you will , it must come into the imputation , the imputation is not without it . so again , abraham believed god and it was accounted to him for righteousnesse , ver . . when was it so accounted ? certainly when he believed : it was whilest he was in uncircumcision indeed , but not whilest he was in unbelief : he received circumcision ( saith the apostle ) the seal of the righteousness of faith , which yet he had being uncircumcised . as he had righteousnesse then , so had he faith too , for it was a righteousnesse of faith . and as it was imputed unto him upon believing , so shall it be imputed unto us if we believe on him who raised up jesus , vers . . hence it is called the righteousness of faith , for that it comes to be ours through faith . faith takes it , receives it , puts it on . the righteousnesse of god by faith , phil. . . we answer then that place in the romans thus , . an ungodly person may be taken either for one who is wicked , and goes impenitently on in his wickedness , never once looking after christ ; a sinner continuing in his impenitency and unbelief . now such an ungodly person god doth not justifie ; for it is against both his truth and justice . . it may be taken for one that is ungodly and unjustifiable in himself ; but yet believing on christ , is through him and his satisfaction just , and so justifiable . such an ungodly person god doth justifie ; and thus ames , paraeus , bishop downam , and those other divines i have in their descriptions of justification , make not a sinner simply , but a believing sinner to be the subject of justification , or the person to be justified . now whereas you say , that no where in scripture a believer is called ungodly . i conceive it false , he is called so there : for who is the ungodly person spoken of there , but abraham ? and he was justified ( as hath been shewed ) when he did believe . besides , god the object of faith justifying , who is described there to be the justifier of the ungodly is said in ver . . of the foregoing chapter , to be the justifier of him that believeth in jesus . i beseech you tell me , doth not the apostle speak of one and the same justification in both places ? doth he not in both places describe one and the same person , the person that is justified ? him then whom he calls a believer on christ in one place , the same he calls an ungodly person in the other ; and whom he cals an ungodly person in this , in that he stiles the same a believing person . certainly , seeing ( as it is chap. . vers . ) that it is one god that justifies both the circumcision by faith , and the uncircumcision through faith , i.e. all that are justified , both jew and gentile , circumcised or uncircumcised , by or through one and the same mean of faith . it must needs be that the ungodly person spoken of in the next chapter , is such an ungodly person , as hath faith , and doth believe ; or else god should justifie some without faith , to which the former place doth aver the contrary . that place in the romanes then concerning gods justifying the ungodly , will not bear the position you ground upon it ; viz. that sinners are justified before they do believe ; or that we do not believe , that we may be justified , as the doctor expresseth it , an assertion as rotten as the foundation on which it is built ; and expresly contrary to the apostle , who tells us , galat. . . that hee had believed on christ , that so he might be justified by the faith of christ . thus have i given you an account of some , and those of the main of your arguments , both wherein they have not satisfied me concerning the tenent you endeavoured to maintain , and wherein also they have offended me , whilst they wounded that i hold for truth through the sides of popery and arminianism . i shall now shew you some grounds of my belief on the contrary : first taking leave in a word to state the question , and to set downe how , and what i hold concerning it first then , i distinguish between both a condition and a meritorious cause , as also between it and an impulsive cause . by condition , i understand neither any thing meriting justification at gods hands in the least degree , nor yet any thing moving the lord to justifie or bestow salvation on us . secondly , by conditions i understand the restipulation or repromission in a covenant , the termes and articles of agreement in a covenant betweene equals , and the thing commanded or required in a covenant betweene superiors and inferiors , such as is the covenant between god and man. thirdly , whereas there are conditions , yet i assert them not in any rigid and legal , but in an evangelical way . not so , as if they were not strictly and in a rigid exactnesse perfectly kept , there were no hope of salvation ; but so , as if that they be not in some measure sincerely observed , there is sure damnation . mr. ball will tell you , that c whereas in the covenant of nature , perfect obedience is exacted , so that if there be the least failing in any jot or tittle , and that but once , a man can never be justied thereby , nor can the breach be made up by any repentance . in the covenant of grace , perfect obedience is indeed required , yet so as repentance is admitted , and sincerity accepted . conditions in this evangelical way i plead for , and conceive , that god in the new covenant doth not promise life and salvation absolutely unto his chosen , whether they believe and repent or no : but doth require from , and command them to repent and believe , if they will be partakers of the benefits purchased by his son , and promised by himself in that his covenant : which that they may do , he himself of his own grace , and for his own sons sake bestowes faith and repentance on them . nor have they a right to any actual enjoyment of these benefits untill they do actually repent and believe . the grounds of my perswasion in this particular follow . . that covenant , wherein is a mutual stipulation , is conditional . but such is the new covenant ; therefore that is conditional . as on gods part life and salvation are promised , so on mans repentance , and faith , and perseverance therein are required , and to be promised . mar . . chap. . . acts . chap. . . chap. . . john . , . chap. . , . john . . rom. , , , john . . chap. , , , . heb. . . chap. , . he cannot see wood for trees , that doth not take notice of these evangelical commands , wherein performance of gospel conditions , and perseverance in that performance are required , they every where so abundantly occur . choose we out one of the places named , and a little insist on it ; that rom. . the rather for that in your answer to mr. s. you make some reply thereto . how ( say you ) do you prove , that rom. . is set down the forme and tenure of the new covenant ? i deny it ; the apostles intent is . &c. sir , it is clear , as calvin notes , that the apostle here opposeth the righteousnesse of faith to the righteousnesse of works . it is also clear , that in describing the righteousnesse of works he setteth downe the very tenor and form of that covenant , the man that doth them shall live by them , ver . . and in opposition thereunto , delivers this to be the speech of the righteousnesse of faith , if thou confessest with thy mouth , and believest with thine heart , &c. if then it be granted , which cannot be denyed , that in these words , the man that doth them shal live by them , the tenor of the covenant of works is contained ; it must needs follow by the rule of opposition , that in these words , if thou confessest and believest , &c. the tenor of the covenant of grace is also contained . besides , when the apostle saith , the word is nigh thee , &c. that is the word of faith which we preach , that if thou confesse , &c. what ( i pray you ) doth he mean by the word of faith , but the gospel ? or what else did the apostle preach but the gospel ? the sum of which he saith to be this , if thou confesse , if thou believe . &c. sir , that word or gospel which the apostle preached , wherein he held out the righteousnesse of faith , and which he set in opposition against the covenant of works ; that same must needs be the covenant of grace . but such is the word here ; the tenor whereof he saith is , if thou confesse , &c. ergo , it is the covenant of grace . and whereas you say , that the apostles intent there is to shew gods order and method in fulfilling the promises of the covenant , and to describe those whom he will bring to glory : though it make nothing against us ; for if that were his intent , he might have his intent , and describe both the one and the other , in setting down the covenant . ( the conditions which lead to annexed promises , holding out gods method unto us , and the counterpane of the covenant or conditions engraven on the heart , being the best character of a person to be glorified . ) though ( i say ) this makes nothing against us ; yet if you consider the sense of the apostles discourse , both in the latter end of the the foregoing chapter , and in this ; or if you please to consult with junius parallels , where he hath a f whole parallel about this place ; you shal find that the apostles intent and scope is otherwise then you say ; namely , to prove unto the jew , even out of moses , that the end of the law was not that they might be justified thereby , but that by the impossibility of keeping it , they might be driven to seek justification from christ by faith in another covenant ; which covenant of faith moses ( though obscurely ) did intimate unto them in those expressions , say not in thy heart , &c. the word is nigh thee . by which he meant no other then that word of faith , gospel , or covenant of grace which the apostle preached ; the sum whereof was , that if thou confesse and believe , thou shalt be saved . come we to some other texts formerly alledged to prove a stipulation in the covenant of grace , and replied unto by you in your sermon . that out of gen. . touching the covenant with abraham was one . to which you say , if any condition were required , then that of circumcision , which ought also to be performed by all under the gospel ; so we should obtrude judaism upon christians . first , ( my good friend ) are intimations of preaching judaisme , papisme , and arminianism no calumnies ? consider ( i pray you ) how you besmear the adversaries of your opinion to bring an odium upon them . secondly , what you reply , serves only , ad faciendum populum , there being no manner of answer made unto the argument . for whether circumcision belong to us or no , it was required of abraham and his seed ; and the soul that refused to take it , is said to break the covenant , and was to be cut off , ver . . so that the argument remaines firme against you ; yea , not at all replyed unto ; which is this ; the covenant with abraham was the covenant of free grace : but in the covenant with abraham there was a condition required of the federates , abraham and his seed : therefore in the covenant of free grace , there is a condition required of the federates . thirdly , as for that you say , we distinguish between the external signe of the covenant , and the substance of it . the one is alterable , the other remaines stil the same . now circumcision was but the external sign of abrahams part . the things or duties god did especially require of abraham , were faith and sincere obedience , rom. . gen. . . now these belong to christians , as much as to jewes , and to presse them on christians is no judaism . g circumcision was a sign obligatory to those which were in covenant ; or a token of the restipulation of abraham , obliging him and his posterity to faith and obedience of the covenant to be performed to god. saith paraeus . fourthly , i conceive that mandate from the external signe of circumcision to reach to us christians . though not in the letter , yet in the analogy , and by vertue of it christians stand to be baptized themselves ; also to bring their seed to partake of that sacrament , which as the apostle teacheth us , is our christian circumcision ; and he that wilfully refuseth may be said to break the covenant , as well as he that formerly refused circumcision . the same covenant which gave a commandment or word of restipulation for that circumcision of abraham and his seed , giveth the same commandment or word of justification for baptism of believers and our seed , saith h mr. c●tton of new england . the next places of scripture to prove a stipulation were heb. . . heb. . . to which you reply by interrogation : is there any condition on mans part intimated here ? doth not god promise to do all ? doth he say , if you will be my people ? . sir , what you me an by that expression , doth not god promise to do all ? i wist not , mr. saltmarsh saith , it is enough for us to believe that christ hath repented for us , believed for us . but i hope you are not so far gone . if you by it understand gods gracious inabling of his creature to perform the conditions he himselfe requireth , i readily joyne with you . it is he gives us to repent and to believe , as hath been said already . but then i hope you will distinguish between , gods gift and mans duty ; though the ability be given of god , the exercise of it , or work is mans . it is man himself that believeth and repenteth , though he receive ability from the lord for both . . we answer your demand , is there any condition on mans part ? yes , that there is ; namely this , they shall be my people . can they be his people without dutiful subjection and obedience to him ? here is this then , that god requires of them , that if they would have him to be a god to them , to pardon them , defend them , save them , &c. then they should take him for their god , depend on him , submit to him , obey , worship , and serve him , and carry themselves towards him as become his people : i they shall say , thou art my god : upon which paraeus glosseth , k god saith , we are his people , making us to be his people . our faith and our obedience is our saying , the lord is our god. nor is it material that god doth not formally condition with them , saying , if you will be my people , &c. the restipulation required , is no whit the lesse firm , when in the next chapter the prophet saith , l only thou shalt abide for me many dayes ; and not , if thou wilt abide for me : it was neverthelesse a conjugal compact . the cause of this kinde of expression may be either . for brevities sake : or secondly , as mr. ball notes , god enters into covenant with man , not as his equall , but as his superiour or soveraign , appointing man his conditions in form of commands , which it's mans duty to accept of and obey : or . which i should rather chuse , to intimate thereby his gracious purpose of giving ability to perfom the conditions , i will put my lawes in their hearts . they shall be my people ; i e. i will not only require of them , that they know my lawes , and obey me as becomes my people ; but by my grace , i wil cause it to be wrought within them . whether way you take it , either for gods command injoyning them to be his people ; or for his promise to make them his people , it is not much material ; this still remaines either way , that they were to be his people . and this we have , even from the most absolute promises , those of taking the stony heart away , giving a heart of flesh , a new heart , circumcising the heart , writing the law on the heart ; which admit not , as i conceive , any antecedent condition , yet do they clearly shew that these things are required . this new heart is required , the writing the law on the heart is required , and so of the rest : god doth require them in his people , and without men have them , they cannot be the people of god , nor expect salvation from god. these things ( sir ) perswade me , notwithstanding all that you have hitherto replied , to adhere still to what i have formerly conceived and delivered concerning these texts ; viz. that they do hold out a stipulation in the covenant , and then it will be conditional . now because this work is swollen bigger by the one half already then ( when i set pen to paper ) i intended it should have been , i shall briefly add some more arguments , and draw toward a close : and because we are upon stipulations in the covenant , add we an argument or two of that nature . . that covenant which is mandatory as well as promissory , and contains a law as well as a promise , that covenant hath a stipulation which they must subscribe to , who will be federates and covenanters therein ; for whenever the lord annexeth a command unto a promise , the promise is not absolute but conditional : there is something required in the command of him who will enjoy the benefit of the promise . now the new covenant is of this nature ; it is not a meer promise ( as some would have it ) but a law as well as a promise , and therefore called by the apostle , the law of faith , rom. . . the law of faith is that doctrine which doth require faith to the obtaining of that righteousnesse which is freely imputed , saith paraeus . that is the law of works which teacheth that righteousnesse is to be obtained by works but the law of faith teacheth , it is to be hoped for from the mercy of god alone , saith martyr . the doctrine teaching righteousness by faith , is that which the word of the gospel doth bind us to if we will be saved , saith bernard in his thesaur . the condition which offereth and promiseth salvation , is this condition , if wee believe . wilson in his dictionary on the words . . that covenant which man is forbidden to break , commanded to keep , and wherein man is tyed and bound unto god ; that covenant must needs have conditions and restipulations on mans part ; for it is in regard of the things required from man , that man is said to break or keep , or be bound by the covenant . but such is the new covenant . abrahams was such , my covenant shalt thou keep , gen. . . davids was such ( though you averred the contrary in your sermon ) psal . . . if thy children will keep my covenant . such was israels , ezek. . . i will make you to passe under the rod , and bring you into the bond of the covenant : and what covenant doth he mean but that mentioned , ezek. . . and hos . . ? the places considered seem to me to hold out one and the same . such is also that administration of it under which we are . the romans were n free from righteousness , before they believed on christ , and entred into covenant with him ; but after they were baptized into christ they were o servants unto righteousnesse . the stile of gods people formerly was , they were covenant keepers , psal . . . psal . . . and is it not as proper to them now , as it was then ? may not the people of god under the gospel be guilty of breach of covenant , and that not only in regard of their covenants with men , nor yet in regard of those necessary engagements which occasionally they make unto the lord , but in regard of their baptism , and that solemne covenant between god and them , which baptism doth seal . i have not quite forgotten mr. perkins catechism , which i learned when i was a child , where i was taught in the fift principle expounded , to answer this question , how comes it to passe that many after their baptism for a long time feel not the effect and fruit of it , and some never ? thus answered , the fault is not in god who keeps his covenant , but the fault is in themselves , in that they do not keep the condition of the covenant , to receive christ by faith , and repent of all their sins . and a little after , how if a man never keep the condition to which he bound himself in baptism ? answer , his damnation shall be greater , because he breaks his vow made unto god. mr. perkins you see , teacheth conditions in the new covenant , in regard of which it may be kept or broken by us christians . this brings to my mind another argument ; that covenant wherein a promise is required of the federates , which promise they do also seal to god in receiving of the covenant seal , that covenant hath a restipulation ; but such is the new covenant . for the confirmation of the minor , i desire you to consider how in the primitive times growne persons were required to professe their repentance and faith in christ before they were admitted unto baptism . repent ( saith peter , acts ) and be baptized : whence also it is called the baptism of repentance ; mark . . acts . . and john is said to baptise men unto repentance , mat. . . so when the eunuch desired baptism of philip. acts . , . saying , what doth hinder me to be baptized ? philip replyes , that if he believed with all his heart , he might ; whereupon followed both his confession of faith and baptism . the baptist also requires those whom he baptized to bring forth fruits worthy amendment of life . from which places zanchy and piscator collect , that faith and repentance and new obedience , were required of all those grownpersons who were baptized , they were to make profession of their repentance and faith , and to make promise of new obedience . take piscators note upon matth. . p baptism is to be administred to no person that is of years , unlesse he shall first of all make a confession of sins , and of faith in christ , and withal a promise of leading a holy life . these professions were afterward for the ease of the party to be baptized , turned into interrogations and answers : the minister demanding of the party to be baptized , dost thou believe in god ? the party was wont to answer , i do believe . the minister again inquiring . dost thou renounce the divel ? &c. he replyed , i do renounce . which answer when infants could not make of themselves , they had parents and sponsors who made it for them . thus was there a formal stipulation required of growne persons at their first admission into covenant and the administration of the seal of the covenant to him . farther , as before baptism , growne persons did thus professe and promise , so by being baptized did they seal . for this seal of baptism , as it is gods seal to us assuring us of remission and other benefits promised in the covenant : so is it also the christians seal unto god , whereby he seals the promise of repentance , faith and new obedience : hence are they said to be baptized into christ ; into his death , into the name of the father , son and holy ghost . to be baptized into any ones name is , to be consecrated to his worship ; so that he is named from him as from his lord , and that he dedicate himself wholly to his service , saith piscator . and learned zanchie having at large expressed the same in several particulars , doth briefely sum up all , r baptism is a note and mark whereby we do protest that we will observe the conditions of that covenant which in christ is established between god and us . baptism is ( saith bishop davenant ) a ſ covenant made with god of loading a more holy life , therefore we must take care that what was once sacramentally done in baptism , may be performed truly throughout our whole life . s as souldiers ( saith martyr ) swear in the name of the general , and are so bound to him , that it is not lawful for them afterwards to be conversant in the enemies tents , if they do , the offence is capital : so by baptism we are obliged unto christ , and we swear that we will not afterwards at any time revolt to the divel . so also paraeus , t it is known from the catechisme , that we are baptized in the name of the trinity , because we are bound in the name of god to faith in , to worship and obedience of god ; and we do also promise again these things unto god. we are baptized into the death of christ in a double respect ; first , in respect of god , in as much as he doth by the seal of baptism , give and seal to us the benefits of the death of christ . secondly in respect of our selves , by promising again faith to believe these so great benefits of christ , and the mortifying of sin by the power of the death of christ , that it reign not over us any more . with these forementioned doth also mr. byfield concur , who tels us , that baptism is a u bond that tyeth us to the desires and endeavours after the beginning and finishing of our death to sin and spiritual life , according to these authors sense of the places forenamed . baptisme sealeth our promise of repentance , faith , and new obedience to god , as well as his promise of remission unto us . it is our pledge , our covenantmony , and military oath , whereby we do tye and bind our selves to the service of the most high ; which i cannot possibly conceive how it should be such , if there were no restipulation , or repromission in the covenant , as you maintain . thus much at present concerning restipulation in the covenant ; passe we on to some other arguments : and because i remember you told me , that i had in my sermons a number of citations out of the old testament , you shall hear some more of the arguments i used then , for some of them i have set down already . to what hath been said add then , gods mercies are to be obtained in gods way , that way and manner which god hath from all eternity pitched on therein to bring men to the enjoyment of these mercies : but god hath from all eternity purposed to give remission , justification , adoption , &c. as through christ ( for he hath predestinated us to the adoption of children , through jesus christ , ephes . . , . ) so through faith in christ ▪ and in a way of repentance , rom. . , . chap. . . acts . , , . chap. . chap. . . therefore till men actually repent and believe , they cannot actually partake of remission , adoption , justification , and those other benefits and purchases of christs passion . againe , those mercies which the prophets and apostles propose and promise unto men , not absolutely , but on termes of repentance and faith : they are not absolutely , but upon performance of the proposed termes to be expected ; but the faithful messengers of god , both in the old and new testament , do both proffer and promise remission in this manner . look into the sermons of the prophets , and we shal find in their fullest and highest descriptions of free grace and offers of mercy , they still require repentance of men . so isai . . though your sins be as scarlet , they shall be as white as snow . but when ? when they should seriously set upon the practice of repentance : for so in the words foregoing , wash ye , cease to doe evil , &c. come now and let us reason . no parley at all before this to be expected so cha . . a place much insisted on by dr. crisp for to prove the absolute freenesse now in hand . there are many things required , as thirsting , coming , hearing , seeking , calling , forsaking of sin , and turning unto god. so the other prophets , jer. . , , . ezek. . , . chap. . . chap. . , . zach. . . now whereas you told me , that these were proofs out of the old testament , i hope you neither deny proofs thence to be authentical , nor yet the prophets then to have been preachers of free grace . the covenant ( i hope ) was for substance the same then that it is now ; not a conditional one then , and an absolute one now . the fathers of the old testament ( saith luther ) before christ appeared in the flesh , had him in the spirit , believed in him , and were saved by him as we are , according to the saying , jesus christ is one yesterday , to day , and shal be the same for ever . luther in galat. c. . v. . come to the new testament , and we shall find that salvation was held out in the same manner then . christ and his fore-runners were preachers of repentance ▪ yea , the commission for preaching of the gospel which is still on record , doth shew how it was then , and is still to be published , not without , but on terms of repentance , luke . . that repentance and remission oft sin should be preached to all nations . the rule of which their commission the apostles observed , as they themselves tell us , testifying both to jewes and gentiles repentance towards god , and faith towards our lord jesus christ , acts . . nay it would be no difficult task to pick out most conditional particles out of their , and our saviours sermons , &c. scil . mark . . acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si modo , coloss . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . john . matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mark . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mark . . if , but if , unlesse , except only si , sin , modo , dum , dummodo , were conditional , when i learned my grammer . . the office of the ministry , what is it for , but to prepare people for mercy by working something in them that may fit them for the receipt of the benefits promised in the new covenant . as john was , so are they to be christs harbingers , and are to make ready a people prepared for the lord , luke . . to preach to them that they might be saved thess . . . to open their eyes and to bring them from darknesse to light , and from the kingdom of satan unto god , that they may receive remission of sins , &c. acts . thou hast ascended up on high , thou hast lead captivity captive , and hast received gifts for men , even for the rebellious , that the lord god may dwell among them , psal . . on which dr. crisp thus glosseth , vol. . p. . who is that them ? the rebellious saith the text : and p. . the holy ghost doth not say that the lord takes rebellious persons and fits and prepares them by sanctification , and then when they are fitted , he will come and dwell with them ; but even then , without any intermission , without any stop , even when they are rebellious the lord christ hath received gifts for them , that the lord god may dwell among them : thus the doctor . but certainly the apostle paul was more acquainted with the mind of the holy ghost then dr. crisp : now he , ephes . . alledging this of the psalmist , openeth it far otherwise , and delivereth it , so as to me it seemes full for the confirmation of that we have in hand : when ( saith he ) he ascended up on high , he led captivity captive , and gave gifts to men : i hope he gave no other then what he received for them . now what gave he ? it followes , he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers : and for what end ? for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; till we come , &c. he did not then receive this gift , that though they were rebellious , the lord god might dwell among them whilst they remained so , as the doctor avers . but on the contrary , he received and gave abroad these gifts of the ministerial function , that thereby people might bee taken off their rebellious principles , and broken off their rebellious practices , and fitted for the communion with the most high : the sum is , the ministers of the word are sent on this businesse to prepare people for the lord , for remission and salvation ; therefore there is something required of them , some work to be wrought in them , on them , before they can actually partake of remission or salvation from the lord , or enjoy communion with the lord. . that which these ministers of the gospel have directed sinners to do for the obtaining of remission , justification , and salvation , that in order of nature is to be done before remission , justification and salvation can actually be obtained : but the ministers of the gospel have directed sinners to repent and believe for the obtaining of , &c. acts . chap. . . chap. , . gal. . . nor was it remission or justification in cognoscend , only , that they were directed to seek in this way of faith and repentance . can any imagine that the meaning of that query of the jaylor , sirs , what shall i do to be saved ? should be no more then this , what shall i do to be certified and assured of my salvation ? besides , that justification , that paul did himself , and directed others to seek by faith , rom. . . gal. . . was such in which works have no hand . but to justification in cognoscendo , or in foro conscentiae , to the evidencing to us , and assuring us that we are justified , works do concur , james . . . a man is justified ( assured of justification ) by works , and not by faith only . so that the other justification must be of another and different kinde , works being wholly excluded from having any thing to do therein . . they who are in an estate of wrath and death until they do believe , and then upon their believing passe out of that estate into an estate of life ; they are not actually justified till they do believe : but the elect are in such an estate of wrath and death till they do actually believe ephes . . children of wrath , even as others . tit. . . and then when they believe , they passe out of that estate . john . we know we are passed from death to life . under the power of death we were then , otherwise we could not have passed from it . and when passed we from it ? the same apostle in his gospel tells us , john . . chap. . ult . in one of which places he assures us , that he that heareth and believeth , is passed : and in the other , he that believeth not , the wrath of god stil abides on him ; which terms of passing and abiding , clearly shew that all the elect are , and continue actually in that woful estate , until they do believe . i hope you will not say , they passe in their own sense and apprehension , and so are children of wrath according to their apprehensions . the apostle saith , they are children of wrath even as others : and certainly others are not only sensibly and appearingly so , nay , perhaps neither of these wayes , but really so . for my part , i conceive no difference between a vessel of election and a vessel of wrath , but only in regard of gods purpose and christs purchase , which til it be brought into act doth make no real change in the parties state and condition . . until men come actually to have christ , to be united unto him , and one with him , they cannot partake of justification , nor have any right thereto , john . . he that hath the son hath life , he that hath not the son , hath not life . but until men have faith they have not christ , nor are united to him , for by faith they receive him , john . . go to him , john . , . feed on him ; dwell in him , and he in them , john . . by faith they live in him , and he in them , gal. . . by faith he dwelleth in their hearts , ephes . . . ergo , until men have faith , and by faith do actually believe on him , they cannot partake of justification through him , john . . i remember that when in a private conference i pressed some of these places of scripture , in stead of answering to them , you demanded , whether the elect had no benefit by christ , nor right to christ before they did believe ? to which i replyed , . that though there be a purpose in god to give salvation to them , and a purchase of it by christ for them , yet had they no right thereunto until they had faith . that they might have benefit by christ before they had right to christ , as in the instant of their conversion , when the spirit of christ did work faith and repentance in them . that first benefit ( they had ( i conceive ) in order of nature , though not in time , before they had right , it being the very conveyance of right over to them , and stating them therein , ) must precede their having of right , or otherwise they should have right before they had it . this you told me then was grosse nonsense ; and since you have averred in pulpit , that to say men have benefit and not right , is palpable nonsense . but . sir , whether nonsense or no , what is it you say to the places cited ? these texts tell me plainly that unlesse i have faith , i have not christ , and that unlesse i have christ i cannot have life , no nor right to , or interest in it ; unlesse a man may have right to , and interest in life through christ , and yet for all not live , but perish everlastingly : which i think will be worse then nonsense to aver : so that the argument remains firm and unanswered . for your crimination , though you might have dealt more fairly , and produced the manner of our asserting it , as well as the assertion it self ; yet we must be content to take what you give , and as you give it , and shall cast it up into the sachel to the other legacies you have bestowed on us ; as arminianism , papism , judaisme , absolute contradictions and weak evasions , &c. for the grosse and palpable nonsense it self , benefit and not right . i must professe unto you , that as grosse and palpable as it is , my dull pate doth not yet apprehend it . all the while the father lives , the child hath benefit by his fathers means , but what right he hath thereto i know not : the coats he wears , the food he eats , are not his own by right , i think , but his fathers ; yea when the father dies and gives a legacy to his child to be paid at such an age , until the child come to that age it cannot challenge the legacy or portion given him by his father , nor dispose of it , if he dye before , yet hath he benefit thereby ; if he hath jus ad rem , a right to the thing , he hath not jus in re , a right in the thing , until that period of time , notwithstanding the donation of his father . but to come yet nearer to the matter in hand . suppose that some poor woman cast in prison for debt , where she is like to perish , should haply meet with a rich friend , who pitying her sad condition , and taking an affection to her , should procure her inlargement out of prison , intending to wed and marry her : i hope here it would be no non-sense to say , that this woman had benefit by this intended husband , before she had right to him , and inteterest in him : for , till the match or contract she cannot have any right in him at all . the case is ours , we are indebted to god , and in prison too , the lord by his spirit delivering us , doth make us his heavenly bride . this first benefit , our delivering out of bonds , we must have in some measure from christ , in order of nature , before we can give our consent to the match , and by faith take the lord jesus for our husband . may we not say in this case that we have benefit ? viz. the grand benefit of regeneration by him , before we have right to him ? is it nonsense to say so ? i am sure mr. thomas goodwin writes something after this manner , v the promises of forgivenesse are not as the pardon of a prince , which meerly contein an expression of his royal word for pardoning ; so as we in seeking of it , do rest upon , and have to do only with his word and seal , which we have to shew for it : but gods promises of pardon are made in his son , and are as if a prince should offer to pardon a traitor upon mariage with his child , whom in , and with that pardon he offers in such a relation , so as all that would have pardon , must first seek out for his child : and thus it is in the matter of believing ; the reason of which is , because christ is the grand promise , in whom all the promises are yea and amen . cor. . . the interest in a heiresse lands goes with her person , and with the relation of mariage to her : so all the promises hang on christ , and without him , there is no interest to be had in them . so mr. reynolds life of christ p. . tells me , that till there be this consent on our side , it is but a wooing , there is no marriage , no covenant made . pag. . that our union and communion with christ , is on our part the work of faith , whose office it is to unite to christ and gaine possession of him . yea , luther also on gal. . faith therefore must be purely taught , namely , that thou art so entirely joyned to christ , as that thou maist say , i am one with christ , his righteonsnesse and victory are mine , &c. for by faith we are joyned so together , that wee are become one flesh and one bone . so that this faith doth couple christ and me more neer together , then the husband is coupled to his wife . and dr. preston new coven . p. . avers the same . sir , these men know how to write sense ; now they tel us , that our right comes through our marriage with christ , and that spiritual match is not made up untill we believe , which be the two main pieces of that you call grosse non-sense for , as for the third , that we cannot believe till god for christs sake vouchsafe us that benefit , that they all maintain it , i need not tell you . in fine your nonsense bespeaks you in this argument , which perhaps may puzzle both your senses and intellectuals solidly to answer . all that be united unto christ , and quickned by him , before they have right to him , do receive special benefits from him before they have right to him : but all the elect are united unto christ and quickned by him , before they have right to him , or to salvation through him : ergo , all the elect do receive special benefits by christ , before they have right to him , or to salvation through him . or , all that have union before they have right have benefit before they have right ; but all the elect have union before they have right ; ergo , all the elect have benefit before they have right . but we have right to those benefits ( say you ) by vertue of gods largess and donation . the same i also find in w dr. ames . but this i conceive to hold true onely in absolute grants ; for if the gift or grant be conditional , then is there a right unto the benefit granted , when that condition is wrought in the legatee , and not before . swynborn in his treatise of testaments , p. . tels us , that if the testator give his daughter an hundred pounds , if she marry with advice and approbation of her uncle , in case the party marry without advising with her uncle about it , she loseth her right to the legacy given her ; ( which by the way , may shew the weakness of that argument that is taken from the word testament , which some use against conditions : as if conditions could not stand with a testamentary disposition ) now such is gods grant of salvation : it is made in christ , it is made in him unto believers ; it is not made to sinners , as sinners , as some aver , but to repenting and believing sinners , john . . , . this is the will of him that sent me , that every one that seeth the son and believeth on him , have everlasting life . the grant being made unto us as believers , i conceive we have not right unto the benefit granted until we doe believe . sure i am , we cannot have right , but by and through our union to him ; which union being an inestimable benefit , we cannot have right before we have benefit . . because you are so ready to charge your adversaries with nonsense and contradictions , let us mind you of the old rule , he that accuseth another of dishonesty , must look well to himself : and let the inconsequences which necessarily follow from your doctrine be our last argument . i beseech you therefore to read me those riddles your tenents seem to me to contain ; and to lead me out of those mazes and meanders which i think your positions lead unto , at least to deliver your self out of them ; for perhaps my senses may not lead me to follow your clue unlesse i see better solutions then i have seene or heard from you hitherto . i beseech you tell me then , . how there can be many , yea or any true believers who were never humbled , when yet all men must see their righteousnesse drosse and dung , must be schooled by the law to know their need of christ , before they can or will make out unto him ? . how the same man may be actually reconciled to god , have wrath removed from him , and be beloved of god with the love of complacency , and yet at the same time in regard of the same evil works , be an enemy unto god , a child of wrath , and have wrath abiding on him ? . how the same man may be actually justified and quickned , and yet actually dead in regard of the same sins , at the same time ? . how the same man at the same time can be a member of christ , one in him , and united to him , as he must be who is actually justified , and a member also of the divel , as he cannot but be who still remains an ungodly , impenitent , and unbelieving person ? . how faith in the work of justification serves for any farther use then to assure us that we are justified , seeing it doth not concur to the essence and being of it , or to the constituting of us in a state justifiable ? and how we are said to be justified by faith and not by works , when works assure us of our being justified as well as faith. how in the petition , forgive us our debts , we can pray for any thing more then assurance of pardon , when actual pardon is passed long before ? and how sins can be actually pardoned before they be committed , and the guilt removed before it is contracted ? how god who promiseth pardon to believers only , and condemneth thousands for their impenitency and unbelief , can without blemish of his honour , truth , and justice , give pardon to any in his impenitency and unbelief ? how a man can be said to be bound by covenant , to keep or break the covenant , when yet in the conant there are no conditions on mans part required to be performed ? why it doth not follow from your tenents , that a man may be actually justified and saved without faith , when yet you maintain actual justification before faith and faith to be required not to the essence of it , or interesting of persons in it , but only to the assuring them of their interest therein ? . why it follows not also from them , that christians may live as they list , seeing you hold that no conditions are on their part required , so that they cannot break the covenant ? whether doctor preston dares the believer to sin if hee can , i yet finde not ; but this i find , that hee holds that the believer may both sin , and by sinning may break the covenant , as you may find in his treatise of the new covenant . p. , . &c. these are some of the many ( for more might be named ) straites and intricacies , your positions lead your self and your followers into ; out of which , how you will rid your self i wot not : but sure i am , that your solutions hitherto given , do yeild no manner of real satisfaction , not only , not to my self , but not to any other of your godly and intelligent auditors , that i have yet met with . toward the close of your sermon , you ushered in your authorities with this objection , but many good divines call it a conditional covenant . but sir , you are meal mouthed in the very objection ; for not only many , but the most part of divines call it so . all that i have ever yet met with , dr. crisp , mr. saltmarsh , and your self exepted . as for those authors you bring , i shall by and by shew your fowle play in citing some of them , and your mistake of others ; and discover most , if not all of them to be on my side , and to be only against meritorious conditions . the like mincing you used in a passage in the beginning of your sermon ; viz. that some good divines say ; that faith and repentance are the way to glory . whereas if you be pleased to rub your poll , i believe you may call to mind , not only that some , but most good divines call these conditions , and say as much of good works as you here allow to faith ; namely , that they are via ad regnum , the way to the kingdom , though not causa regnandi , the cause of reigning . i am sure mr. perkins , dr. preston , bishop davenant , and most others i have read , do call them so . but you are politick in these expressions ; for thereby you would perswade your hearers , that you had many on your side ; like some travellers who passing on in solitary wayes , keep a whistling and a hooping as if they had a great deal of company , whereas alas they are either wholly alone , or at most have but one or two companions . now sir , for your reply to this objection , we shall refer it to the close of all , and at present shall look into the authours you bring , and see whether they stand for the opinion for which you cited them , or rather against it , as shall be made to appear ; and then shall add some others to them . you begin with the fathers , but there you are sparing in your citations ; you tell us the question was rarely agitated then . but you might have said , that the fathers , if they faulted in any thing about the matter in controversie ; it was in giving too much to faith , repentauce and good works , by their hyperbolical commendations of them , stiling them meritorious , and the like ; as both mr. gataker in his rejoynder to mr. saltmarsh , p. . and bishop davenant , de justit . actual . cap. . men better vers'd in the fathers then you or i , will tell you . that you bring out of augustin , makes not at all against conditions in the covenant , but against the power of free will asserted by pelagius . the same authour will tell you , x he that made thee without thee , will not save thee without thee ( as i have often heard out of pulpits when i was a scholer . ) and whomsoever he draweth , he draweth him being willing . our faith distinguisheth the just from the unjust , not by the law of works , but of faith it self . christ is not awake in him in whom faith doth sleep . the justification by the faith of jesus christ hath been given , is given , and shall be given to believers , before , under , and after the law. by faith we find that which the jewes have lost . and elsewhere answering the objection of the pelagians , from the command of faith and repentance , whereby they would prove that we had power to do them , else the command of them would be to no purpose ; he saith , by commanding , he ( god ) doth admonish us to do what we can , and to beg for that which we are not able to do . y know o man ( saith he in another place ) by the precept , what thou oughtest to have ; in the reproof , that 't is through thy owne fault that thou hast it not ; in the prayer learne from whence thou maist recieve that which thou wouldest have . he shews in another place in what respect the apostle saith , the justification of life came upon all men ; z not because all men do believe in jesus christ , but because no man is justified except he do believe in him . it is therefore said , all men , that it might not be thought that any one might be saved by any other meanes whatsoever , but by him . yea , this champion of free grace , hath so many high , yea , haply over high commendations of faith , that out of him bellarmine produceth not one or two , but many citations to prove a meritorious caue sality of faith in the work of justification , as you may sein his first book de justific . c. . . prosper i have not , yet by the allegations i have read , cited out of him , i cannot conceive that author to be against conditions , but rather for them . i shall name a sentence or two . a faith is the foundation of righteousness , which no good works go before , but from which all do proceed ; from thence ( i.e. from the doctrine of the apostles ) every one doth receive life , which faith alone doth bring forth . . add to prosper , jerome in psalm . b therefore thou shalt besprinckle me with this hysop , when thou shalt poure upon me the vertue of his blood , when christ shall dwell in me by faith . and moses distinguished in leviticus between the righteousnesse of faith and deeds , that the one is by works ; the other only by the credulity of faith . . so ambrose . c according to the purpose of grace it is so decreed by god , that the law ceasing , the grace of god should require faith alone to salvation . and this law ( to wit of the spirit ) doth give liberty , requiring faith alone . chrysostom , as i find him cited by bishop downham . thou obtainest righteousnesse , not by sweat and labour , but receivest it by gift from above , bringing one thing only from within ; viz. to believe . nothing therefore in us doth concur to the act of justification , but only faith ; in rom. . . and again in rom. . . what is the law of faith ? to save by grace : here he sheweth the power of god , that he hath not only saved , but justified , and brought to glory , and that not requiring works , but seeking faith only . . theodoret , cited by the same author . our lord christ hath by his bloud procured our salvation , solam à nobis fidem exigens , requiring of us faith alone ; in rom. . . . theophylact , in rom. . . doth he that is to be justified bring any thing ? faith only . by these i hope it doth sufficiently appear , that the fathers held not redemption to be absolute , as if nothing were required from us in regard of application ; but on the contrary , that faith was required of us if we would be partakers of the salvation purchased ; that it was required of us before our actual justification , and did concur thereto . passe we from these to later writers , among whom , let martin luther be the first . now it is true , that in the place you cited , he saith , the promises of the law are conditional , but the promises of the new testament have no such conditions , nor require any thing of us , nor depend upon on any conditions of our worthinesse . but here i conceive he excludes meritorious conditions , partly , because he expresseth himself very cautelously , saying , no such conditions , and no conditions of our worthinesse . and also because he doth elsewhere often aver , that something is required of us . i might here mind you of what chemnicius saith in the place before cited , who being a lutheran , could not but be better acquainted with luthers tenents then you or i ; namely , that luther was not against preparations of order , but only preparations of merit ; and for proof of it , cites him on the third chapter to the galatians , where we find vers . . this passage , the use of the law is to terrifie and fright to christ , who is the end of the law for righteousnesse . and vers . . christs coming profits neither the carelesse nor the desperate , but only such who have been tormented and terrified with the law for a time , and now with sure trust come to christ . which passages do clearly shew , that he held , there ought to be a work of the law upon the heart before its close with christ , not to make it worthy of christ , but to make it long and gasp after christ . i might tell you also , how in a letter written to mr. gasper guttil , and translated by mr. rutherford , the same martin luther vehemently inveighs against those who would have the doctrine of grace to be preached in the first place , and afterwards the revelation of wrath , calling it a new method , a curious crotchet , and the broachers of it jugling gypsies ; and averreth expresly , that the apostles method , rom. . , . was directly opposite thereto , which was first to denounce the wrath of god from heaven , and make all the world sinners and guilty before god ; then when they see this , to teach them farther how they may obtain grace and be justified . as also that notable place on gal. . . the true way to christianity is this , that a man do first acknowledge himself by the law to be a sinner . a little after , when a man is thus taught and instructed by the law , then he is terrified and humbled , then he seeth indeed the greatness of his sin , and cannot find in himself one spark of the law of god ; therefore he justifieth god in his word , and confesseth that he is guilty of death and eternal damnation . the first part then of christianity is the preaching of repentance , and the knowledg of our selves . and some few lines after , the law doth nothing else but utter sin , terrifie and humble , and by this meanes prepareth us to justification , and driveth us to christ . and about two leaves after , being thus terrified by the law , the man utterly despaireth of his own strength , he looks about , and sigheth for the help of a mediator and saviour . here then cometh in good time the healthful word of the gospel , and saith , son , thy sins are forgiven thee , believe in jesus christ crucified for thy sins . these sayings of luther , sir , do fully assure me that luther held a necessity of legal sorrow and humiliation in persons to be justified , and that to prepare them for justification , which is directly against the second position of your former sermons , concerning the absolutenesse of the gospel , wherein you pleaded what you could , against the necessity of such legal sorrow , and humiliation . but passe we over these , and consult we luther about that necessary mean of faith ; let the question be , whether in the gospel faith be not required to the actual enjoyment of justification , and remission , and to the obtaining of a right thereto , and interest therein ? or whether we may have a right to , and interest in , or actual enjoyment of these benefits without faith , or before faith ? we wil not go beyond his commentary on the epistle to the galatians for the discovering of his mind herein ; and begin we where we left , chap. . ver . . here is to be noted , that these three , faith , christ , and acceptation , or imputation must be joyned together ; faith taketh hold on christ , and hath him present as a ring doth a precious stone ; and whosoever shall be found having this confidence in christ apprehended in the heart , him will god account for righteous . this is the mean , and this is the merit whereby we attain the remission of sins and righteousnesse . so on vers . . of the same chapter , a place cited already , he teacheth that it is through faith we are united to christ , and come to call the benefits we have by him , ours , cap. . . about the middle . for as much then as christ reigns by his grace in the hearts of the faithful , there is no sin , no death , nor curse . but where christ is not knowne , there all these things do still remain ; therefore all they that believe not , do lack this inestimable benefit , and glorious victory . and on ver . . we are all accursed before god , before we know christ ; and there is no other way to avoid the curse but to believe . a little after , this gift of the spirit , we receive not by any other merits then by faith alone : ver. . faith in christ maketh us the children of god. and verse . comparing our believing to the looking on the brasen serpent , saith thus , this is true faith concerning christ , and in christ , whereby we are made members of his body , flesh of his flesh , and bone of his bone . in him therefore we live , move , and have our being : christ and our faith must be throughly joyned together . vers . . if ye be christs , then are you abrahams seed ; that is to say , if ye believe , and be baptized into christ ; if ye believe i say , &c. then are ye the children of abraham , not by nature , but by adoption . yea , in the place first cited , with which we shall conclude this testimony , cha . . . because thou believest in me ( saith the lord ) and thy faith layeth hold on christ , whom i have freely given unto thee , that he might be thy mediator and high priest , therefore be thou justified and righteous . wherefore god doth accept or account us as righteous only for our faith in christ . because we do apprehend christ by faith , all our sins now are no sins ; but where christ and faith bee not , there is no remission or covering of sins , but meer imputation of sinne and condemnation . i hope sir , in those places luther speaks plainly enough to the purpose in hand , and doth sufficiently declare his belief in this particular to be , that faith is required to our justification , and that to the obtaining of it , that it doth marry us to christ , and so state us in a right unto his benefits , that till we have this faith , we are accursed caitiffes , under death , wrath and condemnation , and that before god , or in his sight . nay sir , he doth say , that it is because of our faith , and for our faith , and that faith is the merit by which we have it ; which though i doubt not but may passe with a favourable construction , yet are higher titles of honour then any of our divines do give unto her in pleading for conditions in the covenant . your next author was peter martyr , his commentary on the epistle to the romans i have ; where i meet with that common place , de justificatione , in it the passage you cite ; viz. d we deny that the testament of god concerning the remission of sins in christ , hath a condition annnexed to it . but first , i conceive , that martyr here denies only a condition of works , or a legal condition . such legal conditions pighius did plead for . and that these are the conditions which martyr doth deny , his owne words in the very same page do clearly expresse . for having in the line next after the passage you quote out of him , alledged that of the apostle at large , gal. . , , . hee presently from this testimony drawes this inference , as an explication of his former negation of conditions in the testaments , haec verba clarissimè docent ; these words do most clearly teach , that the testament which god made with abraham , was pure and absolute ; et sine ulla legali conditione , and without any legal condition . but that he should deny the condition of faith , or that faith was required to justification , that common place shewes not , but rather the contrary ; for about some leaves after , speaking of that , rom. . it shall be imputed to us , as it was to abraham , if we believe ; he thus saith , e is it not here clearly enough said , that we must believe , that that jesus christ whom god raised againe , died and rose again , that we might be justified , and that all our sins might be forgiven us ? and a little after ; f every one that seeth the son and believeth on him , hath eternal life . thus therefore we infer , but i believe on the son of god , therefore i now have , and shall have that which he hath promised . g vnlesse faith be wanting wher by we may apprehend the things offered , we are justified by the promises . martyr in that common place reasons wholly against justification by works . and the condition there spoken of , unlesse we will do apparent injury to the author , we must understand the condition of works , or of the law , which both there , and in this eleventh argument he excludes , both from the covenant with abraham , and the work of justification . . let but martyr expound himself , and then it will appear what conditions he denies , and in what manner ; nor shall i lead you any further for discovery of this , then this his commentary on the epistle to the romans . look then chap. on those words , for righteousnesse to every one that believeth ; and you shall find the difference betweene the law and the gospel , thus set down by him . h the law is received by doing , and most exact performing that which is commanded : but the gospel by a lively and efficacious assent of faith . moses also deut. . writeth concerning the law , that hee had set before the people life and death ; manifestly teaching that if the law be received and fulfilled , it will bring eternal life with it : but seeing we are shut out from this benefit , the merciful god hath provided another word , to wit of faith ; which if by assenting to it , it be received , bringeth life along with it . from this place it appeareth , that the promises of the law were given from the supposition or condition of works going before . but in the gospel , if works are annexed to the promises , they are not so to be understood , as either the merit or causes of those promises . but we must thus conclude , that these gifts of god which are promised , follow after the works , though they be not perfect and absolute as they are commanded in the law. this place , ( i hope ) will shew that peter martyr was only against the condition of works , and there too against their merit or efficiency ; for as for their presence , he allowes that they are required in the gospel . but as as for the condition of faith , he is not at all against it . turne to one place more , rom. . if we suffer with him , &c. where setting down the differences between the promises of the law and of the gospel , he saith , i they do not differ in this , ( as some think ) that the promises evangelical have no conditions annexed ; but the legal promises are never offered without conditions ; for as it s said , honour thy father and thy mother , that thou maist live long upon the earth . and if ye be willing and obedient ye shall eat the good of the land. so we read also in the gospel , forgive , and it shall be forgiven ; give , and it shall be given , &c. wherefore seeing this is not the difference , we must seek out some other . it appeareth therefore to him that diligently considereth , that the conditions of the law might bee causes of the obtainment of the rewards promised : for if they had been perfect and absolute , as the law required them , they might be compared with the rewards themselves , and had also had esteem of merit ; but seeing these cannot be performed by men . god of his mercy gave in their stead evangelical promises , which although they have conditions added , yet are offered freely . wherefore if thou joyne these three things together , that the evangelical rewards are promised freely , that the conditions cannot be compared unto , or equalized with them , that the promises must be most firme , and take away the account of merit , you may see wherein these differ from those of the law. and thus i hope it is manifest , that they were conditions of works which peter martyr did deny ; that he did not deny them simply neither , but only as meritorious and causal of the benefits promised ; that he held faith to be the requisite or the condition of the gospel . so that you must give me leave to take martyr from you too , and put him down with the forenamed authors , for a patron of our cause . . next unto peter martyr , you cite olevian , but whether with any more advantage to your cause then the former , or disadvantage to us , is the businesse of our present enquiry . if you please with second thoughts ( which are most commonly the best ) to look into him , you shall find that when he denies conditions in the covenant , they are only such as , first , are performed by and proceeding from our own strength ; which we with him do acknowledg to be none , and therefore also deny the same . . which arise from , or carry along with them a consideration of dignity , or worthinesse in our selves . . are of a meritorious nature . such conditions as these , we together with him disclaim . that these are the conditions which he doth deny , is so clear and plain , that he which runs may read . if you begin with his definition of the covenant of grace , you shall find him in the close thereof expressing himself thus ; k without the condition or stipulation of any good thoughts from their own strength . having spoken concerning god , who makes the covenant , he comes afterward to consider the persons with whom this covenant is made , and shewes that the very elect themselves to whom it doth especially belong , are by nature children of wrath , dead in sins , such whose hearts are hearts of stone , unable to think a good thought of themselves , meer darknesse , enemies to god , slaves to sinne and satan : l now forasmuch as they are such , god ( saith he ) promiseth he will not make any such covenant with them , which in the least part thereof should be founded on their own strength to perform it . m wherefore lest the covenant should fail and be of none effect , men being miserable , dead in sins , having hearts of stone , such as are not subject to the law of god , neither in deed can be , rom. . who are not able of themselves to think any thought that is good : but that it may remain firm and everlasting , he promiseth such a covenant , the whole essence whereof doth depend on himself alone , and is founded in his son jesus christ . — he promiseth also such a manner of executing in us this his decree and purpose , the strength and efficacy whereof doth not proceed from corrupt man , but from himself alone . a little after , he sums up all that he had said concerning the nature and substance of the covenant , thus , wherefore , if you look upon god , the efficient cause , and those to whom he promiseth the covenant ; or if you consider the matter and form thereof , you shall still find it is a covenant of free grace , and that it doth not n depend on any condition of our worthinesse , merits , or our proper strength . — the most merciful god did see the promise would be vain in respect of our vanity , which should depend on the condition of our own strength . what here he doth deliver so plainly , and in such expresse termes , you may ( if you please to look into him ) find him afterwards o repeating againe and again . sir , by these passages you may see you have not gained any thing by olevian , nor your adversaries lost by what he speaks against conditions in the covenant . now that you may further see , that he speaks rather on their side whom you oppose , then for you ; i shall intreat you to consider some other passages in him . . he tells us that in this covenant there is , and must be a mutual consent between god and us , yea , a consent testified by both parties : for immediately after his definition of the covenant in the substance of it ( which wee mentioned before ) he comes to consider the administration of it , which he saith is dispersed by the lord , by voice and visible signes , p in testimonium mutui consensus inter deum & nos ; in testimony of this mutual consent which is between god and us . the same he doth elsewhere more largely repeat , as i shall shew you by and by . how both parties do give their consent in making the covenant , he doth afterwards declare , and withal the freenesse of the grace of god in both . q the whole substance of the covenant ( saith he ) is free : in respect of god , he properly makes the covenant with us , when he doth in our hearts by the holy spirit seal the promise of free reconciliation offered in the gospel , and beginneth our renovation to eternal life , doth daily carry it on , and at last doth perfect it . in respect of us who were dead in sins and trespasses , the covenant is received when the holy ghost is freely given to us , whereby being raised from death to life , it comes to passe that we not only have a will and power to believe the promise of free grace concerning reconciliation by christ , and the renewing of us , that we may enter into the inheritaace of the heavenly kingdome ; but also do believe or receive faith it self . so that the freenesse and absolutenesse of the covenant doth not consist in this , that there is no condition or duty required on our parts , but none that is to be performed by our own strength ; as he some few lines after doth expresse himself . r thus ( saith he ) it is certain , that this whole covenant is meerly of free grace , and doth not depend on any condition of our owne strength , but on the free mercy of god in christ , apprehended by faith , which himself doth bestow ; the offer or tender of a double promise in christ , to wit , of the remission of sins , and sanctification , and so the donation of christ himself , is , in respect of god , most free . the acceptation on our part is also free , because it is the action of god in us , whereby he doth seal the promise to our hearts ; so that being acted by him , we do act ; being by him made believers , we do believe ; and being quickned or created by christ unto good works , we do walk in them . thus far olevian in that place : and who is there sir , of these whom you oppose , that doth not say the same with him ? so that your quoting of him is at least to little purpose for your opinion : i might farther shew you , that he in another place , repeating the same thing , adds , ſ once and again , that god in giving faith to his elect and chosen ones , doth thereby give with it to them also universam substantiam foederis , the whole substance of the covenant . so that the remission of sin promised in the covenant is not antecedent but consequent to faith ; which in effect is as much for the conditionality of faith in reference to the pardon of sin , & the salvation of souls , as is contended for by those whom you oppose ; but i will not insist on that . i shal , for your and the readers better information and satisfaction touching the judgment of this learned divine in this point , entreat you to observe . . that as he doth plead for a mutual consent of both parties in the covenant ; so he doth withal maintaine , that when god for his part performes the federatory action ( as his phrase is ) prius assensum à nobis stipulatur : he doth first require our assent to the promises and duties or conditions of the covenant . t thus hee expresseth himself more then once , shewing withal , that this position is most agreeable to the scripture of the old and new testament ; alledging to this purpose , that voluntary and federal contract betweene god and the people expressed by moses ; thou hast avouched the lord this day to be thy god , and to walk in his wayes , and to keep his statutes , and his commandments , and his judgments , and to hearken unto his voyce . and the lord hath this day avouched thee to be his peculiar people as he hath promised thee . deu. . , . setting down at large several reasons why the lord is pleased thus to proceed in the administration of his covenant , and that in reference to both the elect and reprobate ; those which are sincere , and those which are but hypocritical professors of , and parties in the covenant . so that if you lay all the passages of olevian together , you may ( at least wise the indifferent reader may ) see that you have gained nothing by him , nor have your adversaries lost him . . having dispatch'd olevian , in the next place i turn to zanchy , whom you alledg as being fully for you . and i confesse , at the first sight looking on him with a bare superficial glance , he doth seem wholly to be yours , especially if you pitch on one passage , and do not compare it with others in the same place . 't is true , he doth affirm that god saith , most absolutely without any condition of faith and repentance inserted , i will betroth thee to me for ever . but if you please seriously to weigh what he delivereth in his commentary on the same chapter , and compare one thing with another , you shall find , that . the absolutenesse which he speaks of lyeth in this , not that faith and repentance are not required on the churches part to make up the match ; but that the making or dissolving of the matrimonial federal contract between the lord and the church shall not depend on any condition to be performed by the church of her owne power and strength , for the lord doth undertake even for the church , to work in her faith , repentance and ●ll other graces requisite to the making and perpetuating of the match , that it bee not broken ▪ so he speaks , and doth declare himself in the end of that very paragraph , the beginning whereof you take hold of as serving , our turne . ſ god promiseth both a new marriage , and also all things which even on the 〈…〉 are necessary for the making and confirming of● the match . and more fully afterwards , t he promiseth , that he will cause that we shall be joyned to him in a perpetual mariage . but the mariage cannot be perpetual , unlesse as in god , so also there be in us faith and the spirit of christ continuing to the end , by which this marriage is both contracted and preserved . therefore he doth promise that faith and the spirit of christ shall continue in us . you may there at large see him assert , that there are connubi● leges , as he calls them , lawes of the marriage , or conditions thereof which are to be observed by the church for her part which god doth undertake to write in her heart , that so the marriage may be made and continued . and what doth zanchy , i pray you , here say more , then any of those whom you oppose ? or who is there of those against whom you alledge him , that doth not assert the very same ? if you look back into his commentary on the same chapter and verse , you shall find him speaking the same thing , and explicating himself , in what sense he saith 't is a promise without a condition . u it is to be noted , ( saith he , explicating those words , i will betroth thee to me ) that this is a simple and evangelical promise , without any condition ; for here god doth exact nothing ; ( to wit , to be done by their owne strength ) but doth simply promise what he himself will do to his church ; so that he doth promise faith it selfe , without which the rest of the promises can have no place in us . . you may observe , that when he saith , the promise is made without any condition , his meaning is , without any condition in us antecedaneous , as a moving cause , inducing or inclining the lord to enter into this covenant , and to make this matrimonial contract : all the cause thereof the lord finds in , of , and from himself ; in which regard he prevents us , not we him . thus he doth afterwards clearly expresse himself . w by that word , i wil betroth thee ; he doth give us to understand , that god is the author of our reconciliation , and consequently of our salvation . he it is that doth first come to us and betroth us to himself . wee do not prevent him , or seek him to be our husband ; but he preventeth us , that he may betroth us unto himself . john . not that wee loved him first , but he loved us first . wo be to us , if god did not prevent us . thus zanchy , and what have you gained by him in this particular , or your opposites lost ? do they not speak the same things ? and when they assert conditions , yet deny them to be on our part antecedaneous , or any moving causes , acknowledging that all doth proceed from the meer good pleasure of god , according to the purpose which he purposed in himself , and that x he loveth his people with whom he makes the covenant , because he loveth them , as moses sometime said to israel . . that in denying of conditions , he doth deny conditions that are meritorious , and that the covenant it self , as also the promises are free without respect unto , or dependance on any thing that is of merit in us . thus in the very next page setting down the substantial or essential heads of the covenant , he delivereth his mind ; y the manner of making the covenant , or of promising , is , that god of his free grace , without any merits of ours , doth make this covenant with us , and it doth not depend on any merits of our own at all . and do not those whom you oppose , and think to strengthen your opposition against them by zanchies authority , produced and urged for you ; do not ( i say ) they speak the same thing with him in this particular ? hitherto i shewed , that zanchy is not so much for you , as you would make the world believe he is ; i shall now make it appear , that in the same place , however he doth not use the word condition ( which yet he doth in other places ) yet he speaks the same thing for substance which they do against whom you alledg him . and that there are such conditions required on the churches part as wee plead for , consider with me to this purpose . . his explication of that phrase , i will betroth thee to me . z when god doth make a new covenant with any people , he is said to betroth them to himself , because that by the bond of the covenant he will unite himself to that people , and they are likewise joyned to god , as the bridegroome is to the bride , and the bride to the bridegroom , faith of the marriage being given on both sides , or by both parties . and . his definition of the covenant , which he doth afterwards largely insist on , setting down the chief and essential heads thereof . a the covenant of god with man , ( saith he ) is mutua pactio , a mutual agreement between both parties ; wherein god of his meer grace , and for christs sake , doth promise two things ; . that he will be a god to us , or receive us into his favour , pardoning all our sins for christs sake , and impute his righteousnesse unto us . . that he wil bestow the kingdom of heaven on us for our inheritance ; and doth also require of man two things ; . faith , . obedience , that he order his life according to the pleasure of god : and both parties do by outward signes confirm fidem sibi invicem datam . you may find the same thing delivered by him in the first and second heads of the covenant . and in the next page , the substance of the covenant on gods part , ( saith he ) is that which god of his free grace doth offer and promise us ; on our part , that which he doth require of us , and which we promise to perform , that we do embrace this reconciliation offered and promised , that we will be his people , &c. now sir , if you will be pleased to consider these several assertions of zanchy , in this very place which you your self did quote , . faith is that grace which is on the churches part necessary to make up the marriage covenant between the lord and her . . this grace the lord doth promise absolutely to give , it being that grace without which the rest of the promises have no place in us . . it is also our duty ; god doth in the covenant command it , we promise to perform it . . it is that wherein , on our part , the substance of the covenant doth consist . lay them altogether , and you may clearly see here is an acknowledgment of the thing , faith is the condition of the covenant , though he doth not give it the name . but to give you a further taste of him , that it may be out of all question that he doth assert conditions , both name and thing ; i shall only intreat you to peruse a one place more in him ; where he doth largely handle that great blessing and benefit of the covenant , the remission of sins ; in the sixth place he comes to consider , on what condition it is offered and conferred ; and mentions three : . the first and chief , is the true and constant practice of repentance . . confession and acknowledgment of our offences to those whom we have injured and wronged . . a brotherly forgiving of those which have sinned against and offended us . where he doth withal maintain , that b they are conditions not for which , but without which the remission of sins is not obtained ; denying them to be conditions meritorious . therefore s. john saith , if we confess , behold the condition ; yet he doth not say , for our confession , he will forgive . justification cannot be had without faith ; but we do not say , it is obtained for the worth of our faith ; but freely , or of free-grace . moreover this is ( saith he ) to be noted , that even the very conditions which god requireth of us , are given to us by god : therefore the remission of sins is not to be ascribed in any sort to our merits , but to the grace of god alone . you have here zanchy , speaking as fully and as plainly for conditions , as any of those whose doctrine you oppose , in which regard i must intreat you either to quit your claim to this author , and leave him to stand on our side against you ; or else to change your mind and judgment , come over to us , and then zanchy is yours when you are ours . the testimony of learned junius is next produced by you , as that which seemes to be most for you of all the authors ; and yet not so much as is pretended . the oration of his which you mention , i have not . in his parallels he doth indeed make mention of it , c as that wherein he had proved , that the hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oft time , in the scriptures of the old testament ; and the latine word foedus , both according to the etymology and use thereof in classical authors , are not restrained to those federal promises wherein there is a mutual stipulation between divers parties expressed , but for such declarations and dispositions as proceed from one alone , so that the hebrew word might well be rendred by the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now this is a thing which is not denied , but acknowledged and granted by those , which yet neverthelesse do assert a mutual stipulation , and conditions ( in that regard ) in the covenant of grace . so that if this be the scope and drift of that oration , as it seems to be by his mentioning of it for this end and purpose ; it is alledged by you to little purpose , seeing it doth neither make for you , nor against us . in prosecution of this , which is the main drift of that parallel , and as i conceive by his own citing of it , of the oration also ; he adds , d that the grace of god is manifested much more clear to men , in that he doth not give a covenant , but a testament to those that are his : for the covenant would have conditions , which if either part do not perform , the covenant is made void . but a testament is an instrument of liberality and grace , without any condition ; by which men are called and appointed heirs , without respect to any duty which might proceed from them . by this passage of junius you may take notice , who that vir maximus is whom dr. ames cites , in that place of his coronis , which is quoted by you . now as for this place of junius , we must either expound it of meritorious conditions ( which those words , without respect to any duty , seem to intimate ; ) or of conditions legal , to be performed by our own strength , such as were in the covenant of works : for conditions evangelical and not meritorious , he doth in expresse termes aver in the new covenant or testament . e the substance ( saith he ) of either testament , is one and the same , common in jesus christ ; and that consists of two parts ; as it was first manifested to abraham , gen. . and afterwards to his posterity ; the one containing the promise , when god saith , i will be their god ; the other the condition added , wherein god requireth , that we should in like manner obey him , when he saith , and they shall be my people . and if you please to peruse the chapter , out which the next quotation in the margent is cited at large , or the passage it selfe that is alledged , you shall finde him acknowledging , that the f covenant of the gospel hath its conditions annexed , as well as the covenant of works ; and withal such a condition , as to man in himselfe is impossible , though in regard of the lords gracious promise , who doth undertake to work in his own federates the very condition it selfe , 't is to them through power of his grace and efficacy of his spirit , made profitable and easie ; where when he had fitly shewed the agreement between moses , setting down the tenor and condition of the covenant which god did make with israel , ( besides the covenant which he made with them at horeb ) and s. paul expressing the tenor of the gospel , which is a declaration of the same covenant of grace which moses mentioneth , he doth thus paraphrase those words of the covenant , which both do expresse ; g the word is nigh thee , in thy mouth , and in thine heart ; i.e. this commandment of faith which i declare is neither hidden , nor far off from thee , seeing god doth graciously put it into thy mouth , and into thy heart , if thou by faith wilt lay hold of it . thus you have junius against junius , or rather junius expounding himself , telling you in plain termes that he holds conditions in the new covenant , which god of his free grace gives his creature to perform . so that the former place , where he excludes conditions from the covenant , must ( as i said before ) be understood of legal and meritorious conditions , which sort of conditions we shut out of the covenant as well as he . . leave we junius , as much , if not more on our side then on yours , and come we to the next , dr. ames , ( for as for estius and lessius , though i value one , the former of them , yet i shall not look after them at present , not for that i doubt they are against me , but for that i care not much to have them for me , being by you upbraided already with joyning with papists , though it seems you can your self accept of the patronage of papists when you can get it . ) come we , i say , to dr. ames : and i could willingly chide you for open fowle play in citing an author expresly against his own words in the very place you cite out of him . immediately before your very citation , ames hath these words , h we grant that mans duty is required , maintaining this withal , that god by vertue of this promise will cause those that are his , that they shall perform the duty , as far forth as it is necessary to be done . and immediately after your quotation ( which is verbatim the same with that junius delivereth in his parallel , where he mentions his oration that you alledge , he doth thus expresse himself ; the whole disposition is after the manner of a will and testament , as it is considered simply , either in whole , or according to the part of it ; but if the benefits that are bequeathed , be compared within themselves , then one is to the other as it were a condition . and in this respect it is sometimes propounded after the manner of a covenant : which manner of propounding is not so to be taken , as that it should in any part change the nature of a testament . our divines are wont excellently to joyn both together , when they teach that righteousnesse and life are promised upon condition of faith , and that faith it self is given to the elect , or that the condition of the covenant is also promised in the covenant . how plainly on both these places doth dr. ames expresse himselfe for that conditionality in the covenant which we maintain ; and that in the same place whence you fetch your proof against us ? was it for this , my good friend , that you took the paynes to write so much out of the doctor ? and that you shewed me your written copy , and not the book when i was with you , lest if you had brought the book , the place it self should have spoken & answered for it selfe ? whether this were the cause or no , i leave it to your conscience ; but assuredly your carriage in this and that other passage about chamien , whom you would not take notice of to hold conditions proper ( though it followed immediately your allegation out of him ) until i read it to you , and then would not look upon it , nor hardly hear it , but put it off with saying , that he did eat his owne words . i say , these carriages make me and mine , and your dear friend who was with me , fear that your opinion sticks more in your will then in your mind . your eies and ears are open and ready to entertaine any author , though a popish one , that makes for your opinion ; but if he be against your tenent , though he be never so godly , hardly have you patience to look upon him . well ( sir ) what hath now been , as also what was formerly alledged out of dr. ames , do abundantly prove him to have been for that conditionality of the covenant we defend . . passe we on to doctor preston , where againe you may be blamed , for when the doctor laid down a distinction betweene the covenants , or rather between the promises of the same covenant ; viz. the promise of grace , which he calleth an absolute covenant made with the elect , jer. . ezek. . and the promise of life which he cals a conditional covenant made with all , if thou believe , thou shalt be saved . you run away with a piece , and put downe dr. preston for a defender of the absolutenesse of the covenant , though both there , and in his treatise of the covenant ( of which i believe you were not ignorant ) he writes many leaves to the contrary . but i hope you will wipe this author also out of your list , after i have rehearsed some passages unto you out of him . look then either in that , or the sermon foregoing ( for i have not the book now by me ) and you shall find dr. preston asserting faith to be required , and that precedently to our being in covenant : for thus he writes , that which is required of them is only , that they take it . and there is nothing precedently required or looked for on our parts , but taking and applying of it . so page the taking of christ makes christ ours . — faith is that whereby the right of christ is made ours unto salvation . pag , he tels us of the reconciling and justifying act of faith ; which , he saith is direct , and is that whereby we take christ ; as well as of its pacifying act , which he calls reflex , and saith it is that whereby we know we take him : yea , he tells us , that humiliation is required , not as a qualification : but as our sense of sicknesse is required to our seeking of cure , so this to our seeking of christ , without which wee will never come to christ . and would you know what this taking of christ is , which he saith is precedently required ? he tells you toward the latter end of the first sermon , that it is to know christ rightly , as prophet , priest and king. — to obey him . — to forsake all other for him . — to pitch on him with our whole deliberate and sincere will. moreover after this our receipt of him , we are ( saith he ) required to obey him , to be holy as he is holy , to forsake all ; which he calls after-clap conditions , and hard conditions . and pag. . those that be humble and see gods wrath what it is , that have their consciences awakened to see sin , will come in and be glad to have christ , though on these conditions : but the other will not . if you will have christ on these conditions , you may . but we preach in vain , all the world refuseth christ , because they will not leave their covetousnesse , pride , &c. and all because they be not humbled . now whereas he excludes conditions in some passages , he tells you in what sense he excludes them . pag. . when we exclude all conditions , we exclude such a frame and habit of mind , which we think is necessarily required to make us worthy to take him . by which it appears clearly , they were meritorious conditions he excluded . to these i may add how in his treatise of the new covenant , page . he gives this for his fourth reason , why uprightnesse is required ; viz. that there might be an integrity on both sides ; a covenant , as on gods part , so on ours : that as he promiseth he will be all-sufficient , so he requireth this again on our parts , that we be altogether his . and pag . that the condition god required of abraham was , that he should believe ; where he spends many leaves in shewing that , and why faith is the condition of the new covenant , page . that repentance , the condition required of us , is part of the covenant , both on gods part and on ours . the condition that is required of us , as part of the covenant , is the doing of this , the action . but the ability whereby we are able to perform these is a part of the covenant on the lords part . pag. . that when we do believe , at that very hour we enter into covenant , and are translated from death to life : and pag. . when the heart gives her full consent , and takes the lord for her god and governour , then is the contract made up between them . these passages ( sir ) abundantly satisfie me concerning that holy and reverend author , that he held faith to be the grand condition of the gospel , precedently required to , not only our knowing our selves in state of grace , but our very being therein , and right thereto . if he say , that the covenant , that is , one part of it , viz. the promise of grace , is absolute ; he saith no more then others , for i know none of our side that hold that part to be antecedently conditional . some call it a free , others an absolute promise , others a covenant with christ for us , &c. yea , in regard of the freenesse and absolutenesse of it , they grant the covenant in respect of the elect to be equivalent to an absolute promise , and the purchase equivalent to an absolute purchase ( as you may see owen vniv . redempt . lib. . c. . ) the conditions on which salvation is promised , being purchased and promised as well as the salvation . notable are the expressions of mr. rutherford in this particular , k we teach faith a condition on our part , and also a grace promised : christ brings himselfe , his righteousnesse , and the condition of faith too , which doth receive him . as if some prince should freely promise to marry some maid of low estate , on condition she wear a gold chain , with a rich jewel of the crown in it , and withal should bind himself to give her both the chain and a will to wear it . again , he is both without doors knocking , and within doors opening , yet he never cometh in , but upon condition we open , which condition is also his own work . he offers righteousness so the sinner believe , and he works belief that the sinner may have righteousnesse , pag. . thus you see others as well as dr. preston , assert the absolutenesse of the covenant in that part ; who yet still maintain the other part , viz. the promise of life and salvation to be conditional ; which as hath been already shewed , dr. preston doth maintain . . as for mr. l walker , he denies not all kinds of conditions in the place cited , but only conditions legal , and conditions for which ; meritorious ones : but conditions which are as a means by which the free gift is received , and as a qualification whereby one is made capable and fit to receive and enjoy the free gift ; such he granteth , and calleth them conditions in the place cited by you ; saying , there is no condition of the covenant propounded , but only the way and means to receive the blessing , or the quality and condition by which men are made capable and fit to enjoy the blessing : which is as much as i plead for under that title . as for mr. strong , though both what i have heard from him my self , and also what i have heard from others who have seen his sermon , induce me to believe that he is not against our conditions , yet having not his sermon , i must be altogether silent at this time concerning him . by this ( sir ) you may see , that i have looked into the most of the authors which you cited , and amongst them all i must professe unto you , that i find not one that speaketh fully for you , but more against , then for your tenent : and for that sort of conditions , whose cause i plead , i must intreat you therefore to shake hands with them , and leave them to stand on my side . to them i shall add some few more . mr. perkins shall be the first , who puts down conditions in the very description of the covenant , saying , m the covenant of grace is that , whereby god freely promising christ and his benefits , exacteth again of man that he would receive christ by faith , and repent of his sins . in the covenant of grace two things ( n saith he elsewhere ) must be considered the substance thereof , and the condition . the substance of the covenant is , that righteousnesse and life everlasting is given to gods church and people by christ . the condition is , that we for our parts are by faith to receive the foresaid benefits , and this condition is by grace as well as the substance . . mr. reynolds shall be the next ; in his treatise of the life of christ , p. . he calls faith the conveyance : and p. . we expect justification by faith in christ . — faith unites us to christ , and makes his death , merit , life , kingdom , sonship , victory , benefits to become ours . you may see p. , , . that to marriage between christ and his church , whereby the church hath a right and propriety created , to the body , name , goods , table , possession , and purchases of christ , — is essentially required consent , which consent must be mutual ; for though christ declare his good will when he knocketh at our doors , yet if we keep at distance , stop our ears at his invitations , there is then no covenant made . it is but a wooing , and no marriage , &c. pag. , , . that the office of faith is to unite to christ , and give possession of him , till which union by faith be made , we remain poor and miserable , notwithstanding the fulness that is in christ . pag. , . and to name no more , pag. . setting down the difference between the two covenants , he saith , they differ in the conditions , for in the old covenant , legal obedience ; but in the new faith only is required , and the certain consequent thereof repentance . . mr. ball shall be the third , who saith , o the covenant of grace doth not exclude all conditions , but such as will not stand with grace : and pag. . the stipulation required , is , that we take god to be our god ; that is , that wee repent of our sins , believe the promises of mercy , and embrace them with the whole heart , and yeild love , fear , reverence , worship , and obedience to him according to the prescript rule of his word : and p. . if then we speak of conditions , by conditions we understand whatsoever is required on our part , as precedent , concomitant , or subsequent to justification . repentance , faith and obedience , are all conditions . but if by conditions we understand what is required on our part , as the cause of that god promised , though only instrumental , faith or belief in the promises of free mercy is the only condition . . let learned pemble be the fourth , who speaking of the difference between the law and the gospel , saith , p the diversity is this , the law offers life unto man upon condition of perfect obedience , cursing the transgressors thereof in the least kind with eternal death . the gospel offers life unto man upon another condition , viz. repentance and faith in christ , promising remission of sin to such as repent and believe . that this is the main essential difference between the covenant of works and the covenant of grace , we shall endeavor to make good against the romish apostacy . and about a leaf after , hence we conclude firmly , that the difference between the law and the gospel assigned by our divines , is most certain and agreeable to the scriptures , viz. that the law gives life unto the just upon condition of perfect obedience in all things : the gospel gives life unto sinners , upon condition they repent and believe in christ jesus . where you may take notice , that he layes it down not as his own private opinion , but as the general tenent of all the orthodox divines in his time , and that in opposition to our popish adversaries . it was then no popery to hold conditions in the covenant : and as he of the divines of his time , so may i of the divines of this present age . see their consent and harmony herein , larg . cat . p. . . doctor downam shall be the fifth ; q that which is the only condition of the covenant of grace , by that alone we are justified . but faith is the only condition of the covenant of grace , which is therefore called , lex fidei . and l. . c. . sect. . our writers distinguishing the two covenants of god , that is , the law and the gospel , whereof the one is the covenant of works , the other is the covenant of grace , do teach that the law of works is that which to justification requireth works as the condition thereof . the law of faith , that which to justification requireth faith as the condition thereof . the former saith , do this and thou shalt live ; the latter , believe in christ and thou shalt be saved . . doctor davenant doth also fully expresse himselfe several times to the like purpose , and may in the sixth place be added to the former . his words are these : r in the covenant of the gospel it is otherwise ; for in this covenant , to the obtainment of reconciliation , justification , and life eternal , there is no other condition required then of true and lively faith ; god so loved the world , john . . therefore justification , and the right to eternal life doth depend on the condition of faith alone . where he doth afterward thus briefly shew the difference betweene the law and the gospel , considered as two distinct covenants ; ſ the law ( saith he ) hath the very strength and form of a covenant made in the condition of works . but the gospel placeth the very strength and form of a covenant , made in the blood of the mediator apprehended by faith . what can be said more expresly then this ? i will not trouble you with repeating what hath been already delivered out of him in his next chapter , but only mention one passage or two out of him : s the promise of eternal life according to the covenant of the gospel , and of grace , doth depend on the condition of faith . a little before , explicating in what sense we deny good works to be required as conditions of salvation , he thus speaks , if by conditions of salvation , we understand the conditions of the covenant , whereby we are received into the favor of god , and to the right of eternal life : for these depend on the only condition of faith apprehending christ the mediator . . with the fore mentioned divines doth the learned t cameron fully agree , who handling the agreement and differences of the covenant of nature and of grace , observes they both agree in the extrinsecal form , that to each there is annexed a restipulation , though in the thing it self required in each by way of stipulation , they differ ; for that in the covenant of nature , natural righteousnesse is required ; but in the covenant of grace faith alone is required . whereupon in the conclusion of his whole discourse concerning that subject , he gives this definition of the covenant of grace ; it is u that wherein god on the condition of faith in christ proposed , doth promise the remission of sins in his blood , and life everlasting in heaven , and that for this end , that he might shew the riches of his mercy . . unto these i may add paraeus , who observes that the apostle doth make mention of faith , that v he may teach us , fidem esse conditionem , that faith is the condition under which christ is given unto us , as the propitiation for sins , and that it is the instrumental cause by which alone we obtain the propitiation in christ . and elsewhere setting down the difference between the righteousness of the law , and of faith , or of the gospel . he saith , w by that no man doth obtaine life , because the condition of doing all things required by the law is not possible to any besides christ . it is easie to obtaine the fruit , and reape life by this , because the condition of confessing the lord jesus , and believing his resurrection , is nigh in the mouth , and in the heart . the learned chamier , that great assertor of the truth of god against the romish corrupters of it , is the next . x he disputing with bellarmine concerning the difference between the law , and the gospel , speaks as fully and plainly as any of the rest forenamed protestant divines , that the law of works doth propose salvation upon condition of fulfilling the law. but the law of faith doth propose it upon condition only of believing in christ ; the word condition being taken in the same sense in both sides . and having distinguished conditions that are in contracts and covenants , that some are precedent , others are consequent ; the former being such as are essential to the contract or covenant ; yea , constituting the very essence and foundation of it . the other being such , the defect or want whereof doth make the contract or covenant to be void and of none effect , though they do not make the covenant and contract it self . he doth apply it to his present subject , the law of works requireth the fulfilling of the law as a condition antecedent , without which any man hath not , either the actual possession of , nor so much as a right to eternal life . the law of faith doth not admit works as such a condition antecedent , but only consequent , so that they are necessary , ex vi donatae jam propter fidem vitae , by vertue of that right to eternal life , which is already conferred on them through faith ; where you see chamier doth clearly assert faith to be the condition by which we doe receive the right to life , given us by grace ; works the condition consequent in the covenant of grace . . mr. bayn on the ephesians , remission of sin is communicated from christ in manner following . christ sendeth his ministers , as legats , with the word of reconciliation or pardon , inviting them to believe on him , that they may receive forgivenesse of sins . . he doth work together by his spirit , making those who are his children , believe on him , if they may find forgivenesse in him . he doth communicate to them the forgivenesse which himselfe had procured and obtained for them . and on that fourth verse , god doth not bind any directly and immediately to believe salvation but in a certain order , for he binds them first to believe on christ to salvation , and then brings them in christ to believe that hee loved them , and gave himselfe for them . . mr. burroughes upon hosea , upon those words , i will betroth them unto me ; how frequently hath he those words , it must be mutual , it must be mutual in every particular branch of it . he shewes it must be mutual on the churches part , as well as on gods part ; and how can it be so without stipulation . in moses his self-denial . p. . faith hath the greatest honour above all other graces to be the condition of the covenant . . last of all , it is the general tenent of our brethren in new england , as appears by mr. bulkly of the covenant . pag. , . where he handles that very question . and also by the catalogue of errors that did arise there , and were condemned by an assembly at the church of new town , august . . attested by mr. weldes , err. . it is incompatible to the covenant of grace to joyne faith thereunto . err. . to affirm there must be faith on mans part to receive the covenant , is to undermine christ . er. . we are completely united to christ , before , or without any faith wrought in us by the spirit , err. . there can be no true closing with christ in a promise that hath a qualification or a condition expressed , err. . where faith is held forth by the ministers as the condition of the covenant of grace on mans part , as justification by sanctification , and the acting of faith , in that church there is not sufficiency of bread . by condemning these opinions for errors , they declare their judgments to be for conditions in the covenant . you see ( sir ) with what a cloud of witnesses we are compassed , and how the stream of protestant and true religion hath run in this channel : certainly , it should be some more then ordinary cause that should make us run counter to so many grave , learned , and godly authors . well , let us see what moves you to dissent . first , many of them confesse it to be conditions improperly . secondly , many are driven to eat their own words . now if both these were true , would they be of moment to make you dissent from your godly brethren ? is propriety of speech such a jewel , that for the preservation of it the good names of the godly and orthodox divines , and the peace of the church must be said to stake ? but who ( my good friend ) shall be judge of this propriety ? certainly , if it shall continue for language that was in the doctors time , you will be cast ; for i am sure conditions in the covenant hath been , and is the language most in use among the orthodox . i remember when i had some conference with you in your committee house about your sermon , you told me , pemble was for you , and chamier for you , and all polemick writers were for you : and now the contrary proves true , and they are brought against you , now they speak improperly , and are sometimes forc'd to eat their words . i am sure you speak not properly when you told me that they balked the word condition . but proceed we to the other grounds . you go on and tell us , that another thing that causeth your distance was , the vigilancy of the adversary , who was ready to make use of such expressions for defence of their tenents . this i confesse is of more weight then the former , for we should be careful that we minister not the least advantage to the adversary . bishop davenant , as hath been heard already , would not have us in conference with papists , use such speeches as these , that works are necessary , and the like , because they will be apt to understand merit by them : yet neverthelesse that reverend author doth use the word condition , and very frequently : it seems he thought there was no such peril in the use of it . again , the adversaries you speak of , must be either papists or arminians . now as for papists , you have delivered us from all fear that way , by telling us they stand not for any merit in the preparations they plead for ; now if they took any advantage from the word condition , it would be to approve of merit . as for armininas , they may take as much advantage from all commands , calls , and counsels to faith and repentance to prove their free will , as from conditions : so then these also must be laid aside . besides , if there were danger in the expression , can it not be qualified , so as that neither papists nor arminians may take any ground therefrom for the spreading of their errors ? must it needs be wholly cast away ? moreover , is there not as great a care to be had of antinomians and libertines , with whom our english church begins to be pestred ? and may not these spiders increase their venome on your own gay flowers of absolute freenesse , to the poysoning of the power of godlinesse , both in their own and other mens conversations ? may they not say , seeing no conditions are required , nothing on our part is to be done , i may live as i list , for i cannot break the covenant ? sir , this is an inference not onely may be made , but hath been made by too many in these loose times . i have heard sad stories of it whilst i lived in london ; i have knowne the persons there that have cast off sabbaths , duties , ordinances , with this inference : and scoft at the followers of them ; calling them , duty-mongers , men of an old testament spirit , and the like . you cannot be ignorant that such a horrid inference is practically made from that doctrine : and however you may think you have a salve for it in your thoughts ( which how sollid it may be i much question ) yet how can you remedy it in the hearts and lives of others ? oh do not destroy by one sermon more then you can build by ten . but last of all , that that most moveth you is your compassion to vulgar hearers , who hearing of conditions , take not hold on the promise because they have not the condition . now here , in the bowels of this compassion , i do beseech you to consider what you do , and tell me seriously , dare you bid a sinner , whilst he goes on impenitently in his evil way , never repenting of it , nor turning from it , nor looking after christ ; dare you ( i say ) offer such a wretch the precious blood of our blessed saviour ? and dare you bid such a one , continuing such , to lay hold on the promise of mercy ? dare you tell him , that the gospel belongs unto him even while he is such ? dare you say , here drunkard , swearer , whore master , here is salvation for thee , here is a christ for thee , here is life for thee , though thou go on in thy swearing , drinking , whoring ; salvation is thine , take it , assure thy self of it , it is thine ? if you do , fare you well . i dare not , lest i strengthen the hands of the wicked ; old and new testament are both against it . but if your meaning be , that such a sinner should alter his mind , leave his course , repent him of his evil way , give up himself wholly to christ , and then , though never so foul , here was water to cleanse him , and bloud to purge him , mercy to pardon him , and a christ to justifie him . if your meaning ( i say ) be this , what do you but hold out mercy conditional , even as we do , and to what end have you raised all this dust and stir ? to conclude , the peace of the church , and edification of souls should be most dear unto us ; things wee should both preach and pray , study and labour for , and by all means possible endeavour to procure , preserve , and propagate . now i do beseech you ( my dear brother ) seriously and sadly to consider , whether your present tenent , and the broaching of it , doth not make a disturbance in the one , and a stop and hinderance in the other ? my heart akes to think of the late stirs in the new england churches , occasioned by master wheel-write , master hutchison , and their followers , especially when i consider , that this very tenent , no condition in the covenant , had a great influence thereon , if it were not the maine cause thereof . for here began they to look upon all those faithful ministers of christ , who maintained conditions , as no preachers of free grace , no gospel ministers , legal teachers , not yet acquainted with the gospel covenant , not able to give sufficient bread to their people , as appears by the examinations of master hutchison , and others in the book fore mentioned . thereupon they fell to a neglect of their sermons , contempt of the publick ordinances , siding and faction , till in the end , for troubling of the church her peace , they were some of the chief of them cut off and banished . may not ( my dear brother ) the like use be made of your present doctrine ? yea , is it not ( think you ) already made by divers ? are not the hearts of many taken off thereby from their faithful ministers and pastors whom before they loved , prized , hearkened to , received good from , yea haply received their conversion by ( if they be indeed converted ? ) are not ( i say ) their hearts taken off from these their spiritual fathers , so that they neglect their sermons , contemne their counsels , call them , nick-name them legal teachers , and ministers of the old testament ? when yet i hope you your selfe cannot in your conscience but acknowledg them for the true ambassadors of the lord jesus . may not this ill issue of your doctrine lye heavy on your spirits ? again , may not the writings of pemble , preston , perkins , and other our worthies now with god , for their holding of conditions , and professing the conditions of faith and repentance , as without which we cannot have life , be laid aside and neglected ? nay , are not these authors themselves contemned as men of darker times , and not acquainted with such cleare light as now shineth , though you know there is more of the power and marrow of christianity in one of their pages then in ten leaves of your new lighted meteors ? beside , are not many of the godly who love you , and were hearers of you , driven from your lectures , or at least cannot come to them without fear and jealousie ? others thereby amazed , not knowing whom to follow ? and most called away from the practice of religion , to that needlesse disquisition of a curious speculation ? when he builders clash , the building must needs be interrupted ; and when the witnesses disagree , the jurors can bring in little better then an ignoramus in their bill . i do beseech you ( sir ) to consider how by this your tenent the names and doctrine of gods faithful ministers , dead and living , are aspersed , the minds of the godly troubled , the peace of the church disquieted , the hands of the wicked strengthened , the mouthes of the adversaryes opened , and the hearts of your friends exceedingly sadded ; * and to draw back your foot before you are gone too far . by the wicket of an interpretative absolutenesse , i should hope that you might yet recover your self in safety ; however , by the door of retractation i am sure you may : and though that work be an unpleasing businesse to flesh and blood , yet is it one of the noblest offices of a christian souldier , in which spiritual warfare , as well as in temporal , as much honour may be gained by a good retreat , as by a couragious incounter , or prosperous victory . finis . pauls sad farevvel to his ephesians . opened in a sermon at the funeral of mr. john graile , minister of tidworth in the country of wilts . by humphrey chambers , d. d. and minister of the gospel at peusie in the same county . praelucendo periit . he was a burning and a shining light , john . . the righteous perish and no man layeth it to heart , and merciful men are taken away none considering that the righteous is taken away from the evil to come . isai . . . london , printed for math. keinton , at the fountain in pauls church yard . a funeral sermon . concerning the very sad occasion of our present meeting , there is no need that i speak unto you , seeing it is , or may be knowne unto you all , that we have at this time accompanied , though not a very aged , yet an able , faithful , painful , and godly minister of jesus christ unto his grave , that house prepared for all the living , where , as to his body , he is to rest until that great day , when all that are in their graves , shall hear the voice of the son of god , and shall come forth , they that have done good to the resurrection of life , they that have done evil to the resurrection of damnation : at what time the faithful ministers of jesus christ , how much soever contemned , clouded and cloathed with reproach in this world , who have fed the stock of god , taking the oversight thereof not by constraint , but willingly , not for filthy lucre , but of a ready mind ; neither as being lords over gods heritage , but being example : to the flock , when the chief shepherd shall appear , they also shall receive a crown of glory that fadeth not away . yea , they shall then , together with all other gods servants , enter in all fulnesse into the joy of their lord , and be possessed of an inheritance incorruptible and undefiled , that fadeth not away , reserved in heaven for them . the holy ghost tels us in eccl. . . that a good name is better then precious ointment ; with that rich embalming is our dear brother gone unto his grave , which will make his memory sweet and precious enough to all that knew him , and love god. and of such a one , who is buryed with this sweet odour the holy ghost witnesseth in the end of that verse , that the day of death is better then the day of birth . the day of birth brings every one to an afflicted dying life , but the day of death bringeth every such one , yea every child of god to an everlasting life of never dying glory . whether you that are the inhabitants of this place were sensible of your blessing in the enjoying the ministry of this our deceased brother , or are apprehensive of your losse in his departure from you , i cannot say , ( for you are all strangers unto me ; ) but this i am sure of concerning very many , who have occasionally enjoyed the fruit of his labours , that they sadly bewail the removing of one so furnished with skil and will to declare the truth of god , and to oppose the old superstitious , and new , or rather renewed errors which on the right , and left hand do oppose the progress of a blessed reformation amongst us . and upon this account my heart greatly mourneth over this brother of ours whom god hath taken away from us , by whose death a great breach is made amongst us of the ministry in these parts at this time , wherein open profanenesse and pernicious errours do so much abound . when wee consider our brothers ministerial qualifications and graces , his ability and humility embracing and beautifying each other ; his conscionable and christian circumspection over himselfe and his doctrine , it is very doubtful whether he were more ripe for life , or fit for death : questionlesse this our brother after he had notice of deaths approach towards him , could not but be sensible of the apostle pauls strait , between a desire of living to do good to others , and dying to receive good for himselfe ; of serving the lord christ in life , and possessing the lord christ more fully in death : yet i am confident , that in this case he did prostrate himself obedientially at the feet of the will of god. and seeing the lord hath now declared his purpose to make this our dear brothers gain our losse , we must likewise submit without murmuring and repining , and say , the will of the lord be done . but though we are thus to quiet our selves in the will of god , and to part with our brother in all humble submission thereunto , yet are we not to part with him without sense of , and sorrow for ours and the churches damage in his removal from us . indeed , there is no cause why we should mourn as men without hope of , and comfort in the blessednesse of this our brother , who now sleeps in christ , and enjoyeth his presence , yet there is cause and warrant too to mourne as christians , that so precious an instrument of good in the church of god is taken from us . and that it may appear that wee have scripture warrant for such our mourning at this time , i shall speak something through gods strength , from a scripture which upon this sad occasion the lord hath guided my meditations unto , which we find in acts . , . acts . , . and they all wept sore , and fell on pauls neck and kissed him . sorrowing most of all for the words which he spake , that they should see his face no more , and they accompanied him unto the ship. these words are a history of the mournful parting of the apostle paul , and the elders of the church of ephesus , together with many other faithful brethren , when paul took his final farewel of them , and left them hopelesse of ever seeing his face again . i will not hold you long in the entry to my text : we may take notice that the apostle paul preached the gospel for the space of two years in ephesus , with much diligence and happy successe , till he was by the violence of furious enemies driven out thence , as we have it at large related in chap. . and being to depart from ephesus , he called unto him the disciples , and confirmed their hearts in the truth which they had received , and embracing them , departed from them , as appeares in ver . . of this twentieth chapter . after this having bin in macedonia , and made his abode in greece for three months , he resolved upon a speedy journey to jerusalem , and made haste thitherward by the way of ephesus , that if it were possible he might be there on the day of pentecost , which was then at hand , ver . , in prosecution of which resolution , he came to miletus , and from thence sent to ephesus , and called the elders of the church that he might speak with them , and encourage them in that great work that god had called them unto , ver . . and when they were come , the apostle , not in a way of carnal ostentation , but that he might be looked upon as a leading president to other messengers of the gospel , set forth his owne diligence and fidelity in preaching the word of god , ver . , , , . and ver . , , . he shewed that god had acquainted him with many afflictions which would befal him for the future in the discharge of his duty , all which he made very light of in comparison to the joyous accomplishment of his course and ministry received from the lord jesus . after this the apostle told the ephesians , that he knew that this present parting would be his final parting with them in the flesh , ver . . and thereupon he appealed to their consciences concerning his diligent , full , and faithful dispensing of the word and counsel of god amongst them for the effecting what in him was , the salvation of all , ver . , . then from ver . . to the end of ver . . there is a very solemn charge given by the apostle paul to the elders of ephesus to look to themselves , and to the dear bought flock of god , over which the holy ghost had made them overseers , to feed them with the word of truth , and defend them , what they might , from those wolvish seducers , who rising up amongst them , should make purlyes , and seek to engrosse and draw away disciples after them , so disturbing , and what in them lay , destroying the peace and unity of the church of god. having finished this charge , the apostle commended them to god and the word of his grace for their farther edification to eternal life , ver . . and then protesting his freedom from the sin of covetousnesse , and withal his known endeavour to avoid the very appearance of it , ver . , , . he concluded all that he spake unto them with prayer , ver . . and when prayer was ended , the apostle and the ephesians in a most affectionate mournful manner parted each from other , as the words of my text give us a relation thereof , and they all wept sore , &c. in these words we are to consider , . the occasion of that sad mourning of the elders of ephesus , and other believers mentioned in the text ; scil . the apostle pauls final departing from them , according as he told them , that they should see his face no more . but these words of the apostle must be understood with a due restriction or limitation to this present world . the apostle did not at all doubt whether this should be a final parting between him and his believing converts of ephesus for ever ; he knew well there should be a happy time of meeting for them again , as we may be assured from his own words to the thessalonians . for what is our hope , or joy , or crown of rejoycing ? are not even ye in the presence of our lord jesus christ at his coming ? for ye are our glory and our joy . these words of the apostle inform us , that he knew that no earthly parting should be absolutely a final parting betwixt him and other believers , when as he looked beyond this world to the coming of the lord jesus ; but in respect of his personal presence with the ephesians , to counsel , instruct , and comfort them , as he had done in the wayes of god , so the apostle told them , that they should see his face no more , and when they were apprehensive thereof , they wept . . the description of the mourning of the elders of ephesus , and other believers at their parting from the apostle ; which is laid down in three particulars . . the greatnesse of it , they wept sore . . the generality of it , they were not some weak hearted ones alone who were the mourners at this parting , but this was a great universal mourning of all that were present , they all wept sore . . the pathetick expressions of affection which the believing ephesians used towards the apostle paul in this mourning , at their parting from him , they fell on his neck and kissed him ; and went as far as possibly they could with him , till earth and sea necessitated their parting , they accompanied him to the ship. i purpose at this time to gather up the sum of all these particulars , and give it unto you in one doctrinal observation , easily arising from the words of the text ; viz that a faithful minister of the gospel of jesus christ is enjoyed with much love , and finally parted from with much sorrow by those who truly believe the gospel . the sorrow here recorded of the elders of ephesus and other believers for the final parting of the apostle from them , was not under any other notion , but as he was a faithful minister of jesus christ unto them , so they loved him whilst they enjoyed him , so they mourned over him when he was going from them . ministerial faithfulnesse admitteth of degrees in those in whom it is in truth . amongst the ministers of the gospel in our dayes such as attain the measure of the apostle pauls faithfulnesse , are , i say not rarely , but ( as i conceive ) not at all to be found . how beit , i doubt not but that through gods grace there are some ministers of the gospel in our dayes , the desire of whose soul is , that they may be faithful , and who do actually attain to some degrees of faithfulnesse in the ministry which they have received from the lord jesus , and shall therefore be inabled to give up the account of their stewardship with comfort and approbation , to him their great lord at his appearing and kingdom . i intend through gods assistance , in order to the opening of the doctrine now before us , in the first place to discover when a man may be a faithful minister of jesus christ . a man may be said to be a faithful minister of jesus christ , first , when being called , and set apart to the gospel of god , as the apostle was rom. . . he looks to , and minds the discharge of the duty of the ministry , as the great work incumbent on him , in relation to gods glory , and the good of his people . it is fit they should turne farmers , merchants , state-counsellors , any thing rather then ministers of the gospel , who make it their chief aim and work to get manors , moneys , or the advancement of this present world . whosoever they be that mind their corporal dues more , or as much as they do their spiritual duties , who look carefully after the reward , and carelesly after the work of the ministry , shall never be acknowledged by the lord in the number of the faithful ministers of the gospel . they who account their ministerial being to consist in their ministerial duties , and thē discharge of them , and accordingly presse after the same , though they trade but with one talent , and possibly bring not in visibly much advantage to their lord , may yet expect to be accepted as faithful ministers of the gospel , and to hear at last from their lord that sweet voice , well done , good and faithful servant , thou hast been faithful over a few things , i will make thee ruler over many things , enter thou into the joy of thy lord , matth. . . . secondly , when a man applyeth himself to the dispensing of the whole , and of the pure word of god to those among whom he laboureth in the lord. he is an unfaithful steward who with-holdeth any part of that from the houshold which was committed to him for their good , and he cannot have the esteem of a faithful minister of the gospel , who wittingly keeps back any portion of that good word and counsel of god , which hee hath received from the lord , to impart to others for the making of them wise unto salvation . the apostle appealed to the knowledge and conscience of the elders of ephesus , that he had kept back nothing which was profitable to them , ver . . and that he was pure from the blood of all men , in that he had not shunned to declare unto them the whole counsel of god , ver . , . it is certain that all ministers of the gospel do not arrive at the same height of knowledge in the mysteries of the gospel , and counsels of god ; howbeit every minister of the gospel is to look and enquire diligently into the scriptures after the mysteries of the gospel and mind of god , and as he hath received , so he is to administer the good word of god to others , without imbezeling or concealing any part of it ; which whilst he makes conscience , and is careful to do according to his measure , how smal soever , his ministerial fidelity in this regard is to be acknowledged , and he shall be accepted according to what he hath , and not according to what he hath not . and as a faithful minister is careful to dispense the whole , so likewise the pure word of god , not allaying and attempering the same by carnal mixtures unto the lusts and likings of corrupt men . the lords charge in this kind is full of divine majesty . jer. , . the prophet that hath a dream , let him tell a dream , and he that hath my word , let him speak my word faithfully . what is the chaff to the wheat , saith the lord ? is not my word like to a fire , saith the lord , and like a hammer that beateth the rock in pieces ? and herein the apostle with much joy testified his own , and the fideity of his fellow laborers in the gospel , professing that they were not as many which corrupt the word of god , but as of sincerity , as of god , in the sight of god , spake they in christ , cor. . . . thirdly , a faithful minister of the gospel is one that takes care rightly to divide the word of truth , and give every one in gods family that portion of the word which belongeth unto him . at this branch of ministerial fidelity the apostle pointed in that charge , which with so much seriousnesse and solemnity he gave to timothy , i charge thee before god and the lord jesus christ , who shal judg the quick and dead at his appearing , and his kingdom : preach the word , be instant in season , out of season , reprove , rebuke , exhort with all long suffering and doctrine . gods faithful messengers are careful to dispense instruction to the ignorant , comfort to the feeble minded , terror to the obstinate : on some to have compassion , others save with fear , plucking them out of the fire . this ministerial fidelity and wisdome is very necessary , and highly accounted of by the lord in his servants , as appeareth evidently from our saviours words , who then is that faithful and wise steward , whom the lord shall make ruler over his houshold , to give them their portion of meat in due season ? blessed is that servant whom the lord when he cometh shall find so doing . this fidelity the apostle paul again and again called timothy unto : that commanding counsel cannot be overlooked in this kind , study to shew thy self approved to god , a workman that needeth not to be ashamed , rightly dividing the word of truth . and doubtless , every faithful minister hath it upon his conscience , and in his care and earnest desire , according to the degree of wisdom received from god , to dispense the word of god in such wise , that every one may have a seasonable and sutable portion of the same , as shall be necessary for the bringing him in , or building him up , to receive an inheritance amongst those that are sanctified by faith in christ jesus . . fourthly , as a faithful minister of the gospel is careful to preach , so likewise to pray for the people amongst whom god hath set him . a preacher that speaks not oftner to god for , then from god to his people , may partingly shake hands , but cannot partakingly joyn hands with the faithful ministers of jesus christ as belonging to their number . the prophet jeremiah witnessed his fidelity towards the people in praying to the lord for them , remember how i stood before thee to speak good for them , and to turne away thy wrath from them . this is much of the close and closet-work of the faithful ministers of jesus christ . very many there are now adayes , who think sleightly of the ministers of the gospel and their work , supposing that they have little to do , and might well be spared . but did such persons know what is done in private by the faithful ministers of christ , how they ply the lord with prayers for the people , that he would divert his judgments from them , continue and blesse his ordinances unto them , subdue their sins , increase their graces , comfort their hearts , and save their souls , they could hardly retain such thoughts , or utter such words as they do concerning the despised servants of jesus christ . but how ever they are esteemed , or dis-esteemed by men , it is knowne to the lord , and that is enough , that a faithful minister is an importunate suter unto him in the behalf of his people , as the apostle paul assured the philippians he was in respect of them . i thank my god upon every remembrance of you , alwayes in every prayer of mine for you all , making request with joy , philip. . , . . fifthly , a faithful minister of the gospel is to exemplifie what he teacheth others in the course of his owne life . a wicked well speaking minister , shall never obtain approbation for fidelity from the lord jesus . though a mans words be celestial as of an angel of heaven , yet if his conversation be low , loathsome and corrupt , his prophecying in christs name , will not prevail with the lord christ in the day of judgment , ●o own and acknowledg him for one of his faithful servants , but he shall then bee found amongst those wretches to whom our saviour will utter that dreadful voice , i never knew you , depart from me ye that work iniquity . the apostle paul exhorted timothy , and in him all ministers of the gospel , who desire to be found faithful , to look to it that they be an example of believers in word , in conversation , in spirit , in faith , in purity . he multiplyed words , as we see , that timothy and every faithful minister of the gospel might see a necessity laid upon him , to make it his great aim and endeavour to walk exemplarily and inoffensively before gods people in all things . the proto-type of holiness is our lord christ , all his faithful ministers are to be followers of him , that they may be examples to the flock , cor. . . he that faileth in this duty , and is not deeply humbled for his failing , is far from ministerial faithfulnesse , and by his evil conversation doth more effectually cry down , then by his good doctrine preach up the power of godliness . . sixthly , of a faithful minister of the gospel it is required that he watch over the souls of those amongst whom he liveth , both for the preventing of hurtful errors , and practical evils , both which tend to the destruction of souls . it appeareth from heb. . . that a special part of the work of the ministers of the gospel is to have an eye to the souls committed to them , that they be not unawares surprised by errors in doctrine , or evils in practice . errors against the truth or holinesse of the gospel , are of an insinuating nature , if they be not timely resisted they will make room for themselves , and bring on a shipwrack of faith and a good conscience together . ministers of the gospel are therefore in faithfulness to hold fast the faithful word as they have been taught , and by sound doctrine both to exhort and convince the gainsayers : they are with all circumspection , specially in such apostatizing times as we are fallen into , to look to the flock of god , that they be not led away by the errour of the wicked , or possibly of some good men misguided in some particulars , to fall from their own sted fastnesse , but may stand fast and grow in grace , and in the knowledge of our lord and saviour jesus christ . it may seem at first a small matter to let errour against the truth or holinesse of the gospel into the judgment ; but the judgment tainted with such errour , is apt to grant out dispensations for the practice of sin , and so a little errour many times draweth a great sluce to let in a sea of pollution upon men to the drowning of them in everlasting perdition . it therefore belongeth to the faithfulnesse of the ministers of the gospel to fortifie and establish their people , what in them lyeth , in the truth of the gospel , that they may not be as children tossed to and fro , and carried about with every wind of doctrine , by the sleight of men , and cunning craftiness , whereby they lye in wait to deceive . but may have their ears shut up against the voice of strangers , and opened only to the teaching of that good shepherd who hath the words of eternal life . and as faithful ministers are to watch over the people in respect of doctrinal errors , so also of practical evils , that they do not overspread them ; they are often to inculcate the apostle doctrine , that the grace of god which bringeth salvation , teacheth us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present world ; and again , that our lord jesus gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people zealous of good works ; and therefore that every one that nameth the name of christ should depart from iniquity . and if they see any one taken in a fault through infirmity , it belongeth to them not only in the right of charity , but special duty to restore such a one with the spirit of meeknesse ; and when they discover others hardning themselves obstinately in their evil wayes , they are boldly to reprove them , and yet with meeknesse to instruct them , yea though they oppose themselves , if god peradventure would give them repentance to the acknowledgment of the truth , that they may recover themselves out the snare of the divel , who are taken captive at his will. the sum of all is , when a servant of jesus christ separated to the ministry of the gospel carefully mindeth his work , and bendeth himself to deliver the word of god wholly , purely , and seasonably , labouring instantly with god by prayer to procure a blessing on his people , and his labours amongst them , and withal is careful to exemplifie his own doctrine , that the people may see in him what they hear from him ; and lastly , hath his eyes open to observe , and his mouth open to g●ve warning of such pernicious errors and practices , as he seeth breaking in upon such as are committed to his oversight , such a one , however he speed in his own judgment , and the judgment of others , shall not fail before the judgment seat of god , to stand in the rank , and passe in the account of the faithful servants and ministers of jesus christ . having thus shewed when a man may be said to bee a faithful minister of the gospel of jesus christ , i come in the next place to consider , who are they who truly believe the gospel to whom such faithful ministers are precious , who enjoy them in love , and part from them in sorrow . there is hardly any thing ( as i conceive ) in our unsettled times more pernicious , then the mistake which many are subject to about the nature of believing . much talk there is of faith and the gospel , whilst few consider what is indeed the faith of the gospel . i shal therefore indeavour in few and plain words , to clear unto you from the scriptures who are the truly faithful , the true believers of the gospel . . first , they truly believe the gospel , who glorifie the word of the lord , as it is testifyed of the believing gentiles , to whom paul preached the gospel at antioch . when the gentiles heard this , they were glad , and glorified the word of the lord , and as many as were ordained to eternal life believed . every true believer glorifieth the word of the gospel , by yeilding a firme assent unto it as a word of truth , setting a high price upon it as the only saving truth , holding it fast as a stable , everlasting truth , and still desiring of it , and delighting in it , as an edifying and perfecting truth , which is able to build men up , and give them an inheritance amongst those that are sanctified . if men boast never so much of believing because they are confident that christ is theirs , and that all the benefits which flow from the lord christ are theirs ; yet if they do not glorifie the word of the lord , the word of the gospel , making an high account of it as a word of truth , a saving , everlasting , edifying perfecting word ; they shall never make it out before the presence of god , that they have the true faith of the gospel in them . . secondly , true believers of the gospel are such as receive the word of the gospel with spiritual gladnesse , as we read of that flock of faithful converts , brought in at one sermon , then they that gladly received the word , were baptized . the word of the gospel cannot by faith enter into the soul , but it bringeth in spiritual gladness with it . temporal believing hath a sleight and suddain joy accompanying it , as our saviour testified in the interpretation of the parable of the sower , as to the stony ground , he that received the seed in stony places , the same is he that heareth the word , and anon with joy receiveth it , yet hath he not root in himself , but dureth for a while . an unrooted faith yeildeth an unsettled joy , but when the word is with a stedfast , sound , and saving faith received , it usually , out of the state of strong temptation , and spiritual disertion , filleth the soul with joy and peace in believing . now this receiving the word by faith importeth a taking of it into all the faculties of the soul , to new mould and transform them according to the holiness of the gospel . the apostle james calleth it , the receiving of the engrafted word , because the word of the gospel thus received , as the graft set into the stock , causeth all the sap of the inward faculties of the soul to bring forth such fruit as is sutable to the holy word of the gospel . it is a very unworthy and ungrounded opinion , that a man can believingly receive the word of the gospel , and not be new moulded by it unto holines . if any think that the word of the gospel shall be mighty to save them , when it is not effectual to sanctifie them , they deceive themselves , and should attend to the apostle james his doctrine for right information in this point , who sheweth that the word of the gospel is received as an ingrafted , new moulding word , in all those towards whom it is effectual to save their souls . thirdly , they that believingly receive the word of the gospel , are brought off from trusting upon their own works and righteousnesse , to trust , and rest their souls upon the lord jesus christ , as the one , which in scripture dialect imports the only mediatour between god and man , for forgivenesse of sins , peace with god , righteousnesse and eternal life . the apostle paul called believing in christ , hoping , or trusting in christ , ephes . . , because all that truly believe , cast away the thought of acceptance with god unto life in the merit of their own righteousnesse , and as worthlesse sinners build their hope of righteousness to life fully and wholly upon the lord jesus as the mediator of the new testament , through whom they finally bottom their faith and hope on god , pet. . . fourthly , they truly believe the gospel who trusting on christ for righteousnesse and life , have their hearts brought on by believing , to the love and high prizing of the lord jesus as most precious and desirable , pet. . . faith looking and resting upon christs love , inflameth the heart with the love of christ , according to the apostles words , in christ neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . and this true love of christ , the necessary and inseparable product of gospel faith in all true believers , is obediential , causing the faithful heart to stoop to the yoak and work of the lord christ , as we learne from our saviours own mouth , if ye love me keep my commandments . and again , he that hath my commandments and keepeth them , he it is that loveth me . and yet further , if any man love me , he wil keep my words . by all this it is manifest , that they who truly believe the gospel are such as glorifie the gospel , by embracing it as a saving , everlasting , edifying , and perfecting word of truth ; who with gladnesse receive this word into all the faculties of the soul , to mould them into a frame of gospel holinesse , who rest themselves upon the lord christ for righteousnesse and life according to the gospel , and in the strength of that faith have their hearts knit to the lord christ , in high prizing obediential love of him . these two points being dispatched ; viz. who is a faithful minister , and who are the true believers of the gospel : i proceed in the next place to shew that such a minister is enjoyed with much love by such a people . this we have fully ascertained by the apostles testimony which hee bare unto the galatians , when the faith of the gospel at first prevailed amongst them , my temptation ( saith he ) which was in my flesh , ye despised not , nor rejected , but received me even as an angel of god , even as christ jesus . it is not possible to make a higher expression of enlarged love , then this is , whereby the apostle set forth the affection which the believing galatians bare towards him as a minister of the gospel ; who loved him , and welcomed him upon this account , as they would have done an angel from heaven , or the lord jesus christ himselfe , if he had personally appeared and spoken to them . the grounds of this enlarged love of true believers towards the faithful ministers of the gospel are , amongst others , which it would be too large exactly to treat of , these which follow . . first , believers look upon the faithful ministers of the gospel , as a special gift of christ unto his church . what thoughts soever others have of faithful ministers , yet true believers know that they are in much love , given by the lord christ , for the edifying of his body , till all the members thereof come in the unity of the faith and knowledge of the son of god unto a perfect man , to the measure of the stature of the fulnesse of christ . and therefore believers cannot but love such a guift of love proceeding from their beloved lord and saviour . . secondly , true believers look upon the faithful ministers of the gospel as ambassadors for christ , in whome hee negotiateth with them in much mercy for the accomplishing their reconciliation to god , and eternal happinesse . corinth . . , . and therefore beholding christ in them , they cannot but greatly love them in christ , and very highly esteem them in love for their works sake . . thirdly , true believers are experimentally assured , that the faithful ministers of the gospel are ministerial fathers to some , and nurses to all gods people who hear the gospel from their mouthes . to such as are brought out of a state of ignorance and wickednesse , unto the faith and obedience of jesus christ , by the gospel which they preach , they are ministerial fathers , as we learne from what the apostle wrote to the corinthians , though ye have ten thousand instructors in christ yet have ye not many fathers ; for in christ jesus i have begotten you through the gospel . the lord of his own will originally begetteth his children by the word of truth , dispensed in the mouthes of the preachers of the gospel ; for , how shall they believe in him of whom they have not heard ? how shall they hear without a preacher ? and how shall they preach except they be sent ? as it is written , how beautiful upon the mountaines are the feet of them that preach the gospel of peace , and bring glad tidings of good things ? the faithful ministers of the gospel of peace , given by our lord christ for the work of the ministry , are therefore ministerial fathers too , and so as spiritual parents acknowledged and beloved by those who through their ministry are brought to the faith of the gospel . to others who have formerly entertained the truth of the gospel in a regenerating power , the faithful ministers of the gospel are as nurses , cherishing and strengthening them by the word of god , which they preach . for the same word of the gospel which begetteth , nourisheth and buildeth up the people of god unto eternal life . and in this second cherishing work the ministers of the gospel are and are acknowledged by believers for spiritual nurses , according to the apostles expression to the thessaloniuns , we were gentle amongst you , even as a nurse cherisheth her own children . now nurses ( we know ) sometimes get away the love of children from their true parents ; and in the case before us it is often seen , that though true believers cannot forget their ministerial fathers , yet they are apt to fall much in love with their spiritual nurses , who at present feed and refresh them with the word of truth : the sum is , that as fathers , or nurses , or both , all those that truly believe the gospel , are ready to love the faithful ministers of the gospel whilst they enjoy them . now this truth being acknowledged , the last point i am to speak to in the doctrine , becometh evident of it selfe ; namely , that a faithful minister is finally parted from with much sorrow by those who truly believe the gospel ; for love is a strong bond , knitting the soul so fast to that which is beloved , that it cannot lose it , or be loosed and parted from it without much sorrow . we read , that jacob loved joseph more then all his brethren ; and when he thought that joseph was finally taken from him , he rent his cloathes , and put sackcloath upon his loynes , and mourned for his son many dayes . and all his sons and daughters rose up to comfort him , and he refused to be comforted ; and he said , for i will go down into the grave unto my son mourning . and even thus it is betweene true believers and faithful ministers of the gospel , the true and great love which such believers bear unto such ministers , makes their presence sweet , and therefore necessarily their final parting very grievous unto them . to this i will briefly add two further grounds of much sorrow in those who truly believe the gospel for the final removal of faithful ministers by death from them . . first , when faithful ministers are taken away by death , believers are at an utter losse , as to the enjoyment of any comfort or benefit from the person or personal ministry of them that are so removed from them . if they could have the least hope of re-enjoying a faithful minister after death , there would be yet some string of comfort to hold by at their departing ; but believers know that this is a final parting from a faithful minister , they must never seek counsel , or comfort , or instruction more from his mouth ; death unavoydably putteth the servants of christ to silence , and taketh them off from being in their persons useful in the work of the ministry unto the living , for ever . the apostle paul wrote to the philippians , that his abiding in the flesh would be needful for them for their furtherance and joy of faith , philip. . v. , . and thereby intimated , that when he was by death removed from them , they neither could expect , nor should receive any farther benefit from his person or personal ministry . herein our blessed saviour happily differeth from , and hath a transcendent preheminence above his servants in the ministry , that whereas their final parting from their people in the flesh maketh them personally unuseful to others for the time to come ; it was not so with our lord jesus christ . his parting from his people in the flesh , caused a greater imparting of himself unto them in spiritual benefits , as is testified by our saviour himselfe saying to his disciples , neverthelesse i tell you the truth , it is expedient for you that i go away ; for if i go not away , the comforter will not come unto you , but if i depart , i will send him unto you . our saviour went away as a mediatour and advocate between god and man , and not as a bare minister of the gospel ; and in that regard he was forward by his departure in doing good to his servants , and continueth more able to communicate himself in all celestial and spiritual blessings to those that wait upon him ; for , he is still walking in the midst of the golden candlesticks , and hath the stars in his right hand ; and is able to save to the uttermost them that come to god by him , because he ever liveth to make intercession for them . but none of these things hold in the inferiour ministers of the gospel ; when they are removed by death , their personal ministry , from the moment of their death , ceaseth for ever as to all uses and advantages in respect of others ; and that consideration layeth a heavy weight of sadnesse upon the hearts of believers , when their faithful ministers are by death taken from them . . secondly , true believers know that the final removal of faithful ministers from any people , carryeth in it the face of a judgement from the lord. it was a promise of great love , i will give you pastors according to my heart , which shall feed you with knowledge and understanding . and on the contrary , when the lord taketh away faithful ministers from any people , he then depriveth them of one of his choicest mercyes upon earth , which cannot therefore but have the appearance of a judgement in the eyes of true believers . the prophet micah represented evil men as weary of the faithful teachers , and saying to them , prophecy ye not , and then from the lord denounced the judgement of their ceasing from amongst them , they shall not prophecy unto them . their refusal of the prophets was their great sin , and the lords removal of his prophets was his heavy judgment upon them . if it be asked concerning a faithful minister when he dyeth , of what disease he dyed ? it may be often truly answered , of the judgment of god upon an unthankful people . when men are sick again of their faithful ministers , and long to be rid of them , it is a righteous thing with god to let them dye , that such a people may dye without instruction . the contempt of the ministers of the gospel who desire to be faithful , is a spreading disease amongst us at this day . men looking divers wayes , do yet unanimously consent to render the ministers of the gospel in this nation as odious as possibly they can . without distinction they are all branded as tythe-mongers , time servers , antichristian , self-seekers , and what not ? but it is enough , that god is the supreme judge of those that are thus traduced , and of their accusers 〈◊〉 howbeit , whilst this disease so generally reigneth and rageth , it is no marvel though many of gods faithful servants dye of it , whose removal by death , though possibly some triumph in , yet the true believers of the gospel , of whom there is ( blessed be the lord ) a very considerable number throughout our land , ●annot but be , as they are , much sadded at it , as carrying the face of an ill presaging judgement in it . having thus gone through the doctrine proposed , i come now to a few words of application . . here is one work whereby they that truly believe the gospel may have reflexive knowledge of themselves ; namely , by their enjoying the faithful ministers of the gospel in love , and parting with them in sorrow . i know there is great difference of judgement at this day , who are to be accounted the faithful ministers of the gospel of christ ? to this an answer may be gathered from what i have before delivered ; at present i shall only say this , that they who being in the place of the ministers of the gospel , do visibly apply themselves to do the work of the ministers of the gospel , labouring in the word and doctrine , that they may ministerially translate men out of darknesse into the kingdom of gods dear son , and build them up in faith and holinesse to eternal life , are so farre ( doubtlesse ) unto others at least , the faithful ministers of the gospel , that they who take them to be such , and as such , enjoy them in love , and part from them in sorrow , may from that disposition of theirs receive some evidence in themselves that they are in the number of the true believers of the gospel , whereas they who make it a chief ingredient of their religion , to scorne and revile the ministers of the gospel whilst they live , and to insult over them when they dye , to vomit out their choler upon them both living and dying , are not likely , for ought i can learne from the scriptures , to be approved by our lord jesus christ at his appearing as true lovers , and believers of his blessed gospel . . secondly , this should be a strong inducement to those that are imployed in the ministry of the gospel to make it their special desire , care , and study to be found faithful in the work of the lord committed to them , that they may bee enjoyed in love , and have the true believers of the gospel their unfeigned mourners at their funeral . the apostle saith , let a man so account of us , as of the ministers of christ , and stewards of the mysteries of god. moreover it is required in stewards , that a man be found faithful . the office ( as we see ) which god hath called the ministers of the gospel unto , calleth upon them to be faithful . without faithfulnesse a nominal minister of the gospel , how much soever he boasteth and prideeth himselfe in his office , is but like unsavoury salt , good for nothing but to be trodden under foot with contempt both by god and men . but when faithfulnesse is found in a minister of the gospel , it maketh him shine as a star , very gloriously in the eyes of the lord , and all true believers . that minister of the gospel hath the best monument to perpetuate his name with honour , whose faithfulnesse in the ministry , hath procured him the love of true believers , so that his presence is pleasant to them in life , and his memory precious with them after death . . in the third place , the servants of god may here read their warrant for sadly bewailing and mourning over such as have been faithful in in the ministry of the gospel , when they are by death finally taken from them . heathenish mourning over the dead accompanied with murmuring and impaciency against god , becometh not the children of god in any wise . it is the lords command given of old to the jewes , ye are the children of the lord your god , you shall not cut your selves ; nor make any baldnesse betweene your eyes for the dead . because they were by covenant the children of god above other nations , therefore they were not to follow the practice of other nations in their excessive mourning for the dead , but to quiet themselves in the will of their god and father , knowing that his saints are precious in his sight both in life and death . and accordingly the apostle paul carefully provided that the thessalonians having imbraced the gospel of christ , might not sorrow over their dead as heathens , destitute of hope of a future happinesse or glorious resurrection , thess . . . howbeit , with due moderation , in humility of soul , and quiet submission to the will of god , it is not onely warrantable , but laudable ; a practice which grace bringeth the people of god unto , to mourne over the faithful messengers of god , when they are by death called home out of this present world . when steven was slaine by the jewes , devout men carried him to his burial , and made great lamentation over him . this is mentioned by the holy ghost not as a groundlesse , but as a gracious practice of these believers , evidencing their christian love to stephen , that blessed martyr of the lord. in proportion to this great lamentation made by devout men at stephens funeral , and the sore weeping of the believers of ephesus , at pauls final parting from them , mentioned in my text , i doubt not but our mourning over our deceased brother at this time is lawful , and laudable in the presence of the lord. i will not multiply words in reference to this our reverend brother now taken from us , i shall leave his works to praise him in the gate , being well assured , that many who have felt and tasted the power and comfort of his ministry , will beare witnesse to him , and the working of god in him for their good . one thing there is relating to his death which i cannot omit , that the lord greatly testified his acceptation of him in his work , in that he dyed of epaphroditus his sicknesse , of whom the apostle wrote , that for the work of christ he was nigh unto death . the work of christ , of which epaphroditus was sick , was , as far as wee can judge , a special part of the disease of which this our brother dyed ; for after that some symptomes and beginnings of a bodily weaknesse had seized upon him , his turn came to supply a lecture at a place somewhat remote from his owne habitation , which therefore some , neerly related to him , earnestly perswaded him to forbear for that time ; but such was his zeal towards the work of christ , that it caused him to neglect his friends advice and his own health , and to overlook his present danger , and so undertake the work of preaching the gospel in his course , under the weight of which labour of love , his weak body did apparently sink in the time and place of that publick service ; after which returning home , he declined more and more untill the time of his death . our saviours words therefore seem plainly to reach this our brother , and pronounce him blessed , blessed is that servant whom the lord when he cometh shall find so so doing . the lord when he came to this our brother , by death , found him doing , so doing , doing his lords work faithfully , and therefore looking on him , we have cause to part with him rejoycingly , being much assured of his blessednesse ; yet looking at our selves , we have cause to part with him sadly , when we consider that we shal have his help , and see his face no more . a pillar is fallen , and by the fall thereof a great breach made in this place , this county , this land ; which that the lord may be pleased in mercy to make up , by increasing the number , strengthning the hands , and blessing the labours of his faithful servants in the ministry , we have great cause to bow our knees before him , and to beg this favor from him in the name of the lord jesus ; to whom with the father , and blessed spirit , be praise and glory for ever . amen . finis . notes, typically marginal, from the original text notes for div a -e a vind. ley lect. . pag. . b ames coron . artic . . c. . § impetration is the foundation of application . c camero in ps . . inter arg solut. med. ult d prideaux ser● draught of the brook . and perk. ref. cath. of merit . e panstr . cathol . tom . . l. . c. . & . ad . f ibid. . . cor. . . h jer. . . i 〈…〉 k 〈…〉 p. . l gataker rejoynd . p. . m fidem ponī ut conditionem salutem quidem antecedentem ; sed electionem ipsam consequentem nunquam à nostris negatum fuit ; summā verò cum religione constanter traeditum . cor. de elect. c. . §. . p. . n thes . . . o rejoynder p. . p si igitur haec esset mens et sententia synodi , quod simpliciter vellet monstrare illum , de quo jam diximus , modum et ordinem , quo juxta scripturae traditionem deus utitur quando homines vult deducere ad justificationem ; et si illa quae scriptura tradit procedere , tribuerent non viribus liberi arbitrii , sed gratiae dei , et operationi sp. sancti , nec in illis praeparationibus constituerem meritum aut dignitatem , propter quam justificemur : facilè posset de vocabulo praeparationis , dextrè juxta scripturam intellecto , conveniri . exam. part p. . q falsum est igitur quod in canone nobis tribuunt , quasi docemus nullum plane motum voluntatis divinitus donatum et excitatum , praeced ere acceptionem justificationis : omnino enim docemus poenitentiam et contritionem praecedere . non dicimus , praecedere tanquam meritum , quod suâ dignitate cooperatur ad justificationem consequendam , sed sicut sensus morbi aut dolor vulneris non est meritum sanationis , sed urget et impellit ad desiderandum , quaerendum , et sucipiendum medicum . r at evangelium non promittit salutem absque ulla conditione legis observandae ; neque id nostrumquisquam docuit : modò ne conditio pro merito sumatur . tom . . l. . c. . § . nam et fidei conditio non est antecedens sed consequens , quia nullum fidei meritum attenditur , sive fides non est causa salutis . ſ non negamus bona opera ullam relationem habere ad salutem ; habent enim relationem adjuncti consequentis , et effecti ad salutem ( ut loquuntur ) adeptam ; et adjuncti antecedentis , ac disponentis ad salutem adipiscendam ; atque etiam argumenti confirmantis , fiduciam ac spem salutis : sed negamus ulla opera nostra causam esse posse meritoriam justificationis ac salutis . bel. ener . tom . lib. cap . s promissiones cum conditione obedientiae ut causae juris quod habemus ad rem promissam , sunt propriae legis : sed promissiones cum conditione obedientiae , ut adjuncti aut effecti rei promissae , vel dona●ionis ejus , locum suum habent in benignissimae gratiae regno , ubi meritis nostris nullus habetur locus . cap. . §. . t haec et hujusmodi opera cordis interna sunt omnibus justificatis necessaria : non quod contineant in se efficaciam seu meritum justificationis , sed quod juxta ordinationem divinam vel requirentur ut conditiones praeviae seu concurrentes , sicuti poenitere et credere ; vel ut effecta à fide justificante necessariò manartia , ut amare deum , diligere proximum . de just . act . cap. . q. . argum. . u in psal . in solut . arg . med . ult . v tract . of justif . sect. . c. . per modum causae efficientis & meritoriae , impetrando , promerendo ; & suo modo inchoando justificationem . w non controvertitur an promissiones evangelicae ut sint fructuosae & salutares , requirant fidem : nocum est illud christi , mar ult . johan . . . nec in controversiam vocatur , an promissiones evangelicae ita gratuitae sint & absolutae , ut absolvant hominem à dolore serio ob peccata , et ab omni studio b●norum operum ? infans enim sit oportet in scriptu●is , cui non innotuerae bae spiritus sancti assertiones : rom. . , . & . . tit. . . genuinus autem quaest : onis status est , an evangelium propter ullam nostram dignitatem , intentionem , opus , me itum , ullámve in nobis dispositionem , promi●tat nobis gratiam , misericordiam , remissionem peccatorum , & vitam aeternam ; an ve ò per & propter jesum christum fide apprehensum ? syst . tom . art . de evang. c. . x an in gratuita remissione peccatorum , requiratur conditio fidei , ut aliquod opus nostrum , aut aliqua in nobis dispositio ; cui ut cau●ae efficienti , adjutanti , aut cooperanti , ascribatur gra●uita remissio peccatorum ; quod rotundè negamus y vind. leg. lect. . p. . a reward of is justic . ball. ●ov . p. . conditio antecedens est effectiva . z tom. . l. . c. . §. . a ibid. §. quum promissiones de perseverantia obsolutas esse negant , sed conditionatas tantum , &c. ames . cor. p. . in cap. . ad rom. v . in illa verba qui est typus su uri . c donatam igitur & gratiam & salutem omnes & singuli habent ; quamvis rei donatae possessionem non habent ante fidem . cor. p. , . fas est ab hosto doceri . § . c. . of justific . we grant that god doth justifie an ungodly person but in sensu diviso , not in sensu composito ; so as he makes the lame to leap , the blind to see isai . . . mat. . . by order of nature he is first a believer , and then is justified . rutherford survey of antin . p. c new cov. p. . f lib. . par. . g circumcisio erat signum obligatorium foederatorum , seu restipulationis abrahami , obligans eum & postoros ad fidem & obedientiam foederis deo praestandam . peraeus in gen. . . who adds , that both sacraments , circumcision and baptism , do agree , as in other ends , so in this , quod utroque fit obligatio solennis ad fidem & obedientiam oederis deo praestandam . ibid. h grounds and ends of infant baptism p. . i hos . . . k dicere dei est efficere ; dicam ego , i. e. efficiam populum meum . dicere nostrum est fides & obedientia nostra . l chap . . lex fidei doctrina fidei . quae fidem exagit , per quam sine operibus expectatur à deo justitia . alio nomine lex evangelii . par. & mart. in loc . n rom. . . o ver. , , see dr. preston n. coven . p. . . &c. p baptismus nulli adulto conferendus est , nisi priu● ediderit confessionem peccatorum & fidei in christum ; ac praterea primissionem sanctae vitae . in mat . obs . ex ver . , , . baptizari in nomen alicujus est illi consecrari ad cultum , ut quis ab illo tanquam suo domino denominatur ciusque servitio se totum ad●rcat . pisin marth . v. . r est tess●●a & nota qua sicut differimus ab iis omnibus gentibus , sic etiam protestamur velle differre , & cum solo populo dei communionem 〈◊〉 bere , ac foederis quod sancitum est in christo inter deum & nos conditiones servare velle . in cap. ad ephes . de bapt. cap. . thes . . ſ baptismus est pactum purioris cum deo , curandum itaque ut quod semel gestum est in baptismo sacram entaliter semper in vita peregatur veraciter , dav. in colos . . v. . cor. . s quemadmodum milites jurant in nomen imperatoris , atque ita illi obstring untur , ut postea non liceat eis versa●i in castris hostium , quod si secus fecerint sit capital : ita nos in baptismo obstring imur christo , ju●amusque nos postea nunquam defecturos ad diabolum . martyr in rom . . t notum est ex catechesis nos baptizari in nomine sacrae sanctae trinitatis tanquam unius dei , quia in fidem , cultum , obedientiam dei nomine astringimur , & nos haec ipsa deo restipulamur . baptizamur in mortem christi dupliciter : primùm respectu dei , quatenus is beneficia mortis christi baptismi signaculo nobis donat & obsignat : deinde quantum ad nos , restipulando fidem tantorum beneficiorum christi , & mortificationem peccati virture mortis christi , ne nobis dominetur . paraeus in loc . u byfield in col. ● v. . luth. gal . vers . . all the faithful have had al way one and the self same gospel , and by that they were saved . so also pemb. vind . fid . p. treat . of justif . sect. cap. . dr. preston n. coven . p. . when a man doth this , at that very hour hee is entered into covenant , he is translated from death to life . v christ set forth in his death , &c. p. . w jus & proprictas doni ex donantis benefica largitione resultai : acciperet aliàs non suum donatorius quum rem donatam teneret . cor. p. . qui alterum incusai probri ipsum se intueri oporiet . see this distinction of complacency and compassion confirmed by rutherford his survey of antinomianism . x qui creavit te sine te , non salvabit te sine te . quemcunque trahit volentem trahit . nostra fides justos ab injustis , non operum , sed ipsius fidei lege discernir . in quo dormit fides , non vigilat christus . justificatio per fidem jesu christi data est , datur , & dabitur credentibus ante legem , sub lege , & post legem eadem . credendo invenimus quod judaei amiserunt . y jubendo monet & facere quod possumus , & petere quod non possumus . o homo , in praeceptione cognosce quid debeas habere , in correptione cognosce tuo te vitio non habere ; in oratione , unde accipias quod vis habere . de cor. & gra . c. . z non quia omnes in eum credunt , sed quia nemo justificatur nisi in eum credat . itaque omnes dictum est , ne aliquo modo alio praeter ipsum quisquam salvus fieri posset , credatur . de nat. & grat . c . a fides est justitiae fundamentum quam nulla bona opera praecedunt , sed ex qua omnia procedunt . inde , i.e. ex doctrina apostolica , capit quisque vitam , quam parit una fides . b hoc ergo byssopo asperges me , quando vit tutem sanguinis ejus effundes super me , quando & fidem habitabit christus in me . moses distinxit in levitico inter utramque justitiam , fidei scilicet atque factorum , quod altera operibus , altera dola fidei credulitate accedente fiat . c secundùm propositum gratiae , sic decretum est à deo , ut cessante lege , solam fidem gratia dei posceret ad salutem , in rom. . haec lex ( scil . spiritus ) dat libertatem , solam fidem poscens . idem . in cor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . like to which he hath another passage : the true office of the law , which can be never enough magnified , is to shew us our sins , to humble us , kil us , bring us down to hel , that we may be justified . cha. vs . . ad finem . d negamu : testamentum dei de remissione peccatorum in christo habere adjunctā conditionem . com. in rom. c. . p. . e nonne hic satis perspicuè dicitur , oportere nos credere , illum jesum christum , quem deus refuscitavit , mortuum fuisse & resurrexisse , ut nos justificaremur , & nobis omnia delicta condonarentur . pag. . f omnis qui videt filium & credit in eum , habet vitam aeternam . sic ergo inferimus , at ego credo in filium dei , ergo hab●● jam , et ●abebo id quod promisit . p. g nisi fides desit , qua oblata apprehendamus , per promissiones justificamur . pag. . h lex recipitur faciendo & exactissimè praestando quod praecipitur ; evangelium autem per vivum & effic●cem fidei assensum . moses quoque deut. . de eadem lege scripsit , se prop●suisse populo vi●am & mortem ; manifeste docens , si reciperetur lex & impleretur , vitam & quidem ae●ernam secum fore allaturam . verum cum excludamur hoc commodo , misericors deus aliud verbum providit , nempe fidei ; quod si assentiendo recipiatur , vitam secum habet . ex hoc loco apparet promissiones legis datas ex hypothesi , seu conditione praecedentium operum . in evangelio autem si promissionibus annectantur opera , ea non sunt accipienda vel ut merita , vel ut causa illarum promissionum : sed ita statuendum est , ut illa dei dona quae promittuntur post opera sequantur , cametsi non perfecta fuerint & absoluta ut à lege imperantur . p. , . i non in eo discrepant , ut quidam putant , quod evangelicae non habeant adjectas conditiones ; legales autem sine conditionibus nunquem offerantur . quemad modum enim dicitur , honora patrem & matrem , ut sis longaevus super terram ; & si volueritis , & audieritis me , bona terrae comdedatis . ita in evangelio etiam legimus : remittite & remittetur , date & dabitur , &c. quare cum hoc discrimen non sit , aliud quaerendum est . quamobrem apparet diligenter intuenti , conditiones leges potuisse causas esse consecutionis praemiorumquae promittebantur . nam fi●illae perfectae & absolutae fuissent , ut erant à e●e imperatae , cum ipsis praemils comparari potuissent et meriti rationem habuissent . sed cum illae prestari ab hominibus non potuissent , deus ex sua misericordia subjecit promi●siones evangelicas illorum loco : quae quamvis conditiones adjectus habent , tamen offeruntur gratis . pag. . quare si haec tria conjungis , praemiae evangelica promitti gratis ; conditiones illis non posse aequari , & promissiones oportere esse firmissimas ; & meriti rationem auferes , quo discrimine illa à segalibus differant , facilè cernes . pa. . k 〈◊〉 conditionem aut stipulationem ulli● bonae cogitationis ab ipsorum viribus . de subst-foed . grat . p. edit . gen. anno . l qui cum tales sint , nolle se , ait dominus , ejusmodi ●oedus cum illis percutere , cujus vel minima pars in ipsorum viribus fundata sit , pag. . m quamobrem , ne concidat foedus apud mileros homines , in peccatis mortuos , corda habentes lapidea , qui legi dei non subjiciuntur , & ne possunt quidem , rom . qui denique non idonei sunt ad cogitandum quicquam boni ex se ipsis cor. . sed ut firmum maneat , ejusmodi foedus promittit , cujus universa essentia à se solo dependeat , & in christo suo fundata sit . — modum etiam exequendi sui decreti in nobis ejusmodi promittit , cujus vis & efficacia non à corrupto homine , sed à se solo proficiscatur . pag. . n nullā que conditione nostrae dignitatis , meritorum , aut propriā virium niti . pag. . o p. , & p pag. . q universa substantia foederis gratuita est : quoad deum , is propriè foedus nobiscum percuti● , cum promissionem reconciliationis gratuitae in evangelio oblatam per spiritum sanctum cordibus obsignat , & renovationem ad vitam aeternam inchoat , in●ies promovet , ac tandem perficit , quoad nos , qui mortui eramus in peccatis , recipitur foedus , dum gratis nobis donatur spiritus sanctus , per quem excitati è morte in vitam , fit , ut non modo velimus & possimus credere gratuitae promissioni de reconciliatione per christum , & instauratione nostri ad adeundum haereditatem regni coelestis ; sed etiam ut credamus , seu ipsam fidem accipiamus . pag. . r atque ita totum haec foedus merè esse gratuitum , & nullâ conditione nostrarum virum , sed gratuita dei misericordia in christo , per fidem , quam ipse donat , apprehensa , constare , certum est ; oblatio duplicis promissionis in christo , remissionis scil . peccatorum , & sanctificationis , atque ipsius christi donatio , quoad deum , est gratuita : acceptatio ex parte nostra etiam est gratuita , quia est dei actio in nobis , qua promissionem suam obsignat cordibus , ut acti agimus , &c. pag. . ſ pag. , , . t quia foedus non inter invitos , sed volentes contrabitur , testimonia visibilia instituit , quibus & assensum nostrum in gratuitum foedus in verbo oblatum stipuletur , quem ut ipsemei in elect is operatur , ita publicè ad suam gloriam apparere , vult , & fimul in verbo oblatum foedus symbolis ( solemni contestatione prius facta , velle vim , ipsos esse suum populum ) obfignat . part . p. . quia deus non aliis jurat quam credentibus , ideo cum ad actionem foederatoriam descendit , prius assensum à nobis stipulatur , mandando ejus testificationem solenni ritu , quam ad promissionis obsignationem atque impletionem ipse descendat . pag. . vide plura pag. , . ad . sine ulla interjecta vel poeni tentiae vel fidei conditione absolutissimè ait desponsabo te mihi in perpetuum . in hos . . onal . in v. , . § . ſ promittit & novum connubium , & omnia quae ad hoc connubium etiam ex parte exotis contrabendum , ●um confirmandum inperpetuum pertinent . t promittit se effecturum & perpetuo connubio simul ei copulati . perpe●uum autem esse non potest connubium , nisi sicut in deo , sic etiam in nobis perpetua sit fides & spiritus christi , per quem hoc connubium & contrahitur , & conservatur . ergo promittit se effectum ut perpetua in nobis e●ect●s , sit fides , & spiritus christi . ibid● §. . §. , , ad . u notandum , hanc esse simplicem & evangelicam sine ulla conditione promissionem . hic enim nihil exigit deus , sed simpliciter promittit quod velit ipse ecclesiae suae facere ; adeo ut promittat etiam fidem , sine qua reliquae promissiones in nobis locum habere non possunt . w innuit illa dictione , ego , deum esse authorem nostrae reconciliationis , & consequentur nostrae salutis . ipse est qui prior venit ad nos , & nos sibi ipse desponsar . nos non ipsum praeve nimus aut quaerimus in sponsum , sed ipse praevenit nos ut desponset nos sibi . ego , inquit , desponsabo te ; huc illud joh. . non quod nos prius dilexerimus eum , sed ipse prior dilexerit nos . vae nobis si deus nos non praeveniret , § . desponsabo . x deut. . y ratio foederis faciendi seu promittendi , est , qua deus ex gratia , extra nostra merita foedus hoc nobiscum init ; foedesque hoc nullis nostris suffultum est meritis . pag. . §. . ratio . z foederis vinculo se unit cum populo , & populus vicissim unitur deo : sicut sponsus cum sponsa , & sponsa cum sponso , fide conjugii utrinque data . p. §. cum autem . a ibid. . col. ● . ex parte nostri substantia foederis est id quod à nobis stipulatur , & nos premittimus . &c. p. . a in . epist . joha . cap. . loc . de rem . peccat . q. . quibus conditionibus remissio peccatorum offeratur & conferatur . b sunt conditiones non propter quas , sed citra quas peccatorum remissio non obtinetur . — et si citra bas conditiones obtineri remissio peccatorum non potest , non tamen propter eas tanquam propter merita . ideo johannes ait , si confiteamur , ecce conditionem ; non tamen ait , propter confessionem — nam etiam citra fidem haberi non potest justificatio , non tamen propter dignitatem fidei haberi eam dicimus , sed gratis . — deinde illud notandum est , etiam has conditiones quas requieit à nobis deus , donari nobis à deo , & esse dona dei ; non ergo meritis ullo modo , sed soli dei gratiae danda est remissio peccatorum . c vsum istius nominis in hac significatione classicis authoribus non fuisse incognitum ante in oratione quadam demonstravimus . patal . l. . c. . d dei gratiam luculentiorem hominibus explicatam esse , quòd suis non foedus , sed testamentum dederit . quiae foedus conditiones mutuas fuisset habitum , quas si altera pars non praestet , foedus est irritum . testamentum verò liberalitatis & gratiae , citra ullam conditionem instrumentum est , ex quo haeredes vocantur & instituuntur citra contemplationem ullius officii quod ab ipsis proficissi possit . e substantia utriusque restamenti una quidem atque communis est in christo jesu ; eaque partibus duabus comprehensa pro ut abrahamo primum , gen. . deinde vero posteris illius fuit exposita ; una , promissionis , quum deus inquit , futurus sim ipsis d●us : altera , conditionis appositae , qua deus petit ut nos viciss●m pareamus ad stipulationem ip●●● , quam ●i , & ipsi e●unt mihi populus . par. l. . c. . f hujus promissionis evangelicae antecedens sive 〈◊〉 conditio poterat multorum animos deterrere , ac potius omnium si legis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne nostra ( ut necesse est ) expendissent ; cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde à principio sermonis hujus conditionem moses expresserat , dicens , nondum dedit vobis jehova mentem ad cognoscendum . — ne igitur impossibilem conditionem propositam sibi à deo fuisse quererentur , commoditatem istius moses his verbis explicat ; nam praeceptum hoc quod ego praecipio tibi , &c. quasi dicat , hactenus proposui tibi partem priorem foederis , ut obsequaris deo : sed quia altera quaeque pars foederis est tibi necessaria , ut deus tuus quasi novo foedere ( quod tamen reipsa unum est ) suis partibus erga te defungatur cum tu ipse non possis ; & circumcidens cor tuum inscribat ei legem suam & foedus suum ad obedientiam fidei . par. lib. . part . g hoc praeceptum fidei quod cloquor neque occultum , neque longinquum , & cum id ipsum in ore tuo , & corde tuo gratiosè deus ind● , si tantum fide potes prehendere . h concedimus , hominis officium requiri , illud insuper contendentes , deum hujus premissionis vi effecturum in suis , ut officium illud faciant , quatenus necessariò est faciendum cor. act . p. . to●a dispositio testamentariam habet 〈◊〉 , ut simpliciter 〈…〉 conditio ; atque hac ratione , ad modum foederis aliquando proponitur : qui tamen proponendi modus non sic est accipiendus , ut testamenti naturam in ulla parte mutet . utrumque à nostris optimè conjungi solet , quum justitiam ac vitam , sub conditione fidei promitti docent , & fidem ipsam electis dari , vel conditionem foederis in ipso foedere simul promitti . pag. . mark k survey of antinom . p. . l socin . disc & consut p. . m order of the causes of salvation . c. . n ref. cath. tit . of justif . diff. . . o treat . of the n. cov. p. . p of justif . §. . c. . q tract . . of justif . l. . c. . §. . r in fodere evangelico aliter se res habet ; nam in hoc foedere ad obtinendam reconciliationem , justificationem & vitam aeternam , non alia requiritur conditio quam verae & vivae fidei : sic deus dilexit mundum . joh. . . rom. . . gal. . . justificatio igitur & jus ad vitam aeternam ex conditione solius fidei suspenditur . de just . act . c. . in resp . ad ob . . ſ lex in conditione operum habet ipsam vim & formam icti foederis : at evangelium in mediatoris sanguine fide apprehenso collocat ipsam vim & formam foederis . ibid. s promissio vitae aeternae juxta pactum evangelicum & foedus gratiae , pendet ex conditione fidei . id. cap. . in sol . ad ob . . p. . si per conditiones salutis intelligamus conditiones foederis quibus recipimur in favorem dei , & ad jus vitae aeternae : haec enim pendent ex solo conditione fidei christum mediatorem apprehendentis . ibid. p. . t de trip . foed . thes . , . in foedere naturae exigitur justitia naturalis , at in foedere gratiae exigitur tantum fides . u foedus gratiae est illud quo deus proposita conditione fidei in christum , remissionem peccatorum in ejus sanguine , & vitam coelestem pollicetur , idque eo fine ut ostendat divitias misericordiae suae . thes . . v in . ad rom. in illa verba , per fidem . w ex illa vitam nemo consequitur , quia conditio faciendi omnia leg●s , nulli est possibiis extra christum . ex hoc fructum & vitam consequi facile est , quia conditio confitendi dominum jesum , & credendi ejus resurrectionem prope est , in ore , & in corde nostro . in cap. . ad rom. v. . x nos legis & evangelii discrimen cum quaerimus utrumque nominare contracta illa significatione , secundum quam paulus oponit legem operum , legi fidei . hoc est , legem operum proponere salutem sub conditione legis per ficiendae . at legem fidei candem preponere , sub conditione tantum credendi in christum : nimirum , ut u●rinque conditio sumatur codem sensu . tom. . lib. . cap. . § . § , , . penes quos est vis 〈◊〉 loq●di * this book was delivered unto mr. eyre in the authors life time , some years since , before his book against mr. woodbridge , mr. crauford , and mr. baxter came forth . notes for div a -e job . . john . , pet. . , , phil. . thes . . , doctr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tim . tim. . , jude v. , ● luke . , tim. . jer. . matth. . tim. . tit. . ephes . . tit. , , and tim. . gal. . tim. . tim. . , acts . acts . 〈◊〉 . . , ●om . ●ames gal. . joh. . . , gal. . . ephes . . , cor. . james . thess . . gen. . , john . revel . heb. . jer. . micah . cor. . , deut. . . acts . phil. . matth. . . mysterium & medulla bibliorum the mysterie and marrow of the bible, viz. god's covenant with man in the first adam before the fall, and in the last adam, iesvs christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by francis roberts. roberts, francis, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing r estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) mysterium & medulla bibliorum the mysterie and marrow of the bible, viz. god's covenant with man in the first adam before the fall, and in the last adam, iesvs christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by francis roberts. roberts, francis, - . [ ], , p. printed by r.w. for george calvert, london : . book iv, "gods covenant of performance" has special t.p. at p. . reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology. theology, doctrinal. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion mysterium & medulla bibliorum . the mysterie and marrow of the bible : viz. god's covenants with man , in the first adam , before the fall : and in the last adam iesvs christ , after the fall ; from the beginning to the end of the world ; unfolded & illustrated in positive aphorisms & their explanations . wherein the general nature , several kinds , gradual discoveries , sanctions and administrations of all gods holy covenants , from first to last , throughout the whole scriptures ; together with their peculiar terms , occasions , author , foederates , matter , form , end , properties , agreements , disagreements , and many other their noted excellencies are largely and familiarly expounded : the blessed person and office of iesus christ , the soul of all the covenants of faith , and sole mediator of the new covenant , is described : many choice fundamental points of christianity , are explained : sundry practical questions , or cases of conscience , are resolved : divers puzzling controversies about the present truths are positively stated and determined : many obscure and difficult scriptures are occasionally elucidated : and , in all , the great supernatural mysterie of the whole sacred bible , touching gods most wise , gracious , merciful , righteous , plenary , wonderful , and eternal salvation of sinners by iesus christ through faith , sweetly couched and gradually revealed in his covenant-expressures in all ages of the church , is disclosed and un-veiled . by francis roberts , m. a. pastor of the church at wrington , in the county of sommerset . this is the covenant that i will make with the house of israel after those daies , saith the lord ; i will give my laws into their mind , and write them in their hearts . and i will be to them a god ; and they shall be to me a people , &c. heb. . , , . jer. . , . but ye are come unto mount sion , — and to iesus the mediator of the new covenant , heb. . , . august . in lib. de spirit . & litera , cap. . tom. . ero , inquit , illis in deum : & ipsi erunt mihi in populum . quid hoc bono melius ! quid hac faelicitate faelicius ! london , printed by r. w. for george calvert , and are to be sold at his shop at the sign of the half-moon in pauls church-yard . . heroi perhonorifico , patrono suo faventissimo , arthuro domino capell baroni de hadham : nec non nobilissimis amplissimisque heroinis , elizabethae dominae capell matri ejus pientissimae , et dominae elizabethae capell consorti ejus conjunctissimae ; hoc mysterium & medullam bibliorum , viz. elucidationes hasce theologicas de sacrosanctis salutiferisque dei optimi maximi , fidelissimi & mentiri nescii cum homine initis foederibus : tam foedere operum naturali , ante lapsum illum miserrimum , in adamo primo ; quam foedere fidei supernaturali , post lapsum , in adamo postremo iesu christo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per universas temporum revolutiones , primariasque ecclesiae vicissitudines , inde à jactis mundi fundamentis usque ad consummationem seculi ; beatitates foederum infra patefactas , at maximè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , summae gratitudinis , observantiae & honoris ergo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d. d. d. franciscus roberts . to the churches , ministers , and members of jesus christ , in england , scotland , ireland and other the annexed dominions , grace , mercy and peace from god our father and the lord jesus christ our mediator , and from the holy spirit the comforter . highly honoured , and entirely beloved in the lord ; the a sacred covenants of god with man , b before c and since his fall , that profound mysterie and marrow of the bible , are a subject so sublime , spiritual , comprehensive , transcendent , and every way excellent , in it self ; so necessary , profitable , comfortable , and every way desirable , to us : that it is most worthy of all acceptation , by all that are , or desire to be , d altogether christians . e for ; . the author of these covenants ; is the lord , the most high and only wise god. . the original fountain and impulsives of them ; the glorious riches of divine grace . . the confoederates or foederate-parties to them ; god , and man either as in the first adam before the fall , or as in the last adam , jesus christ since the fall. . the foundation of all the covenants of faith from first to last ; jesus christ , god-man , our only mediator and hope , either as promised , or as performed . . the matters of gods covenants , are ; from god , all manner of blessings temporal , spiritual , and eternal , which the whole scriptures promise : from man , all manner of duties natural in the first adam , or supernatural in the last adam , which the whole scriptures require . . the form of them ; more inwardly , the foederates reciprocal and mutual obligation : more outwardly , the various manifestations , confirmations and administrations of gods several covenants according to the mysterious contrivances and counsels of his blessed will. . finally , the intended scope or ends of them all , are ; subordinately , the happiness of man in his foederal enjoyment of the lord as his covenant god both in this and the world to come , which is absolutely the height of all possible felicity : ultimately , the glory of god in his matchless wisdom , goodness , free-grace , mercy , love , truth , faithfulness , iustice , holiness , happiness , &c. all which are rendered in and through jesus christ most illustrious and glorious . this transcendent and most excellent mysterie , the covenants of god , i have endeavoured ( according to the measure of the gift of christ received ) to explicate and illustrate in the ensuing treatise . a work ( i acknowledge ) of vast extent , great difficulty , much labour , and long time. . of vast extent . comprizing in it ; all the methods of divine dispensations to the church in all ages ; all the conditions of the church under those dispensations ; all the greatest and precious promises , of the life that now is , and of that which is to come ; all sorts of blessings promised by god to man : all sorts of duties re-promised by man to god ; all the gradual discoveries of jesus christ , ●…he only mediator , and saviour of sinners ; the whole mysterie of all true religion from the beginning to the end of the world ; and which as a continued thred of gold runs through the whole series of all the holy scriptures . . of great difficulty . things excellent are difficult . this work is difficult : partly , through the profound mysteriousness of the covenants themselves : partly , through the obscurity and seeming repug●…ancy óf some scriptures wherein the covenants are mentioned and revealed : partly , through the great diversity of gods covenant discoveries : partly , through the many intricate knots , doubts and perplexing controversies that all sorts of adversaries to the truth , have cast in the way . by reason of all which this precious truth lyes , like silver , very deep , and sometimes hard to come by , and must be laboriously digged out from amongst the ve ry rocks . 〈◊〉 of much labour . being of such vast extent and great difficulty , it must needs be very laborious . gods covenants are many , occasioning many doubts , questions , cases of conscience , &c. and the nature of some of them especially so involved in intricate difficulties and perplexities ; that i confess , it hath cost me no small pains and study to give my self and others satisfaction therein . it can be no easie task to take so long a journey , and of times to travel through such deep wayes and unbeaten paths , yea sometimes to pass through such stony and rocky places . but because , i have set my heart exceedingly to the covenants of my god , which ( in my judgement ) are an universal basis or foundation to all true religion and happiness , i have shunned no diligence ; industry or endeavours , that to me seemed requisite for the profitable unveiling of them . . finally , this is a work of a long time . this i have proved by much experience , far beyond my expectation . for in the treatise following is comprized the substance of all my g weekly lectures for the space of almost six years compleat : besides much of be new covenant , which was never preached at all . during which time , when i had brought on the work almost to the end of gods covenant with his captives as it were in their h graves in babylon , my self was for certain weeks together so captivated by a putrid feaver that i was almost brought to the brink of the grave . and this was a deep aggravation of mine affliction , that now the work was like to be left imperfect , and little or nothing spoken to the new covenant , which is the glory of all gods covenants . but i the lord my god was ready to save me , both in affliction , and from affliction . ( ) in affliction ; by witholding my disease from annoying mine animals , and from assaulting much my vitals , though it had brough my naturals almost as low as the dust . by which dispensation i comforted my self : that the lord in sparing mine animals and intellectuals intended to reserve them for some further service to himself and his church : ( ) from affliction ; by k loving my soul from the pit of corruption , casting all my sins behind his back , and restoring a new life unto me that i might exalt his glorious name in explication of his new covenant . for which complexive mercy i desire unfeignedly to render all possible praises to the god of my salvation . now therefore , having enterprized , and ( through the good hand of my most gracious god ) at last accomplished this long , laborious , difficult and comprehensive work ; i most humbly lay it at the feet of jesus christ my lord and saviour , sincerely devoting and consecrating it , first to his honour , next to the service , edification and consolation of his church and all his genuine members within these ilands . and l the god of all grace , who hath given m the manifestation of the spirit to every man to profit withal , and who can actuate the doctrine of truth , whether preached with lively voice , or printed in a book to the saving benefit of his peoples souls ; so accept , bless , go forth with and prosper these poor labours of his most unworthy servant , by his spirits sacred influences and effectual co-operations , that thereby , some ignorant souls may be illuminated , some gainsayers to the truth , and opposers of religion may be convinced , some aliens to christ may be converted ; some weak doubting and trembling christians may be resolved , strengthned and established , some dejected , disconsolate , afflicted , tempted or deserted saints may be refreshed and comforted , and that in some fort or other , whosoever shall read the soul-saving mysteries of gods holy covenants hereafter unfolded , may have his heart even burn within him towards god , iesus christ , his covenants , and a true new-covenant state with god in christ , that the flames of that heavenly fire within his breast may be unquenchable . and in order to the more fruitful perusal of this treatise , and for the more speedy fixing of right notions and apprehensions in the readers minds touching the covenants of god ; i premise and earnestly recommend these few general considerations , viz. i. that , the lord , the only true god , father , son and holy-ghost , though eternally and infinitely happy in himself alone , yet is pleased to communicate of his happiness to his intellectual creatures , angels and men : but especially to men , by vouchsafing them a blessed fellowship or communion with himself , both natural , spiritual , and coelestial . in this consideration i comprize four things , viz. . that , the n lord the only true god is father , son , and holy ghost . a trinity of persons , or personal subsistences in unity of essence . . that , the lord god is eternally and infinitely happy in himself : for , before all time , and o before the world or any creature was , from eternity to eternity , he was god. and being eternally god , he was eternally happy in himself : p the blessed and only potentate . yea being the q in finite and boundless of god , he was , is and will be infinitely happy in himself . perfect happiness consists in enjoyment of perfect goodness , of a confluence of all goodness . now god is all goodness ; god is his own goodness . r there is none good , save one , that is , god , viz. there is none good as god is good , essentially , independantly , infinitely , immutably , eternally , &c. and therefore god is his own happiness eternally : when nothing was , but god. the father , son and holy ghost having eternal and infinite fulness of satisfaction , complacency and acquiescence in themselves alone . and whatsoever goodness or happiness is in any creature since the creation , all that is wholly put into , and heaped upon the creature by god alone , as drops out of his ocean , as grains out of his mountain , as littles out of his all. . that , god notwithstanding is pleased to communicate of his own happiness to his intellectual creatures , angels and men , but especially to men . as the sun , full of light , communicates his light and glory to all the world : or as the sea , full of water , imparts his streams to all the earth . and yet the happiness of god is not at all diminished , by imparting of his happiness to men and angels : as the light of the sun is not all at lessned by his diffusion and emanation of light to all the world . nevertheless man , being brought neerest to god in s the person and office of iesus christ , hath the primary impartment of the divine felicity . . that , god communicates his happiness to man , by vouchsafing him blessed communion with himself , both natural , spiritual , and coelestial . god so communicates his happiness to man , as that man must reciprocate some homage to god out of that which he hath received from god. god gives of his own to man , and expects again of his own from man : and herein in the general stands that blissfull and sweet communion betwixt god and man. and this communion is threefold , viz. ( ) natural , by creation , which t was betwixt god and adam in paradise before the fall. ( ) spiritual , by u new creation , which is betwixt god and all the elect in iesus christ the second adam , since the fall. ( ) coelestial , by glorification , which shall be betwixt god and all the elect in christ in the highest heavens , in the x be atifical vision and fruition of god in iesus christ face to face immediately , fully and eternally . ii. that . the lord god brings man into communion with himself , by that sweet familiar way of covenant , in all ages , from the foundation to the consummation of the world . god might have dealt with man in a more absolute lordly and majestical way , peremptorily commanding and requiring from man his duty and allegiance : but he hath pleased to condescend to a more relative familiar covenant way ; and this y after the manner of man , viz. familiarly , sweetly , and condescendingly dealing with man by covenant , as one man with another . god by his covenants reveals , applies , confirms , and increaseth this sweet communion betwixt himself and his people in all ages and generation of the world , from the creation to the judgement day . . into natural communion . god brought innocent man by the z covenant of works . into spiritual communion , god brings lapsed man by the a covenant of faith , gradually more and more revealed unto perfection , in all the seven periods and discoveries of it : witness adam , noah , abraham , israel , david , the captives , and jews and gentiles of all nations , thus brought into , and established in communion with god by his covenant . . into coelestial communion also they are brought by the same covenant of faith , assuring by many b promises of a glorious life and compleat happiness in heaven for evermore . iii. that , gods covenant with man is of two kinds : viz. . c a covenant of works , with man upright in the first adam before the fall , promising the continuance of life and happiness to him upon terms of perfect and perpetual personal obedience , but threatning death and misery upon the least ●…ayling therein . which covenant being d broken by adams disobedience in eating the forbidden fruit , was in specie utterly irreparable . ( see in this treatise , this e govenants explication ) . f a covenant of faith , with man lapsed , in jesus christ , the last adam , revealing and promising lapsed sinners recovery from sin and death to righteousness and life , upon terms of unfeigned faith in iesus christ to that end . this distinction of gods covenant , into a covenant of works and of faith , is most proper and agreeable to scripture . the g nature whereof , and of the covenant of faith in general , is hereafter at large unfolded . iv. that , gods covenant of faith in christ the last adam , ( inchoate in the earthly , but consummate in the heavenly paradise ) hath a twofold respect to iesus christ ; viz. . as promised , and to be revealed afterward ; . as performed , exhibited and actually revealed already : and hereupon it is subd●…stinguished into , . the h covenants of promise in christ only promised : wherein are fix gradual discoveries of christ and covenant mercies , still proceeding from the less to the more perfect : . the covenant of performance , in christ performed and actually manifested in the flesh , viz. the i new covenant , the most perfect and compleat expressure of all the covenants of faith , commencing from christs death , and continuing till the end of the world . the promise●…ere ●…ere more dark , imperfect , inneffectual and restrained to one sort of people ; the new covenant is more clear , perfect , efficacious and universally extended to all sorts and nations of people in he whole world . this distinction of the covenant of faith , see k hereafter explicated and confirmed . v. that , the mysterie and chief matter of all the covenants of faith , whether covenants of promise or new covenant , though for accidents and circumstances it be very variously represented , yet for essence and substance it is only one and the same , viz. the recovery of lapsed sinners from sin and death , to righteousness and life by iesus christ alone through faith. the same christ , the same faith , the same recovery of lapsed sinners by christ through faith is revealed in all the covenants of faith , but in every of them diversly . as , . the same christ is revealed in all the covenants since the fall. they are as many cabinets one within another : but christ the iewell within them all. all their promises lead to him , and center in in him , all their commandments refer to him , all their threats drive to him , all their ceremonies typifie him , all their sacraments signfie him , all their ordinances magnifie him , &c. but in every of them how differently is the same christ represented ! as the l seed of the woman bruising the serpents head ; in the first : as the true m noah saving an elect remnant by water by his blood , in the ark of the church ; in the second : as the n seed of abraham in whom all the nations of the earth should be blessed ▪ in then third : as the o prophet like moses raised up from among the people israel , to be hearkned unto in all things , under severest penalty : in the fourth : as the royall p seed of david , that should sit upon his throne , ruling the house of iacob , the church of god , for evermore ; in the fifth : as the true q david , shepheard , prince and king of the redeemed captives for ever ; in the sixth ; and , as r god manifested in the flesh , crucified , dead , buried , risen , ascended , and set down on the right hand of god , for the actual accomplishment of his elects redemption ; in the seventh . or thus : in the three first covenants is represented the person of christ , god-man : his manhood , as the seed of the woman , the seed of noah , the seed of abraham ; his god-head , as being able to bruise the serpents head , to save his elect remnant by water , and to bless all the nations of the earth . in the two next covenants is set forth his triple mediatory office : his prophecy , under the type of moses ; his priesthood under the type of aaron : and his kingship under the type of david . in the sixth covenant with the captives is set forth some notable efficacy of his office , in redeeming , cleansing and sanctifying his enthralled guilty and polluted people . but in the new covenant christ is represented both in his person , offices and efficacy of his offices , both towards iews and gentiles more clearly fully and gloriously then in all the fore-going covenants , and yet , it is s iesus christ yesterday , and to day , and for ever the same . . the same faith is revealed in all the covenants before christ , as in the new covenant after christ. . the catalogue of the t ancient believers . the iustification of noah , abraham , &c. by u faith. . the description of the righteousness of faith by x moses and y david , and z habakkuk , &c. are clear indications that in all time before christ , sinners were recovered and saved by iesus christ through faith. but before christ faith was revealed very darkly , obscurely and imperfectly ; in comparison of the revelation of faith since christ , which is more clear , pers●…icuous and compleat . hence comparatively a faith is said , not to come , till the new-covenant ▪ times . . the same recovery of lapsed sinners by christ through faith was revealed proportionably under all former covenants : but never so clearly , extensively and efficaciously as now under the new covenant . then under redemption from egypt and reduction from babylon . their eternal redemption from sin and death was shadowed out ; then under the sprinkling of blood , their iustification , and under divers washings and levitical purifications , their sanctification , &c. was represented : but now all th●…se spirituals in christ are represented b without veil with open face . vi. that , consequently whatsoever accidentals or circumstantials of foregoing covenants of faith from time to time were abolished upon the commencing of more perfect foederal administrations , yet all the essentials and substantials of them still remain , the former being still confirmed by , yea comprized in the later , as more compleat and perfect . god proceeds in all his covenants , from first to last , from the more imperfect to the more perfect , till at last he had brought in the most perfect new covenant . as ezekiels c wheels , were a wheel within a wheel ; or as the coelestial orbs are supposed to be orb within orb from the lowest to the highest : so gods covenants are , as it were , covenant within covenant , from the least to the greatest ; the later being still fuller and larger then the former . iesus christ was represented , in the first covenant , as the seed of the woman ; in the second , as the true noah ; in the third , as the seed of abraham ; in the fourth , as the seed of israel ; in the fifth , as the seed of david ; in the sixth , as the true david ; in the seventh , which is the new covenant , as actually god-man , immanuel , god-with-us . in the first covenant god promised that d this seed of the woman should bruise the serpents head ; in the second , that this true e noah should save an elect remnant ; in the third , that this f seed of abraham should bless all nations , and be a priest like melchizedeck ; in the fourth , that this g seed of israel should bless and guide israel , and be their great prophet like moses ; in the fifth , that this h seed of david should reign over the house of jacob , the church , for evermore ; in the sixth , that this true i david should redeem his captives , re-unite them into one kingdom , and be their shepheard , prince and king for ever : and in the seventh , that this k god-man iesus christ actually exhibited , should bless all nations as well as the iews , discipling them , and incorporating them into the same church - body with them , writing his laws in their hearts , &c. in all these covenants before the new covenant there were certain accidentals and circumstantials belonging to the outward form of administration peculiar to those times and people , which were vanishing and are done away : as sacrifices , circumcision , passover , and the four extraordinary sacraments , with all the levitical ordinances , rites , ceremonies and administrations under the old covenant : but yet the substantials of all these covenants still remain and have their chief accomplishment in the new covenant , as the scriptures abundantly testifie of all these covenants s●…verally . compare ( ) gen. . , . with heb. . , . col. . , . rom. . . ( ) and gen. . , &c. with pet. . , . heb. . . ( ) and gen. . . & . . with acts . , . gal . . . ( ) and deut. . , &c. & . . to . with heb. . . acts . , , , &c. ( ) and psal. . . with acts . . luke . , , . ( ) and ezek. . , , &c. ier. . , , . with heb. . , , . and this will abundantly appear by comparing the matter of all these six covenants with the matter of the new covenant hereafter explicated . divers useful consectaries hence result . as , . hence , the substantial promises of mercies in all foregoing covenants of faith do as truly belong to us , and may be as consolatory to us , now under the new covenant , as to any of gods people to whom they were first and immediately propounded under any former covenants . thus we may , from the first covenant , l expect victory over the serpent , as well as adam . we may , from the second covenant , expect the m worlds absolute security from being universally drowned with a stood for ever , as also the constant course and revolution of seed time and harvest , and cold and heat , and summer and winter , and day and night while the earth remaineth , as well as noah . we may , from the third covenant , assure our selves that we ( being abrahams spiritual children n by faith ) o shall be blessed with faithful abraham , though we be gentiles : shall have victory over our enemies , espeiaclly our spiritual enemies : shall have the true coelestial canaan for an everlasting inheritance : and shall enjoy the lord for our covenant god : &c. as well as abrahams and his natural seed . the like is to be said of all the other covenants with israel , david , and with the captives . the substantials of all covenants of faith being one and the same , we may apply and extract comfort from the substantial promises of them all , as well as from the new covenant under which we live . herein we have an admirable advantage above all the foederates of former covenants ; in that we have the benefit of the promises of all the covenants of promise , which they had ; and of the new covenant , which they had not here is much wisdom required , here is high priviledge vouchsafed , for the skilfull and comfortable applying and improving of gods promises in all covenants of faith throughout the bible . . hence , all the substantial commands explicit or implicit of former covenants of faith , are as obligatory and binding to us now under the new covenant , as formerly they were to gods people under any covenant on whom they were first imposed . as former promises are still consolatory to us in regard of covenant-mercies from god : so former commands explicit or implicit are obligatory to us in regard of covenant-duties to god. the analogy and proportion betwixt these two is evident . are not we as strongly obliged now under the new covenant ; . to fight p against the serpent , that in christ we may bruise his head ; as well as adam ? ▪ to q believe gods word and warnings , and be obedient to him in most difficult undertakings : as well as noah ? . to r walk be●…ore god in faith and obedience , to be perfect , to initiate our infant children in the first initiating token of the present covenant of god , &c. as well as abraham ? . to observe s all the ten commandm●…nts of the moral law ; as well as the people israel ? . to t keep gods covenant and testimony ; as well as david and his seed ? . to u remember our own evil wayes and doings which were not good , and loath our selves in our own sight for our iniquities , and for our abominations ; to walk in gods statutes , &c. to be gods covenant-people , &c. as well as gods captives in babylon ? doubtless these and like command of the substance of former covenants , reach us , concern us ▪ oblige●…us non : as well as gods people of old : for they were never abrogated , but rather most strongly re-inforced and confirmed under the new covenant . . hence , we under the new covenant have strongest consolation from such promises , and greatest obligation by such commands of all covenants of faith fore-going . inasmuch as the substance of all those covenants doth still remain of force and vertue ; and the vigor of them is afresh revived and continued under the new covenant . and a sevenfold cord is not easily broken . . hence , this excellently directs us in the reading , applying and improving of the holy scriptures with iudgement . wisely dis●…inguish we substantials for circumstantials , essentials from accidentals , in the promises , precepts and covenants of god : and then we shall plainly see the due portion and allotment which appertains to us . . hence , the necessity and utility of the books of the old testament , as well as of the new , unto all new-covenant foederates is evinced and described . the substantials , of all promised mercies and of all commanded restipulated duties , under all former covenants still remaining of force and vertue , do both evince the necessity , and delineate the utility of the books of old testament . this is the compass and pole-star to sail by in this scripture-sea : this is the golden clew and thread to be followed in this scripture-laberynth . what doubts , knots , difficulties , &c. will not this one thing resolve and unty about the diligent and fruitfull perusal of the scriptures ! vii . that , the covenants of god , in their latitude , viz. his covenants of works and of faith , are so capacious and comprehensive , that they inclose and comprize within themselves the grand mysterie and very marrow of all the holy scriptures . this is very clear : for , i. the whole scriptures are a meer supernatural revelation x by divine inspiration . ii. the grand mysterie and very marrow of the whole scriptures , is ; mans happiness in the enjoyment of god in the first adam , before the fall , comprized in the covenant of works ; and mans recovery from sin and death to righteousness and life , after the fall , by jesus christ the last adam , through faith , comprized in the covenant of faith and all the gradual discoveries thereof from age to age . iii. now these two sorts of the covenants of god are so complexive , that they clearly fadom and conclude within themselves , as within their arms , this grand mysterie , soul and marrow of all the holy bible . for , . all the doctrines of scripture , come under these covenants ; are as so many divine truths of them , are to be referred to them as their chief heads , and are to be tryd by them as their common standard or touchstone . the clearest y extraction of all fundamental truths in religion , is from these covenants : and the most solid decision of all sorts of controversies and refutation of all sorts of errors is to be derived from the true state of these covenants . gods covenants are the best umpires in all controversal divinity ; and the best hammers for all errors and heresies against the truth . as might easily be demonstrated , if need were , in both cases . . all promises and prophecies in the whole scripture , from the beginning of genesis to the end of the revelation , do flow as so many streams from these fountains of gods covenants , and meet as so many lines in these covenant-centers . the promises are but gods covenants in their branches ; the covenants are gods promises in the root . and were i to treat of gods z greatest and precious promises ( as sometimes i had resolved ) i should count it the most clear , exact and proper way , to rank all the promises in the whole bible under their peculiar covenants , & foederal expressures , both for the plainest explication , and for the safest and sweetest application of them to the spirits of believers . . consequently , all the threats in scripture come under gods covenants , with the promises . threats and promises are relatives , and ri●…e both from the same spring-head of the covenants , though upon different considerations . promises chiefly are propounded upon terms of such or such covenant-performances : threatnings chiefly are denounced in case of failing in performance of such or such covenant-duties . . all types in scripture come under gods covenants , as figures or shadows of covenant-blessings , especially of iesus christ in his person , offices , effects of his offices , body mystical , members , &c. one way or other a christ is the substance , body , soul , and end of them all . they are all christ veyled . . all histories in scripture come under these covenants : declaring the antecedents , concomitants or consequents of these covenants ; and one way or other subserving to illustrate these covenants manifestation , confirmation , or administration . . all commands in scripture come under gods covenants in one regard or other , but especially as impositions or explanations of the covenant-duties restipulated and required from man to god. . finally , all the ordinances of god in old or new testament touching doctrine , worship , church-government and practise of gods people come under gods covenants : and principally under the external forms of those covenants respectively . and therefore from all this it s very evident , how just cause i had to intitle this treatise , mysterium & medulla bibliorum , the mysterie and marrow of the bible , viz. gods covenants with man , &c. for , gods covenants are the peculiar display of the grand scripture mysterie , and so are the very sinew and marrow of all the blessed bible . oh! what a subject , what a secret , what a treasure , what a conflux of grace , wisdom , goodness , iustice and mercy are the covenants of god ! viii . that , without the solid knowledge of gods covenants , the depth of holy scriptures , the secrets of true religion , and gods mysterious contrivances of sinners salvation can never be judiciously understood . this evidently results from the former consideration , and needs no further illustration . ix . that , all the people of the world , are so far miserable or happy , as they are without , or within the covenants of god. for , the whole mysterie of mans natural happiness was comprized in his being in covenant with god , according to the covenant of works in the first adam ; and the whole mysterie of mans supernatural happiness is comprehended in mans being in covenant with god , according to the covenant of faith in iesus christ the last adam , the covenant of works requiring perfect , and perpetual personal obedience , being broken by the first adam , and by all his ordinary posterity in him , cannot afford lapsed man any happiness any more , forasmuch as lapsed man cannot any more enjoy god in that covenant . the covenant of faith hath provided a remedy in iesus christ , as the sinners b mediator and surety , satisfying by his death for mans debt , and exactly fulfilling the law ( the substance of the covenant of works ) by his obedience for mans acceptation : so that whosoever shall by faith unfeigned accept this remedy provided , viz. iesus christ , his death and obedience , shall thereby be acquitted from sin and death , restored to righteousness and happiness in the enjoyment of god in iesus christ. they therefore that are effectually within this covenant of faith , are so far truly happy : but they that are without this covenant-state , are so far utterly miserable , being c without christ , without hope , and without god in the world . and therefore , having first preached in my weekly lectures upon this comfortable , comprehensive , intricate , but necessary subject of gods sacred covenants , at the importunity of many i have been induced to publish the same ; . for the d helping of poor souls out of their miserable covenantless-state , into an happy covenant-condition with god in iesus christ. . for the assisting of gods weakest doubting , yet sincere foederatees to discern their inward , effectual and saving interest in the covenant of god. . for the displaying of their matchless and transcendent e felicities , who not only are savingly in covenant with god , but also have well-grounded evidence of that their good covenant-state . . for inciting , ( ) both of all gods faithfull ministers , ( who are f ministers of the new testament ) to frequent g preaching of gods covenants , with all prudence and diligence ; ( ) and of all his sincere foederates , to an answerable and worthy walking with their god in christ as his covenant-people ; according to his covenants-directions , encouragements and obligations . . for satisfaction to mine own heart and spirit about this profound , mysterious , aud important subject . . for edification of my hearers the more abundantly by my weekly lectures upon so noble and profitable a theam . . for more clear illustration of those sweetest saving truths which as precious iewels are laid up for gods people in these rich cabinets of gods covenants . and , . for the high advancement of the glory of the blessed god and iesus christ our only lord in all . for attainment of which high and excellent ends , i have ( to my best judgement ) taken the most probable and promising way in the unfolding of gods covenant-expressures in this ensuing treatise . for , . herein i have treated of gods covenants , first more generally : then more specially ; viz. of the covenant of works before the fall in the first adam ▪ and of the covenant of faith after the fall in christ the last adam ; and that in christ , . as pro mised in all the h covenants of promise revealed in six noted periods of time especially , . as performed in the i new covenant . this method of handling gods covenants , being most proper and clear in it self , and most congruous to the scriptures . consequently the reading of this whole treatise , and not only some part , is requisite to the right notion of gods covenants . . herein i have digested the whole doctrine of gods covenants into , . certain distinct theses , positions or compendious assertions , which i call aphorisms ; comprizing in brief the sum of all : . the explanations and confirmations of those aphorisms , as the nature of them requires . . such consectaries or inferences as properly result from them . and this course i have purposely embraced . partly , that both my self and others may have the more distinct and clear apprehension about all gods covenant-mysteries . partly , that every thing may be the more obvious in the treatise , and the better fixed in the memory . partly , that the whole may hereupon be more acceptable and profitable to all sorts of readers . . herein i have ( so far as possible with safety to the truth ) purposely waved polemical dissertations and disputes , chiefly bending my self unto doctrinals and practicals : wherein , a very considerable part of the body of divinity is unfolded , many practical questions or cases of conscience are resolved , divers doubts and difficulties both about doctrine and practise are removed , and all according to the nature of particulars advantagiously applyed . and where i have been forced , for vindication of the truth , to touch upon points controversal ( disputings k wranglings and vain janglings about religion being the epidemical and pernicious disease of these times , whence very many have disputed away both truth , religion and a good conscience from themselves : ) i have stated the questions , confirmed the truth by arguments , and refelled the contrary objections which seemed material , l sollicitously declining all logomachies , personal reflections , and other extravagancies , as unavaylable to truth or godliness . . herein i have very frequently throughout the whole treatise insisted upon scripture-tryals , evidences and discoveries of mens covenant-condition , spiritual state , hearts , graces , dispositions , actions , &c. towards god. that hypocrites and carnal men may not think better of themselves then they have cause , and so run headlong to destruction in a golden dream ; and that the true israelites indeed , though most weak and unexperienced , may not think worse of themselves then they ought , but may be instructed how to m make their calling and election sure , and at last come sweetly to discover by the spirit of god n the things that are freely given them of god. and in all this great work i have most seriously and ( if i know mine own heart ) sincerely desired the furtherance of the knowledge , faith , assurance , comfort , ioy , holiness , heavenliness , and all the spirituals of such as are o ordained to eternal life , and especially of all mine endeared relations , not only natural , but also spiritual , that ever received any converting , confirming , supporting or edifying benefit by my ministry . and i beseech the lord of the covenant to make these my weak and unworthy labours advantagiously speak and preach to them and others , when i shall sleep in iesus , and be silent in the grave . the volume , i confess , hath sweld too much under my hand : but i have this apology , the vast comprehensiveness , great variety , and frequent difficulties of the subject-matter ; as also mine earnest endeavours after practicalness and p perspicuity therein to the meanest capacities , have occasioned this prolixity . and yet i hope the judicious reader , upon perusal of the whole , will acknowledge such a brief prolixity , or prolix brevity therein , that very little could have been conveniently omitted . i say therefore , ( as once q augustine of his work of the city of god ) let such as think it too little or too much , hold me excused : but let them who think it is enough , give congratulating thanks , not to me , but to the lord with me . x. that , finally , the churches ministers , and members of christ should with all possible iudgement , zeal , affection and constancy , interest and exercise themselves in the covenants of god , but especially in the covenants of faith whereby alone sinners hope and comfort in christ are provided for by god since the fall , the top-excellency , perfection and glory of all which covenants is the new covenant . therefore , o all ye true churches of christ , look upon the covenants of god , as the grand mysterie and very marrow of all the holy scriptures . all the scripture-doctrines , promises , threats , types , histories , commands and ordinances , are fully deducible from , and reducible to the covenants of god : consequently all your information , consolation , caution , instruction , exhortation and edification depends upon gods covenants . mind and meditate upon them diligently . these will preserve you in the truth , against error : these will direct you in purity of worship , government and all the ordinances of christ ; without pollution or corruption : these will restore you unto , and preserve you in the sweet r unity of the spirit in the bond of peace , against distractions and divisions ; these will engage you in the s life of god , and t power of godliness effectually , against all prophaness , formality , and hypocrisie : these will endear you unto god , father , son , and holy ghost , in all heavenly soul-ravishing u communion , that spiritual paradise and heaven upon earth . o ye faithfull ministers of christ , study and preach the covenants of god with all prudence and diligence to the flocks of god whereof the lord hath made you overseers . ye are by calling and office x ministers of the new covenant , ( the lord of the covenant make us all able ministers of the new covenant , of the spirit and not of the letter , that the people may be through divine grace , y the epistle of christ , ministred by us , written not with ink , but with the spirit of the living god ; not in tables of stone , but in the fleshly tables of the heart : ) oh strive exceedingly to display the riches of divine grace , and the fulness of iesus christ , as wrapped up in the covenants , to the hearts and spirits of poor sinnere ; oh let all the chief tendencies of your doctrine be subservient hereunto . hereby you shall most sweetly revive and bind up the bruised souls of broken-hearted sinners , and most happily espouse them as a chaste virgin unto christ. finally , o ▪ all ye members of christ , come and see , trade and traffique daily in this spiritual mart of gods covenants . here are the greatest gains and richest treasures to be had in all the world . if holiness or righteousness ; if conversion , confirmation , or consummation ; if pardon , adoption , sanctification or communion with god : if grace or glory : if iesus christ , the only mediator , or the only al-sufficient god , with all the mysteries or treasures of scripture , &c be worth the having : come close with the sacred covenants of god , wherein you shall abundantly find all these . this ensuing treatise is offered to you for your assistance and encouragement in this glorious employment . the lord god and iesus christ the only mediator of the new covenant make it usefull and effectually instrumental by his spirit to bring aliens into covenant , and establish foederates in covenant with god in iesus christ to all eternity . amen . so prayeth may . . your humble and faithfull servant in the gospel of our lord iesus christ , fran. roberts . i. a methodical table of the principal matters in these four books of god's covenants , according to the method and order wherein they are unfolded . book i. of gods covenants , their names , natures , sorts and benefits ; more generally . chap. . the method of handling gods covenants in all the four books following , propounded , p. , , . aphorism . that , god in all ages , from the beginning to the end of the world , is pleased to deal with his church and people by way of covenant , p. . to . aphorism . that , god in all ages pleaseth to deal with his church and people by way of covenant , for divers weighty causes and excellent ends. corollaries . p. . to . chap. . aphorism . of the names given to gods covenants , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diatheke ; and of . their notation . . their various acceptations in scripture , p. . to . aphorism . gods covenant ( in the general notion of it ) is his gratuitous . agreement with his people , promising them eternal happiness , and all subordinate good : and requiring from them all due dependance upon god , and obedience to him , in order to his glory , p. , , . aphorism . gods covenant with his people is not only one , but divers : and it is divers both for kind , dègree and circumstances . the distribution of gods covenant , p. , , . book ii. of gods couenants ; more particularly . chap. . i. of gods covenant of works with the first adam , and his natural seed , before the fall . aphorism . god was pleased to enter into covenant with the first adam , before his fall , p. . to . aphorism . gods entering into covenant with adam before his fall , was an act of divine grace and favour , not of debt , p. . aphorism . god entering into covenant with the first adam before his fall , did in and with him enter into the same covenant with all his posterity , p. , . aphorism . gods covenant with the first adam and his posterity before the fall , ( variously denominated ) is gods gracious agreement with adam , and with his posterity in him , to give them eternal life and happiness , upon condition of perfect personal obedience , p. . to . here ; . the blessing promised , and curse threatned . wherein note , . what life adam enjoyed in innocency , p. . . what life god further promised to adam upon his obedience , p. . . what death god threatned to adam in case of disobedience , p. , . . how gods threatning was fulfilled , seeing adam did not presently dye , p. . . the duty restipulated . where note , . how it may appear that god required and adam restipulated perfect and perpetual personal obedience , p. . . what was the law , rule or measure of adams obedience ? p. , , . aphorism . when god entred into this covenant of works with the first adam , he was compleatly able in his own person to keep this covenant in every point , p. . to . aphorism . this covenant of works adam utterly brake , by disobedience . how ? when ? how hainous this breach of covenant . corollaries , p. . to . aphorism . the breach of the covenant of works by the disobodience of the first adam , did wonderfully make way for the establishment of the covenant of faith by the obedience of the second adam , p. , . chap. . ii. of gods covenant of faith with the last adam and his seed after the fall , more generally . aphorism . the covenant of works being broken in the first adam , the lord god was pleased to reveal a covenant of faith in iesus christ the last adam , p. . to . aphorism . the covenant of faith is gods gracious compact or agreement , &c. here , . the efficient cause , or author of the covenant of faith , is god , p. , , . . the par●…ies to this covenant of faith , are ; . god , on the one hand . . christ the last adam , and in him all his seed , on the other hand , p. . to . . the matter of this covenant of of faith , consists of things agreed upon , . betwixt god and jesus christ. . betwixt god and the seed of christ in him . i. betwixt god , and iesus christ the last adam . here , . god the father , in order to the recovery of his seed , promiseth to christ , . to invest christ with a mediatory office , of priest , prophet and king , p. . to . . to accept christ in his office , p. . . to assist , support , encourage and protect christ in the execution of his office , p. . . to exalt christ gloriously , after al his abasement by reason of his office , p. . . to prosper and crown christ with full success in recovering all his seed , p. . . jesus christ the last adam , re-promiseth to the father , . to accept , undertake and discharge this mediatory office chearfully and faithfully , p. . . to rely fully upon his heavenly father for acceptance , assistance and protection in execution of his office , against all difficulties , &c. p. . ii. betwixt god and christs seed in christ the last adam . here , . god promiseth , in christ , on his part , . what he in christ will do for christs seed , viz. he will recover them from a state of sin and death , to a state of righteousness and life , p. , . . what he will be to christs seed , viz. he will be a god to them , p. , . . christs seed re-promise in christ , on their part , . what they will do . . they will accept christ , and covenanted mercies by faith. . they will walk worthy of christ and those mercies , p. , , . . what they will be . they will become gods people in christ. in . all they are : . all they have : all they can do : . all they can endure , p. . to . . the form of this covenant of faith. . inward . . outward , consisting in ( ) gradual discoveries : ( ) various administrations : ( ) testamentary disposition : ( ) large and liberal tender : ( ) visible advantages , though but outwardly embraced , p. . to . . corollaries or consectaries resulting from the covenant of faith , generally considered , i. the covenant of faith is a profound supernatural mysterie , p. . to . ii. the covenant of faith is a wonderful compound and contrivance of meer grace , p. . to . iii. jesus christ is the very marrow and kernel of the covenant of faith , p. . to . iv. the covenant of faith may in a right and sound sense be acknowledged conditional . here , at large , . the true state of the question about the condiditionality of the covenant of faith is laid down . . the conditionality of the covenant , so stated , is confirmed . . contrary objections are refelled , p. . to . v. the covenant of faith is a sweet paradise of believers union to , and communion with god in jesus christ , p. , . vi. the matters of this covenant of faith are most high and great , &c. p. . vii . the properties and perfections of this covenant of faith are divers and excellent . it is , . holy. and that in five regards , p. . to . . gratuitous , p. . . ordered in all things . in four respects , p. . to . ☞ . sure. this sureness is abundantly demonstrated , . from the nature , properties and perfections of the covenant-making god. . from gods manifold methods for establishing of it . . from gods accomplishment of his covenant most punctually in all ages . . from removal of all imaginable corrumpent causes that might render it unfaithful . . from the everlasting nature of the covenant it self , p. . to . . comfortable . here , . that it is comfortable . . to whom . . how , and in what respects , at large , p. . to . . everlasting , and in what sense , p. . to . viii . the agreement and difference betwixt the covenant of works , and the covenant of faith is notably conspicuous , &c. p. , &c. . their agreements , p. . . their differences in many particulars , p. . to . . divers results from these agreements and disagreements , p. . to . aphorism . the covenant of faith may be sub-distinguished or distributed into two branches , viz. . gods covenant of promise , with one peculiar sort of people only before christ. . gods covenant of performance , or the new covenant with all sorts of people since christ , p. . to . book iii. of gods covenants of promise , before christ , in vi. remarkable expressures . chap. . i. of the discovery of the covenants of promise , in the i. remarkable period of time , from adam , till noah : in that first gospel , gen. . , . here note , . the occasion of the words , p. . . the meaning of the words ; in resolving these questions , viz. . what serpent is here meant ? three opinions , p. , &c. . what woman is here intended ? here three opinions , p. . . what is meant by these two seeds , the serpents seed , and the womans seed ? p. , . . what punishments they are which are here pronounced upon the serpent ; upon the visible serpent four , and upon the invisible serpent other four , p. , . . the benefits promised for the woman and her seed , p. , . . aphorisms resulting from the words unfolded , viz. aphorism . immediately upon adams fall , god revealed a gracious promise touching mans recovery . cleared . six corollaries thereupon , p. . to . aphorism . this promise of mans recovery was revealed very imperfectly and obs●…urely , p. . to . aphorism . this first promise of lapsed mans recovery , was revealed in christ , the womans seed . . that it was so revealed . . what it implyes to be so revealed . . why it was revealed in christ ? . corollaries . p. . to . aphorism . this first promise in christ , revealed lapsed mans recovery , in the enmity threatned betwixt the woman and the serpent , betwixt her seed and his seed , and in the events of that enmity . here note , . that , in gods explicit threatnings against the serpent , are implicit promises for sinners recovery , p. . . what degree of sinners recovery is promised under this enmity threatned , p. . . what are the events of this enmity , &c. . the bruising of the serpents head by the seed of the woman , christ ; . in his own person . by seven degrees , p. , . . in the persons of his elect , through his power . by six degrees , p. , . . the bruising of the heel of the womans seed by the serpent , p. . . the heel of christ , the primary seed is bruised . . god permits it three waies . . god limits it six waies . . god orders it for good , p. . to . . the heel of them that are christs is also bruised by satan . this bruising is , . permitted in three particulars . . limited in six regards . . over-ruled in three respects for their good and satans ruine , p. . to . . corollar●…es . hence , i. gods threatnings are to be duly weighed even by gods people , p . ii. behold the riches of gods love , &c. to lapsed man , revealing the mysterie of mans recovery from his fall , before he sentence him for his fall , p. . iii. how notably is the depth of lapsed mans misery hereby intimated ! four waies , p. . iv. this first promise , though very dark and obscure , yet comprehended in it much gospel in a few words , p. , . v. then lapsed sinners are actually in a state of recovery , when this enmity against the serpent and his seed , and the fruits of this enmity , &c. are effectually implanted in them , wrought by them , or belonging to them , p. . that we have true enmity against the serpent : three signs , p. , . . that we have , and do bruise the serpents head. five evidences , p. . . that satan , at worst , doth but bruise our heel . five indications , p. . vi. these threatnings were not so terrible to the serpent and his seed : but they were as comfortable to the woman and her seed , p. . vii . this first promise obligeth poor sinners to all possible gratitude , p. . aphorism this first promise revealed in christ the seed of the woman , though it had not the name and compleat formality of a covenant , yet had it the nature , substance and reality of a covenant , and that the covenant of faith. the . author , . foederate parties , . the matter , . the form of this promise , being for substance the same with those of the covenant of faith , p. . to . chap. . ii. of the discovery of the covenant●… of promise in the ii. remarkable period of time , viz ▪ from noah till abraham . aphorism . the lord god having determined to destroy the old world for its extream wickedness , established his covenant with righteous noah , to save him , his family , and a seed of living creatures in the ark , from the common distruction , p. , . . confirmation of this aphorism , p. . . explication of it , p. . . what this word covenant meaneth , p. . . how god stablished his covenant with noah , p. . . who were parties ; god and noah . noah described by his . pedegree . . name . . religion . . priviledges , p. , . . the matters covenanted , on gods part , and on ' noah's , p. . . the occasion , and end of gods making this covenant with noah , p. , . . application of it , in seven corollaries or inferences , p. , . aphorism . the lord god having destroyed the wicked old world by a flood of waters , not only resolved with himself , but also covenanted with noah , with his seed , and with the creatures , never to destroy the earth any more by a flood : annexing the rain-bow for a token of the covenant . here , this aphorism is . confirmed , in the chief branches of it , by scriptures , p. . . explained . here note , . the causes and occasion of this covenant , p. . . the parties covenanting , p. . to . . the matters covenanted , on gods part , and on noahs , his sons and their seed , p. . . the token of the covenant , the bow in the cloud . . what it is . . when it was set there . . what manner of token it was , p. , . . applyed in four corollaries . p. . aphorism . these two covenants of god , established with noah , before and after the flood , &c. were a renewed discovery and administration of the covenant of faith , touching sinners salvation by iesus christ. here , . that these two covenants of god with noah , &c. were a renewed discovery of the covenant of faith touching sinners salvation by christ : is proved at large by six sorts of arguments . one being that , noah was a type of christ : the ark of the church : the saving of noah and his house in the ark , of gods saving his houshold in the church , p. , to . . what the spiritual meaning of these covenants of god with noah as a covenant of faith , is , in regard of . author , . parties , . matter , and . form thereof , p. . to . . what additionals were annexed to this covenant-expressure , more then to the former , and consequently their agreements and differences in many particulars , p. . to . . corollaries , p. . to . chap. . iii. of the discovery of the covenants of promise , in the iii. noted period of time , viz. from abraham , till moses , p. , &c. aphorism . god having called abram from his own kindred and native countrey , ur of the chaldees , into the land of canaan , established the covenant of faith with him in christ. here note three propositions . . god called abram from his own kindred and native countrey , ur of the chaldees , into ▪ the land of canaan . here are explained , . who abram was before his calling , for . descent . . name . . religion , p. , . . what his native countrey , ur of the chaldees , was , p. . ☞ . what the land of canaan was , whereto he was called . ca●…aan is here described by its . situation . . denominations . . scripture commendations . and . mystical signification , p. , . . what manner of call this was , whereby abram was called , p. , . . when god did thus call abram , p. , . . god having thus called abram from his kindred and native countrey into the land of canaan , established a covenant with him . and why ? p. . to . . the covenant which god established with abram , thus called , was the covenant of faith touching sinners recovery by jesus christ , proved by six arguments , p. , to : corollaries or inferences hence , seven , p. . to . aphorism . god not onely established his covenant with abram , but also with his seed after him in their generations . here is cleared , . that god stablished his covenant with abraham , and with his seed in their generations , p. , . . what this seed of abraham was : his three sorts of seeds with which the covenant was made , p. . to . . how god established his covenant with this seed of abraham . viz. . as with one. . this one , onely christ. . this christ , primarily , iesus christ the mediatour , secondarily , his mystical body of jews and gentiles . . with this seed , christ mystical for ever , p. , , &c. . why god established his covenant thus with abraham's seed , &c. p. , . . corollaries , or inferences . hence , i. all abraham's seed were joynt-parties with abraham , in this covenant which god established with him . in what notion , god , abraham , and his seed were foederates , p. , . ii. gods covenant established with abraham and with his seed , is the inheritance of abraham , and of his seed . here three questions resolved , viz. . what are the hereditary benefits of this covenant-inheritance ? p. . to . . whether abraham and his seed , jewish and gentilish , equally share herein ? p. , . . to how many generations of abraham's seed this covenant-inheritance extends ? p. . to . iii. they that can make it appear to themselves that they are abraham's seed , may conclude that gods covenant with abraham , with all the benefits hereof , of common concernment , are theirs as well as abrahams , p. , &c. we may discern that we are abraham's seed and children , . by our being christs . and that five wayes , p. . . by our walking in the steps of abraham's faith. here seven steps , p. . to . . by our doing the works of abraham . his works in six particulars , p. . to . iv. what a strong obligation of duty rests upon all abraham's covenant-seed , jewish and christian , both in respect of themselves and their posterity ? p. , &c. v. what singular comfort may this afford to all abraham's seed , p. , . aphorism . the substance or matter of gods covenant with abraham and his seed , consisted of many eminent mercies promised on gods part to abraham and his seed ; and of divers notable duties required of them , and restipulated on their part to god , p. , &c. i. mercies promised on gods part to abraham , &c : . what god will do for abraham and his seed . here god promiseth six mercies , viz. . divine benediction , viz. . that he will bless abraham and sarah . . what the word [ bless ] imports . . wherein god blessed abraham in many particulars , p. to . . that abraham should be a blessing . how , p. , . . that he would bless his blessers , and curse his cursers . why ? inferences , p. . to . . that in him and in his seed all nations and families of the earth should be blessed . here note , . what blessing this is ? . all spirituals . . all temporals , &c. p. , to . . in , or through whom this blessing is to be performed , p. . . how all nations and families share in this blessing through christ , explained , . negatively . . affirmatively , p. . to . . inferences seven , hence resulting , p. . to . . an exceeding numerous seed . here god promised , . to give abraham a son to be his heir , which should come out of his own bowels , p. , . . to multiply him and his seed exceedingly , p. , . . to propagate even kings of people from abraham and sarah , p. , &c. . to make abraham a great and mighty nation . p. , &c. . to make nations of abraham , p. . . to make him an high father of many nations . how ? five inferences , p. , to . . to raise up jesus christ of him , as his primary seed according to the flesh , p. , . . eminency of name . here note , . wherein true renown of name consists . . negatively . . affirmatively , p. . to . . how this greatness of name was made good to abraham . inferences . p. . to . . his seeds victoriousness over their enemies . how ? inferences . p. . to . . the inheritance of canaan to him and his seed . here note , . how god revealed his promise of canaan to abraham . six waies , p. . to . . how he performed this promise of canaan to abraham and his seed . five waies , p. . to . . whether under canaan promised , some further mysteries were not intended ? and what those mysteries are ? . heir-ship of the world . . heir-ship of heaven , canaan being many waies a type of heaven , p. . to . . inferences hence , six , p. . to . . the closing up of abrahams daies in a good old age in peace . inferences , p. . to . . what the lord will be to abraham and his seed . . his shield . here note , . who it is that will be his shield , p. , . . what god will be , in being his shield , p. . . against what god will be his shield , p. . . how god will be his shield . many waies . four inferences , p. . to . . his exceeding great reward . here note , . what is meant by reward . various acceptations of it , p. , . . how god was abrahams vehemently great reward , viz. . effectively , many waies . objectively . . exclusively . inferences , p. . to . . a god in covenant to abraham and his seed for ever . here note , . what is meant by the word god , p. , . . what this phrase , of being a god to abraham and his seed , implyes ; . more generally . according to the judgements of the learned , p. . to . . more particularly , . to whom he will be a god. to abraham and his seed , p. . . what he will be to them , in being a god to them , viz. . whatsoever he is , as god. two waies , p. . to . . whatsoever he hath , as god , p. . . whatsoever he doth for his people , as god. in thirteen particulars , p. . to . . how he will be such a god to abraham and his seed , viz. by an everlasting covenant of his own establishing , &c. p. . to . . inferences hence resulting , viz. i. gods covenant bounty to abraham and to his seed was most admirable , p. , &c. ii. abraham and his seed are by gods covenant ▪ priviledged above all people in the world , p. , . iii. abraham and his true seed are gods covenant-people . . what a dignity ! . what an advantage ! . what a duty ! p. . to . iv. abraham and his seed can want neither promises nor mercies : the lord promising to be their god by an everlasting covenant , p. . v. they that neglect or despise gods covenant with abraham and his seed , therein they neglect and despise god , jesus christ , and all happiness , p. , . vi. they that are abrahams true covenant-seed , have the lord to be their god : and they that have the lord to be their god , are abrahams true seed , p. . vii . strive to be abrahams true seed , so the lord shall be your covenant-god , viz. . become christs . . believe with abraham . . do abrahams works , p . to . viii . how comfortable this covenant to all abrahams true seed , &c. p. , &c. ii. duties restipulated on the part of abraham and his seed , to god , p. , &c. . to walk before god. here consider , . what is meant by walking before god. the word explained . various acceptations of the phrase . analogy between a religious course and walking : in eight things , p. . to . walking before god in faith. therein five things , p. . to . walking before god in love , obedience , good-works . in six particulars , p. . to . . why abraham and his seed were thus to walk before god , in this covenant . seven reasons , p. , &c. . that abraham and his seed did thus walk before god , p. . to . . inferences . hence , . gods covenant with abraham and his seed , required conditions on their part , as well as promised benefits on gods part , p. , . . the covenant conditions imposed on abraham and his seed were not impossibilities , p. . . not only covenant-mercies promised , but also covenant-duties imposed , were the advantages of abraham , and his seed . in five particulars , p. . to . . god required such a condition , as should be the way of their justification , p. , . . those that walk not in faith and obedience before god , have no sound evidence in themselves that they are in covenant with god. nine notes of such , p. . to . . all that walk before god in true faith and obedience , are in covenant with god , and keep covenant with him . notes of such , p. , . . all that would comfortably share in covenant-mercy from god , must sincerely perform covenant-duty to god. directions . seven motives , p. , . . to be perfect . here note , . what is meant by being perfect , &c. p. , &c. . what is meant by being perfect , viz. . the meaning of divers words in scripture , rendred perfect , p. , . . the thing intended by perfect . here , many sorts of perfection , p. . . parallel synonymous expressions used in scriptures , viz. . truth , p. , . . uprightness , p. , . . purity , or pureness , p. , . . simplicity , or singleness , p. , . . sincerity , p. , . . why abraham and his seed are obliged by gods covenant thus to be perfect . four reasons , p. , to . . inferences . hence , . all such as are truly perfect and sincere before god , are qualified according to gods covenant , to be covenanters with god. many notes of integrity , p. . to . . no dissembling hypocrites , devoid of this covenant integrity , can walk in covenant-duty before god , or be in covenant-state with god. sorts of hypocrites . many characters and discoveries of hypocrites , p. . to . . all such as would approve themselves the true seed of abraham and covenant-people of god , must be foederally perfect before god in heart and way , p. , &c. . helps to integrity , nine , p. , . . inducements to integrity , six , p. . to . . to be gods covenant-people , p. , . aphorism . the form of gods covenant with abraham and his seed , consisted ; inwardly , in the mutual covenant-obligation betwixt the foederates , viz. god on the one part , abraham and his seed on the other : outwardly , in the manner of this covenants administration or confirmation . . the inward form , and more essential , p. , . . the outward form , and more accidental , . of dispensation of gods covenant , viz. . as with abraham ; to whom god manifested his covenant : often and variously , p. . to . . as with abrahams seed , . isaac ; iacob ; . iacobs posterity , p. . to . . of confirmation of this covenant to abraham and his seed . here are shewed four things ; . that god confirmed this covenant with abraham and his seed , p. , . . how god confirmed this covenant : eight waies , viz. . by his promises , p. . to . . by abrahams entry upon , and survey of canaan , p. . . by melchizedecks typical blessing of abraham returning , &c. p. . to . . by his own sacred and inviolable oath , p. . . by his solemn symbolical form of striking covenant with abraham , p. . . by the two ordinary standing sacraments , circumcision , and passover . ●… . circumcision . touching which is shewed , . what it was : by the . efficient ; matter ; . form ; and . end , p. . to . . how it confirmed gods covenant with abraham , p. , . . the passover . touching which note , . the nature of it : by the . efficient ; . matter ; . form ; and . end , p. . to . . how it confirmed gods covenant with abraham , p. . . by the four extraordinary itinerant sacraments . here note , . the natures of them , viz. . of the cloudy and fiery pillar , p. . to . . of the red sea , and israels safe passing through it , p. . . mannah , p. , &c. . water out of the rock , p. , &c. . their confirmation of gods covenant with abraham and his seed , p. . to . . by the sufferings and death of iesus christ , implyed and typified in this foederal administration many waies , p. . to . . why god these many waies confirmed his covenant to abraham and his seed , p. . to . . inferences seven hence resulting , p. . to . apherism . the end of gods establishing this covenant with abraham and his seed in christ , was , ultimately , his own glory ; subordinately , the true happiness of abraham and his seed , iewish and gentilish , both in this and the world to come . . ultimately , god intends in this covenant his own glory , viz. the glory of his . free grace : . bounteous goodness : . wise providence : . great power : . constant faithfulness , p. . to . . subordinately , the happiness of abraham , and his seed . in their . redemption . . participation of the spirit . . conversion . . adoption . . justification . . covenant-relation . and . glorification . of which formerly : but now more fully of iustific●…tion by faith , as being here in this covenant . first of all expresly mentioned in scripture , p. , , &c. iustification by faith , explained from gen. . . he believed in the lord , and he-imputed-that to him righteousness . or , unto righteousness . here note , i. what is meant by , believing in the lord . . the sense of the word , believe , p . . the sense of the phrase , believing in the lord , p. , . . the description of iustifying faith , confirmed and explained , p. , &c. . the general nature of faith , p. . . the efficient cause of it ; principal , and instrumental , p. . . the subject recipient , p. . . the object of this faith , p. , . . the final cause , or end of it : ultimate , and subordinate , p. , . . the acts of faith to these ends. which are , . direct : reflexive . . direct acts of faith , are either , . the first , and primary . as , . knowing ; . assenting ; . applying , p. . to . . those that arise from the first , secondary : which are seven , p. , . . reflect act of faith , p. . ii. what is here meant by iustice or righteousness . humane righteousness is here , . described . . distributed , p. . to . iii. what is meant by counting , or imputing . here , . of the various significations of the word . . the several sorts of imputation , p. . to . iv. what it was which was imputed to abraham unto righteousness , and how ? . believing , or faith , was imputed to him for righteousness . p. , . . how believing was imputed to him for righteousness . four interpretations . . interpretation . as an efficient and meritorious cause . rejected , p. , . . interpretation . that the very act of believing , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , is imputed for righteousness ; and that in a proper sense , not metonymically . rejected , p. . to . . interpretation . that faith as a condition of the covenant performed by us , justifieth ; or is imputed to us for righteousness . rejected . p. , . . interpretation . that faith is imputed unto righteousness , as an organ , instrument , instrumental cause o●… mean , by the help of the spirit , receiving and apprehending christs righteousness offered in the gospel . the unanimous consent of reformed churches , and sound writers herein , p. . to . . faith is imputed unto righteousness only as an instrument . proved at large by seven arguments , p. . to . . how faith is imputed unto righteousness as an instrument , &c. is explained three waies by orthodox writers . and what we may judge of them , p. to . v. whether in some sense abraham was not justified by works , as well as by faith : and how the apostle iames is to be understood in this point ; and reconciled with paul. here are laid down six solutions : and which is to be preferred , p. . to . vi. whether all abrahams believing seed of jews and gentiles were not justified in the same way and manner , as abraham was ? this is affirmed and proved by five arguments , p. , . vii . wherein the nature of that iustification of man before god consists , which from age to age is revealed in the covenant of faith. iustification described , p. . in which description are explained , . the sense of the word , iustification , p. . . the proper subject of iustification , p. , . . the causes of justification , . efficient , principal and instrumental ; . material ; . formal ; and . final , p. . to . aphorism . from all that hath been said , . this covenants properties or perfections ; additional excellencies , &c. viz. general inferences from the whole of this covenant . hence , . the properties or perfections of this covenant are observable . eight are explained , p. . to . . the additional excellencies of this foederal dispensation , beyond those of the two former covenants are divers , eight are expressed , p. , . . this covenant with abraham and his seed , agrees with , and differs from the two former dispensations in divers regards . agrees in seven things . differs in seven things , p. . to . . the wonderful wisdom of god , in the several periods of his covenant-dispensations and their gradual out-breakings , is very observable , p. , . . how highly was abraham advanced by admission into this covenant with god , beyond his former un-covenant condition , p. . . abraham and his seed are made the only happy people in the world , for all future time and succeeding ages , p. . . the same gospel was preached , the same blessed messiah was in that gospel revealed , and the same justification and salvation of sinners by faith in that messiah was tendred , in those former as well as in these latter ages of the world , p. , . chap. . iv. of the discovery of the covenants of promise , in the iv. observable period of time ; viz. from moses till david ; yea from moses till christ , the david . an introduction to the explication of the sinai-covenant . wherein note , . the bounds and time of this sinai-covenants administration , p. , . . the excellency of this foederal administration . in ten particulars , p. , . . the method propounded for handling of it , p. . aphorism . the lord god having brought his people israel out of egypt , into the wilderness , to go to possess the promised land of canaan , gave the law to israel by moses on mount sinai . years precisely after his promise to abraham , p. , &c. here are explained eight particulars , viz. . that the lord did then and there give his law , &c. proved four waies , p. , . . what law that was which god gave to israel at mount sinai . here note , . the notation of the word law , out of the hebrew and greek , p. , . . the various theological acceptations of the word , law , p. . to . . the distribution of gods laws into . moral . . ceremonial . . iudicial . here note , . that this common distinction hath its foundation in scripture , p. , . . what the nature of these three sorts of laws was , viz. . the moral law , . excels both the other in five regards , p. , . . hath divers denominations . ten are mentioned , p. . . may be distributed three wayes ; viz. . into two tables , p. . . into ten words , or ten commandments , p. , . . into two great commandments ; . love to god. . love to our neighbour . a scheme of the ten commandments ranked under these two general heads , p. , . . the ceremonial law , . was imposed on the jews till christ , for six causes , p. . . hath various denominations , hebrew , greek and latin , p. , . . admits of divers distributions . ceremonials were , . of more publike concernment ; touching sacred . places . . utensils for those places . . persons . . things . . times , p. . to . . of more private concernment ; touching . food . . rayment . . defilements . and . husbandry , p. , . . the iudicial law , regulating the jews commonwealth , . hath various denominations , p. , . . may be diversly distributed , p. . . was imposed , not on gentiles , but on jews , for six causes , p. . . that all these three sorts of laws were delivered by god to moses on mount sinai for israel . proved three wayes , p. , . . how , or in what manner god gave this law to israel in eight particulars , p. , . . why god gave this law to israel at that time . for three causes : eight ends , p. . to . . whether gods people had not the law before god published it at mount sinai , p. . to . . whether the law given on mount sinai , was not the same with the law of nature written in adams heart before the fall , and in some measure remaining there still since the fall. it differs four wayes from the law of nature , p. . to . . whether the law of god given by moses on mount sinai to israel , be abroughted to us now under the new testament , or no ? and how far it concerns or obligeth us , if not abrogated ? this is resolved in four positions , p. , &c. . posit . the iudgements , or iudicial laws , were peculiarly given to the jewish commonwealth , and expired with it , &c. p. . . posit . the statutes , or ceremonial laws , were given only to israel as an infant-church , obliging them onely till the death of christ , p. , . . posit . the moral law , or ten commandments , in some sence are abrogated , in some sence remains still of force . here are three opinions , p. , . for unfolding and clearing of this point : note , . certain distinctions for the right stating of the question , p. , . . the moral law is now abrogated in four respects . proved , p. . to . . the moral law is not now abrogated under the new covenant , but obligeth still , in three respects . which is proved by eight arguments , p. . to . . posit . the moral law given on mount sinai , so far as not abrogated , is of manifold excellent and necessary use now under the new testament . and this , . more generally , to all forts , regenerate and unregenerate , that shall come to the knowledge of it : not for justification , but seven other wayes , p. . to . . more specially and peculiarly , . to carnal and unregenerate persons , it is of use five ways , p. . to . . to spiritual and regenerate persons , seven wayes , p. . to . . inferences from this whole aphorism thus explained . hence , i. god singularly manifested the glory of his own perfections , and highly magnified the goodness of his dispensations to israel , in giving them his law on mount sinai . his glory seven wayes . his goodness of dispensations many wayes , p. . to . ii. the fall of adam and of all mankind in him miserably defaced the law of nature , p. . iii. the fathers and church before moses had a much more imperfect rule of religion , and righteousness , then the fathers and church had under moses , p. , . iv. as the church of god is the chief of all societies on earth : so the laws of this society are the chief of all laws . in four respects , p. . v. gods church and covenant-people must be a composed , regular and orderly people , guided and governed by the exactest laws . to this end here are , . gospel-directions , for christian right observing , performing and walking according to the moral law. in eight particulars , p. . to . . gospel-●…rounds or motives , inciting to this observance of the moral law , p. . to . vi. all lawless , loose , licentious people , that reject the moral law of god are deeply to be condemned . as , . antinomians in opinion . eight scriptures , wrested by them , vindicated , p. . to . . antinomians in practice . upon four grounds blame-worthy , p. . aphorism . god gave the law by moses to israel , from mount sinai , as a covenant : and that , not as a covenant of works ; nor as a mixt covenant of works and grace : nor as a covenant subservient to the covenant of grace : but as a covenant of faith , p. , &c. here consider four things for clearing this ; viz. . that the law given on mount sinai , was given as a covenant to israel , for , . the name of covenant is often given to that law , p. , . . the nature of a covenant , was in that law , as then dispensed , p. , . . what law it was , which was given as a covenant at mount sinai , p. , . . what sort of covenant this law was . four opinions , p. . &c. . not as a covenant of works . for seven reasons , p. . to . . not as a mixt covenant , partly of works ; partly of grace , p. . to . . not as a subservient covenant to the covenant of grace . many exceptions , more general , and more particular , opposing this opinion , p. . to . . but as a covenant of grace or faith , though dispensed in an unusual way , p. , &c. here note , . that , this sinai-covenant was dispensed most unusually , in ten respects , p. , . . that this unusual way , was most fit to that time and people : and this in seven respects , p. . to . . that notwithstanding , this covenant was given as a covenant of faith. seven arguments , p. . to . . seven grand objections to the contrary , answered . p. , to . . the lord gave this covenant-law from mount sinai by moses to israel , p. . . inferences . hence , i. gods giving of his law to israel at mount sinai , was an act of his singular grace and favour towards israel , p. . ii. the sinai-covenant , being a covenant of faith , not only revealed christ , but discovered him with some further manifestation then did the fore-going covenants : in his . decent . . person . . office. . states wherein he executed his office , p. . to . iii. gods israel of old was saved by the same christ under the sinai-covenant , whereby the israel of god is now saved under the sion covenant , p. , . iv. the sinai-covenant intended not sinners justification in the sight of god by works : but only by faith in jesus christ. p. . to . v. the sinai-law was israels gospel , p. . vi. the many misapprehensions about this sinai-administration , especially that it should be given as a covenant of works , are justly to be condemned , p. . vii . they that would rightly understand the sinai-covenant , must look upon it with an evangelical eye , p. . aphorism . the confederates , or foederate parties to this sinai-covenant , were , god and israel with their posterity , &c. here note , . that , god , and israel , with their posterity , were foederates in this covenant , p. , . . these were confederates in these notions , viz. . god , . as iehovah . what this implyes , p. , . . as israels covenant-god , p. , . . as israels redeemer , p. . . as israels law-giver , p. . . as israels endeared husband , p. , . . israel with their posterity , . as abrahams seed in covenant with god , p. . . as the lords redeemed , p. . . as gods espoused people , p. . . as heirs of gods promises , though under age , and going on to receive some part of the promised inheritance , p. . . inferences seven from the whole of this aphorism , p. , . aphorism . the subject-matter , or substance of this sinai-covenant , agreed upon by god and israel , the parties to this covenant , were , . on gods part , certain covenant mercies promised , &c. . on israels part , certain covenant duties required and restipulated , &c. p. . i. god on his part promised these great things especially , viz. . to be a god to them and to their posterity . here ; . that god promised this to them . . in whom he would be their god. . what it implyes , to be a god to them . . why he promised to be their god. . inferences , p. . to . . to raise up to israel christ a mediator and saviour . . that , &c. . why. and . inferences , seven thereupon , p. . to . . to give them the spirit of god and of christ . here , . that god promised his spirit : is proved by five reasons . . that in iohn . , , . is reconciled . and . inferences four deduced , p. . to . . to bestow upon them many temporal outward mercies . here , . that , &c. . why god promised such temporals . five reasons . . in what notion such temporals were promised : as temporals , or as types of spirituals and eternals . inferences , p. . to . . to confer upon them many spiritual blessing ; in christ ; viz. these seven especially ; . gods special acceptation of them above all people : . as his segullah , or peculiar-treasure , in ten respects , p. . to . . as a kingdom of priests to god. how ? p. . . as an holy nation : three waies , p. . true believers also are , . kings to god : in nine regards , p. . . priests to god : in six respects , p. . . an holy nation : seven waies , p. . . a peculiar-treasure to god above all people : in twelve respects , p. . to . . gods sanctification of the people israel , under heart-circumcision : in seven particulars resembling corporal circumcision , p. . to . . gods justification of israel by faith in jesus christ promised four waies , p. . to . . gods furnishing of israel with ability to observe and keep his covenant , p. , . . gods chusing out a place for his name , and publike worship in canaan , &c. p. . to . . gods glorious presence and habitation among them in his tabernacle and temple : which implyed seven excellent blessings , p. . to . . god promised to furnish them with eminency of church enjoyments above all other people . seven inferences from these promises of spirituals , p. . to . . to crown israel at last with eternals . proved by six arguments . two inferences , p. . to . ii. israel , &c. on their part restipulated certain covenant-duties . as , these three , viz. . to be a covenant-people to god. here note , . that god required this , and israel restipulated it : proved five waies , p. , , &c. . what it implyes ; to be a covenant-people to god , viz. . to be his covenant-people solely and only ▪ . not sins . . not the worlds . . not satans . . not their own , p. . to . . to be his by foederal profession and denomination , p. , &c. . to be his covenant-people in christ , p. . . to be his covenant-people in all covenant-relations , p. . . to be his covenant-people wholly , according to all covenant-obligations to himself . . in all we are . . in all we have . . in all we can do , or procure . . in all we can undergo or endure ; for god , p. . to . . why it was requisite israel should be such a covenant-people to god. six reasons , p. . to . . inferences . hence , . how great dignity , advantage and duty did god cast upon israel , in bringing them into covenant with himself at mount sinai ! p. , . . it s very plain , that a great part of israel came utterly short of their covenant-duty towards god , p. . . the same great covenant-duty laid on old israel by the sinai-covenant , is imposed also upon the new israel by the new covenant , p. . . one special way to discover whether a people be in covenant with god , is to examine and try whether they be the covenant-people of god inwardly and savingly . here twelve evidences of being such , p. , . . let all that would approve themselves to be in covenant with god , strive to become the people of god in christ by believing , p. . . to keep and perform this covenant of god entirely , p. , . . by true faith in jesus christ. here note , . what true faith in iesus christ is , p. , . . that true faith in christ was required of israel by god for the keeping and performance of this covenant . this is evidenced by seven arguments , p. . to . . how true faith in christ was required in this sinai-covenant , p. , . . seven inferences hence . where , how the law is not of faith , p. . to . . by sincere , entire , constant obedience . here note , . what is meant by such obedience , p. . . that god required , and israel restipulated such sincere , entire and constant obedience in all good works . proved five waies , p. , . . how , and in what notion such sincere , entire and constant obedience was required in this sinai-covenant . resolved , . generally . . particularly , in five particulars , p. , . . what rule god gave israel for regulating , guiding , bounding and ordering of their obedience , which he conditioned for in this covenant , viz. the whole covenant it self , especially the x. commandments was their rule , p. . now here are at large laid down and explicated , ☞ xvii . general rules for the right understanding and keeping of the x. commandments . to be diligently considered , p. . to . in the second of which rules is shewed , how many waies we are in danger of having fellowship with others in their sins , . before ; . in ; . after their acts of sinning , p. , . . inferences seven from this their duty of restipulated obedience , p. . to . . to repent and return again to the lord their god in case of any failing , either in being his covenant-people , or in keeping his covenant by true faith and obedience . here note , . what repentance is . here , . the sorts . . the nature of it , p. , . . that god in this sinai-covenant , explicitly , or at least implicitly , conditioned with israel , their r●…pentance and returning again unto him , in case of any failings or offences against his covenant . evinced by seven particulars , p. . to . . inferences seven from this particular duty of repentance , p. , . aphorism . the form of gods covenant with israel and their seed at mount sinai , consisted , more inwardly and essentially , in the mutual covenant agreement and obligation betwixt the foederates , god and israel : more outwardly and accidentally , in the manner of this sinai - covenants first manifestation , establishment , and after-administration , p. , &c. . the more inward and essential form , in the foederates mutual agreement , &c. p. , . . the more outward and accidental form : is considered , . more generally . where nine things very observable , p. . to . . more particularly , here ☞ . the form of gods first manifestation of this sinai-covenant to , and establishment of it with israel , is represented according to the plain series and order of the history , in viii . particulars at large , laying open most evidently the nature of this sinai-covenant , p. . to . inferences hence , . the law-giver is most glorious , p. . . the law , the moral law , is most excellent , in . authority , . purity , . equity , . extent , . spiritualness , . durableness , and . outward glory , p. , . . lapsed sinners are not able to endure the voice of god in his law immediately , p. , . . the law was so given from god on mount sinai , as might best set forth the necessity and sufficiency of christ , and bring sinners to him , p. , &c. . the lord is well pleased , when sinners , sensible of their own inability to endure god and his law immediately , do flie out of themselves to a mediator , p. . . the law promulged on mount sinai , was given to israel as a covenant , p. . . the law on mount sinai , though seemingly given as a covenant of works , yet was really given and intended as a covenant of faith , p. , . . the sinai-law and covenant was dispensed far otherwise then the new covenant , &c. p. . . lapsed sinners , though brought into a covenant of faith , yet of themselves are not able to keep that covenant , by faith and obedience , &c. p. . . though gods covenant-people sometimes fail on their part in covenant-performances , yet upon their repentance god for the mediators sake pardoneth their sins graciously , and reneweth his covenant with them , p. . . the form or manner of this sinai-covenants ensuing administration , after it was manifested and established ; was , . with much external glory : manifested six waies , p. , . . with great darkness and obscurity upon all this outward glory , p. . . with a servile and burdensom paedagogy . in eight particulars , p. . to . . with a visible ministry , &c. . ordinary . . extraordinary , p. , . . with universal reference to the whole national church of the jews , &c. p. , . . with a distinctive differencing of the jewish church from all other people and societies on earth , p. . . with israel as gods peculiar common-wealth also , as well as his peculiar and only church , p. . inferences seven from this form of administration , briefly , p. . to . aphorism . the end or intended scope of gods covenant , with israel and their seed , from mount sinai , was gods fuller revealing of iesus christ the promised saviour of sinners , for the greater furtherance of israels present and future happiness , and of his own wonderful glory , p. , &c. . the more immediate end , the fuller revealing of jesus christ , &c. proved five waies , p. . to . . the more mediate end , . less principal , israels happiness . . principal , gods glory in his . free-grace , . goodness , . wisdom , . providence , . truth , . patience , and . power . seven inferences from all , p. . to . aphorism . from this whole fore-going discourse touching this sinai - covenant , we may eas●…ly discern and conclude , &c. p. , , &c. general corollaries or inferences from this whole discourse about the sinai - covenant . hence , i. the law given at mount sinai , was given to israel as a covenant ; and that , not a covenant of works , but of faith , p. , &c. ii. this covenant from mount sinai , was at first manifested , and afterwards administred , very mysteriously , and somewhat extraordinarily , p. , . iii. gods covenant of works hath its eminent accomplishment in the covenant of faith , p. . iv. the properties of this sinai-covenant . it is , . evangelical . . spiritual . . political . . distinctive . . preceptive . . testamentary . . obscure . . servile . . holy. . just. . good. . wise. . exact and perfect . . sure and faithfull . . comfortable . . perpetuall , p. . to . v. this sinai-covenant , in many things agrees with , in many other things disagrees from , and in some things excells , all the former covenants . . agrees with the three former covenants , in seven respects , p. , &c. . differs from these three fore-going covenants , in seven other regards , p. . to . . excels them all three in regard of additionals annexed , seven waies , p. . to . vi. this sinai-covenant was israels eminent priviledge , although they were constantly held under it in a very servile condition . their priviledge six waies , p. , &c. vii . this sinai-covenant was full of christ , therein eminently revealed . as is evident by . the introduction to it ; . preface of this covenant ; . commandments , the summe of the covenant ; . mercies promised ; . promulgation of it ; . sanction and dedication of it ; . gods gracious renewing of it , and of the tables ; . and additionals annexed , especially the whole body of the ceremonials , of which jesus christ was the truth , and principal intended mysterie , p. . to . ☞ here at large is evidenced , how the whole body of ceremonials , viz. sacred . places ; . utensils ; . persons ; . things ; . times ; were , every of them in many respects , types of christ , and full of christ , p. . to . viii . this sinai-covenant , the old testament , was pure gospel , as well as the new : for substance revealing ( though with different circumstances ) to lapsed sinners , one and the self same way of eternal life and salvation , by iesus christ through faith , p. . ix . the diligent study and solid understanding of the old testament , as well as of the new , is very necessary and advantagious to all christians , p. , . chap. . v. of the discovery , &c. of the covenants of promise , in the v. noted period of time : viz. from david , till the babylonish captivity . introductory position . when god was pleased to change israels civil rules from iudges to kings , and from kings to governors ( the old-testament administration still standing in force , ) he notably amplified this sinai - covenant , or old testament , by other two covenants of promise in christ , viz. . his covenant with david and his seed . . his covenant with the iews under the babylonish captivity . this position is explained and confirmed in five branches of it . with five inferences , p. , to . aphorism . the covenant which god made with david and his seed , was a covenant of faith in iesus christ promised . here note , . who this david was with whom this covenant was made . david is at large described , by his . name . . descent . . qualifications . . offices , regal and prophetical . . renowned acts. . failings or miscarriages . . penitential recoveries . . afflictions . and . death , p. . to . . that , god made a cavenant with this david and his seed . proved three wayes , p. . . that this covenant made with david and his seed , was a covenant of faith in iesus christ promised . evidenced four wayes . three inferences , p. , &c. aphor●…sm . the foederates or parties to this covenant were , on the one hand god , as , &c. on the other hand david and his seed , &c. . god was the chief foederate , . as the lord of hoas●…s . . as the god of israel , an●… rock of israel . . as a father to david and his seed . . as a god to david , . as the rock of davids salvation , p. . to . . david and his seed , the secondary foederates . god covenanted , . with david : as . a mighty one ; . gods elect ; . gods servant ; . gods annoynted king ; . his first-born : in all which five christ is chiefly typed out , p. , &c. . with davids seed : as , . gods son , . gods king for ever . chiefly intending christ , p. , &c. inferences three . hence , p. , &c. aphorism . the impulsive cause moving god to make this covenant with david and his seed , was his rich grace and mercy in iesus christ ; upon occasion of gods changing israels governours from iudges to kings , and of king davids holy purposes of building an house or temple for the lord his god at jerusalem . here note , . the impulsive or moving cause of this covenant , was twofold ; viz. . inward . gods own rich grace and mercy , p. . . outward . iesus christ and his merit , p. , . . the occasion of this covenant , . mediate ; gods changing israels governours , &c. . immediate ; davids purpose , &c. three inferences from all , p. , to . aphorism . the substance or subject-matter of gods covenant with david and his seed , consisted ; . on gods part , in many eminent mercies and blessings promised , &c. . on the part of david and his seed , in the covenant duties conditioned and restipulated , &c. p. , &c. . mercies or blessings promised on gods part , were of three concernments ; viz. . concerning david himself . as , . gods subduing all his enemies , clothing them with shame and confusion . this was promised and performed , . literally to david . . spiritually to christ , p. , . . gods establishing and strengthening david in his kingdom , that his foes might be brought under . accomplished , . in david . . in christ , p. . . gods increasing and enlargement of davids glory , prosperity , power , and dominion accomplished ; . much in david . . more in solomon . . most in christ , p. . to . . gods sweet covenant-relations to david . viz. that he would be , . davids father . this implyed . seven blessings from god to david . . seven duties from david to god , p. . to . . davids god , p. , &c. . davids rock of salvation . . god saves three wayes . . david answerably demeaned himself towards god four wayes , p. . . gods fulfilling of davids dayes . long-life a mercy three wayes , p. , &c. . gods building david an house , making it powerful and prosperous , especially by raising up his seed to sit upon his throne for ever . this an high mercy . accomplished , . immediately , in davids ordinary seed . . mediately and chiefly in his extraordinary seed , iesus christ . this was davids great comfort , as in his last words is evident , p. . to . . the perpetuity and stability of gods covenant and foederal mercy to david , p. , . . concerning davids seed . as these four , all which had their special accomplishment in christ , viz. . that god would be a father to davids seed , & he should be his son , p. , . . that davids seed should build god an house . the temple a type of the church and of believers , in six particulars , p. . to . . that god would establish his seed after him in his kingdom and throne for ever , p. , &c. . that god would not utterly take away his covenant-faithfulness and loving kindness from his seed , no not in case of their iniquity , but chastize their sinfull miscarriages with the rod of men . here five eminent advantages to gods people by his 〈◊〉 are unfolded , p. . to . . concerning the people of israel , the subjects of king david and of his royal seed . as , . gods habitation in sion for ever . for clearing of this blessing note , . the connexion of this promise with the promise fore-going , p. , . . what place is intended by sion : literally , and mystically , p. . . how god did dwell in sion . gods presence and habitation is threefold . here are disclosed eight sweet priviledges of gods presence and residence , p. , . . why god would thus dwell in sion , p. . . in what sense god said of sion , this is my rest for ever ; he having long since thence removed his habitation for the sins of the jews . here ten sorts of sins which provoke god to depart from a people , p. . to . . the peaceable and secure establishment of israel , the subjects of king david , and of his royal seed , in the land of canaan . this hath three branches , p. . to . . their singular prosperity both in temporals and spirituals , p. . to . . duties conditioned , required and restipulated from david and his seed to god , were of two sorts especially , viz. . their keeping of gods covenant and testimony , &c. in sive particulars , p. . to . . their being just in their dominion and royal government , ruling also piously and religiously , p. . . david and his seed must rule over israel righteously . they must be , . just in their persons . and this in seven respects , p. , . . just in their office of ruling , viz. . justly acquiring it . . justly executing it : partly in protection of subjects . partly in actual government . and both several wayes , p. , . . david and his seed must rule religiously , in the fear of god. . the fear of god denotes five things . . to rule in the fear of god comprizeth many excellent things : most requisite to all good rulers , p. . to . reasons for their ruling thus , righteously and religiously , p. . ruling righteously and religiously how it was performed by . david , . solomon , and . christ. with seven inferences from the whole , p. . to . aphorism . the form of gods covenant with david and his seed , was either ; inward and essential in the mutual obligation between the foederates : or outward and accidental , in the manifestation , confirmation and administration of this covenant , p. , &c. . the inward essential form , stands in the foederates reciprocal obligation , p. . . the outward accidental form , consists in three things , viz. gods , . manifestation of this covenant by vision . here of visions , their sorts and several acceptations in scripture , p. , . . confirmation of this covenant , by . ratifying promises . . his sacred oath . . explanatory repetitions . . actual accomplishments , p. , . . administration of this covenant . in effect the same with that of the sinai-covenant : yet with four perfective alterations , four inferences from all , p. , . aphorism . the end or intended scope of god in this covenant was : immediately , some more peculiar revelation of iesus christ. mediately , the furtherance of the happiness of david , of his seed , and of their subjects in christ ; as also the singular advancement of the glory of god. this is briefly explained : with three inferences , p. . to . aphorism . from this whole discourse about gods covenant with david and his seed , these general inferences result , viz. i. that gods covenant with david and his seed was a very princely and royal covenant , p. , &c. ii. that king david and his royal seed , especially solomon , were eminent types of iesus christ , p. . &c. . david was a type of christ : . in his person three waies . . in his office many waies . . in his condition and state seven waies . . in his acts or works done by him seven waies , p. . to . . solomon was also a type of christ : . in his person three waies . . in his office , prophetical , and kingly , divers waies . . in his condition , three waies . . in his acts three waies , p. . to . iii. hence , we may clearly take notice , what the properties of this covenant are , viz. it is , . gratuitous . . evangelical . . mixt. . ordered in all things . . sure and faithful . . everlasting . . comfortable , p. . to . iv. hence , see what agreement or disagreement this covenant hath , with , or from all former covenants . . agrees in seven particulars . . differs in four things , p. , &c. v. hence , it s evident , that in this covenant much of christ was revealed to david and his seed : yea so much , that both david and solomon knew and spake much of christ in their sacred writings . many particulars , p. . to . chap. . vi. of the discovery , &c. of gods covenants of promise in the vi. noted period of time , viz. from the babylonish captivity till the death of the blessed messiah iesus christ. the preface . . of this covenants duration . . of the difference thereof from davids , in seven particulars . . the order of handling it , p. . to . aphorism . upon occasion of gods own peoples sad captivity in babylon , the lord graciously renewed his coevenant with them , even his covenant of faith in the promised messiah . in this aphorism are five particulars considerable , p. , &c. . the author of this covenant , was the lord god. by three prophets , p. , &c. . the occasion of this covenant was the sad captivity of gods people of iudah and ierusalem , in babylon . here , . what babylon this was wherein they were captivated . babylon is distributed , p. , . . when , and how long they were captivated there , p. . . what were the causes of this their sad captivity there . . provoking causes seven . . final cause , their good , p. . . whilest they were under this captivity , god took occasion to reveal this covenant to them . and why ? viz. chiefly for seven causes , p. . to . . the impulsive causes of this covenant , gods meer grace in jesus christ , p. . . the foederates , i. god , . as the lord god. . as the lord the god of israel . . as their redeemer . ii. the captives of iudah and ierusalem , &c. p. , . . the nature of this covenant of god with his afflicted captives . it was , . a covenant of faith in christ , not of works . proved four waies , p. , . . a covenant of promise , in christ promised , and as then not exhibited , p. , . inferences . hence , . this covenant is . divine : . gratuitous : . faithful : and . holy , p. , &c. . how great the condescention of the creator , how high the exaltation of the creature , when the god of heaven and his captives , &c. become confederates ! p. . . jesus christ and the gospel of sinners salvation in him through faith , was preached to the jews in their captivity , p. . . god neither forsakes nor forgets his covenant-people in their deepest distresses , p. . . in greatest extremities of tribulation , gods covenant of faith in christ yields sweetest consolation , p. , . . though gods people by their sins turn their mercies into miseries : yet god alone of his wisdom and goodness turns those miseries into mercies , p. . . gods covenant with his captive-jews , is useful to gods people now under the new covenant , p. . aphorism . the subject-matter or substance of gods covenant with his captive people in babylon , consisted ; . in many excellent covenant-mercies or blessings promised to them , on gods part , &c. . in sundry covenant-duties required and restipulated from them to god , on their part , &c. p. , &c. i. mercies promised to them on gods part , viz. . his raising up the messiah , viz. iesus christ unto them : . as their covenant-redeemer , p. , . . as the sure mercies of david , whereon gods everlasting covenant is founded , p. , &c. . as a branch of righteousness growing up to david , and a plant of renown , &c. p. . . as david their shepherd , prince and king for ever , p. , . . his redeeming them out of babylons captivity , and bringing them into their own land. here note four things , p. , &c. . the variety of promised mercies appertaining to this eminent mercy , viz. . to remove impediments that might hinder their return , p. . . to plant them firmly in their own land , &c. p. . . to make them dwell safely and securely in their own land , p. . . to unite them into one nation and kingdom in their land after their return , p. , &c. . to multiply them in the land of canaan , wherein he would place them , p. . . to bless and crown with a confluence of prosperity and glory , temporal and spiritual , p. , &c. . to cause them to dwell in their own land under david their prince for ever , p. . . the ten arguments whereby god perswades the captives of their certain return , p. , . . the exact accomplishment of this great mercy , p. , . . the mysterie of gods spiritual redemption of his elect , &c. under this their temporal redemption from babylon . evinced seven waies , p. . to . . his cleansing of them , when redeemed out of babylon from all their spiritual defilements : from all their idols , detestable things , and transgressions , p. , &c. . his putting his spirit within them , for new framing and spiritualizing their heart . here consider , . more generally , . what is meant by gods spirit . various acceptations , p. , . . whether the jews had not the spirit till after their return , &c. p. . . more particularly . seven influences , fruits or effects of the spirit , viz. . newness of heart and spirit . for clearing this , note , . what is meant by heart and spirit , p. , &c. . what is meant by a new heart , and new spirit . . a thing is in scripture stiled new , five waies . . newness of heart , &c. implyes , generally five things : particularly six things , p. . to . . whether god alone give this new heart , and put this new spirit into his people . resolved in three positions , and the grounds thereof , p. . to . . why the lord promiseth to give this new heart , &c. four reasons , p. . . how this new heart , &c. may be discovered . seven waies , p. , . . an heart knowing the lord . here , . the author . . nature of it , p. . to . . fleshiness or tenderness of heart , instead of stonnyness of heart , p. , &c. . what the heart of stone is . in seven particulars . here , of the nature and several sorts of hardness of heart , p. . to . . what the heart of flesh is . in seven particulars . here also of the several sorts of softness or tenderness of heart . and of the excellency of tenderness of heart ; in seven respects , p. . to . . whether none but god can take away the heart of stone , &c. p. . . how god takes away the heart of stone , and gives the heart of flesh , viz. . divers waies . . by sundry gradual acts : seven are mentioned , p. , . . how a man may know whether god have removed from him the heart of stone , and bestowed on him this heart of flesh . five waies , &c. p. , &c. . penitentialness of heart , p. . to . . oneness of heart and way . for opening hereof , are explained ; . what is here meant by heart and way , p. , &c. . what oneness of heart and way this is : and wherein it consists . . oneness of heart consists in oneness of mind , will and affection . . oneness of way , in eight things , p. . to . . how choice and excellent a blessing this oneness of heart and way is . represented at large under six heads : one whereof is , the manifold mischief of the opposite divisions , in nine particulars , p. . to . ☞ . directions and helps for the best gaining and retaining of this oneness of heart and way among gods people . laid down at large under x. heads , most useful for the church and people of god amongst us in these present times , p. . to . . the constant fear of god. the excellency hereof in six respects , p. , . . obedientialness towards god , p. , &c. . his presence and residence in his sanctuary and tabernacle among his people , by his spirit , word and publick ministry for ever . here consider , p. , &c. . the greatness and excellency of this mercy . . of gods tabernacle . . of gods spirit in his church , seven waies . . of the word , eight waies . . of the publick ministry of the word and ordinances , seven waies , p. , . . how this promise was accomplished , seeing all these have been long since taken away from the jews , p. , . . gods greatest covenant-relation betwixt himself and them , viz. that he would be their god , and they should be his people , p. , &c. . the mutual covenant-constancy betwixt god and them in this everlasting covenant : he would not turn from them , and they should not depart from him , p. , . ii. duties restipulated to god , on their part , viz. . faith , in the messiah promised , viz. . to accept these promises and the messiah therein by faith. . to live by this faith , under their afflictions : laid down in twelve particulars , p. . to . . repentance from all their former sins and iniquities , p. . . true obedience unto god , p. , &c. . becoming gods covenant-people , p. . . enquirng of god , for doing all his covenanted mercies unto them , p. . iii. inferences from the whole matter of this covenant . hence . iesus christ was promised in this covenant , with special reference to david , &c. p. . . christ alone was the covenant-redeemer of gods captives from babylon , &c. p. , &c. . the captives redemption from babylon , typed christs redemption of captive-sinners , &c. p. . . no difficulties or seeming impossibilities whatsoever can hinder the accomplishments of gods covenants and promises , p. . . christs redeemed people , become his cleansed people , p. . . that the iews ( who extreamly do●…ed upon idolatry ) were weaned from idolatry , is meerly to be ascribed to the grace and covenant of god , p. . . gods spirit was promised and performed under the old testament , p. . . when gods spirit is put within the heart , he brings many sacred endowments and blessed influences with himself into that heart , p. . . the lord delights to afford his special presence among his covenant-people , p. . . gods covenant with a people advanceth them to the highest covenant-relation with god , p. . . god so requires covenant-duties from us , that he undertakes all our covenant-performances for us , p. . . gods covenant in christ is an everlasting covenant , &c. p. . . we may clearly take notice of many eminent points of christian religion , which are revealed in and under this covenant . nine points instanced , p. , . aphorism . the form of gods covenant with his captive people the iews , was ; inwardly , the mutual obligation of the foederates one to another . outwardly , the manner of this covenants manifestation , confirmation , and administration . . inward form , &c. p. . . outward form. consisting in this covenants . manifestation to the captives , by three prophets . why by men : three reasons , p. , &c. . confirmation , . by exegetical repetitions of it . . by divers illustrating symboles . . by ratifying promises . . by gods sacred oath , p. , . . administration . for substance the same with that of the sinai covenant : but raised above it by five perfective alterations , p. , . inferences six from this aphorism , p. . aphorism . gods end and intended scope in this covenant , &c. was , more immediately , a further discovery of the promised messiah iesus christ : more mediately , the promoting of their present consolation and future salvation ; and the advancement of gods glory in all , p. , &c. . immediately ; christ is discovered here more fully in his . person . . office. . appearing in humane flesh , p. , . . mediately . . their present consolation , and future salvation . . gods glory five waies . here four inferences from this aphorism , p. . to . aphorism . from all that hath been proved concerning this covenant with the captive-iews , these things are evident , &c. general inferences . i. this covenant with the captives was a covenant of faith , not of works , p. . ii. the substance of gods covenants of faith was but one , though circumstances divers , p. . iii. god may change the outward condition of his people , and yet not change the substance of his covenant with his people , p. . iv. davids royal seed and diadem chiefly had their continuance and perpetuity in christ , p. . v. as gods covenant with david was peculiarly the royal covenant : so this with the captives was the redeeming or uncaptivating covenant , p. . vi. gods sweetest consolations are usually showred on his people in their sharpest tribulations , p. , &c. vii . hence it is very evident what the properties and excellent perfections of this covenant are . ten are mentioned , and explained , p. , . viii . the agreement and disagreement of this , with , or from , foregoing covenants , p. . ix . the preheminencies of this , beyond the former covenants . seven waies , p. , . x. this covenant and the promises thereof approach most near ( as in time , so in their excellent , clear , full , heavenly , spiritual nature ) to the new covenant , and the promises thereof , p. , . book iv. of gods covenant of performance , in iesus christ , actually performed and ●…xhibited , viz. the new covenant . chap. . of the discovery and administration of the new covenant in the vii . and last most noted period of time , viz. from the death of iesus christ , till the end of the world . here , . the words of the new covenant . . the order propounded in handling it , p. . to . aphorism . the terms , bounds or limits of time for and during which the new covenant became , and remains of force , are especially from the death of our lord and only saviour iesus christ , until the end of the world . this is , . explained , as to the beginning of the new covenant . p. . to . . confirmed , as to both the term from which , and to which , viz. . that the new covenant properly began at and about the death of jesus christ. evinced by four grounds , p. , &c. . that the new covenant shall continue in force till the end of the world . five reasons , p. . to . inferences . hence , i. the . inchoation , . duration , and . determination of the new covenant , was , is , and shall be of all other most excellent and illustrious . evidenced in many particulars , p. . to . ii. none can certainly define or punctually determine how long the space for the new covenants duration shall be , p. , . iii. the new covenant is far better then the old , as in other respects , so in regard of the date , duration and determination thereof , p. . iv. believers under the new covenant , are , in regard of the terms thereof , much more happy , then believers that lived under any former covenant-dispensations , p. , &c. v. how comfortable may this be both to our selves and all our christian posterity , that both we and they from generation to generation shall still live under the new covenant , p. . vi. in these last times of the world , . no doctrine should be taught , . no worship or practise should be entertained , . no future events , occurrents or change of things should be expected in the church of god , which are inconsistent with the covenant-administration , p. to . aphorism . the interval space or revolution of time , from the death of iesus christ till the end of the world , during which the new covenant-administration continues , is of all other revolutions or intervals of time , &c. most considerable and ●…emarkable , p. , &c. . hath most eminent terms and bounds for its beginning and ending . it . began with the death of christ. most eminent , . in solemnity ; seven wayes . . in dignity . . in efficacy , seven wayes , p. . to . . shall end at the day of iudgement . that most eminent , eight wayes , p. . . hath already had the largest prolongation , p. . . comprizeth in the circuit and compass of its time , the most admirable events and occurrents by divine dispensation in and to the church of god. here , twenty one unparalleld occurrents are instanced in , p. . to . . this revolution of the new covenants continuance approacheth neerest in . contiguity of time , . excellency of covenant-administration , and ● . churches condition under it , unto the supream coelestial perfection of the church triumphant in glory . two inferences , p. . to . chap. . of the names and general nature of the new covenant . aphorism . in divers respects and considerations this covenant is represented to us in holy scriptures under variety of names : being denominated , . a new covenant . for seven reasons laid down at large , p. . to . . a new testament . . a testament , in seven respects . . new test●…ment also for the same reasons why it s called a new covenant , p. . to . . the second covenant . in what sense , p. , . . a better covenant , or better testament . for six reasons , p. , &c. . the everlasting covenant or testament , p. . . the ministration far surpassing the ministration of the old testament : and this in nine regards . p. , . aphorism . the nature of the new covenant considered more generally , may be comprized in this or the like description , viz. the new covenant is gods last and most excellent expressure of the covenant of faith , &c. the nature of the new covenant , according to this description , stands in seven particulars , p. . to . chap. . of the author , occasion and impulsive causes of this new covenant . aphorism . the lord god , viz. god the father , in the son iesus christ , by the holy ghost , is the sole efficient cause or author of this new covenant : promising it of of old , establishing it in fulness of time , and applying it in due time to his called people , p. , &c. . that god the father , in the son jesus christ , by the holy ghost , is sole author of the new covenant : is proved by five sorts of arguments , p. . to . . that , father , son and holy ghost do act to the effecting of it three wayes , p. . to . aphorism . the lord god , father , son and holy ghost , took occasion from . his own peoples afflicted condition , . the old testaments insufficiency , and . the greatness of mans misery , to promise , establish and apply this new covenant to them that are called . . of his meer grace , . in and for the merit of iesus christ. here , . the occasion is threefold . . his own peoples afflicted condition , &c. p. . to . . the impulsive or moving causes . nothing in jew or gentile ; but , . inwardly , gods meer grace , p. . to . . outwardly , the meritorious mediation of jesus christ. proved three wayes , p. , &c. inferences . hence , i. the new covenant thus authorized and erected , thus promised , established and applyed by god , father , son , and holy ghost , must needs be an exceeding . wise , . holy , . faithful , gratuitous , and . righteous covenant , p. , . ii. the new covenant is an excellent antidote against the greatest adversities & afflictions of gods covenant-people . and this in seven regards , notably , p. . to . iii. the new covenant administration far excels that of the old , &c. p. , &c. chap. . of the federates , or parties to this new covenant , p , . aphorism . the confoederates or foederate parties to the new covenant , are on the one hand god the lord , or god , as iehovah , the principal party ; on the other hand , the house of israel , and the house of judah , in christ , the less principal party ; that is , the iews , israel and judah united , and their seed ; as also the gentiles that shall be called and their seed . here , . the principal foederate ; god as iehovah , p. . . the less principal foederate party , the house of israel and house of iudah . israel , what it imports . house of israel , and house of judah , how used in scripture . these phrases denote , . the jews united ; . the gentiles called ; . the posterity of both : to be foederates with god in this new covenant , p. . to . . position . that israel and iudah , or the house of israel and iudah ; that is , the whole body of the iews or iewish church , united in christ , were first and immediately intended to be foederates with god in this new covenant . proved by seven arguments , p. . to . . posit . that the gentiles whom afterwards god should call and incorporate into one church-body with the jews by christ , were next intended to be joynt-foederates with the jews in this new covenant with god. evinced by seven other arguments , p. . to . . posit . that , the posterity , seed or children , both of believing jews and called gentiles , are with their parents , foederates in this new covenant . this position is for the greater strength and clearness , evinced by six arguments at large laid down in syllogistical form , p. . to . aphorism . hence , . the new covenant is most sure and faithful ; most compleat and comprehensive , &c. inferences . hence , i. the new covenant is most sure and faithful , p. . ii. the new covenant is beyond all other covenants most compleat , comprehensive and extensive , p. , &c. iii. the new covenant is to gods church and people the most uniting and consolidating covenant of all other . . in respect of israel and iudah . . in respect of jews and gentiles , p. . to . iv. the new covenant beyond all other covenant-dispensations is greatest matter of consolation , joy and thankfulness , to the gentiles , p. . v. all the infant-children of new covenant-foederates , professed believing jews and gentiles , being in covenant with god as well as their parents , ought to be signed and marked with the first new covenant-token , baptism , as well as their parents . this inference is at large confirmed by seven arguments syllogistically propounded , p. . to . chap. . of the matter , or substance of the new covenant where note , . i. the analytical explication of the words of the new covenant laid down by the apostle , p. . to . ii. certain generals to be noted touching the matter of the new covenant , as laid down by the prophet ieremiah , chap. . , &c. and the apostle paul in heb. . , &c. viz. . that , the matter of the new covenant is here set forth very compendiously in words , but most comprehensively in sense . in seven particulars , p. , . . that , the whole matter of the new covenant is represented here only in promises . hence five inferences , p. . to . . that , all these new covenant promises , in their express terms , run only upon spirituals . hence , two inferences , p. . to . . that , these new covenant-promises have a sweet harmony and correspondency with the priesthood , prophecy and kingship of christs mediatory office : in actual performance of which promises to us , we also are made unto god , priests , prophets and kings by jesus christ. hence , two inferences , p. . to . . that , the matter of the new covenant is so contrived in these promises , as it may most sweetly and sufficiently remove all the principal doubts , discouragements and objections , which either a bleeding heart-wounded sinner , or a distressed saint , may make against his own salvation . hence seven principal doubts and obiections , about . sin ; . the wrath of god ; . gross ignorance ; . the deadness , hardness , deceitfulness and manifold vileness of their hearts ; . the want of spiritual abilities , excellencies and duties , &c. . the great distance betwixt them and god , them and christ ; . difficulty and seeming impossibility of assurance : are all removed by consideration of the matter of this new covenant , as here laid down , p. . to . . that , these new covenant-promises are so exprest , as virtually to contain in them , the agreement and difference betwixt the old and new covenant , yea the preheminencies of the new above the old , p. , . . that , all these new covenant-promises are wholly grounded upon the meer grace and good pleasure of gods will in jesus christ alone , p. , &c. iii. the particular explication of the matter of the new covenant : consisting , . in certain mercies expresly promised on gods part . . in certain duties implicitly required from , and restipulated by , the new covenant-foederates unto god , p. , . aphorism . the matter of the new covenant , on gods part , consists in certain new covenant-mercies or blessings promised by him to his foederates , viz. in four great articles of agreement in this new covenant , &c ▪ i. article . of gods writing his laws in their mind and hearts . here note , . what is here meant by mind and hearts . in three branches , p. , . . what laws of god are here intended and promised to be written in their mind and heart . especially his moral laws . and that for four reasons , p. . to . . what sort of writing this is , whereby god writes his laws in his foederates mind and hearts : and how he writes his laws therein . here is declared , . that gods giving and writing , &c. are two expressions to the same effect , p. , &c. . that god under his new covenant intends a far more excellent writing of his laws then ever formerly . three sorts of gods writing it , p. , &c. . that gods writing his laws in their mind and hearts , hath in it three things , viz. . gods preparing the mind and heart for this writing , as tables . . by hewing them . . by razing them . . by mollifying them , p. . to . . gods manner of writing his laws in mind and hearts thus prepared , four waies , p. , &c. . the consequents and effects of gods writing his laws in mind and hearts . here seven are very considerable , p. . to . . whether gods laws were not written in his peoples minds and hearts , before the time of this new covenant . resolved , . that there was some writing thereof before . but . not such as under this new covenant , p. . to . . why the lord will under the new covenant thus write his laws in the minds and hearts of his foederates . five reasons , p. . to . . how we may know , whether god hath thus written his laws in our minds and hearts . by the . antecedents , . manner , and . consequents : in sundry particulars , p. . to . inferences . hence , . gods moral law , is the law of christ , p. . . gods moral law is not abolished , but establshed by his new covenant , p. , . . the new covenant agrees with the old in substance , though they differ in circumstance , &c. p. , &c. . the moral law is a most excellent law , p. . . naturally , since and by the fall of adam , the laws of god are obliterated or blotted o●…t of mens minds and hearts , p. , . . the renewing of the mind and heart , even of the whole soul according to gods image , &c. is not a natural , but a meer supernatural work ; is not at all from man , but wholly from god alone , p. , . . god first gives his laws into the mind , and then writes them in the heart , p. . . gods giving his laws into our minds , and writing them in our hearts , is an eminent and manifold priviledge . evidenced in six particulars , and in sundry others under them , p. . to . . all such as would know , whether they be gods new covenant-people indeed , &c. should examine whether god hath given his laws into their minds , and written them upon their hearts , p. . . gods sincere new covenant-people , have above all other people in the world greatest cause to live and walk according to the moral laws of god : in that the lord hath more excellently and obligatorily given and written his laws for them , then for any other . here , . directions . . motives , p. , . ii. article . of gods foederates more excellent and more universal knowledge of the lord , then under the old covenant . here are unfolded , . wherein the nature of this new covenant-knowledge more especially consists , viz. . in the excellency of it . being . more divine ; . more spiritual ; . more clear ; . more evidential ; . more compleat ; . more efficacious ; . more glorious : then the old-covenant-knowledge , p. . to . . in the extensiveness of it . yet here are three limitations , p. , . . how , and in what way god furnisheth his new covenant-people with such a knowledge of himself , viz. . in the face of iesus christ . . by his spirit , and the new covenant-ministry . . gradually , in a continual progress , p. . to . . whether all gods new covenant-people attain to this promised knowledge of god. here , . that , under the new covenant many in visible churches remain grosly ignorant of god and of his waies . seven grounds or causes of this ignorance , p. , . . that , notwithstanding this promise , all shall know the lord , hath its due and intended accomplishment . for clearing this , four distinctions are premised . and four conclusions determined upon , p. . to . . that this extensiveness is to be understood with some cautions and limitations , p. . . whether god by this promise intended to take away and make void all humane teaching , private and publick , as altogether needless now under the new covenant . . some of unsound judgements have thought so in these times , p. , . . but god never intended hereby any such thing . proved three waies , p. . to . . four scriptures , wrested about this matter , are vindicated , p. . to . . why god hath promised in his new covenant , that all shall know him from the least of them to the greatest . five reasons propounded , and explained , p. . to . . how we may discover , that we so know the lord , as god here intends in this his new covenant-promise . especially four waies , p. . to . inferences . hence , . the old and new covenant essentially and substantially agree , though accidentally and circumstantially they differ , about the knowledge of the lord , p. . . the chief perfection of knowledge , is to know god aright . cleared three waies , p. . . the right and saving knowledge of god is a very great and eminent mercy , p. . . all true saving knowledge of god , is only from god , p. . . a●… the greatest ought not to despise , so the least need not despair of the true knowledge of god now under the new covenant , p. . . gods foederates now under the new covenant should not content themselves to know only fundamentals and first principles touching god and his waies , p. . . all such waies and means of knowledge as god hath ordained under his new covenant , ought to be made use of in subserviency to , and for accomplishment of this promise of knowing the lord in his new covenant , p. , &c. . so long as men remain grosly ignorant of god , and of the things of god now under the new covenant , so long they are without the saving benefit of the new covenant , p. . . as we desire to approve our selves to be gods new govenant-people , so we should strive to have and to evidence to our selves that we have this new covenant knowledge of the lord , p. , &c. . the better we know the lord , and the things of god now under the new covenant , the more the glory of christ and of his new covenant are exalted and magnified in us , p. . iii. article . of gods mercy and propitiousness to his foederates in his utter remission and oblivion , forgiving and forgetting , of all their sins for ever , p. , &c. this article is resolved into two propositions , viz. . proposition . that , under the new covenant the lord god , in and through iesus christ , will freely , fully and utterly remit all his true federates sins whatsoever . the deduction of this proposition cleared , by five particulars , p , . here for the more clear discovering of the nature of remission of sins , these four particulars are resolved , viz. . what the nature of sin is , which is the subject of remission . here are explained , . the d●…nominations of sin , hebrew and greek , in this new covenant-promise , p. . to . . the description of sin , p. . . the particulars considerable in sin , viz. seven in number , and which of them are properly remedyed by remission , p. . to . . what the remission of sin is , which is here covenanted . here set forth two waies , viz. . by the expressions or phrases used for it in scripture . the originals of which are here explicated . it is stiled , . remission , pardon , or forgiveness , p. . . free-forgiveness , gratuitous-pardon , p. , &c. . propitiousness , or propitious-mercifulness upon pacification for sin , p. , &c. . not remembring of sin any more , p. , &c. . not imputing of sin to the sinner , p. . . covering of sin , hiding it , or hiding gods face from it , p. , . . taking away sin , removing it , &c. p. . . blotting out , wiping out , or razing out , &c. of sin , p. . . casting it behind gods back , p. . . removing our sins from us as far as the east is from the west , p. , &c. . finally , it s set forth in a bundle of sweet expressions , mic. . , . p. . to . . by the nature of remission of sins : laid down in these xiv . ensuing positions , viz. . that , remission of sins here promised in the new covenant , is not intended of any humane remission , fraternal or ministerial : but of divine remission of sins , and that not particular , but universal . explained , p. , . . that , remission of sins is a distinct blessing and grace , from mortification of sin , and not to be confounded therewith , p. . . that , remission of sins , strictly and properly taken , is not the all , but only a part of our justification before god ; but more largely and improperly it is all , p. , . . that , remission of sins , strictly taken , doth most properly and especially consist in removal of the offence done to god ; and in acquittal or absolution of the sinner from the guilt of sin ; that is , from his obligation or being bound to endure the punishment of death , due for such offence , p. . to . . that , god alone remits sin . proved by six arguments , p. . to . . that , god pardons sin freely of his own meer grace , without any the least merit or desert of the pardoned sinner . proved four waies , p. , &c. . that , god remits sin , only upon and for the satisfaction made to his justice for sin by the obedience and death of iesus christ . this cleared by four considerations . hence , popish satisfaction is rejected , p. . to . . that , god actually remits sin to all truly believing and repenting sinners : and ( in his ordinary dispensation ) to them only . here , . the necessity of faith and repentance unto pardon . . six consectaries , p. . to . . that , when god actually and savingly pardons sin to the believing and repenting sinner , he pardons fully and finally all his sins past and present , but not his sins to come , viz. . he pardons all sin past and present fully and absolutely without exception , p. , &c. . he pardons all such sins finally and utterly for ever without revocation , p. . . yet he pardons not any sin to come , by way of anticipation , p. . . that , gods elect , whose sins are pardoned , do daily need renewed pardons for future and renewed sins . proved by three reasons , p. , . . that , pardon of sin , though full without exception , and final without revocation , yet is not compleat and consummate in this present life , till the very day of judgement , p. , &c. . that , in persons savingly pardoned sin may remain , yet those persons are in the account of god , no longer sinners , but righteous , p. . . that , sometimes sin may be universally and savingly pardoned , when yet the sense of that pardon may be suspended , and the sense of gods displeasure continued , p. , &c. . that , wheresoever god remits sin , not imputing it to the sinner unto condemnation : there he accepts the person as righteous , imputing christs righteousness to him unto iustification , p. , &c. . whether those that have their sins remitted , may know that they are remitted : and how this may be known . this is resolved in four particulars , viz. . that , it s a most excellent , comfortable and desirable mercy , to know that our sins are forgiven . for five reasons , p. , &c. . that , it s a difficult attainment , to know our sins are forgiven , p. , &c. . that , though it be difficult , yet its possible to know this , p. . . that , those that are pardoned come to know they are forgiven . . extraordinarily . . ordinarily , and that five waies , p. . to . . wherein gods remission of sins under the new covenant , differs from , and excels the remission of sins that was under the old covenant . this resolved , . by way of concession , p. . . by way of caution and limitation . two waies , p. , . . by way of explication . it differs , and excels in . spiritualness . . clearness . . perfectness . . extensiveness , p. . to . . proposition . that god will therefore bestow upon his sincere federates all other the promised benefits of the new covenant : because he will so freely , fully and utterly remit all their sins in and for the satisfaction of iesus christ. three evidences hereof , p. . to . inferences x. briefly laid down from the whole of remission of sins , in the tenth whereof , the comfort and priviledge of remission of sins is set forth in eight particulars , p. . to . iv. article . of the grand new covenant-relation , interest and communion mutually betwixt god and his sincere foederates . — i will be to them a god , and they shall be to me a people . highly magnified , p. , . . by way of explication , is shewed , how this grand promise is explicated already ; . more generally . three waies , p. , . . more particularly , in the . first branch , in five particulars . . second branch , in four particulars , p. , . . by way of application , are propounded and explained four in●…erences , viz. i. here 's excellent and manifold matter for information . it informs . of the fulness of the new covenant , p. , &c. . of the goodness and bountifulness of god to his foederates , p. . . of the happiness of all gods sincere foederates , , &c. . of the fewness of gods sincere foederates even under this new covenant , p. . . of the wretchedness of all non-foederates whatsoever , p. . ii. here 's notable matter for probation and examination of our true new covenant-condition . . is the lord become our god in covenant ? this may be discovered , . by his foederal impressions and operations upon us , as our covenant-god . and these in seven particulars , subdivided , p. . to . . by our covenant-relation unto god. here are eight adjuncts or properties of gods new covenant-people , largely explicated , p. . to . . by our deportment and carriage towards him as our god in covenant . . do we esteem the lord as our god ? p. , &c. . do we love him as our god ? . wholly . . only , p. , &c. . do we trust in him as in our god ? p. , &c. . do we fear him as our god ? p. , &c. . do we serve him , as our god ? discovered seven waies , p. . to . . are we become gods people in covenant ? evidenced three waies , p. , . iii. here 's singular matter for exhortation ; . to all in the visible church that are strangers to a saving covenant-condition . in four particulars , p. , . . to all gods sincere foederates within this new cevenant : three waies , viz. . live upon this promise , p. . to . . live up unto this promise , p. , &c. . engage and interest all your relations in this promise , p. . . to the faithful ministers of the new covenant , &c. p. . iv. here 's wonderful matter for consolation to all gods true covenant-people . . against all reliques of inherent sin and corruption . three waies , p. , &c. . against all fears or dangers of apostacy . four waies , p. , &c. . against all outward and inward wants . many waies , p. . to . . against all strong and violent temptations , of the flesh , the world , or the devil . ten waies , with seven advantages by temptations , p. . to . . against deep and dismaying desertions . here consider , . the nature , sorts , and waies of divine desertions , p. . to . . the comfort which gods people may have against all desertions from this , the lord is their god by his everlasting new covenant , is manifold , under five principal heads . p. . to . . against sharpest afflictions and persecutions . seven waies , p. . to . . finally , against the terrours and pangs even of death itself . this covenant-relation affords a fivefold comfort . subdivided , p. . to . aphorism . the matter of this new covenant , on the part of gods new covenant-foederates , consists in certain new covenant-duties , implicitly here required from , and restipulated by his new covenant-people , viz. . knowledge . that an excellent knowledge is required : is evidenced five waies , p. , . . faith. more required under the new covenant , then ●…ormerly . proved four waies , p. , . . repentance . that it s required under the new covenant : proved four waies , p. . . conformity to gods laws in heart and life , in inward constitution and outward conversation . that this is required under the new covenant : is evinced six waies , p. , . . entire self-denying , self-resignation unto god. this also is required . here seven points of self-denyal are mentioned . three inferences from this aphorism , p. , . chap. . of the blessed messiah our lord iesus christ , god●…man ; the only mediator , testator and surety of the new covenant betwixt god and man. the method propounded for treating of the mediator , in four branches . and the excellency of this subject , p. , . aphorism . that , a true , fit and sufficient mediator of the new covenant was most necessary betwixt god and man. here are explicated two things , viz. . how and in what sense a mediator may be said to be necessary betwixt god and man. not , absolutely , or naturally : but hypothetically , upon supposition of divers things , &c. p. , . . why , and in what respect such a mediator of the new covenant was necessary betwixt god and man in this sense , viz. in six regards , set forth in other particulars , p. . to . aphorism . that , iesus the only son of god , as also the son of the virgin mary , god and man in one person , the christ and promised messiah , is , as god-man , the only true , fit and sufficient mediator , testator and surety of the new covenant betwixt god and man. this cleared in four positions , p. , &c. . position . that iesus , the only son of god , and the son of the virgin mary , is , god and man in one person . here note , . what the name iesus imports . five reasons of the name . how he saves . . only . . universally , all the elect. . variously . . sufficiently , p. , . . that this jesus is the only son of god. . explained , in what sense . . proved by scriptures seven waies , p. . to . . that this jesus the only begotten son of god , was also son of the virgin mary . here , . whence the uirgin mary descended , viz. of david , &c. proved three wayes , p. , . . that iesus was the son of the virgin mary , proved three wayes , p. . . how iesus was the son of the virgin mary . . extraordinarily . . truly . . compleatly , p. , . . denominations hereupon given in scripture unto iesus , p. , &c. . that this iesus son of god and of the virgin mary , is god and man in one person . for clearing this mysterie , these five things are evidenced , viz. . the fitness of the son of god to become the son of man , the son of the virgin. seven wayes , p. , . . the nature of the union betwixt his divinity and humanity . it is , . personal . . indivisible . . of natures remaining distinct , p. . . the unity or oneness of his person , though consisting of two distinct natures . proved three wayes . and the necessity of his being god and man , that he might be a true , fit and sufficient mediator : evidenced five wayes , p. , to . . the six similitudes used for illustrating this union of god and man in one person . and which is to be preferred as fittest , p. , . . the consequents resulting from this personal union , p. , &c. . position . that , this iesus god-man , is the christ , the promised messiah , and he alone . here note , . the explanation of these two words : messiah , and christ , p. , . . the confirmation of this position . . from gods eternal decree , p. , . . from gods promises and prophetical predictions . many wayes , p. , . . from christs lineal descent , p. . . from the compleat and exact accomplishment of the scriptures , p. . . from iacobs prophecy , and the accomplishment thereof , p. , &c. . from daniels weeks , p. . . from the general agreement of all the types to this iesus , &c. p. , . . from the testimony of iohn the baptist , p. . . from gods authorizing , constituting , ordaining and establishing this iesus to be the christ , p. , . . from the testimony of . father , . son , . the holy ghost , p. , &c. . ●…osition . that iesus christ , god and man , is the onely true , fit and sufficient mediator , testator , and surety of the new covenant betwixt god and man. . iesus christ is mediator , surety and testator of the new covenant . . mediator of the new covenant . proved four wayes , p. , . . testator of the new testament . evinced seven wayes , p. , &c. . surety of the new covenant . and what this implies , p. , &c. . iesus christ is the onely true , fit , and sufficient mediator . this position is , . stated . . confirmed three wayes , p. , . . ●…osition . that iesus christ is mediator , surety and testator of the new covenant betwixt god and man , as he is god-man . here note two things , viz. . the sense of this position , p. , &c. . the grounds of this position , viz. . the holy scriptures do frequently ascribe the acts of christs mediation to his divine , as well as to his humane nature . evidenced six wayes , p. . to . . the scope , end or intent of the personal union of the divine and humane natures in one christ , was that he might act and execute his mediatory office compleatly according to both those natures . christs god-head is the immediate , proper and formal beginning of divers mediatory acts. seven instances , p. , &c. . the nature of the mediatory office is such , that it could not be compleatly executed and fulfilled , if christ god-man should not act therein both as god and man. evidenced divers wayes , in his prophecy , priesthood and kingship , p. . this position is concluded with testimonies of some learned , p. , . aphorism . that iesus christ , god-man , executeth his mediatory office in a prophetical , priestly , and kingly way ; or , as prophet , priest , and king : both in his state of humiliation and exaltation . for clearing this , three things explained , viz. . whence it may be evinced , that christ executes his mediatory office in a prophetical , priestly and kingly way . this is done six wayes , viz. p. , &c. . from the condition of lapsed man without christ : and his necessity of restauration by christ , p. , &c. . from the types of old , prefiguring these three functions in christ. three instances , p. . . from the order of conferring salvation upon us . three wayes , p. . . from the reality of christs unction hereunto , p. . . from the sufficient enumeration of christs benefits , and his way of procuring them for us . his benefits of three sorts . procured three wayes , p. , . . from christs many denominations given to him in scriptures , which are eminently reducible to these three functions . p. . . wherein the nature of christs prophecy , priesthood and kingship consists . i. christs prophecy consists in his primary and plenary teaching of his church , viz. . by revealing of his doctrine . this he doth variously , p. . to . . by illuminating his peoples minds to receive the same , p. . ii. christs priesthood , typified notably of old many wayes , chiefly consists , . in his satisfaction . here are shewed four things , viz. . that jesus christ by his obedience and death hath made a true , real , proper , and full satisfaction to god for his peoples sins . for , . christ is the surety of the better covenant , the new covenant : substituted , and substituting himself for us . evidenced three wayes , p. . to . . christ is said often in scripture , to redeem us , to buy us , or purchase us with a price , to give himself a ransome , &c. which imports satisfaction , p. , &c. . christ is said to reconcile us to god , and to be our propitiation by his blood , p. , &c. . christ is mediator , not only by teaching and ruling : but also by sacrificing and interceding for us , p. . . the expiatory sacrifices under the law , purging away sin typically : shadowed forth christ , who by the sacrifice of himself purged away sins truly . and therefore made satisfaction for them , p. , &c. . the perfection , fulness and compleatness of christs satisfaction for sin , and expiation of sin by his obedience , death and blood , is evident many wayes . six wayes are explained , p. , . . what are the branches or chief parts of christs satisfaction , p. , . . what are the fruits and effects of christ death and satisfaction . many and must considerable . nine especially , p. , . . for whom christ made this his proper and plenary satisfaction by his obedience and death . these are described by seven denominations , p. . to . . in his intercession . here consider , . that jesus christ is our intercessor , interceding with god for us , p. . . the nature of christs intercession . discovered , . in his execution of it inchoatively . perfectively , p. , . . in seven matchless perfections and excellencies of it , p. . . the difference of christs intercession , from his satisfaction , six waies : and from his spirits intercession , three waies , p. , . . the many and precious fruits , effects and benefits of christs intercession . ten are particularly laid down , p. . to . iii. christs kingly office. for clearing hereof six things are eividenced , viz. . that jesus christ our mediator is king. proved four waies , p. , . . the nature of christs kingdom . essential and personal , and this general or special ; and how they are managed , p. . to . . christs regalities . which are very majestical . as , . his unction . with the holy ghost and with power , p. . . his inauguration . especially at his ascension and sitting down on the right hand of god. which implyes seven things , p. . to . . his throne , p. . . his crown , p. . . his scepter , viz. his word and spirit , sent out of sion , p. , &c. . his laws , p. . . his prerogatives . seven whereof are instanced , p. , &c. . christs actual administration of his kingly office , as mediator , viz. . of his general mediatory kingdom , by seven royal acts , p. , &c. . of his special mediatory kingdom . . in this world , by five acts. . at the end of this world , by six acts. . in the world to come , by two acts. p. , . . the benefits of christs kingdom , p. . . the continuance of christs royal office , p. , . . what are those two states of christs humil●…ation and exaltation , wherein he executeth his prophe●…ical , priestly , and kingly office , viz. . christs state of humiltation consisted ; . in his conception . wherein he was humbled two waies , p. . . in his birth . wherein he was abased two waies , p. , &c. . in his life . wherein he humbled himself four waies , p. . . in his death . wherein he humbled himself ten waies , p. , &c. . in his burial . wherein he was abased two waies , p. . . in his continuance in the state of the dead , and under the dominion of death for three daies current , wherein he was humbled three waies . this some think to be intended by that article in the apostles creed ; he descended into hell. this clause was not in the creed antiently according to divers writers . four interpretations of it , and which is to be preferred , p. . to . . christs state of exaltation , consisted ; . in his reviving . wherein he was exalted three waies , p. . . in his resurrection from the dead . wherein he was exalted four waies , p. , &c. . in his ascending into heaven . wherein he was exalted three waies , p. . . in his session at gods right hand , p. . . in his coming at last to judge the whole world , p. . aphorism . that , iesus christ , by vertue of his prophetical , priestly and kingly mediation , surety-ship and testator-ship , hath established his new covenant for ever : and is continually bringing all those whom the father hath given him into this new covenant with god , to partake all the mercies , and perform all the duties thereof . here , . jesus christ hath established his new covenant for ever , . as mediator , three waies . . as surety , three waies . . as testator , p. . to . . jesus christ brings men into this new cevenant , by calling them thereinto . here note , . that , christ brings men into this new covenant with god , by calling : proved three waies , p. , . . what this calling is , whereby men are brought into covenant with god : described by the . author , . instrumental means , . matter , . terms , ● . form , and . end thereof , p. . to . inferences , from the whole touching iesus christ the mediator . hence , i. behold and admire the infinite severity and goodness of god , in giving so necessary and sufficient a mediator betwixt god and man , as iesus christ , god-man , p. , &c. ii. iesus , the son of god , and of the virgin mary , the mediator , surety and testator of the new testament , is the only true christ , and promised messiah , p. , &c. iii. iesus christ is indeed the wonderful : and the great mysterie of godliness , both in his person and office , p. , &c. iv. as gods covenants are the marrow of holy scriptures , and the new covenant the flower and spirits of the covenants : so jesus christ our mediator is the life and soul of the new covenant , p. . v. the new covenant far excells the old and all other covenants , in having jesus christ actually exhibited , to be mediator , surety and testator thereof ▪ p. , &c. vi. iesus christ god-man , mediator , &c. of the new covenant , is an all-sufficient saviour of sinners , p. ▪ vii . iesus christ , mediator , &c. is the only hope and refuge of bruised sinners , and compleatest consolation of believing saints , p. , . viii . the new covenants dedication was most bitter to christ ; although the new covenants application be most sweet to christians , p. , &c. ix . let all that long to know that they are within this new covenant savingly , examine with all diligence whether they be brought into it , by being called to christ , and made christs effectually . hereby we may know , whether we be christs . . have we christs spirit dwelling in us ? five notes of christs spirit , p. , &c. . are we new creatures ? . in condition . . in constitution . . in conversation , p. . to . . are we one with christ , by faith and love ? p. , &c ▪ . have we crucified and mortified our corruptions ? a parallel betwixt the crucifying of christ , and our crucifying of the flesh , in five branches ▪ p. , ▪ . do we walk after the spirit , not after the flesh ? p. ▪ x. let all who are convinced they are christ-less and covenant-less persons , and yet thirst after a new covenant-state , sincerely accept christ tendred : and let all that find they are in new covenant with god in christ , walk worthy of christ accepted . here , ☞ . the acceptance of christ , is vehemently urged by seven pressing considerations , p. . to ▪ . walking worthy of christ , is regulated , by nine scripture-directions ▪ p. . to ▪ chap. . of the form of the new covenant . aphorism . the form of this new covenant consists : inwardly , in the mutual obligation betwixt god and his new covenant-foederates in iesus christ the mediator thereof . outwardly , in the way and manner of this new covenants manifestation , confirmation and administration . i. the inward form of the new covenant , &c. stands chiefly in the foederates reciprocal obligation . how god obliged to us : or becomes our debtor , p. , . ii. the outward form consists in , . the manifestation of the new covenant . . by the promissory revelation of it . . by the preparatory inchoation of it , two waies , p. , &c. . the confirmation of it . . by the choicest promises of god. here , . that the new covenants promises are better promises , in five regards . . how the new covenant is established upon these promises , materially , and relatively , p. . to . . by gods inviolable oath ; for three reasons , p. . . by christs irrevocable death and blood. as mediator , surety and testator : three waies , p. , &c. . by the best foederal tokens baptism and the lord's supper . here , . that baptism and the lords supper confirm the new covenant , is proved divers waies , severally , p. , &c. . wherein the nature of baptism and the lords supper consists . here , six things noted in all sacraments . the original rise of these two sacraments . the nature of baptism described by the author , ma●…ter , form , and end thereof . the nature also of the lords supper , p. . to . . how baptism and the lords-supper confirm the new covenant , many waies , p. , &c. . the administration of the new covenant . . with universal reference to all nations , p. . . by preaching the new covenant doctrine in christ exhibited . . clearly . . fully . . efficaciously , p. , &c. . by ordinances of publick new covenant-worship for all nations , p. . . by new covenant church-government . in five acts , p. , &c. . by a successive new covenant-ministry and officers , p. . . by plenary effusions of the spirit , p. . . with more perfect , filial , christian liberty , p. . . with more glory then under the old. in five respects , p. . inferences seven from the form of this new covenant , p. , . chap. . of the end , or intended scope of the new covenant . aphorism . the intended scope or end of god and iesus christ our mediator in this new testamental covenant , is , &c. . more immediate , to represent christ , actually exhibited , . in his person . . in his offices . . in his benefits . and this . fully . . ultimately , p. . to . . more mediate , . subordinately , to extend the church to all nations . to advance the church to highest perfections . . ultimately , to exalt the glory of god in all transcendently . vii . inferences , p. . to . chap. . general inferences from the whole of the new covenant . aphorism . from the whole mysterie of the new covenant , thus disclosed , these things are evident , &c. viz. i. the new covenant is the covenent of covenants . surpassing all , seven waies , p. , &c. ii. the properties of the new covenant . it is . divine . . gratuitous . . evangelical . . wise in two respects . . holy in six regards . . promissory . . spiritual . . testamental . . clear and glorious . . full. . free , upon three grounds . . efficacious , five waies . . sure and faithful , in five regards . . consolatory , many waies . . extensive . . everlasting , p. . to . iii. the agreement and differences betwixt the old and new covenant , &c. here , . the agreement betwixt them is represented in eleven particulars , p. . to . . the differences , &c. here , . seven pretended , but unfound differences are rejected . . twelve true differences betwixt old and new covenant are asserted , p. . to ●… ▪ iv. the additional excellencies and preheminencies of the new covenant , beyond those of the old , and of all other covenants . in nine particulars , p. , . v. how great are the priviledges of gods new covenant-people , above all others in many regards , p. . to . vi. by this new covenant we may sweetly assure our selves that we are gods new covenant-people . especially five wayes , p. , &c. vii . how much it concerns all , especially us gentiles upon many considerations , to esteem , embrace , rest upon , conform to , and triumph in this blessed new covenant , p. , . viii . gods new covenant-people ( answerably to this new , better and more illustrious covenant , ) should approve themselves , as a new , better and more excellent people , both in their persons and conversations , p. . to . ix . all bruised , distressed and disconsolate souls should in an especial manner have recourse to this blessed new covenant for their sweetest and fullest consolations . the comfortableness of the new covenant fourteen waies , p. . x. finally , this new testamental covenant approacheth nearest , as in contiguity of time , so in excellency of nature , unto the coelestial glory . p. . ii. a general synopsis of the subject-matters in all these iv. books . god's covenants with man , are unfolded in these iv. books book i. . more genenerally . where , . that , god in all ages deals with his church and people by way of covenant . and why , p. . to . . of the names , general nature , and distribution of gods covenant , p. . to . book ii. . more particularly . where , . of gods covenant of works with the first adam and his natural seed , before the fall. here , . that god entred into covenant with the first adam and his posterity , &c. p. . to . . the names , author , parties , form , and matter of this covenant are described , p. . to . . adam had compleat ability to keep this covenant in every point , p. . to . . adam brake the covenant of works by isobedience , p. . to . the breach of the covenant of works made way for the covenant of faith , p. . . . of gods covenant of faith with the last adam iesus christ and his supernatural seed : . more generally . here are shewed , that the covenant of works being broken in the first adam , the covenant of faith was revealed in iesus christ the last adam . and why , p. . to . . what the covenant of faith is . the . efficient , . parties , . matter , and . form of it . many inferences : wherein of the conditionality of the covenant , p. . to . . the distribution of the covenant of faith , p. . to . book iii. . more particularly , viz. of . the covenants of promise . . the new covenant . i. of the covenant of promise ; in vi . remarkable periods of time , viz. . from adam till noah . in that mother-promise , gen. . , . here , that this promise . was revealed immediately after the fall , p. . to . . was revealed very imperfectly and obscurely , p. . to . was revealed in christ the womans chief seed , p. . to . . reavealed mans recovery in the enmity betwixt the woman , &c. p. . to . . had in it , though not the name and formality , yet the nature and reality of a covenant , p. . to . . from noah till abraham . here are shewed , . that god determining to drown the world , &c. covenanted to save noah , &c. p. to . . that , god , having drowned the world , covenanted never to drown it again , p. . to . . that , these two covenants were a renewed discovery of the covenant of faith , p. . to . . from abraham till moses . here , of . the foederates , viz. god : abraham and his seed , especially christ , p. , to . . the matter of the covenant , . promised mercies ; . repromised duties , p. . to . . the form of it . . inward . . outward , p. . to . . the end of it . and vii . inferences from the whole , p. . to . from moses till david ; yea till christ , the david . here , . of the law given to israel at mount sinai , more absolutely , p. . to . . of the law given then as a covenant , not of works , but of faith , p. . to . . the foederates . god and israel , p. . to . . the matter of it . mercies promised ; duties re●…tipulated , p. . to . . the form of it . inward . outward , p. . to . . the end of it . and ix . general corollaries , p. . to . . from david till the captivity in babylon . here , of this covenants . duration . . author and nature . . foederates . . impulsive causes and occasions . . matter . . form. . end , and . general inferences . p. . to . . from the captivity till christ . here , of the . duration . . author , occasion , impulsives , foederates and nature . . matter . . form. and . end of this covenant . general inferences , p. . to . book iv. ii. of the covenant of performance , vz. the new covenant . here are represented , . the bounds or limits of its duration , of all other most observable , p. . to . . the names , and general nature of it , p. . to . . the author , occasion , and impulsive or moving causes of it , p. to . . the foederate-parties to it , p. . to . . the matter of it . blessings promised . duties re-promised , p. . to . . the mediator , surety and testator of it , iesus christ , p. . to . . the form of it . inward , and outward , p. . to . . the end of it . immediate , mediate , p. . to . . general inferences from the whole of the new covenant , p. . to the end . book i. of gods covenants , their names , natures , sorts , and benefits ; more generally . chap. i. . of gods dealing with his church , in all times and ages , by way of covenant . god , a over all blessed for ever , ●…s the center where all b happiiness meets , and the fountain whence all c happiness flows . man , d under whose feet god hath put all things here below , is only so far happy as he e enjoys the lord to be his god. on earth , man enjoys the lord to be his god , either more immediately , or more mediately . . more immediately , before adams fall , by conformity both of mans f upright nature unto god , through g gods image in which he was created ; and of man●… , life , to gods will , through h personal obedience , whereunto he was fully enabled . . more mediately , after the fall , by i mystical union unto the mediator jesus christ , k the express character of the fathers person , and l onely way unto god. mans enjoyment of god , by natural conformity to his will before the fall , and by supernatural union to christ since the fall , are instrumentally established and effected by gods covenants with man : that , by his m covenant of works , this , by his n covenant of faith. so then , gods covenant is the scripture-star , which leads man unto christ : christ is the heavenly way , that brings man unto god : and god is heaven it self ; in whom man finds and enjoys all satisfying happiness . in this treatise ( subdivided into iiii. distinct books , ) the unfolding of gods precious and mysterious covenant with man is undertaken , that christians happiness may be promoted by enjoying of god : that they may enjoy god by their union to christ : that they may be united to christ , by accepting gods covenant : and that they may be allured to accept gods covenant , by a familiar knowledge and apprehension of it . for the more clear representing of this subject to the weakest capacity , gods covenant shall here be laid open ; first , more generally ; in book i. and here shall be evidenced . . that god hath pleased in all ages to deal with his church and people by way of covenant . . what gods covenant is , for name and thing generally considered . . into what kinds or sorts gods covenant is to be distributed . secondly , more particularly ; in book ii. and here . of gods covenant of works with the first adam , and in him with all his natural seed , before the fall. . of gods covenant of faith with christ the last adam , and in him with all his supernatural seed , after the fall. and this both in general : and in particular . in general shall be shewed , . that , the covenant of works being broken in the first adam , god pleased to reveal a covenant of faith in christ the last adam . . when and how soon god did first reveal this covenant of faith. . why god revealed this covenant . . what this covenant of faith is . . how this covenant of faith is to be distributed . in particular shall be opened , . the o covenants of promise , made and confirmed in christ only promised and to be exhibited in our flesh afterwards . and how the lord god did gradually disclose these covenants in christ most obscurely at first , but afterwards still more and more clearly , till they were accomplished in christ in the fulness of time : but most remarkably in certain periods of time , viz. from adam , till noah . . from noah , till abraham . . from abraham , till moses . . from moses till david . . from david , till the babylonish captivity . . finally , from the babylonish captivity , till christ : and all this in book iii. . the p new-covenant made and confirmed in christ actually performed & exhibited in our flesh already . and how this new covenant is substantially one and the same with the covenants of promise , yet accidentally far different in administration : the n. cov. notably surpassing all foregoing ministrations , in ext●…nt spiritual priviledges , efficacy , and evangelical glory . in book iiii. now in these four distinct books all these things shall be laid down orderly in certain succinct positions or aphorisms ( summarily comprizing much 〈◊〉 in a little compass , for the help of both understanding and memory ) together with the explanations of them : through the direction and assistance of the covenant-making and covenant-keeping god , who hath said ; q the secret of the lord is with them that fear him , and he will shew them his covenant . aphorism i. god is pleased in all times and ages , from the beginning to the end of the world , to deal with his church and people by way of covenant . for clearing of this aphorism something is to be spoken touching . god , who thus deals . . his church and people , with whom he thus deals . . gods dealing thus with his church in a covenant way . i. touching god , thus in brief conceive of him . the r supreme being of beings , s cause of causes , and most spiritual t spirit , the u one onely true god , x fat her son and holy-ghost , is most absolutely y simple , z al-sufficient , a immutable , b infinite , c immense , and d eternal in his e life , f understanding , g truth , h will , i goodness , k graciousness , l love , m mercy , n long-suffering , o iustice , p holiness , q power , r dominion , s perfection , t excellency , u blessedness , and x gloriousness . ii. touching gods church and people , with whom god deals in a covenant-way , thus briefly apprehend . the self-satisfying all-sufficient and all-perfect god hath not onely y created the whole world with all things therein , and more especially the intellectual creatures , angels and men , for his own self . but also in all times and ages of the world prevideth himself a church here on earth among the children of men . for evidencing hereof , two things especially are to be noted ; viz. . that god in all ages hath his church ( a people z separated to himself peculiarly ) in this world , though not at all times of like equal extent . it was at first onely domestical , confined within the narrow compass of particular pious families , as of a adam , b seth , c enoch , d noah , e shem , f abraham , isaac , iacob , &c. afterwards it grew up and became national , extending it self to the families of all the g twelve tribes , even the whole jewish nation ; which , presently after the redemption out of aegypt , was fashioned and digested by god into an ecclesiastical politie , called h the church in the wilderness . but at last , when christ the blessed seed came , i in whom all the nations and families of the earth should be blessed , the church began to be planted even among other k nations besides that of the jews , and so spread from nation to nation , that it became oecumenical or universal : not limited any longer to that one nation of the jews onely , but diffused without restraint to the l nations of the gentiles . from adam till moses , it was domestical : from moses till christ , national : and from christ till the end of the world , oecumenical : and this triple period comprehends all times and ages . thus the church , like m leaven , spreads ; like n mustardseed , grows : like the o waters of the sanctuary , swels and increaseth from smallest beginnings to greater and greater perfection . . why god in all ages thus provides himself a church amongst men . viz. . from the exceeding riches of his p free grace and love to mankinde . this the impulsive or inward moving cause why god hath ( . ) elected eternally q in christ a certain select number out of mankind , to be his own peculiar people ; ( . ) redeemed in fulness of time this his church and people ( lapsed in adam ) by his own r blood ; and ( . ) actually s applyed this redemption to his people by calling them effectually out of the world unto himself in christ. remarkably saith wisdom , ( the son of god , ) of himself ; t i was daily his delight , rejoycing always before him : rejoycing in the habitable parts of his earth , and my delights were with the sons of men . . that god might communicate himself and his fulness more sweetly , familiarly and compleatly to his church , then to all other societies and created beings in the world . for , to his church and people god peculiarly unveyls the u mysteries of his kingdom , the hidden secrets of his wisdom , goodness , free grace , mercy , loving-kindness , holiness , justice , &c. x he dwels and walks among them ; and is a god and father unto them , they becoming sons and daughters to the lord almighty . . that in and by the church the glory of all gods perfections and dispensations might be spread abroad both in heaven and earth to his everlasting praise . y in his temple every one speaketh of his glory . and , z ●…y the church gods excellencies and the wise mysterious disposals of his grace are made known ; not onely unto the sons of men on earth , but also unto the principalities and powers in heavenly places . iii. finally , touching gods covenant-way of dealing with his church and people ; it is evident by their continued experience of his dispensations , both before , and after adams fall , that god pleaseth in all times and ages to deal with his church and people by way of covenant . for , . before the fall , god dealt with the first adam , and in him with all his seed , then in state of innocency and integrity , by way of covenant , and that a covenant of works . for , besides that god had engraven in his heart the substance of the moral law , certain a reliques whereof remain in the hearts of pagans since the fall , who have not the law written ; god also gave adam a positive law , permitting him to eat of the trees of the garden ; commanding him not to eat of the tree of knowledge of good and evil ; threatning him , in case he should eat , with present death ; and consequently promising him life in case of obedience . b and the lord god commanded the man , saying , of every tree of the garden thou mayst freely eat : but of the tree of the knowledge of good and evil , thou shalt not eat of it ; for in the day that thou eatest thereof thou shalt surely dye . now all this amounts to a covenant , as c after shall more fully be evidenced in the particular handling of the covenant of works . . after the fall god deales with his church and people also by way of covenant ; and that the covenant of faith in iesus christ the last adam . this is very observable in several eminent intervals or periods of time , wherein god revealed his covenant more and more clearly by degrees , till it came to a full and compleat discovery in these daies of the new testament . as , god dealt by way of covenant , . with adam presently after the fall , and with the fathers before the flood till the time of noah : promising the d seed of the woman , to bruise the serpents head . . with noah , e establishing his covenant with him , to save him , and his family , and a seed of the creatures , in the ark , from perishing by the waters of the flood , when the whole world should be drowned . under these two dispensations of the covenant , together with the promises and other appurtenances thereof , did the fathers and church live till the daies of abraham . . with abraham and his seed , f covenanting and promising to be a god to them , to give them the land of canaan , and make them heirs of the world , and in his seed to make all the nations and families of the earth blessed ; annexing circumcision as a confirming sign and token of the covenant . and under this and the former federal dispensations , was the church and the holy patriarchs trained up till the daies of moses . . with israel ; g led and brought by the hand out of the land of egypt , at mount sinai in the daies of moses ; h declaring his covenant unto them , even ten commandments written on two tables of stone , which he commanded them to perform , together with the ceremonial and iudicial laws which he required them to observe . under this and the former administrations of the covenant , the church was nurtured up , till the time of david . . with david and his seed god i made an everlasting covenant ordered in all things and sure , k promising with an oath , to establish his seed for ever , and build up his throne to all generations , &c. which covenant had its fullest accomplishment in l christ , of the seed of david , and in his spiritual kingdom . christ being the true m david , and king of his church , gathering both jews and gentiles into one body under his government , and n subduing finally and totally all the enemies of his kingdom . under this and former dispensations of the covenant , the church of god continued from davids daies till the babylonish captivity . . with the people of the iews under the babylonish captivity , o god covenanted to return their captivity and restore them into their own land , the land of canaan ; to take away their stony heart , and to give them an heart of flesh ; to cleanse them from all their filthiness and idols , &c. promising that they shall be his people , and he will be their god. and under this , with the foregoing ministrations of the covenant , the church of god was nursed up from the time of the babylonish captivity , till the very coming of christ in our flesh . . finally , with the church and people of god under the new testament , after christs incarnation , god makes a p new covenant in christ : new , not so much for substance , as for circumstance and manner of administration ( all the former ministrations being laid aside as waxing old and wearing away ; ) and new , for continuation , in that this dispensation of the covenant should not wax old as did all the former , but should continue still fresh new and unaltered to the very end of the world . and under this covenant , the promises and appendixes thereof , the church of christ is and shall be continued , built up , and perfected , from the first till the second coming of jesus christ. thus it is clear , that in all ages and times , from the beginning to the end of the world , god pleaseth to deal with his church and people in a covenant-way . aphorism ii. god in all ages pleaseth to deal with his church and people by way of covenant for divers weighty causes , and excellent ends. and these are worthy to be inquired into , and heedfully observed , by all the q children of the covenant , and r heirs according to the promise . now the lord seems to deal with his church in a covenant-way . . of his meer grace and love to his church . god takes not this course by reason of any law or tye of necessity lying upon him : he is the most free unlimited agent , above all laws , and s doth whatsoever he pleaseth both in heaven and earth . he could have dealt with man , both before and since the fall , in an absolute supreme way of lordship , dominion and soveraignty , as a creator with his creature , as a potter with his clay , commanding what duty he pleased from him , without any covenant-obligation of himself in any respect unto man : being no way debt bound to the creature , but absolutely free . nor can any thing be imagined in his church or people , which in the least degree could invite god , into covenant with them : because , betwixt god and them there are no terms of t equality or proportion , for a basis or remote foundation of a covenant . for , . in their innocent state the distance betwixt them is greater then betwixt heaven and earth , then betwixt highest angels and basest worms : even as great as betwixt finite and u infinite . now betwixt finite and infinite there can be no proportion . . in their lapsed state , sin hath infinitely widened the distance , and rendred them altogether x unlovely and abominable in themselves before god. yea , sin hath extreamly aggravated the distance , and turned it into opposition and y enmity betwixt god and them . so that nothing but meer grace the meer good 〈◊〉 of his will , meer love and mercy , could possibly move or incline god to embrace them in a covenant-way . hence god tels israel , z that he set his love upon them , because he loved them . and jerusalem ; that a when her nativity was of the land of canaan , her father an amorite , her mother an hittite , she in her birth wretched , unpitied , polluted in her blood , and cast out to the loathing of her person : even then be spread his skirt over her , covered her nakedness , sware unto her , entred into covenant with her , and she became his . . because the lord would deal familiarly with his people , therefore he deals with them by way of covenant . a covenant-way is a familiar way , as betwixt man and man that are agreed . this david intimates in gods covenant with him b and is this the manner of man , o lord god ? or , as iunius renders it ; and that after the manner of men , o lord god. that is , thou in covenanting dealest familiarly with me , as man with man , as friend with friend . and , in that parallel place c and hast regarded me , according to the state of a man of high degree , o lord god : it may be rendred ; and thou hast provided for me this excellency according to the manner of men , o lord god. or ; thou hast provided for me , according to the manner of men , concerning this excellency o lord god. that is , thou hast made a familiar provision for me . now the distance is so vast betwixt majesty and meanness , glory and baseness , god and us most despicable dust and ashes , that there cannot be a familiar reciprocal dealing betwixt god and us but by way of covenant : wherein the most high god condescends and stoops down to us , and we base worms ascend up to god , and so meet one another friendly and familiarly . . that gods people might more clearly and certainly know , what good they may confidently expect from god , whatsoever be their present condition . for all good covenanted by god , whether temporal , spiritual or eternal , is clear and sure , as gods covenant is clear and sure . hence david ; d although mine house be not so with god ( that is , flourishing , and without clouds ) yet he hath made with me an everlasting covenant , ordered in all things , and sure : for this is all my salvation , and all my desire , although he make it not to grow . . that the church and people of god may be the more endeared unto god , and enlivened unto all free cheerful obedience . gods loving kindness to us so wonderfully appears , both in his condescending to such a sweet familiar covenant-way with us , and in his storing his covenant with such rich provisions for us : that duely considered , it snatches our hearts and affections ( as once e davids ) vehemently unto him , even ravishing us with him . besides , gods ample rewards and benefits covenanted , are as oyl to the wheels of our f obedience , making them run smoothly in all gods paths with delight and alacrity . . finally , that gods covenant with his church and people may be a distinctive and discriminating character betiwixt them and all other people in the world . to the church g pertain the covenants : whilst all others are h strangers to the covenants of promise . corollaries resulting from the whole . hence , . gods condescension to his creatures is wonderful . he stoops so low as to accept man , dust and ashes , sinful dust and ashes , in covenant with himself infinitely transcending all created beings . . mans ascension and advancement is admirable . man is brought from so low a state , and at such distance from god , to such an height of dignity and nearness unto god : yea from utter enmity , to perfect amity with god , by covenant ; that he may cry out , i lord , what is man that thou art thus mindful of him , and the son man that thou thus visitest him ! every one in covenant with god may say with thankful david ; k who am i , o lord god ? and what is my house , that thou hast brought me hitherto ? &c. . we can never understand the mysterie of gods dealing with his people , unless we know the mysterie of gods covenant . study therefore gods covenant diligently , be expert therein . for , . this is the compendious abstract , or epitome of gods gracious dispensations to his church in all ages . here may be seen ; how god dealt with his people in innocency , l covenanting to give them continued life , upon condition of exact personal obedience : how he 〈◊〉 with his church lapsed m covenanting to restore life unto her , upon condition of faith in christs obedience . and how god applies himself herein to his churches capacity : in her infancy he gives her the a b c of the covenant , teaching her to spell his grace , in the promised n seed of the woman : and in o saving a remnant in the ark by water from perishing with the world of the wicked . in her youth and non-age he trains her up under a more rigid and severe discipline of mosaical administrations , as under p tutors and governours , yet in hopes of after-freedom . age●…e ●…e invests her with new-covenant liberties and enjoyments in christ revealed , q delivering her from all her former bondage . . this is that golden clew which leads into that inmost mysterie of jesus christ : the son of god being the kernel and marrow of gods covenant . for , in the covenant of works before the fall , upon condition of perfect personal obedience , life is promised to be continued to adam ( think r some learned ) by the son of god , s in whom was life , & that life was the light of men ( lightning every man ) naturally more or less ) that cometh into the world . and in the covenant of faith after the fall , christ as t god-man , u mediator betwixt god and sinners , is the x foundation of the covenant , as revealed to y adam , z noah , a abraham , b moses , c david , d the jews , and to both e jews and gentiles . at first christ is revealed more dimly and obscurely : at last most cleerly and evidently with open face & glory . . finally , this covenant of god is the key that unlocks the whole scriptures . holy scriptures do especially scope at revealing gods covenant , in several ages , severally . gods covenant-administrations like a thred of gold running through the books both of old and new testament . yea gods covenant is such a primary subject of the whole scripture , that the whole word of god receives its denomination from gods covenant , being stiled the old and new testament ; or , the old and new covenant . and surely no context of holy scripture can be solidly explicated , no common place of divinity can be rightly handled , no polemical or controversal point can be dextrously descided , no case of conscience or practical question can be accurately resolved , no christian duty can be skilfully urged or advised , without due respect and scope had to the covenant of god. hereupon it is * reported of olevianus , that he stiled himself , concionatorem faederis ; that is , a preacher of the covenant . and so should every faithful and skilful minister have it principally in design , to be a preacher of gods covenant ; and every prudent christian to be an hearer and practitioner of gods conant : gods covenant calling for most int●…ntive respect from them both . so that whilst we are ignorant of the mysteries of gods covenant ; we are ignorant of scriptures , of christ , and of all gods gracious administrations to his church . . gods covenant is a notable character or mark of gods church and people . for with them god deals peculiarly by way of covenant , and not with others . therefore the way to discover whether we be members of gods church , and among the number of his people , is to try whether god hath dealt with us by way of covenant . are we in covenant with god ? they that are only outwardly in covenant with god , are only outwardly his people : they that are also inwardly in covenant with god , are inwardly his people also . they that were f within the ark only were saved , whilst those that did cling to the ●…utside of the ark , as well as those that came not neer the ark , were drowned . chap. ii. . of the name , general nature , and distribution of gods covenant . aphorism i. the names given to gods covenant with his church in scripture , are principally two , viz. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith in the hebrew original of the old testament : and h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diatheke , in the greek original of the new testament : the true meaning and use of which two names will somewhat conduce to the understanding of gods covenant . to this end consider , . the notation of these two names . . the various acceptation of them in scripture . i. the notation of these two names take thus briefly . i. the hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith a covenant ; is by learned men derived from several roots . . some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bara to create : because gods covenant hath been with his people even ever since the creation . but this seems too far fetcht as i pareus thinks . . some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k barar to purifie , make-clear , &c. because by covenants open and clear amity is confirmed , and faithfulness is clearly declared and ratified without sophistication betwixt covenanters . and things are made plain and cleare ▪ betwixt them . . some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berath , which imports l firmness , ( whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beroth , is the name of firm and strong tree●… cant. . . as the ash , cypress or fi●…rtree ) because covenants are firm and sure , and things are confirmed by them . . some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barah , as it signifies , m to choose . because in making covenants , there is a choise made of persons betwixt whom , and of things or conditions about which there is covenanting . or , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . barah , as it signifies to n eat , because they usually had a feast at making of covenants . . some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bara , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barah , to smite , strike , cut or divide , ( as both these words signifie , ) because in making covenants commonly sacrifices were stricken and slain for confirmation and solemnity . this last is the common opinion about the original of this name , thinks that learned o rivet : and doubtless to be preferred before all the former . so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith , covenant . seems to sound as much , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kerith , a smiting or striking ; because of sacrifices slain in covenanting . hence the word covenant is often joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 karath , which signifies striking of covenant . an example of this beyond all exception ( saith p rivet ) is in that sacrifice , wherein god by moses made a covenant with all the people of israel , and bound them to obey his law. the description of it is exod. . for when moses had built an altar at the bottom of mount sinai , and had erected twelve pillars according to the twelve tribes , he caused the young men to sacrifice burnt-offerings and peace-offerings , and he took half of the blood , and put it in basons , and half of the blood he sprinkled on the altar . and he took the book of the covenant , and read in the audience of the people : and they said , all that the lord hath said , will we do , and be obedient . and moses took the blood , and sprinkled it on the people , and said , behold the blood of the covenant , which the lord hath made with you concerning all these words . and sometimes the sacrifices slain in covenanting were cut in twain , and the parties covenanting passed between the parts for confirmation of the covenant , as gen. . , , , &c. ier. . , , . and the heathen in their covenanting used sacrifices and divided them , passing between the parts , as learned men have observ'd ; and , probably in imitation of gods people . and that phrase , q a covenant of salt , denoting a perpetual covenant , is thought hence to have taken its rise : not because salt resisting putrefaction preserves things ; but because salt by a perpetual law was to be used in all sacrifices , and sacrifices were still used in covenanting ; as r oleaster , and after him s rivet , and after them both , t m. ball hath well observed . ii. the greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diatheke , a covenant , or a testament ; is the word by which , not only the lxxii greek translators of the old testament do generally , yea everywhere ( except only in deut. . . ) render the hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith , as u some learned men observe : but also upon diligent search i find that this is the x only word by which the apostles and holy penmen in the new testament render the hebrew word berith . and this greek word being translated sometimes covenant , sometimes testament , is the only word that is used in the whole new testament for covenant and testament : wheresoever either of these are mentioned , it is still diatheke . viz. for covenant in luke . . acts . . & . . rom. . . & . . gal. . , . . . ephes. . . heb. , , , , , . & . , . & . . & . . & . . for testament in mat. . . mark . . luke . . cor. . . cor. . , . heb. . . & . , , , . revel . . . and i finde it not used at all in any other places of the new testament . so that it concerns us much to understand the meaning of this word aright . now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diatheke , being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diatithemai , signifying , to dispose , compose , constitute , or make ; y generally it signifies a disposition or a disposal , but yet such a disposal wherein a promise is contained expresly or implicitly . and particularly it signifies either such a disposal as is meerly faederal , viz. a compact betwixt the living : or such a disposal as is testamentary , viz. a last will or testament of one dying whereby he disposeth of his goods and affairs by word or writing . this is to be noted against papists , who much mistake the genuine signification of the greek word , diatheke , restraining it only to a testamentary disposition . and in the new testament it is used for a z foederal disposition , as well as for a a testamental , as our translatours have well rendered it both ways . and gods covenant expressed by it ( think b some ) is mixed of the properties of both covenant and of testament , as the apostle sheweth in heb. . , . &c. and of both may be named , a testamental covenant , or a covenanting testament , whereby the disposing of gods favours and good things to us his children is declared . ii. the various acceptation and use of these two names in old and n. testament is also considerable for the opening of the covenant . . the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith , is used in the new testament for compacts or agreements , . religious . . civil . . sinful . . for religious compacts or agreements , . of god with his church and people . . of gods people with god. . of god with his church & people : which is . more generall , with his whole church . so gods covenant is used . properly . for gods gracious agreement with his people in christ , for their happiness and salvation . thus the word is used in gen. . . & . . . exod . . . ier. . , . heb. . , , , . and in this sense its used most frequently . . for some branch or additional only to that agreement : by a synechdoche of the part for the whole . as covenant for not drowning the world , gen. . . to . for continuing day and night , &c. ier. . , with gen. . , . for earthly blessings , hos. . . to . against the particular sin of idolatry , as gods covenant with israel in the land of moab , deut. . . . improperly . . for christ , the mediator of the covenant . by a metonymy . as isa. . . & . . . for circumcision , the token and seal of the covenant . by a metonymy of the sign for the thing signified , gen. . . . more special and peculiar , with some particular persons , or sorts of persons only . thus the word is used for gods covenant-agreement with . priests and levites , about their office and maintenance , numb . . . neh. . . mal. . , , . . phineahs , for an everlasting priesthood , numb . . , . . david , for a perpetual kingdom , chron . . . of gods people with god , engaging themselves to duty . and this either . more solemnly in publique covenants for reformation . as iosh. . . kings . . & . chron. . . & . . ezra . . . more secretly in private resolutions and promises touching points of sanctification , iob . . . for civil compacts or agreements . . of man and woman in marriage , mal. . . prov. . . . of particular persons , societies or states about other secular affairs , gen. . , . exod. . . sam. . . and . . . for sinful compacts or agreements . . with idols : by idolatry . metaphorically , isa. . . . with death and hell ; by security . metaphorically . isa. . , . these are the several acceptations of the hebrew word berith , covenant in the old testament , and i finde not any other . now here the word is considered in the first sense , as it denoteth a religious compact and agreement of god with his people , more generally , in order to their happiness and salvation . . the greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diatheke , is used also in the new testament , . in a religious ; . in a civil sense . . in a religious use , this name diatheke is taken . more properly , and that sometimes . in a larger sense , for gods covenant of faith. as act. . . gal. . . heb. . . &c. & . . &c. . in a stricter sense , for gods testament , or for gods covenant as it is testamentary , and ratified by the death and blood of a testator . by typical blood of sacrifices : so it denotes the old testament . heb. . , , . by anti-typical or true blood of christ , the anti-type : so it denotes the new testament in his blood , mat. . . luke . . heb. . . . more improperly and metonymically , for circumcision . by a metonymy of the sign . as act. . . . in a civil use , this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diatheke , in the new testament , is applyed to signifie a mans will or testament whereby he disposeth of his outward estate , how it shall be bestowed or imployed after his decease . gal. . . heb. . , . here , treating of gods covenant , we are not to consider the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covenant or testament , in a civil , but in a religious sense : and that , as it more properly signifies , gods covenant , in a larger : or gods testament , in a stricter acceptation . thus of the names given to gods covenant in scripture , both in respect of their grammatical notation , and of their various theological acceptations . as for the english word c covenant , or league : and the latine words d foedus , pactum , testamentum , i insist not upon them , because they are not in the scripture-originals . now to the thing it self . aphorism ii. gods covenant ( in the general notion of it ) is his gratuitous agreement with his people , promising them eternal happiness and all subordinate good : and requiring from them all due dependance upon god , and obedience unto him , in order to his glory . this description of gods covenant ( generally considered ) is of such latitude as to comprehend in it the nature of all gods covenants with his people , though most variously administred to them in their greatest varieties of conditions , both before and after the fall. this will best appear , if we view it in the particulars . in this description note , . the general nature of gods covenants . . the special difference of them from all other covenants . i. the general nature of gods covenants with his people , it is an agreement . all covenants , divine and humane , consist in some agreement . e can two walk together , except they be agreed ? concord is the foundation of all contracts . now gods agreement with his people is twofold ; . implicite only . so gods agreement with adam was implied , partly by the f inscription of his law , and covenant in his heart , which adam was to perform . partly by threatning his g disobedience with death , under which was implyed a promise of life upon his obedience . . explicite ; wherein god plainly expresseth his agreement with his people . this he doth i sometimes by word only , as to h abraham and the fathers before moses , before any scripture was written . ( ) sometimes by writing also , as to i israel by moses , and afterwards . hence such frequent mention of the tables of the covenant , and of the book of the covenant . ii. the special difference betwixt gods covenants and all other covenants , is contained in the residue of the description . chiefly in the . efficient . . matter . . form. and . end of gods covenant . . the efficient cause or author of this covenant is god. it is gods gratious agreement . in humane covenants , where there is some proportion and equality betwixt the parties covenanting , they joyntly are con-causes , or joynt authors of their covenants mutually agreed upon . but betwixt the most-high god and man , finite and infinite , there being no equality or proportion at all , god alone is the author of the covenant betwixt him and his people . and they-must accept what covenant , and upon what terms , god will please to propound , or none at all . hence the covenants betwixt god and his people , are seldom referred to the people as their covenants ( though in some sense they may be stiled k theirs , viz. as they are parties to them , and obliged to perform the conditions of them ) but generally they are all still in scripture referred to god , counted l his covenants , and said to be made m by him with them . thus god alone is the author of the covenant : and his free-grace or favour , is the only inward impulsive , or moving cause why he makes a covenant with his people . it s his gratuitous agreement with them , god is a most free agent , and n works all things according to the counsel and good-pleasure of his own will. it is an act of his grace and mercy to make covenant with his people : but having made a covenant with them , it is an act of his justice , truth and faithfulness to make good and perform covenant . god freely makes himself our debtor , by covenanting ; god faithfully and justly paies his debt in performing covenant with us . . the matter of gods covenant with his people , is , on gods part , eternal happiness and all subordinate good , promised to them : on his peoples part , all due dependance upon god and obedience to him , required of them , and restipulated by them . . that eternal happiness is the subject matter in all gods covenants after the fall , is evident by the tenour of them ( as will after appear particularly ) and in gods covenant also before the fall it cannot be justly doubted . for , when o death , not only corporal and spiritual , but also eternal was threatned and inflicted upon disobedience : consequently not only a corporal and spiritual , but also eternal life was promised and should have been performed upon obedience . now where eternal happiness is promised , all lesser and subordinate good must needs be included , as leading thereunto . and this is clear in all gods covenants if exactly considered ; which are bundles of promises touching the life that now is , and that which is to come . . and reciprocally gods peoples due dependance upon god , and obedience unto him , is expressed or implied in all gods covenants with them . adam must depend upon god for life ; and be exactly obedient unto god , not only in keeping the law moral writ in his heart , but in observing the p law of trial touching the forbidden fruit . noah q must depend upon god , for preservation from the flood : and also be duely obedient to god in making an ark for his preservation . abraham r must depend upon god for canaan covenanted , and for the blessedness of all nations in his seed promised ; and he must also duly obey god , in walking before god , in being perfect , and in circumcising all his males . and the like may be said of all gods covenants with his people . . the form of gods covenant , consists in gods promising to his people , and his peoples restipulation to god. promise and restipulation betwixt federates ▪ make up the formality of federal obligation . gods promise is not alwaies expressed , but sometimes necessarily and by consequence implyed . as the promise of life is implyed in the s threatning of death to adam . and gods peoples restipulation is sometimes only implyed ; as in gods covenant with adam after the fall , god expresly promiseth that the t seed of the woman shall bruise the serpents head ; and adam implicitly restipulateth by faith to accept this seed of the woman , christ. the end of gods covenant with his people , is his own glory . in all things god seeks his own glory , and so should we seek his glory above all . god by , his covenant displaies his glory most gloriously . herein shines , the glory of his free grace in willing it ; the glory of his wisdom in contriving it ; the glory of his goodness mercy and loving-kindness in condescending and stooping to mean man , and that so familiarly in a covenant-way ; the glory of his liberty , in accepting whom , when , where , and upon what terms he pleaseth , into covenant with himself , and rejecting also at his pleasure ; the glory of his iustice and faithfulness in performing exactly all the promises and threats of his covenant in their season ; and the glory of his power in enabling his people acceptably to perform covenant with him unto the end. aphorism iii. gods covenant with his people is not only one , but divers : and it is divers both for kind , degree , and circumstances . it may be thus distributed or distinguished . gods covenant is , i. of u works , in the first adam , before the fall . ii. of x faith , in the second adam , after the fall. this covenant of faith is subdistinguished gradually and accidentally , in respect of the promise , and performance , of christ the second adam , into . the y covenants of promise , under the old testament ; ( ) with z adam ; ( ) with a noah ; ( ) with b abraham : ( ) with c israel at sinai : ( ) with d david : ( ) with the e iews about their return from babylon . . the f new covenant , under the new testament both with jews and gentiles . as in the ensuing scheme ; gods covenant is two-fold . . a covenant of works , in the first adam , before the fall. . a covenant of faith in the second adam , after the fall ; comprehending . the covenants of promise , under the old testament . . the covenant of performance , or the new covenant , under the new testament . . with adam . . with noah . . with abraham . . with israel in mount sinai . . with david . . with the iews about their return from babylon . this distribution of gods covenant , i like best to follow , as contriving it ( without prejudice to any mans judgement ) most clear , ful and unexceptionable . for explaining the branches of it , consider , . gods covenant is first distributed into a covenant of works , and a covenant of faith . this is a division of gods covenant , into its several species or kinds , whch are directly opposite to each other . for the covenant of works , and the covenant of faith are two opposite kinds of covenants . this upon the matter seems to be the apostles distribution ; g where is boasting then ? it is excluded . by what law ? of work●… ? nay : but by the law of faith. here the apostle is treating of gods free justification of us in christ , the way to eternal happiness , which god covenants with his people : and he shews that gods justification is such , as all boasting is excluded . how ? not by the law of works , but by the law of faith. these amount to as much as the covenant of works , and the covenant of faith. and again it is said , h the promise that he should be the heir of the world , was not to abraham or to his seed , through the law ( i. e. the works of the law ) but through the righteousness of faith. which intimates thus much , that gods covenant with abraham and his seed to make him heir of the world , was not a covenant of works , but of faith. again , this distribution ariseth , from the opposite stipulations required , works and faith ; from the opposite foundations of the covenants , the first adam , and the second adam ; and from the opposite states of mankind when these covenants were made , viz. before the fall , and after the fall : and therefore it seems very clear . and inasmumch as all covenants of god with his people , may be referred to one of these two heads , viz. works in the first adam before the fall , or faith in the second adam since the fall , it seems very full . hence we may the better see what to judge of other distinctions of gods covenant . . some distinguish gods covenant , into the i covenant of works , and covenant of grace : but the members of this distinction are not opposite ; for it was an act of gods grace and favour , that he would enter into a covenant of works with adam , before as well as after the fall . . some , into the k legal and evangelical covenant : but if by legal covenant , they understand the law and covenant as published on mount sinai , &c. ( as usually men do ) that seems a great mistake ; for that was a publication evangelical of the covenant of faith , not of works . if by legal , they mean gods covenant with adam before the fall , then the legal and evangelical covenant , is for substance the same with the covenant of works and of faith. . some , into l the covenant of nature , of grace , and subservient to the covenant of grace . the first was made with adam in his natural integrity ; the second with adam , abraham ; &c. after the fall , through christ ; the third with israel at mount sinai which is calld the old testament . but ( though this be the distinction of a learned author , probably devised to avoid some difficulties about the covenant of faith , as published on mount sinai , yet ) it is not without its inconveniencies . for , gods covenant with adam in innocency was not so natural , but that it was also gratuitous , and of divine favour , that god would deal so familiarly with adam as by way of covenant , from whom as his creature he might have exacted obedience by an absolute command . and this covenant on mount sinai , called subservient to the covenant of grace , is not a distinct species or kind of covenant from the covenant of faith , or grace , but a distinct publication of the same covenant , the manner of administration being single●… and the degree of manifestation clearer then of all before : in respect of which degree and manner , it was subservient indeed to the covenant of grace , viz. for clearing the foregoing publications , and for preparing to the following publications , especially to that of the new covenant . gods covenant of faith , in the second adam , after the fall , is subdistinguished into , . the covenants of promise . . the new covenant . this distinction is grounded upon christ the only mediator and foundation of the covenant of faith , and upon his different representation in this covenant . christ is represented herein , . as promised and to come afterwards , to work our redemption . and so he is set forth in the covenants of promise , to adam , noah , &c. . as performed , incarnate , and having suffered already : and so he is set forth in the new covenant or new testament solemnly established by his death . now the covenants of promise , and the new covenant are essentially one and the same covenant of faith. therefore i say , the covenant of faith comprehends them : but they differ only gradually and accidentally , as after in due place will appear . . in the covenants of promise , i find no writers observing above five eminent gradual steps or administrations ; gods covenant with noah , being generally ( but i think , causelesly ) omitted by them . therefore adding that , i produce six . and why gods covenant with noah is to be ranked among the eminent discoveries of the covenant of faith , shall be evidenced in handling of that particular . book ii. of gods covenant , more particularly . chap i. . of gods covenant of works with the first , adam , and his natural seed before the fall. aphorism i. god was pleased to enter into covenant with the first adam , before his fall. under the term , m adam , scripture sometimes comprehends both sexes , both adam and his wife . and if any shall contend that god entred into covenant with both adam and we at once , as the compleat root of mankind , i shall not much gainsay : and yet this will not so easily be proved , nor know i any inconvenience that would follow , should it be denyed , the woman coming of adam as well as any of his posterity . nor am i ignorant that n some are of opinion , that adam received the covenant alone , and was to teach it , and did teach it to his wife , which opinion hath the more weight , because when god o forbids the eating of the tree of knowledge under pain of death , ( wherein the promise of life contrariwise is implied , ) he speaks only in the singular number , viz. to adam only . but how may it be evidenced , that god entred into covenent with the first adam , even into a covenant of works , before the fall ? answ. though it be not positively and plainly said in scripture , that god gave adam a covenant of works , before his fall : and though the characters and footsteps of this covenant are not so expresly discovered in holy writ , as of some others ; yet notwithstanding , upon sundry scripture-grounds and considerations , it may be evinced sufficiently . as , . from the inscription of the covenant of works in adam's heart . before the fall god wrote the covenant of works , viz. the substance of the moral law , perfectly in adam's heart ; and in so doing , entred into covenant with him . here are three thing in this position to be cleared ; viz. . that the moral law is the covenant of works . . that this moral law was perfectly written in adams heart before the fall. . that god in writing the moral law in his heart , entred into covenant of works with him . . that the moral law ( abstractly and precisely in its self considered , without the additionals , viz. the preface , ceremonial law , &c. p joyntly promulged with it in horeb ) is the covenant of works , is manifest ; ( ) because , the moral law q ( by which is the knowledge of sin , and r which worketh wrath ) is stiled by the apostle s the law of works ▪ and is set in opposition to the law of faith. now this law of works , and law of faith , amount in effect to as much as the covenant of works , and covenant of faith. ( ) because t righteousness and life were at first by the moral law , and should have been so still , had not the law become unable to give righteousness and life , in that it was u weak through the flesh , man through sin being unable to keep it . now the law , requiring obedience , and promising life upon that condition , must needs be a covenant , and that a covenant of works : works being the proper condition of it . . that this moral law for substance was perfectly written in adams heart before the fall , is certain ; ( ) because , man was made in x gods image y upright , and perfect . and consequently was throughly furnished with all accomplishments of upright and perfect humane nature : and particularly with the moral law , that law of nature ; the substance whereof was engraven both in his mind , by natural light , knowing it ; and in his will , by natural integrity conforming unto it . ( ) because , the z work of the law remains imperfectly written in some dim characters in the very hearts of pagans and heathens since the fall ; they doing by nature the things contained in the law , and being a law unto themselves , without the law of god written . whence we may strongly conclude that much more before the fall the moral law was perfectly written in adam's heart , there being in him no sin to deface it in the least degree . . that , god , in writing the moral law in adam's heart , entred into covenant of works with him . viz. by real impressions upon his heart : though not by verbal expressions to the ear . for by this law written in adam's heart , he had laid before him , what obedience was required and assented to on adams part : and what recompence should be performed on gods part . and 〈◊〉 this was at least an implicit , if not an explicit , covenanting . . from gods express prescription of a positive law unto adam in his innocent state. gods positive law is laid down in these words , a and the lord god commanded the man , saying , of every tree of the garden thou mayst freely eat : but of the tree of the knowledge of good and evil , thou shalt not eat of it ; for in the day that thou eatest thereof thou shalt surely die . here are parties covenanting , and agreeing upon terms , viz. god and adam : here are also terms agreed upon and matters covenanted reciprocally by these parties ; adam on his part was to be obedient to god , in forbearing to eat of the tree of knowledge onely : god on his part , for present , permits adam to eat of all other trees of the garden ; and for future ( in his explicit threatning of death in case of disobedience , ) implicitly promiseth life in case of obedience herein . now where there are parties covenanting and agreeing upon terms : and terms mutually agreed upon by those parties , as here ; there 's the substance of an express covenant , though it be not formally and in express words called a covenant : . from the intention and use of the two eminent trees , viz. b the tree of life in the midst of the garden , and the tree of knowledge of good and evil . the intended use of these two trees in paradise , was sacramental . hence they are called symbolical trees , and sacramental trees . the tree of life , signifying to adam , that if he continued in his obedience , and did eat of that tree , he should have life continued to him for ever . gods speech , after the fall of adam , seems to imply thus much ; c and now lest he put forth his hand , and take also of the tree of life , and eat , and live for ever . and d some are of opinion that this tree signified christ the son of god , in whom e was life , and that life the light of men : and that , by the son of god ( but not as god-man , nor as mediatour ) this everlasting life was to have been confirmed , according to the sacramental signification of this tree of life . the f tree of knowledge ▪ of good and evil , signifying also to adam contrariwife , g that if he should become disobedient , and eat of that tree , in that very day he should certainly die. the former was a sacrament of life , this of death : that for confirmation 〈◊〉 obedience , this for exploration of obedience , and caution against disobedience . and learned writers both ancient and modern , count these trees symbolical , and sacramental . augustine saith , h there was a tree of life , as the rock was christ : nor would god have man to live in paradise without mysteries of spiritual things corporally represented . he had therefore in the other trees , nourishment ; but in that tree , a sacrament . b. hall said wittily i neither did these trees afford him onely action for his hands , but instruction to his heart : for here he saw gods sacraments grow before him . all other trees had a natural use ; these two in the midst of the garden a spiritual . — the one tree was for confirmation ; the other for tryal . one shewed him what life he should have ; the other what knowledge he should not desire to have . alas , he that knew all other things , knew not this one thing , that he knew enough , &c. m. perkins more solidly ; k now for adam's sacraments , they were two ; the tree of life , and the tree of the knowledge of good and evil : these did serve to exercise adam in obedience unto god. the tree of life was to signifie assurance of life for ever , if he did keep gods commandments : the tree of knowledge of good and evil , was a sacrament to shew unto him , that if he did transgress gods commandments , he should dye : and it was so called , because it did signifie , that if he did transgress this law , he should have experience both of good and evil in himself . to like effect , l many other authors express themselves . now if these two trees , were two sacraments , assuring of life in case of obedience , and of death in case of disobedience ; then hence we may collect , that god not only entred into a covenant of works with the first adam , but also gave him this covenant under sacramental signs and seals . . finally , from the sad event and fruit of the first adams fall , to all his ordinary posterity , even all mankind : viz. guilt of sin and death . the apostle faith , that in one man ( that is , adam ) all sinned ; and m that , in adam all dye . n as by one man sin entred into the world , and death by sin : even so death passed upon all men ( viz. by that one man , ) in whom all have sinned . thus the words are best translated , as some o learned men have well observed . so then in one adams sinning , all sinned : and in one adam's dying all dyed ; as the apostle at large shewes in that fift to the romans . but how did all mankin●… sin in adam ? answ. not only by imitation of adam as an evil example : for death feized on them that have not so finned , not actually sinned , rom. . . nor meerly by propagation , as ●…rom a corrupt root or fountain . for the apostle doth not parallel adam and christ as two common roots only , but also as two common publike or universal persons . for our immediate parents are corrupted roots , & we corrupted by them , yet their actual sins are not made ours , as adams is . but in adams first sin , we all became sinners , by imputation : adam being an universal person , and all mankinde one in him by gods covenant of works ( as after will appear . ) p all were that one man , as augustine saith ; viz. by federal consociation . god covenanted with adam , and in him with all his posterity : and therefore adams breach of covenant fell not only upon him , but upon all his posterity . aphorism ii. gods entring into covenant with adam before his fall , was an act of divine grace and favour , not of debt . for , . god the creator of adam and of all things , hath an absolute supremacy over all , and as absolute a liberty to dispose , as he will , of all . he might as creator have dealt only in a supream way of command , requiring duty from adam without any promise of reward : but he condescends to adam , enters into a covenant and promise with him of his meer good pleasure , being no way necessitated or obliged thereunto . and that was meer grace . . adam though perfect and upright , and though perfectly persevering in that integrity , could merit no reward , nor any promise of reward . for when he had done all he could , he should have been an unprofitable servant , having done nothing but what was duty . and though adam had walked in perfect obedience with god , yet might not god ( without any wrong to adam ) for the manifesting of his soveraignty , power and liberty , have brought him to nothing as he made him of nothing ? hence ; . adam had great cause , before his fall , to serve the lord most freely and cheerfully in all obedience . god creates him : therefore adam owed him all . god covenants with him : therefore he ows him ( if it were possible ) more then all . by bonds of nature , adam was obliged to be dutiful : by obligation of covenant-favour , to be double dutiful . for his being he owed him much : for his wel being , he owed him more . . the more divine favour shined in gods covenant with adam ; the more haynous and inexcusable was adams breach of covenant with god. gods kindness heightens and aggravates adams unkindness . . if gods covenant with the first adam , in his integrity , was an act of divine grace : then gods covenant with lapsed man , in christ the second adam , is an act of superabounding and tanscendent grace . if adam , whilst he was without sin , and able not to sin , could deserve nothing from god : what can we deserve or challenge from god , who ●…re nothing but lumps of sin , and can do nothing but sin ? aphorism iii. god entring into covenant with the first adam before his fall ▪ did , in and with him , enter into the same covenant with all his posterity . this is evident ; . by the miserable event of adams breach of this covenant upon all his posterity . in adams sinning , all his posterity sinned : and in adams dying they all dyed . q as by one man sin entered into the world , and death by sin : and so death passed upon all men , for that all have sinned . or as the greek will well bear it ; in whom all have sinned . or ( as a r learned critick hath well observed , whom in this particular i rather follow ) this verse may best be rendered thus ; as by one man sin entered into the world , and by sin death ; even so death passed upon all men , for that all have sinned . here 's no forcing of the text ; and thus the sense runs clear . but , how have all men sinned , and so death passed upon them ? all have not sinned . s actually , as adam sinned : for many dye before they are capable of actual sinning . how then ? all are sinners originally , by reason of the t corruption of nature . true ; yet the apostle reacheth farther , saying , u by the offence of one ( or , by one offence ) judgement came upon all men unto condemnation . therefore by adams one offence , all men are condemned : and that before they actually sin , or are originally unclean . how can this be , but in reference to the covenant , wherein adam and all his posterity , were one party , as god the other ? . by the analogy or proportion of gods dealing in all other covenants . his usual course is to take in head and members , root and branches . as , x christ the last adam and his posterity ; y noah , and his family , z abraham , a david b israel , and their seed , and their seeds seed . in like manner here god deals with adam and his posterity proportionably ; god took them all into covenant with adam the common head , and root of them all . aphorism iv. the covenant which god made with the first adam and his posterity before the fall , hath upon several respects divers names or denominations put upon it ; but for the nature of it , it is gods gratious agreement with adam , and with his posterity , in him , to give them eternal life and happiness , upon condition of perfect and personal obedience . for opening the names and nature of this covenant particularly , consider ; i. the names or denominations which learned men attribute to this covenant , are divers , and that upon divers notions and considerations . as , . a c covenant of amity , or friendship . because the parties to this covenant , god and adam with his posterity , were in perfect amity , when this covenant was made : there was no enmity or discord at all betwixt them . adam ( as d tertullian expresseth it ) was innocent , a most near friend to god , and inhabitant of paradise , . a e covenant of nature . because founded upon creation , and the integrity of mans nature ; and requiring only a natural righteousness . . a f covenant of life . in respect of that happy life which god implicitly promised to adam therein . for , under the threatning of death , expressed in case of disobedience , the promise of life is implyed in case of obedience . . a legal covenant , or covenant of works , in respect of adams restipulation of exact obedience required of god ; legal works in all points perfect being the condition of this covenant . this last denomination , unto me seems fittest , for reasons g formerly mentioned . ii. the nature of this covenant is in this description represented by . the author ; . parties ; . form ; and . matter of it . . the author of it , is god. adam even in innocency stood not upon equal terms with god , but infinitely below him , as a creature below his creator . therefore it concerned him , not to capitulate or indent with god about the covenant , but humbly and thankfully to accept what covenant the righteous god would impose . now god became the author of this covenant of works with adam two waies , viz. . by giving adam the substance , law and rule of this covenant , both inwardly , and outwardly . inwardly , in his engraving the substance of the moral-law upon his heart : some dim characters whereof remain still even h upon the hearts of pagans that have not gods written law. outwardly , in that express positive law about the tree of knowledge , i forbidding to eat thereof under penalty of present death : but implicitly promising life in case of not eating , in case of obedience : this former was the general rule for his direction in obedience : this latter was the special touchstone for exploration & detection of his obedience . . by annexing two tokens or sacramental signs to this covenant , viz. k the tree of life , to assure adam of the certainty of life promised , in case of perfect obedience : and the tree of knowledge , to assure him of the certainty of death , in case of disobedience . l learned men are of opinion , that these two trees were sacramental trees . . the parties to this covenant of works , are god , and adam together with adams posteritie in him . god , as a creator , wel-pleased with adam , covenants with adam as his creature , fashioned according to his own image , and perfectly upright without all spot of sin. in this notion , they were parties to this covenant of works ; but in a far other notion afterwards to the covenant of faith. . the form of this covenant consists in the agreement betwixt god and adam ; viz. m that adam in his own person should yield perfect and perpetual obedience unto god , and particularly should discover his obedience in forbearing to eat of the tree of knowledge : and in so doing he should live happily , otherwise dye presently . this the sum of the agreement . god propounds it ; annexes two sacramental trees for confirming it : adam accepts it . now that god should engage himself by promise and covenant to give adam life in case of obedience , and should also annex two signs or tokens to this covenant : these were acts of meer favour and grace from god. adam could in no respect challenge or expect the one or the other , though he had been never so obedient . hence it may well be stiled gods gracious agreement with adam . . the matter of this covenant was principally twofold . viz. . the blessing promised , and curse threatned on gods part . . the duty restipulated on adams part . ( ) the blessing promised and curse threatned , is the matter of the covenant on gods part , n for , in the day that thou eatest thereof , thou shalt surely dye . contrariwise he implied ; till the day that thou eatest thereof , thou shalt surely live . for clearing this , divers doubts or questions hereunto appertaining , are to be resolved . as ; . what life adam had in his innocency ? . what life it was which god farther promised him , upon his persisting in obedience ? . what death it was which god threatned in case of disobedience ? . how gods threatning of death was fulfilled , seeing adam did not dye in the self-same day ; that he did eat of the tree of knowledge , but o lived years after ? quest. . what life it was which adam enioyed in innocency ? answ. it is not here the question ; whether adam's life in innocency was natural , or supernatural ? and i suppose it will easily be granted , that , as gods law written in adams heart , as the rule of his life , was natural : and as gods image , wherein adam was created , as the principle of his obedience and of his living to god , was natural : and as every thing in adams primitive created state was natural : so his life that he lived in innocency with god & to god , was natural . but the question here is ; whether adam had a mortal or immortal life in innocency ? if mortal ; how could it be rendred immortal ? if immortal : then the promise of life seems needless . for resolution herein , consider ; ( as p learned men well observe . ) a thing may be said to be immortal several waies . . when it is simply , absolutely and every way incorruptible : having no possible cause of corruption , inward or outward . thus , god q only hath immortality . . when it hath , by reason of the perfection of its nature , no inward matter or caus of corruption , though it may be destroyed from without ; as from god. thus angels and r souls of men are immortal . and so adams soul had an immortal life in innocency ; yea and every mans soul even since the fall remains still immortal in this sense . . when it is in its own nature corruptible ; but yet , by the power , or grace , or justice of god , is preserved that it neither is nor can be corrupted . thus the spiritualized bodies of the saints in heaven ; the bodies of reprobates in hell ; the new heavens and new earth , &c. shall be immortal . . when it hath a power not to dye , from some gift of the creator , or from some other supposition : yet in its own nature it is corruptible . thus , adam was immortal in innocency ; not by an inability of dying , but by an ability of not dying . which ability of not dying , adam and his posterity should still have retained , according to gods covenant and promise if he had not fallen : and gods power , grace and justice would have preserved him still in this immortal life , upon supposition of his perfect obedience . adam then before the fall had an immortal life ; his soul being inwardly , and in it self immortal : and his body being ( though inwardly and in it self corruptible , yet ) outwardly and from god rendred incorruptible . it had a remote capacity of dying : and yet an immediate ability of not dying : so that ; adam in innocency had a possibility of not dying , if he sinned not : saints in glory shall have an impossibility of both sinning and of dying . and though before the fall adam had a mortality , or remote capacity of dying : yet since the fall both he , and all his , have an actual necessity of dying . quest. . what life it was which god further promised adam ▪ upon his persisting in obedience ? answ. . it seems clear , that not only a temporary life , only for some limited time , was promised adam ; but even an eternal life , without end , in case of perfect obedience . forasmuch as not only temporal , but also s eternal death was threatned to adam , and inflicted on his posterity , for disobedience . . but whether adam should have enjoyed this eternal life still in the earthly paradise , or should after some certain time have been translated and taken up to the heavenly paradise : that is by some disputed . yet , ( ) seeing scripture is silent touching any such translation , and ( ) seeing the giving of the heavenly paradise is the prerogative of christ the last adam , the heavenly adam , as the earthly paradise came by the first and the earthly adam ; it would argue too much temerity to determine upon it . this is certain , his everlasting life would have been a most sweet and happy life with god. quest. . what death it was which god threatned adam in case of disobedience ? answ. whatsoever comes under the name and notion of death , was threatned to adam , in that phrase , t thou shalt surely dye ; or in dying thou shalt dye as the hebrew phrase affords it . and the doubling of the hebrew word seems to imply thus much , as some learned hebrews are of opinion . now death is the privation of life : and this , by separation of that which lives , from the principle or fountain of its living . life consists in union : death in dis-union , or separation . this , the nature of death in general . hence particularly there is a manifold death . i. a death temporal , viz. a death for a time only . . of the soul , when by sin it s separated from god , from his image , and from the u life of god. x dead in trespasses and sins . — y she that liveth in pleasure , is dead while she liveth . — z let the dead bury their dead . . of the body , ( ) when its separated from the soul by natures dissolution . and this , the most common acceptation of death . thus , a lazarus is dead . b abraham is dead , and the prophets . ( ) when it is gradually in any measure disposed or prepared for such a separation , by afflictions , pains , diseases , infirmities , &c. hence such afflictions , &c. are called death , because they are death's harbingers , and steps thereto . as not the running out of the last sand , but also of all that went before , empties the hour-glass : not the last stroke , but also the fore-going blows , fell the tree . — c take from me this death only . — d there is death in the pot. — e i dy daily . — f in deaths often . ii. a death eternal of both body and soul , when by damnation particular or universal they shall be separated from the glorious fruition of god and his favour for evermore . this is called g the second death , h everlasting punishment , &c. these are several sorts of death mentioned in scripture . now all these were threatned to adam in case of disobedience . viz. death eternal both of body and soul. for , . death eternal is the most full adequate proportionable i wages of sin , as the apostle intimates in opposing there eternal life to death . and the due wages of sin was threatned to adam . . the threatning limits not death ; therefore no death can be excluded , consequently not eternal death . . guilt of eternal death and condemnation comes upon all adams posterity by his fall , as k the apostle intimates ; and the actual execution of it shall come upon reprobates , as christ implies : therefore in the threatning god intended eternal death . temporal death of the soul in sin. for sin l in its own nature alienates and separates from god and his favour , which is the spiritual death of the soul , for so long time , till the soul be reconciled to god. temporal death of the body , in separation of it from the soul , was also threatned to adam in a special manner . for , . death and dying , in their most usual and proper acceptation import the dissolution of soul and body : and the most usual and proper sense of the words should here especially be taken . . the sentence of corporal death was denounced by god upon adam after his fall. m in the sweat of thy face shalt thou eat bread , till thou return unto the ground : for out of it wast thou taken ; for dust thou art , and unto dust thou shalt return . therefore death corporal was threatned to adam before the fall. . the apostle doth partly interpret this death inflicted upon n all men for adam's sin , to be the death of the body . for all men do not dy eternally . finally , under the name of death , were threatned to adam , all manner of evils and afflictions , whether in the soul , as grief , fear , horror , &c. or in the body , hunger , thirst , pains , diseases , &c. even all in-lets , preparatories and harbingers of death . for , . all these are as so many gradual and partial deaths . hence scripture o often cals them by the name of death . . in inflicting the death threatned upon adam and eve , and their posterity , god lays on them these afflictions , of p sorrow , sweating , toyl , &c. therefore in threatning death , he intended all such afflictions . by all this it appears it was no small matter that god threatned to adam under the name of death , in case of his disobedience . quest. . but how was gods threatning truly fulfi●…ed , seeing adam in the day that he did eat of the forbidden tree , did not dy : but lived many hundreds of years after ? gen . . answ. for clearing of this doubt , i. some say , that adam dying within a thousand years after his fall , dyed the same day he fell : because q with the lord a thousand years are but as one day , and one day as a thousand years . but this is rejected , as too much forced . in historical books , as this of genesis , the word [ day ] being alwaies taken in its proper signification . and this is a very needless shift . ii. some of the hebrews were of opinion , that this speech of god was not peremptorily definitive and determinatory , but only minatory , like that pronounced against the r ninevites . and that adam repenting , he did not presently dy , as otherwise he would have done . but adam presently repented not till god extorted it from him : but rather did s excuse and extenuate his fault . and though adam repented , yet he dyed , and that presently , in some sense , as after will appear . this therefore satisfies not . iii. some refer this word [ in the day ] in the threatning , to adams eating , not to his dying : and take those words absolutely , [ thou shalt surely dy . ] as if god had intimated , there was no day , no time excepted , but if they did eat any day whatsoever , they should dy ; but he tels them not when they shall so dye . but this resolution seems too dilute , more witty then solid , and too much to force the text . iiii. others joyning the circumstance of the day with the threatning of death , conceive that in the self-same day that adam sinned , he did dy the death ; and that the threatning was presently fulfilled upon his sinning . and this , as it is the commonest , so it is the best resolution . but let us see how adam dyed , in the same day wherein he sinned . . in his soul he was presently t separated from god by sin , and dyed spiritually . sin , in the inward nature of it , carries death in it . u dead in trespasses and sins . adam had no sooner sinned , but he was dead in sin : being immediately deprived of the image of god , of the favour of god , and of communion with god , which was the life of his soul. . in his body he dyed also in the same day wherein he sinned . but how ? not actually ; for god intending x to make of one blood , all nations of men , did respite the actual execution of bodily death on adam , till he had a considerable posterity . but in his body he died the same day , ( ) in respect of the guilt of death corporal ; he according to his desert , was presently condemned , and under sentence of death , though reprieved for a time . now we count a condemned man , a dead man. ( ) in respect of the inevitable necessity of death corporal , which he contracted upon himself . he became presently mortal : though he did not presently dy . he that before his fall had an ability of not dying , after his fall brought upon himself an impossibility of not dying . hence hierome commends symmachus his version , who instead of [ thou shalt dy , ] renders it , [ thou shalt be mortal : ] as y rivet observes . so then adam in paradise before his fall , had a posse non mori , an ability of not dying : after the fall , a non posse non mori , an impossibility of not dying : in heaven he shall have , a non posse mori , an impossibility of dying any more . ( ) in respect of the experimental beginnings , symptomes , signs , and harbingers of death corporal . adam presently begun to feel , heat , cold , weariness , &c. his natural heat and radical moisture began to consume one another , and so went on , till the accomplishment of death . so that as a wounded man cries out , i am a dead man : so adam , beginning to be wounded with afflictions , might cry out , i am a dead man. . in both his soul and body , adam was presently liable to z eternal death , the proper wages of sin , & under the arrest of gods wrath & curse . thus of the blessing promised , and curse threatned , the matter of the covenant of works on gods part . ( . ) the duty restipulated ▪ the matter of the covenant on adams part , was perfect and perpetual personal obedience . for clearing of this , two questions are to be resolved . . how it may appear that such obedience was required of adam , and restipulated . . what was the law rule or measure of adams obedience ? quest. . how it may appear , that god required of adam in this covenant such perfect and perpetual personal obedience , and that adam restipulated such obedience ? answ. that perfect and perpetual personal obedience was required by god , and restipulated on adams part , is evident divers waies . as . from the manner of gods threatning . he threatens present death upon the least single act of adams personal disobedience : a in the day that thou eatest thereof thou shalt surely dye . consequently god covenanted with adam for such personal obedience , as should be both perfect and constant . the least act of disobedience destroys both the perfection and constancy of obedience . . from the nature of the covenant of works , which requires all exactness of personal obedience both for kind , degree and duration , under a curse . b cursed is every one that continueth not in all things , which are written in the book of the law to do them . here 's obedience , personal obedience , perfect obedience , and perpetual obedience required by the legal covenant of works . and the law was never given as a covenant of works , but only to adam in innocency . . from gods process in judgement with adam and his posterity upon one act of disobedience . he brought the threatned c death upon them , as hath been explained . which god would not have done , had he not covenanted with adam , for perfect and perpetual personal obedience . . from gods mysterious method in repairing the first adams breach of the covenant of works through disobedience : by the last adams exact fulfilling and satisfying of the covenant of works through obedience . now the last adam jesus christ god-man exactly fulfilled and satisfied the covenant of works through obedience , passively , and actively . passively , whilest christ , as our surety , humbled himself d and became obedient to the death , even the death upon the cross ; and e so became a curse for us , to redeem us from the curse of the law , or covenant of works , by satisfying divine justice to the full for our breach of covenant in adam . actively , whilest christ as our mediator f actually kept and fulfilled the whole law , or covenant of works in every kind , degree , and circumstance of duty for us , who of our selves are no way able to keep it . that so the g whole obedience and righteousness of christ may be through faith imputed to us : h that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit so then , the covenant of works must be fulfilled and made good . the first adam could not do it , because he had broken it : the last adam is therefore brought in , to fulfil all righteousness , and satisfie for all our unrighteousness . if then the breach of the covenant was made up again by the last adams perfect and constant personal obedience : sure that breach was made by the first adams failing in such obedience . therefore perfect and constant personal obedience was required of the first adam therein . quest. what was the law rule or measure of adams obedience ? answ. the law or rule for adams obedience was . more generally the whole covenant of works . . more particularly the two sorts of laws comprehended in the covenant of works , viz. i. the moral law written in adams heart . for , why was it written there , but to be an inward rule and principle of his obedience ? and that it was written in adams heart before the fall , is evident , because even i pagans which have not the written law , yet have the work of the law written in their hearts , doing by nature the things contained in the law , after the fall . ii. the positive law of k not eating of the tree of knowledge under pain of death . i call it a positive law , because it meerly depended upon the will of the imposer : the not eating of that tree was not engraven in nature , but meerly imposed at the pleasure of the law-giver . the subject-matter of the law , viz. the eating or not eating of the tree of knowledge , was not bad or good in it self , more then of other trees ; but only in respect of gods prohibition , it became bad and unlawful to eat of it . this positive law some call a symbolical precept , because adams obedience thereto was to have been a symbol or outward testimony of his obedience and service to god ; his homage-penny , &c. some call it a precept of exploration , because it was given as a special law for tryal & discovery of adams obedience . doubt . . but why is this forbidden tree called the tree of knowledge of good and evil ? answ. this tree was so called , i. not from any inward vertue in it , to confer the use of reason to our first parents , who are imagined to be created like infants without the use of reason , as some l hebrews think ; but erroneously . for , . why should god prescribe to them such a law with a capital penalty , who had not the use of reason ? . adam had such use of reason , that upon the first sight he could m name the creatures according to their natures . and understoood that the woman , brought to him n was bone of his bone , and flesh of his flesh , &c. ii. not from any effect or physical efficacy of it , for increasing of knowledge either by working it immediately upon the soul : or immediately upon the animal spirits , refreshing and awaking them , and so mediately upon the soul : as o some think , but falsly . for , . the material fruit could not immediately act upon the immaterial soul , to improve knowledge . . all the trees of the garden tended to refresh and enliven the spirits , being good for food : and upon that account should all of them be called trees of knowledge . . could this ●…ree have increased adams knowledge , can it be imagined god would have forbid him a tree so advantagious , and envyed him so much good ? . then adams eating of that tree was not such an aggravation of his sin , the matter of the prohibition being not small , as learned writers unanimously judge , and aggravate his sin thereby ; but great , and that tree of more consequence then all the other trees of the garden for improvement of knowledge , and consequently adams strength in abstinence from it must needs be the more . iii. nor finally was this tree called the tree of knowledge from the serpents suggestion in his temptation , — p ye shall be as gods knowing good and evil , as q popish writers fancy . for , can we probably imagine , that god would denominate this the tree of knowledge from the devils impudent lye in the serpent ? iv. but it was called the tree of knowledge , that is , of experimental knowledge , by way of prolepsis , from the event that would ensue upon eating thereon . for then adam should experimentally know , to his sorrow , from how much good he had lapsed , and how much evil he had contracted upon himself . as its usual in r scripture by way of prolepsis or anticipation to give denominations unto things . and this the best , and most s received opinion about this denomination . doubt . . but why did god besides the natural law engraven in adams heart , impose this positive law , forbidding that which was not in it self morally and intrinsecally evil ? ans. the lord seems to have done this , . for the more clear discovery of his own absolute power and dominion over man. whilst god commands or forbids things which in themselves are consonant or dissonant to humane reason , as good or bad : gods supremacy over man is not so evident , such commands leaning and being founded upon mans reason and conscience . but when god commands or forbids , that which in its own nature is morally neither good nor bad , but only becomes good or bad from the meer will of god commanding or forbidding , nor can any other reason thereof be given but gods will and pleasure ; then the absolute supremacy and soveraignty of god is notably manifested , as in this positive law. . for the more evident tryal and manifestation of mans subjection and obedience to god. for this is pure obedience and subjection indeed , when a man is subject and obedient meerly to the will of the law-giver , though the matter required or forbidden , be in it self neither morally good nor evil . i like t augustines illustration well ; if a man be charged not to touch a poysonous herb , because it will be hurtful to him that toucheth it ; or not to touch another mans money , because it will be evil to the owner ; this is no such trial of obedience , because the evil of the thing forbidden restrains , and not only the authority of him that commands or forbids . but when a man forbears , what is forbidden : which had it not been forbidden , he needed not at all to have forborn . god therefore forbids a tree in itself lawful and good for food , thereby to try how purely adam would obey his meer command , without any other motive or consideration . it was expedient adam should know himself to be under god. and ( as the same u augustine ) how shall he be under god , if not under his command ? . for the greater aggravation of adams sin , in case he should disobey . partly , in that , if he offended , he should offend in so small a matter and so easie to be observed , especially god having granted him liberty to eat of all the trees in the garden besides . partly , in that he by disobeying should so directly reject gods dominion and authority , by doing that which meerly was to be forborn , because god had forbidden it . which were meer disobedience , meer rebellion against gods dominion . hence the apostle charges disobedience upon adam as his proper sin , rom. . . aphorism v. when god entred into this covenant of works with the first adam , he was compleatly able in his own person to keep this covenant in every point . herein god required nothing , but adam was able to perform it : god forbad nothing , but adam was able to forbear it . i. that adam had compleat ability to keep this covenant of works , is evident ; . from removal of all causes of disability from adam at that time . then there was nothing in adam that might impede or disable adam , from compleat keeping the covenant of works . the only disabling impediment , is sin . the only cause why adams posterity since the fall cannot keep the covenant of works ; nor consequently be justified thereby , is their sin . x the law is weak through the flesh . now adam had no sin in him at all , neither original nor actual , when god entred into covenant with him . y sin entered after , by his disobedience in eating the forbidden fruit : and with sin , z shame and death , the inseparable attendants upon sin . . from position and presence of all necessary and sufficient causes of ability in adam : at that time adam had ; ( ●… ) the perfection of gods image in him . a god created man in his own image , in the image of god created he him , wherein this image consisted , i now dispute not . but this is clear , adam b was made upright . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iashar , there rendered [ upright ] signifies one right , equal , and who bends to neither part : as c mercerus hath observed . so that adam was even , equal , declining to no part or extream : thus he was created . hence he had all necessary inward ability to perform gods will. a knowing mind , a pure conscience , an obedient and dutiful will , a loving heart , a tractable and obsequious body , all upright . ( ) the inscription of gods covenant in his heart , the moral law , this he had engraven upon his heart , ( as d formerly was shewed ) ( ) the expression of the positive law , about the tree of knowledge . this was made known to him by word of mouth . hence adam had a perfect rule both inward and outward for steering his obedience . adam therefore having so perfect a principle , and so exact a rule for obedience , must needs be compleatly able to fulfil this covenant of works with god. . from absurdities that otherwise upon denyal of adams ability would ensue . for ( ) then god should have required impossibilities of adam . ( ) then the penalty of death in case of disobedience , should have been unjust : because god never gave adam compleat ability for obedience . ii. hence these things result by way of corollary , . that , adam before he brake this covenant of works , neither had , nor needed a mediator of reconciliation . he needed not the mediation of jesus christ the second or last adam ; either for satisfaction , for he had no way sinned : or for intercession , for adam wanted nothing , and was compleatly acceptable to god in his person : or for imputation of christs righteousness and obedience to him , for adam was perfectly upright and obedient in himself . o what a difference betwixt adam then , and adams posterity now ! he needed no christ , we need nothing more , &c. ob. but the tree of life seems to be a type of christ , especially if we consider that passage in the e revelation . answ. the tree of life in eden was sacramental , but not typical . sacramental , to assure adam of the continuance of his life , if he had continued his obedience and eaten thereof : but not typical , to set out a mediatour . that passage in the revelation alludes to this tree of life in eden : an allusion is one thing , an interpretation another . and f some have turned it into an allegory , interpreting paradise to be the church : the four rivers therein , the four gospels : the fruit-trees , the saints : their fruits , good-works : the tree of life , the holy of holyes , even christ : the tree of knowledge of good and evil , the proper freedom of will. this is devised wittily , not solidly . . that , adam , before breach of covenant , as he neither had , nor needed a mediatour , so he neither had , nor needed faith in a mediatour . adam had a faith in god , whereby he was able , both to believe whatsoever god revealed , and to depend upon god and his promises , as also to perform in love whatsoever god prescribed . and so in adam's faith , there was a remote capacity of believing any particular revelation god should make touching a mediatour , but no particular acting of faith on a mediatour . adam's faith under the covenant of works , differs much from ours under the covenant of faith. . in respect of their rise and manner of conveyance . adam's faith was naturally implanted in him by god , ours supernaturally . . in respect of their foundation wherein they lean . adam's faith leaned on the title of perfect , upright nature : ours upon the faithful and free promises of god in christ. . in respect of their fruit. adams faith produced a changeable righteousness in himself a mutable person : ours an unchangeable righteousness from christ and the spirit which are unchangeable . . in respect of their actings . adams faith acted towards god without any consideration of a mediatour : ours acteth towards god by christ the mediatour . . in respect of their associates , or companions . faith in adam was without repentance , because he was sinless : faith in us is always accompanied with repentance , because we are sinful . . that , adams breach of covenant is without all excuse . adam was fully able to keep covenant : therefore adam is left without all apology for his breach of covenant . he must needs justifie god , and condemn himself under severest penalties for breach of covenant : for god gave him power compleatly to keep it . and what is here said of adam , is to be understood also of all adam's posterity in him . aphorism vi. this covenant of works adam utterly brake , by disobedience . for clearing of this , consider . that adam thus brake the covenant of works . . how adam broke this covenant . . when and how soon he brake it . . how grievous and hainous this breach . . corollaryes . i. that adam utterly brake the covenant of works by disobedience , is evident . . by scripture-testimonies , both of old and new testament . in the old testament , is the narration of this covenant-breach , how g the woman seduced by the devil in the serpent , did eat of the tree of knowledge , and how she gave unto adam her hus●…and , and he did eat . and h what sad effects followed thereupon to them both ; viz. shame ; fear ; hiding themselves from god ; translation of their fault , the man to his wife , and she to the serpent ; enmity betwixt the seed of the woman and serpent ; the multiplication of the womans sorrows , and aggravation of her subjection to her husband ; the curse upon the earth ; the toil , sorrows , and mortality of adam ; the expulsion of adam out of eden ; and the effectual abstention of adam , by cherubims and a flaming sword turning every way , from the tree of life . in the new testament is an explication of adam's breach of covenant , how all his posterity sinned and broke covenant in him . i by one man sin entred into the world , — in whom all have sinned . k — by one mans disobedience many were made sinners . and this breach of covenant is set forth by divers denominations , viz. l sin ; adam's transgression ; the offence of one ; one mans disobedience : all tending to describe the nature of it . . by the sad experience which all adams posterity have had of the woful effect of adam's breach of covenant to this day : m all being thereby involved in sin , death , and condemnation . therefore all adams ordinary seed , were in covenant with him , broke covenant in him , and smart under covenant-breach by him . . by the manner of gods administration . after adams disobedience god utterly laid aside the covenant of works , and never set it on foot more : but instead thereof advanced the covenant of faith in christ the second adam . thereby notifying to us that , the covenant of works was utterly broken and dissolved by the first adam's sin . ii. how adam brake this covenant of works ? answ. i. adam brake the covenant of works by n eating of the tree of knowledge , contrary to gods positive symbolical precept imposed upon adam for tryal of his obedience . this act of adam did compleat his fall , and covenant-breach . ii. this covenant-breach was brought on , not all at once , but by certain steps and degrees . . the woman o hearkens to the serpent , that is , to the devil in the serpent , tempting . . she mis-reports gods command , partly , adding thereto ; p neither shall ye touch it . for god had not forbidden the touching of it , but only the eating of it . partly , taking thence from , detracting from the fidelity of it . for what god spoke peremptorily , q in the day thou eatest thereof , dying thou shalt dye : she alledges doubtfully , r lest peradventure ye dye ; as the hebrew phrase properly signifies . . she so far credits the serpent , as to s behold , or eye the tree of knowledge with desire and affectation : conceiving the tree to be . good for food ; . pleasant to the eye , . and desirable to make one wise . as t iohn ranks all that is in and of the world , and not of the father , under these three heads , the lust of the flesh , the lust of the eye , and the pride of life . . she u took of the fruit of the tree and did eat . . she x gave unto her husband , and he did eat . hence we may understand that of the apostle , y adam was not deceived , ( that is , not by the serpent ) but the woman being deceived was in the transgression ( that is , was first in the transgression before adam . ) this sin was brought upon adam by degrees . ( ) suggestion : ( ) aversion from good. ( ) delightful inclination to evil. ( ) to execution or acting of sin inclined and consented to . ( ) propagation or derivation of sin to others . thus adam sinned , and brake covenant with god. iii. the causes of adam's sin and covenant-breach , thus brought to pass , were divers . the instrumental cause remote , was the serpent , and the devil in him : immediate , was the woman , adam's wife . the efficient cause of adam's sin , is hard to be found out . properly adams sin had no efficient cause at all , but rather a deficient cause . god neither directly nor indirectly could be any cause of it at all : for , z god made man upright , and god , as a he cannot be tempted with evil , so he tempteth no man to evil . but adam being created mutable , though upright : and having a will flexible to good or to evil , and not being confirmed and stablished immovably in good , but left to his own power and liberty , ( for god was not bound to confirm , and uphold him , ) he declined unto evil , and became like the beasts that perish . iii. when , and how soon adam brake this covenant of works ? answ. in the history of adams fall , the circumstance of time is not expresly described : and other scriptures are very silent . hence , they that have written about this question , both jewish doctors , ancient fathers , school-men and modern authors , have been of divers opinions herein , and somewhat unsatisfied . omitting the diversity of others opinions , i shall briefly declare herein what to me seems most probable and consentaneous to scripture without prejudice to others judgements . . it is evident that adam continued in paradise in his concreated integrity for a certain considerable season , before he fell . for , before the fal , . adam b gave names to all living creatures which god brought before him . . the c woman was made of one of adam's ribs , taken out of his side , adam ▪ meanwhile being cast into a deep sleep . . god d brought the woman to adam , gave her to him to wife , and adam so accepted her . . god e blessed them with the blessing of fruitfulness , and dominion over the earth , and over all the creatures therein . . god f gave them every herb and every fruit-bearing tree for food . . adam was g placed in the garden of eden to dress it , and to keep it . . god h permitting them to eat of all the other trees of the garden , gave command under pain of present death not to eat of the tree of knowledge . all this was orderly done before adams fall. and all this required some considerable time . . it is not likely that adam continued any long time in his innocency before his fall. for , . then , adam in all probability would have eaten of the tree of life , and have been confirmed in life against falling , as that phrase intimateth , gen. . . which he did not . . then , probably eve should have conceived a pure and spotless seed from adam . the i blessing of generation and fruitfulness being already bestowed upon them : and no curse of barreness inflicted . that was the fruit of the fall. and consequently such seed should not have been begotten in adams own likeness , sinful . . after the historical narration of these seven particulars forementioned ( which would not require any long time to be effected in ) k presently the story of adams fall is related , which seems to intimate , that the fall was not long after adam's creation . hence calvin modestly , l as i have not what to assert touching the time , so i think it may be gathered from moses his narration , that they did not long retain the integrity which they had ; for assoon as he had spoke of their creation , without mention of any other thing , he passeth to their defection , &c. and augustine thinks m the transgression presently followed the creation . . it is probable , that adam continued in paradise neither years , moneths , weeks , nor dayes : but sinned and lost paradise in the self-same day in which he was created . that he was created and corrupted ; formed and deformed ; made and marr'd ; alive and dead ; an inhabitant in , and an exile from paradise , in one and the self-same day . for , . there is nothing in the text intimating that adam stood longer then that one day in which he was created : but rather that he fell on the same day . we finde not that he kept one sabbath in paradise . we finde that n adam and his wife were created on the sixth day , after the beast of the earth , cattel and creeping things had been on the same day created . so that adam was not created in the beginning of the sixth day . and those seven particular occurrents ensuing adams creation , which were forementioned , might all of them easily be dispatched in a few hours of the same sixth day . besides , o the serpents temptation and seducing of the woman , the womans eating of the tree of knowledge , and giving thereof to her husband , their shame upon their fall , and sewing fig-leaves to cover their shame , might all without difficulty be effected on the same day . and after this the very next thing mentioned , is p the voice of god ( whereby adam was called to account for his sin ) walking in the garden in the cool of the day . hebr. in the wind of the day . hierome renders it , in the wind after mid-day . the greek , in the evening . q chrysostome , afternoon , r irenaeus , in the eventide . hence , saith s calvin , that opinion hath prevayled , that adam sinned about noon , and was brought into judgement for it about sun-set . now it s very observable that this is the first evening mentioned after adam's creation , and the covenant made with him . and the phrase of gods voice walking in the garden in the cool of the day , seems so to be brought in , the context being well considered , as if it related to the close of the day of adams creation . . when the serpent began to tempt the woman , t the words of the serpent and woman to one another are such , and in the future tenses , as they imply that as yet adam and his wife had not eaten of any tree at all in the garden . and it is very improbable they would have continue●… a whole day in the garden , in the midst of all that delicious fruit , and not have eaten of some . and if of any , then of that which was most excellent and desirable , the tree of life . but they tasted not of the tree of life , for then u they had been confirmed in eternal life ; and had not fallen . therefore eating of none at all , they seem not to have continued one day in their innocent state . . christ saith x the devil was a murderer from the beginning , and abode not in the truth . — a lyar , and the father of it . a murtherer of whom ? of our first parents and their posterity . from what beginning ? not from the beginning of the worlds creation , which at the least was six daies before adam was murdered by him : but from the beginning of mans creation and being , which most properly and precisely implies the sixth day wherein man was made . then it was that the devil deceived our first parents by lying , and murdered them . consequently they fell the first day of their creation . . christ the second adam , incarnate in fulness of time , was put to death for mans sin on y the sixth day of the week , which was the preparation before the passover or sabbath . he was crucified z about the sixth hour , that is , our twelve of the clock ; and he yielded up the ghost about the ninth hour , that is , about our three of the clock afternoon . probably therefore the first adam ( the a figure of him that was to come , and that in respect of this point ) fell into his sin on the sixth day in the afternoon . and so gods threatning to adam b in the day thou eatest thereof thou shalt surely dye , was most notably fulfilled in adams surety christ , then dying corporally , and tasting of the second death remarkably , for sin . . that passage of the psalmist is observable to this purpose . viz. c adam being in honour , lodged-not-a-night , but is likened to beasts that are silenced . that which in our translation is [ man ] in the hebrew is [ adam ] and ainsworth saith well , d this may be minded both for the first man adam , who continued not in his dignity , and so for all his children . and the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bal-jalin ] which we render , [ abideth-not , ] most properly signifieth , [ lodgeth-not-a-night ] as in gen. . . exod. . . & . . deut. . . sam. . . & : . psal. . . iosh. . . and this the learned in the hebrew tongue acknowledge . though therefore i will not restrain the sense of this place only to the first adam , but extend it also to his posterity for denoting the mutability and momentariness of their honour : yet it seems singularly to point out adams sudden fall from the top-excellency of his dignity , not enjoying it one night . . learned men both antient and modern have much inclined upon former considerations to this opinion of adams fall in the same day he was framed . augustine thinks adam stood only six hours , as e calvin and mercerus vouch him . f iedudus inclines to adams fall in the afternoon . and the annotations there upon irenaeus alledge cyril , epiphanius , diodorus tresensis , and others , who held that adam was cast out of paradise in the same day in which he was created . rachi saith , that adam and eve rebelled about the tenth hour , that is , two hours before sun-set : as g lud. de dieu hath noted . latter writers also hold , that in one and the same day adam was formed and deformed : as that accurate h. broughton in his h concent of scripture shows upon divers grounds ; as also in his i general view of scriptures , ( for that book published again with enlargements by tho. hayne , was at first penned by h. broughton , as one of his hearers informed me , and as the book it self seems plainly to witness . ) and as that learned k mr. g. walker in his doctrine of the sabbath , insisting in broughtons steps , more fully declares . hence then . adam kept not one sabbath in paradise , nor did he see one sabbath in his innocency . . the happiness of adam and of all his posterity , whilst it was in their own keeping , and bottomed upon mutable nature , though upright , stood upon a very tickle foundation . it s well for christians that now their happiness is in christs keeping , not in their own : grounded not upon mutable nature , but immutable grace . . mans corruption is almost as ancient as mans creation . how soon was god dishonoured : and how long hath god been provoked by mankind ! . adams sin must needs be the greater , that he so speedily forgot and forfeited all gods greatest favours . . satan is deservedly branded for l a murderer from the beginning , and stiled m that old serpent the devil : his subtilty deceiving , and his cruelty murdering mankind from the the first day of their being . iv. how grievous and haynous was adams breach of covenant ? answ. adams sin and breach of covenant with god was haynous beyond our expression or conception . who can sufficiently enumerate or aggravate the aggravations thereof ? some few exaggerations i shall touch upon . viz. in respect of the . person who sinned . . condition and state , wherein . . place , where . . time , when . . law , against which . . objects , against whom . . the many and great evils of sin and punishment attending upon adams sin . . the person who sinned , was adam . not an ordinary , but an extraordinary person : consequently his , not an ordinary but an extraordinary sin . for , . adam was an innocent person , without all sin , n perfect and upright in the image of god without any defect . therefore his mind was most clear , bright , and apprehensive , to have detected the darkness and evil both of sin and of the temptation thereunto . his conscience also was pure and active , under god , to warn him against sin , and all occasions thereof . his will free , and able to have withstood all sin , and all seducements thereunto , most easily . never meer man since adam , had such perfection of mind , conscience , will , and of the whole man : being habitually prone to no evil , but propense to all good . now that adam every way able not to sin , should have this mind blinded , this conscience corrupted , this free-will enslaved by ●…in : how grievous was his sinning ! he sinned knowingly , he sinned willingly ; therefore he sinned more haynously . sin the more willingly it is admitted , the more wickedly it is committed . no wonder if a carnal man , who hath nothing but sin in him , can act nothing but sin ; or if a christian , that hath much corruption mingled with his grace , mix also infirmities with best performances : but for adam to sin , who had no sinful inclination in him , how strange is it and inexcusable ! . adam was a publike person , a complexive person ; all mankind were in him , and all in covenant with god with him . he standing , all stood : he falling , all fell . never man , by one sin , made so many sinners . by one sin , he made himself and o all his posterity sinners from the beginning to the end of the world . hence learned augustine well observes , p that though some other sins , as the unpardonable sin against the holy-ghost , may be greater then this sin of adam , intensively ; yet adams sin is the very greatest and most grievous sin in the world , extensively considered . . the condition and state wherin he sinned , was most happy . for , gods image , was his beauty ▪ gods covenant of works , his charter for eternal life : all gods creatures on earth , his servants and under his dominion : the whole earth , his possession : paradise , his habitation : all the fruits of paradise , except of the tree of knowledge , his food : and familiar communion with god there , the paradise of paradise . in a word , so blisful his condition , as the absence of all evil , and presence of all good , could render it . we may therefore with the psalmist burst out into admiration ; lord , q what is man , that thou art mindful of him ? and the son of man that thou visitest him ? for thou hast made him a little lower then the angels ; and hast crowned him with glory and honour . thou madest him to have dominion ●…ver the works of thy hands : thou hast put all things under his feet . elegantly augustine delineates adams paradise-felicity ; r man in paradise lived as he lifted , as long as he willed what god had commanded : he lived enjoying god , from whom most good he was good . he lived without any penury , having power so to live perpetually . meat was at hand , left he should hunger : drink , lest he should thirst : the tree of life , lest age should dissolve him : no corruption in his body , or out of his body , brought any trouble to any of his senses . no disease within , no blow was feared from without . in his flesh greatest soundness : in his spirit entire calmness . as in paradise was neither heat nor cold : so in its inhabitant there was no offence to his good will , by desire or fear . there was nothing at all grievous , nothing vainly joyous : true joy was perpetuated from god , towards whom love did flame out of a pure heart and a good conscience , and faith unfained . and a faithful conjugal society from an honest love , an harmonious vigilancy of mind and body , and an unlaborious custody of the command , &c. thus and thus happy was adams state , in which he sinned . therefore he offended against all gods benefits wherewith he had loaded him : against all the bonds of love , wherewith ▪ god had obliged him : against all the dignities and priviledges wherewith god had crowned him , when he broke gods command in such condition . the greater gods loving-kindness to adam : the deeper adams unkindness to god. did gods favours to david so s aggravate davids sin ? and gods mercies to israel so t heighten israels offences ? how much more did gods superabounding blessings to adam , beyond measure exaggerate adams disobedience ? hear o heavens , and give ear o earth ! god on every side surrounded adam with happiness : and this adam rebelled against the lord. . the place where adam sinned , was paradise ▪ a place most unfit for sinning in . there god u familiarly conversed with adam : to sin there , was to sin in the presence of god. there god x entred into the covenant of works with adam : to sin there , was to be extreamly unmindful of , and unfaithful in gods covenant . there was the y tree of life , to confirm him in obedience , and the z tree of knowledge to caution him against disobedience : to sin there , was to sin against gods antidotes and preservatives . there a grew every tree pleasant to the sight , and good for food , all pointing at their maker , and inciting adam to admire his wisdom , adore his power , and extol his goodness ; to sin there , was to sin against multitudes of mercies . all the trees and fruits of paradise would aggravate that ingratitude . in a word , paradise was a place wherein was no sin , nor sorrow : therefore to sin there , was to pollute paradise , and to transform the eden of pleasure into an achor of trouble and perplexity . . the time when adam sinned , was quickly after his cre●…tion . probably he was corrupted , ( as i have shewed ) the self-same day he was created . what ? was adam created such a compleat souldier , and armed so perfectly with gods image , that he had power to conquer all his spiritual enemies , and that continually : and is he utterly foyled at the very first on●…et ? was he made so skilful a pilot , able to cross all seas of danger in safety : and is he shipwrackt in the very harbour ? was he able to persevere for ever in obedience : and is he turned aside the very first day to disobedience ? was he created , and corrupted : formed , and deformed : alive , and dead : blessed , and cursed : happy , and miserable : gods freeman , and satans bond-man : the child of god , and the child of the devil : &c. all in one day ? this renders adams sin exceeding grievous . if this aggravated israels sin , that after gods covenant renewed in mount sinai , b they turned aside quickly out of the way which god commanded them : much more must it aggravate adams sin that he turned aside more quickly from gods way : they being corrupt , adam innocent ; they being of themselves unable to persevere , adam fully able ; they turning aside after almost fourty daies , adam the very first day . . the law against which adam sinned , was such , that it notably greatned adams sin . c and the lord god commanded the man , saying , of every tree of the garden thou mayest freely eat : but of the tree of the knowledge of good and evil , thou shalt not eat of it : for in the day that thou eatest thereof , thou shalt surely dye . here consider , . the greatness of the law-giver , the lord god. he who created adam , and all the world by his word : whose dominion is absolute . of whom alone adam had his being , well-being and whole dependance . was it a small thing to sin against so great a god ? . the meaness of him on whom the law was imposed . the man. our first parent , a finite creature : in his original d despicable dust and ashes . adam , red-earth . and shall dust and ashes rebel against the command of the mighty god ? . the weight and importance of the command . it was of greatest importance and concernment , both as an original covenant , and as an original law. ( ) as an original covenant . this ( though it had not the name , yet ) had the nature of a covenant : as hath been shewed . it was a covenant of works . the first covenant that ever was in the world . wherein god and all mankind in adam were parties . to sin against this command then , was to break covenant , and to make himself and all mankind as covenant-breakers guilty of death . ( ) as an original law. for , as e tertullian well observes , this law being given , all laws were given , which were afterwards published by moses . that is , thou shalt love the lord thy god with all thine heart , and with all thy sou●… : and thou shalt love thy neighbour as thy self , &c. for it was an original law which was given to adam and eve in paradise , as it were the womb of all gods precepts . if they had loved the lord their god , they had not done against his precept : if they had loved their neighbour and themselves , they had not believed the serpents perswasion , nor had committed murder against themselves , by falling from immortality , &c. now to transgress a law of such consequence , which was gods faederal law with mankind ; and so comprehensive a law containing as it were all other laws in its fruitful womb , must needs be the deeper transgression . . the penalty of the breach of this law was dreadful , viz. present death ; and that both spiritual , corporal , and eternal , as hath been explained . death ( said the heathen ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of terribles the most terrible . death , ( saith the scripture ) is f the king of terrours : and therefore ( as g augustine well noteth ) how great an evil was this , to sin against such a terrifying punishment ! . the promise implyed consequently to the keeping of this law , was most sweet and desirable . viz. perpetual life ; and that in paradise , or in a paradise-condition ; or in heaven which is best of all . who would not have obeyed to the utmost ability for the eternizing of such a life ? life is most precious h all that a man hath will he give for his life . and eternal life in paradise , would have been a double life : the life of life . oh how deeply did adam & we in him fin against our own life , by violating this law of life ! and it s most unnatural to sin against a mans own life . . finally , consider with what great ease and facility adam , and we in him , might have kept this command . might not adam easily have forborn one tree , when all other trees in eden besides were allowed him ? and the more easie it was to keep it , the more hainous it was to break it . augustine said excellently , i this of not eating one sort of meat , when of others there was such plenty , was so light a precept for observance , so short for remembrance , ( especially where concupiscence did not as yet resist the will , which afterwards ensued as a punishment , ) that it was with so much greater injustice violated , by how much more easie observance it might have been performed . and yet elswhere more excellently ; k the forsaker of eternal life , if grace had not delivered , was damned with eternal death . if any think this judgement to be too much or unjust , surely he knows not how to measure , how great the iniquity was in sinning , where there was so great facility of not sinning . for as abraham's obedience was deservedly proclaimed great , because the thing commanded was most difficult , to kill his son : so in paradise the disobedience was so much greater , because that which was commanded was of no difficulty . and as the obedience of the second man was therein the more honourable , in that he was obedient even to death ; so the disobedience of the first man was therein the more detestable , in that he became disobedient even to death . . the objects against whom adam sinned , do also render adams sin more grievous . he sin'd against god , himself , and all mankind . . against god , rebelliously breaking his command , perfidiously violating his covenant , ingratefully rendering evil unto god for all the multitudes of blessings shewed upon him , and most abominably believing the lying suggestions of satan l the father of lyes , rather then the infallible word of the m god of truth , the n god that cannot lye , either in his promise or threatning . now thus to sin against god , is to sin against an infinite majesty , against an infinite glory . and what finite creature can sufficiently comprehend , how infinitely it aggravates sin , to sin against such infiniteness ! . against himself . adam sinned against himself many ways ; viz. against his soul , in disrobing it of gods image in which it was created , and defiling it with satan's image wherewith it was corrupted . against his body ; in embasing it in the service of sin and satan , that should have been only imployed in uprightness and purity : in clothing it with confusion and o shame , that before was adorned with nothing but beauty and honour : and in exposing it to p sorrows , wearisomness , toylsomness , and thousands of infirmities and miseries , which before was utterly unacquainted with all misery and sorrow . against his person , in involving himself in mortality and death , in depriving himself of all his paradise-felicities , of his primitive integrity , of his dominion over the creatures , and of his communion with the blessed god transcending all . against his name , filling it with ignominy and reproach , that was q crowned with glory and honour : for r sin is a reproach to any people , most of all to him that was totally free from sin , and fully able so to keep himself free . finally , against his outward estate , in forfeiting both s paradise and all the possessions , comforts and priviledges which he had on earth , and bringing a t curse and a u bondage of corruption upon the whole creature , under which it even groaneth and travaileth in pain together until now . thus adam sinned against himself in respect of soul , body , person , name , and state : how unnatural , horrid and cruel was it for adam so to sin against himself ! . against all mankind , even his whole ordinary posterity from the beginning to the end of the world , who x all were stained in him , in respect of soul , body , person , name and state , as adam was . at once all mankind were polluted and defiled by sin : spoyled and robbed of all their happiness : plung'd and drown'd in all sorts of misery : murder'd and swallow'd up of death . extensively considered , there was never such a sin , such a contagion , such a spoil , such a murder since the world stood ; nor can be till the worlds end . . the manifold and great evils both of sin and punishment attending upon adam's eating of the tree of knowledge , extreamly aggravate his sin , and manifest it to be out of measure sinful . ( . ) evd of sin attending upon adam's eating of this forbidden tree , is manifold . especially it is antecedent , concomitant , or consequent thereunto . i. antecedent evds of sin , repugnant , partly to the moral law , written in adam's heart ; partly to the positive law , given for his tryal : gradually foregoing his and eves eating of the forbidden fruit , were divers . viz. . idleness . in that the woman seems not to be so diligently employ'd about the dressing and keeping of the garden , in assistance of her husband as she ought , y according to gods appointment : when satan came to tempt . idleness is a temptation to satan to tempt us ; where as it is the devils work to tempt others , it s the idle-mans business to tempt the devil . . presumptuous curiosity , or curious presumption . in that the woman , being z the weaker vessel , durst entertain so dangerous a conflict with the serpent , in her husbands absence . for , it s most likely that at the beginning of the serpents onset , adam was at some distance from eve : and the subtile serpent took that advantage . . inconsiderateness , and heedless forgetfulness of gods most strict command , which appears in her mis-recital of it two ways . partly , in adding to it , a neither shall ye touch it : whereas the b command only forbad the eating , not at all the touching of the tree of knowledge . partly by detracting from it . for god said , c in the day thou eatest thereof , dying thou shalt dye . i. e. thou shalt surely dye , and that presently ipso facto . but she omits both the peremptoriness of the threatning , and saith , d lest ye dye ; or , lest perhaps ye dye , as the hebrew word intimates . what god threatned peremptorily , she recites with a perhaps or a peradventure : and she also omits the present suddenness of death threatned in the day of sinning , e for in the day that thou eatest thereof , &c. and by this forgetful mis-recital of gods command , she gives satan advantage against her self both to perswade her f they should not dy , and to accuse god of a kinde of envy at their happiness . . unhelief towards god. in that she did not so fully as she ought credit gods peremptory threatning of death expressed , in case of disobedience : nor his contrary promise of life implyed , in case of obedience . . rash and headlong credulity of the serpent , and of satan in him ; though he both g contradicted gods command , and accused god of envy at their happy state , and falsely suggested that by eating they should become as gods , knowing good and evil . how abominable and idolatrous to believe satan h the father of lyes : before the i god of truth , who cannot lye ! . discontenting dislike with their present condition wherein god had so happily set them . . ambitious proud aspiring above their pitch k to be as gods knowing good and evil . . inordinate affection and evil concupiscence . in desiring l an object unlawful , the fruit prohibited . . irregularity of will. in chusing rather to harken to the serpents suggestion , then to gods command . . lust of the eyes . in that she fixed a longing m look upon the forbidden fruit ; and by looking on it ▪ liked it , and designed to eat it . . incontinence of hands . in that she refrains not from n taking the forbidden fruit . . intemperance of taste and palate ; in that she o eats the fruit , taken ; and so her sin was compleated and finished . ii. concomitant evils of sin , accompanying the eating of the forbidden fruit , are also divers . viz. . eves tempting her husband , both p by word and action , to eat of the tree of knowledge : thereby , with her self undoing her husband , to whom she was given for q a meet help . . adams inconsiderate r harkning to the voice of his wife , who was made for him : rather then to the voice of god , for whom himself was made . . deep ingratitude against god , who had crowned adam with so many and excellent priviledges in paradise . ingratum dixeris , omnia dixeris . what worse then to be challenged for ingratitude ? how was god displeased with s hezekiah , iudah , and ierusalem , for not rendring again according to the benefits done unto him ? but adam had benefits done to him , incomparably transcending those of hezekiah : yet he so far from rendring according to the benefit done to him , that he rendred evil for good which is the worst point of ingratitude . t to render good for good , is man-like : to render good for evil , is god-like ; but to render evil for good , is devil-like . . direct u disobedience to gods express command . and it s no small crime to be disobedient : as we may see in the aggravations of king sauls x disobedience . disobedience , is a rejecting of the word of the lord , yea it is stubborness , which is as iniquity and idolatry : yea it is rebellion , which is as the sin of witch-craft . . covenant-breaking with god most perfidiously , being able to keep it . woful apostacy , from a sin-less and happy state , to a sinful and miserable condition : from god blessed for ever , and his blisful service , to the devil damned for ever , and his cursed slavery . none of the sons of men ever apostatized from such eminency , to such extremity . iii. consequent evils of sin , ensuing upon the eating of the forbidden fruit ; were finally various and grievous . as , . an evil conscience filled with guilt , and y filling them with shame and terrour in respect of god. . flight z from god and his presence , which before were so sweet and comfortable . . hypocrisie in a hiding their nakedness with figleaves , and in extenuating their sin by translating it from themselves , the man to the woman , and the woman to the serpent . . most cruel b murder both of themselves , and of all mankind at once , both in body and soul from the beginning to the end of the world ; and of the son of god , jesus christ , in some respect also . themselves they murdered actually , in themselves all mankind virtually and interpretatively , and jesus christ himself the lord of glory occasionally ; the first adams sin c occasioning the second adams death . there was never such an haynous horrid cruel murder as this committed in the world by any of the sons of men . . the universal d corruption of the whole nature of man-kind . whereby every person descending from adam by ordinary propagation , is in soul and body utterly e unable , indisposed , yea f opposite to all spiritual good : and g totally evil , and only inclined to evil , and that continually . which corruption of nature is commonly called original sin , as being the original spawn and spring-head of all actual sins : and it is h propagated by natural generation from our first parents to all their ordinary posterity . . all the actuall sins that have been , are , or shall be in this world from the first adams fall , till the second adams coming to judgement ; together with all the kinds , degrees , sinful circumstances and horrid aggravations thereof , which are utterly beyond mans numbering , measuring or comprehending : all these have taken their rise from adams disobedience in eating the forbidden fruit . for , i all actual sins flow immediately from original : and original sin from adams sin . hence is that school-distinction of original sin , into original sin originated , and original sin originating . that , is the corruption of nature , the immediate original of all actuals ; this , is adams sin , the immediate original of the corruption of nature . never sin in this world had such a black train of innumerable and intolerable sins following it at the heels , as this sin of adam had . they seem to parallel the stars of heaven , the sands of the sea shore , the dust of the earth , the grass-piles upon the ground , and the motes in sun , for multitude . oh how grievous was adams sin , that was attended with such antecedent , concomitant , and consequent evils of sin ! an horrid hydra of many monstrous heads . a complexive , complicated sin indeed . hereat heaven and earth might stand astonished . o ye holy angels , how were ye offended , to see adam and all the elect in him ( of whom ye had such special charge , psal. . , . heb. . . ) so quickly transformed into such transgressors ! o ye celestial lights , sun , moon and stars , did not ye blush , and veil your brightest faces with sables , beholding adam such a sinner ? o ye fowls of the air , and ye beasts of the field , were not ye filled with horrour , when man , your earthly lord , disrobed himself of his honour by disobedience , and became like the beasts that perish , psal. . . o ye streams of paradise , were not ye congealed within your banks , when such a deluge of sin overflowed mankind ? o ye tres of eden , did not ye sweat out your moisture : and ye pleasant fruits of the garden , did not ye all presently fade and fall to the earth , when adam the dresser of the garden , by disobedient tasting of the tree of knowledge , fell so fowly from uprightness to unrighteousness , eccles. . . from god to the devil , from heaven to hell ? surely the whole creation groaneth and travelleth in pain together until now under the tedious bondage of this corruption , most earnestly longing for compleat deliverance , rom. . , . ( ) evil of punishment ensuing upon adams disobedience was also various and grievous . and this both in respect of himself , of his wife , and of all their common posterity . as , . the obliteration and defacing of gods image . k god made man upright ; but they have sought out many inventions . no sooner did adam sin , but he blotted out of his soul thereby the beauteous image of god , and thereon satan stamped his own odious image instead thereof : so that naturally all are the l children of the devil . . shame . before they finned , m adam and his wife ( though naked ) were not ashamed . but as soon as they had defiled themselves with sin , they were covered with shame : n and they sewed figleaves together , and made themselves aprons , to hide their shame . o shame attends upon sin , as inseparably as the shadow upon the body . . horrour of a guilty self-accusing and self-condemning conscience . therefore after their fall , they presently p were afraid at the presence of god ; and hid themselves , because they were naked . and being examined of god , they confess not , but excuse their sin ; as augustine notes ; q did adam say i have sinned ? no ; his pride had the deformity of confusion , not the humility of confession . . inability to stand in judgement , when god arraigned them at his bar . and therefore both of them labour to r excuse and translate their fault : adam to his wife , and she to the serpent . it is the misery of unrighteous persons , that they are s not able to stand , but fall in judgement . . the peculiar punishments of the female sex. the hebrews observe , as t mercerus noteth , five degrees of eves sin : and answerably five degrees of her , and womens punishment . she sinned , ( . ) by entertaining the serpents temptation , believing him rather then god , contrary to god. ( ) by being lifted up with ambitious desire to be as god. ( ) by beholding the tree of knowledge with a longing look . ( ) by taking and eating of it . ( ) by giving also to her husband , so that he did eat . so she and women in her , were punished five waies : viz. ( ) by their many sorrows in general . ( ) by their sorrows in conception . ( ) by their sorrows and pains in bringing forth of children . ( ) by their ardent desires after their husbands notwithstanding . ( ) by their subjection to their husbands . but the u text seems to refer the punishments of the female sex to two heads ; viz. multiplied sorrows , and aggravated subjection , ( ) multiplied sorrows : partly , in the womans conceiving with child . wherein understand all her sorrows , during the time she is with child , till she be delivered : viz. her weakness and nauseousness of stomach , rejection of food , distempered appetite after unwholesome and unfit nourishment , weakness , dulness , wearisomeness , frowardness , longings , faintings , swounings , and much sickliness , with manifold fears . partly , in the womans bringing forth of children , which usually is with such exquisite pains and sharp tortures , as that scripture is wont thereby to represent the churches x extream afflictions ; the y pangs of death ; the terrours z of the day of judgement ; and the very a torments of hell ; the same word for substance being used to signifie all these . and sometimes these pains of child-bearing prove mortal . now under bringing forth , we may understand also the bringing up of children , as the phrase is b elsewhere used . and in both , what multitudes of cares , fears , griefs , watchings , toylsome troubles , torments , vexations , &c. flow in upon them ! ( ) an aggravated subjection to their husbands ; c their desire must be subject to their husbands , and they must rule over them . by the law of nature and creation , the woman being made after and for the man , was to be subject unto man , though they had never sinned . but that subjection would have been sweet , pleasant and delightful ; and the husbands rule loving , as over a second-self : whereas now since the fall , the husbands rule over his wife seems to be somewhat augmented , and her subjection is become painful , tedious , irksome , and grievous to her . these the punishments peculiar to women-kind . . gods curse upon the d earth . by earth , seems to be implyed , the whole e visible world , made for mans use and comfort : in the curse whereof , man ( whose subsistence was to be on and from the earth ) is cursed and punished . by gods curse , the earth , and visible world proportionally , are smitten with barrenness , toilsomeness , and vanity . ( ) with barrenness ; partly in f not yielding their strength of influence and fruitfulness , as before the fall they did abundantly and freely . partly in bringing forth weeds , g thorns and thistles , in stead of good fruits ; which before the fall it did not bring forth . ( ) with h toylsomeness . the curse and barrenness of the earth being in toylsomeness and laborious wearisome travel with the earth , to improve it unto fruitfulness . i all things are full of labour , man cannot utter it . ( ) with vanity . k vanity of vanities , saith the preacher , vanity of vanities , all is vanity . all sublunaries are vanity ; partly in respect of their emptiness . there 's no satisfaction in any sublunary enjoyment . l the eye is not satisfied with seeing : nor the ear filled with hearing . m hee that loveth silver shall not be satisfied with silver ; nor he that loveth abundance , with increase ; this is also vanity . partly in respect of their perishableness . n of old hath god laid the foundation of the earth : and the heavens are the works of thy hands . they shall perish , but thou shalt endure ; yea all of them shall wax old like a garment : as a vesture shalt thou change them , and they shall be changed . hence paul saith , that o the creation is made subject to vanity , — and is under the bondage of corruption , as it were waiting for a state of glorious liberty . therefore the whole creation groaneth , and travelleth in pain together untill now . and peter tels us expresly , that p in the day of the lord , the heavens shall pass away with a great noise , and the elements shall melt with fervent heat , the earth also and the works that are therein shall be burnt up . — nevertheless we look for new heavens and new earth . oh , mans sin hath in a sort so deeply stained the beauty and glory of this visible world , that the old universal deluge of waters could not wash it , but the fire of the last day must purifie it . heaven and earth groa●… and travel-in-pangs under the curse of mans sin : and shall not man much more groan and be in pain for his own sin ? this is the curse upon the creature . . gods actual dooming of adam , and of mankind in him , to an ignonimious provision , miserable life , and certain death after all . ( ) his ignonimious provision of sustenance : in that he q must eat the herb of the field . before the fall he had for food the liberal and delicate fruits of eden : but since , his allowance was both shorter , and courser . as he made himself r like the beasts that perish : so he must as well as the beasts eat the herb of the field , a more ignoble nourishment . ( ) his miserable life : in regard of the continual sorrows , and laborious painful wearisome toyl in providing food and other necessaries all the daies of his life . s in sorrow shalt thou eat all the daies of thy life . — in the sweat of thy face shalt thou eat bread , till thou return unto the ground . hence man is necessitated , t to rise up early , to set up late , to eat the bread of sorrows . this sweat the u hebrews refer to the many laborious works and waies of preparing bread ; as manuring the ground , plowing it , sowing it , harrowing it , breaking the clods , weeding the corn , reaping it , in-gathering it , thrashing it , winnowing it , grinding it , dressing it , kneading it , baking it in the oven . o how many toylsome tyring imployments is man obnoxious to in providing food and raiment for himself and family ! ( ) his certain death as the period of all . — x till thou return unto the ground : for out of it wast thou taken : for dust thou art , and unto dust thou shalt return . here man is not only sentenced to death , but also to the grave . under which understand , all sicknesses , diseases , causes , occasions , harbingers or inlets to death , as harmful influence of the heavens , infectiousness of the air , unwholsomeness of the earth , &c. . expulsion of man y out of paradise , and guarding it and the tree of life , with cherubims and a flaming sword turning every way , to keep the way of the tree of life : that adam might not fondly delude himself with vain hopes of life by the sacrament of the covenant of works , when he had broken the covenant it self . these , these were the woful evils of punishment , that like a torrent burst in upon our first parents presently upon their fall , and in them upon all mankind . to speak nothing of the miseries of man in this world in respect of his goods , relations , name , body and soul , which are innumerable : nor of his endless calamities in the world to come , which ( without christ ) are inevitable and intolerable . hitherto hath been evidenced at large , . that adam brake the covenant of works . . how adam brake this covenant by disobedience . . when and how soon he brake it . . how grievous and hainous this his breach of covenant was . now in the last place , . certain corollaries , flowing from all are to be considered . v. corollaries , resulting from this aphorism , and the explanation of it , are divers . as , . hence ; not only adam , but all mankind in adam were covenant-breakers with god. it hath z formerly been cleared , tha●… not only adam but all his posterity were parties to this covenant with god : consequently , in adams covenant-breaking , they all became covenant-breakers with god. it s dangerous to be covenant-breakers with man : dreadful to be covenant-breakers with god. here seriously consider , . that covenant-keeping is most acceptable to god. for , ▪ god a commands us to keep covenant with himself . . gods promises are to them that keep covenant with him . to david , b that if his children would keep his covenant , they should sit upon his throne for evermore . to all the godly , c that the mercy of the lord is from everlasting to everlasting upon them that fear him ; and his righteousness unto childrens children : to such as keep his covenant , and to those that remember his commandments to do them . . covenant-keeping makes us like god , and notably resemble him , d who is the faithful god , which keepeth covenant and mercy with them that love him , and keep his commandments to a thousand generations . and the more we resemble god , the more acceptable we are unto god. . covenant-keeping with god , obtains rich recompence from god. levi , for e observing gods word and keeping his covenant , is stablished and accepted in his office , and divinely blessed . yea f all the paths of the lord are mercy and truth unto such as keep his covenant and his testimonies . ii. that contrariwise covenant-breaking is most abominable to god. for . covenant-breaking is g ranked by the holy ghost amongst the worst of sins , & covenant-breakers among the vilest of sinners . and god h cannot abide that such should any way so much as profess , name , or meddle with his covenant . . covenant-breaking is exposed to many i threatnings . . covenant-breaking puls down upon mens heads many severe and heavy judgements . how was k israel plagued , for dealing falsly in gods covenant , again and again ? yea how hath god taken vengeance even upon them that have broke their covenants with men ! ioshuah and israel made a covenant with the l gibeonites , that they should live peaceably with them : king saul contrary thereunto slew some of them ; whereupon the philistins slew him and his sons , and many of the israelites ; and the whole land was plagued with a three years famine , till seven of sauls sons were hanged at the request of the gibeonites . m zedekiah brake covenant with nebuchadnezzar , and god delivered him into the hands of his enemies , who slew his sons before his eyes , and then put out his eyes . now if they that brake covenant with man are thus plagued : where shall they appear that have broke covenant with the living god , and that in paradise ? . hence , adam's first sin , his covenant-breaking sin , and ours in him , was not small , but extreamly sinful . the act of eating of the fruit of the tree of knowledge , seems to be a small matter : whereupon some have seemed to excuse and extenuate his sin . but how ignorantly , how inconsiderately ! can that sin be small , that 's clothed with such and so many unparalleld aggravations , as have been already unfolded ? . hence the covenant of works being broken by the first adam , and by all mankind in him : he and all his posterity lie wofully involved under the curse and penalty of it , even death it self . this corollary is of great importance , and most seriously to be considered . for opening of it , note . why adam and all his posterity , upon breach of the covenant of works lie involved under the curse and penalty of it , death . . what death it is under which they lie involved , and how they are so involved . . what are the aggravations of this their sad condition under death for sin . ( ) adam and all his posterity upon breach of the covenant of works lie involved under the curse and penalty of it , death it self . . because god in making covenant with adam and his posterity n threatned present and certain death , in case of breach thereof by disobedience in eating the forbidden fruit . the covenant therefore being broken , it concerned god in point both of justice and truth , wherein he is incomparable , to inflict upon them the punishment threatned . otherwise god had not been true and just in his words and ways . . because death is the proper o wages of sin , and eternal death the most adequate and proportionable recompence thereof . hence the apostle saith p by one man sin entred into the world , and death by sin : and so death passed upon all men by that one man , in whom all have sinned . and again , q by the offence of one , judgement came upon all men ●…o condemnation . . because god made his covenant not only with adam , but with all his posterity in him , as r hath been already shewed : and therefore when adam fell from his integrity , he fell not alone , nor brought the curse and penalty of the covenant upon himself alone , but all his ordinary posterity fell in him , were involved under the penalty of death with him . . because the covenant of works in the nature of it , under pain of the curse and death , requires perfect and perpetual personal obedience : according to that of the apostle , s as many as are of the works of the law , are under the curse , ( presupposing mans fall , and consequently his inability to keep it ) : for it is written , cursed is every one that that continueth not in all things which are written in the book of the law to do them . the covenant of works therefore affords no mercy to the transgressors thereof : but inflicts death and the curse for the least delinquency . t for whosoever shall keeep the whole law , and yet offend in one point , he is guilty of all . ( ) what death it is under which adam and all his posterity lie involved : and how they are so involved under death , though adam did not presently dye ; hath before u been declared . only here i add , touching corporal death , that we may consider three things , viz. the commination , sentence , and execution of it . . the commination or threatning of death corporal , as well as spiritual or eternal , in case of disobedience , was x propounded to adam in innocency , to keep him in due obedience . . the sentence of corporal death was pronounced upon adam presently upon his disobedience in the y same day that he did eat of the forbidden fruit , in these words ; dust thou art , and unto dust shalt thou return . so that adam was now as a condemned malefactor : dead in law , civilly dead ; to be executed at the judges pleasure . . the execution of corporal death upon adam and his posterity was respited a while . z the death of adam , and so of the fathers before the flood was respited for about years : so long god reprieved them in the first world , from adam to noah . in the second world from noah to abraham , mans life , or mans reprieve from death , is shortned half in half , and brought to about . years . in the third world , from abraham to moses , mans life was contracted to and some odd years . yea moses himself saith , a the days of our years are threescore years and ten , and if by reason of strength they be fourscore years , yet is their strength labour and sorrow : for it is soon cut off and we fly away . to this short scantling of or years , are our lives reduced , few reach to . thus the sentence of death corporal is executed upon all mankind , by degrees , to this day , and so will be to the end of the world . ( ) the aggravations of this sad condition of adam and his posterity under the penalty of the covenant of works broken , are dreadful . for clearing hereof we are to consider adam and his posterity after breach of the covenant of works , as in a fourfold estate , viz. as covenantless ; as carnal ; as gracious ; as glorious . i. in a covenantless estate , were adam and all his posterity in the interval , of space betwixt the breach of the covenant of works and the making known the covenant of faith in christ. from the b fall , till the promise of the seed of the woman , adam and all his posterity were covenantless , without all covenant with god. they had not the covenant of works , for that was broken : nor the covenant of of faith in christ , for that was not yet revealed . hence , in this covenantless condition , adam and all his posterity were involved under the penalty of death , . without all remedy . for christ , c the only remedy against sin and death , was not as yet promised or revealed at all . . without all hope . for whence could adam have any hope of life ? not from his own fulfilling of the covenant of works , for that he had utterly broken : not from faith in christ fulfilling it for him , and satisfying for his breach thereof ; for the mysterie of christ , and of the covenant of faith in him , was not as yet made known to adam ; nor could such a remedy ever have come into adams thoughts . therefore in this interval of time betwixt the fall , and the promise of christ , adam and all mankinde in him were in the most remediless hopeless darksom valley of the shadow of death , that ever was or shall be on earth from the creation , till the judgement day . ii. in a d carnal fleshly sinful state , are all adams posterity , by nature , since the fall and promise of christ , from their conception , till their actual receiving of christ by faith for life . during this carnal condition mankind are not so remedilessly and hopelessly miserable as in the former covenantless state ; because jesus christ the remedy against sin and death , and the fundamental hope of life , is already revealed to the world , which was not then : yet notwithstanding herein all mankind are wofully miserable in divers regards . . in that during this carnal state they are wholly under the curse and penalty of the covenant of works , viz. death . every carnal man is , spiritually e dead in sin , yea f death it self : corporally dying every day , by gradual decays of life ; and by afflictions which are petty deaths : and as g children of wrath every moment liable to eternal death , being h condemned already , and having the wrath of god abiding on them . . in that , during their carnal state , they are extreamly insensible of this their dead and cursed condition : and vainly flatter themselves therein with imaginations and dreams that they are alive and in a good spiritual condition towards god. as i the pharisee , that went into the temple to pray : paul k before conviction and conversion , and the l laodicean angel. now m physicians say , that they are more dangerously sick , that being diseased are insensible of their disease . they are double miserable , that being in their carnal condition are not sensible of their misery , but rather count their misery happiness . . in that , during their carnal state , they are n utterly unable to help themselves in any degree out of their miserable thraldom of sin and death , without gods supernatural grace . so that , in the first part of conversion , viz. the infusing of principles and habits of grace into the heart , they are meerly passive . . finally , in that , during their carnal condition , they are not only extreamly miserable , senseless of their misery , and in respect of themselves utterly helpless under their misery , but also they are most prone to o neglect , despise and p hate jesus christ the only remedy . these are the aggravations of a carnal mans misery . iii. in a gracious state are all they that are by effectual calling transplanted out of the first adam into iesus christ the second adam . during this their gracious state , though they be not totally freed from death , yet they are wholly q delivered from the curse of it , through christ. from r death eternal they are fully delivered , that ( though they deserve it , yet ) it shall never befal them . from death spiritual they are inchoatively and gradually delivered by the s power of the spirit of life in christ : and shall be compleatly when t neither spot nor wrinkle , nor any such thing shall remain upon them . from death corporal , together with all the inlets and harbingers thereof , they are delivered in respect of the u sting , terror , and curse thereof , though not in respect of the x state thereof . the saints are afflicted and dye as well as carnal men : but to the saints afflictions and death are not enemies , but y friends ; not losses , but z gains ; not miseries , but a mercies ; not punishments , but b fatherly chastisements ; not curses , but c blessings ; whilst unto carnal men they are altogether contrary . iv. in a glorious state , are d the spirits of just men made perfect , and shall be both e spirits and bodies of all the elect after the judgement day . and then no sin , death , curse , affliction , sorrow , or any shadow thereof shall ever trouble them or come neer them any more to all eternity : but f all shall be swallowed up in victory . and thus we are to conceive of the penalty of the covenant of works , death : and how adam and all his posterity are , by their first sin , therein involved . . hence , all adams posterity from the beginning to the end of the world , have great cause deeply to lament and be humbled for adams first sin. for , not only adam , but g all his posterity sinned in adams first sin : that first sin was extreamly sinful : that first sin involved not only adam but all his posterity under the curse and penalty of death . was ever sin , all things considered , parallel to this sin ? was ever sin such matter of lamentation and humiliation ? if adams posterity had no other sin , original or actual , to mourn for , but this one sin alone , they had cause enough to lament it while this world continues , if it were possible , with rivers of tears , and those tears of blood . how comes it to pass then that we can mourn for actuals , and originals ; but mourn least of all , for adams and our first sin to be bewayled most of all ! when we mourn for actuals , le ts with h david also mourn for original sin , the nursery of actuals : and when we mourn for them , le ts mourn likewise for adams first sin , the mother of them all . . hence , we may see how unsafe it is for mutable man to have his life and happiness in his own keeping . adam was made i upright , and that in the image of god , but mutable . his life and happiness was put into his own keeping , and depended upon his own personal performance of the covenant of works , which he had full power to keep ; but being left to the liberty of his own will , temptation alluring , how quickly did he and we in him lose all ! how much better hath the lord provided for his elect in christ the second adam ! not they , but christ is betrusted with their life and happiness . k my sheep hear my voice ( saith christ ) and i know them , and they follow me . and i give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand . l they are kept-as-in-garison by the power of god through faith unto salvation . . the m love of god in jesus christ clasps and embraceth them inseparably : . the n faithful constancy of christ retains them immoveably : . the o incorruptible seed of christs word and grace abides in them , and makes them abide in christ perpetually ; and . the p omnipotent hand of god and christ , who are stronger then all ▪ protect , preserve and hold them inviolably . therefore they can never totally nor finally fall . . hence ; seeing adam utterly brake the covenant of works by disobedience , this covenant-breach is absolutely irreparable by the first adam , and by all his ordinary posterity . it is so wide and desperate a breach , that its absolutely past all the power and skill of meer mankind , or creature , to close up and repair the same . this is evident , . from the nature and tenor of the covenant of works . it giveth life upon no other ▪ terms then upon perfect and perpetual personal obedience : and inf●…icteth death upon the least failing in any one particular . this the tenor and current of the covenant . adam failed in one particular , not obeying the symbolical law about the tree of knowledge : by this one failing the tenor of the covenant is utterly overthrown : it being impossible that adam should yield continual obedience : his obedience being discontinued and broken off by his disobedience . therefore , as virginity once lost , can never be recovered ; so the covenant of works once violated , can never be repaired . . from the requisits , necessary to compleat repuration of the broken covenant of works . there are three things principally requisite to such a reparation ; viz. full satisfaction of the breach past. full personal conformity to the covenant for present . and compleat fulfilling of the covenant , for the future . ( ) there must be full satisfaction of divine iustice and truth for the breach of covenant already past , by undergoing the death threatned , and deserved . now no meer finite creature is able to undergo death corporal , spiritual and eternal , so as fully to satisfie gods infinite justice , but would be utterly and eternally lost and swallowed up therein . and infinite justice offended , requires infinite satisfaction , which finite beings can never perform . ( ) there must be a full personal conformity to the covenant for the present . otherwise it were absolutely impossible either passively to satisfie for breaches past , or actively to keep the covenant perfectly for time to come . adam in integrity had not been able to keep the covenant : had not his person then been fully conform to the covenant . now since adams breach of the covenant of works , nor he nor any of his ordinary posterity are fully conform to the covenant , but naturally all are most q contrary thereunto . ( ) there must be , finally , a compleat fulfilling of the covenant of works for the future . but that none of the ordinary posterity of lapsed adam can perform , because r the scripture hath concluded all under sin . . from the utter inability of adam and all mankind since the fall to fulfil the covenant of works . all being s dead in sin ; t without strength , and so the u law weak through the flesh ; x enmity against god and the law of god ; and y every imagination of the thoughts of mans heart being only ▪ evil continually . . finally , hence ; the covenant of works being utterly broken by adams disobedience , nor adam nor any of his posterity , since the fall can ever be justified before god by the covenant of works , or by the works of the law. why ? . because adam , and z all mankind in him , are under sin , by reason of adams disobedience . and therefore being wholly unable to all good works , they cannot be justified by good-works . yea are so far from any possibility of being justified by good works : that , without pardoning mercy , they are liable to be condemned eternally for their sins . and this is the apostles grand argument against iustification by the works of the law , where he purposely treats of this subject of iustification , viz. nor jew nor gentile can be justified by the works of the law : because all of them are under sin . a the series of his argumentation , see in rom. . . to rom. . . and observe it accurately , . because , as by adams disobedience all are concluded under sin : so by the law of works comes the knowledge of sin. how ? chiefly two waies , viz. ( ) directly , by discovering what is sin , not only in deeds and words , but in thoughts and imaginations . b i had not known sin ( saith paul. ) but by the law : for i had not known lust , except the law had said , thou shalt not covet . hence christ shews in his commentary upon the law , c that the law discovers and condemns , not only outward gross sins of life , but also inward close sins of the heart . ( ) indirectly and occasionally , by irritating and provoking sin : through the prohibition and restraint of it , to appear more extreamly sinful . as a fierce torrent dam'd up , swels and rageth more furiously . so paul ; d sin taking occasion by the commandment , wrought in me all manner of concupiscence . for without the law sin was dead . — thus , sin by the commandment became exceeding sinful . now the covenant or law of works , thus bringing in the knowledge of sin , since the fall , and not the knowledge of any our righteousness at all , is altogether unable to justifie us . hence the apostle thus concludes ; e therefore by the deeds of the law , there shall no flesh be justified in his sight : for by the law is the knowledge of sin . . because , since the fall , the law of works curseth and condemneth all for not continuing in obedience : and therefore it can justifie none . f for as many as are of the works of the law , are under the curse : for it is written , cursed is every one that continueth not in all things which are written in the book of the law to do them . now the same law cannot both bless and curse at once , both justifie and condemn at once , all mankind . aphorism vii . finally , the breach of the covenant of works by the disobedience of the first adam , did wonderfully make way for the establishment of the covenant of faith by the obedience of the second adam . for , it s very observable , g that adam had no sooner broke the covenant of works : but presently on the self-same-day , god promiseth christ the seed of the woman to heal this breach , and so sets on foot the covenant of faith in christ. adam , almost as soon as made , made haste to destroy mankind , by his sin : god , almost as soon as they were ruined , made haste to save mankind by his son. here 's no small mysterie in this divine dispensation . for unfolding it , consider briefly these two particulars , viz. . god before the foundation of the world , purposing to glorifie himself more peculiarly , by mankind , h elected some out of mankind unto the adoption of children in iesus christ , according to the good-pleasure of his will. . god , in the beginning of the world , . created man in his own image , wholly upright , but mutable . . brings man into a covenant of works with himself , promising continuance of life upon condition of continued obedience , but threatning present death to disobedience . . leaves man to himself and permits him to fall from his integrity , by breaking this covenant , into a miserable state of sin and death . and all this in order to the accomplishment and execution of his eternal decree . . god takes occasion , upon mans miserable state of sin and death through breach of the covenant of works , to open to him a door of hope for life and happiness in christ jesus , by the covenant of faith. the breach of the covenant of works wonderfully making way for the erecting of the covenant of faith : and this in divers respects : viz. . in respect of god ; the breach of covenant giving him the clearest and fittest opportunity in the world , of manifesting the infinite riches of his free-grace , love , mercy , &c. in jesus christ to mankind now in deepest misery . mans extremity is gods opportunity . now was gods only time to exalt himself , and his grace on high , when man had debased himself so low . in extremity of misery , to shew mercy , is double mercy . . in respect of man ; the breach of covenant bringing him into the greatest necessity of a mediator of divine grace and pardoning mercy in him , and of a covenant of faith revealing this mediator and this grace unto him . till the fall , adam needed neither covenant of faith nor pardoning mercy , no mediator : but after his fall he so needs them all , that without them he dyes eternally . this extream necessity and undone state of man , made excellent way for the replenishing bounty of god. when pain is bitterest , ease is sweetest ; when the heart is most sick , reviving cordials are most welcome . . in respect of the covenant of faith itself ; the breach of the covenant of works represents to the covenant-breaker nothing but death : the covenant of faith is brought in , proclaims a reprieve , yea a free pardon , in the seed of the woman , christ , to all that by faith will accept him . o sweet covenant of faith , that opens a door of hope and mercy , even then when the broken covenant of works knows no mercy ! o blessed tidings , that an apostate sinner may have an al-sufficient saviour ! that the breach of the covenant of works grounded on mutable nature , should be repaired by the covenant of faith in christ , founded upon immutable grace ! come , and see ; see , and admire ; admire , and adore , the severity , the goodness , and the wisdom of god. . his severity ; in that sin shall be rewarded with death , at least in the sinners surety and mediator promised . . his goodness ; in that the condemned sinner shall be restored to life , by a covenant of reconciliation . . his wisdom ; in that he could improve , reduce and dispose mans sinful fall to so great advantage both for his own glory , and mans good. who , but the most high god , could have extracted such a reviving medicine , out of such a deadly poyson : could have brought such clear light , out of such extream darkness ; such supernatural life , out of such preternatural death ; such celestial good , out of such infernal evil ? as augustine , excellently ; i the omnipotent god , who is chiefly good , would by no means suffer any evil to be among his works , were he not so omnipotent and good , that he could bring good even out of evil . if the first covenant had not been marred ; the second and more excellent covenant had not been made . if the first earthly adam had not been ruined ; the second heavenly adam christ had not been promised . if one sin in adam had not been so grievous : gods superabounding grace in christ had not appeared so glorious . k oh my happy fault , ( said augustine ) which while god is drawn by love to wipe away , that love of his also is opened unto me , desiring and coveting it from my heart root ! i could never so well have acknowledged his love , unless i had tryed it in so great perils . oh how happily did i fall , that after my fall did more happily rise again ! hitherto of gods covenant of works with and in the first adam before the fall. next of gods covenant of faith with and in the last adam after the fall. chap. ii. . of gods covenant of faith with the last adam and his seed after the fall ; more generally considered . the covenant of faith , that sweet and admirable mysterie of divine dispensation , comes next to be unfolded . though usually it be called the covenant of grace ; yet i chuse rather to stile it the covenant of faith ; . because , the covenant of works , and the covenant of faith , are denominations nearest to the scriptures own expressions , viz. the law of works , and the law of faith. rom. . . which for sense and substance , what are they else , but the covenant of works , and the covenant of faith ? . because the distribution of gods covenant into the covenant of works and the covenant of faith , seems most proper : these being most distinct and opposite members ; works being the condition of that , faith the condition of this covenant , and both on mans part . . because that denomination of the covenant of grace , is rather co-incident with the covenant of works , which ( as hath been shewed ) was a covenant made with adam of meer grace and favour , as well as this ; god being no way obliged , debt-bound or necessitated to either : this is noted once for all , that none be offended at the phrase of the covenant of faith here used . now in the unfolding of this covenant of faith , i shall , for the greater perspicuity , treat of it , i. more generally , shewing , . that the covenant of works being broken in the first adam , the lord pleased to reveal a covenant of faith in christ the last adam . . what this covenant of faith is . . how this covenant of faith is to be distinguished and distributed into its several sorts and branches . ii. more particularly , descending to the particular opening of it , in the several periods of its discovery , and forms of its administration . aphorism i. the covenant of works being broken in the first adam ; the lord god was pleased to reveal a covenant of faith in iesus christ the last adam . for more clear unfolding hereof , these things are to be evidenced . viz. . that god upon adams breach of the covenant of works , revealed the covenant of faith. . when god revealed this covenant of faith. . why he revealed the covenant of faith. i. that , upon breach of the covenant of works in the first adam , god was pleased to reveal a covenant of faith in iesus christ ; the last adam , will appear , by conferring some few scriptures together . for , . one scripture testifieth , that jesus christ is the last adam ; a the first man adam was made a living soul : the last adam was made a quickning spirit . — again , the first man is of the ear●…h earthy : the second man is the lord from heaven . here are two adams opposite one to the other : and the lord christ is the second or last of these two adams . . another scripture witnesseth , that b the first adam in respect of the effect of his disobedience , was the figure or type of him that was to come , viz. of christ , in respect of the effect of his obedidience . for , as by the first adams disobedience , all his posterity were brought into a state of sin and death ; so by the last adams obedience , all his posterity ( which are many , even all the elect ) shall be most freely restored to a state of righteousness and eternal life . hence its evident , that these two adams in this parallel , stand in reference to their respective posterities not only as two roots whence their posterities flow , but also as two representatives , or two universal and publike persons representing their several seeds . adam represented and sustained the person of his seed , all mankind ; in his disobedience all mankind disobeyed ; in his death for disobedience all mankind dyed also : in like manner christ represented and sustained the person of his seed , all the elect ; in his obedience all the elect obeyed , and in his justification upon his obedience all the elect partake justification of life . so then , the first adam disobeyed ; what ? the covenant of works ; and so condemned all mankind : christ the last adam obeyed : what ? the same covenant of works , the law , and so saved all the elect. how ? according to the tenor of the covenant of faith : making him a representative surety for all his elect. . finally another scripture sheweth , that all mankind being concluded under sin ( viz. by reason of adams breach of the covenant of works ) they could not have life by the law or covenant of works , sin disabling them to keep it : and thereupon god hath given a covenant of faith in christ , to them that believe , viz. to all his elect , c they alone being able truely to believe . d if there had been a law given which could have given life , verily righteousness should have been by the law. but the scripture hath concluded all under sin , that the promise by faith of iesus christ might be given to them that believe . now lay all this together ; . jesus christ is the last adam ; . the first adam having condemned all his seed under sin and death by his disobedience , the last adam restores all his elect unto justification of life by his obedience . . the law being unable by reason of sin to give righteousness and life , the covenant or promise by faith in christ is given instead thereof ; and it is clear , that the covenant of works being broken by the first adam , the lord hath revealed a covenant of faith in christ the last adam . ii. when did god reveal the covenant of faith in christ the last adam ? answ. god was pleased to reveal the covant of faith in christ , not only e under the new testament since christ , but also under the old testament long before christ. and that not only to the f iews about the time of their return from the babylonish captivity : but also to g david long before that time : and to h moses and israel at sinai long before davids time : and to i abraham long before the dayes of moses : and to k noah long before the dayes of abraham : yea and to adam himself long before the dayes of noah . for , in the self-same day wherein adam by disobedience broke the covenant of works , in that very day , before god either drove the man out of paradise , or pronounced sentence upon him or the woman for their sin , even whilest he was passing sentence upon the serpent ( which probably was not many hours after the fall , ) l god revealed this covenant of faith in christ , the seed of the woman , that should bruise the serpents head . notably to this effect said hierom ; m our god against all hope , almost against all faith , having out of the riches of his mercy found good in evil , begetting and confirming kindness in wrath , would have the seed of sining to pass on into the fruit of commiserating : and he who should have destroyed us for our transgression , promised to repair us for his own mercy and at that time wherein we deserved punishments , he shews matter of salvation : that we might understand , how much he was able to perform ▪ being un-offended , that would bestow so much while he was displeased . therefore in the first man he presently promised us judiciary help , he presently brought forth good things out of his good treasury , he presently published the mysteries unknown to angels themselves , which was to be fulfilled in the last time ; and unto the adam on earth , he promisedan adam from heaven . thus he , elegantly . iii. why did god reveal the covenant of faith in christ the last adam , the covenant of works being broke by the first adam ? answ. we may conceive that the lord did this , . out of meer grace , love and mercy to mankind . . that gods purpose according to election might stand . that gods covenant and promise might be sure to all the elect. to advance the glory of his goodness and severity in iesus christ. . out of the superabounding riches of his meer grace , love and mercy to mankind . these were the only inward impulsives , or moving causes , whereupon the lord inclined to reveal a covenant of faith in christ , after the covenant of works was broken by adam : and not any thing at all in man. viz . his meer grace or free favour to man in lapsed state. what the apostle ●…aith of gods covenant and promise to abraham , n it is of faith , that it might be by grace ; holds also in all the periods and administrations of the covenant of faith ; after adams fall. o to him that worketh , the reward is not reckoned of grace , but of debt ▪ ●…aith the apostle . but lapsed man could not work , could not fulfill the works of the law , and so have the reward of life , as a debt due by gods promise in the covenant of works : therefore this covenant of faith god made with him of the riches of his meer grace . . his meer love moved him to make this covenant of faith , and that not only without , but contrary to all grounds of love in lapsed man. for man having broken the covenant of works , became a most wretched p sinner . as a sinner he had lost the image of god , and all his beauty , amiableness , loveliness , &c. being wholly deformed , defiled and unlovely through the image of satan . therefore , as god singularly q commended his love to us , in that whilest we were yet sinners , christ dyed for us : so he singularly commended the same love to us , in that whilest we were yet sinners , r christ was freely promised to us . . his meer mercy . by mercy god is disposed to favour his creatures in misery . man having broken the covenant of works , was a meer map of misery . and , all things considered , mankind was never so extreamly and hopelesly miserable in this world since the creation , as betwixt his breach of the covenant of works , and gods revealing of the covenant of faith. for at that time he had no foundation of hope , nor shadow thereof left him . he had no covenant or promise to lean upon : the covenant of works being broken , and the covenant of faith not revealed . he had no righteousness to depend upon : not his own , for he had lost it ; not christs , for it was not yet made known . he had no attribute of god to comfort himself with : for he had made himself an utter enemy to god. no creature would relieve him : because no meer creature could reconcile him to god. only death was before him ready to swallow him up . now in this utmost extremity of mans misery on earth , god proclaims a covenant of faith in christ. here was a miracle of s mercy indeed , meer misery is embraced in the arms of meer mercy . . that gods gracious purpose according to election might stand firm , and not be overthrown : all mankind , in adams breach of the covenant of works , being plunged into a state of sin and death , god revealed a covenant of faith for recovery of his elect among mankind out of that lost estate . here note , . that , god hath elected or t chosen some out of mankind , in iesus christ before the foundation of the world , to be holy and without blame before him in love , having predestinated them unto the adoption of children by iesus christ to himself , according to the good pleasure of his will. these are called , u vessels of mercy , afore prepared unto glory : all others , vessels of wrath fitted to destruction . these are called , x christs sheep , given him of the father : others , not of his sheep , but goats . . that , gods counsel according to election is most sure , unalterable , unchangable . y the foundation of god standeth sure , having this seal , the lord knoweth them that are his . and every one that god predestinateth , he z glorifieth . . that , adam's breach of the covenant of works , involved a all mankind , elect as well as reprobates , in a state of sin and death . by which state of sin and death , gods election seems wholly to be crossed and overthrown . . that gods revealing his covenant of faith in christ , for restoring his elect out of this lapsed state , removes that grand obstruction and impediment to the execution and fulfilling of gods election . for , by this covenant of faith , the b predestinated in christ , are called to him , that they may be justified and glorified by him , according to the election . . that gods covenant and promise might be sure to all gods elect. the covenant of works , founded upon adams perfect and perpetual personal obedience , though sure in respect of god , c who cannot lye ; yet was not sure in respect of adam , who ( though d upright , ) was but a mutable creature , and so utterly broke it . therefore god revealed a covenant of faith , founded upon christ and his perfect obedience , who is perfectly unchangable , e the same yesterday , and to day , and for ever : that so the covenant might be inviolably sure to all that will believe in him . hence the apostle saith of the promise of the inheritance to abraham , f therefore it is of faith , that it might be by grace , to the end the promise might be sure to all the seed . . finally , the covenant of works being broken by the first adam , god revealed the covenant of faith in christ the last adam , that thereby he might wonderfully advance the glory of his goodness , and severity , in iesus christ. . the glory of his goodness towards his elect. in devising life , for them when dead : righteousness , for them when sinners : and a sure covenant of faith , for them when covenant-breakers of the covenant of works . here 's the valley of achor , of trouble ; turned into a door of hope : the midnight of misery , into the day-break of mercy . oh how glorious is this divine goodness in the eys of all the elect ! they shall ever extoll , admire and adore it , both in this and the world to come . . the glory of his severity , both to satan , and to all reprobates . ( . ) to satan , that old serpent the devil , gods severity is published in the covenant of faith , which brings tidings of christ the g seed of the woman that should bruise the serpents head , utterly conquer the devil , and destroy his works . h satan in the serpent had ruined man by the woman . and therefore god hath devised to ruine i satan , and the serpent by the promised seed of the woman . man fell through satans temptation from without himself , and found mercy : satan k fell , having no temptation but from within himself , and being fallen , maliciously overthrows mankind , and therefore finds no mercy . man is pushed down by satan , and mercy promiseth him a christ to save him : satan pushed down himself and mankinde with himself , and severity threatneth him the same christ to damn him . how severely ! how mysteriously ! ( . ) to reprobates , the seed of the serpent , god magnifies also his justice and severity , by the covenant of faith . for , this covenant establisheth an l enmity betwixt the seed of the woman , christ ; and the seed of the serpent , reprobates . and shews that christ shall bruise the head both of the serpent , and of his seed . o how terrible is this severity ! if christ be an enemy to reprobates , who shall be their friend ? if christ bruise them , who shall heal them ? if christ damn them , who shall save them ? what this covenant of faith in christ the last adam is : and how it is to be distributed : shall be declared in the two next aphorisms . mean while consider these corollaryes resulting from this aphorism . corollaryes . seeing upon breach of the covenant of works by the first adam , god was pleased to reveal a covenant of faith in christ the last adam : hence note , . that , gods covenant-administrations are most wisely contrived for the greatest advantage of his own glory . m god hath made all things for himself : and orders n all things to himself . especially his covenant-administrations render him eminently glorious . he gives adam a covenant of works , which he was able to keep : and so glorifies his goodness and power . he leaves adam to himself , being mutable , permitting him to fall : and so glorifies his freedom . adam having broke the covenant of works , he reveals a covenant of faith in christ : and so glorifies his goodness and severity , as hath been shewed . he permits man to become a sinner : that he may proclaim christ to be a saviour . he permits man to lose his own righteousness , which was mutable : that he may be clothed with gods righteousness which is immutable . he permits man to be involved in misery : that he may be embraced with the greater mercy . he permits man to be deceived by the serpent : that the seed of the woman may destroy the serpent . he permits man to be wounded to the death : that he may more illustriously discover the necessity and efficacy of iesus christ for healing and for life . he permits man to lose eden : that in christ he may gain heaven . thus the almighty brings light out of darkness , strength out of weakness , gains out of losses , health out of sickness , victory out of captivity , liberty out of bondage , happiness out of misery , life out of death , good out of evil , and heaven out of hell. o oh the dept●… of the riches both of the wisdom and knowledge of god! how hath he out-shot satan in his own bow ! how hath he raised his glory over all , by that which seemed to debase his glory most of all ! . that , god hath from the beginning been infinitely more carefull of mans happiness , then man of his own happiness . god makes man happy ; placeth this happiness in his own keeping ; gives him ability to keep it ; and covenanteth to continue it to him upon his perfect obedience : but man breaks the covenant , and disrobes himself of all his happiness , regardless of his felicity . hereupon god erects a covenant of faith , opens a door of hope touching a greater happiness , placeth it in christs keeping , offers it to all that will accept christ by believing . here 's gods double care of mans happiness ; that bestowed not a single care upon his own happiness . o how god thirsts after mans felicity ! he is more willing to save man , then man is willing to be saved by him , otherwise man should never have been saved . . that , the revelation of the mysterie of the gospel is of great antiquity , having been even from the beginning of the world . they that think there is no gospel , but in the new testament ; and that no gospel was revealed , till christs incarnation ▪ do greatly err , because they know not the scriptures , nor the grace of god. for , what is the gospel , but the glad tidings of gods gracious pleasure to save lapsed sinners by 〈◊〉 christ ? this gospel is preached by the law and the prophets . this p gospel was preached unto abraham , . years before the law was given : and to adam presently after the fall in the very beginning of the world in that promise of the q seed of the woman to bruise the serpents head . and since that promise ; it is evident that the whole scripture scopes at the proclaiming and displaying of this gospel in one respect or other . . that , all the godly under the old testament from the fa●…l of the first adam till the incarnation of the last adam , were saved in the self-same way for substance , that the faithful are under the new testament since christs coming in the flesh . for , they had for substance the same covenant of faith , that we ; though more imperfectly and obscurely revealed . the same god : the same mediator iesus christ , r the same yesterday , and to day , and for ever ; though then revealed under types , shadows and promises , now exhibited with open face : they had the same spirit of christ , that we : they s lived by the same justifying faith , that we : the same religion and t sacraments for substance , that we : and expected the same glorious reward eternally in heaven , that we expect . but here is the eminent difference , the church and people of god under the old testament were in their spiritual infancy , and as a child under age , were put under tutors and governors , viz. under a more servile manner of the covenants administration : but now under the new testament they are come to their spiritual maturity , like an heir come to age , and are spiritually a more free and willing p●…ople under a more free covenant-dispensation . that , god having revealed a covenant of faith , upon breach of the covenant of works , hath antiquated , and in some sort abolished the covenant of works . if in the same covenant of faith , gods erecting of a u new covenant , ( new not for substance , but for administration ) makes the former administration of the covenant old : much more gods publishing of a new kind of covenant , makes the former kind old . i say , god by setting up a covenant of faith , hath in some ●…ort abolished the covenant of works : viz. . in respect of affording life , righteousness and iustification , as a covenant . thus it is abolished generally unto all ; for as much as no man since the fall x can be justified by works , but only by faith in christ. . in respect of inflicting condemnation for the breach of the covenant of works . so it is abolished to all true believers , that accept the covenant of faith and christ therein : for y there 's no condemnation to them that are in christ iesus . whether in other respects the covenant of works be abolished ; how far ; how far not ; and of what use it may still be in the church of god : may be more opportunely considered in treating of the sinai-covenant . . that , if any persons in the church perish since adams fall , under the curse and penalty of the covenant of works , they perish because they accept not gods covenant of faith. for , the covenant of works , being unable to give life to any after the fall , because none can keep it in their own persons : god hath published his covenant of faith , that they might have life in another ; even in jesus christ , who should fully keep it . so that faith in christ according to the second covenant , is a remedy against disobedience to the first covenant . to all in the church this covenant of faith is tendered . they therefore shall not so much be condemned for disobedience as for ●…nbelief , the z great sin of sins : and may thank themselves , not at all blame god , for their own destruction . aphorism ii. the covenant of faith is gods gratious compact or agreement with iesus christ the last adam , and in him with all his seed , after the fall ; touching their recovery out of the state of sin and death , into a state of righteousness and eternal life , by christ , that in him the lord may be their god , and they his people : they accepting christ and these covenanted mercies by true faith , and walking worthy of them according to the gospel . for plainness sake i express the nature of the covenant of faith thus largely : and it may be farther opened and confirmed , as followeth . in this description note , . the genus , or general nature of it . . the differentiam specificam , or special difference of it . i. the general nature of the covenant of faith , is contained in these words ; it is a compact or agreement . herein generally all covenants divine and humane , and amongst divine , both of works and faith do concur , that they are compacts or agreements . of which hath been spoken sufficiently a heretofore . ii. the special difference of this covenant of faith , distinguishing it not only from covenants humane , but even from gods covenant of works , formerly laid open , is comprised in the rest of the description . and more particularly in the . efficient . . parties . . matter . and , . form of this covenant . these shall be unfolded in . particular sections . to which a fifth section may be added , comprising certain corollaries resulting from the whole . section i. the efficient cause , or author of the covenant of faith is god. it is gods gracio●…s compact or agreement . here is to be shewed ; . that god is the efficient cause of this covenant of faith. . how , and in what different notion god is the author of it , so as he was not of the covenant of works . . what impulsive or mo●…ing cause inclined god to devise and set up this covenant . . that , god is the efficient cause , or author of this covenant of faith ; is most clear . for , . the scriptures speaking of this covenant , and of the gradual discoveries of it , do still ascribe it to b god alone , as his covenant , as devised and made by him with his people . . only god could dispence with the penalty of that covenant of works , death ; which adam , and in him all mankind had 〈◊〉 to themselves . and consequently none but god could erect the covenant of faith ; which by way of remedy against the breach of the covenant of works , both relieves the sinner that he should not be condemned , and provides for gods justice , truth and glory , that they should not be impeached . . the lord god , and he alone could devise and contrive this covenant of faith : and having devised it , bring it into actual execution . all the angels in heaven , and men on earth could not have inve●…ted the mysterie of this covenant : had not god , infinitely and unsearchably wise , invented it and revealed it to them . for , it is evident , that after god had revealed this covenant in many degrees under the old testament , yet angels themselves did not ●…o fully understand it till the times of the new testament , c the manifold wisdom of god being made known by the church unto principalities and powers in heavenly places . and these are such abstruse things , that ( as d peter intimateth ) the angels still desire to look and pry into , for further satisfaction . and if angels do not so fully comprehend the mysteries of this covenant , being already devised and revealed : how much less can man fadom it ? e eye hath not seen , ear hath not heard , nor have entred into the heart of man ; the things which god hath prepared for them that love him . and f the love of christ passeth knowledge . now if nor men , nor angels can fully comprehend this mysterie , much less could they have contrived it , but least of all have brought it to actual execution . how could they have brought the son of god to be mediator of this covenant , & to that end to become man , to dye , & c ? . how and in what sense , god is the author of the covenant of faith. answ. god was the author of both covenant of works and of faith : and herein they agree . but he is author of these two covenants in a far different sense and notion : and herein they disagree . of the covenant of works god was author , as a loving wel-pleased creator , dealing immediately without a mediator with man his perfect and upright creature : but of the covenant of faith god is author as a most gracious and merciful redeemer , dealing mediately in and by a mediator jesus christ , with lapsed man , a miserable sinner . hence , the covenant of works is deservedly stiled faedus amicitiae , a covenant of amity , or friendship ; because god and man , at the making thereof were upon terms of perfect friendship with each other : but the covenant of faith is called faedus reconciliationis ; a covenant of reconcilement , because at making thereof , god and man were upon terms of enmity against each other by reason of the fall , and now to be reconciled . . the impulsive , or moving cause , inclining god to contrive and erect this covenant of faith ; nor was , nor could be any thing at all in man , without god. neither mans merit , nor his misery : neither mans goodness nor his badness could move god hereunto . not mans merit or goodness : for whilst man was . innocent , he could merit nothing from god , much less after he became nocent and sinful . sinful man could merit nothing from god , but g death the due 〈◊〉 sin. nor mans misery or badness ; for then , why should not the misery and badness of lapsed angels ( which was as great as mans ) have moved god to have covenanted with angels ? what then ? the only moving cause hereof , was in god himself . viz. the meer riches of his free-grace , and compassionate yernings of his bowels of mercies moved him . hereupon the spirit of god , by the virgin mary and zacharias , speaking of the accomplishment of this covenant of faith to abraham and his seed , declares the rise and ground of this covenant and promise to have been h divine mercy , and bowels of mercy of our god. and moses having recited gods covenant with israel in horeb , and the many covenanted blessings bestowed upon them by god : he intimates that gods meer love , not any thing at all in them , was the moving cause of all . i the lord did not set his love upon you , nor choose you , because ye were mo in number then any people ( for ye were the fewest of any people ) but because the lord loved you . — only the lord had a delight in thy fathers to love them , & he chose their seed after them , even you above all people . yea the lord by ezekiel , having respect to his covenant with them in horeb , tels them ( under the allegory of a new-born infant , wretched and un-pitied ) that k when their navel was not cut , nor they washed with water , nor salted at all , nor swadled at all , none eye pitying them , when god saw them cast out , loathed and polluted in their own blood , when they were utterly without merit or amiableness : even then god said unto them live , and their time was as the time of love , he spread his skirt over her , covered her nakedness , sware unto her , entred into a covenant with her , and she became his . now unto this covenant nothing could move or incline god but riches of meer grace . finally , when god renewed his covenant-promises to the jews in babylon , he tels them plainly l i do not this for your sakes , o house of israel , but for mine holy names sake . — not for your sakes do i this , saith the lord god , be it known unto you : be ashamed and confounded for your own waies , o house of israel . section ii. the parties to this covenant of faith are two . viz. . god , on the one hand : . christ the last adam , and in him all his seed , on the other hand . here will arise farther difference between this and the covenant of works , in regard of the parties covenanting . for , god is here one party to this covenant , not as a bountiful creator , covenanting with his innocent and upright creature , as in the covenant of works ; but as a most merciful restorer of his lapsed & miserable creature . this is so clear , it needs no demonstration or illustration . christ the last adam , and in him all his seed , are the other party . the first adam , and in him his seed or posterity , were the party with whom god covenanted in the covenant of works : but christ the last adam , and in him all his seed , are the party with whom god covenanteth in the covenant of faith. this discovers a vast difference betwixt these covenants . and this leads us to consider of an excellent mysterie , and of singular importance for the comfort of all believers ; viz. how christ the last adam and his seed , are a joynt-party to this covenant of faith. very few that treat of the covenant , speak to this point : and they that do speak of it , rather point at it obscurely , then handle it distinctly . that therefore we may have a more clear notion and apprehension of this mysterie ; let us diligently consider the ensuing parallel , betwixt gods dealing with the first adam , and in him with his seed , in the covenant of works : and his dealing with the last adam ▪ christ , and his seed in the covenant of faith ; together with the grounds thereof . the parallel stands chiefly in these four branches , viz. i. as the first man of the earth earthy , is called the first adam : so the second man , iesus christ , the lord from heaven , is stiled the last adam . m the first man adam was made a living soul : the last adam was made a quickning spirit . — the first man is of the earth , earthy : the second man is the lord from heaven . christ is stiled the second man ; not because he was the second man that was brought into the world ; that was n cain : but because he was the second publick man , the root and representative of his posterity , as the first man of his . and he is stiled the last adam , partly because as there was no other such publick person from the first adam before christ : so there should be no other such publick person after christ. partly , because the first adam was a figure or o type of christ , and that in divers respects , as p paul shews to the romans and corinthians . ii. as the first adam had his natural seed and posterity , all mankinde : so the last adam iesus christ hath his supernatural seed , and spiritual posterity , all the elect. ( ) that the first adam had all mankind for his natural seed , is evident ; partly , in that all mankind originally descended from him , god having q made of one blood all nations of men : yea even r eve her self being taken out of adam . partly , in that s all mankind sinned in him , and dyed in him , in his fall. ( ) that the last adam also hath his supernatural seed , and spiritual posterity , even all the elect , is as evident . for isaiah prophecying of christs passion , saith ; t it pleased the lord to bruise him , he hath put him to grief ; when thou shalt make his soul an offering for sin , he shall see his seed . and david long before him prophecying of christs kingdom and dominion , said , u a seed shall serve him : it shall be accounted to the lord for a generation . and again elsewhere ; x thy people shall be willing in the day of thy power , in the beauties of holiness , from the womb of the morning , thou hast the dew of thy youth . that is , y thy youth ( thy young , or new-born people ) shall be to thee as the morning dew , which falleth secretly and plentifully from heaven , and abundantly covereth the earth . so that , as the dew is born out of the cool morning air , as out of a womb , distilling thence in innumerable drops upon the earth : so thine elect shall be born unto thee , by the preaching of thy word and first approach of thy heavenly light , in innumerable armies . now , who are this seed of christ ? all those that the father hath z given christ by his decree of eternal election , even a all his sheep given him by the father ; for whom christ the good shepherd laid down his life ; who hear the shepherds voice , and believe in him , whether they be jews or gentiles . these alone are christs spiritual seed ; and that , . by decree , being b elected in christ : . by generation , being begotten again by christ the c everlasting father . viz. meritoriously , by his d death , and e resurrection : efficaciously , by his f word and g spirit . so that they become his children , and are counted to him for a generation . . by conformity to christ , as children to a father . they bear his image , and go like him : especially , in h grace ; in i godly life ; in k sufferings ; and in l glory . . by filial affection and m service to him : as children love and serve their parents . and all christs posterity shall be most chearful voluntiers herein . . by participation with christ in his spirituals and eternals . mens posterity share with them in their states and inheritances : and christs seed partake with him in his n spiritual priviledges and eternal enjoyments . iii. as god made the covenant of works with the first adam , and in him ( as hath been shewed ) with all his natural seed : so god made the covenant of faith with christ the last adam , and in him with all his supernatural seed . and if god made the covenant of faith with christ the last adam , and in him with all his supernatural seed ; then , as god is one party to this covenant , christ his seed must needs be the other . let us see therefore how this may be cleared , that , god made the covenant of faith with christ the last adam , and in him with all his supernatural seed . in this branch of the parallel consists the greatest difficulty : which may be facilitated by these positions following . viz. . christless persons are meer strangers to the covenant of faith , and to all the promises thereof . . they that are christs have the covenant of faith , and all the promises thereof as theirs . . they that are christs have the covenant of faith , and the promises thereof theirs only in christ. . gods covenant of faith and promises thereof , are first made to christ and then to his seed , to them that are christs , in him . ( ) christless persons are meer strangers to gods covenant of faith and to all the promises thereof . this may be proved divers waies ; as , . from testimony of scripture . paul describing to the ephesians their carnal state before they believed the gospel , saith ; o at that time ye were without christ ; aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . mark the connexion and consequence in these particulars . first they were without christ. this the foundation of all their ensuing misery : christ being ( as p zanchy well notes ) the gate and door to the possession of all good things , of the present and future life . then they were aliens to the common-wealth of israel . having no union to christ the head , they consequently had no communion with the church , his mystical body . thirdly , from both the former , they were strangers from the covenants of promise . why ? because q christ is the foundation of the covenant and promises : and his church r the pillar and ground of truth , the receptal and keeper of gods covenants , wherein they were published and tendered . therefore having no union to christ , the head ; nor communion with the church , his body ; they had no part in the covenants o●… promise , appertaining to both . hence its evident , that christless persons are covenantless and promiseless persons . . from the nature of a christless state . a christless state , is a condition of meer s sinfulness and utter t enmity against god , wholly under the u curse and x wrath of god : and this without gods remedy , christ. and therefore it cannot stand with the truth and exact justice of god , to spare such persons from death ( much less to give them life by covenant or promise ) without full satisfaction . so that christless persons , as such , have neither actual interest in gods covenant of faith and the promises thereof : nor can make any good claim or title thereunto : nor have any immediate capacity thereof ; wanting both christ , the foundation of them ; and faith for application of them . . from the nature of the covenant of faith and of the promises thereof . they are peculiar indications of gods fatherly love and favour to us in christ. for , as y calvin well observeth , god is not a propitious father to us , but onely in christ : and his promises are testimonies of his paternal benevolence towards us : consequently they are fulfilled through him alone . the promises , ●… say , are testimonies of divine grace : for though god be beneficent even to the unworthy , yet when promises are added to his benefits , it is a special reason that there he declares himself a father . so here . now gods fatherly love , the acts and testification thereof , are peculiar to gods own people . z remember me o lord ( saith david ) with the favour ( or , favourable-acceptation ) of thy people . that is with the special love and free favour wherewith god embraceth the elect alone , above all other people . therefore gods covenant and promises cannot belong to such as are without the bounds of gods peculiar fatherly love . ( ) they that are christs have the covenant of faith , and all the promises thereof , as theirs . this is eivdent by divers sctiptures . a if ye be christs , then are ye abraham's seed , and heirs according to the promise . then , the promise of heirship , not of canaan , but of this world , and of heaven , is theirs , that are christs . b peter writing to them that had obtaind like precious faith with the apostles , saith ; exceeding great and precious promises are given to us . not to all ; but to us , to the faithful . but paul more fully ; c godliness is profitable unto all things , having promise of the life that now is , and of that which is to come . that is , all the promises are peculiarly annexed to , and entailed upon godliness : for there is no promise , but either of the life present or future . ( ) they that are christs have the covenant of faith , and promises thereof theirs , only in christ. of the covenant , as it was renewed to abraham , paul d saith , that it was confirmed of god in christ. how confirmed in christ ? answ. divers waies ; especially three waies ( as e pareus well expounds it ) viz. . in that , it should at last be ratified by the death of christ as testator . heb. . . . in that , the blessings promised to abraham and his seed could not be obtaind without the merit of christs death intervening : by reason of gods justice , that admits not of a covenant of grace with sinners , without satisfaction first for sin . . in that , the benefits promised , adoption , justification , sanctification , the inheritance of eternal life , should not be given to abraham and his seed , but by faith in christ , then to be exhibited afterwards , now exhibited already . and of the promises , the same paul elswhere affirmeth , that f all the promises of god , in him are yea , and in him amen . gods promises are all yea and amen : that is , not yea and nay ; not one while true , and another while false : but yea and amen , alwaies true . in whom ? in him ; ] that is , in christ jesus , as the series of the context carries it . how are all the promises yea and amen in christ ? g calvin thus resolves ; . promises are testimonies of fatherly love : now god is not a gracious father to us but in christ. . we are not fit to partake gods promises , till we obtain remission of sins , which we compass only by christ. . the promise of adoption , which is the greatest of all , is only made in christ the root of our adoption . so he . i add farther : what if we say all gods promises are yea and amen , certainty and truth in christ , forasmuch as they are , . accomplished principally in christs person , the chief center of them all ? for all the promises are like the wise-mens star , that one way or other lead to christ. . established by his passion . h christ as testator confirming his will and testament together with all the promises and bequests thereof by his blood . . communicated only to persons in union to christ. for as all mankind were united in adam , when god made the covenant of works with them : so all the elect broken and scattered by adams fall , are looked upon as re-united and gathered together again in one in christ the last adam , when god makes his covenant of faith with them . ( ) that in christ all are gathered together in one , is evident ; — i that in the dispensation of the fulness of times , he might gather together in one , all things in christ , both which are in heaven , and which are on earth , even in him . to this effect , it is said again ; k there is neither iew nor greek , there is neither bond nor free , there is neither male nor female : for ye are all one in christ iesus . yea such is this union or oneness , that christs church and body mystical is called christ , head and members but one christ ; l for as the body is one , and hath many members ; and all the members of that one body , being many , are one body : so also is christ. that is , christ mystical , not christ personal . ( ) and , that when god makes his covenant of faith and his promises with his people , he looks upon them all as one in christ , either intentionally by election , or actually by vocation , and so covenants with them ; is as evident ; — m now to abraham and his seed were the promises made . he saith not , and to seeds as of many ; but as of one , and to thy seed , which is christ. and this i say , that the covenant that was confirmed before of god in christ , &c. here the apostles shews that the covenant and promises were made , not to many , but only to one seed : and that this one seed , is christ. understand here the word , christ , not distributively , as intending only christs person ; but collectively , as comprehending christs mystical body , head and members : eminently and primarily , christ the head ; secondarily , his church the body . thus , they that are christs have the covenant of faith , and promises thereof theirs , only in christ. ( ) gods covenant of faith and promises thereof are first made to christ , and then to his seed in him . this must needs be so ; for , . seeing the covenant and promises are made to them that are christs , only in christ , and for his sake : consequently they are first made to christ , and that both in respect of order , nature , and causality , and then afterwards unto them . for , the effect must needs succeed the cause in these respects . . gods decree of election , and his execution of that decree in all the branches of it , have first respect to christ , and then secondarily in him to all his seed : and therefore proportionably gods covenant and promises , being one branch of this execution of gods decree , must first respect christ , then christs seed . consider well ; if we look at gods decree , is not christ as head and mediator , first of all n elected : and then his seed in him ? if we look at the execution of gods decree , is not christ first o accepted as gods only beloved son : and then his seed adopted in him ? is not christ first o justified , that is , acquitted from the guilt of all the sins of his people imputed to him : & then they justified by faith in him ? is not christ first p sanctified , filled with the spirit , made full of grace and truth , having all ful ness dwelling in him : and then all his seed sanctified in him , receiving of his spirit , and of his fulness , even grace for grace ? is not christ first made q heir of all things ; and then his seed coheirs with him ? did not christ as a r publick person first dye : and then all his seed dye , and suffer in him ? did not christ s first rise from the dead , ascend into heaven , and sit on gods right hand : and then afterwards all that are christs rise again , ascend into heaven , and sit on gods right-hand , in and with christ ? shall not christ first t come to judge the world : and then they that are christs shall judge the world with him ? why then should it be thought strange that the covenant and promises should first be made to christ , and then in christ to all his seed ? . the scriptures plainly testifie , that the covenant of faith and promises are made unto christ , as well as to his seed . this is evident , in divers periods of this federal administration . as ; ( ) in that grand mother promise , that first promise after adams fall ; u i will put enmity between thee and the woman , and between thy seed and her seed : it shall bruise thy head , & thou shalt bruise his heel . here the womans seed , collectively comprehends christ , and all his elect : the serpents seed , all the children of satan . but to whom was this first promise made ? not to the serpent , or satan : for though it was immediately spoken to the serpent , yet it was directed to him , as a threatning , not as a promise . not to adam , nor to his wife : for herein god directs not his speech to them at all , but only to the serpent ; x they are severally spoken to afterwards , as is clear to him that heedfully observes the text : and as yet they were uncapable of the promise of grace , no course being taken as yet for satisfaction of divine justice for their sins . to whom then could this promise be made ; but unto christ , and to his elect in him ? ( ) in the lords renewing of covenant with abraham , the covenant and promises were made to christ , as the apostle testifies plainly , y now to abraham and his seed were the promises made . he saith not , and to seeds , as of many ; but as of one , and to thy seed , which is christ. and this i say , that , the covenant which was confirmed before of god in christ. the greek hath it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. unto christ ; or , towards christ ; which we translate , in christ. that is , the covenant made with abraham , tends to christ , carries and leads us to christ alone , as in whom the spiritual seed of abraham should be gathered into one , both out of jews and gentiles ; as z beza excellently interprets it . and paul saith further ; a the law was added because of transgressions , till the seed should come , to whom the promise was made . ( ) in the daies of david and the prophets , many eminent promises of the covenant of faith are made and directed by god to christ so personally , and individually , and that in the second person , that it puts this whole matter quite out of question . as , promises touching christs priesthood ; b the lord hath sworn , and will not repent , thou art a priest for ever after the order of melchisedech . promises touching his kingship , c the lord said unto my lord , sit thou at my right hand , till i make thine enemies thy foot-stool . the lord shall send the rod of thy strength out of sion : rule thou in the mids of thine enemies . thy people shall be willing in the day of thy power , in the beauties of holiness , from the womb of the morning : thou hast the dew of thy youth . promises touching the calling of the gentiles , &c. d i will declare the decree , the lord hath said unto me , thou art my son , this day have i begotten thee . ask of me , and i shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy posession . &c. — e i the lord have called thee in righteousness , and will hold thine hand , and will keep thee , and will give thee for a covenant of the people , for a light of the gentiles : to open the blind eyes , to bring out the prisoners from the prison , and them that sit in darkness out of the prison house . — f and he said , it is a light thing that thou shouldst be my servant to raise up the tribes of jacob , and to restore the preserved of israel : i will also give thee for a light to the gentiles , that thou maist be my salvation to the end of the earth . — in an acceptable time have i heard thee , and in a day of salvation have i helped thee : and i will preserve thee , and give thee for a covenant of the people , to establish the earth , to cause to inherite the desolate heritages . by these , and like particulars its evident , that the covenant of faith and promises are personally directed and made to christ himself , as well as to his seed . how then are they made unto christ ? they are either made to him primarily , before them : or secondarily , after them : or equally with them . not secondarily , after them ; for that were to prefer the body before the head. not equally , with them ; for that were to equalize the body to the head. both which are extreamly absurd : the head christ , so incomparably transcending his mystical body . therefore its remains clear , that the covenant of faith and promises thereof are made primarily to christ , secondarily to his seed in him . . finally , to this truth ; that , the covenant and promises are first made to christ , and then to his seed in him ; the judgements of pious and learned men subscribe . and though this be not so generally spoken to ; yet so many and considerable authors express themselves clearly in it , that we are not to look upon it as an odd , singular , novel opinion . as g particular writers : and the whole h nationall assembly of divines . iiii. as the covenant-breaking disobedience of the first adam involved all his seed with himself in sin and death : so the covenant-keeping obedience of the last adam , restored all his seed with himself to righteousness and life . this the apostle demonstrates at large in rom. . especially in these words ; i as by the offence of one judgement came upon all men to condemnation : even so by the righteousness of one , the free gift came upon all men to iustification of life . for , as by one mans disobedience many were made sinners : so by the obedience of one shall many be made righteous . here adams all , are called his many : and christs many , are called his all. and though there be some similitude betwixt the event and efficacy of adams disobedience , unto his seed ; and of christs obedience , unto his : yet there is also much dissimilitude . for , the k efficacy of christs obedience , incomparably transcends and surpasseth the efficacy of adams disobedience . partly , in that christs obedience saves ; adams disobedience condemns . now a thousand fold more efficacy is required to saving , then to damning . partly , in that the sin of adam , condemning his posterity , was but one : but the free-gift of righteousness by christ , justifying his posterity , absolves them from many offences , and not only from that one sin of adam . and this is much more . thus it is evident , that as adam , and in him all his natural seed , were a joint-party to the covenant of works , before the fall : so iesus christ , and in him all his supernatural seed , are a joynt-party to the covenant of faith , after the fall. section iii. the matter of this couenant of faith , comes next to be considered . which is ; the recovery of christs seed from the state of sin and death into the state of righteousness and eternal life by christ , that in him the lord may be their god , and they his people ; they accepting him and these covenanted mercies by true faith , and walking worthy of them according to the gospel . this is the substance and matter of this covenant , touching which gods makes agreement with christ the last adam , and in him with all his seed . for the more distinct unfolding of this excellent mysterie , observe , ( . ) that , in general , the matter of this covenant , is the recovery or restauration of christs seed , the elect , after their fall in adam . ( . ) that , in particular , touching this recovery and in order to the effecting thereof , the matters agreed upon and covenanted are of two sorts ; viz. . matters agreed upon and covenanted betwixt god and iesus christ the last adam . . matters agreed upon and covenanted betwixt god and the seed of christ in him . i. matters covenanted and agreed upon in that blessed & heavenly transaction betwixt god the father , and iesus christ the last adam , touching the recovery of his seed ; are in order of nature antecedaneous to the other betwixt god and his seed , as the foundation thereof ; and therefore are first to be cleared . and they are either , . matters covenanted and promised to christ , on the part of god the father . . matters restipulated to god the father , on the part of iesus christ. formerly hath been shewed , that god covenanteth with christ , and in him onely with his seed , as a joynt-party ; now is to be declared , what god covenanteth with christ , as well as with his seed ; and christ with god. writers are generally silent about this mysterious transaction : but scriptures are very pregnant and evident . i. god the father , on his part , covenanteth and promiseth to iesus christ the last adam , in order to the recovery of his seed , many things , yea all things requisite thereunto . to enumerate all , how impossible ! yet take a taste in these . particulars following . viz. god the father promiseth to christ the last adam , in order to the recovery of his seed ; . to invest him with a mediatory office to that end . . to accept him in his office . . to assist , support , encourage and protect him in the execution of his office . . to exalt him most gloriously , after all his abasement undergone by reason of his office . . to prosper and crown him with full success in recovering all his seed . . to invest christ with a mediatory office , whereby he should mediate with god for his seed and their recovery ; . as a priest , as a prophet , . as a king. as a priest. for , god saith to christ ; l the lord hath sworn , and will not repent ; thou art a priest for ever after the order of melchizedech . here god promiseth to christ an excellent and eternal priesthood . object . the word ( art ) is of the present , not future tense ; and therefore promiseth not what christ should be for future , but onely declares what christ is for present . answ. this objection no way evinceth this to be no promise . for , . this word [ art ] is not in the hebrew original , and therefore it s printed in a distinct character . the hebrew is , thou a priest , &c. that is , thou shalt be a priest for ever . it being the manner of the hebrew tongue , sometimes for brevity sake to leave out a word , which is to be understood , and supplyed . . though the word ( art ) were in the original , yet this passage were a promise ; because the matter spoken of , was ( de bono futuro ) not fulfilled then at present , but to be fulfilled for future . and , when future good is assured though in words of the present tense , it is a promise . this then is gods sure and irrevocable promise to christ touching that excellent and eternal priesthood , whereby the recovery of his seed was to be meritoriously obtaind . the chief acts of the priests office , and so of christs function as priest , are , . oblation , and . intercession . m christ offered himself without spot to god , for purging away the sins of his elect once for all : obtaining perfect remission of them for ever . and as he p prayed for his seed while he was on earth , so o he ever liveth to make intercession for them in heaven ( appearing in the presence of god for them , as their p advocate with the father . this priestly office of christ is , ● . sure ; because r confirmed with gods oath as well as his promise . the promise makes it sure : the oath double sure. ● ▪ irrevocable ; the lord will never repent of this promise and oath . . excellent : far surpassing aaron's order , even of melchisedechs order , s who being king of righteousness , and then king of salem , that is , king of peace , was also priest of the most high god , and so had a royal priesthood . . everlasting ; a priest for ever t having ( as melchisedech ) an everlasting and unchangeable priesthood : and therefore being able to save to the uttermost , them that come unto god by him . as a prophet . for , the lord promiseth thus to christ ; u i the lord have called thee in righteousness , and will hold thine hand , and will keep thee , and will give thee for a covenant of the people , for a light of the gentiles : to open the blind eyes , to bring out the prisoners from the prison , and them that sit in darkness out of the prison-house . thus god promiseth to invest him with a prophetick office , for opening the eyes of the blind . christ as a priest purchaseth and obtaineth for his seed , recovery wanted : christ as prophet revealeth to his seed , recovery purchased . this he doth , . instrumentally by his word proclaiming this mystery to them : . efficaciously by his spirit opening and enlightning their minds and hearts to comprehend it . and christ by the prophet acknowledgeth this , x the lord god hath given me the tongue of the learned , that i should know how to speak a word in season to him that is weary ▪ he wakeneth morning by morning : he wakeneth mine ear to hear as the learned . as a king. for , thus the father promiseth to christ ; y yet have i set my king upon my holy hill of sion . i will declare the decree : the lord hath said unto me , thou art my son , this day have i begotten thee . ask of me , and i shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . thou shalt break them with a rod of iron , thou shalt dash them in pieces like a potters vessel . in these words see , how the lord in a promissory way , . annoints christ as sions king , his churches king , in despite of all his enemies rage and opposition . approves and establisheth this king by firm-decree , . extends his dominion to the gentiles . . declares the power of this government against his enemies , whom his iron rod shall incurably break and dash in pieces like a potters vessel . and elswhere ; z the lord said unto my lord , sit thou at my right hand , until i make thine enemies thy footstool . the lord shall send the rod of thy strength out of sion : rule thou in the midst of thine enemies . thy people shall be willing in the day of thy power . — the lord at thy right hand shall strike through kings in the day of his wrath . he shall judge among the heathen , he shall fill the places with dead bodies : he shall wound the heads over many countries . here the father promiseth to christ , in reference to his kingly office , . most glorious enthronement ( viz. after his resurrection ) at his right hand . . continued reign there , till all his enemies be utterly subdued . . a strong scepter , to be sent out of sion , viz. christs powerful word and spirit , wherewith he shall exercise his regal dominion . . the effect of this his kingly rule , subduing his own to willing obedience : but crushing his enemies , even the greatest heads and rulers in the world that oppose him , with utter destruction . thus , christ meritoriously purchaseth recovery for his seed , as a priest : clearly revealeth this recovery purchased , as a prophet : and effectually applyeth to his seed , this recovery purchased and revealed , as a king. thus the father covenanteth with christ to invest him with a mediatory office , of priest , prophet , and king , for the recovery of his seed . . to accept christ in this his mediatory office ; according to that of isaiah . a thus saith the lord the redeemer of israel , and his holy one , to him whom man despiseth ▪ to him whom the nation abhorreth , to a servant of rulers , kings shall see and arise , princes also shall worship , because of the lord that is faithful , and the holy one of israel , and he shall choose thee . thus saith the lord , in an acceptable time have i heard thee , and in a day of salvation have i helped thee ; and i will preserve thee and give thee for a covenant of the people , to establish the earth , and to cause to inherit the desolate heritages . yea christ in his office is so acceptable to god , that he promiseth his soul shall delight in him , and consequently in his seed for his sake ; b behold my servant whom i uphold , mine elect in whom my soul delighteth : i have put my spirit upon him , he shall bring forth judgement to the gentiles . — c it came to pass , that iesus being baptized , and praying , the heaven was opened ; and the holy ghost descended in a bodily shape like a dove upon him ; and a voice came from heaven , which said , i hou art my beloved son , in thee i am well pleased . . to assist , support , comfort and protect iesus christ in the execution and fulfilling of his office , for the recovery of his seed : and that especially three waies ▪ viz. . against the utmost extremity of all his sufferings , that should be inflicted upon him for all the sins of his seed : which sufferings were most numerous and grievous . d thus saith god the lord , he that created the heavens , and stretched them out ; he that spread forth the earth , and that which cometh out of it ; he that giveth breath unto the people upon it , and spirit to them that walk therein : i the lord have called thee in righteousness , and will hold thine hand , and will keep thee , and will give thee for a covenant of the people , for a light of the gentiles , &c. here god assureth christ , from his wonderful creation , preservation and government of all things , that he will strengthen , preserve and stand by him in all his mediatory administrations , for recovery of his seed , whether jews or gentiles , from the darkness and bondage of sin and death . and christ himself is brought in , by the prophet , acknowledging thus much , saying ; e listen o isles unto me , and hearken ye people from far ; the lord hath called me from the womb , from the bowels of my mother hath he made mention of my name . and he hath made my mouth like a sharp sword . in the shadow of his band hath he hid me , and made me a polished shaft , in his quiver hath he hid me ; and said unto me , thou art my servant o israel , in whom i will be glorified . . against all oppositions and enemies . to this effect god promiseth to christ f that he will set up his kingdom in sion , and extend it even to the gentiles , notwithstanding all the rage , plots , insurrections , and combinations of gentiles , jews , kings of the earth and rulers against him . the lord meanwhile deriding them , and threatning to destroy them . . against all his deepest discouragements , which he should meet with in the discharge of his function . as , g then i said , i have laboured in vain , i have spent my strength for nought , and in vain : yet surely my judgement is with the lord , and and my work with my god. and now saith the lord that formed me from the womb to be his servant , to bring jacob again to him , though israel be not gathered , yet shall i be glorious in the eyes of the lord , and my god shall be my strength . and he said , it is a light thing that thou shouldst be my servant to raise up the tribes of jacob , and to restore the preserved of israel : i will also give thee for a light to the gentiles , that thou maist be my salvation to the end of the earth . here christ is brought in lamenting and complaining of the jews contumacy and obstinacy , refusing to be gathered , and as it were rendering his office vain . and against this great discouragement , he is supported , ( ) from the testimony of his own conscience in the sight of god , that he hath faithfully discharged his office . ( ) from gods acceptance promised him notwithstanding ; what ever the world may judge , he should be glorious in the eyes of the lord . ( ) from gods power and vertue which notwithstanding should be manifest in him . and , ( ) from the surpassing success of his office promised for gathering and gaining even of the gentiles . . to exalt christ gloriously , after he had been debased ignominiously : his mediatory office being put in execution both in his humiliation and exaltation . now god the father covenanteth with christ , to exalt him gloriously in his , . resurrection from the dead ; . ascention into heaven ; . session at gods right hand . in h s resurrection from the dead ; h i will declare the decree , the lord hath said unto me ; thou art my son , this day have i begotten thee . which scripture the apostle paul interpreteth as a promise of christs resurrection , saying ; i god hath fulfilled the same unto us their children , in that he hath raised up iesus again , as it is also written in the second psalm , thou art my son , this day have i begotten thee . christ in his resurrection was begotten and brought forth of the womb of the earth . and christ k elsewhere singularly comforts himself against death & grave , by gods promise of his resurrection . in his ascention into heaven after his resurrection . for thus god speaketh to christ by his spirit , touching his ascention ; l thou hast ascended up on high ; thou hast led captivity captive ; thou hast received gifts for men ; yea for the rebellious also , that the lord god might dwell among them . this the apostle m paul expoundeth peculiarly of christs ascention into heaven , and of the benefits of that his ascention to his church . in his session or sitting on gods right hand in the highest heavens , after his ascention . for thus the father promiseth to christ : n the lord said unto my lord , sit thou at my right hand , untill i make thine enemies thy footstool . that is , thou shalt sit on my right hand till then . it s gods promise , not to david , but to christ , davids lord : as o peter in his sermon on the day of pentecost testifieth . thus god promised to christ , glorious exaltation in these three eminent degrees of his resurrection , ascention , and sitting at gods right hand : all which tended much to the compleating of his elects recovery : for as p christ dyed for their sins ; so he rose again for their iustification ; ascended that he might q captivate captivity , give gifts to men : r pour forth his spirit upon them , and s prepare a place for them : and he sits at gods right hand that he may t continually intercede and appear for his people , u gather and govern all his seed , and x utterly destroy all his and their enemies . . to prosper christ in his office , and crown him with full success therein , for the recovering of all his seed , whether among iews or gentiles . y the lord shall send the rod of thy strength out of sion ; ( here 's his office , exercised by the powerful scepter of his word and spirit sent from sion , abroad into the world : ) rule thou in the midst of thine enemies . thy people shall be willing in the day of thy power , in the beauties of holiness , from the womb of the morning : thou hast the dew of thy youth . here 's the success of his office promised , both in his victorious subduing of his enemies , in the chearful willingness of his subjects , and in the wonderful numerousness of his people won unto him , even like the innumerable drops of the morning dew . again , the lord said to him ; z thou art my son , this day have i begotten thee . ask of me , and i shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . thou shalt break them with a rod of iron , thou shalt dash them in pieces like a potters vessel . here the father promiseth to the son , upon his resurrection and intercession , the gentiles for his spiritual inheritance and possession : and that his enemies amongst them shall be broken and destroyed by him . and yet more fully ; a i the lord have called thee in righteousness , and will hold thine hand and keep thee , and give thee for a covenant of the people , for a light of the gentiles . to open the blind eyes , to bring out the prisoners from the prison , and them that sit in darkness out of the prison-house . b — and he said , it is a light thing that thou shouldst be my servant to raise up the tribes of iacob , and to restore the preserved of israel : i will also give thee for a light to the gentiles , that thou mayest be my salvation to the end of the earth . thus saith the lord , the redeèmer of israel , and his holy one , to him whom man despiseth , to him whom the nation abhorreth , to a servant of rulers , kings shall see and arise , princes also shall worship , because of the lord that is faithful , and the holy one of israel , and he shall choose thee . thus saith the lord , in an acceptable time have i heard thee , and in the day of salvation have i helped thee ; and i will preserve thee , and give thee for a covenant of the people , to establish the earth , to cause to inherit the desolate heritages ; that thou mayest say to the prisoners , go forth : to them that are in darkness , shew your selves : they shall feed in the wayes , and their pastures shall be in all high places : they shall not hunger nor thirst , neither shall the heat nor sun smite them : for he that hath mercy on them shall lead them , even by the springs of water shall he guide them . and i will make all my mountains a way , and my high-waies shall be exalted . behold these shall come from farre : and lo , these from the north and from the west : and these from the land of sinim . sing o heavens , and be joyful o earth , and break forth into singing o mountains : for god hath comforted his people , and will have mercy upon his afflicted . thus the father promised compleat success to christ in his mediatory office for recovery of his seed , according to that , c when thou shalt make his soul an offering for sin , he shall see his seed , he shall prolong his dayes , and the pleasure of the lord shall prosper in his hand . he shall see of the travel of his soul , and shall be satisfied : by his knowledge shall my righteous servant justifie many : for he shall bear their iniquities . these things god the father covenanteth and promiseth on his part to iesus christ the last adam . ii. iesus christ the last adam restipulateth and re-promiseth on his part to god the father divers things , especially these two , viz. . chearfully and faithfully to accept , undertake and discharge this mediatory office imposed upon him by the father , in order to the recovery of his seed , the elect. d wherefore , when he cometh into the world he saith ; sacrifice and offering thou didst not desire , mines ears hast thou opened : ( or as the apostle ; but a body hast thou prepared me : ) burnt-offering and sin-offering hast thou not required . then said i , lo , i come : in the volume of the book it is written of me : i delight to do thy will o my god : yea , thy law is within my heart . i have preached righteousness in the great congregation : lo , i have not refrained my lips , o lord , thou knowest . i have not hid thy righteousness within mine heart , i have declared thy faithfulness and thy salvation : i have not concealed thy loving kindness and thy truth from the great congregation . here christ restipulateth cheerfully to accept and execute his priestly office , in offering himself up a sacrifice once for all , to take away his peoples sins , as the apostle plainly expoundeth it ; and his prophetick office , in preaching gods righteousness , faithfulness , salvation , loving-kindness and truth to his church . and elswhere christ declares this his acceptance of his office , saying ; e the spirit of the lord god is upon me , because the lord hath annointed me to preach good tidings unto the meek , he hath sent me to binde up the broken-hearted , to proclaim liberty to the captives , and the opening of the prison to them that are bound : to proclaim the acceptable year of the lord , and the day of vengeance of our god , to comfort all that mourn : to appoint unto them that mourn in sion , to give unto them beauty for ashes , the oyle of joy for mourning , the garment of praise for the spirit of heaviness , that they might be called the trees of righteousness , the planting of the lord , that he might be glorified . iesus christ reading this scripture on a sabbath-day in the synagogue of nazareth , when he he had closed the book , began to say unto them , this day is this scripture fulfilled in your ears . . fully to depend and rely upon his heavenly father for acceptance , assistance and protection in the execution of his office , notwithstanding extreamest oppositions , deepest difficulties and distresses . to this effect , christ , in the prophet , saith ; f the lord god hath opened mine ear , and i was not rebellious , neither turned away back . i gave my back to the smiters , and my cheeks to them that plucked off the hair : i hid not my face from shame and spitting . for the lord god will help me , therefore shall i not be confounded : therefore have i set my face like a flint , and i know that i shall not be ashamed . he is neer that justifieth me , who will contend with me ? let us stand together ; who is mine adversary ? let him come neer to me . behold the lord god will help me , who is he that shall condemn me ? lo they all shall wax old as a garment : the moth shall eat them up . thus christ declares his confidence in gods assistance and acceptance even in his sharpest sufferings . and elsewhere he is brought in as it were victoriously triumphing against death it self , through his hope of resurrection and glory . g i have set the lord alwayes before me : because he is at my right hand , i shall not be moved . therefore my heart is glad , and my glory rejoyceth : my flesh also shall rest in hope . for thou wilt not leave my soul in hell ; neither wilt thou suffer thine holy one to see corruption . thou wilt shew me the path of life : in thy presence is fulness of joy , at thy right hand are pleasures for evermore . this is that blessed transaction betwixt god the father and iesus christ , and these are a taste of those precious matters covenanted and agreed upon betwixt them , in order to the recovery of christs seed . ii. matters covenanted and agreed upon , betwixt god and christs seed in christ the last adam , fall next into consideration . and they are either , . covenanted and promised by god. or , . required of and restipulated by christs seed in him . i. god on his part covenanteth and promiseth to christs seed in him , divers admirable sublime and transcendent benefits . but especially , . what god will do in christ , for christs seed , viz. recover them out of a state of sin and death , into a state of righteousness and eternal life . . what god will be in christ , to christs seed ; viz. he will be to them a god. ( ) the lord covenanteth what he will do for christs seed . he will recover them , &c. herein note , . the benefit or mercy promised . . the object to whom this mercy is peculiarly intended . . the mercy itself promised , recovery , &c. may be considered , . more generally . . more particularly . more generally , thus conceive of gods recovery of christs seed from sin and death to righteousness and life . the elect of christ , through adams disobedience and breach of the covenant of works , are plunged into a state of sin and death , as well as others : as hath been shewed . but god , that his election might stand inviolably , upon adams fall publisheth his covenant of faith , wherein he declares his gracious will and pleasure , to restore his elect from sin and death , to righteousness and eternal life . sin and death comprehend in them mans whole natural misery , and are the term from which : righteousness and life eternal comprize in them mans whole supernatural remedy , and are the term to which , god will restore his elecm christs seed . . that god covenanteth to recover them from sin to righteousness , is clear . for , this is the covenant that i will make with them after those daies , saith the lord : i will put my laws into their hearts , and in their minds will i write them : and their sins and iniquities will i remember no more . now where remission of these is , there is no more offering for sin . heb. . , , . so that , when god remembers sins no more , he remits them : where god remits sins , there needs no more offerings to expiate and purge them away ; god is fully satisfied for such , and so accepts and justifies them . and again it is promised , that as by one mans disobedience many were made sinners : so by the obedience of one shall many be made righteous , rom. . . here 's recovery promised from guilt of sin , to imputed righteousness by iustification . god further covenanteth ; i will give them one heart , and i will put a new spirit within you : and i will take the stony heart out of their flesh , and will give them an heart of flesh ; that they may walk in my statutes , and keep mine ordinances , and do them , ezek. . , . and . , , . here 's recovery promised from the filth and power of sin to inherent righteousness , by sanctification . . that god also covenanteth to recover christs seed from death to eternal life , is as clear . for he saith ; if by one mans offence , death reigned by one : much more they which receive abundance of grace , and of the gift of righteousness , shall reign in life by one , iesus christ. rom. . . . — that as sin hath reigned unto death ; even so might grace reign through righteousness unto eternal life , by iesus christ our lord. this recovery of christs seed from the miserable state of sin and death , to the happy state of righteousness and eternal life , seems as it were typically to be shadowed out and promised , under israels recovery from egypts miserable bondage , to canaan . gen. . , , . deut. . , . . and the jews return from their woful captivity in babylon , unto sion . ier. . , , . more particularly , gods recovery of christs seed from sin and death to righteousness and life , being a most large comprehensive benefit , comprizeth in it many excellent spiritural blessings . partly , in respect of the impetration of it , for christs seed : partly , in regard of the application of it , to christs seed . i. the impetration , or obtaining of this recovery for christs seed , was by redemption . redemption is a recovery of christs seed from the bondage of sin , satan , death and the wrath of god , into the contrary spiritual liberty : by the payment of a just and satisfactory price . hence those phrases : ye are bought with a price , cor . . — h ye were not redeemed with corruptible things , as silver and gold from your vain conversation , — but with the precious blood of christ. — i who gave himself for us , that he might redeem us from all iniquity . — k christ hath redeemed us from the curse of the law , being made a curse for us . in this work of redemption are considerable , , the l mediation of the redeemer christ , betwixt god and his seed . . the 〈◊〉 m satisfaction of this mediator , made to gods justice , by his death , for the sins of all his seed . . the meritorious n reconciliation of all his seed unto god by this full satisfaction . ii. the application of this recovery thus obtaind to christs seed , is effected especially by these several steps , or degrees . viz. . by conviction . christs seed being throughly o convinced both of their own sin and misery , by nature : and of the sufficient remedy thereof in christ by grace . . by couversion . when they p are turned from darkness to light , and from the power of satan unto god. this conversion , in respect of several notions and considerations , is expressed in scripture by divers names , which for substance import one and the same thing . it is stiled ( ) in regard of the newness of condition whereinto they are brought , q renovation or renewing . ( ) in regard of natures inability , and of the necessity of divine power , to bring them unto this new condition , r new-creation . ( ) in regard of gods way of bringing them into this new state , outwardly by the call of his word as the instrument : inwardly by the call of his spirit as the efficient thereof , s vocation , or calling . ( ) in regard of the resemblance that this conversion hath with mans natural generation and birth , it s stiled t regeneration , new-birth , or being born from above . ( ) in respect of their separation from sin , unto holiness of person and conversation , u sanctification . ( ) in regard of divine principles , habits and gratious qualifications infused , the x participation of the divine nature . ( ) finally to mention no more in regard of their spiritual motion from misery to happiness , it s stiled a y transition , or passing from death to life . all these for substance being but conversion . . by adoption . christs convert seed being admitted and accepted as the z adopted sons of god by grace , through christ the only son of god by nature . in and with which adoption they receive the priviledges of sons ; viz. a the spirit of adoption , both crying abba father , and attesting their sonship . b son-like liberty and freedome . c heirship to god. co-heirship to christ. . by iustification . when god d freely remits all their unrighteousness , and accounts their persons righteous , meerly for the meritorious and satisfactory obedience of christ , imputed to them of meer grace , through faith only . . by donation of divers spiritual priviledges , as consequential fruits of conversion , adoption and justification : especially these , viz. e peace with god in christ. f joy in the holy ghost . g diffusion or shedding abroad of gods love in the heart . h assurance of a good spiritual state towards god , in christ. i progress and growth in grace . and k faithful perseverance , or final constancy in this gracious christian state unto the death . . finally , by glorification , god compleats this recovery of his elect from sin and death to righteousness and life ; l receiving their spirits made perfect , into glory , immediately upon death : and at the last day , m raising up their bodies in glorious state to be reunited with their spirits , that so both bodies and souls may n meet the lord coming to judgement , may be o open y acquitted when the whole world besides shall be condemned , may with christ p judge both men and angels , & afterwards may ascend with christ into the higest heavens , q there to have full immediate uninterrupted vision & fruition of god in christ face to face unto all eternity . thus of the benefits covenanted which god will do for christs seed ; he will recover them , &c. . the object to whom these grand benefits are intended in christ , is only christs seed , the elect. for , . they , and they alone were before the foundation of the world , in christ eternally r elected and predestinated to these benefits . . they , and they alone are the persons for whom christ in fulness of time intentionally shed his blood and laid down his life , that he might purchase and procure these mercies for them . even ; for s gods elect : for t the children of god. for u the children which god had given him : for x his church : for y his people : for z his sheep . . they , and they alone are the persons to whom these benefits and mercies are in due time a actually and effectually applyed and bestowed in jesus christ through the operation of the spirit . consequently they alone that are christs seed , the elect , are the object to whom these benefits and mercies are intended in christ. ( ) the lord covenanteth , what he will be to christs seed : viz. he will be to them a god. that thus god covenanteth , is clear in the tenour of the covenant of faith , as renewed to abraham , israel , david , the iews , and in the new covenant . . to abraham god saith ; b i will establish my covenant between me and thee , and thy seed after thee , in their generations , for an everlasting covenant : to be a god unto thee , and to thy seed after thee . and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan , for an everlasting possession : and i will be their god. . to israel at horeb , c i am the lord thy god , &c. . to david god promiseth , in reference to his seed ; d he shall cry unto me , thou art my father , my god , and the rock of my salvation . . to the jews , captived in chaldea , the lord promiseth frequently by his prophets ; e they shall be my people , and i will be their god. . finally , this is the grand blessing promised under the new covenant ; f i will put my laws into their mind , and write them in their hearts : and i will be to them a god , and they shall be to me a people . thus the lord covenanteth what he will be to his people , to the seed of christ : he will be to them a god. and what could god say more ? for , of all federal clauses and promises in gods book , this is the highest , fullest , surest , and sweetest . i. the highest . for the blessing herein promised is the g most-high god , the supreme good , the h only good : from whose goodness every good thing flows . it was much that god said to abraham , being about to enter into covenant with him ; i fear not , abraham : i am thy shield , and thy exceeding great reward . a shield ; a reward : a great reward ; an exceeding great reward ; and all this , to abraham . what security , what sufficiency is here for abraham ? it was much more , that god , covenanting with david , promised to his seed ; k i will be his father , and he shall be my son . but it is most of all that the lord saith : i will be to them a god. god is higher then heaven , or earth : then grace , or glory : then things present , or to come : then men , angels , or seraphims : and therefore when god promiseth himself , he promiseth the highest good promiseable . the whole covenant is a rich ring of gold , or chain of pearl : but this promise is as the highest diamond in the ring , and most precious jewel in the chain . it is the very crown and top-excellency of all the promises . ii. the fullest . no promise in scripture is so compleat and comprehensive as this promise . when god is promised : what is not promised ? . all that 's in god , is promised : his wisdom , for direction : his power , for protection : his grace , for acceptation ; his mercy , for commiseration : his justice , for remuneration , &c. . all that is gods , is promised : his creatures on earth , to serve us : his angels in heaven , to guard us . his ordinances , in this world , to make us holy : his recompences in the world to come , to make us happy : his comforts , to support us : his graces , to adorn us : his glory , to crown us , &c. all these are promised : yea all things are promised , when god is promised . god is all in all. therefore this promise of god is the center where all the promises meet : the sea whereinto all the promises empty themselves . iii. the surest . for , when god hath made divers other promises to his people , he is wont to close them up with this : ( i ) and i will be your god. this he adds as a strong bond , or firm seal unto his other promises . and no wonder : for , if god will perform this greatest of all blessings : he will never deny , or withold , any lesser inferiour blessing . if he give that which implies all good , which is the fountain of all good : surely he can count no good thing too dear for us . he that spares not his own dearest self , how shall he not with himself freely give us all things ? iv. finally , this is the sweetest of all gods promises : and of all his covenant-agreements . viz. i will be to them a god. for , . this gives the sweetest right and property . it gives us right to , and property in the sweetest god. god is m light without obscurity : how sweet is such light to the mind ! god is n life , without mortality : how sweet is such life unto the soul ! god is o peace , without perplexity : how sweet is such peace unto the conscience ! god is p love , without mutability : how sweet is such love unto the heart ! yea god is all sweetnesses . and whatsoever sweetness is among the creatures , it originally flows from this uncreated sweetness of god. oh therefore how incomparable sweet is it to have property in this god , to have this god for our god! . this stablisheth the sweetest relation betwixt god and us : that he should be ours , and we his . no relation on earth , of master and servant , of parent and child , or of husband and wife , can be in any degree compared to this relation . they are but shadows , but q bitterness , in comparison of this sweetness . . this yields the fullest and sweetest satisfaction . no creature can satisfie , or fill the soul : but god fils the soul , satisfies the heart abundantly . mans heart is made capable of god , and therefore is restless till it center itself in god. beyond god , the heart can desire nothing : therefore to have god must needs be sweetest of all . . finally , this promise is an antidote against all gall and bitterness , bringing god to be thine . for then , the bitterness of wrath is past : for god is thine , to love thee . the bitterness of sin is past : for god is thine freely to pardon and justifie thee , fully to purge and sanctifie thee from all sin. the bitterness of death is past ; for god is thine , to arm thee against death , to pluck out the sting of death , and at last totally to redeem thee from the state of death and from all possibility of dying any more . oh how infinitly sweet is that god , that thus sweetens all our bitterness ! how sweet that promise , that makes this god ours ! thus god covenants what he will be to christs seed ; he will be their god. and these are the benefits and mercies which god on his part covenanteth and promiseth in christ to his seed . ii. christs seed on their part , do in like sort reciprocally promise , restipulate and covenant with god in christ , the performance of divers federal duties . viz. . what they will do . . they will accept christ by true faith ; and in christ , all gods covenanted mercies : and . they will walk worthy of him and them , according to the gospel . . what they will be . they will become gods people , in christ. oh how much is here implied in a few words ! . what they will do . and here they restipulate two things especially ; viz. . to accept christ by faith unfained , and in him all gods covenanted benefits and mercies . that they restipulate thus to accept christ and the covenanted mercies by true faith , wil appear upon due consideration of these particulars . viz. . that , acceptance of christ by true faith is required , in order to the actuall participation of these covenanted mercies ; recovery from sin to righteousness , from death to life , and having god to be their god. christ saith , r this is the work of god , that ye believe on him whom he hath sent . iohn saith , s this is his commandment , that we should believe on the name of his son iesus christ , and love one another , as he gave us commandment . and he that keepeth his commandments , ( whereof this believing in christ is the chief , ) dwelleth in him and he in him . and therefore hath god to be his god , and hath righteousness and life from god in christ. thus paul and silas command the jaylor to believe in order to his salvation ; t believe on the lord iesus christ , and thou shalt be saved , and thine house . . that , the not-believing in christ , is condemned , and threatned with death and damnation . condemned , as that u sin of sins , whereof the spirit of christ chiefly convinceth and reproveth the world . threatned ; x he that believed not shall be damned . y — he that believeth not , is condemned already , because he hath not believed on the name of the only begotten son of god. — he that believeth not the son , shall not see life : but the wrath of god abideth on him . z this is the record , that god hath given to us eternal life ; and this life is in his son. he that hath the son hath life : and he hath not the son of god hath not life . . that , the covenanted benefits are promised peculiarly to believing in christ , and accepting of him by faith ▪ as , ( ●… ) recovery from sin to righteousness ; a to him give all the prophets witness , that through his name whosoever believeth in him , shall receive remission of sins . b by his knowledge ( viz. the knowledge of christ by faith ) shall my righteous servant justifie many ; for he shall bear their iniquities . ( ) recovery also from death to eternal life ; c whosoever believeth on him shall not be ashamed : or , as peter hath it , shall not be confounded . ye , d he that believeth shall be saved . e god so loved the world , that he gave his only begotten son : that whosoever believeth in him , should not perish , but have everlasting life . f and iesus said unto them ; i am the bread of life : he that cometh to me shall never hunger ; and he that believeth on me shall never thirst . g — iesus said unto her ; i am the resurrection , and the life : he that believeth in me , though he were dead , yet shall he live ; and whosoever liveth and believeth in me shall never dye . . finally , that the covenanted mercies are actually bestowed upon them that accept jesus christ by faith unfained . abraham h believed , and is justified with the righteousness of faith , and thereby is made also heir of the world : and this is written , to let us know , that in like manner we shall be justified , and be made heirs , if we believe as abraham did . i as many as received him , ( that is , christ , ) to them he gave power to become the sons of god , even to them that believe on his name . and the apostle declares , k that they which are of the seed of abraham , are blessed with faithful abraham ▪ and that l if there had been a law given which could have given life , verily righteousness should have been by the law . but the scripture hath concluded all under sin , that the promise by faith of iesus christ might be given to them that believe . and m ▪ that by christ , we have access by faith into this grace , wherein we stand . now lay all this together , and it is evident , that it is required of christs seed , that they accept christ by true faith ; and in christ , righteousness , eternal life , and god to be their god : and when they close with god in this covenant , thus they promise to accept him . . to walk worthy of christ , and of all these covenanted mercies , according to the gospel . this n worthy-walking is frequently pressed in the gospel ; not as implying any meritoriousness therein , but onely an harmonious suitableness of course and life becoming them that partake such an high favour from god in christ. especially , paul , o giving thanks unto the father , which hath made us meet to be made partakers of the inheritance of the saints in light : who hath delivered us from the power of darkness , and hath translated us into the kingdom of the son of his love : prayes for the colossians , that they might walk worthy of the lord unto all pleasing , being fruitful in every good work , and increasing in the knowledge of god ; strengthened with all might according to his glorious power , unto all patience and long-suffering with joyfulness . and herein it is that the gospel placeth walking worthy of the lord. this walking worthy of christ , and of covenant-mercies in him , the tenour of the covenant it self requireth , and reduceth chiefly to two heads ; viz. true repentance , and new obedience . . true repentance , ( which is a sanctified change of the person , and conversation , from sin to righteousness , ) the covenant of faith requires , saying ; p then will i sprinkle clean water upon you , and you shall be clean : from all your filthiness , and from all your idols will i cleanse you . a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of fles●… . — i will also save you from all your uncleanesses . — then shall ye remember your own evil way●… , and your doings that were not good , and shall loath your selves in your own sight , for your iniquities , and for your ab●…minations . here 's true repentance comprizing the holy change both of person and conversation . . new obedience also , evangelically ( which the apostle calls walking in newness of life , rom. . . ) the covenant of faith cals for of all christs seed accepting this covenant . as , ( ) from abraham ; q i am the almighty god , walk before me and be thou perfect : and i will make my covenant between me and thee , &c. ( ) from israel entring into covenant with god in horeb ; unto whom god said ; r oh that there were such a heart in them , that they would fear me , and keep all my commandments always ! — ye shall observe therefore to do all that the lord your god hath commanded you : you shall not turn aside to the right hand or to the left . and israel said ; s all that the lord hath said will we do , and be obedient . ( ) from t david and his seed . and ( ) from the captive jews , the lord in his covenant required obedience , saying ; u and i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgements , and do them . and when gods people upon several occasions renewed their covenant with god , they were wont to renew their x restipulation of sincere , cordial , universal and constant obedience unto the lord : as holding themselves by vertue of gods covenant obliged so to do . thus christs seed to in him restipulate , what they will do . . what they will be . viz. they will become gods people in christ. this restipulation god eminently requires of them in the tenour of this covenant , y that they shall be his people . and this which they covenant to be , is beyond all that they covenant to do . for , as when god promiseth to be their god , he promiseth the highest of all mercies ▪ so when they promise to be gods people , they promise the greatest of all duties . what could god say more to them ? what could they say more to god ? by this restipulation , . all they are : . all they have : . all they can do : . and , all they can endure ; are promised unto god. . all they are , is hereby promised to god. when christs seed truly strike covenant with god in christ , they remain no longer sin 's , nor satan's , nor the world's ; no , nor their own ; but they become gods. z what , know ye not that your body is the temple of the holy ghost in you , which ye have of god , and ye are not your own ? for ye are bought with a price . therefore glorifie god in your body , and in your spirit , which are gods. a for none of us liveth to himself , and no man dieth to himself . for whether we live , we live unto the lord : and whether we dye , we dye unto the lord : whether we live therefore or dye , we are the lords . their souls and bodies are spiritual b temples and c sacrifices . their minds his ; to know him , and his will , and to meditate sweetly upon him : their consciences his ; to accuse or excuse them according to his pleasure , in all their well , or ill-doings : their memories his : to retain him , his counsels , his promises , his comforts , & all the dear experiments of his love and grace , in continual remembrance ; theirs wils his ; self-denyingly to conform , subscribe and submit unto his will in all things : their hearts and affections his ▪ to love him entirely above all amiables ; to hate sin extreamly , being most contrary to him , as most detestable : to desire him intensively , above all desirables : to fly from sin exceedingly , as most abominable ▪ to joy and delight in him most contentedly , above all delectables : and to grieve most mournfully at that which displeaseth him , or divides from him , as most lamentable . their eyes his , to behold the beauty of his works : their ears , his , to hear the melody of his word : their senses his , to be casements & inlets to his goodness : their tongues his , to trumpet out his glory : their members his ▪ to be weapons of righteousness unto holiness : their breath his , melodiously to warble out his praises : their being his , to be only for him : and their wel-being his , as onely from him and in him , and to him . . all they have , is herein consequently promised to god. all their honours , pleasures , riches and earthly possessions , liberties , priviledges , times , opportunities , artificial habits , natural relations , and supernatural qualifications , they are all homagers unto god , and must be prostrated to his service . . all they can do for god , is also promised to god. as , publishing and maintaining his truth : promoting his worship : propagating his gospel : protecting his church : defending his cause : supporting his people : maintaining his ordinances : advancing his kingdom and glory : and fulfilling his will in all the evangelical acts of faith and love. . finally , all they can endure for him and his truth , must be duly undergone and devoted to his glory . they must be d shod with the preparation of the gospel of peace ; that they may e bear christs reproach , and persecution for righteousness sake ; that they may undergo f trials of cruel mockings and scourgings , of bonds and imprisoment ; that if need be they may endure , to be stoned , sawn asunder , tempted , slain with the sword. to wander about in sheep-skins and goat-skins , in deserts and in mountains , and in dens and caves of the earth , being destitute , afflicted and tormented ; that they may g resist even unto blood , striving against sin : and that they may h take up their cross daily , following christ , i not counting their blood or lives precious for his sake , k who so loved them as to wash them from their sins in his own blood . o how great a task do christs elect undertake , when they restipulate with god to be his people ! and without his singular assistance , who can be sufficient for these things ! thus christs seed covenant what they will be . doubt . but these conditions required on the part of christs seed in this covenant , ( viz. of unfained faith , worthy walking , especially by repentance and new obedience , and of becoming gods people , ) seem repugnant to that free grace whereupon this covenant is founded , and consequently ecclipse the glory of this covenant , rendring it herein like the covenant of works , which conditioned for perfect personal obedience . answ. not so . for resolving of this doubt therefore consider , i. that in this covenant of faith , as well as in the covenant of works , god requires conditions to be restipulated to him by them that are federates with him . this hath been cleared by evident testimonies . and it is not formally and properly a covenant , but rather a bare promise , where there is not a mutual agreement and stipulation betwixt parties covenanting for performance of certain terms or conditions to each other reciprocally . ii. that the conditions required of christs seed in the covenant of faith , are quite different from the conditions required of adam and his seed in the covenant of works . they differ especially in their matter , original , and end. . in their matter . the matter conditioned in the covenant of works , was perfect and perpetual personal obedience . but the matter conditioned in the covenant of faith , is faith in christ , repentance , new-obedience , and becoming gods people in christ. none of these were or could be conditions of the covenant of works . not faith in christ ; because man in innocency needed not christ , nor faith in him ; nor did the covenant of works reveal or admit of a mediator . adam had faith in god the creator ; not in god the redeemer . not repentance ; for before the fall there was no sin ; and therefore no need of repentance . and after the fall the covenant of works leaves no place for repentance , but denounceth death without mercy . not new-obedience , or newness of life ; for newness of life , or new-obedience l presupposeth the old man , and oldness of disobedience and sin . but adam , had neither old man , nor old sins in him , or in his life , when god entred into covenant with him . nor becoming gods people in christ ; for , adam , and in him his posterity were gods people immediately by their own concreated personal integrity , and perfect conformity to god and his will , when god made the covenant of works with them : not needing iesus christ as a mediator of reconciliation to make them gods people . so that the conditions of this covenant of faith , wholly differ from those of the covenant of works , in their matter . . in their original and foundation . the original of adams obedience conditioned in the covenant of works , was within himself , even his natural con-created m uprightness in gods image : but the original of these conditions required of christs seed in the covenant of faith , is without them , above them , viz. not any natural principle , but meer supernatural grace and mercy . faith and repentance are n not of themselves , but are the gift of god : new-obedience , not of themselves , but they o are created thereunto in christ. nor become they gods people of themselves , but god of meer grace p promiseth to make them such , and q makes them such according to his promise . . finally , the conditions of these two covenants differ exceedingly in their end , why they are required in them respectively . for , personal obedience perfect and perpetual was required , as the very r matter of adams righteousness and justification , and as the only procuring cause of his life , under the covenant of works . but the case is far otherwise in the covenant of faith ; here the very s matter of our righteousness is christ and his perfect obedience , and he thereby is the onely meritorious procuring cause of our eternal life . faith is not the efficient , nor material , but onely the t instrumental cause of our righteousness and life , as it accepts and receives christ to that end . repentance and new-obedience are required ▪ as conditions of true justifying faith : true justifying faith must be both penitential and obediential . penitential , u purifying our persons and lives from sin and impurity : obediential , x working by love , which fulfils the law ; and shewing it self by good works , and so justifying us declaratively before men ; and yet this faith justifies us not , as it is penitential , or as it is obediential , in the court of god : but onely as it is instrumental to apply christ for righteousness . faith is the instrumental cause of justification covenanted ; repentance is the qualification of the person capable of life and salvation ; and new-obedience is y the way to , not the cause of glorification . iii. that , consequently , these conditions required in the covenant of faith , . are so far from rendring the covenant of faith like the covenant of works : that they contrariwise notably increase and evidence the difference betwixt them . . are so far from opposing the free-grace of this covenant of faith : that they heighten and illustrate the free-grace of the covenant so much the more : all these conditions originally springing meerly from the riches of free-grace . . and finally , these conditions are so far from ecclipsing the glory of this covenant , that they contribute much to the splendor of its glory . hitherto of the matters covenanted , both betwixt god and christ the last adam ; as also betwixt god and christs seed in him , reciprocally , and respectively . section iv. the form of this covenant of faith , comes now in the last place briefly to be inquired into . and it is twofold , viz. . inward , and more essential . . outward , and more accidental . i. the inward and essential form of this covenant , is that mutuall stipulation herein betwixt the parties covenanting , viz. both betwixt god and christ the last adam ; and also betwixt god and all christs spiritual seed in him . this reciprocall stipulation , either explicit or at least implicit , is so necessary to the constitution and making up of the essence and being of this covenant , that properly , formally and compleatly it cannot be a covenant without it . for , otherwise there 's no mutual engaging and obliging of the federates one to another : which the proper nature of a covenant requires . ii. the outward and accidental form of this covenant , consists especially in its . graduall discoveries ; . various administrations ; . testamentary disposition ; . large and liberal tender ; and visible advantages , though it be but outwardly embraced . . the discoveries of this covenant of faith were graduall . the covenant of works seems to be discovered all at once to adam in the self-same day in which he was created : but this covenant of faith was not unfolded all at once , but at sundry times , and by several steps and degrees . as the beauty of the year increaseth to perfection by degrees ; viz. from winters nakedness and deformity to the buds of herbs and trees , from buds to fragrant flowers and blossoms , from flowers and blossoms to green growing and ripe fruit . or , as the light of the day groweth by degrees to its perfect glory ; first , it is day-break , day dawning , or the peering of the morning : then it is clear day light : then sun rise . then brighter and brighter day : at last brightest noon-day . thus gods covenant of faith was ( . ) most obscurely and imperfectly discovered presently after the fall , in the z promise of the seed of the woman that should bruise the serpents head , which is not so much as called a covenant . this was the covenants day-break , or first dawning of it to mankind ▪ ( . ) then somewhat more clearly to noah ; where its first stiled a a covenant ; and under noah's deliverance in the ark by waters from the general deluge that drowned the whole world , is represented the churches deliverance and salvation by christ from the general deluge of sin and wrath , that had overwhelmed all mankind . this was as the covenants day-light . ( . ) more clearly and fully after this , to abraham ; god b covenanting to be his god , and the god of his seed , to c deliver his seed out of egypt and bring them to canaan , a type of heaven , to make him heir of the world , and that d in his seed all the nations of the earth should be blessed : annexing e circumcision for confirmation of the covenant to him . this was as the covenants orient sun-rise : now it began to shine out with bright and beauteous rayes of grace . ( . ) more fully and perfectly after this , at mount sinai ; there , f god covenants with israel , and g israel restipulates with god , h moses himself coming between them as a typical mediator . there , the lord so dispensed his covenant to israel , as to convince , terrifie , and direct them thereby . to i convince them of their sin and misery in themselves , by the moral law , that they might despair of iustification by any self-righteousness : to k terrifie them and fright them out of themselves , and their carnal state , by the terror of the lord in most dreadful manner promulgating this covenant : and to l direct them to christ and his righteousness as the only remedy against sin and misery , and this by the m ceremonies and types of christ , annexed . ( . ) more clearly and fully after this , to king david , n with whom god made an everlasting covenant , ordered in all things , and sure : confirmed by gods sacred o oath . wherein , amongst other things , god covenanted p to set up his seed after him , which should build an house to gods name ▪ and to establish his kingdome for ever . which was notably fulfilled both in king solomon , who built gods material temple , and therein was a type of christ : and especially in iesus christ the anti-type , q of the fruit of his loyns according to the flesh , raised up to sit upon davids throne spiritually , who builds gods spiritual temple , his church , therein to reign for evermore r till he hath put all his enemies under his feet . ( . ) more clearly and fully after this , to the iews in the babylonish captivity ; with whom god covenanted , s to open their graves , and bring them out of their graves , even out of their desperate babylonish captivity into their own land ; t to cleanse them thoroughly from all their idols and detestable things ; u to take away their stony hearts and give them hearts of flesh ; x to put his spirit within them , and cause them to walk in his statutes ; y to unite them so sweetly , that they shall no more be two nations , or two kingdoms , but be closely conjoyned in one under david their king , viz. iesus christ the spiritual david ; and z to set his tabernacle and sanctuary in the midst of them for evermore , he being their god , and they his people . these gradual discoveries of gods covenant at mount sinai , to david , and to the captive iews , were as the brighter and brighter day . finally , ( . ) after all these the a new covenant breaks forth most clearly and compleatly , being founded upon christ already exhibited and incarnate , and upon far better promises in christ , &c. and this was the covenants noon-tide brightness , or perfect day . but why was the covenant of faith in christ discovered gradually , by these steps and degrees , and not fully all at once ? answ. the lord seems to have taken this gradual course of discovering his covenant , . because of the surpassing greatness of this mysterie of saving lapsed sinners by iesus christ through faith ; revealed in this covenant of faith , both under the old and new testament . this is a mysterie of mysteries , wherein many abstruse secrets and mysteries meet , as is declared in the b scriptures . and therefore it was a matter too high and transcendent to be revealed all at once unto the world . . because of the incapacity and weakness of the church in her primordial state . the church and people of god under the old testament till christs coming , c were as a child under age , in minority ; too weak and rude to fadom and comprehend the full discoveries of divine grace and wisdome in the covenant ; god therefore according to their capacity made known his covenant ; not according to what he was able to reveal , but according to what they were able to receive . at first in their infancy he disclosed but the a b c of the covenant , till the time of abraham : then he learns them to spell it , from abraham till moses : afterwards he taught them to read it more perfectly from moses till christ : and lastly he makes them fully to understand it since the incarnation of christ. thus as the church grew riper and riper , the covenant of faith shined forth clearer and clearer . . that the graces of the church , faith , hope , patience , &c. might be gradually exercised and improved more and more in waiting and longing for the accomplishment of this covenant in the exhibition of christ. hence , d abraham rejoyced to see christs day ; and he saw it , and was glad . e iacob expected the coming of shiloh , to whom the gathering of the people should be : and saith , i have waited for thy salvation , o lord . moses said to israel , f a prophet shall the lord your god raise up unto you of your brethren , like unto me , him shall ye hear . the church breaths out her longing desires after christ in the flesh , saying , g let him kiss me with the kisses of his mouth , for thy love is better than wine . the patriarchs of old , h not having received the promises , saw them afar off , were perswaded of them , and embraced them . and i how were they , that waited for the consolation of israel , ravished and transported with joy when christ , the kernel of the covenant , was exhibited ! . finally , that by these gradual discoveries of the covenant , god might gradually advance the excellency of his glory to the very highest : every additional discovery of his covenant , proportionably augmenting the glory of his free grace , love , mercy and goodness to his elect . . the administrations of this covenant of faith were various , as the discoveries of it were graduall . the k ministration was different : but the substance thereof still the same . the various condition and capacity of the church , occasioned this variety . before christ , l the ministration of this covenant was more obscure , carnal and servile , by promises , prophecies , sacrifices , circumcision , passover , priesthood , a worldly sanctuary , with other ceremonial and typical ordinances of divine service , all shadowing out christ which was tò come afterwards : the church at time being as an heir in minority under tutors and governours . but since christ , the church being as an heir come to age , m the ministration of the covenant was more clear , spiritual , filial , and effectual , by preaching the word to all nations , gentiles as well as iews ; baptism , the lords supper , and other spiritual sacrifices . ordinances and acts of worship : all representing christ as come already . . the disposition or disposall of this covenant of faith is testamentary , as well as federal . it is a federal testament , or a testamentary covenant : as was n formerly observed . as a covenant , it is a convention , or an agreement betwixt divers parties living : as a testament it is the last will or disposal of one dying , or dead . it is often stiled a o testament in scripture ; the first testament , or old testament ; and the new testament . and both in reference to christ and his death , typically represented by the death and blood of sacrifices under the old : truly exhibited under the new. the testamentary nature of this covenant of faith will best appear in the resemblance that it hath to a man's last will or testament , wherein he disposeth of his estate real or personal ▪ to his posterity . in a mans testament are considerable , . a testator ; . a finall and unalterable disposal of some estate or inheritance ; . posterity or friends to whom such estate or inheritance is bequeathed ; publication of the testament by word or writing ; and . ratification of it by the testators seal annexed , especially by his death ensuing . such things proportionably are to be found in this testamentary covenant of faith : viz. . a p testator , iesus christ , who also is q mediator and r surety of the testament . . a finall and unalterable disposal of the everlasting inheritance , together with all the appurtenances thereof . the legacies and estate bequeathed is s the eternal inheritance , and all things thereunto belonging . the disposal of this inheritance is finall and t unalterable ; this being christs last and u everlasting will , which is still to stand in force , without addition thereto , detraction thencefrom , or alteration thereof . . a posterity to whom this eternal inheritance , &c. is bequeathed , even the elect of god , christs spiritual seed , who are made x heirs and co-heirs in christ , the grand y heir of all things for their good . . publication of this testament , by written word , the holy scriptures , given to the z church for this end . scriptures are gods testamentary rolls : his book of the covenant . . ratification of this testament ; instrumentally , by the sacraments , a baptism and b the lords supper : fundamentally , by c the death of iesus christ the testator . . the tender of this covenant of faith is very large and liberal . the covenant and the grace thereof , is not onely tendered , published and offered to christs seed , by election given to him : but also to the d whole visible church , wherein are more tares then wheat ; yea even ●…nto them that are out of the visible church , viz. pagans , and infidels . for the e iews rejecting the tender of the gospel and covenant , and thereby counting themselves unworthy of eternal life , the apostles turned to the gentiles , to preach to them . and so f god was found of them that sought him not : he was made manifest to them that asked not after him . but why is this covenant of faith so largely tendered ? answ. . that , the elect seed of christ may be effectually g called and gathered , from among the corrupt mass of mankind . for , both among iews and gentiles , both within and without the church , gods elect are h mingled among reprobates , as sheep among goats , wheat among tares , good among bad fish : now the covenant-tender doth segregate and call them out from among them . . that , reprobates who neglect so great salvation tendered , may be left without excuse : and their condemnation more justly aggravated . . that , god , and the free tender of the riches of his grace so largely in his covenant may be magnified and glorified . as it fell out among the gentiles , who perceiving that the gospel should be offered to them as well as to the iews , i were glad , and glorified the word of the lord : and as many as were ordained to eternal life believed . . finally , the visible advantages attending upon this tender of gods covenant , though it be but outwardly embraced , are divers and very considerable . as ▪ . an holy vocation and profession . they are k called with a holy calling , whereby they are outwardly l separated from infidels , and make an holy profession of christ and of faith in him . upon which outward calling and profession , the scripture stiles them m believers ; n sanctified , o saints by calling ; p the people of god , &c. . implantation , not onely of themselves , but also of their q children and seed after them into the visible body of christ. so that they and theirs become visible members of christs mystical body , and are r federally holy and externally within covenant , till they break themselves off again . true faith makes men members of christs invisible body : profession of true faith makes them members of his visible . . participation of gods precious s ordinances and means of grace , which may prove through gods spirit effectuall to their eternal glory , wherein however they are highly preferred and priviledged before all heathens and infidels , to whom salvation of sinners by christ is not so much as tendered by the glorious covenant of faith. thus of the nature of the covenant of faith described and unfolded in respect of the author of it ▪ parties to it , matters covenanted , and form of the covenant . section v. of certain corollaries , or consectaries , resulting from the nature of the covenant of faith , generally considered . from the nature of the covenant of faith , generally thus described and considered in the last aphorism of the foregoing chapter , these corollaries or consectaries seem naturally to result by way of application : ( every corollary being as a consequentiall aphorism , from the general description of the covenant : ) viz. corollary . i. i. hence , the covenant of faith is a most profound supernatural mysterie . it is ▪ . a mysterie ; . a profound mysterie ; . a supernatural mysterie . . the covenant of faith is a mysterie . a mysterie ( in scripture sense ) is a sacred secret , having an hidden understanding . such a mysterie this covenant , it is not obvious to vulgar capacities : but a divine secret , wonderfully hidden from them . it is a comprehensive mysterie , a mysterie of mysteries , containing many mysteries folded together in it . for , . here in this covenant is set forth the doctrine & way of sinners salvation by christ , and this is called t the mysterie of the gospel ; u the mysterie of faith ; x the mysterie of god , and of the father , and of christ. . here is described to us the person and office of iesus christ mediator of this covenant , and a joynt-party with his seed to this covenant . and this is called y the great mysterie of godliness , god manifest in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory . in one christ are many mysteries : and christ is the kernel of this covenant . . here is discovered , how christs seed , the church , are united closely to christ by covenant through faith , and in christ unto god. and this intimate union of the church , christs seed , unto christ , as members of his body , of his flesh , and of his bones , ( adumbrated in marriage-union betwixt man and wife , ) is stiled a z great mysterie . . here is revealed gods singular good will unto the gentiles , touching their conversion and incorporation into his church ; that the gentiles should be fellow-heirs , and of the same body , and partakers of his promise in christ , by the gospel . and this was so great a secret , and so hidden from the church of the iews , that the apostle cals it , not only , a the mysterie : and the mysterie of christ , which in other ages was not made known to the sons of men , as it is now revealed unto his holy apostles and prophets by the spirit : but also , the fellowship of the mysterie , which from the beginning of the world hath been hid in god. . here is disclosed gods most wise and gracious contrivance , for re-collecting and reuniting all things both in heaven and earth , gathering them together in one in christ the last adam , as they were shattered , broken and dissipated in the first adam . and this is called , b the mysterie of gods will , according to his good pleasure which he hath purposed in himself . . here is declared , in and with what ordinances this covenant of faith is administred from time to time . and these ordinances are called c the mysteries of god : and the ministers of christ intrusted with the dispensation of these ordinances , are stiled stewards of these mysteries . . finally , here is promissorily and prophetically foretold , how at the great day christ will deal with all the saints that shall be found alive at his second coming , viz. they shall be changed in a moment , in the twinckling of an eye , at the last trump . and of this change the apostle saith d behold , i shew you a mysterie . and by this mysterious change the surviving saints shall be throughly fitted for their covenanted glory . . the covenant of faith is a profound mysterie , a great deep . for , behold herein , ( . ) what a deep of free-grace ! that when all mankind were by the first adams disobedience implunged in a state of sin and death , yea and christs seed according to election , as sinful dead and worthless as any of the rest : yet these alone out of the common corrupt mass of mankind should be recovered by the obedience of christ the last adam to righteousness and life , all the rest being passed by and neglected in their misery . ( . ) what a deep of mercy and loving-kindness ! that wretched worthless loveless sinners , who had not obtained mercy , who were not a people , should be so embraced in arms of divine love and mercy as to obtain christ the mercy of mercies , and in christ to obtain righteousness against sin , life against death , freedom against bondage , happiness against misery , salvation against condemnation , yea the most high god to be their god , and themselves to be his people . ( ) what a deep of power ! that sinners should be justified , that dead creatures should be quickened , that enmity against god should be reconciled , and that extreamest baseness should be so highly exalted . ( ) what a deep of iustice ! that sin should be ruined , and yet the sinner be recovered . that e he who knew no sin , should be made sin , and condemned : and they who knew nothing but sin , should be made the righteousness of god , and eternally saved . ( ) finally , what a deep of wisdom ! that in this recovery of christs seed , innocency should be condemned , and the sinner justified : liberty should be imprisoned , and captivity released : light should be ecclipsed , and obscurity enlightned : strength should be weakned , and weakness strengthened : peace should be perplexed , and perplexity pacified : love should be hated , and enmity should be loved : that life should dye , and death should live . and all this was fulfilled when christ became a surety and sacrifice for his seed according to this covenant . yea how profound this mysterie of gods wisdom , contriving that the same sinners , should at once , both dye the death threatned in the covenant of works , and so gods truth and justice be fulfilled ; and yet not dye ▪ but live , according to the covenant of faith , and so gods election , love and mercy be expressed . oh how hath god f abounded towards us in all wisdome and prudence in these mysterious dispensations ! to this effect * luther saith most elegantly and spiritually ; christ , with most sweet names , is called my law , my sin , my death ; against the law , against sin , against death : whereas in very deed he is nothing else but meer liberty , righteousness , life and everlasting salvation . and for this cause he is made the law of the law , the sin of sin , the death of death : that he might redeem me from the curse of the law , justifie me , and quicken me . so then whiles christ is the law , he is also liberty : whiles he is sin , he is righteousness : and whiles he is death , he is life . for in that he suffered the law to accuse him , sin to condemn him , and death to devour him : he abolished the law , he condemned sin , he destroyed death , he justified and saved me . so is christ the poyson of the law , sin and death : and the remedy for obtaining of liberty , righteousness and everlasting life . — thus in christ we may behold this joyful conflict : to wit , the law fighting against the law , that it may be to me liberty : sin against sin , that it may be to me righteousness : death against death , that i may obtain life : christ fighting against the devil , that i may be the child of god : and destroying hell , that i may enjoy the kingdom of heaven . . the covenant of faith is a supernatural mysterie . there are mysteries in the creatures in heaven and earth , which natural understanding may discover and comprehend . and there are mysteries in god the creator and governour of all in heaven and earth , viz. g his invisible godhead , power , wisdom , with other attributes , &c. which angels and men by meer natural light may find out and wade into . but this mysterie of the covenant of faith , viz. that sinners in state of death should be restored to righteousness and life ; and that by a surety , to whom their sins should be imputed , and on whom their death should be inflicted ; and this surety jesus christ , god-man descending from the fathers bosom , who knew no sin , deserved no death ; that as sinners sins are imputed to , and their death inflicted on christ : so christs righteousness through faith , should be imputed to , and his life bestowed upon sinners ; and that all this should be revealed in a covenant of faith of meer grace when the broken covenant of works knew no place for lapsed sinners recovery ; this mysterie , i say , is wholly supernatural . no natural light of reason and understanding of men and angels could have devised or imagined such a recovery of sinners as this , from sin and death , to righteousness and life ; such a recoverer as this , jesus christ god-man in person , reconciling god and man by his office ; and such a covenant as this betwixt god and man revealing this recovery : had not god infinitely wise pleased , as to devise , so to disclose and reveal these mysteries unto us . this is h not the wisdom of this world , but the wisdom of god in a mysterie , even the hidden wisdom which god ordained before the world unto our glory . which none of the princes of this world knew : for had they known it , they would not have crucified the lord of glory . but as it is written , eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him . but god hath revealed them unto us by his spirit . and by this divine revelation we become — i able to comprehend with all saints , what is the breadth , and length , and depth , and heighth : and to know the love of christ , which passeth knowledge , that we may be filled with all the fulness of god. corollary ii. ii. hence the covenant of faith is a wonderful compound and contrivance of meer grace . let us understand , . what [ grace ] in scripture-language implies . . what a composition of grace this covenant of faith is . . grace in scripture-phrase hath manifold acceptations . it s needless here to touch upon all , but only upon such as are pertinent to the present purpose . grace therefore imports , . primarily and most frequently , gods free favour wherewith he respects his creatures , and whence all blessings and benefits originally flow to his creatures . k there is a remnant according to the election of grace . now this fountain grace , this spring-head of all good to the creatures , looks upon the creatures two waies l as cameron well noteth ; viz. ( ) as creatures no way deserving gods favour , or any fruits thereof . for , creatures , as creatures , can deserve nothing from the creator , having nothing but what they had from him . ( ) as creatures miserable through sin ; deserving the contrary , nothing but ill from the creator . the former is the m grace of benevolence or good will : the latter the n grace of commiseration or bowels of mercy . according to the former , adam and we in him had paradise , communion with god , o covenant of works , &c. before the fall : according to the latter , the elect obtain p redemption , q justification , &c. after the fall . . secondarily and less principally , grace imports the fruits and effects of gods favour . these are called grace , because originally they flow only from divine grace . as , the doctrine of the gospel and covenant , is called grace ; r the grace of god which bringeth salvation . — habits of sanctification are stiled grace , s but grow in grace . — exercise of these habits , as distribution to the saints necessities is stiled grace ; t so he would finish in you the same grace also , &c. . the covenant of faith now , is a compound of meer grace . viz. it is an effect of divine grace and favour , wholly and meerly gratuitous : man not only , not deserving any thing at all therein , but most justly and altogether deserving the contrary . the covenant of works , with the first adam , as his creature , was gratuitous , adam not deserving it from god : but the covenant of faith with us as sinful creatures , in christ the last adam , is double gratuitous , we deserving the contrary evil of punishments from god. and in this sense probably some stile this the covenant of grace ; not so much by way of contrariety to the covenant of works , which also is gratuitous , viz. in respect of the grace of benevolence : but rather by way of supereminency , this covenant being gratuitous both according to the grace of benevolence , and of commiseration . more particularly , i. gods making of this covenant of faith with man since the fall , is of meer grace . grace the only impulsive or moving cause inclining god thereunto , as u hath been shewed . ii. jesus christ the x surety and y mediator of this covenant of faith , is only of meer grace . . of meer grace he was z eternally elected for his seed , and they elected in him . . of meer grace he was promised to his seed from the beginning of the world . he is the a mercy promised to our fathers . all the promises both of christ , and in christ , which are exceeding great and precious , are b given to us . and gift is free . . of meer grace he in fulness of time was exhibited and delivered for his seed . hence he is stiled , c the gift of god. — d a son given to us . — god so loved the world , that he gave his only begotten son . — he is also said , e to taste death by the grace of god , &c. . of meer grace christ and his benefits are tendered and offered unto his seed . f ho every one that thirsteth , come ye to the waters , and he that hath no money ; come ye , buy and eat , yea come , buy wine and milk without money , and without price . and again ; g let him that is athirst , come . and whosoever will , let him take the water of life freely . iii. the matters covenanted are of meer grace ; whether on gods part promised , or on our part restipulated . on gods part , the recovery of christs seed from the state of sin and death to a state of righteousness and life , is of meer grace . h by grace ye are saved ; — not of works , lest any man should boast . . the impetration or obtaining of this recovery by redemption is of meer grace ; i in whom we have redemption through his blood the forgiveness of sins : according to the riches of his grace . . the application of this recovery gradually , is of meer grace ▪ viz. ( ) conviction effectual of our misery , and the remedy thereof is of grace ; k the grace of god which bringeth salvation hath appeared to all men , &c. — l to you its given to know the mysteries of the kingdom . — ( ) conversion is of meer grace ; whether it be stiled regeneration , or renewing ; m not by works of righteousness which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . or repentance ; n if god peradventure will give them repentance . — o him hath god exalted with his right hand , to be a prince and a saviour , for to give repentance to israel . — or calling ; p who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace which was given us in christ iesus before the world began . ( ) adoption is of meer grace ; q . having predestinated us unto the adoption of children by iesus christ to himself , according to the good pleasure of his will : to the praise of the glory of his grace . ( ) justification is of meer grace ; r all have sinned and come short of the glory of god , being justified freely by his grace . ( ) sanctification is of meer grace ; s but god who is rich in mercy , for his great love wherewith he loved ●…s , even when we were dead in sins , hath quickned us together with christ , ( by grace ye are saved ) and hath raised us up together , and made us sit together in heavenly places in christ iesus . that in the ages to come he might shew the exceeding riches of his grace , in his kindness towards us , through christ iesus . ( ) finally , glorification is of meer grace also ; t but the gift of god is eternal life through iesus christ our lord. u that as sin hath reigned unto death , even so might grace reign through righteousness unto eternal life by iesus christ our lord. on the part of christs seed , the conditions required and restipulated , are in like sort of meer grace , viz. . faith ; x unto you it is given , in the behalf of christ , not only to believe on him . and again ; y by grace are ye saved through faith , and that not of your selves , it is the gift of god. so that , though god in this covenant condition with christs seed for believing : yet god freely enables them to perform this condition , giving them faith whereby they do believe . . walking worthy of christ and covenanted mercies , is also of meer grace ; z for we are his workmanship , created in christ iesus unto good works , which god hath before ordained that we should walk in them . — not that we are sufficient of our selves to think any thing as of our selves : but our sufficiency is of god. — who worketh in us both to will , and to do , of his good pleasure . thus this covenant of faith is a meer compound of free-grace , wherein the exceeding riches of the glory of divine grace are displaid , that no flesh in the point of salvation and recovery by jesus christ may have the lest colour or shadow of boasting and glorying in itself : but that he that gloryeth , might only glory in the lord , and in the transcendent treasures of his loving-kindnesses , tender mercies , and free-grace . corollary iii. iii. hence , iesus christ is the very marrow and kernel of the covenant of faith. this covenant is as a celestial orb ; and christ is as the radiant sun in this orb. this covenant is a blessed circle and circumference of grace : and christ the very center of this circle . this covenant is as a golden cabinet : christ as the most precious diamond or iewel in this cabinet : and all other the rich treasures of righteousness , life , &c. therein , as the appendants , ornaments and garnish of this jewel . amongst them christ stands as once the tree of life among the trees in the midst of eden . how can we cast our eyes upon this covenant , which is so full of christ , and not observe therein much of christ ? did the wise men so a rejoyce with exceeding great joy , when they saw the star that conducted them to christ on earth ? how much more should christians rejoyce when they look into this covenant which conducts them to the same christ , not only as heretofore on earth , but as now also in heaven ! the angel after christs resurrection said of his sepulcher , b he is not here , behold the place where they laid him . but of this covenant we may say ▪ christ is here , come see the place where the lord lies . for , . christ is the ancient , yea the eternal foundation of this covenant . . christ is chief party to this covenant with god. . christ is the only mediator of this covenant . . christ is the precious mattter of this covenant . come and see. . christ is the ancient , yea the eternal foundation of this covenant . . christ is the ancient foundation of this covenant . for , god revealing this c covenant at mount sinai , founded it upon christ the substance of those types and ceremonies digested into that federal ministration . and before that , god revealing this d covenant to abraham , grounded it upon christ abrahams seed , in whom all the families of the earth should be blessed . and before both , god revealing this e covenant even in paradise presently after the fall , bottomed it upon christ the seed of the woman . and this is very ancient indeed , almost as ancient as the world itself , probably within a few daies . . yea christ is the eternal foundation of this covenant . for , god covenanted and promised nothing in christ , in time ; but what he had decreed and purposed in christ before all time . god f hath chosen us in christ before the foundation of the world , that we should be holy and without blame before him in love . consequently god ( foreseeing our fall●… in adam ) decreed to recover us by christ , that we might be thus holy and blameless : and to make known this his purpose to us in this covenant . hence our salvation and vocation are said to be given us of god in christ before the world began ; g who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace which was given us in christ iesus before the world began . yea eternal life is said to be promised before the world began ; h in hope of eternal life , which god , that cannot lye , promised before the world began . how could salvation and vocation be given us , and eternal life be promised before the world began ? viz. they were given and promised in gods decree in christ , that is , decreed eternally to be given , and to be promised in him . for , all things and times , are alwaies present with god : as i beza well observeth . unless we may say , god before the foundation of the world promised to christ ( in his eternal councel and trans-action with him ) eternal life for his seed . in some sense therefore gods promise and covenant in christ , was before the world began . therefore this covenant in reference to the foundation of it , is free sure , and everlasting . free , because before all works : sure , because before all sin : everlasting , because before all time . . christ is chief party to this covenant , with god. for , as god is a party on the one hand : so christ and his seed are a joynt party on the other . god deals not with christs seed separately and distinctly by themselves alone , for so they are not capable of confederation with god : but he deals with them joyntly with christ and in christ. as he dealt with the first adam and his seed in the covenant of works : so he deals with christ the last adam and his seed in the covenant of faith. now this is our great advantage . for , as the k disciples were safe a●… sea against greatest storms and tempests , when christ was in the ship : so christs seed are safe spiritually against greatest ▪ tempests of sin , wrath , death , and temptation , when christ is imbarqued in the same covenant with them . though they be foolish , christ is wise : though they be weak , christ is strong : though they be faithless , christ is faithful : though they be sinners , christ is righteous and separate from sinners : though they be enemies , christ is their reconciler : though they be cursed , christ is blessed , and the blesser of all his seed : though they be death , christ is life : though they be condemnation , christ is salvation : though they be nothing ; christ is all. whatsoever therefore is wanting in christs seed , is abounding in christ compleatly to bear up one side of this covenant with and for his seed : as the blessed god the other for himself . . christ is the only l mediatour of this covenant of faith. for , ● christ alone is the mediatour of reconciliation , m recovering his seed meritoriously by his blood from sin and death to righteousness and life , and reconciling them to god. hence he is called the n surety , and the testatour of this covenant , engaging himself under our debt , and ratifying this testament by his death . . christ alone is the meritorious mediatour of o intercession , by whom we have p access unto god with boldness , and q acceptance with god in all our prayers and suits made according to his will. . christ alone is the mediatour of all revelation , instruction and doctrine . he being that eternal wisdom and word of god by whom the father still made r known himself and his will to mankind from the beginning of the world since the fall. hence , its observable , when god spake of old to the fathers , he spake by christ , yea when god gave the s law , the covenant on sinai , it was ordained by angels in the hand of a mediatour . that is , god dispensed it not only by the ministry of angels , but also of the mediatour . what mediatour ? no●… moses , as t beza , and u others after him interpret : but christ , as x hierome , ambrose , chrysostom , oecumen , calvin , pareus , and others do well expound it . . finally , christ is the precious matter of this covenant . all the matters covenanted from god to christs seed , or restipulated from them to god ; are either christ himself , or mysteries in christ. . the y recoverer and restorer of christs seed , is christ. . the z righteousness and eternal life whereunto they are recovered ; is the righteousness and life of christ. . the covenant-relation betwixt god and them , he being their god , and they his people ; is a founded in christ. . the faith accepting those benefits , is the b faith of the son of god , iesus christ. . the worthy walking consequentially required , is that ▪ c whereunto they are created in christ. thus christ one way or another , is the very matter of the covenant . we cannot intentively behold the covenant ▪ but there we may discern jesus christ engraven upon every promise , every benefit , and upon every duty of the covenant . thus christ is the foundation , party , mediatour , and matter of this covenant of faith. how excellently ! the covenant of faith is the marrow of the whole scriptures , the whole bible since the fall tending to reveal this mysterie : and christ is the marrow of the covenant of faith , the whole covenant being as a heavenly womb ●…ll of this blessed babe . d mine eyes ( said luther ) shall behold nothing else but this inestimable prize , my lord and saviour christ. he ought to be such a treasure unto me , that all other things should be but dung in comparison of him . he ought to be such a light to me , that when i have apprehended him by faith , i should not know whether there be any law , any sin , any righteousness , or any unrighteousness in the world . for what are all things which are in heaven and earth in comparison of the son of god , iesus christ , my lord and saviour , who loved me , and gave himself for me ? corollary iv. iv. hence , the covenant of faith may in a right and sound sense be acknowledged conditional . it is not repugnnt to , or inconsistent with , the nature of the covenant of faith , to be conditional : as god on his part promiseth , . what he will do for christs seed , . what he will be to christs seed : so christs seed on their part re-promise , restipulate and re-oblige themselves ; . what they will do , viz. they will accept christ and all covenanted mercies in him by faith , and they will walk worthy of him and them in all well-pleasing , according to the gospel : . what they will be , viz. they will become gods covenant-people in iesus christ. and all this god conditioneth with them , and requires from them . so that this covenant is conditional , god therein imposing terms and conditions upon christs seed . and here it may be opportune and useful , to take a little into consideration that troublesome question ; whether the covenant of faith ( or grace ) be conditional or no ? whether god makes it e absolutely without all conditions on mans part , as some are of opinion ; or conditionally f upon certain terms and conditions required from him , as others judge . for more clear resolution and satisfaction to this question , i shall do three things , viz. . lay down the true state of the question . . assert and confirm that which shall be resolved upon as truth by sundry arguments . . refute and answer such objections as are made , with any colour of strength , to the contrary . and all this i shall endeavour with what brevity and perspicuity i can , as being more desirous to treat of this subject of the covenant doctrinally and practically , then polemically or controversally . . as for the true state of the question . viz. whether the covenant of faith ( usually stiled the covenant of grace ) be conditional , or no ? i offer these three things briefly to be considered for clearing of it , that so we may see wherein the very knot and point of difference lies , viz. . the notation of the word [ conditional ] or [ condition ] . the distinction or distribution of [ conditions ] into several sorts . . the particular declaration and signification thereupon in certain distinct positions or conclusions , wherein the true state of the question consists . hereby the truth shall be more distinctively manifested , and more easily confirmed ; as also all objections to the contrary more readily and satisfactorily answered . first , as for the notation of the word [ conditional ] or [ condition , ] i shall not stay much upon it . conditional , is that which hath some condition annexed or adjoyned to it . condition is a latin word , derived from g condo , to lay up safe , to build , to found , to compose , to make up , to prescribe , &c. hence [ condition ] noteth , . properly , the action of making , framing or composing any thing . . then the passion in being made or composed , &c. . the quality by which one frameth any thing , or whereby any thing is framed , &c. . hence , it s used for the state which is made by framing any thing . and hereupon for any state which any person , or thing , or cause hath or receiveth any way . as , a man abounding with honour , wealth , &c. is said to be a man of a good condition ; viz. in respect of his outward state. so an house well builded , a castle well defended , victualled , &c. a cause well set forth and managed , &c. are said to be in a good condition . but none of these notions or significations of a condition so fitly agree to this present question . . condition is in a peculiar manner used to note , the moderation , circumscription , limitation or restriction of any thing : as by certain exceptions , provisoes , terms , qualifications , &c. propounded or imposed . hence , conditional is opposed to absolute , simple , &c. because a condition is accounted amongst the ways , manners , or means , whereby any thing may be framed , obtained or compassed . and in this last sense chiefly the term condition is to be understood in the question in hand ; whether the covenant of faith be conditional , or no ? that is , whether god hath so framed and propounded in his word the covenant of faith to man , in and through christ , as that he hath moderated , circumscribed , limited , restrained it with certain terms , proviso's , obligations , qualifications , yes ▪ and duties imposed & requir'd of them that shall joyn in this covenant with god : or whether this covenant be not laid down absolutely and simply , without any limitation or imposition of qualifications , terms , tythes or duties at all upon these that enter into this covenant with god ? but enough touching the notation of the word [ conditional ] or [ condition . ] secondly , come we to the distribution or distinguishing of conditions thus taken , into their several sorts : and all with special reference had therein to gods covenants ▪ conditions , in reference to gods covenants , may be considered , . most largely . . more restrictively . . most strictly . . most largely . so , conditions imply to us , any qualifications , dispositions , terms , tyes , duties or performances whatsoever , in any sort imposed upon us , or required from us by god , in reference to his covenant : whether these conditions be , . 〈◊〉 , or going before ; . concom●…tant , or accompanying ; . consequent , or following our entring into , or joyning in covenant with god , in order to justification , or salvation . ( ) conditions antecedent , or going before gods covenanting with man , especially before his conversion , regeneration and justification wherein the covenant is effectually and savingly struck betwixt god and man , are asserted variously . and such conditions may be referred chiefly to these three heads . viz. . meritori●…us . . impulsive . . preparatory . meritorious conditions the papists in effect assert . as bellarmine their grand champion saith ; h a man not reconciled may by works of repentance , impetrate , and of congruity merit , the grace of justification , as was demonstrated in the first book ; why may not therefore the self-same man , when he is just and the friend of god , impetrate , and of congruity merit reparation , if perhaps he shall fall ? this his congruous merit by works of repentance in a person unreconciled , he makes an antecedent meritorious cause or condition of justification , and consequently of covenanting with god whereby justification is actually applyed . but we deny all merit in man : much more all meritorious conditions or disposit●…ons in unreconciled man to gods covenant of faith or justification . acknowledging only christs pre-ordained merit , to be the sole antecedent meritorious cause or condition of our covenanting with god , justification and salvation . impulsive conditions moving and inclining god to work faith in one rather then in another , and to regenerate one rather then another ( and consequently to bring one into covenant with god effectually rather then another ) the arminians seem to maintain . one said ; i littleness & humility is pre-required of god as a condition , unto this , that he will beget fa●…th in paul rather in caiaphas . another said ; k that repentance , faith , and even the performance of the commandments are pre-required , unto this , that any one become partaker of the promises of the new-covenant , among which is regeneration . but all such i●…pulsive or moving ▪ causes or conditions in the creature , inclining god to bring man into covenant of faith with himself , or to give him the justifying or saving graces of the covenant , we utterly reject and deny , as having no ground in scripture : knowing that gods meer grace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the sole antecedent impulsive or moving cause of his bringing one man rather then another into covenant with himself , and into the grace of the covenant , rom. . . & . . & . , , , , , . & . , , . eph. . , , , , . preparatory conditions fitting and disposing , both for entring into the covenant of faith with god , & for regeneration and justification , the benefits of that covenant , are divers : yet all given of god to us as well as required by god from us . as , . hearing gods covenant promulged , or preached . thus l noah , m abraham n israel at mount sinai , and o men now under the new testament , first heard , and hear the covenant published to them , before they actually oyn with god in that covenant . till they hear it , they cannot know it : till they know it , they cannot actually and expresly consent to it . . conviction of the necessity of such a covenant-state , for remedy of their sin and misery . as , israel terrifyed by promulgation of the sinai-covenant , discovering so much sin and wrath , were p convinced of the necessity of a mediator in whom they might enter into covenant with god. peters q hearers were for their sins first pricked in their hearts ; and then they came to close with the covenant and promises by believing . . effectual calling is ( in r order of nature , if not in time ) an antecedent preparatory condition which god works in men in order to their closing with him in his covenant . not only the outward call by the word , but also the inward call by the spirit , principling the heart with supernatural habits of grace , as self-denial , faith , repentance , &c. ( in which work the heart is meerly passive ) is a necessary preparation to actual entring into covenant with god. for , by the actual exercise of true faith , assenting and applying , we actually accept gods covenant , and justification : now the habit in order of nature and causality , must go before the act ; we must have faith , self-denial , repentance , &c. before we can use or exercise faith , or any of them paul makes vocation preparatory to justification ; s whom he predestinated them he called : whom he called them he iustified . first called : then justified . thus god t first called abraham from his idolatrous and ungodly condition : and then brought him into covenant with himself & justified him . his calling was a preparatory condition or qualification in order to his covenanting with god and justification . these and like antecedent preparatory conditions or qualifications rendring the subject capable and more immediately fit for entring into covenant with god in christ , god requires of us , and works in us . but as for any antecedent preparator●…es , as in and from our selves , by any power of free-will , disposing to accept grace tendered , or to persevere in grace received , or to merit grace or glory ; such preparations we utterly deny and disallow , as impossible to the corrupt state of man , and as utterly inconsistent with the riches of the grace of god. here also it may be noted , how u some distinguish ( and not amiss ) of the promises of the covenant of grace ; that some of them are conditional , viz. those that concern the end itself , enjoyment of god in heaven , salvation , &c. that others are absolute , viz. those that concern the way and means , to the end , which god promiseth absolutely to give . ( ) conditions concomitant , or accompanying gods entring into covenant with man , are , the acting , actual exercising , using or putting forth of such preparatory habits of grace as are already received , to close with god actually in his covenant , according as the nature of his covenant requires . thus god requires of them that joyn in covenant with him , the acting of self-denyal , by an holy self-resignation and self-renouncing : as in x abraham ; when god covenanted with him , he must actually deny , and depart from his country , kindred and fathers house . paul y actually denyed all self-righteousness , and self-excellencies , as loss and dung , for the excellency of the knowledge of christ , and for christs righteousness by faith. christ z requires all that come to him to deny themselves . the a grace of god , the gospel , teaches all that would walk with god according to his covenant , to deny all ungodliness and worldly lusts . the acting of repentance . thus christ began to preach the gospel , or covenant of god ; b repentye , and believe the gospel . thus peter directs his heart-wounded hearers ; c repent . — for the promise is to you and to your children , and to all that are afar off , even as many as the lord our god shall call . the acting of faith : taking the lord for their god , and consenting thereby to be his people . in the sinai-covenant's d solemn sanction , moses with a bunch of hysop actually sprinckled one half of the blood of the sacrifices on the people , as the other half on the altar : hereby teaching them actually to apply by faith the blood of christ to themselves in whom god accepted them as his covenant-people . christ preached ; e believe the gospel . the apostle paul and silas preached the new covenant thus to the jaylor trembling , and saying , sirs , what must i do to be saved ? f — believe on the lord iesus christ , and thou shalt be saved , and thy house . no one duty is more pressed then g believing actually , to them that would close actually in covenant with god. the acting of love. the sinai-covenant , the old testament , was h a marriage-covenant betwixt god and israel . and this marriage-covenant , in the nature of it , required the mutual acting and exercising of their love to god : this therefore was the great commandment conditioned in the sinai-covenant ; i thou shalt love the lord thy god with all thine heart , with all thy soul , and with all thy might . ( ) conditions consequent , or following gods taking man into covenant with himself , are such duties or performances , as god requires from a people in covenant with him , and which flow from a true covenant-state , as the proper fruits , effects and consequents thereof . as , sincere universal and constant evangelical obedience to god according to the mandatory part of his covenant . thus , god k covenants with noah to save him and his family in an ark by water from the general deluge ; but noah , after this covenant , must be obedient fully to god , in making , entring into and continuing in the ark. god covenants with abraham , l that in his seed all the families of the earth should be blessed , &c. but after this , abraham must walk before god ( viz. in all true faith and obedience ) and be perfect . and particularly , himself and all his males must be circumcised throughout their generations , in token of this covenant . god covenants with israel at mount sinai , m to be their god , to raise them up christ a prophet and mediatour from among themselves , &c. but after this , israel must walk in all upright obedience to all gods laws and commandments in an evangelical sense . n o that there were such an heart in them , that they would fear me , and keep all my commandments always , that it might be well with them and their children for ever . god covenants with the babylonish captives , o to give them a new heart and spirit , &c. but after this they must walk in his statutes , and keep his judgements , and do them . the like be said of all expressions of the covenant of faith. renewing covenant with god by renewed repentance , in case of covenant-breaches or backslidings . thus god tels israel ; p if they shall forsake the covenant of the lord god , to serve other gods , so that the lord thereupon shall root them out of canaan , and disperse them into strange countries , yet if they shall return unto the lord their god , and obey his voice according to all that he commanded them , then he would gather them again , &c. promising to circumcise their heart to this effect . — and thou shalt return and obey the voice of the lord . q god commands renewing of repentance , in case of all failings against the covenant , promising re-acceptance of his people thereupon . thus of conditions in reference to gods covenant , considered most largely . . more restrictively , so , the condition of the covenant of faith doth more peculiarly and singularly import to us , that special instrumental cause , or mean whereby we accept or receive the federal benefits promised , which is only true faith. and r by this condition of faith , the covenant of faith or grace is most directly opposed and contradistinguished from the covenant of works ; the special condition whereof was works , done by a mans own ability . this faith is so singular and eminent a condition of this covenant , that both covenant , federal benefits , and federal parties in covenant with god , receive their denominations from faith. the covenant is stiled s the law of faith : the federal righteousness of it , t the righteousness of faith : and the federates with god , u they which be of faith. in this sense x one said well ; faith hath the greatest honour above all other graces , to be the condition of the covenant . and to this effect y another said much better then he ; the stipulation required , is , that we take god to be our god : that is , that we repent of our iniquities , believe the promises of mercy and embrace them with the whole heart , and yield love , fea , reverence , worship and obedience unto him according to the prescript rule of his word . repentance is called for in this covenant , as it setteth forth the subject capable of salvation by faith ; but is it self only an acknowledgement of sin , no healing of our wound or cause of our accquittance . — by repentance we know our selves , we feel our sickness , we hunger and thirst after grace : but the hand which we stretch forth to receive it , is faith alone ; without which repentance is nothing but darkness and despair . repentance is the condition of faith , and the qualification of a person capable of salvation : but faith alone is the cause of iustification and salvation on our part required ▪ it is a penitent and petitioning faith whereby we receive the promises of mercy : but we are not justified partly by prayer , partly by repentance , and partly by faith ; but by that faith which stirreth up godly sorrow for sin , and enforceth us to pray for pardon and salvation . faith is a necessary and lively instrument of iustification , which is amongst the number of true causes , not being a cause without which the thing is not done , but a cause whereby it is done , &c. after which discourse he thus winds it up towards a conclusion ; — if then , when we speak of the conditions of the covenant of grace , by conditions we understand what is required on our part , as precedent , concomitant , or subsequent to iustification , repentance , faith and obedience are all conditions : but if by condition we understand what is required on our part , as the cause of the good promised , though only instrumental , faith or belief in the promises of free mercy is the only condition . . most strictly , a condition of a covenant may import such a restipulation from man to god , as god requires to be perfectly in all parts and degrees , and constantly performed by him in his own person , without the least failer or default : otherwise the covenant to be broken . now [ condition ] taken in this extremity of strictness and rigour , without any terms of moderation or mercy at all , in case of the least default , was the condition of the covenant of works . according to that ; z cursed is every one that continueth not in all things which are written in the book of the law to do them . wherein , ▪ perfect , and . perpetual , personal obedience , is the rigorous condition required : without which the curse could not be avoided . thirdly , these things thus premised , the true state of the question may be declared in these few positions following , touching the conditionality of the covenant of faith. viz. . no condition ( taken in the most strict & rigorous sense ) is imposed or required by god upon , or from his people in any dispensation of the covenant of faith , so as the least gradual fayling of that compleat exactness should utterly dissolve and break the covenant . such an exact rigorous obedience was the condition of the covenant of works , imposed on adam in innocency : whose failing in one act , utterly brake and dissolved the covenant of works , so that it became totally impossible both for him , and all his sinful posterity , ever to keep , or to be justified by the covenant of works any more . but no condition , neither of faith , nor of repentance , nor of obedience , &c. is in such rigorous sense required or imposed in the covenant of faith , in any expressure of it : but every condition is evangelically lenified and sweetned with the adjunct of integrity and sincerity . a unfained faith is accepted ; though attended with some gradual weakness and imperfection : b sincere , upright uniform obedience is accepted : though accompanied with sundry defects and infirmities . in this covenant god requires strict , exact and perfect obedience : but accepts sincere , uniform , impartial obedience . cals for exactness : accepts uprightness . if exactness were not required : gradual failings and other infirmities would not be reputed sins , mourned for , and striven against . if uprightness were not accepted , no flesh could be justified or saved . . no 〈◊〉 conditions , in , or from man , as impulsive or meritorious to his covenant-state , are required or admitted at all in this covenant of ●…aith . in man , out of covenant with god , there can be no antecedent can●…e or condition either meriting from god , of condignity or of congruity , to be brought into covenant with him , or to be partaker of justification , or any other saving benefit of the covenant from him : or moving and inclining god to bring him into covenant with himself . all such c antecedent conditions we utterly disclaim , as wholly inconsistent with this gratuitous gospel-covenant of faith. antecedent impulsives or motives in man , we leave to the remonstrants and papists : antecedent merits to the papists . the perfectest believers cannot properly merit , at all : much less unbelievers . see romans . , . iob. . . & . , . rom. . . luke . . . in the restrictive sense , unfained faith , and that alone , is the condition of the covenant of faith. faith alone being that supernatural instrument whereby a man actually on his part ( through the grace of god ) accepts the covenant , and the promised mercies of the covenant . . if we understand conditions most largely . so the covenant of faith admits of , and requires many supernatural conditions , both antecedent , for preparing supernaturally for the covenant ; and concomitant , for closing with the covenant ; and consequent , for suitable walking according to the covenant afterwards . as hath been explained . and according to these two last positions only , we assert and maintain , that the covenant of faith , or grace is conditional . ii. for confirmation of this assertion of the conditionality of the covenant of faith , thus stated , ( as the plain and evident truth , ) i offer these few arguments or reasons briefly . . the very nature of all gods covenants with man , doth necessarily imply and require therein , conditions , terms , restipulations , re-promissions , re-engagements from man to god : without which , nothing can properly and exactly be called a covenant . god ( among other wayes ) expresseth his will to man , by promise , by threats , by command , by covenant . every of these , in the nature of the thing , have a precise and peculiar propriety of essence , differencing and distinguishing them one from another . by promise , god declares what good he will do for man : by threatning , he declares what evil he will inflict upon man : by command , he declares what duty and performance he expects from man : but by covenant , he declares , both what mercies and blessings he will on his part perform to man ; and what duties man should on his part perform reflexively ▪ towards god. this is the proper nature of a covenant . it comprieth in it , mutual consent and agreement of the federates about some mutual performances , and reciprocal obligations . a bare naked promise holds forth mercy from god , but not any duty from man : a bare naked command holds forth duty from man , but not any mercy or blessing from god : but a covenant wherein god and man convene and agree , holds forth , both mercy from god , and duty from man. so that , a promise , or a command , in the precise nature thereof , may be without mutual obligation : but a covenant hath in it always a mutual obligation betwixt god and man , the federal parties . to speak therefore of a covenant of god with man without conditions required on mans part , is a contradiction in the adject . whatsoever promise hath in it the proper nature of a covenant ; is conditional , expresly or implicitly : and whatsoever promise is conditional , hath in it the nature of a covenant . all gods covenants with man , are either of works , or of faith. in the covenant of works before the fall , god promised perpetual life to man in paradise : but d conditioned with man to perform perfect and perpetual obedience to god in his own person , otherwise he should dy the death . in the covenant of faith since the fall , god promiseth lapsed mans restauration by jesus christ : but e conditioneth with man to believe in iesus christ , otherwise he should not share in that restauration . . god hath expresly or implicitly imposed upon his covenant-people such conditions and terms as these , by the covenant of faith in all the observable expressures , and discoveries thereof . such re-stipulations , re-performances , re-promissions , &c. god still requires and conditions from them , that will lay hold of his covenant , and mean to approve themselves his true covenant-people . and therefore his covenant of faith must needs be conditional . the consequence is undeniable . the antecedent also is easily cleared by induction of particulars . for , . in the first expressure of the covenant of faith from adam to noah , god promised explicitly f to put an enmity betwixt the seed of the woman ( viz. primarily , christ , secondarily , his members ) and the serpent and his seed ; that is , satan and the wicked : and that the womans seed should bruise the serpents head. but withal god conditioned implicitly with the woman's seed christ and his members , that christ should fight against , and subdue the devil and his seed efficaciously and meritoriously ; and that all his members should renounce the serpent and his seed , and fight against them by gospel-faith and obedience in christ that they might bruise his head. . in the second expressure of the covenant , from noah till abraham , god promised g to save noah and his family in the ark by water from the general flood : but yet god conditioned with noah , that he should believe this his salvation by such means , and that he should obey god in preparing an ark , in laying up necessary provision in it , in entring into it , and continuing in it till the flood should be abated . . in the third covenant expressure , from abraham till moses , god promised to abraham h to be a god to him and his seed , to make all the nations of the earth blessed in his seed , to give them the land of canaan , &c : but yet indented and conditioned with abraham ; i to deny his countrey , kindred , and fathers house ; to believe in the lord , to walk before him and be perfect , and to submit himself and all his male-seed to the token of the covenant circumcision . . in the fourth covenant-expressure from moses till david , god promised , k to be a god to israel , l to raise them up christ a prophet and mediatour like moses from among themselves , m to give them his sanctifying spirit , and many spiritual blessings , n to superadd to them canaan , and many temporals , and at last to crown them with eternal life : but withall god conditioned and articled with them , o that they should be his covenant-people , p that they should keep his covenant by true faith and sincere impartial obedience to all his commandments , and he declared unto them his covenant , which he commanded them to perform , even ten commandments . and q that in case of any contrary failings , they should bethink themselves , repent , and return to god. . in the fifth covenant-expressure from david till the babylonish captivity , god promised ; r to stablish davids seed for ever , to set up the fruit of his body upon his throne , to build up his throne to all generations , &c. but withal conditioned with david , s if thy children will keep my covenant and my testimony , that i shall teach them ; otherwise , he would visit their transgression with the rod , and their iniquity with stripes , &c. . in the sixth covenant-expressure from the babylonish captivity till christ , god promised to his people ; t to gather them out of all countries whither he had driven them , to bring them back to their own land and cause them to dwell safely , to be their god , not to turn away from them to do them good , &c. but withal he conditioned with them , u that they should be his people , that they should not depart away from him , but fear him for ever , &c. . finally , in the seventh and last covenant-expressure , the new-covenant , god promiseth to his people , x to put and write his law in their hearts and minds , to be their god , to make them all know the lord , to be merciful to their unrighteousnesses , to remember their sins and their iniquities no more : but withal agreeth and conditioneth with them ; y to be his people , ( which one condition hath all other conditions in it ) , z to draw near with a true heart , with full assurance of faith , &c. to hold fast the profession of our faith , without wavering , to consider one another , to provoke unto love and good works , &c. and elsewhere , a from the covenant-promises we are pressed to perfect sanctification . thus the whole series of the covenant of faith , from first to last , is propounded , in all the noted discoveries of it , with conditions ▪ and duties required from gods covenant-people : and therefore it is conditional throughout in all ages . he that sees not this , is either a great stranger to the scriptures , or he wilfully shuts his eyes against the light thereof . . the many b cautions , warnings , and threatnings annexed to the covenant of faith in all the several discoveries thereof , against breaking , violating or transgressing gods covenant , by unbelief or disobedience ; do eminently imply , that the contrary duties , or keeping of that covenant , are required and conditioned in the covenant of faith. and consequently that it is conditional . . without such federal conditions , terms or qualifications as these , none can be duly prepared for the covenant of faith , or be actually stated in and partakers of the covenant of faith and the federal benefits thereof , nor can converse and walk suitably and agreeably to the covenant of faith. therefore such conditions are in their place and kind , necessary to the effectual application of the covenant , and covenant-benefits unto us : for , our covenant-preparation ; our covenant-participation ; and our covenant conversation . . how should we be prepared for entring into covenant with god , without some such antecedent preparatory conditions as these ; viz. ( ) hearing gods covenant preached : ( ) conviction of the necessity of a true covenant-state in christ : ( ) and effectual calling , instilling supernatural abilities and principles for closing actually with the covenant ? . how should we actually close with god in this covenant , without the acting or actual exerting and exercising of ( ) self-denial ; ( ) repentance ; ( ) faith ; ( ) love ; and such like concomitant conditions ? . how should we walk answerably to such a covenant-state afterwards , without ( ) sincere , impartial , and constant gospel-obedience to god in christ according to covenant-commands ; ( ) renewing of repentance in case of failings and backslidings ; or such consequent covenant-conditions ? all which i have already proved to be necessary covenant conditions , in opening the state of the question . and if these be so requisite to our covenant-state : how can they but be covenant-conditions ? . such conditions as these , do in no regard ecclipse , but rather much advance both the glory of gods free grace , and the sweetness of our consolation . why then should it be thought harsh , strange , inconvenient , or any way prejudicial , to assert the conditionality of this covenant of faith ? ( ) these conditions do not ecclipse , but advance the riches and glory of gods free grace . for , . all antecedent conditions , that might be imagined or pretended , either to merit any covenant-blessing from god , or as any impulsive cause to move or incline god to admit us into covenant with himself , are hereby utterly disclaimed and disavowed . . all these covenant-conditions allowed and asserted , antecedent , concomitant and consequent , are avowed by us to be wholly supernatural ; the meer fruits and effects of divine grace , not at all of humane nature ; wholly of god , and not of our selves at all : of meer grace , god contrived his covenant for us , god revealed his covenant to us , god prepares us for his covenant , god instates us in his covenant , and of the same meer grace he enables us to walk according to his covenant proportionably : all is entirely of his meer grace . therefore herein we take no glory at all to our selves , but return the whole glory entirely to god alone . for c what have we , but we have received it of him ? he d works in us both to will and to do , of his good pleasure . he e draws , and we come . he f quickens us : and then lives in us , and we by him . he works all in us , and for us g without whom we can do nothing . to him we herein ascribe , the first grace , principling us ; and the second grace , actuating those principles : preventing grace , and subsequent grace : operating grace , and cooperating grace ; h knocking grace , opening grace , entring grace : we ascribe all to him , and to his grace . i for of him , and through him , and to him , are all things . . the apostle tell us , that the special condition of faith , whereby we receive the covenant and covenanted inheritance , is most subservient to grace , saying , k therefore it is of faith , that it might be by grace . if the inheritance were by works , it should be of debt : but being by faith , it is of grace . faith and grace go together . grace freely gives , faith alone receives : grace is the fountain : faith the cistern . ( ) these and like conditions do not ecclipse but augment the sweetness of our consolations also . for , . by these preparatory conditions , we are comfortably qualified to be subjects capable of the covenant . . by these concomitant conditions we are comfortably enabled to accept and lay hold upon gods covenant , who by nature are strangers to the saving benefits of his covenant . and the l promise is made sure to all the believing seed . . by these consequent conditions we are comfortably conformed in our conversation to the tenour of gods covenant which we have accepted . . by all these conditions , we are comfortably distinguished from all people that are strangers to gods covenants ; and we may comfortably try our selves , and discover whether we be in a good covénant-state or no. . many and great absurdities , inconveniencies , paradoxes and incongruities must needs inevitably follow , upon denial of conditionality to the covenant of faith. for , if in the covenant of faith , or in any one expressure thereof , there be no terms , tyes , restipulations , re-obligations , conditions , &c. imposed upon man , or expected from man : but all the tyes and obligations be onely on gods part . ( . ) then , the covenant of faith bindeth onely one , not both the federates : god is bound by his stipulation , man is not bound by any restipulation . now how absurd , and contrary to the nature of a covenant is it , to think god to be under obligation to man , and yet man to be at liberty from god ? covenants imply reciprocal obligations between federates . ( . ) then , god and man may agree in one and the same covenant of faith as federates : and yet man on his part never consent to the covenant . for , consent to the covenant by faith , is one of the conditions asserted on our part : but if there be no conditions at all on our part , then there is no consent . how gross and absurd a paradox is this , to imagine , mans covenant-agreement with god , yet without consent ? ( . ) then , those that become federates with god in the covenant of faith , have no more covenant-obligation , bond , tye , or duty lying upon them , after their closing in covenant with god , then before . they are no more bound to fear , love , obey , serve , walk with god , after covenanting with him in christ , then before . for , the covenant brings no tye or condition upon them , but leaves them loose . how absurd ! this makes gods covenant a very loose covenant , a very licentious covenant : and therein god to have very ill provided for his own worship and service . ( . ) then , a man may be in covenant with god , and yet not differ at all by any inward covenant-qualification , or outward covenant-conversation from them that are out of covenant . for , they that are out of covenant with god , are destitute wholly of all salvifical covenant-conditions : and ( according to this opinion ) so is he . so that in this regard , it had been as good for him to have been still without , as within a covenant-state . ( . ) then , gods covenant-people have no gospel-rule written , for their faith and obedience . for they ( according to this fond opinion ) have no tye or condition at all imposed upon them in this covenant of faith ; therefore the condition of faith and the condition of obedience is not thereby enjoyned them : consequently if it be not required by the covenant of faith , it is not required in all the scripture . for since the fall , the whole scripture , which is gosspel , is taken up with propounding or expounding the covenant of faith in christ in one respect or another , throughout all the various dispensations thereof . ( . ) then , neglect of those grand comprehensive christian duties , faith and obedience to god in christ , is no sin . for the covenant of faith ( think they ) doth not impose or require these conditions and duties : consequently no scripture requires them . how can it be then any sin to neglect them ? for m where there 's no law , there 's no transgression . and what is sin , if this be not sin ? ( . ) then , the having , and using of faith and obedience towards god in iesus christ , is not the way to heaven and eternal salvation . why ? because ( according to this opinion ) the covenant of faith , which peculiarly chalks out to us the true way to heaven and salvation , yet requires no such conditions at all from us , as faith and obedience , in order to eternal salvation . but this is notoriously n contrary to the covenant and scriptures , teaching , that without them there 's no salvation . ( . ) then , faith and obedience to god in iesus christ were will-worship , un-instituted , un-required of god. for , if the covenant of faith do not require them , do not indent and condition for them , no scripture since the f●…ll requires them : all scripture being wholly taken up one way or other about this covenant of faith. and if they be not o required from us , how shall they be excused from will-worship , and being inventions of man ? god then may say , p who required these things at your hands ? ( . ) then , the pagans , that are utter aliens to gods covenant of faith , are as much tyed to duties of religion , as true christians that are federates with god in christ. for , these are ( after this opinion ) tyed to no duties , terms or conditions , by covenant : and those , as well as christians , are tyed by the q law and light of nature in the natural conscience , to believe , obey , worship and serve the true god , that hath made heaven and earth . ( . ) then , finally , the gospel-ministry and ordinances of christ both under old and new testament , r intended and given of god to his church , for preparing man for christ , for espousing man savingly to christ , and for guiding men conscienciously in christ unto perfection , are altogether vain and useless . for ( according to this opinion ) all conditions tending to prepare for christ , unite to him , or to give communion with him , are denyed . but the scriptures abundantly testifie , that gods covenant of faith appoints a gospel-ministry and ordinances for the said end , to continue in his church till the worlds end . from all this its plain , that to deny the conditionality of the covenant of faith , is an absurd opinion with a witness , that dashes upon so many notorious and intolerable absurdities . . the judgements of sound writers , godly and learned , ancient and modern , forreign and domestique , do unanimously subscribe to the conditionality of the covenant of faith or grace , in the sense before stated and explained . and we are to s walk in the way of good men , and keep the paths of the righteous : t and to follow them that are of the truth , as they follow christ and his truth . ancient writers ( i confess ) speak more sparingly of gods covenant of grace , and so consequently of the conditions therein required on our part : notwithstanding they frequently urge the necessity and use of repentance , faith , obedience , &c. in order to the attainment of the respective blessings spiritual and eternal promised , which is as much for substance . but modern writers proceed to more exact consideration of gods covenant , and plainly assert the conditionality thereof in express terms . i offer here ( u ) in the margin a brief taste of their sense in this point to the reader , whereby he may see that this conditionality of the covenant is not any odd opinion of singularity , but a truth very generally received . clement of rome , who lived in the apostles times , thus speaks of gods expectation of repentance in all that convert to him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. let us consider all generations , and we may learn that in every generation the lord hath given place of repentance to them that were willing to convert unto him . noe preached repentance , and those that obeyed him were saved . ionas preached destruction to the ninivites , but they that repented of their sins , pacified god with their prayers , and obtained salvation , although they were aliens to god , &c. ezek . . &c. isa. . . &c. therefore he willing that all his beloved ones should be partakers of repentance , hath established it by his omnipotent will. clem. rom. in . ep. ad cor. p. , , . edit . oxonii . . thus he speaks of our iustification by faith alone , and not by good works ; yet exhorts upon other grounds unto good-works ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and we being called by his will in christ iesus , are not justified by our selves , nor by our own wisdom , or understanding , or godliness , or works which we have wrought in holiness of heart : but by faith , by which the almighty god hath justified all from the beginning . to whom be glory unto ages of ages , a men . what then shall we do , brethren ? shall we cease from well-doing , and relinquish charity ? the lord doth by no means suffer this to be done of us : but let us hasten with all diligence and readiness of mind to finish every good work . we see all the just were adorned with good works : and even the lord himself adorning himself with works rejoyced , &c. ibid. pag. , , . and elsewhere he thus incites to obedience ; take we enoch , who being found righteous in obedience , was translated , nor was his death found . noah being found faithful , by his ministry he preached regeneration to the world ; and by him the lord saved the creatures which with consent entred into the ark. abraham called the friend of god , was found faithful ▪ in that he became obedient to the words of god. he by obedience came out from his country , and from his kindred , and from his fathers house , that leaving a little country , and a weak kindred , and a small house , he might inherit the promises of god gen. . , &c. . , &c. . , &c. ibid. pag. , , , . and thus he elsewhere directs , in reference to the obtaining of promised gifts , and the finding of christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. let us therefore earnestly strive to be found in the number of them that wait for him , that we may partake the gifts promised . but how shall this be , beloved ? if our mind be established on god by faith , if we seek-out things well-pleasing and acceptable to him , if we perform th●…ngs agreeable to his inculpable will , and if we shall follow the way of truth &c. — this is the way beloved , in which we shall find our saviour iesus christ , the high-priest of our offerings , the supporter and succourer of our infirmity , &c ibid. pag. , , . iustin martyr , the philosopher , who wrote about . years after christ , thus declares the necessity of faith in christ and repentance , &c. ●…xhorting the iews thereunto ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. if there be among you any perjured-person , or thief ▪ let him cease to sin : if any fornicator , let him repent ; and keep true and joyful sabbaths to god : if any have impure hands , let him wash them , and become pure . for isaiah hath not sent you into a bath , that there you might wash away murders and other offences , which even the water of the sea is not sufficient to purge away : but , as is meet , this anciently was that salvifical washing , which was spoken to the penitent : nor are they any more purified with the blood of goats or sheep , or with the ashes of an heifer , or like oblations , but by faith through the blood of christ , and his death , who dyed for that very cause , as isaiah saith ; &c. — therefore by the lavor of repentance , and of the knowledge of god , which was instituted for the sins of gods people , as isaiahs cryes , we believe , and know , and preach ; that very washing declared by him , which alone can purifie the penitent , to be the water of life . iustin martyr in dialog . cum tryphon . iudaeo . pag. . & . edit . . and afterwards he saith ; abraham had not from god a testimony of his righteousness , for his circumcision , but for his faith. for before he was circumcised , thus it was said of him ; and abraham believed god , and that was reckoned to him unto righteousness . wherefore we also in the uncircumcision of our flesh believing ●…od through christ , and obtaining that circumcision which is profitable to the obtainers , viz. circumcision of the heart , we hope we shall appear just and well-pleasing unto ●…od . ibid. pag ▪ . lin . . &c. cyprian , who wrote about . years after christ , singularly commends faith , as that whereby we are justified , whereby we receive the plentiful endowments of the holy-ghost , and whereby we have all our ability ; fidem in totum prodesse : & tantum nos posse , quantum credimus . in genesi ; et credidit abraham deo , & deputatum est ei ad justitiam . cypr. testimon . l. . s. . p . edit . . and elsewhere , non enim , qui beneficiorum terrestrium mos , in capessendo munere coelesti , mensura ulla vel modus est : profluens largiter spiritus nullis finibus premitur , nec coercentibus claustris intra certa metarum spatia fraenatur . manat jugiter : exuberat affluenter . nostrum tantum sitiat pectus , & pateat . quantum illuc fidei capacis afferimus , tantum gratiae inundantis haurimus . d. cyprian . epist. . s. . edit . 〈◊〉 . p. , 〈◊〉 . ambrose who flourished in the year , &c. after christ , thus speaks of the necessity of faith to salvation ; secundum propositum gratiae dei. sic decretum dicit à d●…o ut cessante lege solam ●…idem gratiae dei posceret ad salutem . — manifestè beati sunt , quibus sine labore vel opere aliquo remittuntur iniquitates & peccata teguntur ▪ nullâ ab his requisitâ poenitentiae operâ , nisi tantum ut credant . ambr. comment ▪ in ep●…ad rom. c. . p. . edit . . and elsewhere , speaking of the law of the spirit ▪ he saith ; haec lex dat libertatem , solam fidem poscens : ut quia quae non videt credit , de conditione erui mereatur . com. in ep. . ad corinth . c. . pag. . hierom , who flourished in the . year after christ , doth plainly assert certain promises ( which have special reference to the times of the new testament ) to be upon condition ; illudque dicamus , quod etiamsi carnaliter sunt promissa judaeis , tamen sub conditione sunt promissa , ut si suscepissent lumen suum quod ad eos missum fuerat , tunc etiam ista sequerentur . quod viz. per ●…esiderium auri , & opum abundantiam , rerumque carnalium , quarum semper ista gens capiatur illecebris , susciperent ad se missum filium dei : quem quia non susceperunt , universa sublata sunt , & suscipientibus spiritualiter reddita haereditas . hieronym . comment . in ●…saiam . cap. ▪ pag. . a. b. tom. . edit . . chrysostom , who flourished , in the year . after christ , shews that god requires faith unto justification ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. hearing of salvation , he added righteousness and not thy righteousness , but gods , subindicating the abundance and facility thereof . for thou dost not obtain it by sweatings and labours , but receivest it from the gift above , being onely one thing from within , to believe . chrys. homil. . in ep. ad rom. . p. . a. edit . paris . . and afterwards ; how is it excluded , saith he ? by what law ? of works ? nay , but by the law of faith. lo , he cals even faith a law , persisting in the names , that he might lenifie the seeming newness . but what is the law of faith ? to be saved by grace . hence he shews the power of god , that he not onely saves , but also justifies , and leads unto glorying needing nothing of works , but requiring faith alone . ibid. homil ▪ . in epist. ad rom. . pag. a. b. augustine , who flourished in the year . after christ , declares faith to be fundamentally necessary , but such a faith as works by love , and produceth good works ; fundamentum christus est in structura architecti sapientis ▪ cor ▪ . — si autem christus , proculdubio fides christi : per fidem quippe habitat christus in cordibus ▪ sicut idem apostolus dicit . eph ▪ . porro fides christi illa utique , quam definivit apostolus , quae per dilectionem operatur . aug. de fide & operih . c. ▪ pag. . d. tom. ▪ edit . basil ▪ . again ; cum ergo dicit apostolus , arbitrari se justificari hominem per fidem sine operibus legis : non hoc agit ut praecepta ac professa fide opera justitiae contemnantur , sed ut sciat se quisque justificari , etiamsi legis opera non praecesserint . sequuntur enim justificatum : non praecedunt justificandum . ●…bid cap. . p. . c. and elsewhere ; sicut per unius delictum in omnes homines in condemnationem , ut nullus praetermitteretur : sic & in eo quod dictum est , per unius justitiam in omnes homines in justificationem vitae , nullus praetermissus est . non quia omnes in eum credunt , & baptismo ejus abluuntur : sed quia nemo justificatur , nisi in eum credat , & baptismo ejus abluatur . de natur. & grat. contra pelagian . cap. . page ▪ . d. tom. . and a little after that ; ea quippe fides justos sanavit antiquos , quae sanat & nos ; id est , mediatoris dei & hominum hominis iesu christi , fides sanguinis ejus , fides crucis ejus , fides mortis & resurrectionis ejus . ibid. cap. . page . d. to mention no more antient writers , come we to the latter writers , forrein and domestique , who speak more punctually and clearly to the matter in hand . calvin , that apostolical man , speaking of the covenant mentioned in hos. . thus ex●…resseth the reciprocalness , and consequently the conditionality thereof ; nunc declarat quibus legibus hoc facturus sit : nempe , in ●…ustitia & judicio : hoc est , in ejus federe nihil fuit simulatum vel fallax . quum ergo syncere deus populum adoptasset , quibus vitiis opponit justitiam & judicium ? respondeo , haec nomina ad utramque partem contrahentem referri . justitiam ergo deus intelligit , non suam duntaxat , sed quae mutua sit & reciproca , ut loquuntur . ioh. calv. com. in hos. . . and afterwards ; et ipsa dicet m●…hi , tu deus meus . propheta enim significat deum antevertere nos federe suo , quia alioqui arcemur ab accessu . deus ergo sponte nos praevenit & ●…orrigit nobis manum , deinde subsequitur consensus fidei nostrae . ibid comment . in ●…os . . luther declares , that as god deals with us by way of promise we deal with him by way of faith ; deus non aliter cum hominibus unquam egit , aut agit , quam verbo promissionis : rursus nec nos cum deo unquam agere aliquid possumus quam fide in verbum promissionis eju●… . opera ille nihil curat ▪ nec eis indiget , quibus potius erga homines & cum hominibus & nobis ipsis agimus . indiget autem ut verax in suis promissis in no bis habeatur , talisque longanimiter sustineatur , ac sic fide , spe & caritate colatur . quo fit ut gloriam suam in nobis obtineat , dum non nobis currentibus , sed ipso miserente , promittente , donante , omnia bona accipimus & habemus . luth. in tom. . latin. page a. pete●… martyr , describing the covenant , asserts the m●…tual stip●…lation of the federates , viz. of god and his people to one another ; quae autem promissa utrinque servanda fuerint , scriptura non semel docet . deus enim pollicitus est , se futurum populi sui deum , nempe qui adsit ei juvando , eripiendo , & modis omnibus quoad omnia bonorum genera ornando . populus vicissim recepit se dominum ●…ehovam pro deo suo credendo , colendo & obediendo habiturum . christus autem in federe , tanquam mediator , inter utramque partem intercedit . haec est federis inter deum & homines initi explicatio & natura . pe●… . mart. in loc. com. class . secund ▪ cap. sect. . cameron describes the covenant of grace by the express mention of faith in christ as the condition thereof , and asserts , that in that covenant god st●…pulates and requires faith from us ; fedu●… gratiae est illud quo deus , propositâ conditione fidei in christum , remissionem peccatorum in ejus sanguine , & vitam coelestem pollicetur , idque eo fine , ut ostendat divitias misericordiae suae ▪ ioh. cameron . de tripl . dei cum homine federe . thes. . and before ; quomodo differat fides illa quam praesupponit justitia exacta in federe naturae , ab ea fide quam stipulatur deus in federe gratiae . thes. . — in hoc convenire cum fide quae postulatur in federe gratiae , — at fides quae requiritur in federe gratiae . thes. . ursinus and pareus , writing of that common pla●…e , of gods covenant , do often express the conditionality of the covenant of grace ; fedus dei est mutua pactio inter deum & homines , quâ deus confirmat hominibus , se futurum eis propitium , remissurum peccata , &c. vicissim homines se obligant deo ad fidem & poenitentiam , hoc est , ad recipiendum vera fide hoc tantum beneficium , &c. fedus dei est unum substantia , duplex circumstantiis : seu , est unum , quod ad conditiones principales , quas deus nobis , & nos deo stipulamur : & sunt duo quod ad conditiones minus principales , vel ut alii loquuntur , quod ad modum administrationis . zach. ursin. in explicat . catechet . quest. . de federe , sect. . & . wendeline , in his excellent system of christian theology , describing the covenant of grace , still insists upon the conditionality thereof ; fedus gratiae , est dispositio dei gratuita , quâ per mortem filii sui salutem aeternam promittit hominibus , obedientiam fidei repromittentibus & praestantibus . materia sunt personae seu partes fedus ineuntes , . deus , promittens vitam sub conditione fidei & cultus sui . . homines , fidem & obedientiam repromittentes . forma est mutua partium , secundum certas conditiones , obligatio . — et vel maximè huic commendat dei gratiam & misericordiam quod ad praescriptae conditionis impletionem ipse hominem disponit per gratiam non tantum sufficientem ▪ quâ possit , sed & efficacem , quâ velit implere conditionem . hos. . , . phil , . . m. fred. wendelin . christian. theol. l. . cap. . thes. . & expl. c. the four learned professours of leiden , viz poliander ▪ rivet , walaeus , and thysius , though they deny the new testament properly so called , to require the condition of fulfilling the whole law in bellarmines sense ; yet in another and sound sense they assert the conditionality of the new covenant : sed hoc negamus , quod illi volunt , novum testamentum proprie dictum , quatenus est promissionis gratiae in christo datae doctrina ▪ requirere conditionem totius legis implendae , quod vult bellarmin . justificat . lib. . cap. . aut justos non esse liberos ab observatione legis divinae , quatenus il●…a exigit obedientiam perfectam , quâ ex debito justus aliquis pronunciatur . — deinde , non omnem conditionem negamus in evangelio & novo testamento requiri ad salutem ▪ : requiritur enim conditio fidei & novae obedientiae , quae ubique urgetur . sed hae conditiones à deo gratis donantur ; neque imperfectione suâ si modo sincerae sint , impediunt salutem quae ab alia causa manat . at non ita sentiendum de conditione totius legis implendae , quam statuunt illi salutis causam , & quae à deo nemini in hac vita donatur talis , ut judicium dei sustinere possit . iac. . . & . . synops. purior . theol. disp. . sect. , , . mr. john ball , in his judicious treatise of the covenant of grace , doth often mention the conditionality of the covenant ; as , ( ) in the general nature of it . chap. . page , , , . the words i have heretofore expressed in this question . ( ) in the covenant of promise with adam ; of this covenant there be two parts : . a promise . . a stipulation . — the stipulation is , that they believe in him that justifieth the ungodly , and walk before him in all well-pleasing . this may be gathered , because the promise of forgiveness cannot be received , but by faith , and by faith it is that we overcome the world ; and vanquish satan the enemy of our souls , &c. chap. . page , . ( ) in the covenant with abraham ; this covenant was made in form of a promise , to be performed according to the purpose of election : in thy seed shall all nations of the earth be blessed : and in form of a covenant , consisting of a free promise , and restipulation : i 'am god al-sufficient , walk before me , and be perfect . chap. . pag. . ( ) in the covenant with israel at mount sinai ▪ true it is the promises run upon this condition , &c. ( as i have formerly in this question recited the words ) chap. . page , . and afterwards he adds ; the condition of this covenant ( in the sense aforesaid ) is faith in the promised messiah , which is implyed in the promise , i will be thy god ; and commanded in the precept built upon it , ●…hou shalt have me to be thy god. chap. . page . and again ; these words , do this and live , must not be interpreted , as if they did promise life upon a condition of perfect obedience , and for works done in such exactness as is required : but they must be expounded evangelically , describing the subject capable of life eternal not the cause why life and salvation is conferred . and by doing , sincere uniform impartial obedience ; not exact fulfilling of the law in every title ▪ is to be understood . chap. . page , . ( ) in the covenant with david ; the condition of this covenant is that they should walk in the waies of the lord , and keep his watch , &c. chap. . page ( ) in the description of the new covenant : the free covenant which god of his rich grace in jesus christ incarnate , crucified dead buried , raised up to life , and ascended up to heaven , hath made and plainly revealed unto the world of jew and gentile , promising to be their god and father by right of redemption , &c. — if they repent of their iniquities , believe in christ , and through or by christ in him , and walk before him in sincere constant and conscionable obedience . chap. . of the new covenant , page . mr. george walker in his compendious treat . of old and new covenant , thus expresseth the nature of a covenant in general ; viz. . every true covenant presupposeth a division or separation . . it comprehends in it a mutual promising and binding betwixt two di●…tinct parties . . there must be faithful dealing without fraud or dissembling on both sides . . this must be between choise persons . . it must be about choise matters and upon choise convitions agreed upon by both . . it must tend to the wel-ordering and composing of things between them ▪ chap. . page , . lond. . now if a covenant in general , hath in it , mutual promising and binding of the federate parties , and choise conditions agreed upon by both : consequently every particular species of a covenant hath mutual promising , binding , and conditions . again , touching the covenant of nature , he saith ; the condition on mans part , was obedience to ●…ods law , and subjection to god his creator in all things , chap. . page , . . and ●…hough he say ; that in the covenant of grace there is not any condition or law to be performed on mans part by man himself , as in the covenant of nature : yet he grants , that certain ●…ifts , graces , works and fruits of the spirit ; outward , as the word preached and heard . the sacraments given , and received , &c. inward , as faith by which christ is received and applyed : repentance , love , hope , and other saving graces , are required to be in man to make him an actual partaker of christ , and of life and salvation in him . chap. . page , . and this is as much as we assert , denying all conditions as of and from our selves , accounting all conditions or terms from us to be meer fruits of gods grace . mr. william pemble opening the nature of the covenant of grace and of works , for clearing the subject of iustification , saith ; the diversity is this , the law offers life unto man upon condition of perfect obedience cursing the transgressors thereof in the least point with eternal death ▪ the gospel offers life unto man upon another condition , viz. of repentance and faith in christ , promising remission of fins to such as repent and believe . that this is the main essential and proper difference between the covenant of works and of grace , that is , between the law and the gospel , we shall endeavour to make good against those of the romish a postacy who deny it . and after his proofs for it saith ▪ from whence we conclude firmly , that the difference between the law and the gospel assigned by our divines , is most certain and agreeable to the scriptures , viz. that the law gives life unto the just , upon condition of perfect obedience in all things : the gospel gives life unto sinners , upon condition they repent and believe in christ jesus . pemb. treat . of iusti●… . sect. . chap. . page , , , . lond. an. . mr. joh. owen saith ; are we of our selves any way more able to fulfil the condition of the new covenant ? is it not as easy for a man by his own strength to fulfil the whole law , as to repent and savingly believe the promise of the gospel ? this then is one main difference of these two covenants ; that the lord did in the old only require the condition ; now in the new he will also effect it in all the federates , to whom the covenant is extended . in his tre●…t . of redemp . book . ch●…p . . page . . lond. . mr. william perkins , who by his left-handed dexterity stabbed popery to the heart , thus describes the covenant of grace ; the covenant of grace , is that whereby god , freely promising christ , and his benefits , exacts again of man , that he would by faith receive christ , and repent of his sins . hos. . . . ezek. . , , . mal. . . the order of causes of salvation , chap. . page . a. vol. . lond. . and elsewhere saith ; in the covenant of grace two things must be considered : the substance thereof , and the condition . the substance of the covenant is , that righteousness and life everlasting is given to gods church and people by christ. the condition is , that we for our parts , are by faith to receive the foresaid benefits . and this condition is by grace●… as well as the substance , &c. reformed catholique , of iustificat . ii. difference about 〈◊〉 manner of iustificat . page . b. c. vol. . mr. edward reynolds saith ; in the new covenant 〈◊〉 works first . in the first covenant man was able by his created and natural strength 〈◊〉 ●…ork his own condition , and so to expect gods performance : but in the new , as there is 〈◊〉 in the things covenanted ▪ then only righteousness and salvation ; now , 〈◊〉 of sins , and adoption ; in the means or intermediate causes , which are now christ and his righteousness and spirit ; in the stability , that a perishable , this an eternal and final covenant that can never be changed ; in the conditions , there legal obedience , here only faith and the certain consequent thereof repentance : so likewise is there difference in the manner of performing these conditions ; for now god himself begins first to work upon us and in us , before we move or stir towards him . he doth not only command us , and leave us to our created strength to obey the command ; but he furnisheth us with his own grace and spirit to fulfil the command : and when he bids us come unto him , he doth likewise draw us unto him . the life of christ. page . lond. . the godly and learned assembly of divines , who have done m●…re faithful service to iesus christ and his church then any provincial or national synod or convocation before them since england received the gospel , thus set forth gods covenant : man by his fall having made himself uncapable of life by that covenant , the lord was pleased to make a second , commonly called the covenant of grace ; wherein he freely offereth unto sinners life and salvation by jesus christ , requiring of them faith in him that they may be saved , and promising to give unto all those that are ordained unto life , his holy spirit , to make them willing and able to believe . confes. of faith , chap. ▪ sect. . and elsewhere they express themselves yet more fully ; the grace of god is manifested in the second covenant , in that he freely provideth and offereth to sinners a mediator , and life , and salvation by him : and requiring faith as the condition to interest them in him , promiseth and giveth his holy spirit to all his elect to work in them that faith with all other saving graces , and to enable them unto all holy obedience , as the evidence of the truth of their faith and thankfulness to god , and as the way which he hath appointed them to salvation . larger catech. page . lond. . in quarto . this cloud of witnesses may suffice ( though many more might easily be added ) . to shew the consent of writers to the conditionality of the covenant . . to clear yet further the true state of the question . but thus much for confirmation of the covenants conditionality . iii. lastly , as for refutation of contrary arguments or objections , militating against the conditionality of the covenant , they may be easily answered from due consideration of the premises . i shall not need therefore to insist much upon them . arg. . x if the covenant stands upon any conditions to be performed on mans part , it cannot be an everlasting covenant , except man were so confirmed in righteousness , that he should never fail in that which is his part . but man is not now so confirmed . — man did fail in the condition , while there were conditions before in the first covenant , and thereby the covenant was frustrated . answ. . true ; the covenant of faith or grace is a final and y everlasting covenant , never to determine . . it s as true , that the conditions which we assert do no way prejudice the covenants perpetuity , but rather stablish it . the condition of faith ensures the promise ; z therefore it is of faith , that it might be by grace : to the end the promise might be sure to all the seed . the perpetuity of the covenant stands not , is not founded or bottomed , upon conditions in us : but upon gods free-grace , inviolable truth and faithfulness , and christs al-sufficient everliving merit . . the objection holds against conditions most strictly taken , such as was adams obedience to the first covenant : but such conditions we disclaim . against conditions asserted , it holds not . arg. . a man hath no tye upon him to perform any thing whatsoever in the covenant ; as a condition that must be observed on his part . the covenant plainly shews , that the whole performance of the covenant lies only upon god himself , and that there is not one bond or obligation upon man to the fulfilling of the covenant , or partaking in the benefit of the covenant , heb. . . joh. . . ezek. . , . if there be a condition , and there should be a failing in the condition , he that undertakes all things in the covenant must needs be in fault . but the truth is , the particulars mentioned in those texts are not conditions of the covenant , but consequents of the covenant . answ. . if god absolutely and properly do all in the covenant , then it is not properly a covenant but a promise . . if we take conditions most largely , for antecedent preparatory , concomitant , and consesequent conditions ; of more restrictively , for the instrument of application , faith , as hath been explained : then man hath many tyes , bonds , and obligations upon him , as hath been proved . but if we take conditions , for antecedent impulsive , or meritorious causes , or most strictly : such bonds we deny in this covenant as well as crisp. . god , as the primary , most free , independing cause and agent , obliged by no superiour law , undertakes in the covenant both to perform his part , and to enable us in an evangelical sense to perform our part , giving both to will and to do , both first grace and second grace , infusing habits , and drawing them into act ; notwithstanding , acti agimus : being acted by him , we act with him . god works not upon us , as men upon stones . he draws , and we come . he is b author and finisher of faith : yet we believe . efficiently god performs all , by enabling us to perform : but formally and subjectively we perform from him . . hence , all our performances are originally to be ascribed to god : all our failings to our selves . it s no less then blasphemous , to translate our covenant-failings upon god. arg. . c the covenant in the actual substance of it is made good to a person before he can do any thing . the main thing in a covenant is gods being the god of a people , and the model of that is gods love which is cast upon man before he can do any thing , rom. . . answ. . gods love in election is cast upon man before the world was : much more before man can do any thing . . this love is not gods covenant : the covenant is the effect of this love. . there are concomitant and consequent , as well as antecedent conditions . further resol . to objections , see in d others . corollary v. v. hence , the covenant of faith is a sweet paradise of believers union to , and communion with god in iesus christ. we may conceive of a threefold paradise , and a threefold union and communion with god therein . a threefold paradise , viz. terrestrial , wherein e adam was placed in innocency : spiritual , wherein believers are placed in grace ; and celestial , wherein f the righteous are placed in glory . answerably , a threefold union and communion with god , viz. natural , gracious and glorious . natural ; and such union and communion adam had with god in eden the earthly paradise before his fall , by his natural g integrity . gracious ; and such h union and communion believers have with god in jesus christ through the spirit by faith in this world . glorious ; and such i union and communion just men made perfect shall have with god in christ fully and immediatly face to face for ever in the highest heavens . the naturall union and communion with god , in the earthly eden , adam enjoyed by the covenant of works . the supernatural union and communion with god , whether gracious on earth , or glorious in heaven , christs seed enjoy by the covenant of faith , initiate here , consummate hereafter . and so this covenant of faith brings believers from paradise , through paradise , to paradise . from paradise , even the earthly eden , where k this covenant , after the fall , had its first rise and original : through paradise , even the spiritual eden of union and communion with god in his church , where l this covenant hath its growth and increase : and to paradise , even the third heavens , where this covenant shall have its fulness and accomplishment . now this union and communion with god ( which is the saints spiritual paradise , and heaven on earth ) is grounded upon this covenant of faith. how ? in this sort . according to this covenant , . we have union unto christ by faith immediatly . for , m accepting him by faith as our mediatour , root and representative ; we actually become his seed , his spouse , his members : who before were only such intentionally by gods decree . . we thus united to christ , are mediatly through christs mediation n brought into union with god , he becoming our god , and we his people ▪ . being thus brought into this mystical union to christ and god , we consequently obtain sweet heavenly communion with them both : o and truly our fellowship is with the father and his son iesus christ. so that , righteousness , both imputed to us , and inherent in us : eternal life : and all things referring and appertaining hereunto , are freely made ours , in god and in christ. these three things christ notably expresseth in his sweet and heavenly prayer ; p praying for all them that should believe on him through his apostles word , that they all may be one , as thou father art in me , and i in thee , that they also may be one in us . — i in them , and thou in me , that they may be made perfect in one . here 's their union mystical to the father and to christ : but to christ first , and then in him to the father . that the world may know that thou hast sent me ; and hast loved them as thou hast loved me ▪ father , i will that they also whom thou hast given me , may be with me where i am , that they may behold my glory which thou hast given me . here 's their communion with the father , in his love ; and with the son , in his glory , flowing from the former union . corollary vi. vi. hence , the substance and matters of this covenant of faith are most high and great : far surpassing the matters of all other covenants , whether of god or man. man never could covenant with man , what god herein covenants with christ and his seed : and god never did covenant with man in the covenant of works , what he here covenanteth in this covenant . for , . how high and great are the mercies here promised on gods part ! i. to christ the last adam , god ( as hath been formerly proved ) promis●…th , . to invest him with a mediatory office , whereby he should prevailingly mediate with god as priest , prophet and king for the recovery of his seed . . to assist , comfort and protect christ in the executing and fulfilling of this his office , against all extremities of sufferings , all oppositions of enemies , and all his deepest discouragements . . ●…o exalt christ gloriously , in his resurrection from the dead , ascension into heaven , and session at gods right hand : after he had been humbled and abased most ignominiously . . to accept christ delightfully and contentedly in this his mediation for his seed . . to crown and prosper christ with compleat success in this his office for the recovering of all his seed . these , amongst other excellent blessings , god promiseth to christ the last adam , in order to the recovery of his seed . ii. to christs seed also in him god covenanteth and promiseth these things principally : viz. . to restore them from the state of sin , to the state of righteousness both imputed and inherent . . to recover them from death , to eternal life by christ. . to be to them a god. now , how high and transcendent are these blessings promised ! no created beings can promise such benefits . god never promised such things in the covenant of works to adam in innocency : there 's no promise of any christ , or to any christ , or of any righteousness or life by him , or of being adam's god in him . these are the greatest mercies that sinners can need , christs seed can receive , or god himself can give . . how high and great the duties restipulated ! i. by christ the last adam , who re-obligeth himself to god , . to accept , undertake and discharge this mediatory office chearfully and faithfully , for the recovery of his seed . . to depend and fully relie upon his heavenly father , for assistance , protection and acceptance in the execution of his office , notwithstanding all distresses , oppositions and discouragements . ii. by christs seed , who in christ restipulate , . to accept jesus christ , and in him all covenanted mercies by faith unfained . . to walk worthy of christ , and all these covenanted mercies , according to the gospel . . and in jesus christ to become the people of the living god. behold , what manner of duties are here ! never office in this world so weighty and intricate as the mediatory office . for , hereby in order to the recovery of christs seed , gods exactest law was in all points to be fulfilled ; gods infinite justice offended by their sins was fully to be satisfied and appeased ; sin , death , hell and all the powers of darkness were to be condemned and subdued . what abasement , what temptations , what reproaches and persecutions , what prayers , what tears , what torments of body , what disertions and agonies of soul , and what effusion of his dearest hearts blood , did the effecting of these cost jesus christ ? never creature in this world did or could so depend upon god , in such a red sea of calamities , as christ did : whose faith failed not in the least degree . and as for christs seed , their accepting christ by faith ▪ walking worthy of him evangelically , and becoming gods people , are comprehensive duties , altogether supernatural , and contra-natural ; wholly above , and against all corrupted naturals . they wholly debase nature , but exalt grace . they altogether nullifie the sinner , strike him off his bottome , and strip him of his boasting : but they magnifie , yea omnifie the saviour , set him upon his throne , and ascribe to him all the glory . corollary vii . vii . hence , the properties and perfections of this covenant of faith are divers and excellent . in the nature of this covenant thus described and opened , these are more especially observable , viz. it is , . holy. . gratuitous . . ordered in all things . . sure. . comfortable . . everlasting . i. holy. the covenant of faith is stiled holy , . in the old testament by daniel , describing the wickedness of antiochus epiphanes ; — q his heart shall be against the holy covenant . — he shall have indignation against the holy covenant . — and have intelligence with them that for sake the holy covenant . to this effect the psalmist describing israels wonderful deliverance out of egypt , lays down this as the cause thereof , gods faithfulness in his holy promise or covenant ; r for he remembred his holy promise , and abraham his servant . promise here being put for covenant , by a synechdoche . . in the new testament by luke ; s to perform the mercy promised to our fathers , and to remember his holy covenant . the oath which he sware to our father abraham , &c. thus , that this covenant is holy , is evident . but what is this holiness ascribed to the covenant ? and in what respects is it holy ? answ. a thing may be called holy ; and so this covenant , holy ; in five respects , viz. . in respect of its separation from common things : or from common to sacred use and service . thus persons and things dedicated and set apart for holy religious use , are frequently in t scripture called holy. and thus the covenant of faith is holy , being separated , dedicated and set apart to an holy and spiritual use , viz. the uniting of god and sinners in a sacred bond of reconcilement in christ. . in respect of its perfection . holiness implies an absence of imperfection , and a presence of perfection . and this u some think , is especially signified by holiness . thus god being x most absolutely perfect , without all imperfection : is most absolutely holy. and gods covenant , being a perfect covenant in its kind , and wanting no perfection therein for the compleat advancing of the sinners happiness and gods glory thereby , is in this regard proportionably holy. . in respect of its pureness and clearness from all pollution , defilement , spot , or stain of sin : when there 's no sinful mixture in it . as gold is said to be pure , when it is full of it self , all gold , and no mixture of dross in it : honey is said to be pure , when there is no mixture of dregs in it . thus , god being most pure , having y no mixture of sin or darkness at all in him , is most holy. the godly being z washed in christs blood , and purified by christs sanctifying spirit , are above all other people , an a holy nation , &c. and in this sense gods covenant is holy , being pure , clean and separate from all sin and sinful defilement , which may be incident to mans covenants . every thing in and about this covenant being in this sense pure and holy : the covenant it self must needs be pure and holy also . for , . the author of this covenant is holy , viz. the lord god , who is b holy , holy , holy. c holiness it self . — d who is like unto thee , glorious in holiness ? . the mediatour of this covenant is holy , viz. jesus christ , who is e that holy thing . f the holy one . g the holy one of god. . the parties to this covenant are holy , viz. on the one hand the most holy god. on the other hand , jesus christ the last adam and his seed . christ is holy , as hath been shewed . and christs seed are conformable to him in holiness . and thereupon stiled h holy brethren . i holy men . k holy women . l an holy temple . m an holy priesthood . n an holy nation o an holy people , &c. . the matters or blessings covenanted on gods part to us , are holy , viz. our recovery by christ , the holy one of god , from the state of sin unto a state of holiness and righteousness , p enjoyed in our persons , q expressed in our conversations . . finally , the matters and conditions restipulated by us unto god , are holy ; viz. accepting christ by believing , believing being called r our most holy faith. walking worthy of christ , &c. which is in other phrase stiled , s walking before god in holiness and righteousness all the days of our life . and — t perfecting holiness in the fear of god , &c. oh therefore how holy in these regards is this covenant of god! . in respect of its heavenliness . a thing that is heavenly , sublime , spiritual , abstracted and lifted up from earthliness , is said to be holy. hence u some derive the greek word for holy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the earth : as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , un-earthly . for , every thing that is in heaven , or is heavenly , is holy. thus this covenant consequently is holy ; for it is a most sublime , spiritual , heavenly mysterie . it was contrived in heaven ; all the world could not have devised or imagined such a way for recovery of sinners ; and it brings all them at last unto heaven , that embrace it , and close with god in it . . finally , in respect of its firmness and setled stability a thing is called holy. hence x augustine thinks the latin name for holy , is derived from firmness and establishment , sanctus , quasi sancitus . thus this covenant is holy , that is , firm , sure established that it cannot be shaken or overthrown , as after will appear in opening the property of its sureness . now his covenant of faith being every way thus sacred and holy ; . it is highly to be preferred above all common humane covenants in this point of holiness . . an unholy sinful state , and inward saving interest in this holy covenant are inconsistent . he that intends to have share in this holy covenant , must himself become holy in person and conversation , . they that are federates with god in christ according to this covenant , should in conformity to this covenant , both think , speak , act and in all points walk holily , heavenly , and unblameably . ii. gratuitous . the covenant of faith is wholly and meerly of free-grace . for what the apostle said of the inheritance of life and salvation , we may say of this covenant of faith promising this inheritance ; y therefore it is of faith , that it might be by grace ; to the end the promise might be sure to all the seed . grace and faith are inseparable relatives , which stand or fall together . if it be a covenant of faith , for the condition of it ; it must consequently be a covenant of grace , for the foundation of it : and so on the contrary . for faith hath nothing for its object in this covenant but meer grace , having nothing herein propounded by way of promise from god , or by way of restipulation from christs seed , but all of meer grace . and that , not only , the grace of favour towards creatures , which had place in the covenant of works : but also the grace of commiseration towards sinful , lapsed creatures , which only hath place in this covenant of faith ▪ but of the z gratuitousness of this covenant enough formerly . iii. ordered in all things . a although mine house be not so with god , yet he hath made with me an everlasting covenant , ordered in all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith hharoucah baccol viz. a covenant ordered in all . thus david stiles gods covenant , which was made with him : and so proportionably every particular discovery of this covenant of faith is ordered in all . the hebrew word translated , ordered , signifies , b orderly-disposed , orderly set , or placed by reason and proportion , orderly fitted , furnished , prepared , directed , setled , addressed the lxxii render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ready , prepared . as a table is prepared and furnished when stored with all manner of provision ; or as an army is marshalled , ranked or set in graceful order , when every one is in his place : so this covenant is contrived and put in most excellent order , well furnished and prepared with all necessaries to salvation , and which shall be orderly disposed to christs seed in due season . c god is the god of order ; as he most d orderly created all things at first : so in most comely and beautiful order he governs all things created ever since ; especially the mysteries of grace for the salvation of his elect ? more particularly this covenant is ordered in all things , in these respects following . viz. . in respect of the inward constitution of the covenant . how excellently and orderly hath god composed it and constituted it of matter and form ? i. the matter , . on gods part promised , is the recovery of christs seed by iesus christ from the state of sin and death , to the state of righteousness and life , that so the lord may be their god. and this matter is admirably well ordered . for , ( ● ) here 's the blessings or mercies promised , viz. recovery , &c. god becoming their god , what could be ordered and prepared more suitably and more sufficiently for poor lost sinners salvation and happiness . here are fit and full supplies for all their spiritual wants . ( . ) here are the parties to whom these covenanted mercies are peculiarly intended ; viz. christs seed . not all men , but only gods elect. they alone must share in these special mercies : peculiarly prepared for them . ( ) here is the only mediatour by whom these persons shall come to enjoy these promised mercies , viz. jesus christ , with whom god had a blessed transaction for effecting thereof . . on our part , the matter restipulated is ; . our accepting of christ and covenanted mercies by true faith. how shall they else be made ours ? ( . ) our walking worthy of them according to the gospel . how else shall we walk thankfully , and really testifie they are ours ? ( ) our giving up our selves to god as his people . how otherwise can we assure our selves that he is our god. ii. the form of this covenant is the mutual obligation and reciprocal engagement of the federate parties to each other . oh how comely and beautifully , with what symmetry and proportion are all things in this covenant ordered and prepared ! . in respect of the outward dispensation of the covenant , it is ordered in all things . god observed an order of degrees in revealing it . he made it not known at all , e till adam had quite broken the covenant of works . and then but gradually ; first discovering it more darkly , remotely and imperfectly , as we see things a great way off : but afterward more clearly , immediatly , & compleatly , as ●…e discern things at hand . god observed also an order of proportion in dispensing it , having therein respect both to his churches non-age & full age . . in her nonage dispensing it sparingly , carnally & servilly in certain initial elements and rudiments of ceremonies , types and carnal observances , as his peoples weakness and dulness was able to bear it : but . in her full age he dispensed it , more freely , fully and spiritually after the coming of christ. how orderly was this his proceeding ! . in respect of the accomplishment of it in christ , this covenant is ordered in all things . it makes christ known first dimly , as at a great distance : then clearly , as at hand . this covenant is a cabinet : christ is the rich treasure in this covenant-cabinet ; but not fully disclosed all at once . at first he was represented , as the e seed of of the woman bruising the serpents head . . then ( under the type of f noah saving his family in the ark by waters ; ) as a saviour of his family and little flock by his blood from perishing in their sins by the deluge of gods wrath overwhelming all the world besides . . then , g as the seed of abraham , in whom all the ●…inreds and families of the earth should be blessed . . then , as the h anti-type of the mosaical sacrifices , purgations and other ceremonies , both expiating the guilt , and purifying the filth of sin , from his seed . . after this , as the i seed of david , that as king , should sit upon his throne for ever : spiritually reigning and ruling over his church . then , as the true k david , that should reunite his people into one nation ; and into one kingdom , not to be divided any more . . after all , as l god-man , dwelling with men , full of grace and truth , actually dying for his seed , and discharging all the offices of his mediatourship , so that they have eternal redemption obtained for them , and their sins and iniquities god will remember no more . . finally , in respect of the application of it to christs seed , this covenant of faith is ordered in all things . herein god proceeds most orderly with them : though they do not always distinctly observe the order and method of his proceedings . . god tendereth his covenant to them . . he in his due time convinceth them thereby through the operation of his spirit , that they are naturally in a woful state of sin and death in the first adam , and that notwithstanding there is a sufficient remedy , and means of their recovery in christ the last adam . . he converts and cals them effectually from sin to righteousness , from darkness to light , and from the power of satan unto god. . he adopts them into his own family in jesus christ as his sons and daughters . . he justifies them freely by his grace , imputing christs righteousness unto them by faith. . he vouchsafeth them sweet heavenly communion with himself in christ by his spirit , affording all priviledges of grace . . he glorifies them eternally with himself and jesus christ in the highest heavens , vouchsafing immediate vision and full fruition of god , father , son , and holy spirit for evermore . o how admirable is this order of covenant-application , and how highly estimable by all christs seed ! iiii. sure. the covenant of faith is faithful , faithfully kept and performed by god , firm , sure , unbroken , whereof god will always be mindful , whereunto he will still have respect that it may be punctually and accurately performed . in this regard this covenant is in the old testament sti●…ed m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shemurah , that is , kept , observed , performed , ( one translatour renders it , sure. ) and as that learned n mercerus noteth , it imports care , diligence and sollicitude , lest any thing be let go , let slip , &c. such singular care and sollicitude god takes , lest his covenant should in any respect fail . hence it is elsewhere implyed to be a covenant that o cannot be broken . in the new testament it is stiled a promise firm , or sure to all the seed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p that the promise might be firm to all the seed . it hath respect to gods covenant with abraham , to whose spiritual seed , whether jews or gentiles , the covenant of the eternal inheritance is firm . and elsewhere gods promise or covenant with abraham , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an immutable thing ; q that by two immutable things , in which it was impossible for god to lye , &c. gods promise and gods oath annexed thereto , are these two immutable things , as the context there clears it . now this sureness of the covenant is a property most consequential and comfortable to the heirs of the promise , and children of the covenant . therefore it is said ; r god willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath . that by two immutable things , in which it was impossible for god to lye , we might have a strong consolation . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a valiant , strong , prevailing consolation . let us therefore a little further enquire into this sureness of gods covenant , and the grounds thereof : ( which is incomparably more firm , sure , immutable and irrevocable then all other . covenants in the world ; ) that hereby we may lay a lurer foundation of affiance and comfort in gods covenant and promise . we may fail ; but gods covenant will never fail us . this sureness of the covenant may illustriously be discovered , . from the nature , properties and perfections of the covenant-making god. . from gods manifold methods for establishment of his covenant . . from gods actual accomplishment of his covenant most punctually , in the experience of all ages . . from removal of all imaginable corrumpent causes that might render this covenant infirm or unfaithful . . from the durable and everlasting nature of the covenant it self . i. from the nature , properties and essential perfections of the covenant-making god. these are such , that they proclaim him to be a god s keeping covenant and mercy with his servants , with them that love him , &c. and , t that there is no god like him , in heaven above , or on earth beneath , keeping covenant and mercy , &c. for god that made this covenant , is . iehouah . . most gracious . . true. . faithful . . wise. powerful . . immutable . and therefore his covenant must needs be unquestionably sure. ( . ) god is iehovah . iehovah is gods chief essential name , not onely denoting , . his eternal independing being in and of himself . . and his giving of being to all created things ; but also , . his giving being and existence to his covenant and promises . hereupon when god was now about to bring israel out of egypt , and to conduct them to canaan , as he had covenanted to abraham , he saith ; u i appeared unto abraham , unto isaac , and unto jacob by the name of god almighty : but by my name iehovah was i not known to them . god was doctrinally , and in part known to them by his name iehovah , for it was x revealed to them before . but he was not experimentally and so plenarily made known to them by this name , as now he was about to make himself known to israel in his actual fulfilling and performing of his promise and covenant to them , by bringing them out of egypt into canaan . and this is the interpretation plainly given in the following verses , viz. ver . . to . so then ●…ts most natural to god , to fulfil his promise . god can assoon forget his nature , his being , and this his glorious name iehovah , as forget his covenant . ( ) god is most y gracious . his free grace , both of benevolence and favour to his creatures , and of commiseration to his miserable and sinful creatures , is incomparable . of meer grace god at first made this covenant of faith , lapsed creatures having nothing at all in them , that might in the least degree move or invite the lord thereunto , ( as z hath been shewed ; ) but rather every thing inciting to the contrary : now if god make this his covenant , not only without , but even quite contrary to all motives & inducements in the creature , of his own meer grace : shall he not of the same meer grace make it good ? that which is wholly bottomed upon meer divine grace , without the creature , is founded onely upon god : therefore inexceptionably sure. the eternal inheritance covenanted , a is therefore of faith , that it might be by 〈◊〉 ; to the end the promise might be sure to all the seed : not to that only which is of the law , but to that also which is of the faith of abraham , who is the father of us all . ( ) god is most b true ; yea c truth it self , the only supream truth . he is d plenteous in mercy and truth . and e the truth of the lord endureth for ever , to all generations . hence therefore god promises and covenant must needs be sure and true for ever : because god , the true god , f which cannot lye , promiseth and covenanteth . so that gods covenant and promise is that g immutable thing , wherein it is impossible that god should lye . man may covenant and promise , and yet not perform : all men are lyars . the truest men , but mutably true . but h god is not as man , that he should lye . now if it be impossible god should lye in promising ; it is impossible his promise should fail , till it come to performing . ( ) god is most faithful : therefore in his covenants and promises , he will not , he cannot delude or deceive . i if we believe not , yet he abideth faithful , he cannot deny himself . many jews did not believe gods covenant , yet their unfaithfulness did not overthrow gods covenant , or his faithfulness therein . k for , what if some did not believe ? shall their unbelief make the faith of god of none effect ? god forbid : yea let god be true , but every man a liar . — how notably saith the scripture elsewhere to israel ; l know therefore that the lord thy god , he is god , the faithful god , which keepeth covenant and mercy with them that love him , and keep his commandments to a thousand generations . so then , because he is a faithful god , he is a covenant-keeping god : his covenant is sure . hereupon the apostle exhorts ; m let us hold fast the profession of our faith without wavering : why ? for he is faithful that promised . and upon this attribute of gods faithfulness , sarah raised up her faith to believe gods covenant and promise against reason and the course of nature ; n through faith also sarah her self received strength to conceive seed , and w●…s delivered of a child when she was past age , because she judged him faithful that had promised . ( ) god is most wise . he is o the onely wise god : he p knoweth all things , and no thought can be with holden from him : q he understandeth our thoughts afar off . r known unto god are all his works from the beginning of the world : and so even unto the end of the world : yea , s his understanding is infinite . and as he t worketh all things , so he maketh , and maketh good his covenants and promises , according to the counsel of his own will. therefore gods covenants and promises cannot fail and be infringed , as mans may and oft are , through imprudence , oscitancy , inadvertency , want of foresight , &c. god never promiseth any thing , but he hath most wisely contrived and determined aforehand how to bring it to pass . ( ) god is most powerful . not only u mighty , but x almighty : he can do all things ; and all things with ease . he made the world with his word ; y he spake and they were created : he commanded and they stood fast . z he is able to do exceeding abundantly above all that we ask or think . therefore , though man ofttimes promiseth beyond his ability , yet god nor doth nor can promise beyond his power of performance . though he covenant and promise things never so great , strange , difficult , improbable , and to flesh and blood , or created power impossible , yet he can easily perform all , above the capacity of our sense , reason and faith it self : a is any thing too hard for the lord ? he covenanted to give abraham seed by sarah , and that in his seed all the nations of the earth should be blessed : and he was both able to perform this seed , notwithstanding the deadness of abrahams body and sarah's womb : and able to bless all nations in his seed , though isaac should have been offered up for a burnt-offering . and therefore as to the former , b abraham against hope believed in hope , — and considered not his own body now dead , when he was about an hundred years old , neither yet the deadness of sarah's womb ; neither staggered he at the promise of god through unbelief : being fully perswaded , that what he had promised , he was able also to perform . as to the latter , c abraham when he was tryed , offered up isaac : and he that had received the promises , offered up his only begotten son ; of whom it was said , that in isaac shall thy seed be called . accounting that god was able to raise him up even from the dead . thus abraham looks upon gods covenant , and gods ability fully to perform it ; overlooking all contrary difficulties and impossibilities : gods promise resting upon the shoulders of his power , bears up abraham's faith in the covenant , against all discouragements . oh this power of god , is the pillar of gods promise ; and should be the pillar of our faith. we seldom stagger at the hardness and greatness of any promise of god : but we stagger firs●… at the power of god. but gods power makes his covenant sure. ( ) finally , god is immutable , and unchangeable , still the same . d with him is no variableness , nor shadow of turning . the strength of israel is not as the son of man that he should repent . consequently his covenant is immutable and unchangeable also . e that by two immutable things ( viz. gods promise and oath ) in which it is impossible that god should lye , we mighe have strong consolation . . from gods manifold methods and ways for establishment and confirmation of his covenant , the sureness of his covenant is more infallibly assured to his people . gods covenant barely delivered by him , is sure enough it self , and heaven and earth may sooner pass away , then any branch or word of his covenant should pass away and be unfulfilled : but god hath used many other courses , besides bare publication , for ratifying and ensuring of his covenant to us ; that our faith therein might be firm without staggering , that our consolation thence might be strong without fainting . god hath especially established his covenant to his people , . by writing it . . by surest manner of expressing it . . by ratifying promises . . by federal solemnities . . by covenant-seals and tokens . . by his own inviolable oath . . by his son christs irrevocable death . . by writing the covenant . at first gods covenant was declared to adam , noah , abraham , &c. till the days of moses , f onely by word of mouth ; god uttering it to them by audible voice . but in , and after moses his days , god still committed his covenant to writing : and this in all the discoveries and dispensations of it , from first to last . holy scriptures are his covenant-tables , his federal instruments . herein we may read , as in a perpetual record , the tenour of gods covenant with his people , and of their restipulation with god , together with all the promises , priviledges , conditions and clauses thereof . and all this , that gods covenant might be made infallibly evident , certain and sure to his people in christ from age to age . time might obliterate a vocal covenant only , out of memory : but no time shall possibly wipe gods written covenant out of his book . ( . ) by surest manner of expressing the covenant . god covenanting and promsing mercies for time to come , expresses his promise so as if they were performed already for the time past . hereby denoting the sureness of performance , the sureness of the covenant . as god expressed his covenant to abraham ; g in that same day the lord made a covenant with abraham , saying , unto thy seed have i given this land from the river of egypt , to the great river the river euphrates . at this time abraham had no seed at all ; h abraham said , lord god , what wilt thou give me , seeing i go childless ? and when abraham had seed , his seed enjoyed not this covenanted land of canaan till after i their . years affliction in egypt : and yet god saith , unto thy seed have i given this land. how could this be ? or , why is it thus expressed ? that learned k mercerus observes thus , out of rasi , i have given , for i will give : because that which the lord promiseth for future is as sure , as if it were now done . and out of rambau ; he speaks in the pretertense , i have given ; because of his present covenant . in two promises before god useth the future tense , l to thy seed i will give this land : but now when he strikes a covenant with abraham , he declares and fully makes him and his seed lords of that land ; and that he may signifie this , he useth the preter-tense , i have given ; i. e. i give . thou mayest certainly know that this land is thy seed's , by vertue of the covenant i make with thee . whereupon he prescribes the bounds of the land , which he had not done before . m another observes , that the hebrew doctors scan the words thus : he saith not , i will give ; but , i have given : and yet abraham had now begotten no children . but because the word of the holy blessed god is a deed , therefore he so speaketh . mideas tillim . ps. . . ( . ) by ratifying promises super added . god not onely makes covenant with , and promises to his people , but he also frequently and pathetically promiseth to make good his covenants and promises . these therefore may well be called , ratifying promises : because annexed for further ratifying , ensuring and peremptory confirming of gods covenant to us . ( ● ) thus god makes sure his covenant to israel ; n if ye hearken to these judgements , and keep and do them : the lord thy god shall keep unto thee the covenant and the mercy which he sware unto thy fathers . and elsewhere ; o i made you to go out of egypt , and have brought you unto the land which i sware unto your fathers . and i said , i will never break my covenant with you . ( ) thus god makes sure his covenant to david ; p my covenant will i not break , nor alter the thing that is gone out of my lips . once have i sworn by mine holiness , that i will not lye unto david . ( ) thus god makes sure his covenant to his captive people ; q thus saith the lord , if you can break my covenant of the day , and my covenant of the night , and that there should not be day and night in their season : then may also my covenant be broken with david my servant , that he should not have a son to reign upon his throne . and with the levites the priests , my ministers . ( ) thus god makes sure his covenant to the church of the gentiles ; r the mountains shall depart , and the hils be removed , but my kindness shall not depart from thee ; neither shall the covenant of my peace be removed , saith the lord , that hath mercy on thee . ( . ) in a word , thus the lord makes sure his covenant indefinitely ; s the lord is gracious and full of compassion . — he will ever be mindful of his covenant . what ? will the lord not break nor alter his covenant ; never break it ? will he keep it : and be ever mindful of it ? shall gods covenant be as inviolable as the course and revolution of day and night : and more immovable then the very hils and mountains ? why then should we suspect or stagger at the sureness of gods covenant , oh we of little faith ? ( . ) by federal solemnities annexed , god hath further established his covenants to his people . the usual solemnities in covenant-making of old , was by striking , killing , dividing and offering up of sacrifices with sprinkling of their blood . hence that phrase of cutting , or striking the covenant ; t gather together unto me my saints , striking my covenant with sacrifice : as it is to be rendred out of the hebrew . the manner of this solemnity ieremy declares , saving ; u i will give the men that have transgressed my covenant , which have not performed the words of the covenant which they had struck before me , when they x cut the calf in twain , and passed between the parts thereof . their manner was , to kill sacrifices : to cut these sacrifices in twain : to lay the two parts thus divided in the midst , piece against piece , exactly one over against another , to answer each other : then the parties covenanting passed between the parts of the sacrifices , so slit in twain , and laid answerably to one another . the meaning of which ceremonies and solemnities is conceived to be this ; viz. as part answered to part : so there was an harmonious correspondency and answerableness of their minds and hearts that struck covenant . and as part was severed from part : so the covenanters implyed ( if not expressed ) an imprecation or curse , wishing the like dissection and destruction to the parties covenanting as most deserved , if they should break the covenant or deal falsely therein . whence that phrase of entring into a curse , and into an oath . neh. . . now the lord , for further ensuring of his covenant to his people , hath sometimes pleased to use this solemnity . as , to abram : and to israel . . to abram , when he desired to have gods promise of canaan confirmed to him , saying ; y lord god , whereby shall i know that i shall inherit it ? and he said unto him , take me an heifer of three years old , and a she-goat of three years old , and a ram of three years old , and a turtle dove , and a young pigeon . and he took unto him all these , and divided them in the midst , and laid each piece one against another . — and it came to pass , that when the su●… went down , and it was dark , behold a smoaking furnace , and a lamp of fire that passed between those pieces . in that same day the lord made a covenant with abram , saying , &c. thus god confirms abram by his covenant : and confirms his covenant by this solemnity . and why may not we interpret , the smoaking furnace , as representing abram's posterity that should be deeply afflicted in egypt before 〈◊〉 be given them : and the lamp of fire , as representing god that should at last enlighten their darkness and bring them out of egypt , &c. god being often in scripture compared to z fire , and to a a lamp ? . to israel when they were brought out of egypt , god also stablished his covenant by b sacrifices , and sprinkling of blood . of which sacrifices and blood we have the truth in christ : as after will appear . ( ) by covenant-seals and tokens , god hath also confirmed and ensured his covenant to his people . thus when god made a covenant with abraham , to be a god to him and to his seed to give them canaan , &c. he confirmed this covenant by circumcision , as c a token of the covenant betwixt god and them . yea so notably did circumcision ratifie this covenant , that ( by a metonymy of the thing signif●…ed put for the sign signifying ) it is called d the covenant of circumcision : and god saith of it , e my covenant shall be in your flesh for an everlasting covenant . so they did indelibly receive this character of gods covenant into their flesh , and did alwaies carry about with them in their body this sign and mark of the covenant , for their notable confirmation therein . god thereby assuring them , that as certainly as they had this sign in their flesh : so certainly gods covenant should be made good to them . nor only was circumcision a sign or token of the covenant to abraham , but also a seal of the covenant ; for , f he received the sign of circumcision , a seal of the righteousness of the faith , which he had yet being uncircumcised . now as the righteousness of works was the matter of the covenant of works : so the righteousness of faith is the matter of this covenant of faith , as hath already been evidenced . if then circumcision was a seal of the righteousness of faith , which is the matter covenanted : consequently it was a seal of the covenant it self : a●…seal : to what end ? not for impression , distinction , or concealment , ( though for those uses seals are sometimes used , ) but for confirmation . hereby god giving abraham further assurance of his righteousness of faith promised him in the covenant . proportionably all the other sacraments both before , and since christ , are not only signs and tokens , but also seals of the covenant : for what belongs to one sacrament as a sacrament belongs also to every sacrament . and of the cup in the lords supper , christ saith ; g this cup is the new testament ( or , new covenant ) in my blood . that is , this cup is so true and sure a token and seal of the new covenant , that it may be called the new covenant itself . thus , by these outward familiar signs incurring into the senses , the lord hath notably confirmed his covenant to his people , and their faith therein . which confirmation is grounded upon that sacramental union or relation betwixt the signs and things signified ; the signs truly signifying , sealing and exhibiting the inward covenanted mysteries . and which sacramental union or relation in signifying , sealing and exhibiting is grounded upon christs institution thus appointing it . ( ) by his own inviolable oath , god makes his covenant sure to his people . an oath amongst men is the strongest , surest , most sacred , and inviolable bond : h for men verily swear by the greater , and an oath for confirmation is to them an end of all strife : wherein god willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath ; that by two immutable things , ( viz. gods promise of the inheritance , and his oath ) in which it was impossible for god to lye , we might have a strong consolation , &c. god then , not only makes his covenant , but swears his covenant . i and when he could swear by no greater , he sware by himself . thus god added the solemn sanction and immutable band of an oath to his covenant and promise : and this to abraham , israel , and david . ● . to abraham ; k for when god made promise to abraham , because he could swear by no greater , he sware by himself . hence gods covenant with abraham , is so l often mentioned with gods oath to him and to his seed . . to israel , when god besides his covenant in horeb , renewed his covenant with them in the land of moab , peculiarly against the idolatry of the nations : this god confirmed by m oath . to david finally god ratified his covenant by oath , for his greater security and assurance therein . god said , n i have made a covenant with my chosen , i have sworn unto david my servant . thy seed will i establish for ever , and build up thy throne to all generations . — and again ; o my covenant will i not break , nor alter the thing that is gone out of my lips . once have i sworn by mine holiness , that i will not lye unto david . which covenant-oath of god to david had its principal accomplishment in p christ , of the fruit of his loyns according to the flesh , raised up to sit on davids throne . now hath god said it , and will he not do it ? hath he sworn it , and will he not bring it to pass ? yea the exhibition of christ in our flesh in fulness of time , was in q performance of the mercy promised to our fathers , and in remembrance of his holy covenant : the oath which he sware to our father abraham , &c. dare we trust an honest man upon his bare word ? much more upon his oath ? and shall we not much more have strong confidence and consolation upon gods promise and oath ? ( ) finally , the covenant is confirmed and made sure by christs irrevocable death . in which regard , the covenant is to be considered in the notion of a testament ; and christ as the testator of this will and testament , ( as was formerly noted . ) as therefore a mans will and testament is r confirmed by the testators death irrevocably , so that no man adds thereto , nor takes thence-from ; for where a testament is , there must also of necessity be the death of the testator ; for a testament is of force after men are dead , otherwise it is of no strength at all while the testator liveth : so jesus christ hath unalterably confirmed his will and testament , the new covenant by his blood and death ; that by means of death for the redemption of the transgressions that were under the first testament , they which are called , might receive ▪ the promise of eternal inheritance . hereupon christs blood is called s the blood of the everlas●…ing covenant , or testament . and , t his blood of the new testament . also the covenant it self is stiled u tht new testament in his blood . because his covenant and testament is founded , stablished , ratified , and immutably sealed up , in , and by his blood . so then , his covenant is most firm and sure : there can be no addition to it , detraction from it , or alteration of it ; unless the death of jesus christ , whereby it s confirm'd , be frustrated and overthrown . yea , the covenant is as sure , as christs death is sure . the covenant can no more fail or dye , then christ can be brought down from the right hand of the majesty on high to dye a second time . christ being risen , dyeth no more , returneth no more to corruption , and therefore he is x the sure mercies of david : consequently his covenant in his death , never more to be repeated or re-iterated , is become the sure covenant of god , the sure testament of jesus christ. thus by all these methods for establishing his covenant , god hath made it unquestionably sure to all his people . . from gods actual accomplishment and most punctual performance of his covenant to his people , in the experience of all ages , gods covenant will further appear to be most sure. god hath always been most exact in fulfilling his covenant and promise . he never yet failed his people herein ; nor ever will. he ever did , and consequently ever will make his covenant and all the promises thereof subsist in their season : for he is a faithful and an unalterable god , still the same . ( ) god covenanted in paradise , that y the seed of the woman should bruise the serpents head. and this covenant he punctually performed ; for , z when the fulness of time was come , god sent his son made of a woman , made under the law , to redeem them that were under the law. and for this purpose the son of god was manifested , that he might destroy the works of the devil . and this , a as he spake by the mouth of his holy prophets , which have been since the world began . that we should be saved from our enemies , and from the hand of all that hate us . to perform the mercy promised to our fathers , and to remember his holy covenant . ( ) god covenanted with b noah , to save him and his family , and a seed of the creatures in the ark from perishing in that general deluge wherewith the whole world was drowned . and god c exactly performed this his covenant with noah and his family ; they were preserved , when all flesh perished . ( ) god covenanted with abraham , . to make his seed d as numerous as the stars of heaven : when as yet he had no child . . to bring his seed out of egypts affliction , after four hundred and thirty years . . to give the land of canaan to his seed , from the river of egypt , to the river euphrates . and , . that , e in his seed all the nations of the earth should be blessed . and all these covenanted mercies god exactly performed in their season . for , . his posterity became wonderfully numerous . f through faith sarah her self received strength to conceive seed , and was delivered of a child when she was past age , because she judged him faithful who had promised . therefore sprang there even of one , and him as good as dead , so many as the stars of the skie in multitude , and as the sand which is by the sea-shore innumerable . . his seed was in egypt under great affliction . g but when the time of the promise drew nigh , which god had sworn to abraham , the people grew and multiplied in egypt . — h and the children of israel sighed by reason of their bondage . — and god heard their groaning , and god remembred his covenant with abraham , with isaac , and with jacob. and god sent moses and aaron to deliver them , with many signs and wonders . now god began experimentally to make himself known to his people i by his name iehovah , in giving actual being to his covenant and promises : in bringing them out of egypt . k and it came to pass at the end of the years , even the self same day it came to pass , that all the hosts of the lord went out from the land of egypt . thus god kept touch with them in his covenant , to a very year , yea to a very day . . his seed , the children of israel , were also brought according to gods covenant with abraham , into actual possession of canaan the land of rest , after their deliverance out of egypt ; god conducting them thither by ioshuah , the type of jesus . l and the lord gave unto israel all the land which he sware to give unto thei●… fathers : and they possessed it , and dwelt therein : and the lord gave them rest round about , according to all that he sware unto their fathers : and there stood not a man of all their enemies before them : the lord delivered all their enemies into their hand . there failed not ought of any good thing which the lord had spoken unto the house of israel : all came to pass . this the levites notably confessed and amplified , in their prayer on a solemn day of fasting : saying ; m thou art the lord the god who didst choose abram , — and madest a covenant with him to give the land of the canaanites , — to give it to his seed : and hast performed thy words , for thou art righteous . the manner and way of gods performance being largely and emphatically described . and more particularly the psalmist describes the accurateness of this performance of gods covenant , beginning his description thus ▪ n he hath remembred his covenant for ever : the word which he ommanded to a thousand generations : which covenant he made with abraham , and his oath unto isaac : and confirmed the same unto jacob for a law , and to israel for an everlasting covenant , saying , unto thee will i give the land of canaan , the lot of your inheritance . and closing up his description thus ; o for he remembred his holy promise , and abraham his servant . and he brought forth his people with joy , and his chosen with gladness : and gave them the lands of the heathen : and they inherited the labour of the people ; that they might observe his statutes , and keep his laws . . finally , in abraham's seed , ( that seed of seeds , jesus christ , p the son of abraham , according to the flesh ▪ ) god blesseth all the families of the earth , as peter in his sermon testifieth to the men of israel , saying , q ye are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed . unto you first , god having raised up his son iesus , sent him to bless you , in turning away every one of you from his iniquities . nor were the jews only , but the gentiles also blessed in abrahams seed . for , r christ hath redeemed us from the curse of the law , being made a curse for us . — that the blessing of abraham might come on the gentiles through iesus christ. — so then they which be of faith ( whether jews or gentiles , ) are blessed with faithful abraham . thus god performed his covenant to abraham most punctually , in the several branches and particulars of it . ( ) god covenanted again at mount sinai , to s give canaan to the children of israel , t to bring them to a good land , a land of brooks of water , of fountains , and depths that spring out of valleyes and hils . a land of wheat , and barley , and vines , and fig-treess ▪ and pomegranates , a land of oyl olive and honey . a land wherein thou shalt eat bread without scarceness , thou shalt not lack any thing in it ; a land whose stones are iron , and out of whose hils thou maist dig brass . and solomon before all the congregation of israel , at the dedication of the temple , confessed gods performance herein , saying ; u blessed be the lord , that hath given rest unto his people israel , according to all that ●…e promised : there hath not fallen , ( or , failed ) one word of all his good promise , which he promised by the hand of moses his servant . ( ) god covenanted and sware to david x to raise up his seed which should build god an house , to stablish his seed for ever , and build up his throne to all generations , &c. this covenant god admirably fulfilled both in the type , solomon : and in the anti-type , christ , both of them of the seed of david : both of them kings , set upon davids throne : viz. solomon temporally , christ spiritually : and both of them builders of gods house , viz. solomon of his material temple , christ of his mystical and spiritual temple the church . hereupon solomon contessed : y o lord god of israel , there is no god like thee in the heaven , nor in the earth ; which keepest covenant and mercy unto thy servants that walk before thee with all their hearts : thou which hast kept with thy servant david my father that which thou hast promised him and spakest with thy mouth , and hast fulfilled with thine hand , as it is this day . but this covenant had its chief accomplishment in christ , of the fruit of davids loins according to the flesh , whom god raised up to sit upon his throne , and to build his church , as is z elsewhere testified . ( ) god covenanted with his captive-people in babylon , a that after years captivity , he would visit the king of babylon , and his land in judgement to destroy them , but would visit his people there in mercy to deliver , them thence : and that though their condition seemed to be dead and desperate , yet he would open their graves , and bring them out of their graves . and god punctually performed this covenant and promise to them . for , b belshazzar king of babylon being slain , darius the mede , with cyrus ▪ the persian , took the kingdom . c and in the first year of cyrus king of persia , ( that the word of the lord , by the mouth of jeremiah might be fulfilled , ) the lord stirred up the spirit of cyrus king of persia , that he made proclamation , that all the people of the iews , who were willing , should go up to jerusalem to build the house of god , &c. ( ) finally , god promised and covenanted d to make a new covenant with the house of israel , and the house of judah , and expressed what should be the tenour of the covenant . and god in performance of this covenant and promise , sent jesus christ to be e mediatour of this better covenant , stablished upon better promises . the other covenant thereby being made old , and vanishing away . for the scripture saith of christ : f by one offering he hath for ever perfected them that are sanctified , whereof the holy ghost also is a witness to us . for after that he had said before , this is the covenant that i will make with them after those days , saith the lord : i will put my laws into their hearts ; and in their minds will i write them : and their sins and iniquities will i remember no more . now where remission of these is , there is no more offering for sin . so then the new covenant promising , to remember their sins and iniquities no more , is only accomplished in christ , who hath so fully satisfied gods justice for the sins of all his seed by the price of his own blood and death , that there needs no more expiatory sacrifice to be offered for their sins for ever . g but in those levitical sacrifices , there is a remembrance again made of sins every year : for it is not possible that the blood of buls and of goats should take away sins . wherefore christ came , and by the sacrifice of himself blots out the remembrance of his peoples sins with god for ever . thus its evident in all the grand periods of the covenants-administration , that in all ages god hath ever been mindful of his covenant , exactly performing it in its season . the churches continued experience hereof , notably demonstrates the unparalleld faithfulness of god , and sureness of his covenant . for god is still as true , faithful , unchangable , al-sufficient , gracious , merciful , and every way as able and willing to perform his covenant to christs seed now as he was of old . and what should i add more ? time would fail me to descend to particular promises , the branches of gods covenant , and to shew how accurately they have been still accomplished : and that not onely to christs seed , but sometimes even to christs enemies . but these may more properly be considered of , in handling of the promises . . from removal of all imaginable corrumpent causes , that might possibly render gods covenant infaithful , or un-sure . what can there possibly be imagined by the most trembling scrupling doubting soul that can any way impeach or weaken the sureness of this covenant of faith ? for , . nothing in god , can do it . . nothing in christ. . nothing in christs seed . . nothing in the enemies of christ and his seed , viz. the serpent and his seed . . nothing in the law of god. . nothing in the threatnings of god. . nothing in the covenant it self can possibly overthrow or once shake the stability and sureness of the covenant of faith. and besides these , what can be suspected ? wherefore then do we so doubt and stagger at gods covenant through unbelief , o we of little faith ? ( ) nothing in god can be imagined against the sureness of his covenant . . not any falshood . for , h god that covenanteth and promiseth , cannot lye , yea , i it s impossible he should lye in his promises . . not any unfaithfulness . for , god k that promiseth is faithful : he is the faithful god , keeping covenant and mercy . . not any folly or unskilfulness in bringing his covenants to pass . for , l god is only wise : and his understanding is infinite . he knows how to accomplish every word of his ; to that end , both how to remove all obstructions and impediments to their performance , and how to overpower all things that they shall co-operate thereunto . . not any infirmity or weakness . for , m what god promiseth he is fully able to perform . and n nothing can be too hard for him who can do all things . . not any injustice or unrighteousness . for , o is god unrighteous ? god forbid : for then how shall god judge the world ? yea p god is so righteous , that no unrighteousness is in him , or can come from him , or can in the least degree be approved by him . q he made a covenant with abraham , and performed his words , because he is righteous . . not any inconstancy or variableness . for , r with god is no variableness , nor shadow of turning . his s promise and oath are two immutable things , declaring the immutability of his counsel . t the lord hath sworn , and will not repent . — god saith ; u once have i sworn by mine holiness , that i will not lye unto david . my covenant will i not break , nor alter the thing that is gone out of my lips . . finally , not any covenant-breaking disposition or inclination in god. for , x god is always a covenant-remembring , and a covenant-keeping god. ( ) nothing in christ can be imagined as destructive to the conant of faith. for that must be supposed to be in him , either as god ; or as man ; or as god-man , mediatour betwixt god and man. for , in other notion or respect how should we consider him ? but in none of all these regards or considerations can any thing be found in christ destructive to the sureness of this covenant of faith. . not any thing in him as he is god. for , it hath been cleared already , that nothing can be imagined in god against the sureness of the covenant . . nothing in christ as he is man , can infringe the covenant . for , if any thing : doubtless , sin. but sin in christ cannot do it : for that must be either . sin inherent in him , and acted by him ▪ or si●… imputed to him , and punished in him : yet neither of these can prevail . ( ●… ) not sin inherent in him or acted by him : for , in this sense y he knew no sin : he was z holy , harmless , undefiled , separate from sinners : a he was in all points tempted like as we are , yet without sin . when satan had tempted him both before his publike ministry , and at his death with all advantagious subtilties and importunities : yet he b left him , because he could find nothing in him ; no tindar of sin , to catch fire at any or all the sparks of his temptations . c he did no violence , neither was any deceit in his mouth . though therefore he was by wicked hands condemned and put to death , yet none of his judges , or adversaries , or their witnesses could find any just cause or matter against him : yea contrariwise , pilate his judge professed before the iews , that d neither he himself , nor yet herod , found any fault in him : the thief on the cross crucified with him , said , e this man hath done nothing amiss : the f centurion when he saw what was done , glorified god , saying , certainly this was a righteeus man ; truly this was the son of god. and all the people that came together to that sight , beholding the things which were done , smote their breasts and returned . ( ●… ) nor sin imputed to him , and punished upon him , could prejudice this covenant : but rather stablished and fulfilled the same . for , hereby he only wrought the recovery of his seed from sin to righteousness , and from death to eternal life . g he who knew no sin , was made sin for us : that we might be made the righteousness of god in him . and h what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh : that the righteousness of the law might be fulfilled in us . and to this end christ had covenanted and restipulated with the father , as hath been shew'd to accept & undergo the mediatory office , & particularly as a priest to offer up himself a sacrifice for the sins of his seed . . finally , nothing in christ as god-man , mediatour betwixt god and man , can shake or in the least degree weaken the sureness of this covenant . for , ( ) christ as mediatour builds & i ratifies the covenant by his death , and therefore he cannot destroy it . ( ) again , k in christ all gods promises are yea , and amen . ( ) furthermore , if any thing in christ as mediatour should enervate the covenant , it must be either some insufficiency , or unfaithfulness in his mediation : for what else can be probably imagined ? but in christ neither of these can have place . not insufficiency : for , the l fulness of the godhead dwels in him : he was m annointed with the oyl of gladness above all his fellows ; for he received not the spirit by measure , as they did ; he is n full of grace and truth , yea all fulness dwels in him ; that of his fulness we may all receive , and grace for grace : he is o made of god to ●…is wisdom , righteousness , sanctification and redemption : he is p able to save them to the uttermost , that come unto god by him , seeing he ever liveth to make intercession for them : he is q all and in all , and ; r we are compleat in him . not unfaithfulness : for , as he is s a merciful , so he is a faithful high-priest in things pertaining to god , to make reconciliation for the sine of the people . he t was faithful to him that appointed , as also moses was faithful in all his house : yea more then so ; moses was faithful in all gods house , as a servant , but christ as a son over his own house , whose house are we : he u having loved his own , loved them to the end : he x gives eternal life unto his sheep , and they shall never perish , neither shall any pluck them out of his hand . and y iesus christ is the same yesterday , and to day , and for ever . thus nothing in christ can enfeeble gods covenant . ( ) nothing in christs seed can dash the sureness of gods covenant . for , neither their unworthiness , nor their weakness , nor their unfaithfulness ; nor their inconstancy shall do it . . not their unworthiness by reason of sin and corruption . for , ( ) when god first of all revealed this covenant of faith in paradise , z it was presently upon adams fall : and at that time , adam and all mankind in him were in the most wretched , sinful and unworthy condition that ever they were or shall be in on earth from the creation till the judgment day , as a hath been manifested . and when god renewed this covenant to israel , they were ( as god b shews ) altogether unworthy of any such federal favour . as therefore their unworthiness hindred not god from making covenant with them : no more can their unworthiness hinder him from keeping it with them , being made . ( ) this is a covenant of grace and faith , as hath been demonstrated . grace is the foundation of it , on gods part : faith the condition of it , on ours . and yet that faith c not of our-selves : it is the gift of god. therefore gods covenant , and the sureness thereof , hath no dependance at all upon us , or upon any thing that is ours , but only upon god : seeing both the foundation and condition of it are from god. consequently it must needs be sure , though we be never so unworthy . d therefore it is of faith , that it might be by grace : to the end the promise migh be sure to all the seed : whether iews or gentiles . ( ) this covenant of faith removes and destroys all the sinful unworthiness of christs seed : god herein covenanting e to be merciful to their unrighteousness , and to remember their sins and their iniquities no more . and therefore their sins and unworthiness removed by the covenant , cannot destroy or shake the sureness of the covenant . the covenant-remedy against their sin and unworthiness , incomparably transcendeth and surpasseth all their sins and unworthiness . christ and his death are this remedy . now christ hath more righteousness for them then they have unrighteousness ; christ hath more pardons , then they have debts : christ hath more healing , then they have wounds ; christ hath more justification , then they have condemnation : christ hath more blessings , then they have curses ; for christs worthiness is the worthiness of an infinite god , their unworthiness is but at the utmost the unworthiness of finite creatures . . not their weakness to perform their part of the covenant , which they have conditioned and ●…estipulated , shall infringe the covenants sureness . for , god ( whose f strength is perfected in his peoples weakness ) hath fully provided against all their weakness in this covenant ; saying , g i will make an everlasting covenant with them , that i will not turn away from them , to do them good ; but i will put my fear in their hearts , that they shall not depart from me . and again ; h i will put my laws in their mind , and write them in their hearts : and i will be to them a god , and they shall be to me a people . what a full provision is here against all our weakness ? and that chiefly two-ways . ( ) partly , by gods principling us ; he will put his fear into our hearts , and write his laws in our minds . these shall so strengthen us , that we shall not depart from him : ( ) partly , by gods undertaking for us , as well as for himself . he undertakes for both sides : that he will not turn away from us , and that we shall not depart from him : that he will be our god , and that we shall be his people . when man and wife covenant , or when man and man covenant , each party undertakes only for himself ; none undertakes for both parties , nor can . but god undertakes for both : true , he will , and we shall perform . here 's no place for weakness , to harm the covenant's sureness . . not their unfaithfulness in gods covenant , can dash the sureness of the covenant . for , ( ) the covenants sureness is bottomed upon the i faithfulness of god , and not of man. therefore if gods faithfulness abide sure and impregnable : his covenant also will abide sure and impregnable mans unfaithfulness cannot overthrow gods faithfulness . ( ) god hath been wont to have respect to his covenant and faithfully to perform it to the political body of his people , his visible church , though many therein dealt unfaithfully , perfidiously and rebelliously against him . israel departed not from the sins of the house of jeroboam , wherefore god gave them to be oppressed by hazael , king of syria , but destroyed them not presently : for , k the lord was gracious to them , and had compassion on them , and had respect unto them , because of his covenant with abraham , isaac , and iacob , and would not destroy them , neither cast he them from his presence , as yet . how often did they sin against god and provoke him both in the wilderness and in canaan ? for which , how often did god punish them by afflictions and enemies ? l nevertheless he regarded their affliction , when he heard their cry . and he remembred for them his covenant , and repented according to the multitude of his mercies . hereupon saith the apostle of the body of the iewish church , m what if some did not believe ? shall their unbelief make the faith of god ( that is , the faithfulness of god in his covenant ) of none effect ? god forbid , yea , let god be true , but every man a lyar . ( ) yea god is pleased faithfully to perform his covenant with every individual person of christs true spiritual seed , notwithstanding their manifold failings , and particular unfaithfulnesses : that his truth and faithfulness may be the more gloriously commended . their unfaithfulness ( which is never habitual , and reigning ) serves rather to illustrate , theu overthrow the lords fidelity : inasmuch as he performs his covenant and promise , even to those of his , that in some part deal unfaithfully in covenant with him , rather pardoning their iniquities , then suffering his truth to fail . thus god dealt with david , as he confesseth , n against thee , thee only have i sinned , and done this evil in thy sight : that thou mightst be justified when thou speakest . that is , ( as o some expound it ) i have fallen through thy just permission , and this thou hast suffered , that thou mightst be justified : that is , declared and known to be just and faithful in thy promise . thus god promised also to deal with david's seed , in the tenour of his covenant with him , p my covenant shall stand fast with him . his seed also will i make for ever , and his throne as the days of heaven . if his children forsake my law , and walk not in my judgements ; if they break my statutes , and keep not my commandments : then will i visit their transgression with the rod , and their iniquity with stripes . nevertheless my loving-kindness will i not utterly take from him : nor suffer my faithfulness to fail . my covenant will i not break ; nor alter the thing that is gone out of my my lips . once i have sworn by mine holiness , that i will not lye unto david . so true is that of the apostles touching christ , q if we believe not , yet he abideth faithful , he cannot deny-himself . . finally , not the inconstancy of christs seed , can render gods covenant inconstant or unsure . for , though carnal men and hypocrites be inconstant , unsetled , wavering and tossed to and fro ▪ yet true believers are habitually fixed and unmovable . r they that trust in the lord shall be as mount sion , which cannot be removed , but abideth for ever . they are s built upon a rock , the rock christ by faith , and the gates of hell shall not prevail against them . the lord himself hath in his covenant engaged for them , to t put his fear in their hearts , that they shall not depart from him . therefore though they may fall , yet shall they never finally and totally fall away . though they may have reliques of inconstancy in them : yet shall not that inconstancy prevail to have praedominion over them . the immutable god , will not only be constant in his covenant to them ; but also make them constant therein by him . ( ) nothing in the enemies of christ and his seed , viz. in the serpent and his seed , can shake the sureness of gods covenant . for , what can be supposed in them to do it ? . not their malice . for gods u love and tender dearness to his covenant and people is infinite : and therefore incomparably surpassing the finite malice of the devil and all wicked men against them . . not their policy . for , though the old serpent the devil and his seed x deal extream subtilly against gods covenant and people : yet the lord only wise , infinite in understanding , and unsearchable in counsel , can easily infatuate all their policies . and the counsel of the lord , that shal stand . . not their power . for , y god is stronger then all , and nothing can either enfeeble his covenant , or pluck his covenant-people out of his hand . . nor finally any thing that can be imagined in them . for in this covenant , god hath covenanted and promised to z put such enmity betwixt the two seeds , viz. of the woman and the serpent , that though the serpent and his seed bruise the heel of christ and christians , the womans seed , to their molestation : yet they shall bruise the head of the serpent and his seed the wicked , to their utter destruction . ( ) nothing in the law of god can dash the sureness of this covenant . for , . this a covenant was confirmed and established to abraham in christ , ( and thereby the earthly canaan , and heavenly inheritance , ) and years before the law was given : therefore the law cannot disannul it , that it should make the promise of god of none effect . . the law is not against gods covenant : therefore it cannot prejudice the sureness thereof at all . b is the law then against the promises of god ? god forbid . why ? partly , because the law was not given on mount sinai to afford life and justification by it , but rather to seal up condemnation , by convincing all of sin , that despairing in themselves they might go to christ for life . partly , because the law was given to the jews , to be their schoolmaster to bring them to christ ( the moral law by convincing and correcting them for sin ; the ceremonial law by directing them unto christ , the remedy against sin , ) that they might be justified by faith , according to the tenour of this covenant . so that the law ( as published on sinai ) was given as a covenant of faith , not as a covenant of works : as will further appear in the distinct handling of that particular administration of the covenant ; and therefore it tends to confirm , settle and establish the covenant of faith , & not in the least degree to weaken it . ( ) nothing in the threatnings of god , can enfeeble or overthrow this covenant . for , . if the law it self cannot overthrow it ▪ how should the threatnings and curse of the law do it , which are but denunciations of penalties annexed to the law. . christ c hath redeemed his seed from the curse of the law , by becoming a curse for them . therefore the curse and threatnings of the law can in no degree prejudice their state in this covenant of faith. . of gods threatning there is a double use ; condemnatory , and cautionary . they are condemnatory to them that lie under the penalty of the broken covenant of works , who accept not gods covenant of faith and christ therein : but to none else . they are only cautionary to christs seed who are in the covenant of faith with god , to prevent them from sinning against god and his covenant . curses and threatnings , as well as blessings and promises , are additionals and appendixes to this covenant . that phrase is observable , d according to all the curses of the covenant . and therefore being additionals annexed , they cannot weaken , but strengthen the covenant . in gods threatnings are ( as of old in gods e cloud betwixt the israelites and egyptians ) a bright side , and a dark side ; the honey and the gall ; the good and the evil . the evil , the dark side of the threatnings , viz. the curse , the vengeance of god , the destruction , the damnation , &c. are intended for godless , christless , covenantless persons . but the good , the bright side of the threatnings , 〈◊〉 ▪ as incitements to an holy fear , cautions against sin , inducements unto duty and obedience , indications of divine truth and justice , &c. are peculiarly intended to gods covenant-people . without promises , we should basely despair : without threatnings , we should proudly presume . betwixt these two milstones ( as luther well said ) gods people are made sweet meal . gods covenant , is his act or charter of grace to his church : gods promises and threats , are his articles of agreement , proviso's and cautions therein . gods covenant is as the garden of eden : the promises as the pleasant fruit-trees , especially as the tree of life ; and the threatnings as the tree of the knowledge of good and evil . eden was for delight ; the fruit ▪ trees for food ; the tree of life for confirmation in good ; the tree of knowledge for caution against evil : so here proportionably , gods covenant is for his peoples spiritual delight ; his promises for her encouragement and establishment in all goodness and happiness ; and his threatnings for her caution and preservation against sin and misery . ( ) finally , nothing in the covenant it self can overthrow or shake the sureness of it . not the foundation of it ; for , that is not weak or movable , but strong and immovable ; viz. gods meer f grace , and christs meritorious g death : and h both according to gods eternal and immutable decree . . not the parties to it ; for , god on his part i cannot lye , or k suffer his covenant-faithfulness to fail : and christ with his seed on their part , l shall not fail , or deal falsely in gods covenant . . not the greatness of the blessings and mercies covenanted ; for , m what god hath promised , he is fully able to perform , and hath already performed them in all ages by-past , n being able to do exceeding abundantly above all that we ask or think ; for he can do all things . . nor , finally , the difficulty of the conditions restipulated by christs seed ; for , o christ lives in them , acts in them , works all their works for them . and therefore they p can do all things through christ strengthening them . thus , nothing in god ; nothing in christ : nothing in christs seed ; nothing in the enemies of christ and his seed ; nothing in the law ; nothing in gods threatnings ; nothing in gods covenant it self , can be imagined , as a corrumpent cause , to dash or shake the sureness of gods covenant . now therefore let all the children of the covenant and promises , fix their faith and confidence upon this sure covenant of god , as upon an impregnable rock ; that thence they may extract strong consolation in all times of need against all disconsolations whatsoever . . finally , the sureness of the covenant may be further demonstrated from the durable and everlasting nature of it . that must needs be sure , which is everlasting . now this covenant is q everlasting . but this everlastingness of it makes a distinct property , particularly to be considered . v. comfortable . the covenant of faith is a most comfortable covenant ; it is an exquisite heart-reviving cordial indeed to all the faithful . for clearing of this sweet property , let us see ; . how it may appear , that it is comfortable . . to whom it is comfortable . . in what respect it is comfortable . . that this covenant of faith is a comfortable covenant , may be evidenced divers ways . for , . the whole scriptures are comfortable . they are a rich shop or cabinet of cordials r for , whatsoever things were written aforetime , were written for our learning , that we through patience and comfort of the scriptures might have hope . consequently the covenant of faith , and the precious promises thereof , being of all other the most eminent , sweet , and evangelical part of scripture , must needs be comfortable . . god singularly intended his peoples comfort , in his making covenant with them . for this very end , amongst others , he revealed his covenant : that he might advance their comforts . hence the apostle saith of gods covenant with abraham ; that s he confirmed it by an oath . that by two immutable things ( viz. his covenant , and oath , in which it was impossible for god to lye , we might have a strong consolation . so then , god intended our consolation , by his immutable covenant and promise : and he intended our strong consolation , by his immutable oath strengthening and confirming his covenant . now if god intended our comfort by this covenant ; doubtless he so fitted and framed the covenant , that it might be comfortable to us . for whatsoever means he ordains to any end , he makes them sufficient and effectual for attaining of such end . . gods people have actually supported and comforted themselves by gods covenant , against saddest objects and occasions of disconsolation ▪ thus , though davids house was not like the morning light when the sun riseth without clouds , nor like tender grass springing out of the earth by clear shining after rain ; as is promised to him that rules over men justly in the fear of god ; though his house was not clear without clouds of troubles and afflictions , nor did grow at present so prosperously and flourishingly : yet against this saddening discomfort , david stays his heart with the rich cordial of gods covenant . t although mine house be not so with god : yet he hath made with me an everlasting covenant , ordered in all things , and sure ; therefore this is all my salvation , and all my delight , although he make it not to grow . ( thus we may render the hebrew . ) thus also the church of god ▪ in extream calamities under cruel persecuting enemies , yet comforteth and encourageth herself in her prayer to the lord , by consideration of gods covenant , ( among other grounds of support , ) saying ; u o deliver not the soul of thy turtle-dove unto the multitude of the wicked , forget not the congregation of thy poor for ever . have respect unto the covenant , &c. when gods people therefore have been in deepest waters and roughest seas of distress , they have been wont to catch hold of this sure rock of gods covenant , and there to save and repose themselves . . to whom this covenant of faith is comfortable , may thus be declared . . first we must distinguish of persons . all persons may be considered , either unconverted , and in their meer x carnal condition in the first adam : or , . as in the way of conversion under conviction of their extreme natural misery , without christ ; and of the alsufficient supernatural remedy in christ : which conviction is effected in them by y the spirit of christ. or , . as effectually z converted , and actually called , from darkness to light , and from the power of satan unto god. . next we must distinguish of comfort . . there 's a carnal comfort , which even hypocrites , formalists , & carnal persons may receive either from carnal obiects , or from a spiritual objects carnally apprehended : but which vanisheth away . there 's a spiritual comfort arising from spiritual grounds and objects spiritually apprehended . as from b the spirit of god : c the light of gods countenance lifted up upon us : d iustification by faith in iesus christ : e the fear of the lord , &c. which comforts are the peculiar inheritance of gods people ; f strangers shall not meddle with their joy . now things may be said to be spiritually comfortable two ways ; viz. potentially , and actually . potentially those spiritual things are comfortable , which have in themselves some principle , cause , foundation , ground or matter of comfort ; whereby they are disposed and able to comfort , if applyed . thus christ , the scriptures , the covenant , and promises have in them much matter and ground of comfort , if apprehended and applyed by faith. actually those spiritual things are comfortable , which upon application do actually and effectually comfort indeed . and this , partly by secret supportment against despair and overwhelming disconsolations . hereby the heart is sufficiently , though obscurely , g held up and staid from fainting and sinking . partly by sensible refreshment ; hereby the heart being evidently h enlarged , revived and cheared up against discomforts , even unto joy and delight , &c. thus conceive of comfort , and of things comfortable . . now these things premised , we may more clearly judge , unto whom this covenant of faith is comfortable . unto meer carnal unconverted persons , the covenant carnally apprehended , may be carnally comfortable : as the i gospel carnally tasted , may rejoyce a carnal apprehension . to such also it is potentially comfortable , there being such ground and matter of comfort therein , as is able to comfort any persons to whom it is or shall be effectually applyed . but actually , and in a true spiritual sense , this covenant is not comfortable , nor can be , to any meer k carnal man , so remaining . . unto persons under conviction and in the way of conversion , this covenant of faith is comfortable ; not only potentially , as a l ground and foundation of comfort , possible ; but in some sense actually , by supporting them secretly against despair , under the terrours of conscience , horror of divine wrath , and dreadful curse of the law , for sin. for did not the lord secretly sustain and bear up a poor soul under such spiritual agonies , by his covenant in christ : how quickly would he run , m with iudas , into desperate extremities ! . finally , unto persons effectually called and converted , this covenant is comfortable , not carnally , but spiritually : and that not only potentially , as having in it rich matter of comfort : but also actually , as being actually applyed unto them for comfort . in which regard , they are sometimes secretly supported by it against sinking and fainting : sometimes they are sensibly refreshed with evident peace , enlargement and joy . to these the covenant is primarily and especially comfortable . hence the apostle declaring n gods willingness more abundantly to shew the immutability of his counsel in his covenant , saith he , confirmed it by an oath : that by two immutable things , in which it was impossible that god should lye , we might have a strong consolation : and doth also express to whom all this comfort by the covenant was intended , viz. to the heirs of promise . — who have fled for refuge to lay hold upon the hope set before us . that is , to true converts , and believers , who have fled by faith to lay hold of the promised inheritance , as well as abraham . how eminent then is the priviledge of gods people converted , or in converting , beyond all carnal unconverted ones in the world , in that this covenat of faith is so singularly and peculiarly comfortable unto them ! they alone shall eat this hidden mannah : they alone shall drink this living water , and lick this refreshing honey out of this heavenly rock . . how and in what respects the covenant is comfortable . this covenant of faith is comfortable to the faithful heirs of promise , . originally . . divinely . . comprehensively . . strongly . . gradually . . suitably . . continually . ( ) originally comfortable . the covenant of faith was the first dawning of comfort , and original discovery thereof , to lapsed man after the fall. after adam ( and we all in him ) had broke the covenant of works : nothing but despair , divine wrath , and death , could be represented unto him : till this covenant of faith , in christ o the seed of the woman , was revealed . this was the first peering of the morning and day of salvation . this was gods first overture of peace to poor sinners . this was the first opening of a door of hope to hopeless creatures . and all discoveries of comfort from god do originally flow from this primary and most ancient discovery . gods meer grace and eternal decree in christ are the very first original of all our comfort : but gods covenant of faith in christ , is the very first & original discovery of all our comfort . and that which is firist in any kind , is excellent . our comfort , if we look at the antiquity of its publication , is as ancient as paradise . ( ) divinely comfortable . the covenant of faith , and all the comfortableness thereof , is wholly and only from god in jesus christ. the author of it , is god himself . the federate parties are divine ; viz. god and christ with his seed . the foundation of it divine : viz. gods p meer grace . the benefits and matters promised to christs seed therein , divine ; recovery from sin and death to righteousness and everlasting life by christ , that the lord may be our god and we his people . the condition required of and restipulated by christs seed , divine ; viz q faith , which is not of our selves , but is the gift of god : and evangelical obedience , r whereunto we are created in christ. all these are divine : and all these are most comfortable ; therefore they are divinely comfortable . now the covenant's comfortableness being meerly divine , and not humane : consequently , the comforts of the covenant are cordial indeed , transcendent , and permanent . . cordial indeed . not formally and in show , but really and effectually comfortable . man's comforts may sound in the ear , but never reach the heart : but gods covenant-consolations reach to the very heart and soul to strengthen and revive them . hence gods s speaking comfortably , is in the hebrew phrase stiled speaking to the heart . god alone ( who hath all hearts in his hand , and made the heart . ) knows the hearts bitterness and dejections : and he alone can appropriate to the heart effectual refreshments . . transcendent . humane and creature-comforts may be small : but the divine covenant-comforts are t not small , but great and transcendent . they f●…r surpass all created discomforts . if u discomforts of gods covenant-people abound : gods covenant-consolations in christ do abound and superabound . the occasions of our discomforts are finite , the foundation of our comforts is infinite , even x the god of 〈◊〉 consolation , who can create and command all kinds and all degrees of consolation for his people . this is most sweet . . permanent and continuing : mans comforts are ofttimes but a flash , quickly vanishing and leaving the heart sadder and more disconsolate ; as a flash of lightning gone in a moment , and leaving the night darker : but gods comforts are fixed , lasting and y everlasting comforts ; they minister matter of z everlasting joy and continual rejoycing . ( ) comprehensively comfortable . the covenant of faith doth ( if we considered ) comprehend all the scripture-consolations in it , which have been propounded to mankind since adam's fall. for , . the matter of all scripture-comforts , is christ with all his benefits . all scripture-consolations are centred in christ , as the common meeting place . what is there in scripture any way comfortable indeed , but as it tends to christ , leads to the enjoyment of christ in some regard or other ? now christ and all his benefits are comprized in this covenant : consequently all his comforts . . the instrumental mean , whereby all scripture-comforts in christ are tendered , is the a promises , which are all yea and amen in christ. now these promises are all of them as so many branches , clauses or articles of the covenant . whatsoever comfort there is in the promises , it is consequently in the covenant it self . . the instrumental mean whereby all scripture-comforts in christ and the promises are actually and effectually applyed , is peculiarly b faith. now faith is the condition of this covenant : whatsoever comfortableness therefore is in faith , is also comprehended in this covenant . hence we may say of this covenant of faith , that it is gods great magazein and rich treasury of comforts : gods general receptacle and store-house of heavenly refreshment , of spiritual support . no kind or sort of comfort for any disconsolate condition whatsoever , but may be hence extracted . ( ) strongly and prevailingly comfortable . humane comforts are but weak and feeble , discomforts oftentimes prevailing over them , and leaving the heart fainting , sinking , despairing . but gods covenant-comforts are strong and prevailing comforts . stronger then all their discomforts whatsoever , and prevailing finally over them . to this effect it is said , that c god confirmed his covenant , &c. to the heirs of promise by an oath . that by two immutable things in which it was impossible for god to lye , we might have ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a strong consolation or , a potent , a mighty consolation . it is opposed to that which is invalid , infirm . so then , god most strongly confirmed his covenant , that his federate people might have strong consolation from his covenant . ( ) gradually comfortable . the covenant of faith was revealed by degrees , the following administrations ( as hath been already shewed ) being still more compleat and excellent then the foregoing . proportionably the covenant ( though comfortable in every administration , yet ) is still more and more comfortable in the succeeding then in the foregoing dispensations : and in the last administration , viz. the new covenant , most comfortable of all . christ hath kept the good wine until now : his best consolations , till this last administration of the covenant . christ actually exhibited , being far more comfortable , then christ meerly promised . ( ) suitably , sufficiently & compleatly comfortable . christs elect seed , whether converted already , or in the way of converting to christ , can have no cause of discomfort and trouble possibly incident unto them , against which they may not furnish themselves with pregnant , suitable & sufficient consolations from this covenant of faith. for , . how comfortable is this covenant against sin , and all self-unworthiness ! herein god covenanteth thus ; d i will be merciful to their unrighteousnesses , and their sins and their transgressions i will not remember any more . what an admirable cordial is this to poor bruised and heavy-laden souls , pressed down to the earth , yea even to the gates of hell , with the sense of self-sinfulness and self-vileness ? these words may even lift up their spirits to heaven , in hope and consolation . for , . here 's the object of discomfort fully expressed , and that in three words , and all in the plural number : e unrighteousnesses , sins , transgressions . to intimate to us , that god hath mercy and pardon enough for all his covenant-peoples sins , of what kind soever : original , actual : against piety , equity , or sobriety , &c : of what degrees or aggravations soever , whether against mercies , judgements , means of grace , &c : and by what names or titles soever they be stiled and known . why else doth the lord here use such an heap of words ? . here 's gods act of grace for his peoples consolaton , against the former discomfort , most satisfactorily promised in two phrases ; ( ) he will be merciful to their unrighteousnesses . gods mercy is infinite , their unrighteousnesses finite : therefore his mercies shall utterly swallow up all their sinful miseries . ( ) he will not remember their sins and transgressions any more . he will not only forgive , but forget . he will cross his debt-book , that they shall never be questioned or called to an account for them . he will pass an eternal act of oblivion upon them . their sins shall be utterly buried in oblivion , as if they had never been . oh sweet refreshment ! then , their sins may be in them : but shall not be imputed to them . their transgressions may burden them , but shall not sink them : may press them , but shall not oppress them : may exercise them , shall not execute them : may grieve and afflict them a while , but shall not condemn them or separate them at all from god in this or the world to come . . how comfortable is this covenant against all spiritual enemies , the flesh , the world and the devil , and their temptations ! these may oppose , tempt , and trouble gods people , yet shall not prevail over gods people , but rather gods people over them , according to the intimation of this covenant . . over the flesh and sin ; partly , in that god e will be merciful to their unrighteousnesses , and their sins and transgressions he will not remember any more . partly in that god f will write his law in their minds , and put his fear in their hearts , that they shall not depart away from him . if god then will not remember their sins any more : here 's their justification from sin , so that they shall not be condemned for it . if god will plant his laws and fear in them that they shall not depart from him : here 's their sanctification against sin , so that sin shall never separate them from god. in both here 's their victory over sin. . over the world and the things of the world : partly , in that christ their covenant-mediatour hath already overcome the world for them . g in the world ye shall have tribulation ; but , be of good chear , i have overcome the world ▪ partly , in that our covenant-faith , is the victory that overcometh the world . h whatsoever is born of god overcometh the world : and this is the victory that overcometh the world , even our faith. who is he that overcometh the world , but he that believeth that iesus is the son of god ? . over the devil and satan this covenant assures us also of victory , in that it promiseth , ( ) that the i seed of the woman ( viz. christ and his elect ) shall bruise the head of the serpent . and in the serpents head chiefly is his poyson , policy and greatest mischief seated . ( ) that gods covenant-people shall have gods k fear put into their hearts , so as they shall not depart away from god. consequently no power or devices of satan shall ever be able to separate them from the love of god in iesus christ their lord , in which regard they are more then conquerours . ( ) that l god will be to them a god : and they shall be to him a people . and if god be theirs , m if god be for them , what can prevailingly be against them ? how comfortable these things ! what though we have many enemies , in and for christ ? we have more and stronger consolations in gods covenant through christ. . how comfortable is this covenant against divine wrath ! gods wrath is most terrible and intolerable to sinful dust and ashes . n in his favour is life , consequently in his frown is death . o who may stand before him when he is angry ? p he but looketh on the earth and it trembleth : he but toucheth the hils , and they smoak . hereupon gods people , above all things , supplicate for his favour ; q many say , who will shew us good ? lord lift thou up the light of thy countenance upon us : and deprecate his wrath , r o lord rebuke me not in thine anger , neither chasten me in thine hot displeasure . now this covenant doth sweetly secure and comfort us against divine wrath for sin ; . by assuring us that the matter , or procuring cause of gods wrath , viz. our s sins , shall be totally and finally removed out of his sight and memory . consequently his wrath shall be removed with our sins . . by certifying us , that , though t god for our iniquities , and failings ( arising from the reliques of sin in us ) chasten us with stripes and visit us with a rod : yet his loving-kindness he will not utterly take from us , nor suffer his faithfulness to fail . now if gods faithfulness and loving-kindness shall not fail us ; gods wrath shall not condemn us . . by telling us , that the lord u will be our god , and we shall be his people . now by this blis-ful covenant-relation betwixt god and us , gods revenging wrath is removed from us for evermore . . how comfortable is this covenant against all terrours of conscience ! when conscience is once throughy awakened with clear apprehensions of sin , the curse , and wrath of god for sin ; oh how furiously doth it sting , gnaw , and tear the very soul in pieces ! how restless , how perplexed , how despairing , how dangerous is such a mans condition ! x the spirit of a man will sustain his infirmity : but a wounded spirit who can bear ? yet in this covenant are excellent antidotes against all these troubles and terrours of conscience . for , . herein god promiseth ( as hath been shewed ) recovery from the state of sin and death , to a state of righteousness and eternal life : and this by christ , through faith. therefore here is iustification and pardon of sin promised : free justification through faith without merit : and full justification by jesus christ , god as well as man. and will not this calm the most perplexed and wounded conscience ? y being justified by faith we have peace with god through iesus christ our lord. so that we not only joy in hope of the glory of god : but also we glory in tribulation . therefore come unto this covenant , and therein ( z ) unto christ by faith all ye that labour and are heavy laden , and he will give you rest . take his yoke upon you , — and you shall find rest to your souls . christ that by a word made such a perfect calm in the tempestuous sea , can as easily by a word make a perfect calm in a troubled conscience . . herein god covenanteth to a be our god , and that we shall be his people . so that our main and principal happiness is safe and secure . here 's matter of triumph , against all terrour and trouble of spirit whatsoever . . how comfortable is this covenant against the wages of sin , death that b king of terrours : and all the harbingers of death , afflictions , weaknesses , pains , diseases , & c ! for , . this covenant of faith is a direct and plenary remedy against the breach of the covenant of works , and the penalty of that breach , death . according to this covenant of works c man brought death upon himself by his own disobedience : according to this covenant of faith god restores ●…apsed man from sin to righteousness , from death to life , by the obedience of his surety and mediatour jesus christ. . this covenant leads us to christ , and to a state of salvation in him : consequently , i●… once we be in christ , d there 's no condemnation to us . . this covenant , embraced by faith , makes god ours , and jesus christ ours . now if god and jesus christ be once ours , all things are ours for our good. poverty as well as riches ; wants as well as fulness : sickness as well as health : weakness as well as strength : pains as well as ease : death as well as life . the worst of these are ours , for our benefit as well as the best of these . death and its harbingers are in their kinde through christ advantagious , amicable and gainful to us , as well as life and its refreshments . e all are yours , — whether the world , or life , or death , or things present , or things to come : all are yours : and ye are christs , and christ is gods. ( ) by death's harbingers , necessities , distresses , afflictions , &c. gods people are f hambled , that they wax not proud : g proved and tryed that they be not dross , but pure gold : h purged and refined from their sins and iniquities : i improved and advantaged in their graces and spiritual growth ; as the body by a growing ague , or as the grass by an april shower : k experimentally acquainted with god and his ways in christ , more then ever : l reduced from disobedient wandrings out of christs paths : m incited to more diligent and vigilant obedience ; n conformed unto jesus christ their elder brother : o assured more and more of their filial relation to god , and of gods paternal faithfulness to them ; and in a word , hereby they are p wrought , fitted and prepared for eternal glory . our souls are apt to canker and grow rusty by sin : afflictions are gods sharp files that rub off our rust . the strings of a musical instrument , when struck , make the sweetest melody : so the strokes of afflictions make our souls spiritually melodious . io. bradford , in prison said , q god doth thus punish me : nay rather in punishing blesseth me . and indeed i thank him more of this prison , then of any pasture , yea then of any pleasure that ever i had ▪ for in it i find my most sweet good god always . r ignatius professed when he began to be a sufferer , he began to be a disciple of christ indeed . ( ) by death it self , gods people are s ▪ delivered from all their sins , sorrows , miseries and enemies ; as israel once by the red sea from the egyptians , or as ionah once from the sea , waves and storms , by being swallowed up in the fishes belly . are t laid to sleep in the bed of the grave perfumed by christs own body . and are u let out of an earthly tabernacle into the house not made with hands eternal in the heavens . it were ill with christians if they might not dye , and so go home to their heavenly father . oh blessed covenant that can thus turn poysons into medicines ; and worst of evils for sin , unto good for the sinner ! . how comfortable is this covenant in respect of all our graces ! . are we troubled about the truth of grace ? by this covenant we may resolve our selves . covenant-grace , is true grace . now , covenant-grace , ( ) illuminates the darkest mind in the weakest christian so as savingly to know the lord , and principles of godliness . x and they shall no more teach every man his neighbour , and every man his brother , saying , know the lord : for they shall all know me , from the greatest of them unto the least of them , saith the lord . ( ) mollifies the hardest heart ; so as to transform and turn y a heart of stone into an heart of flesh . ( ) renews the very frame of heart and spirit , that they become new creatures . z a new heart also will i give you , and a new spirit will i put within you . ( ) conforms the mind and heart sweetly to the laws of god. a i will put my laws into their minde , and write them in their hearts . so , there shall be a law within them , answerable and conform to the law without them . ( ) purifies and cleanses them both from b guilt and filth of their iniquities . ( ) prevails victoriously over the old serpent and all his subtilties : c bruising his head. ( ) finally , covenant-grace makes us effectually and wholly the people of god. d and i will be their god , and they shall be my people . if we be furnished with such grace as this : then we may be of good comfort , for we have true covenant-grace . . are we obstructed in the actings of grace , that they are low , dull , feeble , &c. in their operations : and this discourageth us ? behold this covenant comforts against all such obstructions and discouragements . partly , promising that e god will put his spirit within us , and cause us to walk in his statutes , and keep his judgements and do them . this is very comfortable . partly alluring our graces , especially our faith , hope and love , to act towards god and jesus christ with all vivacity and alacrity , who offer themselves in this covenant of faith , to do so much for us and to be wholly ours for evermore . what greater and quickning motives could be laid before us ? . are we perplexed at defects and weaknesses of grace ? herein this covenant relieves and comforts us . for , according to this covenant , ( ) we have gods f spirit put within us . this is clearly covenanted . now gods spirit , being the spirit of grace , supplies them , in whom he is , with all kinds and degrees of grace necessary unto salvation , and helps their infirmities , rom. . . ( ) be our graces never so weak and feeble , yet they are sufficient to make us g gods people , both for present , and for ever . though weak , yet are they so strong as to bring us at last unto glory . . finally , are we afraid of decays of grace , that our graces will at last wither , and we fall away ? have we such a covenant as this : and shall we be afraid of apostasi ? consider , ( ) this covenant is h an everlasting covenant . therefore the grace of this covenant , must needs be everlasting grace . ( ) this covenant is most sure and faithful : nothing shall overthrow it . therefore grace begun in us according to this covenant , cannot fail . ( ) god in this covenant expresly promiseth ; i i will not turn away from them , to do them good : but i will put my fear in their hearts , that they shall not depart from mee . god will not turn from them : they shall not depart from god. oh how sweet and cordial are these comforts ! . how comfortable is this covenant in regard of prayer and all christian duties ! for , . this covenant notably encourageth unto prayer , and to all duties of christian obedience , by the many k promises of divine aud●…ence and acceptance , comprized in the covenant . hereupon gods people in former ages have so encouraged themselves to prayer , and in prayer by gods covenant and promises . as , the l church , in great affliction . iacob m in great fear of esau ▪ david n upon gods renewing covenant with him . king iehoshaphat , o in extream danger of his enemies . the levites , p in their solemn day of humiliation for the sins of the people , &c. in like sort all gods people in all succeeding ages may encourage themselves both unto prayer and in praying , by the covenant and the promises thereof . as aaron and hur held up the hands of moses praying , so the covenant and promises hold up the hands of faith and fervency in christians praying . and in like sort gods covenant and promises encourage unto all christian duties . hence gods q covenant and promises , and the performance thereof to israel most punctually , are remembred and storied , that ( from consideration thereof ) gods people might observe his statutes , and keep his laws . . this covenant singularly supporteth and comforteth god people against all their failings and infirmities discovered in prayer or in any other christian observance : and this divers ways , as partly , by declaring upon what terms and considerations we are now to perform all christian duties , prayer , &c. not as matters antecedent to our iustification and acceptation with god , ( as once personal obedience was required under the covenant of works ; ) but as matters subsequent to , and following upon our justification and acceptation with god in christ. not as causes of iustification , but as fruits and effects of justifying faith , r as iames implyeth . not as matters of righteousness before god : but as matters of true thankfulness unto god for his righteousness bestowed upon us . as luther said excellently . s the weak are to be instructed how good works do not justifie : how they ought to be done , how not to be done . they ought to be done , not as the cause , but as the fruits of righteousness . and , when we are made righteous , we ought to do them : but not contrariwise , to the end that when we are unrighteous , we may be made righteous . the tree maketh the apple , but not the apple the tree . thus this covenant , though it require faith as the instrumental cause of our justification before god , yet it requires worthy walking in all christian duties as fruits and effects of a justified state , and as testifications of love and gratitude to god for the same . now this is comfortable , that our christian duties are not the cause or matter of our righteousness before god ; for then our failings therein would condemn us : but are fruits of a justified state. therefore god accepting the integrity of them covers their infirmities . . partly , by discovering to them , that seeing god when he brings them first into covenant with himself is t merciful to their unrighteousnesses , and will remember their sins and transgessions no more , which they committed in their carnal state : much more he will be merciful to all the infirmities , failings and weaknesses of their christian duties , and to all the reliques of sin in them , and will remember them no more , whereof they become guilty in their covenant-state . if god remit the ten thousand talents ; will he not much more forgive th●… hundred pence ? how comfortable are these considerations ! gods people according to this covenant are not justified for their christian duties : nor shall they be condemned for their failings and infirmities in their christian duties . but their infirmities being covered , their evangelical integrity in all their duties and services shall be accepted . . finally , how comfortable is this covenant against all difficulties or impediments that may arise , and all objections that may possibly be made , contrary to the salvation or happines of all gods covenant-people ! this covenant removes all impediments , facilitates all difficulties , and answers all objections , that may stand in the way , or discourage them . . is it guilt of sin ? u god will be merciful to their unrighteousnesses , and will never remember their sins or transgressions any more . . is it inherent filth and power of sin ? x god will sprinkle clean water upon them , and they shall be clean : from all their filthiness , and from all their idols will be cleanse them . a new heart also will he give them , and a new spirit will he put within them . . is it hardness and impenitency of heart ? y god will take away the sto●…y heart out of their flesh , and will give them an heart of flesh . — the●… shall they remember their own evil ways , and their doings that were not good ; and shall loath themselves in their own fight , for their iniquities , and for their abominations . ▪ is it divine wrath , and the extream distance betwixt god and them ? gods wrath is passed away from them , christ according to this covenant having fully satisfied divine justice in their behalf : and they are by covenant become a z people neer unto god ; a he being their god , and they his people . . is it the curse and condemnation of the law ? b christ hath redeemed them ( according to this covenant ) from the curse of the law , being made a curse for them . so that c now there is no condemnation to them that are in christ iesus . is it infirmity or weakness of graces or duties ? be their graces never so infirm , yet shall they persevere to the end : god having covenanted , d to give one heart and one way , that they may fear him for ever . ( heb. all days . ) and , to put his fear in their hearts , that they shall not depart from him . their weakest graces then , shall be so strong as to last for ever , as to keep them close to god for ever . and consequently they shall be stronger then all their sins and spiritual enemies . as for infirmities in their duties , god hath promised to relieve them by his spirit ; e i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgements and do them . and according to this covenant of faith , as their perfections in duties cannot justifie them : so their imperfections in duties shall not condemn them . for , f god will be merciful to their unrighteousnesses . in a word , god undertakes for both sides : for them , and for himself . he will be their god , and they shall be his people . . finally , is it death , the devil , or any thing , that can hinder the happiness of gods covenant-people ? nothing at all shall do it . neither death ; for , this covenant removes them from death to life . nor devil ; for , this covenant assures the old g serpents head shall be bruised by the seed of the woman . nor any thing ; for ; h if god be thus for them ; who , or what shall prevailingly be against them ? — who shall lay any thing to the charge of gods elect ? it is god that justifieth : who is he that condemneth ? come hither ye children of gods covenant , and heirs of promise : and comfort one another with these words . vi everlasting . gods covenant of faith is not only long lasting , but everlasting . this the last property of this covenant , which i shall here open : and that briefly , shewing , . that this covenant is everlasting . . how , and in what sense it is everlasting . . that this covenant is everlasting , is clear ; . from gods denomination , who hath often stiled it , an everlasting covenant . in the old testament he frequently cals it , in heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith 〈◊〉 ; i a govenant of eternity . in the new testament he cals it in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diatheke aionios ▪ k the eternal covenant , or , the everlasting covenant . . from the confession of such as be in covenant with god , acknowledging gods covenant to be everlasting , as , l the covenant with israel touching canaan was an everlasting covenant . and david said of this covenant renewed with him ; m although mine house be not so with god , yet he hath made with me an everlasting covenant . . from the nature of the covenant it self , as formerly opened and confirmed , it is clear the covenant of faith must needs be everlasting , whether we take notice of the order , sureness , matter , or mediatour of it . . the order of it , is last , the covenant of works in innocency was first . that being wholly overthrown by the fall , the covenant of faith succeeds and comes in place thereof , as a remedy : offering jesus christ as a publique surety for all gods elect , passively to satisfie divine justice offended to the full , by his suffering the curse and penalty of the broken covenant for them ; and actively to fulfil all righteousness in his own person compleatly which the covenant of works required . the covenant of faith , and therein christ , being despised ; no other covenant takes place , by way of remedy : but certain perdition follows . this covenant therefore is everlasting . the sureness of this covenant is such , that ( as hath been abundantly cleared , ) nothing can possibly overthrow it . now that must needs be everlasting , which nothing can overthrow . the covenant of works was not everlasting , because it was not sure , it was quickly overthrown by adams disobedience . . the matter of this covenant is everlasting ; viz. righteousness and everlasting life covenanted on gods part : and an everlasting covenant-relation stablished betwixt god and his covenant-people . n i will not remember their sins and transgressions any more . — i will be to them a god , and they shall be to me a people . how long ? for ever . no time is limited . now the matter covenanted being everlasting ; the covenant is so also . finally , the mediatour of the covenant is everlasting ; viz , o iesus christ yesterday , and to day , and for ever the same . his person is p eternal ▪ his office q everlasting : consequently the covenant whereof he is mediatour , is everlasting . . how , and in what sense this covenant is everlasting : for clearing of this , consider , a thing is said to be eternal or everlasting three ways . viz. . most properly , perfectly aud absolutely a thing is everlasting , which never had beginning ; never succession of former or latter , or any change ; and never shall have end . this ( as the schoolmen phrase it , ) is , aeternum & a parte ante , & a parte post : in quo nec est prius , nec posterius , &c. viz. eternal both in respect of the part before , and the part after : wherein is neither former nor latter , but all at once . this in the hebrew phrase is stiled , r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhholam va-hhhed ; ever and yet , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhholam , latuit ; which signifies to lie hid ; because the beginning and end of that which is eternal is hid , past finding out : and in that which is properly eternal , we can never come to a period . there is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhhed ; a yet : something further and further then we can comprehend . in greek it is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always existing ; for , that which is properly eternal is always existing , still the same . in this sense s god , and he alone is eternal or everlasting : being absolutely incapable of beginning , succession or end . . improperly , a thing is stiled everlasting or eternal , which ( though it had a beginning ; yet ) never shall have end . in this sense , hels torment is called t everlasting punishment : heavens happiness is called life eternal ; for these shall once begin , but never end. . most improperly , a thing is sometimes counted everlasting or eternal , which is only diuturnal , or long-lasting ; which both had a beginning , and shall have an end. thus god covenanted to give phineahs and his seed , u an everlasting priesthood : and yet his priesthood had its beginning and end , as all other ceremonies and types . thus god promised canaan , &c. for an x everlasting possesson to iacobs seed : and yet as they began , so they ceased to possess that land. gods covenant also may be considered , . according to the substance of it , as tendering unto sinners righteousness and eternal life by jesus christ through faith , the lord becoming their god and they his people . . according to the circumstances of it , or its manner of administration , whith was in one sort before moses , in another sort under and after moses till christ , and in another sort after christ , as hath been abundantly declared . now these things premised , it is easie to resolve how the covenant of faith is everlasting . . it is not everlasting either for circumstance , or substance , absolutely , perfectly and most properly . for that is gods sole prerogative . . it is everlasting according to the substance of it , improperly . that is , though it had a beginning presently after adams fall , yet it shall never have an end : but gods covenant-people shall be his people and he their god both in this and the world to come . . it is everlasting according to the circumstance or manner of administration , most improperly : having both beginning and end. that is , being long-lasting . so , the mosaical administration continued till christ. the evangelical administration shall continue from christ to the end of the world . then all administrations shall cease , and be swallowed up in immediate vision and full fruition of god in christ blessed for evermore . thus the covenant of faith is everlasting , that is , without end , for the substance of it . consequently , . it is most firm , faithful and sure. that is sure , which is everlasting . . all the federates or covenant-people of god shall persevere to the end , and never apostatize . they may fall : yet not totally , nor finally fall away ▪ y nothing shall separate them from gods love in christ , whilst the everlasting covenant keeps them still in gods everlasting arms. . this covenant of faith is god , last covenant , after which no succeeding covenant is to be expected . what can succeed that which hath no end ? the covenant of faith succeeded the first covenant , the covenant of works : and tendered a remedy against that covenant-breach . but if this remedy , this covenant of faith , be not accepted but despised , where shall such despises appear ? hitherto of the properties of this covenant of faith. corollary viii . viii . hence , finally , the concord and discord : the agreement and difference betwixt the covenant of works , and the covenant of faith , is notably conspicuous from the nature of the covenant of faith thus unfolded in the general . if the natures of the covenant of works , and of the covenant of faith , formerly described , be duly weighed , it will evidently appear , that in some few thing they agree , but in many things they disagree . as a ground for opening of this agreement and difference betwixt these two covenants , those words of the apostle are considerable . — z where is boasting then ? it is excluded . by what law ? of works ? nay : but by the law of faith. in this accurate epistle , the apostle , treating of our justification before god , having showed at large that neither iew nor gentile can be justified by the works of the law , chap. . verse . to chap. . ver . . he proves that both iew and gentile are justified of meer grace by faith alone in iesus christ. . because god hath without the law revealed another way of justifying sinners , viz. by remitting their sins freely through faith in christs blood , chap. . . to . . because justification by faith excludes all boasting from any thing at all in the sinner . ver . . therefore ( god intending to take all the glory of sinners iustification to himself alone ) all both iews and gentiles must be justified by faith only . god being one , and his way of justifying one also . verse , , . and yet this doth not make void , but establish the law in christ , ver . . . because abraham , the father of the faithful was justified by faith only without the works of the law , and that in his uncircumcised state : consequently so must all his spiritual seed be justified , chap. . throughout . thus stands the context . this th verse then shews ; . that 's gods way of justifying sinners , which excludes all boasting from sinners . and , . not the law of works , but the law of faith excludes such boasting . by , [ law of works ] understand , the doctrine of works ; viz. that doctrine which prescribes and requires works as the condition and matter of our iustification . this is only the covenant of works . it is said , works : not work. because it is not one , but all the works of the law for kind and degree perfectly and perpetually done in mans own person , that will justifie according to the covenant of works . by [ law of faith ] understand the doctrine of faith ; viz. that doctrine which prescribes faith only as the instrument and condition of justifying . this is only the covenant of faith , the gospel . betwixt these two laws , these two covenants , this text expresseth a concord , and a discord . a concord , in that they are each of them stiled a [ law ] : a discord , in that the one requires works , the other faith , as the condition : and in that boasting , is excluded by the one , but not by the other . whence it is clear , that as there is some agreement , so there is some disagreement betwixt the covenant of faith and the covenant of works . note , . wherein they agree . . wherein they disagree . . results from both . i. the agreement betwixt the covenant of works and covenant of faith consists chiefly in certain generalities . viz. they agree in the general notion and consideration . . of their efficient cause , or author . one and the self-same absolute , infinite and eternal god being the prime cause and a author both of the covenant of works , and of the covenant of faith. for none but god can create and institute a covenant betwixt god and man ; which shall be acceptable to god , and advantagious to man. . of their impulsive , or inward moving cause ; viz. divine grace . of meer grace god pleased to admit b adam into covenant with himself in innocency : for the most perfect creature having nothing but what he received from the creator , can demerit nothing from the creator . and of meer c grace god admitted man into covenant with himself after the fall : lapsed man being much more unable then man innocent to challenge any thing from god by way of merit . . of the federates , or parties covenanting . to both these covenants , d god and man are parties . not god and angels : not god and inferiour creatures ▪ god then is a party on the one hand : and man on the other . yea man e as in an adam , as in a publique person , is a party to the covenant of faith , as well as to the covenant of works . as these are two covenants : so there are two adams and their respective seeds ▪ with these two adams and their seeds , god contracts in these two covenants respectively : as hath been f fotmerly cleared at large . . of the matters covenanted and restipulated . in both these covenants god g propounds a law , and promiseth life to man upon some condition . and man restipulateth in some sense faith and obedience to god. there is a faith required in the covenant of works , as well as in the covenant of faith : and an obedience required and restipulated in the covenant of faith , as well as in the covenant of works , ( though of a different nature ) as after will appear . . of the form of the covenants . the general form of both these covenants , is a h mutual agreement and reciprocal stipulation betwixt the federates god and man. . of the inward foundation or principle of performance on both gods part , and mans. on gods part the inward principle ( if we may so speak ) inclining him to perform whatsoever he promised in both these covenants , is his i truth and fidelity . on mans part the inward ground and principle disposing and enabling him to keep and perform what he restipulateth to god in both these covenants , is gods writing his law and covenant in his mind , and putting his spirit and fear into his inward parts . in k adams heart the law or covenant of works was written , naturally : and enabled him to observe it . in every godly man's heart l the law or covenant of faith is written in his mind , and gods spirit and fear put into his heart , supernaturally : and enableth them to keep it . when this inscription fails , or is obliterated , proportionably the federal performance fa●…ls and is obstructed . . finally , the covenant of works and faith do agree in their general scope and end ▪ viz. gods manifestation of his excellent glory to and in his creature : and man's participation of true and eternal happiness from and in his creator god blessed for evermore . amen . thus these two covenants do well agree in these general respects and considerations . but all this agreeement is very imperfect , remote , and at a great distance , being only generical . the difference betwixt them on the other hand is more perfect , immediate , and neer at hand , being specifical . ii. the disagreement , or difference betwixt the covenant of works , and the covenant of faith , is manifold and very great . and it consists not in general , but in precise special respects and 〈◊〉 , as. . they differ in the special consideration of their efficient cause , or author . one and the same faithful and everliving m god was the author of them both : but in different respects . he was author of the covenant of works , as a loving wel-pleased and bountiful creator , dealing with his upright , perfect and spotless creature : but he was author of the covenant of faith , as a most gracious and merciful redeemer in christ , dealing with his elect lapsed into sin and misery through adams disobedience . so that god founded the covenant of works upon the integrity of man's creation : but he grounded the covenant of faith upon the perfection of mans redemption . hence , the covenant of works is stiled by some , a covenant of amity , or friendship : because when it was made there was perfect amity betwixt god and man. contrariwise the covenant of faith is called a covenant of reconcilement , because when it was first made there was betwixt god and man extream en●…ity , needing reconcilement . . they differ in the special notion of their impulsive , or inward moving cause . gods meer grace was the sole inward cause inclining him to make both these covenants : but differently . gods grace , as it is grace of benevolence , or of good-will towards his perfect and innocent creatures , ( yet deserving no good thing at all from their creator , no more then the most curiously fashioned pot can deserve ought from the potter , ) i say , this grace of good will moved god to make his covenant of works . but gods grace , as it is grace of commiseration and of bowels of mercy , towards his sinful and miserable creatures , deserving onely all evil from their creator , moved him to make the covenant of faith ; as n hath formerly been explained more at large . so that , though in some sense the covenant of works was of grace : yet the covenant of faith is of grace much more peculiarly and eminently . hence by way of singular eminency it is called the covenant of grace . . they differ in the special consideration of the federates , or parties covenanting . true , god and man ( yea man as in an adam , as in a publique or universal person ) are parties to both these covenants : yet in far different sort . o god as a well-pleased , benevolent and bountiful creator : man as a pure and upright creature in the first adam , were parties to the covenant of works . on the other hand , p god as a gracious , merciful and compassionate redeemer in christ : man as a polluted , wretched , undone sinner , yet elected and respected in christ jesus the last adam , are federates or parties to the covenant of faith. . they differ in the special notion of the matters covenanted in both these covenants . for though , on gods part there be a law imposed , and a promise of everlasting life propounded and on mans part faith and obedience restipulated , in both these covenants : yet these matters are set forth herein with great difference . ( ) on gods part , his law and promise , in the covenant of works and of faith differ much . i. his law or command imposed in them , may be thus differenced and distinguished . . in that covenant his law is q a law of works , requiring works , as the condition and matter of mans justification : in this covenant , his law is a law of faith , requiring faith in christ , as the instrument and condition of justification . . in the covenant of works gods law and command is immediatly laid r upon mans own person only , in its utmost extent , exaction , rigour and curse . but in the covenant of faith gods law and command is immediatly laid s upon christs person only in its utmost extent , rigour , and curse ; and in christ upon t his covenant-seed with merciful lenity & moderation , god accepting their upright respect to all his commands and covering their infirmities . this makes christs yoak , an easie yoak : and his burden , a light burden . . the law imposed in the covenant of works , was only natural : but the law of the covenant of faith is also supernatural . ii. gods promise in these two covenants is exceeding different also . for , . the covenant of works promiseth u life , yea a blessed and everlasting life , yet only an animate life or natural life on earth in paradise , so far as we can gather from scripture : but the covenant of faith ▪ promiseth not only x an happy everlasting life , but a supernatural and divine life , even a noble translation from sin and death to righteousness and eternal life , inchoate on earth by grace , consummate in heaven by glory . . that covenant promised everlasting life on earth , as a reward of justice : this covenant promiseth eternal life in heaven , as the reward of the riches of mercy and free-grace . y to him that worketh , is the reward not reckoned of grace but of debt : but to him that worketh not , but believeth on him that justifieth the ●…ngodly , is the reward not reckoned of debt but of grace . . that covenant promiseth life everlasting to z perpetual and perfect personal obedience , but in case of failing though but in the least degree , leaves no place for repentance or remission of sin. but this covenant promiseth a eternal life to him that believeth ; and withall b free remission of sin to him that repenteth , yea c repentance also to him that sinneth . . finally , that covenant of works promised d life upon condition of perfect personal obedience , but promised not a permanent ability for such obedience : but this covenant of faith , not only promiseth everlasting life unto believing , but also e persevering principles of grace enabling them so to believe unto the end . ( ) on mans part , faith and obedience restipulated in these two covenants have their respective differences also . . faith restipulated in the covenant of vvorks , though it agree with faith restipulated in the covenant of faith , in that ( ) both of them are of god ▪ ( ) both of them tend to perswade man of gods love ; ( ) both of them beget and breed in man love to god ( as that learned f cameron hath well observed ) yet it differs also from it , divers ways . viz. ▪ in the manner of gods requiring it . faith in the covenant of works is required , not expressly , but onely implicitly and by consequence ; because in innocency man had not the least cause to doubt or suspect gods love to him . but faith in the covenant of faith is required expresly and directly ; because after the fall the conscience of the sinner terrified with the guilt of sin , death , and divine wrath , cannot possibly be raised up to true hope and comfort , but by gods free promises embraced by faith. 〈◊〉 . in the foundation thereof . faith restipulated in the covenant of works , as it was bestowed of god ( per modum naturae , as the schools speak , ) in a natural way : so it is grounded and leaneth upon the title of perfect nature . but the faith of this covenant of faith , as it is g from god , ( per modum gratiae supernaturalis , ) by way of supernatural grace , so it is h bottomed and leans upon christs supernatural righteousness and gods promise in him . . in the fruit and effect thereof . the faith of that covenant , having but a changeable principle of nature , produced in adam only a changeabl●… righteousness , which was finally and totally lost : but the faith of the covenant of faith , arising from an eternal and unchangeable principle , i the spirit of grace ; breedeth a righteousness like it self . k eternal and unchangeable , which can never be lost finally and totally . ii. obedience restipulated in that covenant , remarkably differs from obedience in this . for , . obedience in the covenant of works , was to be performed to god only as mans creator and preserver : but obedience in the covenant of faith is to be performed to god not only as mans creator and preserver , but also as mans restorer and redeemer in iesus christ. . obedience according to that covenant was to be l perfect for kinds and degrees , perpetual for continuance without the least ●…mission or intermission , and personal , only performed by a mans own person , this covenant admitting no mediatour , sure●…y or substitute at all ▪ in point of obedience or in case of failing therein . obedience according to this covenant , is to be m accurately perfect and perpetual in christs person as the sinners mediatour and surety ▪ and n sincerely perfect , upright and constant in the believers person in and through christ. . this perfect , perpetual personal obedience according to that covenant was the very o condition of adams justification , and the very matter of his righteousness . but according to this covenant christs perfect and perpetual p obedience active and passive in his own person , imputed by faith , is the only matter of sinners righteousness , whereby he is freely and fully justified before god. the justified persons obedience is not at all the cause or matter of his righteousness , or the condition of his justification before god : but rather the consequent qualification of the person justified : the fr●…it and effect of justification : the real testification of justified persons thankfulness unto god : the matter of their righteousness only before men : q the way to raigning , not the cause of raigning with christ in heaven . . finally ▪ according to that covenant of works , r the least failing in obedience was punishable by death without all hope of mercy on gods part , or possibility of repentance and satisfaction on mans part ; but according to this covenant the justified persons upright obedience is in christ accepted , and all the imperfections , infirmities and failings thereof covered of meer grace and mercy in christ , through faith and repentance . thus these two covenants differ exceedingly in the special and peculiar consideration of the matters covenanted in them respectively , whether on gods pars or on mans. . they differ in their special form or manner . viz. in their form of manifestation . for , . the covenant of works was s promised and established both at once . the covenant of faith was t promised in the old testament a long time before it was established by the blood of christ in the new testament . and it was discovered , not wholly and entirely all at once , but gradually by steps and degrees according to the churches capacity . , the covenant of works , the law of god , was in some sort evident to the light of nature and to natural conscience , at least in respect of the outward acts of duty required , & gross acts of sin prohibited . for , even u the gentiles , who have not the law , do by nature the things contained in the law , being therein a law unto themselves , which shews the work of the law in some measure written in their hearts . but the covenant of faith is not at all evident in the least degree to a natural conscience by any light of nature : but is meerly and wholly discoverd by divine supernatural revelation . all the men on earth , all the angels in heaven , could not have devised or imagined such a way of justifying and saving of sinners by jesus christ. hence , though naturally we are very prone to seek for justification by works , and duties , and with much ado are beaten off from this false way , because somewhat agreeable to nature : yet we are hardly drawn to believe in jesus christ for justification ; believing being wholly above nature , yea and against nature . therefore the least degree of true faith is most highly to be valued , & is very comfortable . ii. in their form , sanction , or establishment . the covenant of vvorks was established by x command of duty , a threatning of death in case of disobedience , an implicit promise of life to contrary obedience , and by two sacramental trees : yet all without a mediatour . nor needed there any mediatour because adam was perfect . but the y covenant of faith together with all the commands , promises , sacraments , &c. thereof are established in and with a mediatour jesus christ. iii. in their form of administration . for , . the covenant of works was administred by a z natural inscription of it in the heart . the covenant of faith by a a supernatural inscription of it in the mind & heart . . that was administred by b divine voice , without scripture : this c both by divine voice and scripture . . that was administred conditionally , promising life upon condition of obedience : which condition being performed , adam should have had life as a due debt in some sense , and boasting would not have been then excluded . ( although adam even in innocency could not in a strict sense have merited any thing from god : he having all of gods meer bounty . ) but this covenant of faith is administred more absolutely . that is , it promiseth not eternal life to any person for any merit , work , worth , disposition or intention under any sense or notion in him ; but only to faith accepting jesus christ. otherwise faith is required herein as a condition : nor is this covenant so absolute as to exclude all repentance , new obedience and walking worthy of god : which are herein required under other notions . . they differ in their respective properties and perfections . for , . the covenant of works was of grace , yet that the grace of benevolence only to an understanding creature : but the covenant of faith is of meer grace , and that both the grace of benevolence , and the grace of merciful commiserations ; also to ill-deserving sinners . . the covenant of works was not sure. for though gods promise , in respect of himself was sure and inviolable : yet in respect of adam and his mutable principles , ( he being not confirmed in good immutably , ) it became mutable also , and d was overthrown by his disobedience . but the covenant of faith is so immovably and inviolably sure , that ( as hath been shewed ) nothing shall be ever able to overthrow it . . the covenant of works was comfortable only to a pure and perfect creature , and that only whilest he continued in that purity and perfection : otherwise in case of the e least failing , it speaks nothing but death without mercy . but the covenant of faith is most comfortable to an impure , imperfect sinner , tendering to him a most pure , perfect and al-sufficient saviour , f able to save him to the uttermost , and as willing as able . how much more is it comfortable to an imperfect saint , that hath already accepted jesus christ , and this covenanted salvation in him ? so that this covenant speaks nothing but mercy , bowels of mercy , life , peace and salvation to all distressed creatures that will accept it . the covenant of works was no lasting covenant ; it continued no longer in its priviledges and advantages to man , then adam continued in his integrity , which probably was not very many hours , ( as hath been shewed . ) though it g continue of force still in its curse and penalty to all adam's carnal seed that have not accepted jesus christ the last adam as their saviour . but the covenant of faith is a long-lasting , yea an h everlasting covenant , as hath been explained . the covenant of faith first made in paradise did antiquate and make old the covenant of works : but no other covenant shall ever succeed to antiquate or abolish the covenant of faith. . they differ in regard of their peculiar and respective effects . for , . the covenant of works afforded to man communion with god only as a loving and bountiful creator : the covenant of faith affords to man communion with god also as with a most faithful , merciful , compassionate redeemer in christ. . the covenant of works lifted innocent adam up to the dignity of an honourable servant , of a noble creature above all sublunary creatures , so that he became i little less then angels : but the covenant of faith surpassingly advanceth sinful and miserable man , k naturally a child of wrath , to the l high and heavenly dignity of membership in christ , sonship to god , and heirship , yea co-heirship with christ in respect of eternal glory . so that now man little lower then the angels according to that covenant , becomes much higher then the angels according to this covenant . . the covenant of works m excludes not all boasting , man having an inward ability in himself perfectly to perform the condition of that covenant required and restipulated on his part , which performance was the very matter of his righteousness and cause of his justification : but the covenant of faith totally excludes all boasting , the matter of the sinners righteousness and justification being wholly without himself , viz. the obedience and righteousness of christ. and the whole mysterie of this covenant , being only a contrivance of meer grace . . the covenant of works thought it would have made man happy in persevering , yet it enabled him not to persevere : but the covenant of faith both makes the federates persevere , and happy in persevering . . finally , these two covenants differ in regard of the speciality of their end. for , though both of them tend ultimately to advance gods excellent glory , and secondarily to promote mans happiness : yet they tend hereunto differently . . the covenant of works tends peculiarly to display the excellent glory of gods freedom , wisdom , goodness , bountifulness and iustice : but the covenant of faith much more eminently advanceth gods glory in all these perfections ; and over and above , most singularly proclaims to all the world , the exceeding riches of the glory of gods free-grace , tender-mercies , and long-suffering . . the covenant of works tends to advance gods glory , in dealing with his creatures without a mediatour : so that by the covenant of works no glory at all was intended to god as a redeemer in christ , or to christ as a mediatour . but the covenant of faith tends singularly to magnifie gods glory , in dealing with his creatures by a mediatour jesus christ ; so that the glory of the son of god iesus christ god-man , as mediatour and saviour of sinners , is in this covenant eminently provided for ; n that all men may honour the son as they honour the father . . the covenant of works tended to promote mans happiness through perfection of nature , in an everlasting life on earth . but the covenant of faith tends to advance mans happiness , through perfections of christs righteousness , grace , and glory , in an everlasting life in the highest heavens . iii. results arising from this agreement and disagreement betwixt the covenant of works , and the covenant of faith , are divers . viz. . hence , the covenant of faith being once erected and set on foot by god , the covenant of works is abolished and abrogated as to the po●…nt of justification and happiness by it . why ? because the covenant of faith brings in a quite opposite and contrary way of justification and happiness ; not by mans own personal obedience from principles of upright nature ; but by christs perfect , personal obedience imputed of meer grace , and apprehended by faith. now we must be justified and saved by righteousness and obedience without us , not within us : by righteousness imputed , not inherent : by faith , not by works : of meer grace , not of debt . consequently the covenant of faith that brings in this new way of justification and happiness , doth antiquate the covenant of works wholly as to that old way of justification and happiness by works . o christ is the end of the law for righteousness to them that believe . . hence , the covenant of faith , being truly accepted by us , the covenant of works is also abolished and abrogated in respect of us , as to the point of death and condemnation by it . for , though the broken covenant of works pronounceth nothing but death and damnation upon adam and all his posterity whilest under the penalty and forfeiture of that covenant : yet the covenant of faith in christ , by way of antidote and remedy thereunto , pronounceth life and salvation to all that will accept it and believe . the covenant of faith then is the poor sinners sanctuary , and city of refuge to fly unto from the vengeance of the covenant of works . they then that truly believe , accept this covenant of faith ; and accepting it , they embrace christ , and are implanted into him ; and being once p in christ , there is no condemnation to them ; in that regard the covenant of works hath no more to do with them . . hence , the self-same persons cannot at one and the same time be under the covenant of works , and the covenant of faith. successively , and at several times , they may be , and all are under them both since the fall. adam q presently upon his disobedience was under the condemnation of the covenant of works , till he accepted the covenant of faith : and so r all adams posterity while carnal are under the curse and condemnation of the covenant of works , til they by true faith accept christ and the covenant of faith. but none can be under both these covenants at once . for none can be justified by works and faith at once ; by inherent , and imputed righteousness at once : none can be happy without a mediatour , and by a mediatour at once : none can be righteous by nature , and grace at once : none can be under two such contrary and irreconcileable covenants at once . s if by grace , then is it no more of works : otherwise grace is no more grace . but if it be of works , then is it no more grace : otherwise work is no more work . . the covenant of faith doth far surpass and excel the covenant of works . consider well all these special differences betwixt them , and half an eye may see which excels . . the covenant of works was from god as a liberal creator : the covenant of faith from god as a compassionate redeemer . . that was of the grace of good-will : this of the grace of commiseration . . that was betwixt god and man as in the first adam ▪ this betwixt god and man as in christ the last adam . . that required perfect and perpetual personal obedience , to be performed by natural faith and abilities , promising thereupon everlasting life on earth : this requireth perfect and perpetual personal obedience in christ , as the matter of our righteousness , accepts upright obedience in his seed , to be performed by supernatural faith and abilities , promising everlasting life in heaven . . that was stablished upon the foundation of perfect nature without a mediatour : this upon the foundation of most perfect grace in a mediatour iesus christ. . that was mutable , and lasted but a while : this most sure and everlasting . . that afforded communion with god as a creator , elevated man to the dignity of an eminent servant , excluded not boasting , nor enabled unto persevering : but this affords communion with god as a saviour , elevates man to the honour of sonship , heirship and co-heirship with christ , excludes all self-boasting , and enables unto final persevering . . finally , that tended to magnifie gods wisdom , goodness and bounty , and to advance mans happiness on earth , but both without any honour intended to a mediatour : but this tends besides these to extol gods commiserating grace , bowels of mercy and long-suffering , and to promote mans happiness for ever in heaven , in both intending most singular honour to jesus christ the mediatour . thus though the glory of the covenant of works in it self was great : yet comparatively it was but small , to this glory of the covenant of faith which so far excelleth . . hence , to be under the covenant of faith , is far better then to be under the covenant of works in any regard . for , since the fall they that are under the covenant of works , are under the curse & damnation of it : but they that are under and in the covenant of faith , are in a state of bliss and salvation . before the fall , adam able to keep the covenant of words had a natural and earthly happiness theseby : but they that are in the covenant of faith , have thereby a spiritual and heavenly happiness . who would not long to be within this covenant ? . hence , finally , though adam and all mankind in him , under covenant of works were much bound to god before the fall , yet mankind under the covenant of faith is much more bound to god since the fall. for , in that covenant god condefcended to a finite creature : in this covenant god descends to a wretched sinner . in that covenant god shewed much bounty to mankind , deserving no good : in this god shews much grace and mercy to mankind , deserving nothing but ill . in that god promised adam an heaven on earth : in this god promiseth us an heaven in heaven . god hath done more for us by far in the last adam , then ever he did for us in the first adam . then he made us happy : now he make us double happy . then he gave us one world ; now he give us two worlds . oh let us be double thankful for this covenant of faith : as thankful as is possible now on earth , and hereafter we shall be more thankful then now is either possible or imaginable eternally in heaven . hitherto the two first things t propounded , for opening the nature of the covenant of faith more generally , have been at large cleared , in two distinct aphorisms ; viz. . that , the covenant of works being broken in the first adam : the lord pleased to reveal a covenant of faith in iesus christ the last adam . . what this covenant of faith is . next consider we of the third and last thing propounded for clearing of the nature of the covenant of faith in general , viz. . how this covenant of faith is to be distinguished and distributed into its several branches . this shall be very briefly evidenced in this third aphorism ensuing , viz. aphorism iii. the covenant of fai●…h may be subdistinguished , or distributed into two branches , viz. . gods covenant of promise with one peculiar sort of people only before christ : . gods covenant of performance , or the new-covenant , with all sorts of people , since christ. this is not so much a●… distribution of a genus into contra-distinct species , or different kinds of covenants : as of a species , or of one kind of covenant , into its individuals , different one from another , not substantially and essentially ; but only accidentally and circumstantially , as will afterwards appear . for the better opening of this distinction in this aphorism , i shall endeavour to clear these particulars . viz. . that , this distinction is agreeable to scripture . . that , iesus christ the chief matter of the covenant of faith , is the foundation and original ground of this distinction , as he comes under different considerations . . what the terms of the distinction , viz. covenants of promise , and covenant of performance , do mean. . that , the covenants of promise were before christ , and limited peculiarly to one sort of people ; but the covenant of performance since christ , and extended to all sorts of people . . which are the principal periods and degrees of the covenants of promise , and of the administrations thereof . i. that this distinction is agreeable to scripture ; is not obscurely intimated in that passage of the apostle to the ephesians , u wherefore remember , that ye being in time passed gentiles in the flesh , — that at that time ye were without christ , being aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . here the apostle , that he may make the ephesians more abundantly sensible of their spiritual state in christ , & surpassing happiness thereof , remembers them of their contrary carnal state in gentilism or paganism , and the manifold miseries thereof ▪ contraries compared together do conspicuously illustrate oue another . whilst they were gentiles in the flesh ; that is , in their paganism , which ( for the generality of them ) lasted til christs coming and death ; as they were without christ , the head ; and aliens from the common-wealth of israel , the church of christ : so they were strangers to the covenants of promise , peculiarly belonging to the church , in christ : and consequently they were hopeless , and without god in the world . so then , without christ , without the church , his mystical body : without the church , without the covenants of promise , the churches charter of priviledges : without covenants of promise , without hope , which is immediately grounded upon the promises : and without hope , without god himself , who is the prime efficient , principal object , and ultimate end of hope . how elegantly are these things ordered by the apostle ! this the immediate intent of these words . so that this scripture gives notable light to this distinction . for , , herein , one member of the distinction is plainly expressed , viz. covenants of promise . what covenant is here stiled , covenants of promise ? not the covenant of works . for in what sense can it be called covenants in the plural number , seeing it was but only one single covenant , and had but only one single administration ? therefore it must needs be the covenant of faith , which the apostle here intends by the covenants of promise : which though it be but one for substance , yet it had many several administrations , and hence is called covenants . . herein , under this notion of the covenants of promise , the covenant of faith is intended , only as it was dispensed in several distinct administrations before christs death : and not at all as it was dispensed after his death : for , . after christs death the administration of the covenant of faith is onely one ; and therefore in that respect it cannot be called covenants : as it may in respect of the many administrations before christ. . to the covenants of promise , these ephesians and so all the gentiles , during their gentilism , were strangers . how long ? till x christ by his blood brought them nigh , and broke down the partition-wall by his death . so then , these covenants of promise , are the covenant of faith only as dispensed before christs death , unto which all the gentiles were strangers , the covenants of promise peculiarly belonging to the commonwealth of israel only . . herein finally , the other member of the distinction is consequently implyed , viz. gods covenant of performance , or his new covenant . for the apostle saith not barely , they were strangers to the covenants ; but exegetically and discretively he explains himself saying , at that time ye were strangers to the covenants of promise : implying there was now a covenant of performance , a new covenant in christ performed , unto which they were not strangers as formerly they were to the covenants of promise . now , covenants of promise , and of performance , are members directly opposite and contradistinct : and mutually implying one another . thus , this distinction is bottomed upon scripture . ii. that iesus-christ the chief matter of the covenant of faith , is the foundation and original ground of this distinction , as he comes under different considerations . jesus christ is considered and presented to his church in the covenant of faith two ways , viz. . as promised to come afterwards in fulness of time in humane flesh , and therein to live , suffer , dye , be buried , rise again , ascend into heaven , and to sit at gods right hand , and all for the accomplishment of the redemption and recovery of his elect from sin and death to righteousness and eternal life . in this sense christ was tendered to adam , noah , abraham , isaac , iacob , moses , israel , david , and to all the holy patriarchs , prophets and people of god under the old testament , before christs incarnation . hence christ is stiled by zachariah y the mercy promised to our fathers . or , the mercy with our fathers . the promise . z these all having obtained a good report through faith received not the promise ; that is , christ incarnate , &c. promised : christ being the great promise ; and the accomplishment of the promises . now the covenant of faith tendering christ as promised , is stiled the covenants of promise . covenants in the plural , but promise in the singular number : because for substance the principal promised mercy , christ , is but one ; though for circumstance and manner of administration the tender of christ of old was divers . . as performed , and in fulness of time come already in our flesh , and therein having lived , dyed , been buried , risen from the dead , ascended , and being sate down on gods right hand , and having done and endured already whatsoever was requisite for his elects recovery . in this sense and notion christ is tendered to his apostles , churches and people under the new testament , especially from his ascension till the end of the world . for upon the a solemn day of pentecost when people of all nations were met together at ierusalem , the evangelical kingdom of christ began , and the new covenant in him was most solemnly promulged , as b camer on also well observeth . hence , the actual performance and exhibition of christ , is called c some better thing provided for us by god : that is , for us under the new testament , then for them of the old. viz. christ exhibited , who is the performance of the types , prophecies and promises of old. of which zachariah said ; d blessed be the lord god of israel ; for he hath visited and redeemed his people , and hath raised up an horn of salvation for us in the house of his servant david . as he spake by the mouth of his holy prophets which have been since the world began . — to perform the mercy promised to our fathers , and to remember his holy covenant . hereupon the covenant of faith tendering christ as performed and exhibited already , may be called the covenant of performance , or the new covenant . thus as this subdistinction of the covenant is warranted by scripture : so it is grounded upon christ as promised and performed , the chief matter and mystery of this covenant . iii. what these terms of this distinction , viz. covenants of promise , and covenant of performance do mean , may be easily collected by what hath been said . some render it , e strangers from the tables of promise . the covenant of god being written in tables , and committed as a choise treasure to israels custody . but this seems too restrictive : god having f made covenants with his people long before any tables thereof were made . it s better translated strangers from the covenants of promise . . by covenants of promise , some understand g the covenants of the law and of the gospel ; for these two covenants were well known to israel . but this is too narrow ; god having made covenants with them before the law , why should those be here excluded ? besides , it is not so exact and proper to say , the covenants of the law and of the gospel . for if , by covenants of the law be meant h the covenant at horeb ; this , as there made , was gospel ; as after in its place , may appear . rather , by covenants of promise , understand gods covenant and promise of christ in due time to be exhibited , and of life by him to sinners through faith : which from the fall of adam till christs incarnation was but one and the same for substance ; therefore it is said , promise in the singular number ; but was manifold and various for circumstance and manner of administration , and thereupon is called covenants , in the plural number . and thus those learned authors i zanchy and k beza do well interpret these words . god made a covenant with noah , with abraham , with israel at sinai , &c. yet these were not many covenants really and substantially distinct : but one and the same covenant in christ , under many several dispensations and administrations . all the covenants , and all the promises meet and concenter themselves in that one fundamental and complexive promise of christ. now after the fall whatsoever covenants were made in christ to come for future , and to be exhibited afterwards , from the first adams sinning till the last adam's suffering , are called the covenants of promise . . by covenant of performance , ( which term i use docendi & discendi gratia , for the more clear expressing my self ) understand , that dispensation of the same covenant of faith in christ actually performed and exhibited for sinners salvation , which the scripture stiles l a new covenant , because this dispensation should still continue new , and never wax old or wear away till the worlds end , as the former dispensations m waxed old and vanished away . iiii. the covenants of promise were before christ , and limited peculiarly to one sort of people : but the covenant of performance , or the new covenant , since christ , and extended to all sorts of people . . the former , viz. that the covenants of promise were before christ , & limited peculiarly to one sort of people , is evident . . because the gentiles , ( the generality , the body of the gentiles , ) till christs coming to break down the partition-wall , and to incorporate them into the body of his church , n were without christ , the fountain of all happiness ; consequently aliens to the church , the common-wealth of israel , founded upon christ ; and strangers to the covenants of promise , the outward bond of union betwixt christ and his church . . because the scriptures frequently account gods covenants and promises to be the peculiar prerogatives and priviledges of gods church and people the jews : wherein no gentiles ( unless some few proselytes to the jewish religion ) had any share . they neither had knowledge of them ; nor interest in them . o he sheweth his word unto jacob , his statute ; and judgements unto israel . ( herein his covenants of promise are comprehended ) he hath not dealt so with any nation : and as for his judgements they have not known them . p — what advantage then hath the iew ? or what profit is there of circumcision ? much every way : chiefly because that unto them were committed the oracles of god. q — who are israelites , to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises . . the latter , viz. that the covenant of performance , or new covenant is since christ , and extended to all sorts of people and nations , is no less evident . for , . jesus christ r by his death hath destroyed the midle wall of partition betwixt iews and gentiles , and so hath made way for their union , incorporation and consolidation into one mystical body of christ. . since christ , this great mystery , viz. s that the gentiles should be fellow-heirs , and of the same body , and partakers of his promise in christ , by the gospel , is revealed , ( so as it was not before , ) to his holy apostles and prophets by the spirit . and not only so , but christ after his resurrection gave his apostles express charge and commission to t go into all the world , to teach all nations , and preach the gospel to every creature , promising salvation to every one that should believe in christ crucified . . after christs ascension into heaven , ( when he had now fulfilled in his own person all things requisite for the recovery of his elect according to the covenants of promise , ) this covenant of performance or new covenant was solemnly promulged and published at ierusalem , u before people of all nations , on the day of pentecost : as the covenants of promise were solemnly promulged on mount sinai , before all israel . and since that time the new covenant in christ already crucified , risen again , ascended &c. is preached over all the world with great success to this very day . herein therefore is a remarkable difference betwixt the covenants of promise , and that of performance , the new covenant , viz. in their extensiveness . and there are many other points of difference betwixt them needful to be opened . but it will not be proper nor orderly here to unfold either the agreement or differences betwixt them , till the natures of them both be particularly handled : which will be after the nature of the new covenant shall be described . hence note by way of corollary , . that the covenants of promise , and the new covenant , are really and substantially one and the same , both tendering the same christ , but they differ circumstantially and accidentally . . the riches of gods grace and covenant-mercy is much more diffusive and extensive since christ , then before christ. and if such tenders of grace be neglected , such neglect will be much more intolerable and inexcusable . . the people of god before christ were in those times the only happy people on earth : and the gentiles generally most miserable . those being in covenant with god : x these strangers to the covenants of promise , without christ , church , hope and god in the world . . though under the covenants of promise the gentiles were only miserable , whilest the iews were happy : yet since christ , the gentiles are every way equal , yea many ways superiour to the iews in happiness , being as freely and fully admitted into the new covenant as the jews , though before they were no covenant-people . v. the principal periods , or chief gradual discoveries of the covenants of promise and of the administrations thereof , are represented in this ensuing scheme ; viz. gods covenant of faith with iesus christ the last adam , and in him with all his spiritual seed , hath respect to christ , and their recovery by him from sin and death , to righteousness and life , . as promised . . as performed . . as promised only , and that from the sin of the first adam , till the death of iesus christ the last adam , during the time of the old testament . and the covenant of faith thus respecting christ and the recovery of his seed , onely as promised , is stiled the covenants of promise . these covenants of promise in regard of their more remarkable discoveries , repetitions , and administrations , may be principally reduced to these six eminent periods of time . viz. ( ) from adam till noah , which was the most obscure and i●…perfect discovery of all . ( ) from noah till abraham , which was a little more clear then the former . ( ) from abraham till moses and the sinai-covenant , which was much more clear , and perfect then both the former . ( ) from moses till david the king , which was a federal discovery and administration more full , perfect and clear then that from abraham till moses . ( ) from david till about the time of the iews captivity in babylon , which had much additional perfection and clearness beyond that under moses . ( ) finally , from about the time of the babylonish captivity till the death of christ , which discovery and administration of the covenants of promise surpassed all the former in clearness , fulness and perfection : as y hath formerly been manifested in brief , and in the opening of these particulars will appear more at large . . as performed according to covenant and promise , and that especially from the death of iesus christ the last adam , till the end of the world , during the whole time of the new testament . and the covenant of faith thus respecting christ , and the recovery of his seed , as actually exhibited , effected and accomplished , may be stiled the covenant of performance , and is the new covenant , far surpassing the covenants of promise in all its periods , excellencies and perfections . hitherto of gods covenant of faith in christ the last adam , in general . next of this self same covenant in particular , according to the particular discoveries , repetitions , administrations and periods thereof . book iii. of gods covenant of faith in christ , in particular . viz. of the covenants of promise , before christ , in six remarkable expressures thereof . chap. i. of the discovery and administration of the covenants of promise , in the first period of time remarkable ; viz. from adam , till noah . having in the former book treated of the covenant of faith , in general : i come now to handle the several discoveries , administrations and periods of the same covenant of faith , in particular . and here , according to order of nature , the covenants of promise come first to be considered : and then in the fourth book , the covenant of performance , or new covenant . those being before , this since christs incarnation . the covenants of promise consisting of many several discoveries and administrations of one and the same covenant according to divers revolutions of times , that discovery and administration of the covenant which was in the first period of time , viz from adam till noah , shall first of all be unfolded : and the rest as they follow in order . moses z ( the man of god ; a the peerless prophet of the old testament , the first and most ancient penman of holy writ , ) wrote first of christ , and of gods gracious promise and covenant in him towards sinners after adams fall. hereupon he writing the first gospel , may deservedly be stiled the first evange list : and from his writings christ and his apostles b were frequently wont to confirm their evangelical doctrine . his first record of gods promise and covenant in christ for recovery of sinners after the fall of adam , is in those words which god himself immediatly uttered in paradise presently upon adams fall : viz. c the lord god said unto the serpent . because thou hast done this , thou art cursed above all cattel and above every beast of the field : upon thy belly shalt thou go , and dust shalt thou eat all the days of thy life . and i will put enmity between thee and the woman , and between thy seed and her seed . it shall bruise thine head , and thou shalt bruise his heel . these words are the first and most ancient gospel recorded in the bible , almost as old as the very foundation of the world : whence the gospel is stiled d the everlasting gospel . here god began to lay the first foundation-stone of the covenants of promise , and to open his rich cabinet of grace and mercy towards sinners : here therefore let us begin to inquire after his holy pleasure in that regard . and to that end consider we chiefly , . the occasion of those words . . the sense and meaning of them . . such positions or aphorisms as result from them touching this first discovery of gods covenants of promise , from adam till noah . section . i. i. the occasion of these words stands thus . in this third chapter of genesis , moses describes the first rise and original of mans sin and misery . more particularly he declares , i. the outward impulsive , or moving cause enticing the woman to sin . viz. . the principal cause , satan . . the instrumental cause imployed by satan herein , the serpent . viz. the spiritual serpent , and the sensible serpent ( as e chrysostom's phrase is . ) gen. . . to . ii. the actual perpetration of sin . . by the woman , seduced by the serpent . . by adam , deceived by the woman , ver . . iii. the effects and consequents of their sin . viz. . their immediate guilt , shame , and flight from gods presence , ver . , . . gods conventing , examining and convicting of them : who , partly confessed the fact. partly excused themselves ; adam devolving the fault upon the woman , the woman upon the serpent : ver . . to . . gods proceeding to sentence with the offenders ( as ambrose noteth ) f according to the order of their offending . as the serpent seduced the woman first , then the woman seduced adam : so the serpent is first doomed , then the woman , and adam last of all . the serpent is sentenced to a fourfold punishment , viz. ( ) to the curse above all cattel . ( ) to going upon his belly , and to continual eating of dust. ( ) to enmity betwixt him and the woman , betwixt his seed and her seed . ( ) finally , to ruine and destruction by the womans seed , ver . , . thus is the occasion and coherence of these words with the series of the context : so that , god in pronouncing the serpents ruine , promiseth mans recovery . and god promised mans recovery presently after his sinning , and before his sentencing for sin : oh the riches of his mercy ! section . ii. ii. the sense and meaning of these words , is not so obvious , as the occasion . among the learned there are many questions moved , and different opinions about their resolution . waving curiosities , let us inquire into the sense of such particulars , as more especially tend to clear the words to us , and this first discovery of the covenants of promise , viz. . what serpent is here meant ? . what woman is here intended ? . what is meant by these two seeds ; the serpents seed , and the womans seed ? . what punishments they are which are here threatned and pronounced upon the serpent , and his seed ? . what benefits are consequently implyed or promised , for the woman and her seed ? these things being unfolded , the sense will be evident . . what serpent is here meant ? about this there are three opinions . two extream : and one middle betwixt both . . some understand here only the sensible and corporeal serpent : the tenour of the words seeming to carry the sense only that way . this the opinion of some later iews , as g writers observe . but this opinion cannot stand . partly , because then the corporal serpent only which was but the instrument in seducing eve , should be punished ; and the spiritual serpent satan the principal agent , should go unpunished . partly , because then our first parents and all their posterity in them should be deprived of that comfortable promise of their recovery from satan's power and tyranny , by the seed of the woman , bruising the serpents head. besides which promise , what had they to comfort themselves withall for many hundreds of years ? this promise alone giving them hope of restauration by christ. . some contrariwise understand here only the spiritual , incorporeal serpent , h that old serpent the devil and satan . and this seems to be the opinion of divers of the ancient writers , who please themselves here with witty allegories , yet differing from one another , as i ambrose , k augustine , l gregory , &c. but this opinion cannot be admitted . partly , because that phrase , because thou hast done this , thou art cursed above all cattel , and above every beast of the field . ver . . plainly ranks the serpent that was cursed among the cattel and beasts of the field : partly , because then the whole text must be understood only figuratively , and not at all literally , and so be turned into a meer allegory , which is not safe nor solid . . some seeing the inconvenience of both these extreams , understand both the corporeal and incorporeal serpent , the sensible , and the spiritual serpent , the serpent which was one beast of the field , and the old serpent the devil and satan . and that the letter of the text intends both ; but the serpent immediatly and less principally , the devil mediately and more principally . of this opinion is m chrysostom , ( divers learned modern n writers also subscribing to him . ) if these things ( saith he of this curse ) be spoken of the sensible serpent , much more are they to be taken of the intelligible serpent , &c. and no wonder ; for , ( ) how absurd and unreasonable is it to think that the righteous god would thus severely curse and punish the instrument , and let satan the principal agent scape scot-free . ( ) the apostle alluding plainly to this place , saith , o god shall bruise satan under your feet shortly . as the corporal serpent is bruised under foot corporally : so the incorporeal serpent spiritually . he implies that : expresseth this . ( ) this whole doom and punishment here denounced , is easily applicable to both these serpents . as will afterwards appear in resolving of the fourth particular question . . what woman is here intended ? here also i find , among authors , three opinions . . some take the word [ woman ] here in a mystical sense . either to signifie the church , oppugned by the old serpent the devil . thus the anabaptists , as p gomarus noteth . or to signifie , our sense , as q ambrose : who makes the serpent a type of corporal delight ; the woman , a symbol of our sense ; the man , the delight of the minde . but this is more witty , then solid . nor is there here any cause to forsake the plain history and fly to allegories . . some by [ woman ] understand the virgin mary , the mother of christ , and ●…ender the following phrase , thus ; shee shall bruise thine head . ascribing the bruising of the serpents head r to the woman , to the virgin mary : not to christ , the principal seed of the woman . and this is the interpretation of the popish writers , in their vulgar edition , made authentique by their wicked trent-council : and in their mary's psalter . and for the better countenancing of this corrupt translation , they have by the perfidiousness of guy fabricius corrupted the hebrew text in the interlinear bible printed at antwerp , putting in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it , that is , the seed of the woman . but our learned s divines justly condemn this notorious corrupting of the text , ( ● ) as inconsistent with the double syntax of the hebrew context . ( ) as incompatible with the subject matter in hand , viz. the bruising the serpents head , which peculiarly belongs to christ. ( ) as repugnant to the testimonies of ancient and modern writers . yea and the more learned and ingenuous papists themselves confess the corruption . . they think best t who here apply this word [ woman ] immediatly , and specially to eve , as then the only woman in the world when this was spoken ; the only woman that was immediately deceived by the serpent , and did immediately deceive her husband : but mediately to other women , even the whole sex in some sort , viz. in respect of the enmity with the serpent ; but peculiarly in respect of the promised seed , such women of whom christ lineally descended according to the flesh , among whom the virgin mary was the most eminent , being the immediate mother of christ. and experience of all ages since the fall , testifies this implacable enmity betwixt the serpent and the woman ; viz. not only eve but her whole sex. every woman being presently filled with horrour at the very sight of a serpent . and not only the woman , but the man also is at enmity with serpents : for it is added , and betwixt thy seed , and her seed . but the woman is chiefly expressed , because , ( ) the woman u was first in the transgression , and had most need of this caution , monition and munition against the serpent , with whom she had been too familiar . ( ) the woman also having greatest cause of humiliation , had most need to be raised up with consolation . ( ) satan should be the more confounded and shamed , the woman the weaker vessel being opposed against him , as one that should subdue him . . what is meant by these two seeds , the serpents seed , and the womans seed ? answ. the word [ seed ] properly denotes that , of which some like thing is generated . thus granes of corn , kernels of fruit , &c. are called x seed properly . but by a metonymy of the effect , [ seed ] sometimes signifies that which is generated of seed . so children are called seed : y the seed of abraham , &c. in this better sense we are to take it here . again [ seed ] in this latter sense is either , natural , or spiritual . . natural , which is the proper issue of natural parents . and thus the word is used , either distributively for one alone . so seth is called z another seed in stead of abel . and of ishmael god said , a of the son of the bond-woman will i make a nation , because he is thy seed . or collectively for many together . so god said to abram , b i will establish my covenant between me and thee , and thy seed after thee ; in their generations , &c. thus it is more frequently used . . spiritual , or metaphorical seed , is that which hath some analogy or resemblance to natural seed or posterity . natural children resemble , imitate and obey their parents : so c they that resemble , imitate and obey god are counted his children , his seed ; and d they that resemble , imitate and obey satan are called his children , his seed . now these things premised , we may thus resolve . by [ seed of the serpent ] we are to understand , . the natural seed or brood of the corporeal serpent , betwixt which & the womans seed here is setled a perpetual feud , an hereditary and incurable enmity . but we must not limit the interpretation to this seed only , as the e iews do . we are further to understand , . the spiritual or metaphorical seed of the incorporeal serpent , satan . viz. all reprobates and wicked persons , which he doth asit were beget by his diabolical instilling of evil into them , whereby he makes them like himself in corruption and destruction . this seed of the old serpent will be at perpetual and hereditary enmity with the seed of the woman : and the seed of the woman against it . and this is the seed which is here principally intended : satan , the father of this seed , being the principal agent in man's ruine . by [ seed of the woman ] what we are to understand , is a f great and famous controversie : and that not only betwixt the orthodox , and heterodox : but even among the orthodox writers themselves . viz. whether the word [ seed ] here is to be taken , . universally of all the womans posterity whatsoever . or . individually onely of christ , the principal seed , the seed of the virgin . or . collectively of christ & all his spiritual seed according to the election . i. seed here cannot be taken universally of all and singular the posterity of the woman without exception . for , . many , yea most of the natural seed of the woman do in all ages degenerate into the seed of the serpent . so that christs flock is but g a little flock : and comparatively h the whole world lyeth in wickedness . now those that degenerate into the serpents seed , cannot be here intended by the womans seed , because these two seeds are set at extream enmity against one another . . the womans seed here spoken of , shall bruise the serpents head. but all universally shall not bruise the serpents head , and have full victory over satan : for then all should be saved , inasmuch as i whosoever overcometh shall be saved . rather the greatest part is overcome by the k prince of the world that ruleth in the children of disobedience . ii. seed here cannot be taken only individually and singularly of christ alone , the seed of the virgin , exclusively , so as to exclude all besides himself . though l some learned writers lean this way , and m pareus gives some reasons for this opinion , which that learned rivet answers . let the reader consult them . iii. but [ seed ] here is to be taken collectively , as comprehending christ and all his seed , christ and all his elect members : ( yet christ as the head , them as the body ; christ principally , them secondarily ; christ by way of eminency , as the seed blessing , them by way of participation with christ , as the seed blessed . ) for , . the antithesis , or opposition of the seeds requires this ; viz. as the seed of the serpent is taken collectively , for all the wicked and reprobate vassals of satan : so the seed of the woman is to be taken for all the godly elect born of a woman , first christ and then all his seed in him . otherwise the opposition will not be fit . doubtless if seed in the one phrase be taken collectively , then in the opposite phrase it must not be taken individually . it must be understood collectively in both , or singularly in both . . by [ the woman , ] eve is immediatly to be understood . consequently by the seed of the woman , all eve's posterity that degenerate not into the seed of the serpent . but first , christ : then they that are christs . . that seed of the woman is intended , against which the serpent and his seed are at enmity ; but the n serpent and his seed are at enmity not onely against christ , but against all that belong to christ. . finally that seed of the woman is here meant , which shall victoriously bruise the serpents head : but that shall be done both by christ and his elect members . by christ originally and primitively , through his own power : by them that are christs derivatively , through power derived and victory communicated from christ unto them . . what punishments they are which are here pronounced upon the serpent . for clearing this , consider ; as there was a twofold serpent , tempting : viz. the invisible serpent , satan efficiently ; and the visible , corporeal serpent , the beast , instrumentally : so these two serpents had two sorts of punishments inflicted on them respectively ; the visible serpent had his corporal punishments laid on him , and proportionably the invisible serpent had his spiritual punishments allotted unto him . those were grievous : these double grievous . and the punishments of the visible serpent , by analogie indigitate to us the punishments of the serpent invisible . the punishments of the visible serpent were especially four . viz. i. an extream curse above all cattel , and wild beasts of the field . o and the lord god said unto the serpent , because thou hast done this , thou art cursed above all cattel , and above every beast of the field . hereupon the serpent becomes the most loathed , and abhorred of all these creatures . but this is more general . ii. an ugly , deformed and debased posture of body . p upon thy belly shalt thou go , and dust shalt thou eat all the days of thy life . . touching the serpent's going upon his belly , ( ) some think this was the serpents natural posture , and that it became poenal to him only by divine destination . but ( as q rivet notes ) this is not sufficiently proved , by them that assert it . ( ) some suppose that at first the serpent had legs and feet , as other beasts had , because he seems r divers times to be reckoned or ranked with cattel and beasts ; now beasts are s distinguished in kind from creeping things . and that he was deprived of his feet and cast upon his belly , upon satans abusing him to seduce the woman . this is t ascribed to b. ephraem . ( ) others are of opinion , that though at first the serpent had no feet , yet he crept more easily upon the hinder part of his body , his head and breast being erect and lift up from the earth , not as the head and breast of a man , but of an heart , peacock , &c. but after his seducing of the woman , his head and breast also were cast upon the ground . this is ascribed to luther . now , though we cannot herein positively determine , the scripture being so silent : yet forasmuch as the serpent u spoke to the woman , it is very probable his posture was either naturally erect in the forepart of his body , or occasionally lifted up for that time ; otherwise his other ugly posture might have caused the woman to fear and shun him . . touching his eating of dust , it seems not to be a new sort of punishment , that the serpent should eat nothing but dust ; for experience tels us the serpent feeds upon herbs and other creatures : but rather it is an additional exposition and aggravation of the former punishment . as if it had been said , thou shalt so creep upon thy belly with thy whole body on the earth , that thy mouth and nostrils shall be filled with dust raised up by thy creeping , thy mouth still going so close to the earth , as if thou wert eating and licking up the dust . iii. an inveterate hereditary enmity betwixt the serpent and the woman , and betwixt their two seeds . so that the serpent fears and flies the very sight of man and woman , creeping into holes and caverns of the earth from them : and contrariwise mankind , especially women , fearing , hating and abhorring serpents , even to their destruction . iv. finally , an utter destruction of the serpent by the womans seed : though the serpent may in some strait wound and bruise mans heel , yet man shall bruise his head , totally destroy him , not contenting himself to crush or wound his body , but his most vital and hurtful part , his head . these are the punishments of the corporal serpent . for these the letter of the text is clear . and though the serpent was without reason , did not properly sin , nor could understand these judgments pronounced : yet was it according to divine wisdom and justice , thus to denounce these punishments upon the serpent . . partly , because the serpent became the instrument to dishonour god and ruine man : which was made in his kind to serve god and man. . partly , to testifie gods extreme detestation of the fact , who so punisheth the very instrument whereby it was effected . as when a man so abhorres a murder , that he breaks and burns the very knife or weapon whereby it was committed , &c. . partly , to instruct our first parents how hainous their sin was , and how deeply god displeased thereby , who so plagues the serpent being the occasion thereof . partly , to let satan the old serpent see what vengeance he was to expect , for seducing mankind . for , if this be done to the instrument : what shall be done to the principal agent ? the punishments of satan the invisible serpent , which are principally here intended under the former literal punishments of the visible serpent , are proportionably four also . viz. i. he is extremely cursed . as the serpent was cursed above all cattel : so satan is cursed above all creatures , with gods direful curse . ii. he is deeply debased , and that for ever without all hope or possibility of relief . for as the serpent was doomed to that basest posture of creeping upon his belly , and consequently as it were eating the dust , and that all the days of his life , ( by which postures the scripture is wont to signifie x deepest abjection and ignominy of a man subdued , prostrate , abased , fearing or feeling extreamest misery , &c. ) so satan , that proudest spirit , who lifted himself up against god , and disdained to be debased for his sin below man , was therefore for his seducing of man debased to utter ignominy , contempt , baseness , as it were creeping on the earth and licking the very dust under mans feet , and to be trampled upon by him , and this continually . not , that satan was not y cast down from heaven to hell , before , for leaving his first estate : but that now he received an additional aggravation of his punishment , for his destroying of mankind . this seems the most sober and sound application of this second punishment to satan . as for those interpretations of his going upon his belly , and eating the dust , either to intimate z the double sin , pride and luxury , whereunto he tempts man ; as some . or to imply a gluttony , lustful thoughts or actions , whereunto he sollicits men ; as others . or to import , b that satan should thenceforth have no power over the soul , but only over the body , which is dust ; as the cabalistical jews . or , that satan , who delights to feed upon the death of men , shall only eat them that are dust , that is earthly men ; as c hierom. these and like interpretations ( though witty glosses , allusions or allegories , ) seem not so safe and solid to be insisted upon . iii. he , and his seed , viz. all wicked angels and reprobate men , ( who imitate him , obey him , are acted by him , and become like him in evil , ) are plagued with a spiritual enmity of the woman and her seed . viz. christ and all his elect against them d michael and his angels and saints , against the dragon and his angels and limbs . and e greater is he that is in us , then he that is in the world . iv. finally , satan shall be utterly crushed and destroyed by the womans seed . for , though he may bruise the heel , ( far from head and heart ) that is , do some less dangerous hurt to the womans seed : yet shall his very head , ( wherein his policy , strength and mischief chiefly lies ) be bruised by the woman's seed . he may hurt the womans seed : but the womans seed will totally destroy him . for ( as one wittily observeth ) the serpent hath but one head ; when that is bruised , he is ruined : as f luther notes , the least blow on his head kils him ; but the womans seed hath two heels , when one is bruised , he can go upon the other , and both of them are far from the heart the vital part . these are judgments here threatned to the serpent , visible and invisible . . finally , the benefits implicitly and explicitly promised for the woman and her seed , are divers and excellent . not to dispute now , whether under the serpents g curse for ruining mankind , be not implyed a contrary blessing intended for mankind ? whether under the serpents deep debasement for debasing man and causing him to fall , there be not implyed contrari wise some hope of lapsed mans advancement again to a more honourable condition ? which things yet seem very probably to be insinuated . yet these mercies and benefits seem clearly intended . viz. . gods free love , rich grace and commiseration to the woman and mankind lapsed , in setting her at enmity against satan , by familiarity with whom she was undone . in which enmity against satan , seem to be implyed , enmity against sin , whereunto satan tempts : amity and reconcilement with god , from whom satan tempts . viz. repentance from dead works and reconcilement to god. . such a seed of the woman as should not onely be distinct , but quite opposite unto the serpents seed , viz. principally and peculiarly , christ : secondarily , all that are christ's . this is contained in the enmity of the two seeds . . a continued conflict of the womans seed against the serpent and his seed , and at last an absolute victory over satan and his seed when they have done their worst . h it ( the womans seed ) shall bruise thine head : and thou ( serpent ) shalt bruise his heel . but of these things more fully in the following aphorisms . thus of the sense of the words . section . iii. iii. the positions or aphorisms , resulting from these words thus briefly unfolded , touching gods first discovery of his covenants of promise , from adam till noah , are divers . viz. hence , . immediately upon adams fall god revealed a gracious promise touching mans recovery . . this promise of mans recovery was revealed very imperfectly and obscurely . . this first promise of lapsed mans recovery , was revealed in christ , the seed of the woman . . this first promise in christ revealed lapsed mans recovery in the enmity threatned betwixt the woman and the serpent , betwixt her seed and his seed ; and in the events or fruits of that enmity . . this first promise revealed in christ the seed of the woman , though it had not the name and formality of a covenant ; yet had it the nature , substance and reality of a covenant . these five aphorisms being distinctly opened and cleared , the first discovery of gods covenant of faith , in the first remarkable period of time , from adam till noah , ( which was above one thousand and fifty years , as chronologers observe out of the history of genesis ) will be sufficiently unfolded . aphorism i. hence , immediately upon adams fall god revealed a gracious promise touching mans recovery . h●…re note , . that after the fall god revealed a promise touching mans recovery . . that this promise was revealed immediately upon adams fall. . that this promise was most gracious . . corollaries ensuing hereupon . . that after the fall god revealed a promise touching mans recovery ; is evident , . by the heavy and dreadful doom which god pronounced upon the serpent for ruining man by his subtile seducements . this doom was fourfold , as hath been shewed . a doom not onely in justice and wrath against the serpent : but also in mercy , favour and compassion to man seduced by the serpent , as the particulars thereof evince . now in gods explicit denouncing of the serpents destruction for seducing man , seems to be comprized an implicit promise of mans salvation , though seduced by satan . . by the enmity which god hath put betwixt the woman and the serpent , and betwixt their respective seeds . for , where there is enmity against the serpent satan who tempteth unto evil ; there must be a nature and principle contrary both to satan , and to sin , whereunto satan tempteth . what can this principle be , but repentance , & c ? and where there is enmity expressed against satan : there is reconcilement , amity and union implyed with the lord god. this imports mans recovery . . by the utter victory promised to the womans seed over the serpent , in bruising the serpents head. the serpent overthrew the woman : but the womans seed shall overthrow the serpent , and all the i works of the devil , sin and death . satan is not subdued , till sin and death be subdued . now sin and death being bruised in the head , and subdued : man is delivered from his deadly enemies and recovered . for ( as k luther said well ) sin and death are the head of the serpent . . that the promise of mans recovery was revealed immediately upon adam's fall , seems clear by the series and order of the history . for , adam , in all probability fell on the self-same day in which he was created , being the same day made and marr'd , formed and deformed , as hath been l formerly shewed : and was m on the same day wherein he finned , cast out of paradise , stript of all his paradise-priviledges , and sentenced to divers miseries : yet after his fall , and before his sentence or ejection out of paradise , whilest god was pronouncing sentence upon the serpent ( who first offending , was first doomed ) even then the lord n promiseth the enmity of the woman and her seed against the serpent and his seed , and the bruising of the serpents head by the womans seed . una eademque dies vulnus opemque tulit ; one and the snme day brought on both the woman and the cure , the malady and the remedy . in the serpents malediction , is comprised the sinners . benediction . whilest god denounceth the serpents damnation , he proclaimeth the sinners salvation . this promise is not directed to the woman , deceived by the serpent : nor yet to adam , deceived by the woman ; but it is expresly directed to the serpent ; for , as yet god continueth his speech to the serpent , and this is part of his doom , o and i will put enmity between thee and the woman , and between thy seed and her seed , &c. how is it directed to the serpent ? not as a promise ( for god intended no promise nor saving mercy to him , ) but only as a threatning . every thing therein is destructive to the serpent : not only the curse , and his debased posture : but also the enmity , and the bruising of the serpents head. what could vex and punish the serpent worse , then to be ruined by the seed of the woman whom he had ruined ? so then it is a promissory threatning : and a minatory promise . as minatory it was against the serpent : as promissory it was for sinners seduced by the serpent . it is as sampsons lyon with honey in his bowels . the lyon of the threatning is for the serpents ruine ; the honey of the promise is for the sinners refreshment . . that this promise was most gracious , may appear divers ways , viz. . by the extream misery into which man was plunged by his fall ; before , & when this promise was made . for , at that time man was wholly under the deadly penalty of the broken covenant of works admitting of no mercy ▪ the covenant of faith in christ the seed of the woman being as then wholly unknown to him as a remedy . this was the utmost misery that ever mankind was in , or can be in , on this side hel , from the beginning to the end of the world consequently gods promise of the recovery out of this extreamest misery , must needs be supereminently gracious . . by the compleat sufficiency of the remedy promised for mans recovery out of this extremest misery , viz. the seed of the woman , that is peculiarily & primarily j. c. god-man , to be born of a woman p who is able to save to the utmost . nor man , nor angel , nor any meer creature in the world could have appeased infinite justice offended , & so have recovered man offending : had not jesus christ this seed of the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undertaken and effected it . the promise then must needs be most gracious , that contrary to all desert , tenders to man most wretched , the only all-sufficient and efficacious remedy . . by the speediness of the promise . had god promised recovery to adam q nine hundred years after his fall , it had been a glorious act of grace : but that he promised this recovery so immediately after his fall the self-same day , this proclaims divine grace double glorious . oh the riches of the glory of gods grace to wretched man , that would not suffer him to lie despairing in his misery , for one day ; that would not permit satan the old serpent , to insult over him , and his misery , for one day ; that would not suppress the yerning of his bowels of mercy to miserable undone man for one day : that would not defer the publication of the soul-reviving gospel of christ , the sinners salvation , the serpents damnation , for one day ! . lorollaries hence . did god immediately upon adams fall reveal a gracious promise touching mans recovery ? then , ( ) see here the antiquity of the gospel . the word gospel is from the ancient saxon godspel , that is , good-speech , as r some think : it is , glad tidings from god touching lapsed sinners recovery and restitution . such glad tidings is peculiarly stiled s the good word of god : and is published not only since christ under the new testament , but long before christ under the old testament . and they that reject or despise the old testament , as not gospel , do neither understand what the old testament , nor the gospel mean. the gospel , the glad tidings of sinners recovery , was published presently upon man's fall : probably on the self-same day whereon man was corrupted , yea and created . and after that , still more and more cleared , by scriptures in all succeeding ages . the gospel then is almost as ancient as the creation of the world . hence it s stiled , for the great antiquity of it , t the everlasting gospel . and to this effect it is said , that u the un-lying god hath promised eternal life before the world began . gr. before times of ages : or , before ancient times . here ( as x calvin well noteth ) we are not to carry the promise to before all times , but to most ancient times , even from the foundation of the world . thus the gospel is most ancient . and good things , the more ancient , the more excellent , as most like to god himself , y who is from eternity . ( ) mans recovery was at first but promised . it was not actually effected and performed z till the fulness of time , which was many thousands of years after the fall : till when , mans recovery did hang only in the promises , like water in the clouds , or like fruit in the blossoms . and yet this recovery only promised , was for those times effectual and sufficient for the elects salvation living in those days : gods promise being sure and infallible to all believers . but now in these later times mans recoverie , promised of old , is actually performed and accomplished . and performed recovery , far surpasseth promised recovery . ( ) gods incomparable love to mankind is singularly to be admired and adored , in that immediatly upon mans fall he would graciously promise mans rise and recovery . for , if we duly consider , the author promising , the blessing promised , the object to whom the promise was made , the season when the promise broke forth , and the parties to whom the promise was denyed ; it will appear that gods free love to mankind is most wonderful indeed . . the author promising mans recovery is god. that god , who a by a word made the whole world , and , the world becoming corrupt , could by a word have unmade the world again , and have created another world . that god who depends upon no creature , hath no need of man , not of any work of of his hands to add unto him . if man be saved , what gains he ? if man perish , what loseth he ? yet such his love to man , that he who hath no need of man , promiseth recovery unto man. . the blessing promised , is lapsed mans recovery . in his enmity against the serpent , amity and reconcilement with god is promised : and in his bruising the serpents head , victory over satan . o happy restauration ! man un-recovered , would have been as wretched as the devils : man recovered , will become as blessed as the angels . . the object of this promised recovery , is lapsed man , corrupted man , apostate man , worthless , loveless , liveless , hopeless , helpless man , dead in sin , enmity against god , without god in the world , wholly unfit for heaven , a vassal of satan , a child of wrath , and an heir of hell. and will the holy lord cast his eye upon such a wretch , such a detestable lump of wickedness , more full of sin then any toad of poyson ; so as to restore him ? . the season of this promise of recovery , was immediately upon adams fall . man , presently upon his creation , made haste to damn himself : god , presently upon mans fall , made haste to save him . as a tender father speedily snatches up his fallen child from the ground , from fire or water , and hugs it in his arms compassionately : so the heavenly father snatched our first parents speedily from their lapsed , hopeless state , far worse then of fire or water , by the hand of this promise , and embraced them in the bosom of his love most tenderly . this was love indeed . b speedy kindness is double kindness . . finally , the parties to whom this promise was denied , were lapsed angels . they were above man by creation : man becomes far above them by restauration . the angels fall , and find no mercy , no promise , &c. but c woful curses , sharp threatnings and severe judgements ; man fals , and yet he finds rich mercy , and saving promises of restauration . is the inferiour creature thus respected , when the superiour is neglected ? is man healed , when angels are left incurable ? is lapsed man saved , and fitted for heaven ; when lapsed angels are damned and fixed in hell ? here 's an admirable love , a discriminating love to mankind , for ever to be adored . ( ) god takes more pleasure in sinners recovery , then in sinners ruine . this is evident , . in that , so immediately upon their ruine he most sweetly promiseth their recovery . as most unwilling , that mankind should remain at all in their lapsed state. . in that , since then god so often testifieth , that he hath no delight in sinners destruction . to this effect god interrogates , d have i any pleasure at all that the wicked should dye ? saith the lord god : and not that he should return from his ways and live ? — yea god positively asserts , e i have no pleasure in the death of him that dyeth , saith the lord god : wherefore turn your selves , and live ye . and if this be not pathetically enough expressed , he swears ; f as i live , saith the lord ggd , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live : turn ye , turn ye from your evil wayes ; for why will ye die , o house of israel ? how emphatically ! doubt . if god have more pleasure in sinners recovery , then in sinners ruine : why did god permit the fall ? and upon mans fall , punish him with death ? answ. . god permitted the fall , that he might glorifie himself the more in fallen mans recovery . for , as g augustine well : god is so good , that he would not suffer evil to be , were he not able , and did he not intend to bring greater good out of that evil . hereby ( ) the weakness of the perfectest creature , left to it self , is discovered . ( ) the mysteriousness of the lapsed creatures recovery is occasionally revealed . ( ) the h condemnation of the old serpent the devil and satan is aggravated . ( ) the just rejection and condemnation of reprobate persons is prosecuted . and ( ) in all the glory of gods power , freedom , justice , mercy , &c. is most illustriously advanced . . though god permitted mans fall , yet in that permission , he neither did man any wrong at all , for he was not bound to uphold man , but left him in a perfect , yet mutable state : nor was he any cause of mans sin directly or indirectly : for he neither necessitated him to evil by creation or constitution of his nature , man being i made upright , free , and able to all good : nor did god k tempt him to evil by his providential dispensation , but only left him to himself to stand or fall . . man being fallen , god justly punisheth the impenitent with death . not that he hath any pleasure in the sinners death as it is the destruction of his creature , but only as it is a due act or expression of his truth and justice for his own glory against sin and sinners . ( ) how advantagiously hath god improved adams fall , in promising his recovery immediately upon his fall ? what greater mischief or disadvantage ever came into the world , then by adams apostasie ? for , thereby adam and all his posterity to the end of the world were utterly undone , and involved under death : hereby satan had most notably wreak'd his malice upon mankind , and brought them under his diabolical tyranny : and thereby the glory of the creator was deeply obscured and ecclipsed , his noblest creature on earth being ruined , and set against him in extreamest enmity . yet all these disadvantages the lord hath turned to great advantage by this blessed promise . viz. . to the increase of man's felicity . man was happy before his fall by a natural , mutable and finite righteousness in his own person : but he becomes more happy since his fall by a supernatural , immutable and infinite righteousness in the person of the promised seed . before , upon continuance of his obedience , he should have had a continued life in paradise on earth : since , upon his faith in christ , he shall have eternal life in paradise which is the third heavens . thus adams greatest loss is improved to his greatest gain . . to the aggravation of satans misery . satan was miserable before mans fall , for not keeping his first estate , l being reserved in chains under darkness unto the judgement of the great day ; but became much more miserable by effecting mans ruine : being m thereupon doomed to a fourfold judgement . then he envied mans natural happiness , so as to overthrow it : now he shall twice so much envy mans supernatural happiness , which he can never overthrow , but must eternally be overthrown by it . thus the lord hath out-shot satan in his own bow : hath cut off this goliah's head , with his own sword . . to the illustration of his own glory . before mans fall god was much glorified by mans creation : since his fall , much more glorified by his restauration . before , by mans integrity of nature : since , by mans integrity of grace . before , god was glorified in his wisdom , freedom , power and goodness : since , he is glorified not only in these his perfections , but also in his free grace , mercy , bowels of commiserations and long-suffering . ( ) hath god thus laid a foundation of sinners recovery in his promise ? then let us , as children of this our heavenly father , resemble him , in endeavouring to recover lapsed sinners . are we our selves converted and recovered from a state of sin , to a state of righteousness ? then let us endeavour by conviction , admonition , exhortation , example , and by all means possible to win and gain poor lost souls unto god : especially such as are more neer and dear unto us . let the convert minister labour to convert the people committed to him : the convert husband to gain his carnal wife : the convert parents and masters to win their carnal children and servants . for , . this is a duty required and to be endeavoured , not onely of ministers n publikely and especially : but also of particular christians privately and in their place . o brethren , ( saith paul to the galatians ) if a man be overtaken in a fault , ye which are spiritual , restore such an one with the spirit of meekness . . this the godly have desired and endeavoured . one convert soul , would have ( if it were possible ) all the world also converted . david begging restauration from his fall , upon his restoring promiseth ; p then will i teach transgressors thy ways , and sinners shall be converted unto thee . paul once converted , q was an happy instrument of the conversion of many . and he saith of himself ; r though i be free from all men , yet have i made my self servant to all , that i might gain the more : and unto the iews , i became as a iew , that i might gain the iews : to them that are under the law , as under the law , that i might gain them that are under the law : to them that are without law as without law , ( being not without law to god , but under the law to christ ) that i might gain them that are without law. to the weak , became i as weak , that i might gain the weak . i am made all things to all men , that i might by all means save some . . for the gaining of sinners the lord hath given particular directions : how some are to be won with sweetness , love and meekness ; others with fear and terrour . s of some have compassion , making a difference ; and others save with fear●… pulling them out of the fire . . the act of winning souls is an high and excellent point of skil , most-desirable . t he that winneth souls , is wise : spiritually , savingly wise indeed : for himself and others , for this and the world to come . . how much good doth this bring to the parties converted ! u their eyes are opened , they are turned from darkness to light , and from the power of satan unto god , that they may receive forgiveness of sins , and inheritance among them which are sanctified by faith which is in christ. and iames saith ; x brethren , if any of you do err from the truth , and one convert him : let him know , that he which converteth the sinner from the error of his way , shal save a soul from death , ( and one y soul is better worth then all the treasure of this world , ) and shall hide a multitude of sins . . finally , how advantagious will the conversion of sinners prove to the instruments of their conversion ! hereby they shall sweetly resemble the compassionating god , who presently upon adams fall held forth his golden scepter to him , his sweet promise of recovery . and it s no small happiness to be like unto the most happy god. hereby also they shall treasure up for themselves a great reward for a better world . for , z they that be wise shall shine as the brightness of the firmament : and they that turn many unto righteousness , as the stars , for ever and ever . thus ; immediately upon adams fall , god revealed a gracious promise touching mans recovery . this the first aphorism . aphorism . ii. hence , this promise of mans recovery was revealed very imperfectly and obscurely . for clearing of this , consider three things , viz. . that this promise of mans recovery was revealed very imperfectly and obscurely , is plain divers ways . . in that this promise is not here fully and wholly expressed , but in part onely implied . viz. in the a enmity of the woman and her seed against the serpent and his seed , explicitly threatned : the reconcilement and amity of the woman and her seed with god , is contrariwise implicitly promised . and that which is not plainly expressed , but only implied , is imperfectly and obscurely revealed . . in that , this promise so far as it is expressed , is laid down very generally and remotely ; b the womans seed shall bruise thine head , said the lord to the serpent . this is all that 's expressed . now though this for the materiality of it be a promise , that the womans seed should ruine the serpent , who had deceived the woman : yet for the formality or manner of it , being uttered and directed only to the serpent , it is only a threatning of his destruction by the womans seed . and what is here promised , is propounded very remotely and generally . for it is not declared particularly & distinctly , ( ) what this womans seed shall be , for person and office . ( ) when this seed of the woman should bruise the serpents head. nor ( ) how this seed should bruise the serpents head. but only in the general , the seed of the woman shall bruise the serpents head. now all generals are very imperfect and obscure . . in that this discovery of the promise of mans recovery , comes far short of all following discoveries thereof , if they be compared together . as in the opening of them hereafter will more fully appear . . why was this promise of mans recovery thus obscurely and imperfectly revealed ? answ. . because , this promise was the first promise , the first day-break of salvation , and the very first gospel that ever was preached unto sinners . therefore it was the obscurest and imperfectest of all the promises . when god at first created the world , he proceeded from the most obscure and imperfect state of the creature , to the more clear and perfect , till at last he came to the perfectest . at first he c created the confused mass or lump , and the earth was without form and void , darkness being upon the face of the deep ; then he created things without life ; as light , the firmament , dry land , and seas . ▪ after these he created things that had life , but no sense ; as grass , herbs and trees . after these , things that had life and sense , but no reason ; as fowls , fishes , beasts and creeping things . last of all he created them that had life , sense , and reason ; as man and woman , that were perfectest of all . in like sort when god re-created the lapsed world of mankind , and revealed this new work of his by covenant and promise , he laid open this mysterie in his promises and covenant , not all at once but by degrees . this first degree being darkest : the last clearest of all . as the first model of a building : the first lineaments of a picture ; the first draught of covenants and articles of agreements , &c. are still most rude , imperfect and obscure . . because , this promise was the remotest and at greatest distance of all other from the performance and accomplishment thereof in the actual exhibition of the womans seed . d betwixt this promise , & christs death whereby he specially bruised the serpents head , there were almost four thousand years . adam and the fathers of the old world through this longest promissory prospective looked at christ a great way off : and therefore they beheld him more dimly and obscurely . every object , the greater distance it is off , the more darkly and imperfectly it is beheld : the nearer , the clearer . . because , when this promise was revealed , gods church was ( to say the best ) but in its primordial foundation , in its extream infancy , yea but an embryo ; this very promise being the first foundation-stone whereon it was built in christ. consequently the capacity and apprehension of the church , most weak , imperfect and obscure . god therefore suits them with the most imperfect and obscure discovery of the promised recovery : gives them the first elements . the a b c of the gospel : as they were e able to receive it . god reveals not what himself is able to reveal ; but ( such is his indulgence , and condescension ) what his people are able to receive from time to time . . because , from this first promise , till the actual performance of mans recoverie in the recovering seed of the woman , god intended still a clearer and clearer manifestation of this mysterie from age to age , till at last the full noon-tide or perfect day of the new testament should be discovered most brightly and gloriously . by this gradual discovery , the churches faith and hope are more & more nourished and encouraged against fainting : the worth and desirableness of the promised seed is more and more displayed day by day : and the glory of divine wisdom , grace , mercy and goodness is still afresh magnified with greater and greater degrees of exaltation . therefore , this first discovery is most dark and imperfect : that so there might be a more excellent and observable progress , from the darkest to the brightest , from the lowest to the highest revelation of mans recovery in christ. e pareus also gives divers causes of the obscurity of this first promise . see them in the margin . . corollaries resulting hence , are these . viz. . hence , the wisdom and goodness of god in his gospel-dispensations is very observable . he reveals not the mysterie of christ , and of sinners recovery by him , all at once , nor in full clearness and perfection at first ; but most obscurely . otherwise , ( ) the f glory of a full discovery would have dashed and dazled his people's weak apprehensions in those days of the churches extreamest infancy . ( ) the faith and hope of his church would not have so increased and grown by degrees from dimness to clearness . ( ) nor the desirableness of christ have been more and more desirable from age to age , according to the sweet and comly order of gods discovery . in these regards the wisdom & goodness of god is the more notable in this way of discovery . . hence , the gospel at first had very weak and small beginnings . this obscure and imperfect revelation of mans recovery was the first out-breaking of it . though afterwards it hath increased to wonderful perfection . hence , christ compares it to g a little leaven , which at last leaveneth the whole l●…mp , and to a small grain of mustard seed , which groweth at length to such a tree that the fouls lodge in the branches of it . and christ is compared to a little h stone cut out of the mountain without hands , that became a great mountain , and filled the whole earth . as the greatest river at first ariseth from a small spring ▪ or as the i waters of the sanctuary that at last became impassable , were at first but up to the ancles . who then would despise the day of small things ? who would not greatly prize the least beginnings or discoveries of the gospel ? the whole gospel ( which now hath filled all the world ) was at first wrapped up in the narrow womb of this mother-promise . . hence , the church and people of god after the fall , in the beginning of the world were very darkly and obscurely instructed in the mysterie of christ. they did but grope after him , as in the dawning of the day : they did but dimly discover him afar off ; and yet sufficiently for their salvation in those times , if they believed ; and for their condemnation , if they believed not . how much better hath god provided for us under the new testament , upon whom the ends of the world are come , having most clearly , fully and with open face displayed jesus christ and the glad tidings of sinners recovery by him , as in the noon-tide of clearest evangelical glory ! oh how faithful , obedient , and thankful should we be beyond them ? but k if we neglect so great salvation , so clear gospel-manifestations : how shall we escape ! where shall we appear ! aphorism . iii. hence , this first promise of lapsed mans recovery was revealed in christ , the womans seed . for clearing of this , let us see : . that this first promise was revealed in christ , the woman's seed . . what meant the revealing of this promise , in christ , the womans seed . . why this first promise was revealed in christ , the seed of the woman . . what corollaries result hence . i. that this first promise of lapsed mans recovery was revealed in christ , the seed of the woman ; is evident for , . this text declares expresly , that l the seed of the woman shall bruise the serpents head. now this is the principal promise of this scripture : comprising in it lapsed mans recovery ; and this promise is revealed in christ the seed of the woman . for , god doth not barely promise , that the serpents head shall be bruised : but also , that the serpents head shall be bruised by the seed of the woman . at one and the same time that the bruising of the serpents head is promised , the seed of the woman , christ , is promised to bruise his head : consequently this first promise of mans recovery is revealed in christ the seed of the woman . . this seed of the woman that should bruise the serpents head , is no other then christ. viz. primarily , christ personal , god-man : secondarily , christ mystical , his church , his mystical body , they that are christs . not only the person of the mediator is stiled m christ , in scripture ; but also the mystical body of christ ( in regard of her spiritual oneness and sameness with him ) is denominated n christ. as the body is one , and hath many members , and all the members of that one body , being many , are one body : so also is christ , that is , christ mystical . now as the seed of the serpent is here taken collectively , for all the wicked : so the seed of the woman is to be taken collectively , not only for the eminent seed , christs person , who is the seed recovering : but also for the secondary seed , christs mystical body , which is the seed recovered . both bruise the serpents head : christ personal primitively by his own power ; christ mystical derivatively by the power of jesus christ the head , as after shall appear . consequently this promise of sinners recovery by bruising the serpents head , is revealed in christ , primarily , peculiarly , and especially in christ personal , god-man . ii. what meant the revealing of this first promise in christ , the seed of the woman ? answ. the revealing of this first promise in christ the seed of the woman , seems to have intended these four things . viz. . that this promise was grounded on christ , and led to him , as the bruiser of the serpents head , the recoverer of lapsed sinners . . that christ in order to this bruising the serpents head , and recovering of lapsed sinners , should in future time be incarnate and take flesh of a woman . . that christ the bruiser of the serpents head , should not only be the incarnate seed of the woman , but beyond that , the omnipotent god. . that those sinners who in and by christ , should bruise the serpents head , should become a joynt-seed with christ , contradistinct from the seed of the serpent . . that , this first promise was grounded on christ , and led to him , as the bruiser of the serpents head , the recoverer of lapsed sinners . the words of the text speak this plainly , saying , o i will put enmity between thee and the woman , and between thy seed , and her seed : it shall bruise thine head . all the promises of god have their foundation and confirmation in christ the mediatour : being p in him yea , and in him amen . and so this primitive promise , this ancient gray-headed promise , was founded and setled on him . before man's fall , the promise of the covenant of works was grounded and setled on man himself : since the fall , the promise of the covenant of faith is founded only upon christ. it s a new kind of promise ; and hath a new foundation . as gods covenant made to abraham q was confirmed in christ , or ( as the greek implies ) confirmed towards christ ; that is , stablished upon him , and leading unto him ; so this first promise was confirmed in christ also . this promise is like that r star in the east , that directed the wise men unto christ. this promise is as the shell ; christ as the kernel in it . this promise the precious cabinet ; but christ the most precious jewel in this cabinet . . that , christ in order to this bruising of the serpents head , and recovering of lapsed sinners , should in future time be incarnate , and take flesh of a woman . he therefore that 's here promised to bruise the serpents head , and consequently to rescue sinners from the serpent , is stiled the seed of the woman . not the seed of the woman , for present ; but for future . if christ the seed of the woman should bruise the serpents head ; then christ was presupposed and implyed , first to become the seed of the woman , by being made flesh ; and then , being incarnate , to bruise the serpents head. doubt . then , the serpents head was not bruised , satan not destroyed , nor lapsed sinners recovered , till the fulness of time , which was above three thousand nine hundred years after the worlds creation , and mans corruption ; for till about that time ( as s scripture and divers t chronologers evidence ) christ became not the seed of the woman , was not made flesh . what became then of all mankind before christ ? did they perish ? or could they be saved by the seed of the woman , before the seed of the woman was ? ans. . christ the eternal son of god became the seed of the woman divers ways . viz. by decree , by promise , & by performance . by gods decree eternally determining it before the foundation of the world . hence u the scattered jews are said to be redeemed by the precious blood of christ , as of a lamb without blemish , and without spot , who verily was foreordained before the foundation of the world , but manifest in these last times . by gods promise in beginning of time declaring it . x the seed of the woman shall bruise the serpents head . and by gods performance of his purpose and promise , actually exhibiting y christ in our flesh in fulness of time . now gods decree of christs incarnation before all time , and his promise hereof in beginning of time , were as sure as his actual performance in fulness of time . therefore in all these respects he became the womans seed . . christ the seed of the woman , did proportionably bruise the serpents head , intentionally , virtually , and actually . intentionally , according to gods decree , christ being intended and ordained to that end . virtually , according to gods promise , the vertue of christs victory over satan extending it self to all the elect from the very foundation of the world . z iesus christ being the same yesterday , and to day , and for ever . hence , he is called , a the lamb slain from the foundation of the world ; for this reason among others , because the vertue of his blood shed in fulness of time extended it self even to the elect from the worlds first foundation , as the sun at mid-day extends his light and influence backwards towards the east , and forwards towards the west , as well as to the very place where he is . and in this sense , that of our saviours to the jews may be interpreted ; b before abraham was , i am . as if christ had said ; i am , not only in mine eternal divinity , but also in the vertue and efficacy of my mediatourship , long before abraham . as c calvin well expounds the place . and by this vertue of christs office was satan destroyed from the beginning of the world . actually christ. d bruised the serpents head by his actual incarnation and officiating in our flesh ; as after will more fully appear . . all mankind therefore before christs actual incarnation did not perish . all the elect were saved by the same jesus christ from the foundation of the world . by faith they reallized christ promised unto them as present and performed . e abraham rejoyced to see his day by faith , and he saw it , and was glad . . that , christ the bruiser of the serpents head , should not be only the incarnate seed of the woman ; but beyond that , the omnipotent god. otherwise , as meer man he could not have fully bruised the serpents head , and have perfected the recovery of sinners . because lapsed man was now wholly enthralled under the dominion of satan . . that , those sinners , who in and by christ should bruise the serpents head , should become a joynt seed with christ , contradistinct from the seed of the serpent . therefore he saith not , seeds , in the plural ; but , seed , in the singular number : and it , not they , shall bruise the serpents head. referring this victory over , and destruction of the serpent , to the womans seed ; that is , principally , to christ who bruiseth him by his own power : less principally , to them that are christs , who bruise him by christs power . none can actually share with christ in bruising the serpents head , till they conform to christ , ceasing to be the serpents brood , and becoming the womans seed . iii. why was this first promise of sinners recovery thus revealed in christ , as the womans seed ? answ. for these causes especially . . because lapsed man , without reference and respect to christ , this seed of the woman , is wholly uncapable of any promise of mercy from god. and this , whether we consider mans sin ; gods truth : or gods iustice. . mans sin in falling from god , was an offence against an infinite majesty , an infinite glory : and therefore in it self deserved a kind of infinite punishment , even f eternal death . this is the most proper adequate wages of sin. now where sin hath deserved infinite punishment : the sinner in himself considered , must needs be incapable of all promise of mercy . . god ▪ truth g threatned man with certain death in case of disobedience , against the covenant of works : man falling from his obedience , the threatned judgement must needs be inflicted according to the inviolable truth of god , h who cannot lye nor alter , had not god provided 〈◊〉 surety to undertake for him . . gods justice is so infinite and exact , that it must needs i render to every one according to his works , without respect of persons ; unless full satisfaction be made to offended justice , which is infinite . finite lapsed man considered without any respect to christ , can never make satisfaction to infinite justice ; therefore no promise of mercy can have place towards lapsed man without reference to christ. that therefore lapsed man might be rendered capable of gods promise and mercy , the promise of his recovery is revealed in christ the womans seed . . because , there is no other way in the whole world for lapsed sinners recovery but by iesus christ the seed of the woman . k neither is there salvation in any other : for there is none other name under heaven given among men , whereby we must be saved . besides him , without him , all the creatures on earth , all the saints and angels in heaven , are not able to save one soul , or to expiate one sin. therefore the promise of sinners recovery , that it might be sufficiently revealed , was revealed in jesus christ the womans seed . . because , god ( from eternity foreseeing mans fall ) had eternally decreed lapsed sinners recovery by iesus christ the seed of the woman . thus peter saith ; l ye were not redeemed with corruptible things , as silver and gold , from your vain conversation , — but with the precious blood of christ , as of a lamb without blemish and without spot . who verily was fore-ordained before the foundation of the world , but was manifest in these last times for you . hereupon peter calls them , m elect according to the foreknowledge of god the father , through sanctification of the spirit unto obedience , and sprinkling of the blood of iesus christ. by which passages its clear , that god eternally fore-ordained the redemption of lapsed sinners by christs spotless blood : which blood he had , not as the eternal son of god , but as the seed of the woman . therefore proportionably this first promise of sinners recovery was revealed in christ as the seed of the woman , in order to the accomplishment of this decree . . because , god peculiarly intended , in the recovery of lapsed mankind , to glorifie his son iesus christ the seed of the woman , most eminently . and this especially , . in his n person ; . in his o office ; . in the p states wherein he executed his office ; and . in the q effects of his office . in all which , christ god-man incomparably surpasseth all men , all saints , all angels , and all creatures in the whole world . hereupon god revealed this first promise of sinners recovery in christ the seed of the woman , as the first inlet and inchoation of christs intended glory . iv. corollaries hence resulting . seeing , this first promise of lapsed mans recovery was revealed in christ the womans seed ; then , . lapsed mans recovery from his state of sin and death , is not from within , but from without himself : even from christ the seed of the woman . man could ruine himself : but being ruined , could not repair himself . man could fall : but being , fallen could not raise himself again . man that was wholly upright , could become a sinner : but being a sinner , could not possibly make himself righteous . man that was perfect , yielded himself to be bruised by the serpent : but being so bruised , had no power to bruise the serpents head , nor to rescue himself from his tyranny . no less , no other , then christ , the supereminent seed of the woman , could possibly effect lapsed mans recovery . christ therefore is here promised for that end . but god would never have promised christ for lapsed mans recovery , could lapsed man have possibly wrought his own recovery . now lapsed man could never have recovered himself from sin and death ; . because , lapsed man hath neither skill , nor power , nor will to recover himself . not skill ; for his r minde and heart is blinded by sin and satan the god of this world , so that he neither s knoweth , nor can know the things of god , but counts them foolishness . yea he is meer t darkness , and cannot comprehend gods light not power : for lapsed man is u without strength , without all acceptable saving strength to spirituals . x he is not of himself sufficient to think any thing as of himself . he is y dead in trespasses and sins . z in the gall of bitterness and bond of iniquity . a taken captive by the devil at his will. nor finally hath lapsed man any will or true desire to recover himself . b every imagination of the thoughts of his heart being only evil , and that continually . c — having his conversation in the lusts of his flesh , and fulfilling the desires ( gr. the wils ) of the flesh and of the mind . . because , lapsed man could never fulfil the broken covenant of works , so as to be sufficient for his own recovery . for he could neither fulfil it in an active , nor in a passive way . not in an active way : being wholly unable to yield unto it d perfect and perpetual personal obedience ; partly because he hath already broken it : partly because he hath no principle of ability left in him at all whereby he might for the future keep it . nor in a passive way : for lapsed man could not , by any manner of sufferings , for quantity , or quality , for kind or degree , in soul or body , ever satisfie gods infinite justice offended : infinite justice offended , requiring infinite satisfaction for such offence : now no meer finite person can give infinite satisfaction , nay a finite sinner can give no satisfaction at all . now without compleat fulfilling of the covenant of works passively and actively , there is no possibility of recovering lapsed sinners . for , this broken covenant must be repaired : or the penalty of it must be endured . . because , lapsed man is wholly opposite to his own recovery , and wilfully set upon his own ruine . e the wisdom of the flesh is enmity against god : for it is not subject to the law of god , neither indeed can be . the lord christ , the recoverer of sinners , f came unto his own , but his own received him not . and he saith of the jews , g ye will not come unto me that ye might have life . and to jerusalem , h how often would i have gathered thy children together , even as an hen gathereth her chickens under her wings : and ye would not ! yea the iews said of christ ; i we will not have this man to raign over us . and god by the prophet lamentingly expostulates with them for their wilful disposition to their own destruction ; k why will ye die o house of israel ? . because , lapsed man cannot of himself accept recovery already wrought by christ , and tendered in christ : much less can he work out his own recovery . l christ is accepted by faith : and faith is not of our selves , it is the gift of god. and christ saith : m no man can come unto me , except the father which hath sent me draw him . . finally , because lapsed man could never have devised nor imagined his recovery by christ according to the covenant of faith , which is a meer supernatural mysterie made known only by divine revelation : much less could he have effected or brought about his own recovery . how do these considerations dash asunder those fond opinions of universal grace , of carnal mans ability and free will in spirituals ! how may these things abase carnal man to the dust ; annihilate all his excellencies in reference to his happiness , drive him to despair in himself , and enforce him to seek beyond and above himself for salvation ! . the same iesus christ , god-man , who saves sinners now in the end of the world , was the sole saviour of sinners in and from the beginning of the world . the promise of bruising the serpents head , and consequently of rescuing poor sinners from the serpents thraldom , was established in the seed of the woman : and iesus christ is primarily and eminently this seed of the woman . that of the apostle's is emphatical ; n iesus christ the same yesterday , and to day , and for ever . christ the same in office and substantial benefits or effects of his office , yesterday , in all the time of the old testament from the beginning of the world till his incarnation : to day , in all these times of the new testament from christ till the end of the world : and for ever , in the world to come . though the same christ was under the old testament represented as promised : under the new testament as performed . under the old testament darkly and typically : under the new , clearly and fully . yet in both sufficiently for salvation . . the promise of sinners recovery since the fall , hath a firmer foundation then the promise of sinners life and felicity before the fall. before the fall o the promise of life and happiness was grounded upon mans mutable obedience : but since the fall the promise of sinners recovery is founded upon p christ and his immutable merit . that , upon mans finite righteousness ; this , upon christs infinite righteousness . how sweet is the gospel , beyond the law ? how precious the covenant of faith , beyond the covenant of works ? how glorious the grace of god as a redeemer , beyond the bounty of god as a creatour ? . finally , lapsed sinners should peculiarly eye christ , in this and all gods promises for their recovery . for in them all christ is the promised recoverer , the kernel , the marrow , and the soul of the promises . aphorism . iv. hence , this first promise in christ , revealed lapsed mans recovery , in the enmity threatned betwixt the woman and the serpent , betwixt her seed and his seed , and in the events of that enmity . this aphorism comprizeth in it the substance of this text , and the chief mysterie of sinners recovery , as revealed in this first-promise . therefore for the more satisfactory clearing of it , consider , . that , in gods explicit threatnings against the serpent , are contained implicit promises for sinners recovery . . what degree of sinners recovery is promised , under the enmity betwixt the serpent and woman , betwixt his seed and her seed , threatned ? . what are the events or fruits of this enmity ? and how far the recovery of lapsed sinners is therein further revealed . . what corollaries or consectaries may flow from all ? i. that , in gods explicit threatnings against the serpent , are contained his implicit promises for sinners recovery , may be evinced , . from the mutual relation and reference , betwixt promises and threats . they are in the nature of relatives ; the one being expressed , the other are proportionably implyed . relatives mutually place , and displace one another . god q expresly threatned death in case of disobedience ; and therein implicitly promised life in case of obedience . so here ; he expresly threatned judgements to the serpent deceiving man : and implicitly promised mercies to man deceived by the serpent . . from the procuring cause of these threatnings . the procuring cause that moved god to thunder out these threatnings against the serpent , was his seducing and overthrowing of mankind . r the woman said , the serpent beguiled me and i did eat . and the lord god said unto the serpent , because thou hast done this , thou art cursed above all cattel , &c. the serpent then being expresly threatned for ruining man ; god seems implicitly to promise the restoring of man. as mans ruine provoked gods indignation against the serpent ruining : so mans ruine as it were moved gods commiseration towards sinners ruined . but if these two arguments be less cogent ; the third that here follows is more clear and convincing . . from the particulars of gods threatnings against the serpent ; this is most clear . these passages in the text , are formally threatnings , as directed to the serpent ; but materially they are promises , as intended for mankind . may we not at least obscurely read , in the serpents curse , mans blessing ? in the serpents debasement , mans advancement ? in the enmity of the woman and her seed against the serpent , their consequent enmity against sin and contrary amity with god ? and in the bruising of the serpents head by the womans seed , the full deliverance of the woman and her seed from the serpent and all his mischief ; and if so , then the explicit threatnings of the sepents ruine for deceiving man , have in them implicit promises of lapsed mans recovery from the serpents deceivings . ii. what degree of sinners recovery is implicitly promised , under the enmity betwixt the serpent and woman , betwixt his seed and her seed , explicitly threatned ? answer , not to insist upon mercies implyed in the s two first threatnings : in this enmity of the woman and her seed against the serpent and his seed expresly threatned , these steps or degrees of lapsed mans recovery seem to be implicitly promised . viz. . an enmity of the woman and her seed against sin , t the work of the old serpent . . a contrary reconcilement and amity of the woman and her seed , to and with god. view a little the enmity threatned , and then the degrees of recovery implyed . . the enmity expresly threatned is twofold . viz. . corporeal , betwixt the corporeal serpent and the woman with her seed , serpents having a natural antipathy against mankind : and mankind against serpents , so as to endeavour mutually one anothers corporal ruine . . spiritual , of the woman and her seed , viz. christ and his members ; against the old serpent the devil and his seed , viz. all the wicked of the world . this spiritual enmity consists especially in their contrariety of natures , affections , and actions . ( ) they have contrary natures . they are u from above : these are x from beneath . y they are not of this world , but by christ chosen out of the world : these are of this world . they are supernaturally z holy and righteous : these naturally a unholy and unrighteous . thus their natures are contrary : and hence flows all other contrariety . a they have contrary affections . b they love god , godliness , the godly , and the light manifesting these from their contraries : c these hate god , godliness , the godly , and the light discovering their deeds and ways of wickedness . . they have contrary actions . d they walk in sobriety , righteousness and holiness , oppugning the contrary intemperance , unrighteousness and impiety in satan and his seed ▪ e these do walk in all impiety against god , unrighteousness , cruelty and persecution against christ and the godly , and intemperance in themselves . this their spiritual enmity against each other reciprocally . now god is not the author of this sinful enmity of satan and his seed , against the woman and her seed ▪ that proceeds originally from themselves . but god is the author of the iudicial enmity of the woman and her seed , christ and his members against the serpent and his seed . notwithstanding god is the most wise orderer , over-ruler and disposer of them both . . the degrees of sinners recovery implicitly promised under this threatned enmity , are chiefly two . viz. . an enmity of the woman and her seed f against sin , the work of the old serpent the devil . for , if they are set in enmity against satan and his seed the wicked , not as creatures , but as wicked , consequently they must much more have enmity against sin and wickedness , called g the deeds and lusts of the devil . they cannot have enmity against sin , but by having principles of grace and holiness infused , contrary unto sin. this implies the new-creation and renovation of their natures , the principling of them with faith and repentance especially , whereby sin is more peculiarly opposed . and these are sweet degrees of sinners recovery . . a contrary reconcilement and amity of the woman and her seed with god. for , how can there be an enmity against satan , and against his seed , and against sin , all which are most contrary to god : but there must be contrariwise , a reconcilement and amity with god , implyed ? they cannot be at enmity against satan , his seed & sin : but only by contrary natures & principles bestowed upon them from god. and god never bestows truly gracious principles , opposite to sin , satan , and his seed : but only upon such as he reconciles to himself and actually accepts in iesus christ by effectual calling and conversion . put all these together ; enmity against satan and his seed , enmity against sin , by principles contrary both to sin and satan ; and amity with god : how excellent degrees are these of lapsed mans recovery ! iii. what are the events or fruits of this enmity ? and how far the recovery of lapsed sinners is therein further revealed ? answ. the events or fruits of this enmity here mentioned are only two . viz. . the bruising of the serpents head by the seed of the woman . . the bruising of the heel of the womans seed , by the serpent . h it shall bruise thine head , and thou shalt bruise his heel . but yet in these two , the recovery of sinners is very notably discovered and promised . . the bruising of the serpents head by the seed of the woman , denotes the destruction of satan the old serpent , together with all his mischief , power and policy by i temptations , k sin , l death and all the harbingers of death , afflictions whereby he opposeth the elect of god. these are the serpents head , wherein all his mischief and danger lies , and these shall be wholly ruined by the seed of the woman : viz. primarily , by christ , the eminent seed . secondarily , by all that are christs , through christs power and victory . . christ bruiseth the serpents head in his own person for his elect. . christ bruiseth the serpents head in the persons of his elect : and by them , through his power . ( ) christ bruiseth the serpents head , ( viz. temptations , sin , death and afflictions , ) in his own person , for his elect : and that divers ways . i. by his incarnation and taking humane flesh . hereby he m became our neer kinsman , our brother , that so the right of our redemption might be his , and he become actually capable of destroying satan , as the seeed of the woman . n in fulness of time , he was made of a woman , made under the law , to redeem them that were under the law. — o for this end was the son of god manifested , that he might destroy the works of the devil . and it is observed by some , that when christ was 〈◊〉 , all the devils false and lying oracles , cried up in the world , did 〈◊〉 . ii. by his life and conversation on earth . herein christ overcame the devils capital p temptations , by his innocency , by scripture , by his divine power and wisdom : that in his conquests , his members might be more then conquerours . he also overcame all the malice , reproaches , calumnies , penalties and perfec●…tions of satans instruments , by his spotless purity , holiness , patience , and other divine accomplishments . iii. by his death , and the vertue , efficacy , and merit thereof . hereby christ bruised the serpents head meritoriously and mysteriously . for , . he destroyed sin q by becoming sin for us . by being made a sacrifice for sin , he condemned sin in the flesh : that the righteousness of the law might be fulfilled in us . . he crucified the cross , by being crucified on the cross ; r he destroy'd death , by dying ; and he buried the very grave , by being buried in the grave . why ? because he was crucified , dyed , and was buried , as an alsufficient surety for sinners , for his elect. therefore he fully discharging our debt , wholly cancelled our bonds , and crossed the debt-book which was against us . s christ hath redeemed us from the curse of the law , by becoming a curse for us . . he also by death t destroyed him that had the power of death , that is the devil . — and having spoyled principalities and powers , he made a she●… of them openly , triumphing over them in it . so then , christ by dying destroyed the devil , spoyled him , triumphed openly over him : forasmuch as by death he hath refo●…ed us from satans power , and redeemed us to himself . hereupon said o●…gen : u two ●…re understood to be fixed to the cross ; visibly christ , of his own will , for a time ; invisibly the devil against his will , for evermore . therefore the eye of f●…th ( saith x davenant ) beholds christ on the top of the cross , as it were sitting in his triumphant charet : but the devil at the lower part thereof , fast chained to the cross , and trampled under christs feet . iv. by his resurrection the third day from the dead . by death , christ conquered and crushed the serpents head : by his resurrection he evidently declared and demonstrated the truth of this his conquest . y having lo●…ed the 〈◊〉 of death , because it was not possible that he should be holden of it . herein christ shewed himself a true sampso●… indeed ; z for as he ●…ose at midnight and carried away both ga●…es ; posts and bars of the city wherein he was imprisoned ; a so christ about midnight , early in the morning arose carrying away as it were the gates and ●…ars of the grave wherewith he was imprisoned ▪ v. by his ascension into heaven . for , b when christ ascended upon high , he led captivity captive , that is , satan and every enemy that captivated his people , he then led captive . he chained them all to his triumphant charet as his subdued slaves , and victoriously gloried over them . and after his ascension , he sent forth his c spirit to con●…nce the world of righteousness , because he went to the father ; and of judgement , because the prince of this world is judged . vi. by his glorious session at gods righ hand in highest heavenly majesty . for , hereby god hath exalted him , d far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come . and hath put all things under his feet , and gave him to be the head over all things to the church . so that hereby christ the head of the church , is become head over all things to the church : even over the devil , and all his churches enemies . they are all put under his feet : and brought under his subjection . vii . finally , by his coming to judge the world at the last day , christ shall compleatly and perfectly bruise the head of the old serpent the devil for evermore . for , the devil and his angels which are e reserved in chains of darkness , till the judgement of the great day , f shall then be cast into the lake of fire and brimst●…ne , prepared for them by god , where they with all the wicked whose names are not written in the book of life , shall be tormented day and night for ever and ever . thus by these seven degrees christ the eminent seed of the woman in his own person bruiseth the serpents head , till at last he hath obtained over him a total and final victory for us . ( ) christ bruiseth the serpents head in the persons of his elect , and by them , through his own power and victoriousness communicated to them . and this he doth in them by divers degrees . viz. i. by calling and converting them effectually , g from darkness to light , and from the power of satan unto god , through the preaching of the gospel . even the elect of christ , whilest in their carnal state , h are wholly under the raign and dominion of satan , taken captive by him at his will. yea satan keeps them in his power , as a strong man armed keepeth his palace and goods in peace : till christ a stronger then satan comes , disarms him , and despoyls him . so that of our saviours in luke seems intended ; i when a strong man ●…med keepeth his palace , his goods are in peace . but when a stronger then he shall come upon him , and evercome him , he taketh from him all his 〈◊〉 〈◊〉 wherein he trusted , and divideth his spoils . satans first practice against mankind was k to turn them away from god by unbelief , &c. the returning of lapsed man again to god by faith and repen●…ce in conversion , is his first blow that he gives to the bruising of the serpents head. then l they are deliuered by god from the power of 〈◊〉 〈◊〉 i●…to the kingdom of the son of his love . ii. by m 〈◊〉 them throughout in soul and spirit and body . christ is n made of god , sanctification to them . he o gives them 〈◊〉 spirit : furnishing them with the ●…ly ha●…its of all saving gra●… . by which gracious principles infused , they are mortified to sin , but 〈◊〉 to holiness and righteousness . so that they walk not any longer as formerly . p according to the course of this world , ac●…ding to the prince of the power of the air , the spirit that now worketh in ●…e ●…ldren of disobedience : but they begin q to walk ●…s christ ●…lked , who destroyed the works of the devil . by this s●…tion , the saints bruise the old serpents head ; whilest satans black image is obliterated out of the soul , and the beauteous image of god implanted instead thereof . whilest the soul , which was a den of devils and cage of all filthiness , becomes a spiritual temple for the holy-ghost . iii. by adopting them into gods family and houshold . lapsed man naturally r hath the devil for his father ; and therefore is of the devils family , yea is s the devils palace : but he supernaturally becomes a t fellow-citizen with the saints , & of the houshold of god , by the spirit of adoption . this is an eminent degree of sinners recovery , and consequently of bruising the serpents head. iv. by u iustifying them freely , sprinkling his blood upon their consciences by faith : so that all their sins are remitted , and their persons accounted as righteous as if sin had not been committed by them . he is made unto them x righteousness ; yea , the lord their righteousness . he having for them more righteousness , then they have unrighteousness : more pardons , then they have debts : fully acquits them in the court of heaven , from death and damnation : y there being no condemnation to them that are in christ. hereby then z they are delivered from death , and from him that ( as an executioner ) had the power of death , the devil : and may triumph with the apostle ; a who shall lay any thing to the charge of gods elect ? it is god that justifieth ; who is he that condemneth ? it is christ that dyed . their justification , is virtually satans condemnation . v. by assisting them powerfully in their sharpest conflicts with satan , so that they victoriously prevail . satan fights against christs members two ways . by temptations , and by tribulations . . by temptations , and herein he hath his b devices , c depths , extream d subtilities , and e indefatigableness : endeavouring one while to draw them from the faith & truth of the gospel to errour ; another while from a good conscience unto unconscionable & sinful courses . against the former of these the apostle notably intimates the lords potent assistance , saying ; f i beseech you brethren , mark them which cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them . — and the god of peace shall bruise satan under your feet shortly . that is , god shall bruise under your feet satan , who is the principal author of schisms , errours and offences , against the truth . against the latter of these , the lord among other parts of the spiritual armour , doth especially afford us g the sword of the spirit , the word of god ; whereby christ so utterly spoiled satan in his most capital temptations ; and h faith , his peculiar gift , which is a shield whereby we quench all the fiery darts of the wicked . for faith carries the tempted to the promises , and to christ , and there cools and quenches the burning poyson of satans temptations . ●… . by tribulations , satan also fights against christs members . but they are still sufficiently assisted therein , being either preserved from them , supported under them , delivered out of them , or advantaged by them . christ saith to the angel of the church in smyrna ; i fear none of those things which thou shalt suffer : behold the devil shall cast some of you into prison , that ye may be tryed and ye shall have tribulation ten days : be thou faithfuful unto death , and i will give thee a crown of life . christ overcame satan every way , but especially by his blood and death : christs members shall also proportionably overcome the serpent and bruise his head every way , but peculiarly by their sufferings and tribulations . when they seem most conquered by satan , they shall be the greatest conquerours of satan . vi. finally , christ in his members shall bruise the serpents head , by advancing them triumphantly above the old serpent , the devil , and all his angels , at the day of iudgement . then they shall totally and finally trample him under foot for ever , so as never to be molested with him more . and this especially three ways . viz. . by their victorious resurrection from the dead . then k all that sleep in jesus , shall awake out of the dust , and put on incorruption , power , spiritualness and glory : quite shaking off all bonds of death , and fetters of the grave . l then shall be brought to pass the saying that is written , death is swallowed up in victory . o death , where is thy sting ? o grave , where is thy victory ? consequently , as then they shall have full victory over death and grave , so they shall have victory over him that had power of death and grave , the devil . this bloody executioner shall no more kill them by death ; this cruel iaylor shall no more imprison them in the grave . . by their glorious iudging of the world ; yea even the devil and his angels shall be doomed by them . m do ye not know , that the saints shall judge the world ? — know ye not that we shall judge angels ? how shall this be ! christ shall judge as supream : saints as subordinate , or as assessors . christ by his mediatory authority : saints by acclamation to , and approbation of christs sentence . what ? shall the devil and his angels : the old serpent and his seed , be at last judged and doomed by the saints , and hear from them , go ye cursed ? how shall they then bruise the serpents head in pieces ? . by their celestial co-habitation with christ for evermore . after christ hath said , n come ye blessed , &c. they shall ascend with christ triumpantly into heaven , and so be ever with the lord. they in heaven : satan in hell. they in joys unspeakable : satan in woes and torments intolerable . they far above all : satans malice and darts of temptation : satan far below all hopes of help or consolation . thus , the seed of the woman , christ shall bruise the serpents head. christ personal , by his own power : christ mystical by christs power . . the bruising of the heel of the womans seed by the serpent , comes next to be considered : o and thou shalt bruise his heel . that is , thou ●…orporeal serpent , shalt ( from thine enmity against the woman and her natural seed , ) bruise and offend , not their princial part , head or heart ; but their less principal part , the heel . and thou incorpreal serpent , satan , shalt ( from thine enmity against the woman and her spiritual seed , christ and his elect , ) bruise and offend , not the principal , but less principal and lowest part of christ and his elect , the heel . if the heel only be crushed , there 's less danger , it s far from the heart , it may be healed again , and the party live : but if the head or heart be crushed and bruised , that will be capital and mortal . so great is the disparity betwixt these parties here at enmity ; as † mercerus well noteth . they shall both conflict and fight against one another : yet with this difference , the serpent can only reach and bruise the heel of the womans seed , but the womans seed shall crush the very head of the serpent . the disadvantage therefore shall wholly lie on the serpent's side . thus generally . more particularly this metaphor of the serpents bruising the heel of the womans seed , looks , . primarily at christ the eminent seed . . secondarily , at them that are christs : both shall be bruised by him . ( ) primarily , this hath reference to christ , the most eminent seed of the woman . the serpent should bruise his heel . in the serpents bruising of the heel of christ , who should bruise the serpents head , we may note three things especially . viz. . gods permission of this bruising . gods limitation of it . . gods ordination of it . i. gods permission of this bruising of christs heel , by the old serpent , the devil and satan could not the p devil touch one of the gadarens swine , without christs permission ? how then should he touch or bruise christs heel , without gods permission ? those words ; q and thou shalt bruise his heel : as they are directed to the serpent , are not preceptive , but only permissive . and as they have reference to the seed of the woman , they are prophetical and promissory , rather then minatory : the serpents bruising christs heel , being christs way to the bruising of the serpents head. q. but how did the serpent ( god permitting it ) bruise the heel of christ , in his own person ? ans. satan the old sepent , bruised christs heel many ways : these ways especially . . ●…y his audacious and impudent r temptations , frequently troubling christ : though not tainting or corrupting christ at all . they afflicted christ. they infected him not . the blasphemousness and wickedness of them could not chuse but grieve christs spirit : but they neither did nor coud defile christs spirit . . by multiplied tribulations and afflictions raised up against christ , all his life long , through satans instigation . assoon as he was born , s herod ascalonita sought to kill him , and least he should miss him , murdered all the infants in bethlehem two years old and under , so that christs mother was forced to fly with him into egypt , till herods death . as soon as he appeared in his publike ministry in order to the accomplishment of his mediatorship , t his own people the jews received him not : u but rejected him ; x hated him ; y despised him ; z opposed him ; a reviled , reproached and blasphemed him , stiling him b a sinner ; c a sabbath breaker ; d a blasphemer ; e a samaritan that had a devil , f mad : g a gluttonous man , and a wine-bibber , and a friend of publicans and sinners : h a caster out of devils through beel-zebub the prince of devils , &c. yea i they plotted against him how they might entangle him , apprehend him , and destroy him : k they sent officers to take him , who were so taken with him , they were not able to lay hands on him : and at last l they gave iudas thirty pieces of mony to betray him unto them , that they might put him to death . to all these villanies , the devil instigated them : hence christ saith of them , m ye do that which ye have seen with your father . and — ye are of your father the devil , and the lusts of your father ye will do ▪ he was a murderer from the beginning , &c. were not all these tribulations raised up by satan against christ , as so many bruisings of his heel ? . finally , by a n grievous , painful , shameful , causeless and cursed death of christ upon the cross , extreamly embittered and aggravated to him , by passages antecedent , concomitant , and consequent thereunto . this was the greatest blow or bruise upon christs heel by satan . o satan put it into judas his heart to betray him to this end and to that purpose strongly entred into judas . and christ saith to the jews acting this horrid tragedy ; p this is your hour , and the power of darkness . thus satan bruised christs heel by gods permission . ii. gods limitation of satans bruising of christ the womans seed . he should bruise his heel ▪ his meanest and lowest part ; but , only his heel . he must not bruise nor touch his head , his heart , his breast ; or other his superiour and more principal parts , wherein his life , sense , wisdom , power , &c were radically seated . he should only annoy his meaner inferiour outward part , his heel . more particularly , the serpent could not touch the godhead of christ ; the personal union betwixt his godhead and manhood : the essence and immortality of his humane soul : the incorruptibility of his humane body . the spotless purity and innocency of his person : nor the sufficiency and efficacy of his mediatory office. . the serpent could not bruise or touch christs godhead . for the godhead is impassible ; cannot suffer or dye at all ; being a meer act altogether q eternal and r unchangeable , infinitely above the reach or activity of all created beings of infernal devils whatsoever . . the serpent could not bruise the personal union betwixt the godhead and manhood of christ. for , from the first moment of christs conception according to his humanity , it was indivisibly and personally united to the second person in trinity : and never after 〈◊〉 no not i●… death it self . by death christs body was separated from his soul , but his divinity neither from his body nor soul. for ; ( ) then , during christs death , he should have had an actual subsistence in his humanity ; viz. his soul in s paradise , his body in the t sepulcher , distinct from his deity : which cannot be , seeing christ united not to his deity any humane person distinctly of it self subsisting , but onely the true and perfect humane nature never subsisting but in personal union with christs godhead . as the miscelto is united to the aple-tree , into one tree : that miscelto never subsisting distinctly of it self , but only in the apple-tree ( ) then also , christ should have ceased to be u immanuel , god-man , god with us ; and consequently , for so long , he should have ceased to be our mediatour , and have been totally conquered for a time by sin , death and satan . ( ) and then , this would have been the serpents bruising not only of his heel , but also of his head. . the serpent could not bruise the essence , and immortality of christs humane soul. his soul was x surrounded with sorrow for our sins to the death : but was not bruised y to death , as his body was . when his dead body was in grave : his living soul z was in paradise . that was mortal , and dyed : this immortal and could not dy . . the serpent could not bruise and destroy the incorruptibility of christs humane body . a god left not his soul in hell , ( that is , his person or life , in the state of the dead , ) nor suffered his holy one to see corruption . his body was brought into the grave : but not at all corrupted or putrified in the grave . . the serpent could not bruise or destroy the spot less purity and innocency of his person . the serpent could b tempt him ; but could not taint him : could afflict him with many sufferings ; could not infect him with any sin : could bring him to yield up his spirit ; but not at all to yield up the least degree of his spiritualness ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deterr him from good , or draw him to evil , by all his serpentine subtilties : but he still remained both in conception , birth , conversation and death , c holy , harmless , undefiled , and separate from sinners . his innocency always triumphed over the serpents iniquity . . finally , the serpent could not bruise , or at all prejudice the sufficiency or efficiency of christs mediatory office. notwithstanding all the bruises which he had from the serpent in his heel through temptations , tribulations , and death ▪ yet he did once in his d state of humiliation , and doth still in his e state of exaltation , faithfully discharge and fulfil his mediatory office in all the parts ▪ and functions of it , f prophetick , g priestly , and h kingly to the full i pleasing and satisfying of god , k redeeming and recovery of his elect , l ruine and destruction of all his and their enemies . yea satans bruising his heel by temptations , tribulations and death , through gods over-ruling hand helped forward the execution of his office as in the next branch will appear . thus satan bruised but christs heel , and that through gods restraint and limitation of him . iii. gods ordination and over ruling dispos●…l of satans bruising christs heel , comes in the last place to be considered : and it is very mysterious . for , by satans bruising christs heel , christ bruiseth satans head. jesus christ m was tempted by satan ; that he might conquer his temptations , and fortifie us against them . christ was exercised with manifold afflictions and sufferings from satan : that he might n overcome all sufferings : o be touched with the feeling of our infirmities , in that he was in all points tempted like as we are , yet without sin : and p that he might be a merciful and faithful high-priest in things pertaining to god , to make reconciliation for the sins of the people : for in that himself hath suffered being tempted , he is able to succour them that are tempted . yea christ was ( through satans subtilty ) put to death , and buried in the grave : that so he might be the death of death : the plague of the grave : q that through death he might destroy him that had the power of death , that is the devil : and deliver them who through fear of death , were all their life time subject to bondage . thus mysteriously and wonderfully hath the lord over-ruled , ordained , and disposed all the bruisings of christs heel , to be the bruises of the serpents head. the serpent hurts christ , but thereby kils himself ; he is slain with his own weapon , as goliah was beheaded with his own sword . christ tramples upon temptations , by being tempted : triumphs over sufferings , by sufferings : afflicts afflictions , by being afflicted : crucifies the cross by being crucified ; curseth the very curse , by becoming a curse : deadens death , by dying ; buries the grave by being buried in the grave ; and in all these destructively bruiseth the serpents head , while the serpent only afflictingly bruiseth his heel . o the depth of the wisdom and dispensations of god! thus of the serpents bruising the heel of the womans seed , as it hath reference to christ , the eminent seed , primarily . ( ) secondarily , this hath reference to them that are christs . as christs heel was bruised , so their heel shall be bruised by the serpent also proportionably . the members must be conform to the head , and drink of the same cup with christ. they are the womans seed also , as opposite to the serpents seed . christ the primary , they the secondary seed . as christ had the primary , so they shall have the secondary bruise in the heel by the serpent . this their bruise is , . permitted , ● . limitted , and . over-ruled by god. i. permitted . god permits satan the old serpent to bruise the heel of christs members , by temptations , afflictions , and death . . by temptations . r satan desires to have them , to sift them as wheat : desiring to find them , or make them , not wheat , but chaff . s david was tempted by satan to number the people . paul himself , t who was caught up into the third heaven , into paradise , u had a thorn in the flesh , the messenger of satan to buffet him . and satan hath his x depths , his y devices , his z serpentine subtilties , sometimes a transforming himself into an angel of light that he may deceive , sometimes as b a roaring lyon , walking about , seeking whom he may devour , always c watching and d compassing the earth to and fro , to do mischief . . by afflictions . e satan the old serpent raiseth many a storm against christians , against the godly . satan ( through gods permission ) brought a terrible tempest , yea a whirl-wind of afflictions upon iob. and saith christ to the church in smyrna , f the devil shall cast some of you into prison , that ye may be tryed , and ye shall have tribulation ten days . g the dragon , the devil , persecuted the woman which brought forth the man-childe ; viz. the primitive church , which brought forth christ mystical : and the woman flying into the wilderness , the serpent cast out of his mouth water as a flood , after the woman , — and went to make war with the remnant of her seed , which keep the commandments of god , and have the testimony of iesus christ. . by death ▪ satan hath been h a murderer from the beginning , for he brought death upon all mankind . yea a murderer of saints from the beginning ; for , i cain was of that wicked one , and slew his brother , because his own deeds were wicked , and his brothers righteous . what massacres and butcheries were ever executed upon the saints , but the devil k ( who had the power of death ) was the prime agent therein ? l the beast , that bare the woman , the scarlet-whore of babylon , drunken with the blood of the saints , and with the blood of the martyrs of iesus , ascended out of the bottomless pit , and received his power , and seat , and authority from the dragon , the devil . ii. limited . satan shall bruise them that are christs ; not wherein he pleaseth , but wherein god permitteth , onely in their heel . their heel he shall bruise : beyond their heel he shall not bruise . god that bounded the sea , saying ; m thus far shalt thou go , and no further , and here shall thy proud waves be stayed : hath bounded satan also , intimating ; thus far shalt thou bruise , and no further , and here shall thy proud rage be stopped . he may bruise them so as to tempt them , to afflict them , and perhaps to kill their bodies : but when he hath done his worst , he shall never be able to bruise them , so as , ( ) to tempt , afflict , or kill them at his pleasure ; ( ) to kill their immortal souls at all ; ( ) to detain their dead bodies perpetually in the grave ; ( ) to destroy gods image in them ; ( ) to separate them from the love of god which is in christ iesus our lord : or ( ) to deprive them of their eternal inheritance in heaven . . satan cannot tempt , afflict , or kill them at his pleasure . for , that they are tempted , afflicted or slain , is only by divine permission . and god ( that n numbers the very hairs of their head , o tels their wandrings , and puts all their tears in his bottle ) limits all circumstances , whether of time , place , person , manner , &c. p the devil shall cast some of you ( not all ) into prison , ( not into grave , or hel ) that ye may be tried , ( not destroyed : ) and ye shall have tribulation ten days , ( not ten moneths , ten years , or for ever . ) in iobs case , satan might q touch all that he had , but not himself : and afterwards , iob himself was permitted to be under satans hand , but not his life . . satan shall not kill their immortal souls , though he may afflict and kill their mortal bodies . its r gods sole prerogative to be able to kill both body and soul , and cast them into hell. and when they are dissolved by death , the body returns to the earth as it was , and the s spirit to god that gave it . . satan shall not detain their bodies perpetually in the grave . for , ( ) god t will redeem their soul from the power of the grave , for he shall receive them . ( ) god is their god : u therefore they all live to him and shall rise again . ( ) christ their head x is risen , as a last adam , as the first-fruits from the dead ; therefore they that are christs shall rise by vertue of his resurrection . ( ) if y we believe that iesus dyed , and rose again ; even so them also which sleep in iesus , will god bring with him . they do but sleep in iesus ; therefore they shall awake in iesus . and when they that are christs shall rise again at christs coming , then z death and grave shall be swallowed up in victory , the risen saints triumphing , o death where is thy sting , o grave where is thy victory ? — thanks be to god who giveth us the victory through our lord iesus christ. . satan shall never so bruise them , as to destroy gods image in them . the a natural image of god in man , concreated with man , he quickly destroyed ; but the b supernatural image of god , new created in the elect , he shall never destroy . ( ) this is c a seed remaining in them , so that they cannot sin ; viz. as the unregenerate sin . ( ) this is d everlasting life , viz. the beginning , principle and foundation of everlasting life , and therefore it can never perish . everlasting life hath no end . ( ) whom god e calls , he justifies , and whom he justifies , he glorifies . satan may through temptations obscure , darken and enfeeble gods image in them , may shake , wound and weaken their graces , but shall never finally or totally overthrow them . . satan shall never so bruise them , as to separate them from the love and favour of god in christ , or f pluck them out of his hand by temptations , tribulations or death . he may separate them from their dear friends : but never from their dearest christ. he may separate their heads from their bodies , their bodies from their souls : but shall never separate either soul or body from the lord. g who shall separate us from the love of christ ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril ▪ or sword ? — nay in all these things we are more then conquerours , through him that loved us . for i am perswaded that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate us from the love of god , which is in christ iesus our lord. . finally , satan shall never so bruise their heel , as to deprive them of their eternal inheritance in heaven . he may perhaps dim their evidences for their inheritance , that they may suspect and question their title ; but shall not destroy their title , or deprive them of their inheritance . for , ( ● ) this inheritance , or kingdom h was prepared for them from the foundation of the world yea before the foundation of the world . ( ) god that cannot lye , i hath promised them eternal life before times of ages . ( ) christ is ascended up into heaven k to prepare a place for them , and will come again to receive them to himself . ( ) the inheritance l incorruptible and undefiled , and that fadeth not away , is reserved in heaven for them . ( ●… ) and m they are begotten again unto a lively hope of this inheritance , being kept ( gr. kept as in garrison ) by the power of god through faith unto salvation . thus satan ( though permitted to bruise the heel of christians , yet ) is limited in his bruising . he shall bruise but their heel . iii. over-ruled . satan as he is permitted to bruise ; and limited in bruising ; so in this his bruising them he is over-ruled by god , ordering and most wisely disposing all the temptations , tribulations and corporal death , where with their heel is bruised , to their great advantage ; but to satans disadvantage , even the bruising of his head. . their temptations by satan god over powers and orders for their good , and satans ruine . for , ( ) hereby , they are so buffeted that they are preserved from spiritual pride , n least they should be exalted above measure with the abundance of spiritual dignities and priviledges conferred upon them . ( ) hereby , they are driven to fly to god for succour by prayer , and to wrastle more fervently with the lord for deliverance . o for this ( saith paul ) i besought the lord thrice , that it might depart from me , that is , i besought him often : a definite number being put for an indefinite . violent temptations awaken to vehement supplications : whilest they discover satans power and subtilty , together with our own weakness and simplicity to withstand him . ( ) hereby , they come to have such experience of the p al-sufficiency of divine grace against all satans temptations , & of gods perfecting his strength in their weakness ; that they glory in their infirmities , afflictions , and temptations , that upon this occasion the power of christ may rest upon them the more conspicuously . ( ) hereby , they have many opportunities both of exercising their q compleat-armour , their graces , in this conflict against satan : ( armour is wont to rust in times of peace ) and of exalting their comfortable experiences and thankful triumphs upon their conquest of satan . r the shield of faith quenches all the fiery darts of the wicked . and if they s resist the devil , they have this promise , that he shall fly from them , and that god t will shortly tread him under their feet . . their tribulations and afflictions raised up against them by satan , the lord over-powers , and orders for their benefit , but satans prejudice . for , by their afflictions ( ) their sins u are scoured off , and destroyed . as rust is rubbed off by a sharp file , or as dross is purged out by a vehement fire . ( ) their wanderings from god are reclaimed , and they reduced from stray-courses . x before i was afflicted , i went astray ; but now have i kept thy word . ( ) their spiritual state and graces are y proved and tried ; that they may be discovered to be gold and not dross , by coming out of the furnace and fining pot , refined and purified . the fire makes the mettles more shining and precious , & afflictions makes the saints graces more orient and glorious ▪ z iobs faith , patience , and uprightness were rendred much more illustrious by his great distresses : as the sun shews largest face in lowest state . ( ) their graces and duties are improved and increased . the pomander smels the better for rubbing ▪ the camomile sents the more fragrantly for treading upon , the musical instrument makes sweet melody when strucken with a skilful hand , and some trees by beating become doubly fruitful : so afflictions better our graces and obedience . a he for our profit , that we might be partakers of his holiness . b — we glory in tribulation ; knowing that tribulation worketh patience , and patience experience , and experience hope , and hope maketh not ashamed . when did david breath out more ardent love , zeal and affections to god , or perform more accurate spiritual obedience to god , or pour out more servent heaven-piercing prayers to him ; then when under his greatest afflictions ? as israel , the more they were c afflicted , the more they grew : the palm tree , the more it s pressed downward , the more it contends upwards or as the birds in the spring , tune their notes most sweetly , when it rains most sadly . ( ) their filial relation to god is strengthened and confirmed ; whilest god doth d correct and chastise them as children , not neglect and despise them as bastards . ( ) their condemnation with the wicked is prevented . e when we are judged , we are chastened of the lord , that we might not be condemned with the world . the cattel destined to slaughter are put into the fatrest meadows : whilest they that are reserved for use , must bite on the bare commons . f the men of this world have their portion in this life ▪ and g receive their good things here , because they shall be tormented hereafter : but the people of god here receive their evil things , because hereafter they shall be comforted . ( ) finally , their eternal glory and happiness in heaven shall be promoted and increased by their present tribulations . h our light affliction , which is but for a moment , ( gr. the moment any lightness of our affliction , ) worketh for us a far more exceeding and eternal weight of glory . ( gr. worketh for us an eternal weight of glory from hyperbole to hyperbole . ) the greek here transcends the emphasis of our english tongue . i the greater the cross now , christianly managed ▪ the greater shall their crown be for ever when christianity comes to be rewarded . . their corporal death , finally , the lord over-rules and orders for the healing of their bruise , but for the bruising of the serpents head. forasmuch as , ( ) by death , they are fully freed and delivered from k all their sins , the works of the devil , from which they could not fully be released while life lasted . death delivers the saints , but devours their sins : as the red-sea delivered israel , but drowned and swallowed up the egyptians . ( ) by death they are set far above the gun-shot of all satans temptations . as they are freed from sin : so they are freed from all temptations unto sin. ( ) by death they are set free from all their labours , sorrows and miseries in this vain vexing world . l blessed are the dead that dy in the lord , — that they may rest from their labours . their heads shall no more ache ; their eyes be dim ; their ears deaf ; their heart sad ; their spirits faint ; nor their limbs feeble , &c. m they shall hunger no more , neither thirst any more , neither shall the sun light on them , nor any heat . ( they shall be freed from both privative and positive miseries . ) for the lamb , which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters , and god shall wipe away all tears from their eyes . ( ) by death they shall make an happy change , viz. of visibles , for invisibles : of shaddows , for substances : of terrestrials , for celestials : of temporals , for eternals . they shall exchange sorrows , for joys : troubles and conflicts , for triumphs : faith , for fruition : baseness , for glory : society with sinners , for the fellowship of glorious saints and angels : and earth , for heaven itself . ( ) finally , by death they shall presently come to n see god ; o to be with christ , and to enjoy god in christ immediately face to face , which is far best of all . they shall see him ; admire him ; love him ; delight in him ; and be ravisht with him for evermore , as being the reward of rewards , the fulness of joy , the jubilee of gladness , the heaven of heaven , and the very glory of glory . thus , the serpents bruising of the heel of gods people , is wonderfully over-poured and disposed by god , for their best , but for the bruising of the serpents head. hither to of the enmity betwixt the serpent and the woman , his seed and her seed : and of the fruits of that enmity ▪ viz. the bruising of the serpents head by the seed of the woman christ and his members , and the bruising of the heel of the womans seed by the serpent , explicitly threatned : and therein of lapsed sinners recovery implicitly promised . iv. corollaries hence resulting are divers . did this first promise in christ reveal lapsed mans recovery in the enmity threatned betwixt the woman and the serpent , betwixt her seed and his seed , and in the events or fruits of that enmity ? then , . gods threatnings are not to be slighted , or neglected by lapsed sinners , no nor by gods own redeemed people themselves : but to be duly weighed and considered . for , besides that gods threatnings may have a manifold and good use upon them , . cautioning them p against sin , . quickning them , q to duty , . discovering r gods justice and truth , and . preserving thèm s from threatned judgements ; . there may be sweet and precious promises wrapped up in the bowels of the threatnings . as here t in the threatning of satans destruction expressed , the very first promise of lapsed mans restitution is implyed , ( these words are pronounced against the serpent , only in a minatory way : but are intended for the benefit of mankind , in a promissory way . therefore let us , when threatnings are before us , intentively view them on every side . we may finde sweetest roses and lillies amongst these thorns : honey-combs in the bellies of these lyons : precious stones in the heads of these serpents . let 's therefore dive into them narrowly : and not fly from them as once u moses from his rod becoming a serpent ▪ but rather let us take these serpents by the tail , and handle them ; they may become an useful and comfortable rod in our hands . . behold here the riches of gods love , bowels of mercy , and commiserating grace to lapsed man ; in that before he came to sentence man for his fall , he revealed the mysterie of mans recovery from his fall . according to their order of sinning ; x first the serpent , then the woman , and last of all the man offended : so god proportioned his order of sentencing and judging them for sin ; y first dooming the serpent , z then the woman , and lastly a the man. now before god comes to pronounce sentence upon woman or man , whilest he was now judging the serpent , he reveals b mans blessing in the serpents curse ; mans advancement , in the serpents debasement ; mans amity with god , in the serpents mutual enmity with man ; mans bruising the serpents head , in the serpents bruising of his heel ; mans restitution and salvation , in the serpents condemnation and destruction . oh what haste did god make to be gracious ! how did his bowels yern and roul within him most compassionately , over lapsed man , till he had published this gospel , this glad-tidings of his recovery ! man hasted to his ruine by sin : god hasted to his recovery by the womans seed . man hasted to break the old covenant of works : god hasted to stablish a new covenant of faith that should never be broken . who can behold this c heigth and depth and length and breadth of divine love to loveless man , to loathsome sinners , and not admire it , and adore it ! . how notably is the depth of lapsed mans misery hereby intimated ! in the remedy , we may read the malady : in the recovery , the ruine . what is the remedy here propounded for mans recovery ? d the enmity of the woman and her seed , against the serpent and his : and the womans seed's bruising the serpents head , as the serpent bruiseth its heel . what and how great is the misery of lapsed man herein implyed ? viz. . his amity with the serpent , the devil , and with the deeds of the devil . naturally carnal man is the serpents seed , and e of his father the devil , and the lusts of his father he will do . this miserable and damnable amity which is the very worst in the world , god cures by planting a supernaturall enmity in man against satan and sin. . his enmity against god and all his ways . f the carnal mind is enmity against god , and is not subject to the law of god , nor indeed can be . so then , they that are in the flesh , cannot please god. this enmity against god , the ●…ord removes by destroying the cause of this enmity with god , viz. amity with satan and sin. and this amity with satan and sin is destroyed by the seed of the woman , bruised in his heel by the serpent , but bruising the head of the serpent . . his extream thraldom and bondage under satan , sin , and the wages of sin , death , the serpents head : from which he could not be delivered but by bruising the very head of the serpent , ( which is especially sin and death , ) by christ the seed of the woman . . his actual estrangement from christ and from all saving interest in him : till he cease to be the serpents seed and become the womans seed in and with christ. oh how complexive is this misery of carnal man compounded of these four deadly poysons , amity with sin and satan , enmity against god , bondage under satan and sin , and estrangement from christ the only remedy aganst them all ! sit down in the dust o carnal man , break thine heart with sighs and sobs at this thine undone condition . rest not contented in thy carnal state , lest thou beest undone for evermore . . this first promise though very dark and obscure , yet comprehended in it much gospel in a few words . it is a compendious abstract or epitome of the gospel . the first sweet glimps of evangelical glory . come and see : herein are disclosed these glad-tidings . viz. ( ) that lapsed man should not still continue lapsed , but in time be most graciously recovered . ( ) from what evils and miseries lapsed man should be recovered . viz. from amity with satan and sin , from enmity against god and his ways , and from the serpents head : that is , his tyranny , power , mischief and subtilty , especially by sin , death and hell. ( ) how and by whom lapsed man should be recovered from these evils . not immediatly by himself or his own power , which was quite lost : but mediately by an intervening mediatour , the seed of the woman . for gods truth and justice must be fulfilled and satisfied , which lapsed man could never have effected . ( ) what this mediatour , this recoverer of lapsed man , must be for person . viz. the seed of the woman : therefore he must be true and perfect man. and yet he must be stronger then the serpent , then satan , able to bruise his very head : therefore he must be g the mighty god. h god-man , immanuel ; in one person . ( ) in what way this mediatour , christ god-man should effect lapsed mans recovery . namely , by discharging his mediatory office . two eminent branches of which office are here notably insinuated . . his priestly function in suffering for sinners : the serpent bruising his heel . his kingly office , in subduing his and their spiritual enemies , satan , sin , death and hell : he bruising the serpents head , thereby crushing and overthrowing all his policy , power and kingdom . ( ) who they are that shall partake of this recovery . not all lapsed mankind universally without exception : but only the woman and her seed , as contradistinct to the serpent and his seed . viz. i all the elect of god in christ , through faith unto salvation . all that in this sense become the joynt seed of the woman with him , shall joyntly with him bruise the serpents head. but as for the serpent and his seed , k christ would not so much as pray for them , much less would be bruised for them . ( ) finally , how they that shall be recovered by this christ , the eminent seed of the woman , shall become actual partakers of him , and of recovery by him : viz. by meer grace , on gods part ; and by faith , on theirs . this recovery of them by christ , is offered them by god of meer grace , without respect to any worth in them , or merit by them , which is none at all : yea quite contrary to their desert , being wholly in their lapsed state , and having deserved only death by their fall. and being a recovery without them of meer grace , how can it become theirs but by the appropriating and applying act of faith ? these evangelical mysteries seem to be sweetly couched and comprized in this primitive promise . o it is a pregnant , teeming promise : the mother-promise of the gospel : yea , the great grand-mother promise of all the promises of god in the whole scripture . well spake that learned mercerus of it ; † o excellent promise , and more then necessary to our first parents , without which they could never have endured to have lived , but their conscience accusing them , they would a thousand times have been guilty of their own death , when they should see themselves as authors to derive so many and great evils to all their posterity . and as this golden promise preserved our first parents from despair under their dreadful fall : so the faithful fathers in the first age of the world lived upon this promise especially , if not only : and drew waters of consolation out of this well of salvation , for the first . years of the world . . then lapsed sinners are actually in a state of recovery , when this enmity against the serpent and his seed , together with the fruits of this enmity : ( viz. bruising the serpents head , and having only their . hee l bruised by the serpent , ) are effectually implanted in them , wrought by them , or belonging to them . for , god expli●…ly threatning these three things to the serpent , therein implicitly promised and revealed the recovery of sinners , as hath been explained : consequently when these three things are actually fulfilled and verified in any lapsed sinners , they are actually partakers of their promised recovery . but how may we know , . that we have true enmity against the serpent : . that we have bruised and do bruise the serpents head : and . that the serpent doth but bruise our heel , when he doth his worst against us ? answ. these three things will be very comfortable indeed to be known . and they may be discovered severally by these evidences ensuing . viz. . that we have true enmity against the serpent implanted in us , may be convincingly and comfortably cleared to us , . by the causes of this enmity : . by the effects thereof ; and . by amity with them that are contrary to satan . ( ) by the causes , grounds or foundations of this enmity . if they be in us : this enmity against satan the old serpent is in us . the cause being put and present , the effect is put and present also . now the grounds whence our enmity against the serpent principally ariseth , are especially these three . transmutation of our state : dissimilitude to the serpent , thereupon : and enmity against sin , flowing from both . . transmutation of our state. when we , who are naturally the seed of the serpent , and l of our father the devil , become supernaturally the seed of the woman , as opposite and contradistinct to the seed of the serpent , and m children of our heavenly father the lord god : then the foundation is laid of our enmity against satan . for , whilest we are wholly satans , we love satan and his lusts : but when our state and condition is quite changed , and we become gods people , we cannot chuse but have enmity against satan , who is so contrary both unto god and all godliness . . dissimilitude to the serpent , upon our transmutation of state. our state and condition being changed , from n carnal to spiritual , from o natural to supernatural , from p sinful to sanctified , from q dead in sin to alive in grace , from r diabolical to divine , &c. we thereupon become extreamly unlike to the serpent , who were before like unto him . he s the father of the lyes : we the children of truth . he t the prince of darkness : we light in the lord and children of the light . he an u unclean spirit : we clean through the word , and sanctified by the spirit . he x the god of this world : we not of this world , as christ is not of this world , but chosen by him out of the world , &c. here is great dissimilitude . now as similitude & likeness is the foundation of love & amity , like wil love his like : so dissimilitude & unlikeness is the ground of hatred and enmity . are we spiritually become unlike to the serpent ? then we have enmity against the serpent . . enmity against sin , flows from both the former . if we be changed from our carnal to a gracious state , and thereby are become quite unlike to satan the old serpent : consequently he●…ce inevitably resulteth in us an enmitie against s●…n . y the flesh lusteth against the spirit , and the spirit against the flesh : and these are contrary the one to the other . if then we have a true contrariety and enmitie in us against sin , ( that is , ( ) against sin as it is sin especially and principally : ( ) against all sin , consequently , without partiality : ( ) against our own sins most of all : ) we have in us also a true enmity against the serpent , and consequently have actual part in this precious promise , and in recovery from our sinful state here promised . ( ) by the effects or fruits of this enmity . if they are in us : enmity against the serpent is in us . where the proper effect is , there the cause is producing that effect . these fruits are three . viz. hatred of the serpent . resisting his dominion . conflicting against him . . hatred of the ●…erpent is an effect of enmity against the serpent . hating is an act or fruit of enmity . hence christ saith in the parable , z those that hated him , were his enemies . and david , a do not i hate them that hate thee ? i hate them with a perfect hatred , i count them mine enemies . proportionably to hate the serpent the devil , as a serpent , as a devil , for his wicked works , &c. ariseth from enmity , and argues enmity against him . . resisting his dominion . we cannot endure to be under his dominion and reign , whom we hate , if we can help our selves . christs b citizens , that hated him , said we will not have this man to reign over us ▪ in resisting his dominion , they express their hatred against him . thus if we truly resist satans reign over us , not enduring that he should c take us captive at his will , nor that he should act and sway in us , as d he worketh in the children of disobedience : then we have enmity against satan . . conflicting against him , and his temptations . enmity breeds opposition : contrariety of natures causeth mutual and destructive conflicts . fire and water fight one with another , because they are contrary each to other : so christs members being contrary to satan , through the divine nature in them , do as spiritual e well-armed souldiers and enemies fight and war against him , as also f christ their chief-captain did fight against him . and herein they discover their enmity against satan . ( ) by our amity with god , his wayes and people , which are contrary to satan ; we discover our enmity against satan . they that truely g love god and his wayes , cannot chuse but hate the devil and his works . they that truly h love gods people , as his seed : cannot chuse but hate the wicked , as the serpents seed . to love both at once , or to hate both at once , is impossible . and by the rule of contraries , the loving of one implyes the hating of that which is contrary thereunto . . that we have , and do bruise the serpents head ; we may comfortably conclude on these and like grounds . viz. ( ) when through the power of the gospel and spirit of christ we are rescued i from the power of satan , in our effectual conversion . then satan's power is broken , k his armour wherein he trusted is taken from him , and we are no longer l taken captive by him at his will. this is our first degree of bruising the serpents head , through christ plucking us out of his hand . ( . ) when we are compleatly armed with the panoply or whole armour of god. then we bruise the serpents head fundamentally . for then god furnisheth us with principles and foundations of strength , viz. the habits of victorious graces , m whereby we are enabled , not only to wrastle against flesh and blood , but also against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places , yea to withstand in the evil day : yea , to quench all the fiery darts of the wicked , and having done all to stand . this is our second degree of bruising the serpents head , when we are sufficiently principled by grace against him . ( . ) when we actually n resist the devil , so that he flyes from us . then we actually bruise his head ▪ crushing him in his politique and potent temptations . a flying enemy , is a foyled enemy . now we resist satan , . by rejecting and slighting his temptations , not revolving them or meditating upon them in our thoughts . it s hard to touch pitch , and not to be defiled : to ponder upon satans temptations , and not to be polluted with his temptations . as satan o darts them at us : so must we fling them away out of our thoughts presently , as a poysoned gloss . to rowl them in our mind , is to open a door to satan to enter into our hearts . . by repelling them ( if violent , impetuous , and reiterated ) by p the whole armour of god , according to the peculiar property of every peice . as temptations to error , heresie or hypocrisie : by the girdle of truth . to looseness or unrighteousness in heart or life ; by the breast-plate of righteousness . to discouragements , apostacy , &c. by reason of the rough ways of tribulation , &c. by the shooes of the preparation of the gospel of peace . all fiery darting temptations : by the shield of faith. all temptations to doubt or despair of gods love , or our own salvation : by the helmet of hope . all temptations , in a word , to any sin , or from any duty : by the sword of the spirit , the word ; and by prayer . we fight on foot with satan , by the shooes of the gospel , &c. we fight on horse-back with him , by prayer : we fight as engarrisoned in a castle , by faith and hope . . by occasional improvement of satans temptations , to act the contrary graces and duties so much the more vigorously . as , when he tempts to diffidence : we strive more earnestly to believe . when he tempts to pride : we strive to be so much the more humble , &c. thus we undermine satan in his own works , and countermine his mines . ( . ) when sin is pardoned and subdued ; then we bruise the serpents head indeed . our sins are his q works . r his armour wherein he trusts . his s strong-holds , by all which he hath naturally power over us . when our sins therefore are pardoned to us and subdued in us : his works are destroyed , his armour taken from him , and his strong-holds cast down , and sleighted . ( . ) finally , when the curse and terrour of death are removed from us , then satan's head is bruised by us . for , t satan as an executioner , hath the power of death , in reference to the serpents seed , keeping them still in bondage through fear of death , yea of the utmost u curse of death . but both curse and terrour of death are removed from them that are christs ; virtually , by the x merit of christs death and resurrection : actually , by y the spirit of grace and sanctification , changing their cursed into a blessed state , and suppressing their fears by the predominancy of faith , love , and christian magnanimity . . that satan the old serpent doth but bruise our heel , when he doth his worst against us ; may be comfortably clear to us ▪ ( ) whilest our head is safeguarded by the hope of salvation . the z hope of salvation is compared to an helmet . an helmet guards the head , the principal part of the body , wherein the senses outward and inward , the animal spirits and rational soul it self are especially seated . a wound or blow there , is very dangerous . so the hope of salvation , guards as it were a christians head and spiritual senses . whilst he keeps up his hope of salvation , the main is safe : he shall not despair . ( ) whilst the heart is defended by a the breast-plate of righteousness , faith , and love. the heart is another principal part : the seat of the vital spirits ; the first that lives , the last that dies in a man : the brest-plate defends the heart . thus a good conscience , integrity , faith in god , and love to him , defend the heart of christians in comfort and peace with god , against all satan's suggestions ▪ accusations and temptations . b iobs faith and uprightness held up his heart from fainting under all his trials and sorrows . ( ) whilst all our christian vitals are preserved safe , c by the girdle of truth , shield of faith , and sword of the spirit . if satan bruise not , touch not the vitals : he only bruiseth our heel . the girdle of truth preserves from errour and hypocrisie : the shield of faith , preserves from diffidence , unbelief , and all satans fiery darts : and the sword of the spirit , not only defends the whole of a christian but also offends satan , and every enemy to a christian. all 's well if we be thus preserved . ( ) when the serpents temptations rather afflict us , then infect us ▪ rather distress us , then defile us ; rather correct us , then corrupt us : then satan bruiseth but our heel . d satan's temptations troubled christ , but did not taint him at all . the more we are troubled at them , the less we are tainted with them , and the more we are conform to christ , whose heel alone was bruised by them . ( ) finally , when both the temptations and tribulations , which satan raiseth up against us , become e our advantages , rather then our disadvantages , ( as hath formerly been explained ) ; then he only bruiseth our heel . he shakes our tops ; but our roots fix the faster . he casts us into a furnace : but the dross being consumed , our gold becomes the purer . he treads us under foot , but our heavenly spices and graces smel the sweeter . by these things we may discover whether we are actually brought into a state of recovery by jesus christ. . these threatnings were not so terrible to the serpent and his seed : but they were as comfortable to the woman and her seed . to the serpent and his seed they express nothing but destruction : to the woman and her seed ( implying promises in them ) they intend nothing but recovery from destruction . what a ground of manifold comfort is this scripture to poor lapsed sinners ? as . that , the serpent f for seducing and overthrowing mankind , should be cursed , debased , opposed by the enmity of the woman and her seed against him , and bruised in his head by the womans seed . thus the deceiver is deceived : the destroyer is destroyed . . that , in the enmity of the woman and her seed , against the serpent and his seed , should so notably be implied their enmity also against sin , g the work of the devil ; but their amity and reconcilement with god , the enemy of the devil . that the seed of the woman , ( christ primarily by his own power , they that are christs secundarily by christs power , should bruise the very head of the serpent : that is , utterly and irrecoverably destroy satan , sin , death and hell , even all the powers of darkness . . that the old serpent the devil and satan , when he should do his worst against christ and them that are his , by temptations , tribulations , or corporal death , should but bruise their lowest and meanest part , their heel . . that satan's bruising of their heel afflictingly , should be the very way for the womans seed to bruise satans head destructively . oh here is a very fountain of comfort overflowing ! various comfort ; mysterious comfort ; saving comfort . . this first promise , revealing such grace and mercy to lapsed sinners , did and doth oblige poor sinners to all possible gratitude . here the h day of salvation did first dawn upon the world ; and the day-spring from on high did first visit us . here the sluce of commiserating grace was first opened ; & the streams of mercy began first to flow out to sinners . here the i everlasting gospel was first preached ; the alsufficient mediatour and redeemer was first tendered ; and lapsed sinners recovery in him was first revealed , here life is promised to sinners , before death was pronounced upon them for sin ; and the heavenly paradise is set open for them , before the earthly paradise was shut against them . here , here , therefore is no ordinary matter of thankfulness offered unto sinners . if k the morning-stars sang together , and all the sins of god shouted for joy , at the worlds creation : how much more should lapsed sinners , and with them heaven and earth , sing and shout together for joy , at their own restauration ? as for us , if 〈◊〉 have any part in this primitive promise , let us abound in thankfulness to the god of this promise : and thus , by punctual recognition and notice-taking of this mercy in all its proportions , dimensions , and amplifications . by singular estimation of this mercy according to its excellency . by suitable retribution , or l rendering to the lord again according to this benefit . . believing this promise without staggering , that it shall compleatly be performed . . loving the lord with all endeared affections who hath thus m loved ●… first from ( the foundation of the world . . maintaining an irreconcileable enmity against the serpent and his seed , till we bruise his head , and be n more then conquerours through christ that loves ●…s . thus , this first promise in christ revealed lapsed mans recovery , in the enmity threatned betwixt the women and the serpent , betwixt her ●…eed and his seed , and in the fruits or effects of that enmity . aphorism . v. hence , this first promise revealed in christ the seed of the woman , though it had not the name and compleat formality of a covenant ; yet had it the nature , substance and reality of a covenant , and that the covenant of faith. this aphorism is very evident by what hath been said already of this famous and primitive o promise : and may be yet further cleared , and that briefly , by a distinct consideration of . the author , . parties . . matter , and . form of this promise , which are for substance the same with those of the covenant of faith , though very dimly and obscurely revealed in this first promise . i. the author , or efficient cause of the covenant of faith , is only god , and that of his meer mercy and commiserating grace , as p hath been showed : and the same god , of meer commiserating grace and mercy was the efficient cause , or author of this promise . for , q the lord god said unto the serpent , because thou hast done this , thou art cursed — and i will put enmity between thee and the woman , &c. so then , the lord god immediately revealed this promise . and nothing but meer mercy and riches of commiserating grace to lapsed sinners could be imagined to move him hereunto . they being wholly deprived of all acceptableness , amiableness , and moral goodness : and involved in the bondage of sin and death . ii. the parties to the covenant of faith , ( as r hath been proved , ) are , god blessed for ever , on the one hand ; and jesus christ the last adam , with all his elect seed on the other hand : and these self-same are the parties to this promise . for , . god is the s party promising , to put enmity , &c. . christ and his elect seed , ( who with christ the eminent seed , are collectively comprized under this phrase , t the seed of the woman , as contradistinct from , and opposite to the seed of the serpent , ) are the party restipulating , to accept these promised mercies by faith , and to walk worthy of them ; as after will more appear . this promise was not setled upon adam , as the u first covenant and promise was : it was not so much as directed to adam , but to the serpent ; and to the serpent , not under the form of a promise , but of a threatning . but it was setled upon the womans seed : that is , on christ and on them that are christs according to the election . the seed of the woman shall bruise thine head , and thou shalt bruise his heel . that question which is moved by some , may here receive a brief solution . viz. whether all and singular the children and posterity of adam , which should after the fall be brought into the world , were with adam comprehended in this first promise , in this first dispensation of the covenant of faith : as they were x all comprized in and with him in the first covenant of works standing and falling with him . resol . this query may be resolved , i. concedendo , by way of concession . it is granted , that not only adam , but all and singular persons that should ever descend from him by natural propagation , were comprized with him in the covenant of works . so that he standing they stood : he lapsing , they fell . as y hath formerly been sufficiently cleared . ii. denegando , by way of negation . it is utterly denyed , that all and every one of adam's posterity were comprehended with him in this first promise or dispensation of the covenant of faith since the fall : as they were comprehended with him in the covenant of works before the fall. for , . the covenant of works god made with adam immediately , as with a publique person , founding it upon adam's natural integrity and ability to keep it : and therefore if adam had persisted in his integrity and kept the covenant , all his posterity had persevered and kept covenant with him , partaking the blessings of the covenant : but god made not this first promise , to the first adam immediately , as to a publique person ; no z nor directed it to him at all in the promulgation of it . for , before god came to sentence the man or woman , while he was now dooming the serpent , and directing his speech only to him ; he publisheth this excellent promise of mans recovery by christ , the seed of the woman , to the terrour and confusion of the serpent . this promise then was founded , not upon the first adam at all , but immediately only upon jesus christ the seed of the woman , as a last adam : and in him it is mediately extended to all his spiritual posterity . . this first promise makes a plain a distinction betwixt two contrary seeds , viz. the seed of the serpent , and the seed of the woman ; and of an hereditary enmity betwixt them . and it speaks destruction to the serpents seed : victory and restauration to the womans seed . therefore , though these two contrary seeds might be under the outward administration of this promise , as b cai●… and abel were : yet could they not both be under the inward efficacy , grace and consolation thereof . the womans seed , christ and they that are christs , are all comprized within this promise in this sort●… but the serpents seed , who c are of their father the devil , and will do his lusts , devilish reprobates , are not the womans seed , nor thus comprized in the promise with them . . many thousands and millions in the world , if they never come to enjoy so much as the outward administration of this promise , or of any other evangelical dispensation , pagans , turks , &c. how shall they be comprized under this promise in respect of the inward efficacy , grace , or consolation thereof ? . these two covenants of works , and faith are most different . that was in a sort natural to man ; this meerly supernatural : that founded immediately upon adam himself without a mediatour ; this founded not upon man , but upon jesus christ the mediatour : that conditioning for perfect and perpetual obedience in adam's own person , this conditioning for true faith in christs person and obedience . therefore though all adam's posterity were comprized with him under that covenant , it doth not follow that they must be comprehended under this : but rather the contrary . iii. the matter of the covenant of faith , is either promised or restipulated . promised on gods part , viz. the recovery of lapsed man out of the state of sin and death , to a state of righteousness and life by jesus christ. restipulated on the part of christ and his seed ; viz. christs accepting and undertaking of a mediatory office to effect this recovery ; and his seed's accepting christ and these promised mercies by faith , with resolution to walk worthy of them according to the gospel . in like sort the matter of this eminent primordial promise is either promised on gods part , or restipulated on the part of the woman's seed . . the matter promised explicitly on gods part , is , . that a spiritual d enmity should be put betwixt the woman and her seed , the serpent and his seed . and consequently , that the woman and her seed should have enmity against in , and amity with god : which could not be without conformity to god , and contrariety to sin , by supernatural grace ; nor without renouncing and departing from sin by true repentance . . that e the seed of the woman should bruise the very head of the serpent , that is , utterly destroy the old serpent the devil and satan with all his policy , dominion , and deeds , whether sin or death . consequently that lapsed sinners in and by christ should be recovered from the state of sin and death , and become conquerers of the serpent himself that had implunged them in that estate : and that jesus christ for the obtaining of this victory for them , should with them become true and perfect man , the seed of the woman ; and not only perfect man , but should above them be the mighty god , above the serpent , and so able to bruise the serpents head. . that , in order to christs bruising the serpents head , f the serpent should bruise his heel . christ should be g consecrated through sufferings and death , that he might destroy him that had the power of death the devil . consequently , herein god promised , that christ should be a priest , in suffering bruises in his heel : and a king , in inflicting bruises on the serpents head. now in these matters and mercies promised , sinners recovery from the state of sin and death to the state of righteousness and life by jesus christ is promised . . the matter restipulated implicitly on the part of the womans seed , is , either on the part of christ , or of his elect seed and members . i. on the part of christ : . that , he would submit to that low state of incarnation and h become the woman's seed . his incarnation was deep humiliation . . that he would , as the womans seed , abase himself to be bruised in his heel , by the serpent , viz. even i to sufferings , and death : that hereby he might bruise the serpents head , and recover his elect out of his dominion . . that all his elect should become a joynt seed of the woman with himself , opposite to the seed of the serpent , that with him , and and by vertue of his bruises , they might bruise the serpents head also . ii. on the part of christs seed and members ; . that they would accept christ , and these promised mercies in him , by faith. this faith they implicitly restipulated : for , ( ) without faith k neither christ , nor any benefit promised by him , can be received . ( ) without faith they could not bruise the serpents head , l quench his fiery darts , m conquer sin , and n overcome the world . ( ) the fathers of the old world acted faith , and by their faith were accepted of god , which could not have been without this mutual agreement betwixt god and them touching faith. o by faith the elders obtained a good report . by faith adam after the promise p named his wife eve , living , in hope of life to him , and his , promised . q by faith abel offered unto god , a more excellent sacrifice then cain , by which he obtained witness that he was righteous , god testifying of his gifts . — r by faith enoch was translated that he should not see death , and was not found , because god had translated him : for before his translation he had this testimony , that he pleased god. but without faith it is impossible to please him . these testimonies may evince , that these ancient saints knew how necessarily faith was required of them by this first promise . yea ( ) they , offered sacrifices , and that by gods appointment , otherwise god would not have s accepted them : and these sacrifices being types of christ , testified their faith in christ. . that they would walk worthy of christ and these promised mercies to all well-pleasing , according to evangelical rule . for ( ) faith being required in them , love and-good-works were also required : t faith working by love , and being naturally u fruitful in good works , as the way to heaven : though not the cause of heaven . ( ) their course and good-works are highly commended , as godly ; enoch and noah x walked with god , noah was a just man and perfect in his generations ; as y accepted of god , and well-pleasing before him , which could not be , had not god required them of them ; and consequently they implicitly restipulated them . iv. finally , the covenant of faith hath its form ; viz. inward , the mutual compact or agreement of the foederates : outward , the various manners of administrations . so here this primitive promise had its inward , and outward form also . . the inward form of it , was the mutual agreement betwixt the foederates or parties to the covenant touching matters promised , and restipulated , which agreement was partly expressed ; partly implyed : as hath been noted . . the outward form of it , was that visible form , way , or manner of gods administring this promise , and of the affairs of his church and people under this promise , in the first notable period of time from adam till noah : in all which form or manner of administration there are evident characters and intimations of the covenant of faith in iesus christ. and this may be briefly thus represented . man having broken the covenant of works , and god having promised lapsed sinners recovery by christ the seed of the woman , after this promise thus dealt with him and his posterity ; viz. . he pronounced an heavy sentence z upon both the woman and the man , for their first sin , whereby they brake the covenant of works . that so he might more experimentally convince them of the sinfulness of that sin , more deeply bruise and humble them for it , and contrariwise more eminently display the glory and sweetness of the first promise revealing their recovery both from sin and misery . . he not only a drove them out of the garden of eden , but also guarded the tree of life therein from them , with cherubims and a flaming sword , which turned every way to keep the way of the tree of life . why ? not , that god envyed them eternal life : for he had now but newly b promised it them in christ. nor , that the tree of life could have made them live for ever , if they had tasted it : for the covenant of works being broken , the sacraments or tokens thereof were evacuated and of no force . but , that hereby god might teach them , not to delude and deceive themselves with vain hopes of life from the covenant of works or the external use of the tokens thereof , whilst they had already broken that covenant irreparably : but wholly now to apply themselves for life and happiness to the c promise , or covenant of faith , in christ , the womans seed . . he d clothed adam and eve his wife with coats of the skins of dead beasts . this he did ; . partly to cover their nakedness and shame , the fruit of their sin. . partly to make them yet more sensible of the shame and beastliness of their sin and apostacy , that so both their nakedness and their cloathing might tend to remember them of , and humble them for their sin ; as e calvin well noteth . . partly to instruct them touching the necessity of being cloathed spiritually with christ to be crucified , and his righteousness ; for covering their deformity from the pure eye of god. . partly to remember them daily of their f mortality contracted by sin. that under those dead skins , they had dying bodies . . he instituted and ordained sacrifices , under this first dispensation of his promise and covenant in this first period of time from adam till noah . that sacrifices were then of gods institution and appointment , we have just cause to think ; for , . god g clothed adam and his wife with coats of skins . of what skins ? h iustin martyr is of opinion , that god did not kill beasts , and cloth them with their skins : but rather immediately created skins by his word of command , and so clothed them . yet this opinion seemeth scarce probable ; because its strange to think that god should create beasts-skins without the beasts , nor find we any colour for any such act in the whole scripture . i calvin thinks , that god imposed this task upon adam and eve , that they should make themselves coats of skins . some conceit that these skins were skins of beasts created before adam's fall ; and that after his fall god flew some of those beasts , k cloathing them with their skins , by his commanding word : and that he taught them to offer the dead bodies of those beasts in sacrifice . for , god doubtless would not have the bodies of those beasts lost and useless . and seeing the l eating of flesh was not permitted till after the flood , what other use can we imagine their bodies to be put unto , besides that of sacrificing ? this also is the more probable , because in the story of genesis , presently after mans expulsion from eden , there is mention of adam's two first sons , and of their m sacrificing , ( and this without any intervening command expressed ; ) wicked cain bringing his offering to god , as well as righteous abel . . abel is said n by faith to offer unto god a more excellent sacrifice then cain . he could not have offered any sacrifice by faith , unless the lord had appointed that sacrifice : gods appointment and institution of his worship , being the ground of our faith , in worshipping . . god accepted in those days the sacrifices of righteous persons . o he had respect to abel , and to his offering : but to cain and his offering he had not respect . and when noah offered burnt-offerings p the lord smelled a sweet savour ▪ heb. a savour of rest . now had their sacrifices been of humane invention , and not of divine institution ; they had been will-worship , and god would never have accepted them , but have abhorred them . but to what end and use did god appoint sacrifices under this first dispensation of the promise ? answ. for divers excellent ends , viz. . for the more clear convincing of lapsed sinners of their sin and misery . of their sin : because , q in their sacrifices there was a remembrance of sin , which needed such sacrifices , frequently renewed . every sacrifice for sin , being an implicit arraignment and condemnation of the sinner . of their misery by sin : the death of those sacrifices implying that the due r wages of their sins were death , unless divine justice had full satisfaction . . for the familiar instructing of lapsed sinners touching the remedy against sin and death . s the death therefore of those sacrifices typified the death of christ the true sacrifice , the true t lamb of god taking away the sins of the world . these sacrifices were types , instructing them in the mysterie of christ the anti-type . . for ratifying the first promise in christs blood , as it were sacramentally ; they being in the nature of visible signs , pledges and tokens annexed to the promise . the bruising of the heel of the womans seed , denoted christs blood , stablishing the promise meritoriously : the sacrifices , typifying christs blood , stablished the promise sacramentally . in these sacrifices christ and his death being typified , christ may be said to be the u lamb slain from the foundation of the world . . for a visible means and way of divine worship , whereby they testifie their faith , devotion , homage and obedience unto god , as his own people . . he confirmed and further strengthened this first grand promise , by promises , mercies , threatnings , and iudgements . by promises , x encouraging faith , obedience , &c. according to the grand promise . by mercies heaped , as rewards , upon believers and well-doers , walking uprightly . thus god y testified his acceptance of the person and sacrifice of righteous abel . z enoch walking with god ; god took him , that is , translated him that he should not see death . a noah being just and upright in his generations , and walking with god , was preserved in the ark by water , when the whole world was drowned . by threatnings denounced against all unbelievers and evil-doers contrary to this first promise . thus , wicked cain is threatned with imminent judgement for sin ; b if thou dost not well , sin lieth at the door ; with the earths barrenness , with a vagabond life , &c. c the wicked world also , and for their sins every creature breathing therein is threatned after . years to be destroyed , except those that were preserved with noah in the ark. by righteous judgements upon the unbelievers and ungodly of that first age . thus god d cursed cain from the earth , and set a dreadful mark upon him ; probably thought to be a continual , miserable and horrid quaking of his body for murdering his brother abel . . he for a long time contended and strove with the wicked world to bring them to faith , repentance and reformation of their evil wayes : that so in christ the seed of the woman they might have bruised the serpents head : e and the lord said , my spirit shall not alwayes strive with man ; for that he also is flesh : yet his dayes shall be an hundred and twenty years : gods spirit strove with them three ways especially ; . by the great f patience and long-suffering of god , leading them to repentance ; yea after god had determined in the time of noah to destroy the world , yet g his long suffering waited for their return years . . by h preaching to them ( which are now spirits in prison ) by the patriarchs of the old world , especially by enoch the 〈◊〉 from adam , ( whose prophesie i iude recites ) : and by k noah the th person ( the th saved in the arkobut the th from adam ) a preacher of righteousness ; so called , because he preached , both by his doctrine , and by his practice in building the ark , gods righteous 〈◊〉 〈◊〉 would come upon the world , and the righteousness of christ by 〈◊〉 , whereby they might escape gods judgements . . by his secret illuminations , convictions , motions and stirrings in the hearts of many , 〈◊〉 them to make a saving use of gods patience , and the patriarchs preaching unto them . . finally , when the world generally neglected and despised gods precious promise of lapsed sinners recovery in christ the seed of the woman , and l were swallowed up with violence and all manner of wickedness incorrigibly : then m the lord brought in the flood upon the world of the ungodly , in the midst of their n impiety and security , and destroyed them all . thus this first administration of the covenant began at the worlds first corruption by sin , and ended at the worlds first general destruction by the flood . thus this first promise , though it had not the name and compleat formality of a covenant : yet if the authour , parties , matter and form thereof be duly considered , it had the nature and reality of a covenant . hitherto of gods covenants of promise , as discovered and administred in the first not able period of time , from adam till noah . viz. till about the o th year of noah's age , ( for about that time god renewed the covenant with noah ; ) which was about the th year from the worlds creation , and the first promises publication . chap. ii. of the discovery and administration of the covenants of promise , in the second period of time ; from noah , till abraham . the second remarkable period of time wherein the lord god pleased to renew the covenant of faith , in reference to christ promised , was from noah till abraham , viz. from the a th year of noah's life , or thereabouts , being the th year from the worlds creation : till about the st year of abrams life , when the b promise of christ was first made to abram , ( as the c authour of sacred chronologie clears it ) which was in the th year of the world . this period was very short , being but about years : yet it was enlarged somewhat , by the repetition of this covenant when abram was d years old ; and so it was extended to years . as this period of the covenants administration was very short : so i shall proportionably contract my self in opening of it with all convenient brevity . and for clearness sake i shall insist upon these three aphorisms especially , viz. . that , the lord god , having determined to destroy the old world for its extream wickedness , established his covenant with righteous noah , to save him , his family , and a seed of the creatures in the ark , from the common destruction . . that , god having destroyed the wicked old world by a flood of waters , not only resolved with himself , but also established his covenant with noah , with his seed , and with the creatures , never to destroy the earth any more by a flood . annexing the rainbow as a token of the covenant . . that , these covenants of god with noah , were a renewed discovery of the covenant of faith , touching sinners salvation by iesus christ. some writers , who purposely handle the subject of gods covenants of promise , yet omit this period of the covenants discovery . why , i know not : unless upon opinion , that this covenant of god with noah was not the covenant of faith. this therefore i shall in this third aphorism endeavour to evince : after i have first briefly opened the two former aphorisms to make way thereunto . aphorism . i. the lord god , having determined to destroy the old world for its extream wickedness , established his covenant with righteous noah , to save him , his family , and a seed of living creatures in the ark , from the common destruction . this aphorism may be briefly , . confirmed ; . explained ; and . applyed in certain corollaries or inferences thence resulting . i. for confirmation , it is clear , that thus the lord covenanted with noah , from the historical narrative that moses made hereof ; e and god said unto noah , the end of all flesh is come before me : for the earth is filled with violence through them ; and behold i will destroy them with the earth . make thee an ark of gopher wood , &c. and behold , i , even i do bring a flood of waters upon the earth , to destroy all flesh wherein is the breath of life , &c. but with thee will i establish my covenant : and thou shalt come into the ark ; thou , and thy sons , and thy wife , and thy sons wives with thee : and of every living thing of all flesh , two of every sort shalt thou bring into the ark , to keep them alive with thee : they shall be male and female . these words clearly and fully prove the truth of the whole aphorism . and this is the very first place wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith , or , covenant , is used in the whole bible . let us the more heedfully mind the meaning of it . ii. for explication of this foederal transaction of god with noah ; consider , . what this word covenant meaneth . . how god stablished his covenant with noah . . who were the parties to this covenant . . what were the matters covenanted betwixt them . . what the occasion and end of this covenant . . what this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith , or , covenant , meaneth ; hath been f formerly at large explained in opening the general nature of the covenant . here therefore no more needs to be super-added . . how god stablished his covenant with noah : seeing he saith , g with thee will i establish my covenant ? here he only promised to establish his covenant with noah : but when , or how did he perform this promise ? answ. . the hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hakimothi eth-berithi , that is , i will stablish ( or , make firm ; or , make firmly to stand , ) my covenant , is very emphatical . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will establish , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 koom , which signifies either to rise up , or , firmly to stand . according to the former signification , it may be rendred , i will lift up my covenant : or , i will make my covenant rise up ; that is , i will make a covenant with thee . an allusion to the customary manner of covenanting , wherein h a statue , or a stone , or heap of stones , &c. was wont to be lifted up by the parties covenanting , to testifie their agreement , as i oleaster hath observed . according to the later signification , it may be translated k i will firmly-stablish my covenant ; or , i will firmly ensure my covenant , or make it stand sure . for when a covenant is kept , it is said to stand : when it is broken , it is said to fall. this latter signification is herein thought more apposite and fit : denoting the firmness , sureness and faithfulness of gods covenant . . though god promised to noah , i will establsh my covenant with thee : yet this promise of god was his establishment of his covenant . here ( saith that learned l rivet ) the hebrews enquire , how god saith he would stablish his covenant , which he had not yet made . but both are in one and the same moment ; for when it is entered into , it is established . so then gods publishing his covenant to noah , was his establishing his covenant with him . . who were the parties to this covenant ? the text , and the aphorism express them , viz. god and noah . god was the m author of this covenant , and the party promising and covenanting with noah , to save him , when the whole world should be drowned . and god revealed this covenant expresly , and formally , stiling it a covenant : not only implicitly . nor did he express and declare this covenant to noah , mediately by the ministry of man , angel or creature : but immediately by his own lively voyce ; and this of meer n grace . so that this covenant was divine , in regard of the foundation of it : eminent , excellent and sure , in respect of the publication of it . noah was the party restipulating certain duties to god : as god promised certain benefits to him . noah's o restipulation was partly explicit : partly implicit , as after will appear . consider a little , who this noah was , whom god thus honoured with his covenant . i. for his pedigree , or natural descent ; he was the p son of lamech , &c. the th from adam , in a direct line : and q by noah's three sons , sem , ham , and japhet , was the whole earth overspread and planted . ii. for his name ; noah signifies rest proceeding from comfort , or comforter , or restorer . his father lamech gave him this name , saying ; r this same shall comfort us concerning our work and toil of our hands , because of the ground which the lord hath cursed . a prophetical s denomination of him , who was to be a type of christ the true noah , in building the ark , and offering sacrifices : whereupon t the lord smelled a savour of rest , and promised no more to curse the earth for man's sake . in this name given to his son , lamech's faith is observable , not only touching the comfortable restoring of the drowned world by noah , but also touching the restoring of ruined mankind by jesus christ the seed of the woman . iii. for his religion ▪ god himself gives him high and ample commendation , both in old and new testament . for , . he was a u just and righteous person before god in his generations . a righteous man in the midst of the unrighteous world , yea x an heir of righteousness which is by faith. the scripture names y three persons , eminent for righteousness , and noah was one of those three , yea the first of them three , no●… only righteous in himself , but also z a pr●…acher of righteousness to the world . . he a was a perfect and upright man , without h●… pocrisie , guil or deceit in his religion . had the power as well as the form of godliness in him . . he b walked with god. his habitual course of life and conversation was with his god , when the world walked in wickedness . god was his god reconciled in jesus christ. for c can two walk together unless they be agreed ? the guid of his actions ; the center of his motions : the load-stone of his affections ; the companion of his life ; and the chief end of all his aims and undertakings . blessed noah thus walking with god , thus having sweet communion with god in a wicked world , had an heaven on earth , yea as it were an heaven in hell. . he excelled in faith , d believing things revealed of god , though unseen . . he had an holy aw and e fear of god and his judgements . . he was notably f obedient to all gods commands , though against greatest difficulties and discouragements , especially in that stupendious act of making the ark. iv. for his privi●…edges ; god invested him with many , and those most remarkable . for , . he was singularly g preserved by divine grace from the general corruption that in his times had over-run the whole world . . he alone with his family was saved in the ark which he made at gods appointment : when the h the whole world besides was universally drowned with a deluge of waters . . he alone is i accepted in covenant with god touching his and his families salvation from the flood , years before the flood came . . he was the period of the old world , and the beginner of the new world ; the omega of that , the alpha of this : k having lived before the flood , years , and living years after the flood : so that he was compared to ianus with two faces . and in respect of this new world , replenished by him and his family , he was as another adam : all mankind being reduced to him , and flowing from him . . he , in making the ark , and therein saving his family with himself from the dreadful flood , which destroyed the world of the ungodly , was a special type of christ ; as after shall appear . . finally , l of him according to the flesh iesus christ came , who is over all , god blessed for ever . amen . this was that noah , with whom god established his covenant . . what were the matters , or things covenanted betwixt god and noah ? answ. the subject-matter of this covenant , is twofold . . promised , on gods part . . restipulated , on noah's part . on gods part the matter promised , was ; m the preservation and salvation of noah and his family with a seed of living creatures in the ark , from the destructive flood of waters , wherewith the whole world should be drowned . this god promised : and this he punctually performed to noah , and to them that were with him in the ark , acccording to his covenant . on noah's part the matters restipulated by him , and which god required of him , were ; . faith n , to believe god , warning him of things not seen as yet . viz. that god would destroy the whole world with a flood , at the end of years . that god notwithstanding would save him , his family and a seed of the creatures in an ark , for replenishing the world anew . the apostle ascribes this to his faith. and without both the assenting , and applying act of faith , noah could never have entertained or depended upon this divine revelation : nor have done what god prescribed . . obedience , to gods will and warning ; viz. ( ) in o preparing an ark for the saving of his house . a strange , a difficult , a chargeable , a wearisome and tedious work for years together . ( ) in p providing and laying up food in the ark for himself , and for all in the ark with him , for the space of a whole year : for so long time they were in the ark. ( ) in q entring into the ark , he , his house , and the creatures , as god had commanded him . ( ) in r persisting in his righteousness , integrity , and walking with god : for which god so s commended him , and rewarded him . gods commending and rewarding him for these excellencies , was an implicit commanding and indenting with him to continue therein : nor can it be reasonably thought , but that noah thus understood the lord , and implicitly resolved and contracted with him , to persevere in these acceptable vertues and practises . . what was the occasion and end of the lords making this covenant with noah ? the occasion of gods establishing this covenant with noah , was double ; viz. i. the extream t wickedness of the old world , for which god determined to destroy it with a flood . hereupon god took occasion to reveal his covenant to noah . the wickedness of the old world was extream . for , . piety and true religion was overgrown with u wickedness and great ungodliness . the x preaching of enoch and noah , the patience and long-suffering of god , and the striving of gods spirit with them , little or nothing availing to bring them to repentance and reformation . . equity and righteousness to man was swallowed up with tyranny , y violence , and oppression . giants became great tyrants , and the earth was filled with violence . . sobriety and temperance were overthrown , partly by their intemperate z eating and drinking to excess , not for necessity . partly by their intemperate and disordered marriages , for satisfaction of their lusts , rather then for procreation of an holy seed . a the sons of god saw the daughters of men , that they were fair ; and they took them wives of all which they chose . the godly families in the church , matched promiscuously with the wicked posterity of cain out of the church ; for b cain departed from the presence of the lord. this brought a wicked confusion into godly families . . all this sinfulness of the old world was exceedingly heightned by these haynous aggravations . ( ) viz. the extensiveness and universallty thereof . not only cain's family had degenerated : but c the whole earth was corrupt , all flesh had corrupted his way upon the earth . ( ) the i●…tensiveness of this general corruption , wholly and continually depraving all their inward principles . d god saw that the wickedness of man was great in the earth , and that every imagination , ( heb. figment ) of the thoughts of his heart was only evill continually , ( heb. every day , ) what ? not only works and words , but the very thoughts of mans heart : yea the figment or imagination of his thoughts : yea , every imagination ; was evill ; only evill : continually evill . how emphatically ! again ▪ e the earth was filled with violence . ( ) their deep security in all their wickedness ; f till the very day that noah entred into the ark , and they knew not untill the flood came and took them all away . ( ) their final impenitency ; g gods patience and long-suffering , the preaching of noah , and the striving of gods spirit with them , nothing at all prevailing with them to reclaim them ; but they were then drowned , and now remain spirits in prison . ii. the h singular godliness of noah in the midst of all the worlds wickedness ; this was the other occasion of gods covenanting with him to save him , when the world should be destroyd . the end or intent of god , in making this covenant with noah , seems especially to be fourfold , viz. . thereby to signifie his i peculiar love , grace , and mercy to righteous noah , and that familiarly in a covenant way : when his justice , severity and wrath should be so dreadfully revealed from heaven against the unrighteous world . . thereby to encourage noah the more effectually to undertake and accomplish that chargeable , difficult , dangerous , and tedious task of framing the ark : seeing in that ark god assured him , and his , of preservation , as k calvin well observeth . . thereby , to instruct noah and his family in the mystery of the covenant of faith , touching the salvation of gods elect family by the true noah , i c. and by the streams of his blood : as we shall see afterward . . thereby , to let all in after ages see , that god l knoweth how to deliver the righteous , but to reserve the unjust to exemplary punishment . iii. ●…orollaties , or inferences hence resulting . hence , . the sin of the old world was exceeding great , and reached up to heaven : seeing that it was plagued with so great a judgement . the earth was filled with violence : and it was filled with vengeance . the sin was universall , and the judgement universall . all flesh had corrupted his way on earth : and all flesh is swept away from off the earth . o heavy punishment ! oh hainous sinfulness ! . the fruit of sin is bitter , wofull and deadly : though the acting of sin seem never so sweet and delightfull . the eating of the forbidden fruit was m pleasing to adam and eve : but the n curse that followed upon them , all mankinde , and the whole creation , was gall and wormwood . the old worlds impiety , unrighteousness , intemperance , mixt marriages , security , &c. were delightfully acted : but when the flood took them all away for these things , the dead carkases of man and beast being spread like dung upon the face of all the habited earth , they were dismally plagued . beware of the first and smallest beginnings of sin : it will be bitterness in the end . . the wrath of god , after means of grace and long waiting of his patience without fruit , is most severe against the ungodly . to the old world enoch prophesied , noah preached righteousness , and gods long-suffering waited years in his time for the worlds reformation , but all were utterly disappointed and ineffectuall : therefore god swallowed them up at once with a flood , husbands and wives , parents and children , masters and servants , young and old , male and female , bond and free , man and fowl and beast , they were all drowned together , not one of them was left , but those with noah in the ark. had not noah preached , and god waited so long for them , their judgements had been more tolerable ; but when they despised all means of grace , and tyred out all gods patience , then the wrath of god came upon them to the uttermost . oh o it is a fearfull thing to fall into the hands of the living god , in this case ! the greater gods patience , and means of grace on earth , if fruitless , the greater will be the damnation and torments of the wicked in hel. the longer god is in drawing his bow of patience , the deeper will be the wounds of the arrows of his vengeance . though he hath leaden heels : yet he hath iron hands . when he is long before he strike ; he strikes home when the blow comes . p it shall be more tolerable for tyre and sidon , then for thee chorazin , and bethsaida : for sodom and gomorrah then for capernaum ( that was lifted up to heaven in the means of grace , ) at the day of judgement . why , because they had more means of grace , then these . vvhat city was honoured like ierusalem with means of salvation ? and what city was ever laid so low in judgements for despising those meanes ? if england abuse all gods patience , be incurable under all gods means and medicines ; where shall england appear ? . oh how precious treasures are piety and integrity that preserve from publique judgements and common calamities . upright noah is alive and safe in the ark , when the wicked are rolling , gasping and dying in the merciless waves . the giants of those times with all their power , greatness , violence , tyranny and wealth , could not save themselves from drowning : but noah's q righteousness delivered him from death . who would not be in love with piety and integrity ! these will bring us into gods ark , these will preserve us : when the transgression of the ungodly shall destroy them . . the lord knows how to preserve the righteous when the wicked are destroyed . he had an r ark for noah : when the old world is choaked in the flood . he had a s zoar for lot : when sodom and gommorrha are consumed with fire and brimstone . he had a safe refuge for ieremiah , even in t prison , when ierusalem is taken . let us therefore sincerely walk with him , and depend upon him in greatest extremities ; for u none can deliver in this sort . . the lord preserves his people by means ordinarily ▪ noah , by an ark. lot by ●…light from sodom , &c. yet sometimes those means are strange meanes . noah saved from drowning , by the same x waters that drowned the world . israel preserved from the egyptians , by the same y waves that overwhelmed the egyptians . ionah is z delivered from the belly of the sea , by being swallowed up by the belly of the whale . therefore use we meanes : but trust we god. to depend upon god without use of meanes ; is to tempt god , and endanger our selves : to depend upon meanes , and not upon god ; is to despise god , and idolize means . . gods covenant is his peoples evidence or security for their salvation . by the fal of adam we have forfeited all , both temporals and spirituals . without a new contract or agreement with god , we are out lawes , and can claim nothing . god , by covenant , interresseth us in christ ; and through christ , in a all things . noah himself had no security for his salvation from the flood , till god secured him by covenant : nor have noah's posterity any protection from a second deluge but by gods b other covenant with him and them . nay , without gods covenant , what evidence or security could lapsed sinners have for their spirituall recovery or eternall salvation ? gods covenant then is the great charter of our salvation . by this we have and hold all. how should we then study and value gods covenant : and labour to be foederate-parties with god therein ? aphorism ii. the lord god having destroyed the wicked old world by a flood of waters , not only resolved wit●… himself , but also covenanted with noah , with his seed , and with the creatures , never to destroy the earth any more by a flood : annexing the rainbow for a token of the covenant . this was gods second covenant with noah ; his additionall covenant , super-added to the former . for clearing of it , this aphorism ( as the former ) shall be confirmed ; opened ; and applyed . i. confirmed this aphorism may be , in the principall branches of it , by evident scripture-testimonies . as , . that god resolved and determined with himself , after the worlds destruction by the flood , never to destroy it again by a flood of waters . c and noah went forth of the ark , — and noah builded an altar unto the lord , and took of every clean beast , and of every clean fowl , and offered burnt-offerings on the altar . and the lord smelled a sweet savour , and the lord said in his heart , ( there 's his determination with himself , ) i will not again curse the ground any more for man's sake , ( though the imagination of mans heart be evill from his youth ; ) neither will i again smite any more every thing living , as i have done . henceforth all the dayes of the earth , seed-time and harvest , and cold and heat , and summer and winter , and day and night shall not cease . . that god covenanted this with noah , with his seed , and with all living creatures . d and god spake to noah , and to his sons with him , saying ; and i , behold i , establish my covenant with you , and with your seed after you , and with every living creature that is with you , of the fowl , of the cattell , and of every beast of the earth with you , from all that go out of the ark , to every beast of the earth . and i will establish my covenant with you ; neither shall all flesh be cut off any more by the waters of a flood , neither shall there any more be a flood to destroy the earth . . that god also annexed the rainbow as a sign or token to this covenant , e and god said , this is the token of the covenant , which i make between me and you , and every living creature that is with you , for perpetuall generations ; i do set my bow in the cloud , and it shall be for a token of the covenant between me and the earth . and it shall come to pass , when i bring a cloud over the earth , that the bow shall be seen in the cloud : and i will remember my covenant , which is between me and you , and every living creature of all flesh , and the waters shall no more become a flood to destroy all flesh . and the bow shall be in the cloud ; and i will look upon it , that i may remember the everlasting covenant between god and every living creature of all flesh that is upon the earth . and god said unto noah , this is the token of the covenant , which i have established between me and all flesh that is upon the earth . by this heap of words and variety of expressions touching the tokens of gods covenant with noah , we may perceive , both what need noah and his sons had to be comforted against a future flood , the deluge now newly past leaving such prints of astonishment and amazement upon their spirits ; and also how solicitous the lord was by those reiterated phrases to raise up their faith and confidence for future , above their present fears and despondencies . and in the last clause he summarily and emphatically recapitulates the whole , this is the token of the covenant which i have established , &c. yea ( as f mercerus noteth ) some among the iews think , that at these words , god demonstrated a rainbow in the cloud to noah , for the strengthening of his faith. ii. explained , and opened this aphorism may be also , by inquiring into , and unfolding of these particulars , viz. . the causes and occasion of this covenant . . the parties covenanting . . the matters covenanted . . the token of this covenant , the bow in the cloud . . the causes and occasion of this covenant may be thus declared . . the efficient cause , or author of it , was god. g god spake to noah , saying ; and i , behold i establish my covenant with you . . the inward impulsive or moving cause , can be imagined to have been none other , but his own meer grace and commiserating mercies to noah , and the small remnant with him surviving the flood . . the outward impulsive or moving cause , was twofold . ( ●… ) less principall and typicall ; viz. noah's h altar and burnt-offerings offered thereon to god , in which god smelled a sweet savour , and whereupon he took occasion to resolve and covenant never more to destroy the world with a flood . ( ) more principall and anti-typicall , or typified : viz. jesus christ and his offering himself up a sacrifice for sin to god upon the altar of his godhead , wherein he was i an odour of a sweet smell to god. and this was the outvvard moving cause , of gods covenanting both his elect's recovery and , the worlds restitution and preservation in reference thereunto ; as shall after more appear . . the finall cause , or end intended in this covenant , was ( ) partly to assure noah and his posterity of his great mercy intended to the world , k notwithstanding mans sin , in that it should never more be destroyed by a flood of waters . ( ) partly to instruct him and his seed , that as sin brought destruction upon the creature : so christ satisfying gods justice for sin , should bring restitution and preservation to the creature . ( ) partly to glorifie the riches of gods grace , mercy and loving-kindness in both . . the parties covenanting are . god , on the one hand . god as l appeased ▪ and smelling a s●…vour of rest , upon noah's sacrifices in this notion god establisheth this covenant . . m noah and his sons , and their seed , and all living creatures , on the other hand . here ( as n calvin notes ) there are three degrees of foederates with god mentioned , or ( as o pareus ) four viz. ( ) noah himself . the parent and common father of the new world : the second adam . vvith whom the lord had established his covenant towards the period of the old world . god honoured this righteous sincere and heavenly man with the first place . ( ) noah's sons , sem , ham , iaphet , who were saved with noah in the ark. the females are implyed and included in the males . ( ) their p seed after them , viz. all the posterity of noah , and of his sons , till the end of the world , for perpetuall generations . in this branch we are comprehended , and all mankinde . god covenants not onely with his people , but q with their seed , and with their seed's seed , that keep covenant with him , even to all generations . this covenant therefore in some sort concerns all the world . oh the infinite bounty of the lord in his foederall administrations ! ( ) all living creatures , ●…owls , beasts , and creeping things . them also being created for man , god takes into covenant with man. noah was confederate with god herein : and the other three sorts were as subfoederates under him . but here some doubts may arise , and are to be removed . doubt . seeing god established his covenant not onely with noah , but with his sons , and their seed also , god seems to admit into covenant with himself the wicked as well as the righteous : for r cham was ungodly , and cursed by his own father ; and more of the posterity of these three sons of noah were wicked than godly . consequently , s god covenants not onely with christ and his seed , but also with the seed of the serpent . and godliness alone hath not the promise of this and the life to come . resol . this is a materiall doubt . thus conceive , . god never covenants with the seed of the serpent , formally as such ; nor makes promises to the ungodly in that notion as they are ungodly . for then god should approve them in their evill ; and equalize them to his elect : both which it is impossible for god to do . . since the fall , the covenant of faith and all the t promises of it , are ( as hath been shewed ) setled upon christ , and in him upon them that are his , and that are godly , in one respect or another : or at least upon others , with reference to the godly , and for the benefit of christs members . thus promises were made to wicked u cyrus , with reference to his church ; god intending him to be a noble instrument of her good , &c. now people may be said to be godly , or to be christ's divers wayes , viz. actually , virtually , professedly . ( ) actually , when they are truly implanted into christ already by their effectuall x calling , and are really sanctified . of these there is no doubt , but gods covenant and promise are actually and formally theirs . y as called and sanctified , they are within covenant . such an one was noah , here first named in this covenant with god. and probably such were shem and iaphet , his sons . ( ) virtually and potentially , when they are in a capacity or possibility of becoming christs . thus all that are z elected , though many of them be as yet unborn , are christs virtually according to election ; and god establishing his covenant with those that are his , and with their seed , must needs intend all such before they are in being . thus god takes in here not onely noah and his sons , but their seed also , ( ) professedly men may be said to be christs , and godly , when they make a true profession of christ , and of godliness ; and this either in themselves , a as adulti grovvn up to years of discretion , or in their christian parents , as infants which by reason of being so born are counted federally b holy , and in covenant with their parents . and thus , god entred into covenant not onely vvith noah , shem and iaphet , but also vvith cham. he at that time professing godliness vvith his pious father and family : and c not discovering his levvdness till after this covenant vvas made . yea he entred into covenant vvith their seed as vvell as vvith themselves , their seed professing godliness implicitly and fundamentally in their parents . if then the lord admit both root and branches , parents and their seed into his covenant joyntly : hovv unvvarrantable and dangerous are the acts of anabaptists vvho forbid infants of such parents to partake of the initiating signe and token of the covenant ? . in gods covenants vve must further distinguish betvvixt the outward administration and common benefits thereof vvhich come short of salvation : and the inward efficacy and special benefits thereof vvhich reach unto salvation . in the former sense all the seed of noah and of his sons vvere comprehended in this covenant , and thereby secured against any other universall deluge of vvaters : but in the latter sense onely the elect of their seed are comprized in this covenant , as tending to secure them from eternall perdition in christ. doubt . but hovv and in vvhat sense can god be said to establish his covenant vvith the bruit creatures , fovvls , beasts and creeping things , that can neither understand gods promises , nor restipulate any performances ? resol . . some say , that this covenant here made vvith noah , &c. was absolute , and required no conditions on the creatures part : and such an absolute covenant may be made even vvith bruit creatures , though they neither understand it nor restipulate . but every covenant consists in mutual agreement . explicit or implicit . promises may be absolute vvithout restipulation : but not covenants . and in this covenant vve shall finde some things restipulated . . others resolve better , vvho say ; god covenanted here vvith these bruit creatures , not properly and directly for themselves , but improperly , indirectly and relatively , vvith reference and relation to mankinde , that they should not any more be generally destroyed vvith a flood . for as at first these d creatures were all made for mans use and service , and vvere aftervvards drovvned in the flood , not for their ovvn sakes , but e for man's sin , : so now while man should continue in this world , god covenanteth that these creatures should continue also for his service and benefit . . the matters covenanted in this covenant are , either on gods part , or on the part of noah , his sons and their seed . god on his part covenanted , f that he would never more destroy the earth and the living creatures therein with an universall deluge , as he had done ▪ but that the natural courses and revolutions of times and seasons , should successively continue till the worlds end . herein therefore god hath given notable security and assurance that the whole earth shall no more be drowned with a general flood . yet this hinders not , but that ; . particular persons and places may be destroyed with floods of waters , and out-breaking of the unruly sea , as hath come to pass both in england and in forreign countries . particulars and individuals may be destroyed by waters : but not the whole universe . . the whole world , ( though it shall not be destroyed by a flood and streams of waters , yet ) may be destroyed with streams of fire . g for the heavens shall pass away with a great noise , and the elements shall melt with fervent heat , the earth also and the works that are therein shall be burnt up . noah , his sons , and their seed on their part , at least implicitly restipulate with god ; . to believe this promise of god , that the earth and the living creatures therein shall no more be destroy'd generally with the waters of a flood . . to believe in christ the true sacrifice appeasing gods wrath against the world , and restoring stability to the perishing creature , and so becoming the foundation of this and of all gods covenants and promises . . to make use of the rainbow appearing , as a sign or token of this covenant , for strengthening their faith therein . . the token of the covenant , is gods h bow in the cloud , as hath formerly been expressed from the text . for better understanding of this token , consider , what bow this is . when this bow was set in the cloud . what manner of sign or token it was , and is , in respect of this covenant . ( ) what bow this is , which is added as a token of this covenant , may be concluded from that phrase , i i will set my bow in the cloud . that is , the rain-bow ; which is the most beautiful of all the meteors , and most admirable both in its generation and figure . k hence the poets call it filiam thaumantis , that is , the daughter of that god which is most wonderful . it is called a bow , because it resembles a bended bow in the figure of it : a bow in the cloud , because there only it appears : the rain-bow , because it naturally signifies rain : iris , in latine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to foretell , because it still foretels some natural , or supernatural thing . the rainbow is an image or representation of a bow or semicircle of many colours arising in a moist waterish cloud from the various reflexion and refraction of the sun-beams thereupon . the chief colours of the rainbow are three : viz. a reddish colour uppermost . a greenish colour middlemost . a waterish colour lowest . sometimes appears a yellowish colour , from the commixture of the red and green. further discourse about the natural mysteries in the rainbow , i leave to the natural philosopher , as not so pertinent to my present purpose . ( ) when this rainbow was set in the cloud , is variously disputed . some think it was first set in the cloud at that very time when god made this covenant with noah . l mercerus saith , rasi was of this opinion , and that presently as god spake these words to noah , he brought a dewy cloud into the air with a rainbow in it , shewing it to noah , saying , this is the token of the covenant , &c. m others rather conclude , that whether at that time god show'd the bow to noah or not , the rainbow did appear in the clouds long before that time : there being the self same natural causes to produce this natural effect of the rainbow , before , as well as since the flood : and no impediment hindering such production . the rainbow might be before the flood , from the begining , as a natural effect of natural causes : but till after the flood when god made this covenant , it never was a sign or token of a supernatural covenant . ( ) what manner of sign or token of the covenant the rainbow was , we may thus conceive . signs or tokens are things that signifie and betoken some other thing to the mind , besides what they represent unto the sense . signs are either natural , or voluntary and instituted . i. natural signs are they which of themselves , and in their own nature signifie something present or future . . present , as smoak is a sign of fire : paleness of some disease , &c. such signs are meerly significative . . future , as n the red evening fore-signifies a fair day ▪ the o red morning a fowl day : the rainbow signifies rain shortly to come , &c. ii. voluntary or instituted signs are such as signifie , not of their own nature , but only according to the will or pleasure of the author or institutor thereof . thus the p passeover signified christ : q bread his body : wine his blood ▪ and here the rainbow signifies security , that the world shall no more be generally drowned with a flood . so then the rainbow which physically and naturally denotes rain , theologically , supernaturally and by institution signifies fair weather and security from rain and a flood . it 's not a natural , but an r instituted sign . when we look upon it , we are not so much to take notice of its natural , as of its supernatural and instituted signification , and of gods great favour in resolving never to drown the world again , remembred thereby . thus god sometimes makes use of contrary means , for our good . the rainbow then confirming and sealing the certainty of gods covenant , and our assurance thereof , not by natural signification , but by supernatural institution ; those conjectures of some are more witty then solid and weighty , who thus interpret the natural colours of the rainbow viz. the waterish colour , which is lowest , to signifie the flood past : the greenish colour , which is in the midst , to signifie the mercy present , and security against another general flood : and the fierie colour , which is highest , to signifie the future destruction of the world by fire , as s peter inti mates . iii. applyed this aphorism may be in these brief ensuing corollaries . viz. hence , . noah was singularly honoured and favoured of god ; in that god established his covenant twice with him ; viz. t before the flood , to assure him that himself and family should not perish with the wicked world : u after the flood , to assure him that he would never bring such another flood upon the world. . the greatness of gods commiserating grace and mercy to mankind is to be observed and admired in this dispensation . especially in that , . gods judgement upon the old world is closed up with mercy to the new , though as sinful as the old. . this mercy is tendered in a covenant , and that a covenant upon divine record . . this covenanted mercy is assured by a sacrament ; the rainbow . . this mercy , so far as temporal , is extended to all : to the wicked , as well as to the godly ; yea to creatures irrational , neither understanding the nature nor obligation of the covenant , as well as to rational creatures . . there shall never be another x general flood to drown the world ; nor shall the natural revolution and course y of seed-time and harvest , cold and heat , summer and winter , day and night cease by any general judgement , while this earth continues . . when we see gods bow in the clowd , we should heedfully remember gods severity in drowning the world for sin , and gods goodness assuring the new world that it shall never be drowned with a general flood any more . aphorism . iii. these two covenants of god , established with noah , before and after the flood , for saving noah and his family in the ark by water from perishing with the wicked world , and for preserving the world from future destruction by a general flood ; were a renewed discovery and administration of the covenant of faith , touching sinners salvation by iesus christ. the two former aphorisms i have briefly opened , for the better clearing of this . in them gods covenant with noah hath been explained in reference to the temporal benefits therein expressed : in this gods covenant with noah is to be unfolded in reference to spiritual benefits and mysteries under those temporals implyed . in the two former aphorisms we have seen the outside of these covenants : in this we shall behold the inside also . for more full satisfaction herein , consider , . that these covenants of god with noah , were a renewed discovery and administration of the covenant of faith touching sinners recovery and salvation by iesus christ. . what was the spiritualness , or spiritual meaning of this covenant . . what additionals are annexed to this foederal administration , more then to the first from adam till noah . and consequently what differences and agreements there were betwixt these two dispensations . . corollaries or inferences from the whole . i. that these two covenants of god with noah , before and after the general flood were a renewed administration of the covenant of faith , touching sinners recovery and salvation by iesus christ , may be evinced by these ensuing arguments , viz. . all gods covenants and promises since mans fall were founded , stablished and principally accomplished in jesus christ the sinners saviour . z for all the promises of god in him ( that is , in jesus christ ) are yea , and in him am●… , unto the glory of god : as hath been formerly explained . the same christ for substance being tendered in them all : in several ages , severally . why then shall jesus christ , and the mysterie of sinners salvation by him , be excluded from these covenants and promises to noah ? it 's granted that christ was revealed in these covenants with noah , very dimly , obscurely , and but implicitly ▪ and it cannot be denyed , but that in all the several administrations of the covenants of promise before christs coming in the flesh , christ was represented very obscurely , especially in the first administrations , when divine grace in him began but to dawn and break forth to the world . yet in the a first promise , which is darkest of all , we have found christ and sinners recovery by hi●… intended and implyed ; . in the seed of the woman . . in the enmity betwixt the seed of the woman and the serpent . . in the bruising of the serpents head by the womans seed , and . in the serpents bruising of his heel . why then should it seem a thing incredible or impossible to find out christ , and sinners salvation by him ; . in noahs and his families salvation in the ark by water from destruction , . in his sacrifices offered , . in gods promises of his and the worlds preservation from all such floods for future , and . in the rainbow confirming the same ? surely there were some glimmerings of christ , in noah , the ark , the waters , salvation thereby , the altar , sacrifices , rainbow , &c. as after may more distinctly appear . . noah by his faith , being moved with fear at gods warning and making his ark , became heir of the righteousness which is by faith. b by faith noah being warned of god of things not seen as yet , moved with fear , prepared an ark , to the saving of his house , by the which he condemned the world , and became heir of the righteousness which is by faith . in which words note i. the foundation of noahs faith ; viz. gods warning him of things unseen as yet . gods will and warning by his word is the ground of our faith. ii. the commendation of noahs faith ; by the excellent effects , fruits or advantages thereof , notably flowing from one another , viz. . a reverential aw , and respect to god , and to his warning revealed ; being moved with fear . . hereupon an obediential preparation of an ark , ( ) primarily , for the saving of his own house . ( ) secondarily , for the condemning of the world . in his building of which ark he condemned the world two wayes ; pan●…ly , by his faith and obedience in building it ; hereby he condemned the unbelieving and disobedient world . partly , by his preaching to the old world whilst he did build it : every knock upon the ark for years together , being as a penitential sermon to the world of the ungodly . hereby he condemned the obstinate and impenitent world . . consequently from both , a true title to , and heirship of the righteousness which is by faith ▪ even as an heir hath right and title to his inheritance . this c righteousness by faith is that perfect righteousness of jesus christ , which god of his meer grace imputeth to them that by faith accept and receive the same , having renounced all self-righteousness , and all other wayes of sinners justification whatsoever . it 's called d gods righteousness ; because it is a righteousness whereof god is authour , which alone god will accept , and which consists in the perfect obedience of him who is god as well as man. it 's stiled e the righteousness by faith , or of faith ; because it is instrumentally apprehended and applyed only by faith. it is f opposed to the righteousness of the law , called our own righteousness , which consists g in our own perfect and perpetual personal fulfilling of the law : this being not our own , h but christs righteousness , perfectly fulfilling the law , and undergoing the curse thereof for us , a●…d making his righteousness ours by i faith. of this righteousness of christ , noah became heir , whilst by faith he reverenced gods warning touching the flood , and prepared an ark according to gods covenant with him , for his families salvation . hence therefore it is evident , that noah , in all this foederal transaction betwixt god & him , had a special eye to christ by faith : and that beyond the temporal salvation of his house in the ark by waters from the general deluge , he beheld and apprehended the spiritual salvation of christs house the church , and peculiarly of himself from the wrath of god by jesus christ and his blood ; otherwise how could this act of his faith have made him heir of christs righteousness ? none can inherit christs righteousness , but by faith in christ. consequently this covenant of god with noah , touching his salvation in the ark by water , principally intended the great salvation by christ : and so was an administration of the covenant of faith. . noah , was a singular type of christ ; the ark , a figure of the church ; and the temporal saving of his house with himself in the the ark by water , a special type of the salvation of christs elect in the church by jesus christ. consequently gods covenant with noah touching the saving of him and his family in the ark by water from the common destruction upon the wicked world , intended herein to signifie the elects salvation by christ through faith : and so this covenant was the covenant of faith renewed with noah touching sinners recovery and salvation by christ. the consequence is clear . the antecedent , consisting of three distinct branches , may be thus evidenced also in order . ( . ) noah was a singular type of christ. the k scriptures not obscurely intimate this : and learned l writers both ancient and modern affirm it . parallel them a little , and then see how notably noah adumbrated and resembled jesus christ. i. of noah it was foretold , that he should m comfort his family concerning their work and toyl , and the curse of the ground . whereupon he was named noah , that is , resting , comforting , or restoring ; as before was noted . of christ also it was foretold ; that n he should save his people from their sins : whereupon he was called iesus , a saviour , that o he should preach good tidings unto the meek ; should bind up the broken-hearted ; should proclaim liberty to the captives , and the opening of the prison to them that are bound ; should proclaim the acceptable year of the lord ; should comfort all that mourn ; should give unto the mourners in sion beauty for ashes , the oyl of joy for mourning , the garment of praise for the spirit of heaviness . and how sweetly doth christ allure distressed souls to himself ! p come unto me all ye that labour and are heavy-laden , and i will give you rest ; take my yoak upon you , — and ye shall find rest unto your souls . ii. when q all flesh had corrupted his wayes , and the whole world was over-flowed with extream wickedness , yet r noah was a just , and upright man , walking with god , and found grace in the eyes of the lord . so jesus christ , in the corruptest times wherein he lived , was s perfectly just , t did nothing amiss ; u had no guil in his mouth ; was x holy , harmless , undefiled , and separate from sinners . y increased in favour with god and man. and was z the son of his fathers love . iii. noah was a priest , a prophet , and a king. a priest ; for a he builded an altar unto the lord ; and took of every clean beast , and of every clean fowl , and offered burnt-offerings upon the altar . . a prophet , for he was b a preacher of righteousness to the old world . and . a king ; for the flood having drowned the whole world except himself , and his family , noah was the sole monarch of the whole earth : c and by his three sons , shem , ham , and japheth was the whole earth over-spread ; and all creatures subdued under them . so christ was , . a priest , yea our d great high priest , both e making satisfaction to gods justice for our sins by offering up his manhood once upon the altar of his godhead ; and by f making continual intercession in heaven for us . . a prophet , g revealing unto sinners gods will touching their salvation : and h opening their understandings to discern the same . . a king. i conquering and subduing us to himself ; k applying his benefits to us purchased and revealed ; l governing , and m guarding us ; and n crushing all his and our enemies under his foot . iv. noah o builded a material ark , for the saving of his natural posterity therein from the general deluge of waters , according to gods covenant . so jesus christ p builds a spiritual ark , his church , for the saving of all his elect , his supernatural posterity therein , from the deluge of gods wrath . v. noah sacrificing q burnt-offerings to god , god smelled a savour of rest , and took occasion hereby to promise and covenant with noah never to destroy the world with a flood of waters , making his bow in the cloud a sign or token of the covenant . so jesus christ r by the eternal spirit offering up himself without spot to god , s and giving himself for us an offering and a sacrifice to god for a sweet smelling savour ; the lord hereupon hath established t a new and everlasting covenant with them that are christs , never to destroy them for their sins by the deluge of his wrath , but to be merciful to their iniquities , and remember their sins no more ; yea to be their god , and that they shall be his people : adding u baptism and the x lords supper , as tokens and seals of this covenant . vi. the dreadful storm of the flood being over , y noah sent forth out of the ark a dove , which returned to them into the ark with an olive branch ( an embleme of peace and comfort ) in her mouth , signifying that the waters were abated . so jesus christ , the terrible storm and tempest of his passion and death for our sin being over , z sends forth his holy spirit ( sometimes a appearing in the form of a dove ) the b authour of comfort peace and joy in the hearts of his people , c witnessing with their spirits that they are gods children , that their sins are pardoned , their peace with god is concluded , and the flood of his wrath is for ever turned away . vii . finally , noah was a restorer of the world ruined by the flood of waters ; d his sons over-spread the whole earth ; and the creatures , which he preserved and provided for in the ark , replenished the world . so , and much more eminently . jesus christ is the restorer of the whole world , dissipated , scattered , broken , cursed and ruined for mans sin by the flood of god ▪ wrath : redeeming , preserving and propagating his church throughout the whole world , restoring and ordering all creatures for the good of his church . e in the dispensation of the fulness of times , god hath gathered together in one all things in christ , both which are in heaven , and which are in earth , even in him . — and hath put all things under his feet : and gave him to be head over all things to the church . and of christ it is said , f he is before all things , and by him all things consist . and he is the head of the body , the church : who is the beginning , the first-born from the dead , that in all things he might have the preheminence . for it pleased the father that in him should all fulness dwell . and ( having made peace through the blood of his cross ) by him to reconcile all things unto himself by him , i say , whether they be things in earth , or things in heaven . thus noah , in reference to this foederall transaction of god with him , notably resembled jesus christ. and therefore how can vve but conclude , that gods covenants vvith noah were intended for an administration of the covenant of faith , touching sinners recovery by jesus christ ? ( ) the ark of noah was a notable type of the church of christ. the apostle g peter intimates so much , in the judgement of hierome . both h augustine , i hierom , k cyprian , and other l later writers hold ▪ that noah's ark was a type of christs church : yet in the accommodation of the resemblance , they run out into some niceties and curiosities which will hardly abide a strict ▪ examination . pitch we upon those things which seem more solide herein . now the ark of noah did notably adumbrate and resemble the church of christ , ( especially the church visible ) in these particular respects . viz. i. the ark was built by m noah as the master-builder , ordering all things therein according to gods covenant and command , having inferiour workmen under him . the church , the house of the living god , n was builded by jesus christ ; hence it is called his own house . and particular churches are stiled o the churches of christ. and jesus christ hath his inferiour master-builders under him , viz. p apostles , prophets , evangelists , pastours and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; some of these christ constituted as q master-builders to lay the foundation , as the extraordinary officers , apostles , &c. others as under-builders to build upon their foundation laid , r iesus christ himself being the chief corner stone . ii. the materiall ark was a long time in building by noah . viz. from gods first establishing his covenant with noah , till the end of the old world , s which was . years . the spirituall ark the church is a longer time in building by christ , even from gods t first promise established on the ●…eed of the woman , till the end of the world that now is , and christs second coming ; for u till then the gospel-ordinances , and officers , are to cont●…nue for the gathering and building of his church . and the received opinion of the jews is , as it was created in six dayes , so it will continue . years . iii. the ark was builded of x gopher wood , a wood well senting and lasting ; the planks thereof closed fast together , and pitched within and without with pitch , that neither rain from above , nor floods from below might enter , or sink the same . the church also is builded of lasting and well senting gopher-wood , viz. y trees of righteousness , z saints by calling , really or apparently such ; a knit and joyned together in love ; with this ( as b augustine hath it ) they are pitcht within and without , c maintaining the unity of the spirit in the bond of peace , whereby they are kept from sinking under temptations or tribulations . d ieru salem is as a city that is compact together . e in christ all the building fitly framed ( or compacted ) together , groweth unto an holy temple in the lord. iiii. the materiall ark had f a window to let in light to them that were therein . the spirituall ark the church hath her window , her spirituall light : even jesus christ the light of the world : who by his word and spirit illuminates all his house . g iesus said , i am the light of the world : he that followeth me , shall not walk in darkness , but shall have the light of life . v. the ark had but h one doore to go in and out at . the church also hath but one doore for the elect sheep of christ to enter in at for salvation . this door is christ alone . i i am the door of the sheep , ( saith christ ) by me if any man enter in , he shall be saved ; and shall go in and out and finde pasture . k no man cometh unto the father but by christ. l neither is there salvation in any other : for there is no other name under heaven given among men whereby we can be saved . yea there is a door unto this door christ : for ( as augustine noteth ) m the fide and heart of christ pierced and opened by the spear , the wound in christs fide , is the way into christ ; for hence the sacraments did flow , whereby believers are initiated . vi. the ark was made n with lower , second and third stories , for the variety of creatures . o so in the church there are severall stories and degrees . all not in a levell of equality . some are p governours , rulers , officers : some are governed , ruled , and without speciall office . again , among officers , some were extraordinary , and to continue but for a time , as apostles , prophets , evangelists , q are all apostles , are all prophets ? &c. some ordinary , and to continue to the end , as pastors , and teachers , elders , deacons . r as the naturall body hath severall members : and severall offices for all these members . and amongst the community of the faithfull , s some are babes in christ : some are grown men , having their senses exercised to discern between good and evill t some are weak in the faith : some are strong , and comparatively u perfect in regard of others . and as the god of order hath thus ranked his people in the church , in their severall places , functions and stories as it were : so they should know and keep their places re spectively . yea in heaven it self , wherein the church shall be triumphant , there x are many mansions ; and as here degrees of grace ; so there degrees of glory ; y some shall shine as the brightness of the firmament , some as the stars for ever and ever . for , the z lord will render to every one according to his works , both for kinde and degree . vii . the ark had in it all variety of creatures , a both clean and unclean : wolf and lamb , sheep and goats , &c. yea in it was b a cursed cham , as well as an holy noah and a blessed shem. so the visible church , the spiritual ark c hath in it people of all nations , tongues and languages , of all sexes , ages , conditions and degrees : jews and gentiles ; noble and ignoble ; rich and poor ; wise and foolish ; bond and free ; male and female ; young and old . in this d field , also are tares as well as wheate ; in this e net , bad , as well as good fish ; in this f house , foolish , as well as wise virgins ; in this ark , hypocrites and reprobates , as well as the sincere and elect. hereupon said hierom ; g as in the ark were kinds of all creatures : so in the church are men of all nations and manners . as there the leopard and the kids , the wolf and the lambs : so here the righteous and sinners , that is , golden and silver vessels remain with wooden and earthen vessels . in the visible church , gods house , are as well h vessels to dishonour , as vessels to honour ; as well vessels of wrath , as vessels of mercy . viii . finally , the ark with them that were therein , was exposed to storms and tempests , winds and waves , rain and floods , such as the world never saw since nor before , by which it was extremely endangered to be split in a thousand pieces upon rocks or mountains , or to be overturned and overwhelmed in the deep , all the world being nothing but one intire sea. thus the church on earth with all the people of god therein are liable to the most rugged tempests of afflictions and persecutions of all sorts and degrees . i time is come that judgement must begin at the house of god. — k in this world ( saith christ to his disciples ) ye shall have tribulat● on — . l many are the afflictions of the righteous , saith david . — m yea and all that will live godly in christ iesus , shall suffer persecution . — and , n through much tribulation we must enter into the kingdom of god. hereupon said hierome , o the ark was endangered in the flood : the church is endangered in the world . and before him cyprian said p the ark did bear a figure of the church ; and the tossing of the ark to and fro with windes and billows , a figure of persecution . the ark could have no rest , till it came to mount ararat : nor shall the church and people of god have any perfect rest , till they come to the celestiall ararat , those mountains of spices . thus the ark ( to mention no more particulars ) did notably resemble the visible church of christ. and therefore in gods covenant with noah touching this ark , explicitly : why may we not understand gods covenant of faith , in christ touching his church implicitly ? . finally , the saving of noah , his family and the living creatures in the ark by waters , from perishing by the flood , was a remarkable type or figure of the salvation of the houshold of god in the ark of his church by iesus christ from perishing by the deluge of divine wrath . the words of peter are most clear for this ; q the long-suffering of god waited in the dayes of noah , while the ark was a preparing , wherein few , that is , eight souls were saved by water . the like figure whereunto , even baptism doth also now save us ( note the putting away of the filth of the flesh , but the answer of a good conscience towards god , ) by the resurrection of iesus christ. thus parallel and accommodate the type to the antitype ; the figure to the thing prefigured . i. they onely that were in the ark with noah , were saved from the flood of waters , r when all the world besides , without the ark , were drowned . so , they onely that are within the church with jesus christ are saved from the wrath of god , when all the world without the church are swallowed up by divine vengeance for their sins . the known maxime is , s without the church is no salvation . ordinarily it is so ; i dispute not what god may do extraordinarily . but the apostle informes us ; that such as are t aliens to the commonwealth of israel , are without christ , strangers from the covenants of promise , having no hope , and without god in the world . and therefore as such , they are in a sad incapacity of salvation . hereupon said augustine , u whosoever he be , and what manner of person soever he is , a christian he is not , that is not in the church . and again elswhere he saith ; x firmly hold , and nothing doubt , that not onely all pagans , but also all iews hereticks and scismaticks , who finish this present life without the catholick church , shall go into everlasting fire prepared for the devil and his angels . ii. they that were saved in the ark y were saved by water . they were saved by water , from water : by the flood , from the flood . for the water ters lifted up the ark and them therein above the perill of drowning . so the church is saved , sacramentally by water , viz. by the wa-of z baptism , which in regard of its signification and end , is salvifical : a he that believes and is baptized , shall be saved . . spiritually by the b blood of christ justifying : and by the c spirit of christ sanctifying ; both signified by water . christs blood washeth away the guilt , christs spirit washeth off the filth of sin . thus we are d saved by the flood of christs blood and water , from the flood of gods wrath . yea as augustine noteth , e they in the ark were saved by wood and water : so we in a sort in christ are saved by wood and water , viz. by his death , who himself bare our sins in his own body on the tree , and out of whose side , pierced with the spear , gushed both blood and water for the cleansing away of our sins . what doth it signifie that noe was delivered by water and wood ? water signifies baptism : wood the cross : as noah was delivered by water & wood : so also the church is delivered by baptism and the signall of his passion . iii. they that were saved in the ark by water and wood , were saved by being lifted up above the earth . so they that are saved by christs blood , are saved by being lifted up above the earth by his resurrection and ascension also . — f the like figure whereunto , even baptism doth also now save us , by the resurrection of iesus christ : who is gone into heaven , and is on the right hand of god. when christ meritoriously and effectually wrought our salvation , he by his resurrection came out of the earth , and by his ascension went far above the earth , even into heaven : when christ actually applyes his salvation to us , christ g risen makes us rise with him : christ ascended , makes us ascend after him ; christ sitting in heaven , makes us set our affections above , not on things on the earth , and our h conversations are in heaven also . iiii. they that were saved in the ark were saved therein with noah , who forsook his own habitation to dwell with them in the ark and with them to be tossed up and down with windes and waves that they might be saved with him . so they that are saved in the ark of the church , are saved by christs gracious and powerfull presence , therefore christ himself left his heavenly throne for a while , and entred solemnly into the church by i baptism : and therein dwelt with us , exposing himself to all storms and tempests , waves and billows , rocks and dangers of affliction and persecution , &c. to save us from them . k he carried our griefs and bare our sorrows , that our griefs and sorrows might be turned into joy . he was content to undergo our storms with us : that we might enjoy his calms with him . he was tossed with us on our sea : that we might anchor with him in his haven . he l was afflicted with us in all our afflictions : that we might be affected with him in all his consolations . he m was involved in our curse ; that he might impart to us his blessedness . he was n wounded and bruised for our iniquities ; that we might be healed by his stripes . he was condemned for our crimes , that we might be cleared by his condemnations . he was imprisoned in our chains and fetters , that we might be set at liberty by his imprisonment . he was crowned with our thorns ; that we might be crowned with his triumphs . he dyed with us : that we might live with him . he was buried with us : that we might rise with him . he o became sin with us : that we might be the righteousness of god in him . thus christ endangers himself with us , for our safety . while christ is in the ship , in the ark , all is safe , though ( as once the apostles ) in greatest storms and hazards . the ship of the church had long ere this day been split , sunk , wrackt and broken in pieces , had not christ been in the ship to rebuke the waves and tempests . v. they that were saved in the ark from the flood , were saved by gods speciall providence , guiding and ordering the ark. for it was heavy-laden , yet had neither anchor nor cable , mast , helm , sayles nor tackling , neither pilot , mariner nor skilfull steersman : yet at last it landed safe on p mountains of ararat , which signifies , take-away-fear . so they that are saved in the church by christ from divine wrath , are saved by gods singular providence , most eminently acting in providing christ for them , in tendering and applying christ to them , and in q preserving them in christ unto the end . vi. they that were saved in the ark , were saved according to r gods covenant . so they that are saved by christ , are saved according to gods covenant and promises in him , both under old and n. testament . gods truth & faithfulnes herein , is their shield and buckler , and their tower of salvation . vii . they that were saved in the ark were s but few , viz. eight souls , when the whole world besides was drowned . so they that are saved by christ ( though in themselves a t multitude , which none can number , yet ) in comparison of them that perish , are exceeding u few . christs flock is but x a little flock . y many are called , few are chosen , &c. viii . finally , they that were saved from the flood of waters , were assured from god after their deliverance was compleated , that there should be never more any z such flood to drown the earth . so they that are saved by christ , after the accomplishment and compleating of their salvation , are assured a there shall be no more sea : no more sea of affliction . but that b god shall wipe away all tears from their eyes : and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain . thus the saving of noah and his family in the ark by water from the flood , was an observable type of our salvation by christ from divine wrath . therefore gods covenant with noah thus to save him and his , in the ark , by water , was for substance the covenant of faith for saving sinners by jesus christ. and under that temporall and typicall , this spirituall and eternall salvation was intended . seeing then , noah was a type of christ herein ; the ark a type of the church ; and the saving of his house , &c. with noah in the ark by waters from perishing in the flood , a type of the saving of gods people in the church by christ from perishing by gods wrath : it is clear that gods covenant with noah was a renewed administration of the covenant of faith. thus of this third argument . . gods c covenant with noah and his family , not to curse the ground any more for mans sake , by destroying the earth with a general flood of waters , notwithstanding the imagination of mans heart remained evill from his youth , doth notably point out gods covenant of faith in christ , by whom alone the curse due for sin is removed , though sin in his people be not wholly extinguished and obliterated . d christ hath redeemed us from the curse of the law , being made a curse for us ; for it is written , cursed is every one that hangeth on a tree . to this effect saith one very appositly , touching this place of genesis ; e this taking away of the curse ( notwithstanding mans corrupt heart remaining ) is a notable testimony of gods rich mercy in christ , by whom we are freed from the curse . gal. . . rev. . . zech. . . for the covenant now made concerning the waters with noe , was a figure of that spirituall and eternall covenant of peace with us in christ , as is shewed in isa. . , , . so he . and i adde , that gods covenanting to curse the ground no more with a generall flood for ever , though mans heart remained corrupt , the more clearly signifies to us gods covenant of faith in christ , touching sinners recovery and salvation ▪ because god took occasion to make this covenant , upon noah's f sacrificing of burnt-offerings upon an altar to him , whereupon god smelled a sweet savour of rest , and sayd in his heart , i will not ●…ain curse the ground any more , &c. god made this covenant , being pacified with noah's burnt-offerings . how could noahs burnt-offerings pacifie god , or afford any sweet savour to god ? not in , and of themselves : for the bodies of beasts burnt , of themselves send forth an offensive savour . not from any merit of noah : for though he was righteo●… , yet g his righteousness was of faith , not of works ; and he was subject to h sinful frailties . how then ? onely as types of christs death for our sins , that sacrifice of sacrifices which was the substance , end and scope of all the sacrifices under the old testament . this was i the sacrifice to god for a sweet smelling savour . this was the true cause of appeasing gods wrath , of removing the curse , and of gods gracious covenanting with noah no more to drown the world with a flood . consequently this covenant in the secret and spiritual intendments of it , was a renewed discovery of the covenant of faith touching sinners recovery in christ jesus . . as the rainbow is made a k token of this covenant of god with noah , a sign and pledge of divine favour , mercy and peace : so j. c. our lord is represented in scripture , sometimes as l sitting upon a throne , there being a rainbow round about the throne , in sight like to an emerald ; sometimes as m a mighty angel descending from heaven , clothed with a cloud , and a rainbow upon his head , &c. in both which places , ( as that learned n rivet wel notes ) there is mention of a rainbow ( which god hath made a token of mercy & peace ) that we may acknowledg christs ihrone to be compassed about with mercy , and that he shows this mercy in his countenance , when he manifests himself unto his people . but especially , we have that rainbow in his face , whereby we are certain , not onely that the waters shall no more universally overflow the earth ; but also and chiefly that we are not to fear the flood of gods wrath , since christ hath pacified the father , whom whilest god beholds , he remembers his mercy and promises , which in him are yea , and amen . therefore christ appears crowned with a rainbow , as the messenger of grace and peace . for he is the prince of peace , and our peace , isa. . . eph. . . so he . the rainbow then , which as a token of mercy was annexed to noah's covenant , is thence used to signifie divine mercy to sinners in christ iesus , whereby we are given to understand , that the rainbow was not onely given as a confirmatory token against an universal flood of waters : but also as a consolatory token in christ against the flood of gods wrath . and so the rainbow leads us even to christ himself , and to the covenant of faith in him . hence saith another , o as the covenant made with noah concerning the waters , is applyed to the spiritual covenant made with us in christ , isa. . , . so the rainbow , ( the sign of that covenant ) is also applyed for the sign of grace from god to his church , rev. . . and . . ezek. . . and augustine saith ; p what is signisied by this rainbow but the reconci liation of the world , which is known to be done by the dispensation of the incarnate word ? &c. . finally , divers judicious writers account this covenant of god with noah before and after the flood , the covenant of grace and faith in christ , and think , that under this temporall salvation from the flood expressed , the spirituall and eternall salvation of gods elect from the deluge of gods wrath is implyed . this therefore is no new or singular opinion , though those that purposely treat of gods covenant , do omit this graduall discovery and distinct administration of the covenant of faith to noah . learned and judicius rivet saith of this covenant ; et quamvis foedus illud tantum spectare videatur praesentem vitam , &c. q and though that covenant seem onely to respect this present life ; yet we must ascend higher , to the thing signified . for it is the covenant of grace , which looks at some other thing then the use of temporal life for a few years . that learned and laborious r pareus saith thus ; quaestio hîc est , an idem hoc foedus sit , an aliud ab eo , quod cum deo nunc habemus ? respondeo , est idem & diversum , &c. viz. a question here ariseth , whether this covenant be the same with that which we have now with god , or another different from it ? i answer , it is the same , and diverse . it is the same in respect of eternall grace by christ , and in respect of the obligation of moral obedience . for , this substance of the covenant , that is , of the mutual stipulation of god and the elect , is the same , and perpetual in both testaments : promulged in paradise ; the seed of the woman , &c. repeated to noah here , and in chap. . tyed to the family of abraham , chap. . . & chap. . . repeated to moses and the israelites , exod. . at last most fully declared and confirmed by the ministry and blood of christ. therefore christ is mediatour of the everlasting covenant , heb. . . the same both now and of old is the way of salvation by christ , heb. . . act. . . but this covenant differs in circumstances and manner of administration . god propounded this gratuitous covenant in one sort to the fathers , in another to us . . to the fathers he added certain external promises : as , of preservation in the flood , to noah ; of giving the land of canaan to abraham ; not so to us . . to them he gave other signs and burdens : before the flood , sacrifices ; after the flood , the rainbow to noah ; circumcision to abraham ; the passeover to moses and the israelites ; yea , sacrifices , ceremonies , festivals , and innumerable other laws , wherein as in a cloud or dark garment the promise of grace was involved . for all the legal shadows did shew christ : but more obscurely , as when the sun is seen through the clouds . to us he hath given other signs , clearer and fewer , the shadows disappearing at christs coming . by reason of this diversity , the covenant , which is but one in substance , is said to be twofold , old and new. and the old is abolished : because the promise of grace hath put off its legal robe , wherewith it was covered of old as with a cloud . but the new is everlasting , both in substance and administration , because another change of rites and sacraments is not to be expected before the last day : for asmuch as we are commanded to break the lords bread , and shew forth the lords death , untill he come . how fully and clearly hath he expressed himself in this matter ! that learned and accurate textual , mr. ainsworth , thus expresseth himself ; s and thou shalt enter , &c. ] this explaineth the covenant made on gods part , that he would save noah and his household from death by the ark ; and on noah's part , that he should through faith and obedience make and enter into the ark , so committing himself to gods preservation , heb. . . and under this , the covenant or testament of eternal salvation by christ , was also implyed ; the apostle testifying , that the ( antitype , or ) like figure hereunto , even baptism , doth now also save us , pet. . . which baptism is a seal of our salvation , mar. . . that pious , judicious and industrious perkins ( who did more good service to the church of god with his t left hand , then many do with both ; like a spiritual ehud stabbing the romish eglon with his left-handed pen , ) saith ; u thus we have seen in some sort ; how the ark saved noah and his houshold , and what this his houshold was . now besides this end and use of the ark , we are further to know ; that where as this saving of them was but a corporal deliverance from a temporal death , this ark hath also a spiritual use , which we may not omit : for as many of noahs familie as were true believers , it was a means to save them another way , even to save their souls . for it taught them many things . . it was an assurance of gods love unto their souls . for if he were so careful to save their bodies from the flood , they thereby assured themselves he would be as good unto their souls , which they knew to be far more precious and excellent . . it shew'd them how to be saved . for as they saw no safety , nothing but present death , out of the ark : so it taught them , that out of gods church , and out of gods favour , no salvation could be expected ; and so it taught them to labour to be in gods favour , and members of his true church . . they saw they were saved from the flood by faith and obedience . for , first noah believed gods word that the flood should come ; then he obeyed gods commandment , and made the ark as he was commanded . and thus he and his by believing and obeying were saved through the ark : and without these the ark could not have saved them . this taught them more particularly how to be saved , namely , by believing god , and obeying god , and else no salvation . for when they saw their bodies could not be saved without them ; it assured them much less could their souls be saved without faith and obedience . . lastly , this deliverance by the ark , was a pawn unto them from god , assuring them of salvation , if they believed in the messias . for seeing god so fully performed his promise unto them for their bodily deliverance upon their believing : they thereby might assure themselves , he would perform his promise of salvation unto them upon their faith and true obedience . so he . in his judgement therefore , the temporal salvation of their bodies in the ark by water , did instruct them touching the spiritual and eternal salvation of their souls in the church by christ. whence it is clear , that gods covenant with noah in the temporal salvation expressed , intended the spiritual and eternal salvation implyed . thus , in noah , we have found christ. in the ark , the family or church of christ. in the saving of noah's family in the ark by waters from perishing in the flood , the saving of the church and elect of god by jesus christ , and his death , from perishing in the deluge of gods wrath . in noah's altar and burnt-offerings affording a savour of rest to god , the true altar and sacrifice jesus christ , who offered up himself for our sins , x an odour of a sweet smell to god. in the rainbow , the token of mercy and peace , the mercy favour love and peace of god towards us in the face of christ. and consequently , in that covenant of god with noah for corporal preservation , we have found the covenant of faith dispensed to him in christ touching sinners spiritual recovery and eternal salvation . and so the first thing is cleared , that gods covenants with noah before and after the flood , were a renewed discovery and administration of the covenant of faith touching sinners salvation by iesus christ. the next thing to be inquired into , is , the spiritualness of these covenants of god with noah , as they are a renewed administration of the covenant of faith touching sinners eternal salvation by jesus christ. for it is already cleared by sundry arguments , that under temporals explicitly covenanted , spirituals were implicitly intended and comprized . ii. what the spiritualness , or spiritual meaning of these covenants of god with noah , as a renew'd administration of the covenant of faith , is ; hath partly been discovered by the arguments formerly produced to prove the thing ; and may further appear , by considering briefly , . the authour , . parties , . matter , and . form of these covenants , as a covenant of faith in christ , touching sinners salvation . i. the authour of these covenants with noah , &c. as a covenant of faith , was y god. god was authour of them , immediately by lively voyce revealing them to noah , as a z gracious preserver , deliverer and merciful saviour of a remnant of mankind from deserved destruction . in this notion god was authour hereof , the impulsive cause moving him hereunto , was inward , and outward . . inward ; his own meer a grace and commiserating favour to noah and his family . . outward ; the satisfactory and sweet-smelling b sacrifice of jesus christ , typified in noah's sacrifices which were a savour of rest to god , and an occasion of gods covenant with him . ii. the parties to these covenants , as a covenant of faith , were chiefly two , viz. . on the one hand , as the party covenanting , god ; as a gracious compassionate and merciful saviour of a remnant of lost mankind in christ. . on the other hand , as the party restipulating , in noah and his family , christ , ( as a true noah , a true comforter , and authour of rest and peace , to cursed and tyred sinners , ) and his family , his spiritual houshold in him . typically noah and his family : antitypically or spiritually christ and his family , the church , his spiritual seed , are here foederates with god. iii. matters covenanted in these two covenants , as a distinct administration of the covenant of faith , are . on gods part. . on christs part ( as the true noah ) and his seed's . . god on his part graciously covenanted and promised , ( ) that the spiritual houshold of christ the true noah , ( though very few in comparison of the world , ) should be spiritually and eternally saved from the deluge of gods wrath , when the whole world besides should utterly perish therein . for under the temporal and corporal c salvation of noah's family from the flood of waters , we are to understand the spiritual and eternal salvation of christ and his family from the flood of gods wrath . ( ) that they who should be spiritually and eternally saved from the deluge of gods wrath and vengeance , should be saved only in the ark of gods church with and by jesus christ the true noah . no living creature on earth was saved without the ark , all dyed in the flood , except they that were with noah in the ark : so all d without the church eternally perish ; they only that are with christ in his church are eternally saved — e and the lord added to the church daily such as should be saved . but first they were added to the church : then saved . yea therefore added to the church , that they might be saved . to this purpose said cyprian notably of the church of christ ; f by her fructifyng we are brought forth ; by her milk we are nourished : by her spirit we are animated . the spouse of christ cannot be defiled with adultery , she is incorrupt and chaste : she knows one house , most chastely preserves the sanctity of one chamber . she keeps us to god , she assigns the sons which she hath begotten to a kingdom . whosoever segregated from the church , is joyned to an adulteress , he is separated from the promises of the church . nor shall he come to christs rewards , who relinquisheth christs church . he is an alien , he is profane , he is an enemy . he cannot have god , a father ; that hath not the church , a mother . if any could escape who was without the ark of noah : then may he escape that is without the church . so here , without the ark , none scaped drowning : without the church none scape damning . and as all that shall be saved , shall be saved only in the church : so they are to be saved only with and by christ therein . peter saith , g eight persons were saved in the ark , but by water : so we must be saved in the church , but by christ , figured by water . christ is the only h way to the father ; the only saving i door of the sheep ; the only k mediatour betwixt god and man ; the l only name given whereby we can be saved . so then , in this covenant , under the type of noah , christ as a comforting saviour of his house from gods wrath , is most sweetly promised of god. ( ) that they who should be saved by this true noah jesus christ in the ark of his church , should be saved by vertue of his death and resurrection . this peter intimates in his accommodation of the type to the antitype . — m while the ark was a preparing , wherein few , that is , eight souls were saved . the like figure whereunto , even baptism doth also now save us , by the resurrection of iesus christ , who is gone into heaven , and is on the right hand of god. when christ purchased and wrought out our salvation , he effected it chiefly two wayes ; . by his death and humiliation . n dying for our sins , and bearing the curse of our sins in his own body on the tree , o for the full satisfying and pacifying of divine justice : so that now there needs no more sacrifice for sin . . by his resurrection from the dead , and exaltation . hereby p he justified himself to be the son of god , a righteous person , and a triumphant conquerour of sin , death , grave , and all the powers of darkness : and this for our justification , that we might be over these enemies joynt conquerours with him . proportionably when christ applies unto us salvation purchased , he doth it two wayes ; . by q mortifying and burying our old man with him , that sin should no longer live and raign in us . . by r vivifying and raising up the new man with him ; that as christ rose from the dead , so we should walk in newness of life . both these are signified by baptism . ( ) our death with christ , by our going into the water , or being in or under the water in baptism . hence these phrases , s we are baptized into his death : we are buried with him by baptism into death ; we are planted together in the likeness of his death . ( ) our life and resurrection with christ , by our coming out of , or from under the water of baptism . hence we are said to be t buried with him by baptism into death , that like as christ was raised up from the dead , — so we also should walk in newness of life . and it is stiled , u our planting in the likeness of his resurrection . thus ( as x peter intimates ) we are saved meritoriously by christs death and resurrection ; actually , by the effectual application of both these to us ; sacramentally by baptism signifying and sealing both these to us . now of both these the saving of noah's family in the ark by water , was a type ; for , ( . ) noah's entring into the ark and his house with him , was a kind of typical death and buryal ; as mr. perkins hath well observed , y they went into the ark as dead men into a grave . they were buried in the ark , and the ark in the waters : they were deprived of humane society , fresh air , glad some light , and of the comfort of earthly creatures . yet this was gods way to save them from death and grave , as it were by death and grave . if noah's family will be saved alive with him , they must goe into the grave with him . so if christs family wll be eternally saved by him , they must go into the grave with him , being spiritually mortifi'd , crucifi'd and buried with him . ( ) noah's coming out of the ark alive and his family with him , when all the world was drownd and dead , was a kind of typical reviving and resurrection from the dead . they came out of the ark as out of the grave ; and that into a new world . if noah's family will be saved with him , they must also come out of the ark with him . had they not come out at last , they had perished there . so if christs family will be saved with him eternally , they must be quickned and rise again with him . as they must dye with him to sin : so they must live with him to righteousness . thus in this covenant with noah , god typically represented sinners salvation by christs death and resurrection : in their entring into , and coming out of the ark. and this is one high point , and a principal mysterie of the gospel . ( ) that christs family and elect saved by him once from the flood of gods wrath , should never eternally perish by the deluge of his wrath : as noah and his family saved from the flood of waters , receive z a covenant from god , that neither they nor the living creatures on earth should ever any more be destroy'd by a flood of waters . ( ) finally , that they who are spiritually and eternally saved by christ , shal have all necessary temporal blessings superadded to them in christ. a seek first the kingdome of god , and his righteousness , and all these things shall be added unto you . thus in the type , b noah's family was not only saved in the ark with noah ; but also for their sakes , a seed of the living creatures were saved in the ark with them for their after use and service ; the free use of the creatures is granted to them , the earth and creatures being put under their power in subjection ; and the continued course and revolution of times and seasons , without danger of being destroy'd any more , by an universal flood of waters , is assured to them . so in christ c all are ours , the world , and life , and death , and things present , and things to come , all are ours ; and we are christs ; and christ is gods. these things god covenanted and promised on his part . . christ ( the true noah ) and his family ; on their part restipulated respectively divers things , viz. ( . ) that jesus christ would prepare and d build a spiritual ark , his church , wherein his elect family should be saved from wrath to come : whereby the world of the ungodly should be destroy'd . ( . ) that the elect of christ should come into this ark , should enter into this church with jesus christ , and therein abide with him , for their salvation . christ entred into his church by e baptism , that with himself he might save all his elect in his church . that his elect may actually partake salvation by christ , they must enter christs ark , and remain therein with christ. these things christ and his family restipulated , under the type of noah and his family , on their part . iv. the form of these covenants of god with noah , as a renewed administration of the covenant of faith in christ , was twofold , viz. . inward , the reciprocal and mutual obligation of the foederate parties to each other . . outward , the way and manner of this covenants administration . this covenant of faith from noah till abraham , was revealed , dispensed and administred in this sort . . it was explicitly stiled f a covenant ; g a covenant for perpetual generations , heb. for generations of eternity ; h an everlasting covenant , heb. a covenant of eternity . this was the first express mention and denomination of a covenant betwixt god and man. and this covenant everlasting ; in that hereby god assured noah , that the world should never again be destroyed by a general flood . proportionably hereunto god in his i covenant of peace hath assured his people , that he would not be wroth with them , but have mercy on them with everlasting kindness . . it was made by k gods immediate 〈◊〉 to noah ▪ clearly therefore a divine covenant . . it was limited to l noah and his family as the type : to christ and his church visible as the antitype . all others were m aliens from the covenants of promise . . it was revealed and represented under the visible temporal preservation of noah and his family in a material ark from the flood of waters ; and their certioration , or assuring of them and their seed , that the earth should no more be destroyed with a general flood of waters . under which the elect of christ are assured of their spiritual and eternal n salvation in the church by jesus christ , through his death and re●…urrection , &c. from the deluge of gods wrath and vengeance for sin and iniquity . . it was confirmed strongly two waies . . by gods sacred and inviolable oath . o for this is as the waters of noah ●…nto me : for , as i have sworn that the waters of noah should no more go over the earth ; so have i sworn that i would not be wrath with thee , nor rebuke thee , &c. . by gods eminent and visible sacrament , the p rainbow in the cloud : the solemn ratifying sign and seal of this covenant . so that this covenant as dispensed to noah was most firm , sure and inviolable . . finally , this covenant-administration had many temporal blessings annexed thereunto . as . the continued revolution of q seed time and harvest , cold and heat , &c. while the earth remaineth . . the r fruitfulness of mankind on earth . . dominion s over the creatures . . enlarged liberty to have not only herbs , but the t flesh of the creatures for food , &c. so true is that of our saviour , u seek first the kingdom of god and his righteousness , and all these things shall be added unto you . and that of paul's ; x godliness hath the promise of the life that now is , and of that which is to come . thus of the spiritual meaning of these covenants of god with noah . iii. what additionals were annexed to this second foederal administration from noah till abraham , more then were to the first dispensation of the promise from adam till noah ; may now appear by what hath already been declared . and consequently what agreement and difference there was betwixt these two dispensations . i. additionals to this foederal dispensation , beyond the former , were these . . the express name of y a covenant : this being the first time that the transaction betwixt god and his people , is called a covenant in the whole scripture . . the express mention of the z parties with whom god made this covenant , viz. of the parties restipulating with god : noah , his sons , and their seed . . a new and more clear representation of sinners recovery and salvation by christ , under the type of noah's a saving his family in the ark by water , from perishing with the world of the ungodly . . a notable establishment and confirmation of this covenant ; . by gods sacred b oath . . by gods sacramental token c the rainbow . that by these two noah and his sons , and we in them , might have strong consolation , in hope and assurance of divine performance . . an express declaration of this covenant's d perpetuity , till the end of the world . . certain e accessory promises of divers temporal blessings . ii. agreement and difference betwixt this foederal dispensation , and the first promissory administration , stands thus : . they agree in substance , both of them having . the same authour , f god. . the same parties covenanting , viz. god on the one hand : christ and his elect seed taken from among lapsed mankind , on the other hand . . the same foundation , viz. gods meer grace , in christ. . the same matter promised and covenanted , viz. recovery of sinners from state of sin and death to righteousness and life by jesus christ. . the same end , the assuring and securing of sinners of their salvation and recovery , if by faith they will accept christ according to gods covenant . herein they agree for substance . . they differ in circumstance , and in some accidental considerations . for , . that was laid down but as g a promise : this , as a formal and compleat covenant . . of that god was authour h as a destroyer of lapsed mans enemy the serpent : of this god was authour , as lapsed mans preserver , deliverer and saviour from death and destruction . . that mentioned no parties restipulating with god , i being neither directed expresly to adam , nor to his wife , but to the serpent ; though the promised benefit thereof was intended to them ; not to the serpent : but this expresly mentions parties restipulating with god , viz. noah , his sons , and their seed , and under them we are also principally to understand , jesus christ , the true noah , and his seed . . that led to christ more generally , as k the seed of the woman , intimating that christ should come of some woman that should be in the world , but neither expressing nor excluding any nation , family , or person : but this led to christ more particularly , as to descend of noahs family , l by which the whole earth was overspread , excluding all other families and women from this priviledge of bringing forth christ into the world , that were not in a direct line from adam till noah . . that represented christ as m the seed of the woman at enmity with the serpents seed , bruised in his heel by the serpent , but bruising the head of the serpent , that old serpent the devil and satan , who had bruised and undone mankind : this represented christ as the antitype of noah , a true comforter and saviour of his elect family , in his ark of the church , by his own death and humiliation , resurrection and exaltation . so that christ is here more clearly revealed as the sinners recoverer , then in the first promise . . that was established n without any oath of god , or sacramental token ; only o sacrifices were added thereunto , which had as it were a sacramental confirming nature : but this was established , both by gods sacred inviolable p oath , wherein it was impossible for god to lye ; and also by his eminent sacramental token ; q the rainbow in the cloud . hereby god sweetly provided for the stronger consolation of his people . . that was not stiled r everlasting , or perpetual : but this was named an everlasting covenant , for perpetual generations . though for substance they were both equally everlasting in respect of christ and mans spiritual recovery by him . . finally , this superadded more temporal blessings and promises , then that , and more clearly . that implicitly signified and promised s the womans conception and bringing forth of children , in the curse pronounced upon her ; and the mans eating of bread all his daies by his labour , in the curse propounded upon him , ( which words some do very well interpret to be both , a command , a threatning , and a promise to man ) : but this explicitely declared divers notable t promises and temporal blessings , as hath been formerly declared . in these things these two first foederal dispensations do principally agree and differ . iv. corollaries from the whole , are briefly these : . gods covenants with noah before and after the flood , revealed not only a corporal and temporal , but also a spiritual and an eternal salvation . that corporal and temporal salvation in the ark from the flood of waters , with security to the world for ever after from such a general flood , typically resembling and representing the spiritual and eternal salvation of lapsed sinners in the church by christ from the flood of gods wrath and vengeance . doubt . but seeing gods later covenant with noah extended to the whole world , to save all mankind from any such general flood for future : doth not this typically favour the doctrine and opinion of universal redemption by christ ? resol . no. for , . it hath u already been cleared , that in the former dispensation of the first promise , there was no footing for the opinion of universal redemption : nor proportionably was there in this , which for substance is one and the same with that . . if this covenant should in this regard favour universal redemption , because the corporal benefit thereof is extended to all mankind in the whole world : then by the ●…ame argument , spiritual redemption should by this covenant belong to bruit beasts and other living creatures , for even they reap the benefit of this covenant , and god is said to make it with them , as well as with mankind . but this were most absurd to imagine . . these covenants with noah revealed a double salvation , an outward corporal and temporal salvation , and an inward spiritual and eternal salvation principally intended and typified thereby . this later belongs only to the elect family of the true noah , jesus christ , and to the new world planted and replenished by him spiritually . the former salvation which is but outward and corporal , from all such future floods , is ( in and for the benefit of christs elect , and saved family ) extended even to all the wicked in the world , and to bruit creatures themselves . . they who treat of gods covenants with man in christ purposely , and yet totally omit this excellent foederal dispensation to noah , seem too much to neglect the gradual order and method of gods foederal administrations , and to bury in too much silence this eminent transaction of god with noah , which was the very first in the world expresly stiled x a covenant . and that it was a covenant of faith in christ , hath been already proved . here i ingenuously confess , i durst not make so large a leap over this , foederal transaction , as some have done : but have diligently examined and enquired into the mysterie of it ; . lest i should darken or eclipse the glory of gods grace , goodness , mercy , and wisdome herein , by an unthankful silence . . lest i should disturb the order , and deface the beauty of gods dispensations of grace , which he hath purposely revealed in certain gradual discoveries . . left i should prejudice and prevent my self or others of that spiritual benefit and edification , which ( i hope ) through gods blessing may be reaped by the opening of this covenant in order . . this foederal dispensation is much fuller and clearer then the first : as hath been evidenced in many particulars . such is gods grace , wisdom and goodness to his church and people , that as her capacity of receiving groweth , so his dispensations and discoveries of mercy grow towards her . . finally , gods covenant with noah , &c. being a covenant of faith in christ , it may be both a●… useful and comfortable subject even for our meditation and contemplation . the substance of it , being the same with this under the new testament . and both the temporal blessings expressed , and the spirituals implyed , reaching to every one of us and our families , as well as to noah and his family . how many lectures may we read to our selves , of christ , in noah : of the church , in the ark : of the salvation of christs family in his spiritual ark by his death and streams of his blood , in the saving of noah's family in the ark from perishing by water : of the acceptableness of christs death and sacrifice of himself to god , in the gratefulness of noah's sacrifice to him : and in a word , of that divine mercy , grace and favour towards sinners , that encompasseth his throne , and shines in his face abundantly , in the rainbow , that token of divine grace and commiseration ? sometimes let us converse with noah , who y walked with god. le ts mark his faith and patience in building his ark : christs more in building his church . let 's consider his entring into , and coming out of the ark , to save his family : but much more christs entring into and coming out of the grave , to save his people . yea as they of old were buried with noah in the ark , and as it were drowned in the ark in the waters ; that they might not be buried and drowned with the wicked world : so let us dye , and be buried with christ spiritually , that we may not dye and be buried eternally . let 's make sure we are of christs elect family , and get we into his spirituall ark indeed : that so we may be saved from the flood of gods indignation , which will swallow up all the wicked of the world for evermore . hitherto of gods covenants of promise , as dispensed in the second eminent period of time , from noah till abram . viz. from the th year of noah , an. mund. . till the . or th year of abram , an. mund. . the time of gods first promise to abram . which was precisely . years before israels going out of egypt , and the giving of the law. chap. iii. of the discovery and administration of the covenants of promise , in the third noted period of time ; from abraham till moses . the third observable period of time , wherein the lord god was pleased to renew and revive the covenant of faith , in reference to christ promised , for sinners salvation , was from abraham till moses . viz. from a about the . or . year of abraham's life , when christ was first promised to him , till israels departure out of egypt , and the giving of the law by moses , which was b precisely . years . a very short , but an exceeding observable period , for singular divine providences to the church , and an excellent foederall administration to abraham and his seed . the two former foederal administrations , from adam till noah , and from noah till abraham , were but the day-break , or day-dawning of the covenant : but this , from abraham till moses , was as the bright sun-rise of gods covenant and promise in christ. let us therefore stir up our selves so much the more intentively to look into it with all diligence and delight : for the substance of it concerns us as well as abraham , if we be the spirituall seed of abraham . for the more full , clear and methodicall unfolding of gods admirable covenant with abraham , i shall ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) explain , . the nature and kinde of this covenant ; . the foederate parties to it ; . the matter and substance of it ; . the form of it ; . the end and scope of it ; . and finally such generall inferences , as by way of corrollary result from the whole . and all these i shall summarily comprize in these vi : distinct aphorisms and their respective explanations , viz. i. god having called abraham from his own kindred , and native countrey , uz of the chaldees , into the land of canaan ; established the covenant of faith with him in christ. this is the nature and kind of this covenant . ii. god not onely established his covenant with abraham , but also with his seed after him in their generations . these are the foederate parties : viz. . god ; . abraham and his seed . iii. the substance or matter of gods covenant with abraham and his seed , consisted of many eminent mercies promised on gods part to abraham and his seed ; and of divers notable duties required of them , and restipulated on their part to god. iiii. the form of gods covenant with abraham and his seed , consisted ; inwardly , in the mutuall covenant-obligation betwixt the foederates , viz. god on the one part , abraham and his seed on the other : outwardly , . in the manner of this covenants administration ; . especially in its manifold confirmation . v. the end , or intended scope of gods making and establishing this covenant with abraham and his seed in christ , was , ultimately , his own glory ; subordinately , the true happiness of abraham and his seed , iewish and gentilish , both in this , and in the world to come . vi. hence , from the whole , . this covenants properties or perfections ; . additionall excellencies ; . agreement with , and disagreement from , the former covenants ; . gods infinite wisdom therein ; . abrahams great advantage thereupon ; . the peculiar happiness of abraham and his seed thereby ; . the sameness of the gospel , of the messiah , and of salvation by faith in him , in those former , aswell as in these later ages of the world : are , in this foederall dispensation , most eminently observable . in these six aphorisms , we have a synopsis of this covenant-expressure , and a compendious delineation of the mysteries thereof : in the explanations of these aphorisms , we shall have a more full view and representation of all . aphorism i. god having called abraham from his own kindred and native country , ur of the chaldees , into the land of canaan , established the covenant of faith with him in christ. this aphorism hath in it three principal branches , which may be resolved into so many distinct propositions : viz. . that , god called abram from his own kindred and native country , ur of the chaldees , into the land of ca●…aan . . that , when god thus called him , he established a covenant with him . . that , this covenant was the covenant of faith touching sinners recovery in christ. i. proposition . god called abram from his own kindred and native country , ur of the chaldees , into the land of canaan . this is evident by divers scriptures compared together . viz. . by the historicall narration of it in genesis ; c now the lord had said unto abram , get thee out of thy country , and from thy kindred , and from thy fathers house , into a land that i will shew thee . his own country was d ur of the chaldees . the land which god did shew him , and into which abram came , e was the land of canaan . . by the following allegations of this history . god said to him afterwards ; f i am the lord , that brought thee out of ur of the chaldees , to give thee this land ●…o inherit it . the levites in nehemiah said , g thou art the lord the god , who didst choose abraham , and broughtest him forth out of ur of the chaldees , &c. steven said , h the god of glory appeared unto our father abraham , when he was in mesopotamia , before he dwelt in charran , and said unto him , get thee out of thy countrey , and from thy kindred , and come into the land which i shall shew thee . then came he out of the land of the chaldeans , and dwelt in charran , and from thence when his father was dead , he removed him into this land wherein ye now dwell . this proposition is of singular consequence for evidencing the riches of gods grace testified towards abram in this covenant : and therefore i shall herein explain briefly , . who this abram was , whom god did call . . what this his native country , ur of the chaldees was : whence god called him . . what the land of canaan was whereunto he was called . . vvhat manner of calling this was . . vvhen god did thus call him . . who this abram was , whom god called , to bring him into covenant with himself . abram may be considered , . before his calling . . after his calling . here it will be most proper , to take notice who and what manner of person he was before his calling . view him a little in respect of his descent , name and religion . . for his descent , he was i the son of terah , of nahor , &c. descending in a direct line from them , the son of noah ( as k broughton notes ) the tenth from noah , as noah was the tenth from adam . and as in noah's dayes , he being the tenth from adam , gods justice over all flesh was extended : so in abram , he being the tenth from noah , gods mercy to all the world is pronounced . i add ; as god renewed his covenant in christ , the promised seed , to noah the tenth from adam : so god renewed his covenant in the same christ , to abram the tenth from noah . . for his name , abram ; it is compounded of two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab-ram , that is , high-father . his father terah being an idolater , might perhaps thus name him , guessing or desiring , like a worldly man , that his son abram might be rich and great , having many under him . but gods providence over-ruled this idolater herein , as after may appear : god making him an high-father indeed , by covenant , both to naturall and spirituall children . . for his religion , scripture intimates ; ( ) that he was ungodly , before god called him , and justified him . thus paul discoursing of abram's justification upon his calling , stiles him ungodly . l — to him that worketh not , but believeth him that justifieth the ungodly , his faith is counted for righteousness . god justified him not as he was ungodly ; but as he , upon his calling believed : but he justified him who before was ungodly , by his calling and justification , making him godly and righteous . ( ) that he was an idolater . for god saith ; m your fathers on the other side of the flood in old time ; even terah the father of abraham and the father of nahor : and they served other gods. they ] what they ? viz. ( as the n late annotations well ) abraham , nahor and terah , who were all alike gross idolaters●… ; abraham as well as the rest , of whom this is to be understood , and not of the more remote ancestors , as noah and shem , &c. who were no idolaters . his family had degenerated to idolatry , and abraham was descended of an idolater , and miserably corrupted with idolatrous education . yea his idolatry was the worst sort of idolatry of all . he served not the true god , falsly , against the second commandement ; but he served a false god , yea , false gods , against the first commandement . idolaters are special haters of god , severely threatned in the second commandement . thus abram , before god called him , to make his covenant with him , was an ungodly man , and a gross idolater ; in which idolatrous and ungodly state he had lived about seventy , or seventy one years ; for at that age god called him , and not before . this is that abram . god found nothing in him worthy of any favour or mercy . . vvhat his native countrey , ur of the chaldees was . ur was not the name of a city , as the chaldee paraphrast misunderstood it , but of a o land or countrey , which lay on the east side of mesopotamia , and therefore by steven called in a large sense , p mesopotamia . it lay q eastward from canaan , beyond the river euphrates : and lay between two rivers , as topographers testifie . it is called ur of the chaldees , from the chaldeans who dwelt therein . the chaldeans were not onely gross idolaters , but notoriously addicted to astrology : hence in tract of time r astrologers were called chaldeans , and these terms became synonima's . s some think it was called ur , that is , light or fire : the idolatrous chaldeans probably denominating it of , and dedicating it to fire , which they had seen to descend from heaven upon the fathers sacrifices there . in this country so corrupted with idolatry and astrology ● , it is very likely , that abram , ( before god called him thence ) was tainted too much with both these abominations . this was ahram's native country . . vvhat the land of canaan was , whereunto abram was called . because in this covenant of god with abram , the land of canaan is one eminent blessing promised , upon which the covenant frequently runs ; it may be very useful briefly to describe it , by the situation , denominations , scripture commendations , and mysticall signification thereof . i. the situation of canaan is in asia minor. the t bounds and borders of it are purposely described in numbers , and reached from the western sea , to the great river euphrates eastward , ( saith u pareus ) and from mount libanus on the north to the desert of arabia and idumea southward . x broughton saith , it was about miles from north to south , and , miles from east to vvest . the confines of it were but narrow , but the treasures in it were large and abundant . ii. the denominations of this land in scripture are many , and most of them excellent . it is called , . y the land of canaan ; from canaan ( the son of cham , the son of noah ) who with his sons possessed it after the flood . z canaan is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canangh , which signifies to humble , bow , press-down , debase , &c. agreeably to noah's propheticall curse of canaan and his posterity , a cursed be canaan , a servant of servants shall he be unto his brethren . but the canaanites god cast out , yea b the land it self spewed them out , for their extreme wickednesse . . c that good land , which the lord gave israel for an inheritance : so called by moses , from the plenty of all good things therein . . the d land of promise ; because god frequently promised it to abram and to his seed for their inheritance for ever . . the e land of their pilgrimage , wherein they were strangers . in reference to abraham , isaac and iacob , who , even after the promise , lived therein as pilgrims and strangers on earth ; looking for a better country , that is an heavenly . . f the rest of gods people ; or gods rest . in reference to all the former unsetledness and unfixedness of israel's condition , till god brought them thither , and there fixing them gave them rest from all their enemies . . g the holy land. in respect of the most holy god that had chosen that land above all lands for his habitation . thereupon it is also stiled the h habitation of his holiness . it was also the inheritance of gods holy and peculiar people . . i iehovah's land , or the lord's land. originally the land , as all the earth , was his : but this land his peculiarly , k the mountain of his inheritance . . l the land of immanuel , that is , of christ , god-with-us ; because in that land , jesus christ ( ) was m promised to be immanuell ; ( ) was actually n performed , and became immanuell by his incarnation , and conversation therein with his people , and dying for his people . ( . ) had his royal o throne and seat of his kingdom , his church : and sat on davids throne . in that land jesus christ was born , lived , preached , wrought miracles , dyed , was buried . and thence ascended into heaven . iii. scripture-commendations of this land are many and magnifical . especially it is commended in four respects . . ●…n respect of gods peculiar choice of that land , among and above all lands in the world , for himself and his people israel . hence god calls it p a land which he had espied for them . god that beholds all the earth at once , called and singled this land out from them all upon speciall diligence and most accurate observation . . in respect of gods speciall eye , care and more immediate providence over it . q the land whither thou goest in to possess it , is not as the land of egypt , from whence yet came out , where thou sowedst thy seed , and wateredst it with thy foot , as a garden of herbs : but the land whither ye go to possess it , is a land of hills and valleys , and drinketh water of the rain of heaven : a land which the lord thy god careth for ; the eyes of the lord thy god are always upon it , from the beginning of the year , even unto the end of the year . . in respect of the singular wealth plenty and fruitfulness of it . moses tels israel ; r the lord thy god bringeth thee into a good land , a land of brooks of water , of fountains and depths that spring out of valleys and hills , a land of wheat , and barley , and vines , and fig-trees , and pomegranats , a land of oyl-olive , and honey , a land wherein thou shalt eat bread without scarceness ; thou shalt not lack any thing in it ; a land whose stones are ixon , and out of whose hills thou mayst dig brass . and god by ezekiel stiles it s a land flowing with milk and honey , which is the glory of all lands . . in respect of gods speciall presence therein , it was most dignified and honoured above all the corners of the earth . for , there he planted t his own peculiar people , dwelling in the midst of them . there was the u holy city , ierusalem , the joy of the whole earth , wherein x gods temple was erected , the holy place of the habitacles of the most high. this was the y place where god chose to put his name there . here were z the ark and all the sacred utensils , the priests , sacrifices , and solemn ordinances of god. and here the lord dwelt between the cherubims , vouchsafing his people sweet communion with himself in all spiritualls . a he dealt not so with any nation . iiii. finally , the mysticall signification of this land was excellent . b this earthly country was a notable type of a better , that is , an heavenly country . the canaan below , of the canaan above . so that when israel came to live in canaan , they came to live in a typicall heaven , in an heaven on earth : and when they dyed thence , they that dyed in faith were but translated from one heaven unto another . wherein canaan was a type of heaven , shall be evidenced hereafter . this was the land of canaan unto which god called abram when he stablished his covenant with him . . what manner of calling this was whereby god called abram from his country and kindred into the land of canaan . gods calling of man is , in respect of the condition or imployment whereto they are called , either ordinary , or extraordinary . i. his ordinary calling is twofold . viz. . more generall , whereby he generally calls and invites all men in the church to a state of christianity , to accept christ by faith , repentance , &c. thus c many are called : few chosen . . more particular , when by his providence he cals particular persons to particular functions , imployments , &c. some to be masters , some servants , some magistrates , some ministers , &c. of this saith paul , d let every man abide in the same calling wherein he is called , &c. ii. his extraordinary calling , whereby he cals some special person , to some special extraordinary task or imployment , whereto he calls not others . thus christ called the young man , for his tryall , e to sell all that he had , &c. now here though abraham seem clearly to be called with this speciall extraordinary calling , in a singular case , to leave his kindred and native countrey , and to come into canaan : yet gods generall calling of abraham to christianity and true piety may not here be excluded . it is most probable that when abram was called from his native country to canaan , he was also called effectually from his idolatry in serving false gods , to the true worship of the true god ; yea from his carnall and sinfull state by nature , to a spirituall and righteous state by grace in christ. for , . abram before this call , when he was beyond the river , and without gods special territories in canaan , f served other gods , so did his father and family : but after this call g he onely served the true god the lord . . this call abram h accepted by true faith , and was singularly obedient thereunto ; though he went out , not knowing whither he went. such faith and obedience he could not have had , without effectuall calling . gods call therefore wrought true faith and obedience in him , whereby he was enabled thus to close with gods call. . when god did thus call abram ; is diversly apprehended of by writers . i some think this call of abram was first , when abram was now . years old , from that place in genesis ; k and abram was seventy and five years old when he departed out of haran . and that then the promise was first made to him . but this seems to be a plain mistake . for , . this context in genesis speaks not of gods calling abram , and of his promise to him , as then made when abram was . years old : but as things done before . l now the lord had said unto abram , get thee out of thy country , &c. this text onely intimates that abram was . years old , when he departed out of haran , or charran , ( which was his way from ur to canaan ) not when he departed out of ur. and steven truly reciting this story , saith , m the god of glory appeared unto our father abraham when he was in mesopotamia , before he dwelt in charran , and said unto him , get thee out of thy country , and from thy kindred , &c. so then the lord called him , and made his promise to him , before he dwelt in charran ▪ and this is the more confirmed , in that before this time , n terah abram's father is said to go forth of ur of the chaldees with abram , sarai , and lot , to go into the land of canaan , and that they came to haran , and dwelt there , and there terah died . doubtless abram had been called before this , and acquainted his father with gods call and promise , who repenting of his idolatry was willing to go with his son abram . . the due computation of the time of gods first promise to abram , will fix the time of abram's call , about the . or . year of his age . o gods first promise to abram being annexed at the same time to his call of abram , to move and perswade him the more effectually to accept and obey gods call. now gods first promise to abram was full p . years before israels going out of egypt , and gods giving of the law to israel . therefore these . years carry the promise backward to abram's th or th year , there being exactly . years from abram's th year , till the giving of the law. viz. q . years abram's seed ( that is , isaac and his posterity ) did sojourn as pilgrims and strangers in a land that was not theirs . this term of their sojourning began when isaac was born , r abraham being then . years old ; and ended when israel s came out of egypt . the odd . years therefore end at abraham's th year , and begin at abraham's th year . this is the time when god made his first promise to abram : and also when god called abram . they went both together . thus of the first proposition , that god called abram from his own kindred and native country , ur of the chaldees , into the land of canaan . ii. proposition . god having thus called abram from his kindred and native country , into the land of canaan , established a covenant with him . here consider , . that god thus dealt with abram . . why. . that god having called abram from his kindred and native country into the land of canaan , established a covenant with him , isevident , ( ) by that confession of the levites ; t thou art the lord the god , who didst choose abram , and broughtst him forth out of ur of the chaldees , and gavest him the name of abraham , and foundest his heart faithful before thee , and madest a covenant with him to give the land of the canaanites , &c. to his seed . ( ) and this is yet more clear by the historical narrative of gods dealing and dispensation with abram herein . whence it is plain , that after god had thus called abram , he made promises to abram seven severall times . viz. . in u ur of the chaldees , called mesopotamia , before he dwelt in charran . . in x sichem in the plain of moreh . . in y the land of canaan , after that lot was departed from abram . . after the z battell of the kings , and abram's rescue of lot who was taken captive by them , whereupon abram was blessed by melchizedeck , king of salem . . when a abram was . years old , then god revealed to him most eminent promises . . in b the plains of mamre , when three angels appeared to abraham , a little before the overthrow of sodom and gomorrah . then god the second time promised isaac , of sarah . . finally , c when god had tempted abraham to offer up isaac for a burnt offering , and abraham in a sort offered him up . these seven times god renewed his promises to abraham ; and all these were at , and after gods calling of abram . before god called abram , we read not of one promise at all made to him by god. now three times of these seven , god established and renewed his covenant with abram . viz. . immediatly upon and at his calling of abram out of his country , &c. d then god made promises to abraham : and these promises the apostle cals , e the covenant which was confirmed of god . years before the law. no other promises , but these at abram's calling , were . years before the law , as hath been manifested . . after abram had rescued lot , and melchisedeck had blessed abram , f god made a covenant with abram by sacrifices , divided in twain , promising to give canaan to his seed , bounding the land. . when g abram was . years old , god established his covenant most eminently with abram and his seed touching manifold blessings . . why did god thus establish his covenant with abram ; having first called him from his kindred and native country , ur of the chaldees , into the land of canaan ; and not before ? i answer . ( ) because , abram before he was called , was incapable of gods covenant and promises . gods h covenant , since adam's fall is established and confirmed onely in christ. and all i gods promises both for the life that now is , and for that which is to come , are peculiarly appropriated to , and intailed upon , godliness : being k yea and amen onely in christ. now abram uncalled , was ungodly ; a gross idolater , serving other gods ; without christ , without god , and without hope in the world , as hath been shewed . he was , as such , uncapable of covenant and promises . god therefore cals him out of his carnal state , as well as from his carnal friends and native countrey : and in calling him , principling him with grace , fits him for both covenant and promises . ( ) because , abram being so called of god , had great need of gods covenant and promises , as encouragements to accept and obey gods call. consider , whence , whither , and by whom , abram was called ; and then it will appear that abram had need of singular encouragement to accept such a call. . whence was he called ? l from his country , and from his kindred , and from his fathers house . what ? from his native country ? that was grievous . a man hath a kinde of native love to his native country . yea , the very smoak of a mans native country is sweet to him . from his kindred ? that was more grievous . kindred and acquaintance by their society are the comforts of our life on earth . from his fathers house also ? this was most grievous of all . to forsake father and mother , brethren and sisters , &c. this touched the quick : this is as the tearing of a limb out of the body . an hard task for flesh and blood . yet abram must forsake all . . whither was abram called ? m into a land that god would shew him . abram is called to follow god , n he knew not whither . god told him not whither , at first : for the further discovery of his faith and obedience . this might seem against reason , wisdom , profit , comfort , yea against natural affection : yet abram is put upon it . . who called abram , who put him upon this imployment ? o the lord , the lord , whom he knew not , whom he consequently loved not , served not , feared not , &c. he called him that was ungodly , an idolater , a server of false gods , to forsake kindred and country , to go he knew not whither . abram might have had many doubts , disputes , demurs , and reluctancies within himself , against all this . but god at the very time when he first called abram , spreads before him his covenant and promises , to encourage him to break through all these lets and discouragements . and in his first covenant , and knot of promises , god promiseth to abram , for his encouragement , p seven remarkable benefits , viz. ( ) an ample and numerous posterity : and i will make of thee a great nation . ( ) a divine benediction : and i will bless thee . in the bosome of gods benediction are comprized all necessary temporal , and spiritual mercies . ( ) eminency of name and fame in the world . and i will make thy name great . his name was great among the iews : hence , they said to christ , q art thou greater then our father abraham ? great among the heathen , as r historians relate , and great among us : we counting it an honour to be children of abraham . ( ) that he should be a blessing : not only passively in himself ; but also actively to others . he should be so blessed , that he should invite and instruct others to the same blessedness with himself ; yea men wishing happiness to themselves or others , should wish the blessing of abraham to fall upon them . ( ) divine amity to his friends . and i will bless them that bless thee . ( ) divine enmity against his enemies . and i will curse him that curseth thee . ( ) finally , a diffusion of the spiritual and everlasting blessing to all the families of the earth , from abram by christ that according to the flesh was to descend of abram . and in thee shall all families of the earth be blessed . and this last is the head and glory of all these promises . these were gods encouragements to abram to hearken to his call. ( ) because , self-denial is a necessary preparative to christ , and to true communion with god in him . god was pleased to think thoughts of grace and mercy to abraham ▪ intending to reveal christ to him , and himself in christ most eminently ; not only for his own salvation , but for the salvation of his seed also . to prepare him hereunto , he called him from his own idolatrous kindred , from his profane , ungodly and idolatrous country , an embleme of this wicked world : to canaan a country of gods choosing , and a special type of heaven . abram could not at once both serve god , and idols : both enjoy christ , and his carnal sinful superstitious condition . therefore god cals him forth . thus the spirit speaks to the church , inviting her to christ ; s hearken , o daughter , and consider , and incline thine ear ; forget also thine own people , and thy fathers house . so shall the king ( that is , christ , ) greatly desire thy beauty : for he is thy lord , and worship thou him . thus christ exhorteth ; t if any man will come after me , let him deny himself , and take up his cross daily , and follow me . — and u if any man come to me , and hate not father , and mother , and wife , and children , and brethren ; and sisters , yea and his own life also , he cannot be my disciple . and this self-denyal he notably presseth afterwards by two parables . paul to this effect said elegantly to his corinthians , disswading them from communion in that neer marriage relation with infidel idolaters ; x what fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? and what concord hath christ with belial ? or what part hath he that believeth with an infidel ? and what agreement hath the temple of god with idols ? for ye are the temple of the living god ; as god hath said , i will dwell in them , and walk in them , and will be their god , and they shall be my people . wherefore come out from among them , and be separate saith the lord , and touch not the unclean thing ; and i will receive you , and will be a father unto you , and ye shall be my sons and daughters ; saith the lord almighty . the lord god is infinite in y purity , most z glorious in holiness ; and therefore a will be sanctified in all that draw near unto him . they must renounce native impurities , that approach nigh unto him . thus it is clear , that god having called abram from his kindred and country to come into canaan , established a covenant with him : and why . next to the last and and principal proposition , viz. iii. proposition . the covenant which god established with abram , having called him from his kindred and native country to the land of cahaan , was the covenant of faith touching sinners recovery by iesus christ. this may be evidenced by many arguments . for ▪ . the very first revealing of this covenant to abram , which was at the time when god called abram , is stiled the preaching of the gospel unto abram . b the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations be blessed . and what is the gospel , but the glad tidings of sinners salvation by christ ? now that 's the doctrine and substance of the covenant of faith. . this first knot of promises disclosed to abram , when god called him , is called c the covenant which was confirmed of god in christ , years before the law , as hath been manifested . gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto christ , or towards christ. whereby is intimated ( saith d beza ) that gods covenant graciously begun with abram , was carried to one christ , in whom alone that seed of abraham in christ , both of jews and gentiles , is gathered together . so then whether we understand this covenant , as having it's establishment in christ , or its tendency towards christ : it is clearly the covenant of fait●… 〈◊〉 him . . the benefits and mercies promised of god in this covenant , are peculiar benefits of the covenant of faith , and directly lead abram unto christ , and to salvation by him through faith. as , abram's covenanted fatherhood . e my covenant is with thee , and thou shalt be a father of many nations . — thy name shall be abraham ; for , a father of many nations have i made thee . here god covenanted with abram to make him a publique father , not only of that one nation of the iews , but of many nations , viz. of the gentiles as well as of the iews , f who as children should walk in the steps of the faith of abraham . so then abraham's fatherhood in reference to many nations , was not according to the flesh , but according to the faith. and his faith had peculiar reference to the g promised seed : h especially to christ the eminent seed , in whom alone all believers become the seed of abraham , and he their father . thus abram's covenanted fatherhood led him to christ , and to salvation by him through faith. abram's covenanted seed , led him to christ , and to salvation by him through faith. i to abraham and his seed were the promises made . he saith not , and to seeds , as of many ; but as of one , and to thy seed , which is christ. — and if ye be christs , then are ye abrahams seed , and heirs according to the promise . — k they which are of faith , the same are the children of abraham . the covenanted l blessing upon all the nations and families of the earth , in abraham and his seed , led abraham to jesus christ the purchaser and bestower of that blessing . for ( ) christ meritoriously purchased and obtained this blessing , by becoming a curse for us : as it is written ; m christ hath redeemed us from the curse of the law , being made a curse for us : — that the blessing of abraham might come on the gentiles through iesus christ : that we might receive the promise of the spirit through faith. . christ efficaciously bestows and applies this blessing by conversion and effectual calling . hence peter said to the iews ; n ye are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed . unto you first , god having raised up his son iesus , sent him to bless you , in turning away every one of you from his iniquities . . and this blessing is not through the works of the law , but the faith of the gospel . o the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations be blessed . so then they which be of faith , are blessed with faithful abraham . the p covenanted inheritance of canaan , did lead abraham and his posterity to jesus christ , and to salvation by him through faith. for , . the land of canaan is stiled ( as hath been already noted ) q the land of immanuel , that is , the land of christ the mediatour , god-man . . canaan , the land of rest , was a special type of heaven , the eternal rest , as after will appear . and , as ioshuah ( whom the apostle cals r iesus , he being herein the type of the true iesus christ ) brought the israelites that believed into canaan's rest , they that believed not being unable to enter in : so jesus christ s brings the believing israelites into heavens rest , all unbelievers being excluded . finally , that supereminent and fundamental covenanted mercy , that t god would be a god to abraham and to his seed after him , led him and his seed to christ , and to salvation in him by faith. for , since adam's fall , and the breach of the covenant of works thereby , god becomes not a god in covenant to any sinner , but only in and through jesus christ , u by whom god reconciled the world unto himself , not imputing their trespasses unto them . hence , while carnal man is x without christ , he is a stranger to the covenants of promise , and without god in the world . . the conditions which god required of abraham , and which he restipulated and performed to god in this covenant , show clearly that this was the covenant of faith , touching sinners recovery by christ. these conditions were besides others , faith and worthy walking . both which are the conditions of the covenant of faith : as hath y formerly been shewed . . faith god implicitly required of abraham , for the receiving of his promises , which without faith were of no consequence at all to abraham . and abraham not only implicitly restipulated to believe , but he z actually believed in the lord , that his seed should be numerous as the stars . this a act of his faith the apostle most highly commends . no one person in scripture is more frequently and eminently commended for faith , then abraham : b faithful abraham : c the father of all believers , &c. now this faith of his in god touching his seed promised , peculiarly respected his d spiritual seed , the faithful : but principally christ , the blessed seed . hence e abraham rejoycing and laughing at the promise and performance of isaac , a type of christ , is said to f rejoyce to see christs day , and he saw it , and was glad . how did he see it ? only by faith : expecting christ to come of isaac , for the blessing of all nations . . worthy walking god required in abraham in all uprightness of obedience . g i am god almighty , walk thou before me , and be thou perfect . and i will make my covenant between mee and thee , &c. now abraham walked most obediently to god , especially h in forsaking his own kindred and country , for canaan : having for his encouragement , christ promised . and i in sacrificing of isaac in a sort , whereby jesus christ and his death , yea his resurrection also , were prefigured . his death , in that isaac k bound and laid upon the altar , was slain in abraham's intention , and there wanted but one act to compleat his execution : his resurrection from the dead , in that isaac rose up from the altar alive , whereupon the apostle saith he was l received from the dead in a figure . thus god led abraham to christ , both by his faith and obedience . by his faith , abraham saw christ born , in isaac's birth : and by both faith and obedience he saw christ sacrificed , in isaac's being offered up . . the recompence which god bestowed upon abraham for his accepting gods promises and covenant by believing , clearly evinceth that gods covenant with abraham was no other but the covenant of faith in christ. what was this recompence ? a meer evangelical recompence : viz. iustification by faith ; for , m abraham believed in the lord ; and he counted it to him for righteousness . abraham then was not justified by working , according to the covenant of works , but by believing , according to the covenant of faith. now this justification by believing is pure gospel . n and this is the righteousness of god by faith of iesus christ. . finally , gods confirmation of this covenant with abraham was such , that it declared it plainly to be the covenant of faith in christ. this is very observable , that , as god renewed his promises seven several times with abraham , three of those being expresly stiled covenants , as was before noted : so those three covenants , which were all one for substance , were every one of them established and confirmed in christ. for , . of that covenant , which was revealed first of all to abraham in ur of the chaldees , the apostle saith ; o that the covenant that was confirmed before of god in christ , the law which was four hundred and thirty years after , cannot disannul , that it should make the promise of none effect . and this covenant had its accomplishment in the p exhibition of christ , as peter in his sermon shewed . . that covenant which god renewed with abraham after melchizedeck had blessed him , was confirmed by q sacrifices cut in twain , a smoaking furnace , and a lamp of fire passing between those pieces . these , as all corporal sacrifices appointed by god before christs coming , r were types and figures of christ the true sacrifice : by s whose death and blood the new covenant or testament is confirmed . and the smoaking furnace , and lamp of fire , passing between the parts of these divided sacrifices , seem to point out ( according to the t usuall solemnity of covenanting ) the parties covenanting , viz. on the one hand , abraham's seed , resembled by a a smoaking furnace , in reference to their u great afflictions in egypt before they should come to canaan ; on the other hand , god in christ , represented by a lamp of fire , who should lighten their darkness , and deliver them out of all their affliction and misery , and bring them into canaan . x god and y christ in scripture are compared to fire . this in my judgement , seems the most apposite interpretation of this vision of abraham . and thus it notably points at christ crucified , as the establishment of his covenant ; as the redeemer and deliverer of his people . . that covenant which god renew'd with abraham when he was years old , z was confirmed by the sacramental token of circumcision . now , a circumcision was a seal to abraham of the righteousness of faith , and that 's christs righteousness . and it was a type of christ and his death , whereby our sins are destroyed , mortifi'd and put off . b in whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh , by the circumcision of christ. by all these it is clear , that gods covenant established with abraham , after he had called him from his country , kindred , and fathers house to come into the land of canaan , was the covenant of faith touching sinners recovery in christ iesus . corollaries , or inferences resulting from the whole aphorism , are divers . as , . god's call first invites to self-denial . this is the very first clause of gods call of abraham : c get thee out of thy country , and from thy kindred , and from thy fathers house . herein god called him to deny himself in his natural relations , and to forsake country , kindred and family , to follow god , yea to forsake his idolatry , and all the ungodliness of his carnal condition , for his sake . thus gods spirit first cals those to self-denial , that should be the church and spouse of christ ; d forget thine own people and fathers house , so shall the king greatly desire thy beauty . thus christ first invites all that intend to be his disciples , e to deny themselves : and then to come and follow him . and this is one of the first fundamental rules which the grace of god , the gospel of his grace , teacheth ; f to deny ungodliness and worldly lusts : and then live piously , righteously , and soberly , in this present world . to g cease to do evil : then to teach them to do well . to h come out from among infidels , and be separate : and then god will receive us , &c. so that god's call first invites to self-denial . why ? . because , we are i naturally apt to dote upon our selves , to idolize our selves . we idolize our self-wisdom , self-will , self-righteousness , self-excellencies , &c. in this posture we are too self-ful , self-proud , self-happy , to accept of god , or christ , or happiness by him . when god therefore cals us to christ , he takes us off our own bottom , empties us of our selves , &c. makes us see that our wisdom , is but folly ; our righteousness , but filthy rags ; our merit , misery ; our light , darkness ; our strength , weakness ; our perfections , imperfections ; our all , nothing . thus he k evacuates us , that there may be room in our hearts for him , and his christ. 〈◊〉 . because , since the fall every man naturally is involved in such a condition under sin , satan , &c. as is wholly incompatible and inconsistent with that state in christ whereunto god cals . l carnal men are wholly under the raign and dominion of sin and satan : his children , his servants , his slaves , taken captive by him at his will , &c. when god cals a carnal man to a spiritual state in christ , he cals him to be christs m servant and subject . christ must be his sole lord and king ; every thought must be brought into captivity to the obedience of christ , &c. so that sin and grace , satan and christ are most contrary masters ; they n cannot be both lov'd at once , serv'd at once . consequently sin and satan must be renounced by self-denial , that christ may be accepted and closed with , by believing . this is the first lesson in christianity , this a christians abc . if thou art not yet entred upon the practice of this self-emptying lesson of self-denial , thou art not experimentally acquainted with gods call . . gods call , though never so contrary to flesh and blood , is very prevailing . how prevalent was it over abraham ? abraham an idolater o , a server of strange gods , is called by the lord , the only true god , whom he knew not ; to p come out of his native country , kindred , and fathers house ; to go into a land which god would shew him , that is , to go he q knew not whither . here was a strange call , seemed altogether against flesh and blood , sense and reason : yet it was a strong call , it prevailed over abraham , and made him obedient . thus god called r the theif on the cross , and his call so prevailed , that of a reviler of christ , he becomes a confessor of christ ; and that of christ crucified , bleeding , dying , when iews and gentiles , and as it were all the world deny'd him , and were asham'd of him . christ from heaven s called saul : and his call strangely prevailed over him , though at that time breathing out threatnings and slaughter against the disciples of the lord , and being in his career of persecution by the high-priests commission . for he not only ceas'd all his malice and madness against christ and his members : but of an enemy he became a friend ; of a t woolf , a lamb ; of a persecutor , he became presently a preacher of christ and his gospel . and of one of the worst children of nature , he became one of the best children of grace . so mightily doth gods call prevail . it convinces a man : it silences all objections and reasonings : it binds a man hand and foot : it makes a man any thing that god will have him . and no wonder ; for , . gods call is a most u alluring and perswasive call : . not only alluring , but x drawing : not only drawing , but even y compelling , that a man cannot chuse but submit thereto : . nor only compelling , but z enabling the soul sweetly to follow gods allurement , drawing , and compulsion . . god's call exceedingly improves and betters the condition of them that are called . hereby abraham's condition was bettered four ways . . in that he was called from chaldea , to canaan , a far more excellent country , the very a glory of all lands . . in that he was called from his natural kindred and fathers house , to a spiritual and supernatural kindred of gods people in christ , and to the heavenly fathers house , the church , which is b the temple of the living god. . in that he was called from serving other gods , which was grossest idolatry : to serve and worship the only true god the lord . . in that he was called from his carnal condition wherein he was overwhelm'd with sin and misery unspeakable , into a gracious state , wherein he was invested with holiness , righteousness and happiness in christ unutterable . thus abraham was a great gainer by gods call . and who ever lost thereby ? they that are effectually called by god , loose c sin , gain grace : loose spiritual guilt and filthiness , gain a spiritual purity and cleansing : loose carnals , gain spirituals : loose death and damnation , gain life and salvation : loose hell and satan , gain heaven and god himself blessed for ever , amen . hence jesus himself assures us ; d there is no man that ( in obedience to his call ) hath left house , and brethren , or sisters , or father , or mother , or wife , or children , or lands , for my sake and the gospels ; but he shall receive an hundred fold now in this time , houses and brethren , and sisters , and mothers , and children , and lands , with persecutions , and in the world to come eternal life . who would not now chearfully resolve to embrace gods call ? gods call is an excellent preparative to his covenant . hereby abraham was prepared for covenant with god. hereby noah , david , the iews , the gentiles , all that were , or are taken into covenant with god , are prepared also for gods covenant . with none of them god established his covenant , till first he had called them . that passage is notable ; e the promise is to you and to your children , ( that is , to you iews , that are called already , ) and to all that are afar off , ( that is , to the gentiles , ) even as many as the lord our god shall call . so then gods call goes before his covenant in order of nature , and prepares thereunto . they then that are strangers to gods call , are strangers to gods covenant . but how doth gods call prepare for gods covenant ? answ. gods call is either , . only outward and ineffectual f , consisting only in the outward tender of the gospel , and in the accepting of that tender meerly in shew and profession . and this outward call prepares for the outward priviledges of the covenant , as visible membership in the church , outward injoyment of the ordinances , &c. thus ananius and saphira his wife , simon magus , &c. were only outwardly called , and outwardly prepared for gods covenant , so that they partook of baptism g the seal of the covenant . . both h outward and inward , which is stiled effectual calling , consisting not only in the outward gospel tender , but also in the inward effectual operation of gods spirit , perswading the heart not only in shew , but also in truth sincerely to accept that tender ; thus abraham here was effectually called , and prepared for the inward saving benefits of gods covenant , as well as for the outward . now gods effectual call singularly prepares us for the covenant of god , and all the benefits thereof , outward and inward , ( ) by convincing us both of our i misery and undone state by nature whilst without christ , and of the k necessity , and l sufficiency of christ to restore us out of that misery . ( ) by emptying us of all imaginary m self-excellencies and self-perfections whatsoever by self-denyal , that being self-emptied there may be room in our hearts for christ and his grace . this self-denial being one of the first things that gods call works us unto . ( ●… ) by drawing us n nigh unto god , who were afar off ; and making us like unto god through his o divine nature and p image given into us , who were before quite contrary to him . and when we are thus brought nigh to god , and made like him by effectual calling , god condescends to us to deal familiarly with us by way of covenant . he doth q manifest himself to his called ones otherwise then to the world : not only by his gracious presence with , and residence in them , but also by his familiar condescending to a covenant way with them . . gods covenant in christ proposed , doth mightily encourage to accept gods call imposed . therefore god having r called abraham , he propounds presently his covenant and promises , to encourage him to embrace his call. his call was an hard task : but his ●…romises and covenant were strong motives . the sweetness and attractiveness of these , did bear him up above the difficulty and harshness of that . and this is gods way all along the scripture , to annex his s covenant and promises to his call , the more successfully to allure and draw us thereunto : and by this god hath wonderfully prevailed . see that glorious instance to this effect , in peters sermon , t he cals them to faith and repentance : to move them hereunto he propounds the promise and covenant to them and their children : and the same day were added to the church three thousand souls . ●…nd no wonder that gods covenant in christ proposed , doth so mightily move to accept gods call imposed : for , . gods covenant in christ , tenders more real sweetness , satisfaction and happiness to them that are called , then ever they enjoyed or could enjoy in their carnal state . yea le ts a man see , that all that he counts happiness in his carnal condition , is nothing else but a delusion , a shadow , and real misery . now the greatest happiness once apprehended , is most attractive . . gods covenant in christ propounds recompences to them that are called , far surmounting all the difficulties and discouragements of their call. as here to abraham , &c. now great recompences , raise up wonderfully magnanimous resolutions and mighty undertakings . if the promise of the spoil of a city , makes souldiers cheerfully embrace the command of scaling the wals , though to the peril of their lives : how much more may gods promises of all temporals , spirituals , and eternals , both in earth and heaven , make them readily accept his call against all impediments ? . gods call and covenant spring meerly from the riches of his free grace . why ? or whence was it else , that god called abraham and established his covenant with him in christ ? not any thing in his country , or kindred , or family , or in abraham's own person could move or incline the lord hereunto . for , . his country was chaldea . that was not the country of gods choice . yea it was a country extreamly addicted to abominable idolatry , and atheistical astrology . . his kindred such , as he must forsake them , to follow god. . his fathers house had made defection from the true god , to the u serving of strange gods. . himself was x idolatrous , ungodly , and in his carnal condition . and his idolatry was the worst kind of idolatry . not a false serving of the true god : but a serving of false gods. that was ieroboams idolatry , for which god gave him that infamous stile , y jeroboam the son of nebat who made israel to sin . this was ahabs idolatry , for which he is taxed to do z worse then ieroboam and then all that were before him . abraham by reason of his idolatry was an enemy to god , an hater of god : god counting idolaters a haters of him , and threatning to visit their iniquity upon them to the third and fourth generation . yet this abraham , thus despicable and unworthy in himself , god cals and takes him into covenant with himself . . god called him into canaan , b a land flowing with milk and honey , the glory of all lands , which god had peculiarly espied out for him . and not only so , but he called him to the service of the true god ; and into a condition of true grace in christ. . at the self-same time god stablished c a covenant with him , stored with seven several eminent benefits , jesus christ himself , the blessed seed , being the crown and glory of them all . who can duly consider this gratuitous dispensation without astonishing admiration ? free-grace was the inward impulsive or moving cause of gods call of , and covenant with abraham . . finally , god stablished this covenant with abraham of meer grace through faith , that it might be a sure covenant to all abraham's believing seed whether iews or gentiles . d therefore it was of faith , that it might be by grace , to the end the promise might be sure to all the seed , &c. here 's free-grace indeed , riches of free-grace , yea the glory of the riches of gods free grace , to abraham , in his call and covenant . . iesus christ and sinners salvation by him was revealed and applyed to abraham . christ was preached to abraham of old , and embraced of abraham through faith , by gods call and covenant . christ and sinners salvation by him is no late , but an ancient mystery . the iews ignorantly said to christ , e thou art not yet fifty years old , and hast thou seen abraham ? christ is as ancient as abraham , and far more ancient too , in respect of the tender and efficacy of his mediatourship , which began in paradise . before abraham was , i am . how comfortable is this to us ! he that was abrahams christ , is our christ : he that was abrahams saviour , is our saviour . thus of the first aphorism ; — that , god having called abraham from his own family , kindred and native country , ur of the chaldees , into the land of canaan , established the covenant of faith with him in christ. aphorism ii. god not onely established his covenant with abraham , but also with his seed aftet him in their generations . in the former aphorism we have seen , that god and abraham were the foederate parties : in this second aphorism we shall see , that abrahams seed were subfoederates , ( as some do stile them ) or , that abrahams seed , with himself , are constituted and accepted of god as one joynt-party in covenant with god. this is a point of singular consequence to all gods people , as after will appear . for clearing of it , i shall show , . that god established his covenant of faith not onely with abraham , but with his seed also . . what this seed of abraham was , with which also god established his covenant . . how he established his covenant with his seed . . why god extended his covenant to abrahams seed . . what corollaries , or inferences may result from the whole . i. that god established this his covenant of faith , not onely with abraham , but with his seed also in their generations , is evident divers wayes . viz. . by gods directing of his foederall promises not onely to abraham , but also to his seed . f and the lord said unto abram , after lot was separated from him , lift up now thine eyes , and look from the place where thou art , &c. for , all the land which thou seest , to thee will i give it , and to thy seed for ever . again upon abrahams offering up of isaac , the lord said ; g that in blessing i will bless thee , and in multiplying i will multiplie thy seed as the starres of heaven , and as the sand which is upon the sea-shore ; and thy seed shall possess the gate of his enemies : and in thy seed shall all the nations of the earth be blessed . and paul saith ; h now to abraham and his seed were the promises made . the blessed virgin mary also , in her song of praise , after she was conceived with christ , said by the spirit ; i he hath holpen his servant israel , in remembrance of his mercy , as he spake to our fathers , to abraham , and to his seed for ever . now god directing his foederall promises to abrahams seed , as well as to abraham ; joyned them both in his promises and covenant . . by gods expressing and mentioning not onely of abraham , but of his seed also as parties , in every renewing of his covenant with abraham . his promises he renewed seven times with abraham : his covenant thrice , as hath been noted . now in all those his renewings of covenant with abraham , his seed is expresly mentioned . in the first , which was a covenant confirmed . years before the law , god said ; k and in thee shall all families of the earth be blessed ; which covenant peter alledging in his sermon , recites it thus ; l and in thy seed shall all the kindreds ( or , families ) of the earth be blessed . that scripture saith , in thee : this , in thy seed . so then , both abraham and his seed were expresly mentioned as parties in this first renewing of covenant . in the seccond renewing of covenant , it is said ; m in that same day the lord made a covenant with abram saying , unto thy seed have i given this land . in the third renewing of gods covenant with abram , his seed is most eminently expressed as a joynt party with abraham to gods covenant . n and i will establish my covenant between me and thee , and thy seed after thee , in their generations ; to be a god unto thee , and to thy seed after thee , and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan , for an everlasting possession ; and i will be their god. . by 〈◊〉 〈◊〉 of the seal of this covenant , circumcision , not onely upon abraham , but also upon his seed : yea , and upon the stranger in his house . o and god said unto abraham , thoū shalt keep my covenant therefore , thou , and thy seed after thee , in their generations . this is my covenant , which ye shall k●…ep between me and you , and thy seed after thee ; every man-childe among you shall be circumcised . and ye shall circumcise the flesh of your foreskin , and it shall be a token of the covenant betwixt me and you . and he that is eight dayes old shall be circumcised among you , &c. thus god imposed circumcision , the token of the covenant upon , abraham and his seed : consequently both abraham and his seed were accepted by god as a joynt-party in covenant with him ; admission to the token or seal of the covenant , alwayes presupposing an interest and part in the covenant : otherwise the token and seal should signifie nothing , but onely seal a blank . ii. what this seed of abraham was , with which god entred into covenant , as well as with abraham : is next to be explained . here . vve must distinguish . . determine . . abrahams seed is in the first place to be distinguished : and it is chiefly of three sorts . viz. onely naturall . onely spirituall , both naturall and spirituall . i. his seed meerly naturall , were all those that naturally according to the flesh descended of abraham by propagation , but walked not in the steps of his faith by imitation . thus p ishmael begotten by abraham of hagar the bondwoman , was abraham's seed : and so all the ishmaelites . thus all q carnall israelites were abrahams seed also ; that is , his naturall seed onely : the seed of his flesh onely in isaac : not the seed of his faith. ii. his seed meerly spirituall , were and are all those that spiritually walk in the steps of abrahams faith , as children after a father by imitation , though they descended not at all from abraham by propagation , or natural generation . thus all the r believing gentiles , are the seed of abraham , the children of abraham . so the apostle tels the galatians , who were gentiles ; s and if ye be christs , then are ye abrahams seed , and heirs according to the promise . all believing gentiles are reckoned by scripture for abraham's seed , in three respects . . in respect of a singular spirituall generation . for abraham did in a sort analogically beget them , by a kinde of spirituall generation , by believing that promise of a seed , t a father of many nations have i made thee : — thou shalt be a father of multitudes of nations . that is , not onely of the iews , which was but one nation : but also of the gentiles . hence the gentiles are called u the seed which is of the faith of abraham , who is the father of us all . . in regard of imitation . for as children tread in the fathers steps , and imitate them naturally : so believing gentiles x walk in the steps of that faith of father abraham spiritually : and do the works of abraham . abraham is their patern and example : and they follow him in believing , and well-doing . . in respect of succession . 〈◊〉 gentiles succeed abraham , as children a father , both in his 〈◊〉 , and in his inheritance . ( ) in his blessing . y the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations be blessed . so then , they which be of faith are blessed with faithfull abraham . ( ) in his inheritance . children succeed their parents in their inheritance , lands , and possessions : so believing gentiles succeed abraham in his inheritance . z the promise that he should be the heir of the world , was not to abraham , or to his seed , through the law , but through the righteousness of faith. therefore it is of faith , that it might be by grace ; to the end the promise might be sure to all the seed , not to that onely which is of the law , but to that also which is of the faith of abraham , who is the father of us all . iii. his seed both naturall and spirituall was twofold , viz. . ordinary . so all ●…he believing iews , that naturally were of abraham's flesh , and supernaturally followed abrahams faith , ( e ) were abrahams naturall and spirituall seed . . extraordinary . so onely that supereminent seed of seeds jesus christ is the extraordinary and superlative b seed of abraham : extraordinarily descending from him according to the flesh , being c conceived by the holy ghost of a virgin of abrahams line ; and being d extraordinarily promised to abraham , according to the spirit , not onely for the blessing of abraham , his family , and the iews , but of all the nations and families of the earth . thus christ is abrahams seed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his primary blessed seed indeed . these now are the sorts of abrahams seed . . this distinction of abrahams seed premised , come we next to determine , with which of these seeds of abraham god established his covenant , as well as with abraham . the scripture clearly determines this point for us , both negatively and affirmatively . i. negatively , that the meer natural seed of abraham by hagar , whether ishmael , or ishmaelites , are not the seed of abraham wherewith god established his covenant and promises . for. . abrahams carnall seed , meerly after the flesh , are e set in a plain contradistinct opposition to the promised seed , with which god established his covenant . . the carnall seed of abraham , viz. ishmael , was cast out of abrahams house , by gods special direction ; that it might not inherit with the seed by promise . f cast out the bond-woman , and her son ; for the son of the bondwoman shall not be heir with the son of the free woman . now that seed which was excluded from the covenanted-inheritance , is excluded from the covenant also . . the meer carnall seed of abraham were so far from having gods covenant established with them , that they are not counted children ; that is , the children of god in covenant . for , g they are not all israel which are of israel : neither because they are the seed of abraham , are they all children ; but in isaac shall thy seed be called . that is , they which are the children of the flesh , these are not the children of god : but the children of the promise are counted for the seed . doubt . but if abrahams meer carnall seed , were not the covenant seed ; if with them god established not his covenant at all , but onely with isaac , and with them that descended of him , &c. how came it to pass , that ishmael , the son of abraham by the bond-woman , h who was born after the flesh , was i circumcised , and that by gods appointment ? could he partake of circumcision , the token of the covenant , and not have gods covenant established with him ? answ. . some do here distinguish of mens being in covenant with god , which is either in respect of the outward administration onely , or in respect of the inward efficacy and saving operation also . ishmael was ( say they ) admitted into covenant with god ; according to the outward administration , not according to the inward efficacy . . some say , that ishmael was admitted to the temporall , but not to the spirituall benefits of the covenant . but neither of these resolutions seem fully to satisfie the doubt . nor was ishmael admitted to all the temporal benefits of the covenant . canaan was not conferred upon him or his posterity . . they resolve best , who say ; that gods covenant was established and setled upon isaac and upon his posterity , as heirs of the promised blessings ; and as the root of whom the eminent seed of abraham jesus christ should spring according to the flesh . yet so , as that neither ishmael nor gentilish strangers , that would joyn themselves to isaac in abrahams family , should be excluded , till they excluded themselves by unbelief . hence ishmael , and all other males born in abrahams house , or bought with his money , and esau , &c. were circumcised , and reputed as abrahams additionall seed , and under covenant , till they fell away , and discovenanted themselves . and they utterly falling away from the faith , their seed are not counted the covenant seed ; no not according to the outward administration . to this effect k calvin l pareus , and others resolve this doubt . consult them . ii. affirmatively , the scriptures resolves , . that god first and immediatly settled and established this covenant upon isaac , abrahams naturall son by the free woman , according to the promise . and therefore , though m god promised divers eminent temporall blessings to ishmael , because he was abrahams seed ; as , to blesse him , to make him fruitfull , to multiply him exceedingly , that he should beget twelve princes , and to make him a great nation . yet god , as to the point of the covenant , said plainly , but my covenant will i establish with isaac , whom sarah shall bear unto thee . — and 〈◊〉 ; n in isaac shall thy seed be called , that is , thy covenant seed shall be onely in him : and not in ishmael , further then as he joyns with isaac . . that in isaac god established his covenant also with all his ordinary naturall seed , that ordinarily descended from him according to the flesh ; viz. with the whole nation of the iews descending from isaac and iacob . o and god said , sarah thy wife shall bear thee a son indeed ; and thou shalt call his name isaac : and i will establish my covenant with him for an everlasting covenant , and with his seed after him . so that the whole body of the jewish nation , being isaac's ordinary naturall seed according to the flesh , were reputed gods covenant-people , and abrahams seed , till the time of reformation after christs coming ; when the iews broke themselves off by unbelief , and the gentiles were grafted in . all that whole nation , till then , were gods covenant-people according to the outward administration , and many of them according to the inward efficacy of the covenant . hence christ confesses p that the wicked iews , who were not abrahams seed indeed savingly , yet were his seed foederally according to the outward dispensation . and the apostle tels the iews who put christ to death ; q ye are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed . isaac's naturall seed may be considered , ( ● ) as meerly naturall and carnall , descending from him according to the flesh , as the carnall iews . and these , even the whole jewish nation , were in covenant with him , according to the outward administration , had the oracles , promises , sacraments and ordinances dispensed to them , and were brought into canaan . ( ) as both naturall and spirituall , as believing iews . and these were in covenant with isaac according to the inward saying efficacy . . that god established his covenant with abrahams extraordinary naturall and spirituall seed , jesus christ. r now to abraham and his seed were the promises made . he saith not , and to seeds , as of many , but as of one , and to thy seed , which is christ. and afterwards s the covenant with abraham is said to be confirmed of god in christ. and christ is stiled t the seed unto whom the promise was made . . finally , that gods covenant was established , not onely with them that were abrahams seed both naturally and spiritually , but also with those that were his meer spiritual seed , viz. the believing gentiles . u the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations be blessed . so then they which be of faith , are blessed with faithfull abraham . and x christ hath redeemed us from the curse of the law , that the blessing of abraham might come on the gentiles through iesus christ. y — and if ye be christs , then are ye abrahams seed , and heirs according to promise . hence z gods promise to abraham is said to be sure , not onely to the faithfull iews , but to the believing gentiles also . this is abrahams seed with whom god stablished his covenant . iii. how gods covenant was established with this seed of abraham , requires in the next place a little explication . for here some difficulty discovers it self . in that god saith , a but my covenant will i establish with isaac : and the apostle saith ; b the promise is sure to all the seed , both jews and gentiles . who , c if they be christs , then are they abrahams seed , and heirs according to promise . and yet elsewhere all this seems to be contradicted , by those words ; d to abraham and his seed were the promises made . he saith not , and to seeds as of many ; but as of one , and to thy seed , which is christ. therefore gods covenant and promises to abraham seem not to be established with many seeds , as with isaac , and the iews descending of him ; and with the believing gentiles : but onely with one seed , viz. christ. how shall these things be reconciled ? these scriptures seemingly opposite , may be clearly reconciled , and the harmonious agreement of them evidenced , by considering how and in what sort god established his covenant with abrahams seed . i offer it in these few particular positions . viz. . god established his covenant with abrahams seed as with one , and not as with many . i grant that abrahams covenant-seed was in it self manifold , viz. natural iews , believing iews , believing gentiles , and christ : as hath been distinguished . yet with these god established his covenant , not in the notion of multiplicity , but in the notion of unity : not as they were many seeds ; but as they were all one seed . e to abraham and his seed were the promises made . he saith not , and to seeds , as of many : but as of one , and to thy seed . . this one seed of abraham to whom god made his promises , and with whom he stablished his covenant , was onely christ . f he saith not , and to seeds , as of many ; but as of one , and to thy seed , which is christ. here under the word christ , the apostle comprehends all abrahams covenant-seed , to whom thefoederal promises were made : viz. both believing iews , believing gentiles , and the lord iesus himself . all these are but one christ , and god looked upon them all as one christ , when he established his covenant with them . this is a mystery which very few do aright observe . yet it need not seem strange to us , if we intentively consider , . that christ the last adam recollects and gathers together in one all things , as the first adam broke , scattered and dissipated all things . g that in , the dispensation of the fulness of times he might gather together in one all things in christ , both which are in heaven , and which are in earth , even in him . here the greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) translated , mightgather-together-in-one ; is very emphaticall . and hath as h beza notes , a double etymon . one as it alludes to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an head , and so it signifies , to-recollect-to-one-head ; that is , to christ the son of god , head of the church . the other , as it hath respect to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes a brief collection of many parts into one whole , as when an oratour recapitulates briefly his arguments : or as an arithmetician , brings many sums into one totall . thus the whole church of believing jews and believing gentiles , are recollected as it were into one mass , and digested into one body under and with christ the head. christ and this church do coalesce and grow together in one . . that , this recollection of the church in christ , and union thereof to christ , is so neer and intimate , that both head and body are expressed under this one word christ . i for as the body is one , and hath many members , and all the members of that one body being many , are one body : so also is christ. here the word christ is a collective term , and comprehends both head and body : the head and body are one christ. hence ; the church , which is his body , is called k the fulness of him that filleth all in all . and hence , l iew and greek , bond and free , male and female are said to be all one in christ. in like manner the word christ , is a collective term , in that phrase ; m but as of one , and to thy seed which is christ. and it comprehends ( as mr. perkins hath rightly noted ) first and principally iesus christ the mediator and head of his church : and then secondly all iews and gentiles believing , that are set and grafted into christ by their faith . . that since the fall , none are or can be accepted of god , but as they are in christ , and one with him ; either intentionally by eternall n election , or actually by , effectuall o vocation . jesus christ is p the son of gods love , infinitely dear to the father for his own sake . q this is my beloved son in whom i am well pleased . and all that are christs , become accepted of god , and are dear unto him , onely in christ , and for christs sake . r he hath made us accepted in the beloved . whilest therefore we are without christ , god looks upon us as s enemies , not as friends : as t abhorred and abominable , not as acceptable : and as strangers from the covenants of promise , not as parties to gods covenant . u that at that time ye were without christ , aliens from the commonwealth of israel , and strangers from the covenants of promise . . this christ , the seed of abraham , with whom god established his covenant and promises , is primarily iesus christ the mediator and head of the church ; secondarily all iews and gentiles incorporated into him , as his mysticall body by believing . first god establishes his covenant and promises on christ the last adam ; he is the foundation and complement thereof : x fo●… in him all the promises of god are yea , and they are in him amen . ( of the blessed transaction betwixt god the father and jesus christ in this respect , hath y formerly been treated at large . ) then , in christ he establisheth his covenant on them that are christs , for his sake , whether they be jews or gentiles believing on him . the z iews had the first dispensations of gods covenant committed to them , before christs coming in the flesh : the a gentiles the next dispensations after christ : yet so , as gentilish proselytes believing , were incorporated into the jewish church then ; and iewish proselytes believing are incorporated into the gentilish church now . . with this seed of abraham ( christ mysticall , head and body , ) god b establisheth his covenant for ever . that is , not onely with jesus christ the mediator for ever ; but with his body , and all his believing members , and with their believing seed , and with their seed's seed for ever , to all generations : till they break themselves off from christ and his covenant by unbelief . nor can there be one instance given in all the holy scripture , that god did ever cast off and forsake any of the seed of the faithfull from generation to generation , till first they cast god , christ , and covenant off by unbelief . c as for me , this is my covenant with them , saith the lord , my spirit that is upon thee , and my words which i have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , saith the lord , from henceforth and for ever . thus and in this sort god established his covenant with abrahams seed . iiii. why hath god thus extended his covenant not onely to abraham , but to his seed also ? i answer ; god established his covenant with abrahams seed , as well as with abraham himself : . from the superabundant riches of his grace , love , and bounty to abraham . abraham was very dear to god , and precious in his sight , and was peculiarly stiled , d the friend of god. the lord honoured him with many blessings , and priviledges . and so great was his kindness to him , that it was not confined and limited onely to abrahams person , but overflowed also even to abrahams posterity . love is most liberall and bountifull to dear friends ; our love and kindness to such reacheth forth also even to their children for their sakes : gods love is most liberall , it is liberality and bounty it self ; and thereupon he admitts not onely abraham , but his seed into covenant with him . gods jealousie or zeal is infinite : there 's the e zeal of his wrath , and the zeal of his love . in the f zeal of his wrath he punisheth the iniquity of the fathers upon the children , to the third and fourth generation of them that hate him : but in the zeal of his love he sheweth mercy to thousands of generations of them that love , and obey him . . for his own special honour and glory . in this and every dispensation of the covenant of faith the lord singularly intended his own glory . it is an honour to masters of families , nobles and princes , that they have many servants , many subjects : and those not facti , made such ; but n●…ti , born such . this was part of abrahams honour , g that he had . trained servants born in his own house . and this was part of k. solomons ▪ visible glory , that he had not onely subjects born in his own kingdom ; but also h servants born in his own house . and it were a great reproach and indignity to any prince , to have any persons born in his kingdom , to which , not himself , but a forraign prince , yea an enemy , hath legall and visible claim , and can challenge them as his subjects . in like sort the lord god for his own glory did not onely take abraham , but all his seed in isaac into covenant with himself . all that shall be born of them , shall visibly be at least his covenant-people by their very birth , and shall have the visible token of his covenant upon them . so that though gods grand enemy satan hath visibly all without the church as his subjects and vassals : yet shall he not lay visible claim to any of the children of those that are the covenant-people of the most-high . . because sundry of the benefits and mercies which god covenanted and promised to abraham , were not to be performed actually to abrahams person , but to his seed : therefore god covenanted both with abraham and his seed . thus god covenanted i to bring abrahams seed out of egypt after . years servitude , and that they should come out with great substance . k to make his seed as the dust , and as the starres for multitude . and , l to give unto them all the land of canaan for their inheritance . all these benefits were to be performed long after abrahams death : therefore god covenanted them to his seed , as well as to himself . . because iesus christ , in and upon whom gods covenant and promises were chiefly bottomed , founded , and established , m was to descend of abraham according to the flesh , as abrahams eminent seed , as his seed of seeds , in whom all the nations of the earth should be blessed . hereupon god extends his covenant to abrahams seed , therein having principal respect to christ the blessed seed , the glory of abrahams house , the center of the covenant , and the pillar of all the promises : v. corollaries or inferences hence are divers . did god establish his covenant not onely with abraham , but also with his seed after him in their generations ? then i. all abrahams seed were ioint parties with abraham in this covenant which god established with him . god was the party promising , on the one hand : abraham and all his seed were the joynt-party restipulating , on the other hand . these were the feederate parties to this covenant . but how , and in what particular notion , were god , abraham , and his seed , the foederates or parties to this covenant ? i answer ; in this notion especially , viz. . god covenanted with abraham as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n an almighty , or all-sufficient god , as an all-sufficient fountain of benediction , and protection , and remuneration ; promising eminently to o bless abraham and all the nations of the earth in him ; being also his shield and exceeding great reward , &c. and the lord told moses , that he revealed himself in this notion , and by this name of god almighty , or god alsufficient to abraham , and to his seed . p i appeared unto abraham , unto isaac , and unto jacob , by the name of god almighty : but by my name iehovah was i not known to them . and i have also established my covenant with them , to give them the land of canaan , &c. that is , i dealt with abraham and his seed by covenant as an almighty god , able to do enough for them , and promising canaan and other benefits , but i dealt not with them as iehovah , giving actual beeing and subsistence to my promises , i performed not my promises to them . that i reserved for this time , and for this generation . . abraham received gods covenant and promises , restipulating with god ; . not only as a type of christ the true q father of the faithful ; nor only as an example to his seed , who should walk in the imitable r steps of his faith and obedience . but as an ordinance for conveyance of the same covenant to all the confederates with god therein . that so all who should receive this covenant from god in christ afterwards , must also draw and derive it by faith through abraham , to whom the promise was made . to this effect god said to him ; s behold my covenant is with thee : and thou shalt be a father of many nations . whereupon the apostle stiles him t the father of all the faithful . ( in what sense , shall after be declared in opening the matter of this covenant . ) and u all the faithful are called and counted the children of abraham , and the covenant-seed of abraham . . the seed of abraham are also taken with abraham into covenant with god , as the seed of abraham come under the notion of christ . x to abraham , and his seed were the promises made . he saith not , and to seeds , as of many ; but as of one , and to thy seed , which is christ. here , this word christ is a collective word , and signifies both head and body with all the members . gods covenant then was made with abrahams seed , as they were one christ , viz. i. with abraham's eminent seed , iesus christ the mediatour : the true root , stock , head , and elder brother of all abrahams seed . to and with him was gods covenant and promises chiefly and principally made . to jesus christ i say , ( ) not only as maker and contriver of the covenant and promises together with the father . y all the works of the trinity without , being individed , and belonging to all the three persons . ( ) nor only as the meritor of gods covenant and promises , by satisfying of divine wrath for the breach of the first covenant , the covenant of works . ( ) nor only as ratifier of gods covenant & promises by his own death and blood . ( ) nor only as having the chief part and principal intererest in the covenant and promises , as the eminent-seed of abraham , and head of the church . ( ) but also as the very magazine , common receptacle , and publique treasurer of all gods promises for his church , for the whole seed of abraham . for , z all the promises of god in him are yea , and amen , to the glory of god. so that , as all that went down into egypt for corn , were to go to ioseph for it , who was the treasurer of the corn : so all that want gods covenant and promises , and the comforts thereof , must go to christ , the lord-treasurer of all gods promises . ii. with abrahams invisible spiritual seed , viz. all true a believers , whether jews or gentiles . these all are abraham's covenant-seed . and these only in christ partake the inward spiritual saving benefits and efficacy of gods covenant , together with the outward administration . for all these are invisibly and spiritually b one with christ by true faith : and so true coheirs with christ. iii. lastly , gods covenant was made also with abraham's visible and formal seed , whether jews or gentiles , that had a visible relation to abraham . as , . with all the whole c nation and body of the iews , descending of isaac , iews by birth , and circumcised in flesh ; though many of them were not iews indeed , and circumcised in heart . . with all d proselytes that visibly joyned themselves to abraham's seed , professing his faith and covenant , and receiving circumcision , though in heart they remained uncircumcised . . with all e visible christians , who profess abraham's faith , and adhere to the outward administration of gods covenant ; though in heart they remain unbelievers . all these three sorts are taken in by gods covenant : but yet they share only in the visible and outward , not in the invisible and inward benefits of the covenant ; being only outward and visible members of christ , the head of the covenant , by profession of faith. these now are the parties to this covenant . ii. gods covenant established with abraham a●…d with his seed , is the inheritance of abraham and of his seed . gods covenant was not made with abraham alone , but with abraham and his seed . the promises and covenant were to him and to his heirs in isaac . therefore whatsoever they held of god by covenant , they held in fee , to them and theirs . it was not a lease-hold , determinable at the end of so many years : nor a copy-hold , to expire after four or five lives : but a free-hold , and inheritance of the best soccage tenure . abraham and his seed in their generations had all entailed upon them , they yeilding and paying true ▪ faith and obedience as a chief-rent unto the lord , the supream landlord and proprietary of heaven and earth . and whatsoever benefits , emoluments , or advantages were comprized in gods covenant with abraham , whether temporals , spirituals , or eternals , both abraham and his seed had true right and title to them by covenant , and might lay claim and challenge to them as their peculiar inheritance respectively ; yea and all abrahams christian seed among the gentiles , which now are , or hereafter shall be on earth till christs second coming , may proportionably challenge and claim the same covenant-inheritance . oh how bountiful and liberal is the lord in his provisions and dispensations ! he not only takes care for abraham , but also for his seed in their generations . he provides for his people , and their posterity , from age to age . how happy in this regard are all gods covenant-people ! they and theirs are provided for , by gods covenant . f oh blessed is that people whose god is the lord ! therefore o all ye christians , and true believers , look into this covenant of god with abraham and his seed , consider well the rich benefits therein contained , admire them , and apply them . they belonged not only to abraham , isaac , iacob , and the iewish seed : but to you , and to all believing gentiles , and to your seed to this day . g for , if ye be christs , then are ye abrahams seed , and heirs according to the promise . therefore do you study this covenant , and claim your right and part therein . it 's your covenant as well as abrahams : they are your priviledges as well as his . for the covenant was to abraham's seed , as well as to abraham : and you , together with your children , are abrahams seed . for clearing this sweet covenant-inheritance setled upon abraham and his seed in their generations , and for preventing of certain doubts and scruples which may arise in the hearts of abraham's christian 〈◊〉 touching this inheritance ; these three questions had need to 〈◊〉 resolved , viz. . what are the hereditary benefits and priviledges of this covenant-inheritance ? . whether abraham and all his seed both among jews and gentiles had and have equal share in these benefits and priviledges ? . to how many generations of abraham's seed , whether among jews or gentiles , the benefits and priviledges of this covenant-inheritance may be extended ? by resolving of these questions , we may see what god hath done for us in making us abrahams seed ; and what we gain , as abraham's seed , from and by this covenant of god with abraham . quest. i. what are the hereditary benefits and priviledges of this covenant-inheritance , setled on abraham and his seed ? answ. these benefits and priviledges shall be more fully and purposely unfolded in opening the matter of this covenant . at present therefore it shall suffice to give only a brief tast thereof more generally . and they are these . . a covenant-state and condition . god accepting abraham and his seed in their generations in an everlasting covenant with himself , brought abraham and his seed into a covenant-state , and into a covenant-relation to god. this is the first foederal benefit in order of nature , and is as the ground and foundation of the rest : to be brought into a covenant-state . we can claim nothing by covenant , till we be first in covenant-state : and then we may claim all things covenanted . abraham was in covenant-state with god actually , and abraham's seed virtually in him , assoon as god made this covenant with abraham , though as then none of his seed were born , no h not isaac himself , in whom i his seed should be called . and all that become abraham's seed actually ; they by becoming abraham's seed are instantly in covenant-state , and that actually also , from generation to generation . this covenant-state with god is an eminent priviledge , which abraham left to his seed ; and his seed to their succeeding posterity , whether iews or gentiles . for hence it is that god avoucheth them to be his special people , his peculiar people , and a peculiar treasure unto him above all the people of the earth : and god accounts them holy ; an holy people ; an holy nation ; a kingdom of priests , &c. k the lord hath avouched thee this day to be his peculiar people , — and to make thee high above all nations which he hath made , in praise , and in name , and in honour , and that thou mayst be an holy people unto the lord thy god. l thou art an holy people unto the lord thy god : the lord thy god hath chosen thee to be a special people unto himself , above all people that are upon the face of the earth . — m now therefore if ye will obey my voice indeed , and keep my covenant , then ye shall be a peculiar treasure unto me above all people : for all the earth is mine . and ye shall be unto me a kingdom of priests , and an holy nation . this is also the language of the new testament touching 〈◊〉 's seed , whether of iews or gentiles . the apostle giving 〈◊〉 why the iews should again be called , saith ; n if the first fruit be holy , the lump is also holy : and if the root be holy , so are the branches . that is , abraham and their fathers were holy , by covenant : and so their children the iews are with them holy by covenant ; and therefore after their blindness and unbelief , they shall again be taken in . peter saith to the dispersed iews , that became christians ; o ye are a chosen generation , a royal priesthood , an holy nation , a peculiar people , to shew forth the praises of him that hath called you out o●… darkness into his marvellous light : which in time past were not a people , but are now the people of god : which had not obtained mercy , but now have obtained mercy . and paul saith to the believing gentiles ; p the unbelieving husband is sanctified by the wife , and the unbelieving wife is sanctified by the husband : else were your children unclean , but now are they holy . in all which places we are not to understand by holiness , a qualitative holiness of person : but a relative holiness of kind , which some call foederal holiness , because by vertue of gods covenant it is derived and propagated from parents to posterity , from abraham to all his seed . this is an high priviledge and a discriminating mercy , viz. a covenant-state . . covenant-promises of both corporal and spiritual blessings . assoon as any were ( nati aut facti ) born or made abraham's seed , they were ipso facto thereupon instantly in covenant-state : and being in covenant-state , all the covenant-promises with the blessings promised were theirs , as well as abraham's . the covenant-promises to abraham and his seed , were chiefly these . viz. of . multiplying q his seed , and making of him a great nation . divine r benediction of him . . the s magnifying of his name . making him a blessing to posterity . . divine benediction upon his blessers . . divine malediction upon his cursers . . divine t protection of abraham . . divine remuneration of him . . the u giving of all the land of canaan to his seed for an everlasting inheritance . . the making abraham x a father of many nations . . constituting abraham and his seed , y heirs of the world . . descent of z kings from abraham . . victoriousness of abrahams seed . a thy seed shall possess the gates of his enemies . . the lord 's b being a god to him and his seed after him . . finally , c the blessing of all the nations and families of the earth in abhaham and in his seed . these are the principal covenant-promises made expresly to abraham and his seed : under which many others are tacitly and consequentially implyed . and to these and every of these , abraham and his seed may lay claim , by vertue of this covenant , as to their inheritance . . a covenant-inauguration , whereby d abraham and his seed were solemnly installed and established in this covenant-●…tate , and in these covenant-promises . viz. by the sacramental e token , f seal and g covenant of circumcision . god was not contented only to plant abraham and his seed in a covenant-state , and to crown them with great and precious covenant-promises : but he will also have them visibly and solemnly installed thereinto by the sacrament of circumcision . by this circumcision he would confirm their faith touching all the priviledges promised on gods ▪ part ; engage their obedience in all the duties restipulated on their part ; characterize them out as his peculiar covenant-people , discriminating them from all other people in the world . so great account god made of abraham and his seed : that both he and his seed must be installed and initiated by circumcision . yea every male-child of theirs of eight days old must be circumcised . the infant-babes must have this covenant-badge : they being in covenant with their parents . this honor and favour god put upon abraham's seed . and both his iewish , and christian seed , and with them their infants share therein . as abrahams jewish seed and their infants were to be circumcised : so abrahams christian seed and their infants are to be baptized . for , . the new-covenant under which abraham's christian seed are , is for substance one and the same with this covenant under , which abrahams iewish seed were . therefore as infants of his iewish seed were circumcised : so infants of his christian seed should be baptized . . the infants of abrahams christian seed h are in covenant with their parents now : as well as the infants of abraham's iewish seed were in covenant with their parents then . if therefore iewish infants were to be sacramentally initiated , because they were within covenant , consequently christian infants are to be sacramentally installed , because they are within covenant . and this is i peters argument for baptizing of the children of both believing iews and gentiles . . this sacramental inauguration of the infants of abraham's seed k god established and commanded under the old testament , and hath never forbidden it under the new testament : therefore though the sacrament be changed , yet the sacramental inauguration and visible admission of the infants of abraham's seed into the body of the church , is still to be continued . . baptism hath succeeded in the room and stead of circumcision , as the apostle clearly testifies . l ye are compleat in him , which is the head of all principality and power . in whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh , by the circumcision of christ : being buried with him in baptism , wherein also you are risen with him , &c. here the apostle disswades his colossians from the iewish circumcision ; partly , because they have now a better circumcision , even christs circumcision made without hands , the spiritual putting off of the sins of the flesh . the type was now fulfilled and accomplished in christ , and therefore : was to vanish away . partly because in christ they had now obtained a new initiating sacrament , viz. baptism , more clearly signifying the same putting off , and mortification of sin that circumcision did : and therefore succeeding in its stead . hence consequently as the infants of abraham's iewish seed were to be circumcised : so the infants of abraham's christian seed are to be baptized . . the foederal grace and priviledges of abraham's christian seed under the new testament are as large and larger then those of abraham's iewish seed under the old testament : therefore if the infants of his iewish seed were circumcised then , much more the infants of his christian seed should be baptized now . nor parents , nor their infants , have lost , but gained , by becoming christians . . the infants of abraham's christian seed now , are every way as capable of baptism ; as the infants of iewish●…eed ●…eed then , could be capable of circumcision . neither of them had actual faith , actual repentance , or actual understanding of christ , covenant , sacrament , or of any divine mysterie : both of them were meerly passive in this administration . and as the one sort w●…re only sensible of the sharpness of the knife : so the other sort were only sensible of the coldness of the water . . no objection can be made against the baptizing of the infants of abraham's christian seed : but the same objections will militate and may be urged as strongly every way against the circumcising of the infants of abraham's iewish seed . but enough of this subject . for herein i intend not a polemical disputation , but only a consolatory argumentation for clearing these foederal priviledges , viz. a covenant-state , covenant-promises , and covenant-inauguration , as the comfortable inheritance of abraham and his seed , whether iewish or christian , by vertue of this covenant . thus of the first question . quest. ii. whether abraham and his seed both among jews and gentiles had and have equal share in all these covenant-benefits and priviledges ? answ. this question may be resolved . more generally . . more particularly : and both very briefly . . more generally , thus . if we consider abraham , and his seed ; whether primary , jesus christ ; or secondary , his iewish , or christian seed ; whether really , or apparently such : we may resolve , that abraham and his seed being joynt-parties to the covenant , are joynt-sharers in the covenant and covenanted priviledges , yet are they not equally and all alike sharers in all and singular those priviledges covenanted , forasmuch as they are not all alike interessed in the covenant . for abraham was as a publike ordinance from whom in christ the covenant and its benefits were to-be convey'd to his seed . christ was the primary and most eminent seed , m on whom the covenant and the priviledges thereof were founded and setled for all the other seed . iews were concern'd in the covenant , as abrahams natural seed : christians , as abraham's spiritual seed . the real seed of abraham indeed , whether iewish or christian , had not only a visible , but an invisible and saving interest in the covenant : the apparent and visible seed of abraham , that were his seed by meer outward 〈◊〉 , had and have only a visible interest in the covenant . and therefore all these do not equally share in all the covenant-priviledges : but differently and respectively according to their several covenant-interests and foederal capacities . . more particularly , thus . ( ) some of these covenant-priviledges tend to , and terminate in , jesus christ alone the head of the covenant , as only accomplishable ●…n him . as , those promises n in thee shall all families of the earth be blessed . o all the nations of the earth shall be blessed in him . p and in thy seed shall all the nations of the earth be blessed . these promises were directed to abraham : but only q fulfilled in abrahams primary seed , jesus christ , as the new testament abundantly witnesseth . ( ) some of these covenant-priviledges seem peculiarly applicable to abraham . as , r the eminency and greatness of his name : that he should be a blessing : that he should be a father of many nations , &c. ( ) some of these priviledges belonged more especially to abrahams iewish seed , and not to his christian seed . as , s the inheritance of canaan . the token of circumcision . ( ) some of these priviledges belonged both to abraham , and to abrahm's iewish and christian seed . as , all the temporals of common concernment ; t divine benediction , protection , remuneration , &c. and all the spirituals , as u the lord 's being a god to them ; the blessing in iesus christ , &c. ( ) finally , the outside , the visible advantage only of the covenant-state , covenant-promises , covenant-inauguration , and other covenant-administrations , belong to the meer visible seed of abraham , that are his meerly by profession : but the inside , the invisible advantages and saving efficacy of all these , as well as the outside , belong to the true believing and gracious seed of abraham , whether iewish , or christian , respectively . thus of the second question . quest. iii. seeing god established his covenant with abraham , and his seed after him , in their generations : to how many generations of abraham's seed , whether jewish or christian , may this covenant-inheritance and the benefits thereof be scripturally extended ? answ. this covenant setled on abraham and his seed , is stiled , an everlasting covenant . x i will establish my covenant between me and thee , and thy seed after thee , in their generations , for an everlasting covenant , to be a god unto thee and to thy seed after thee . and in reference to isaac , god said ; thou shalt call his name isaac : and i will establish my covenant with him for an everlasting covenant , and with his seed after him . mary also , being conceived with christ , said by the spirit of god , y he hath holpen his servant israel , in remembrance of his mercy , as he spake to our fathers , to abraham , and to his seed for ever . this covenant-inheritance then , is everlasting , and for ever . in scripture these phrases , for ever , and everlasting , are used variously . . of the time past ; denoting things ancient , that have been of old . as z the boundary , or land-mark everlasting . a years everlasting . b everlasting deserts . c everlasting hils , &c. . of time to come ; signifying , ( ) sometimes that which never shall determine . as , d everlasting torments . everlasting life , &c. ( ) sometimes that which shall continue long , but at last determine , either at a mans death , or at the year of jubilee , or at the coming of christ , &c. e i will praise the lord for ever and ever , viz. till death . f the children of strangers shall be your bondmen for ever , that is , till death . the hebrew servant , — g shall serve thee for ever , that is , till the year of iubilee . the covenant of circumcision , and of the th-day-sabbath , h is stiled everlasting , that is , till the time of the new testament after christ. i the earth abideth for ever , that is , till the end of the world , when the earth and the works therein shall be burnt up . these things premised , we may resolve the better , in what sense this covenant-inheritance is everlasting , and consequently to how many generations of abraham's seed it may be extended . thus conceive ; . the covenant-inheritance established on abrahams seed , is everlasting in several regards or notions . . in regard of the saving spiritual benefits of it , it is everlasting two wayes , viz. it is very ancient . hath continued hitherto from abraham's time : yea and for substance these covenanted benefits have been k from adam's creation , within a few hours in all probability . and it shall be perpetuall ; in as much as these saving benefits shall never determine or end either in this , or in the world to come . . in regard of the temporall benefits of it , it is everlasting : that is , long-lasting . the covenanted inheritance of canaan was to continue to abrahams jewish seed , till the times of the new testament ; and the covenanted l heirship of the world , m so far as for their good , is to continue to abrahams christian seed , whether gentiles or jews that shall again be grafted in , till the end of this world . . in regard of the outward form of administration of it , it is also everlasting , that is , it should be dispensed from abrahams time , n till christs coming in the flesh to save the world , by circumcision , sacrifices , &c. from christs coming in the flesh , o till his second coming to judge the world , by new testament ordinances , the word preached , baptism , the lords supper , &c. . the covenant-inheritance may be extended to these generations of abrahams seed , as followeth , and that according to scripture . ( ) to abrahams seed collectively considered , as comprehending his whole seed reall or apparent , both iewish and christian , the covenant-inheritance both in respect of its outward and visible dispensation , and of its inward invisible and saving efficacy , shall be extended till the end of the world . for , abrahams seed shall so long continue on earth without utter interruption . his p iewish seed till christ. his christian seed among the gentiles , q till the jews calling to christianity : thence his christian seed both of gentiles and jews till the worlds end . so that of one , or the other , or of both , abrahams seed will continue , and the covenant-inheritance consequently to his seed , while this world shall continue . ( ) to abrahams seed distributively considered as iewish , the covenant-inheritance both temporall , as of canaan , &c. and spirituall , was extended to all generations till christs coming in the flesh without interruption . viz. for fourty two generations , according to christs legall and kingly line , as r matthew computes it : but for fifty four generations inclusively , according to christs naturall line , as s luke recites it . the t covenant-inheritance being principally settled on christ , abrahams eminent seed , u heir of all things ; and christ with his saving benefits being the x chief of all the covenanted blessings : abrahams naturall seed must needs be continued in covenant till jesus christ was revealed in the flesh . ( ) to abrahams seed distributively considered as christian , both reall and apparent , whether gentili●…h or jewish , the covenant-inheritance both spirituall ▪ and temporall , so far as good for them , shall be extended from the conversion of the gentiles , and calling of the iews , respectively to the end of the world . for , y till the end of the world abrahams christian seed of gentiles or iews , or both , shall continue : and consequently the inheritance of the covenant . ( ) to abrahams seed more singularly considerd , ( ) as onely apparent , or ( ) as reall ; the covenant-inheritance is differently to be extended in respect of their generations . . to his seed onely apparent by profession of abrahams faith : the covenant inheritance shall be extended in respect of the outward dispensation in this world onely , for so many generations as continue in the visible profession of true faith , and owning of gods covenant . hereby they shall in this world not onely enjoy many temporall benefits covenanted , but also partake of all the visible ordinances and priviledges spirituall . but they shall have no part of the covenanted-inheritance for the world to come . . to his seed reall by truth of faith. the covenant-inheritance both in temporalls and spiritualls shall be extended for so many generations as successively follow one another in the truth of faith , in this world , and in eternalls , to them all in the world to come . and though saving grace be not derived by naturall propagation , but by supernaturall regeneration : yet usually god is pleased to honour truly gracious and godly parents with a godly seed , with a gracious posterity , for many generations together ; as both scriptures and experience do abundantly testifie . the z elect lady , had of her children walking in the truth . there 's two generations pious . and paul said to timothy , a i call to remembrance the unfained . faith that is in thee , which dwelt first in thy grandmother lois , and thy mother eunice ; and i am perswaded that in thee also . there 's three generations pious and truly believing christ said to the unbelieving jews ; b ye shall see abraham and isaac and jacob in the kingdom of god. and c ioseph ( besides others of his godly brethren the patriarchs , ) feared god. there 's four generations truly pious . but why do i instance in such small numbers ? it is piously believed ( nor can there any cogent reason from scripture be alledged to the contrary ) that all the generations in the direct naturall line of christ , not onely from david till christ , nor onely from abraham till christ , but even from adam till christ , d which were about . generations , were truly godly , bebelieved in christ , and were saved by him . and surely the posterity descending of pious parents in covenant with god , are in gods onely ordinary way of true grace , and eternall salvation : being by their foederall state partakers both of gods publick ordinances , and foederal administrations ; and also of their parents godly nurture , example and education . o how happy a priviledge it is to descend of such parents ! and what hopefull thoughts should we have of such parents children , that first or last they shall be partakers of the saving efficacy and grace of the covenant ! thus , gods covenant established with abraham and his seed , is the inheritance of abraham and his seed . iii. seeing gods covenant was not onely established with abraham , but with his seed ; they that can make it appear to themselves that they are abrahams seed , may conclude , that gods covenant with abraham , with all the benefits thereof of common concernment , are theirs as well as abrahams . as , that god is their god , as well as abrahams god ▪ that they are blessed in christ , as well as abraham ; that they are heirs of the world , as well as abraham , &c. and all abrahams true christian seed may challenge this priviledge , as well as any of abrahams jewish seed . this greatly concerns us gentiles . let us search and try whether we be abrahams seed indeed , his spirituall seed : and if so , gods covenant with abraham is with us ; the god of abraham is our god ; the saviour of abraham is our saviour ; the blessing of ahraham is our blessing ; the inheritance of abraham is our inheritance ; all 's ours . but how may we know that we are abrahams spirituall seed , that we are abrahams children ? answ. we may discern our selves to be abrahams children ; . by our being christs . . by our walking in the steps of abrahams faith : . by doing the works of abraham . . by our being christs . so the apostle argues ; e and if ye be christs , then are ye abrahams seed , and heirs according to the promise . christ is the eminent seed of abraham above all other ▪ and all become abrahams seed , by becoming f one with christ spiritually . are we christs ? are we one with him ? it is not enough that we are christs nominally , having the names of christians ; that we are christs formally , having onely a form or profession of christianity ; or that we are with agrippa , almost christians , almost christs : for all this may be , and yet we remain altogether carnall , christless , covenantless ; as to the saving interest in the covenant . but we must be indeed and in truth , really , sincerely ; and altogether christs , if we ●…e abrahams true spirituall seed , and heirs by promise of eternall salvation . now hereby we may discover whether we be christs or no. ▪ have we g christs spirit dwelling in us ? . are we new h creatures ? . are we i one with christ ? . have we k crucified the flesh with the affections and lusts ? . do we l walk after the spirit , not after the flesh ? these things will evidence , whether we be christs . but these shall be more particularly explained in the iiii. book , in opening the new-covenant . . by our walking in the steps of abrahams faith : we may discover our selves to be abrahams seed . abraham was the m father of all them that believe , whether jews or gentiles , who walk in the steps of that faith of abraham . consequently all the believers are the covenant seed , and children of abraham . n abraham believe 〈◊〉 god , and 〈◊〉 was counted to him unto righteousness . know ye therefore , that they ( which are of faith , the same are the children of abraham . hereby therefore examine thy self . hast thou abrahams faith ? dost thou as a childe walk in the steps of father abrahams faith ? dost thou imitate abraham in believing ? . abraham believed god , o that his eminent seed christ , ( in whom his spiritual seed should be innumerable like the starres , and in whom all the nations and families of the earth should be blessed ) should be raised up according to the flesh , from his own dead body , and sarahs dead womb . christ in descending from abraham , was typically raised from the dead . dost thou in like sort , imitating abrahams faith , p believe on him that raised up iesus our lord from the dead ; who was delivered for our offences , and was raised again for our justification . as abraham by that act , so thou by this act of faith shalt be justified . . abrahams faith was bottomed on gods promise . this was the objectum quo ; the immediate object of his faith , whereby he was induced to believe god , concerning christ : not any humane , but a divine record , gods own word of promise . there●…re the apostle saith , q he believed that he might become the father of many nations : according to that which was spoken , so shall thy seed be . is thy faith thus bottomed upon gods word of promise , touching christ , and not upon humane testimonies , or other insufficient foundations , that can breed onely conjecture or opinion , but not true faith ? is thy faith in god and christ , according to that which is spoken by god in his written word ? . abraham believed gods promise of christ , r against hope , in hope . against hope of nature , in hope of gods promise . against hope , which course of nature could afford : in hope , which gods power and faithfull promise did breed in him . god promised not onely to make him a father of many children , but also s a father of many nations : that is , a father of all the nations of believing gentiles , who in jesus christ should become his seed , as well as of the nation of the jews . but the course of nature contradicted all this . for t his body was now dead , and unfit for naturall generation : and besides sarahs barrenness , u it ceased to be with her after the manner of woman . how could abraham , according to naturall probability , be father of isaac , and in him of one nation of the jews : or father of iesus christ : and in him of the many nations of believing gentiles ? here were divers naturall causes of despair , none of hope ; yet gods promise , truth and power raised up his hope above nature ; and therefore he fully believed it . canst thou thus against hope believe gods promise , x of pardoning thy sins , though many , hainous , fearfully aggravated , often reiterated : in hope of gods infinite grace , mercy and faithfulness in his promises ; and of the infinite acceptableness of christs death , & transcendency of his merit ? canst thou against hope believe that god y will subdue all thine iniquities , and cast them into the depths of the sea : that god z will conquer all thy spirituall enemies , and tread even satan himself under thy feet shortly : that god will supply thee with all necessary graces and consolations : that he will never suffer thee to want any good thing : and that he b will turn all things for good unto thee : and all this in hope of his immense goodness , faithfulness and omnipotency ? in thus doing thou notably treadest in the exemplary steps of abrahams faith. . abraham considered not at all , but wholly sleighted , neglected , overlooked all natural impediments , obstructions and lets to the performance of gods promises . c he considered not his own body now dead , when he was about . years old , neither yet the deadness of sarahs womb . he looked upon gods power ; not upon his own , or sarahs weakness . he wholly eyed and minded faiths encouragements , not at all its discouragements . dost thou thus act in believing , when thou hast gods promise for any mercy spirituall or corporall , though never so strange or unlikely to be performed ? canst thou eye god and his promises , not considering any lets or impediments to the contrary ? we are apt to pore upon difficulties , improbabilities and hindrances to the promises performance : and this is one of the first steps to unbelief , incident not onely to the carnall , but also to gods own people . when god by elisha d promised in the extremity of samaria's siege & famine , extraordinary plenty on the morrow ; a lord on whose hand the king leaned , said , if the lord would make windows in heaven , might this thing be ? yea gods dear servants are prone to this failing : as e sarah , when isaac was promised , considered her own and abrahams age and infirmity , and doubted ; so also f moses , when god promised flesh for israel for a whole moneth together ; and g zechariah , when god promised him iohn , who was stiled the baptist. these all , considering the naturall impediments to the performance of the promise , doubted of the promise . but so far as we distrustfully consider such impediments , we tread awry from the steps of abrahams faith : and therein we approve our selves not to be his children , though in other regards we may . . abraham doubted not , h staggered not at the promise through unbelief : he disputed not , questioned not the fidelity of the promise . do not thou doubt or stagger at gods promises through unbelief , that thou mayest be like abraham . for though faith and doubting may meet in the same subject , in the same person , yet doubting is not of the nature of faith , but contrary and destructive to it . . abraham being strengthened in faith gave glory to god glory . i but he was strong ( gr. properly , he was strengthened ) in faith or giving glory to god. he was strengthened in faith by divine grace , power , and by the promises , which are as props , yea as cordials to a fainting faith. and he gave glory to god : that is , he by believing , confessed and acknowledged the glory of gods free grace , truth and power in making and performing his promises . we give singular glory to god , when we believe him upon his word . are we thus strengthened in faith ! do we thus give glory to god ? . finally , abraham was fully perswaded of the sufficiency of gods power for performance of his promises against all improbabilities . k and being fully perswaded , that what he had promised , he was able also to perform the truth of gods promises , and his power of performing , are the two eminent pillars of faith. we seldom stagger through unbelief at the promises , but when we suspect or call in question one of these . what made l sarah , m moses , n zechariah , stagger at gods promises : but their questioning of gods power ? abraham contrariwise divers times stablished his faith , by retaining a clear apprehension of the o sufficiency of gods power for performance . are we clear in our thoughts of gods power ? are we fully perswaded of gods compleat ability to perform all his promises ? then we tread in the steps of abrahams faith. or rather do we not say ; how can these things be ? can god give bread , can he furnish a table in the wilderness ? &c. do we not limit his power , by our weakness , by natural difficulties , improbabilities ? &c. thus did not abraham . . by our doing the works of abraham , we may discover whether we be the children of abraham . christ tells the wicked iews , who sought to kill him , that though they descended of abraham after the flesh , yet they were not abrahams true seed , but degenerate . p iesus saith unto them , if ye were abrahams children , ye would do the works of abraham . but now ye seek to kill me , a man that hath told you the truth , which i have heard of god : this did not abraham . that is , they were abrahams seed by naturall propagation , not by spiritual imitation . but do we the works of abraham , imitate we him therein ; so shall we approve our selves to be abrahams children . but what were those works of abraham ; wherein all his true spirituall children are to imitate him ? i answer , by the works of abraham , we are especially to understand the fruits or effects of abrahams faith ; his pious , just , and consciencious works . viz. . his ready obedience to gods q call , contrary to all exceptions or objections that flesh and blood , carnall friends or relations , might possibly suggest to the contrary . god calling him wrought faith in him : and faith wrought this obedience in him , to gods call . so that he not only forsook his country , kindred and fathers house : r but also his idolatry , and ungodly state . do we thus hearken to gods call ; forsaking our carnall condition , our sinfull course of life , following god , not consulting with flesh and blood ? or remain we not in our sinfull chaldea still , unconverted , unwrought-upon , by gods many calls ? or if we have hearkened to gods call , is it not meerly in outward profession , not at all in inward alteration and renovation of our spirits ? . his submission to , and compliance with gods ordinances , notwithstanding all exceptions and reasonings he might have had against them . thus when god s ordained and appointed both him and all his males , yea though but eight dayes old , to be circumcised ; he punctually submitted to the ordinance of circumcision . and yet he might have made many objections against it , as t calvin well observes ; why must i be circumcised who have hitherto endeavoured to walk uprightly before the lord ? why in mine old age , and not before ? shall i not hereby make my self a laughing stock to all the world ? how shall my . family endure , hoc molestum & pudendum vulnus , this painfull and shamefull wound ; and not rise up against me , and deride me ? how shall my children of eight dayes old bear this pain , which may be with some hazard of life , &c. thus he might have reasoned : but did not . he silences all cavils and disputes ; he delayes not the duty , but he u circumcised himself and his family , the self-same day . do we manifest like subjection to gods ordinances , without disputes and reasonings against them ? do we duely sanctifie his sabbaths , hear his word , receive his sacraments , pray in publick and private , obey them that are over us in the lord , &c. as god hath ordained ? then we are right abrahamites . but how many in these dayes , who count themselves children of abraham , oppose and withstand , debase and cry down the ordinances of god ? some cry down the morality and sanctification of the sabbath ; some the preaching of the word publickly onely by ministers in office ; some deny baptism to the covenant-infants of believers ; some sleight the lords supper as of no use or advantage to the saints ; some decry the publick and private singing of psalms ; some deny christs church-offers , and the honour due unto them ; some degrade and fling away the scriptures and their divine authority ; in a word , some , to make compendious work , deny and reject all the ordinances of christ under the n. testament , seeking for they know not what further , and higher revelations . heaven and earth may stand amazed at this exrremity of spirituall madness ! thus did not abraham . these carnall and wretched practises against gods ordinances , will never prove their authors to be children of abraham . . his rejoycing to see christs day by faith. christ said to the iews ; your ▪ x father abraham rejoyced to see my day , and he saw it , and was glad . he saw christs day , christs incarnation for the blessing of all nations , in the promises of the blessed seed , and in the birth of isaac typically by faith. by this spiritual prospective , abraham saw christ afar off . seeing him he rejoyced and was glad : he was double joyfull : his heart was singularly affected because isaac was abrahams laughter ; but christ was abrahams ioy. we by the new testament see christs day , not as future , but as past already . are we affected with joy and gladness thereat , like abraham ? do our hearts and affections leap within us for joy , in reading the history of christ crucified : in hearing the mysterie of christ crucified opened and made bare unto us ? are our hearts warm , do they burn within us ( as once the y hearts of the two disciples ) when we converse with christ , when we hear of christ , when we meditate and think of the lord jesus ? it was a savoury speech of an z indian of two years profession , being wished by one to think much of the satisfaction of christ : who replyed ; i thank him kindly for his good counsel , it doth my heart good to hear any man speak of christ. . his true and real brotherly-love . he loved not only in word and in tongue : but in deed and in truth . lot , that righteous person , abraham's nephew and brother ; his nephew by natural , his brother by spiritual alliance : he was taken prisoner in the battel of the four kings against five . a abraham hearing of his brothers captivity , armed his trained servants , and with the hazard of his life , pursued the conquerours , and rescued lot. thus he discovered the integrity of his brotherly-lo●…e , in adventuring his life for his brother . do we with like integrity and reality love the brethren , the righteous , the children of god ? can we ( if need require ) hazzard our selves for them ? this iohn urgeth from christs example ; b hereby perceive we the love of god , because he laid down his life for us : and we ought to lay down our lives for the brethren . in what cases we should do this for the brethren ; and also how we may discover the truth of our brotherly-love : i have c elsewhere explained . . his religious care , nurture and government of his family . abraham was not only a good man : but also a good master of a family . he not only took care to serve god during his time : but that his children and houshold after him should do it . god thus testified of him ; d i know him , that he will command his children and houshold after him , and they shall keep the way of the lord , to do justice and judgement . here god gives a reason why he would acquaint abraham with his intended judgement against wicked odom and her sister cities ; because abraham would rightly improve this proceeding of gods justice , for the good of his children and houshold after him ; charging them to take heed of such sins , so plagued ; and to walkin the way of god with all righteousness . this the main intent of the words more generally . in particular here note ; . the act of abraham's pious family-government . he will command . not only in●…reat , request , or allure by fair words and good example : but command . he would command , as a husband , as a father , as a master , all under him , with all authority . . the object of abraham's family-government ; his children and houshold after : him ▪ even all within his family . he would improve his commands to them , that when he should sleep with his fathers , yet they might have true piety and religion still surviving in them . this duty god afterwards e imposed on masters of families under old and new testament . . the subject-matter of abraham's family-charge : laid down , ( ) more generally ; that they should keep the way of the lord , that is , the way of gods true religion : his way of faith and obedience , love , fear , &c. which he hath prescribed for his people to walk in . this in scripture-sense is f the way of the lord . ( ) more particularly ; to do justice and judgement . this is one of the wayes of the lord ; to walk righteously towards man in all acts of equity , giving to every one his due . doing justice , seems to imply just and upright dealing and well-doing towards all , without injury , fraud , or wrong to any . doing judgement , more peculiarly ( thinks g calvin ) respects the poor , weak , miserable , and oppressed : when care is taken to assist , protect , succour and stand by them , in all just causes . do we herein as children imitate father abraham in like religious care , nurture and government of our families ? do we train up h our children and houshold in the way of the lord , in the way of christ : commanding them after us to keep that way ? are we careful to transmit true religion to our posterity as their inheritance : that christ may live in them , when we are dead ? thus did i iacob , k iob , l ioshuah , m david , n the centurion , with may other pious housholders . it s the character of heathen-families , that o they call not on the lords name , they are strangers to this family-religion . but alas , how many among us herein degenerate from abraham , never charging their children and houshold after them to keep the way of the lord : never or seldom training them up in reading and understanding the scriptures , catechising , conference , prayer , and other religious exercises . they are called christians : but live as pagans . not god and christ ; but the devil and sin dwell and rule in such families . p the very indians in america lately converted to christ , shall rise up in judgement against this generation and condemn them . . finally , his eminent and admirable act of obedience to god , in q sacrificing of isaac in a sort for a burnt-offering . this was a stupendious undertaking indeed . what r faith : what love of god : what s fear of the lord : what self-denial did shine forth in this obedient act ! behold , abraham must kill , cut in pieces , and offer for a burnt-offering , his own son , his only son isaac ; whom he long expected , whom he dearly loved ; the son of his old age ; the son of the promise , in whom his covenant-seed should be called . how many reasonings and objections against this , might have risen up in abraham's heart ? must i kill and sacrifice mine isaac ? how shall a fathers hand be imbrued in such a childs blood ? what will sarah say ; how will she weep , wring her hands , and refuse to be comforted , when she shall know it ? what will all the enemies of god say , when they shall hear of this fact ? this is abraham : this is his religion ; he hath murdered his own child . what will become of gods covenant and promises ? shall i not , in killing , and sacrificing isaac , cut the throat of all the promises ? &c. but no such thoughts could obstruct abrahams obedience . he lets not sarah know any thing , lest she should hinder him ; t he gets up early ; he goes three dayes journey to the place appointed ; he builds an altar , orders the wood , binds isaac , laies him on the altar , stretched forth his hand and took the knife to slay his son ; and he had actually slain him , had not gods voyce from heaven intercepted him . oh mirrour of faith , love , fear , obedience and self-denial , towards god! when u sarah desired him but to cast out the bondwoman and her son , it was very grievous in his sight : but when god commands him to kill and sacrifice his isaac , abraham never gainsaid or whimpered at it , but went about it readily . x this fact of abraham , ( as augustine notes ) god commanding it , was obedience : if god had not commanded it , what had it been else but madness ? and as the same augustine elsewhere hath it ; y this was a new kind of precept to man , to give a law of wickedness : and to count him religious , if he will act that which was impious . abraham , if he commits parricide , he is just : if not , he is indevote . — behold , betwixt the piety of a father , and the devotion of god , to kill a son was wickedness , but not to obey god greater wickedness . perfect righteousness is put in a strait . — what is this ? he commands child-killing , who forbids man-killing . he is commanded to sacrifice his son , the solace of his fathers old age , and the only pledge of posterity , who was so much sweeter , by how much he was later : and so much the dearer , as he was his only son . yet abraham had nothing too dearfor god. he could offer up isaac ; he could do any thing at his command . can we proportionably at gods command , offer up our isaac ; part with , and z deny father , mother , brethren , sisters , wife , children , lands , livings , and whatsoever else is neer and deer unto us , yea our own liberties and lives ( if called thereunto ) for christs ●…ake and the gospel ? this will evidence us the obedient children of obedient abraham . thus of this third corollary . iv. was gods covenant established not only with abraham , but also with his seed in their generations , as hath been explained ? then , what a strong obligation and engagement of duty doth hereupon rest upon all abraham's covenant-seed whether iewish or christian , both in respect of themselves , and of their posterity ? . in respect of themselves , to walk as those that are in covenant with god , as well as blessed abraham . to walk worthy of god , and of his covenant in all well-pleasing . more particularly ; . to be enlarged in thankfulness to god for the covenant-inherirance and benefits , viz. covenant-state , covenant-promises , and covenant-inauguration , conferred upon them . especially when thousands and millions in the world remain utter strangers to gods covenant . . to love the lord with endeared foederal affections , who hath of meer grace and infinite ▪ love accepted them in foederal relation . . to perform faithfully all foederal restipulations of faith , obedience , &c. to the lord. . to devote and give up themselves entirely to god , in all they are , have , can do , or endure : seeing they are much more his then their own by this foederal transaction . . in respect of their posterity and children after them , . to educate and bring them up , not to themselves , not to the world , not to sin and the devil ; but unto god , whose they are by covenant , and to whose family , church and kingdom they peculiarly appertain . they are but as nursing fathers , nursing mothers , tutors and guardians , to whom god hath committed those his covenant-children of trust , to a bring them up in the nurture and admonition of the lord. therefore they should , like abraham , b command their children after them to keep the way of the lord. . to instruct them especially in this saving mysterie of gods covenant in jesus christ. that they may know , both their covenant-priviledges assured to them ; and their covenant-duties to be performed by them , and by their seed after them in their generations . v. finally , what singular comfort may this afford to all abraham's seed , that the covenant was established not only with abraham , but his seed in their generations ! for ; hereby god hath richly provided not only for them , but for their children after them , from generation to generation . they may fail and dye , leaving their children behind them . but however , they shall leave their children , at least visibly well provided for . god ever lives : his covenant never fails . upon this god they may cast them : under the wing of his care and covenant they may shroud and shelter themselves and theirs . if themselves be abraham's true seed , though they cannot leave their children , honours , mannours , lordships , lands , livings , gold and silver , &c. yet may they leave them exceeding great and precious promises , a rich and faithful covenant , and an al-sufficient god in covenant , for their inheritance . and this is the best inheritance . such shall not be beggers , if we may rely upon all davids experience : c i have been young , and now am old : yet have i not seen the righteous forsaken , nor his seed begging bread . how sweet may this be to all such parents , as are the true children of abraham , when they are on their death beds , and their children lamenting about them ! thus they may say every one of them to their posterity ; i am dying ; i must now leave this world , and you my dear children in the world , you shall shortly have me to be no longer a father : but i leave you to a better father . the god of abraham , hath mad●… me the seed of abraham , and accepted me in covenant : and with me you all are accepted in the same covenant . he can provide for you ten thousand times better then i can : his covenant and the benefits thereof are your inheritance . keep this covenant inviolably by faith and obedience , do not discovenant your selves by unbelief or apostacy : and you shall never want . gods covenant makes you d heirs of the world : will not that content you ? e heirs of heaven ▪ doth not that refresh you ? what then shall i adde further ? gods covenant assures you , that f iesus christ is yours ; that the g lord is your god ; and therefore that h all things are yours : may not this ravish you ? farewel sweet children ; this god , this christ , this covenant , bring you all to meet me in heaven with abraham , isaac , and jacob : then , we shall meet together , and never part ; we shall dwell together , and never be dispersed ; we shall live together , and never dy ▪ we shall see god and iesus christ together face to face , being ravished with that vision , and swallowed up with that fruition for ever and ever . thus of the second aphorism , that god established his covenant not only with abraham , but also with his seed after him in their generations . aphorism iii. the substance , or matter of gods covenant with abraham and his seed , consisted of many eminent mercies promised on gods part to abraham and his seed ; and of divers notable duties required of them , and restipulated on their part to god. having viewed the author of this covenant , and the foederate parties thereto , in the two former aphorisms , in this we shall consider the matter of this covenant of god with abraham and his seed . the matter of this covenant is , . eminent mercies promised on gods part . . notable duties required and restipulated on the part of abraham and his seed . in these two , the substance , marrow , and sweetness of gods covenant with abraham is chiefly comprized . i shall unfold them at large in two distinct sections . section i. i. the covenant-mercies promised on god's part , to abraham and his seed , are many and those very eminent . god promised them not all at once , but at seven several times and occasions . and they are chiefly contained in these seven several paragraphs of scripture . ( ) the lord had said to abraham , i get thee out of thy country , &c and i will make of thee a great nation ; and i will bless thee ; and make thy name great ; and thou shalt be a blessing . and i will bless them that bless thee ; and curse him that curseth thee ; and in thee shall families of the earth be blessed . ( ) and k the lord appeared unto abram , and said ; un to thy seed will i give this land . ( ) and l the lord said unto abram , after that lot was separated from him ; lift up now thine eyes , and look from the place where thou art , northward , and southward , and eastward , and westward . for all the land which thou ●…eest , to thee will i give it , and to thy seed for ever . and i will make thy seed as the dust of the earth : so that if a man can number the dust of the earth , then shall thy seed also be numbred . arise , walk thorough the land , in the length of it , and in the breadth of it : for i will give it unto thee . ( ) after m these things , the word of the lord came unto abram in a vision , saying ; fear not abram , i am thy shield , and thine exceeding great reward . — and behold , the word of the lord came unto him , saying , this shall not be thine heir , but he that shall come forth out of thine own bowels shall be thine heir . and he brought him forth abroad , and said , look now towards heaven , and tell the stars , if thou be able to number them : and he said unto him ; so shall thy seed be . — and he said unto abram , know of a surety , that thy seed shall be a stranger in a land that is not theirs , and shall serve them , and they shall afflict them years : and also that nation whom they shall serve , will i judge : and afterwards shall they come out with great substance . and thou shalt go to thy fathers in peace ; thou shalt be buried in a good old age . but in the fourth generation they shall come hither again . — in that same day the lord made a covenant with abram , saying , unto thy seed have i given this land , from the river of egypt , to the great river , the river euphrates : the kenites , &c. ( ) and n when abram was ninety years old and nine , the lord appeared to abram , and said unto him ; i am the almighty god , walk before me , and be thou perfect . and i will make my covenant between me and thee ; and will multiply thee exceedingly . and abram fell on his face : and god talked with him , saying ; as for me , behold , my covenant is with thee , and thou shalt be a father of many nations : neither shall thy name any more be called abram , but thy name shall be abraham for a father of many nations have i made thee . and i will make thee exceeding fruitful ; and i will make nations of thee ; and kings shall come out of thee . and i will establish my covenant between me , and thee , and thy seed after thee in their generations , for an everlasting covenant : to be a god unto thee , and to thy seed after thee . and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of ; canaan , for an everlasting p●…ssession ; and i will be their god. — and god said to abraham , as for sarai thy wife , thou shalt not call her name sarai , but sarah shall her name be . and i will bless her , and give thee a son also of her , and she shall be a mother of nations ; kings of peòple ▪ shall be of her . — and god said , sarah thy wife shall bear thee a son indeed , and thou shalt call his name isaac : and i will establish my covenant with him for an everlasting covenant , and with his seed after him . — but my covenant will i stablish with isaac , whom sarah shall bear unto thee at this set time in the next year . ( ) and o he said ; i will certainly return unto thee according to the time of life ; and lo , sarah thy wife shall have a son . and a little after this promise is again repeated . — and the lord said , shall i hide from abraham that thing which i do ; seeing that abraham shall surely become a great and mighty nation , and all the nations of the earth shall be blessed in him ? ( ) and p the angel of the lord called unto abraham out of heaven the second time , and said , by my self have i sworn , saith the lord , for because thou hast done this thing , and hast not withheld thy son , thine only son : that in blessing i will bless thee ; and in multiplying i will multiply thy seed as the stars of the heaven , and as the sand which is upon the sea shore ; and thy seed shall possess the gate of his enemies ; and in thy seed shall all the nations of the earth be blessed , because thou hast obey'd my voice . these are the covenant-mercies promised on gods part to abraham and his seed . and in this order god published these promises to abraham , according as they are laid down in these seven contexts , or paragraphs of scripture . here 's great variety , and eminency of mercies indeed . let 's pause a while , and ponder upon them . let 's sit down a little upon the sweet rose-beds of these promises : and oh how fragrant and refreshing will they be to our spiritual senses ! come hither all ye the seed of abraham , view well these mercies on every side ; and let your souls delight themselves therewith as with marrow and fatness . now forasmuch as in these scriptures the same mercies for substance are divers times repeated , and several wayes expressed ; and seeing they are not meerly temporal , nor purely spiritual ; but most of them of a mixt nature , under temporals representing spirituals : therefore i shall not handle them in the order wherein they are revealed , but for brevity and clearness sake reduce them to these distinct heads following , viz. god by covenant promised to abraham , . divine benediction . . an exceeding numerous seed . . a mighty name . . his seeds victoriousness over their enemies . . the inheritance of canaan to him and to his seed . . the closing up of his days in a good old age , in peace . . to be his shield . . to be his exceeding great reward . . to be a god to him , and to his seed after him , by an everlasting covenant . or , we may thus marshal these promised mercies . god promised to abraham , . what he will do for abraham and his seed . he will . bless them . . multiply him and his seed exceedingly . . make his name great . . make his seed victorious . . give them canaan for an everlasting possession . . close up abraham's days in a good old age in peace . . what he will be to abraham , and his seed . he will be . his shield . . his exceeding great reward . . a god to him , and to his seed after him , by an everlasting covenant . all the covenant-mercies promised by god to abraham , may be referred to these particulars , how bounteous was god , in making such promises to abraham ! how blessed was abraham in receiving such promises from god! all the nations of the earth , both iews and gentiles , shall fare the better for these promises to abraham , till the end of this world . first , of those covenant-mercies which god will bestow upon abraham and his seed , viz. i. divine benediction , or , gods blessing of abraham . this mercy is the second as it is related in the text : but i rank it first , because in order of nature it is before all the rest , yea the cause and foundation of all the rest . gods blessing promised to abraham is an eminent and glorious mercy : a well-head and fountain of mercies . and it is laid down in four several branches , or degrees , viz. . that , god will bless abraham , and sarah his wife . . that , abraham shall be a blessing . . that , god will bless his blessers , and curse his cursers . . that , in abraham and his seed all the families and nations of the earth shall be blessed . . god promised to bless abraham , and sarah his wife . q the lord hath said to abram , i will bless thee . again , the lord sware he would bless him ; r by my self have i sworn , ( saith the lord , ) for because thou hast done this thing , and hast not withhold thy son , thine only son : that in blessing i will bless thee , that is , i will certainly , undoubtedly bless thee ▪ i will abundantly , plenteously bless thee ; i will heap blessings upon thee . yea , s and god said to abraham , as for sarai thy wife , — i will bless her , and give thee a son of her ; yea i will bless her , and she shall be a mother of nations . thus gods covenant with abraham , brought gods blessing upon abraham : and upon sarai that was one flesh with abraham . and those t whom god blesseth , shall be blessed indeed for ever . for clearing gods blessing of abraham , two questions are to be resolved ▪ . what the word [ bless ] doth signifie ? . wherein god blessed abraham ? quest. . what the word [ bless ] doth signifie ? answ. the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barak signifies , u to bless , salute , offer a gift , praise , bow the knee for honour sake : or , as mercerus in pagnin notes , pleasantly to bend the knee or speech : as it were , to speak to one with bending the knee ; as is used in prayer , salutations , gratulations , valedictions . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eulogein , answering to this hebrew word , signifies properly , to speak well of any person or thing . to bless , in scripture phrase , is used chiefly in four severall senses . it signifies , i. to praise , commend , celebrate , give thanks , &c. with some confession or acknowledgement of excellency in , or beneficence from that which we so bless . thus we x bless god and his name : when we extoll him , praise him , confess unto him his excellencies or kindnesses . ii. to wish well to any ; or to pray for the welfare and good of any . thus . parents bless their children , and families : wishing and praying for all good to them . as , y noah blessed shem and iaphet : z isaac blessed iacob . a iacob blessed his sons the twelve patriarchs , and also the sons of ioseph . . pastors and ministers thus bless the flock of god and his people , wishing and praying for all good to them . as b melchizedeck blessed abraham . c aaron and the priests blessed the people by vertue and obligation of their office . . people in this sort bless , with their prayers and well-wishes their friends and benefactors . as d iacob blessed pharaoh , who had been kinde to his son ioseph , &c. e rebecka's kindred blessed her . . thus in a word we are to f bless our enemies that curse us and persecute us : we are to pray for them , &c. so shall we by imitation , be the children of our heavenly father . iii. to sanctifie , consecrate , or set apart to holy use . thus g god blessed the seventh day ; that is , sanctified it . thus christ h blessed the bread and cup in the lords supper . iiii. finally , to bless signifies to bestow gifts or blessings , to do good to any , &c. thus jesus christ is said i to bless the jews , by turning them away from their iniquities . and the gentiles are said k to be blessed , by receiving the promise of the spirit through faith. in this sense god is said often l to bless the creatures , to bless his people ; when of his bounty or free favour and mercy , he bestows any blessings , benefits , or any manner of good things upon them . and thus here god blessed abraham and sarah by bestowing variety of benefits and good things upon them . dei benedicere , ( saith m one ) est benefacere . gods blessing of us , is his well-doing to us . men may wish and pray for all good to us , but are not able effectually to confer that good upon us : but actually and effectually god doth all good to us ; this is gods way of blessing . quest. . wherein did god bless abraham ? answ. wherein did not god bless abraham ? what necessary benefits and favours did god withhold from abraham ? for , i. god blessed abraham with a confluence of temporall benefits and mercies heaped upon him . as , . great riches , n abram was very rich in cattell , in silver and in gold . hereupon abrahams servant expressed it very well ; o the lord hath blessed my master greatly , and he is become great : and he hath given him flocks and herds , and silver and gold , and menservants , and maidservants , and camels and asses . . singular dignity and honour . abraham was p a great man. the children of heth , among whom he sojourned , acknowledged this , saying , q hear us , my lord ; thou art d mighty prince amongst us . hebr. thou art a prince of god amongst us . that is , an exceeding great and renowned prince . and god promised him , r to make his name great . . prosperous success in his affairs . that expedition of his for the rescuing of his nephew lot , is a pregnant instance . for , s abraham with . of his trained servants , pursued four kings and their armies , after they had subdued five kings , and plundered sodom and gomorrah of all their goods and victuals , and among them had taken lot and his goods . and abraham scattered them , rescued lot and other prisoners , and recovered all his goods , and the goods of sodom and gomorrah . . a numerous posterity . god , not onely giving him t ishmael by hagar the bondwoman , who begat twelve princes , and became a great nation ; not onely giving him u other children by ket●…rah after sarahs death : but also giving him x isaac by sarah , when they were both past age of fruitfulness according to the course of nature ; y in which isaac , abrahams seed was called , of whom the iewish nation descended , and christ according to the flesh came , and z with whom gods covenant was established . herein god blessed sarah as well as abraham ; for , a through faith sarah her self received strength to conceive seed , and was delivered of a childe when she was past age , because she judged him faithfull who had promised . therefore sprang there even of one , and him as good as dead , so many as the stars of the skie in multitude , and as the sand which is by the sea shore innumerable . . all necessary outward benefits . for , b the lord blessed abraham in all th●…ngs . ii. god blessed abraham c with all spirituall blessings in heavenly things in christ , having eminently furnished him , . with eminent d faith. . with e justification by faith ; god imputing his believing to him for righteousness . e and he believed in the lord , ( that is , abraham believed in the lord , promising him a seed numerous like the stars , wherein god had principal respect unto christ , in whom both iews & gentiles became abrahams true seed ) and he , ( viz. the lord ) imputed that to him unto righteousness . this justification by faith is one of the great mysteries intended to be revealed in this foederall dispensation , most necessary to salvation . of this i shall hereafter speak at large in aphorism v. of this chapter , touching the end and scope of this covenant-expressure . . with admirable f hope . . with singular g obedience to god , and to his commands . . with wonderfull h self-deniall . . with a i spirit of supplication . . with a religious disposition of soul , for the pious k governing of his family in the way of the lord. . and in a word , with a blessed l covenant , assuring him , that christ should be his blessed seed , and the lord would be his god. and consequently that in and with them , all things should be his . thus the lord god ▪ blessed abraham and sarah , efficaciously and abundantly : by accumulating upon them all mercies temporall and spirituall . hence , . see how punctuall and plentifull the lord is in performance of his covenant and promise . he promised to blesse abraham : and he blessed him really , he blessed him abundantly ; he m will not , he n cannot suffer his faithfulness to fail . with what confidence may we clasp and cling unto his promises , if we be the heirs of promise ! . behold here what a vast difference there is betwixt gods blessing and mans blessing . man blesseth by well-wishing ; god blesseth by well-doing to us . man blesseth by praying for blessings wanted : god blesseth by performing blessings promised , and prayed for . man blesseth ineffectually : god blesseth efficaciously . . gods blessing is a rich inheritance . it brings all things into his peoples bosomes : both temporals and spirituals . it every way enriched abraham : and will every way enrich all abrahams faithfull posterity . and what they have as the fruits of gods blessing , is double sweet . in this respect , o a little that the righteous hath , is better than the much mammon of many wicked . what they have is not onely with gods leave , but with his love . the same things for substance wicked men may have , but with gods curse . god may give them in his anger , and take them away in his wrath . this the first branch of gods benediction promised . . god promised , that abraham should be a blessing . saying , p and thou shalt be a blessing . this is diversly interpreted by expositors . . some take it exegetically to be an amplification of the former branch , i will bless thee : and thou shalt be a blessing . that is , thou shalt be eminently blessed : the abstract being put for the concrete , for the greater emphasis and augmentation of the promise . as , a very honest man , is stiled honesty it self : a very learned man , is called learning it self : so here abraham should be such a singularly blessed man , that he ▪ should be even a blessing it self . but this interpretation seems somewhat too much to diminish the force and intent of the phrase . thou shalt be a blessing , is more then thou shalt have a blessing . . some understand it actively , that gods blessing should not limit , terminate and confine it self onely to abrahams person , but it should be from abraham q extended to all his seed , whether among jews or gentiles , through christ that was then in abrahams loynes . abraham as progenitor of jesus christ the blessed seed , should be a special means of blessing all that should be blessed . but this exposition , though in it self it be pio●…s , and have a truth in it , yet seems not so suitable here : because the fourth branch of this divine blessing promised to abraham , peculiarly sets forth the diffusion of blessing and blessedness from abraham and his seed to all families and nations : as after will appear . this also r calvin hath well noted . . some s expound it abstractly and exemplarily ; that abraham should be so singularly and eminently blessed , even to all mens admiration , that they shall take abrahams person for a pattern or example of blessing themselves or others ; wishing that they may be blessed with abraham , that abrahams blessing may come upon them and theirs ; that they may be blessed with abrahams blessing , as the eminent desirable blessing : to this effect calvin and pareus , yea and the iews themselves expound it , as pareus notes . and thus isaac blessed iacob going to padan-aram ; t god almighty bless thee , and give thee the blessing of abraham , to thee , and to thy seed after thee . . finally , u some had rather understand this phrase concretely , but so as herein the efficacy and constancy of gods blessing upon abraham is shewed . i will bless thee , and thou shalt be a blessing : as if he should say ; i will bless thee , and thou shalt be blessed , in thee shall the ●…lessing be established , and perpetuated , never to be revoked , repealed or taken away . thus that form of phrase is used in iacobs blessing , x i have blessed him ( said isaac ) and he shall be blessed . that is , his blessing cannot be retracted or recalled : isaac y would not repent , or alter his minde , about this blessing of iacob , though esau sought it carefully with tears . and in this sense it is not onely a ratification , but a notable amplification of abrahams blessing . these two last interpretations are preferred before the two former . the judicious reader may take his choice . in my judgement the fourth seems most apposite and genuine . chrysostome also inclines this way , saying , z here 's a great weight of the promise . i will make thee saith he , a great nation , and i will bless thee , and i will make thy name great . i will not onely make thee a great nation , and extoll thy name : but i will bless thee : and thou shalt be blessed . beloved , think it not to be a tautology , and the same thing to be spoke twice , when it is said ; i will bless thee , and thou shalt be blessed . for , saith he ; i will vouchsafe thee such a blessing , as shall be extended to all ages . for thou shalt be blessed , so that every one shall count it matter of great honour to have familiarity with thee . so he . hence : . how blessed was abraham ! not onely divinely blessed , but double-blessed , firmly and fixedly blessed . happy they , that as children of abraham shall share with him in his blessing . . how peremptory and immovable is god in his blessing ! a with him is no alteration , or shadow of turning . b whom or what he blesseth , shall be blessed for evermore . this the second branch of gods blessing promised . . god promised to abraham , c to bless his blessers , and to curse his cursers . as great princes sometimes make leagues defensive , and offensive , coven●…nting to have the same friends and foes : so here god strikes alike league and covenant with abraham ; god and abraham will have the same friends and foes . o wonderfull familiarity , benevolence and condescension of god towards abraham ! d children ( as chrysostome well notes ) scarce shew such respect to their parents , as to have the same friends and foes with them : but here god stoops so far to abraham as to bless his blessers , and curse his ●…ursers . here ▪ are in these words two things observable in reference to abraham ; the one imply'd , the other expressed . . it 's imply'd , that as abraham should have friends in the world , so he should have foes : as some would bless him , so some would curse him . yet ( as e pareus notes hence ) he should have more friends then foes : more to bless him then to curse him . inasmuch as it is said plurally , i will bless thy blessers , : but singularly , and curse thy curser . abraham himself could not have all men to bless him , speak well of him , love him : nor should abraham have all men to curse him , speak ill of him , revile him , hate him . he should have his share and lot in both . blessers to encourage him , cursers to exercise him . friends for his comfort : foes for his caution . . it 's express'd and promis'd , that god will bless his blessers , and curse his curser : god will side with abraham , will take his part still . by blessing his blessers , he will encourage many to love , bless , and befriend abraham : and by cursing his curser , he will deterr many from hating , cursing and opposing abraham . men perhaps might curse abraham , and yet their curse not hurt abraham : but god will curse them , his curse shall hit and hurt them . see this fulfilled ; f pharaoh takes sarai , abrams wife from him ; but god plagued pharaoh and his house with great plagues , because of sarai abram's wife . g abimelech also king of gerar , in like sort took sarah abrahams wife , but had not come neer her . yet god said to abimelech in a dream , thou art a dead man for the woman which thou hast taken , for she is married to an husband . besides , — the lord had fast closed up all the wombes of the house of abimelech , because of sarah abrahams wife . thus the lord sided with abraham , and became a foe to his foes . nor is this promise to be restrained onely to abrahams person ; but to be extended also to abrahams seed and posterity , whether jewish or christian. we may hence ( thinks h calvin ) collect a common doctrine ; that god will bless his peoples friends ; curse and take vengeance of their foes . abrahams seed as well as abraham , shall have not onely friends , but foes also in the world . but god will be a friend to their friends , a foe to their foes . here consider . that this is so . . why this is so . . what inferences may hence result . that this is so , is clear by the experience of abrahams seed in all ages . for. . abrahams naturall seed the iews have found god thus taking their parts ; as a friend to their friends , as a foe to their foes ; holy scriptures abound with instances . how did god bless i 〈◊〉 for entertaining iacob ! k potiphar , for his kinde using and 〈◊〉 of ioseph ! l the egyptian midwives , for saving the 〈◊〉 ●…enchildren alive , though king pharaoh had commanded them to kill them ▪ &c. contrariwise , how did god curse and plague m 〈◊〉 and the egyptians with many sore ▪ judgements , at last killing all their first-born , and overwhelming pharaoh and his whole host in the red-sea , for their oppression and cruelty to israel , killing of their male-children , and refusing to let israel go ? how did god fight ag●…inst n amalek , o sihon king of the amorites , p og the king of bashan , q midian , and against r all the kings and kingdomes of canaan , for fighting against israel ? how did the lord set himself as an enemy against the s assyrians , t babylonians , and u edomites , for their enmity and cruelty against gods people of israel and iudah ? though their enemies were x as four horns , pushing and scattering judah , israel and jerusalem : yet god had his four carpenters to break these horns and fray them away . . abrahams christian seed , whether of iews or gentiles after christ , have the lord also with them , blessing their blessers , cursing their cursers : a friend to their friends , an enemy to their enemies . y christ takes all kindnesses to his disciples and righteous members , as done unto himself ; and promises to reward them as if they had been done to his own person . and contrariwise , z god will avenge his own elect of their adversaries speedily : and a it is a righteous thing with god to recompence tribulation to them that trouble his people . when saul was persecuting the primitive church , christ takes it as done unto himself : and cals to him from heaven , saying , b saul , saul , why persecutest thou me ? i am iesus whom thou persecutest . all c neglects of christs members , christ counts neglects of himself , and will accordingly reward them at the great day . especially he will set himself against the bloody romish babylon , for her bloodiness against his saints and martyrs . d she hath b●…en drunk with the blood of the saints , andwith the blood of the martyrs of iesus , e and in her was found the blood of prophets , and of saints , and of all that were slain upon the earth . therefore her sentence from christ is ; f reward her even as she rewarded you , and double unto her double according to her works ; in the cup which she hath filled , fill to her double . why this is so ; viz. why the lord will be a friend to his peoples friends , and a foe to their foes , may be thus cleared . this comes to pass , . from the truth and faithfulness of gods covenant and promises to this effect ▪ god g hath here covenanted this to abraham . and elswhere he hath made many like promises to abrahams seed , even to all gods people : whether iewish or christian. this is h promised to iacob , in isaacs propheticall blessing . balaam being hired to curse israel after they came out of egypt , contrary to his desire thus prophecied of their blessing ; i blessed he that blesseth thee , and cursed he that curseth thee : thus the promise runs in reference to iudah and erusalem ; k behold i will make jerusalem a cup of trembling unto all the people round about , when they shall be in the siege both against judah and against ierusalem . and in that day will i make ierusalem a barden●…ome stòne for all people ; all that burden themselves with it shall be cut in pieces , though all the people of the earth be gathered together against it , &c. l and this shall be the plague wherewith the lord will ●…mite ▪ all the people that have fought against ierusalem : their flesh shall consume away while they stand upon their feet , and their eyes shall 〈◊〉 away in their holes , and their tongue shall consume away in their mouth . m scripture abounds with promises of like nature . now god that promiseth , is an eternal and unchangeable truth , and n cannot lye . . from the justice and righteousness of god. gods people side with god against all : are friends to his lovers , and foes to his haters : as o david : and others . yea p for gods sake , they suffer many indignities and persecutions from the wicked world . consequently it is just with god , in a way of retaliation and remuneration according to his promise , ( promittendo , se fecit debitorem , ) to side with his people . q it is a righteous thing with god to recompence tribulation to them that trouble you . . from the neer relation whereinto they are brought with god and iesus christ. the lord is their god , and they are his people . s he is their father ; and they are his sons and daughters , his first-born . t he is their husband ; and they are espoused to him . jesus christ is their u head ; and they his mystical body and members . as therefore the father sympathizeth with his children , the husband with his wife , the head with the members : so god and jesus christ as it were sympathize with the saints , in reference to friends or enemies . friends or foes to them , are friends or foes to god and christ. hence the lord told pharaoh by moses , x israel is my son , my first-born . and i say unto thee , let my son go , that he may serve me : but if thou refuse to let him go ; behold , i will slay thy son , thy first-born . hence christ the head in heaven being persecuted in his members on earth by saul , cals to him ; y saul , saul , why persecutest thou me ? — i am iesus whom thou perfecutest . hence , at last day christ z will reward the friends and foes of his brethren , his members , as if they were his own friends or enemies : even from the neerness of their relation to him . . from the dearness of affection which the god of love bears unto them . he peculiarly loves , tenders , pities and esteems his people above all the people of the world . no a father can so pity his children , no mother can have such compassion upon her tender sucking babe : as the lord hath over his people . they are his b peculiar treasure : his c jewels : as d the apple of his eye . hence it is that the lord is very jealous over his people , sensible of their wrongs , makes their quarrels his own , their enemies his enemies , &c. saying , e he that toucheth you , toucheth the apple of mine eye . and that is a most tender part , impatient of the least injury . elsewhere ; — f i gave egypt for thy ransome , ethiopia and seba for thee . since thou wast precious in my sight , thou hast been honourable , and i have loved thee : therefore will i give men for thee , and people for thy life . inferences hence . will the lord be a friend to his peoples friends , and a foe to their foes ? will he bless their blessers , and curse their cursers ? then , i. surely g god is good to israel , to all that are upright in heart . he smiles upon their friends , he frowns upon their foes . he blesseth their blessers , he curseth their cursers . he loves their lovers , he hateth their haters . he takes their part , he pleads their cause , he imbarks himself in their quarrels , he maintains league with them both defensive and offensive . hereby he increaseth their friends , and diminisheth their enemies : whilst he suffers none that do them wrong , to scape unpunished ; nor suffers any that show them kindness , to go unrewarded . now if he be such a friend to his peoples friends : what a friend is he to his people themselves ? ii. how dangeronsly do they act , that by word or deed set themselves against gods people ! many there are that h hate , revile , curse , persecute , and do all manner of evill against them , for gods sake , for christs sake : as i ishmael , k cain , l esaù , &c. but let such tremble ; they in so doing fight not against them only , but against god also , who is on their side . nay they set themselves chiefly against god and jesus christ : if against them , because they are gods. they m kick against the pricks . they dash themselves as potsheards against a rock , that will grind them to powder . they revile and curse the godly : but god curses them . they curse n causelesly , and their curse comes not , yea god turns it ( as o once balaam's ) into a blessing : but god curseth them justly , and they shall be cursed . what madness is this ! they are foes to gods people ; and so engage the dreadful and almighty god to be a foe to them . there 's p no escaping of his wisdome , no q withstanding of his power , no r enduring of his wrath . iii. how prudently do they provide for their own welfare , that become friends to gods people ! hereby they become best friends to themselves , whilst they engage god to be their friend . not the least good word , not the least kindness , though but a cup of cold water , towards gods people , because his people , shall lose his reward . oh what promises are made to them that t consider gods poor afflicted weaklings , such as david sometimes was . u be wise therefore , o ye great ones of the world . do not curse , but bless ; do not hate , but love ; do not harm , but help the lords dear ones , because his . then the lord will count all as done to himself , and will much more remunerate your kindnesses into your own bosomes . iv. what sing●…lar comfort and encouragement is this to all the lords people , against all that hate , curse , oppose , or any way persecute them ! x the lord is on their side , why should they fear what flesh can do unto them ? he will hate their haters , curse their cursers , persecute their persecutors . are they many ? as the prophet said , y there are 〈◊〉 with us then with them ▪ are they crafty ? the lord z can infatuate all their counsels . are they raging and terrible ? the lord is the terrour of the world : heaven and earth tremble at his presence . are they mighty ? a the lord on high is mightier then the noyse of many 〈◊〉 yea then the mighty waves of the sea. b who art thou that thou shouldst be afraid of a man that shall dye , and of the son of ma●… that shall be ▪ made as grass , and forgettest the lord thy maker , c thy shield , thy tower of defence , thy deliverer , thy glory , and thine eternal excellency ? this the third branch of gods blessing promised . . finally , god covenanted with abraham , and promised , d that in him and in his seed all the nations and families of the earth should be blessed . this is the fourth branch of the divine benediction assured to abraham : the glory and excellency of all the rest . it surpasseth them chiefly two ways , viz. . in the extent thereof . the three former seem to be more peculiarly directed and limited to abraham's person : but this is extended to all the nations and families of the earth . . in the foundation of it . those three are promised to abraham , but no foundation , or mean of conveyance , is at all mentioned , whereby abraham should come to enjoy them : but this branch of the blessing is founded and bottomed upon abraham and his seed ; that is , e upon iesus christ abraham's eminent seed ; he the glorious mean , through and by whom this blessing shall be effectually conveyed to all the nations and kindreds of the earth . for though it be sometimes said of abraham ; f and in thee shall all families of the earth be blessed . and again ; g all the nations of the earth shall be blessed in him . yet in other places it is said ; and in thy ▪ seed shall all the nations of the earth be blessed : and thus both to h abraham , isaac , and k iacob . and this to let us see that abraham's seed should make all nations & families of the earth blessed , and not abraham's person otherwise then in and for his seed jesus christ then in his loyns , and in fulness of time to descend of him according to the flesh . and thus the new testament plainly expounds it of his seed , and that l seed iesus christ. and this is that m gospel , which , the holy ghost tels us , was preached to abraham . so then , all the nations and families of the earth shall be blessed in abraham and in his seed . for clearing of this , consider ; . what this blessing , or blessedness is , which is here promised . . in or through whom this blessing is to be performed . . how all the nations and families of the earth shall share in this blessing . ( ) what this blessing , or blessedness is , which is here promised . for understanding this , remember what was formerly spoken touching the sense and several acceptations of the word n bless : and note that here blessing is to be taken in the fourth ▪ and last sense ; gods blessing of any , is gods well-doing to them . here then this blessing or blessedness in the general denotes all that good , all those benefits , mercies , favours , &c. which god in christ will bestow upon the nations and families of the earth . more particularly this blessing or blessedness comprehends all spirituals , and all temporals . i. all spirituals ; concerning grace , or glory . o god the father of our lord iesus christ hath blessed us ( saith paul ) with all spiritual blessings in heavenly places , ( or , heavenly things ) in christ. and peter saith ; p according as his divine power hath given unto us all things that pertain to life and godliness : that is , to godliness here , and eternal life hereafter . now the scripture notably informs us what these heavenly , spiritual blessings are which the nations and families of the earth obtain in ●…braham's seed jesus christ , viz. . redemption from the curse of the law due for mans sin , by christs becoming a curse for us . q christ hath redeemed us from the curse of the law , being made a curse for us ; for it is written , cursed is every on that hangeth on a tree : that the blessing of abraham might come one the gentiles through iesus christ. and again ; r when the fulness of time was come , god sent forth his son made of a woman , made under the law , to redeem them that were under the law. the first adam by sinning involved all under the curse : the last adam by suffering and becoming a curse for sin , hath redeemed us from the curse , and made us blessed . . the participation of the spirit of god long ago promised in christ. s christ hath redeemed us from the curse of the law , being made a curse for us : — that the blessing of abraham might come on the gentiles through iesus christ : that we might receive the promise of the spirit through faith. this place is obscure . and interpreters by their divers senses darken it . to me this seems to be the apostles meaning , as to our present purpose , christs redemption of us from the curse , is here described , partly by the manner of it , viz. christ being made a curse for us . partly by the effects , or fruits of it : more general , that the blessing of abraham might come on the gentiles through iesus christ ; more particular , that we might receive the promise of the spirit through faith. the promise of the spirit being an eminent branch of the blessing of abraham . by spirit , i understand not only the extraordinary miraculous gifts of the spirit , which many in the primitive times received : but also and especially the ordinary and filial fruits of the spirit , as grace , adoption ; &c. by the promise of the spirit i understand not spiritual promises , as t pareus expounds it : but rather , by a kind of hebraism , i understand with u beza , the promised spirit , which is elsewhere stiled metonymically , x the promise of the father ; that is , the father's singular promised blessing , the spirit . and , y the promise of the holy ghost , which christ , being by the right hand of god exalted , had received of the father . this spirit was z frequently promised under the old testament : but most fully accomplished under the new. under the old testament the same spirit was bestowed upon gods elect , but not so plenteously and clearly , as under the new. . conversion from sin and satan , unto god. the same in substance with effectual calling , regeneration , renovation , and sanctification . this a special branch of abraham's blessing in christ. hence peter said to the men of israel ; a ye are the children of the ▪ prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed . unto you first , god having raised up his son iesus , sent him to bless you , in turning away every one of you from his iniquities . where its clear , that the blessing promised in abrahams seed , had its accomplishment in christ : and that the actual efficacy of this blessing consisted in conversion of jews first , and gentiles afterwards from their iniquities . . adoption into the family of god. in christ abraham's seed , we become gods children . christ redeemed us from bondage and slavery , to liberty and sonship . b when the fulness of time was come , god sent forth his son made of a woman , made under the law , to redeem them that were under the law , that we might receive the adoption of sons . iohn highly admires this priviledge , and gods love therein ; c behold what manner of love the father hath bestowed upon us , that we should be called the sons of god. nor can it be enough admired : seeing with this adoption , we receive christs filial spirit of supplication , d crying abba father ; and e witnessing with our spirits that we are the sons of god. and seeing with this sonship f we have heirship and coheirship with christ. . justification through faith. this is an high degree of abraham's blessedness promised to the nations . g the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations be blessed . so then they which be of faith , are blessed with faithful abraham . hence it is evident , that the gentiles justification by faith , is part of the blessedness promised the nations in abraham and in his seed . they that have their sins pardoned , and their persons accepted as righteous , are blessed indeed . david speaks emphatically ; h oh the blessednesses of him whose transgression is forgiven , whose sin is covered ! oh the blessednesses of the man unto whom the lord imputeth not iniquity . the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ashre , implyes thus much . . foederal relation to , and communion with god. abraham had the lord to be i his god in covenant , and communion with him thereupon : in like sort all abraham's seed of what nations or families soever throughout the earth , shall have the k same relation to god , and communion with him . and both abraham and all his seed throughout the world , are blessed in having this covenant-relation to god , and communion with god. for , l happy is that people whose god is the lord . . finally , glorification in the highest heavens for evermore . abraham is glorified in heaven already : and his seed out of all nations m from the east , and from the west , and from the north , and from the south shall sit down with abraham in the kingdom of god ; shall be received into n abraham's bosome . and then shall the happiness of abraham , and of all his seed , whether of iews or gentiles , be fully compleated , in the immediate o vision and fruition of god face to face for evermore . and this their glorification is a degree of happiness flowing from all the former . and thus , this blessedness comprehendeth all spirituals . ii. all temporals ; which are annexed as appurtenances and additionals unto spirituals . p take no thought , saying , what shall we eat ? or what shall we drink ? or wherewith shall we be clothed ? ( for after all these things do the gentiles seek ) for your heavenly father knoweth that ye have need of all these things : but seek ye first the kingdom of god , and his righteousness , and all these things shall be added unto you ; shall be added as surplusage , overplus and vantage into the main bargain or agreement betwixt god and us . jesus christ is the best of all blessings , and the fountain of all mercies : when god gives him , he will stick at nothing , they that want not christ , shall never want any heavenly or earthly blessing , so far as god sees it q good for them . r he that spared not his own son , but delivered him up for us all , how shall he not with him also freely give us all things ? to this effect the apostle testifieth , that s godliness is profitable to all things , having promise of the life that now is , and of that which is to come . all temporal mercies are reached out to gods covenant-people in the hand of a mediatour , and swim to them in the blood of jesus christ. this is the blessing , or blessedness here promised . ( ) in , or through whom this blessing is to be performed , may be thus in brief resolved . some texts say , t in abraham : but others , u in abraham's seed : that is , both in abraham and his seed , shall this blessing be performed . in abraham for his seeds sake , then in his loyns : but in abraham's seed , jesus christ , for his own sake , and through the influence of his own merit and grace . and therefore it is very observable , that this promise , x in thee shall all the families of the earth be blessed , is aftewards explained by other words , y in thy seed shall all the nations of the earth be blessed ; and is in the new testament thus alleadged and expounded , z and in thy seed shall all the kindreds of the earth be blessed ; and elsewhere , a in thee shall all nations be blessed . from which passage it is clear , that by [ abraham ] we are chiefly to understand abraham's seed , iesus christ : and by [ all the families of the earth ] we are to understand , all the nations of the earth . they all shall be blessed in christ : that is , through christ , or for christ. or , in christ ; that is , all nations being implanted into christ abraham's seed by faith , shall in him by faith partake the blessing . they must first have unio●… to christ by faith , and then communion with him in the blessing : b they must first by faith become his seed , and then be blessed as his seed , as the apostle intimates . so then the blessing of abraham comes on the gentiles through jesus christ , meritoriously and efficaciously ; and through faith in him , instrumentally . ( ) how all the nations and families of the earth may be understood to share in this blessing of abraham through christ by faith , needs explication . for , if all nations and families be blessed in christ : then it may seem , they are all redeemed ▪ by him , and shall all be actually saved by him . but this is contrary to many scriptures . this may be cleared . negatively , and . affirmatively . negatively , thus . . by [ all the families and nations of the earth , ] we are not to understand all families and nations before christs incarnation . for till then , the gospel was not preached to any nation besides that one nation of the iews . all others nations till then were passed by , neglected and suffered to perish in their ignorance and unbelief : except some few proselytes of the gentiles that came and joyned themselves in religion to abrahams people the jews . . by [ all families and nations of the earth ] we cannot understand that they all even after christs incarnation should joyntly at one and the same time receive the blessing of abraham in christ. for , the gentiles have been called and converted by degrees successivley , and in severall times and ages . some of those that were converted , and became thereby blessed , in the apostolicall times , are now swallowed up with judaism , turcism or paganism . and who knows but that yet there remain some nations and families to be called , as indians , &c. which perhaps were never converted ? . nor can we [ by all families of the earth ] understand in a restrained sense all housholds even of those nations that are called to the outward imbracing and profession of the faith : much less all and singular individual persons in those families . for both scripture and all experience is repugnant thereunto . there being many housholds within christian nations , wherein no one person for many ages together hath given any good testimony of faith or godliness . and the most religious families having some in them irreligious , unbelieving , in their naturall cursedness , without all supernatural blessedness . as of old , there was a c cain in adams family ; a d cham in noahs family ; an e ishmael in abrahams ; an f esau in isaac's ; an g absalom , h adonijah , &c. in davids ; a i iudas in christs family : even so it is with the best christian families to this day . affirmatively , thus , . by [ all the families of the earth ] understand all the nations of the earth . for , thus this is expounded , both in k old , and l new testament . and this need not seem strange , by families to understand nations : because by particular persons and families of old , nations were planted and replenished ; as is clear in the m sons of noah and their families , by whom the lands and nations were divided and denominated . and of the sons of iapheth it is said , n by these were the isles of the gentiles divided in their lands ; every one after his tongue , after their families , in their nations . and of all the families of noahs three sons , it is said , o these are the families of the sons of noah , after their generations , in their nations , and by these were the nations divided in the earth after the flood . no wonder therefore that in the next chapter save one in the history of genesis , p god promised blessedness to the nations of the earth , under the notion of families , families being little nations : and nations being great families . . all these nations of the earth come to share in abrahams blessing in these last ages of the world from christs incarnation till the judgement day , q by faith in jesus christ the blessed seed , revealed to them through the preaching of the gospel . for , after christ , r the gospel is to be preached to all nations , before the end come . and s the fulness of the gentiles must come in , before the jews be called to christ , and then all israel shall be saved . as therefore any of the gentilish nations receive the gospel , and therein christ by faith : so in and with christ they receive the blessing of abraham in all temporals and spirituals . . though divers whole nations do visibly receive and profess christ tendered in the gospel , and in that regard become abrahams seed visibly : yet very few of them do really and truly receive christ by saving faith ; t many beeing called , but few chosen . and therefore how few of those christian nations do really partake the full blessing of abraham to salvation ; though visibly they do enjoy not onely many temporal , but divers spiritual priviledges among abraham ; true children ! notwithstanding such nations are said to be blessed with abraham , because many in them are the true seed of abraham . the better , though the lesser part , denominates : as a glass of liquor , wherein is le●…s wine than water , is called a glass of wine . these things duly considered , the blessedness of all nations of the earth in abrahams seed jesus christ , doth not at all countenance that opinion of their universall redemption , or universall salvation . ( ) inferences hence . did god promise , that all the nations of the earth should thus be blessed in abraham , that is , in his seed iesus christ ? then , i. how great honour and dignity was hereby cast upon abraham ? all the nations of the earth should be beholding to him , should fare the better for him , should be blessed in him and in his seed . that christ should come of abraham naturally , was great honour : that in christ his eminent seed all nations should be blessed supernaturally , was double honour . this honour god u promised to abraham of meer grace ; and yet he made this an honorificall and grat●…itous x remuneration of his faith and obedience . who ever lost by his faith and obedience ? ii. promises of spirituals and eternals were made to the fathers under the old testament , as well as of temporals . here god promiseth not onely to bless abraham , but all nations in him , and that through his seed christ. is christ a temporall blessing ? is the blessing of the gentiles through christ a meer temporall blessing ? temporals are included in the blessing , but spirituals and eternals are the head and chief glory of the blessing , as hath been formerly explained . they then that appropriate all the spiritual promises onely to the new testament , and think that god promised to the fathers of old neither the eternal inheritance , nor the donation of the spirit , &c. but onely some earthly mercies pertaining to this present life ; do greatly err . the y faith of abraham and the patriarchs of old looked beyond this world , and all the glory of it , to spiritual and eternal injoyments . and this promise of blessing made to abraham was as it were the foundation of all the promises which are accomplished under the new testament , ( as z rivet well observes ) for , therefore a christ hath redeemed us from the curse , &c. that the blessing of abraham might come on the gentiles through iesus christ. the same spirituals for substance were promised under the old testament , that are under the new ; though not with the same fulness and clearness . iii. the gospel was anciently preached even unto abraham . the gospel is the doctrine of gods saving lapsed sinners by iesus christ. this is not a novell , but an ancient , an b everlasting gospel . c . years elder then the law at mount sinai . d the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations be blessed . those persons then that reject the old testament , do most ignorantly and profanely reject the gospel of god. for the old testament is full of gospel : reveals e the first gospel that ever was preached to sinners : and after the fall , is all gospel , if rightly understood . iiii. the riches of gods grace and loving kindness to lost man are wonderfull . when all mankinde were lost in adam , it had been glorious mercy and grace , if the lord had saved but one nation , yea , but one family , of all those lost creatures : but that he extended his blessing and salvation to all the nations of the earth in jesus christ , here 's mercy upon mercy , here 's grace upon grace . v. one great cause why so many nations of the gentiles , and ours among the rest , are partakers of iesus christ , and in him of the blessing of abraham by the gospel , is gods promise to abraham , and to other the fathers of old. god that promised , f cannot lye : is fully g able to perform whatsoever he promiseth ; yea such his truth and faithfulness , he cannot chuse but make them good . no length of time can make them void . england and all christian nations at this day may confess this . their present happiness in abrahams seed , flows from the faithfulness of this old promise to abraham . oh therefore let us clasp fast the promises of god in the armes of faith , not staggering through unbelief : for his promises shall never fail . all the nations of the gentiles by vertue of this and like promises , shall first or last be called and converted to christ , and be blessed in christ. pray we that they may be accomplished in his time : and i bless we the lord for fulfilling them upon england , or other nations . vi. the happiness of all the nations of the earth is founded upon abrahams seed iesus christ , and their enjoyment of him . they shall be blessed in him , not out of him : with him , not without him . it is not multitude of people , confluence of wealth and honour , strength of fortifications by land or sea , depth of wisdom or counsel , valour or resolution of armies , leagues or confederacies with neighbouring princes or nations , nor all the accumulations of worldly glory and greatness that can make a nation happy , without jesus christ this blessed seed of abraham : but jesus christ himself alone , without all these sublunary and earthly shadows , without all these magnifi'd and adored nothings , makes nations and peoples truly and eternally blessed , both in this and the world to come . this is most evident upon these ensuing considerations . for , . the jewish nation , ( which , till christs incarnation , was the onely happy nation in the world ) was principally happy in this ; k that they had the ordinances and oracles of god peculiarly committed to them , wherein jesus christ was tendered to them by covenants , promises , sacraments and types , till the fulness of time came ; and that when the fulness of time was come , and christ actually took flesh of them ; l unto them first , god having raised up his son iesus , sent him to bless them , in turning away every one of them from their iniquities . so that christ promised , and christ exhibited to the iews was their happiness , and m their glory . . the jewish nation n by rejecting and murdering the lord iesus , and by persecuting his prophets and apostles , have the wrath of god come upon them to the uttermost . they have lost the gospel and kingdom of god , are rooted out of their own land , and miserably scattered up and down the world as an headless vagabond hated and cursed people , above all the people of the earth . . all the nations of the gentiles are in most miserable condition whilest destitute of christ jesus . for whilest they are o christless ▪ they have no church , no covenants of promise , no hope , and are without god in the world . yea , whatever they are , or have , in other regards , yet in gods account , whilest they have not christ , p they are not a people , have not obtained mercy . all mercies are as no mercy , till christ be enjoyed that mercy of mercies . . the nations and people of the gentiles , though in themselves never so miserable , yet when they are enabled by faith to receive jesus christ preached and tendered to them in the gospel , q they in and through iesus christ receive the blessing of abraham , as well as the iews of old . then r they that were afar off are made nigh by the blood of iesus . they that were foraigners and 〈◊〉 , are now fellow-citizens with the saints ; and of the houshold of god. they s that were not a people , are now the people of god. they that had not obtained mercy , now have obtained mercy . and are become a chosen generation , a royall priesthood , an holy nation , a peculiar people . and as t they are blessed in all spirituals in heavenly things in christ : so u all temporals are added unto them . . all nations and people that either reject or set themselves against iesus christ , they do but forsake their own mercy and felicity , and involve themselves in ruine and destruction . christ saith of such ; x bring them hither , and slay them before me . he y will break them with a rod of iron , and dash them in pieces like a potters vessell . upon this account jesus christ z that stone cut out of the mountain without hands shall break in pieces the image , even the four grand monarchies of the world , and utterly destroy a the whore , the beast ; and salfe prophet . and how are the nations that have apostatized from christ , swallowed up with all ruine and desolation . oh that england and the annexed dominions would at last be wise and consider , that happiness or misery , weal or wo will be their assured portion , according to their owning or disowning of jesus christ his truth and wayes . wo , wo , unto us , if iesus christ once depart away from us . vii . finally , seeing all nations of the earth shall be blessed in abrahams seed , it 's clear , that all nations of the g●…ntiles throughout the whole world shall have the gospel preached to them , and be converted to iesus christ. they cann●…t be blessed but in abrahams seed iesus christ. they can have no happiness in christ , but by enjoying him through faith. they can ordinarily b have no faith in him , but by being converted to him through the preaching of the gospel . therefore sooner or later , before the end of the world , all the gentilish nations shall be called to christ by the gospel : according to the c glorious promises of the prophets of old. this is for most part fulfilled already since christ , and is still in fulfilling t●…ll the fulness of the gentiles be come in . d perswade●…aphet ●…aphet to dwell in the tents of shem. this the fourth brnach of gods blessing promised . thus of the first covenant-mercy which god promised to abraham , divine benediction . ii. an exceeding numerous seed . this is another covenant-mercy which god e promised to abraham : and it is a great mercy . for , f children are an heritage of the lord ; and the fruit of the womb is his reward . as arrows are in the hand of a mighty man : so are children of the youth . happy is the man that hath his quiver full of them : they shall not be ashamed , but they shall speak with the enemies in the gate . — g thy wife shall be as a fruitfull vine by the sides of thy house . thy children like olive plants round about thy table . behold , that thus shall the man be blessed that feareth the lord . — yea thou shalt see thy childrens children . the eminency of this mercy will be the more conspicuous , if we branch it out into some few particulars . god herein promised abraham , . to give him a son to be his heir , which should come out of his own bowels . . to multiplie his seed exceedingly . . to propagate even kings of people from him . . to make him a great and mighty nation . . to make nations of him . . to make him a father of many nations . in token whereof he changed his name . . finally , to give iesus christ as a primary and most blessed seed to descend of him according to the flesh : in whom especially abrahams seed should be so exceedingly multiplied and blessed in all the world . . god promised to give abraham a h son to be his heir , which should come out of his own bowels . even a son by sarah : and his name should be called 〈◊〉 . how emphatically was this promised ? . a son out of his own bowels . a naturall son , not a son of the house , viz. a servant ; nor an adopted son , taken out of a strange family . at this time abraham was years old , and therefore he admired and rejoyced at the promise . i then abraham fell upon his face and laughed , and said in his heart , shall a childe be born unto him that is an hundred years old ? k his body was now dead , to generation : yet god quickned and raised up isaac from his dead loyns . . a son by l sarah . sarah was now . years old , and it ceased to be with her after the manner of women . the apostle saith , m she was past age , that is , past age of childe-bearing according to course of nature . a son by sarah was the greater mercy : a miraculous mercy . . a son whose name should be isaac : that is , laughter . at the promise of his birth n abraham la●…ghed . at his birth , o sarah laughed , and said , god hath made me to laugh , so that all that hear will laugh with me . isaac occasioned a double laughter and rejoycing in abraham ; viz. a naturall laughter , and rejoycing in him as a childe of their old age : a spirituall laughter , as he was a type of christ , in whom p abraham saw christs day and rejoyced . . a son that should be his heir . abraham was rich , but had never an heir to inherit his wealth . he looked upon q eliezer of damascus , his servant , as his heir apparent : therefore he regarded no more wealth . but god that gave him inheritance , assures him of an heir to injoy it . this was blessing upon blessing . how punctually was all this performed in the r birth of isaac ? gods promise was fruitfull : though abraham s as good as dead , and sarah past age . abraham laughed , sarah distrusted , nature contradicted gods pomise : and yet his promise was exactly performed . hence , . nothing is t too hard for the lord . he brings youth out of old age , fruit out of barrenness , life out of deadness . we greatly dishonour god when we measure his power by our weakness , or limit his actions by our shallow conceptions . . gods promises shall certainly be performed agaisnt greatest seeming improbabilities . god promsied abraham a son by sarah , and this against many difficulties , and seeming impossibilities : yet he exactly performed his word to abraham . such is his divine truth and faithfulness , that he u cannot lye ; and such his divine omnipotency , that whatsoever he promiseth he is fully x able to perform . . isaac might well be called abrahams y son by promise : for , not the strength of nature in abraham or sarah , but the strength of the promise , through the power of god , brought him forth . the promise was as it were his father that begat him : and faith as it were his mother that conceived him , and brought him forth . without these , abraham was a dead father : and sarah a more dead mother . . god promised , to z multiply him and his seed exceedingly : to a make him exceeding fruitfull , and b in multiplying to multiplie his seed . to give abraham and sarah a naturall seed was a great mercy : but to give them a numerous seed was a multiplied mercy . this is notably assured to abraham by gods promise in three eminent adages or proverbial similitudes , whereby greatest multitudes , even innumerable numbers are wont to be set forth . god promiseth to make his seed , as the dust of the earth . c and i will make thy seed as the dust of the earth : so that if a man can number the dust of the earth , then shall thy seed also be numbred . as the stars of heaven . f and he brought him forth abroad ; and said , look now towards heaven , and tell the stars , if thou be able to number them : and he said unto him , so shall thy seed be . . as the sand on the sea-shore . g in multiplying i will multiply thy seed , as the stars of the heaven ; and as the sand which is upon the sea-shore . this promise is renew'd to h isaac under the similitude of the stars of heaven : and to iacob under the similitude of the dust of the earth . writers express divers glosses and notions about these smilitudes . k some , by dust of the earth , understand all reprobate iews , vile as dust : by stars of the heaven , all elect iews . some , by dust of the earth , understand the humiliation of abraham's seed : by stars of hea●…en , their exaltation . l some by dust of the earth , think 〈◊〉 natural seed may be signified : by stars of heaven , his spiritual and heavenly seed . as the apostle teacheth us two sorts of abraham's children , rom. . , . gal. . , , &c. hereupon the israelites are in iosephs dream , and in daniels vision , called stars , and the host of heaven , gen. . , . dan. . . but these seem to be curious subtilties without solidity . i easily subscribe to them , who by all these proverbial and hyperbolical expressions do plainly understand only the great and even innumerable multitude of abraham's posterity promised . for , not the quality , and nature ; but the quantity and number , of dust , stars , and sands , is here clearly intended . and thus these adages are used even among m prophane authors . tot mala sum passus , quot in aethere sydera lucent , parvaque quot siccus corpora pulvis habet . ovid. de trist. l. . eleg. . now this promise of abraham's numberless seed was faithfully performed two wayes , viz. . immediately in abrahams natural seed the iews , which were wonderously multiply'd in egypt and the wilderness : so that moses said , n the lord your god hath multiply'd you , and behold , you are this day as the stars of heaven for multitude . and in reference to this proverbial speech , balaam said of the multitude of the people of israel ; o who can count the dust of jacob , and the number of the fourth part of israel ? the apostle also shews the exact performance of this promise , saying ; p therefore sprang there of one , and him as good as dead , so many as the stars of the sky in multitude , and as the sand which is by the sea-shore innumerable . in egypt israel groaned under many oppressions and cruel afflictions , which visibly tended to destroy them : but such was gods blessing upon them in order to his promise , that the more they were afflicted , the more they grew . . mediately , in abraham's spiritual seed in christ , even all believers throughout all the nations of the earth . for these far surpassed abraham's natural seed in number . hence the prophet thus comforteth the gentiles ; s sing o ●…arren , thou that didst not bear ; — for more are the children of the desolate , ( that is , of the gentiles , ) then the children of the married wife , ( that is , the iews , ) saith the lord . and wheeras t the number of gods sealed ones , after of each tribe , was but an hundred and forty and four thousand , of all the tribes of the children of israel : yet it was a great multitude , which no man could number , of all nations , and kindreds , and people , and tongues . in abraham's spiritual seed therefore , this promise of an innumerable seed to abraham , had its fullest and compleatest accomplishment . hence , . gods blessing is most efficacious . the multiplying of abraham's seed like the dust , the stars , the sands , being a special fruit of his blessing . his blessing is not only verbal , but also real . stands not in wishing good : but in working good to and for his people . . gods power is wonderful , that could so quickly create such a multitude of issue both natural and spiritual unto abraham : and this beyond the very course of nature . . how vigorous is gods promise to this day ! for it is still begetting spiritual seed to abraham , in converting gentiles upon gentiles , that his seed may be as innumerable as the dust of the earth ▪ the stars of heaven , and sands of the sea-shore . . how comfortable may this be to the church and people of god , in any age , against the smalness of the church , and fewness of the genuine members thereof ! be gods people but a little flock ; as gleanings after the vintage , as here and there a berry upon a tree , as beacons upon the hils : yet that god that increased old and dead abraham to such multitudes , can easily increase ▪ his decayed church , and innumerably multiply his little remnant of people . upon this very ground god comforts his church of the 〈◊〉 when very desolate and low . x look unto abraham your father , and unto sarah that bare you ; for i called him alone , ( that is , when he was childless , ) and blessed him , and increased him . for the lord shall comfort sion : he will comfort all her wast places , and he will make her wilderness like eden , and her desert like the garden of the lord ; joy and gladness shall be found therein , thanksgiving and the voice of melody . and elsewhere in that knot of glorious promises touching the churches enlargement ; y a little one shall become a thousand : and a small one a strong nation . i 〈◊〉 〈◊〉 will hasten it in his time . . god promised , to propagate even z 〈◊〉 of people from abraham , and sarah . he should not only have a natural seed , a numerous seed , but a royal and princely seed . this amplifies the promised mercy of his posterity . a kings are the supream potentates on earth : enthroned in highest worldly glory , dignity , power and authority . it s no small priviledge to be a favourite of kings : what is it then to be a father of kings ? abraham shall be a father , and sarah a mother of kings and princes . this was gods promise . but how was this performed ? abundantly . for , besides those b princes which descended of ishmae●… abraham's son by hagar ; and besides those princes and dukes which 〈◊〉 of c esau , abraham's grandchild by sarah , which reigned in edom , before there ra●…gned any king over the children of israel : all the kings of israel and iudah before the captivity , from saul , to zedekiah ; and after the captivity all the governours of the iews were of abraham's race , even untill christ ; who spiritually restored the decayd and ruined kingdom of david , and changed it from temporal to d spiritual and eternal . thus multitudes of kings , of eminent kings came of abraham and sarah : and at last , jesus christ , e the lord of lords , and king of kings . hence , . note here again , the faithfulness and power of god in performing covenant and promise to abraham and his seed . . consider , that abraham's family was a noble , honourable , and royal family . such honour can god easily crown his servants withall , when he pleaseth . this made abraham , among other things , a great man , a man of renown . . god promised , to f make abraham a great and mighty nation . this is a degree of mercy higher then all the former . he shall not only have natural seed , numerous seed , royal seed , but his seed shall swell up to a great and mighty nation . the lord here useth the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goi , for the nation that should come of abraham . this some note against the iews , who count that word a term of disgrace , which they would apply only to the gentiles : but here they forget how themselves are peculiarly intended by it . this was fulfilled peculiarly in the iewish nation which sprung of abraham , isaac and iacob . for though the ishmaelitish , idumean , and other nations came of abraham : yet the most considerable of them all was the israelitish nation . this was a great and mighty nation indeed : and that divers wayes , viz. . in multitude and number . they were like the g dust of the earth , h stars of heaven , and i sands of the sea-shore for multitude . when they were first numbred in the wilderness of sinai , there were k from years old and upward males able to go forth to war , in al the tribes , besides levi's , six hundred tho●…d ▪ and three thousand and five hundred and fifty . and there were o●… ●…evites , l males from a month old and upwards , twenty and two tho●… 〈◊〉 ● to these if we adde all the females , and all under twenty years old of the tribes , both which very probably amounted to twice so many moe , what a vast multitude of people was there in that nation at that time ? how numerous then were they afterwards in the land of canaan ? . in fortitude and valour . how did they subdue and tread underfoot all the kings and kingdoms of the canaanites , &c. none were able to stand before them . m happy art thou , o israel : who is like unto thee , o people saved by the lord , the shield of thy help , and who is the sword of thine excellency ! and thine enemies shall be found lyars ( or , shall feignedly submit ) unto thee , and thou shalt tread upon their high places ▪ . especially , this nation was great and mighty , in neerness of relation to , and communion with god ; and that both in his saving ordinances , and singular providences : to them above all the nations of the earth . n for , what nation is there so great , who hath god so nigh unto them ▪ as the lord our god is in all things that we call upon him for ? and what nation is there so great , that hath statutes and judgements so righteous , as all this law which i set before you this day ? or did god ever manifest such strange and wonderful providences for any nation under heaven , as o for israel ? in bringing them out of egypt , leading them through the red-sea , covenanting with them in horeb , conducting and providing for them through the wilderness forty years together , bringing them through iordan , driving out the canaanites before , etling them in their promised habitations , and p restoring them from their babylonish captivity beyond all expectation . hence , . how wonderfully can god advance a nation to might and greatness from smallest beginnings ! even from abraham's old , decay'd , and dead body . . the iewish nation in its chief height and greatness , was but abraham's family enlarged and multiply d. hence the iews are so frequently stiled q the seed of abraham . . the numerous increase and glory of the jewish nation , was the singular fruit of gods promise to abraham , to make him a great and mighty nation . . god promised , to make r nations of abraham . israel was but one nation : but here are nations , more then one promised to him . by these nations ▪ i understand nations descending of abraham according to the flesh . this god fulfilled , in raising up not only the israelitish nation of s israel , that is , iacob : but also the ishmaelitish nation of t ishmael , abrahams son by hagar ; the idumean nation of u edom , that is , esau , abraham's grand-child ; and the midianitish nation of x midian , abrahams son by keturah . hence , . not only the iewish nation , but also divers of the gentilish nations descended of abraham according to the flesh . all besides the iews , were counted gentiles . so that the ishmaelites , edomites , and midianites , were of the gentiles . abraham was the natural father of many gentilish nations which believed not : but the spiritual father of all the gentilish nations that believe . . the faithfulness of gods promise , and greatness of his power , are hereby rendered yet more illustrious : that from such deadness and barrenness raised up , not one but divers nations . . god promised , to make him a father of many nations . and for confirmation hereof , changed his name , by adding thereunto : and as it were y engraved the promise upon his very name , abraham . that as oft as he did hear , or think of his name , so oft he might remember gods promise , which was set in his name , like a diamond in a ring , to be worn therein continually . z god talked with abram , saying ; as for me , behold , my covenant is with thee . and thou shalt be a father of a multitude of nations . neither shall thy name any more be called abram , but thy name shall be abraham : for , a father of a multitude of nations have i given thee . or , as the greek , a have i put thee . as we render it , have i made thee . his name before was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abram ; compounded of two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab , father ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ram ; high : that is , an-high-father . but now henceforward his name must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abraham . which is made up of three words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab , father ; ram , high ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hamon , a multitude : the first letter , or first syllable of this last word being added to his name . and so it was abramham ; but the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out for the better sound , and so it became abraham . that is , an-high-fatherof-a-multitude : or , a-father-of-an-high-multitude . for , god made him a father of a multitude of nations . this being gods own etymon of his name , other curiosities about it are to be rejected . nor did god only change his name : but his wives also , upon the self-same ground and occasion . b and god said to abraham , as for sarai thy wife , thou shalt not call her name sarai , but sarah shall her name be . and i will bless her , and give thee a son also of her : yea i will bless her , and she shall be a mother of nations , &c. her old name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sarai signifies , either a princess ; if the last letter ' do form her name : or , my princess ; if the last letter ' be a pronoune affixed . in which latter sense i take it . her new name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sarah , hath instead of ' the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. the first letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hamon , that is , a multitude : and so it signifies , a-princess-of-a-multitude . because , as abraham should be a father , so she should be a mother , of a multitude of nations . thus god wrote his covenant and promise in their names , that they might not forget his covenant , if they did not forget their names : but upon every mention of their names , gods cordial covenant and precious promise might sweetly sound in their ears , and more sweetly sink into their hearts . abraham was the first man , and sarah the first woman , in the world , whose names god himself changed . his renewing and increasing of their names , denoted the renewing and increasing of promises , mercies and priviledges upon them . hence this change of abrahams name , is c mentioned , as one of gods favours to abraham . thus in respect of new blessings and mercies promised , god d changed iacobs name , to israel : cals his church by a new name , e hephzi-bah , that is , my-delight-in-her : stiles the new city , iehovah-shammah , that is , the lord is there . and gives to every christian that over-comes , g a white stone ; and in the stone a new name written . but contrary-wise , when god threatens the lessening of mercies , and inflicting of judgements , he is wont to lessen , shorten and diminish mens names : thus h ieconiah , is called coniah , idumea ▪ is called dumah . but how was abraham to be a father , an high father of multitude of nations ? i answer ; abraham's high fatherhood , not in respect of many children , nor in respect of many families , but in respect of many nations , is the priviledge here promised . scripture speaks much of this his fatherhood : and no meer man , besides abraham , had ever the like fatherhood setled upon him by divine covenant or promise . we may briefly thus conceive of it , viz. i. this his fatherhood to multitude of nations was not natural ; but spiritual . it 's true , abraham was naturally a father of many nations , viz. of the ishmaelitish , idumean , midianitish , and israelitish nations , which descended of his flesh . and this natural fatherhood was intended in the former branch of the promise , of nations of him . but in this promise god intended a further mysterie , even a spiritual fatherhood of abraham to many , yea to all nations that should believe , viz. not only to the iewish nation , but also to all the nations of the gentiles , that should walk in the steps of father abrahams faith and good works , as children imitating and following their father , though they descend not of him by natural propagation . and thus k the apostle interprets his fatherhood : as that judicious l calvin hath well observed . and he hereupon concludes , abraham is not therefore called a father of many nations , because his seed was to be divided into divers nations : but rather because the variety of nations was to be united and gathered together unto him . ii. this spiritual fatherhood of abraham to the nations of the gentiles , then begins , and actually takes place ; when the people and nations of the earth are joyned to abraham's seed iesus christ by faith. hence the apostle saith ; m if ye be christs , then are ye abraham's seed , and heirs according to promise . and n they which are of faith , the same are the children of abraham . when the people and nations are converted to god , and accept jesus christ as their saviour by believing ; then they are incorporated and adopted into the family of abraham spiritually , and he becomes o the father of them all . this p was first fulfilled notably when ( the iews rejecting the gospel ) jesus christ began to be preached to , and believed in , by the gentiles . and as the gentilish nations were and are daily called ; so this was and will be more and more fulfilled , till the fulness of the gentiles be come in . iii. abrahams spiritual fatherhood to the multitude of nations , hath in the nature and foundation of it , notable resemblance to gods spiritual fatherhood to his elect in christ. god is a q father to his people in christ ; and they are sons and daughters of the almighty : so abraham is a r father to all the faithful nations , and they are the children of abraham . the resemblance seems to stand thus ▪ . god the father s spiritually begets his children in jesus christ by his spirit and the seed of his word . so abraham in a sort begat the multitude of nations his spiritual and believing seed , by his believing of gods promise to that effect . hence the believing gentiles are stiled , t that seed which is of the faith of abraham , who is the father of us all . yet here 's a vast difference in this generation of god , and of abraham . god the father begets his spiritual children effectively , and properly ; he effectually works and breeds u faith and all the divine nature in them , whereby they become his children : abraham begets his spirituall children , not effectively , by breeding faith in them ; but onely analogically and improperly in a kinde of proportion and resemblance , inasmuch as he father-like propagates the righteousness of faith and true blessedness to all the faithfull , by his doctrine , example and covenant . all that enjoy these priviledges after abraham , must thus in a sort have them derived & propagated from abraham . god begets children x like to himself in wisdom , holiness , righteousness , mercifulness , perfectness , and in other excellencies of the divine nature and image of god. so abraham analogically begets children also y like to himself , both in faith and good works . . god the father pours forth his fatherly blessing abundantly upon all his children . z blessed be the god and father of our lord iesus christ , who hath blessed us with all spirituall blessings in heavenly things in christ. so abraham hath his blessing which is communicated to all the believing nations in christ ; according to that ancient gospel preached to abraham , a in thee shall all nations be blessed . so then they which be of faith , are blessed with faithfull abraham . and afterwards ; b christ hath redeemed us from the curse of the law. — that the blessing of abraham might come on the gentiles through iesus christ. but here 's the difference ; god blesseth efficiently : abraham onely instrumentally , as an ordinance and mean by whom god conveyes in some sort the blessing upon the gentiles . . finally , god the father hath an inheritance for all his children . c all the sons of god are heirs of god through christ. — d if children , then heirs , heirs of god , and joynt-heirs with christ. if so be that we suffer with him , that we may be also glorified together . and what 's the inheritance ●… gods heirs ? peter tels us . e the father of our lord iesus christ hath begotten us again unto a lively hope , by the resurrection of iesus christ from the dead , to an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for us . thus abraham hath an inheritance for all his seed ; both he and they are now by promise f heirs of the world through the righteousness of faith ▪ and shall at last through christ , g sit down with abraham , and with him inherit the kingdom prepared for them from the foundation of the world . hence , . what superlative honour did god put upon abraham , in conferring such an high fatherhood upon him ! it was his great honour to be a naturall father to the whole nation of the jews , that peculiar nation of god , beyond all the nations . but it was his greater honour to be an high spirituall father of multitude of nations ; even of all the nations in the earth , whether in europe , asia , africa , or america , that after him should believe till the end of the world . all believing kings , princes , and potentates , must acknowledge abraham their father ; and it 's more honour to them that they are abrahams children , then that as kings and potentates , themselves are fathers of greatest kingdoms and nations . as a father is above all his children : so abraham is honoured above all christian nations , and the potentates thereof in this world . and at last abraham may say at the resurrection of the just : lord , here am i , and all these my spirituall children which thou hast given me . . the calling and conversion of all the nations of the gentiles unto god in christ , was notably promised to abraham . for how else was he to be a father of multitude of nations : but by the gentiles becoming his children in christ by believing ? this conversion of the gentiles the h prophets most triumphantly foretold : and the i apostle most singularly magnified , as an eminent mystery of christ. this mystery god revealed in his promise to abraham : and engraved it for the greater certainty upon the name of abraham . . by abrahams fatherhood to the multitude of nations , god provided for abraham an innumerable seed , like the stars of heaven , dust of the earth , and sands on the sea shore . these promises were not so compleatly fulfilled in his natural jewish seed , though they were very numerous : as in his spirituall gentilish seed , which became k innumerably numerous . . when the nations and gentiles by conversion are added to abrahams people , and have abraham to their father , they may as his children , lay free and assured claim to abrahams blessing , inheritance , covenant , promises , and all his priviledges , so far as of common concernment to his faithfull posterity . this is an eminent advantage to all and every of the faithful . make it but clear ye are abrahams children , and he your father , according to l former evidences , and all is yours . . all christian and believing nations are brought into a state of spiritual brotherhood , having one father abraham . and therefore they should bear all brotherly affections , and express all brotherly actions and carriages one towards another , especially in spirituals . they should m love as brethren , be pitifull , be courteous . and not be as n ishmael towards isaac , mockers , persecutors , and enemies towards each other . the apostles charge to the ephesians , may be well extended to all abrahamites throughout the world ; o let all bitterness , and wrath , and anger , and clamour , and evil-speaking be put away from you , with all malice . and be ye kinde one to another , tender-hearted , forgiving one another , even as god for christs sake hath forgiven you . . finally , god in a special manner intended and implicitly promised to abraham , that primary and emment seed jesus christ. for , . in p promising isaac to abraham , he promised jesus christ ; isaac being a singular type of christ , ( ) in his birth , ( ) in his circumcision , ( ) in his sufferings , ( ) in his being offered , ( ) in his deliverance , and ( ) in his marriage , as q some have well noted . hereupon we may well conceive that abraham in seeing isaac's day , who was the type , r saw christs day , who was the antitype . and though he rejoyced and was glad , because of isaac : yet he chiefly rejoyced because of christ. . in promising to abraham such an innumerable seed , like the dust , stars , and sands : god especially promised iesus christ , in s whom all the believing gentiles should become his spirituall seed , as in isaac the iews became his naturall seed . . in promising t kings to come of abraham and sarah , god especially promised iesus christ to come of them , according to the flesh , who is u lord of lords , and king of kings . . in promising to settle an universall x fatherhood upon abraham , in respect of the multitude of nations ; god promised iesus christ to abraham , in and upon whom through faith abrahams fatherhood is peculiarly founded and established . and therefore from all these particulars it is clear , that in this numerous seed promised to abraham , iesus christ , that seed of seeds was especially promised to descend of him : as y iustin martyr notably shews against the iews . and in z christs birth this was eminently fulfilled , as the line of christ doth infallibly demonstrate . for as ioseph his supposed father , was abrahams natural son , according to matthew : so mary christs real mother , was abrahams natural daughter according to luke . hence , . iesus christ the son of god , became also the son of abraham . so he was promised : so he was a performed . the son of god by eternall generation , becomes the son of abraham by naturall propagation . how admirable this mysterie ! behold i shew you a paradox . abrahams father became abrahams son , abrahams maker is made abrahams childe . as man he became abrahams son : who as god was abrahams father . . abraham was dignified with honour upon honour . he must be a father of many nations , a father of kings , yea , a father of iesus christ the king of kings . this was the chief glory and excellency of his high fatherhood indeed . was it so much to be a fahter of christians ? what was it then to be a b father of christ ? yet as mary was more happy in bearing christ in her heart , then in her womb : so abraham was more honoured in being a member of christ by believing in him , then in being a father of christ descending of him . . all abrahams children are christs brethren . the iews his natural , the believing gentiles his spiritual brethren : for naturally or spiritually abraham is the father of them all . and though many persons when they are grown rich and great , are ashamed of their poor kindred , will scarce own them : yet jesus christ c is not ashamed to call them brethren ; though he be d the brightness of his heavenly fathers glory , and the express character of his person . this honour have all the true children of abraham : jesus christ is their e elder brother . yea god in christ is become their father . jesus christ became the son of abraham with us : that we might become the sons of god with him . hence christ risen said to mary , f go unto my brethren , and say unto them , i ascendunto my father and your father ; and to my god , and your god. thus of the second covenant-mercy promised abraham , viz. a numerous seed . iii. eminency of name . this a third covenant-mercy which god promised to abraham . g and i will make thy name great . hebr. and i will greaten thy name , or , i will magnifie thy name . by abrahams name , understand any thing in abraham that made him known to others , or distinguished him from others ; as his denominations , commendations given him in scripture , graces , duties , or other excellencies . for , by these a man is known and distinguished , as by his name . by gods greatning his name , understand his putting honour ▪ fame , renown , celebrity and dignity upon his name , that it should spread and be illustrious far and near throughout the world . god then , in promising to greaten his name , promised him great honour , dignity , splendour , fame , renown and glory in the world . here inquire we , . wherein true greatness of name consists . . how this promise was performed to abraham . . what may be hence inferred . . true greatness of name , true fame and renown may be considered ; negatively , and affirmatively . negatively . true renown or greatness of name consists not in these things , viz. . not in self-opinionatness , self-admiration , or self-flattery . a man may be puft up with self-conceit meerly through self-ignorance and self-deceit . he may be very high in his own eyes , when he is very low in the eyes of god and man. h the pharisee crack'd and brag'd much of himself : but was never a jot the better man. this was not his credit and renown : but his vain-glory , his blott , his infamy : i for , not he that commendeth himself is approved : but whom the lord commendeth . how k unsavoury is a mans praise from his own mouth ! . not in popular applause , or acclamations of the people . that 's a notable item of the apostles ; l — whose praise is not of men , but of god. they that are cry'd up of the people , are not therefore presently renowned . for , ( ) people are generally very ignorant , and know not wherein true fame and dignity stands . and hence they oft commend , what they should condemn : and cry up to the heavens , what god cryes down to hel . m that which is oftimes highly esteem'd among men , is abomination in the sight of god. ( ) people are for most part very corrupt , and hence are apt to magnifie what suits with their lusts and corrupt humours , but to deny the contrary . the people cryed up wicked herod as n a god : whom god instantly destroyed , and he was eaten up of worms . o the world loves his own : while christians are p everywhere spoken against . tertullus cals that unjust and rotten ▪ hearted felix , q most noble : but blessed paul , a pestilent fellow ; greek , a very pestilence . the iews cryed , r let iesus be crucified : but barabbas released . true honour s cannot stand in corrupt mens applause . yea its wofull to have all mens good word . t wo unto you when all men shall speak well of you , for so did their fathers to the false prophets . ( ) people are very various , unstable and mutable , they cry up to day what they cry down to morrow . the barbarians seeing a viper fastning on pauls hand , u said , he was a murderer : but perceiving paul to shake off the viper without harm , they said , he was a god yea the iews themselves one day cry , x hosannah to the son of david : and within a few dayes , y crucifie him , crucifie him . no stable renown can be bottomed upon such unstable principles . . not in highest worldly enjoyments , or carnall priviledges . as nobleness of descent , greatness of power and authority , wisdom , riches , strength , beauty , &c. z god doth not call and honour many wise , rich , noble , &c. but rather the foolish , poor , base , and things that are not . a thus saith the lord , let not the wise man glory in his wisdom , neither let the mighty man glory in his might ; let not the rich man glory in his riches . so that ( nec bona animi , corporis , nec fortunae ) neither natural accomplishments of minde , body , or state , are matter of true glorying , and renown in gods account . . finally , true renown and greatness of name consists not in the meer externals of religion . not in the bare enjoying of gods gospel , ordinances , and officers : nor in naked professions of christianity , forms of godliness , or endowments of formall hypocrites , though seemingly never so specious saint-like or angelical . for all these may be the lot of b hypocrites and reprobates , c who shall be never truly renowned . affirmatively . true renown , and greatness of name indeed consists , . in saving relations to , and interest in god , through iesus christ. all people are counted as d no people , till they become the people of god : but then they are the onely people in the world . when man in the first adam fell from god , the stript himself of all his glory : when man in christ the last adam regains god , he is reinvested with the supream glory . what greater shame and misery , then to be e without god in the world ? what greater glory and felicity , then to have f the lord to be our god ? god is the matchless g glory of his people , in the sight of all the nations : and christ is h the glory of his people israel . hereby the church is made i an eternall excellency , a joy of many generations : so that god saith to her ; k thou shalt call thy wals salvation , and thy gates praise . the sun shall be no more thy light by day , neither for brightness shall the moon give light unto thee : but the lord shall be unto thee an everlasting light , and thy god thy glory . . in truth of grace , and power of godliness . for , this is an orient spark of l the divine nature : this is the bright character and m image of god. to be sanctified , is in part to be n glorified . and to increase in sanctification , and the perfections thereof , is o to be changed into the same image of the lord , from glory to glory . grace is glory begun . glory is grace consummate . this is true renown in gods account . p he is a iew which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men but of god. . in sincere well-doing . it 's great renown to be adorned with true grace : it 's double renown to exercise true grace sincerely in all acts of faith and obedience . by the actings of faith q the elders have obtained a good report , a great name . by that blessed exercise of r walking with god , enoch and noah obtained great and true renown . noah singularly acted s righteousness , and uprightness ; abraham t self-denial , faith and obedience ; iacob u zeal , fervency , and faith in his prayers and wrastlings with god ; moses meekness , iob faith , patience and constancy under greatest afflictions ; david heavenly and seraphicall devotions ; hezekiah and iosiah zeal in reformation of the house and church of god , &c. and in all these gracious acts and exercises , they have gained a great name in the book of god , and are propounded as patterns herein respectively to all gods people . . finally , true renown and greatness of name consists , in upright valiant and constant sufferings for well-doing . it is not onely a priveledge to believe in christ , but also to suffer for christ. x for unto you it is given in the behalf of christ , not onely to believe on him , but also to suffer for his sake . as if it were some further dignity to suffer for him , then to believe in him . it 's great y shame to suffer as an evill ▪ do●…r : but to suffer as a christian , is not shame , but singular glory . hence peter ; z if ye be reproached for the name of christ , happy are ye ; for the spirit of glory and of god resteth upon you : on their part he is il-spoken of , but on your part he is glorified . by the spirit of glory and of god , the syr●…ack version understands , the glorious spirit of god : and beza much approves it . but doth not the article ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) here twice expressed , hint some further thing : viz. the eminent glory and dignity of the sufferer : against the infamy and ignominy of suffering ? you are reproached for christ : but the spirit of glory ( the eminency of glory ) rests upon you ; and not onely so , but the spirit of god also . and no wonder . for to suffer uprightly for well-doing ; ( ) is to suffer a for christ , for righteousness , for conscience to god , &c. and that 's a glorious cause . ( ) is to suffer b with christ : and that 's a glorious companion . ( ) is to prepare for c raigning with christ : and that 's a glorious crown . hereupon d the apostles rejoyced , that they were thought worthy to suffer shame for christ. paul e gloried in tribulation ; and triumphed in his chains , prison , and in the marks of the lord iesus upon his body . hence b. cyprian so extolls the dignity and glory of the persecuted church ; f o blessed our church , which the honour of divine favour doth so illuminate , which in our times the glorious blood of martyrs doth so illustrate ! it was formerly white by the works of the brethren ; now it is purple by the blood of martyrs . to her flowers are wanting , nor lillies , nor roses . now let all strive after the most ample dignity of one of these honours ; that they may either receive white crowns for well-doing , or purple crowns for suffering for well-doing . and elswhere he thus extols and encourageth the martyrs ; g how great dignity , and how great security is it , to depart hence joyous ; to depart among pressures and straits , glorious ? to shut your eyes in a moment , wherewith the world and men were seen , and presently to open them again , that god and christ may be seen ? so he . in these four things stands true honour and greatness of name indeed . . this promise of greatning abrahams name , and crowning him with true renown , was notably performed to abraham . for , i. abraham was invested with true renown and glory in the parts and perfections thereof . . he had saving relation to , and interest in god through jesus christ , which is the true foundation of all true renown . the lord had covenanted h to be a god to him and to his seed . and since the fall god is not a god to any by covenant but onely in jesus christ. . he had truth of grace , and power of godliness . for , he i submitted self ▪ denyingly to gods effectual call . he truly k believed gods promises , though never so improbable to be performed : he was l justified by faith , believing gods promise , and chiefly eying and accepting christ in the promise : he was sincerely and universally m obedient to god in all his commands , though never so repugnant to flesh and blood , and carnall reason : and he was truly consciencious in the n religious ordering of his family , commanding them to keep the way of the lord , &c. by all which the truth and power of his grace was abundantly testified . . he was sincere in well-doing ; as all these his former gracious acts demonstrate . and therefore ( to speak nothing of his worldly greatness , prince-like family , wealth , valour , victoriousness , and such other inferiour accomplishments which procured him temporal renown in the sight of men ) by these heavenly accomplishments he obtained true spiritual renown and greatness of name in the sight of god. ii. abrahams name was great before god , and man. . before god. for , he was called , o the friend of god , thrice in scripture . yea , abraham was the first man in the world , and ( i think ) the onely man in scripture that is plainly and particularly stiled , the friend of god. such a friend , as to whom god himself would impart his p secret counsels and purposes before they came to pass , and to whose friends he would be a friend indeed ; what renown was this to a mortall man , to be counted the friend of god , before all other in the world ? . before men , abrahams name also became exceeding great ; and this chiefly in regard of his spiritual excellencies and glory in sight of iews , heathens , and christians . for , ( ) the iews , for . years and upwards to this day , count none greater then abraham the father of their nation . hence , they gloried much in being the natural q children of abraham : and they ask jesus christ himself ; r art thou greater then our father abraham ? ( ) the heathens and forreign nations also had high esteem of abraham . his name was great among them . they counted him s a prince of god : a mighty potentate ; as t divers writers testifie . ( ) finally abraham's name is so renowned among the christian gentiles , since their first conversion in the apostles time to this day , that all of them account it their true spiritual honour and happiness to become the spiritual u children of abraham in jesus christ by faith. . inferences hence , i. how eminently did god dignifie and magnifie abraham ! he was naturally very mean and low ; but supernaturally god set him up on high . he was a chaldean , and son of a chaldean , x ungodly , and probably a gross y idolater : but god made him a father of all israel , a pious and pure worshipper of the true god. his name at first was but abram ; but god z gave him the name of abraham . at first he was very obscure : but afterwards the lord wonderfully crowned him with true glory and honour indeed . and who more renowned then abraham ? this was the lords great favour to him : and his happiness in the lords favour . how easily can the lord lift up from ignominy , to glory : from the dust , to the throne ! ii. true renown and greatness ▪ of name is a divine blessing , and very desirable . god is the peculiar author of it , and of all the precious ingredients that make it up : therefore it is divine . and it is promised among other covenant-mercies and blessings to abraham : and therefore it 's a desirable blessing and mercy : worldly renown , bottomed upon self-opinion , popular applause , highest carnal accomplishments in this world , or meer externals of religion , is as despicable : as true spiritual renown , setled upon his right base , is desirable . if ignorant pagans have toyled , attempted , adventured , hazzarded so much , to make their names great and renowned in vain-glory : how much more should we christians give all diligence to make our names great in true glory ? get abraham's renown : you have true renown . labour , . that the lord may be your god in christ ; . that true grace may make you a all glorious within ; . that sincere well-doing may make you renowned without , your clothing of wrought gold ; and , if need require , . that true suffering for well-doing , may be as a crownet , upon your crown : and then you are truly honoured indeed , and have names far surpassing those of kings and princes . to this end consider ; ( ) such a name and renown transcends all earthly treasures ; b is better then precious oyntment , & rather to be chosen their great riches , yea c better then of sons and of daughters : even an everlasting name that shall not be cut off ▪ augustine said well ; d a good fame is a good odour , which whosoever hath by the works of goodlife , whilst he follows christs steps , he , as it were perfumes his feet with most precious smell . strive thou to bathe as it were christs feet continually with this fragrant oyntment . ( ) such renown and greatness of name god hath frequently promised to his people : and therefore it should be desired and endeavoured . e them that honour me ( said god , ) i will honour . f the wise shall inherit glory . g if any man serve me , ( said christ , ) him will my father honour . h the memory of the just shall be blessed : but the name of the wicked shall ●…ot . i the righteous shall be in everlasting remembrance . ( ) such renown and name god commands us to provide for in the sight of all men , by all means and wayes truly honorable . k provide things honest in the sight of all men . l finally , brethren , whatsoever things are true , whatsoever things are honest , ( or , venerable , ) whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report : if there be any vertue , and if there be any praise , think on these things . ( ) finally , such name and renown is necessary to gods people in regard of others : for m adorning the gospel , and ingratiating the ways of godliness unto all sorts . especially it is necessary to the n officers in the church , for the better promoting of the spiritual good of the church : for they are to be examples and patterns for the imitation of others . augustine said well to this purpose ; o whosoever keeps his life from hainous crimes , doth well to himself : but he that preserves his fame , is merciful to others also . for our life is necessary to us , our fame to others . and elsewhere ; p for our own sake our conscience sufficeth us : for your sakes our fame ought not to be stained , but to excel amongst you . hold what i say , and distinguish . there are two things , conscience and fame . conscience is necessary to thy self , fame to thy neighbour . he who trusting to his conscience , neglects his fame , is cruel : especially being set in that place , of which the apostle writing to his disciple saith , in all things shewing thy self a pattern of good works , tit. . . thus of the third covenant-mercy promised to abraham , viz. eminency of name . iv. his seed's victoriousness over their enemies . this a fourth covenant-mercy which god promised to abraham . q and thy seed shall possess the gate of his enemies , . what is here promised , but the prevalency and victoriousness of abraham's seed over their enemies ? for , . in their gates were the r elders and chief rulers of their cities wont to sit : and there they exercised judgement , and consulted about publique safety and prosperity of the people . . in their gates were the chief defences , munitions , and fortifications of their cities against enemies . hence those phrases of , s war in the gates ; going down to the gates ; speaking with the enemy in the gates ; &c. hereupon by [ the gates of his enemies , ] is meant all the policy , authority , power and dominion of the enemies . in allusion whereunto , christ useth that phrase , to show the impregnableness of his church ; t upon this rock i build my church , and the gates of hell shall not prevail against it . and by [ his seed's possessing the gates of his enemies , ] is meant their victoriousness , prevalency and u dominion over their enemies , so as to deprive them of all their authority , power , munition , &c. and to possess them themselves together with all their cities , habitations and inheritances , giving laws unto them . . this covenant-mercy was performed frequently to abraham's seed , god making them triumph over most potent and numerous enemies from time to time . but had its most eminent accomplishment in ioshuah , david , and iesus christ. . in ioshuah , who conducting israel into the promised rest of canaan , x possessed the gates of kings , and took all their cities and countries : and none was able to stand before him all his days ▪ . in david the king , whom the lord y prospered in all his atchievements . so that he subdued z moab , ammon , the philistines , amalek , hadadezer king of zobah , and edom. yea david subdued ierusalem , and a took the strong fort of the iebusites there , the fort of zion ; and called it the city of david . though in ioshuahs time the children of israel b could not drive out the iebusites from ierusalem ▪ . in iesus christ the king of kings , the victoriousness of abraham's seed was most eminent . for he by sufferings , death , &c. conquered all his and our spiritual enemies , c sin , death , grave , hell ▪ the devil , with all principalities and powers of darkness , leading even captivity it self captive , and triumphing over them . all which glorious conquests he wrought in performance of this covenant-mercy to abraham and his seed . d the lord god of israel — hath raised up an horn of salvation for us in the house of his servant david ; — that we should be saved from our enemies , and from the hand of all that hate us . to perform the mercy promised to our fathers ▪ and to remember his holy covenant : the oath which he sivore to our father abraham , that he would grant unto us , that we being delivered out of the hands of our enemies , might serve him without fear ▪ in holiness and righteousness before him all the days of our life . so that jesus christ is the e true ioshuah , and the true f david : and his victories , the true victories . they were but types of him : and their victories shadows of his . he possesses and spoils the gates of all our spiritual enemies : he subdues them utterly : he seizes the whole power ▪ of sin , death , hell and satan , so that they shall never prevail against him and his elect. . hence , . how sure and strong are gods promises ! if god promise to abraham , that his seed shall possess the gates of his enemies : ●…o numerousness , power or policy of enemies shall be able to withstand his seed . no multitude of warlike nations , no munitions of rocks or mountains , no city-wals though as it were reaching up to heaven , no divinations or inchantments , nay no power of sin , death , darkness or infernal devils , shall be able to defeat or prevent the accomplishments of gods promises . they were strong : but gods truth and promises were stronger then all . gods promise in this particular obtained against all difficulties , oppositions , improbabilities and seeming impossibilities . when difficulties make us doubt of the performance of any promise : remember we this promise of abraham's seeds possessing the gates of their enemies , and how punctually and abundantly it was performed in the judges , kings and other governours of israel of abrahams race , but especially in ioshuah , david and iesus christ himself . . victoriousness over their enemies is a singular mercy to abrahams seed . their enemies are many , mighty , malicious and desperate ▪ their very tender mercies are cruelties . to fall into their hands , especially into the hands of their spiritual enemies , is most dangerous . to be delivered from them is joyous ; but to possess their gates , and have dominion over them and all their authority , force and power , is glorious . this honour and glory have abrahams seed , not only over their spiritual , but also ( so far as good and safe for them ) over their corporal enemies : and that by vertue of this promise to abraham . . what mysteries were wrapped up in gods transactions and dealings with abraham and the fathers of old . their histories are full of mysteries . go no further then abraham . god promised , that his seed should possess the gates of his enemies . at first reading , who would extend this further then to his natural seed the iews against their corporal enemies ? but the new testament g teacheth us to extend it especially to his eminent seed jesus christ , and his dominion over all spiritual enemies : yea and consequently in christ to all abrahams spiritual seed , who h over all their afflictions and adversaries , the world , sin and satan , are more then conquerours through him that loved them . in like sort ; i abraham's two sons , ishmael by hagar , and isaac by sarah , are , in an allegory , the two covenants . isaac in his birth , sacrificing , and deliverance from the altar ; a type of christs birth , death and resurrection . hereupon notably said augustine ; k god had such men , and in that time he made such preachers to his son which was to come , that not only in those things which they spake , but also in those things which they did , and in those things that fell out , christ might be sought , christ might be found , christ might be understood . whatsoever scripture speaks of abraham , it is both a fact , and a prophecy . thus of the fourth covenant-mercy promised to abraham , viz. his seeds victoriousness over their enemies . v. the inheritance of canaan to him and to his seed , may be a fifth covenant-mercy promised to abraham . this is a mercy which the lord much insists upon , and often mentions both to abraham and his seed . what manner of land canaan was , and how excellent , l hath been formerly described . therefore insist we upon it somewhat the more . and whilst we pause here a little , let us consider , . how god revealed his promise of canaan to abraham . . how god performed his promise touching canaan . . whether under canaan promised , some further mysteries were not intended to abraham and his seed : and what those mysteries may be . . inferences resulting from all . . how god revealed his promise of canaan to abraham . gods way of revealing and making promise of canaan to abraham , is very observable . for , ( ) god made this promise of canaan to abraham often . four several times at least , viz. . when abraham was newly come from chaldea m into canaan , according to gods call and command . — unto thy seed will i give this land . . when abraham and lot had separated themselves one from another , for peace sake betwixt them and their servants . — n and the lord said unto abram , after that lot was separated from him , lift up now thine eyes , and look from the place where thou art , northward , and southward ▪ and eastward , and westward . for , all the land which thou seest , to thee will i give it , and to thy seed for ever . — arise , walk through the land , in the length of it , and in the breadth of it : for i will give it unto thee . . after abrahams victory , and melchizedeck's blessing of abraham . — o the lord made a covenant with abram , saying , unto thy seed have i given this land , from the river of egypt , unto the great river , the river euphrates , &c. at this time god ( ) covenanted to give him the land . ( ▪ ) said , for sureness sake , he had given it his seed already . ( ) bounded the land. ( ) and described it to be the present possession of ten nations particularly named ▪ . when abraham was years old , god most solemnly renews covenant with him , one clause whereof was the promise of canaan . — p and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan , for an everlasting possession . in the two first canaan was promised : but in these two last covenanted . . after abraham had offered up isaac ▪ the lord promised , that , q his seed should possess the gate of his enemies , which was an implicit promise of canaan ▪ and fulfilled in part in ioshuahs conquests of canaan . surely there was more then ordinary in this promise of canaan ▪ that the lord so often repeats it and propounds it . hereafter we shall inquire into the mysterie . ( ) god r appeared to abraham in the land of canaan , when first he revealed to him this promise of canaan . abraham is the first man in the world , to whom scripture testifies that god appeared . god is said to appear to abraham at least four several times , viz. when he was s in chaldea , whence god called him , when he was newly t come into canaan . when he u was years old . and , x in the plains of mamre . how god appeared to him , is a more subtile inquiry . i love not to wade into curiosities . yet here i think we are to distinguish betwixt visions and apparitions . visions have a larger notion then apparitions . every apparition is a vision : but not every vision an apparition . a vision is commonly taken for some image , form or similitude representing to the sight of of body or soul the thing to be seen : whether it be an outward image , subject to bodily eyes ; or imaginary , represented to the imagination ; or intellectual , represented by intelligible species to the understanding . but an apparition is usually understood of some outward visible form represented to one awake . when god is said absolutely to appear ; and it is not added by vision , or dreams , &c. explanatorily : then we are to understand it of gods manifesting or representing himself in some visible form or shape to the corporal eye . and thus probably he here appeared to abraham . but whether in the form of a man , or otherwise : we may not safely speak , where scripture is silent . however this was an high favour of god to abraham , and a familiar condescension , that the invisible god should represent himself to him in visible shape . they were eminent favourites of god to whom he appeared : as y abraham , z isaac , a iacob , b moses , c gideon , d samuel , e david , f solomon . hence it is brought in as a great aggravation of solomons backsliding , g that his heart was turned from the lord god of israel , which had appeared unto him twice . ( ) god promised the inheritance of canaan to abraham and his seed , h when as yet he had no child at all . so that at once he promised him both heirs , and inheritance . so bountiful is god to his people . ( ) god promised canaan to abraham , i when the canaanite was now in the land , and nine other nations of strong and warlike people , besides the canaanites , were actual possessors . the whole k earth is the lords : and it is his prerogative to dispossess , and possess ; to pluck up , and plant nations and people therein , where and when he pleaseth . he l changeth times and seasons . all these ten nations in possession , could not hinder gods promise , nor abraham's faith touching the reversion to his seed . the promise of god , and the faith of the godly , is above all impediments . ( ) god promised canaan to abraham and his seed m after their years sojourning , servitude and affliction in a land not theirs , canaan in egypt : and that in the fourth generation his seed should come thither . god can promise , and faith can believe at any distance : for all things are present with god , and n faith is the subsistence of things not seen . mercies long expected , are double welcome when they come : and sharp afflictions are excellent preparatories to them . canaan was the sweeter to israel after their hardship in egypt and the wilderness : and heaven will be the sweeter to us , after earths many distresses and tribulations : but gr●…dge we not at o much tribulation in the way , whilst the kingdom of god will be the journeys end . how wisely did the lord order this promise for the long time of accomplishment ! for till then , p the iniquity of the ammorites and canaanites was not full : nor abraham's seed sufficiently multiplyed to dispossess by force those mighty nations . ( ) god promised canaan to abraham and his seed , q for an everlasting possession . that they should enjoy it , not for so many years or lives , but for ever . in what sense this is to be understood , will appear in the next branch . thus the lord promised canaan to abraham . . how the lord performed this promise of canaan to abraham and his seed : we may see in these ensuing particulars . ( ) god gave all the land of canaan , that very numerical land of canaan in kind , to abraham's seed , as he had promised . sometimes god performs his promises , not in kind , but in equivalency : gives not the very r numerical blessing promised , but as good or better . but here he gave the self-same mercy , the land of canaan , which he promised to abrahams seed . this the history of ioshuah abundantly testifieth , describing how the land was obtained ▪ divided to the twelve tribes , and possessed by them . and at last all is summed up in these words ; s and the lord gave unto israel all the land which he sware to give unto their fathers , and they possessed it , and dwelt therein . — there failed not ought of any good thing , which the lord had spoken unto the house of israel : all came to pass . this is often declared in the t book of psalms . and this is solemnly acknowledged after the babylonish captivity , by the u levites in a day of publique humiliation . and this god did in remembrance of his covenant and promise to abraham ; x for he remembered his holy promise , and abraham his servant . and he brought forth his people with joy , and his chosen with gladness . and gave them the lands of the heathen , and they inherited the labour of the people . ( ) god punctually performed his promise of canaan to abraham's seed , in regard of time . he had promised , that y abraham's seed should be a stranger in a land not theirs , and should serve them , and they should afflict them years . — but in the fourth generation they should come hither again : that is , to the land of canaan to possess it . this place is involved in divers difficulties . for , it is questionable , . what land is here meant , wherein abrahams seed should sojourn years . seeing it is evident by the scripture chronology touching those times , that his seed lived not in all z years in egypt : and great part of that time they lived . in much prosperity till iosephs death when their afflictions seem to begin . . what should be meant by this fourth generation : seeing abrahams seed came not again into canaan till the seventh generation from abraham . for , a eleazar the priest , ( son of aaron , of amram , of kohath , of levi , of israel , of isaac , of abraham ) the seventh from abraham exclusively , was one of the neerest generations to abraham that came into canaan to possess it , and b he was one that divided the land by lot unto the tribes . to the first of these questions , i answer ; . that the land of the sojourning , servitude , and affliction of abraham's seed years , was partly canaan the land of promise , which was not as yet actually theirs : partly ▪ egypt . . that , the time of this years beginning was at the birth of isaac , ( who c as chronologers observe ) was born precisely years after the promise was made first to abraham : and the end of these years from isaac s birth , and years from the first promise to abraham , was joyntly in the d self●…ame night that israel went out of egypt . . that , ( though e some interpret israels servitude and affliction under the egyptians years , to be meant , not of the whole years from the begining to the end , but only of the latter end of those years , ) yet i see not but in some sense we may say that the affliction of abraham's seed by the egyptians , not only concluded , but also began those years . for , ishmael the son of hagar the egyptian , is said presently after isaacs birth and weaning to f mock isaac : that is , g he that was born-after the flesh persecuted him that was born after the spirit , as the apostle expounds it . broughton hath well noted this , saying ; h here begin the first manifest afflictions of abraham's seed by ishmael the egyptian by hagar years before the coming from egypt , gen. . . & act. . . to the second question , i answer ; some , by the fourth generation , understand the fourth hundred year : taking every hundred of years for a generation . but this interpretation seems too much to force the phrase of the fourth generation ; and where doth scripture stile years a generation ? besides , according to this interpretation the promise was not exactly performed ; for israel came not into canaan till years after the term of the years was expired . i like therefore their resolution better , who , by the fourth generation , understand properly the fourth generation or descent of persons : not counted immediately from abraham , but rather from israels going down into egypt . and so the promise was punctually performed in the fourth generation from that time israel came to take possession of canaan as their own . for eleazer , i who divided the land to the tribes , was k the fourth from kohath , who was one l that went down into egypt . to this effect saith ainsworth ; m this promise was verified , when eleazar the son of aaron , the son of amram , the son of kohath came out of egypt and parted the land of canaan to israel , iosh. . . kohath being one that went into egypt with jacob , gen. . . . chron. . , . and before him broughton ; n . years abrahams seed was to sojourn in a land not theirs , that is , not , egypt onely , but also first canaan , unto which in the fourth age , israel should return to hold it their own . these four are , . kohath , . amram , . aaron , . eleazar , who parted the land , josh. . kohath was one of the . gen. . ( ) god gave the land of canaan to abrahams seed , according to his promise , notwithstanding all difficulties and impediments intervening betwixt the promise and performance . so powerfull is god , so faithfull his promise : that all difficulties give way to the fulfilling thereof . these seven impediments were observable , . israels o servitude and rigorous bondage under the cruell egyptians , who would not let them depart out of egypt . this impediment p god removed by inflicting sore and miraculous plagues upon egypt , so that at last they were glad to thrust them out . . their strait at the red sea , after they were got out of egypt . q the red sea being before them , pharaoh and his egyptian army behinde them , and the mountains on each hand of them so that nothing but imminent and present destruction could probably be expected . this impediment r god removed by a miracle , causing the red sea to open her womb that israel might pass through it dryshod , which the egyptians attempting to do were drowned . the sea was israels deliverance ; the egyptians destruction : israels harbour ; the egyptians grave . . their many s wilderness wants , temptations and afflictions , extremely discouraging them in their journey to canaan . but god supplied their wants , and relieved their afflictions . he t gave them bread from heaven , mannah , u water out of the rock ; rayment , x their garments waxed not old ; health , their foot did not swell , for fourty years together . he y shewed them their way , by his pillar of fire and cloud by night and day : and z healed the bitings of fiery serpents by the brazen serpent . . divers enemies in the wilderness in the way to canaan : viz. a amalek , sihon king of the amorites , og king of bashan , and the midianites : but the lord discomfited them all before israel . . the many b murmurings of israel in the wilderness with their c unbelief , d disobedience , e tempting of god , f idolatry and other provocations were a great impediment to their coming to canaan . for g the lord was for these sins resolving to destroy them , sware in his wrath they should not enter into his rest , and made them linger in the wilderness fourty years till all that evill and provoking generation , except caleb and ioshua , were fallen and dead in the wilderness . but h moses interceded for them , and the lord in his riches of compassion forgave them , and brought the following generations into the promised possession ▪ . the j river iordan after all these impediments were removed hindred them from entring canaan ▪ but iordan k was miraculously driven back at the presence of the lord , and israel went thorough iordans channel on foot to take possession . . fnally , the smalness of abrahams seed , and greatness of their enemies . for , when canaan was first promised , l abraham had no childe at all . and when his seed went to sojourn in egypt , m they were but seventy souls . how should these either withstand their enemies in their way , or drive out the canaanites at their journeys end , which were many strong & warlike nations ▪ but this impediment god removed partly , by multiplying israel extraordinarily , so that when they were first numbred in the wilderness of sinai , n they were from years old and upwards males able to go forth to war . besides women and children under . and besides all the tribe of levi. partly by sending an o hornet of fear and terrour upon the canaanites before hand . so that their hearts did even melt for fear of israel . and partly by p gods fighting for israel , and delivering all their enemies into their hands . thus gods promise was stronger then all impediments to the performance thereof . stronger then pharaoh and all his egyptians ; stronger then all the waves of the red-sea ; stronger then all the distresses of the wilderness ; stronger then all their enemies in their way ; stronger then all israels sins in then journey ; stronger then all the proud streams of iordan ; and stronger then all the walled cities and warlike nations of the canaanites . o blessed and puissant promises of the lord ! who would not believe them , and rely upon them ! ( ●… ) god gave the land of canaan to abraham and his seed q for ever , as their everlasting possession . he gave it to abraham onely by promise . to his seed by actual performance . hence abraham , isaac , and iacob are stiled not heirs of canaan , but r heirs of the promise . they inherited the promise one after another : though that none of them actually inherited canaan in then own persons , but in their seed . they were content to wait gods time of performance ; and therefore in their generations by faith s they so●…ourned in the land of promise , as in a strange country . obi. but experience testifies that the event hath not answered gods promise , in ▪ regard of the perpetuity of this possession to abrahams seed . for abraham ▪ s seed the iews are at this day , and have been long dispossessed of canaan , and dispersed up and down the world : the turks and mahumetans possessing the same . doth gods promise fail ? answ. gods promise is truth , and cannot fail . it is always seasonably performed according to the intendment of god therein . and in this particular touching the everlasting inheritance of canaan to abrahams seed ▪ it hath been faithfully fulfilled . for , . canaan was an everlasting possession ; that is properly perpetual without end or determination , in respect of the truth & mystery signified by canaan . viz. heaven , s the everlasting ●…st of gods people . canaans country , typified the heavenly country ; as after we shal see . and thereupon that perpetuity which belonged to the truth ; is ascribed to the type . doubtless the faithful seed of abraham , in canaan chiefly eyed and enjoyed heaven . z. canaan was an everlasting , that is , a long-lasting possession to abrahams seed . after they were seized of it , it continued theirs more or less till christs coming , and somewhat after . now as u hath been formerly showed , the word everlasting , or , for ever , doth not alwayes denote that which shall be perpetuall without all end , but sometimes that which shall be of long continuance though at last determinable . and thus canaan litterally taken , was an everlasting possession ▪ that is ; long-lasting ; x till a new constitution of church-affairs and state in the kingdom of christ. as other types , so this typicall possession vanished the coming of christ. . gods promise of canaan for an everlasting possession , was conditionall , not absolute . israel failing in performance of the condition , viz. y covenant-keeping with god , was justly cast out of the land of canaan , and yet the truth of gods promise not at all violated . and though this condition be not so plainly expressed in gods foederall dispensation to abraham , yet in the next administration under moses , it is evidently specified . ( ) finally , god gave the land of canaan to abrahams seed upon excellent grounds and considerations . especially , the efficient , impulsive , occasionall , and finall causes of gods giving canaan to israel , are observable . . the efficient cause of their possessing and inheriting it ▪ was not the wisdom or power of israel ; but gods singular power and providence , working and ordering all for them . hence , z it 's wholly deny'd to them as their atchievment ; and solely ascribed to god alone . he brought them out of egypt : he carried them through the wilderness : he sent an hornet of fear and terrour before them upon the canaanites : he cast them out by fighting for israel : and he alone planted israel therein . . the impulsive , or moving cause , as it were inclining the lord to give them actuall possession of canaan , was either inward or outward . ( ) inward , the lords a meer grace , favour mercy and loving-kindness to abrahams seed . this scripture insists much upon , and magnifies it . ( ) outward , not any merit or desert of israel , but b his own covenant and promise which he had made with abraham , isaac , and iacob , that he might perform it . hence , c moses recites their sinfull miscarriages against god , to beat them off from all confidence in themselves . . the occasion of gods bringing israel to canaan , was d not their righteousness ; but the wickedness of the canaanites , amorites , &c. which was grown to that height , that their land did even spew them out . . finally , the end which the lord intended in giving canaan to israel , was , not that they might live there as they listed , &c. but that they might be so much the more carefull to believe , love , fear , serve and obey him . e that they might observe his statutes , and keep his lawes . thus the lord performed canaan to abrahams seed . . whether under canaan promised , some further mysteries were not imply'd and intended to abraham and his seed : and what those mysteries were ; may deserve a little further consideration . and here though i prescribe not peremptorily to any mans judgement , yet let me freely propound mine own touching this matter : and then let the learned consider . under the inheritance of canaan promised to abraham and his seed , two further things seem plainly to be intended , viz. . the heirship of the world , synechdochically . . the heirship of heaven typically . ( ) ●…he heirship of the world. this by a synechdoche of the part for the whole , seems to be promised , in and under the inheritance of canaan to abraham and his seed . my ground for this , is that of the apostle ; f for the promise that he should be the heir of the world , was not to abraham , or to his seed through the law , but through the righteousness of faith. where read we in all the old testament that it was promised to abraham or his seed , that they should be heirs of the world ? onely in those promises of the inheritance of canaan made to them . canaan is not the world properly , but is put for the world figuratively , and synechdochically . by world here , g some understand the world of all the elect and faithful throughout all the nations of the earth . of these all abraham is father , and jesu , christ his chief seed is heir and possessor , some understand onely heaven . h some understand the whole creation , both heaven and earth , and all the creatures therein , with whatsoever heaven or earth can afford , to render abraham and his seed happy . and that in token , and as a pledge , handsel , or earnest hereof , canaan was given them by promise , as being one of the most fruitful and most pleasant parts of the world , and the glory of all lands : yea a very type of heaven it self , as after we shall see . to this last , i subscribe as the best interpretation of this text ; the plain connexion of the context , and genuine force of the words and phrases inclining me hereunto ; considering also that the apostle testifies , l godliness is profitable to all things , having promise of the life that now is ▪ and of that which is to come . and elswhere ; k all things are yours , whether paul , or apollo , or cephas , or the world , or life ▪ or death , or things present , or things to come , all are yours , and ye are christs , and christ is gods. so then by covenant and promise abraham and his seed had a right to all the comforts and good things of the world , as well as to canaan : and by vertue of this promise of canaan they actually enjoy'd all necessary blessings and comforts of the world , not onely when they came to possess canaan , but before that , even whilest they sojourned in canaan , egypt and in the wilderness . friends and foes , men endbeasts , land and sea , heaven and earth , serving them and furnishing them with varieties of enjoyments according to their emergent necessities to the admiration of the world . ( ) the heirship of heaven it self . not onely the whole world was synechdochically promised under the inheritance of canaan , but more especially and principally , heaven it self . typically , as the most excellent and glorious part of the world . for better clearing of this , two things are to be evidenced , viz. . that canaan was a type of heaven . . wherein it was such a type of heaven . i. that canaan was a type of heaven ; is hinted by many writers , but not ●…o demonstrated , as might be desired . these arguments may evince that canaan was a type of heaven : and consequently that in the promise of canaan heaven it self was promised . for . the land of canaan is stiled by the apostle , l gods rest ; into which they that believed not , could not enter . and yet he speaks of another rest remaining to the people of god , different from both the sabbaths rest , and canaans rest : viz. such a rest , which iesus , that is , ioshuah hath not given gods people , namely , the heavenly rest ; wherein gods people perfectly m rest from all their works and labours of sin and sorrow . n for if iesus had given them rest , then would he not afterwards have spoken of another day . there remaineth therefore a rest to the people of god. for he that is entred into his rest , he also hath ceased from his own works , as god from his . let us labour therefore to enter into that rest , lest any man fall after the same example of unbelief . canaan theresore the temporal rest , typified and shadowed out heaven the eternal rest. . abraham , isaac , and iacob , are said o by faith to sojourn in canaan the land of promise as in a strange country : confessing themselves to be strangers and pilgrims on earth . why ? because they looked for a city which hath foundations , whose builder and maker is god. seeking and desiring a better country , that is , an heavenly . therefore their eye of faith looked at the promise of heaven , in the promise of canaan : and thereupon they were contented to live in canaans country as pilgrims , in hopes that they might live in the heavenly country as denizons and citizens . now their faith could not have acted from canaan to heaven judiciously , unless canaan had been proposed and promised to them as a type of heaven . . the city ierusalem ▪ and mount sion in the land of canaan , were types of heaven : much more canaan it self . as p sojourning in gods tabernacle , denoted the moving unsettled militant state of the church on earth ; so dwelling in gods holy hill , that is , sion , near which the temple was built , represented the fixed triumphant condition of gods church in heaven . and we have mention of q the heavenly ierusalem , that is , not onely the spiritual church under the new testament on earth , but also the celestial church of the glorified in heaven : as the citizens of that ierusalem there mentioned , the innumerable company of angels , and spirits of just men made perfect , do not obscurely intimate . ii ▪ ●…herein ▪ or in what respect can̄aan was a type of heaven . the correspondence betwixt the type and antitype , canaan and heaven , consists chiefly in these three things . viz. . the people possessing both . . the way and manner how they are brought into these possessions . . the nature of the possessions themselves , in these regards there 's much resemblance betwixt canaan and heaven . the people possessing canaan and heaven have these mutuall resemblances . . both of them must be the seed of abraham . possessors of canaan his natural seed : possessors of heaven his spiritual seed . r and if ye be christs ; then are ye abrahams seed , and heirs according to promise . . both of them must be circumcised israel could not possess canaan s till they were circumcised in their flesh : the spiritual israel of god cannot possess heaven t till they be circumcised in heart . . both of them must be warriours and conquerours over all their enemies , both in their way , and at their journeys end . those that went to canaan , u warred with amaleck , sihon , og , midian , and all the powers of canaan ; and overcame them all : those that go to heaven , must fight with the flesh , and all its lusts , the world , and all its snares in prosperity and adversity , the devil , and all the powers of darkness , death and all its terrours , and overcome them all : the promise still runs x to him that overcomes . and y in all these we are more then conquerours : even triumphers through him that loved us . . both must be believers ▪ they that believed entred into canaan : whilest z others could not enter in because of unbelief : so ▪ a he that believes shall enter into heaven and be saved , but he that beileves not shall be damned , yea he is damned already , and the wrath of god abideth upon him . the way and manner of coming to possess canaan and heaven , gave great similitude . for , . canaan was b promised by god , long before it was possessed ▪ so heaven is c promised long before it be enjoyed . . israel must d first be delivered from egypts bondage and miserable slavery , come into covenant at mount sinai , and so●…ourn a long time in the wilderness , encountring with many enemies and afflictions , before they could come into canaan : so gods elect must e first be delivered by effectuall calling out of their spiritual bondage and slavery under sin and satan ▪ come into covenant with god at m. sion , and sojourn a long time , even all their life time , in the wilderness of this world , conflicting with many adversaries , temptations and tribulations , before they can enter into the kingdom of heaven . . they that went to canaan were f baptized in the cloud and in the sea ; and all the way nourished with mannah , bread from heaven , and water out of the rock : so they that go to heaven , must in their journey thither make use of gods g ordinances , especially they must be h baptized with the blood and spirit of christ , and be i nourished with the true bread and water of life , jesus christ that came down from the heaven of heavens , those mysteries exhibited in gods ordinances . . israel was k brought to the borders of canaan by moses , but ioshuah brought them into their possessions as thier chief captain , subd●…ing all their enemies before them , so that not one good thing promised did fail : so gods elect are brought to the borders of heavenby moses and the law , l the law being the schoolmaster to bring them unto christ ; but jesus-christ onely the true ioshua , is m the chief captain of their salvation , who n subdues and treads all his and their enemies under their feet , making o all gods promises in himself yea and amen , and at last p possessing them of heaven it self . . israel was brought to canaan notwithstanding all difficulties , impediments and impossibilities . god in performance of his promises made them all give way to israel , yea become contributary and serviceable to them . q the red-sea shal be dry'd , r the rock of flint shal run floods of water , s heaven shall rain bread , t the cloud shall still skreen and cover them from the parching heat , u iordan shal be driven back , x sun & moon shall stand still till they be avenged of their enemies , y walls of iericho shall fall down to the ground , yea all things shall conspire to bring them into canaan . so gods israel shall be brought to heaven notwithstanding all imaginable dangers , difficulties , impediments or impossibilities . z not sin , nor sorrow , nor death , nor devil , nor things present or to come can shut them out of heaven . god in performance of his promise will remove all rubs and obstructions : yea make a all things work together for their good , for their best . . ioshua b gave every tribe his particular inheritance in canaan , not according to desert or merit , but by line and lot , himself inheriting among them . in canaan there was room for them all . so jesus christ gives all his elect inheritance with himself in heaven , not after their desert , but the riches of his c meer grace . they d raign as coheirs with christ : they are glorify'd together . e in my fathers house are many mansions , ( said christ ) — i go to prepare a place for you , — that where i am , there may ye be also . . when israel came to eat the fruit and corn of canaan , f mannah ceased . the water out of the rock , the pillar of fire and cloud , &c. all these ceased . so when gods elect shall come to heaven , when once they shall taste of those blessed and best provisions of that heavenly country , g then mannah shall cease , then all the ordinances , administrations and dispensations of the gospel shall cease . then ( as ierome hath it ▪ h all book-learning shal cease . then ( as paul saith ) i prophecies shall fail , tongues shall cease , knowledge shall vanish . — when that which is perfect is come , then that which is in part shall be done away . then there shall need no more sermons , sacraments , weekly sabbaths , &c. for christ will be an endless sermon , sacrament , sabbath , &c. to his members . k and i saw no temple therein ( that is , in the new ierusalem ) for the lord god almighty and the lamb are the temple of it . and the city had no need of the sun , neither of the moon to shine in it . for the glory of god lightneth it , and the lamb is the light thereof . yea then l christ shall deliver up his mediatory kingdom , in regard of all manner of present administrations , to god even the father , that god may be all in all ▪ . multitudes came out of egypt , and went towards canaan , even almost to the borders of the land ▪ m who yet were never able to enter in , but perished in the wilderness . so , n many shall seek to enter in at the strait gate of heaven , but shall not ●…e able to enter . many shall seem to come out of the egypt of their carnal bondage , and to make great progress towards heaven ; as herod o did many things ; agrippa p almost , within a little , perswaded to be a christian ; the scribe q not far from the kingdom of god ; those backsliders in the hebrews ▪ r tasting of the heavenly gift , and of the powers of the world to come ; and the s foolish virgins even knocking at heavens gates ; and yet all shut out as workers of iniquity . the nature of the possessions themselves is very suitable . for , . the wicked canaanites , &c. t were cast out of canaan before israel was possessed thereof : so the wicked apostate angels were u cast out of heaven , before any of the elect sons of men were received into heaven . . canaan was a land of temporal rest , x gods rest , provided for his people : wherein he gave them rest from all their pilgrimages , and enemies on every side : heaven is gods eternal y rest , wherein he gives his people rest and tranquillity from all their sins , sorrows , labours , temptations and enemies whatsoever . . canaan was a z land flowing with milk and honey , with commodities and comforts , profits and pleasures . so heaven a flows , and overflows , with joys , fulness of joys & pleasures , at gods right hand for evermore . . canaan was the b glory of all lands , of all the earth . so c heaven is the glory of all the world . all the spendour and beauty of the earth in its utmost perfection , is but darkness and deformity to heaven's transcendent and surpassing brightness . if the d new jerusalem coming down from god out of heaven be so eminently glorious : then heaven it self must needs be much more superemmently glorious . . in canaan was gods special presence of grace , so as it was not in any other land on earth . e in salem was his tabernacle , his dwelling place in sion . there f he dwelt between the cherubims : and thence he conferred with his people . but in heaven is gods special g presence of glory , more then in all the world besides . there he manifests himself fully , familiarly , ravishingly , and eternally , with open face to all his saints and angels . there we shall see god without imperfection , enjoy god without interruption , & in that vision and fruition of god be ravished to admiration . in him we shall have all varieties of felicities for all our faculties , for all our affections , for all our senses . heaven is the glory of the world ; but god the glory of heaven : whose glorious presence makes heaven glorious . whatsoever happiness heaven , saints , or angels can afford ▪ it is all con-centered in god boundlesly : in them are but drops , in him the ocean of all fulness . he will be the head of saints , the lord of angels , the jubilee of joy , the strength of felicity , the length of eternity , the life of immortality , the heaven of heaven , and the very glory of glory . . inferences hence resulting . did god promise canaans inheritance to abraham and his seed , and in canaan , the world , and heaven it self ? then , ( ) the change of times and states , the disposal of kingdoms , countries , and nations , belongs to god as his prerogative . here god by promise gave , and by providence afterwards performed , all the nations and kingdoms of canaan to abraham and his seed . as he formerly gave israel the treasures of egypt , at their departure thence : so he afterwards gave israel the lands and all the wealth of canaan for their inheritance . nor did the lord herein wrong to any . he gave nothing , but what was his own : and h may he not freely do what he will with his own ? i the earth is the lords , and the fulness thereof ; the round-world , and they that dwell therein . the egyptians had forfeited their wealth , and the canaanites their country , by their sins : the lord takes advantage of the forfeiture , and gives them to his own people . and who shall controle his proceedings ? k he changeth the times and the seasons ; he removeth kings , and setteth up kings . — l the most high ruleth in the kingdom of men , and giveth it to whomsoever he will. — m whose dominion is an everlasting dominion , and his kingdom from generation to generation . and all the inhabitants of the earth are reputed as nothing : and he doth according to his will in the army of heaven , and among the inhabitants of the earth ▪ and none can stay his hand , or say unto him , what dost thou ? how strange and wonderful have been his providential dispensations to these islands of great brittain and ireland , even in these our days ! who could have imagined such great and sudden alterations in the whole frame of civil government ! it becomes us to look beyond instruments herein to the supream over-ruling hand of heaven , admiring his greatness , adoring his wisedom , and trembling at his judgements . ( ) gods promises to abraham and his seed were very mysterious . besides the literal mercy expected , there were spiritual mysteries intended in most of gods promises . under israel , christ : under multitudes of nations of abraham , the plenteous conversion of the gentiles : under abraham's blessing , the blessedness of all the elect , with all spiritual blessings in heavenly things in-christ : and here , under canaan , heaven was promised to abraham and his seed . by visibles , god did lead them to invisibles ; by terrestrials , to caelestials ; by corporals , to spirituals ; by temporals , to eternals . when we read these antient promises , we must intentively dive and pry into the mysteries of the promises , lest we lose the very marrow and kernel of them . ( ) not only carnals and temporals , but also spirituals and eternals were propounded in gods covenants and promises to the fathers under the old testament , and apprehended by them ▪ in canaan god assured abraham and his seed of heaven . and both abraham and his seed so understood and applyed the promise ; whence else did they deny their own n native country , having opportunity of returning : sojourn in tents in the land of promise as pilgrims and strangers in a strange land : and look for a city that hath foundations , whose maker and builder is god ; expecting a better country , that is , an heavenly ? their hopes and heart were above the skies , therefore they so easily trampled all canaan's enjoyments and excellencies under foot . they then who fancy that god fed abraham and the fathers only with the husks of earthly mercies , promising to them no further then visibles in canaan : do not only proclaim their own ignorance and folly , but bely the fathers happiness , and blaspheme the lords heavenly dispensations towards them . ( ) no length of time , nor multitudes of interposing impediments can prevent , evacuate , or disappoint gods promises , that they should not be performed . we need go no further , for demonstrating this , then to gods promise of canaan to abraham and his seed . canaan was o promised to abraham years , yea years before it was performed ; besides the years pilgrimage in the wilderness . yet all this length of time did not blot gods promise out of his mind , but he punctually remembered his covenant and promise to abraham and his seed in the appointed season . impediments hindering abraham and his seed from possessing canaan promised , were many , great , and to humane sense invincible . as , . abraham's p childlesness , and sarah's barrenness . . the fewness and weakness of abrahams seed , after god had miraculously given him isaac . but q souls went into egypt . what could souls do in dispossessing the many strong nations of the canaanites ? . the r extremity of the egyptian pressures and bondage , out of which they had no visible hopes of deliverance . especially their miseries and bondage being deeply aggravated , by moses coming to deliver them . . the s egyptian army pursuing them at the heels , and ready in rage and revenge to cut them off ; assoon as the lord had by strong hand and many wonders brought them out of egypt . . their inextricable t strait at the red-sea : the sea being before them , egyptians behind them , and mountains on each side of them , that there was no way of escape from imminent destruction . if they march forward , they are drowned in the sea : if they retreat backward , they run upon the sword of the egyptians : other ways they could not go because of the mountains . . their many u enemies in their way to canaan , amalek , sion , og , and midian . . their x many invincible distresses , dangers and difficulties in the parching , dry , desolate , howling wilderness . wherein nature had provided neither food to eat , nor water to drink , nor rayment to put on , nor medicines to heal their diseases , nor shelter to defend them from heat or cold , &c. nor way for them regularly to walk in . . their y many sins and provocations in the wilderness , frequently exasperating gods wrath against them to destroy them and cast them off for ever . . the destruction of z all that generation which murmured against god , whose carkasses fell in the wilderness except caleb and ioshuah . . the a death of moses upon mount nebo , neer the very borders of canaan , within veiw of the land , who was their chief captain and conductor from egypt thither , and with whom god had manifested himself wonderfully . hereupon israel might look on themselves as on a ship brought almost to shore , but splitting and wracking in the very harbour . . the b unpassableness of the proud river iordan , beyond which canaan lay . . the c great strength of canaan by reason of many warlike nations , sons of gyants , and strong fortified cities , all which they were to conflict with and conquer before they could take possession , after they had passed iordan . o what armies of impediments were here against the accomplishment of this one promise of canaan ! yet at last the promise overcame all these difficulties , removed every one of these impediments , and brought the seed of abraham into canaans possession . all the oppressions and bondage of egypt could not keep gods promise prisoner ; all the host of the egyptians could not cut it off ; all the waters in iordan and the red-sea could not drown it ; all the wants and miseries of the wilderness could not starve it to death ; all the high wals of canaan could not keep it out ; nor could all the nations of the canaanites defeat or overthrow it . o potent and victorious promises of god! who would not rest up on them , and trust to them , against all imaginable impediments ? o christian , god hath promised thee , not canaan , but in canaan heaven it self . why dost thou doubt of gods performance ? whatever be the difficulties betwixt his promise and performance of heaven , they shall all be clearly taken out of the way . fear not this worlds wilderness-troubles , fear not the iordan or red-sea of any persecutions , nor be afraid of any spiritual egyptians or canaanites , those powers of darkness . that god who for his promise sake cleared israels way to canaan , will clear thy way to heaven . ( ) abraham's true seed are the richest heirs in this world . experience indeed tels us , that for most part gods people have least actual share in the treasures of this world : but this promise of canaan , under which the world and heaven were also promised to abraham's seed , imports them the greatest heirs . how rich heirs were abrahams true jewish seed , by this promise ! they were heirs of canaan , d the glory of all lands , according to the letter of the promise . and consequently they that believed among them , were in canaan , ( which was e situate in midst of the nations , ) heirs of the world , and of heaven it self , as hath been shew'd according to the mysterie of the promise how rich heirs also were abraham's true christian seed ! for , though they are not heirs of the earthly canaan , as the iews were : yet are they heirs of the world , and of heaven ; and this their heirship is pleadable from this promise of canaan , as well as from other promises . f and if ye be christs ; then are ye abraham's seed , and heirs according to the promise . what promise ? viz. according to the promise which god made with abraham , especially touching the inheritance of canaan . mark also what the scripture saith elsewhere ; g all things are yours , whether paul , or apollo , or cephas , or the world , or life , or death , or things present , or things to come , all are yours : and ye are christs , and christ is gods. and again ; h godliness is profitable to all things , having promise of the life that now is , and of that which is to come . christ is i heir of all things , as mediatour , and head of his church : and all his members k are coheirs with him , and that to an inheritance incorruptible , and undefiled , and that fadeth not away reserved in heaven for us . so then , all true believers , the spiritual children of abraham are heirs of the world , and especially of heaven the glory of the whole world : and of all the blessings , priviledges and comforts , necessary to their happiness and salvation , which heaven , or earth , or the whole world can afford them . obiect . bur if true believers , abraham's true christian seed , be such heirs , how comes it to pass that they enjoy so little of this world : whilst wicked men and unbelievers so flow and overflow withall sublunary enjoyments ? experience shows they are not such heirs , as scripture seems to imply . answ. to this i say ; . true believers are the greatest and only heirs in this world by covenant and promise , though they have not the actual use and enjoyment of many things , which wicked men do plenteously possess . want of things promised in actual use and possession , hinders not their property , right and title by covenant . l the heir is in right and title , lord of all : though in his minority he differs nothing from a servant . jesus christ was m heir of all things : though he was actually very poor , and had not where to lay his head. so christians may have all things in promise : when they have little or nothing in possession . contrariwise unbelievers have nothing at all by covenant and promise , though they have never so much in actual possession . though in civil states , they have an humane right to , and property in the things they enjoy : yet in regard of true spiritual foederal right , they are but meer usurpers , being n strangers to gods covenant . the earth they tread on , the air they breath in , the heavens they look on , the food they eat , the water they drink , the rayment they wear , the houses they dwell in , the beds they lie on , and their other possessions which they use , are none of theirs in this sense : much less the felicities of a better life . in a word , here that paradox is true , believers are o as having nothing : and yet possessing all things : unbelievers as possessing all things , and yet having nothing . . the little pittance of the world which gods people do enjoy , far surpasseth all the enjoyments of unbelievers . p a little that the righteous man hath ▪ is better then the riches of many wicked ones . better in regard of , ( ) his title . his little he hath , partly by special q fatherly providence : partly , by r covenant and promise : partly , as s coheir with christ. ( ) his acquisition , or obtaining of them . he acquires them , more justly and conscientiously , sam. . , . more orderly , first seeking the kingdom of god , and his righteousness , mat. . . psal. . , . with mat. . . more moderately and self-denyingly , prov. . , . with tim. . , . ( ) his use of the little he hath . for he useth it , more thankfully , iob . . with hab. . . more self-denyingly , cor. . . , &c. with iam. . . more contentedly and comfortably , phil. . , , . cor. . , . more charitably , psal. . , . with mat. . . to . more happily , prosperously and successfully . gods blessing being promised to be upon him and all that he hath , deut. . . to . psal. . , , &c. prov. . . but his curse being threatned to the wicked and all that belongs to him , deut. . . to the end . hag. . , , &c. ( ) better shall be the righteous mans little in regard of his account for the same at the day of judgement , mat. . . to the end . with iam. . , , &c. in these regards i dare say , the righteous mans little , is incomparably better then all unrighteous mens mickle . his poverty , is far richer then their plenty . he hath far more when he hath almost nothing at all , then they when they have most of all . . believers , abraham's true seed , have a rich compensation of all their temporal wants , by spiritual enjoyments . if they have not gold , they have grace : if they have not riches , they have righteousness : if they have not outward possessions , they have inward comforts and contentments : and these are t an hundred fold better now in this present time . . in heaven believers shall have such u full fruition of unmixed felicities for ever , as shall utterly surpass all earthly enjoyments in their highest perfection . as x the afflictions , so the possessions of this present life are not worthy to be compared to the glory that shall be revealed in us . . if the lord keep his people short in regard of their earthly allowance , it is in much wisdom and faithfulness for their good , viz. ( ) to chastize them for their frailties . ( ) to prevent the abuse of his blessings . ( ) to exercise the more their faith and graces . or ( ) to pitch their affections more resolvedly on things above . all these things considered , abraham's true seed are greatest heirs of all by promise , &c. though their pittance be very small in actual possession . ( ) how comfortable this promise of canaan to abraham's seed , both iewish and christian. to his jewish seed ; that , after all their pilgrimages , they should have an heritage on earth : after all their bondage in egypt , and afflictions in the wilderness , they should enjoy liberty and prosperity in a land that should be theirs : after all their toil , travel and conflicts with many adversaries , they should at last enjoy a land of rest ; gods rest , wherein they should rest from their enemies round about : after all their patience and expectations of faith and hope , they should at last inherit the promised canaan . and in canaan have handsel of the whole world , and of heaven it self ▪ certainly canaan had never been so welcome to israel , if they had not first been in egypt and the wilderness . egypts brick , clay ; and iron-furnace , together with the wilderness wants and afflictions , made canaans milk and honey double sweet and delightful . contraries set off one the other with the more grateful lustre . liberty is sweet to all , but double sweet to them that have been inthralled . rest is sweet to all , but double sweet to them that have been tyred and turmoiled . and mercy after misery , is double mercy . to his christian seed . canaans inheritance reached but to the jews : but the heirship of the world , and of heaven it self , wrapped up mysteriously in canaan , extendeth even to christian gentiles also . so far as any worldly comfort or possession shall be necessary and y good for them , they shall be sure to have it . however , they shall not miss of the heavenly canaan when they dye . ( ) finally , let all gods people , abrahams true christian seed , be hence instructed in reference to the promised canaan above , to demean themselves on earth , as heirs of the heavenly canaan . viz. . to get out of their naturall egypt fully . they were once wholly inthralled in the egyptian , and more then egyptian bondage , z under sin and satan by nature . satan the cruell pharaoh , sin , lusts , and temptations the rigorous taskmasters . they are delivered in part from their dominion : yet stil there remains a a law in their members , rebelling against the law of their mind , and captivating them to the law of sin . let them strive to destroy this law in their members , all the remains and reliques of sin in them unmortified : let them not leave an hoofe behinde . . to bear the hardship of this wilderness patiently . this world is the christians wilderness . in this world they shall meet with many wilderness wants , troubles , temptations and distresses . let them not murmure like unbelieving israel of old , against divine dispensations : but wisely consider , this is gods high way to canaan . b christ himself first suffered : and then entred into his glory . and proportionably christs members c must through much tribulation enter into the kingdom of god. let them bear a while patiently : heaven will make a rich amends for all . and no wilderness afflictions can keep them out of their heavenly canaans possession . . to conflict with all their spirituall enemies valiantly that oppose their coming into their heavenly canaan . israel had not so many corporall , but christians have more spiritual adversaries . d the world with all its ensnatements , e the flesh with all its corruptions , f the devil and his angels with all their temptations . yet , as those corporal enemies were not able to stand before israel : no more shall these spirituall enemies be able to stand before thee . thou art sure of victory : yea thou fightest with foes foiled already christ hath g overcome the world , h condemned sin in the flesh ; and i spoiled principalities and powers , triumphing over them openly upon his cross , and leading captivity captive in his ascension : and all this for us . fear we not , gird we on k the compleat armour of god , and quit we our selves like men : there are more with us then against us . . to follow their chief captain iesus christ constantly . ioshuah l followed the lord fully , and they that followed him were conducted by him into the earthly rest : jesus christ the true ioshuah m followed the lord more fully ; and they n that follow him in his doctrine , and example of well-doing , and suffering for well doing sincerely , shall with him enter into the heavenly and eternall rest. if o we walk as christ walked , and suffer with him ; we shall also raign with him , and be glorified together . . to manage every condition on earth p contentedly . what though the sun of prosperity one while shine : and the storm of adversity another while blow ? what though the lord lift us up and cast us down ? yet be we silent , and contented in all tossings and changes of state . the wilderness of this world hath many vexations , but heaven hath many more contentations . the heir is contented to wrastle through all the troubles of his minority , in hopes of his inheritance ; and why should not we contentedly digest all conditions on earth , in hopes of heaven ? how q contentedly did paul live , r after he had been in the third heavens for a while in a rapture ? how contentedly should all live that shall come to the third heavens both in soul and body for ever ? . finally , to breath and long after their heavenly country . the travellers thoughts are not so much on his way , as on his journeys end . the pilgrim mindes home , much more then his pilgrimage . israel had small cause to be in love with the wilderness : but to be longing for canaan . yea abraham , isaac , and iacob lived in canaan , but much more minded heaven . s they contented themselves as pilgrims with moving tents , and professed themselves strangers on earth , because they looked for a city that hath foundations ; expecting a better country , that is , an heavenly . let us tread in their steps . though our bodies be on earth : yet let our hearts be in heaven . though our condition and actions be below ; yet let our t conversations and affections be above . let us oft break out with good old iacob on his dying bed . u o lord , i have waited for thy salvation ; and with david ; x my heart and my flesh cryeth out for the living god. if david so fervently panted after gods presence in this world : how much more should we pant after the immediate vision , and full fruition of him in the world to come . the church cryeth ; y make haste , o my beloved , and be thou like to a roe or to a young hart , upon the mountains of spi●…es . and let every believer echo out , with strong cryes and groans , z even so come lord iesus , amen . thus of the fifth covenant-mercy promised to abraham and his seed ; viz. the inheritance of canaan . vi. the closing up of abrahams dayes in a good old age in peace ; may be the next and last covenant-mercy which the lord promised to do for abraham . a and thou shalt go to thy fathers in peace ; thou shalt be buried in a good old age . in that same day the lord made a covenant with abram , &c. this promise was one branch of gods covenant with abraham : and it contains a covenant-mercy more peculiar to abraham . note here the sense , accomplishment and life of it . . the sense of the promise , seems to be this . . abraham's going to his fathers , denotes his b death , or natural dissolution . the body , or c dust returning to the earth as it was : and the spirit to god that gave it . with god d the spirits of just men made perfect , are at rest . the phrase , of going to his fathers , imports then the immortality of souls , living with god. the souls of the faithful patriarchs deceased before abraham , were the fathers to whom god promiseth that abraham should go when he died : that with their spirits made perfect , his might be perfect also . sometimes it is stiled , e gathering to his people , or f gathering to his fathers . . abraham's going to his fathers in peace , signifies his dying in a prosperous successful and flourishing state. for by [ peace ] the hebrew phrase frequently intends all manner of prosperity , and outward welfare , as g scriptures abundantly testifie . peace is not only opposed to war , more strictly ; but also to all manner of affliction and misery , in a larger acceptation . and thus it is intended here in this promise . . being buried in a good old age ; heb. in a good hoary-age ; intimates , that abraham should extend his days on earth unto fulness , maturity or ripeness of age . he should not be cut off in midst of his days ▪ nor before , as is h threatned to the ungodly : but he should fulfill the course of nature , even till hoary-age evidence him ripe for the grave . eliphaz expresseth it well to iob ; i thou shalt come to grave in a full-age : even as a shock of corn ascendeth in his season . this the mercy here promised to abraham : and that a considerable mercy . though abraham should be a pilgrim on earth , yet as he should not live a poor and despised life ; so he should not dye an unprosperous , over-hasty or untimely death . his life should be crowned with length of daies ; that so he might have the larger time , ( ) to walk with god ; ( ) to act his faith and other graces ; ( ) to observe the accomplishment of gods promises ; ( ) and to treasure up spiritual provisions for his better , viz. his heavenly country . and his length of days should be continued , and closed up with peace and prosperity on every side . . the accomplishment of this promise to abraham , was punctual . k these are the days of the years of abraham's life which he lived , years . then abraham gave up the ghost , and dyed in a good old age , an old man and full of years ; and was gathered to his people . . hence these corollaries or inferences may be noted , viz. ( ) the dearest of gods people are lyable to death . abraham the special l friend of god , highly favoured , and many ways priviledged ; yet he must die and be buried . the eminentest of his posterity also , liable to death as well as abraham , isaac , iacob , ioseph , moses , ioshuah , david , &c. were not exempted from natures dissolution . m none of them were without sin : and were sin hath once entred ▪ death n the wages of sin follows , and cannot ordinarily be excluded . sin at their best in this life , o had in-being in them , though not dominion over them : and proportionably they are exposed to the condition of death , though exempted from the curse of death . yea jesus christ himself , p who had no sin of his own inherent , but onely our sins imputed ; yet was subject to death , and buriall for our sins . the translation of enoch and elijah , that they should not see death , are extraordinary and exempt cases ; yet their translation , and the last q transmutation of the living at the day of judgement , are equivalent unto death . why then should any the children of abraham , the members of christ , either think strange , or be afraid of death or buriall ? nay it is well for gods people that they may dye on earth , that they may live in heaven . to be necessitated here to live always , in absence from the lord , whom their souls love ; what were it else but a privation of their dearest life , and a continued dying ? ( ) when god●… people dye , they go to their fathers . abraham dying went to his fathers : and all abrahams seed dying , go and are gathered to their fathers . their r bodies are gathered to their fathers dead dust in the earth : their s spirits to the spirits of just men made perfect in heaven . dying saints may lose the society of sweet relations natural , o●… father , mother , husband , wife , children , &c. yea of christs dearest members here on earth , with whom they had often wept , pray'd , worshipped , and taken sweet counsel together : but they presently gain society with their fathers in heaven , even all the spirits of just men made perfect from the foundation of the world . thus , they not so much lose as change their re lations and societies : they are but naturall allies , and imperfect saints which they lose : they are spirituall kindred , and perfect saints which they gain ; adam , abel , enoch , noah , abraham , all the patriarchs , prophets , apostles , saints and martyrs . ( ) to dye in peace , in a good old age , is a mercy which sometimes the lord affordeth unto his people . here god promised it to abraham ; and afterwards performed it to him . length of dayes , till a good old age , is elswhere t often promised to gods people : and in like manner performed to them ; as to u iob , x gideon ▪ y david &c. and how can we look at length of days thus promised & performed by god to his people , but as a singular blessing and mercy ? for , long life is a long continued testimony of gods constant care and providence over his people , preserving them from many dangers , distresses , and deaths ; ordering and over-ruling the worst of evils for good ; and furnishing them with all necessary enjoyment , sometimes strangely , alwayes seasonably . what rare experiences of divine dispensations in this kinde , had noah , abraham , isaac , iacob , ioseph , moses , david , and others by means of their length of dayes ? . long life , is a long opportunity wherein gods people may more fully z observe the power , wisdom , and goodness of the lord in providing so mysteriously for the peace of ierusalem , and the prosperity of israel . probably king hezekiah a so mourned at the sentence of death sent to him , and desired longer life , for the perfecting of church-reformation . paul b was contented to abide in the flesh for the churches benefit , though as to his own personal advantage , he desired to be dissolved and be with christ , which was best of all . good old simeon c lived so long , as at last to see the lords christ , and to take that blessed babe in his arms. had he dyed young , he had missed that happy opportunity . . long life is the saints large seed-time for eternity . therein they have the more ample opportunity , for advancing of gods glory ; for advantaging their own salvation , by purging out of sin , growing in grace , making their calling and election sure , and by abounding in all well-doing ; yea for promoting and furthering the gospels glory , the spiritual and eternal good of children , friends , dear allies , and of all round about them . while life lasts all these may be endeavoured : but there 's no operation at all in the grave . in these regards length of days is a great blessing : for these ends long life may be desired by gods children . d the hoary head is a crown of glory , if it be found in the way of righteousness . thus we have seen , what the lord will do for abraham and his seed . next , of what the lord will be to abraham and his seed , viz. . his shield , . his reward , . his god. his shield , to protect him : his reward , to enrich him : his god , to be all in all to him . his shield against all evill : his reward for all good : his god , for all happiness in this and the world to come . i. the lord will be his shield . e after these things the word of the lord came unto abram in a vision , saying ; fear not abram : i will be thy shield , thy reward great vehemently . these words god spake to abraham , f when he was now returned from the slaughter of the kings , having rescued lot taken prisoner by them , and refused to accept any the goods or spoil recovered , though offered to him by the king of sodom , as a just reward of his victory . then the lord said to abraham ; i thy shield ; thine exceeding great reward . as if he had said ; abraham , fear not that this act and atchievement of thine should create thee many and dangerous enemies , i thy shield , i will protect thee against all thine adversaries : and though thou hast refused the king of sodom's reward of the spoils thou hast recovered , yet thou shalt not go unrewarded , i will be thine exceeding great reward . oh how abraham gained by his gallantry and nobleness of spirit ! he refuses the king of sodom's rewards , abraham disdained it should ever be said , he had made abraham rich : and he gain'd the king of heaven's rewards ; yea , the lord himself will be his exceeding great reward . and , as augustine appositely ; g what sweeter reward from god , then god himself ? these words our last english translators took to be assertory , affirming what god then was to abraham at that present : rather then promissory ; assuring what god would be to abraham for the future . and therefore they thus render them ; i am thy shield , and thy exceeding great reward . but to my judgement they seem to be rather promissory then assertory . for , . abraham understood them so , as appears by his immediate answer to these words of the lord. h and abram , said , lord god , what wilt thou give me , seeing i go childless , & c ? mark , what wilt thou give me ? abraham then apprehended that in the former words god promised something to him . and doubtless abraham had the right sense of them . . gods reply to abraham yet further confirms that those words were promissory . for he tels abraham what he would do for him , viz. i he would give him a son and heir out of his own bowels . he would multiply his seed like the stars . he would give him and his seed the land of canaan for an inheritance . . the words themselves are laid down imperfectly without any verb , or designation of any time at all past , present , or future . and are thus to be rendered word for word ; i a shield to thee , thy reward great vehemently . and therefore they will every way as well bear a promissory sense , as an assertory : thus ; i will be a shield to thee , i will be thy reward great vehemently . and in this promissory sense i shall briefly . open , and . apply them . . god promising abraham , that he would be a shield to him : promised him , i. more generally . that he would be his protection , defence , safegard , salvation , against all enemies , dangers and evil occurrents whatsover . for , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magen , here used for a shield , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ganan , which signifies properly , k to protect , to hide , to shut-in , to fence-about , to compass-about-for-defence , &c. because a shield or buckler is a warlike weapon which the souldier holds forth in one hand against his enemy to bear off his thrusts or blows , darts and arrows , that no wound or harm come to his body . a shield skilfully held forth and wielded , receives all the blows , and safely protects the whole body , especially the head , heart , pectorals , and principal parts . and there was much use of the shield in wars in ancient time , for defence . god will be a shield to abraham : it s a metaphorical expression , and intimates ; that god himself will be to abraham against all evils and adversaries , what a shield is to the body in war , viz. his protection , defence , safety , preservation , salvation , &c. this the phrase imports more generally . ii. more particularly , in this promise consider these things , as expressed , or implied , viz. . who it is that will be abrahams shield . . what god will be to abraham , in being his shield . . against what he will be hsi shield . . how he will be such a shield unto him . ( . ) who it is that will be abraham's shield . . not any mighty man of war ; not any earthly prince or potentate ; not the most puisant and victorious army , or armies on earth ; ( these may sometimes instrumentally be great helps and succours , and yet sometimes they , being but flesh and blood , and their breath in their nostrils , may not be able to shield themselves ) not some mighty angel of god onely ; not all the heavenly host of angels ; no nor all the creatures in the world , which are but of finite being , and limited activity . but beyond all these , the infinite and all-sufficient god : the lord said , i will be a shield to thee . i , who want no wisdom to contrive , no will to desire , no power to effect thy safety and security ; i will be thy shield . . again , god saith not , my wisdom , my power , my providence , my mercy , my truth and faithfulness , or any of my attributes , or acts alone shall be thy shield : but he expresseth himself more comprehensively and comfortably , i will be thy shield , that is , whatsoever is in god , whatsoever can be done by god , all this shall be engaged for thy protection , defence and salvation . all mine attributes , all my providences shall shield thee . how emphatically ! ( ) what god will be to abraham , in being his shield , viz. his all-sufficient protection , safeguard , shelter , defence , &c. against annoyances . god will interpose himself : god will stand betwixt him and harm . god will take care of his safety every way . a shield is not sufficiently defensive , unless , . the matter of it be solid mettle ; brass , iron , or steel . a shield of glass , of paper , of straw , &c. is but a deceitfull defence . . the form of it be fit , viz. such as may competently guard the body , especially the principal parts ; and may be easily wielded . . the use of it be proper , pertinent , and skilfull . a shield is but a dead useless instrument , without a strong arm and skilful hand to guide it . but god is a shield of proof , stronger then steel , stronger then all opposition . ready in all dangers and difficulties . yea a living and active shield compassing us about safely , when we can hardly lay hold upon him by faith steadily . ( . ) against what god will be abrahams shield . gods shielding protection is here without limitation , therefore to be extended universally according to the subject matter in hand , so far as for abraham's good , viz . against all kinds of enemies , dangers , evil-occurrents whatsoever . . against all degrees and aggravations of these in their utmost extremities . the lord is a shield against all evils , to his people : an universal protection . ( ) how god will be such a shield to abraham . as god hath show'd himself a shield and protection to abraham's seed : so at least god promised and performed to be a shield to abraham himself , according to his necessities of divine protection . he limits his protection to no particular way or method : therefore we are not to limit it , nor to exclude any way . he will be his protection and defence any way , every way , that shall seem good to his divine wisdom . more particularly , the lord hath been wont to shield and protect his people , abrahams seed , these wayes especially , against evils and enemies , viz. by destroying and subduing their enemies . thus the lord protected king hezekiah and ierusalem against senacheribs army , l by destroying in one night of his army . thus he defended israel at the red-sea from the egyptian army , m by drowning pharaoh and all his hoast in the bottom of the sea. holy scripture abounds with instances of this fort . by corroborating his people both in spirit , and body against evils and enemies . hereby they are enabled to withstand them , and make their party good against them : when god girds them with might , and fils them with a spirit of fortitude . as n sampson against the philistines , who broke the cords wherewith they had bound him , and slew with the jaw-bone of an ass men . o david against his adversaries . p asa against zerah the ephiopian with his huge hoast . by diverting and turning their enemies and dangers some other way from them . david was often pursued by saul , but in the will derness of maon saul and his men had like to have encompassed him and taken him . q whilst david was in this strait , news comes to saul that the philistines had invaded the land , whereby he was necessitated to cease pursuing david , and to go against the philistines . by anticipating and preventing of the evils long aforehand , which might annoy and afflict his people . r whilst iacob and his sons sojourned in canaan , there came an extreme famine in the land , so that there they found no sustenance ; but god protected his people against destruction by this famine , by having sent a man into egypt before , even ioseph , to treasure up corn and provision for them that they should not perish . by suspending and restraining the dispositions and actions of both evils and enemies , that though gods people fall into their hands and power , they shall do them no harm . thus god s defended sarah from being defiled by king abimelech , withholding him from touching her . t protected iacob from his brother esau's malice and old grudge , by restraining and turning esau's heart to amicableness , at his meeting of iacob . u restrained laban from hurting of iacob , when he so hotly pursued after him . thus the lord protected israel from being drowned in the red-sea , and iordan : by x suspending the fluid nature of the waves , congealing them on heaps . y shielded the three iews from the hot fiery furnace , and z daniel from the cruel jaws of the hungry lyons ; by suspending the activity of the fire that it should not burn them , though in the furnace , and by restraining the fierceness of the lyons that they should not devour . by redeeming his people wonderfully from evils , enemies and dangers , that in the end would have destroyed and swallowed them up . thus he defended israel from pharaoh , and his destructive devices , by a redeeming them out of egypt with signs and wonders , with a mighty hand , and outstretched arm. and afterwards he shielded the iews , and saved them from babylons tyranny , by b turning their captivity wonderfully , stirring up the spirit of cyrus to let them go . by ministration of angels , and inferiour creatures . angels are c ministring spirits sent forth for the good of the elect. god d gives his angels peculiar charge over his saints , to keep them in all their wayes , to bear them up in the hollow of their hands , lest they dash their foot against a stone . an e angel shut the mouth of the lyons , for daniels safety : an f angel brought peter out of prison , that herod might not destroy him : an g host of angels protected elisha against the whole host of the syrians , the mountain being full of horses and chariots of fire round about elisha . yea inferiour creatures god sometimes inployes for his peoples safety and protection . the very h ravens are purvayors for elijah , and bring him bread and flesh twice a day , rather then he should be starved in the famine . the despicable i locusts , frogs , lice and flyes , take part with israel to defend them against the egyptians . k the sun , moon , and stars have in a sort fought for israel against their enemies . yea all the four elements have sided and taken part with them , to preserve them from their adversaries . l fire came twice down from heaven for elijahs protection , and consumed two captains and their fifties that came to bring him down to wicked a●…ziah . air , and winde ( which is air in commotion ) did blow the waves of the red-sea upon the egyptians , for the deliverance of israel . m thou didst blow with thy winde , the sea covered them , they sunk as lead in the mighty waters . n water protected and saved n●…ah and his family in the ark from being swallowed up with the wicked world . the red-sea overwhelmed pharaoh and all his army , which pursued israel . the river kyson swept away them that fought with gods people in the dayes of deborah . finally , the o earth swallowed up the egyptians , who thought to have swallowed up israel . by turning evils and enemies to be remedies against the evils and enemies that befall gods people . this is one of gods mysterious ways , and most delightfull to be observed . thus , he p saved noah in the ark by waters , from the deluge of waters . he q defended israel by the raging waves of the red-sea , from the raging wrath of pharaoh and all his host. he r protected iehoshaphat against his enemies moah , ammon , and mount seir , by those his enemies mutuall destroying of one another . he s preserved ionah from being swallowed up in the bowels of the sea , by giving him to be swallowed up in the bowels of the whale . he t shielded ieremiah from the outrage in sacking of ierusalem , by his being shut up in a prison in ierusalem . like instances are very numerous . oh how admirable are his counsels , and his wayes past finding out ! how oft had his people been swallowed up , if they had not been swallowed up ▪ how oft had they been undone , if they had not been undone ? finally , by a continued series , moth●…d , and chain of divine providences , god is wont to shield and guard his people . u he is a wall of fire round about them : not onely defending them , but offending their adversaries on every side . he , x like the mountains round about jerusalem , is round about his people for ever . he shielded ioseph vigilantly , in his brethrens hands from ruine , in the pit from perishing , in egypts prison from death and destruction . he was his continuall shield . he shielded israel in egypt from many calamities , at red-sea from pharaohs host , in wilderness from woes , wants , and enemies , at iordan from its waves , in canaan from all the power and malice of the nations . israel was shielded by providence upon providence continually . like concatenation and continuation of defensive providences safeguarded david , paul , and other faithfull ones of the lord. in these and such like wayes god is wont to shield his people . and in covenanting to be abrahams shield , he implicitly intends to be his shield every way , so far as he should see good and needfull for abraham . inferences . did god covenant to be a shield to abraham ? then , . gods protection is an eminent mercy . god thought fit to insert it among the choice covenant-mercies which he promised to abraham . and they are all great matters , eminent mercies , which he promised to abraham . the lord by a common and more generall providence protects the wicked and all his creatures : but by a more speciall and peculiar providence he protects his own covenant-people . that special protection is a singular mercy . how y often did david glory in this , that the lord was his shield and buckler , his rock , fortress , strengh , horn of salvation , and high tower ? . abrahams protection and shield was impregnable and incomparable . for , god was his shield . not dead rocks , not sensless wals , not mortall men , not finite angels , nor onely any meer creature : but he who is stronger then all creatures or created powers in the whole world , z who made the world by his command , who a upholdeth all things by the word of his power , who b tels the stars , calling them all by their names , who c spans the heavens with his fingers , who holdeth the waters of the sea in the hollow of his hand , before whom all the inhabitants of the world are but as grashoppers , and the huge mountains as a very little thing , &c. he , he it is , who was abrahams shield . all other protections are but lyes and vanities , no safe trusting to them : but he is a sure , surrounding , proved , constant and all-sufficient shield . what enemies evils and dangers could hurtfully touch abraham , while the lord his shield did interpose betwixt him and harm , encompassing him on every side ? . they that fought against abraham , fought against god , who was a shield to abraham . how should such prevail : nay how could they chuse but like potsheards dash themselves in pieces against that rock ? . what cause had abraham to cast himself wholly upon the lord with confidence and comfort against all enemies , dangers and evill occurrents whatsoever ? the lord was his shield : whom or what should he fear ? nothing in the world could oppose him , so strong , so great , so terrible as his shield . hence , god said , d fear not abram , i will be a shield to thee . upon like consideration how did david quiet himself against greatest perills , and even triumph against all commers ! e thou o lord art a shield for me , my glory , and the lifter up of mine head . — i will not be afraid of ten thousands of people that have set themselves against me round about . thus the lord promised to be abrahams shield . ii. the lord will be his exceeding great reward , he will not onely be a shield to abraham , guarding him against all evill : but also his exceeding great reward , furnishing him with all good. f fear not abram : i will be a shield to thee , thine exceeding great reward , or , thy vehemently great reward . not onely a shield , but a reward : not onely a reward , but a great reward : not onely a great reward , but a vehemently great reward : nor onely a vehemently great reward from god , but a vehemently great reward which is god. how emphatically ? how comfortably ? every word is a sentence : and that a significative , a cordiall , a golden sentence . if god be abrahams shield , he must needs be most safe and secure against all evils , enemies and dangers : if god be abrahams exceeding great reward , he must needs be most rich and happy in all conditions . here let us view a little , . what is meant by a reward . . how god may be said to be abrahams vehemently great reward . . what inferences will hence flow . . what is meant by a reward . reward is used and taken in scripture properly , and improperly . i. properly , for any just conpensation or recompence of work , labour or office , deservedly due by covenant-promise or common law of equity for such work. betwixt which work and reward , betwixt which merit and compensation there is a mutuall relation . g to him that worketh , is the reward not reckoned of grace , but of debt . in this sense reward is either acceptable , or unacceptable . . reward acceptable to the receiver , is either lawfull or unlawfull . ( ) lawfull reward , is that recompence which is given or promised for some lawfull , honest or warrantable work or imployment . so , h laban gave iacob reward , or wages for serving him . pharaohs i daughter gave moses his own mother a reward , or wages for nursing up of moses for her . and christ saith , k the labourer is worthy of his hire . ( ) unlawfull reward is that which is given or promised for dishonest and unlawfull acts . thus balaam is said to l love the wages of unrighteousness , for his seeking to curse israel for balac's reward . and iudas is said to m purchase a field with the reward of iniquity , in that he bought a field with the . pieces , which were given him as a reward for his wicked and murtherous betraying of his lord and master jesus christ. . reward unacceptable , or penall reward , is that recompence of just punishment which is inflicted upon the ungodly for their evill-doing . n let this be the reward of mine adversaries from the lord , said david . o these shall utterly perish in their own corruption , and shall receive the reward of unrighteousness , said peter . p the wages of sin is death , said paul. thus reward is taken properly in scripture : but in this sense god did not promise himself to be abrahams reward . ii. improperly , reward is taken , . for the end , fruit , and event , &c. of any work , intended or ensuing thereupon . thus paul q obtained his reward ; that is , his intended end of true glorying and rejoycing , in preaching the gospel willingly , and chearfully , and freely to the corinthians . the pharisees r had their reward , viz. the praise of men , which they desired and sought after , by doing their works to be seen of men . . for a gratuitous or free compensation or recompence of good works , or well-doing . which reward is not at all of debt or demerit , but of meer grace . the apostle intimates there 's s a reward of grace , as well as a reward of debt . and what t luke cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace , matthew cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward . such rewards are those wherewith the lord freely recompences his peoples well-doings , according to his promise both in this world , and in heaven . according to those expressions , u in keeping of them , ( viz. gods statutes ) is great reward . x — great is your reward in heaven . — otherwise ye have no reward of your father which is in heaven . — y cast not away therefore your confidence which hath great recompence of reward . z moses had respect to the recompence of the reward . a — behold i come quickly , and my reward is with me , to give every man as his works shall be . betwixt a labourers reward properly so called , and gods free recompence of his peoples well-doing , there is some resemblance . a labourer first does his work , and when his work is finished he receives , as he expected , his covenant-wages : so gods people in this world first finish their heavenly fathers work , and after they receive heaven as their recompence . upon this resemblance heavens recompence may wel be stiled a reward , being so like a reward . god thus rewards his peoples good works , not of debt , but of grace : not for any merit of theirs , but for his christ , and promise sake in him . . for any free donation , bounty , gift , or benefit . thus b children are an heritage of the lord , and the fruit of the womb is his reward . viz. they are a singular blessing from god. and thus god assures abraham here in these two last reasons that he will be c his exceeding great reward , viz. he will be his wealth , his gain , his treasure , his portion , his inheritance , his happines . and he would be such an one to him , as from whose favour , fulness , bounty , and blessing he should receive all good . in this sense god promised to be abrahams reward . . how god may be said to be abrahams vehemently great reward . the words are very full and comprehensive . we may conceive that god would be abrahams vehemently great reward , . effectively : . objectively . . exclusively . effectively , in giving him rewards . objectively , in being his reward . exclusively , in being his onely reward , his reward paramount , wholly transcending and surpassing all other rewards . ( ) effectively , the lord was abrahams vehemently great reward , in effecting for him , bestowing and heaping upon him , exceeding great rewards , favours and blessings . that this way god intended to be his exceeding great reward , is evident both by abrahams question , and gods resolution thereupon . and abraham said , lord god , what wilt thou give me seeing i go childless , &c. as if he had said ; lord , thou sayest , thou wilt be my reward vehemently great ; but wherewith wilt thou reward me ? what possessions or enjoyments wilt thou give unto me , seeing i have neither child nor heir of mine own to inherit them ? the lord answers him , e that he should have a son out of his own bowels to be his heir , and his seed should be numerous as the stars , and to his seed he had given all the land of can●…an for an inheritance . thus he would be abrahams exceeding great reward effectively , by being author and efficient cause of great and eminent blessings to him . and god rewarded abraham with benefits exceeding great . i. in this life . as , . divine f benediction upon him , upon his blessers ; and upon all the nations of the earth , in him , and in his eminent seed jesus christ . a g naturall seed to be his heir , when his body was now dead to generation , and sarah past age of child-bearing . . a h numerous posterity , both jewish and christian , like the dust of the earth , stars in heaven , and sands on the sea shore . . an i universal fatherhood to all the faithfull both of jews and gentiles , that should come after him . . victoriousness k of his seed both natural and spiritual , over all their enemies , especially under ioshua , david , and iesus christ. . the l inheritance of canaan , and heirship of the world . comprizing a confluence of all necessary earthly enjoyments . . true m renown and greatness of name , which excelled both among jews and gentiles . . prolongation of his life n till a good old age , and then closing up his days in peace . . the lord himself being all along o his shield , exceeding great reward ; and god in covenant . . and finally , p the propagation of jesus christ , the saviour of sinners , from abraham according to the flesh , for the blessing of him and all the world of the elect , with all temporal and spiritual blessings . ii. in the life to come , god rewarded abraham with heaven it self ; that true canaan , that q city which hath foundations , whose builder and maker is god , that better country , which abraham chiefly desired and expected : of which abraham was long since actually possessed : and in which abraham enjoyes all happiness and glory , yea immediatly god in jesus christ face to face , the reward of all rewards . and thus god was abrahams exceeding great reward , effectively . ( ) objectively , the lord became abrahams vehemently great reward , in being himself his reward , the object , substance and treasure rewarding abraham . to be the efficient and author of his rewards , was exceeding much : but to be the object , and as it were the very matter of his reward himself , was much more . and if god himself become abraham's reward , his reward must needs be vehemently great : for god himself is vehemently great . r o lord my god , thou art very great , thou art clothed with honour and majesty . s — who is so great a god as our god ? now god himself became abrahams reward objectively , by becoming his treasure , portion , possession , habitation , heritage , health , wealth , honour , delight , happiness , comfort , contentment , and all. when david would speak of god to this effect , he stiles him his portion ; and under that comprehendeth all . t thou art my refuge , and my portion in the land of the living . u — god is the strength , ( heb. rock ) of mine heart , and my portion for ever . and elsewhere he saith x the lord is the portion of mine inheritance , and of my cup : thou maintainest my lot . the lines are fallen unto me in pleasantnesses : yea i have a fair heritage . admirable expressions ! all setting forth his full satisfaction , and perfect acquiescence in his one god alone . y all his good was from god , and in god alone . his portion , inheritance , cup , lot , lines in pleasantnesses , or pleasant places , fair heritage . all was wrapped up in his enjoyment of god. in him he found the sum and perfection of all good . one god to him was more then all the idols in the world , or all treasures in the world to others . he had so much in his god , he envyed no other mans condition whatever it was without god. ieremy also stiles the lord z the portion of jacob. god is all the reward and wealth of his people . to this effect said augustine appositely of our enjoyment of god in heaven ; a then god shall be all in all : nor shall there be any infelicity which shall exercise us , but meer felicity , which shall feed us . and our feeder , shall be our god : our drink , our god : our honour ; our god : our riches , our god. whatsoever varieties you here seek , he alone will be all unto thee . and in like proportion ; though in inferiour degree , our enjoyment of god on earth will answer all things . but more particularly , god was abraham's exceeding great reward objectively , divers ways , viz. i. the exceeding great reward of all his faculties and affections : suitably fitting them , and plenarily filling them all . god was the light of his understanding : without whom , all the light therein was but darkness . god was the tranquillity of his conscience : without whom all the peace thereof was but carnal security or perplexity . god was the sweet treasure of his memory : without whom all the impressions therein were nothing but vanity . god was the rule of his will : without whom all the straitness therein was meer crookedness and irregularity . god was the crown of his desires : without whom nothing in heaven and earth was desirable . god was the loadstone of his love : without whom nothing was amiable . god was the very jubilee of his joy and delight : without whom he could not acquiesce or rest in any thing as fully delectable . ii. the exceeding great reward of all his graces , and gracious actions . he is b the god of all grace : and he is the reward of all grace . all graces and gracious actions tend to god , as their ultimate end : rest in god , as their satisfying center . god was his gain , rewarding his self-denial : god his life , rewarding his faith : god his expectation , rewarding his hope : god his honour , rewarding his humility : god his consolation , rewarding his love ! god his relief , rewarding his prayers : god his salvation , rewarding all his obedience and acts of sanctification . iii. finally , god was his exceeding great reward in all states and conditions , after his effectual calling , in prosperity , adversity , fears , dangers , losses , wants , temptations , tribulations , weal and woe . must abraham c forsake his own country , kindred and fathers house : and follow the lord he knew not whether ? god was better to him then all these : and he installed d him and his seed in canaan , a better country then chaldea ; related him to a better kindred , viz. the e spiritual kindred of gods people , and adopted him into a better , that is , the heavenly fathers house , the church of god. is he f childless ? god was unto him instead of many sons , yea beyond all children : and withall he gave him g a numerous seed both natural and spiritual , like the dust , sands , and stars for multitude . is he in danger of losing his wi●…e sarah , by pharaoh , and abimelech ? god was his reward , and her deliverance in this danger : h preserving her , that she should not be defiled ; and plaguing them till she was restored to abraham . is his nephew lot i carryed away captive by the conquering kings , so that abraham must lose him , or rescue him by the sword ? god was his victory ; so that he recovered lot with the people and goods : and refusing the king of sodom's recompence of the spoyls , he obtains the king of heaven to be his reward . must he k offer up his isaac unto god for a burnt-offering : and in him visibly sacrifice gods promises , and his own hopes ? god restores him isaac as it were from the dead , exchanges him for a ram strangely brought to his hand , and remunerates him with singular promises under the oath of god. in a word , must abraham l sojourn all his days , not only in egypt , but also in the land of promise as in a strange country ? god was his heritage in his pilgrimage . he raised up his m faith to the city above , and to a better country , that is , an heavenly . so that he liv'd by faith in an heaven on earth : and god was not ashamed to be called his god. thus god was abraham's exceeding great reward objectively . ( ) exclusively , god was abrahams vehemently great reward , that is , he was so his reward , as he was his sole reward . besides the lord himself , abraham had no such reward in all the world . ( ) none so great . ( ) none so good. ( ) none so satisfying . ( ) none so continuing . . none so great . abraham had many great blessings and priviledges from god : but none so great as god. god was his reward vehemently great . all other his rewards and benefits were but as drops out of gods ocean : they were but created fruit , bounded blessings : but god an uncreated , infinite , and boundless treasure . they at best were but vehemently small , in comparison of god thus vehemently great . they were great : but god greatness it self , yea god the height and glory of all greatness . . none so good , and suitable to all abraham's conditions and occasions . the blessings which abraham had from god , were accidentally , derivatively , finitly , and respectively good : but god himself primitively , essentially , infinitely , absolutely and universally good . he is goodness it self : the supream goodness : all goodness : the only goodness . n there 's none good but one , that is god. none good , as he is good . to abraham honour was good to advance him ; riches good to furnish him ; servants good to minister to him , and fight for him ; canaan good , as an heritage in reversion ; sarah good , as a comfortable yoak-fellow in possession ; isaac good , as the son of his old age , of his love , and of gods promise , to rejoyce him : they were good several ways , but god was good to him every way . god answered all his wants , occasions , straits , temptations , &c. god was a better reward to him then they all . . none so satisfying . abraham had many mercies , and those very eminent : yet in comparison of god very empty and unsatisfactory . his heart still aspired beyond them all towards god : and could part with them all for god. therefore none fully satisfied him but god. he o could part with chaldea his native country , with his kindred and fathers house , at gods call : he p could part with ishmael and hagar , and cast them out of his family , at gods command : he q could part with isaac , lay him upon the altar , and in a sort sacrifice him , at gods appointment : he could r part with sarah , and bury her out of his sight , at gods dispensation : yea he could s part with canaan , sojourning therein as a pilgrim in a strange country , upon consideration of gods promise and pleasure so to have it : but though he could part with all for god , yet he could not part with god for any thing , or for all . yea in that he could so self-denyingly let all go for god , its evident he could not let god go at all . he found more in one god , then in all . . none so continuing . all other his rewards and blessings had their ebbings and flowings ; their time , season , and opportunity ; their youth and growth , and death ; their comming and going , &c. but god his great reward was t still the same to him without variableness or shadow of turning ; the same in chaldea , canaan , egypt , heaven , &c. and that 's the great reward indeed , that 's the abiding reward . god then being abrahams reward , so great , so good , so satisfying , so continuing : he must needs be his blessing of blessings , his treasure of treasures , his reward paramount , his reward of rewards . . inferences hence resulting . will god be abrahams vehemently great reward ? then , ( ) how bountiful was god to abraham ! he shall not go without reward : his reward shall be great : his reward shall be vehemently great : yea god himself will be his reward and happiness . this was infinite bounty and liberality indeed , when the great rewarder himself becomes the vehemently great reward . ( ) how rich was abraham ! he was rich in possession : rich in reversion . he was rich in temporals and spirituals , and in hope of eternals . u the lord had blessed abraham in all things : and his blessing maketh rich . abraham's servant said ▪ x the lord hath blessed my master greatly , and he is become great : and he hath given him stocks , and herds , and silver , and gold , and men-servants , and maid-servants , and camels , and asses . he related much of abraham's wealth : but the one half was not told . he mentioned not the riches of his riches ; that god had given himself to abraham as his reward . his invisible , spiritual , heavenly reward . had abraham wanted this reward , he had been but a poor man , notwithstanding all his other riches : and having this reward , was eminently rich , though he had wanted all other things which the world cals riches . ( ) how easily might abraham deny and despise all earthly rewards , having god himself to ●…e his reward ▪ when he returned from the slaughter of the kings , having recovered both the persons and spoyls of sodom carryed away by them , the king of sodom said to him ; y give me the persons , and take the goods to thy self . and abram said to the king of sodom , i have lift up my hand unto the lord , the most high god , the possessour of heaven and earth , that i will not take from a thread even to a shoo●…-latchet , and that i will not take any thing that is thine ▪ lest thou shouldst say , i have made abram rich . how gallantly and magnanimously did he deny and despise the reward of the king of sodom ? he disdained to be made rich by the king of sodom : who was made rich by the king of heaven and earth . what cares he for spoyl and p●…der , who had under god his reward by faith ? yea and presently after , god was so pleased with this act of abraham , that he tels him , z fear not abram , i will be a shield to thee , and thy vehemently great reward . it 's no hard thing for him that abounds with gold and silver , to despise chips and straws : for him that abounds in pearls and precious stones , to trample upon pebles and the stones of the street . ( ) what a comfort was this to abraham against all wants and losses whatsoever ! this vehemently great reward would easily make up with advantage , all his wants and losses . finding god to be his great reward , he finds all his losses restored , all his wants supplyed in god his reward . this reward , god ▪ is food to the hungry , drink to the thirsty , p●…ayment to the naked , health to the diseased , liberty to the imprisoned , honour to the reproached , an habitation to the harbourless , a father to the fatherless , a friend to the friendless , a comfort to the comfortless . god his reward is an overflowing fountain , that runs all sorts of supplyes against all sorts of wants . they that have this reward , may say with paul , a as having nothing , and yet possessing all things . ( ) finally , strive we to be true abrahamites , and then the lord will be our exceeding great reward also . approve we our selves to be abrahams seed : and abraham's god will be our treasure and portion . as great , as good , as satisfying , as continuing to us , as ever to abraham . god will be as bountiful to us ; we shall be as rich in god , we shall as easily despise all earthly rewards , we shall as abundantly be comforted against all wants and losses , as abraham through this reward . let abraham's god be our god : then abraham's god will be our exceeding great reward . thus , the lord promised to be abraham's vehemently great reward . iii. the lord will be a god in covenant to abraham and his seed for ever . it was much that the lord would be his shield : more , that he would be his vehemently great reward : most of all , that he would be a god to him , and to his seed , by covenant , for ever . in this shield , is full protection : in this reward , is full possession : but in this god , is all fulness and felicity . mark the lord 's own words to abraham ; b i will establish my covenant between me , and thee , and thy seed after thee , in their generations , for an everlasting covenant ; to be a god unto thee and to thy seed after thee . how emphatically ! . the lord will not only be a shield and reward , but a god to abraham : ●… . nor only a god to abraham alone , but to his seed after him : not a god to abraham and his seed by meer promise only , but by mutual covenant also between the lord on the one part : abraham and his seed after him in their generations , in all generations , on the other part : . and this an established covenant ; established not by man , but by god. . yea this not only a temporary or long-lasting , but an everlasting covenant . o blessed clause ! the top-excellency and glory of gods covenant with abraham . this the first place in all the holy scriptures , wherein this excellent article is inserted in gods covenant with his people : though afterwards it be frequently repeated , viz. c to israel , d david , e iews in babylon , and f to gods people under the new testament . here therefore i shall a little insist upon it , and open it , once for all . g formerly i have briefly glanced at it , in handling the nature of the covenant of faith in general : and show'd , that of all the foederal clauses in gods book , this is the . highest , fullest , . surest , and . sweetest . but now i shall consider it somewhat more particularly : partly , because the covenant-mercy herein promised , is wholly transcendent , incomparable , infinite ; even god himself , who is over all blessed for ever , amen . partly because the parties to whom this covenant-mercy is here promised , are abraham and his seed : h whose seed we are , if we be christs , if we be true believers . 〈◊〉 here let us consider , . what is meant by the word , god. . vvhat this phrase of being a god to abraham and to his seed , imports . and what the lord intended in covenanting to be a god to him , and to his seed after him by an everlasting covenant . . vvhat inferences will hence result . . what is meant by the word god. the orig. heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elohim , in the plurall number , and may be translated , gods . some think the mystery of the trinity is hereby intimated . i others rather ascribe it to the custome of the hebr. tongue , which is wont for honour sake to use the plural number for the singular in words signifying power and dominion . it is sometimes also used in the singular number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eloah , god. the word seems properly to ●…ound & signifie a iudge . hence it is ascribed , . primartly to the true k god , the judge and governour of all . . to the l ark of the covenants , metonymically . as a speciall token of gods presence and power . . to m angels , eminent in power for executing gods judgements , when , where , and upon whom he pleaseth . . to men of renown , worthy of admiration , especially to such as are in n office and authority set over others , as iudges , rulers , magistrates , &c. these are often stiled gods , because they are gods vicegerents here on earth , to execute justice and judgement amongst men as the cause shall require . . most improperly to o false gods and idols , who are stiled gods , be cause their fond and foolish worshippers do ignorantly ascribe deity and divine power unto them . these four last uses of the word are improper : the first most proper ; and in that sense it is here to be understood for the true god , the judge of all , most high , and absolutely supream . . what this phrase of his being a god to abraham and to his seed imports : and what the lord intended in covenanting to be a god to him and to his seed after him . this may be resolved two wayes . . more generally . . more particularly . more generally . what good is not covenanted and promised , when the lord promiseth himself to be a god to abraham and his seed ? god hath all good in him : god brings all good with him . p if god be theirs by covenant , all 's theirs by covenant also . behold what manner of promise this is . is there a greater , or more eminent promise in all the bible ? is not this the very greatest ? can god promise or perform any thing so great as himself ? or can man receive any thing in heaven or earth , equall to god ? this promise is among the promises , as the sun among the planets , the most glorious of them all . this promise is so full of god , that it utterly transcends all words and thoughts . by this foederal clause apprehension is dazled , invention is astonished ▪ expression is swallowed up . it s farre easier to tell what god is not , then what god is , and consequently its far easier to declare what is not promised , then what is promised , when god himself is promised . not riches , not honours , not pleasures , not friends , not liberty , not life , not the whole world , not heaven , not heavens endless felicities , not any created treasure ; but something infinitely beyond all these , viz god is promised . the promiser is promised . the author of all divine promises is the matter of this promise . yea , this promise contains him whom heaven and earth cannot contain . tertullian said once , q i adore the fulness of the scripture , which showes me both the vvorker and his vvorks : but i say ; i adore and admire the fulness of this promise which bestowes upon me both god , and all things in god. let other writers both ancient and modern here utter their judgment upon this promise of promises . learned mercer . r to be a god to thee , &c. ] this is the form and condition on the lords part , that by this covenant the lord promiseth himself to be a god , iudge , avenger , and protector of abraham and his seed , and what not ? for the name of god is generall , and comprehends the reason of all superiority , protection , defence and tuition , &c. iudicious calvin ; s vve may note that this is the chief head of the covenant , that he promiseth himself to be the god of abrahams children , who is not the god of the dead but of the living . ponderous rivet , t he proves that in this promise are included both grace and eternall glory . accurate ainsworth , u a god ] or , for a god unto thee , that is , thy god , as the greek translateth it . herein consisteth the power and life of the everlasting covenant , whereby god himself , his power , wisdom , goodness , mercy , &c. is applyed unto man , for blessing and salvation : and we are by adoption made the children of god , cor. . , . for , blessed is the people whose god iehovah is . psal. . . they shall be delivered out of miseries . rev. . , . raised up from the dead , mat. . , . and god hath prepared for them an heavenly city . heb. . . grave and solid pareus ; x to be a god to thee and thy seed , &c ] that is , a god all-sufficient ▪ this is the sense of the covenant , and of all the promises of god. he had promised the same thing before ; i will be thy shield , thy vehemently great reward . also , i am god all-sufficient . but here he speaks more emphatically , i will be to thee and to thy seed for a god ; as if he had said ; vvhatsoever , how great soever i am , i will be yours ; to you i will communicate my self , my good things , my felicity . he had said before , i am god al-sufficient : now he promiseth himself to be to abraham a god of al-sufficiency , that is , to communicate most sufficiently to him his good things for righteousness , life , and eternal salvation . therefore it is a promise of righteousness , salvation and eternal happiness , which greatest benefit david preacheth , blessed is the people that are in such a case : yea blessed is that people whose god the lord is , psal. . . now this blessedness consists in free remission of sins , as it is said , psal. . , . blessed is he whose transgression is forgiven , whose sin is covered . but there 's no remission of sin without effusion of blood , and that of christ the mediator . for without him no man comes to god , none shall see god. this therefore is a clear gospel-promise touching everlasting grace , that is , remission of sins , righteousness and life eternal , to be freely given to abraham and his faithful seed for christ , which being at the beginning promulged to our parents in paradise , god would have perpetually to sound forth in the family of the fathers ; now he renews it more clearly to abraham , anon seals it with the pledge of circumcision , afterwards also adumbrates it variously with types of sacrifices till the fulfilling thereof . this , i say , is that promise , the soul and kernel of all sacraments , in which especially the eternity of gods covenant is sealed . pious and learned peter martyr ; y god promised to be the god of his people , that is , he will be present with them , to help them , deliver them , and by all wayes to adorn them with all kindes of good things . his people on the other hand betake themselves to have the lord iehovah for their god , to be believed , worshipped , and obeyed . and christ intercedes betwixt both parties in the covenant , as mediator . and elswhere ; z anciently this vvas the chief head of the covenant , that the true god would be a god to us truely . eloquent chrysostome ; a god said , i will not onely demonstrate my solicitude touching thee , but also touching thy seed even even after thy departure . see how he refresheth the righteous mans soul , promising that he would have much provident care of his seed . and what is the povver of the covenant ? that i may ( saith he ) be thy god , and of thy seed after thee . for , this shall be to thee the summary head of good things , to thee , and to thy seed . finally , excellent and elegant augustine speaks sweetly to this effect ; b he will be the reward of vertue who gave vertue , and who hath promised himself , then whom , nothing can be better and greater . for what else said he by the prophet ? i will be their god , and they shall be my people : but i will be that whence they shall be satiated ; i will be all that may be honestly desired of all , both life and health , and food , and wealth , and glory , and honour , and peace , and all good things ? for thus that is rightly understood , which the apostle saith , that god may be all in all. he shall be the end of our desires , who without end shall be seen , without loathing shall be loved , without weariness shall be praised . more particularly ; the lord stablishing an everlasting covenant to be a god to abraham and to his seed , intimateth , . to whom he will be a god. viz. to abraham & to his seed . . vvhat the lord will be to them . viz. he will be to them a god. . how he will be such a god to them . viz. by an everlasting covenant of gods own establishing . ( i. ) to whom he will be a god. viz. to abraham and to his seed . gods covenant is very comprehensive . it comprizeth both root , and branches : takes in , both parents , and children . gods loving-kindness , and fatherly care is exceeding extensive and diffusive , not only to abrahams person , but to his posterity also : to him and to his heirs ; to him , and to his seed . to what seed ? not onely to his jewish seed according to the flesh , to whom the lord hath often promised and professed to be their god : but also to his c christian seed according to the faith , whom the scripture counts heirs according to the promise , and d to whom the lord hath also promised to be their god. so that this promise reacheth both to iews and gentiles , if they be abraham's seed , if they be true believers . and every one of us english men and women that truly believe in iesus christ , may as cleerly and fully lay claim to the lord as our god by this covenant , and to all benefits , priviledges , and advantages ensuing thereupon ; as abraham , isaac , iacob themselves , or any of their natural seed . this promise is still of as much force and efficacy to us , as to them . yea , the vertue of this promise will continue to all believers to the worlds end . ( ii. ) what the lord will be to them . viz. he will be to them , a god. or , for a god ; that is , he will be their god. how fully and emphatically ! he saith not , i will stablish my covenant with thee and thy seed , to be an honour , a portion , a delight , a buckler , a strength , a deliverer , a salvation , a sufficiency , an exceeding great reward to you : or , to be a sun , a shield , a comforter , a counsellor , a protector , a quickner , a sanctifier , a pardoner , a saviour to you : or , to be a friend , a father , an husband unto you : though these were high and sweet expressions . but he saith that which incomparably transcends all these : e i will stablish my covenant with thee and thy seed , to be a god unto thee , and to thy seed . who can reach the height , or depth , or length , or breadth of this promise ! vvhen he promiseth to be a god to abraham and his seed , he promiseth all that is promiseable . what shall i say ? in promising to be their god , he promiseth to them ; . vvhatsoever he is , as god. . vvhatsoever he hath , as god. . whatsoever he can do , or is wont to do , as god for his people . all may be referred to these three steps , or degrees of this promise . . whatsoever the lord is , as god ; he promiseth , in covenanting to be their god. that is , he will be their god , . according to all his essential properties . . according to all his personal subsistences . ( ) according to all his essential properties and attributes , the lord is their god. god is theirs : and all the properties of his essence are theirs . they may claim them all for their good , so far as consists with their capacity and felicity . . as god , he is f iehovah ; g having being eternally , and independingly of himself , h giving being to all things that are , and i giving actuall being and existence to all his threats and promises . in being their god , he is their jehovah . . as god , he is most ( ) simple , k without all mixture or composition . ( ) all-sufficient , l without all want or imperfection . ( ) immutable , m without all variableness or shadow of alteration . ( ) infinite , n without all bounds or limitation ; either of understanding , being incomprehensible : or of place , being omnipresent , or of time , being eternal . therefore being their god , he is their most simple , all-sufficient , immutable , infinite , incomprehensible , omnipresent and eternall god. . as god , he is o most true , good , gracious , loving-kind , mercifull , long-suffering , iust , and holy , in his life , understanding and will. consequently being their god , his divine truth , goodness , graciousness , &c. is all theirs : he is every way such a god to them . . as god , he hath absolute p power , and supreme dominion over all : can do what he will , can do all things that imply power . being their god , he is their omnipotent , all-ruling god. . finally , as god , q he is most perfect , excellent , blessed , and glorious , in all his former attributes and properties . and thereupon he must needs be their most perfect , excellent , blessed and most glorious god. all these are gods essence : if god be theirs , all these are theirs . his truth theirs , his goodness theirs , his graciousness theirs , his loving-kindness theirs , his mercifulness theirs , &c. all in god is theirs , all god is theirs . lord , what is man that thou art thus mindfull of him , or the son of man that thou thus visitest him ? as if all below thy self were too little for him , thou givest him thy self to fill and satisfie him : having nothing beyond thy self , or equall to thy self to bestow upon him , who can tell what thou art ? who can tell what thy people enjoy , that have thee to be their god ? ( ) according to his personall subsistences , which are three , he is their god. for the lord as god , is father , son , and holy ghost ; viz. three distinct persons in one essence . r there are three that bear record in heaven , the father , the word , and the holy ghost , and these three are one . the s father alone eternally begetteth the son ; the son alone is eternally and ineffably begotten of the father , and is , t the express character of his person ; the holy ghost onely u proceedeth from them both . now the lord being a god to them ; is father , word and holy spirit to them . that is , the onely true god , which is father , word , and holy ghost in one essence , is their god. of whom as father , in whom as son , and by whom as holy ghost ; not onely all naturals , but also all supernaturals are derived to us , according to the order of their subsisting . of , in , and by our god , father , son and holy ghost , we are created , redeemed , and sanctified . . whatsoever the lord hath as god , he promised to abraham and his seed , in covenanting to be their god. what god hath , is infinitely less then what god is●… ●… if then himself be ours , consequently all he hath is ours , so far as consisting with , and necessary for his own glory and our good . now , what hath god ? nay , what hath he not as his ? he hath life for our quickning , health for our curing , strength for our establishing . honour to advance us , wealth to enrich us , pleasure to delight us , liberty to enlarge us , friends to bestead us , righteousness to cloath us , holiness to adorn us , comforts to support us , glory to crown us . he is the grand and sole proprietary of the whole world . all naturals and supernaturals ; all terrestrials and celestials ; all temporals , spirituals and eternals ; all things past present and future are his : and he gives them how , when , and to whom he pleaseth . melchizedeck stiles the most high god , x possessor of heaven and earth . moses told israel , y behold , the heaven , and the heaven of heavens is the lord 's thy god : the earth also with all that therein is . david testifieth , z the earth is the lord's , and the fulness thereof : the world , and they that dwell therein : and elswhere more fully ; a thine , o lord , is the greatness and the glory , and the victory , and the majesty : for , all that is in the heaven , and in the earth is thine . thine is the kingdom , o lord , and thou art exalted as head above all . both riches and honour come of thee . — all this store that we have prepared to build thee an house for thine holy name , cometh of thine hand , and is all thine own . — and of thine own have we given thee . paul saith , b he needeth not anything , seeing he giveth to all life and breath , and all things , &c. — for in him we live and move , and have our being . c — who hath first given to him , and it shall be recompenced to him again ? for of him , and through him , and to him are all things : to whom be glory for ever , amen . he is the d god of all grace . e grace and glory are his to give . he is the f father of mercies , and the god of all consolation . yea , g every good gift , and every perfect gift is from above , and cometh down from the father of lights . so then , the lord as god hath all things : and covenanting to be the god of abraham and his seed , he with himself implicitly covenanteth and promiseth all things . the apostle argueth from the greater to the less ; h he that spared not his own son , but delivered him up for us all : how shall he not freely with him give us all things ? and in like sort we may proportionably conclude , the lord that covenanteth to be a god to abraham and his seed : with himself covenanteth all things . yea , god and christ being theirs , and they christs , and in christ gods , i all things are theirs , whether the world , or life , or death , or things present , or things to come , all are theirs . god can deny them nothing , to whom he hath not denyed himself . god is infinitely better then all ; is the owner of all ; is the author of all. . vvhatsoever the lord can do , or is wont to do for his people as god , he covenanteth , in saying he will be their god. viz. he can , he promiseth , and is wont , as god , to k supply their wants ; to l suppress their fears ; to m prevent their dangers ; to n asswage their griefs ; to o keep them from , support them under , be with them in deliver them out of , or do them good by , all their distresses and afflictions ; to enrich them p with good : to protect them from evil ; to q prolong their lives ; to sweeten their deaths . yea , he is wont to forgive r them all their sins : to give s them his own spirit : to t enrich them with all sorts and degrees of grace : to u call them effectually : to sanctifie them throughly : to adopt them fatherly : to justifie them freely : to fill them with joy and peace in believing : to x shed abroad the love of god in their hearts : to y assure them by his spirit of the things given them of god : to z comfort them with the comforts of god over all their tribulations : to a make them more then conquerours over all evils and enemies : to endear b them to himself by holy communion : and at last to c glorifie them with himself compleatly in everlasting habitations . these and like things the lord as god can do , hath promised to do , and is wont to do for them , whose god he is in covenant . all these things are theirs , if god be theirs . yea , if need require , what cannot the lord do , what hath he not done already for his people , whose god he is ? he d sav'd noah by water from perishing in the flood : he e made the waters of the red sea divide and stand up as wals for israel ; he f dissolv'd the rock of flint into floods of water : he g rain'd down flesh and bread one of the clouds : he h stopp'd the course of sun and moon : he i brought the sun back ten degrees : he k multiplied the widows meal and oyl : he l stopped the mouths of the huge lyons : he m suspended the fury of devouring flames , &c. such things the lord can do , hath done , and if there were like necessity and occasion , will still do for them , whose covenant god he is . more especially the lord vouchsafes these singular favours to those whose god he is , and that because he is their god. all which are ours , when once himself is ours , viz. ( ) the supreme and onely true happiness . n blessed is the nation whose god the lord is : the people which he hath chosen for his own inheritance . god is the supreme happiness , the felicity of felicities . they that have god theirs , have the true happiness indeed theirs . all confluence of worldly in joyments cannot render us so happy , as the true enjoyment of one god. o happy is that people that is in such a case ( that is , flourishing with all worldly peace and prosperity ) but by way of correction it is added ▪ yea , happy is that people whose god the lord is ▪ p some take these words conjunctively , as proclaiming them happy , for whom the lord 〈◊〉 their god and father so prosperously provides , especially to whom i he gives himself , and enables them by these things to aspire to god himself the donour of them . but augustine seems to understand them disjunctively , saying , q o vainspeakers , strange children ! they have called the people happy that are in such a case . — what saist thou david ? what saist thou o body of christ ? what say ye o members of christ ? what say ye o children of god ? happy is that people whose god is the lord . and elswhere he gives an excellent reason to this effect , r wouldest thou be happy : that is , better then thy self ? that cannot be by any thing worse then thy self . not by gold , silver , or any thing on earth . whatsoever thou seekest for in earth , is worse then thy self : a god that made thee ; is better then thee . by him alone thou shalt be happy : by whom alone thou shalt be better . blessed is the nation whose god is the lord . — these things he gives to the evill , as well as to thee : but he reserves something which he gives not but to thee ; himself . ( ) a new spirit , gods own spirit s — and i will put a new spirit within you , — and they shall be my people , and i will be their god. t — a new heart also will i give you , and a new spirit will i put within you , — and i will put my spirit within you , — and ye shall be my people , and i will be your god. where god gives himself , he gives his spirit ; which is the very spring , fountain and root of all grace and comfort . and where god gives his spirit , he gives a new heart , and puts a new spirit within them . the old dark minde , the old corrupt judgement , the old rebellious will , the old hard heart and misguided affections , according to their carnalness and enmity against god , do u pass away , and all become new , a new man , a new creature , that is , new principled , new qualified , &c. by gods renewing spirit . ( ) inscription of his law in their hearts and inwards . x but this shall be the covenant that i will make with the house of israel , after those dayes , faith the lord , i will put my law in their inward parts , and write it in their hearts , and will be their god , and they shall be my people . when gods law is written within the heart of his people , they have a double law to rule and guide them : a law without them , in the scripture ; a law within them in their hearts . the law within exactly answers to the law without . the law within is more vigorous , efficacious and sweetly compulsive then the law without . the law within makes a man a y law unto himself . this law within the lord writes in his peoples hearts as their god. ( ) an heart to know god , that he is the lord . z and i will give them an heart to know me , that i am the lord ; and they shall be my people , and i will be their god. he will be their god , therefore they shall have an heart to know him to be the lord. that is their heart and soul shall be so sanctify'd , that they shall know him to be the onely true god ; not onely the eternall being of beings : but also the covenant-making , the covenant-keeping , and promise-performing . iehovah with abraham and his seed : they shall know him truly , experimentally , affectively , penitentially , obedientially , savingly , they shall know him as theirs . such knowledge none can have of god , that have not him for their god. ( ) an heart of flesh . a i will take the st●…y heart out of their flesh , and i will give them an heart of flesh : that they may walk in my statutes , and keep my ordinances , and do them ; and they shall be my people , and i will be their god. the stony heart is an hard , inflexible , intractable heart , that will not bow , bend , yield , take any impression or inscription upon it from god : and this is the naturall temper of the heart ; this god will take away : the heart of flesh is a soft , supple , tender , broken , contrite , flexible , obedientiall heart , that will be acted , moved , engraven , &c. by the lord , as he shall please . such an heart the lord , as their god , will give . such an heart is b gods sacrifices : and god will never despise it . yea c with such an heart god will dwell . ( ) entire and sincere conversion to god. d i will give them an heart to know me , that i am the lord , and they shall be my people , and i will be their god : for they shall return unto me with their whole heart . god becoming their god , will make them truly know him : they thus knowing god shall entirely return unto him . this the perfection of repentance , when we return from sin even unto god , with our whole heart ; when we have not a distracted , divided or dissembling heart : an heart for sin , and an heart for god : but when our whole heart in the bent , frame and disposition of it is from sin to god , without haltings and reserves . when god hath ( totum cor , & totum cordis ) the whole heart , and the all of the heart . ( ) free pardon of their sins . e — i will be their god , and they shall be my people . — for i will forgive their iniquity , and i will remember their sin no more . or as the apostle alledgeth it , f i will be merciful to their unrighteousnesses , and their sins and transgressions will i remember no more . mark , here are unrighteousnesses , sins and transgressions : that is , all sorts , degrees and aggravations of sinfulness , all shall be pardoned . again , he will be mercifull to them , he will forgive them , he will remember them no more : that is , he will most freely , fully and eternally pardon all their sins . he will forgive and forget . he will pass an act of oblivion upon them , and blot them quite out of minde and memory , as if they had never been . this is true g happiness indeed . this is the rich fruit h of christs satisfactory death and perfect merit , that all their sins should be blotted out for ever . christs blood is that i clean water which shall be sprinkled upon them , whose god the lord is , that they may be clean from all their filthiness . oh this pardon is a sweet mercy , where the guilt of sin hath first been a bitter misery . ( ) oneness of heart and way to fear the lord for ever . k and they shall be my people , and i will be their god. and i will give them one heart , and one way , that they may fear me for ever , for the good of them , and of their children after them . here the lord , as their god , promiseth divers blessings to his people , for excellent ends . . the blessings or mercies promised are , ( ) oneness of heart . this may import , partly , their renewed and sanctified frame of heart and soul ; which for substance is one and the same in all the people of god. they partaking the same l spirit of christ , the same m divine nature , the same n image of god in knowledge , righteousness and true holiness . partly , their oneness and o sameness of judgement touching the things of christ , and christianity . partly , their unity and p sameness of heart and affection towards one another . in those primitive believers , who were of one heart , and of one soul , this promise was performed . ( ) oneness of way . first oneness of heart , then oneness of way . where peoples hearts are divided , their way will be divided : where their hearts are one , their way will be one . for , this is the fruit of that . the actions without , will be conform to the principles , and dispositions within . but what is this way ? this metaphor of way , q imports their habituall and usuall course of religion , whether in doctrine , worship , discipline or practise , according to gods statutes and ordinances respectively . they shall have one way in all these . this was notably performed in the purest primitive times : but after ages have miserably degenerated from this oneness both of heart and way . . the ends why god promised these mercies are two , viz. ( ) immediate ; that they , from this oneness of heart and way , might fear the lord for ever . divisions are destructive impediments and discouragements to religion . union and sameness is a most conservative encouragement thereunto . ( ) mediate ; resulting from their constant fear of god also . viz. the good of them and of their children . god minds much the welfare both of his people and their posterity : unity of pa●…ents in piety is an excellent foundation of well-fare and felicity to posterity . ( ) gods presence with , and habitation in his people , as his temple : walking and conversing with them . r and i will set my tabernacle amongst you : and my soul shall not abhor you : and i will walk among you , and i will be your god , and ye shall be my people . yea his people themselves shall be his temple , sanctuary and tabernacle , as the apostle testifieth hereupon : ye are the temple of the living god ; as god hath said , i will dwell in them , and walk in them , and i will be their god , and they shall be my people . and in reference to the new ierusalem coming down from god out of heaven , it is promised by voyce from heaven , s behold the tabernacle of god is with men , and he will dwell with them , and they shall be his people , and god himself shall be with them , and be their god. this gracious presence of god among them , this his spirituall habitation in them , this his walking and sweet communion with them , ( which are the borders of paradise , the suburbs of glory , and a very heaven on earth ) are all promised to his people , from the lord as their god ; t gods habitation with them ( saith rivet ) is the communication of his grace unto them . ( ) the u removal of all miseries from them , and the x conferring of all temporall blessings upon them , the lord as their god frequently promiseth to his people . consult the promises themselves here alledged . ( ) the preparing for them a city celestial and eternall . y but now they desire a better country , that is , an heavenly : wherefore god is not ashamed to be called their god ; for he hath prepared for them a city . the lord as their god hath prepared for his people a city that hath foundations , far surpassing ierusalem ; an heavenly country , incomparably excelling canaan . this city , this country god hath prepared for them , . by his eternall decree , z ordaining it for them before the foundation of the world . . by his act of creation in the beginning of time , a framing and building this everlasting city of heaven for them . . by christs effectuall and meritorious mediation , b purchasing heaven and all happiness for them by his death , and c taking actuall possession thereof for them and their use by his glorious ascension into heaven after his death . . by his spirits actuall and effectual preparation of his people , through d effectual calling , sanctification and purification of them , for celestiall glory . ( ) life and resurrection of his people from the dead . gods people could not come to enjoy gods heavenly city and country , fully , unless their bodies should rise from the dead . the lord , as their god , hath assured them of their resurrection , as christ himself argueth , saying ; e but as touching the resurrection from the dead , have you not read that which was spoken unto you by god , saying , i am the god of abraham , and the god of isaac , and the god of jacob ? god is not the god of the dead , but the living . hereupon saith rivet . f from this that god saith , i am the god of abraham , isaac and jacob , christ inferres that they live and shall rise from the dead . either the lords inference was not good , which were blasphemous even to think ; or life and immortality was contained in the covenant wherein god said , he was the god of abraham and his posterity . we may thus form our saviours argument ; all those who have the lord for their god , must needs live . but abraham , isaac , and iacob have the lord for their god. therefore they must needs live ; and consequently they must rise again , being corporally dead . the minor christ proves from moses . the major , and the consequence thereof , he confirms , because god is not the god of the dead , but of the living . this phrase of gods being the god of any , implyes , . gods accepting them as his with singular fatherly favour for ever , delivering and defending them from all evill , furnishing them with all good , and making them at last fully happy , as the g tenour of the covenant intimates : . and withall their compleat sensibleness and apprehensiveness , in their whole man , soul and body , of this their felicity in gods peculiar favour for ever ; whereof they cannot have full sense till their bodies rise again from the dead . ( ) finally , the lord as their god , promiseth and performeth mutual constancy in covenant betwixt himself and his people . h and they shall be my people , and i will be their god. — and i will make an everlasting covenant with them , that i will not turn away from after them , to do them good ; but i will put my fear in their hearts , that they shall not depart from me . he will not , they shall not recede from their covenant : god undertakes for both sides , for them as well as for himself . and he promiseth them inward ability , whereby they shall perform covenant with him . these things , the lord , as their god , can do , hath promised and is wont to do , for his covenant-people . yea , what is it in this or the world to come that conduceth to his peoples happiness , but the lord both can and will do it for them , as their god in covenant ? thus , when the lord covenanted to be a god to abraham and his seed , even to all believers , heirs and followers of his faith , he promised . whatsoever he is , as god. . whatsoever he hath , as god. . whatsoever he can do , or is wont to do , as god , for his people . and what could god promise more ? had he said ; being , vvell-being , life , health , food , raiment , honours , riches , pleasures , friends , all the good things of this world should be theirs : ordinances , promises , scripture , covenant , grace , peace , comfort , calling , adoption , sanctification , justification and glorification shall be theirs . heaven , glory , immortality , endless joys , ineffable ravishments , blissful society of all saints , martyrs and angels in fulness of perfection , and all seraphical extasies to the utmost of humane capacity , shall be theirs for ever ; had the lord thus said , and promised , he had promised great and glorious things . but this was infinitely more then all , that he promised himself to be their god. all the light of those small twinkling stars , and much more , is comprehended in this glorious sun , this promise of promises . this promise is as the sea ; and all other promises , as springs and rivers that come from this sea and return thither again . it was luther's saying ; i all flows from that great ocean of the first commandment , and flows back again into it . so that there hath not been heard , nor ever is to be heard , a speech more full and fruitful in comfort , nor on the other hand more hard and sever●… , then that speech of the first praecept : i am the lord thy god. ( iii. ) how the lord will be such a god to abraham and to his seed . viz. by an everlasting covenant of gods own establishing with them . k i will establish my covenant between me and thee , and thy seed after thee , in their generations , for an everlasting covenant ; to be a god unto thee , and to thy seed after thee . here then it is clear , that the lord will be a god to abraham and his seed . . by covenant . . by covenant of his own establishing with them . . by an everlasting covenant . thus and in this sort will the lord be a god to abraham and to his seed . . he will be their god by covenant . the lord is said in scripture to be a god to things or persons , three wayes . viz. . in regard of his absolute soveraignty and dominion over them , as their creator and governour . and thus he is the god of all creatures good or bad , rationall or irrationall . hence he is stiled , l the lord god of heaven , m the god of the earth , n the god of the whole earth , and sometimes o the lord of heaven and earth , and p the god of heaven and earth . because he created , preserves and governs heaven and earth , and all things therein according to his pleasure . . in regard of his peculiar covenant-relation , and fatherly affection to some select people , among all other people in the world . so he is stiled q the god of abraham , isaac , and jacob , r the god of david , s the god of daniel , t the god of this people of israel , &c. . in regard of his singular ordination to , and acceptation in , the eminent office of mediatorship betwixt god and sinners . thus he is called , u the god of our lord iesus christ ; and christ after his resurrection said , x go to my brethren , and say unto them , i ascend unto my father , and your father , and to my god and your god. in the first sense he is the god of all creatures generally : in the second sense he is the god of a select people , more specially . in the third sense he is the god of christ jesus singularly and onely . here we are to understand it in the second sense , that the lord promiseth to be the god of abraham and his seed by covenant , that is , not their god onely by absolute soveraignity and dominion ; nor at all their god by singular ordination to the mediatory office ; but their god by a distinctive familiar covenant-obligation , and relation . he will then be the god of abraham and his seed by covenant , this imports three things , viz. a segregation of them from among all people . a familiar condescension to them . a foederall relation and obligation unto them in christ. . a y segregation of abraham and his seed to himself from among all people . they should be brought into covenant with god , he would be their god by covenant : all other people in the world should be left out of covenant ▪ though he were their ▪ god by absolute soveraignty and dominion , yet would he not be their god by covenant , as to abraham and his seed . herein abraham and his seed had the priviledge above all people on earth , that the lord would be a covenant-god to them onely . gods covenant should be the discriminating and distinguishing mark and partition-wall betwixt them , and all other people in the world . hereby they alone were peculiarly selected and separated to god from among all people , and god was peculiarly appropriated to them . all others remaining z strangers from the covenants of promise , having no hope , and without god in the world : they have no covenant-interest at all in god ; nor can lay any covenant-claim at all to god . a familiar condescension to abraham and his seed . god might have dealt with them in a more resolute way ; he might have commanded all duty from them as their lord and creator : and in such sense onely have manifested himself to them ; he being an infinite , eternal and omnipotent god : they finite , mortal and impotent creatures . but he deals more familiarly with them ; he as it were lays aside his majesty , he condescends and stoops to their meanness . he contracts and covenants with them familiarly , as man with man , as man with his equall . he becomes their god in covenant . o how familiarly doth god deal with the sons of men ! who can sufficiently admire such condescension ? . a foederall relation and obligation to abraham and his seed in christ. this surpasseth both the former . it was much to select and distinguish abraham and his seed from all other people : it was more , to condescend and stoop to them in such a familiar way : but , it was most of all to fix a foederall relation and obligation betwixt god and them , and that in christ. and yet this he did in establishing his covenant with abraham and his seed , to be their god. for , ( ● ) if he be their god by covenant ; they consequently must needs be his people by covenant . this is here implyed , and elswhere oft expressed ; a i will be their god , and they shall be my people . here 's their foederal relation . god is wholly theirs , and they wholly his : god is wholly theirs by covenant , viz. all he is , all he hath ; all he can or is wont to do for his people , is wholly theirs . consequently , they are wholly his , viz. all they are , soul , body , faculties , affections , senses ▪ members ; all they have , honours , riches , &c. all they can do in thought , word , or work for him ; yea , all they can suffer in soul , body , name , state for his sake , all must be his by covenant . but this is onely here implyed , and therefore i shall not here inlarge further about , till we come to some other covenant-dispensation wherein it is expressed . ( ) again , if he be their covenant-god , and they his people : then there is a mutuall obligation betwixt god and them , as joynt foederates in the same covenant , together with a mutuall stipulation of mercies from god , and of duties from them . relation carries alwayes mutual obligation with it . ( ) yea , finally , this foederall relation and obligation is founded on christ. he is their covenant-god , and they his covenant-people , onely in christ the mediator . the lord is a creating , governing , and preserving god , without christ : but he is a covenant-god to none , since the fall , but onely in christ the mediator . the covenants and b promises in all ages since the fall , are made , and made good onely in christ. they are first made to and with him , and then in him to and with all his elect seed and spirituall posterity , as c hath formerly been at large evidenced . he is the onely way for sinners unto god , disvesting them of their sins , and investing them with his own righteousness , that so they may be accepted . d iesus said to thomas , i am the way , the truth , and the life ; no man cometh unto the father , but by me . the lord then covenanting to be their god , promiseth christ hereby unto them : for he never was , nor can be a covenant-god to sinners , but onely in and through the merit of jesus christ the mediator . thus he will be the god of abraham and his seed by covenant . . he will be their god by covenant of his own establishing with them e i will establish my covenant betwixt me and thee , &c. the hebrew word signifies , to settle , to make stand , to establish , to confirm , &c. paul expresseth it notably , calling gods covenant with abraham , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a covenant fore-confirmed , fore-authorized of god. for it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying , authority , full authority . and it is there opposed g to disannulling , and making of none effect : or , to dis-authorizing , and destroying . o what care hath god taken to assure abraham and his seed of this blessing of blessings , that he will be for a god to them ! he assures it by covenant , by a confirmed and established covenant , by gods own covenant , by a covenant of gods establishment with them . a covenant unestablished , unconfirmed , is weak : a covenant stablished by man , is mutable and variable : but a covenant , stablished by god is sure and inviolable . by such a sure inviolable covenant , god would have abraham and his seed know , that he was their god. how god established this his covenant with abraham , shall hereafter in a distinct aphorism be evidenced . . finally , he will be the god of abraham and of his seed by an everlasting covenant , hebr. h by a covenant of eternity . his covenant was everlasting : and consequently his covenant-relation to them should be everlasting . this heightens the mercy exceedingly , that god would be theirs , and they should be his for ever . the greater the mercies , whilest enjoyed : the deeper the miseries , when they are lost . the seven years famine in egypt and canaan , were so much the more terrible and intolerable , because after the seven years plenty . as it is the greatest heaven , to gain the lord to be our god : so it would be the greatest hell , to lose this god. therefore the lord will be a god to abraham and his seed , not in one or a few generations , but indefinitely in their generations , viz. in all their generations ; not for a year , or a few years , or a few ages , or for term of this present world onely , but beyond all this , even for ever . what ever they lose , yet they should not lose their god. he would be their portion in wants . their honour in disgraces , their liberty in bondage , their strength in weakness , their health in sickness , their life in death : he would be their god , their all , still . how eminent this f●…derall enjoyment ! god is the supreme mercy to be enjoyed : and perpetuity is the best term for enjoying . object . but how can we conceive the lord to be the god of abraham and his seed for ever by an everlasting covenant , seeing abrahams jewish seed are and have been long cast off by god : and many gentilish churches of his christian seed are utterly fallen away ? answ. . we must distinguish of abrahams seed , whether iewish or christian. and it is ( ) his i faithfull and true believing seed , viz. all true believers , the true heirs of abrahams faith indeed . ( ) his meer professed k seed . viz. all those that ( wanting true faith , yet ) visibly profess before men to be of the faith of abraham . . we must distinguish of everlasting . it denotes ; ( ) properly , that which shall still continue without determination ; ( ) improperly , that which shall continue for a long time , shall be long-lasting , but shall at last expire and determine : as was l formerly cleared by the scripture-use of this word . . we must also distinguish of the lords being a god in covenant to abrahams seed . now he is their god in covenant , ( ) according to the meer visible relation , and outward priviledges of the covenant onely . so he is the god of all abrahams meer visible seed , that profess the faith of abraham , though they have not the faith they do profess . their visible profession enstates them in the covenants visible priviledges , and in visible foederall relation to god. thus the lord is called , m the god of israel , even of the whole body of the people of israel brought out of egypt : though great multitudes among them were not true believers , not true heirs of abrahams faith , but n perished in the wilderness , yea , dyed probably for ever . ( ) according to the invisible effectuall and saving grace , relations and priviledges , as well as the outward relation and advantages of the covenant . and thus he is the god of abrahams true sincere and reall seed , the true heirs of his faith : and of them onely . he is onely their god savingly , so as to o call them effectually , adopt and justifie them freely , sanctifie them thoroughly , and glorifie them with himself eternally . . these things distinguished and premised , we may thus resolve . ( ) god is the covenant-god of abrahams true believing seed , savingly and everlastingly . and of such seed no one individuall person ever was , is , or ever shall be rejected or cast off by god. he will be their covenant-god for ever , in a most proper sense : and though the visible body of the iewish people be for a time rejected , p till the fulness of the gentiles be come in ; and though sundry churches of the gentiles have failed : yet not one of iews or gentiles , pertaining to gods q election , hath thereby failed or been rejected . ( ) god is the covenant-god of abrahams meer professed seed , in vouchsafing them a visible relation to himself , and outward foederall priviledges from himself , for ever , in an improper sense : that is , for a long time . viz. till their death , or , till the determination of the old testament-dispensation , when the iewish church was dissolved ; or , r till they break themselves off from god and his covenant by apostacy and unbelief . thus we see what the lord intended , in establishing his covenant with abraham and his seed , for an everlasting covenant ? to be for a god to him , and to his seed after him . in the last place consider , . what inferences may hence result . did the lord establish an everlasting covenant with abraham and his seed , to be a god unto them in their generations ? then , . gods covenant bounty to abraham and to his seed was most admirable . for , as if it had been a small matter to promise divine benediction , a numerous and victorious seed , a renowned name , the inheritance of canaan . the closing up of abrahams dayes in a good old age in peace , and that god himself would be his shield , and exceeding great reward : over and beyond all these the lord assures them , that he will be their god. the bounteous lord went on in increasing and hightening his promises , till he came to the very height of all promisable mercies , that himself should be a god for ever to abraham , and to his seed : and beyond himself what could god covenant or promise more ? consider well , what is covenanted ; to whom ; and how it is covenanted : and then admire the covenant-bounty of the lord. . what is covenanted ? that the lord will be their god. if heaven and earth and all the created treasures and fulness of the world had been promised : all this had been as nothing to this that is promised . for what are the creatures to the creator ; the finite world , to the infinite god ? here 's his covenant-bounty to abraham and his seed : god gives himself to them , beyond whom nothing can be given . he thinks not his creatures enough for his covenant-people ; beyond them there is some further happiness to be desired : therefore he bestows himself upon them , that they may have enough ; for beyond him nothing can be desired . he will be theirs . what ? their protection , their portion , their honour , their delight , their liberty , their life , their friend , their king , their father , their husband ? &c. yes , god will be all these to them : and farre more then all these , he will be their god. what is this , he will be their god ? it cannot be expressed , it cannot be conceived : oh , let it be be admired . . to whom is this promised and covenanted ? to abraham and his seed after him in their generations . what , to abraham and his heirs ? then , god himself will be their inheritance . then , the lord provides well , not onely for abraham himself , but for his children : yea , as well for his seed as for himself ; the lord will be a covenant-god to his seed , as well as to him . abraham should dye , and leave his seed to the wide world : but the lord , s who cannot dye , or change , will be better to his seed then an abraham could be . he will be their god. who are these seed ? t in isaac shall thy seed be called ; that is , the children of the flesh , these are not the children of god : but the children of promise are counted for the seed . who are these children of promise ? all the faithfull , both of iews and gentiles . u now we ( gentiles ) brethren , as isaac was , are the children of promise . for , x they that are of faith , they that are christs , are abraham's children , and heirs according to the promise . all the believing jews , all the believing gentiles , a●…l the believing english men and women , &c are the parties to whom the lord promiseth to be their god , & the god of their seed . how extensive and diffusive is this covenant-mercy ! it spreads over the whole world . . how is this covenanted ? by an established covenant , by an everlasting covenant ; yea , by gods own established and everlasting covenant : a most firm , durable , and divine covenant . who can duly ponder upon these things , without admiration and astonishment at gods covenant bounty ? was ever bounty like this bounty : or mercy like this mercy ? o every faithful soul ! will the lord thus be thy god by his own established and everlasting covenant ? hide this promise of promises in thine heart ; bind it as a crown and diadem upon thine head ; let it be ever with thee . this royall promise , this promise paramount , ( i will be to thee a god ) is in my heart to live and dye with . i had rather lose the sun out of the sky , then this promise out of my soul. . abraham and his seed are by gods covenant priviledged above all people in the world . why ? because the lord is their god by covenant , and theirs onely . none in all the world , besides abraham and his seed , can truly say , the lord is our covenant-god . what ever blessings , mercies , benefits , priviledges , enjoyments they have ; yet they want this mercy of mercies , y without which all other are as no mercies at all . give me this one : let the world take all the rest . what can they say of their enjoyments , but abraham and every one of his seed can say much more of theirs ? can they boast , we have princely dignities ; we have daily delights ; we have sumptuous palaces ; we have thrones , crowns , and scepters ; we have kingdoms , empires , and no end of our wealth ? abraham and his seed can say incomparably more ; we have the lord to be our covenant-god for ever . viz. all that he is ; all that he hath ; all that he can do , or is wont to do for his people , as god ; all this is ours . god the father is our z father of mercies , and our god of all consolation , &c. god the son is a our redeemer , out mediatour , priest , prophet , and king ; our saviour , our elder brother , our husband , our head. he is our b propitiatory or mercy-seat , our peace , our prince of peace , our wisdom , righteousness , redemption and sanctification , our life and resurrection ; yea , our all in all. his righteousness , obedience , graces , spirit , merit , purchases , priviledges , victories , unsearchable riches ; yea , and all his mediatory fulness , &c. are all ours . god the holy-ghost is c our guide into all truth , our sanctifier , our comforter abiding in us , our spirit of adoption and supplication , our witness that we are the sons of god , our seal and earnest of our everlasting inheritance ; yea , our helper and relief against all our infirmities . all this is ours ; yea , and whatsoever can be conducible to our good , is ours also : because the lord is our covenant-god . d when the emperour , charls v. in his challenge to francis the first , king of france , commanded his herald to proclaim him with all his titles of honor , viz. emperour of germany , king of castile , arragon , naples , sicilie , &c. francis appointed his herald to style him as often king of france , as charls had titles by all his countries and dominions ; intimating , that one france was better then all the others territories . in like sort , against all the brags of e the men of this world , who have their portion in this present life , who boast of their honors , riches , pleasures , houses , mannors , lordships , kingdoms , empires , friends , children , and of all their other sublunary glory ; abraham and his true seed , all believers , may triumph and glory in this one matchless felicity , that the lord is their god by an everlasting covenant . this one is the f only supreme happiness of a people or nation , incomparably surpassing all the worth of the whole world ; yea , of ten thousand worlds , if there were so many . therefore , o ye seed of abraham ! mark well what the lord hath done for you , in becoming your covenant-god . he hath exalted your head on high , and hath raised up your mountain far above the top of all the mountains of the men of this world . over-value not their imaginary glory ; neither under-value your own reall felicity . envy not at their condition , nor murmur at your own : yours is far above their reach , theirs is far below your envy . disdain the husks of the world : abhor the filthy sink and puddle of all sin : for the lord is your covenant-god . . abraham and his true seed are gods covenant-people . god hath as true an interest in them , as they in him . as he is their god , so they are his people . this g the scripture frequently testifies . this , the nature of the covenant requires , which hath in it a mutual obligation of the covenanters one to another . a promise may be so propounded , as to oblige only the promiser : but a covenant being a mutual agreement betwixt divers parties , binds all those parties mutually one to another . as therefore in this covenant god promiseth ▪ expresly to be a god to abraham and his seed : so abraham and his seed restipulate implicitly to be the people of this god. this the rule of relation requires . h relatives come , and go together ; rise , and fall together . a man begins to be a father , as soon as he hath a childe : he ceaseth to be a father when he hath no childe left him . a covenant-god , and a covenant-people are relatives . as soon as the lord becomes a covenant-god to abraham and his seed , so soon they become his covenant-people . yea , and so long as he continnes theirs , they also shall continue his . behold here , . what a dignity ▪ . what an advantage ; . what a duty , is hereby devolved upon abraham and his seed . ( ) what a dignity , that they should be called the people of god , gods peculiar covenant-people above all other people in the earth ! i by nature they were dead in sins and trespasses , and children of wrath even as others ; k had not obtained mercy , were not a people . but god hath taken them into covenant with himself , whilest others remain strangers to the covenant ; hath distinguished them from all others , as sheep from goats ; as the people of god , from those that are not a people ; as those that have obtained mercy , from those that have not obtained mercy . herein he hath highly honoured and exalted them , hath crowned them with glory and dignity , hath dignified them above carnal princes and potentates ; hath set them on his right-hand of grace , and will set them on his right-hand of glory . thus shall it be done to abraham and his seed , whom the king of heaven delighteth to honour . o debase not your selves by any course or carriage unworthy of god , or of his covenant , seeing god hath honoured you with himself , and with his covenant . ( ) what an advantage , that they should be gods covenant-people ! their benefit in this regard is much every way . . hereby the reproach and l misery of their natural covenantless , christless , hopeless and godless state is rolled away from them . . hereby they are brought m nigh unto god , into a covenant-relation , union , and communion with god : which is no less then a sweet heaven on earth . . hereby their temporal , spiritual , and eternal welfare is richly provided for . god is theirs ; therefore much more temporals , spirituals , and eternals are theirs . . hereby they are impregnably secured against apostasie and backsliding , either through outward temptations or inward infirmities . they are now not so much under their own , as under gods peculiar care & custody : and n are kept-as in-garrison by the power of god through faith unto salvation . as o god is their covenant-god for ever , so they are his covenant-people for ever , therefore they can never fall away . . hereby god is theirs , with all that is , with all that he hath , and with all that he is wont to do as god for his people ; all this is theirs : and then what is not theirs ? . hereby , the covenant is their grand charter , and fundamental evidence , for all this happy inheritance : and so long as gods everlasting covenant stands good , their covenant-enjoyments shall stand good also . ( ) what a duty is hence incumbent upon gods covenant-people , to demean themselves towards god as his covenant-people ! no wonder that strangers to gods covenant walk as covenantless : but they that are gods people by covenant , should walk as covenanters with god. yea their dignity and advantage by being gods people , obligeth them to the respective duty of gods people . every benefit from god , imposeth on us an office to god : every dignity , a duty . greatest remunerations , bind in greatest obligations . what is the duty of gods people , as his people ? . to disclaim and deny sin , the world , and satan . they are not now satan's , the world's , or sin 's , as once they were ; but gods people . they have accepted god as theirs : and given up themselves to god , as his ; therefore they must now no longer be for sin ; the world or satan : but for god. p i will be their god , and they shall be my people : wherefore come out from among them , and be ye separate , saith the lord , and touch not the unclean thing , &c. — q come out of her my people , and partake not of her sins . — . to know god more clearly and experimentally , then they can that are not his people . god hath promised , that his own covenant-people r shall have an eminent knowledge of himself , from the greatest to the least of them . they should accordingly strive s to know him , whom to know is life eternall . . to endear their hearts and affections to their god , as his people most sincerely , intensively , and fervently . u hear o israel , the lord our god is one lord . and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy might . thou art his , and he is thine : therefore love him with all that is within thee . . to fear him , serve him , cleave to him , walk after him , yea to observe and do all his commandments uprightly and evangelically . x thou shalt fear the lord thy god and serve him , and shalt swear by his name . to him shalt thou cleave . y ye shall walk after the lord your god , and fear him , and keep his commandments , and obey his voyce . — and this is the preface to the x. commandments , z i am the lord thy god , which brought thee out of the land of egypt , out of the house of bondage : this preface the lord purposely prefixed , as a bundle of strong motives , to the observing of all his commands . . to walk a with god in holy communion . they have federal union to god , and should walk in federal communion with god. b can two walk together unless they be agreed ? but god and they are agreed in covenant , therefore they may walk together . . to take gods part against all opposers . the league and covenant betwixt god and them is both defensive and offensive on both sides . god takes his peoples part , suffers none to do them wrong . his people should take gods part , and suffer none to do him wrong , by blaspheming his name , reproaching his truth , ways and ordinances , &c. . finally , to advance and exalt his glory to the uttermost they can possible . they are c a chosen generation , a royal priesthood , an holy nation , a peculiar people ; to what end ? that they should shew forth the vertues of him who hath called them out of darkness into his marvellous light : which in time past were not a people , but are now the people of god. therefore seeing they are become gods people , they should shew forth the vertues of him that hath called them , ( viz. ) d his wisdom , goodness , free-grace , mercy , loving-kindness , power , &c. in making them his people . e — ye are not your own : for ye are bought with a price . therefore glorifie god , in your body , and in your spirit , which are god's . . abraham and his seed can want neither promises nor mercies : seeing the lord promiseth to be their god by an everlasting covenant . for , . this promise and mercy are the greatest of all promises and mercies . god himself f is the sole supreme good , the chief happiness , the mercy of mercies , the blessing of blessings , the onely infinite , eternal and incomparable excellency , utterly surpassing all other enjoyments in the world ; which are in comparison of him , not so much as the least spark to the sun , or the least drop to the ocean , or as the small dust of the ballance to the whole globe of the earth . proportionably , god being the greatest object and blessing promiseable , the promise of god himself must needs be the greatest promise , the paramount promise , the promise of promises . and therefore if god withhold not his own blessed self from abraham and his seed , but promise to be their god by an everlasting covenant : how shall he not also with himself , the greatest mercy , freely give all lesser mercies , temporal , spiritual and eternal ; and with the promise of himself , give freely all lesser promises ? will he do the greatest , and will he not do the less ? . this promise is a radical promise , and this mercy a fundamental mercy . god is g the father of mercies , h the author of every good and perfect gift . i from him we have life , breath , being , wel-being , grace , glory , and all things . k of him , and through him , and to him , are all things : to whom be glory for ever , amen . therefore if god , the spring-head of all mercies , become theirs : shall not all inferiour streams of mercies , thence flowing , be theirs also ? the promise of god is a radical promise . all other promises are but as stems and buds out of this root , are but as so many branches out of this stock . hence they all originally rise and spring . therefore they that have this promise , have all other promises with it . . this mercy is a most comprehensive mercy , this promise a complexive promise . in god all vertues , all perfections , all good , all desirables , &c. do eminently meet , and are con-centered . he l is simpleness , all-sufficiency , immutability , infiniteness ; he is life , light , truth , goodness , graciousness , love , mercy , long-suffering , iustice , holiness , omnipotency , perfection , excellency , blessedness , gloriousness . he is riches , honour , delight , peace , health , salvation , all. in the promise of god , the promise of all good is vertually comprised . therefore , what mercies can they want , that want not god ? they have all things that have him that hath all things . and what promises can they want , that want not this grand promise of god himself ? oh how rich and happy herein are all gods covenant-people ? . they that neglect or despise gods covenant with abraham and his seed , therein they neglect and despise both god , and iesus christ , and all happiness . they neglect & despise god ; for he is the chief covenant-blessing promised . . they neglect and despise iesus christ ; for he is the foundation on whom the covenant is established , and the mediatory-mean in whom the lord becomes our covenant-god . . they neglect and despise all happiness ; for god is the author , jesus christ the purchaser and conveyer of all happiness to sinners ; and the covenant is the grand charter or deed of conveyance , whereby all happiness and salvation is tendered and secured to them . now these and such like neglect or despise gods covenant with abraham and with his seed , viz. ( ) those who content themselves with their carnall condition , which is m a covenantless , christless , and godless state . who think themselves naturally happy enough , in state good enough , &c. not seeking after any true supernatural happiness , by effectual calling , conversion , regeneration , &c. these are not as yet sensible of their natural misery : therefore they must needs neglect their supernatural remedy . they see not themselves lost and undone in the first adam , by breach of the covenant of works : and how should they seek for relief in the last adam , by believing the covenant of faith ? these neglect and despise the covenant with abraham and his seed , as needless , useless , no way concerning them , no way advantaging them . ( ) those who neglect and despise a true inward saving covenant-state oft tendered to them . they have an outward and in-effectual covenant-state , by their own visible profession , or by descending of visible professors of faith in christ , and herein they rest : but they labour not after an inward effectual covenant-state by true faith in christ indeed . they endeavour not to become the faithful seed of abraham indeed . and therefore they neglect and despise the very marrow of the covenant . ( ) those who neglect and despise actual part and interest in iesus christ , the foundation and mediatour of the covenant . they n receive him not ; they o will not come unto him , or believe in him ; they are well enough without him ; they have other ways to heaven besides him . god is merciful , they have lov'd and serv'd him ever since they were born , they have as good hearts to god , and hope to come as soon to heaven as the best , &c. these despise christ , and the mysterie of salvation by him . ( ) those who despise the preaching of the gospel , and dispensation of the sacraments . some in a spiritual phrensie think themselves elevated to such an high pinacle of perfection , that they are above preaching , sacraments , and all ordinances ; and therefore despise them as things too low and contemptible for them to stoop unto . others from principles of profaness , security and ignorance , look upon word and sacraments as slight and trivial things , of no great consequence , &c. and therefore are not diligent to attend upon them , but can dispense with them upon every vain and trifling occasion . such , despising the word and sacraments , whereby gods covenant is published , applyed , and confirmed , despise the covenant it self . ( ) finally , those that despise , hate , oppose or persecute such as are christs , and in true covenant-state in him indeed . as p ishmael dealt with isaac , q cain with abel , &c. such not onely despise gods covenant , but are enemies against his covenant in an high degree . . they that are abraham ' s true covenant-seed , have the lord to be their covenant-god : and on the other hand , they that have the lord to be their covenant-god , are abraham ' s true covenant-seed . it will notably serve for our examination and tryal both wayes . and these are two priviledges well worth our knowing , and most diligent search into . they will mutually and convertibly clear one another . first , are we abraham's true covenant-seed ? then the lord is our covenant-god . for , r he hath stablished his covenant with abraham and his seed for an everlasting covenant , to be a god to them in their generations . but , how may we know that we are abraham's true covenant-seed . by these characters , viz. ( ) by our being christs . s and if ye be christs , then are ye abrahams seed . ( ) by our t walking in the steps of abrahams faith . ( ) by our u doing the works of abraham . if ye were abrahams children , ye would do the works of abraham . these characters i have x formerly opened at large , with many subordinate notes and discoveries . there see. thus we may discover whether we be abraham's covenant-seed . and if we can finde our selves such indeed , then the lord is our covenant-god , as he was abraham's god. secondly , is the lord our covenant-god ? then we are abraham's seed , and instated in all covenant-priviledges as well as abraham . but , how may we know , that the lord is our god in covenant ? this may be discovered many ways , but especially these three ways . . by his federal impressions and operations upon us . . by our covenant-relation unto him . . by our suitable deportment and carriage towards him as our god in covenant . but these shall be more fully opened in the iv. book . . who would not strive to be abraham ' s true covenant-seed , that they may enioy the lord as their covenant-god ? to have the lord as our god in covenant , and that an established and everlasting covenant , is the crown of all enjoyments , the summe and compendium of all happinesse . to have all in earth , all in heaven , all in the whole world ( if it were possible ) without god , is in effect to have nothing at all . without god , as ours in covenant ; what is the world , but a deformed chaos ? what the earth , but a woful wilderness ? yea y what would heaven it self be , but a very hell ? i would refuse heaven , if god were not there , if christ were not there . contrariwise , were it possible for abraham's true faithful seed to enjoy the lord as their god face to face in hell it self , the place of the damned , this enjoyment would transform torments into triumphs , sorrows into joys , darkness into light , and hell into heaven . thus to have the lord as our god , is to have all that is to be had and enjoyed . this is riches ; this is honour ; this is pleasure ; this is grace ; this is glory ; this is life ; this is eternity ; this is paradise ; this is heaven ; this is a whole world of happiness ; this is all ! now , who shall have the lord as their covenant-god ? only abraham and his true covenant-seed of believing iews and gentiles . all these , and these alone , are admitted to enjoy the lord as their god in covenant : to have a covenant-claim to him , to have a covenant-interest and happiness in him . ever since god established his covenant with abraham and his seed , all others in the world are utterly excluded as z forainers and strangers , both from the covenant , and from god himself , and from all true happiness consequently . they have no happiness theirs , that have not god theirs in covenant : since abraham , none can have god thus theirs , but abraham's true covenant-seed . oh then , who would not strive to be abraham's true covenant-seed , that abraham's god may be their covenant-god ? but how shall we strive to become abraham ' s true covenant-seed indeed : and thereby to enjoy abraham ' s god to be our god in covenant ? answ. strive and endeavour to the uttermost ; . to become christs . . to believe with abraham . . to do the works of abraham . this is the only sure and compendious way to become abraham's seed indeed ; and to approve our selves to be such . first , strive and endeavour to the uttermost of all possibility to become christs . christ is abraham's a primary and most eminent seed : all they , and they only , that are united and implanted into christ , become abraham's secondary and subordinate seed . christ is the receptacle , the seed-recipient or receiving , that takes in all that come to him to be abraham's seed : all that come to christ are the seed-received . and b if ye be christs , then are ye abrahams seed , and heirs according to the promise . incitements or motives unto this striving to be christs : as also what progress a carnal man may make towards christ , but ordinarily neglecteth : together with signs of being christs ; shall hereafter be more particularly explained in the iv. book . there see . secondly , strive and endeavour to the uttermost to believe with abraham . for ▪ they that c walk in the steps of his faith , are his true seed . d they which are of faith , the same are the children of abraham . imitate his faith : tread in his believing steps , viz. ( ) believe on him e that raised up iesus from the dead : as abraham believed that god would raise him up seed ( which seed was principally a christ ) from his dead body , and sarah's dead womb . ( ) bottom thy faith upon gods b word of promise , as abraham did : not upon any false or unsound foundations . ( ) believe gods promises even c against hope in hope . ( ) in believing gods promises d neglect and overlook all impediments and obstructions to the performance of the promises . ( ) doubt not , e stagger not at gods promise through unbelief . call not in question the truth , faithfulness and sureness thereof . ( ) be f strengthened in faith , and give glory to god by believing . give him the glory of his free grace , truth and power , both in making , and making good all his promises . ( ) finally , be g fully perswaded , that whatsoever god hath promised , he is fully able and al-sufficient to perform to the uttermost , against all seeming improbabilities , and impossibilities . these were the chief steps of abraham s faith , as hath h formerly been more fully evidenced . in these steps of his faith sincerely follow him , as spiritual children their spiritual father . you have all the causes , motives , and encouragements to believing that abraham himself had , viz. . the same author of faith , gods spirit ; . the same object of faith , the most faithful and al-powerful god , and his infallible word ; . the same subject matter of faith , jesus christ , the kernel of the promises , and life by him ; . the same nature of faith in christ jesus ; . the same fruit of faith , justification in the sight of god : why therefore should you not believe , as abraham believed ? yea , in some sort you have greater encouragements to believe , then abraham himself had . for , . the spirit , the author of faith , is now under the new testament , more plentifully poured forth upon the saints , then heretofore upon the faithful under the old testament . . the object of faith , god , is now more fully made known in all his properties and perfections ; and his word and promises , then only in part revealed and written , are now compleatly revealed , and for their more unquestionable certainty , fully committed to writing . . the subject-matter of faith then was jesus christ , that was to come afterwards in fulness of time : now , is jesus christ that is come already , &c. therefore if we believe not with abraham , who have more encouragements of believing then abraham himself , how intolerable and inexcusable will our unbelief appear ? thirdly , strive and endeavour to the uttermost , to do abraham ' s works fully and sincerely . then ye shall evidence your selves indeed to be abraham's true children . i if ye were abraham ' s children , ( said christ to the iews ) ye would do the works of abraham . but now ye seek to kill me , a man that hath told you the truth , which i have heard of god : this did not abraham . good children tread in the good steps of their fathers . abraham hath broke the ice , hath led the way , hath shewed himself an excellent pattern , not only of faith , but also of good-works . follow this pattern of wel-doing . it 's far easier to follow a pattern set ; then to set a pattern to be followed . herein especially imitate his works , which have k heretofore been more fully described . viz. ( ) yield ready obedience to gods call , notwithstanding all impediments or objections to the contrary . thus did l abraham . god cals thee , to repentance from dead works , to self-denial in all things inconsistent with christ , to faith in jesus christ for salvation , to newness of heart and life , &c. thou stoppest thine ear against gods call , as the deaf adder ; thou contentest thy self in thy carnal unregenerate state ; thou hardnest thine heart in impenitency and unbelief ; thou wilt not come unto christ that thou mayst have life ; thou wilt do whatsoever is right in thine own eyes , and run on still to all excess of riot , &c. this did not abraham . ( ) submit to all the ordinances of god , and comply with them , against all exceptions and carnall reasonings that may be raised against them . as , to his word preached , sacraments , prayer , praises , sabbaths , &c. if god ordain : do thou observe . whatsoever he institutes and appoints , ( which is still in infinite wisdom , and faithfulness ) : do thou acknowledge , and obey ; that will be thy wisdom . thus did m abraham . if thou despisest , neglectest , disgracest , opposest , disputest against gods ordinances ; thou art above them , they are matters too low and mean for thee ▪ thou castest them , or any of them behind thy back , &c. how art thou a child of abraham ? this did not abraham . ( ) rejoyce to see christs day . let thine heart be gladsomly affected with these gospel-times under the new testament . triumph spiritually , that jesus christ is come already , and hath finished the work of our redemption ; and is now sate down on the right hand of god , expecting till his foes become his footstool . that his scriptures are compleated , that his spirit is in ordinary more fully poured forth ; that his face is more clearly and gloriously manifested , without obscure mosaical veils and types ; that the abundance of the gentiles have come in unto him ; that in every place , without distinction , he is now to be worshipped in spirit and truth ; that jesus christ reigns in his church ; and over all things for his church ; and that he is hastening and preparing all things for his second coming . thus n abraham rejoyced to see christs day ; though afar off , and at a great distance ; yea , though it was but as it were the break or crack of day , the first peering of the morning of christs day : shouldst not thou much more rejoyce now at the bright noontide of christs perfect day ? and dost thou murmur and repine at christs day ? dost thou profess judaism , turcism , papism , or paganism , before christianism ? dost thou rage , meditate and machinate vain things against the lord , and against his christ ? dost thou oppose and undermine his kingdom , gospel , and church ? &c. and art thou a child of abraham ? this did not abraham . ( ) love o the brethren ( the true children of god ) really and fervently . love them for their brotherhood , for the grace and image of god in them , for god and jesus christ shining in them ; love p all the brethren , all the saints , all the children of god , one as well as another : poor as well as rich , ignoble as well as noble , &c. true love to grace , as it is grace , will be to all grace where-ever it is . love them most wherein most grace and godliness appears . and as grace abounds in any more and more , so let love abound and increase towards them proportionably . q love not in word and tongue , but in deed and truth . r love purely and fervently . so love the brethren , as to do much for them ; s yea , ( if need require ) to hazard and endure much for them . thus did t abraham for lot his righteous brother . but if thou lovest the brethren , gods children , . hypocritically , only in word and tongue ; or , . carnally , not for grace and piety , but for other carnal respects , as sweetness of nature , pleasantness of society , &c. or , . partially , thou lovest the u rich , great , and honorable saints , not the poor , low and despised ; or . self-seekingly , only for thine own sordid ends and advantages , to make a gain of them . or . if in stead of loving them , thou hatest them , revilest them , and otherwise persecutest them for their piety and righteousness sake ; thou art a x scoffing ishmaelite , and a y cruel cainite , not a true child of abraham . this did not abraham . ( ) train up and govern thy family religiously in the way of the lord. walk with thy yoke-fellow z as joynt-heirs ▪ of the grace of life ; a bring up thy children in the nurture and admonition of the lord , b having them in subjection with all gravity ; teach thy servants c to serve the lord christ , and give unto them what is just ; let thy family be a little d church , and let family-worship in all the parts and acts of it be conscientiously maintained . this was e abraham's practise and praise . but if thou hast no due care of the souls committed to thy charge ; thou hast no family-worship among thy houshold , no reading of scriptures , no catechizing , no praying , no religious conference ; no visible memorials of god , jesus christ , or christianity , more then in the families of mere f pagans and infidels ; thou art quite degenerate from abraham . what dost thou more for thine houshold , then the very bruit beasts for their young , providing only for back , and belly , and this present life ? this did not abraham . ( ) finally , be obedient to god even in hardest tasks and duties imposed . herein g follow the lord fully , and cheerfully . besides many acts of abraham's obedience to god , that h touching his offering up of isaac is most singularly renowned . herein his exemplary self-denial , his faith in god , his fear of him , and his love to him , did shine forth even to admiration . but alas , how many even in the visible church walk contrary to god as children of disobedience , resolved in wickedness ? and others how hypocritically , negligently , grudgingly do they obey ? as if any careless , sleepy , sluggish performances would serve god. malachi thus taxeth israel in his days ; i ye said also , behold , what aweariness it is , and ye have snuffed at it , saith the lord of hosts , and ye brought that which was torn , and the lame , and the sick : thus ye brought an offering : should i accept this of your hands , saith the lord ? but cursed be the deceiver , which hath in his flock a male , and voweth and sacrificeth to the lord a corrupt thing . — k ye have said , it is vain to serve god : and what profit is it , that we have kept his ordinances , and that we have walked mournfully before the lord of hosts ? they thought all their obedience too much , every thing too good for god. this did not abraham . . how comfortable this covenant to all abraham ' s true seed against all possible disconsolations ! evidence it once solidly and clearly by former discoveries , or otherwise , that thou art abraham ' s true covenant-seed : and then , this grand covenant-mercy is thine also . then , the lord is thy god ; the lord is thy god in covenant ; the lord is thy god by a covenant of his own establishment ; the lord is thy god by an everlasting covenant . all the former mercies and covenant-blessings which the lord promised to abraham and his seed , were comfortable : but this is transcendently comfortable above them all . this is the mercy of mercies : and consequently , this is the comfort of comforts , to have the lord to be our god in covenant for ever . this is the glory of all honor. this is the magazeen of all riches , this is the quintessence of all sweetness , this is the jubilee of all joy , this is the life of all cordials , this is the rapture of all delights , this is the very height of all rewards . all cordials meet in this cordial . all enjoyments are con-centred in this enjoyment . without this heaven it ▪ self could not be heaven : with this ( if it were possible ) hell it self could not be hell : yea this creates an heaven on earth to all gods true covenant-people . l many say , who will shew us good ? but they say , lord , lift thou up the light of thy countenance upon us . every of them may burst forth with david , m whom have i in heaven , but thee ? and there is none on earth that i desire besides thee . my flesh and my heart faileth : but god is the rock of my heart , and my portion for ever . n — all my springs are in thee . all our wel-springs are in the church , in reference to god and christ there . all the springs of our peace , joy , comfort , delight , sweetness , contentment , happiness , &c. all these springs are in god ; he is the fountain of all these springs to us , when once he becomes our god in covenant . o ye faithful seed of abraham ! why walk ye droopingly or disconsolately , having the lord to be your god in covenant ? what can be the malady , for which this is not a compleat re medy ? what faintings or perplexities can seise upon your hearts and spirits , which this superlative cordial may not dispel ? were not the lord your covenant-god , nothing could truly comfort you ▪ but being your covenant-god ▪ what should discomfort you ? o why are you cast down , and why are your souls disquieted within you ? is it from any of these occasions , viz. . reliques and remains of corruption ; . fears or dangers of apostacy : . outward , or inward wants : . strong and violent temptations : . deep and dismaying disertions . . sharp afflictions and persecutions : or , . the very terrors of death it self ? nay , in all these we are more then conquerors , having the lord to be our covenant-god . to this covenant , to this covenant-god , let all abraham's seed fly for refuge and refreshment against all such discomforts whatsoever . the comfortableness of having the lord to be our god in covenant , see more fully opened and explained in the iv. book . hitherto of the substance and matter of gods covenant with abraham and his seed , viz. the many eminent mercies promised to them on gods part . i. what god would do for them . he would . bless them . . multiply them exceedingly . . make his name great . . make his seed victorious . . give them canaan for an everlasting inheritance . . close up ▪ abraham ' s days in a good old age in peace : ii. what god would be to abraham and his seed . he promised to be , . his shield . . his exceeding great reward . . a god to him , and to his seed after him , by an everlasting covenant . and beyond these , what could god promise more ? happy abraham ! happy all the true seed of abraham — ; to be accepted in such a blessed covenant with the lord ! now in the next place , the other branch of the matter of gods covenant , viz. divers notable duties required of abraham and his seed , and on their part restipulated , come to be considered . those , ( especially the last of them , the lords being their god , ) have been insisted upon more largely ; partly , because they are most excellent : partly , because i propounded to handle them here ▪ where they are first mentioned , once for all ▪ that hither i may refer , when i meet with any of them in the successive periods and discoveries of gods covenant . but these shall be handled more compendiously . sect . ii. ii. the covenant-duties required and restipulated on the part of abraham and his seed , are divers and very considerable . the lord himself ( ) partly expresseth them to abraham , when he renewed his covenant with him most clearly and compleatly : saying , p i am the almighty god : walk before me , and be thou perfect . and i will make my covenant between me and thee , &c. as if he had said ; abram ; i am minded now to renew my covenant with thee , and therein to promise and assure both thee and thy seed of many eminent mercies to be performed to you on my part : but you must know , that some things also are to be performed towards me , on your part ; walk before me , and be perfect . these are the covenant-duties which i require of you , and which you are to restipulate and perform to me . ( ) partly , the lord implyes their duty , viz. that as he would be to them a god ; so they should be to him a people . so that here are chiefly three covenant-duties required expresly , and restipulated implicitly on the part of abraham and his seed , viz. . to walk before god. . to be perfect . . to be his people . q few words : but much sense . for unto these three comprehensive duties , all other covenant-obligations in the part of abraham and his seed may easily be referred . we may comprize them all in this distinct proposition ; the covenant-duties or matter of the covenant , required and restipulated on the part of abraham and his seed , are ▪ to walk before god , be perfect , and to be gods people . under these , all piety of person and conversation . all sincerity of , that piety , is comprehended . by these , abraham and his seed should be distinguished from all godless heathens without the church ▪ and from all dissembling hypocrites within the church . i call them [ covenant-duties : ] because god requires and commands here the performance of them , in reference to his covenant . i say ▪ they are restipulated on the part of abraham and his seed : ] that is , abraham restipulated them , though not explicitly , ver implicitly ; whilest he accepted gods covenant , submiting to gods commands in his conversation . abraham's seed also implicitly restipulated them in abraham , in whom the covenant was made with them , whether iews or gentiles . as they share with abraham in the mercies and benefits of the covenant from god. so they are involv'd and obliged with abraham in the duties of the covenant to god. let us view and consider of them severally . i. of walking before god. touching which i lay down this thesis or doctrinal position , viz. gods covenant with abraham and his seed , obliged them to walk before god. this their first covenant-duty and restipulation , required from them by god on their part . walk before me , said god. for unfolding hereof , let us enquire , . what is meant by walking before god ? . why abraham and his seed were thus to walk before god in reference to gods covenant with them ? . whether abraham and his seed did so walk before god ? . what inferences may hence flow . . what is meant by walking before god ? heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , walk-thou-diligently-constantly , ( or , make-thy self-walk-diligently ) before my face . the word being in hithpael , which r conjugation signifies , the vehemency , causality , and reciprocation of the action , is here very emphatical : and denotes diligence , assiduity , carefulness in walking before gods face ; that is , in his sight , in his presence , before him : as the manner of the hebr. phrase is . so that here 's , . the action required ; walk , or walk-studiously , walk-constantly , &c. . the specification of the action ; before me . walking in scripture , is used . sometimes properly , and so it signifies , the moving of the body step by step , in a continued course from place to place . thus god commanded abram s to walk though the land of canaan in the length thereof , and in the breadth thereof . . sometimes improperly , and so it 's used to signifie ( ) life , or living , simply ; because walking is one eminent action and evidence of life . abram said , t i walk childless ; that is , i live childless . christ said u i must walk to day , and to morrow , and the day following ; that is , i must live to day , and to morrow , &c. ( ) a course of life and conversation in this or that sort ordered . so , to x walk in the counsel of ungodly ; is to live according to that counsel . y to walk according to the tradition of the elders , is to live and frame ones conversation according to their traditions : z to walk according to this rule , is to live according to scripture rule : to a walk as christ walked , is to live as he lived , imitating his holy course of life , in all things imitable . so here , to walk before god , imports a framing of our course of life with reference and respect unto god and his presence . walking before god , in this last sense , is a phrase used in scripture , more strictly , and more largely . . more strictly and specially , for ministring before god in some special and peculiar office . thus god tels eli ; b i will raise me up a faithful priest , — and i will build him a sure house , and he shall walk before mine anointed for ever ; i. e. he shall minister in the priests office before his typical anointed , and his true anointed christ especially . and somewhat to this effect , iohn baptist is said to c go before christ in the spirit and power of elias : i. e. to minister before christ as his harbinger and fore runner , in the preaching of the gospel . thus we may in part understand those phrases of enoch's and noah's walking with god ; ( though some thing besides that , is also implyed thereby : ) viz. d enoch walked with god ; that is , he ministred to him as a prophet . iude e mentions his prophesie . and , f noah walked with god ; that is , he ministred to god as a preacher of righteousness . but in this more strict sense we are not to take the phrase here . . more largely and generally , this phrase of walking before god , is used for the whole frame and habitual course of a godly and righteous conversation , ordered eminently , sincerely , and pleasingly before god. thus enoch is said to g walk with god : which the apostle interprets of his pleasing god , or walking pleasingly before him . and what is done eminently and sincerely in matter of religion , is said to be done h before god , or in his sight . walking with god , seems for substance the same with walking before god. a metaphor from persons or friends well agreed to walk together in a journey . i can two walk together , except they be agreed ? and it notes habitual communion with god in all holy conversation and godliness . there are many phrases both in old and new testament somewhat like unto these . as , in the old testament , k walking after the lord . l wholly following after the lord . m walking in all the ways of god , &c. in the new testament also , n walking worthy of god. o walking worthy of the lord unto all pleasing . p walking in all the commandments and ordinances of the lord , blameless , &c. now this phrase , of walking before god , is here to be taken in the more large and general sense . the habitual course of a godly and righteous life , is set forth here under the metaphor of walking before god , because there is great analogy , proportion and resemblance betwixt such a course and bodily walking . as , . bodily walking presupposeth life natural , and vital abilities for such walking : so a godly and righteous conversation presupposes life supernatural , viz. q the life of god , r the life of christ , s the law of the spirit of life in christ , principling and enabling for such a conversation . . corporall walking imports a way to walk in : so this spirituall walking hath a spiritual way : viz. the t way of faith and obedience . . corporal walking meets with many by paths leading out of the way ▪ it not carefully shunned : so the godly and righteous life is exposed to many by-ways of u error , both doctrinal and practical , if not watchfully avoyded . . corporal walking hath not always fair ways and weather , but sometimes is evercised ▪ with deep and rugged ways , rainy and foul weather , besides dangers of theeves and robbers : so this spiritual walk is liable to many rugged and difficult passages , to many tempestuous storms of x affliction and persecution , besides the dangerous enemies y sin ▪ the world , and satan , that way-lay us continually to rob and destroy us . . corporal walking is much encouraged with honest company : spiritual walking is much more enlivened and advantaged by the z sweet society of the saints , exhorting , admonishing , comforting and provoking one another in wel-doing . . bodily walking needs renewed strength by meat , drink , and sleep : so spiritual walking needs renewing of strength and spirits daily from a christ and his ordinances , for renewed motions . . corperal walking makes a continual progress in the way : so spiritual walking hath its b growth and progress in all spirituals . there must be no standing at a stay therein . . finally , corporal walking hath its journeys end or term , whereunto men go : so spiritual walking hath its spiritual term or period of a godly course , whereunto the saints motions uncessantly tend , viz. c their fathers house in heaven , wherein they shall fully enjoy not only the blisful society of saints and angels , but the ravishing vision of god in jesus christ to all eternity . in these and like respects , a godly and righteous life is styled a walking , a walking before god. but for the more full unfolding of this federal walking before god , i shall distinctly propound what particulars are comprized under this generall , of walking before god , as it imports a pious course of life . and they are very many . the phrase is exceeding comprehensive . but they may all be reduced to two eminent heads , viz. faith , and love ; or faith , and obedience ; or faith , and good-works : ( which for substance are the same . ) for , the habitual use , exercise , and life of piety , is styled in scripture , d walking by faith , which faith worketh by love . e walking in the steps of that faith of our father abraham . f walking in gods statutes , and keeping his commandments , and doing them . g walking in all gods ways , to love him , and serve him with all the heart , and all the soul , to keep his commandments and statutes . h walking in all the commandments and ordinances of the lord , blameless . i walking in good-works , whereunto god hath created us as his workmanship in christ , &c. this walking in faith and good-works , in k faith and love , takes in the sum and substance of the duties of piety and christianity : and therefore walking before god , which comprehends both walking in faith and good-works , must needs be of large extent . and the more extensive it is , the more suitable it is in this place , to set forth the large compass of our covenant-duties restipulated to god , who hath in his covenant promised most large extensive blessings unto us . learned l writers also judge that this walking here before god , comprehends walking before him , both . in faith , and . good-works . ( ) walking before god , in faith , is therefore one eminent covenant-duty which god required of abraham and his seed , as part of their restipulation . faith i say , was not only required of abraham , but also of his seed . for , . though the words be here directed to abraham only in the singular number , m walk thou before me , in this summary proposing of the covenant : yet his seed also are expresly n mentioned with him , in the large explaining of the covenant ensuing , as both joynt-sharers in the covenant-benefits , and joynt-parties to the covenant-duties . . nor could abraham or his seed ever have accepted this covenant and the benefits thereof , or have pleasingly closed with god therein without faith ; o vvithout faith it being altogether impossible to please god. . nay , without faith they could not have walked before god in any acceptable obedience or good-works . for p faith is the fountain of wel-doing : love keeps the whole law : and faith works by love. the end of the commandment is love , out of a pure heart , and good conscience , and faith unfained . this walking before god in faith , hath much in it . it imports these things especially , viz. . having of true faith. . acting true faith , had . . living by faith , had and acted . . progress in faith unto perfection . . perseverance in faith unto the end. first , having of true faith. walking before god in faith , necessarily presupposeth the having of true faith. the habit , or grace of faith must first be infused , before any act of faith can be expressed . for the habit is the root or principle whence the act flows , and whereby we are enabled to act. abraham q had true faith , before this time that god commanded him to walk before him : and abraham's seed must have true faith , before they can walk in faith before the lord. non entis nulla sunt accidentia , a non-entity hath no accidents . that which is not , acts not ; it holds in naturals , and supernaturals . secondly , the acting of true faith , had ; both towards god and his covenant . walking before god , implyes action : walking before him in faith , intimates the actings and exercise of faith before him , in reference to his covenant . faith is not a lazie , idle , sluggish habit ; but an active , stirring grace . as it is a r captain among the graces : so it is s as a spring , poyse , or great wheel to their actions , and sets them all on going . the more observable acts of faith , walking on step by step before god , according to his covenant , are these five , viz. . knowing and discerning the mysterie of gods covenant . faith hath knowledge in it . it is not a blind , but a seeing grace . hence it 's sometimes styled t knowledge . by faith we understand [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that the worlds were framed , &c. sometimes , seeing is ascribed to faith , as the eye of the soul : by faith abraham u saw christs day , aad was glad : by faith abraham , isaac and iacob x saw the promises afar off : y by faith moses endured , as seeing him who is invisible . hence faith is partly seated in the understanding , as well as partly in the heart . here faith must know and discern , who god is that covenanteth ; how infinite in free grace , love , mercy and bounty in making this covenant : how boundless in power , truth , faithfulness , &c. in making it good . what are the benefits and blessings covenanted , upon what terms , to whom , &c. without such knowledge of faith , there can be no walking , but rather stumbling before god , not seeing whither to go . . assenting to what is known and revealed in gods covenant , that it is true , and shall faithfully be performed . this is the z receiving of the witness of god , which is greater then the witness of men : believing god , and believing the record that god gave of his son. the covenant of god since the fall , from first to last , is principally gods record of his son jesus christ , and of eternal life in him for poor lost sinners . this assenting faith is by some styled historical faith , because it believes the truth of the history , or of the word of god revealed : though this denomination is not altogether so apposite . . accepting and applying to a mans self in particular , what is tendred in the covenant , and assented unto . this is that eminent appropriating act of faith , which some call the receptive act of faith ; because as an hand put forth , it a receives the promises and promised mercies to the believer , as his particularly . to this effect it is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , b the subsistence of things hoped for : in that it makes them actually subsist unto the believer , and makes them present , reallizing them to the soul , though long after to be performed . faith reallizeth things promised to the believer , and takes a spiritual livery and seisin of them as his own ; though never so absent or future . this appropriating and applying act of faith , thomas put forth , when he said c my lord , and my god : and paul , saying of jesus christ ; d who loved me , and gave himself for me . i know e some confound this act of applying with the former act of assenting , as if they were both one : but without cause ; for there seems to be a palpable difference . assent is more generall , applying is more particular : assent looks upon the covenant and promises as true in themselves , applying looks on them as true to me : assent-saith , christ is such an one as he is revealed in the word , an only and al-sufficient saviour of sinners ; application saith , he is such an one to me . assent must go before application . application cannot go before assent , &c. therefore in the precise notion of these two acts , there seems to be an evident difference betwixt them . . affiance , confidence , or trust in god for performance of his covenant and promises . this act of faith f iacob put forth eminently in his great strait , occasioned by his brother esau's coming to meet him : and he bottoms his trust notably upon gods covenant with abraham and isaac , and his promise to himself , that he would do him good , and make his seed as the sand of the sea , which cannot be numbred for multitude . therefore he confidently prays that both himself and his maybe delivered from the hand of esau. this trust or affiance is peculiarly seated in the g heart : and it is styled sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h a perswasion , or a confident-perswasion ; sometimes i resting on the lord , or leaning upon him : help us , o lord our god , for we rest on thèe ; sometimes , k rolling ones self , or way ▪ upon the lord : he rolled on the lord , &c. l devolve , or roll thy way upon the lord , &c. as a man rols a burden too heavy for him , upon another that hath stronger shoulders . this act of trusting in god is useful at all times , especially in m straits : n what time i am afraid , i will trust in thee , said david . o though he stay me , yet will i trust in him , said iob. . full-perswasion of faith touching gods ability and fidelity in performing whatsoever he hath covenanted and promised , though against greatest difficulties and improbabilities . this act of faith shuts out all doubting , wavering , or staggering through unbelief : over looks all impediments , and seeming impossibilities , to the performance of gods covenant , wholly eying and being carried out to the promiser , god himself , as infinitely able and faithful . this act abraham put forth in reference to the promised seed by sarah , when both he and sarah were past age for procreation of children : p being fully perswaded ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that what he had promised , he was able also to perform . this act of faith is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , q the fullperswasion of faith , or full-assurance of faith. and it is the highest act of faith in this life attainable . every true believer should aspire what he can towards it : though every one of gods children do not , as abraham , attain unto it . these are the principal acts of faith , which gradually depend one upon another , wherein gods covenant-people are to walk before god : they have for their object the whole covenant , and all the promises therein but especially they eye god and jesus christ , as the crown and glory of all covenanted-benefits . thirdly , living by faith thus had and acted . walking by faith , implyes living by faith , an habitual course and exercise of faith. our r life is radically and fundamentally in christ : s instrumentally in faith as uniting us unto christ. i live , yet not i , but christ in me : and the life that i now live in the flesh , i live by the faith of the son of god. faith is the life of the soul ▪ christ is the life of faith. faith imbraceth the covenant , promise , and whole word of christ , and especially christ therein , as his own : and thereupon lives and subsists in this sort , viz. . faith t closeth with christ , feeds upon him , lives upon him , derives all vital influence from him , for sanctification , justification , glorification , &c. . faith abundantly calms and quiets the soul , upon sense and apprehension of justification and salvation by christ. u being justified by faith , we have peace with god. . faith not only expects salvation and glory by jesus christ in the life to come ; but also depends upon god , according to his covenant and promises , for all good things whatsoever , necessary to bring us thither , to be conferred upon us in gods fittest season . knowing that x he that spared not his own son , but gave him up for us all , cannot choose but with him also freely give us all things . and though spirituals or temporals be delayed , yet it can wait gods leisure , and live upon the promises as if the blessings promised were actually performed . as y abraham , isaac , and iacob did . . faith perswades the soul to make the commands of the word its rule , as well as the promises of the word its cordials : and consequently to walk cheerfully in all obedience after the lord , against greatest difficulties , dangers and oppositions . z faith works by love . thus a many of those worthies walked of old . . faith supports the soul with comfort under deepest afflictions , b though deliverance be long delayed : because at last it will come , and not fail . yea , it makes a man c live in death it self , expecting eternal life , and a better resurrection . fourthly , progress in faith unto perfection . walking is a progress , a going forward , or going on , from one place to another : they that walk , stand not still in one place . so , walking in faith , implyes a progress , going on , or growth in faith , from one degree to another , till faith come to its full perfection . walking in faith is not a standing still , or contenting ones self with this or that degree , but a continual pressing forward from the lowest to the highest degree attainable . even from knowledge to full-assurance . faith in the best is but imperfect , as d knowledge and other graces are : but it is of a growing nature . e — your faith groweth exceedingly , and the charity of every one of you all towards each other aboundeth . to this effect is that phrase , f — for therein is the righteousness of god revealed from faith to faith. that is , not from one kind of faith to another , but from one measure or degree of faith to another . as faith increaseth and is more and more capable of discerning gods righteousness : so more of his righteousness is still manifested unto it . fifthly and lastly , perseverance in faith unto the end . walking denotes a continued motion or course , till a man come to the period and end of his journey : so walking in faith implyes a continuance , and constant perseverance in the way of faith , till they fully receive g the end of their faith , the salvation of their souls . there is a temporary faith , whereby a man may h believe for a time , but at last fals away . that is not properly a walking before god in faith , because there is not a continuance and perseverance therein . true faith perseveres , and fails not . i peter's faith somewhat fainted and faultred , but it did not fail : it was shaken , but not shaken down ; christs prayer upheld it . true faith makes k faithful to the death . no difficulties , temptations , terrors , or torments could destroy the faith of those l worthies , catalogued by the apostle . iob a glorious instance to this effect : who against all the rugged billows of his manifold afflictions thus triumphs ; m though he slay me , yet will i trust in him . let god do what he will with him , yet is he resolved to believe . if he must die , he will die believing . death may kill his life , shall not kill his faith. thus abraham and his seed were to walk before god in faith. they must have true faith , they must act it in its proper exercises ; they must live by it ; they must grow in it ; and they must persevere in faith unto the end. this the first branch of their federal duty of walking before god , viz. walking before him in true faith. ( ) walking before god in love , obedience , and good works , is the other branch of their walking before god. and this branch follows upon the former : first , there must be a walking in faith : then there must be , yea there will be , a walking in love , obedience , and good-works before god. for n faith works by love , and love is the fulfilling of the law : o faith makes obedient : and faith p abounds in good-works . so that , more generally , walking before god , in this regard , takes in the whole frame and course of an holy , religious , and righteous conversation , sincerely ordered , as in his presence , and according to his holy will : omitting and avoyding what he forbids ; performing what he prescribes , in thought , word , and work ; and all from such principles , in such manner , and to such end as he requires . this obedientiall walking before god therefore is very large and comprehensive . more particularly , walking before god in obedience and good works , suitably to this covenant of faith with abraham , necessarily requires these particulars , viz. . right principles and abilities for such walking in good-works . . right acts or steps of such walking . . due way , or manner of putting forth those acts. . the right end and scope whereunto these acts are to be directed . . progress in such abilities and acts. . perseverance therein unto the end . first , right principles and abilities for walking in good-works are necessarily pre-required before actual walking in good-works . as having of faith , must necessarily go before walking in faith : so having of abilities for good-works , must needs go before acting in good-works . a man cannot run without limbs and strength ; a carpenter cannot build a house without hands and skill : nor can any man walk before god in good-works , till he be rightly principled and enabled for them . men are rightly principled and enabled for good-works , and walking therein , these six ways : viz. . by becoming gods workmanship , created in christ jesus unto good-works . q for ●… : are his workmanship , created in christ iesus unto good-works , which god hath before ordained , that we should walk in them . no walking in good-works , till first we be created in christ unto good-works . till we ●…come r ●…ew creatures in christ ; and that s according to the image of god , in knowledge , righteousness , and true holiness . then we are gods workmanship ; then we have active principles of divine life infused into us , whereby we are able to act and walk : till then we were the devils workmanship , and only fit for his imployment . . by inscription of gods word and law in our hearts , being thus new-created . god t covenants to write his law in their inwards , in their mind and heart . when this is done , gods people have a scripture in their hearts , answering to the scripture in the bible , a sweet fixed disposition to do what the good word requires , to forbear what it forbids , to believe what it reveals , &c. and all this delightfully . u i delight to do thy will , o my god. why ? thy law is within my heart ; yea , it is in the midst of my bowels . . by purity of heart . the heart is the wel-spring of actions . a pure heart issues out pure actions : an impure heart sends forth nothing but impurities . x the end of the commandment is love , out of a pure heart ; that is , the end or scope of gods commandments is to instruct us in love to god , and to our brother . this love is the sum of all . but this love must flow from a right principle , viz. from a pure heart . an heart is pure , when it 's so purified by gods spirit , that ( though reliques of sin be in it , yet ) it doth not mix with sin and impuity , it is not woven into the frame of the heart : but it resists it , and works it out , as honey the dross , and wine the dregs . it y regards not iniquity . it z allows not impurity : it would not do it , nor have it there . this pure heart is an excellent fountain for pure obedience , which god will accept . . by a good conscience . a the end of the commandment is love out of a pure heart , and a good conscience . obediential love must flow from a good conscience , as well as from a pure heart . conscience is then good ; not , when it is still and quiet , not vexing and afflicting a man : that may be its security , stupidity , or b senseless searedness : but , when by c christs blood and spirit it is purged from dead works to serve the living god ; when it is d without offence towards god , and towards man ; then a man can e live in all good conscience before god , as in his sight and presence , and that because god requires it . . by f faith unfained . there 's a fained and counterfeit faith , a meer shadow of true faith ; such as was in the g hearer compared to the stony ground , in simon magus , &c. and there 's an unfained and true faith , assenting to gods record touching christ jesus , and eternal life in him , and accepting him to that end upon gods own terms and conditions . this true faith , as it is h captain among the graces ; so is it the i root of all acceptable obedience and good-works , without which it is impossible to please god. hence it 's joyned with a pure heart , and good conscience . k the end of the commandment is love , out of a pure heart , and a good conscience , and faith unfained . . finally , by true love. l love is the f●…lling of the law. love is the abstract or epitome of both the tables . love doth all . and whatsoever it doth , it doth willingly , sweetly , cheerfully , without murmuring , grudging , &c. m thinks not the commandments grievous . oh , this exceedingly pleaseth god , who is most delighted in free-will offerings . hence christ so often presseth n obedience to his commandments from love. and o faith works by love , as its eminent engine and instrument unto all pleasing obedience . that 's the purest honey that drops from the honey ▪ comb , without forcing ; that 's the most generous wine that flows from the grapes with least pressing : so that 's the most grateful obedience that freely streams from love. these are the right principles enabling to walk before god in good-works . secondly , right acts or steps of walking before god in good-works , is the next thing herein considerable . now the chief acts or steps of this obediential walking before god , are very many : but reducible to a few heads . our saviour comprizeth all in one word , p love , viz. love to god , and love to our neighbour . true love is the compendious epitome of the whole law. zacharias refers all to two heads , viz. q holiness , and righteousness . that , towards god ; this , towards man. paul ranks all to three heads , viz. piety , towards god ; righteousness , towards man ; and sobriety or temperance towards our selves . r the grace of god ( that is , the gospel or doctrine of gods grace ) that bringeth salvation hath appeared to all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . soberly ; so we do our selves right , and keep things in good order at home . righteously ; so we do our neighbour right , and give him his due . godly ; so we do god right , and give him his due . these are s paul's three excellent adverbs , which joyntly comprize the whole duty of christians , and of obediential walking before god. they cannot safely be severed : for , sobriety w●…thout righteousness , is but self-seeking ; righteousness without sobriety , is but vain-glory ; both of them without godliness , are but painted atheisme ; and godliness without them both , is but odious hypocrisie . godliness hath in it all the duties of the first table of the decalogue : righteousness and sobriety have in them all the duties of the second table . 〈◊〉 them , the whole of mans obedience . godly . piety or godliness ( not the mere t form , but the power of it , ) is u the life of god. the immediate principle of this life of god , is the x godly nature in us , whereof we are partakers by the promises . the exercise and acts of this godliness , are both elicit , and imperate : inward , and outward , according to all the commandments of piety in the first table . especially such as these ; viz. . knowing y and acknowledging the lord as the only true god ; that is , father , son and holy ghost , three distinct persons , one essence , having the self-same essential attributes and perfections . god is then known truly , when he is known as he hath revealed himself , in his works , in his works , in his christ. . having z and enjoying this only true god as our god in covenant through christ ; and yeelding up our selves answerably to him , as his covenant-people , to be acted , ordered , and wholly disposed of , by him , according to his good pleasure , in all things . . worshipping a and serving this one god alone , inwardly in our hearts , and outwardly in our conversations , according to his own will , in all the acts of his natural and instituted worship : b walking in all his commands and ordinances blameless , and abhorring all humane inventions , will-worship , superstition , and idolatrous deviations from him . . highly c exalting the supreme glory of his great name , whereby he makes himself known unto us , far above every name that is named in the whole world , to the utter most of our ability : not enduring any indignity or dishonor to be cast upon it . . remembring d his sabbaths to sanctifie them , both by an holy rest from secular imployments , and by a sacred exercise in acts of piety and charity , publikely and privately , throughout the whole sabbath . a gracious and godly soul longs for these opportunities of conversing with god , and enjoying sweet communion with him in his ordinances and worship , before they come : and when they are come , would be content to be e ravisht in spirit , and rapt up to god all the day long . to this end it counts sabbath-days the souls market-days , the souls harvest-times , the queens of days ; yea , the very types and harbingers of that endless sabbath which the elect shall celebrate with god in heaven , face to face , with unwearied halelujah's , joys , triumphs , raptures and ravishments in the full enjoyment of god in christ to all eternity . . growing f in knowledge , and in all the graces of the spirit continually . that abounding therein , we may be enabled daily more and more to walk closely with god in all obedience , may come neerer to the mark of the high calling , in the utmost perfection of it , and may be better fitted for heavenly glory . . finally , g having our conversation in heaven , whilest our condition is on earth . earth terminates not the endeavours of the godly . earth hath their bodies : but heaven their hearts . they are on earth : but they live in heaven . their affections , their actions , their designs , their endeavours are all for heaven . they would improve crosses , comforts , losses , gains , &c. all for heaven . they would extract heaven out of spirituals , out of temporals , out of all things , as the bee her honey out of every flower ▪ they would have heaven in their thoughts by meditation , in their mouths by communication , in their works by a tendency and inclination thither . they endeavour to be heavenly and spiritual in society and solitariness , in prosperity and adversity , in divine and humane imployments ; on gods days , and on their own ; while they live , and when they die . righteously . justice , or righteousness ; ( taken in a more restrictive sense , as it relates to man , and comprizeth the duties of the second table , ) is a h grace or fruit of the spirit of god , i disposing us to perform all due offices to our neighbour . this righteousness towards man , flows from piety towards god : for , piety so exalts god over all , that it makes the pious heart obey his will and pleasure , even in things concerning the creature . insomuch that the neglect of duty towards the creature , is styled k despising of god. consequently , nothing can be l just or due to man , which is impious towards god : and m true religion to god cannot consist with the neglect of justice , righteousness , and love to our neighbour ▪ but such neglect doth deservedly bring all a mans piety and religion towards god into suspicion of formality and hypocrisie ▪ walking in righteousness , or living righteously towards men , is the bond and support of all humane society : without which mankind would be in as bad condition as the very bruit beasts of the field , and fishes of the sea , devouring and being devouted one of another . righteousness puts forth it self in acts almost innumerable towards our neighbour . for present it may suffice to mention some principal acts and exercises thereof : some of a more general , some of a more particular concernment , viz. i. righteousness puts forth it self in a way of love to our neighbour , n with desire and respect to his good. hence all the acts of righteousness comprised in the second table of the decalogue , towards our neighbour , are summarily referred unto o love of our neighbour . thou shalt love thy neighbour as thy self . p and this command have we from god , that he that loveth god , should love his brother also . from this brotherly love of our neighbour , we are obliged , . to q pray for his good and welfare as our own . . to perswade him to good , and disswade him from evill . by r considering him , to provoke him to love and good works . by s admonishing him seasonably . by t exhorting him daily . by u reproving him wisely and meekly . by x comforting opportunely , &c. . to propound our selves as patterns and imitable examples of good to our neighbour : that by our y good works they may more effectually be drawn to well-doing . man naturally being more inclinable to follow examples and presidents , then precepts . . to exercise distributive righteousness aright according to our places ; and this , in z communicating to the relief of our neighbour's necessities ; in a rewarding of well-doing in well-doers ; and in punishing evill-doing in evill-doers , proportionably . . to exercise communicative righteousness b uprightly in all matters of commerce , returning that to others which is equal to what we receive from others . righteousness as it loves our neighbour , and desires his good , will put upon all these duties for his good. ii. righteousness reduceth that golden rule of christs into practise ; c whatsoever ye would that men should do unto you , do ye even so unto them ; for this is the law and the prophets . the light of nature , the light of scripture , both law and prophets , teach us , to do as we would be done by . we would not have others to wrong us , or do ill to us , in our souls , bodies , names , states , or any other way , but rather to be doing good to us every way : nor should we do any evill , but contrariwise all good to them . o how sweet would humane society be●… , if this rule were righteously observed ! iii. righteousness inclines the righteous to d render to every neighbour all respective due , according to the tenour of the second table of the decalogue ; and this , . by giving all honour to his neighbour which is due and belonging to him in respect of that order and degree , wherein god hath set him ; whether he be superiour , equal , or inferiour , and that in any society , in the church , in the common-wealth , or in the family . . by preserving his neighbours life both natural and spiritual , by all warrantable wayes and means ▪ in safety and tranquillity . and this , both by supplying him with what is conservative ; and by withstanding what is destructive thereunto . by maintaining his neighbours purity and chastity ▪ both virginal , in single life ; and conjugal , in married state ; and vidual ▪ in widowhood . that he e may know how to possess his vessel in sanctification and honour : not in the lust of concupiscence , even as the gentiles which know not god. . by conserving his neighbours possessions , goods , and outward estate which he lawfully enjoyeth , whensoever he is called thereunto : f not going beyond , nor defrauding his brother in any matter , though he hath facile and frequent opportunities of so doing . . by exercising veracity , speaking the truth , to , and of his neighbour , to his best apprehension in all witness-bearing , private or publike , with all faithfulness . . by suppressing ( so far as is possible ) all irregular motions and inordinate lustings of the heart against his neighbours good or wellfare in any regard , that they may not deliberately be consented unto , much less be put in actual execution . acquiessing g contentedly in his own lot which the lord hath apportioned unto him : and h rejoycing in his neighbours welfare and prosperity , as in his own . soberly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sobriety is sometimes used in a more strict sense , for one branch of temperance , moderating and regulating the sensitive appetite about meats and drinks , and so it is opposed to gluttony and drunkenness wherein is excess : sometimes it s used in a more large sense , for temperance it self in its full latitude , as comprehending the whole of temperance . though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here be rendered by beza , sapienter , wisely ; by the vulgar , sobrie , soberly ; and by tremellius out of the syriack , in sobrietate , in sobriety : yet calvin , and scultetus render it , temperanter , temperately , and judge that here it ought to be so translated . in this sense the word is of very large extent , and of singular use in obediential walking with god. it is an excellent antidote against all intoxication , drunkenness , and giddiness of reason , affection or senses . it keeps a man in his wits : and reason preserv'd , judgement upheld ; all exorbitant lusts and passions are the better suppressed . hence i some give this etymon of the word , and not without cause ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sobriety , temperance , as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keeping the mind ; or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keeping the wisdom , or prudence of the mind : sobriety is the guard of wisdom . in this larger sense the word seems to be used here , because there is nothing in the text or context that restrains it . now this sobriety or temperance puts forth it self in various acts subservient both to godliness and righteousness . for , . it tempers and moderates the mind and judgement as to the matter of opinions in religion , that it should not be intoxicated and drunk with brain sick giddiness , and infatuation to receive and believe fables , lyes , and all sorts of errors , as truth , rejecting and apposing the truth there 's a ryot and drunkenness in opinions , as well as in wine and strong drink . and temperance bounds and bridles this looseness , lightness , wantonness , giddiness , extravagancy , and madness of the mind about opinions : inclining the mind to gravity , stayedness , moderation , and regularness therein . festus told paul , as he was relating his calling and apostolical doctrine ; k paul , thou art besides thy self , much learning doth make thee mad . to whom paul temperately reply'd ; i am not mad , most noble festus , but speak forth the words of truth and soberness . sobriety of mind keeps from that spiritual frenzy and madness in opinions , and inclines to all truth with gravity and seriousness . . it bounds and moderates a mans thoughts and words in point of self-estimation and self-applause . it will not suffer a man to be drunk with admiring and over-esteeming himself , or any self-excellencies ; nor like a selfbesotted creature to commend , magnifie or applaud himself beyond due bounds : but rather self-denyingly to l think others better then himself , and to be mean in his own eyes . this is pauls direction to every man among the romans , in that elegant paranomasia , m ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) not to think of himself more highly then he ought to think , but to think soberly , according as god hath dealt to every man the measure of faith. n there 's more hope of a fool , then of a man wise in his own conceit . then men are over-wise , and over-ween themselves , when they arrogate to themselves falsely what they have not , or brag proudly of what they have . sobriety bounds this extravagancy . paul counts himself o chief of sinners ; but p less then the least of all the saints . false-teachers foolishly q measuring themselves with themselves , and comparing themselves among themselves , commended themselves , boasting of other mens labours beyond their line ; but he would not commend himself , nor boast beyond his line and measure , in his ministerial exercise . this was his temperance . . it bounds and moderates a man both in his desires , endeavours after , use , and loss of the things of this life , that he be not too much over-charged , over-whelmed , drowned , or swallowed up therewith in any of those respects . lawful comforts , as friends , honours , wealth , pleasures , &c. may be over-passionately desired , over-eagerly pursued , over-sensually enjoyed , over-grieveously parted with . there 's a drunkenness wherewith even nazarites themselves may be overtaken . the cares of this world have ( as r hierom observes ) an inebriating faculty , disturbing reason , and oppressing the senses , as much as wine and strong drink . hence christ couples them together ; s take heed — lest at any time your hearts be over-charged with surfeiting and drunkenness , and cares of this life ▪ paul saith , t women living in pleasures , are dead while they live : dead to all goodness . now sobriety teaches a man to be temperate in all things , and to be self-denyingly moderate in desiring , seeking , using and losing of all sublunary contentments ▪ in desiring ; agur prayed , u give me neither poverty , nor riches ; feed me with food convenient for me . in seeking ; david said , x the lord is my shepheard . i shall not want . in using ; paul saith , y the time is short ; it remaineth , that both they that have wives , b●… as though they had none : and they that weep , as though they wept not : and they that rejoyce , as though they rejoyced not : and they that buy , as though they possessed not : and they that use this world , as not abusing it : for the fashion of this world passeth away . and in losing or these sublunaries ; for iob having lost all , said ; z naked came i out of my mothers womb , and naked shall i return thither : the lord gave , and the lord hath taken away ; blessed be the name of the lord : in all this job sinned not , nor chargea god foolishly . and in all these gods people were bounded and regulated by principles of temperance and sobriety , concurring with other gracious endowments . . it bounds and moderates the appetite in reference to meats and drinks , preserving from excess in the quality or quantity of either : lest they make their a belly their god. in quality ; sobriety permits not to be over-curious , over costly , over-lavish and luxurious in meats or drinks ordinarily . b give strong drink to him that is ready to perish , and wine to those that be of heavy hearts . paul allows timothy to c drink wine , but sparingly , a little : modice , moderately ; that is medice , medicinally . to cure , not to cause , infirmities . in quantity ; sobriety restrains from exce●…s . d be not drunk with wine , wherein is excess . e take heed that your hearts be not overcharged with surfeiting and drunkenness . in meats , nature is content with little : grace is content with less : lust is content with nothing , gluttony is insatiable . in drinks there 's a threefold cup spoken of , viz. poculum necessitatis , the cup of necessity , for satisfying natures wants , and quenching thiru . poculum hilaritatis , or jucunditatis , the cup of cheerfulness or alacrity , upon occasions of thankfulness , or seasonable rejoycing with our friends , yet within due bounds . these two are allowed . poculum superfluitatis , the cup of superfluity , more then nature will well bear , without being unfitted in some degree , for duties of general or particular calling ; and whatsoever so indisposeth to duties of general or particular calling , is sinful excess , and gross violation of sobriety . these are the principal acts and exercises wherein walking before god consists : and this is the gospel-way of walking with him . for its f the grace of god , viz. the gospel of his grace , that teacheth us thus to walk . thirdly , the due way or manner of putting forth and mannaging these acts of piety , righteousnss and sobritety , is also requisite to right walking before god in acceptable covenant-obedience . the substance and matter of obedience may be good , while the circumstance and manner is nought : and thereupon the whole action rejected of god. we must not only do bonum , that which is good : but we must do it bene , well . god delights to be served ( as one saith ) rather with adverbs , then with nouns or verbs . now all these and like acts must be thus put forth , viz. . in obedience to god the supream lawgiver , because he commands it . the thing commanded must be done , with all submissiveness and loyalty of heart to the commander . and then that which is commanded by god , will be performed by a dutiful soul : though it be difficult , etiam ad coecam obedientiam , though the reason of it be not understood , though it be contrary to flesh and blood . g thus noah , thus abraham obeyed god. a truly obedient heart , will observe gods naked command , for the authority of the commander , though the command be backed neither with promise , nor threatning ; though there were neither heaven to reward obedience , nor hell to punish disobedience . . with universall respect to all the commandments of god. he that respects the commandment , h because gods , will consequently respect every commandment discovered to be gods. as in david , i then shall i not be ashamed , when i have respect to all thy commandments . — therefore i esteem all thy precepts concerning all things to be right : and i hate every false way . upon this ground iames testifieth , k whosoever shall keep the whole law , and yet offend in one point , is guilty of all . for he that said , do not commit adultery , said also , do not kill . one and the same authority of the law-giver established every precept , and therefore is to be respected in every precept . to have respect to the precepts of piety , but not to those of righteousness ; or to those of righteousness , but not to those of piety : to indent , omit , pick and choose , where to obey , where not , is shameful and palpable hypocrisie . . with a childlike spirit of love , not with a servile spirit of fear . l god hath not given us the spirit of fear ; but of power , of love , and of a sound mind . m perfect love casts out such servile fear ; for fear hath torment , and there is no torment in love . then obedience flows sweetly , when it runs in the smooth channel of love to god , to his authority , to his commands , to his wil , to vertue it self , &c. and not in the rugged channel of fear of wrath , hell , &c. the heathen could say ; n good men hate to sin , for love of vertue : bad men hate to sin , for fear of punishment . this love makes a man do all things willingly , cheerfully , delightfully ; without murmuring , grudging , repining , grievousness . o this is love , that we keep his commandments , and his commandments are not grievous . p — thy people shall be willing in the day of thy power . q — i delight to do thy will , o my god , &c. this love is as oyl to the joynts , as wings to the bird , as sails to the ship , makes every task come off easily . hence , in part it is , that r christs yoke is easie , and his burden light . hence that so willingly they resign and s yield up their members servants to righteousness , unto holiness . . orderly and regularly , both in regard of time , place , person and means . misordering of these circumstances of actions , will utterly spoyl the actions themselves . . acts of obedience must be well-timed , in their fit season . as t every creature which god makes , so every duty which he requires of us , is beautiful in his season . to keep the weekly sabbath on any other day , then on the first day of the week , is mis-timing of the sabbath : and will-worship . to u fall to private prayer , when we should hear the word with the congregation ; to sing or read , when we should pray ; to meditate upon one subject , though never so heavenly or spirituall , when we should be bending our most intentive thougths upon another , in the use of ordinances , &c. is no better then a specious distraction , and offering up the sacrifice of fools . . acts of obedience must be well-placed , and well-ranked . every place is not convenient for the exercise of devotions . the pharises x are justly taxed by our saviour for hypocritical ostentation , in that they prayed in the corners of the streets . and every private offence must not presently be told to the church , and be punished with excommunication : but herein christs order must be observed . y first tell thy brother his offence privately betwixt him and thee ; then , if he hear thee not , before two or three witnesses ; last of all , if he hear not them , to the church . . acts of obedience must be well regulated in regard of persons . offenders are to be reproved : yet we are not to spend our reproofs upon known z scorners ; nor a to give holy things to dogs , nor cast pearls before swine . christian liberry must be maintained , yet b the exercise of it should be suspended where it may offend a weak brother , &c. . acts of obedience must be carryed on only by lawful means . we must preserve our own and our neighbours life ; but not by art magick , sorcery , spels , charms , perjury , lyes , or any other unwarrantable medium's . we must be careful to provide for our selves and families : but not by oppression , extortion , theft , fraud , circumventing , &c. we should maintain gods publike worship , but not by sacriledge , robbery , or any devices of unrighteousness . we must c not do any evill , that good may come . for that were to do gods work in the devils way . we must do gods-work in gods way . . heavenly and spiritually . if we worship the lord , we should d worship him in spirit . not with a mere outward , carnal , corporal service , but also with a service of our inward hearts and spirits ; both under old and new testament . and if we love our brethren , it e must not be only in word and tongue , but f with a pure heart fervently . yea , in all exercises of piety , righteousness and sobriety , our very spirits should be spiritualized and pullized up to such an heavenly frame , that we may therein g have our conversation in heaven . we should extract heaven out of every thing , and express heavenliness even in earthly negotiations . . sincerely and uprightly . integrity is the crown , but hypocrisie the stain , of all piety to god , and righteousness to man. h god loves truth in the inwards , abhors hypocrisie . and brotherly love ( in which are virtually all acts of righteousness comprized ) must be i in deed and in truth , k without dissimulation . our god is l a god of truth ; and they who walk with him , must walk in truth , with a perfect heart . . finally , all our acts of obediential walking before god , must be perfumed and sweetned with the most fragrant m incense of christs intercession . by christ only n we have access to god : and o through him alone our spiritual sacrifices become acceptable to god. he is p the golden altar that sanctifies all our gifts . his blood must be sprinkled both upon our persons and performances , to purge away the pollutions of both : and then q they shall be an odour of sweet smell to god. r all our obedience must be done in his name , and through christ , viz. with confidence in him and his merits alone for acceptance . fourthly , the right end and scope whereunto these acts are to be directed , must be singularly lookt to . the end specificates the action . a bad end corrupts the best acts of obedience . iehu s did that which god commanded him , but for self-ends , that he might stablish his own throne and glory , not for gods glory : therefore god rejected all as hypocrisie . the end of all our obediential walking before god , should be twofold , ultimate , and subordinate thereunto . i. the ultimate end is gods glory . t god made and orders all things to his own glory : in like sort u we should finish the work which he gives us to do , should bring forth much fruit , and should do all we have to do , to his glory . what ever be the secundary ends , this primary end must be intended over all . ii. subordinate ends are many : especially these : . the honour , credit , advantage , and x furtherance of the gospel . y that it may run , and be glorified . that it z may spread and prevail : without being traduced , evil spoken of , or hindred . . the edification and welfare of the church . that it a may be daily enlarged , protected , stablished , perfected till the day of christ , that at last it may be without spot and blemish or any such thing . moses so desired the churches happiness , that rather then it should be destroyed , b himself was willing to be blot out of the book which god had written . paul c transformed himself as it were into all lawful shapes , that he might gain the more . he became all things to all men , that by all means he might save some . paul highly commends timothy to the philippick church , upon this account , d i have no man like-minded , who will naturally care for your estate . for all seek their own , not the things that are iesus christs . . the happiness and prosperity of the families committed to us , not only in e temporall provisions , but also much more in spiritual enjoyments . when there are honest aims and endevours , not only in reference to their comfortable subsistence on earth , but also to their glorious inheritance in heaven . f abraham , g ioshuah , h david , and other holy men , have singularly intended their families spiritual good ; whose steps we ought to follow . . finally , our own salvation . i that when we have done all in walking before god that we can , we our selves be not cast-aways , losing all that we have wrought : but that we receive of free-grace , according to gods promise , a great and glorious reward , and the end of our faith , the salvation of our souls . not that we are to intend or aim at justification of our persons by our best works in the sight of god. that is altogether impossible . for , . that covenant which required perfect and perpetual personal obedience in all good works for mans justification , is utterly broken , and rendred altogether k unable to justifie him any longer , by reason of adam's disobedience , whereby all the world became sinners before god. all mans best works and obedience , since the fall , are imperfect , and attended inseparably with much sin and frailty , are l filthy rags , m loss and dung , &c. and therefore are so far from justifying us , that they merit condemnation for us . . god hath ever since the fall of man revealed and set up another way of justification ; viz. n by faith in iesus christ alone , without the works of the law. and to this righteousness of god all must submit , that intend to be saved . what then ? must good-works be neglected ? no , in no wise . they in their place are necessary , and to be performed with all possible exactness . for , . they do justifie o our faith ; evincing that it is a lively fruit bearing and true faith , not false , barren , and dead , that brings forth such fruits . faith justifies our persons : good-works justifie our faith. . they justifie us p before men , though a fruit-bearing faith justifie us before god. . they are the way to heaven ; q without holiness no man shall savingly and comfortably see the lord : but not the procuring cause of heaven . via regni , non causa regnandi . only jesus christ by faith apprehended , brings us thither . . they have not the promise of justification before god : but they have the gracious promises of r glorious remunerations in heaven with god. fifthly , progress in such abilities and acts of obedience , in such manner , and to such ends as hath been mentioned , is another thing implyed in obediential walking before god. walking obedientially , in the nature of the thing , imports growth and progress in these obediential abilities and exercises . and this is s growing in grace , and in the knowledge of our lord and saviour iesus christ. t abounding in love towards one another . u adding to faith , vertue ; and to vertue , knowledge ; and to knowledge , temperance ; and to temperance , patience ; and to patience , godliness ; and to godliness , brotherly-kindness ; and to brotherly-kindness , charity ; and having these things , and abounding in them . x a running so as to obtain . y a forgetting of those things which are behind , and reaching forth unto those things which are before , and a pressing towards the mark , for the prize of the high calling of god in christ iesus . sixthly , perseverance in all obedientialness unto the end . walking in obedience , denotes an habitual constant persevering course , without stop or stay , till a man have finished the course of his obedience before god. this is z being faithfull to the death . a holding fast what we have , that no man take our crown . b being stedfast , unmovable , always abounding in the work of the lord. c walking , and not being weary ; running , and not fainting . d finishing our course : without e weariness in wel-doing . many can be content to make some few steps in godliness : but are soon tired . f put their hand to gods plough ; but look back . begin in the spirit : but end in the flesh , &c. but they that are in covenant with god as abraham's seed , must constantly walk on in all obedience with god : g serving him in holiness and righteousness before him all the days of their lives . and , thus the first thing propounded , is cleared , viz. what is meant by walking before god ? it is , to walk with him , or before him , in faith and obedience . . why abraham and his seed were thus to walk before god , in reference to his covenant with them . there were many causes why abraham and his seed should thus walk before god in reference to gods entring into covenant with them ; viz. because , . god required and commanded this their walking before god , h when he renewed his covenant with them . before this was expresly required of them , he had made a covenant with them : and at the same time that it was expressy enjoyned them by god , he i renewed his covenant formerly made with them , and that with divers additional enlargements . now gods naked command , was sufficient cause for their obedience . and it 's gods prerogative , to impose what terms and federal conditions he pleaseth , upon those whom he takes into covenant with himself . his authority over them being absolute ; and the distance betwixt him and them , being infinite . although men entring into covenant , betwixt whom there is some proportion , cannot by command impose conditions upon one another : but they agree upon proportionable terms mutually proposed . . the nature of gods covenant cals for this walking before god , both from abraham and his seed . for , . gods covenant imports a mutual agreement betwixt him and them . therein god promiseth mercies : they re-promise duties , at least implicitly . for , can we imagin that god should oblige himself by covenant to abraham and his seed , and leave them altogether free and unobliged ? a bare promise may oblige only one party : but a covenant obligeth all the federates . herein a covenant differs from a naked promise . and if abraham and his seed be obliged by gods covenant of faith , to some terms on their part ; what can th●…se terms be imagined to be , but walking before god in faith and obedience sincerely ? in faith , as the condition of the covenant : in obedience , as the proper fruit of true faith : in integrity , as the necessary qualification of both . the lord summarily declaring the nature of this his covenant , wraps up all in this ; k i am god all-sufficient ; on my part : walk before me , and be perfect ; on thy part . . this covenant of faith with abraham and his seed , singularly cals for faith from abraham and his seed , in reference to jesus christ , the eminent seed of abraham , diversly though obscurely revealed in this covenant : whom , without faith , they could neither discern nor apply for salvation . jesus christ the saviour is the grand mysterie herein revealed . . christ is that blessed seed promised to abraham , in l whom all the nations of the earth should be blessed . . in christ especially the seed of abraham was to be so wonderfully m multiplyed , not only among the iews , but chiefly among the gentiles . . in christ chiefly the name of abraham became so renowned . not only in that christ descended of him according to the flesh : but also in that he became god's , and god his , through jesus christ. . christ especially was to be his most victorious seed , that should possess the gates of his enemies , and n subdue them . christ possessed the gates of sin , the gates of death , the gates of hell , and will at last tread all his foes under his feet . . canaan promised , was the land of christ , o the land of immanuel : a type of christs better country , viz. the heavenly country , where christ sits on the right hand of the majesty on high . . isaac born by strength of gods promise , beyond the course of nature , was but a type of jesus christ born p above the course of nature according to gods promise . isaac was abraham's heir : but christ gods heir , the q heir of all things . isaac was sacrificed and received again from death , but both only in a figure : but jesus christ r was sacrificed indeed , and rose again from the dead indeed . . abraham's covenant-token , viz. circumcision of the flesh made with hands , was but a shadow of s christs circumcision of the heart-made without hands , &c. so that the whole administration of this covenant is full of christ : and calls aloud for faith to apprehend and apply him . . the covenant-benefits promised to abraham and his seed on gods part , most highly deserve these duties on their part . what hath the lord promised , nay what hath he not promised to them ? he hath assured them of , divine benediction , wonderful multiplication , great renown of name , victoriousness over their enemies , the inheritance of all canaan , and the happy close of abraham's days ; yea he hath promised them , to be a shield , an exceeding great reward , and a god to them by an everlasting covenant . and what could god say more ? do not all these freely promised mercies highly deserve and challenge their walking before god in faith and obedience with all integrity ? all they are ; all they have ; all they can do ; all they can endure for god , is infinitely short of what god hath promised unto them . . god singularly accepts such walking before him , in reference to his covenant of faith , ever since he hath revealed his covenant of faith upon adam's fall . t enoch walked with god : and god was so pleased therewith , that he translated him , that he should not see death . u noah walked with god : and god therefore saves him and his family in the ark , when the whole world was drowned . abraham x walked with god in faith and obedience : and god , not only highly commended , but greatly rewarded him for so doing , as after we shall see : y caleb and ioshua walked with god , followed the lord fully : therefore they alone of that generation had the priviledge to be brought into the land of canaan , whereas all the residue of that generation perished in the wilderness . david walked with god , and z fulfilled all his will : therefore god stiles him , a man after his own heart , &c. so that , walking before god is most acceptable to god. and no wonder ; for , . hereby , the reign and tyranny of the old serpent , the devil and satan is cast off . . hereby , the life and power of jesus christ , the seed of the woman , the delight of god , is evidenced in them . . hereby , their conformity to god , and resemblance of him is testified . . hereby , their gracious separation from the corrupt and wicked world is declared . all which do wonderfully please god. how great cause therefore had abraham and all his seed to walk before god , for the pleasing of him ? yea , what an encouragement is this to walk before god , when such walking before him shall be so accepted of him ? . the lord would be peculiarly glorified by his covenant-people , therefore he tyes them by his covenant to this peculiar way of glorifying him , by walking before him . god glorifies himself a generally by all his creatures ; more specially by his intellectual creatures , angels and men ; but b more peculiarly by his covenant-people within his covenant of faith since adam's fall . by them , and their walking before him in faith and obedience , he singularly glorifies , . the freeness of his favour ; the beauty of his grace , the power of his christ in them , the vertue and efficacy of his spirit upon them , the riches of his goodness and mercy to them , &c. both in enabling them , that were dead in sin , thus to walk before god ; and in accepting them therein . now shall god honour them with such a covenant , and with such covenant-priviledges : and shall not they strive to honour him by walking before him according to his covenant ? . walking before god by faith and obedience is not only the duty , but also the dignity of abraham and his seed . for c to you it is given to believe . d we are his workmanship created in christ iesus unto good works . all have not this gift of faith. all are not thus created to good works : but only abraham's seed . therefore it s their priviledge and dignity above all others thus to walk with god. it s their priviledge and dignity divers wayes . for , . their e ability and inclination thus to walk with god , is a fruit of saving and discriminating grace , whereby they are distinguished from all carnal people in the world . . their walking thus before god f is an evident demonstration that they are delivered by jesus christ out of the hands of all their spiritual enemies , and the fear of them , according to gods holy covenant and oath to abraham . hence zachariah in his prophesie of christ about six months before his birth , said ; g blessed be the lord god of israel , for he hath visited and redeemed his people , and hath raised up an horn of salvation for us , in the house of his servant david . — to perform the mercy promised , and to remember his holy covenant : the oath which he sware to our father abraham , that he would grant unto us , that we being delivered out of the hands of our enemies h without fear , might serve him in holiness and righteousness before him all the days of our life . . by being brought thus to walk before god , they are brought neer unto god in a holy agreement and sweet soul-refreshing communion . i can two walk together unless they be agreed ? and shall poor , weak , despised , sinful dust and ashes have such familiar communion with the glorious god ? and is it a small matter to be made companions for the blessed god ? this honour , these dignities they have that thus walk before god. what great cause therefore had abraham and all his seed to walk before god diligently and delightfully ? . finally , not to walk before god in faith and obedience would have been very prejudicial to abraham and his seed . for , . this would evidence them in grateful for covenant-mercies received , in that they walk not suitably thereunto . and k ingratitude is an hainous sin , and most odious unto god. ingratum dixeris , omnia dixeris . the brand of ingratitude is infamy enough . contrariwise walking answerably to mercies received , is real gratitude for those mercies . to walk dutifully before god according to covenant-precept , is to walk thankfully for benefits by covenant-promise . . this would render them incapable of covenant-benefits tendered . for , without faith there 's no receiving either of gods covenant , or of any covenant-mercies . and l without good works there 's no evidencing of the truth of faith. . this would evince them to be strangers to gods covenant it self . for they that walk not before god in faith and good works , perform not the condition of the covenant on their parts . nor do they express the power of the covenant upon themselves , sweetly enabling and inclining them thus to walk . upon these and like grounds both abraham and his seed were to walk before god in faith and obedience , in reference to gods covenant . . whether abraham and his seed did thus walk before god by faith and obedience , in reference to his covenant , is the next question to be resolved . and it is very clear , they did . see it , . in abraham . . in his seed . . that abraham walked before god in faith and obedience in reference to gods covenant , is plain three wayes . . god highly commends him . . god richly rewards him . . god eminently propounds him as a pattern to his seed ; and all for his walking before god in faith and obedience . besides that abraham himself said , m the lord before whom i walk will send his angel with thee . ( ) god highly commends abraham , for walking in faith , and obedience i. for walking in faith , and that in several n steps thereof . as , . that , o by faith he hearkned to gods call at the first , to forsake his own country , kindred , and fathers house ; to follow god into another land , not knowing whether he went. . that , p by faith he sojourned in the land of promise ( whether god had conducted him , ) as in a strange country , dwelling in tabernacles : looking for a city that hath foundations , whose builder and maker is god ; — and desiring a better country , that is , an heavenly . . that , q by faith he was fully perswaded that god according to his promise would raise him up a numerous seed , from his own dead body and sarah's dead womb , beyond the course of nature ; and especially , that the eminent seed jesus christ should come of him according to the flesh , in whom all the nations of the earth , as well as the iews , should be blessed . this admirable step of his faith god wonderfully extols by the apostle to the romans . out of which place i have r formerly observed seven eminent circumstances , advancing exceedingly this one act or step of his faith. there see at large . . that , s by faith , abraham , when he was tryed , offered up isaac : and he that had received the promises , offered up his only begotten son . — accounting that god was able to raise him up even from the dead . this was a glorious act of his faith indeed ; which prevailed against his natural affections to his son , against all rational objections that might be made against that fact , yea against all spiritual considerations of the promise in his son. had isaac been sacrificed : in all appearance the promises and covenant of god had been sacrificed , the happiness of all the nations of the earth had been sacrificed with him . o glorious faith of abraham ! that could expect his isaac again from the dead , rather then gods promise should fail or dye with him . thus god commends abraham highly for walking before him in faith. ii. for walking before him in obedience and good works , the genuine fruits of his faith. as , . that , he t readily obeyed gods call ; notwithstanding all discouraging impediments thereunto . . that , he u submitted to gods ordinances , without cavelling or reasoning against them . . that , he x rejoyced to see christs day , was much affected with a promised saviour , as if he had been actually performed . . that , he y exercised true brotherly love , even to the peril of his own life . . that , he z religiously educated and governed his family in the way of the lord. . that , he a obeyed god even to the offering up of his only begotten son , in a sort : not withholding his son , his only son , the son of his old age , the son whom he loved , yea the son of the promise , from god when he called for him . in these points his obedience is greatly commended by god. all which b have been formerly opened : and therefore here i only point at them . ( ) god richly rewards abraham , for his walking before god in faith and good-works ; and that in this present life . for his faith , and walking before god therein ; god rewards abraham with these singular benefits , all comprized in one text , viz. . with c iustification by faith. . with d confirmation of that righteousness of faith by circumcision . . with a e spiritual fatherhood to all beleiving nations . and all of free-grace . first , god freely rewarded abraham's faith with iustification by faith. this priviledge , which abraham received by his believing , is divers times mentioned in scripture . as , by moses ; f god brought abraham forth abroad , and said , look now towards heaven , and tell the stars , if thou be able to number them : and he said unto him , so shall thy seed be . and be believed in the lord ; and he counted ( or imputed ) it to him for righteousness . by the apostles also in the new testament , g this is divers times recited . in these words are two things observeable . . the condition of the covenant on mans part , performed by abraham , viz. faith , or believing in the lord , or according to his promise of a numerous seed in christ , especially of christ himself the eminent seed , in whom they should be so numerous . . the gratuitous remuneration of this faith of abraham on gods part , with that excellent priviledge of justification by faith ; the lord counting [ or imputing ] it to him for righteousness . this is the first place in all the bible , wherein faith in the lord , and imputing of faith to man for righteousness , is mentioned . and in the new testament much use is made of it to prove the doctrine of justification by faith alone without the works of the law : in that , abraham's faith alone made him a justified person in the sight of god , and the friend of god ; he having in this regard nothing to glory in before god from any works whatsoever . the sense of this phrase is much controverted : but to the clearing of that , i intend to speak in the inferences . now this justification was a rich recompence to abraham's believing . for , . hereby h all his sins were remitted , covered , and not imputed to him : but to jesus christ. . hereby , i his person was accepted as perfectly righteous before god , yea as the righteousness of god in christ. . hereby , wonderful happiness was cast upon him . k o the blessednesses of that man whose iniquities are pardoned , and whose sin is covered , &c. . hereby , l he had peace with god , passing all understanding ; whereby he was enabled not only to joy in hope of the glory of god , but also to glory in tribulation . . hereby , he had unquestionable evidence of his eternal glory and salvation . m whom god justified , them he also glorified . secondly , god freely recompensed abraham ' s believing , with confirmation of that his righteousness of faith by circumcision . n abraham believed , and was justified by believing in his uncircumcision : and he received the sign of circumcision , a seal of the righteousness of the faith , which he had yet being uncircumcised . god was not content only to justifie him upon his believing ; but also seals to him his justification , by a familiar sensible token of circumcifion in his flesh . that as often as he remembred or considered his circumcision : so often he might be unquestionably assured of his justification . that as surely as his fore-skin was cut off from his body : so certainly all guilt of his sins was removed from his soul. thirdly , god freely rewarded his faith with a spiritual fatherhood to all believing nations , whether iews or gentiles . he o received the sign of circumcision , a seal of the righteousness of the faith , which he had yet being uncircumcised : that he might be the father of all them that believe , although they be not circumcised , that righteousness might be imputed unto them also : ( there 's his fatherhood to all believing gentiles , grounded on his faith had before circumcision ; ) and the father of circumcision to them who are not of the circumcision only , but also walk in the steps of that faith of our father abraham , which he had being yet uncircumcised . ( there 's his fatherhood to all the believing iews . ) and so in reference to all believers , iew and gentile , he is styled , p the father of us all . this spiritual fatherhood was a wonderful honour put upon abraham by god himself . the nature of this fatherhood , i have q formerly explained . there see. thus the lord of free-grace rewarded abraham's faith. for his obedience , and his walking before god therein , the lord graciously rewarded abraham in divers regards . for , . god r assured him and his posterity of the land of canaan for an everlasting inheritance : after he had self-denyingly left his own country , kindred , and fathers house , at gods command . and had put his nephew lot to his choyce of his place wherein to sojourn , for peace sake . . god promised s to be his shield ; and exceeding great reward : upon his sincere brotherly-love in rescuing of lot and his family , &c. from the kings that had spoyled sodom , and carried them away captives ; and upon his gallant and magnanimous refusal of rewards from the king of sodom for this service . . god t imparted to him his secret counsels and intendments about the destruction of sodom and her sister cities ; herein made him as his privy-counsellour : and this because of abraham's pious care and government of his family . himself and his shall keep the way of the lord . . god u was so exceedingly pleased with that singular act of his obedience , in offering up isaac to god at his command , that he pathetically promised , and that with a solemn oath by himself , . to bless abraham : . to multiply his seed exceedingly : . to make his seed victorious over his enemies , which hath chief respect to christs conquests of his and our spiritual enemies . . and to make all the nations of the earth blessed in his seed , viz. especially in christ. and the reason of all is added , because thou hast obeyed my voyce . thus god richly rewarded his obedience . ( ) god eminently propounds abraham as a pattern of faith and obedience to all his seed . x accounting them the true children of abraham , whether iews or gentiles , that walk in the steps of his faith and obedience ; and declaring them that walk otherwise to be no children of abraham indeed in gods account , though according to the flesh they descended of abraham . seeing then that abraham's faith and obedience are by god himself so commended , so rewarded , and so propounded for imitation : it 's clear beyond exception that abraham himself did walk before god , according to his covenant in faith and obedience . . that abraham ' s seed also thus walked before god , is apparent . for iacob , that is , israel , blessing ioseph , said ; y god , before whom my fathers abraham and isaac did walk , the god which fed me all my life long to this day , &c. so that israel testifieth , that his father isaac walked before god as well as his grand-father abraham . the faith and good-works of isaac , iacob , and ioseph , are also eminently commended together with those of abraham , in the z epistle to the hebrews . besides , many other pious acts of their walking with god , elsewhere recorded in the scriptures . as for the true seed of abraham in after-times , both iewish and gentilish , under the old and new testament ; their walking with god by faith and obedience , is so frequently mentioned in scriptures , that i need speak nothing farther of it . what god required in his covenant , they performed . and thus i have doctrinally opened and explained the first covenant-condition required on the part of abraham and his seed , viz. walking before god ; having showed , . what is meant by walking before god. . why abraham and his seed were thus to walk before god , in reference to gods covenant . . that abraham and his seed did thus walk before god accordingly . the last thing remains , viz. inferences hence to be considered , before we come to the second covenant-condition , of being perfect . . inferences hence may be many . as , . hence gods covenant with abraham and his seed , required conditions on their part , as well as promised benefits on gods part . the federal obligation or tye is reciprocal . the lord will be their al sufficient god : but they must walk before him , or with him . when the glorious god so condescends to dust and ashes , as in a sort to be foederally bound to them by the golden chains of his promises : shall they think to be left at liberty from all foederal duties ? naked promises may bind but one part , but covenants bind both . conditions on mans part , are no way inconsistent with the nature of gods covenants , so they be wisely and judiciously understood . to deny gods covenants to be conditional , what is it less then to deny gods covenants to be covenants ? god , in all sorts of covenants with mankind , imposed terms and conditions upon man : but still those conditions were homogeneal and suitable to their respective covenants . works were the condition of the covenant of works ; viz. perfect and perpetual personal obedience . faith is the condition of the covenant of faith , in all ages since it was first revealed . here god plainly imposed conditions upon abraham and his seed , in reference to that foederal administration : walking before god , viz. by faith and obedience ; and being perfect . faith , to lead them out of themselves , to christ and his righteousness , for justification : obedience , to evidence the truth of that justifying faith ; and to testifie their abundant thankfulness to god for jesus christ , and his love in him : and integrity , as the acceptable evangelical qualification of both their faith and obedience in christ , though they want legal exactness . object . but , was not gods covenant with abraham and his seed , a covenant of free-grace ? how then could it admit of any terms or conditions ? are not conditions in man utterly inconsistent with gods free-grace ? answ. . gods covenant with abraham and his seed was a covenant of free-grace , and yet admits of conditions on their part . not of legal conditions ; perfect and perpetual personal obedience : but of evangelical-conditions ; faith , inchoate obedience , and integrity . the legal condition a of works , and of free-grace are inconsistent ; but the evangelical condition of faith , and free-grace are most consistent , and stand well together . hence god conditioneth for faith in this covenant of grace . . yea , this covenant , and the blessings therein promised , are therefore of faith , that they might be by grace . grace and faith are so far from destroying , that they preserve each other : and necessarily infer each other . b therefore it ( viz. the promise , or covenant mentioned , vers . . ) is of faith , that it might be by grace , to the end the promise might be sure to all the seed . that it may be of grace , it must be of faith. why ? partly , because without faith we cannot maintain and uphold the glory of gods free-grace in point of our justification and salvation . but faith leading us out of our selves to christ for righteousness and life , exalts grace wonderfully , exalts grace only . partly , because without faith we cannot obtain christ , or any fruits of gods free-grace at all . if therefore we deny this condition of faith , we consequently destroy the free-grace of this covenant . they therefore who absolutely oppose all c conditions in the covenant of grace , do greatly err , because they know not the scriptures , nor duly consider gods admirable contrivance of his covenant . . hence , the covenant-terms and conditions imposed upon abraham and his seed were not impossibilities : but such as they were able to perform . for , what were these conditions ? walking before god in faith and obedience , and being perfect . these abraham was able to perform , and actually did perform them , not only after they were explicitly required of him , but also before , as the history evidenceth . whence had abraham this ability ? not from himself , or any natural principle : but from god when he first d called him , by revealing this covenant unto him . then the covenant and promises instrumentally wrought faith , obedience , and integrity in abraham : which it required of abraham afterwards . the like also is clear of abraham's seed , in the following periods and administrations of the covenant . it never exacts impossibilities of them : but only possibilities , whereunto it instrumentally enableth them . and this is one remarkable excellency of the covenant of faith , beyond that of works . they both agree in their general end propounded and promised , viz. life , happiness , and salvation . but they notably differ , . in their particular conditions required . the covenant of works requires e perfect and perpetual personal obedience , denouncing the curse upon the least failing . the covenant of faith requires faith in christ , and endeavours of obedience with integrity . . in their assistance to the performing of their conditions respectively . the covenant of works requires perfect and perpetual obedience in our own persons : but promiseth no ability at all to perform such obedience , nor any pardon to failings and imperfections . the covenant of faith f so requires faith , that it promiseth to work it in us ; yea , and instrumentally doth work it in us : so requires obedience , as it promiseth to put gods spirit , and fear , and law within us ; and to cause us to walk in his statutes , &c. yea further it promiseth pardon of all our imperfections , and obliteration of all our transgresions . and offers us all these promises g sealed up and ratified unreversably in christs blood . so that the covenant of works since the fall requires mere impossibilities : the covenant of faith nothing but possibilities . how happy therefore is a believers condition in the covenant of faith with god : beyond every carnal mans condition condition under the broken covenant of works . . hence , not only covenant-benefits promised to them , but also covenant-duties imposed upon them , are the advantages of abraham and his seed . so that this covenant is their great advantage every way . the advantage of covenant-benefits ( as hath been shewed ) is unspeakable : the advantage also of covenant-duties is admirable , as will appear in this , that they must walk before god , and that by faith and obedience . consider deliberately , . the way , wherein ; . the company , wherewith ; . the terms , whereupon ; . the ability , whereby ; . and , the period whereunto they walk : and then see if this be not their dignity , as well as duty ; their remuneration , as well as their obligation . ( ) the way , wherein they are to walk , is the best of all other wayes in this world , viz. the way of faith and obedience . . this is gods way , prescribed by him to his people in all ages , in reference to their eternal good : all other are the wayes of the flesh , of the world , of satan . . this is the high-way of holiness , h the beaten way of the saints , ( wherein the unclean shall not walk , ) so straight and plain , that wayfairing men , though fools , shall not err therein : all other are blind , crooked by-ways , wherein is nothing but error , wandring and stumbling . . this is the secure way , safe from fear and danger of wilde-beasts , enemies , robbers , &c. i no lyon shall be there , nor any ravenous beast shall go up thereon , it shall not be found there : but the redeemed shall walk there . they shall k walk there before the lord in holiness and righteousness all the days of their life , being delivered from the hands of their enemies , without fear . all other ways of unbelief and disobedience , are dangerous and destructive ways : full of fear , mischief and misery . . this is the comfortable way of peace , l wherein alone we can find rest unto our souls . all others are wholly uncomfortable ways , ministring no true peace , rest , or refreshment to them that wander therein . . this is the m narrow way tending unto life , which few find . all others are the broad way of death , and many , yea most do walk therein . . this is the n only way to christ : as christ is the only way to god. all other paths lead from christ , not to him . . finally , this is the only way bestrowed with o all the promises and priviledges recorded in gods book : all others are beset with all the threats and curses denounced in the scripture against sinners . ( ) the society and company wherewith they are to walk in this way , is of all other absolutely the sweetest . not only the society of saints , p the excellent on earth : but of the king of saints , the lord god himself , who is the supreme excellency of heaven . they must walk before him : they must walk with him . q walking with him in white , shall be their glory in heaven : walking with him by faith and obedience must be their happiness on earth . r to them it 's given , as a great priviledge , to believe in god , and to obey him . society sweetens and shortens the worst way : but such society as gods , and in such a way , what is it but sweetness it self ? to walk with god on earth , is to walk in heaven on earth . s enoch walked with god three hundred years together : and still walking with god , god translated him , that he should not see death , and took him up into heaven . happy enoch ! what a long heaven had he on earth ! and at last was translated from one heaven to another : from an heaven of grace , to an heaven of glory . consider , . they that walk with god , walk with light : for t god is light , the father of lights , and in him is no darkness at all . they walk with life : for u god is life . they walk with goodness : for god alone is the supreme , essential , eternal and infinite goodness ; x there is none good but one , that is god. they walk in love : for y god is love. . they that walk with god , need fear none evil , though in greatest dangers . z though i walk in the valley of the shadow of death , ( said david ) i will fear none ill , thou art with me , thy rod and thy staff they comfort me . gods presence is their protection . he is their a rock , refuge , fortress , high-tower , &c. their present help in trouble . they that walk with god , need fear neither sin , nor sorrow , nor death ; neither tribulation , nor condemnation ; neither men , nor devils ; neither grave , nor hell : for they have more with them , then can be against them . . they that walk with god , can b want no good thing , in their walk with him . from him they have all things ; yea , in him they have all things , who is the only goodness . food , to relieve their hunger and thirst : medicine , to heal their diseases : shelter , to defend them from heat and cold , from stormy wind and tempest : strength , against wearisomness and faintness ; c my strength and mine heart faileth me , but god is the rock of mine heart , and my portion for ever . the d light of his countenance shines upon them ; fresh supplyes of his grace are instilled into them ; his e peace passing all understanding , keeps their consciences ; his matchless f love in christ is shed abroad in their hearts ; his sweet reviving g comforts delight the soul ; himself in all his ravishing beauty , is familiarly h manifested to them ; his tenderest arms of mercy embrace them on every side : and what shall i say ? himself is i their portion for evermore , beyond whom there is nothing that can be desired in heaven or earth . ( ) the terms whereupon they walk before , or with god , are terms of happy reconcilement to him , and agreement with him in iesus christ. k can two walk together , except they be agreed ? their walking before god , implyes their agreement with god. naturally abraham and his seed , as well as all others , were not only alienated from the life of god , but also l enemies against god and christ , by principles of sin and wicked works ; yea , m enmity it self against god and his law : and god was an enemy to them . but this enmity is removed , and they reconciled to god ; meritoriously , n by the death of jesus christ ; instrumentally , by o the word of reconciliation tendred and pressed earnestly by the ministers of christ ; efficaciously , p by the operation of his spirit , effectually calling and converting them unto god. so that now , gods frowns are turned into smiles : his displeasure into fatherly favour towards them : and all his estrangements from them , into dearest embraces of love . he owns them as his children , he kisses them with the kisses of his mouth , he tenders them as the apple of his eye , he loves them with fatherly affection , he counts them his peculiar treasure . oh how delectable is it to walk with god upon such terms of saving agreement ! happy abraham , happy all his seed : for they shall still walk in the light of his countenance , they shall still taste the influences of his peace and love , they shall familiarly converse with him and enjoy him . ( ) the ability , whereby they shall walk with god , is a priviledge peculiar to gods own covenant-people , viz. faith , love , and other gracious habits of sanctification . by q these they are enabled to acts of faith and obedience . according to these , they only are r created in christ unto good works . it s s given to them only to believe . ( ) finally , the period or term whereunto they walk , that walk before god , is glorious . viz. . perfection of grace : they must walk with god t till they be compleat in christ , attaining to the measure of the stature of the fulness of christ. grace is u glory begun : perfection of grace is the suburbs of glory consummate . if imperfect grace be so sweet and beauteous : how sweet and beauteous is perfect grace ! and every step of their walking with god brings them neerer and neerer to perfection . . fruition of glory . walking with god on earth , is walking to god in heaven ; that they may rest with him for evermore . paul walked before god , whilst x forgetting those things which were behind , and reaching forth to those things which were before , he pressed towards the mark , for the prize of the high-calling of god in christ iesus . what prize ? the prize of heavenly glory , for which we walk and y run in our holy course . a metaphorical allusion to running of a race for a prize . this is , that z great recompence of reward , that a inheritance incorruptible , undefiled , and that fadeth not away , reserved in heaven for them . that b crown , crown of righteousness , crown of life , crown of glory . that c far more exceeding and eternal weight of glory . that being d conform to christ himself in glory that e beatifical vision and fruition of god in christ face to face , without interruption for ever , in those heavenly mansions of paradise : which vision and fruition shall be the ravishment of their spirits , the fulness of their joy , and the glory of their glory . . hence , god required of abraham and his seed such a foederal condition ; as was to abraham , and should be to his seed , the way and means of iustification , ( though not precisely as a foederal condition . ) for , faith and obedience wherein they are charged to walk , & which are conditioned ; are ( though not as conditions , ) the means of their justification . by faith they are justified causally , and instrumentally , in the sight of god , as f moses and paul testifie of abraham ; he believed in the lord , and it was counted ( or imputed ) to him for righteousness . by obedience or good-works they are justified declaratively ( as some distinguish ) before men , to whom their faith is shewed by their works : as iames testifies of abraham also ; g was not abraham our father justified by works , when he had offered isaac his son upon the altar ? &c. or rather , may we not say more agreeably to the intent of paul and iames in their disputes about justification ; abraham was justified , both by his faith , and by his works internally before god : by his faith , his person was justified , and he accounted a righteous person ; by his works , his faith was justified , to be a true sincere living and saving faith ? god accepts that faith to justification , which is a fruit-bearing and working faith : but accounts a workless faith , to be a dead and worthless faith. and as abraham was , so his faithful seed were to be justified ( in the same sense ) by faith , and good-works ; both which are required of them , but differently as covenant-conditions on their part towards god. so that god required of them such a foederal-condition , as was , and should be the means of their justification , though not as such a foederal-condition . thus god implicitly required h faith in noah , as a covenant-condition , to believe his salvation in the ark by water , a type of christ : and by this faith conditioned , i noah was justified , and became heir of the righteousness which is by faith. like may be said of all the periods and administrations of the covenant of faith : the primary condition required in them all , is that which should be the means of justification , viz. faith. and in the k covenant of works before the fall , the foederal-condition required , was the way of their justification under that covenant , viz. l perfect and perpetual personal obedience . this then is gods observable way in all sorts of his covenants with man , whether of works , or faith , to impose upon the foederates such condition , as under that covenant should be their respective justification . and thus the lord dealt here with abraham and his seed , requiring such condition of faith from them ; as was , and should be ( though not as such a condition ) the means of justification to them . and no wonder . for , . this is according to the nature of the covenant . the intent of gods covenants with men , is to reveal to them that righteousness whereby they shall be justified before god. in this covenant with abraham , the matter of their righteousness in christ , is revealed in the foederal-promises on gods part : the means of applying this righteousness is revealed in the covenant-condition on abraham's part ; viz. faith. . hereby , abraham and his seed had a clear justification laid before them touching the kind of covenant which they were under . the primary condition of the covenant declares it to be a covenant of faith , and not a covenant of works . and therefore they are to demean themselves under it accordingly : seeking for righteousness , not from within themselves by works , but wholly from without themselves by faith. . hereby abraham and his seed have great encouragement to cheerful performance of covenant-duties and conditions : which in some other respects should be the means of their justification before god. and justification before god is a mighty motive . . hence , those that walk not in faith and obedience before god , have no sound evidence in themselves that they are in covenant with god. they may have many groundless thoughts , imaginations , and presumptions of their good covenant-state with god : but without this walking before god , can have in themselves no solid evidence of any such covenant-state ; because they utterly fail in their covenant-duties on their part required : which should actually put them into covenant-state and relation with god. they must not think that god will be bound by covenant-promises on his part to them ; and they remain loose and unbound by covenant-duties to god. the foederal bond is mutual and reciprocal . the lord may upon terms tender himself to be a god in covenant to them who are and remain meer strangers and enemies both to him and his covenant : but he never actually becomes a god in covenant to any , but he m enables them , through his grace , actually to walk with him in faith and obedience . covenant-union betwixt the lord and his , is still attended with covenant-communion . now , such as these walk not in faith and obedience before god ; and consequently , remaining such , they can have no true evidence in themselves that they are in covenant with god , viz. those , ( ) that are not n gods workmanship , created in christ iesus unto faith and good works , which god hath ordained that we should walk in them . till supernatural habits of faith and obedience be created and wrought in us by god , we have no ability to walk with god : no more then a lame man can walk without limbs . where there 's no new-creation , there can be no new course . ( ) that are still in the state of sin , o under sin ; that is , under the power and reign of it , as naturally all are . all such are out of the way , quite out of gods way : destruction and misery are in their wayes ; and the way of peace have they not known ; there is no fear of god before their eyes . now all such are under sin , yea under the full dominion and reign of sin , as , . willingly p obey it in the lusts thereof . sinners lusts , are their laws : by which they are acted and commanded . . readily take up arms , yea q yeild their members as weapons , to defend and protect sin. their tongues shall speak for sin ; their hands shall act , write , strike , &c. for sin ; their feet shall walk and run for sin ; their faces shall frown against those that would any way discountenance sin , &c. in such sin reigns : and will not suffer them to walk with god. ( ) that know neither god nor his wayes . r god is light , and in him is no darkness at all : they therefore that are nothing but mere darkness and ignorance cannot walk with this infinite light . s what fellowship hath light with darkness ? what agreement can there be betwixt midnight and mid-day ? they that are grosly ignorant of god , are wholly t alienated from the life of god through that ignorance , and walk in vanity of their mind . they that know not god and his wayes , they cannot walk with god in faith or obedience . not in faith : for faith hath u knowledge in it , is a knowing grace , knowledge is the leading act in faith. not in obedience : for how shall they obey , whom they do not know ? the apostle joyns together , ( x ) them that know not god , and that obey not the gospel of our lord iesus christ. ( ) that live y without christ and god in the world : walking like atheistical heathens and pagans , dishonestly , in rioting and drunkenness , in chambering and wantonness , in strife and envying ; working the will of the gentiles , walking in lasciviousness , lusts , excess of wine , revellings , banquetings , and abominable idolatries ; running to excess of riot . can it be imagined , that such impure beasts , rather then men , should walk with the most z holy , holy , holy , lord god , before whom the very seraphims cover , not only their feet , but their faces ? ( ) that are not upon terms of reconcilement and agreement with god in jesus christ , but rather remain still at a enmity with him by reason of their carnal minds , and wicked works . such cannot walk with god ; for b can two walk together , except they be agreed ? ( ) that walk contrary unto god in all unbelief and disobedience , with all perversness , frowardness , and stubborness therein , being neither warned by his threatnings and judgements , nor won by his promises and streams of mercies . such walk contrary to god : and he will walk contrary to them . c with the upright he will shew himself upright : but with the froward he will shew himself froward , or wry . ( ) that prophanely despise god and his wayes , as once d profane esau despised his birth-right , and christ therein . e they say unto god , depart from us : for we desire not the knowledge of thy ways . what is the almighty , that we should serve him ? and what profit shall we have if we pray unto him ? can they that have this cursed language in their lips or hearts , walk with god ? nay , they contemn and defie god , and walking with him . monsters are they , rather then men : and devils incarnate , rather then christians . ( ) that walk not with gods people , have no delight in the society and way of good men , who tread in the narrow path of life : but f are most contentedly the companions of evil-doers , who walk in the broad way of destruction . how hard is it to dissemble contenting society ! they that abhor the society of the godly walking with god : how shall they themselves walk with god ? ( ) finally , they walk not with god , nor are in covenant with him that persecure the way of god , and the walkers therein , by cruel words or deeds , like g mocking ishmael , or h murdering cain . such miscreants , had they power according to their implacable hatred and malice , i would ( if it were possible ) extirpate gods people and religion from the face of the earth , that their remembrance might be blotted out for ever , and would pluck god himself out of his heavenly throne . these and such like , nor do , not can ( so remaining ) walk with god in faith or obedience : and therefore can have no evidence in themselves that they are in covenant with god ; but remain godless , covenant-less wretches . . hence , all they that walk before god in true faith and obedience , are in covenant with god , and keep covenant with him . their habitual ability thus to walk with god , is a fruit of gods taking them into covenant with himself : and their actual walking thus with god , according to that ability , is their actual performance of covenant-conditions to him . now , all they walk before god in true faith , according to gods covenant , ( as hath formerly been opened more at large ) ( ) who have true faith , enabling and inciting them to walk with god. for where faith is , it cannot choose but act towards god , the object and author of it . ( ) who act and exercise true faith had ; especially , . in knowing and discerning the mysterie of gods covenant . . in assenting to what is revealed and known in gods covenant , that it is true , and shall most faithfully be performed in its season . . in accepting and applying to themselves in particular , what is tendred by god in the covenant to them , and by them known and assented unto . . in trusting and relying confidently upon god for performance of his covenant . . in full perswasion of faith , touching gods ability to perform whatsoever he hath covenanted and promised against all seeming impediments and impossibilities . ( ) who live by faith thus had and acted . fetching life from jesus christ , who is our life , by faiths excellent attractive vertue . ( ) who make progress in faith , growing and pressing on from faith to faith , unto perfection . ( ) finally , who persevere stedfast , constant , and unmovable in faith , unto the end. all they also walk before god in covenant-obedience , ( as hath been show'd ) who , . having right principles and abilities for walking in good works , do act and exercise them in true piety towards god , righteousness towards others , and sobriety towards themselves . . mannage these acts in a due way and manner . . direct them to right ends . . make due progress in these obediential abilities and exercises . . and constantly persevere in all obedientialness unto the end. they that upon sincere self-examination can find that they thus walk before god , according to his covenant , may comfortably conclude that they are in covenant with god , and through his covenant-grace do keep covenant with him . . hence finally , all that would comfortably share in covenant-mercy from god , must sincerely perform their covenant-duty to god. the lord will do much for abraham , and will be a shield , an exceeding great reward , and a god to abraham : but abraham must on his part walk before god , and be perfect . notable is that passage of the lords touching abraham ; k i know him , that he will command his children and his houshold after him , and they shall keep the way of the lord , to do justice and judgement ; that the lord may bring upon abraham abraham's performances towards god , were not the procuring or meritorious causes of gods making or performing his covenants and promises to abraham and his seed , which were made of meer grace , and made good of meer truth and faithfulness : but they were covenant-conditions required of abraham , having a foederal connexion with , and relation to , the accomplishment of promised mercies . the way to , not the cause of , gods performance of his covenant-blessings . and should not abraham have walked with god , and performed covenant-duty to him : how could he comfortably have expected gods performance of his promises to him or his seed ? would we then , as children of abraham , partake in covenant-mercies ? let us sincerely walk with god in the way of covenant-duties . the covenant relations and obligations are reciprocal . directions , how to walk with god in faith and obedience , take from the former explanations of walking before god. and digest them into rules of practice . motives encouraging thus to walk with god , might be numerous . but let these few considerations quicken us . ( ) god calls for this in his covenant , that his foederate people thus l walk before him , or with him , in faith and obedience . shall god command it ; and shall not we endevour it ? where then should we appear ? ( ) gods sincere covenant-people , m abraham and his seed , have been careful thus to walk with god. and are they not propounded herein to us , as n exemplary patterns for our imitation ? ( ) the lord highly accepts his covenant-peoples walking before him , as appears by his singular commendations , and rich remunerations of his servant abraham's so walking : as hath been formerly noted . and god commending and rewarding abraham , the father of the faithful , for so doing : encourages all the faithful children of abraham unto such acceptable walking with him . ( ) to walk before god according to his covenant-command , can in no degree of proportion advance gods honour , like as the lords covenant-benefits advance our happiness . all that we can do for god , is nothing to what god doth for us . ( ) walking before , or with god according to his covenant , is not only our duty , but our dignity . non onus , sed honos . not a burden , but a benefit , an honour to every true believer . to walk , . in such a way , . with such a g●… , . upon such terms , . by such an ability , . to such an end. how many , how great advantages , priviledges , and comforts are they ! ( ) they that are o without covenant and promises , can but walk without god in the world , and contrary to him : but they that are in covenant , and the children of the promises , should walk with god , and in all well-pleasing before him . shall not they that surpass all others in their covenant-condition , in like manner transcend all others in covenant-conversation ? ( ) finally , they that now sincerely walk before god according to his covenant , shall hereafter etrnally p walk with him in white in heavenly glory , and be counted worthy . these shall not only q sojourn in his tabernacle , his church-militant ; but shall also dwell in his holy hill , his church triumphant . r blessed are they that do his commandments , that they may have right to the tree of life , and may enter in through the gates into the city . thus of the first branch of covenant-duty , required from abraham and his seed , viz. walking before , or with god. next of the other , viz. ii. of being perfect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s and be then perfect . touching this ( for the more clear and orderly opening of it ) i lay down this thesis , or docttinal position ; viz. gods covenant with abraham and his seed obliged them to be perfect . this the other branch of their covenant-duty and restipulation required of them on their part , by god : and be thou perfect ; ( said the lord to abraham ) and i will make my covenant between me and thee , &c. this ( as the former duty ) is immediately and expresly here directed to , and imposed upon abraham alone : but mediately and implicitly to all , and upon all his seed with him . for , . gods covenant was made and established t not only with abraham , but also with his seed after him in their generations . therefore abraham and his seed are joynt-foederates with god , equally obliged by the covenant to all foederal duties . . the covenant-benefits u concerned abraham's seed as well as abraham , being promised equally to them both : consequently the covenant-duties concerned them both , and were equally imposed on both . foederal obligations are mutual and reciprocal , betwixt god and all his covenant-people , one as well as another . . being perfect , ( as well as walking before god ) in the nature of the thing it self , is every way as pertinent and necessary to abraham's seed , as to abraham . walking before god , denoted their true religion : being perfect , their sincerity in their true religion . true religion , and sincerity therein , as necessarily belonged to abraham's seed , as to abraham . here , for more distinct discovery of this covenant-duty ; consider , . what is meant by , being perfect . . why abraham and his seed are obliged by gods covenant thus to be perfect . . what inferences may hence flow . . what is meant by , being perfect . this will best appear in opening , . the word here used . . the thing thereby intended . . some parallel synonymous expressions used in scripture , to set forth the same thing unto us . different words tending to declare the same thing for substance . . the word here used , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tamim , that is , x perfect , compleat , consummate , immaculate or unspotted , unblameable in life and manners , absolute in all points , and irreprehensible before god and man , having a good conscience in all things . it is opposed y to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a restless wicked man , that because of his evil conscience within can never be at quiet , but z is like the tumultuous sea : a perfect man is quiet , composed , and at peace in himself . and a sometimes it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a perverse , crafty , deceitfull man. it 's ascribed to persons and things , but most frequently to manners . there are at least four other original words used in the old testament for perfection . as , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shalem , perfect , compleat , safe , peaceable , or one-in-peace , prosperous . in peace every thing tends to prosperity and perfection . b i have walked before th●… in truth with a perfect heart . a perfect stone , that is , a perfect weight . de●…ter . . . & . . this word , and that 〈◊〉 text especially are variously rendred c by the lxx. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gemir , perfect , consummate . a chald. dialect . esr. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , minleh , perfection , finishing , iob . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calil , perfect , absolute , whole , consummate , &c. as , perfect in beauty , ezek. . . lam. . . not to mention any other . in the new testament the holy-ghost useth divers words , which are translated , perfect , whole , entire , &c. especially these , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfect , properly that which is brought to an end , which is finished , compleated , consummated , &c. this word is used most frequently ; as , matth. . . & . . rom. . . cor. . . & . . & . . ephes. . . phil. . . col. . . & . . heb. . . & . . iam. . , , . & . . ioh. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly-perfect , entire . and the god of peace sanctifie you wholly-perfect , thes. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , entire . that ye may be perfect and entire , lacking nothing , iam. . . thes. . . properly it signifies , a whole-heir , compleat-inheritour , one that wholly possesses his portion allotted to him , &c. thence it s used to signifie , perfect , entire , one that hath what he should have . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfect , compleat . that the man of god may be perfect , tim. . . properly this word is used and applyed to even and equal numbers , divisible into equal parts , which equal number wants nothing . and thence its borrowed to signifie that which is perfect in all its parts or members requisite thereunto , having nothing redundant , nothing defective , nothing under or over . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( compounded of the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) perfect . luk. . . but every one that is perfect shall be as his master . this compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is much used , and emphatically fignifies divers things . ( ) sometimes , to mend , repair , set in joynt a member dislocated or disjoynted , matth. . . mark. . . gal. . . restore such a one — , set him in joynt again . ( ) sometimes , fitly to fashion or frame , to fit in order and proportion , as heb. . . & . . rom. . . ( ) sometimes , to fulfil , accomplish , or furnish , act. . . luk. . . ( ) sometimes , closely to compact , joyn perfectly , or bind fast together , as cor. . . cor. . . thes. . . ephes. . , . pet. . . now , though in all these , there be great elegancy , and pleasant variety of notion and expression , yet the substance of the sense is one and the same : but enough of the word . . the thing intended by this word , perfect , is chiefly to be considered . there is a twofold perfection , viz. divine , and humane . they are both in one text . d be ye therefore perfect , as your father which is in heaven is perfect . ( ) divine perfection , or the perfection of god , is that infinite compleatness and absoluteness of his nature , e wherein nothing is redundant or supersluous , nothing is defective or wanting that properly belongs to deity . he is so perfect f nothing can be added to him , to make him more perfect : nothing can be taken from him , to make him less perfect then he is . he is the highest perfection of perfection . all perfection is originally from him only . and every creature is more or less perfect , as it more or less approacheth to god , and hath resemblance of him . here we are not to speak of this perfection . ( ) humane perfection , whereof man is capable , is that which here god requires of abraham and his seed . g be perfect . but humane perfection is twofold ; natural , and supernatural . i. natural , is that perfection which was concreated with , and in , the humane nature at first , in the first adam . h god made man perfect and upright in his kind , and very good : especially in regard of that i peculiar image of god wherein man alone was created . there was no spot , or sin in him , no imperfection , no crookedness , no contrariety to god or his law , but a perfect suitableness and conformity to god and his law in every point ; but mutable . this is legal perfection ; natural perfection : mans perfection in the first adam . but adam by sinning lost this perfection both to himself and all his seed irrecoverably . thus abraham and his seed could not be perfect . ii. supernatural , is that perfection which is new-created in the elect by supernatural grace in iesus christ the last adam . the first adam lost mans old natural perfection : the last adam restores to man a new supernatural perfection ; which is evangelical , mans perfection in the last adam . this perfection though for substance it be but one : yet it may be considered according to its several steps or degrees , . positively . . comparatively . . superlatively . positively perfect . this is the least and lowest degree of perfection , called an integral perfection , or perfection of parts . a man is perfect in this sense , two wayes . . in his inward frame and constitution of soul and body , when he hath from christ all integral parts of the k new man : when of all and every of the parts of sanctification he hath something , though the gradual compleatness of none . he hath some true knowledge , some faith , some love , some repentance , &c. some seeds and principles of every grace , something of every part of the new-creature : whereby he is disposed and enabled to do something in all the duties of christianity : yea his whole man in l all the faculties of soul and members of body , is in some measure renewed and sanctified , and set upon or directed towards god , as the needle touched with the loadstone to the pole : that , though there be something of the flesh in every one of them , yet there is something of christ and of his spirit in every of them ; whereupon they still incline towards god ; if they be not hindered . as an infant that hath all its parts and members , is said to be a perfect child , opposite to an m imperfect embryo not yet compleatly fashioned in the womb . in this sense , gods servants , n noah , o iob , p david , q hezekiah , r asa , &c. are in scripture said to be perfect : although they had many failings , infirmities and imperfections which are particularly therein recorded . . outward way and conversation , in doing good ; and avoiding evil . thus an habitual course of life , having respect to the whole will of god and to all his wayes , without partiality , reservation , &c. is accounted perfect . blessed are the perfect in the way , psal. . , . likewise in eschewing evill , the evill to which he was most prone , david s showd his uprightness . keep thy servant from presumptuouus sins , then shall i be perfect , psal. . . perfectness in this sense is opposed to that which is imperfect in integral parts , maimed , divided , double , disagreeing and at odds with it self , &c. thus an t entire and whole heart , is a perfect heart : opposed to a divided , u double heart , an heart and an heart ; an heart for god , and an heart for the world and sin . thus the x love which christ cals for in his disciples , must be both to friends and foes , and that 's integrally perfect , like gods : opposite to the pharisees love , which was to friends only , not to enemies , and therefore imperfect . thus integrity and perfectness is y opposed to perverseness . solomon , in this regard is said z not to be so perfect with the lord as david , because in his old age his heart was turned after other gods : and divers kings , as a amaziah , uzziah , iotham , are said to do that which was right in the sight of the lord , but not with a perfect heart . they failed in their integrity , they had not a like respect unto all gods commands and wayes ; they halted with god , they followed him not fully ; this was their imperfection . comparatively perfect . this is a further degree of perfection : when a believer is so grown up in graco , that he is perfect , not simply and absolutely , but comparatively to what he once was , and to what others are which are beneath him . yet not every growth , but a growth to full age , to some ripeness and maturity in grace , makes a man comparatively b perfect , viz. in comparison of babes , as the apostles shows . as a man grown up to full age and stature , is a perfect man in comparison of an infant or youth : he hath as it were obtained a new form , so much he differs from himself . now this comparative perfection shews its self three wayes . viz. in the eminent . measure , . exercise , and . evidence of grace . . in the eminent measure or degree of grace . thus they that are so grown in knowledge , as that they can digest strong meat , more deep , difficult and perfect doctrines , are called perfect ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c but strong meat is of perfect ones : whereas those that can only digest milk , that is , the first principles of the doctrine of christ , are stiled babes . thus , d the law made nothing perfect : but the bringing in of a better hope did . why ? because the state of the church under the law was a state e of non-age and minority , and the law was then as her first and imperfect rudiments : but now the state of the church is in maturity , and full age under the gospel or new testament , whereby she is comparatively perfected . in this sense the apostle saith ; f we speak wisdom among them that are perfect ; and , g let us therefore , as many as be perfect , be thus minded ; that is , comparatively perfect in regard of the measure of knowledge and faith. thus a well-grown love is stiled , h perfect love which casteth out fear . . in the eminent exercise of grace . when a man by long habitual use and practice ; hath attained to a dexterity , facility , and constancy in well-doing : such a man is counted perfect ; and such gracious exercises or practices , perfect . thus they are called perfect , in regard of understanding , i who by reason of use have their senses exercised to discern both good and evill . thus iames saith , k if any man offend not in word , the same is a perfect man , and able also to bridle the whole body , that is , he that hath learned the right government of the tongue , which is so necessary , and yet so difficult a work , he is a perfect man , that is , he is comparatively perfect in christian practice and exercise , and able to govern his whole body , beyond many . thus he exhorts ; l let patience have her perfect work , that ye may be perfect and entire , wanting nothing ; that is , let patience have its full exercise in and upon you to the end , let it still persevere constant and invincible under all tryals and sufferings : the constant continuing patience is the perfect patience ; and they that therein hold out shall be perfect and entire christians indeed . thus christ himself is said , to be m made perfect through sufferings . — and ; n though he were a son , yet learned he obedience by the things which he suffered : and being made perfect , &c. that is , by his habitual exercise under sufferings , he experimentally learned the practice and exercise of obedience , and experimentally perfected himself therein . . in the eminent evidence and demonstration of grace , it is said to be perfected . thus iames saith touching abraham ; o faith wrought with his works , and by works was faith made perfect ; that is , by them as by fruits and effects faith was evidenced and demonstrated to be perfect and sincere . so christ told paul ; p my strength is made perfect in weakness . how ? christs strength is not perfected in weakness as in the subject , nor as by 〈◊〉 cause or effect : but evidentially , when it shows and declares it self most clearly and opportunely in our deepest plunges and extremities . though christs power in it self be not increased nor diminished , yet in our weakness it is perfected comparatively more then in our strength , that is , more fully manifested and demonstrated . superlatively perfect . this is the highest degree of perfection , when a believer becomes so perfect , that all that was in part and imperfect is done away . q we know in part , and prophesie in part : but when that which is perfect is come , then that which is in part shall be done away . this perfection is full and absolute , but not attainable in this world by the saints , till they come to heaven . and it is twofold ; . incompleat , when only one part of them , viz. their souls are perfected in glory at their death , their bodies mean while sleeping in the dust . the apostle mentions r the spirits of just men made perfect . their bodies not being perfected with their spirits , their perfection was incompleat . . compleat , when s both the souls and bodies of all the saints together shall after the resurrection at the last day be perfected in glory , and have full vision and fruition of god in jesus christ to all eternity . then there shall be nothing defective , nothing redundant or superfluous ; nothing too little , nothing too much ; no presence of any kind or degree of evill ; no absence of any kind or degree of good ; but god himself shall be immediately all in all. these are the chief sorts and degrees of perfection incident to christs members . now , god requiring abraham and his seed to be perfect , which of these intends he ? especally the first : but secondarily and consequently the two last also . without the first , viz. positive integral perfection , both of constitution and conversation , a man cannot be nor approve himself a true child of god. this therefore is absolutely necessary to truth of sanctity , and to attainment of eternal happiness . the second comparative perfection is necessary to the saints wel-being in their spiritual state here . and both abraham and all his seed were to t contend after it . both these perfections are but imperfect when most perfect . therefore abraham and his seed should earnestly long and breath after , and prepare themselves for the third and most absolute perfection in glory , far surpassing all that is attainable in this present world . thus of the thing intended in the words , be perfect . . some parallel synonymous expressions are used in scriptures , equivalent for substance to this perfection , which may expound and set forth the nature of it yet more fully and plainly to us . especially these , . truth . . uprightness . . purity . . simplicity . . sincerity . ( ) truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioshuah exhorts israel , u serve the lord in perfection and truth . david repenting , said , x behold , thou desirest truth in the inwards . and hezekiah in his prayer said ; y remember now , o lord , i beseech thee , how i have walked before thee in truth , with a perfect heart , &c. and the apostle saith of gods image in his saints , that it is z in righteousness and holiness of truth : that is , true holiness . so that true holiness , is perfect holiness : a true heart towards god , is a perfect heart , when there 's truth in the inwards . true service of god , is perfect service : true walking is perfect walking : this is opposed to that which is false , feigned , counterfeit , deceitful , &c. such things are not perfect . truth in the creature , in the general notion of it , is the commensurateness and conformity of any thing to its rule and measure . that which is correspondent and answerable to its rule , is true. as , . things are true , creatures are true , and not counterfeit , when they are conform and agreeable to their rule , viz. that idea , or divine conception which god had in his mind eternally , and according to which they were created . as , that 's true water , which hath such a nature in it , as god intended should be in water , &c. . the understanding is true and not erroneous , when its agreeable to its rule , viz : the object uuderstood , and the true discovery thereof , when it apprehends or judges of things , that they are such , as indeed they are in themselves , and truly revealed to be , and not as they seem to be : whether they be naturals , or supernaturals . when we apprehend , think , &c. of god , christ , religion , articles of faith , duties of religion , &c. as they are , and as scriptures reveal them . . the heart , will and affections are true , and not deceitful , when they have congruity and agreement to their rule , viz. the understanding well guided by the word and will of god. when we will or nill , love or hate , desire or detest , &c. that which our understandings and consciences tell us god would have us will or nill , love or hate , &c. and in such sort and order as he requires . . our words and professions are true , when they are congruous and agreeable to their rule , viz. our mind and heart . when we thinking of things as they are , do speak of them as we think : then we a speak the truth from our heart . also when we are in heart , what we profess in tongue : christians in heart , believers in heart , saints in heart , &c. such within as we seem to be without . . in like sort , our works are true , when they agree with their rule and principle , viz. our well regulated minds and hearts within , guided by the word . when we walk up to our light , act according to our convictions , &c. then we b walk before the lord in truth . otherwise we imprison and suppress the truth , we c withhold the truth in unrighteousness . thus in matters of religion , then our words , profession and works agree with our hearts , minds , consciences and wills , which are their rule ; when our hearts , viz. minds , consciences , wills and affections agree with one another , and with the mind and will of god revealed in his word , which is their rule : then there 's truth in us ; d truth in the inwards , and truth also in the outwards . ( ) uprightness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iosher ; this is often joyned to integrity or perfectness . as , god said to solomon ; e if thou wilt walk before me , as david thy father walked , in integrity of heart and in uprightness , to do according to all that i have commanded thee , &c. david praid ; f let integrity and uprightness preserve me , &c. thus also they are coupled together , in the concret ; g mark the perfect man , and behold the upright . iob was h perfect and upright , and one that feared god , and eschewed evill . the word properly signifies , ( as i mercerus hath noted , ) that man which is straight , plain , even , equal , declining to neither part : having a straight and equal judgement , a straight way and course , an un-byased man , that holds straight forward , turning neither to the right hand nor to the left , is not moved with threats or punishments , flatteries , promises or rewards , to go out of his way ; ●…e seeks not his own ends and advantages , but gods glory and his brothers good , this is an upright man , a straight man. the word is very emphatical . this uprightness , or straightness seems to imply , . a straightness of inward principles . viz. a straight mind and judgement touching the things of god , without k many crooked inventions and devices . a straight will to god without crooked warping resolutions and inclinations : when a mans principles are even , and un-byased : equally and truly touched with the load-stone of grace . . a straightness of ends and aims . when a man intends directly gods glory , his own salvation , his brothers edification , &c. without collateral by-respects , squinting awry this way or that way . herein iehu failed while he did gods work , he aimed not directly at gods glory , but squinted aside at the establishment of his own throne especially ; therefore he was not straight and upright with god. . a straightness of way to those ends and aims , viz. gods way which himself hath prescribed : the way of holiness , faith , obedience , self-denyal , repentance , &c. this is gods plain straight way , called l the beaten-paths of righteousness ; m his high-way , wherein strangers , though fools , shall not err . this the way of the upright . opposite to whom are they n who turn aside to their own crooked wayes . thus israel o turned-aside , or warped , like a deceitful bow , from gods way unto idolatrous practices . . a straightness of rule to guide them in gods straight way . a crooked , leaden , lesbian rule , a bended deceitful rule will never bring a man on in gods straight way : as the crooked rule of carnal reason , policy , garb of the times , stream of the multitude , &c. as a false compass makes the mariner err in sayling : a false guide makes a man err and wander in travelling . now p the law and word of god is the rule of the upright : a just and straight rule . q as many as walk by this rule , they are the upright israel of god. thus he is an upright or straight man , who doth not halt with god , &c. hath a straight principle within , a straight end to which this principle tends , a straight way leading him to this end , and a straight rule guiding him in this way . all these must go together . ( ) purity or pureness . the greek hath here two words for pureness or a pure man , viz. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies chaste , or undefiled with women ; and thence is used more generally for all spiritual purity . r by pureness , by knowledge , &c. s — be not partaker of other mens sins , keep thy self pure . t — every one that hath this hope in himself , puryfieth himself as he is pure . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies such a purity as comes by cleansing , purging , purifying , &c. u blessed are the pure in heart . x — and ye are clean ( or , pure ) but not all . y — the end of the commandement is love out of a pure heart . z — holding the mystery of the faith in a pure conscience . a — i thank god whom i serve from my fore-fathers with pure conscience . a man that 's perfect and upright , he is also a pure man : a man of a pure heart . not only his hands , his actions , his profession , &c. are pure ; but his heart and conscience are pure also . this purity in the upright implyes three things , viz. . that he is purged , cleansed and purified from sin. how ? by the b blood of christ , meritoriously : by the c spirit , and graces of the spirit of christ efficaciously . by the d word of christ , instrumentally . till a man be cleansed thus from the spot , impurity and defilement of sin , he cannot in gods account be pure , but remains sin-defiled . . that being thus cleansed from sin and filthiness , he hath such a principle of purity inherent and remaining in him , as will not mixe with sin , will not incorporate with sin . the spirit and the flesh will not mingle together , but e are contrary one to another . sin and filthiness is not woven into the texture , frame and constitution of a pure heart . sin may be there : but the heart doth not allow it , is not mingled with it , because its heterogeneal to the purified heart . thus a pure heart is full of it self , without mixture with sin . as we call that pure gold , pure honey , pure water , pure ayr , &c. which is full of it self without embasing mixture . contrariwise an impure heart is like ezekiels f boyling pot , whose scum boyles into it , is concorporated and mingled with the liquor into one body and consistence . . that is still segregating , purging out , and cleansing away all the impure reliques of sin , from the heart and soul. g every one that hath this hope in himself , purifieth himself even as he is pure . h — having therefore these promises , let us cleanse our selves from all filthiness of flesh and spirit , &c. pure mettle separates from the dross , pure hony works out the waxe and scum , &c. so a pure heart is still working out more and more the dregs , dross and filth of sin , though it be still apt to bubble up and rise there . ( ) simplicity , or singleness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this word properly signifies , a plainness , ingenuity , candor , singleness in a man , without doubting and deceit . a plain-hearted man without guile , an one-hearted man , not involved , not inwrapped with deceit , &c. hence i eustath . derives it from ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) which particle sometimes denotes oneness : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sum , i am . as noting the oneness , and singleness of such a man. hereunto some allude also in the latin word , simplex , simplicis , quasi sine plicis , as it were , without pleits or folds , as if it were a metaphor from garments unfolded and plain , without welt or guard , as we say . of this singleness the scripture often speaks . k our rejoycing is this , the testimony of our conscience , that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in simplicity and godly sincerity , not with fleshly wisdome , but by the grace of god , we have had our conversation in the world . here simplicity is opposed to carnal wisdome and policy — l servants , be obedient to your masters — in singleness of heart , as unto christ. — m not with eye-service , as men-pleasers , but in singleness of heart , fearing god. here singleness of heart is opposed to eye-service and men-pleasing . those are single-hearted servants , that in their serv●…ce to their earthly masters , eye christ and god , and are obedient as unto them from the heart , without dissimulation . n if therefore thine eye be single ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) thy whole body shall be full of light : but if thine eye be evil , thy whole body shall be full of darkness . here a single-eye is opposed to an evil eye . now this simplicity or singleness of heart , &c. implyes divers things : viz. . oneness , unity , or sameness of the heart , without division or distraction , in reference to its object . a single heart hath a single object , viz. god alone , christ alone ; his will , &c. is fixed and resolved thereupon . as ioshuah , o as for me and my house , we will serve the lord : we are resolved upon it , to have no other god. as david ; p whom have i in heaven but thee ? and in earth there is none that i can desire with thee . and elsewhere , q — many say , who will shew us good ? but lord lift thou up the light of thy countenance upon us . the world is divided about its chief object , knows not where to pitch : but david and gods people had fixed their hearts singly upon god alone . a man that 's double-hearted , is divided and distracted betwixt divers objects , betwixt god and mammon , betwixt christ and the world , betwixt godliness and sin ; as a traveller meeting with two ways , and knows not which to take . a double-hearted servant is divided betwixt his master and himself ; he would please his master , and therefore gives him eye-service ; he would please himself and his own idleness or unfaithfulness , and therefore gives him no more but eye-service . this is the first thing . . plain-heartedness ; without subtilty , carnal policy , fraud , deceit , &c. thus paul r had his conversation in the world , in simplicity and godly sincerity , not with fleshly wisdome . he did not walk cunningly and craftily , according to rules of carnal policy : but singly , plainly , honestly , according to rules of christianity . that man that makes his religion subservient to carnal policy , he is not perfect and sincere in religion . ( ) sincerity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this word is frequently used . as , s in simplicity and godly sincerity , — we have had our conversation in the world . t — let us keep the feast , not with old leven , neither with the leven of malice and wickedness : but with the unleavened bread of sincerity and truth . u — we are not as many who corrupt the word of god : but as of sincerity , but as of god , in the sight of god speak we in christ. x — that ye may be sincere , and without offence till the day of christ. y — in both which i stir up your sincere mind , &c. this is an excellent and emphatical word ; it properly notes such things as will abide tryal by the clearest light and brightest beams of the sun. it s derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness and splendor of the sun , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discern , distinguish or judge . some take it to be a metaphor from the eagles custom , which use , ( as pliny and aristotle report ) to bring their young out of the nest before they be full fledged , holding them forth against the bright beams of the sun. such as can with open eye endure to look full upon the sun , they bring up as their own : such as twinkle at the light , they cast off as a degenerate brood . others take it to be a metaphor from trying of cloth or other wares , whether they be sound , unmixed and genuine , by the clear light and brightness of the sun. the english word sincere , is from the latine syncerum , or sincerum : of which some give the etymon thus , sincerum , as it were sine-cera , without wax ; an allusion to pure honey perfectly segregated and clarified from the wax and dross ; others thus , syncerum , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the wax , both honey and wax , the whole and entire profit of the bee ; in reference to an entire and perfect performance of a bargain or contract for that commodity . so that according to the genuine sense and scripture use of the word sincerity or sincere , it imports these things in an upright man , viz. . that he is not leavened with corruption . the z old leaven , and the leaven of malice and wickedness , are not incorporated and mixed with his spirit : some reliques thereof are there , but he is daily purging out the old leaven , that he may keep the true paschal feast of christ under the gospel with the unleavened bread of sincerity . that which is sincere admits not of embasing mixture . sincere honey is not mixed with wax , &c. . that his heart and way are in truth such as they seem to be , and are not sophisticated and varnished over with politick guilful subtile specious pre●…ences . a in his spirit there is no guile . a sincere man walks not according to the dictates of carnal wisdom . hence , b sincerity and truth are linked together , as inseparable companions . and , c godly sincerity , is opposed to carnal wisdom . . that , he is one that can abide the strictest tryal . he can endure tryal by the brightest sun-beams ; yea he , in point of the truth and sincerity of his heart , can appeal to god that searcheth the reins and hearts , that knows him better then himself , because he still sets himsel●… as before the lord , and in his sight . d but as of sincerity , but as of god , in the sight of god , speak we in christ. a sincere minister preaches incorruptly as in the sight of god ; a sincere christian hears , prayes , communicates , gives alms , and endeavours to do all as in the sight of god. he still approves himself to his all-seeing eye . peter said , e lord , thou knowest all things , thou knowst that i love thee . as if he had said , herein i appeal to thy self . david said ; f search me , o god , and know mine heart : try me , and know my thoughts : and see if there be any wicked way in me , and lead me in the way everlasting . as if he had said , lord , i am not conscious to my self that i deal falsely with thee , or allow my self in any ●…in : but herein i submit my self to thy strictest search and scrutiny , that no evill may be in me , but that i may be led by thee in the way everlasting . but hypocrites cannot endure gods tryal : they make it their design to set themselves and wayes in mans sight , not in gods. they are bleer-ey'd : cannot abide this sun-beams . their copper-religion will not abide his touch-stone : their hypocritical paint will not endure his fullers sope . they are not sincere . thus of the synonymous expressions in scripture , for substance explaining this covenant-perfection required . we see now what 's meant by perfection , and by being perfect . , why abraham and his seed are obliged by gods covenant thus to be perfect , comes next to be considered . and this is upon divers weighty grounds and reasons . viz. because , . god will not be their covenant-god , that are not perfect and upright . . without covenant-integrity none can be gods covenant-people . . all acceptable walking before god , according to his covenant , inseparably and necessarily depends upon covenant-integrity . . without covenant-integrity no saving covenant-benefits can be accomplished upon any , either in this or in the world to come . . because , god will not be their covenant-god , who are not perfect and upright with him . for , . god is g perfect and entire : and all his covenant-people must resemble him in perfection and integrity . if they be not like him herein , how shall they approach so neer unto him ? . again , when the lord becomes our god in covenant , he becomes h our god entirely , not by halfs ; all he is , all he hath , all he can do for us , becomes ours : so when we become his covenant-people , all we are , all we have , all we can do , all we can endure , must be for god. herein we must reciprocally answer god. if we become not wholly his people ; but are partly for sin , partly for the world , &c. we indeed become not gods at all : and god will not be ours at all . . furthermore , gods covenant with us , i knits , as it were , a marriage-knot betwixt god and us ; yea it is the very marriage-knot . if therefore we be not sincere and entire in our love and affection to god ; if our hearts are set more , or equally , upon other objects ; if we have other lovers , other rivals with god ; then our hearts are whorish and adulterous : and god cannot endure to be an husband to such adulteress-souls ; he is a jealous god , he will have the whole heart or none , the chast virgin-love or none . . finally , the lords eyes are infinitely k pure and peircing , l he searcheth the reins and hearts , though never so deep and deceitful ; he discovers all doubling , dissembling and hypocrisie therein to the uttermost . and he cannot endure to be a covenant-god to such as are hypocrites in heart . m they are abominable to him . he looks upon them as workers of iniquity : he will never own them , but say ; n depa●…t from me ye workers of iniquity , i know you not . . because , without covenant-integrity none can be gods covenant-people . as without integrity he will not be a god to any : no more can any be his covenant-people . it s altogether impossible . for , . truth and integrity is an inseparable qualification of the image of god new-created in us . it stands in o righteousness and true holiness , or holiness of truth . a false holiness , a false righteousness , counterfeit graces , will not , cannot make up the new-man ; and without this none can have saving interest in the covenant . . integrity and sincerity is the peculiar distinctive character betwixt the truly godly , and hypocrites . an hypocrite can notably counterfeit all imitable perfections and practices of gods people : but in none of them is he sincere , he is not real but formal in them all . this is the eminent difference . now an hypocrite cannot be one of gods covenant-people in reality , but only in formality . . because , all acceptable walking before god according to his covenant doth necessarily and inseparably depend upon covenant-integrity . without this integrity its impossible for any to walk before god acceptably as his covenant requires . to walk before god , is to walk still as in his sight , to set our selves still as in his presence and before his all-seeing eye : now its only p sincerity that enables any so to do . to walk before god , implyes increase and growth , both in the inward ability for walking , and in the outward exercise of walking with god , as hath been showd : but without integrity and truth of grace , there can be no growth in grace . he that 's not first perfect and entire in parts ; can never be perfect in degrees . growth adds not new parts , but only extends or intends the old . he that wants a limb or joynt , or any integral part when he is born , he can never grow it out all his life . now that all acceptable walking before god , necessarily depends upon this covenant-integrity , may fully appear upon these four considerations , viz. that , . most excellent works and services without integrity are rejected . . most weak and mean performances with integrity are accepted . . where integrity is , all failings and infirmities are graciously passed by and covered . . god not only covers , but in due time cures the infirmities and imperfections of the upright . ( ) most excellent works and services without integrity are rejected . god cares not for the most glorious acts of obedience , zeal , or religion , if they be not crowned with integrity . iehu was q commanded by god to root out all ahabs idolatrous family , that so god might avenge the blood of all his prophets and servants upon ahab's house , and extirpate the baalitish idolatry out of israel : iehu accordingly r destroys all ahabs family , and kils all the priests of baal , and utterly destroyed baal out of israel with great zeal : for which god s rewarded him with the continuance of the kingdom to his children to the fourth generation . but because iehu was not upright in all this eminent action , t he took not heed to walk in the law of the lord god of israel with all his heart ; u he failed in the true end and manner thereof ; in the end , for he rooted not idolatry out , but changed it ; he destoy'd baals idolatry , but continued still in ieroboam's idolatry : in the manner , he in rooting out ahabs house carryed himself not so much obedientially towards god , as cruelly and self-seekingly towards the establishing of his own throne ; herein he was false-hearted , and therefore god counted him no better then a murderer in that regard , and threatned to x avenge the blood of jezreel , ( that is , the blood of ahabs family shed in iezreel ) upon the house of jehu ; which after iehu's fourth generation was accordingly executed ; the promise being once fulfilled , the threatning next took place upon his house . he did what god required , but not uprightly : therefore god rejected it , threatned it , punished it . y lo how all his graces are buried in the grave of an unsound heart . king amaziah z did that which was right in the sight of the lord , but not with a perfect heart . he did that for substance and matter which was right , but not with an upright heart : this spoyled all he did . the scribes and pharisees a most zealous and religious generation in their way , a they prayd much , fasted often , gave much alms , paid tithe of all that they possessed , abstained from gross notorious offences , &c. yet christ abhors all their deeds , because done in hypocrisie . all but magnified dung and gilded rottenness . ( ) most weak and mean performances , with integrity are accepted . the lord b desires truth in the inwards ; and , c such as are upright in their way , are his delight : hereupon their weakest , if upright , performances are in christ accepted of him . phineah's his upright act of executing judgement upon zimri and cozbi , d how did god accept it , and count it a righteous act , though according to the strictness of the law it belonged not to him ( being a priest , and not a magistrate ) to do it ! the publicans e prayer , though very short and imperfect , god be merciful to me a sinner , because presented uprightly , christ accepts and prefers it before the pharisees more large prayer , which was uttered vain-gloriously and hypocritically . the f widows two mites cast into the treasury , christ accepts highly and prefers beyond all the far greater gifts of the rich : this poor widow hath cast in more then they all . her hearts integrity raised the value of her mites : though her mites weighed little , yet her heart weighed much . the honest and good heart that brings forth fruit with patience , with much difficulty and strugling , is accepted g as the best ground , the best kind of hearer . the h least liberality , when from a willing mind and true heart , is by god accepted , according to that a man hath . yea i a cup of cold water only , given to drink to one of christs little ones , in the name of a disciple , shall in no wise lose its rewards : and what 's less and cheaper then a meer cup of cold water ? ( ) where integrity is , all failings and infirmities are graciously passed by and covered . though gods upright servants have many frailties and weaknesses , and he knows them all , yet he is pleased not to observe them , not to impute them to them , not to upbraid them therewith , &c. but to pass them by , as if there were no such frailties in them : because their hearts are in the main sincere and upright before him . as a loving husband passeth by of course the infirmities of his wife , whom he knows to be upright in her love to him . or , as a tender father covers the invincible frailties of his children , whom he discerns to be upright in their duty towards him . the very frailties of gods people are their burdens and afflictions , they fault themselves for them , and are much offended at them : and god layes them not unto their charge . . iob in his deep afflictions discovered many infirmities ; k he cursed the day of his birth , he l impatiently wished for death , he discontentedly m expostulated with god , and uttered many passionate and distempered expressions : yet because he n was perfect and upright , the lord passed by all his frailties ; made no mention of them ; yea commended iob beyond his three friends , o saying twice , ye have not spoken of me the thing that is right as my servant job hath ; p sends them to iob to pray for them , promising to accept him , and at last turned iobs captivity , and doubled his prosperity . . david had many failings ; he q fained himself mad ; before achish king of gath ; he r cut off the skirt of king sauls garment in the cave , for which his heart afterwards presently smote him , for offering though but so small an injury to the lords anointed ; he rashly s vowed and resolved to destroy nabal and his family for their churlish unkindness to him and his servants , though he afterwards blessed god that abigail prevented him ; he t distrustfully said in his heart , i shall now perish one day by the hand of saul , though god had already given him many deliverances from saul and other enemies ; he u made a false narrative of his invasions to achish king of gath ; he x resolved unwarrantably to go with his men to battel with king achish and the philistines against israel , ( in which battel saul and ionathan were slain , and israel was worsted , ) but gods special providence sent him back from such an horrid exploit ; he y took to himself divers wives and concubines at once , living in polygamy , though from the beginning it was not so ; he z ●…as indulgent to absalom , though he had cruelly murdered his brother amnon : and when absalom was slain in his actual rebellion against david , yet he a excessively lamented the death of absalom ; he b carnally trusted and gloryed in the arm of flesh when he commanded ioab to number the people , for which the plague of pestilence brake in upon them from the lord , and slew men ▪ he was c sinfully indulgent to his son adonijah , having not displeased him at any time , saying , why hast thou done so ? these , with some other failings of david are recorded in scripture , yet because david was upright-hearted towards god , how are all these passed by and covered ! d david did that which was right in the eyes of the lord , and turned not aside from any thing that he commanded him all the days of his life , save only in the matter of uriah the hittite . these things ( saith e one ) were his sins , yet his sincerity was a veil unto them . because sincerity was not shaken in his other sins , as in his murther and adultery : god that took some special notice of this last , would take none at all of the other . peter martyr observes here , f that god excepts only the matter of uriah the hittite , not that in other things he sinned not , but that this was more enormous and grievous then the rest . being not one , but a manifold sin . adultery , murder , betraying of the army , and in some sort translating of the victory to the ammonites , &c. met together . in greatness this obscured his other sins , therefore this only is mentioned . . king asa was a godly man , yet had divers failings ; he g took not away the high-places out of israel , ( israel is here put for iudah , as some are of opinion . ) he h foolishly made a league with benhadad king of syria , relying on him rather then on the lord his god ; he being i reproved for this by hanani the seer , was in a rage with him , and put him in a prison-house because of this thing ; he k oppressed some of the people at the same time ; and being exceedingly diseased in his feet , he sought not to the lord , but to the physitians : these were asa's infirmities , yet his integrity of heart covered them all , god accepted his person notwithstanding with this commendation ; l nevertheless the heart of asa was perfect all his dayes . whereupon m one saith appositely ; lo how all other his infirmities are covered with the mantle of sincerity . — great vertues , not sweetned with sincerity , are no ornament unto us : and great infirmities , not 〈◊〉 with hypocrisie , are no great deformities . those god acknowledges not : these god imputes not . ( ) finally , the lord doth not only cover , but in due time cure , the infirmities and imperfections of the upright . he daily strengthens their integrity and other graces , but weakens their frailties and corruptions . nathaniel had but a very small knowledge of christ , yet n being an israelite indeed , in whom was no guil , jesus revealed himself not only corporally but spiritually to him , promising him that he should see greater things then yet he had seen . the ethiopian eunuch o reading in his integrity the holy scriptures , yet not understanding what he read , had philip the evangelist sent to him to instruct him , and preach jesus to him : whereupon he believed , confessed christ , was baptized , and went on his way rejoycing . cornelius the centurion p being a devout man , fearing god , giving much alms , and praying to god alway , with an upright heart , though he had but small knowledge of jesus christ and his ways ; was assured by an angel from heaven , that his prayers and alms were come up for a memorial before god ; and the apostle peter was sent to him to instruct him in the way of salvation , and preach christ unto him and his family , whereupon the holy-ghost fell upon them , and they were baptized . david q having sincere respect to all gods commandments , and keeping them uprightly ; was in process of time advanced from the smallest beginnings of knowledge and grace , to such perfection therein , that he was r wiser then his enemies , had more understanding then all his teachers , yea understood more then the ancients in the wayes of god. nicodemus was an upright disciple of christ. , but at first s extream weak and ignorant in the mysteries of christ and salvation , he came to iesus timorously and secretly by night at first , understood not the doctrine of regeneration at all : yet t at last was so strengthned and emboldned in his faith , that when christ was crucified he boldly joyned with ioseph of arimathea in taking down the body of jesus , and burying it honourably . paul promiseth to them u that are wise unto that which is good , and simple concerning evill : that the god of peace shall bruise satan under their feet shortly . they shall in due time have victory over satan . our saviour in the parable x promiseth to the upright use of smallest talents , great advantage and reward : why ? because thou hast been faithful in a very little , have thou authority over ten cities . the lord y will shew himself upright , to them that are upright . though the upright be in discomforts , weaknesses , fears , dangers , and happily know not what to do : yet to such z the lord god is a sun and a shield , ( a sun , to refresh and revive them ; a sheild , to protect and defend them : ) the lord will give grace and glory : no good thing will he withhold from them that walk uprightly . thus where uprightness is , by degrees the lord cures their infirmities , and removes their imperfections : their little stock of grace and spiritual strength is improved to great advantage , like the sareptane widows handful of meal in the barrel , and oyl in the cruse . such singular delight hath the lord in the integrity of the upright . . because , without covenant-integrity , no saving covenant-benefits can be accomplished upon any , either in this or in the world to come . some outward benefits and advantages of the covenant may be conferred even upon hypocrites : as , incorporation into the visible body of the church , participation of ordinances , and the visible fellowship of saints , &c. is●…mael , iehu , pharisees , the three bad grounds , &c. were so far priviledged . but without integrity no inward saving covenant-benefits can be enjoyed : no true grace , no saving communion with god , no eternal glory . without integrity . faith is no faith , but a fancy ; love is no love , but carnality of affection ; grace is no grace , but a shadow ; christianity is no christianity , but hypocrisie . without truth and sincerity all seeming graces are but meer vanities ; all seeming duties are but dissimulations and deceits . integrity is so intrinsecal and essential to christianity , that without it there is no possibility of being a true christian. a the image of god , which makes a man a christian , principally consists in true holiness . and b without true holiness now , no man shall ever see the lord in true celestial happiness in heaven . as c all unclean things , so all lyars shall be shut out of new ierusalem : and hypocrites are real and practical lyars in their whole course ; in shew they are saints , in deed they are devils . they therefore that would actually share in the saving benefits of the covenant , must have and act the integrity of the covenant . . inferences hence resulting are chiefly these three , viz. . all such as are truly perfect and sincere before god , are qualified according to the covenant of god , to be covenanters with god. . no dissembling hypocrites , devoid of this covenant-integrity , can walk in covenant-duty , or be in covenant-state . . all such as would approve themselves the true seed of abraham , and covenant-people of god , they must be foederally perfect before god , both in heart and way , in constitution and conversation . . all such as are truly perfect and sincere before god , are qualified according to the covenant of god , to be covenanters with god. such are gods true covenant-people indeed : such he will own , and accept , and delight in as his . such walk before him aright . such shall enjoy all gods covenanted benefits , before mentioned , nothing shall be too dear for them ; the lord himself will be their shield , their reward , their god , and consequently their all. for , he in order to his covenant requires them to be perfect : and they accordingly are perfect and sincere . oh what a spring of consolation may this be to all the upright ! but who are those that are perfect and sincere before god ? and , how shall a man know whether he be thus foederally perfect ? by these characters and notes of integrity , ( besides those already mentioned , ) viz. ( ) by the inward frame and constitution of the heart . an upright man hath a sincere , upright , and perfect frame of heart . his principles and inward disposition are upright : he is right within . this is his fundamental integrity ; whence all other integrity flows . the d israel of god are of a clean heart ; heb. clean of heart ; cleansed and purified , and purifying themselves from sin and filthiness . hezekiah styles it , e an entire , or perfect heart . david calls it , f truth in the inwards : and prays ; create in me a clean heart , o god , and renew a right spirit ( or a constant spirit ) within me . the g blessed man , whom god justifieth and pardoneth , is one , in whose spirit there is no guil . as nathaniel h was an israelite indeed , in whom was no guil . there may be sin and infirmity in them ; but there is no guil , no subtil , crafty , deceitful principles in them in the point of religion . our saviour styles it , i an honest and good heart . he that hath such an inward , upright frame of soul , he is an upright man. this upright frame of heart doth especially import these things to us , viz. . truth of grace infused into the heart . the new man consists k in true holiness ; not in fained , false , counterfeit holiness . in the l power of godliness , not in the form . when this power of godliness , this true holiness is instilled into the heart , there 's truth in the inwards , there 's a true and sincere heart in the inward frame of it . . entireness and integrall perfectness of grace in the heart . where true grace is wrought , there all the parts , principles , lineaments and habits of grace are in some measure drawn in the soul. there 's a m new man there , which consists in knowledge , righteousness , and true holiness . and these comprehend all the integral parts of grace , as faith , love , patience , &c. it cannot be a new man , unless it have all the integral parts of a new man. the upright heart hath something of every grace , though none perfect . yea , n the whole soul in every faculty and affection , is sanctified and renewed in part : the mind enlightened , the conscience purged from dead works , the will rectified , the affections spiritualized , &c. an hypocrite hath not this inward intireness of sanctification : he hath some graces , not all ; and those but in some faculties , not in every one ; and therefore he hath none in truth . . cleanness and o pureness of heart . where habits of true holiness are infused , they purifie the heart from inherent filth of sin : so that though some sin be there , yet the heart doth not mingle and incorporate with it , it p regards it not , it q allows it not , but hates it , r resists it , and fights against it , that by degrees it may work it out more and more . . singleness s of heart . when the heart is even , plain , open , cleer , ingenuous , &c. without doubling , dissembling , carnal craftiness , &c. when it is not divided about its object , but pitcheth upon its right object singly , aiming at it with a single eye , with a single carriage and tendency thereunto : and in a word , when it acts singly in all its inclinations and motions , from right grounds , and to right ends . ( ) by antipathy opposition and contrariety to sin. an upright man is an adversary to iniquity : he hates it , shuns it , sets himself against it , both in heart and practise , in himself and others . iob is said to be t perfect and upright , one that feared god , and eschewed evil : his uprightness evidenced it self in eschewing evil. david opposeth uprightness of heart to turning aside to crooked wayes ; u do good , o lord , to those that are good , to those that are upright in their hearts . as for such as turn aside unto their crooked ways , &c. the upright turn not aside to crooked ways , but turn from them . x he that walketh in his integrity , is opposed to him that is perverse in his lips : an upright man avoyds perverse and sinful speeches . now an upright man manifests his enmity and opposition to sin divers ways . . he is offended at sin , both in himself , and y in all ; yea , he hates it in those that stand in neerest natural relation to him . upright asa z could not endure idolatry in his mother maachah , but destroyed her idol , and removed her from being queen , because of her idolatry . upright iob a was jealous of his childrens sinning against god , therefore he often sanctified them , and offered burnt-offerings for them . . he declines and shuns all iniquity in the intent and purpose of his heart : yea , even such as he may more peculiarly style his own , by reason of temptation or inclination to them . david having said , b blessed are the perfect in the way , — that seek him with the whole heart : he discovers these perfect ones by this note ; they also do no iniquity , or surely they do no iniquity . and elsewhere he thus evidenceth his own uprightness ; c i was also upright before him , and i kept my self from mine iniquity . even from my sin , that hath most pleased me , or hath been most profitable to me , or whereunto i have been most tempted , or most strongly enclined , by reason of my natural constitution , or outward condition , or wherewith i have formerly been most overtaken : yet i have approved my self herein upright before god , that i have kept my self from this my iniquity . herein contrariwise iehu failed ; d he could destroy baal , but not the two calves , though all were idols : why ? because he feared it might indanger his kingdome , to let israel go to worship at ierusalem ; perhaps then israel might revolt to their ancient crown of iudah . herein his heart was rotten . a sincere heart will set against sin , though profitable and advantagious ; yea , when vice is like to be the gainer , and vertue the loser . . he desires that his heart and spirit may be fitted to the uttermost , that no iniquity may lurk there , but all may be removed thence . e search me , o god , ( said upright-hearted david ) and know my heart ; try me , and know my thoughts . and see if there be any wicked way in me , and lead me in the way everlasting . . he ( if at any time sin overtake him ) is exceedingly heart-smitten for his iniquity , and humbles himself deeply for his miscarriages . when sincere david f had numbred the people , his heart smot him for his pride and carnal confidence in the arm of flesh . when g he had grosly failed in the matter of uriah , how bitterly did he lament his sins , and how earnestly did he beg for purity and uprightness ! when upright hezekiah's heart h had been lifted up , &c. he for that pride and unthankfulness did humble himself afterwards before the lord. and when true-hearted peter i had thrice denyed his lord christ , whom he dearly and sincerely loved , he quickly upon sight of his error went out and wept bitterly . ( ) by doing and pursuing of that which is truly good. an upright man doth not only eschew evil , but pursue good ; not only fly vice , but follow vertue david k describes them that are perfect in the way , by both these : . they do no iniquity : there 's their eschewing of evil . . they walk in the law of the lord , they keep his testimonies , they seek him with the whole heart , they walk in his ways : there 's their doing of good . thus hezekiah pleads his integrity before god ; l remember now , o lord , i beseech thee , how i have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight . his doing that which is good in gods sight , is urged as an argument of his integrity . but because an hypocrite may do that which is good for matter and substance , as did iehu , pharises , the three bad grounds , &c. it will be requisite more accurately to delineate the well-doing of the upright , and wherein the sincerity thereof discovers it self . take it in these few particulars . first , an upright man in all his well-doing hath a special and principall eye to his god : he doth all , as of god , before god , and for or to god : of god , as the author ; before god , as the witness ; and to god , as the object and end of his actions and undertakings . . he doth all as of god , the author and commander of his actions . the author also and fountain of all abilities for such actions . he desires to look up to god commanding him what to do , and giving him commission thereunto , that he may not act without warrant : and he looks up to god enabling , for ability , strength , assistance , &c. in doing what is commanded . god is the spring , and great wheel , and the first mover of all his actions . if god command , if god enable , he can do any thing : otherwise he can do nothing . thus paul cleers his integrity in preaching , that he spake nothing but what was from god , and from his commission ; he did not sophisticate , blend , or mingle the word with any vanities of his own , as crafty merchants or vinters corrupt wine with water , &c. m for we 〈◊〉 no●… as many which corrupt the word of god : but as of sincerity ; but as of god , — speak ●… in christ. so in other things , an upright 〈◊〉 loves to see his authority and warrant from god for his a●…tions : and when he sees god going before , he can cheerfully follow after : . he doth all his works as before god , in his sight , in his presence ; as an all-seeing witness and judge of his actions and intentions ; who searcheth the reins and heart . he sets himself still as in his presence , and approves himself to him above all . thus , n noah was an upright man , and he walked with god. his course was still in gods presence , this was his integrity . so god said to abraham , o walk before me , and be perfect : as if he had said , set thy self and actions as still in my sight and presence , and then thou canst not chuse but be perfect therein . thus paul ; p but as of sincerity , but as of god , in the sight of god , speak we in christ. an hypocrite hath enough if he can approve himself to the eye of man : a sincere heart chiefly approves his ways to the eye of god. . he doth all his works to god , as the chief object and end of his obedience and actions . in his duties he aims at the fulfilling of his command and pleasing him especially thereby ; yea though they be works of righteousness that more immediately concern man , yet he looks beyond man , to god , to christ , and doth duty chiefly with respect to him . thus paul requires servants to show their integrity in their service , by so serving their masters , as if they were serving christ ; q servants , be obedient to them that are your masters according to the flesh , with fear and trembling , in singleness of your heart , as unto christ. r — not with eye-service as men-pleasers , but in singleness of heart , fearing god : and whatsoever ye do , do it heartily , as to the lord , and not unto men : — for ye serve the lord christ. and he chiefly aims at honouring and exalting god , not at his own praise and glory among men : knowing that if he can uprightly please the lord , the lord himself will honour him , and s of free grace reward him , more then all the men in the world can . secondly , an upright man hath universal respect to gods whole word , and to all his commandements , as the full and adequate rule of his well-doing . though he may fail and come short in many things , yet the bent , propensity and inclination of his soul is to all . herein david discovered his uprightness , saying ; t the lord rewarded me according to my righteousness , according to the cleanness of my hands hath he recompensed me . for i have kept the wayes of the lord , and have not wickedly departed from my god. for all his judgements were before me : and as for his statutes , i did not depart from them . i was also upright before him , and have kept my self from mine iniquity . and elsewhere , having described the blessedness and properties of the upright , he saith , u then shall i not be ashamed , when i have respect to all thy commandements . hypocrisie in picking and chusing , indenting , reserving , excepting , &c. makes ashamed : but integrity makes not ashamed . to this effect david prayes that solomon his son might have a perfect heart in universality of obedience ; x give unto solomon my son a perfect heart to keep thy commandements , thy testimonies , and thy statutes , and to do all these things . in this calebs integrity was conspicuous , that he y followed the lord fully . heb. he fulfilled after the lord . an upright man is an universal man , a thorough-paced man. his obedience is extended to the compass of all gods laws , in the purpose of his heart . thirdly , an upright man is disposed to universal obedience and service of god , though it be to his greatest cost , charge or hazzard . though he must part with much , and suffer much for god and christ , yet he is ready to put all to the hazzard . david prayd z that solomons heart might be perfect , in being willing to be at all the cost that was requisite for the temple , the place of gods publike worship . to part with so much wealth for that end , was a great tryal of his integrity . our saviour tels the young man , a if he will be perfect , he must sell all , give to the poor , take up his cross and follow him . this command christ gave him , to try his integrity : he , not obeying , detected his hypocrisie . fourthly , an upright man presseth after gradual perfection more and more . as paul b pressed towards the mark , for the prize of the high calling , &c. and he adds ; let us therefore , as many as be perfect , be thus minded . intimating that such as are perfect , will contend after more and more perfection . integrity is growing , and aspires after compleatness . fifthly , a perfect and upright man is constant in well doing . . in all places , at home and abroad , in publike and private , in society and solitariness , because the presence and all-seeing eye of god is everywhere ; as paul , c he had his conversation in simplicity and godly sincerity in the world , and among the corinthians . as david , d i will behave my self wisely in a perfect way . o when wilt thou come unto me ? i will walk within my house with a perfect heart . . in all conditions , prosperous and adverse , &c. iob e was not only upright in his flourishing condition , when he received good from the lord : but also in his fading condition , when he received evill from the lord. he conformed himself to both , he blessed god in both , persisted in his integrity in both . his wealth and health were gone : but his integrity still remained . ioseph f was upright in potiphers house , in prison , and when he became the ruler of egypt . david upright in his private capacity , upright in king sauls house , and upright in his kingdom . . at all times . g afa's heart was perfect all his days . he had his actual failings : but his habitual integrity covered all . h david did that which was right in the eyes of the lord , and turned not aside from any thing that he commanded him all the days of his life , save only in the matter of uriah the hittite . he had many infirmities , and some gross miscarriages , as hath been noted : yet because his heart in the main was sound and upright with god , all his other errours are passed by in silence , except that deliberate and complicated sin in the matter of uriah , which above all other did dangerously shake his integrity . job i persisted still in his integrity , in blessing and justifying god , not only before , but under his many severe afflictions : and at last k humbled himself for his distempered passions and expressions . noah l was an upright man , and he walked with god. this was his habitual and constant course : such was his integrity . thus an upright man is not for moods , fits , spurts , flashes , &c. but he is constant , fixed , habitual and immovable in well-doing . ( ) by certain eminent companions of integrity . an upright man hath indeed the principles and habits of all graces in himself : but among them there are some more noted associates of uprightness then others ; by which his integrity may be discovered . as , . conscientiousness , . faith , . love , . fear , . willing-heartedness . conscientiousness in heart and way . a good conscience is the companion of a pure heart . m now the end of the commandement is love , out of a pure heart , and a good conscience , and faith unfeigned . paul avouching his integrity , said , n men and brethren , i have lived in all good conscience , before god , untill this day . the conscientiousness of his life and course is here described , by the sincerity of it , it was before god , as in his sight and presence ; by the universality or entireness of it , in all good conscience ; by the permanency of it , untill this day . and what he means by this good conscience , he afterwards explains ; o and herein do i exercise my self to have alwayes a conscience void of offence towards god and towards men . so that , an inoffensive conscience towards god and men alwayes , that 's a good conscience indeed . when conscience , guided by gods word and spirit , hath nothing against a man , whereupon it may justly condemn him for corrupt dealing or falsehood of carriage towards god. and man , then it is without offence . faith unfeigned . this also accompanies p a pure heart and good conscience ; yea faith unfeigned hath a peculiar prerogative in q purifying of the heart : and that , instrumentally , by applying christs sin-cleansing and heart-washing blood ; formally , as being part of that infused purity of sanctification , and indeed the r leading grace , the captain-grace to all the rest . feigned counterfeit faith still leaves a man in his carnal and hypocritical state , as s simon magus . love. this grace t flows from a pure heart , good conscience , and faith unfeigned ; where these go before , love inseparably comes after . a man cannot be purified in heart and truly believe in god and jesus christ , but u he must needs love god and jesus christ , his members , his ordinances , &c. this spiritual looking breeds liking and loving . x the upright love thee , saith the church to christ : and , the virgins love thee . pure , chaste , undefiled souls , that are not contaminated with adulterous affections to other objects , inconsistent with christ , these sincerely love christ. their love is rooted in their uprightness . the fear of the lord. this also accompanies uprightness . y he that walketh in his uprightness , feareth the lord . iob is described to be a man z perfect and upright , one that feared god , and eschewed evil . an upright heart towards god hath a reverential childlike awe of god imprinted in it , whereby it is exceedingly afraid to offend or displease him , and is obedientially inclined to please him in all things . this filial fear dwels upon the heart habitually , reigns and rules therein powerfully , fortifies it against all the strongest temptations wonderfully is an effectual antidote and preservative against evil , and continual incitement unto all good , both in publike and in secret . a the fear of the lord is to hate evil . and , b by the fear of the lord men depart from evil . and on the other hand , c fear god , and keep his commandments . the fear of god puts upon keeping his commandments . willing-heartedness towards god and his ways . the perfect heart with god , is a willing heart towards god. it acts not perforce , by constraint , grudgingly , murmuringly , &c. but spontaneously , freely , willingly , readily , cheerfully , &c. in the service of the lord. gods upright people , d are a willing people . david intimates this to solomon ; e and thou solomon my son , know thou the god of thy father , and serve him with a perfect heart , and with a willing mind . by these things we may try and discover the truth and integrity of our spirits and ways : which qualifies us for god , as his people , according to his covenant . . no dissembling hypocrites , devoid of this covenant-integrity , can walk in covenant-duty before god , or be in covenant-state with god. all gods covenant-people must be persons of integrity : therefore gods covenant rejects and abhors hypocrisie . hypocrites have no saving part or lot therein . they may perhaps enjoy and glory in some externals of the covenant : but can have no inward saving state therein , nor can acceptably walk with god according to it . for , god will not be their god , they cannot be his people , they can do nothing fully acceptable to him in christ ; nor can they enjoy any saving benefit of the covenant in this or the world to come : as hath been shew'd at large . there are many sorts of hypocrites , especially these three ; . gross hypocrites , which so grosly and notoriously dissemble with god , that their hypocrisie is plainly obvious to the eye of the world , to the apprehensive eye of others . as , ahab , f who humbled himself in sackcloth , yet persisted in his baalish idolatry , and other wickedness . iehu g who pretended zeal for the lord of hosts , in destroying ahab's idolatrous family : but continued still in ieroboam's idolatry with the two calves . herod h who heard john baptist gladly , and did many things : but still lived incestuously with herodias his brother philip ' s wife . and such are all professed christians , who live in open and gross scandals . . close hypocrites , who dissemble more cunningly , so as to blear the eye of the world , and to deceive men ; but yet they in their own consciences know themselves to be false-hearted hypocrites and dissemblers . most of the scribes and pharisees were such . most of the romish priests and jesuites are such . many such self-condemned wretches are within the visible church . iudas was questionless , such an one . . formal hypocrites , the i temporary believers , stony-grounded hearers , that are qualified with many perfections of common grace , having great resemblance with peculiar saving grace these ; go beyond both the former , and think themselves to be alive , when indeed they are dead ; think themselves to be sincere , when they are false-hearted . these deceive themselves , their hypocrisie is spun of such an extreme fine thred : but god knows their hearts , him they cannot deceive . these come neerest heaven , but yet shall never enter . now all these are strangers to covenant-integrity , and consequently to all saving covenant-state , and to all acceptable covenant-duty , characters or notes of hypocrisie may be many . take these especially : viz. in regard of , . their inward frame of heart . . their eschewing of evil . . their doing of good . in all which hypocrites do notably discover their great unfoundness . in the inward frame and temper of the heart . for , ( ) an hypocrite hath not the entireness of gods image created in him . the k entire and compleat image of god consists in knowledge , holiness , and righteousness . an hypocrite is still defective in some of these , or in some branches of these . he may have knowledge , be illuminated in some sort : and yet want righteousness . the pharisees knew much : but were full of unrighteousness , oppression , extortion , covetousness , devoured widows houses . iudas enlightened : but a thief , an unrighteous villain to his lord and master . he may have in some sort knowledge and righteousness , and yet want holiness : being without faith , repentance , self-denyal , humility , &c. the pharisees had knowing heads , and some common principles of equity and righteousness to man , but their hearts were still rotten and corrupt before god , like opened graves , full of filthiness . like the egyptian temples , having fair frontispieces , but within nothing but filthy cats , crocodiles , &c. worshipped , instead of deities . the whole heart is not seasoned with grace , but only some part . nor have they the whole new man created in them in all its integral parts , but only some imperfect limbs and parcels thereof . ( ) an hypocrite hath not the truth of gods image in any grace enjoyd . he wants many things , and hath not the truth of any thing . gods m image stands in true holiness . but all he hath is false , seigned , counterfeit holiness . counterfeit faith , but for a time : counterfeit love , in word and tongue only , not in deed and truth : counterfeit repentance , like ahab's ; counterfeit zeal , like iehu's : counterfeit joys and feelings , like those of the stonyground-hearer : all counterfeit , ●…opper work . like a rotten stick , painted over : or like copper coyn , gilded or silver'd over : or like a festering sore , a canker , skinned over . ( ) an hypocrite overvalues himself , undervalues others . the pharisee in the parable said , n god i thank thee , i am not as other men are , extortioners , unjust , adulterers , or even as this publican . he trusted in himself ; that he was righteous , and despised others . this was his hypocrisie and pride . an hypocrite is full of pride , self-conceit , self-attributions , self-admiration , &c. he is blown up with excessive high thoughts of his own worth and excellency , beyond others . come not neer , for i am holier then thou . he looks at himself through a multiplying-glass . his mole-hils are mountains , others mountains are scarce mole-hils . but an upright soul hath mean , humble , low thoughts of himself , but hath high esteem of others . sincere paul said of himself , o i am less then the least of all saints , p i am chief of sinners . in the eschewing and hating of evil . for , ( ) an hypocrites hatred or eschewing of sin is not general and universal . some sins , yea many gross corruptions , he may avoyd , as q did the pharisee ; he may r through the knowledge of christ escape the pollutions of the world ; yea , he may become in offensive to the view of man , as paul , while he was a carnal hypocritical pharisee , was s touching the law blameless : but notwithstanding the hypocrite doth still allow himself in some beloved and profitable sin or other wherein he must have elbow-room and liberty reserved . t jehu departed from ahab ' s idolatry in baal : but he departed not from jeroboam ' s idolatry in the two calves . herod u still allow'd himself in his incest with herodias : iudas forbore all scandalous courses , but yet x nourished in his bosom that secret viper of covetousness , which was his ruine . simon magus could lay aside his witchcraft , but y not his wretched worldliness and dishonest gain . the pharisees z could walk without gross offensiveness in many things : but inwardly they were full of covetousness and filthy excess . saul , while a pharisaical hypocrite , could be a blameless touching the law , but yet was in his blind zeal and malice b a persecuter , and a blasphemer , and injurious against christ and his members , contrary to the gospel . an upright man declines from all sin : but an hypocrite hath still his reserve for some darling bosom sin or other . he forsakes no sin at all aright , because of its sinfulness : for then he would eschew every sin , one as well an another . ( ) an hypocrite is wont to make a great scruple at smaller sins , and yet readily to swallow down greater , without any quitch or remorse of conscience . this argues notorious dissimulation indeed . the pharisees were notorious in this point of hypocrisie ; c they strained at agnat , but swallowed a camel. d they would not swear by the gold of the temple , which was lesser : but would swear by the temple it self which sanctified the g●…d , which was greater , and counted it nothing . they could without scruple swear by the altar ; which was greater ; but made it an hainous matter to swear by the gift thereupon , sanctified by the altar , which was less . they e would not omit payment of small , petty , trifling tithes , as of mint , annise , c●…mmin , &c. but they omitted the weightier matters of the law , judgement , mercy , and faith . they f would by no means eat in vessels unpurified , but made a great stir in washing of cups , and pots , and vessels , which our saviour cals their g making clean of the outside of the cup and platter : but the meats which they did eat in those vessels were defiled notoriously with oppression and injustice in their getting of them , and with riot , intemperance , and excess in their using of them . hence our saviour saith , that h within they were full of extortion and excess . they i made a great scruple of coming into the judgment-hall on the preparation-day before the passover , lest they should be defiled thereby , and so be rendred incapable of eating the passover ; but they made no scruple at all of their cruel persecuting and murdering of the spotless son of god , by unjust accusation and condemnation in the judgement-hall . they k made great scruple of puting iudas his thirty pieces , which he brought back again , into the temple-treasury , because they were the price of blood ; but they made no bones of contracting the guilt of christs blood upon their own souls , which should have been the temples of the holy-ghost . whereupon said augustin , l what a counterfeiting of innocency was this , not to suffer the price of blood to lie in a chest , and yet to permit blood it self to lie in the conscience ? the m priest and levite seeing the wounded man lie half-dead , went on the other side of the way , lest they should contract legal uncleanness ; but were not troubled at all to pass by their extreamly distressed neighbour , without the least bowels of mercy and compassion . hypocritical king saul n made it a horrid matter to eat the flesh of beasts with the blood ; but made it a matter of nothing to shed the blood of jonathan his own son , far better then himself , had not the people hindred him . oh how notorious and abominable are such hypocritical dissimulations ! ( ) an hypocrite is wont to be more severe against others sins , then against his own . the pharisees o were so quick-sighted towards others failings , that they could not endure to see a mote in their brothers eye ; but they were so dul-sighted towards their own failings , that they could not see a beam in their own eyes . this our saviour charges close upon them as their hypocrisie . they p brought an adulterous woman to christ , taken in the act , declaring their opinion , that according to moses law , she was to be stoned to death ; but they laid not to heart at all their own manifold guiltynesses in other respects , till christ convicted them by the guilt of their consciences . iudah c hearing of thamar's whoredome , ( whom himself had defiled , supposing her to have been a common harlot ) adjudges her severely to be burnt ; but passes no sentence upon himself , that was deeper in that wickedness then she , and the cause of it . herein he discovered too much partiality and hypocrisie . david himself d did herein bewray too much hypocrisie , in that he lay a great while in his gross sins , about the matter of uriah , never judging himself for them in the sight of god ; and yet he could pass a severe sentence of death for the same sin related as in the person of another in nathan's parable . though david was an upright man , yet this was far from an upright action . as it was noted of anthony , that e he hated a tyrant , but not tyrannie it self : so it may be said of an hypocrite that he rather hates sinners , then sins . as iehu hated ahab the idolater , but not ahabs idolatry : for then he would have hated ieroboam's idolatry as well as ahabs , one idolatry as well as another . he that hates one toad or serpent , because such , hates every toad , every serpent . he that hates one sin , because sin , hates every sin in himself , or others . yea most of all he hates his own sins , as paul , f i am chief of sinners : and casts the first stone at himself with greatest severity . ( ) an hypocrite is not content in eschewing of evill . after g he hath escaped the pollutions of the world , he is again intangled therein , and overcome . so that , the dog is turned to his own vomit again ; and the sow that was washed , to her wallowing in the mire . all hypocrites are apostatical . if the h unclean spirit be cast out in any measure , yet will he return again with seven worse spirits , and re-enter the hypocrital heart , and the latter end of such an one shall be worse then his beginning . as a wolf or tyger , if you knock out their teeth , pair their nails , chain them up , &c. for the while they will forbear ravening ; but set them at liberty , they will raven still ; their ravening nature was not changed , but only chained up : so hypocrites are not changed , but chained up ; not renewed , but only restrained ; and therefore sooner or later they will return to their corrupt bias , retaining still their old corrupt natures and principles . in the doing of good , hypocrites notably bewray their hypocrisie . for , ( ) an hypocrites doing of good is not from a right principle , is not well-grounded . the right principle and ground of all well-doing , i is that holy new-creation in jesus christ ; and therein , k sincere love , out of a pure heart , good conscience , and faith unfeigned . without these supernatural sanctifying principles no actions can be truly acceptable to god. an hypocrite is destitute of all these principles : and therefore can ground none of his actions thereupon , but upon false and insufficient foundations . as . upon meer light of nature , and convictions of the natural conscience . an hypocrite in the church may hence do many things . for , even l pagans themselves , from light of nature , and imperfect fragments of the law remaining in their hearts , may do by nature many things contained in the law. this is a false principle , nature , not grace . . upon customary education . paul m was educated and trained up in pharifaism , and thereupon did many things , and seemed to be furnished with much legal righteousness : but at last when jesus christ revealed himself effectually in him , he saw that all was but loss and dung . many that have been religiously educated , do exercise themselves accordingly in religious duties and courses : and yet remain destitute of true saving grace , and at last most shamefully fall away . . upon common gifts unsanctified ▪ whether ordinary , or extraordinary : as the gifts of knowledge , of utterance , of preaching , of praying , of tongues , of miracles , &c. upon , and from these gifts many good-works may be done , yet not acceptable before god : because they flow not from special graces , but from common gifts . iudas doubtless upon this account did preach , pray , do miracles , give alms , &c. otherwise the apostles would have suspected him before the last passover . n many at the day of judgement shall plead their good deeds arising only from gifts : but christ will then reject them , as workers of iniquity . a temporary faith will carry a man very far , being attended with divers other gifts and endowments of formal hypocrites : but all 's from a rotten root , and will vanish away . . upon slavish fear . thus , o when god sent lyons among the samaritans , they feared the lord , and did some things thereupon : but feignedly . so p when in mordecaies days , the iews got the upper hand of their adversaries , many of the people became jews , embraced the iewish religion : for , the fear of the jews fell upon them . the fear of superiours , fear of punishment , fear of publike shame , yea slavish fear of hell , may put many upon doing that which is good and religious : and yet all in dissimulation , for want of better principles . ( ) an hypocrites doing good is not universal , with respect to all gods commandments and wayes , but limited , reserved , and under such and such restrictions . sometimes he will seem very pious towards god according to the first table , but yet walk very unrighteously towards men contrary to the second table . sometimes he will seem very careful of righteousness towards men ; but wholly remain careless of religion towards god. the q pharisees are notable instances in both cases : they taught men to offer liberally to their corban , though to the neglect of maintaining their own father and mother in necessity ; they would make long prayers , but devoured widows houses ; they would give much alms , but made void the law of god by their traditions , &c. sometimes hypocrites will do the lesser , but neglect the greater duty ; or do the greater , neglecting the lesser ; or do one thing , but neglect another . they r would love their neighbour , but hate their enemy . they s would be very careful to maintain legal and ceremonial purity●… but neglected the weighty things of the law , iudgement , mercy , faith ▪ herod t did many things : not all , that iohn baptist required of him . iehu did much : but u follow'd not the lord fully and perfectly . king saul x destroy'd the amalekites , did part of that which was commanded him : but not every thing which was enjoyned him , for he spared king agag , and the fat of the cattell . king agrippa y became almost , but not altogether a christian. the hypocrite hath still reserves , indentings , omissions , partiality in his obedience . ( ) an hypocrites doing of good is for false ends. not purely for gods glory , and his own salvation , &c. but for low , mean , base , fordid ends , as power , profit , credit , honour , praise of men , popular applause , &c. iehu did all his service to god and his commands , principally to serve his own turn , and establish his throne . iudas followed christ , for the bag . many carnal hearers followed christ , not for his doctrine and miracles : but z because they did eat of his loaves and were filled . the pharisees a did all their works to be seen of men , to be cry'd up and applauded by the people for piety , charity , &c. ( ) an hypocrites doing of good is not constant , and lasting ; but at last vanishing and coming to naught . all his motions in well-doing are b forced and violent , not from a true inward principle , therefore are not lasting . as an arrow or stone may be violently cast up towards heaven by outward force , but by its inward principle of weight it will fall down again to the earth . the c faith of the stony-ground hearers lasts but for a time , and in time of persecution and affliction for the gospel it vanisheth away . d the house built upon the earth or sand without a firm foundation , when winds and waves beat upon it , fell , and the fall thereof was great . iudas at last discovered his rotten and treacherous heart towards jesus christ. hymeneus and alexander at last e made shipwrack of faith and a good conscience : and grew so incorrigible , that paul delivered them to satan , that they might learn not to blasphe●…e . fixed stars will remain : but comets and blazing stars will at last vanish away . true gold will abide the fire , and become purer : but dross will be burnt up and consumed . the natural colour and complexion will abide : when artificial paint will wash away . by these notes , hypocrisie may singularly be detected . such hypocrites are destitute of covenant-integrity : and therefore , remaining such , can neither walk in covenant-duty before god , nor be in covenant-state with god. let all that would approve themselves in covenant with god , beware of this leaven of hypocrisie . . all such , as would approve themselves the true seed of abraham , and covenant-people of god , f must be federally perfect before god , both in heart and way . the perfect and upright shall be admitted into covenant with god ; and shall enjoy him , and all the covenanted benefits as theirs : but hypocrites shall not stand before him , they shall have no part nor lot in this business . let all then that profess to be gods covenant-people , be sincere and perfect with god , both in inward constitution of heart , and in outward conversation of life . let them clear up their integrity upon good grounds , to their own hearts and consciences , according to the scriptures : and let them grow up therein more and more till they come to the highest degree of perfection , being constant and persevering therein unto the end . to this effect , take . some helps and furtherances to integrity . . some motives and encouragements thereunto . helps and furtherances to integrity . ( ) know the lord god aright in iesus christ. know the infinite purity and perfection of his nature : which cannot endure iniquity or hypocrisie . know his all-searching omniscience , and omnipresence : he is everywhere , knows all things , searcheth the reins and hearts , exactly detects every hypocritical action , expression , thought , and imagination , so that there can be no blinding of his eyes with most specious pretences or appearances . know the exactness of his scrutiny and judgement ; every secret thing shall he bring to judgement , without respect of persons , &c. such true knowledge of god will incline mightily to integrity ; g and thou solomon my son , know thou the god of thy father , and serve him with a perfect heart , and with a willing mind : for , the lord searcheth all hearts , and understandeth all the imaginations of the thoughts . it s a vain thing therefore to think to dissemble with him . first know him aright : then serve him with a perfect heart . ( ) put h off the old man , and put on the new man daily more and more , which after god is created in righteousness and true holiness . in so doing we shall be more and more dis-vested of hypocrisie , which is a limb of the old man : and invested with integrity , which is a member of the new man. make progress in sanctification , so you mortifie hypocrisie , and vivifie sincerity . ( ) have saving faith and hope , and grow therein . hypocrisie stands in mixtures , and inward heart-defilements . but faith i purifies the heart , from dross and defilements of sin . k and every one that hath hope of heavenly happiness , purifieth himself , even as he is pure . ( ) consider seriously gods promises of his cohabitation , neer communion and endeared relations to , and with his own people that come out and separate from the corruptions of the world : and these will strongly put us upon all possible endeavours after purity and perfection . l having therefore these promises , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. the pure god cannot endure fellowship with impure hypocrites , nor afford them any neer relation to him . ( ) set thy self always as in gods fight and presence , as witness of all thy thoughts , words and wayes : this will make thee still approve thy self uprightly to him . m walk before me , and be perfect . this made paul deal sincerely in his ministry : he set himself still before gods eye ; n but as of sincerity , but as of god , in the sight of god , speak we in christ. ( ) let the word of god have room in thine heart , and bear sway in thy soul. keep it still fresh in mind , and make it thy rule . this will disswade and deliver thee from hypocrisie , but perswade and draw thee to integrity . hereby o david kept himself upright ; i have kept the wayes of the lord , and have not wickedly-departed from my god. for all his judgements were before me , and i did not put away his statutes from me . i was also upright before him , and i kept my self from mine iniquity . hereby christs disciples were purified instrumentally , p now ye are clean through the word that i have spoken to you . yea hereby young men ( whose lusts and corruptions are strong and impetuous ) may cleanse their course ; q wherewith shall a young man cleanse his way ? by taking heed thereto according to thy word . ( ) keep still a jealous eye over thine own deceitful heart . r keep thine heart with all keeping . there hypocrisie and dissimulation takes its first rise . see thine heart be pure and perfect in its grounds whence , and ends whereto it moves , in all the wayes of religion . there are many depths , deceits , windings , turnings , inventions , devices , &c. in our hearts : trust them not too far ; but watch them , sift them , try them , &c. that they may be sound and sincere with god. ( ) remember often the strictness of the last account and judgement . for then , s god will judge the secrets of men by iesus christ. t — god will bring every work into judgement , with every secret thing , whether it be good , or whether it be evill . then no paint nor varnish of hypocrisie shall cloke iniquity any longer . then god will pluck off all hypocrites masks and vizors , and shew them in their own colours . wouldst thou not be detected and judged for an hypocrite at the last day ? walk uprightly now . for , hypocrites that love not now to be , what they seem : shall then appear to be , what they are , through gods righteous judgement . notable is that of our saviour , u beware ye of the leaven of the pharisees , which is hypocrisie . for , there is nothing covered , that shall not be revealed ; neither hid , that shall not be known . ( ) finally , forasmuch as integrity is not in mans power , but is gods gift of grace , beg it earnestly and uncessantly of the lord. o god of truth , give me a perfect heart , and a perfect way . adom my foul with righteousness and true holiness . make me according to thine own heart , &c. pray with upright david ; x let integrity and uprightness preserve me ; for i wait on thee . y — let mine heart be sound in thy statutes ; that i be not ashamed . z — behold , thou desirest truth in the inwards . — create in me a clean heart , o god ; and renew a right spirit within me . a — search me , o god , and know mine heart : try me , and know my thoughts . and see if there be any wicked way in me , and lead me in the way everlasting . motives and inducements to integrity are many , and very cogent . as , ( ) christ iesus our true passover is already sacrificed for us , and all these gospel-times are this true paschal feast : therefore as the legal passover was kept without corporal leaven of bread , so the gospel-passover should be celebrated without the spiritual leaven of sin and hypocrisie . b for christ our passover is sacrificed for us . therefore let us keep the feast , not with old leaven , neither with the leaven of malice and wickedness : but with the unleavened bread of sincerity and truth . without sincerity and truth we cannot feed and feast our souls upon jesus christ crucified . ( ) uprightness is most pleasing and delightful to god : and therefore gods people should pursue that which is well-pleasing in his sight . david said c i know also my god , that thou tryest the heart , and hast pleasure in uprightness . and again , d thou desirest truth in the inwards . heb. thou hast pleasure or delight in truth , &c. and elsewhere , e the righteous lord loveth righteousness ▪ his countenance doth behold the upright . solomon also testifieth , that f such as are upright in their way , are his delight . now the upright lord hath such pleasure in uprightness , that , . he accepts and admits the perfect and upright into covenant with himself . g be thou perfect , and i will make my covenant between me and thee . . he is nigh unto the upright , and unto their prayer . h the lord is nigh unto all them that call upon him , to all that call upon him in truth . i the sacrifice of the wicked is abomination to the lord , but the prayer of the upright is his delight . . he highly prizeth and accepteth all , even the weakest services of the upright : and covers , yea cures all their infirmities , as hath been evidenced . . he is good , and doth good to the sincere . k yet god is good to israel , to such as are clean of heart . he is good to them , though afflicted and tempted , while the wicked flourish in all prosperity . hence also david prays , l do good , o lord , to them that are good , and that are upright in heart . . his way is strength to the upright . m the way of the lord ( that is , either the way and dispensation wherein the lord o walks towards them : or the way and course of life wherein the upright walk towards god , ) is strength to the upright , ( that is , it strengthens , corroborates , emboldens their hearts and spirits against all discouragements and oppositions . ) this secures them within better then a p wall of brass . . he defends and saves the upright from evils and enemies . q he is a buckler to them that walk uprightly . and they have a strong defence indeed , that have the lord himself for their buckler . no blows nor instruments of death can prevail against this buckler . sweetly said david , r my defence is of god ( hebr. my buckler is upon god ) , which saveth the upright in heart . . finally , such is his providential dispensation for the upright , that they close up their days in peace and happiness , after all the storms and troubles wherewith their lives have been exercised . s mark the perfect man , and behold the upright ; for the end of that man is peace . ( ) hypocrisie is most odious and abominable to god , and to iesus christ , though never so t highly esteemed amongst men . and gods people should abhor what god and christ abominate . hypocrisie and hypocrites are so loathed of god , that , . he accounts them , u whited sepulchers , beautiful outward , but within full of dead mens bones and all uncleanness ; x workers of iniquity ; y the children of hell. . he rejects all their services and works , though for matter and substance never so good and excellent . as iehu's z obedience : the iews a religious exercises : b all the pharisees alms , prayers , fastings , &c. accounting them no better then their sins and iniquities . nor shall they ever have any eternal reward thereof from god. . he thunders out many terrible woes against them . c eight in one chapter . . he will utterly disown and disclaim them at the day of judgement , saying , d i know ye not , depart from me ye workers of iniquity . . he will implunge them in the deeper condemnation . e they shall have their portion with hypocrites . this intimates that hypocrites shall have a woful portion . they shall not only be in prison , but in little-ease . they shall be in the darkest nook of hell , if there be one corner in hell worse then other , hypocrites shall be there . they knew their masters will , and did it not , therefore they shall be beaten with many stripes . ( ) iob's integrity kept his heart from sinking in all that sea of trouble , in which he was tossed : when his three friends challenged him grievously for hypocrisie . f till i dye , i will not remove my integrity from me . g — let me be weighed in an even ballance , that god may know mine integrity , &c. this supported king hezekiah against the very sentence of death from god ; h remember , o lord , that i have walked before thee in truth , with a perfect heart , and have done that which is good in thy sight . this was paul's cordial in all his perils and sufferings ; i our rejoycing is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisdom , but by the grace of god , we have had our conversation in the world . david knew this full well when he so prayed ; k let my heart be sound in thy statutes , that i be not ashamed . integrity may be blamed , but shall never be shamed . he shall hold up head and heart in worst of evils with confidence : when the hypocrites hope shall be as the spiders web , or as the giving up of the ghost . ( ) the lord hath put a beauteous garland ; yea , a rich diadem of precious promises upon the head of the upright . assuring him , . that , he shall dwell in the earth , when the wicked shall be rooted out of it . l for , the upright shall dwell in the land , and the perfect shall remain in it . but the wicked shall be cut off from the earth , and the transgressors shall be rooted out of it . . that , he shall have safe-guidance and deliverance from mischiefs and dangers . m the integrity of the upright shall guide them . — the righteousness of the perfect shall direct ( heb. rectifie ) his way . — the righteousness of the upright shall deliver them ; but transgressors shall be taken in their own naughtiness . and elsewhere , n whoso walketh uprightly shall be saved : but he that is perverse in his ways shall fall at once . hence the prophet reproving king asa for his carnal confidence in benhadad king of syria , said ; o the eys of the lord run to and fro throughout the whole earth , to shew himself strong in behalf of 〈◊〉 〈◊〉 heart is perfect towards him . . that , he shall have security , and ●…fficient supplyes of necessaries in evil times . p he that walketh righteously , and speaketh uprightly , — he shall dwell on high , ( above the reach of danger ) : his place of defence shall be the munitions of rocks , ( a rock is a sure defence ; rocks surer ; munitions of rocks , rocks within rocks , surest of all ) : bread shall be given him , his waters shal be sure . q — the upright shall have good things in possession . r the lord knoweth the days of the upright ; and their inheritance shall be for ever . they shall not be ashamed in the evil time ; and in the days of famin they shall be satisfied . . that , he shall have joy and gladness in the lord notwithstanding all matter of trouble and grief that may befall him . s behold , god will not cast away a perfect man , neither will he help the evil doers . till he fill thy mouth with laughing , and thy lips with shouting-joy . and david said , t the righteous shall be glad in the lord , and shall trust in him : and all the upright in heart shall glory . viz. when their adversaries the wicked shall be brought down by the hand of god , as the intent of the psalm evinceth . so true is that , u unto the upright there ariseth light in the darkness . and that , x light is sown for the righteous , and gladness for the upright of heart . though at present neither ear nor bl●…e of light and joy appear to the upright , yet there 's a secret seed of joy sown for them ; and though it lye hid a while under the clods , in due time it will sprout , spring , grow up , and ripen ; so that the upright shall reap a whole crop of joy . . that , his habitation shall prosper , and his tabernacle flourish ; y if thou wert pure and upright , surely now he would awake for thee , and make the habitation of thy righteousness prosperous . though thy beginning was small , yet thy latter end should greatly increase . z — the house of the wicked shall be overthrown , but the tabernacle of the upright shall flourish , viz. these and other temporal blessings promised , shall be performed to the upright , so far as shall be for their good . . that , he shall have sweet reviving , protection , dignity , advancement , and all good , from god. a for the lord will be a sun and a shield : the lord will give grace and glory : no good thing will he withhold from them that walk uprightly . a sun , to revive and refresh the upright , with the sweet aspect , beams and light of his countenance : a shield , to defend and protect them in their comfortable enjoyments against annoyances and injuries . grace and glory ; some say , he will give spiritual grace in this world , and eternal glory in the world to come . but b calvin is afraid that distinction in this place is too subtil ; but thinks rather this to be the sense , after the lord hath embraced the faithful with his favour , he will advance them to highest dignity , nor will cease to enrich them with his gifts , he will withhold no good thing from them that walk 〈◊〉 ; that is , his beneficence towards them shall never be drawn dry , but shall be flowing towards them continually . they shall want nothing that he sees and knows to be good for them . c simeon de muis also expounds it to the same effect . . that , the upright shall sojourn in gods tabernacle , as a true member of his church militant on earth ; and dwell in his holy hill , as a member of his church triumphant in heaven for ever . d lord , who shall sojourn in thy tabernacle ? who shall dwell in thine holy hill ? he that walketh uprightly , and worketh righteousness , and speaketh the truth in his heart , &c. integrity hath these sweet and e precious promises . that these promises may be ours , may be put as a crown upon our heads , yea , as cordials into our hearts ; let us strive after uprightness , and grow up therein daily more and more . ( ) finally , upright men are blessed men , in the account of god himself . f o the blessednesses of the perfect in the way , who walk in the law of the lord ! o the blessednesses of them that keep his testimonies , that seek him with the whole heart ! they surely do no iniquity , they walk in his ways . the upright have confluences of blessednesses meeting upon them ; they are blessed even to admiration . . blessed in their posterity and generation ; g his seed shall be mighty upon earth : the generation of the upright shall be blessed . happiness shall be the inheritance of upright mens children . . blessed in their outward enjoyments ; h wealth and riches shall be in his house . this shall be another branch of an upright mans blessedness . . blessed in the constancy of his righteousness ; i and his righteousness endureth for ever . . blessed in remission of his sins , and justification of his person ; k blessed is he whose transgression is forgiven , whose sin is covered . blessed is the man unto whom the lord imputeth not iniquity : and in whose spirit there is no guile . he that hath no guile in his spirit , but is sincere in heart , that man hath his sins pardoned , and is therein an happy soul. . blessed in reference to eternal glory in heaven , which belongs to them ; l blessed are the pure in heart , for they shall see god. there 's a corporall vision with bodily eyes , there 's a spiritual vision by the eye of faith , there 's a glorious vision face to face . by the corporal vision , christ m was seen in his humiliation on earth by many , and n shall be seen in his glorious exaltation in heaven for ever by all his members . by the spiritual vision of faith , believers in this world o see him that is invisible ; but as through a glass , darkly ; and yet greatly rejoyce in that imperfect , inchoate and remote vision . by the glorious vision face to face , all the pure in heart p shall see god as he is , and know as they are known , in heavenly glory : having immediate and full fruition of god so seen , and being ravished inconceivably with that vision and fruition beatifical to all eternity . thus of the second branch of covenant-duty , required by god from abraham and his seed . viz. integrity , or being perfect . now of the last , viz. iii. of being gods people ; or , a people to god by covenant . the lord covenanted to be q a god to abraham , and to his seed after him : and this expresly . consequently god expected that abraham and his seed should be his covenant-people : to this duty , and reciprocal relation to god , they were obliged implicitly . as god promised on his part , both what he would do for them , and what he would be to them , their shield , reward , and god. so he requires from them on their part , both that they do something for him ; viz. walk before him , and be perfect : and also that they be unto him a people . god will give himself to them , and they must give themselves reciprocally to god. this is the highest and most comprehensive covenant-duty imposed upon abraham and his seed above all other : to be gods people . this great covenant-duty i have r heretofore somewhat opened in the general : and now should have proceeded to have handled it more fully and particularly , but that in this covenant-administration to abraham , it is not expressed , but only implyed . therefore the fuller unfolding of ( being gods people in covenant ) shall be referred till we meet with such a foederal dispensation , wherein it shall be clearly expressed . and that will be in s gods covenant with israel from mount sinai . hitherto of the third aphorism , viz. that the substance , or matter of gods covenant with abraham and his seed , consisted of many eminent mercies promised on gods part to them , and of divers notable duties required and restipulated on their part to god. ap●…orism iv. the form of gods covenant with abraham and his seed consisted ; inwardly , in the mutual covenant-obligation betwixt the federates , viz. god on the one part , abraham and his seed on the other : outwardly , in the manner of this covenants administration or confirmation . i. the inward form , which is more essential and constitutive to this covenant , is , the mutual and reciprocal obligation of the foederates to one another , viz. of god to abraham and his seed : of abraham and his seed to god ; and both , upon certain terms and conditions , plainly expressed , or necessarily implyed . . god on his part , of his love and free-grace promised ; . to do much for abraham and his seed . viz. . to bless them . . to multiply them exceedingly . . to make his name great . . to make his seed victorious . . to give them canaan for an everlasting possession . . to close up abraham's dayes in a good old age in peace . under which particular blessings , many eminent spiritual saving mercies were implyed and primarily intended ; as. ( ) iesus christ t to descend of abraham according to the flesh as his eminent seed , for saving all abraham's elect and faithful seed ; ( ) the donation u of the spirit of christ , as part of the blessing of abraham ; ( ) effectual calling and x conversion of his seed from their iniquities ; ( ) iustification y of him and his seed of meer grace through faith ; ( ) sanctification z of them through his spirit ; ( ) universal a victory over their spiritual enemies , sin , satan , &c. ( ) great increase of the church b both among jews and gentiles ; and at last , ( ) the eternal c rest and possession of heaven it self , whereof canaan was but an obscure shadow , &c. as hath already been declared at large . ii. to be much to abraham and his seed , viz. . a shield . . an exceeding great reward . . a god to them by an everlasting covenant . god on his part in a sense obliged himself to the performance of these things to abraham and his seed . there 's the bond and tye on his side . . abraham and his seed on their part of right and duty re-promise or restipulate to god , requiring this of them , ( whereupon this covenant is called , d a law to jacob , and a word commanded to a thousand generations ) . to believe , or walk before him in faith. . to obey , or to walk before him in obedience . . to be perfect . . to be his covenant-people . and all in christ. they on their part obliged themselves to the performance of these things to god. there 's the bond and tye on their side . and , in this mutual obligation upon these respective terms and conditions , the inward essential form of this covenant consisted : without this it had been properly no covenant at all . object . but , how can god be foederally-obliged to abraham and his seed , god being infinite in majesty , dominion , freedom , &c. and there being no proportion betwixt god and them ? doth not this argue some imperfection in god , and limit his liberty , &c. that he cannot do what he pleaseth ? answ. to this i reply ; . by way of concession . that god is infinite in majesty , dominion , freedom , &c. who enters into covenant with abraham and his seed ; and therefore there can be no proportion betwixt him and them ; betwixt infinite and finite . . by way of negation . that it doth not therefore follow , that because god becomes in a sort foederally — obliged to abraham and his seed , therefore his dominion and freedom are hindred and restrained , or any imperfection in god implyed . for if god of his dominion and liberty can give blessings to abraham and his seed , can he not of the same power and freedom covenant and promise them ? giving and promising being acts of dominion and liberty , they both are equally consistent with infinite majesty . when man enters into covenant with man , the covenant-obligation implyes in him some imperfection , and in some sort limits and restrains his liberty which he had before : but not so with god ; for herein god doth not so much become obliged to his creatures , as to himself . they cannot claim things promised , by right of justice , as proper debt , but they believe , because e god cannot deny himself , and his word . f god ( saith aquinas ) is no debtor , because he is not ordered for other things , but all things for him . hence it s said , g god renders debts , though indebted to none : he pays debts , though he pay nothing , that is , he pays them , because he hath promised them , not because they are any due debt of justice from him . for , h who hath first given to him , &c. to this effect said augustine elegantly ; i in the things we now have , we praise god the giver : in the things we yet have not , we hold god our debtor . and god becomes our debtor , not by receiving any thing from us , but by promising what he pleased to us . . by way of explication . when god enters into covenant with abraham or any man , it is not as when men enter into covenant that are equals , whereupon a debt of justice ariseth betwixt them , so that they may implead each other : but it is ( suitable to the greatness of his supream majesty , ) a gracious and compassionate condescension on his part , to promise blessings to us unworthy worms , for confirming of our faith and hope more strongly in him ; he obligeth himself to us by loving and promising ; but on our part there 's an obligation to him of right , debt , and justice , forasmuch as we ow our selves and all that is ours unto him . besides , from this inequality of covenanters , there ariseth an unequal right in covenanting . so that the sole disposing of the covenant with such and such terms , conditions , formalities , &c. is wholly gods , not abraham's or his seed's . and hence it 's stiled gods covenant , not theirs . and , a law to iacob , and a word commanded to a thousand generations , psal. . , , , . ii. the outward and more accidental form of this covenant , consisteth ; . in the way and manner of this covenants dispensation or administration to abraham and his seed . . in the manifold confirmation of this covenant to them . all may be reduced to these two heads . first , of the way , order , and manner of this covenants dispensation or administration . much hath been spoken already for clearing of this ; especially in gods gradual revealing of this covenant step by step . here therefore take only a summary delineation of gods way and manner herein , indigitating the chief steps of his grace and providence in covenanting with abraham and his seed . and this , . more generally . . more particularly . more generally , these things are observable in gods foederal dealings both with abraham and his seed . viz. . that god k dealt with them all herein ( as also he had done formerly with noah and adam after the fall , ) in their more private capacity , as particular families . for , from the beginning , till moses his days , the church of god with his religious worship and service ( being then in their infancy ) were not in a publique politie or commonwealth , but only in some private families , professing gods true religion . but more fully and clearly to abrahams family then to noah's or adam's the covenant was revealed . . that , god represented himself to abraham and his more immediate seed in l visible apparitions ; probably , in humane shape . god in the person of the son thus familiarly representing himself to them in the beginning of the world , who towards the latter end of the world should become man indeed for accomplishing of mans redemption . . that , god expressed his pleasure in his covenants and promises to them , only m by word of mouth , by audible voice , not at all by writing till moses days . his covenant and will being transmitted from parents to their children from generation to generation . whereupon it came to pass that oft-times gods true religion was forgotten ; and divers branches of their families , as the ishmaelites , edomites , syrians , &c. lamentably degenerated to irreligiousness and paganism . . that , the lord accepted of his rich grace and bounty , not only the parents , but also with them n their seed , into covenant with himself in christ : and did accordingly deal with them as his covenant-people , till they rejected gods covenant by unbelief and impiety . . that gods covenant with abraham and his natural seed was much expressed in o promises of temporal blessings , god condescending to the more dark , weak and imperfect state of his people therein . but withal , there were intermingled some pure spiritual promises and priviledges ; as p the lord 's being a covenant god to them and to their seed , q iustification by faith , &c. and under temporal blessings , were especially typifyed and promised spiritual and heavenly blessings ; as under deliverance from egypt , redemption from spiritual bondage under sin , satan , &c. under the type of canaans rest , the eternal heavenly rest. and therefore they still concern the seed of abraham's faith , as then the seed of his flesh. . that , all gods covenant-expressures primarily tended to , and centred upon , r iesus christ the messiah , the promised seed that was to come afterwards . and this is to sway and predominate in the interpretation of them . . that , all the occurrents and passages of providence towards abraham and his seed , ordinary , or extraordinary , in way of mercy or iudgement , were in order to the performance and accomplishment of gods covenants and promises revealed to them . the beauty of these his proceedings is much to be noted and admired , especially in their sojourning in canaan , egypt , and the wilderness . more particularly , the way and manner of gods covenant-dispensation may be considered , . as with abraham . . as with his seed , viz. isaac , iacob , and iacobs posterity , after abraham . i. as with abraham . god made himself known to abraham in a covenant-way , at sundry times , and in severall manners , according to abraham's present state and condition when he made known his covenant to him . this he did , not once , but often . and all in this order , viz. . when abraham s was in ur of the chaldees , ( an idolatrous country , ) having sarai to wife , but both childless . that t god confirmed his covenant with him , in or towards christ years before the giving of the law. here note , . the lords preparing of abram for this covenant , u by appearing to him , and by calling him effectually , not only from his country , kindred and fathers house to canaan , but from their corruptions , and the state of sin . uncalled persons , are unfit for gods covenant . . the lords proposing his covenant to abraham thus prepared , in x divers excellent promises . as , . of making him a great nation ; . of blessing him ; . of greatning his name ; . of blessing all the families of the earth in him . . abraham's obedience to gods call , y departing from caldea , and following the lord he knew not whither , and at last coming into the land of canaan , to sichem , to the plain of moreh : to take livery and seizin ( as it were ) of it . . when abram was now come into canaan , and the canaanite then in the land , z the lord enlarged his covenant , by promising to give that land to his seed . this additional promise is amplyfied , . by the antecedent thereof , viz. the lord 's appearing to abraham . . by the consequents thereof . viz. . abraham's building an altar there , and afterwards another between bethel and ai to the lord : to testifie his faith in his promises , his thankfulness for them , and his religion towards god. . abraham's journeying up and down the land to survay it . hereby strengthening his faith , comfort and thankfulness , in reference to it . . abraham's afflicted pilgrimage therein ; partly by famine , whereby he was forced to depart and sojourn in egypt for a season : partly , by discord and strife betwixt his herdmen , and the herdmen of his nephew lot , so that they were necessitated to part asunder . by which afflictions god would raise up abraham's heart to look beyond that promised earthly country wherein he was a pilgrim , a to a better and heavenly co●…ntry , wherein he should dwell for evermore . . when lot was now separated from abraham towards sodom , b the lord enlarged his promises to him . here note , . the antecedent occasion which god took for renewing his promise to abram , viz. lot's being separated from him . lot draws from him , and the lord draws neerer to him . . the promise renewed and enlarged , partly , to give him and his seed all the land of canaan : partly , to make his seed as the dust of the earth , innumerable . . the concomitant command of god to abram , both to veiw the land every way , and to walk through it in the length and breadth of it . . the consequent , ensuing , viz. abram's removing his tent to the plains of mamre , which is hebron , and his building an altar there unto the lord . to sacrifice thereon thankfully to the lord , and to sanctifie his promised inheritance now survayed . . after abram's c return from the slaughter of the kings , in the quarrel of his nephew lot , taken away captive by them when they spoyled sodom , god greatly enlarged his covenant to abram . here consider , i. antecedent passages , going before this enlargement , viz. ( . ) abram's victory over the four conquering kings . a type ( think d some ) of the four monarchies of the world , which should be destroy'd by abraham's seed jesus christ. sed quaere . ( . ) melchizedeck's meeting abram with bread and wine , blessing him , and taking of him the tenths of the spoyls . melchizedeck being king of righteousness ; king of salem , that is , of peace ; and priest of the most high god. an eminent type of jesus christ , in his person , and mediatory office , as king and priest : who should royally furnish abraham and his seed , with righteousness and peace , blessing them with all spiritual blessings . thus confirming gods former covenant of blessing abraham . this type shall be hereafter explained in the confirmations of this covenant . ( ) the king of sodom's offering abram all the spoyls which he had recovered , except the persons : and abram's as magnanimous refusing it , lest it should be said that the king of sodom ( not the king of heaven ) had made abraham rich . ii. the lords promises propounded to abram in a vision , viz. . that , himself would be a shield to abram , viz. against all enemies , evils , and dangers that might arise . . that , himself would be a reward to him exceeding great . he having , through dependance upon god , disdained to be enriched by the king of sodom . . that , not eliezer his steward , but a son out of his own bowels , should be his heir . . that , his seed should be as the stars of heaven , that cannot be numbred . . that , he , viz. in his seed in the fourth generation should inherit the land of canaan , then possessed by ten sorts of people , from the river of egypt to the great river euphrates , after his seed should have sojourned four hundred years in a land not theirs , in much affliction , &c. thus the promised inheritance was bounded . iii. the sanction or ratification of this covenant by the solemn killing of sacrifices , dividing them in twain , and passing between the parts thereof . the mysterie hereof , see afterwards expounded in the confirmations of this covenant . iv. the consequents and events ensuing hereupon ; . abraham's believing in the lord , promising him a seed as the stars of heaven for number . this had its principal accomplishment in jesus christ , by whom the faithful spiritual seed of abraham was so multiplyed among iews and gentiles . . the lord 's imputing this believing to abraham unto righteousness . here 's the first express mention of iustification by faith in all scripture . this is an high fundamental priviledge . this point see largely handled hereafter e in the ends of this covenant . . the preproperous or over-hasty act of sarah in giving her bond-maid hagar the egyptian to her husband to wife , after abram's sojourning ten years in the land of canaan . this she did ; partly , because god had restrained sarai from child-bearing : partly , because god had promised abraham an heir out of his own bowels , but as yet had not declared that the heir should be by sarai . hereupon hagar conceived and brought forth ishmael . but herein sarai made too much haste : she exercised not her faith and patience sufficiently to wait upon the lord , till his time of promise-performance should come : nor took she gods way for the obtaining of the promised seed . f he that believes , makes not haste . hereupon barren sarai , is despised by fruitful hagar : thus the lord chastised her diffidence and disorderly walking . g from the beginning it was not so . . when abram was . years old , h god yet more eminently and illustriously enlarged his covenant with him . in this famous faederal augmentation , are declared ; i. the antecedents going before it ; viz. . the lords apparition to abram . . his alsufficiency for him , and his . ii. the sum of the covenant , . on abraham's part : consisting in duties and conditions imposed by god , and restipulated by him ; walking before god , and being perfect . formerly explained in aphorism . . on gods part : consisting in promises faederal , viz. ( ) to multiply him abundantly ; ( ) to make him a father of a multitude of nations , yea of kings ; ( ) to be a god to him and to his seed after him in their generations by a firm everlasting covenant ; ( ) to give to him , and his seed after him , all the land of canaan for an everlasting firm possession ; ( ) to give him a son by sarai , and to bless her that nations and kings should descend of her . and that this son ( from abram's laughter at the promise ) should be called isaac , that is , laughter ; and with him and his seed the covenant should be established . all this is formerly opened in aphorism . at large . iii. the confirmation of this covenant and these promises , . by changing their names , viz. of abram , an-high-father ; to abraham , an-high-father-of a-multitude ; of sarat , my-princess ; to sarah , a-princess-of-a-multtiude . as hath formerly been noted . . by annexing the initiating sacrament of circumcision , as a token , sign and seal of this covenant . this see afterwards opened in gods confirmations of this covenant . iv. the consequents or events hereof . viz. first abraham's laughter , upon the promise of isaac . herein he i rejoyced to see christs day , and he saw it , typically in isaac , and was glad . . abrahams circumcising himself and all the males in his family as god appointed . . when abraham was in the oaks or oak-grove of mamre k the lord renewed and augmented his promise to him again . here note , i. the antecedents thereunto . viz. . the lord's apparition to abraham , in the form of three men . . abrahams cheerful hospitality towards them ▪ ii. the promise augmented , by the particular defining of the time of isaacs birth by sarah , according to the time of life , &c. iii. the consequents , and events hereupon ensuing . viz. . sarahs distrustful laughter , for which she is reproved by the lord . . the lords imparting his purpose of destroying sodom to abraham ; there by giving abraham occasion to intercede for those cities , whose intercession obtained that righteous lot should be delivered when those cities were destroyed . . the lord' 's singular preservation of sarah from being defiled by abimelech king of gerar : she being to bring forth a promised son that should descend from the loyns of abraham . . isaac's birth of sarah at the lord' 's set time , when abraham was . yeers old : together with his circumcision at eight days old . . ishmaels mocking of isaac , which the apostle interprets his l persecution of him . . the casting of hagar the bondwoman and her son ishmael out of abraham's family , that he might not inherit with isaac : and this by gods appointment . now in these two sons of abraham , viz ishmael by hagar the bond-maid , and isaac by sarah the free-woman , the apostle m observes an excellent allegory , in reference to the two most noted covenants that afterwards should be dispensed , namely , the sinai-covenant before christ , and the new-covenant after christ ; to prove justification and the inheritance promised to be by faith , and not by the works of the law , as the ignorant and carnal observers of the law of moses imagined . summarily the allegory may be thus represented ; hagar , . was a bondmaid . . brought forth a son to abraham after the flesh to bondage ; . which son persecuted the son of the free-woman ; . and was cast out that he should not inherit with him . she allegorically figureth , . the old testament , or more servile covenant of the law given on mount sinai in arabia without the confines of the promised land , and the earthly jerusalem , both of them being in a kind of spiritual bondage ; . which bring forth carnal children to bondage , seeking justification and the inheritance , in whole , or in part , by works of the law ; . persecuting those that seek righteousness and the inheritance by faith ; . and therefore are cast out , as those that shall neither be justified , nor inherit . sarah , . was the free-woman ; . brought forth a son to abraham after the spirit by vertue of promise , to liberty ; . who was persecuted by the son of the bondwoman ; . yet ( the bondmaid's son being cast out ) he enjoyed the inheritance . she allegorically figured , . the new-testament , or the free new-covenant in christ , and the heavenly jerusalem the mother of us all , which is free ; . which bring forth spiritual children unto liberty , seeking justification and the promised inheritance by faith alone without the deeds of the law : . persecuted by legal justitiaries ; . yet ( their persecutors being ejected ) obtaining the inheritance . thus , in abraham's two different sons by his two different wives the lord tipycally and prophetically represented to him the future different state of his church , which should be . in a more servile condition under the sinai-covenant till christ ; but . in a more free condition under the new covenant after christ. . finally , when god n tempted abraham to offer up his son isaac for a burnt-offering , he notably augmented this covenant-dispensation to him . herein consider , i. the passages antecedent thereunto . viz. . god's tempting of abraham , commanding him to offer up isaac for a burnt-offering upon a mount in the land of morijah , three days journey off . . abraham's ready obedience through faith. he rose early , took fire and a knife , laid the wood upon isaac , and they both came to the place appointed ; abraham there builds an altar , binds isaac , lays him upon the altar , stretches out his hand to slay isaac , and then the lord staying his hand by the voice of an angel , he offered up a ram ( held there in a thicket by his horns ) instead of isaac , o receiving him from death as in a figure . isaac p herein being a singular type of iesus christ in many regards . as ; ( ) isaac was the son , the only son of abraham , whom he loved : so christ q the son of god , his only begotten son , the son of his love , in whom his soul delighted . ( ) isaac was born after the spirit ; not so much by strength of nature as by strength of the promise through faith : christ without humane generation r was conceived in the virgins womb by the holy-ghost . ( ) isaac the son of the promise : much more christ s the promised seed . ( ) isaac circumcised the eighth day : so t jesus christ. ( ) isaac in his very infancy persecuted by ishmael , mocking him . so christ in his infancy , but now newly born , u was persecuted by herod . ( ) abraham so loved god , that he would not spare his only begotten son whom he loved , from him . x god so loved the world that he spared not his own only begotten son of his love , jesus christ , but gave him up , for the life of all that should believe . abraham yields up isaac freely : god yields up christ more freely . ( ) isaac must go three days journey , and not be offered up till the third day : so christ said , y i must walk to day , and to morrow , and the third day i shall be perfected . ( ) isaac was led away as a lamb to the altar without gainsaying : christ was z led away as a lamb to the slaughter , and opened not his mouth . ( ) isaac carryed that wood on which he was to be offered up for a burnt-offering upon his shoulders , till he came to moriah : christ a carried his cross , the tree on which he was to be crucified , to mount calvary . the wood was first laid upon both : and then both laid on the wood . ( ) isaac was to be offered on mount moriah , which bare solomons temple , that b type of christs body : christ was offered c on mount calvary ( probably the skirt of moriah , or very neer thereunto ) which bare christs body it self . ( ) abraham the father carries in his hand fire and the knife , against his son isaac : d god the father carried in his hand justice and wrath against his son christ for our sins . ( ) isaac is bound , and submits himself willingly to be sacrificed : christ e was bound , yielded up himself willingly to his executioners , laid down his life of himself , and was obedient to his father to the death , even the death upon the cross. ( ) instead of isaac a ram caught by the head in the thicket is sacrificed : but christ himself , ( whose f head was crowned with thorns , ) was really crucified for us . ( ) isaac thus suffered at gods command : christ thus suffered g at gods command also , and according to gods determinate counsel and decree . ( ) finally isaac being dead three days in his fathers heart and resolution , at last on the third day was received from death as in a figure : so jesus christ h being dead and buried three days in the heart of the earth , on the third revived and rose again from the dead , for our justification . . the lords singular acceptation of this act of abraham twice testified by the voice of his angel from heaven . . abraham's denomination of the place iehovah-iireh , that is , the lord will see , or provide : from both , his prophecy , that god would provide a lamb , and from his experience of gods providing a sacrifice even in that strait when isaac was upon the wood . and this peculiar providence of god for abraham , is become a general proverb for the comfort of gods people , that god will provide for them in extremities of straits and distresses : their extremity , shall be his opportunity . hence this mountain is called more contractly , mori-jah , from the same etymology . ii. the lord' 's renewing of the foederal promise to abraham hereupon with augmentation . viz. . to bless abraham . . to multiply his seed as the stars of heaven , and sands by the sea-shore . . that his seed should possess the gate of his enemies . . that all the nations of the earth should be blessed in his seed . see all these i formerly expounded in the matter of the covenant . iii. the lord's ratification of this covenant and these promises , by his own immutable oath , wherein it is impossible for god to lye . k when god made promise to abraham , because he could swear by no greater , he sware by himself , &c. this the way and manner of gods covenant-dispensation , as with abraham . ii. as with abrahams seed after him ; viz. . isaac , . iacob , and . iacobs posterity till the sinai-covenant , the manner and form of gods foederal dealing was various . . with isaac gods foederal dealings were in this manner . . he delaid to give isaac seed . . he gives him at once a double seed , distinguishing the accepted covenant-seed from the other . . having thus distinguished the seeds , he repeats the foederal promises to isaac and his seed with augmentation . first , god delaid to give isaac seed . not ishmael , but isaac was the seed of the promise : l in isaac shall thy seed be called . consequently from isaac was abrahams seed to be exceedingly multiplyed , according to the promise . but rebeckah isaac's wife was childless after marriage for . years together . sarah's barrenness seemed to hinder the performance of the covenant to abraham : rebeckahs barreness also seemed to obstruct it to isaac . this is gods way , to raise the most numerous seed from barren wombs : not from strength of nature , but from the power of the promise . the promise was sure , though performance suspended , for the exercise of isaacs faith , patience and prayer . secondly , god at last , after . years delay , gives him a double seed , twins in rebeckah's womb strugling then together ; and distinguisheth the accepted covenant-seed from the other . for , rebeckah being afflicted with their strugling together in her , enquired of the lord , viz. either by private prayer , or by going to some great prophetical patriarch : m and the lord answered her : two nations are in thy womb , and two manner of people shall be separated from thy bowels : and the one people shall be stronger then the other people ; and the elder shall serve the younger . that is , the heads of two nations were in her womb ; esau , head of the edomites : and iacob , head of the israelites : edomites being stronger ; but at last especially n in davids and solomons days brought to serve the israelites : as esau the elderbrother lost his birthright and the blessing , iacob obtaining them . now as dominion , liberty and freedom o comes in with the blessing , yea is a great blessing , and figureth election and all spiritual mercies : so servitude p comes in with the curse : yea it self is a great curse , and figureth reprobation and all spiritual miseries . hence malachy infers ; q that god loved jacob , but hated esau. whereupon paul most clearly collects the doctrine of gods free election and reprobation without respect had to foreseen good or evil in either , saying ; r when rebeckah had conceived by one , even by our father isaac ( the children being not yet born , neither having done any good or evil , that the purpose of god according to election might stand , not of works , but of him that calleth ) it was said unto her , the elder shall serve the younger : as it is written , jacob have i loved , but esau have i hated . here 's the parity , and disparity of esau and iacob . their parity in their natural condition ; both , of one father : both , of one mother : both , at one and the same time in one womb : both , unborn : both , without actual good or evil . herein their condition was altogether equal . their disparity in gods purpose and election , iacob elected and loved , esau rejected , and hated of god. iacob freely accepted as heir of the promises : esau freely rejected and passed by , as no heir of promise . here therefore in those twin-brothers , esau and iacob , we have a cleer emblem and example of gods decree , and the fulfilling thereof ; whereby the heirs of promise are differenced from others . i. gods decree of predestination is here exemplified in both its branches , or acts , viz. . the decree of free election , in the person of the younger , who should be served by the elder , as beloved of god freely . and therefore iacob and his seed should possess the covenant , promises , inheritance , and priviledges of the church : for a type and pattern to all the elect. . the decree of free reprobation or preterition , in the person of the elder , who should serve the younger , as freely hated of god. and therefore esau with his seed should not truly enjoy the covenant , promises , blessing , inheritance or priviledges of the church : for a type and example to all reprobates . ii. gods discriminating decree is in part fulfilled in these twin-brothers . by several steps of providence . viz. . by their violence s strugling together in the womb before they were born : presaging not only the contrariety that should be betwixt these two brothers ; but also that should be betwixt gods true covenant-people and the children of this world . . by their unusual birth ; t the younger taking hold with his hand of esau's heel , as if he would have pulled his brother back again from the birth , that he might be before him , or at least to supplant him . whence he was named iacob a supplanter . these two times he strove for the birth-right , but as yet prevailed not . hence the u prophet upbraids it to iacobs children , that their father iacob strove for the grace of primogeniture , but they by sin suffered themselves to be deprived of it . . by esau's x selling his birth-right to jacob for a mess of red-pottage , and sealing the bargain with his oath , never repenting of it : preferring his life and present outward necessity before his birth-right . from this red-pottage esau is denominated edom. and from this contempt and selling his birth-right without repenting , the apostle brands him for y a prophane person , for in despising his z birth-right , he despised the covenant : the covenanted inheritance and heirship , which was especially spiritual ; and christ himself , heir of all things , first-born among many brethren , typifyed by the first-born . . by iacobs politique compassing his father isaac's blessing ( wherein the promises of christs kingdom and other spiritual mercies were implyed ) before esau , according to his mothers counsel , in reference to gods promise , and answer formerly given to her ; and when afterwards esau came , and would have obtained the blessing of his father , isaac would not recal his blessing from iacob , nor repent thereof , but contrariwise confirmed it ; whereupon paul saith ; a esau found no place for repentance , ( viz. not his own repentance , which he sought not after , but his fathers repentance , in retracting the blessing ) though he sought it carefully with tears . the patriarchs blessings before their death were much valued and sought after by their seed ; because their blessings were prophetical , and thereby the fathers ( as in gods stead ) transmitted the covenant and promises to their seed ( as b some well observe ) declaring in what sons family the church should continue , the grace of the covenant should remain , and the promises to abraham should be fulfilled . thirdly , god having thus distinguished the seeds according to his decree , ( the fountain of gods covenant and promises , ) he c repeats the promises to isaac and his elect seed with augmentation . first at gerar : and afterwards at beersheba . here consider ; i. antecedent passages : viz. . the lords appearing to isaac in both places . . the lords direction to him , not to go into egypt because of the famine , but to sojourn in the land. . the lords encouraging isaac , by his covenant-relation to his father abraham . i am the god of abraham thy father , fear not . ii. promises repeated with some augmentation . as , . that the lord would be with isaac . . that , he would bless him . . that , he would give to him , and to his seed all those lands . . that , he would stablish the oath which he sware to abraham his father . . that , in his seed all the nations of the earth should be blessed . iii. the consequent event hereupon . isaac's building an altar at beersheba , in testimony of his faith in , and thankfulness for those faederal promises ; and calling upon the name of the lord . . with iacob gods foederal dealings were various , and at several times . especially as followeth . first , in his journey to padan-aram , d whither he was sent till the fury of his brother esau against him should turn away , viz. at beth-el , god renewed his covenant-promises to him . i. antecedent passages were these ; . iacobs e lodging at beth-el , lying down to sleep with stones put under his head for pillows . . iacobs divine dream , wherein he had a vision of a ladder set upon the earth , and the top of it reached to heaven , the angels of god ascending , and descending on it . this was a type of christ , himself interpreting it ; f hereafter you shall see heaven open , and the angels of god ascending and descending upon the son of man. this g typifyed to iacob , ( ) christs person ; whose humane nature was on earth ; wherein he conversed with men , iohn . . & . . whose divine nature reached to heaven , yea filled heaven , and earth . ioh. . . . ( ) christs office of covenant-mediation betwixt god and man , heaven and earth : touching , and reaching to both , heb. . . & . . tim. . . reconciling unto god , both things in heaven , and things on earth . col. . . becoming the only way for sinners to the father and to heaven , ioh. . . and providentially governing , ordering , and disposing all things for the good of them who shall be heirs of salvation by the ministry of his angels , and particularly for iacobs good in his present expedition . heb. . . gen. . , . . to . so that in this vision the lord as it were opened heaven to iacob ; representing the mediatour of the covenant in whom himself was well pleased , matth. . , . and on whom his covenant was founded . ii. foederal promises here made to him , were ; . old promises repeated . viz. ( ) to give the land of canaan , whereon he now lay , to him and to his seed . ( ) to multiply his seed as the dust of the earth , which should possess this land . ( ) to extend his seed to all the four corners of the earth . ( ) to make all the families of the earth blessed in him and in his seed , that is , in christ the chief promised seed , that should after the flesh descend of him . these promises were formerly made to abraham and isaac , but now repeated to iacob , by whom the covenant was to descend to posterity . . new promises added peculiarly concerning iacob himself . the lord promising him , ( ) his presence . ( ) his preservation and protection in all places . ( ) his bringing him back again into canaan . ( ) his continual care of him , till he had accomplished all his promises unto him . these were a foederal augmentation vouchsafed to iacob . iii. the consequent events hereupon were three , and all in testimony of true thankfulness to god , viz. . his religious reverence , in regard of gods presence there , and acknowledgement of the dignity of that place in regard thereof . . his two monuments erected in remembrance of the mercy there vouchsafed : viz. ( ) the erecting the stone that was his pillow for a pillar , consecrating it as a place of worship by pouring oyl thereon . ( ) denominating the place beth-el , that is , the-house-of-god . . his thankful vow , ( in case the lord according to his promise would vouchsafe to him , ( ) his presence , ( ) his preservation , ( ) his sustentation with food and rayment , ( ) and a prosperous return to his fathers house ; ) ( ) to accept , depend upon , obey and worship the lord as his god. ( ) to account that place sacred . ( ) and to give the tenth of all his possessions to god , for maintaining of his worship . this was a very famous foederal transaction betwixt god and iacob . secondly , in his return h from padan-aram , when he was in great fear of esau his brother coming to meet him with four hundred men , i probably armed for war. in this are considerable , i. antecedent occurrents and passages . viz. . gods preparatory confirmation of iacobs faith in his promised protection , by two hoasts of angels meeting him as his guardians . whence iacob named that place machanaim ; that is , two hoasts . . iacobs fear of esau's old grudge , together with his prudent and pious care to prevent the mischief of it ; ( ) by sending messengers before-hand to esau to make way for his safe coming : ( ) by dividing his company into two bands , that the hindermost might at least escape : ( ) by earnest prayer to the lord for his own and families deliverance from esau , urging the lord therein upon his covenant and promises ; ( ) by sending a liberal present to esau to appease his wrath . . iacobs wrastling all night alone with an angel , in likeness of a man till break of day ; viz. with the angel of the covenant the son of god , with prayers and tears , hos. . . whom he would not let go without his blessing , though the angel put the hollow of his thigh out of joynt , that he halted . ii. the renewed promise . wherein , . the angel changes his name from iacob to israel . . the angel interprets his name , viz that as a prince he had power with god , and therefore consequently much more should prevail against all his adversaries , and against esau in particular . . the angels blessing of him . iii. the consequent events , viz. . iacob's denomination of that place , peniel ; that is , the face of god : because he saw the face of god and was not destroyed . . his halting upon his thigh afterwards . he had a divine blessing , but with an humane infirmity . . the amicable and brotherly meeting of esau and iacob , embracing and kissing one another , and weeping together : iacob forcing him to accept his present . . iacob's erecting an altar at shalem in canaan in a parcel of a field bought by him of the children of hamor . which altar , erected in testimony of his thankfulness , he called el-elohe-israel : that is , the-strong-god-the god-of-israel . a memorative monument of gods mercy in blessing him , and changing his name , and magnifying his power in his wonderful deliverance . that man should wrastle with god , was wonderful : that man should prevail against god in wrastling , was double wonderful . thirdly , in his being again at bethel as he came from padan-aram , k foederal promises were renewed to him with some augmentation . here , i. antecedent passages were these ; viz. . gods command to him , to go and dwell at beth-el , and to make there an altar to god that appeared to him , viz. to testifie his thankfulness to god who had now brought him back and preserved him from his brother esau. . iacobs obedience to this command ; in order whereunto , he purged his family from idols ( which probably they brought from padan-aram ) , and commanded them to cleanse themselves , and change their garments , thus preparing them for pure worship . then he went to bethel , erected an altar , calling the place , el-beth-el : that is , the-god-of-the-house-of-god . . gods appearing to him again at bethel . . gods blessing him . . god confirming the former change of his name from iacob to israel . ii. the promises renewed , viz. . of a numerous seed ; that a nation , a company or assembly of nations , yea kings should come out of his loyns . . of ca naan's inheritance , that he and his seed should have the land which god gave by covenant to abraham and isaac . iii. the consequent events were , . gods going up from him in that place . . iacobs erecting a pillar of stone , the former pillar probably being decayed . . his pouring a drink offering and oyl thereon in token of his faith in god and thankfulness to him , for all his goodness . . his denominating again that place beth-el . fourthly , when jacob in the extream famine was l in his journey towards egypt with all his seed , to be preserved by joseph his son , then lord of egypt : the lord augmented his foederal promises to him . i. antecedent passages were these ; viz. . gods peculiar providence in m sending a man before , even ioseph , to preserve iacobs house in that extream seven years famine . iacobs singular love to ioseph , his brethrens envying him thereupon , their selling him to the ishmaelites , the ishmaelites carrying him into egypt , and selling him to potiphar an officer of pharaoh , potiphar's casting him into prison upon his wives false accusation , his interpretation of his fellow-prisoners dreams , and after of king pharaoh's dreams touching the seven years famine , whereupon he made him lord of egypt under him ; all these contributed to bring iacobs family into egypt for their preservation . . iacob's sending his sons to buy corn in egypt , twice ; ioseph making himself known to them the second time , sends for his father iacob to come to him . . iacob's taking his journey towards egypt , and coming to beer-sheba . . gods encouraging iacob there in his night visions to go down into egypt . ii. gods encouraging promises were these ; . that in egypt god would make of iacob a great nation . . that god would go down with him into egypt , viz. by his presence and special providence . . that he would certainly bring him up again ; viz. in his dead body , and in his living seed . . that ioseph should close his dying eyes . iii. consequent events hereupon were many and most observable , viz. . the n coming of iacob and all his house , even souls , into egypt . . their o kind entertainment into the land of egypt by king pharaoh , ioseph according to his appointment placing them in the best of the land. . their p growth and multiplying therein exceedingly . . iacobs q taking an oath of his son ioseph , ( his death now approaching ) not to bury him in egypt , but in the burying-place of his fathers in canaan . hereby testifying his faith in gods promises touching the giving of canaan to his seed , a figure of the heavenly inheritance ; and hereby instructing his seed to believe and wait for the accomplishment of those promises . . iacob's r prophetical blessing of iosephs two sons , ephraim and manasseh : as also his own s twelve sons the heads of the twelve tribes , declaring what their future condition should be in the land of canaan ; and particularly of iudah prophecying ; t that the scepter should not depart from judah , nor a law-giver from between his feet , untill shiloh come , and unto him shall the gathering ( or , obedience ) of the peoples be . that is , the royal government , ( or the government equivalent thereto after the babylonish captivity ) shall not depart from the tribe of iudah , till christ , shiloh , come . ( shiloh , that is , the prosperer , the safe-maker , the saviour , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shiloh , u from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalah , to quiet , pacifie , to be happy , prosperous , safe , &c. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shiloh , his-son , or her son : from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shil , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shiljah , the secondine , that wraps the child in the mothers womb ; which is sometimes metonymically put for the child it self therein contained . christ was to spring out of judah , heb. . . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shiloh is so x universally written , as it may imply both , his son , and her son , as a secret prophesie that christ should be the son of the virgin mary of the tribe of judah : ) and to this shiloh shall the peoples both of iews and gentiles be gathered , and become obedient , as their king of kings , through the power of his gospel . . iacob's y death in egypt , and burial in canaan , in the cave of the field of machpelah . . ioseph's death , after he had told the children of israel z that the lord would mercifully visit them , and had taken an oath of them to carry his bones with them , to bury them in canaan . hereby expressing his faith in the promise , and hope of heaven typified by canaan . . the a bitter afflictions of the children of israel in egypt , the house of bondage , after iosephs death , under another pharaoh that knew not joseph . under which afflictions they grew the more in number . by which bitter bondage and miserable servitude , ( ) they were weaned from egypt , and prepared for their removal thence towards the promised canaan ; ( ) the egyptians fitted themselves for gods destructive judgements ; ( ) the miserable bondage of sin and satan was notably figured out ; ( ) and the lord became more glorious in their redemption and deliverance . . the b lords hearing the cry of his oppressed people , looking upon them , and laying to heart their afflictions , in remembrance of his covenant with abraham , isaac , and jacob. . the c lords appearing to moses in a flame of fire out of the midst of a bush , the bush burning and not consuming , ( a comfortable embleme of gods presence with his people israel in the furnace of afflictions , preserving them , though burning , from being consumed , ) declaring himself the covenant-god of abraham , the god of isaac , and the god of jacob , deeply affected with his peoples sorrows , and now come down to deliver them : to which purpose he called and sent moses with messages , both to his people , and to pharaoh touching their deliverance ; especially telling moses ; that d he appeared to abraham , isaac , and jacob by the name of god almighty , or al-sufficient , but by his name iehovah he was not known to them : that is , god made himself known to them as an al-sufficient god , able to make promises to them , and able to perform them in their season against all impediments , but he did not actually perform his promises of canaan , &c. to them , he gave them not actual being and subsistence as a iehovah ; but now he would show himself experimentally to them as a iehovah , performing , and giving actual subsistence to his promises , in bringing them out of egypt , unto canaan . hereupon e in remembrance of his covenant , he now promiseth to them by moses , ( ) to bring them out from the burdens and bondage of egypt ; ( ) to redeem them thence with a stretched out arm , & with great judgements , viz. upon the egyptians ; ( ) to give them favour in the sight of the egyptians ; that they should not go empty , but borrowing jewels of gold , jewels of silver , & rayment of them , they should spoyl the egyptians ; ( ) to take them to himself for a people , and to be to them a god ; ( ) and to bring them into the land which he sware to abraham , isaac and iacob , to give it to them for an inheritance . . the lords f judging the egyptian●… with ten wonderful and grievous plagues ; because of their cruel oppressions of his people , and because of their rebellious refusing to set them at liberty from their bondage upon his command . . the g lords instituting the h passover to be celebrated the same night , that the last plague , viz. the death of the first-born , was inflicted ; which passover was a sacramental token , of the preservation of israels first-born , when egypts first-born should be destroyed ; of their deliverance out of egypt now instantly approaching , even that very night , which all after-ages till christ should celebrate in memorial of this deliverance ; and especially of the spiritual redemption of gods elect , by the death of jesus christ the true passover , from sin and all their spiritual bondage . of this , see at large in the confirmation of this covenant . . the i departure of the people of israel out of egypt , at the end of years ; even the self-same night , after egypts first-born were destroy'd , they marched out in haste with an high hand , having spoyled the egyptians , as the lord had promised . whereupon k the first-born of man , and firstlings of beasts , were set apart and sanctified to god. and they were notable types of christ , the redeemer , the chief l first-born among many brethren . . the baptizing of israel in the cloud , and in the red-sea . the lord by these extraordinary sacraments signifying to them the same thing for substanc●… that our baptism to us ; viz. the washing away of their sins ; their dying to sin , and living to righteousness ; their shelter and protection from gods wrath above , and from enemies malice below ; their safe way and conduct by christ and his death to the heavenly canaan , &c. as will further appear in the confirmation of this covenant . . finally , their nourishment in the wilderness forty years till they came to the conanted canaan , by m spiritual meat and drink , viz. mannah from heaven , and water out of the rock : excellent types of christ the true bread from heaven , and the true living waters , whereby all believers are nourished for their growth in all spirituals in the wilderness of this world , till they come to heavens promised eternal rest. see these also explained in the covenant-confirmation . this was the manner , way and order of the lords administring or dispensing his covenant to abraham and his seed till they came to mount sinai , where gods covenant was again renewed in a another form , and with many augmentations . whereby gods covenant with abraham and his seed was not antiquated or made void , but strongly established and confirmed , as n calvin well observes , and as after will appear in opening that covenant-expressure . thus of the first branch of this covenant's form , viz. the manner of its administration . next of the second branch of the form thereof , viz. the manifold confirmation of this covenant . secondly , the manifold confirmation of this covenant to abraham and to his seed , is another thing wherein the outward form of this covenant doth eminently consist . for clearing hereof , consider ; . that god confirmed this covenant to abraham and his seed . . how he confirmed it to them . . why he thus confirmed it . . inferences hereupon . i. that god not only made his covenant , ( or as the hebrew phrase is , o gave his covenant ; denoting his free-grace in thus condescending to them : or , p cut , stroke , or smote his covenant ; alluding to the ceremony of killing and cutting asunder sacrifices in covenanting-making ; ) but also confirmed and made sure his covenant to abraham and his seed , is clear divers ways . viz. . from gods own expression , q and i will establish my covenant between me , and thee , and thy seed after thee in their generations , for an everlasting covenant . and again in reference to isaac he said ; r and i will establish my covenant with him , &c. he recites it twice . the same word is used in all these expressions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hakimothi , that is , i will raise up ; i will-make - stand , i will-establish , i will-confirm , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 koom , signifying to rise up , to stand , to subsist . god hereby intimates he would not only make a covenant with them ; but he would make it strong , firm , and sure . it should be a covenant that should not be unsetled , or overthrown . . from the apostles clear testimony . u and this i say , that the covenant that was confirmed before of god in christ , ( gr. towards christ ) , the law which was four hundred and thirty years after , cannot disannul , that it should make the promise of none effect . here note , . that , the covenant here intended , is the covenant of god with abraham and his seed . this , is cleer ; partly , by the x context before and after , carrying it thither , as to the subject and argument of his present discourse . partly , by the time of its commencing , here mentioned to be years before the law. which y agrees precisely with the interval betwixt gods first promise or covenant to abraham , and the publication of the law at sinai , which was years , as hath already been evidenced . . that , this covenant was fore-confirmed of god towards christ. he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words are observable : fore-confirmed , fore-ratifyed , &c. viz. before the law. of god ; therefore most sure and unalterable . z for even a mans covenant confirmed , is unalterable ; and , unto christ , or towards christ : for so it may more exactly be translated then , in christ. this phrase imports , that gods covenant with abraham , had primary respect and tendency to christ , chiefly aimed , scoped and led to christ , the principal seed , in whom all abrahams seed of jews and gentiles should be gathered into one , and blessed : as a beza hath rightly observed . and b pareus explains it more particularly : judging that this confirming the covenant towards christ , implies ; ( ) that this covenant should at last be ratified by the death of christ , as testator , heb. . . ( ) that the blessings covenanted to abraham and his seed could not be obtained but by christs merit intervening : gods justice not admitting the sinner into favour and covenant-mercy without satisfaction for his sin. ( ) that , the promised benefits , adoption , justification , sanctification , and the inheritance of eternal life , should not be communicated to abraham and his seed but by faith in jesus christ , then to be exhibited afterwards , now exhibited already . so that this covenant was not only made , but confirmed and made authentick : confirmed of god , by supream authority : confirmed of god towards christ , as the surest foundation and scope thereof . . that , this covenant being thus fore-confirmed . years before the law , cannot be voided , vacated , disanulled or made of none effect by the law that came so long afterwards ; that righteousness should be by works and not by faith. this covenant then is confirmed irrevocably , irreversibly , unalterably , immovably . ii. how god confirmed his covenant to abraham and to his seed , comes next to be considered . and god confirmed his covenant to them many waies ; especially these eight waies . viz. . by his promises . . by abrahams entry upon , and survey of canaan . . by the type of melchizedeck . . by gods own sacred oath . . by his solemn symbolical form of striking covenant with them . . by the two ordinary standing sacraments ; circumcision , and passover . . by the four extraordinary itinerant sacraments : the cloud and sea , manna and water out of the rock . . by the sufferings and death of iesus christ , implyed , and typifyed most observably in this foederal administration . . by gods promises . the old and n●…w covenant are c established upon promises , as the apostle intimates . the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies , to-be-put-as-a-law , to be made authentical , to be established , to be confirmed ; and all this was upon the promises . gods covenant with abraham and his seed was confirmed by his promises , . as propounded . . as repeated again and again . . as in part performed to abraham and his seed . . as propounded . gods own word and promises propounded in any covenant , are as the props and pillars upon which that covenant is stablished and leans . hence that phrase , d of a better covenant , which was established upon better promises . christ himself is the basis and foundation of the covenant : but the promises foederal in christ , are as the pillars set upon this base . the covenant is established upon both . the lord god appeared from heaven to abraham , and e by his own immediate word and promises confirmed his covenant to abraham . gods promises notably tend to confirm his covenant ; . by their truth , certainty , and infallibility . it is said , f god that cannot lye , hath promised . yea , in his promises g it is impossible that god should lye . for then god should do against himself , against his own nature and essence , which is truth in the highest perfection . . by their immutability , or unchangeableness . the apostle intimates that gods promise to abraham and his seed the heirs of the promise , is one of those h two immutable things , wherein it is impossible for god to lye , whereby he shewed the immutability of his counsel to them in his covenant . as i with god there is no variableness nor shadow of turning : so with gods promise there is no mutableness , nor shadow of alteration . hath he said it ; and shall he not do it ? . as repeated . gods promises and covenant again and again repeated , notably confirmed this covenant . repetitions , especially when they are with new amplifications , are vehement and pathetical confirmations . as ioseph said , k pharaohs dreams were doubled for the certainty of the thing ; and as paul divers times l doubles and trebles his expressions , to confirm thereby the unquestionable certainty of his assertions : so when god doubles , and trebles , and often ingeminates his promises and covenant to abraham and his seed , it is to let them assuredly know , that they are determinate and sure : he is fully and fixedly resolved upon them , that they shall stand inviolably and irrevocably , and be infallibly performed . now god repeated his promises , for confirmation , . to abraham himself . . to abraham's more immediate seed . ( ) to abraham himself god mentioned and repeated his foederal promises at least seven several times . . in m ur of the chaldees , called mesopotamia : this was before he dwelt in charran , and this n was years before the giving of the law on mount sinai . . in o sichem , in the plain of moreh , which is thought to be about the midst of the land of canaan ; promised to abraham and his seed . this was when abraham was come as a pilgrim into the land , to take a survey of it , and to sojourn in it . we first take survey of heaven by faith ; before we come eternally to possess and inherit it . . when p he , after the great famine , had returned out of egypt , and had pitched his tent between bethel and ai : and after his nephew lot was departed from him towards sodom . . after q abraham's return from the slaughter of the kings , for the rescuing of lot : at which return melchizedeck , king of salem , and priest of the most high god , ( an eminent type of christ ) met him with bread and wine , and blessed him , to whom abraham gave the tenth of the spoils . . when r abraham was . years old , then the promises were renewed with many additionals ; isaac was first expresly promised by name ; and circumcision was first instituted . . in the s plains of mamre , when three angels appeared to abraham a little before the overthrow of sodom and gomorrha , &c. then god expresly promised isaac the second time . . when t god had tempted abraham to offer up his only son isaac for a burnt-offering , and abraham in a sort ( in his intention , resolution , and in all preparatory acts to the very last act of execution ) had offered him up , then god added his oath to his promises , enlarging also his promises . these seven times god reveals his promises to abraham for their unquestionable establishment . as if he had said ; abraham , i do not promise and covenant these blessings to thee and thy seed slightly and overtly , but with all fixed seriousness and resolvedness ; i spake them once , twice , thrice , yea seven times over , because i would not have thee doubt or stagger at them , or once question their performance . ( ) to abraham's more immediate seed , god repeated his covenant and promises also , viz. . to isaac , u at gerar , when there was a famine in the land : and , again at beersheba . promising him his presence , blessing , the land of canaan to his seed , the performance of his oath to abraham , multiplying of his seed , and the blessing of all the families of the earth in his seed . . to jacob the son of isaac . to him god repeated his promises divers times . as , ( ) in x his journey to padan-aram , when he was at bethel . there god gave him a famous vision of a ladder reaching from heaven to earth , and the angels of god ascending and desending upon it , and god standing above it . promising , the land of canaan to him and his seed , the multiplication of his seed , the benediction of all the families of the earth in him and in his seed , his constant presence , protection and providence over iacob . which y ladder was an excellent type of christ the mediator betwixt heaven and earth , betwixt god and man , reconciling all things to god in heaven and earth , the only way for sinners unto the father , in whom god hath peculiar care over his covenant-people , and the angels themselves desirously pry into this mysterie , ministring both to christ and to his members diligently . ( ) in his z return again from padan-aram towards canaan , when he was at peniel ; where he wrastled with an angel , with whom he prevailed : who blessed him , changed his name from iacob to israel , and assured him that as a prince he had power with god , and with man he should prevail , ( ) after this when he a came to beth-el , where god again appeared to him , confirmed his name israel , promised to multiply his seed , so that nations and kings should come of him , and to give canaan to him and to his seed . ( ) at b beer-sheba , where god directed him to go down into egypt , promising to go down thither with him , to make of him there a great nation , to bring him up again , and that ioseph should put his hand upon his eyes , viz. close his eyes when he dyed . to what end now did god thus frequently iterate his covenant and promises to abraham , and to his more immediate seed , isaac and iacob , ( whereupon it is often called in scripture , c gods covenant with abraham , isaac and jacob ; ) but that he might hereby the more strongly confirm his covenant to abraham and his seed , that they might not doubt of the performance ? as d calvin hath well observed . . as in part performed to abraham and his seed . gods covenant and promises to them , stood of many parts and branches : when some of those were performed , the promises and covenant by such experimental performances were singularly confirmed and assured to them in reference to all promised mercies that were to follow . the actual performances of those , were as effectual earnests , handsels , first-fruits and assurances of these . god covenanted and promised to abraham , that a son out of his own bowels should be his heir ; that his seed should be very numerous ; that after their sojourning in a land not theirs , and afflictions in egypt , they should come out with great substance , egypt being judged ; that the land of canaan should be their everlasting inheritance , to which they should come again in the fourth generation ; that christ the saviour of sinners should descend of abraham according to the flesh , in whom all the families of the earth should be blessed , &c. now when isaac is born to abraham of sarah , notwithstanding his dead body and her dead womb : abraham was more assured of all the ensuing blessings , and the covenant experimentally confirmed to him ; yea at gods promise and performance of isaac , abraham laughed and rejoyced , and named his son , isaac , that is , laughter ; herein he rejoyced at the performance of gods covenant , but especially herein e he saw christs day , and rejoyced , and was glad . when abraham's seed were f at gods prefixed time brought out of egypt , this confirmed the covenant to them , that they should be brought into canaan , &c. for god is as able and faithful to perform one branch of his covenant , as another ; to perform all as any . therefore gods actual performances of part , were effectual assu rances of the whole . thus god confirmed his covenant by his promises . . by abraham's g entry upon , and survey of the promised land of canaan , at gods appointment , when first he revealed this covenant unto him . when god first confirmed his covenant to abraham in reference to christ , he was in ur of the chaldees : there god called him ; commanding him to come out of the land of chaldea into the land of canaan ; promising to bless him , and all the families of the earth in him , with all blessings in christ. hereupon abraham accordingly , . makes entry upon the land of canaan , and as it were takes livery and seizin thereof , god then promising to give it to his seed . . takes survey of it , walking through it in the length of it , and in the breadth of it , god again promising to give it to him and to his seed for ever . hereupon abraham's epithet given to him in the next chapter , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h abram hahhhibri , that is , abram the hebrew . he is so denominated , not from heber the patriarch , one of his ancient-fore-fathers , as i some think ; but rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhhabar , signifying to pass over , or to pass thorough , ( as i have k elsewhere noted ) because he passed over the river euphrates from mesopotamia into canaan , and so passed or walked thorough canaan in the length and breadth of it . so that abram the hebrew , is as much as , abram the passenger , or passer-thorough . and hence abraham's posterity were afterwards called hebrews . now abraham's entry upon , and survey of this promised canaan , ( though in his own person as yet he l had no inheritance in it , no not so much as to set his foot on , ) was a notable pledge and sign to abraham , assuring him that at last he should be partaker of the promises literally , mystically , or both ways in his own person , and in his seed , m beholding the promises afar off : whereupon abraham and his more immediate seed isaac and iacob , were perswaded of them , and embraced them , and confessed that they were strangers and pilgrims on earth . hereby declaring plainly that they seek a country , viz. an heavenly country , whereof this promised earthly canaan was but a shadow . thus god gave abraham a particular view of canaan with his bodily eyes , thereby to confirm his view of gods covenant and promises with his spiritual eyes of faith and hope . . by melchizedek's typical blessing of abraham returning from the slaughter of the kings , gods covenant with abraham was further confirmed . the history of melchizedek is in these words , n and melchizedek king of salem brought forth bread and wine : and he was the priest of the most high god. and be blessed him , and said , blessed be abram of the most high god , possessor of heaven and earth . and blessed be the most high god , which hath delivered thine enemies into thine hand . and he gave him tithes of all . this is very mysterious ; as is clear by the use that o david and p paul make of it . here therefore consider , . what spiritual mysterie was herein intended . . how this conduced to the further establishment and confirmation of gods covenant with abraham . ( ) the spiritual mysterie intended in this story of melchizedek , is the typical representation of the person , and office of iesus christ to abraham . i. the person of christ was notably figured out in melchizedek , in that his birth , death and pedigree are passed over in silence by moses , as if he had neither genealogy , nor beginning , nor end , and as being wholly unknown to abraham in these respects . this was purposely done by the holy ghost , that melchizedek might be the more exact and full type of christ. ( they therefore that curiously enquire whether this melchizedek was not sem the son of noah , enquire not wisely after revealing of that which god purposely concealed . ) hence paul describes him , as ; q without father , without mother , without pedigree , having neither beginning of days , nor end of life ; but made like unto the son of god , abideth a priest continually . thus christ was in his person , . without father according to his manhood , being conceived and born of a virgin , remaining a virgin : . without mother according to his godhead , being eternally begotten of the father alone : . without pedigree or genealogy according to his divinity , for who shall declare his generation ? . without beginning of days and end of life , according to his divinity , and therefore having an eternal and unchangeable office without succession . ii. the office of christ was also eminently typified by melchizedek , in two branches of it . viz. . his kingship , or kingly office of christ was figured two ways . viz. partly , in the notation of his name , viz. r melchizedek , king of salem : first being by interpretation , king of righteousness ; and after that also , king of salem , which is , king of peace , ( the apostle himself expounding it . ) thus , christ is king of righteousness , s the scepter of his kingdom is a scepter of righteousness . christ is king of righteousness , the true melchizedek , in divers regards . for , ( ) he hath a righteous title to it , without usurpation : his father hath t annointed him , and enthroned him in his kingdom . ( ) he executes his kingly office u in righteousness and equity , without all shadow of injury , injustice , oppression or tyranny , and this by his most righteous laws , the rod of his mouth and the breath of his lips . ( ) he communicates his righteousness royally and plentifully to all his true subjects by faith . he becomes x the lord their righteousness : and they become y the righteousness of god in him . though they have a kingdom of sin , to condemn them : yet he hath a greater kingdom of righteousness , to justifie them . ( ) he is first a king of righteousness : then a king of peace . he first z justifies us by faith in his blood : and then purifies our hearts and consciences towards god. christ also is king of peace , prince of peace , the true king of salem . for , ( ) he gives to all his subjects a peace above them , with god , yea though naturally they be inhabitants of salem , canaanites , iebusites , &c. reconciling them to god. ( ) he gives b peace within them , his peace in their hearts and consciences passing all understanding . ( ) he gives c peace round about them , with the whole creation . the first adam brake , divided , distracted all things : christ the last adam reunites , cements , and reconciles all things . and all powerfully as a king. thus he prefigured christs kingly office in the notation of his name . partly , in his royal act , viz. bringing forth of bread and wine , for the refreshing of abraham and his army returning from the slaughter of the kings . . his priesthood , or the priestly office of christ , was typified also in melchizedek's other office , as he was priest of the most high god. and this chiefly in two respects . viz. ( ) in respect of the eternity of his priesthood , here 's no mention of the birth or death of melchizedek's person ; nor of the beginning or end of his priesthood : hence paul saith ; f being made like unto the son of god , he abideth a priest continually . so christ g as a priest for ever after the order of melchizedek , hath an everlasting and unchangeable priesthood ; his satisfaction and intercession ever living for us . ( ) in respect of the acts , and therein the dignity of his priesthood . viz. . blessing h abraham , that had the promises . herein evidencing , that in his priesthood he was greater then abraham , and greater then the levitical priests of abrahams race . for without all contradiction , the less is blessed of the better . thus christ our great high-priest i blesseth us with all spiritual blessings in heavenly things . . receiving tithes of abraham . for abraham gave him the tenths of all ; that is , k the tenth of the spoyls : so levi being then in abraham's loyns , paid tithes in abraham to melchizedek . melchizedeks order therefore far excelled the order of aaron . abraham receiving melchizedeks spirituals , thought it equal he should reap his temporals . thus christ the true eternal priest of melchizedek's order , l receives tithes in his ministers and preachers of the gospel , having ordained that they who preach the gospel should live of the gospel . this was the mysterie intended in this type of melchizedek . ( ) now this carriage of melchizedek tended to confirm gods covenant with abraham , as he was a lively type of both the person and office of christ. viz. . blessing abraham with all blessings spiritual and temporal , as mediatory priest of the most high god , as god had covenanted that abraham should be blessed : . assuring abraham of a royal donation of righteousness and peace , from himself as the true mediatory king of righteousness and prince of peace ; and presently after this , m abraham's faith was imputed to him unto righteousness , and god becomes abraham's shield and exceeding great reward ; . abiding a mediatory priest and king for ever , for the eternal happiness and salvation of abraham and his seed ( according to his covenant ) for evermore . abraham beholding melchizedek corporally , in him beheld christ spiritually , and the accomplishment of gods covenant in him . how notably therefore must this needs confirm the covenant to him ! . by his own sacred and inviolable oath . an oath for confirmation is one of the strongest bonds and tyes amongst men . god , to make his covenant and promise sure , not only spake it , but sware it : to his word , he added his oath , when abraham was now about to offer up his isaac unto god at his special appointment . n and the angel of the lord called to abraham out of heaven the second time , and said ; by my self have i sworn saith the lord , for because thou hast done this thing , and hast not withheld thy son , thine only son : that in blessing i will bless thee , and in multiplying i will multiply thy seed as the stars of the heaven , and as the sand which is upon the sea shore ; and thy seed shall possess the gate of his enemies ; and in thy seed shall all the nations of the earth be blessed ; because thou hast obeyed my voice . this oath the psalmist also mentions , saying ; o which covenant he made with abraham , and his oath unto isaac : — god then sware his covenant , not only to abraham , but also to isaac . but when to isaac ? answ. . this phrase , and his oath unto isaac , may be rendred ( thinks p kimchi ) de isaac , of , or touching isaac . that the sense may be , and his oath touching isaac . viz. touching the blessing of all the families of the earth in abraham's seed , christ that should come of isaac . but this resolution satisfies not ; partly , because the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to isaac , cannot properly be rendred , de isaac : partly , because here the psalmist plainly mentions gods covenanting with three distinct generations successively , abraham , isaac , and iacob . . we may better resolve , that gods oath was made to isaac ; either at the same time when god sware to abraham ▪ q isaac being present with abraham at gods swearing , and the oath being in some sort intended for both : or afterwards when god renewed his covenant to isaac , wherein he particularly promised him ; r and i will perform the oath which i sware unto abraham thy father . and this was virtually and equivalently an oath to isaac . this oath had its principal accomplishment in s iesus christ , abrahams primary seed . now , that god added his own oath for confirmation of this covenant , is testified by the apostle , saying ; t when god made promise to abraham , because he could sware by no greater , he sware by himself , saying ; surely blessing i will bless thee , and multiplying i will multiply thee . — for , men verily swear by the greater , and an oath for confirmation is to them an end of all strife . wherein god willing more abundantly to shew unto the heirs of promise the immutability of his counsel , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he came-between by an oath , ( that is , he came between himself and abraham with an oath ; or , between the promise and performance he put an oath ; that is , he confirmed it by an oath , as we translate it . ) that by two immutable things , ( viz. his promise , and oath ) in which it was impossible for god to lye , we might have a strong consolation , who have fled-for-refuge to lay hold upon the hope set before us . so then , gods oath is the other of the two immutable things , in which god cannot possibly lye , and u wherein he never will repent , or change : whereby his covenant and promise is most firmly ratified . . by his solemn symbolical form of striking covenant with abraham . god renewing his covenant with abraham after melchizedek had blessed him , x promised him an heir out of his own bowels ; and a numerous seed like the stars : and to give him canaan wherein he now was , to inherit it . vvhereupon abraham replyed : y lord god , whereby shall i know that i shall inherit it ? here abraham desired some evident confirmation , for ensuring gods promise of canaan to him . the lord condescends to him : and z by a solemn significative form or rite , by sacrifices slain and divided ( which was in imitation of this , afterwards used in confirming covenants , ) he confirms his covenant and promises to abraham and to his seed . in this solemnity , . god declares his covenant in express terms : how , abrahams seed should sojourn and be afflicted in a land not theirs . years , and then ( god judging that nation ) they should come out with great substance , and in the fourth generation come again into the land of canaan , and should possess it from the river of egypt to the great river euphrates . but abraham should go to his fathers in peace , and be buried in a good old age . this the sum of the covenant which the lord strake with abraham that day . . god confirms his covenant by a solemn rite of covenanting , viz. by an heifer , a shee-goat , and a ram , all of three years old , divided in the midst , and the parts laid answerably one over against another ; as also by a turtle dove , and a young pigeon , undivided , but probably laid also one over against the other : by which division , the divided , torn and afflicted state of abrahams seed , especially of iesus christ , seem to be implyed : and by the uniform answerableness of part to part , not only the re-union , reviving and recovery of abrahams seed especially of iesus christ , but also the exact correspondence and agreement of the covenanters minds one to another seems to be resembled : between which parts of the sacrifices abraham saw a furnace of smoak , and a lamp of fire passing . a calvin thinks , this lamp of fire was in midst of the smoaking furnace ; two things contrary in appearance , the darkness of smoak , and brightness of a lamp ; whence abraham was instructed , & knew that at last light should arise out of darkness . to omit many curiosities and subtilties suggested by interpreters , i shall propound what ( in my judgement ) seems the most clear , full and apposite sense intended by these two things , and their passing between the divided pieces of the sacrifices . ( ) by the smoaking furnace or oven , seems to be represented abraham's seed deeply afflicted in egypt : scripture using to express this sad afflicted condition in egypt under the metaphor of b a furnace , or oven ; which also in other cases is used to denote c extream afflictions and punishments . a fiery oven , or smoaking furnace most fitly resembling such a condition . ( ) by the burning lamp , ( heb. lamp of fire , ) seems to be represented , the lord , who would be their light in midst of darkness , and their salvation from all their tribulation . ( they should first be in tribulation , and then have salvation out of it . ) for , sometimes the lord is described by lamps : he d appeared on mount sinai at the giving of the law with lightnings , called lamps ; christ was seen e by daniel and iohn , with his eyes like lamps and flames of fire . sometimes again , the deliverance and salvation of people is compared to burning lamps ; f and the salvation thereof , as a lamp that burneth . david thus alludeth ; g thou wilt save the afflicted people ; but wilt bring down high-looks . for thou wilt light my lamp : the lord my god will enlighen my darkness . ( ) by the passing of this smoaking furnace , and burning lamp betwixt these pieces , seems to be represented the mutual consent of the covenanters . viz. god on the one part , abraham and his afflicted seed on the other . for the covenanting parties were wont to pass between the parts of sacrifices , divided , as joyntly inclosed in the bowels of those sacrifices , to testifie their mutual consent . whereby also they did imply an imprecation , that themselves might be destroyed and cut in pieces like those beasts , if they should perfidiously break and violate their covenant . this ceremony is clearly intimated in that of h ieremiah : diligently peruse that testimony . . by the two ordinary standing sacraments ; viz. circumcision , and the passover . these i call the two ordinary standing sacraments : because these two alone did stand and continue as ordinary and fixed ordinances during all the time of the old testament : yea from before the giving of the law on mount sinai , till the very coming of christ. they began before and continued after all the four extraordinary sacraments hereafter mentioned . . circumcision began in the i ninty ninth year of abrahams age : and continued till christ antiquated it , by instituting k baptism in its stead ; which christ did , ( ) for the jews , in the beginning of iohn baptists ministry : who l was then sent of god to baptize the iews ; m among whom also iesus christ incarnate was baptized when he was about . years old , and ready to enter upon his mediatory ministration . ( ) for the gentiles , when after his resurrection , and a little before his ascension ; n he gave commission to his disciples to baptize all nations . . the passover began o at israels going forth of egypt , and continued p till the night wherein christ was betrayed ; when christ abrogated the passover , instituting the lords supper in stead thereof . . by the sacrament of circumcision . q when abraham was now . years old , the lord renewed his covenant with him , . enlarging it by divers eminent additional promises ; and . confirming it by circumcision : saying , r this is my covenant which ye shall keep between me , and you , and thy seed after thee ; every man-child among you shall be circumcised . and ye shall circumcise the flesh of your foreskin ; and it shall be a token of the covenant betwixt me and you . and he that is eight days old shall be circumcised among you , every man-child in your generations ; he that is born in the house , or bought with money of any stranger , which is not of thy seed . he that is born in thy house , and he that is bought with thy money , must needs be circumcised : and my covenant shall be in your flesh for an everlasting covenant . and the uncircumcised man-child , whose flesh of his fore-skin is not circumcised , that soul shall be cut off from his people : he hath broken my covenant . here is the solemn institution , and first mention of circumcision , long before moses and the law : and it continued in the church till christs ascension , when he gave commission to disciple all nations , baptizing them , &c. let me open briefly , . what circumcision was . . how it confirmed gods covenant with abraham and his seed . ( ) what circumcision was . . in general , the nature of circumcision may be thus described ; s circumcision was the first initiating ordinary sacrament instituted by god , from abraham till christ : which , by cutting off the flesh of the fore-skin in the males of eight daies old , confirmed gods covenant of faith with abraham and his seed , assuring them of the cutting off from their hearts the guilt and filth of sin through christ the promised seed ; of gods accepting them as his church and covenant-people distinct from all other people , and of their inheritance in canaan , yea in heaven itself ; obliging them to faith ; obedience , integrity , and being gods covenant-people . . more particularly , the nature of circumcision may be set forth by the efficient , matter , form , and end thereof . the efficient , or author of it , was god alone . hence god cals it , t my covenant . god alone the author of the covenant , hath authority to ordain signs and seals for confirmation of his covenant , and to institute the ordinances of his own worship . the u time of this institution was when abraham was . years old , at renewing his covenant with him and his seed . the matter of it , is twofold , as in all sacraments . viz. . outward and visible ; the x circumcision of the flesh of the fore-skin of the males at eight days old . the flesh of the generative part . the females , originally descending from the males , were reputed circumcised in the males . . inward and invisible ; the y circumcision of the heart by iesus christ the blessed seed , cutting off the filth and guilt of sin by regeneration and iustification . this is christs circumcision made without hands , in putting off the body of the sins of the flesh . these sins the scripture cals the fore-skins of the heart : and the putting them off , circumcicision in the spirit . god would be the prime agent : his people must be patients in this heart-circumcision . and being once fundamentally circumcised by god in christ , they being acted by god , must afterwards act with god , for the perfecting of this inward circumcision . the inward heart-circumcision is the immediate mysterie intended by circumcision : but mediately therein are also comprehended and implyed , all the covenanted benefits promised on gods part , to be made good to abraham and his seed ; and all the covenant-duties imposed upon , or restipulated by them on their part towards god. the subjects receiving circumcision , were ; at present , abraham and all the males in his house , free or bond , of what age soever : afterwards till christ , all the males of his seed of eight daies old . they could not understand , or apply by faith , or profess actually , the covenant , sacrament , or the religion therein contained : yet god of the bounty of his grace and love , took not only abraham , but all his seed , infants as well as others , into covenant with himself , as his people ; and therefore will have them by circumcision actually initiated , matriculated and admitted into covenant-fellowship with himself and his people . the like is to be said , and upon the same or stronger grounds , of admitting the infants of gods covenant-people to baptism now under the new testament . here infants are actually admitted by god to the initiating sacrament : and are never since prohibited in all the scripture , expresly , or by any sound consequence , in old or new testament from the initiating sacrament ; and therefore should now be baptized as well as then circumcised . the form of it is . outward , consisting in the outward manner and circumstances of administration . . inward , consisting in the sacramental union or relation betwixt the visible action , and the invisible mysterie thereby represented , by vertue of gods institution , and assured to the circumcised in the due use of circumcision . this sacramental relation stood in three things ; viz. . in signifying , as a sign or visible token . hence it s called , z the sign of circumcision . and , a the token or sign of the covenant . . in sealing , as a mark , signet or seal that confirms , distinguisheth , and makes secret. hence circumcision was to abraham b a seal of the righteousness of faith which he had being uncircumcised . . in exhibiting , performing and convaying the mysteries signified and sealed , as an instrument , or instrumental mean ordained for that end . hence in this sense there is such relation and connexion betwixt the covenant and circumcision , that circumcision is more then once called c the covenant , in a sacramental form of speaking . it assures so fully of all the mysteries in the covenant , as if it were the very covenant it self . the end of circumcision , was excellent and manifold . as , . to mind and admonish abraham and all his ordinary seed d of the natural guiltiness , uncleanness , corruption and sinfulness of their hearts and natures ; having need to be cut off and mortified . . to signifie and seal e the putting off the body of the sins of the flesh , through sanctification & justification by jesus christ that should descend of abraham , a pure seed , to bless all the believing seed of abraham . . to be an actual pledge of a f covenant-state with god , in his visible church , with his covenant-people . . to be a g distinctive character betwixt gods covenant-people , and all other people in the world , who by way of indignity are stiled h the uncircumtised . . to assure the circumcised of all the benefits of the covenant promised by god. . to i moblige the circumcised to all covenant-duties of faith , obedience , &c. towards god according to gods ordinances , during the continuance of circumcision in the church . which obligation as to the ceremony ceased with circumcision at the death of christ. . finally , to be , in all these respects , k token of the covenant , for ratification and confirmation thereof . ( ) how circumcision confirmed gods covenant towards abraham and his seed . this may in great part be apprehended , by what hath been said already of the nature of circumcision . but i add ; circumcision confirmed the covenant ; not naturally by any physical or natural vertue , property , quality or operation thereof to that end : but spiritually and sacramentally , as a sacramental pledge annexed positively by god to his covenant for that purpose ; l ye shall circumcise the flesh of your foreskin , and it shall be a ●…oken of the covenant between me and you . and in this sacramental sense it may be said to confirm gods covenant to abraham and his seed . more generally , . as a signe or m token signifying the circumcision of the heart , and all other benefits of the covenant , implyed therein , or necessarily annexed thereunto . . as a n seal ratifying and sensibly sealing the same benefits to the soul. . as an o instrumental mean conveying them , as in a channel or conduit-pipe , to the believer . and all this with respective reference to gods covenant-bounty , and their covenant-duty respectively . now circumcision , thus signifying , sealing and exhibiting covenant-mercies , and obliging to covenant-duties , must needs confirm the covenant itself to them . more particularly , circumcision confirmed gods covenant with abraham and his seed sundry waies . viz. . as a memorative sign of gods covenant with them : they continually bearing about with them this mark and indelible character of p ciro●…nicision in their flesh for an everlasting ▪ covenant . . as an instructive , or teaching sign ; informing them , ( ) of mans natural malady , q the impurity and uncleanness of mans nature by sin , which needed cutting off , and casting away . to this end the generative part was to be circumcised . ( ) of the supernatural remedy against sin : by r jesus christ the blessed seed to come of abraham , who should make all abraham's believing seed blessed : partly , by circumcising and sanctifying their natures through his spirit , turning them away from their iniquities : partly , by justifying them through his meritorious obedience to the death . . as a discriminative sign ; s distinguishing the circumcised seed of abraham as gods covenant-people , from all uncircumcised gentiles as aliens to the common-wealth of israel and strangers to the covenants of promise . . as a figurative signe ; prefiguring and representing to them ; partly that the messiah should not descend of the uncircumcised natitions , but of the t circumcised seed of abraham , who was to be an undefiled high-priest and minister of the circumcision : partly , that he should shed his blood , not only in part u in circumcision , ( which was part of his humiliation , and of the price paid for sin , ) but also fully in x dying for sinners , wherein his circumcision was fully compleated . . as an obligatory sign , y obliging and binding the circumcised to all covenant-dutyes imposed upon them , viz. faith , obedience , integrity , and being gods covenant-people ; and all this , though to the effusion of their blood for him , whom they expected to shed all his blood for them , they having already in obedience to god begun to shed as it were the first-fruits of their blood in circumcision . . by the sacrament of the passover . this sacrament was instituted before the giving of the law on mount sinai , z a little before israels departure out of egypt , and was first celebrated on that very night when they went out of egypt , at the end of years to a day from gods first covenant and promise to abraham in ur of the chaldees . therefore , though this sacrament was ordained in the daies of moses , yet being ordained before the sinai-covenant was made a about three moneths , it cannot belong to the sinai-covenant which was not then in being , but must needs be most properly annexed to gods last foederal dispensation foregoing , which was gods covenant with abraham and his seed . so then the passover was added for confirming of gods covenant with abraham and his seed . not that abraham , or his more immediate seed isaac , jacob , joseph , &c. had any benefit at all by this ordinance ; they being dead and gone before its institution : but his more remote and mediate seed the children of israel in egypt , and all succeeding generations till christ , had advantage thereby . for the passover continued in use and force in the jewish church from the very night wherein the israelites went out of egypt , b till the night in which iesus christ was betrayed by iudas to be crucified , when jesus christ did eat his last passover , and abrogated it immediately by instituting the lords supper to succeed in its stead , as he had instituted baptism●… ●… succeed in stead of circumcision . here consider , . the nature of the passover . . how the passover confirmed gods govenant with abraham and his seed . ( . ) the nature of the passover may be described , . more generally , thus ; the passover was the second ordinary fixed sacrament , instituted by god at israels departure out of egypt , to continue till the death of christ the true passover : which ( by killing a lamb out of the flock of one years old perfect and without blemish , and sprinkling his blood upon the lintel and door-posts of the israelites houses , and by circumcised persons eating the flesh thereof roasted with fire with unleavened bread , and bitter herbs , in a posture of haste in the evening of the fourteenth day of the moneth abib yearly , without breaking a bone thereof , ) confirmed gods covenant of faith with abraham and his seed : assuring them , of gods passing-over the houses of the israelites when the egyptians should be destroyed : of their deliverance on that very night out of the bitter egyptian bondage , that they might go to possess their promised inheritance of canaan ; of their spiritual deliverance from the most bitter bondage of sin , death and the devil , by the blood of iesus christ , the true paschal lamb without spot and blemish , taken out of the flock of gods people israel , who should dye for his elect on the evening of the fourteenth day of the same moneth in the evening of the world , without having one bone of his body broken , and be eaten of them by faith with the unleavened bread of sincerity and truth . this large description is fully laid down in the c institution of the passover ; and thereby clearly proved in all the parts thereof . . more particularly , herein note ; . the efficient cause , or author of it . . the matter of it . . the form of it . . the end of it . the efficient cause or author of the passover was god ; who instituted it a little before his people israels departure out of egypt the house of bondage , and it was celebrated first in the very evening of their departure . and so to be continued every year on the same day of the moneth by abraham's seed till the suffering and death of christ the true passover , and chief promised seed . the matter of the passover constituting it , was . outward , the lamb , with all the additionals and actions about it . . inward , christ jesus d the lamb of god delivering not only his israel from egyptian bondage , but his elect especially from their bondage under sin , &c. by his death : that he might bring them through this troublesome world to heaven , as he brought his people through the wilderness to canaan . this sign , and thing signifyed , may thus be paralleled . . the lamb must be taken out of the flock . . christ the lamb of god must be true man , taken from among men : from gods flock , israel , ioh. . . . ifa . . . . heb. . . . . the lamb perfect and . christ without sin , holy , without blemish , throughout . harmless and undefiled . pet. . . heb. . . isa. . . heb. . . . the lamb was slain and roasted with fire . . christ suffered and dyed , enduring gods scorching wrath for our sins . . cor. . , . isa. . , , , . luke . . . the lamb was slain in the evening , or between the two evenings of the fourteenth day of abib ; that is , about three of the clock after noon before sunset . . christ was betrayed in the evening of the same day of the moneth and dyed in the evening of the next day , about the ninth hour , our third hour , sin the evening of the world , mark . . . and . , . heb. . . . not a bone of the lamb broken . . not a bone of christ was broken , ioh. . , . . the lambs blood was sprinkled on the lintel and two side posts of the door , but not on the threshold . . christs blood is sprinkled upon our hearts and consciences , and his obedience imputed to us . but his blood must not be trodden under foot , heb. . . and . . rom. . , . heb. , . . the lambs blood was sprinkled that the lord might pass-over , and spare their houses from destruction , . christ dyed , to deliver us from sin , death , and him that had the power of death , the devil , rom. . . heb. . . rev. . . heb. . , . . the lamb was to be eaten by every family . . christ is to be eaten and applyed by faith particularly by all the elect , rom. . . ioh. . , , , to . . the whole lamb was to be eaten , head , body and purtenance . . whole christ undivided is to be applyed for our full communion with him , cor. . . . gal. . . . the lamb was eaten with unleavened bread . . christ must be eaten , and his feast kept , with unleavened bread of sincerity and truth , cor. . , . . and with bitter herbs . . and with bitter repentance , and bearing his cross , mark . . math. . . luke . . . the lamb was eaten in haste ; and in the habit and posture of pilgrims and travellers , with their . christ must be eaten by faith of his elect , as pilgrims on earth , pressing forward , and layns girt , shooes on their feet , slaves in their hands . hastening to a better countrey in heaven , heb. . , . pet. . . pet. . , . . in eating of the lamb , they were by conference to declare one to another their deliverance out of egypt , the occasion thereof ; so instructing to thankfulness , exod. . , . . in applying and eating christ by faith , we should not only remember what christ hath done for us in redeeming us from sin and wrath by his death , as in the lords supper , cor. . , , . but also declare it to others , to incite them with our selves unto thankfulness . . no persons uncircumcised in flesh must eat of the passover , exod. . . . no strangers to the covenant . . no persons uncircumcised in heart can eat jesus christ by faith , the true passover , ioh. . . and . , , . the form of the passover was twofold . viz. . inward . viz. that sacramental union and relation betwixt the signs and thing signifyed , according to the lords institution . . outward . viz. that outward manner of celebrating the passover in all the actions and circumstances thereof , most of which have been already mentioned . only note , that there were , . some actions and circumstances peculiar to the first passover in egypt , some actions and circumstances common to all succeeding sacraments . it would be too tedious to particularize them . the judicious eye will easily observe them . the end of the passover was manifold . as , . to be a token and means of e preserving and saving of all the families of israel from gods revenge and destruction , when all the first-born in every family of the egyptians should be destroyed with the pestilence . . to be a lasting f memorial , from age to age , of the lords delivering of his people israel out of egypt , by a mighty hand , according to his faithful covenant and promises to abrahām , to a very day . . to be a mark , and g character of distinction , betwixt gods israel and the egyptians at the first institution ; and h betwixt gods covenant-people , and all strangers to his covenant in all after administrations . . to be a bond and tye to sacred publique assemblies , obliging the people of israel solemnly to observe them i in the first day there shall be an holy convocation , and in the seventh day an holy convocation to you , &c. . to be a sacrament of their nourishment , growth and progress in faith , love and obedience . therefore it was k eaten , and that in a travelling posture . but in circumcision there was no eating or nourishment . . to be a singular and lively type l of jesus christ , the true passover , to be sacrificed for his people , in fulness of time , in the end of the world , to save them from the wrath of god due for their sins . . to be a strong m confirmation of gods covenant of faith made with abraham and his seed , in that the promise of bringing forth his seed out of bondage and servitude after years was that night accomplished , that the passover was first celebrated . this in brief was the nature of the passover . ( ) how the passover confirmed gods covenant made with abraham and his seed , is next to be considered . and this it did divers ways , as a sign , seal , and instrumental mean of conveyance of covenanted benefits , by vertue of sacramental union and relation betwixt them , as was noted in circumcision . more particularly it confirmed this covenant , . as a demonstrative and instructing sign , teaching abraham's seed two things ; viz. ( ) that , now the n time of their egyptian servitude was expired , and that very night they were all to be fully set free . to indigitate this to them , the passover was ordained to be first celebrated on that very night . ( ) that , now they should go towards canaan to enjoy it for an everlasting possession . and both these , o according to gods covenant with abraham . . as a distinctive sign ; p distinguishing betwixt abraham's blessed seed to be preserved , and the egyptians cursed seed to be destroyed . . as a memorative sign , becoming a memorial q of israels wonderful deliverance out of egypt , not only to the present , but also to all the future generations of abraham's seed : as god had promised to abraham long before . . as a representative sign , typifying and shadowing out r the death of jesus christ ; the lamb of god , the true passover , which should be sacrificed in the evening of the world , for the salvation of his people from the wrath of god for evermore . by s whose death the covenant or testament of god hath its principal establishment . thus by the two ordinary standing sacraments , circumcision and the passover , gods covenant to abraham and his seed was confirmed . . by the four extraordinary itinerant sacraments , viz. . the cloudy and fierie pillar , . the red-sea , . mannah from heaven , . water out of the rock . i call these extraordinary , and itinerant , or iourney-sacraments , because they were all miracles and not of ordinary use , but only in that extraordinary condition of israel in the wilderness , as they were in their journey towards the land of promise . the cloudy and fiery pillar was in use from their going out of egypt till they came to canaan ; the red-sea was passed thorough only once ; mannah continued from the time that all their provision of bread which they brought out of egypt was spent , till they came to eat of the old corn of canaan ; and water out of the rock was continued to them from the rock horeb , till they came to the borders of canaan . and all these were set on foot before the sinai-cove●…ant , and giving of the law. and all of them sacraments , signifying and representing sacred spiritual mysteries . the two first answered notably both to circumcision under the old testament , and to baptism under the new : the two last answered to their passover , and to our lords-supper . t all our fathers were under the cloud , and all passed thorough the sea : and were all baptized by moses in the cloud and in the sea : and did all eat the same spiritual meat , and did all drink the same spiritual drink ; for they drank of that spiritual rock that followed them , and that rock was christ. all of them were singular miracles . israel even lived , and was maintained , by miracles , from egypt till they came to canaan : especially by these seven miracles in the wilderness , viz. these four sacraments , their u healing by the brazen serpent , x their feet not swelling , their rayment not waxing old , for forty years together . view we here a little , . the nature of these four extraordinary sacraments . . their confirmation of gods covenant with abraham and his seed . ( ) the nature of them , may be briefly thus laid open , from scripture ; the cloudy and fietie pillat is the first of them ; and this is y first mentioned when israel had gone two days journeys , and were come to etham , in the edge of the wilderness . . the author of it , was peculiarly the lord ; hence it s called , z his cloud . the minister of it , moses : they were baptized by moses in the cloud . . the matter of it , was extraordinary and miraculous . for it a was a cloud by day : and a fire by night . and sometimes one side of it was a dark cloud , the other side a bright light , at the same time : as when it came between the camps of the israelites , and of the egyptians . . the form of it was unusual , viz. like a pillar . hence , called b a pillar of fire and cloud . probably this pillar was of a pyramidal form , narrow towards the top , but broad towards the bottom , that it might cover the whole camp of israel , and fully enlighten the whole camp in the night season . for it is said ; c he spread a cloud for a covering , and fire to enlighten the night . both the cloud and fire were spread abroad : and yet still a pillar . . the posture and motion of it was miraculous . it was not driven , as other clouds , to and fro with the wind , but d moved in a staid course before israel night and day : and probably was very neer unto them , not suspended up on high ; hence they are said to be e baptized in the cloud . and when the tabernacle was erected , it f ●…ng over the tabernacle more especially , when they were to go ; or rested on the tabernacle , when they were to rest . . the end and ●…se of it was various , and mysterious . viz. ( ) to guide g and conduct the israelites night and day , in the way wherein they were to go , through the wilderness , to the promised land of canaan . the pillar went before them to lead them all along : when it moved , night or day , they moved ; when it rested , they rested ; what way it turned or twined , they turned . and in the night season it enlightned their paths , as well as directed their motions . after the tabernacle was erected , h the resting of the pillar upon the tabernacle commanded their rest ; the taking of it up from the tabernacle directed their motion . ( ) to guard and protect them in their journey from injuries ; viz. partly , from the violence of their enemies , pharaoh and the egyptian armies pursuing them to destroy them , below . therefore i the pillar that went before israel , came behind them , interposing betwixt the israelites and egyptians ; being light to those , but darkness to these . partly , from the scorching heat of the sun above , in the dry and parching wilderness , that the camp of israel should not faint and be dissolved with the fervent heat . therefore god k spread a cloud for a covering . ( ) to demonstrate gods special and peculiar presence with them for their direction and protection in their journey . this moses intimateth in his prayer ; l they have heard that thou lord art among this people , that thou lord art seen face to face , and that thy cloud standeth over them , and that thou goest before them , by day time in a pillar of a cloud , and in a pillar of fire by night . assoon m as the tabernacle was erected , the pillar descended upon the tabernacle ; denoting his special presence there , to direct and protect his tabernacle . ( ) to be a mean wherein sometimes god did speak his will and pleasure to his people . n he spake unto them in the cloudy pillar . to moses he directed his speech ; o appearing in the pillar of the cloud , standing over the door of the tabernacle . the lord often spake to them in a cloud , or out of a cloud : he expressed himself more darkly and obscurely under the old testament , but now p with open face under the new testament . ( ) to signifie the same thing for substance to them , that baptism doth now to us . viz. washing from sin , and salvation from the wrath of god , and from the destructive malice of our spiritual enemies . q baptism signifies this spiritual washing , and salvation . and they r were baptized in the cloud , and in the sea : not dipt nor plunged in either , yet probably sprinkled with some drops of both . to denote their spiritual washing from sin by christ , and their salvation from the heat of gods wrath , and from the rage of their spiritual pharaoh and all their enemies by his blood . ( ) to typifie iesus christ unto them in divers regards . viz. . in his person ; the pillar s consisted of cloud and fire , a bright and a dark part : so christs person t consisted of divinity and humanity ; that glorious , this cloudy and obscure . as the lord u dwelt in the pillar : so x the fulness of the godhead dwelt in christ bodily , or personally . . in his direction and guidance ; the pillar guided them through the wilderness to canaan : so jesus christ is y the only way to the pather ; no man cometh to the father but by him . he is z the door of the sheep . he hath opened a a new and living way for us into heaven , through the veil his-flesh . by b the light of his prophetical word , and by his spirit , and by his own example , he leads us through the wilderness of this world to heaven . . in his salvation , defence and protection ; the pillar saved from the heat of heaven , and from wrath of enemies , and from destruction by both : so christ saves us c from wrath of god , and d from all our spiritual enemies . the prophet foretelling christs protection and salvation of his church , hath respect to this pillar ; e and the lord will create upon every dwelling place of mount sion , and upon her assemblies , a cloud and smoak by day , and the shining of a flaming fire by night : for upon all the glory shall be a defence . heb. a covering , or canopy over it . . in his presence with his church ; the pillar was still present with israel , went along with them , and the lord in the pillar : so christ is f still present with his churches and ministers , is in the midst of the golden candlesticks , the churches ; and g god in christ is also present with them . ( ) to confirm gods covenant with abraham and his seed , in all . . the red-sea , and israels safe passing thorough it to escape the fury of pharaoh's army , is the second extraordinary sacrament . the history of it is described by moses . the mysterie of it is intimated by paul , saying ; i they were all baptized by moses , in the cloud and in the sea. the history of it represents it a wonderful miracle . as , . that the sea should not be frozen , but divided into parts . . that it should be divided at moses lifting up his rod over the sea. . that being divided , israel should pass thorough the midst of it upon dry-ground , the waters being a wall to them on the right hand and on the left . . that at the stretching of moses hand over the sea , it should return to its strength , and drown all the egyptians : the same sea being israels castle and refuge , but the egyptians grave . the mysterie hereof was excellent , being answerable to baptism : k they were baptized in the sea. . the red-sea saved israel from temporal destruction and death : so l baptism signifies our salvation from eternal destruction and death by the blood and merit of jesus christ. . israel was saved by the red-sea , by first entring into it , as into a grave , wherein they were in a sort buried ; and by ascending afterwards out of it , rising again as it were out of a grave : so baptism signifies our salvation m by being buried with christ , that we might dye to sin ; and by being raised again with christ , to walk in newness of life . . the same red-sea that saved israel , destroyed their enemies the egyptians : so the same n death and blood of christ signified by baptism , which saves his elect , destroys all their enemies . . the red-sea o washed them , probably by drops thereof dashed and sprinkled upon them : so the blood of christ signified by baptism , p washeth and cleanseth from sin and dead works , being sprinkled upon the conscience . . the red-sea divided , and therein the egyptians drowned , became israels high-way to the earthly . canaan : so christs blood divided and separated from his body , represented by baptism , and thereby our spiritual enemies destroyed , q becomes the elects high-way into the heavenly canaan . . the red-sea in all these regards typified christ obscurely : baptism in all proportionable respects signifies christ more clearly . . the red-sea in all former regards confirmed gods covenant to abraham and his seed , demonstrating that no enemies , dangers or impediments whatsoever should hinder them from the promised land ; but , notwithstanding all , his promises should be accomplished : so baptism assures us in christs blood of the sureness of gods new covenant , according to which we shall against all impediments come safe to the promised paradise . thus of the red-sea . . mannah was their third extraordinary sacrament . note , . the history of it . . the mysterie intended in it . the history of it , is related by moses . r when israel was now thorough the red-sea , and their provisions of bread brought out of egypt spent , they murmur for bread , as ready to dye for hunger in the wilderness . hereupon god s rained mannah upon them from heaven for bread , till they came to canaan , to feed them all along their journey . this mannah differed much from the mannah used in physick . the mysterie of it , our saviour reveals , t whilst he expounds it of himself , that he is the true bread that came down from heaven : the apostle also intimates it , saying ; u they did all eat of the same spiritual meat . it was not only corporal food to nourish their bodies ; but also spiritual food , as a sacrament of christ crucified , for nourishing of their souls . see the mysterie of it in this ensuing parallel . . mannah x came down from heaven , from the airy heavens , out of the clouds ; hence called the corn of heaven , and angels food : jesus christ y came down out of heaven , even out of the highest heavens of heavens , from his holy father . . mannah z was round , small , and white like coriander seed , but full of vertue : so christ is a perfect , and pure , ( roundness is a figure of perfection , whiteness an embleme of purity , ) and small in his own and others eyes , b meek and lowly of heart , counted c a worm and not a man , &c. yet d full of grace and truth , and all spiritual efficacy . . mannah was e given to be food for israel in the wilderness till they came to the promised earthly canaan : jesus christ was sent down from heaven from the father , to be f bread of life , living food for his church all along their passage through the wilderness of this world , till they come to possess the promised heavenly canaan . but with this difference ; they g that did eat mannah hungred and thirsted again , and dyed : but they that eat christ shall never totally and finally hunger , nor thirst , nor dye . . mannah h was sweet and pleasant to the taste , like fresh oyl , and like wafers made with honey : so christ is i most sweet and deliciously pleasant to the spiritual taste of his church and people , that have their senses exercised to discern betwixt good and evill . . mannah was k prepared by baking , &c. to be bread for israel : so jesus christ was prepared by sufferings and death to be bread of life for his elect. l the bread that i will give , is my flesh that i will give for the life of the world . . mannah m fell round about the camp of israel daily , and was nowhere else to be found : so jesus christ is nowhere else to be found n but in and about the camp of his church ; all other people are christless ; but to his church he communicates himself continually . . mannah was rained down o sufficiently for all israel , though many hundreds of thousands , and every person of whatsoever age , sex , quality or condition had his proportion : so jesus christ is a p full provision for his whole church , and she is compleat in him , every member having his proportionable measure of his grace , his equal measure of his righteousness . . mannah must be q all eaten every day , and none reserved till the morrow ; for then it bred worms and putrified : so jesus christ must be actually r eaten and applyed by faith for spiritual nourishment , without which a bare profession of christ will but prove prejudicial ; to them that apply him by faith , he is precious ; but to them that apply him not , a rock of offence , and the savour of death . . mannah s was not to be found on the sabbath day ; and when they came to the land of rest , canaan , it quite ceased : so jesus christ t will cease to communicate himself to his church in such ordinances and dispensations as he doth now , when his church shall be brought to the celestial canaan their eternal rest , and shall keep their everlasting sabbath with him in glory ; then christ shall give up the kingdom to the father , and god shall immediately be all in all . . the u sample of mannah reserved in the golden pot in the holy of holies did not corrupt or putrifie at all : so jesus christ the hidden mannah , being set in the true holy of holies , heaven it self , x is subject no more to any suffering or death , but is alive for evermore . . water out of the rock , was their fourth extraordinary sacrament . herein also consider , . the history . . the mysterie . the history , thus . israel being furnished with bread to satisfie hunger , y yet wanted water to quench their thirst in their wilderness-way to canaan , and therefore murmured : god thereupon tells moses , that he would stand upon the rock in horeb , and moses with his rod should smite the rock , and water should come out for the people to drink , and it did so . the mysterie of this was great and excellent . for , paul saith ; z they did all drink the same spiritual drink , for they drank of that spiritual rock that followed them , and that rock was christ. view it in this parallel . . the well-head , the fountain of these waters , was a rock , an high rock , a firm strong rock , a dry flinty rock : so christ , a the well-head of all spiritual blessings , is , an high rock over all creatures , and above all dangers ; a strong b rock , whereon his church is built , that the gates of hell shall not prevail against it , and whereupon , as on c a rock of offence , his enemies shall be dashed in pieces ; and a dry rock , unlikely in the eye of the world to yield waters of life and salvation , being as d a root out of a dry ground , having no form , comliness , or desirable beauty . . the rock yielded plenty of waters for all israel in the dry and parching wilderness , both for cooling and quenching their thirst , and for cleansing their garments and bodies : so jesus christ e yields great plenty of his spirit , graces , righteousness , comforts and spiritual blessings , for his whole church , throughout this afflicting and barren wilderness of this world , fully to quench and satisfie all the panting and thirsty desires of his people , and to wash away all their sinful impurities . . the rock yielded no water till it was smitten with moses rod : so christ yields not the waters of life and salvation to his elect , but f as he is smitten by sufferings and death for their sins ; the curse of the law , the rod of moses , was laid upon him , that so the blessing of abraham might come upon them . . not so much moses his smiting the rock , as his smiting it at gods command , and the lords presence and power upon the rock , was that which brought water out of the rock : so , not so much christs sufferings , being smitten by the law , as being smitten g according to gods appointment , and through the presence and power of divine grace , sends forth streams of salvation for his israel , which become effectual to eternal life . . the rock which yielded waters to israel , followed israel , and supplyed them with water not only for that present , but all along the wilderness till they came to canaan : so jesus christ , that h followed israel , and was long after to be revealed in fulness of time , supplies his church with waters of life so long as they are in the wilderness of this world , till they come to heaven , so that they shall never ▪ totally and finally thirst , or spiritually and eternally dye ; the water which he gives them being a well , yea rivers of waters within them , in their bowels , springing up to eternal life . thus of the nature of these four extraordinary itinerant sacraments . ( ) their confirmation of gods covenant with abraham and his seed may be now more familiarly apprehended . they confirmed not this covenant to abraham in his own person , nor to his more immediate seed , isaac , jacob , joseph , &c. in their persons : for they were dead and buried , before these sacraments had being . but they confirmed it , to their more remote seed , which were actually delivered out of egypt , and after sojourned in the wilderness . for , then it was that these four sacraments were instituted by the lord. gods covenant with abraham and his seed , these sacraments confirmed divers waies ; viz. . as they consummated the redemption of abraham's seed out of egyptian bondage , and the egyptians destruction . god in his i covenant with abraham had promised this deliverance to his seed after years , and withal , this judgement upon the egyptians . the israelites were not compleatly delivered , when they marched out of egypt : nor the egyptians compleatly destroyed , when their first-born were slain with the pestilence . for k pharaoh with all his charets , and horsemen , and army , when they had buried their first-born , pursued after israel , and extreamly distressed them before piahiroth , viz. the mouth of the mountains , by the red-sea , where they had no way of escape : the red-sea being before them , the egyptians behind them , mountains on each hand . then the lord by two of these sacraments , the pillar and sea , compleated israels deliverance , but the egyptians destruction . by the pillar l he protected israel , from them , that they came not neer them : and by the sea , m he saved israel making it an high-way for his ransomed to pass through ; but drowned all the egyptians following them : making the sea their grave , so that they saw them again no more for ever , but only dead upon the shore . hereby therefore this covenant was wonderfully ratified : in that the miraculous pillar shall protect , and the divided sea shall save his israel , but devour the egyptians , for the full compleating of his covenant-promises . . as they removed impediments to the performance of gods covenant and promises to abraham and his seed ; taking them out of the way , that the covenant might take place . one eminent clause of gods covenant with abraham and his seed , was ; that n the land of canaan should be given to him and his seed for an everlasting possession ; under which the eternal inheritance of heaven was typifyed and promised . now when israel was brought out of egypt , and were marching towards canaan , there were many impediments and difficulties tending to cross , retard and hinder their journey thither , whether we consider , the neer way to canaan , or the way about through the wilderness . i. the neer way to canaan o was through the land of the philistins , a strong and warlike nation : god would not lead them that way , lest the people should see war , and be discouraged . ii. the way about through the wilderness had also many lets and impediments , rendring their passage either impossible , or extreamly difficult : as , the crossing of the red-sea ; the uncouthness of the way without guide , direction , or inhabitant ; the parching heat of the sun , enough to make them faint and dye , the wilderness being without harbour or shelter ; the barrenness and dryness of the wilderness , wherein there was neither earing nor harvest , no food to eat , nor scarce any water at all to drink for so many hundreds of thousands : these were great impediments , and without removal of them they could never have come to canaan . all these impediments the lord took out of the way , all these difficulties he facilitated , by these four extraordinary sacraments . . by the pillar of cloud and fire , he not only covered and sheltred them from the violent heat of heaven , but also guided them in their way they should go both night and day . . by the dividing of the red-sea into parts , he removed the impassableness of the sea , as well as the danger of the egyptian host. . by mannah rained down about their camps , he gave them bread to the full for forty years together , though the wilderness yielded neither bread nor corn. . by water out of the rock , he gave them drink throughout the dry and parched ▪ desert , so that they were still supplyed with a stream of water , so that neither the fervent heat of the sun , nor want of guidance in the wilderness , nor the many waters of the red-sea , nor any extremity of hunger or thirst , nor all together , shall keep israel out of canaan , nor gods covenant from accomplishment . now in removing these difficulties and hinderances to covenant-performance , these four sacraments did experimentally confirm the infallibility of the covenant to abraham's seed . there was not a year , not a moneth , not a day , for fourty years together , wherein god did not , by all , or some of these , plainly assure them , that gods covenant was sure , canaan was theirs , and nothing should prevent their promised enjoyment of it in its season . . as they harmoniously answered the ordinary fixed sacraments both of old , and new testament , viz. circumcision and the passover , baptism and the lords supper . ( ) the cloudy fiery pillar and red-sea had analogy and proportion with circumcision , and baptism . to baptism ; for , israel is said to be p baptized in the cloud , and in the sea : to circumcision also consequentially , because q baptism succeeded in stead of circumcision . and all of them were initiating sacraments , the first sacraments in order : yea all of them signified the same thing for substance , viz. the putting away of the sinful filth and corruption of the flesh by the blood and spirit of christ. ( ) the mannah , and water out of the rock , had sweet analogy with the paschal supper , and the lords supper . all of them being second sacraments ; all of them nourishing sacraments , tending to growth and progress ; all of them signifying the same spiritual nourishment of the soul by the body and blood of christ crucified . having therefore such correspondence to these fixed and ordinary sacraments , which evidently r confirmed gods covenant with abraham and his seed , they also in this sense were confirmations of the same covenant . . as they mysteriously typified iesus christ and his death . the pillar , sea , mannah and water out of the rock , were all of them notable types of christ crucified , as i have already evidenced . and in this respect they singularly confirmed this covenant , for as much as gods covenant with abraham and his seed s was grounded , stablished , and ratified upon , and by christ crucified . and so i pass to the last way of gods confirming this covenant . viz. . by the sufferings and death of iesus christ , implyed and typifyed observably in this foederal administration , and that many waies . for clearing this , consider , . that the sufferings and death of iesus christ were many waies implyed , typifyed and represented in this expressure of gods covenant . . that by these sufferings and death of christ thus represented , this covenant was eminently confirmed . ( ) the former of these , viz. that the sufferings and death of christ , were many waies intimated and adumbrated in this foederal dispensation , may be cleared by induction of particulars . as , . in the promises of the covenant . viz. . in the promises of t blessing all the families of the earth in abrahams seed . this had its accomplishment in christ , u who became a curse for us upon the cross , that the blessing of abraham might come upon the gentiles , &c. . in the promise of x multiplying his seed as the stars of heaven , dust of the earth , and sands of the sea-shore . this had its chief accomplishment in christ : who by his sufferings and death hath begotten a spiritual seed , believing in him , and turning to him ; and that a very numerous seed , like the y innumerable drops of deaw from the womb of the morning , z when thou shalt make his soul an offering for sin , he shall see his seed . — a a seed shall serve him , it shall be accouunted to the lord for a generation . — all the ends of the world shall remember , and turn unto the lord , and all the kindreds of the nations shall worship before thee . this is spoken of , as the fruit of christs passion there prophetically and pathetically described . . in the promise of making his seed victorious , b possessing the gates of their enemies . this was chiefly fulfilled in jesus christ , ( as zacharias testifieth , ) we being by christ c delivered out of the hands of our enemies . what enemies ? sin , death , the devil , &c. and how doth christ deliver us from these spiritual enemies ▪ and make us victoriously possess their gates ? by his sufferings and death peculiarly . being d made a sacrifice for sin , he condemned sin in the flesh : e by death , he destroyed him that had the power of death , that is the devil : f he spoyled principalites and powers , triumphing over them openly on the cross. . in his promise of e giving to abrahams seed canaan for an inheritance and land of rest , into which they were brought by the typical jesus . this is chiefly fulfilled in the true jesus . h who by his own blood entred in once into the holy place , even heaven itself , that better countrey , that heavenly rest : having also obtained for us boldness to enter into the holiest by the blood of iesus , by a new and living way which he hath consecrated for us , through the veyl , that is to say , his flesh . canaan was but a type of heaven : and ioshua a type of iesus : and ioshua's bringing them into canaan , a type of jesus his bringing abraham's seed into heaven , which he did by his blood and death meritoriously . . in his great promise of being a god to abraham and to his seed by an everlasting covenant . the lord becomes a god in covenant to none but in jesus christ , and through his death , satisfying gods justice for their sin , and reconciling them to god. when we were enemies , we were reconciled to god by the death of his son. contrariwise , l they that are without christ , are without god in the world . . in the solemn rite , and form of covenanting . viz. by killing of sacrifices ; dividing them in twain , and the covenanters in a sort passing between the parts thereof ; under the resemblances of a smoaking furnace , and a burning lamp. the more immediate intent of these solemnities , probably was ( as ( r ) calvin , and o ainsworth are of opinion ) to shew , and shadow out the future ▪ condition of abraham's seed before they should inherit canaan ; they should be as it were slain and cut in pieces by afflictions , like those sacrifices : the egyptians like those fowls , should light and prey upon them ; but as those parts were laid to answer one another , capable of being closed together again : so his distracted seed should at last be revived , and restored and closed together again , &c. the more mediate and chief intention of these things seems to be , for confirmation of gods covenant with abraham and his seed , by p passing between slain and divided sacrifices , that they might more holily coalesce and be joyned together , being as it were together included in the sacrifices : which ( in my judgement ) hath principal respect to the torments , rending and death of christ , the sacrifice of sacrifices , abrahams primary seed , whereby gods covenant is ratified irrevocably to abraham's seed for heaven and salvation . all slain sacrifices , appointed by god , being types of christ crucified and slain . . in all the sacraments ordinary and extraordinary annexed to this expressure of gods covenant with abraham and his seed . the covenant of faith ▪ in every gradual discovery of it , represents christ , and him as suffering and dying , either expresly or implicitly . so all the sacraments annexed to the covenant primarily lead us to christ and his death , with the benefits thereof . christ , as suffering and dying for the sins of his elect , is the very marrow and mysterie of all these covenants and sacraments . in circumcision , blood was shed ; foreshadowing christs shedding his blood for his people , in part , in his circumcision ; in full , in his following sufferings and cruel death . in this passover the lamb was slain , its blood shed and sprinkled upon the doors of israelites , its flesh roasted with fire , &c. lively typifying christ , the lamb of god , our true passover sacrificed for us by death , whose blood was shed that it might be sprinkled upon us for justification and salvation , whose flesh was as it were roasted and scorched with the fire of gods wrath for our sins , that he might be bread and nourishment of life for our souls . in the pillar of cloud and sea israel was baptized : which foretypifyed the spiritual baptism and washing of their souls from sin by the blood of jesus christ shed for that purpose . in the mannah that came down from heaven , was typified christ coming down from heaven as the true bread of god. and he became such bread , q by giving his flesh for the life of the world . finally , in the water out of the smitten rock , for quenching his peoples thirst in the wilderness , and washing their bodies and rayment , was shadowed out the streams of blood gushing out of the rock christ smitten with sufferings and death , for quenching his peoples spiritual thirst , and cleansing their spiritual filthiness from their souls and consciences . . in abraham's r resolved sacrificing of his son , his only son , his beloved son , isaac for a burnt-offering to god , and real offering up the ram in his stead , was remarkably typifyed s gods incomparable and infinite love to the world in giving his own son , his only son , the dear son of his love in whom his soul was delighted , jesus christ , to be sacrificed by bitter sufferings and death for the sins of his elect , that , believing in him they might not perish , but have everlasting life . thus the first thing is evident , that the sufferings and death of christ were many waies implyed and adumbrated in this foederal administration . ( ) the latter of these , viz. that by these sufferings and death of christ thus represented , this covenant was eminently confirmed ; may be thus evinced . . because , this covenant is said to be r fore-confirmed of god ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) towards christ ; or unto christ. that is , so as to have primary respect and tendency to christ , the chief seed of abraham , and establishment in him as mediator , surety and foundation of the covenant ; by whose death u as testator this covenant should at last be ratified : by whose merit intervening these covenant-benefits and blessings should be obtained : and by faith in whom these covenant-mercies should be actually applyed to all abraham's seed in christ. the sufferings and death of christ being so frequently and notably intimated in this foederal dispensation , for this end especially , that thereby this covenant might receive stronger establishment and confirmation . . because if the ordinary and extraordinary sacraments were annexed to this covenant for confirmation thereof , much more the sufferings and death of christ signified and shadowed out therein as the marrow thereof , must needs confirm the same . for these sacraments had no spiritual virtue , efficacy or use at all for confirming the covenant , or covenanters ; but only in relation to , and in connexion with , jesus christ and his sufferings therein signified and sealed . . because , all the covenants and x promises of god are yea and amen in christ crucified . they have their truth , establishment & accomplishment in christ , as the root and center of them all . but with this difference ; y covenants of promise ( of which this covenant with abraham and his seed was one eminent branch , ) were yea and amen in christ only as promised , and to come afterwards : the new covenant , is yea and amen in christ , as performed actually exhibited in the flesh already . thus christs blood did virtually work , long before it was actually shed . and this is one sense , in which christ is said to z be slain from the foundation of the world : viz. in regard of the virtue , force and efficacy of his death in many regards from the foundation of the world . iii. why god thus many waies confirmed his covenant to abraham and his seed ; comes next to be considered . and this the lord did , . of the rich bounty of his grace to abraham and his seed . his free-grace is most liberal and bountiful : therefore he not only a gave his covenant to abraham , to declare his free-grace in bestowing what abraham could not deserve ; but he also b established and confirmed his covenant given , to testifie the superabundant bounty of his free-grace , making his covenant strong and sure which he had given him . . because the lord intended this covenant with abraham and his seed , c for an everlasting covenant , d to him and to his seed for ever . e how and in what sense this covenant , and the covenant inheritance therein promised , is for ever , i have formerly explained , towards the beginning of this chapter . now , god intending this for an everlasting covenant , to be of use and advantage to abraham's seed to the worlds end ; therefore he hath f established it strongly , and confirmed it immovably . he hath made it a marble-monument ; he hath set it upon a sure and unshaken base . this is a covenant that hath foundations : every confirmation is a foundation ; gods promises are a foundation ; gods oath is a foundation , &c. and all because this covenant is to stand long , to continue for ever . if a man pitch a tent , he doth it slightly without foundation , because it is to be shortly taken down again and removed : but if he build an house , he maks it strong and sure , laies the foundation firm and deep , because it is to continue . if a man make any contract or bargain for a few daies , or a few years only , he takes no extraordinary care for sureness ; but if he be to purchase an inheritance to him and his heirs for ever , he makes all as sure as he can , by deeds , seals , livery and seizin , fines , recoveries , enrolments , &c. thus the lord deals in the present case of his covenant , he makes all sure , because it is to continue for ever . . that by all these confirmations g god might more abundantly shew unto the heirs of promise the immutability of his counsel . gods holy counsel and contrivance of the eternal happiness of abraham and his seed in jesus christ by faith , in his eternal purpose and decree , is the great mysterie of this covenant : herein the lord is from all eternity fully determined and unalterably resolved . and that all the true seed of abraham , true believers whether jews or gentiles , who are the heirs of promise , might in due time perceive the fixed resolvedness and immutability of gods pleasure and counsel herein ; he hath added all these confirmations to his covenant as well as his oath . and this reason the apostle laies down , h when god made promise to abraham , because he could swear by no greater , he sware by himself , saying , surely , blessing i will bless thee ; and multiplying , i will multiply thee . — wherein god willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath . or , interposed himself by an oath . as if god had said ▪ abraham , i am fully resolved of this my covenant , nothing shall alter or change my eternal purpose and counsel , therein ; i have decreed it unalterably before the world began : therefore i have thus and thus established it ; do thou and thy seed build upon it , and rest upon it for ever . . that by such strengthening , stablishing , & confirming this covenant , the comfort of all true believers , heirs of promise , might be strengthned , stablished and confirmed in the covenant . this reason also the apostle adds ; i that by two immutable things , ( viz. gods promise and oath , ver . . ) in which it was impossible for god to lye , we might have a strong consolation ▪ who have fled-for ▪ refuge to lay hold upon the hope set before us ; which hope we have as an anker of the soul , both sure and stedfast , and which entreth into that within the vail , whither the fore-runner is for us entred , iesus , &c. a most sweet text : wherein , to my present purpose , note : . that , these words have reference particularly and expresly to gods covenant with abraham , and his confirmation thereof ▪ ver . , . &c. . that , here are mentioned two waies which god took for confirming his covenant with abraham , viz. ▪ his promise ▪ ▪ his oath , by himself , ver . , , , , . both which are amplified by their two excellent properties tending to strongest confirmation of the covenant thereby ▪ viz. ( ▪ ) immutability , they are both unchangeable ; that by two immutable things . ( ● ▪ ) infallibility , they can neither of them deceive us , in which it is impossible for god to lye . . that , the end or reason of this confirmation of this covenant , by promise and oath , was , that his covenant-people might have strong consolation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; firm , strong , prevalent , consolation . they have strong discomforts to wrastle against , viz. . many and strong sins within them ; . the dreadful and strong wrath of god above them ; . the strong and deadly curse of the law against them , thundering out death as the due wages of every sin ; . many and strong enemies and temptations round about them , the flesh with all its lusts , the world with all its flatteries and frowns by afflictions and persecutions , the devil with all infernal principalities , powers , and spiritual wickednesses in high-places , &c. therefore they had need to have strong consolations against all these strong discomforts ; their comforts had need to be as heart of oak , as armour of proof ; they had need to be well-grounded , strongly compacted , deeply rooted , and mighty through god , that they may prevail against all comers , against all these discomforts , which would quickly dash and swallow up weak and feeble consolations . the god of all comfort therefore , being tender of his peoples consolation , hath both made this covenant with them in christ , for their comfort , and hath made this covenant strong by many confirmations , for the establishing of their hearts with strong consolations . . that , the persons for whom god intended this strong covenant-consolation , are the heirs of promise , vers . . viz. first , believing iews ; then , believing gentiles . these heirs of promise are described by their faith and hope , whereby they become actual partakers of this strong consolation , by flying to the promises hoped for , and by casting this sure and stedfast anker of the soul , hope , into that within the vail , the holy of holies , even heaven it self , into which iesus the forerunner is entred to prepare it for them . thus their souls ride at anker safely , in the sea of this world , by expecting heaven through jesus christ according to this confirmed covenant . iv. inferences hence ; hath god thus established and confirmed his covenant to abraham and his seed ? then , . gods tender care and love to abraham and his seed is eminently declared in this covenant . wherein ? . partly , in his gracious condescension and stooping so low to abraham and his seed , as to deal with them and manifest his good-will to them touching their eternal happiness , in such a familiar covenant-way . for , there 's infinite distance and disproportion betwixt god and them : and yet they meet together in one blessed covenant . . partly , in that he hath given them such a rich and full covenant , replenished with variety of highest blessings , not only for this world , but especially for the world to come . . partly , in that he hath many ways so strongly established . and confirmed this covenant , and all the blessings therein , to them : so as he hath left no place for their disputing or doubting about the performance thereof . he covenanted with them freely : he covenanted with them fully : he covenanted with them firmly . o what care and love of god shines forth herein ! what praise , thankfulness and love were due from abraham and all his seed to this god! and if we be the true seed of abraham , heirs of promise by faith , what shall we render to the lord for all these his benefits ? . gods covenant with abraham and his seed is most firm and sure : and all the covenanted-blessings therein are most secure unto them . why ? they are so immoveably established and confirmed . god hath abundantly established them ; . by his immutable promises propounded , repeated , in part fulfilled , in which it is impossible for god to lye : . by abrahams entry upon and survey of canaan . . by the type of melchizedek . . by his own immutable and sacred oath , wherein it is impossible for god to lye or repent : . by the ensuing solemnity of covenanting , striking this covenant with abraham and his seed , by sacrifices slain and divided , and passing between the parts thereof : . by ordinary visible sacraments , circumcision and the passover ; which were constant sensible seals of the great charter till the coming of jesus christ : . by extraordinary sacraments in the wilderness , the pillar of cloud and fire , the red-sea divided into parts , mannah from heaven , and water out of the rock ; three of which they had daily before their eyes for forty years together , to assure them that god remembred this covenant , and was in fulfilling it every day , and that they did see and taste the vertue and goodness thereof continually : . by the very suffering and death of christ the cheif promised seed , as adumbrated , typified and intimated many ways in this covenant-administration , to come to pass afterwards for the full ratification of this covenant . by all these ways god hath confirmed it , and made it invincibly sure . a sure rock , whereupon to rest and repose the we aried soul ; a sure refuge , whereunto to fly for succour and safety in all spiritual danger and difficulties whatsoever ; a sure charter of grace , which shall not be overthrown , whereby the eternal inheritance may be confidently claimed and expected . consider well , o all ye seed of abraham ; . this covenant is surer then all humane laws , covenants or constitutions whatsoever . surer then all the laws of medes and persians , which alter not ; surer then any mans will or testament , though confirmed by the testators death : surer then all the grants , charters , acts , or ordinances of princes or potentates , though confirmed by promise , seal or oath . why ? because these are but confirmed by mortal and mutable men : but this is established by the immortal and immutable god. if k mans covenant , when once confirmed , be sure : then gods covenant with abraham and his seed , thus often confirmed , must needs be most sure . . this covenant is surer then the surest foundations of heaven and earth , and of the whole creation . l the mountains shall depart , and the hills shall be removed , yea m heaven and earth shall pass away , but this covenant shall not pass away or be removed . for though he hath laid the foundations of the world ●…ry sure , yet he hath not stablished them upon his oath : but he hath established this covenant upon his inviolable oath , yea upon the blood of iesus christ. . this covenant is surer then can be overthrown or made of none effect . for , what shall overthrow it ? ( ) not the law ; for n this covenant was confirmed in christ years before the law was given , and the first covenant stands . ( ) not the sin of abraham , or his seed ; for this covenant hath provided o a blessedness both for abraham and his seed , one eminent branch whereof is remission of their sins and justification of their persons . ( ) not the justice of god , nor the curse due for sin ; for , in this covenant gods blessing is assured in christ , who p became a curse to redeem us from the curse , that so the blessing of abraham might come upon us . ( ) not any enemies to us , or to this covenant , flesh , world , or satan ; for , herein god hath taken order that abraham's seed q shall possess the gates of their enemies , especially of these their spiritual enemies . over all whom they shall at last be more then conquerours . ( ) not any creature , or created power , present or future ; for the creator of heaven and earth , god blessed for ever , hath all these ways confirmed it ; and what he hath confirmed , no creature can reverse or disanul . . gods covenant with abraham and his seed is perpetual . being unalterably firm and sure , it must needs be perpetual . hence it s called , r an everlasting covenant . and it 's said ; s he hath remembred his covenant for ever : the word which he commanded to a thousand generations , which covenant he made with abraham , and his oath unto isaac ; and confirmed the same unto jacob for a law , and to israel for an everlasting . covenant , &c. and in this accomplishment hereof in christ , it s said ; t he hath holpen his servant israel , in remembrance of his mercy , as he spake to our fathers , to abraham and his seed for ever . this covenant then was not for a short season , but for perpetuity . . something in it was only for a peculiar time ; as , u the gathering of abraham to his fathers in a good old age in peace . . some things in it were only for a long time , after which they were to have an end ; as , the temporalities therein promised , x inheritance of canaan , &c. together with that form and manner of visible administration , to particular families , by mutable sacraments , &c. . but some things in it were perpetual and for ever ; as , all the substantials of the covenant of a spiritual and celestial nature , touching grace in this , and glory in the world to come . these things do all concern us , as well as abraham ; and will still concern all believers to the worlds end . herein therefore let us still exercise our selves , to know this covenant thoroughly , to discover our portion and interest therein clearly , and to comfort our selves therewith continually . the subsequent out-breakings of the covenant may surpass this discovery , but shall not disanul it : as in the day-time the glorious sun doth not extinguish and put out the inferiour light of moon and stars , but only out-shine them . . this covenant-expressure far surpassed both the former to adam and noah , not only in fulness and clearness , but also in establishment and confirmation . the first covenant-discovery was established , by y a general and dark promise , and by the death of those sacrifices , with the skins whereof adam and eve were clothed . the second was established z as hath been showed by promises , by salvation in the ark by water , by the rain-bow , and gods oath . but this third discovery of the covenant was ratified more abundantly , as hath been evidenced . thus the grace of god discovers it self daily more and more fully : as the sun shines brighter and brighter till it be perfect day . as the capacity of gods people increased for receiving , so the bounty of god increased in revealing , the mysteries of salvation unto them . . they that doubt or stagger at this covenant or the promised blessings thereof , through unbelief , do not duly consider gods establishment and confirmation of it to abraham and his sed. in it self gods covenant needs no confirmation ; his bare word is as strong as his oath : but to us it needs confirmation ; therefore god hath confirmed it so variously and so strongly a by immutable things , wherein it is impossible for god to lye . but we forget these confirmations , we do not deeply enough consider them : therefore we tremble , doubt , and hesitate about the performance of promised blessings , whether ever we shall have the blessing of abraham come upon us in donation of the spirit , sanctification , adoption , iustification , &c. whether ever we shall possess the gates of our spiritual enemies and overcome them ; whether ever we shall come to inherit the heavenly canaan and eternal rest ; whether ever we shall be so happy , as to have the lord for our shield , exceeding great reward , and our god in covenant . oh we faithless and foolish people ! can we believe an honest man upon his naked word and promise , especially upon his serious oath : and shall we not believe this covenant upon the word and oath and many confirmations of the true and living god ? set judgement in his place , and how can we doubt , having all these assurances ? . abraham and his seed are not wholly without spiritual weakness and infirmity of faith , that needed such confirmation of gods covenant unto them . the lord would never have thus confirmed this covenant , had there not been need . gods covenant in it self is strong , it needs no confirmation at all : gods bare word and promise is immutably strong and sure . abraham and his seed therefore needed all this confirmation . how should they need it , but from their weakness and infirmity , disposing them to doubt , inclining them to stagger ? their faith and graces were excellent , but not gradually perfect , therefore attended with infirmity and weakness proportionably . but the covenant being confirmed to abraham , he b can believe the promise without dispute , without staggering , yea against hope . if abraham and his seed had their infirmities of faith , wonder not that we have weaknesses therein : if they needed hereupon confirmation of gods covenant , and were helped thereby , think not strange that we should need the same establishment for our advantage . . finally , let all abrahams true seed delightfully embrace this established covenant for their compleat spiritual establishment . god hath purposely thus established and confirmed it , that it might stablish and confirm them . hither let them flye for strength , against all their spiritual weaknesses : for settlement , against all their spiritual unsetledness . o ye faithful obedient and upright seed of abraham , mind and meditate much upon this confirmed and most sure covenant , set your hearts upon it deliberately , and view it exactly on every side : how full it is , for substance ; how sure , for establishment ; and then let it wholly settle , strengthen , stablish you . more particularly , ( . ) hereby stablish your faith and assurance in all the promises of this covenant . know them , in their full latitude and compass : assent to them , as infallibly true and sure in themselves : apply them , and appropriate them to your selves , c be perswaded of them , and embrace them , as your own certain and unquestionable portion . hath the lord thus and thus confirmed them : and do you still doubt , tremble , and stagger at them through unbelief ? if gods immutable promise and oath will not stablish the assurance of thy faith herein , yet let the typified death and sufferings of christ do it , especially seeing all the types are now fulfilled in his death : come with thomas , and put thy finger into the print of the nayls in his hands and feet , and thrust thine hand into his peirced side , and be no longer faithless but believing . say every one of you , like him ; my covenant ; my promises ; my promised blessings of the spirit , sanctification , adoption , iustification , &c. my victory over all my spiritual enemies , my true heavenly canaan and eternal rest ; the lord is my shield , my exceeding great reward , and my god for evermore . ( . ) hereby establish your hope in reference to all future covenant-mercies , not yet fulfilled . the covenant is made sure , much of it is already accomplished , and at length all shall be fulfilled , it shall not lye : therefore expect and wait for them , cast d the anker of hope sure and stedfast within the vail , and tarry gods leisure ; hope in this established covenant will never make you ashamed . ( . ) hereby establish your courage and patience in enduring all intervening difficulties and afflictions before the full accomplishment of the promised blessings of this covenant . ye have need of courage , to hold up the heart under troubles ; e ye have need of patience , to hold out unto the end ; ye have need of both , that after ye have done and endured the will of god , ye may receive the promise . for yet a little while , and he that shall come will come , and will not tarry . abraham himself met with divers difficulties after this covenant was made , but he strengthened his courage and patience to undergo them , knowing the covenant was sure : f and so after he had patiently endured , he obtained the promise . the seed of abraham , after this covenant was made , did pass through much hardness , many reproaches , and distresses , both in egypt , and in the wilderness , before the covenant was fulfilled in that one clause touching canaan : but at last canaan was theirs , and they inherited the promise . you also shall meet with many temptations , straits , tribulations , and persecutions in the egypt and wilderness of this world , before you shall inherit the promised heavenly canaan . but remember that , notwithstanding all interposing discouragements , the covenant is immoveably sure ; be therefore couragious and patient , for at length you shall certainly obtain . let certainty of final and full obtaining , make you wade through whole floods of difficulties and seas of perplexities . g give diligence to the full assurance of hope unto the end : that ye be not sloathful , but followers of them who through faith and patience inherit the promises . shall the apprentice patiently undergo an hard seven years service , in hope of an uncertain freedom at the end ? shall the merchant run so many desperate hazzards and adventures by sea for divers years together , in hopes of an uncertain gain ? and will not you be content patiently to endure many tribulations and persecutions , in hopes of a certain inheritance in heaven according to this covenant ? ( ) hereby strengthen and establish your spirit of prayer and of praises to god , in reference to all blessings within this covenant . . strengthen your hearts and groans in prayers for all or any mercies within this covenant , by these confirmations of the covenant . as aaron and hur h held up moses hands , that they were steady , when he prayed : so let these ratifications of the covenant be thy aaron and hur to stablish and hold up thy heart and hands when thou prayest . our spirits are apt to flag and faint in prayer , but let these pillars prop them up . this use moses made of gods oath to abraham , in his prayer for israel when they had trespassed in aarons idolatrous calf , and prevailed ; i remember abraham , isaac , and israel thy servants , to whom thou swarest by thine own self , &c. so let us pray for the blessing of abraham , for the eternal rest , &c. saying ; remember thy covenant , thy promises , thy oath , and all thy confirmations of thy covenant to abraham , &c. this enables our faith to wrastle with god. . strengthen your hearts also unto all enlarged thankfulness and praises to god for every accomplishment of this covenant in any branch thereof , especially for performing christ ; in that hereby god declares his fidelity in his established covenant . thus david blesses god for all passages of providence to abraham's seed in egypt and the wilderness . k for he remembred his holy promise , and abraham his servant . and zacharias blessed god for christs incarnation , l as done in remembrance of his covenant , and oath to abraham . ( ) hereby , finally , stablish you your comforts in all . comfort and chear up your hearts , in the interest you have by faith in this covenant and all the covenanted mercies at present , in the expectation you have by hope of the full accomplishment of this covenant for future , notwithstanding all the pressures and sufferings which by courage and patience you may in the mean time possibly undergo : and all , because god hath thus strongly ensured his covenant to you . why hath god thus confirmed his covenant , but to confirm your consolation ? m god willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath : that by two immutable things , in which it was impossible for god to lye , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us . that our comfort might be strong and sure , he hath purposely made his covenant strong and sure . therefore in all our faintings , discouragements , despondencies , dejections , let 's have recourse to this covenant ; and let the fulness and firmness thereof be the reviving cordials of our oppressed spirits . hitherto of the form of this covenant , expressed in the fourth aphorism . viz. the form of gods covenant with abraham and his seed , consisted , inwardly , in the mutual covenant-obligation betwixt the foederate parties ; outwardly , in the manner of this covenants administration , especially of its confirmation . aphorism v. the end , or intended scope , of gods making and establishing this covenant with abraham and his seed in christ , was , ultimately , his own glory ; subordinately , the true happiness of abraham and his seed , jewish and gentilish , both in this and the world to come . this aphorism i explain as followeth . i. the ultimate end or principal scope of god in this covenant , was , the displaying and shewing forth of his own glory . gods glory is most deer to himself : and is the chief end of all his works of decree , creation , or providence . n for , of him , and through him , and to him are all things ; to whom be glory for ever ; amen . of him , as the first efficient : to him , as the last end. and therefore this eminent and peculiar work of his covenant with abraham must needs be peculiarly intended for his glory : and this divers waies . viz. for the glory , . of his free-grace . . of his bounteous goodness . , of his wise providence . . of his great power . . of his constant faithfulness . i. for the glory of his free-grace . the apostle speaking of this covenant , saith , o therefore it is of faith , that it might be by grace , to the end the promise might be sure to all the seed . this covenant was wholly founded upon free-grace , wholly composed and made up of free-grace . for p when god did chuse abraham , and call him in ur of the caldees , and there first made this covenant with him , abraham , q was an idolater and an ungodly person ; therefore could not deserve any thing at all from god , but wrath and death . yet even then when he was impious and idolatrous , the lord of his own meer motion and inclination , according to the meer good-pleasure of his own will , did effectually call abraham and make a covenant with him . herein he displaid the riches of his free-grace . ii. for the glory of his bounteous goodness , in his abundant mercy and loving-kindness . gods goodness shines forth in his mercy , and loving-kindness : and his glory in them all . now in this covenant god hath proclaimed before all the world the glory of his goodness , mercy , and loving-kindness , most abundantly . viz. . in condescending to deal with abraham in a familiar covenant-way : though betwixt himself and abraham there was infinite disproportion . . in comprizing not only abraham , but r all his faithful seed both of jews , and gentiles , as subfoederates , with abraham in this covenant . . in concorporating both abraham and his seed s with iesus christ , as one joynt-foederate party therein with god : accounting all his seed as one christ ; that thus in christ they might fully be enabled to perform their part of the covenant , who of themselves could do nothing . . in accumulating such heaps of blessings and mercies upon them , in the manifold promises of this covenant : assuring them , both what god would do for them , and what god would be to them . . finally , in confirming this covenant to abraham and to his seed so many waies , above all possibility of abolition or alteration . herein the glory of his mercy and loving-kindness was exceeding glorious . hence moses said to israel ; t only the lord had a delight in thy fathers to love them , and he chose their seed after them , even you above all people , as it is this day . and micah stiles the substance of this covenant n the merey to abraham , sworn to our fathers from the daies of old . and in reference to christ incarnate abrahams chief blessed seed , mary herself said ; x he hath holpen his servant israel , in remembrance of his mercy , as he spoke to our fathers , to abraham and to his seed for ever . zacharias also to the same effect said ; y he hath raised up an horn of salvation for us , in the house of his servant david ; — to perform the mercy promised to our fathers , and to remember his holy covenant , the oath which he sware to our father abraham , &c. so that the scripture renders the love and mercy of god in this covenant with abraham and his seed most eminently illustrious . iii. for the glory of his wise providence . god hath gloriously exalted and magnified the wisdom and care of his providence in this expressure of his covenant , and that divers waies . . by fore-seeing and foretelling to abraham , when he made covenant with him , many future events concerning this covenant long before they came to pass . he exactly knew whatsoever he intended to do with abraham and his seed to the end of the world : and therefore he glorified himself by acquainting abraham with it aforehand . as , ( ) he told abraham z of his seed , and multiplying the same , . years before isaac was born . ( ) he told him a of his seeds sojourning and servile condition in a land not theirs years beforehand , ( which began at the birth of isaac the promised seed ) after which god would judge that nation which should afflict them , but bring them out with great substance , and in the fourth generation bring them into canaan : all which he exactly fulfilled . ( ) he foretold him b of his eminent and primary seed jesus christ , in whom all the families of the earth should be blessed , about years before christ was born : which in fulness of time was accordingly accomplished . . by sustaining and preserving abraham and his seed from ruine , both when they were few in number , and when they were greatly multiplyed . c when they were very few , and strangers passing from one nation to another , he suffered no man to do them wrong , yea he reproved kings for their sakes . when they began to multiply greatly , how carefully did he provide for them ? ( ) in the seven years famine , they were sustained in egypt by ioseph , d a man purposely sent before to preserve them alive in that extremity ; ( ) in the egyptian oppressions upon them , after iosephs death , they were kept from destruction ; yea , e the more they were oppressed , the more they grew , till at last they went out of egypt with an high hand ; ( ) in the wilderness ( wherein was neither food nor rayment , earing nor harvest , physitian nor medicine ) he , for years together , furnished them plentifully , with health : so that f their foot did not swell , and the bitings of the fiery serpents were g healed by the brazen serpent : with food , by h mannah from heaven , and water out of the rock ; and with rayment ; for during all that time i their rayment waxed not old upon them . . by so ordering , disposing and over-ruling all passages , and occurrents ( though never so strange , improbable , and seemingly contrary , both to one another , and to the welfare of abraham's seed ) that k they did all work together for their good , and towards the actual accomplishment of gods covenant with abraham . as ; ( ) the great famine in canaan necessitated them to go into egypt for sustenance : ( ) iacobs peculiar love to ioseph , his brethrens hatred thereupon , their casting him into a pit and after selling him to the ishmaelites who also sold him to potiphar in egypt : iosephs integrity there , his unjust imprisonment , his interpretation of the dreams of pharaohs butler and baker in prison , and of pharaoh's dreams afterwards touching the seven years plenty and seven years famine : his advancement thereupon to be next to pharaoh lord over all the land of egypt : all these made ioseph in egypt the harbinger for abraham's seed there in the famine . ( ) provisions in egypt made them willing to sojourn there . ( ) their after-oppressions in egypt , not only prepared heavy judgements from god upon the egyptians , but inclined also the hearts of the israelites ( when gods time came ) willingly to depart out of egypt , so that egypt was judged , and israel brought forth with great substance , l according to gods covenant with abraham . ( ) their want of way guidance and shelter from heat in the wilderness , occasioned the pillar of cloud and fire . their great strait at the red-sea , by reason of the egyptians army pursuing them , occasioned that great work of god , the dividing of the red-sea , into parts , for israels full deliverance , and the egyptians utter destruction . their hunger , thirst , and other pressing wants in the wilderness were advantagious opportunities for gods providence , whereupon he extraordinarily provided for them , bread from heaven , and water out of the rock , till they came to the borders of canaan . oh , through how many windings and turnings , mercies and miseries , straits and enlargements , facilities and difficulties , ordinary and extraordinary , by land and water , in egypt , wilderness and canaan , did god bring to pass his covenant and promises for the glory of his singular providence ! iv. for the glory of his great power . the almighty god hath wonderfully made bare , to the view of israel and of all the world , the glorious arm of his power , in bringing this covenant and the promises thereof to pass . . how glorious his power , in m increasing his afflicted people in egypt from persons who came into egypt , to males of years old and upward , able to go out to war , besides levites , in the second year after they came out of egypt . . how glorious his power , in all his signs and wonders wrought in egypt by moses and aaron : and in bringing his people forth of egypt with a mighty hand and an out-stretched arm ! . how glorious his power , in dividing the red-sea , drying it up , leading his people through the depths as through the wilderness , and afterwards drowning therein pharaoh and all the egyptian army ! n thus he saved them for his names sake , that he might make his mighty power to be known , and that he might get himself honour of pharaoh and the egyptians . . how glorious his power in maintaining so great a people , even o by miracles , and that for fourty years together in the wilderness ! . how glorious his power in dispossessing the seven nations out of the promised land , and possessing israel thereof ; in driving out the heathen and planting them ! for , ( saith the church to god , ) p they got not the land in possession by their own sword , neither did their own arm save them : but thy right hand , and thine arm , and the light of thy countenance , because thou hadst a favour unto them . v. the glory of his constant faithfulness , truth , and righteousness , hath been eminently demonstrated in this performing promise and keeping covenant with abraham and his seed . for , . all the blessings of his covenant promised to abraham and his seed , were every one performed ; not one of them failed , but all came to pass . . his covenant-blessings he performed to them punctually and precisely in the times which himself had fore-mentioned . as in the birth of isaac , q at the set time ; in the delivering of israel out of egypt , r at the end of years to a day ; in bringing them into canaan s in the fourth generation , in eleazer , &c. . no interposing difficulties or seeming impossibilities betwixt promise and performance could hinder his performance . therefore where these difficulties and impediments are catalogued on purpose , betwixt promise and performance : before them it s said , t he hath remembred his covenant for ever , &c. and after them , for he remembred his holy promise and abraham his servant . showing that his truth and faithfulness in his covenant was the foundation and end of his removing all lets and impediments out of his covenants way . . no n sins and provocations of israel did hinder the covenants accomplishment : his faithfulness prevailing against their many and horrid iniquities . . no length of time could tire out his truth and faithfulness to abraham and his seed , but at last it took effect . as , in performing isaac x after years ; in performing deliverance out of egypt , and the inheritance of canaan y after years : in performing jesus christ z after years : and at last he will proportionably with like faithfulness perform the heavenly canaan at the end of the world compleatly to all the true seed of abraham . what a glory and honour is this to gods truth and faithfulness ! thus gods glory is the ultimate end of this covenant . ii. the subordinate end , and less principal scope of god in this covenant , was , for advancing the true happiness of abraham and his seed , iewish and gentilish , both in this world , and in the world to come . this is evident : . partly , in that the blessedness or happiness of abraham , and of all the families of the earth , in him and his seed , a is promised in gods very first revealing of this covenant to abraham . . partly , in that this happiness was b often afterwards mentioned in repetition of this covenant and promises . . partly , in that the new testament c interprets this happiness to be primarily accomplished in christ the seed of seeds blessing both jews and gentiles many waies , according to this covenant with abraham and his seed . . partly , in that d the gospel ( that is , the glad tidings of sinners salvation by jesus christ ) was preached to abraham : in gods making this covenant with him . and the gospel brings all happiness and blessings in its bosom to all that do receive it . thus its clear , that the advancing of the happiness of abraham and his seed , was intended by god in this covenant . of this happiness of abraham and his seed , scoped at in this covenant , there are ( besides others ) these branches especially therein revealed . all which branches tend to compleat their happiness . as , i. redemption , e by christ the seed of abraham , from the curse of the law , and from all our enemies . ii. participation of the f promised spirit of god. iii. conversion g from sin ▪ and satan , unto god. iv. adoption h into gods family . v. justification i through faith. vi. covenant-relation k to , and communion with god. vii . glorification l in the highest heavens for evermore . touching all these branches of happiness , and divers others , i have spoken something m formerly : and in reference to most of them shall here add no more , as being rather implyed then expressed in this covenant . but for as much as iustification of abraham by faith is here in this covenant dispensation , first of all revealed , and plainly expressed ; and is such an eminent covenant-blessing , whereupon the comfort of believers doth depend ; and is to many very hard to be understood : i shall here endeavour more fully to clear it ; by opening that eminent testimony , n abraham believed in the lord , and he counted ( or imputed ) it to him for righteousness . the apostle alledging this , renders it passively ; o abraham believed god , and it was counted unto him for righteousness . he alledgeth the sense , rather then the grammatical signification of the words . to the letter the hebrew is thus to be translated exactly ; he believed in the lord , and he-imputed-that to him righteousness . that is ; the lord , in whom he believed , imputed that believing to him for righteousness . thus the p interlinear bible translates it . and thus cevalerius judgeth it ought to be rendred actively to the word : q et imputavit illud ei justitiam ; vel , in justitiam . and he imputed that to him righteousness ; or , unto righteousness . for the hebrew word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jachshebeha , he-imputed-that , is active , not passive . this is the r first place in all the bible , wherein believing , or faith , and imputation of it to righteousness , is expresly mentioned . and both in reference to abraham , the father of all believers . rom. . , , . and therefore , for the opening of this text , and clearing of iustification by faith therein so notably declared ( which is one of the grand spiritual blessings and benefits assured by god to abraham in this covenant of faith , ) i shall with all possible brevity and perspicuity discuss these ensuing questions . viz. . what is meant by believing in the lord ? . what is meant by justice , or righteousness ? . what is meant by counting , or imputing ? . what it was which the lord imputed to abraham for righteousness : and how it was so imputed to him ? . whether abraham was not in some sense iustified by works and obedience , as well as by faith : and how the apostle james is to be understood in that particular ? . whether all abraham's believing seed both of iews and gentiles were not to be iustified in the same way that abraham was ? . finally , ( as a result from the whole ) wherein the nature of that iustification consists , which is revealed in the covenant of faith from age to age ? quest. i. what is meant by , believing in the lord ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veheemin bahovah : and he believed in the lord . here i shall speak , . of the word believe . of the phrase , believing in the lord . . of the thing it self , viz. faith , in a theological way . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heemin , he believed , is derived s from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aman. to confirm or strengthen , or stay , exod. . . and properly it signifies , he-steadily-believed , he-firmly-believed . he was perswaded that gods promise was firm , and sure , and constant . it is a lively motion or perswasion of the heart , firmly resting on things spoken : it s opposed to fainting of the heart . as it is said of iacob when he heard the tidings of iosephs being alive , that t his heart fainted , for he believed them not : but when he saw the wagons , his spirit revived . david said : u i had fainted , unless i had believed to see the goodness of the lord , &c. faith props and staies up the heart against doubting and fainting : being an heart-reviving perswasion . . the phrase of , believed in the lord , according to the opinion of some , doth alwaies and in its own nature denote the trust and affiance of the heart : and so distinguisheth true justifying faith from the faith of hypocrites , which is but a believing of god. it being one thing , credere deo , to believe gods word as true ; another , credere in deum , to have affiance in god , and rest upon him . learned mercerus and others note , that this hebrew word for believing joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , notes only to believe god : but joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here , signifies more emphatically a trust and resting upon him . augustin x observes the distinction of credere deo , and credere in deum . which distinction since hath obtained in the schools , y after the master of the sentences . but all things well weighed , i am rather of their judgement , who think that this distinction doth not alwaies hold , nor is it intrinsecal to the nature of the hebrew or greek phrase : but rather these phrases of believing god , and believing in god , are to be distinguished and interpreted according to the circumstances of the text , and the subject spoken of ; as those acute and learned men , z mercerus , a rivet , and b gomarus have well observed . for . paul alledging this place of moses , he believed in the lord , saith c abraham believed god. and yet here abraham did not barely assent to god and to his promise as true : but trusted in it with affiance aud recumbency . and our saviour promiseth eternal life to him that believes god. d he that believeth him that sent me ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hath everlasting life . so that sometimes , believing god , denotes true justifying and saving faith. . sometimes on the other hand , believing in god , or in christ , denotes a faith false and counterfeit , such as may be in carnal persons and hypocrites . as , e many believed in his name , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) beholding the signs which he did , but iesus did not commit himself unto them , because he knew all men . christ would not trust himself with them ; therefore their faith was not true . and , f among the chief rulers many believed on him , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but because of the pharisees they did not confess him , lest they should be put out of the synagogue . for they loved the praise of men , more then the praise of god. and therefore most probably their faith was not unfeigned , but false and hypocritical . . as touching faith itself , it s not my intent to treat of the whole nature of faith at large , but only of g saving and h iustifying faith , and of that so far only as may serve to clear abraham's iustification by faith. to this effect , i shall thus describe iustifying faith. viz. iustifying faith is a saving grace wrought in the hearts of the elect at their regeneration by gods spirit and word , whereby they not only know , assent to , and apply to themselves the promises , gospel and doctrine of iesus christ for gods glory in their iustification and salvation ; but also whereby they afterwards walk as becometh justified persons . i confirm and explain this description as followeth . first , the general nature of it . it 's a saving grace . a grace because it is a gratious habit , or supernatural virtue , given of god. a saving grace : because it is the instrumental mean of salvation to them that have it . i — by grace are ye saved through faith , and that not of yourselves ; it is the gift of god. k — of them that believe to the saving of the soul l — he that believeth , shall be saved . secondly , the efficient cause of faith is twofold . . principal ; gods spirit . m faith is one of the fruits of the spirit . . instrumental ; gods word . n faith cometh by hearing , and hearing by the word of god. the time or season when gods spirit and word work faith in any , is at their regeneration : then faith with all other holy habits of sanctification are instilled and infused into the soul. o — to them that believe in his name : which were born , not of bloods , nor of the will of the flesh , nor of the will of man , but of god : the manner how the spirit and word work faith , is a subject too large here to be insisted upon . thirdly , the subject recipient wherein it is poperly and peculiarly seated , is , the hearts of gods elect. for , p with the heart man believeth unto righteousness . and here by ( heart ) i understand the whole rational soul , which is the adequate subject of faith. for , faith is not to be seated only in the understanding , as some ; nor only in the will , as others are of opinion : but in both . in the understanding , as it is a knowledge of , and assent unto the truth of the promise : in the will , as it is an affiance , confidence , or trust in the promise . as will further appear in considering these acts of faith afterwards . yet faith is not seated in any hearts , but only in the hearts of gods elect. q all men have not faith. r — as many as were ordained to eternal life , believed . s — god hath chosen you to salvation , through sanctification of the spirit , and belief of the truth . t — ye believe not , because ye are not of my sheep . hence faith is stiled , by way of appropriation , u the faith of gods elect : because proper and peculiar to them only . fourthly , the object , or matter of this faith , is , generally , x the whole word of god contained in the scriptures ; particularly , the promises , gospel and doctrine of iesus christ. the promise ; y repent and be baptized every one of you in the name of iesus christ , for the remission of sins . — for the promise is to you and to your children , and to all that are afar off , even as many as the lord our god shall call . the gospel ; z repent ye , and believe the gospel . — the gospel is the power of god unto salvation to every one that believeth . this promise and gospel is that doctrine of god a touching the person , attributes , offices and benefis of jesus christ. the sum whereof is , that iesus the son of the virgin mary is b the christ , the son of god , c the perfect and only saviour of all true believers . hence , this peculiar object of faith is stiled d faith , e the law of faith , f the word of faith , &c. and on the other hand , faith in reference to this peculiar object , is called g the faith of the gospel , h faith of iesus christ , i the faith of the son of god. here therefore iustifying faith is described , not by its general object , the word of god : but by its particular object , the promises , gospel and doctrine of iesus christ for iustification and salvation . for , it s the particular faith , that hath respect to this particular object , with a particular assent to it , and application of it , as concerning us , that justifies . hereupon we justly reject the popish opinion as erroneous , asserting , k that iustifying faith is only a general assent to the word of god in general , as true ; without any particularizing either of the object of faith , or of the assent thereunto , in reference to a mans own particular interest therein : and not without just cause . for , . saving and justifying faith is set forth in scripture under such expressions , as note a particular tendency to christ , and peculiar applying and appropriating of him to the believer . as l coming to him , m receiving of christ , n eating his flesh and drinking his blood , o having of the son , &c. . abraham the father of all believers was justified ; ( not by a general faith , assenting to gods word as true in general , but ) by a particular faith. for , p he believed in the lord , that he should be the father of many nations , according to that which was spoken , so shall thy seed be . herein his faith was particular , partly , in regard of the object ; viz. his fatherhood to many nations promised , wherein he peculiarly and principally had respect to christ his chief seed , in whom the nations should become his seed , and be blessed . partly , in regard of the act of faith , he believed in the lord ; which here notes , not only assent , but also particular application of it to himself by affiance , trust , confidence , recumbency , &c. in the lord. q and therefore it was imputed to him for righteousness . wherefore ? because he so particularly acted his faith upon that particular object or promise chiefly intending christ. and consequently all abraham's seed must be justified by the like particular faith in christ. and so the apostle infers ; r now it was not written for his sake alone , that it was imputed to him : but for ours also , to whom it shall be imputed , if we believe on him who raised up iesus our lord from the dead , who was delivered for our offences , and was raised again for our justification . . if a meer assent to gods word as true by a general faith , be sufficient to justification ; then hypocrites , reprobates , yea the very devils may be justified : for they have such a general faith , assenting to the word of god as true . but such can never be justified . fifthly , the final cause , or end of this faith ▪ whereunto it tends , and at which it aims , is , gods glory in the sinners iustification and salvation . . the chief and ultimate end of faith , and of all the graces of the spirit of christ , is , the glory of god the redeemer . which glory god brings to himself wonderfully , whilst he manifests the vertue s of his free-grace , mercy , love , truth , righteousness , power , &c. in bestowing christ , righteousness , happiness , by faith , upon the blind , dead , unbelieving enemies of god , according to his covenant in christ : and believers t acknowledge this glory to be gods due , whilst they celebrate and shew forth these vertues of god both in words and deeds flowing from grateful hearts . . the secondary and subordinate end of faith , is , u the sinners iustification , and salvation . whereof a working faith x is the organ or instrument : not by it self , or by it's own imbred force or efficacy , ( as it is with instruments of nature and art ; ) nor by its own merit ( for it is due to god ; and , by reason of the reliques of sin , y imperfect ; ) but , by accident of grace , and of the divine promise , and of the power of z the spirit of god. but of this more , in quest. . & . hereafter . sixthly , and lastly , the acts of faith , in order to these ends , are divers . some direct : some reflexive . those faith puts forth towards objects without it self , as it were directly forwards : by these faith returns upon it self , looks back upon it self , and sees it self believing . direct acts of faith , are either . the first : or . those that arise from the first . ( ) the first or primary direct acts of faith , are chiefly these ; knowing , assenting , applying . . knowing . faith cannot be without knowledge : yea , faith is knowledge . a by his knowledge shall my righteous servant justifie many . — b this is life eternal to know thee the only true god , and iesus christ whom thou hast sent . c — by faith we know ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that the worlds were created . d — i know that my redeemer liveth . saving faith is a knowledge , not naturally derived from or built upon principles of humane reason ; but supernaturally bred in the mind by illumination of the spirit and revelation of the gospel . hereby we know not every divine mysterie revealed perfectly ; but only so far we know the objects revealed as is necessary for salvation . hence faith is compared to an eye . it 's the eagle's-eye of the soul. hereby moses e saw him that was invisible : f abraham saw christs day , and was glad : and we g look upon the true brazen serpent jesus christ lifted up upon the cross , for spiritual healing . gross ignorance and blindness in spirituals cannot consist with true saving faith. . assenting , or consenting . faith having supernatural knowledge of things revealed in the gospel , judges them to be true : consents or assents to the truth and certainty of them●… , for the authority , verity and fidelity of god revealing them . this is h receiving the witness of god touching his son , which is greater then the witness of men . this is called , i beleiving the record that god gave of his son. viz. that god hath given to us eternal life : and this life is in his son. and , k receiving christs testimony from the father . hereupon he that assents to things revealed , is said , l to set to his seal , that god is true : and he that assents not , that believes not , is said , m to make god a lyar , because he believes not the record that god gave of his son. for clearing this assenting act. see the notion about n assent here in the margin . . applying . faith having assented to the promises and doctrine of christ as true and sure in themselves ; enables the soul to step a degree further , viz. to apply them , accept them , close with them , rest and stay upon them , &c. as those that are , and will be true and good to us , even unto us in particular . this is the appropriating act of faith , whereby we make things promised our own . hereby we take livery and seizin of them ; and bring them home into our own bosom . hereby we begin to lay claim to the promises and tenders of christ , as having a right to them and interest in them : perswading our selves that christ will be redemption , righteousness , sanctification , salvation and all unto us . this applying act of faith is set forth in scripture under several names and notions : which may somewhat further open the true nature of it to us . especially it is stiled , . an embracing of the promises . o these all dyed in faith , — and embraced the promises ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p properly signifies , they lovingly embraced , they eagerly-apprehended . and thence signifies to salute , which usually was done with loving embracings . some think its an allusion to mariners who after a long voyage , gladly salute the shore . faith it clasps about the promises , and hugs them as dear enjoyments . . a perswasion of the promises ; viz. of their truth , certainty , and goodness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q and were perswaded of them . the apostle stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion , or confident perswasion , it 's rendered confidence . r in whom we have access with confidence by the faith of him . this confident-perswasion , he makes an act , or effect of faith. s i am perswaded , that neither death , &c. . coming to christ. t he that comes to me shall never hunger , and he that believes in me shall never thirst . faith is the feet of the soul , whereby we approach to him . . receiving of christ. u but as many as received ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) him , to them gave he power , &c. — to them that believe on his name . faith is the hand whereby we receive christ x into our hearts to dwell there . . eating y of christs flesh , and drinking his blood . viz. feeding upon christ crucified ; so that we are spiritually incorporated , united , and as it were assimilated to him , as food is to the body . . having of the son. z he that hath the son hath life : he that hath not the son hath not life . faith possesses and enjoys christ. . trust , confidence , affiance in the lord , or in his word and promises . the hebrew useth three words for this trust , and all very emphatical . viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a aman , which signifies properly a firm and stable trust : and it s opposed to fainting , as was noted . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b batach , which properly imports , to trust , to confide , firmly-to-lean-upon , and thereupon to be secure , confidence breeding security . and it s opposed to doubting and fear . as c pagnin and mecerus observe . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chasah , d properly to fly or betake one self to any one under whose protection he may be safe , as chickens under the wing of the hen. thence , to trust , to have confidence , to fly to for safety . as , e blessed are all they that trust in him , ( or , fly to him for safety . ) viz. to christ. the greek also useth three notable words for this trust , viz. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. perswasion , confident-perswasion . in whom we have access , with confidence ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by the faith of him . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies liberty of speech : a free speech concealing nothing . thence , trust , confidence , boldness , &c. g in whom we have boldness and access — h beloved , if our heart condemn us not , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) we have confidence towards god. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is rendered , full-perswasion . i and being fully perswaded , that what he had promised , he was able also to perform . but it properly signifies a-full-carrying-out , viz. of the soul or heart to the object believed without doubt or hesitancy . metaphorically this trust in the lord , is sometimes stiled , rolling on the lord , k he rolled on the lord , that is , he trusted in him . an allusion to a man overburdened , who rolls his burden to another , commits it to a stronger shoulder . sometimes resting , staying or leaning upon the lord , as a weak or weary man leans upon his staffe : ( for thence the metaphor is taken . ) l — let him trust in the name of the lord , and stay ( or lean ) upon his god. believing , is a spiritual leaning , resting , relying or recumbency upon the lord and his promises . oh , this trusting act of faith is a noble and glorious act. . the m subsistence of things hoped for . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not the physical or real subsistence of them without us : but their mental subsistence in the understanding , and fiducial in the heart of the believer . for n faith ( as pareus well noteth ) makes it's objects as it were really to exist or subsist in our minds and hearts . faith sets them as present before itself , and looks upon them as present ; though at greatest distance . it reallizeth them , and gives them a present being to the soul ; saith , heaven is mine ; eternity of glory is mine ; &c. . finally , faith in regard of its applying faculty is stiled o the evidence of things not seen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , notes properly , a convincing evidence , or demonstration , whereby not only the mind is convincingly brought to a certain assent , but also the heart to a certain and sure trust . and all this in reference to things not seen ; whether , past , present , or future . but hope looks only to things future . these are the three primary acts of true justifying and saving faith. viz. knowing , assenting , and applying . the two former are subjectively seated in the understanding : the last in the will. nor need that seem ▪ strange , ( as judicious p rivet observeth ; ) for faith may be attributed to the understanding by way of disposition : which is absolved in the will by fiducial apprehension . or we may say , the heart , or soul , is the subject of faith , wherein it acts all these waies . whether faith , as assenting , or as applying , or as both assenting , and applying , be iustifying faith ? is much disputed by q some . for my own part , i do not see any cogent reason , why any of these three acts should be excluded from justifying , which they seem to accomplish joyntly and in subordination to one another . and scripture ascribes justification and salvation to them all . viz. to the knowing act of faith ; r by his knowledge shall my righteous servant justify many . s — this is life eternal , to know thee the only true god , and iesus christ whom thou hast sent . to the assenting act ; t that is the word of faith which we preach , that if thou shalt confess with thy mouth the lord iesus , and shalt believe in thine heart , that god raised him from the dead , thou shalt be saved . for with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . to the applying act ; u for if by one mans offence , death reigned by one : much more they which receive ( there 's the applying act of faith ) abundance of grace , and of the gift of righteousness , shall reign in life by one , iesus christ. but herein the applying act of faith seems to have the preheminence above both the other , as to the points of justification and salvation : forasmuch as it alone formally knits us to christ , and compleats our union to him , which is the foundation of all our communion with him in his righteousness and all other his benefits . the other two acts only disposing and preparing us to this union . thus of faith's primary acts. ( ) those acts of faith that arise from the three first , or the secondary acts of faith , whereby we walk as justified persons , after our knowing , assenting to , and accepting christ in the gospel , are divers . observable are these especially ; viz. . retaining christ in the heart . faith is not only as an hand to receive christ ; but also as an arme to embrace and hold him fast . having received christ into the heart , it retains christ still in the heart . x that christ may dwell in your hearts by faith. the believing heart , is christs home and habitation . dwelling , implies his continued and constant abode therein . they are more y rooted and built up in him day by day , and stablished in the faith. . purifying the heart . in the synod at ierusalem , occasioned by some that urged the necessity of circumcision and of keeping the law unto salvation , peter declares from his own experience , how god accepted the gentiles though uncircumcised , giving them them the holy ghost upon his preaching , as well as formerly to the jews : z and ( saith he ) he put no difference betwixt us and them , purifying their hearts by faith. and consequently there was no need to impose legal ceremonies upon them : god accepting them savingly without them . now , faith purifies the heart , partly , from the guilt of sin ; as it instrumentally a receives christs righteousness . this is the purity of justification . partly , from the inherent filth , spot and power of sin ; as it is a part of sanctification , b conflicting against corruption , and by degrees working it out ; as the pure wine or honey works out the dross and dregs . . refreshing the soul with peace and joy . with peace ; in that we are now reconciled to god in the blood of christ , remaining no longer enemies . with joy ; in that we have hope of glory and salvation by christ. c therefore being justified by faith , we have peace with god , through our lord iesus christ. — and rejoyce in hope of the glory of god. to this effect is that prayer of the apostle ; d now the god of hope fill you with all joy and peace in believing . faith calms the conscience , and comforts the heart . . breaking forth into good works . saving faith is not a workless , but a working faith : fruitful in good work●… . this is clear in e those faithful ones catalogued by the apostle ; whose faith evidenced itself notably in obedience and good works . and elsewhere paul saith ; f the work of faith , the labour of love , the patience of hope . true : faith alone justifieth : but justifying faith is not alone . it is still attended inseparably with good works as the proper fruit of faith . hence , iames is positive , g that faith without works is dead , as the body is dead without the soul. . working by love. faith is working : and it works not servily , slavishly , mercinarily , &c. but sweetly , cheerfully , in all its works . h in iesus christ neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love. faith stirs up love mightily : and by love excited it acts sweetly , pleasantly towards all gods commands ; i and his commands are never grievous to love . . quickning and enlivening the soul. faith is the life of a christian . k the just shall live by his faith. thus paul lived ; l i live , yet not i , but christ in me . and the life that i now live in the flesh , i live by the faith of the son of god. the soul is the life of the body : faith is the life of the soul : christ and the promise the life of faith. by faith we not only live unto christ as the end of our faith : but we also live upon christ , as the author and finisher of our faith. we live upon christ throughout the whole course of christianity . we are stupid , dull , and dead in heavenly motions , further then christ and faith act us , and quicken us : but by them we live vitam verè vitalem , a life truly vital and comfortable . especially this life of faith is seen in frequent sufferings and pangs of death . then faith keeps the soul from dying and fainting through despondency and despair . the lord propounded this act of living by faith , to the godly jews , as their support and comfort against their long captivity in babylon for years together , out of which they should then certainly be delivered . but mean-while n the just should live by his faith. iob o lived by his faith , in the deep gulph of all those miseries into which he was implunged . the three iews p lived by their faith , against all nebuchadnezzars threats , and all possible terrours of the fiery furnace . daniel q lived by his faith , even in the lyons den. those believers in the days of the maccabees r lived by their faith in all the variety and extremity of cruelties that were heaped upon them by the wicked world . paul s lived by his faith in his many sufferings , perils , and hazzards of death . and since his dayes what a cloud , yea what a sky of believers mentioned in ecclesiasticall histories , have in all ages lived by their faith most sweetly and gloriously , in bonds , in prisons , in tortures , in flames and most cruel death , breathing out their t living speeches , in dying state ! . finally , conquering all our spiritual enemies . faith in christ is a most triumphant conquerour . it fetches courage and strength continually from christ , and prevails . . faith subdues the flesh , within , . whilst it u purifies the heart , and enables to x purify our selves even as god is pure . . faith conquers the world without , whilst it enables the believer , to deny the worlds ensnaring smiles of prosperity on the right hand , and to despise the worlds amazing frowns of adversity on the left hand . y whatsoever is born of god overcometh the world : and this is the victory that overcometh the world , even our faith . faith raiseth the soul above all the hopes and fears of the world . . faith overcomes the devil himself and all the power of darkness . by z faith we resist him : and he flies . by a the shield of faith we repel and quench all the fiery darts of the wicked . at last faith will put all our foes to flight : and having done all shall triumphantly keep the field , yea receive the crown . these are the secondary acts of faith , flowing from the former . by these we walk as becomes justified persons : after we have known , assented to , and applyed iesus christ in the promises and gospel , for justification and salvation . thus of faith's direct act. the reflect act of faith. is faith's reflection or lookingback , or returning in upon itself , whereby it sees or discerns itself believing . as the understanding reflects upon itself , and knows that it understands . b hereby we do know that we know him , if we keep his commandments . to know christ , is the direct act : to know that we know him , is the reflect act. paul said , c i know whom i have believed , or trusted . to believe , or trust christ , is the direct act . to know whom he had believed , is the reflect act , whereby he not only discerned the object , but also his own act of believing exercised about it . now faith looks back upon itself , and discerns itself to believe by a twofold light , viz. partly by the light of the word , discovering what true faith is , and what are the acts , properties , characters or evidences thereof . partly by the light of conscience , evidencing it 's own experiences of faith conform and suitable to the word ; whereupon faith concludes that it doth believe . and this is assurance of evidence : and that not of the object , but of the subject . and it is chiefly concluded upon , by discourse and reasoning ( faith being a discursive grace ) in a practical way . thus , they that know , assent to , and apply the promises , gospel and doctrine of christ for iustification and salvation , walking afterwards as justifyed persons , retaining christ in the heart , &c. they have true faith. but i do so ; i know , assent , and apply the promises , gospel , and doctrine of christ , &c. therefore i believe . the proposition in this discourse is still taken from scripture : the assumption from experience : the conclusion results from both . thus of the i. question . quest. ii. what is here meant by iustice , or righteousness ? d — and he counted that to him righteousness . righteousness is , . divine , and uncreated : one of the infinite e perfections and attributes of gods essence . this is not here spoken of . . humane , and created . such as humane nature is capable of . this is here intended . for opening whereof , briefly note , . the description of it . . the distribution of it . righteousness created may be thus described . righteousness is f a perfect conformity to , and agreement with the will and law of god. gods will is primitively , essentially and infinitely righteous : yea righteousness itself . he wills not any thing a posteriori as we do , because it is righteous : but things are righteous , a priori , because he wills them . he is so righteous therefore , that his will and law must needs be the rule , measure and pattern of all derivative , created and finite righteousness , in the whole world , what g deviates , warps from this rule , is unrighteous . righteousness , or iustice thus described , may be distributed ( as to our present purpose ) into these two sorts especially . viz. . a particular righteousness of fact. . an universal righteousness of person . . the particular righteousness of fact , iustitia facti , is that righteousness which is ascribed to any fact , or work done , whereby such fact , or work is accounted righteous , and accepted by god as done righteously . and this righteousness of fact hath place in actions , . extraordinary : ordinary . . in actions extraordinary . as in that heroick h act of phine has the priest , who in his zeal for his god slew zimri and c●…zbi with a javelin for their uncleanness . which fact was so accepted by god from that pious priest , that he commends his zeal highly , staies the plague that was upon israel presently , and promises him and his seed the covenant of an everlasting priesthood . and therefore saith the psalmist ; i then stood up phineha's , and executed judgement , and so the plague was stayed . and that was counted unto him for righteousness unto all generations for evermore . here he speaks not of that universal righteousness whereby his person was justified , ( as k rivet well observes : ) but of the righteousness of that particular fact , which ( if god had not approved it ) might have been reputed unjust ; because he , being a priest , and not a political magistrate , executed judgement , which did not properly belong to his office : this according to strictness of ordinary rules , was unjust : but god approved the fact , and all after-generations thereupon applaud it , and acknowledge it righteous , though done without ordinary warrant and authority . as l ainsworth , m calvin , n simeon de muis , &c. intimate . and this seems to be the intent of the psalmist . . in actions ordinary . as , when righteous persons do works of righteousness in faith and integrity of heart , though those works cannot endure the exact trial of the law , nor can justifie their persons before god , much infirmity and imperfection cleaving to them : yet god is so well-pleased with them of his free-grace , that he accounts them to the doers as righteous actions through christ , and covers their imperfections by his perfect merit and intercession . thus god o counted and accepted abel's works as righteous : condemning cain's as wicked . to this effect moses said ; p and it shall be our righteousness , if we observe to do all these commandments , before the lord our god , as he hath commanded us . and elsewhere : q in any case thou shalt deliver him the pledge again when the sun goeth down , that he may sleep in his own rayment , and bless thee : and it shall be righteousness unto thee before the lord thy god. that is , the lord shall accept and account this as a righteous act in thee . now here in abraham's case we are not to understand a particular righteousness of fact : either extraordinary , or ordinary . for , such righteousness , though of gods free-grace and acceptance in christ it justifie the action , yet it justifies not the person . . the universal righteousness of person , iustitia personae , is that righteousness whereby a mans person ( not this , or that individual act ) is justified before god , in regard of his universal and perfect conformity to the will and law of god ; and this righteousness , though in the r general notion and substance thereof , it be one and the same : yet in regard of the particular circumstances thereof , is chiefly twofold . viz. legal ; and evangelical . of works : and of faith. inherent in us : and imputed to us . . legal righteousness of works inherent in us , is our exact and perfect conformity to the will and law of god in all things . and this righteousness is either , . active , or . passive . . active ; when perfect and perpetual personal obedience is performed to the whole law. such as so perform , are perfectly righteous according to the law or covenant of works : but such as fail in the least particular , are cursed . s cursed is every one that continueth not in all things which are written in the law to do them . t adam , and we all in him , in innocency , had perfect ability to perform this righteousness : and was in his person created with exact integrity and conformity to gods law. . passive ; when full satisfaction is given in every point to the justice of god for the breach of the law , by enduring the utmost penalties which the rigour of the law could possibly exact for such delinquency . such an one as shall so satisfie the law fully by suffering , is legally a righteous person : as well as he that fulfils the law by doing . the nature of penal laws , will easily evince this . . partly , in that the will of the law-giver is satisfyed by compleat enduring the penalty . he primarily intended active fulfilling of his law by obedience : but secondarily , passive enduring the penalty in case of disobedience , should give him satisfaction . else to what end did he impose any limited penalty ? . partly , in that the law-givers honour or benefit is advanced as much by passive enduring the penalty of the law , as by active fulfilling of the law. forasmuch as the penalty , if wisely imposed , is every way adequate and equivalent to the obedience . if therefore adam and his posterity had persisted still in their perfect active obedience to the law : or after their fall could fully have endured the penalty of the law , and not have been swallowed up with it ; they had been counted righteous . u for if there had been a law given that would have given life , verily righteousness should have been by the law. but x the law could not do it , being weak through our flesh . for we can neither perform the duty of it , actively ; nor fully satisfie the penalty of it , passively . . evangelical ▪ righteousness of faith in christ imputed to us , is that exact conformity of christ and his obedience active and passive to the law of god , which of free grace is imputed to us by faith for righteousness , and is as fully accounted ours by god , as if it were inherent in us . this righteousness is inherent in christ , and performed by him in our stead , and so accepted by god : and it is only made ours by gods gracious imputation through faith. hereby we are as compleatly justified before god , as if we had exactly persevered in our primitive integrity , and had never sinned . in this evangelical righteousness two things are to be considered , viz. . the matter of our righteousness or iustification . that is , christ and his righteousness or obedience . he is y the lord our righteousness . he is z made of god to us righteousness . a — by the righteousness of this one , the free gift came upon all men unto justification of life . — by the obedience of this one shall many be made righteous . . the condition , thing , or instrumental mean required on our part unto justification and righteousness , is true faith. b the righteousness of god without the law is manifested , being witnessed by the law and the prophets . even the righteousness of god which is by faith of iesus christ , unto all and upon all them that believe . hence this evangelical righteousness is called c the righteousness of faith. these two are diligently and distinctly to be observed ; for , our justification is ascribed to them both ; and not only d righteousness is said to be imputed , but also e faith is said to be imputed for righteousness . now here in abraham's case that righteousness which was imputed to him , and shall be imputed to all his believing seed , was not legal , but evangelical righteousness . as hereafter will more fully appear . thus of the seecnd question . quest. iii. what is meant by counting , or imputing ? f and he counted that , ( or imputed that ) to him righteousness . the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here , and afterwards oft elsewhere in the old testament , the g apostle renders , by the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both these words have a very large and manifold signification , both in old and new testament . as , . to think , gen. . . . and often rom. . . . to reason , argue , or dispute , psal. . . mark . . or to conclude upon dispute , rom. . . . to repute , account , reckon , adjudge , &c. psal. . . rom. . . & . . & . ▪ an allusion to arithmetical accounting , wherein upon casting up divers sums , a man at last comes to the result of all . . to impute , attribute to , ascribe to , charge upon , &c. sam. . , . psal. . . & . . rom. . . &c. these are some principal significations of the words . consider we now the thing itself signified by these words , as it most concerns the matter in hand . and this , . more generally , . more particularly . . more generally , to impute ( as learned h rivet hath well noted ) is to transcribe , transfer , translate , or put over , the cause of any thing , upon any one , or to ascribe it unto him . and this , whether it be truly his , or not his , and that either for good , or evil. to impute then is to ascribe a matter good , or evil , or the cause thereof , to any one , which is in him , or not in him . . more particularly , imputation is twofold . viz. . of that which is evil . . of that which is good ; to any one . . imputation of that which is evil to any one , is done two waies . . iustly , and legally . when the evil imputed or ascribed to any one , or the cause thereof , are indeed in the subject or person in one regard or another unto whom they are imputed . thus impious and sacrilegious blood , was by moses law to be imputed to him that impiously and sacrilegiously should intrude into the priests office , and kill sacrifice anywhere , in , or out of the camp , and not at the door of the tabernacle . i blood shall be imputed unto that man , he hath shed blood : say some ; k he shall be reputed as guilty as worthy of death , as if he had killed a man. but that acute gomarus seems better to interpret it ; l blood shall be imputed . viz. not the unjust slaughter of a man : but the impious , prophane and sacrilegious slaughter of a beast . and the following exposition confirms this interpretation ; he hath shed blood . viz. the blood of a beast sacrilegiously , himself being no priest ; and prophanely , in a prophane place . thus , shimei , that had been guilty of much iniquity against king david , supplicates to him , m not to impute iniquity to him , &c. thus all adam's posterity n sinning in him in his fall , have that iniquity charged upon them , as well as upon adam , and all dyed with him . thus , debt is imputed to the surety , as well as to the principal , because hee hath undertaken to pay it . as paul for onesimus ; o if he hath wronged thee , or oweth thee any thing , impute that to mee . i paul have written it with mine own hand , i will repay it . and in this sense , p christ was made sin for us ; q — and the iniquities of us all were laid upon him . viz. they were all imputed to him , and he was by punishment responsible to god for them as if they had been his own : because he willingly became our surety . , unjustly , illegally , or undeservedly ; when a fault is imputed to a person innocent thereof , and punishment is inflicted upon him that hath neither offended in his own person , nor hath undertaken any suretyship for the offendor . thus iudah r accounted , adjudged , ( its the same word which elsewhere is rendered , imputed ) thought his daughter in law tamar ( sitting disguised by the way side , so that he knew her not ) to be an whore : but she was not an whore , till at that time he made her one . thus when hannah with a troubled and sorrowful spirit poured out her soul to god , s eli seeing her lips move , but hearing no voice , accounted her drunk , imputed drunkenness to her , ( its the same hebrew word ) ; but unjustly , undeservedly . thus naboth t had blasphemy unjustly laid to his charge , by two false witnesses : for which he , though innocent , was stoned to death . thus david the type of christ , u was accounted unjust , when he restored that which he took not away . and jesus christ the antitype was condemned as a blasphemer , for x acknowledging himself to be the son of god : but most unjustly ; for he was the son of god indeed , yea in some sense , y the only son of god. ( ) imputation of that which is good , is done chiefly three ways ; viz. . of injustice ; when righteousness of person or action , is imputed to an unjust person or to an unjust fact : so that the unrighteous is justified , and acquitted contrary to law and equity . god pronounces a wo upon them , z which justifie the wicked for reward , and take away the righteousness of the righteous from him . a — he that saith unto the wicked , thou art righteous ; him shall the people curse , nations shall abhor him . b — he that justifieth the wicked , and he that condemneth the ●…ust , even they both are abomination to the lord . . of iustice , right , or debt ; when that is imputed or reckoned to one which is his right , his due . as when righteousness is imputed to persons or actions that indeed are righteous . in this sense the apostle saith , c to him that worketh , is the reward not reckoned , ( or , imputed ) of grace , but of debt . . of grace ; the apostle plainly intimates , there 's an d imputation , or reckoning to one , of grace , as well as of debt . now this imputation of grace , is , when righteousness is imputed of meer grace , not at all of debt , to them that in themselves are unrighteous , and they ( though guilty ) are acquitted : yet not contrary to justice , but upon just and equitable considerations . thus christ having by his obedience fulfilled the law , and fully satisfied gods justice for the sins of his elect , his e obedience and righteousness are through faith imputed to them , and thereby they justifi'd . this imputation of grace , is f the imputation intended in the justification of abraham : and so proportionably in the justifying of all his seed . now there are three things that scripture intimates to be imputed of grace to abraham and his seed , to justification , viz. ( ) righteousness . g even as david also describeth the blessedness of the man , unto whom god imputeth righteousness without works . and again ; h — that righteousness might be imputed to them also : that is , to the faithful seed of abraham among the gentiles , as well as among the iews . what righteousness ? their own inherent , or acted righteousness ? then they should be justified by works : and might have whereof to glory . therefore it must needs be christs righteousness that is imputed to them . he is i the lord our righteousness . he k is made of god righteousness to us . ( ) obedience of christ , is a second thing which the scripture implicitly intimates to be imputed to justification . doth not that phrase imply so much ? l as by one man's disobedience many were made sinners : so by the obedience of one shall many be made righteous . how ? but by imputation of that obedience . many were made sinners by imputation of the first adam's disobedience to them : so , many shall be made righteous by imputation of the second adam's obedience to them . ( ) faith in christ , is the third thing which is said to be imputed to justification . m faith was reckoned to abraham for righteousness . n — now it was not written for his sake alone , that it was imputed to him : but for ours also to whom it shall be imputed , if we believe on him that raised up iesus our lord from the dead . these are the three things which are imputed of free grace for justification : the imputation of faith being hardest of them all to be understood . and this o imputation of grace is mentioned by paul ten several times in one chapter . but enough of the third question . quest. iv. what it was which the lord imputed to abraham for righteousness : and how that was so imputed to him ? answ. here are two questions joyned together , because dependent one upon the other . i shall speak to them distinctly and severally ; showing . what was imputed , &c. . how it was imputed . . what was imputed to abraham for righteousness ? answ. abrahams faith , or believing was imputed , or reckoned to him for righteousness . this is clear , . from the plain sense of that text ; p abraham believed in the lord , and he imputed-that to him righteousness . he imputed that . what ? that his believing in the lord ; the words will bear no other sense , without forcing them . . from the apostles allegation and interpretation of this text : who expresly affirms ; q his faith is counted for righteousness . and again ; r — we say , that faith was reckoned to abraham for righteousness . abraham's believing then was the thing which was imputed or counted to him for righteousness . what believing , or faith ? the habit , or the act ? if the act : then what act ? and whether was not abraham a justified person before that time that this testimony was given of him ? here are divers doubts . i shall endevour to resolve and clear them in these few positions or assertions . viz. . not the habit of faith , but the act of faith , was imputed to him for righteousness . for moses directly mentioneth the act ; s he believed in the lord . which phrase denotes plainly the acting and exercising of his faith , had : not barely his having of faith. . not only the assenting act of his faith , whereby he consented to the promise of god as true , was imputed to him for righteousness , ( as some think : ) but the knowing , assenting , and applying acts of faith joyntly together . for , t he believed in the lord ; that is , he knew the promises revealed : he assented to the promise known , as true : and he apply'd to himself with affiance and trust , the promise assented to . in this particular case of abraham , believing in the lord denotes his affiance , confidence , or trust in him : and trust still presupposeth knowledge and assent . . this his u believing in the lord , which here was imputed to him for righteousness , had ( in that promise , so shall thy seed be , ) peculiar and principal respect to his eminent seed iesus christ , in whom abrahams seed should so be multiplyed both among jews and gentiles , and spiritually blessed . . finally , though this be the first time that gods counting or imputing of abraham's believing for righteousness , is mentioned : yet doubtless even before this time he was a true believer , and consequently a justified person . for , when at first god called abraham from chaldea to canaan , he called him also effectually from idols to the living god , and made him a true believer . x by faith abraham when he was called to go out into a place which he should after receive for an inheritance , obeyed ; and he went out , not knowing whither he went. therefore having true justifying faith then , and acting it , he questionless was then justified . and here a long time after his first call , his believing is imputed to him for righteousness . so that abraham was justified before : and now justified again . how can this be ? here , . papists y say , ( according to their ●…ond distinction of first and second iustification ) that this place is not to be understood of his first iustification , whereby of impious he was made just ; but of his second iustification , whereby of just he is made more just . but this opinion of theirs is bottom'd upon a false supposition , that iustification and sanctification are one and the same , and admit of degrees : whereas they are utterly different . and though sanctification admits of degrees , and may be increased : yet iustification admits of none in it self . . some say , these words have reference to abraham's first justification , though mentioned upon this occasion . as if the sense were ; abraham believed with that faith which at first was imputed to him for righteousness , and which imbraced not only this next promise , but also all promises fore-going . . but what inconvenience will it be to say with others , z that every believing in the lord according to his promises of christ , is imputed to righteousness ? for , though justification be in a moment , and the effect of it be never wholly lost in the justified : yet the sense and apprehension of that justification had need often to be renewed for the comfort of the justified , which sense is by faith ; and thereupon faith may be said to be imputed to righteousness , upon every such apprehension , though twice , thrice , ten times , ten thousand times over . for faith , and the apprehension of it , hath its ebbings and flowings . besides , the saints invincible infirmities , and too frequent lapses , put faith upon many sad plunges , and dim their evidences for justification . yet are there not many justifications , or more then one : but many effects of one and the same justification , or rather of one and the same faith which is imputed unto righteousness . ii. how was believing imputed to abraham for righteousness ? answ. this is ( in my judgement ) the most knotty , subtile , and intricate question of all other about this fundamental article of iustification : yet most necessary to be enquired into , and rightly understood , both . for obtaining of the right sense of scripture ; . for the more full improving of our comfort in this grand point of justification ; and . for the better avoiding of the popish , socinian , and arminian errours thereabouts . here therefore those opinions and interpretations which are unsound , shall be briefly propounded and refelled : and afterwards that which is sound , and agreeable to scripture , explained and asserted . here are chiefly four interpetations considerable . . the first interpretation is of those who say , and that more grossly , . that faith is counted or imputed for righteousness , or faith justifieth as an efficient and meritorious cause : as if the merit and worth of the habit or act of faith , impetrated and deserved justification at gods hands , and had the force of a proper efficient cause meritoriously to procure it . and this is the opinion of rome ; as a bellarmine expresseth it : that faith justifies not relatively , as it apprehends by believing what god offers by promising , viz. christs righteousness ; but formally , by way of cause , dignity , or merit , impetrating , deserving , meriting , and after its manner inchoating iustification . see his own words . but this popish opinion we utterly reject , as quite contrary to scripture , upon these and like considerations . viz. . because , nothing can merit or deserve justification from god , as a debt due of justice ; but that which is absolutely and exactly perfect , according to the law of justice . for , that which is imperfect , and comes short of what is due , deserves no remunerative , but rather a punitive recompence . now b faith and all the acts thereof are , as all other graces , imperfect , and only growing on to perfection : and mixed with many infirmities , doubts , staggerings , &c. which infirmities had need to be covered with christs righteousness , and washed away with his blood : otherwise they were enough c to deserve eternal death . a d servant ( as our saviour intimates ) when he hath done what his master commanded him , deserves not so much as thanks from his master : so likewise ye , when ye shall have done all those things which are commanded you , ( in all which , the best many ways fall short , ) say , we are unprofitable servants : we have done that which was our duty to do . let us first pay our due debt which we owe to god ; before we dream of meriting from god. we can merit damnation , but no salvation . e our goodness and righteousness may profit men : cannot at all profit god. f who hath first given to him ? and it shall be recompenced to him again . should the lord exactly observe the best services of his best servants , how much matter of condemnation might he find in them ! david himself prays , g enter not into judgement with thy servant : for in thy sight shall no man living be justified . h if thou lord shouldst mark iniquity , o lord who should stand ? how fondly therefore doth bellarmine ascribe meriting unto faith , with his mincing terms , and suo quodam modo's ? he would fain have faith to merit righteousness : if he well knew how . herein he deals worse then that rotten council of trent , ( which papists prefer before the very bible . ) for it saith ; i we are therefore said to be justified freely , because nothing of those things which go before justification , whether faith , or works , doth deserve ( or merit ) the grace of justification , &c. . because , justification , in respect of any thing at all in man , is of meer divine grace in christ. god is not moved or inclined , by any thing at all in man : or for the dignity , worth , or vertue thereof , to justifie man : but meerly by his own free grace , and christs perfect obedience . k for all have sinned , and come short of the glory of god. being justified freely by his grace , through the redemption that is in iesus christ. now gods free favour and grace in christ , and mans merit , cannot consist together in the point of justification . . because , if justification be merited by faith , and belong to it as a reward of debt , then this plainly destroys the apostles difference betwixt the worker and the believer in the manner of obtaining righteousness ; viz. that the perfect worker hath righteousness paid to him as of debt : but the believer hath righteousness freely given him as of grace . but certainly the apostle could not mistake in propounding that difference . l now to him that worketh , is the reward not reckoned of grace , but of debt : but to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . and therefore faith can never merit or deserve justification from god , being herein opposed to working and meriting . . because , could man merit , or in any sense deserve righteousness at gods hands by faith's force , or efficacy , or working ; then a man should be justified by working , and have matter of boasting and glorying in himself . but god hath purposely so contrived our justification by faith m without works , that all matter and colour of self-boasting , or self-glorying might utterly be excluded for ever . n god is the justifier of him which believeth in iesus . where is boasting then ? it is excluded . by what law ? of works ? nay ; but by the law of faith. and this is after applyed to abraham's case ; o for if abraham were justified by works , he had whereof to glory , but not before god , that is , but he hath not any thing whereof to glory , at least before god. therefore he was not justified by works . . finally , bellarmines arguments are as weak , as his opinion is fond , which he would maintain by them . i will not trouble my self with particular confuting of them ; but refer the reader to them p that have done it already . . the second interpretation is , of others , who declare their opinion here more smoothly and cunningly , to this effect . viz. that the very act of faith , that is , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , is imputed for righteousness , and that in a proper sense , not metonymically . and that christ and his righteousness , or obedience , are not imputed for righteousness , nor can be so imputed . for , whatsoever is imputed unto , or for righteousness , that same thing is not that very righteousness strictly and rigidly taken . but christs righteousness which he performed by obeying his father , is that very righteousness strictly and rigidly taken . therefore it is not imputed for righteousness . and this is q arminius his opinion in express terms , who fancies imputation only to signifie a gracious estimation of something to one , which it is not . as if a debtor owing florens , shall pay . and his creditour forgives him the rest ; saying , i ●…mpute this to thee as paid , i will require no more of thee . so that , with him , imputation signifying in it self only a gracious estimation , doth still imply the imperfection of that which is imputed . this sense of ( imputation ) he borrowed from that wretched heretick socinus . arminius broached this his opinion with great craft and subtilty ; at first most covertly , afterwards more openly . r conradus vorstius , s peter bertius , t episcopius , and the rest of the remonstrants go the same way . in brief , their opinion doth clearly amount to thus much ; that the righteousness or obedience of christ is not imputed for righteousness : but the very act of believing , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere is in a proper sense , not metonymically imputed for righteousness . not that it is that very exact and perfect righteousness according to the rigour and severity of gods judgement , and his law : but that it is graciously accepted and esteemed in stead of perfect righteousness , and so imputed for righteousness , through the mercy of god , and obedience , oblation and merit of christ , the causes of that imputation . now this arminian opinion , about the manner of gods imputing faith unto righteousness , we reject as very unsound and erroneous ; and that upon these ensuing considerations , and such like . viz because , . hereby , the imputation of christ , of his righteousness , and of his obedience , for our justification , is plainly and grossly denyed ; contrary to the scriptures . there are three sorts of phrases or expressions in scripture , which duly considered , may clear the imputation of christs righteousness and obedience for our justification . ( ) such scriptures as testifie , that righteousness is imputed . as , u abraham received the sign of circumcision a seal of the righteousness of the faith which he had yet being uncircumcised : that he might be the father of all them that believe , though they be not circumcised ; that righteousness might be imputed to them also . what righteousness ? the righteousness of faith , as it s stiled in the beginning of the verse . this righteousness of faith was to be imputed to all believing gentiles also , though uncircumcised . why , also ? it relates to abraham . the sense is ; that righteousness of faith might be imputed to them also , as well as it was imputed to abraham . so then , the righteousness of faith was imputed to abraham : as well as faith imputed to him for righteousness . but what 's this righteousness of faith ? x not our own righteousness which is of the law : but that which is through the faith of christ , the righteousness which is of god by faith. another scripture is yet more clear ; y david describeth the blessedness of the man unto whom god imputeth righteousness without works . here righteousness without works is imputed to davids blessed man. i demand therefore , what righteousness this is ? and to what end it is imputed ? . the righteousness which is here said to be imputed , must either be our own , inherent in us and wrought by us : or anothers , inherent in , and wrought by another . our own it cannot be ; for , our own righteousness is z a righteousness of the law , a righteousness of works : but this is here stiled righteousness without works ; viz. without works in respect of us , but not in respect of christ. it is therefore another's righteousness . whose ? can any be once imagined but christs ? christs righteousness then is that righteousness which is here said to be imputed . . to what end now is christs righteousness imputed to any ? is it not for justification ? can any other end be rationally excogitated ? for , imputation of christs righteousness to us , what is it else but gods gracious reckoning or accounting christs righteousness to be ours ? and is not this our justification , that christs righteousness is ours ? ( ) such scriptures as testifie that christ is our righteousness . as , a this is his name whereby he shall be called , the lord our righteousness . it s a prophesie of christ , promising him to be the churches righteousness . and the apostle saith ; b of him are ye in christ iesus , who of god is made unto us wisdom and righteousness , and sanctification , and redemption . so then , jesus christ as mediator is made of god righteousness to us ; that is , the matter of our righteousness and justification before god. and besides christ and his obedience , we find nothing in all the scriptures said to be made righteousness to us of god. not faith , nor works , nor any thing besides christ , is made righteousness . christ alone is the matter of our righteousness ; as god alone is the author of our righteousness . but how hath god made christ the matter of our righteousness ? chiefly four waies , viz. . by his decree , eternally c ordaining him thereunto . by his promise , from the fall till the fulness of time , assuring his people that he should be d their righteousness . . by his exhibition in fulness of time , when christ came into the world to fulfil all righteousness by his obedience , e which he compleatly effected . . by actual application of christ and his obedience in due time to his elect upon their effectual calling : by his gratious imputation of his righteousness to them ; as he did to these f called corinthians . christ may be made righteousness for us , by decree , promise and exhibition : but cannot properly be said to be made righteousness ▪ to us , except only by actual application of christ to us as righteousness . and christ is not on gods part applyed to us as righteousness , but only by imputation . christ therefore is our righteousness , made of god righteousness to us : that is , god imputes christ to us as our righteousness . ( ) such scriptures as witness , that by christ , and by his obedience , we are made righteous , yea the righteousness of god ; and that in such sort as christ was made sin for us , and as we were made sinners by adam's disobedience . g as by one man's disobedience many were made sinners : so by the obedience of one shall many be made righteous . here 's a parallel , . betwixt two persons , viz. the first adam , and the second adam christ : two universal persons , in reference to their respective posterities , natural and spiritual . . betwixt the carriage and deportment of these two adams towards god ; viz. the first adam's disobedience ; the second adam's obedience . . betwixt the effects and consequents of their carriage . by the first adam's disobedience many that is , all his meer natural seed were made sinners : by the second adam's obedience , many ( that is , all his elect spiritual seed , ) shall be made righteous . . betwixt the manner how these several consequents of their carriages are derived to their many , their respective seeds . as adam's disobedience made his many , sinners : so christs obedience shall make his many , righteous . but , how , or in what manner were many made sinners by adam's disobedience ? if we accurately observe the apostles intent and scope in this chapter , he so speaks as to let us know , many were made sinners by adam's disobedience : not actually : for so they made themselves sinners by h acting their original corruption ; and all do not sin i actually who yet are made sinners by adam's disobedience , and thereupon liable to death . not habitually , or originally : for , so they are made sinners , that is , defiled with original corruption of nature , by k propagation and natural generation . and here the apostle intends their being made sinners , before they were made or had actual being , and consequently before original sin could be upon them , or actual sin be by them : viz. l by adam's one offence , ( as the words may well be translated . ) how was that ? but only imputatively ; or by gods just imputation of that one offence of adam to all his posterity , who at that time were all but as one person in adam , and all as one party together with adam in the first covenant of works with god. for god covenanted with adam and all his natural seed in him ( as m formerly i have shewed ; ) and they all made but one party : he standing , they stood ; he sinning , they sinned . his sin was imputed to them . even so , many , that is , all christs elect seed ; ( who n together with christ make also but one foederate part , as god the other , ) shall be made righteous by christs obedience : that is , imputatively . his obedience shall be imputed to them for righteousness or justification . so that this text , intentively considered , doth notably evince the imputation of christs obedience to us for righteousness or justification . take another pregnant text , o he hath made him to be sin for us , who knew no sin : that we might be made the righteousness of god in him . whence its evident , that as christ was made sin for us , so we are made the righteousness of god in him . how was that ? christ was made sin for us : not by inhesion ; no sin did ever inhere or stick to christs person . he was holy , harmless , unde●…iled , separate from sinners . q a lamb without spot and blemish . nor by perpetration ; he r did no evil , no guile was in his mouth . thus , he knew no sin , but by imputation ; christ willingly became surety for his elect ; therefore god put and charged all their debts and sins upon christ , he imputed all their sin to him to his condemnation , he was reckoned as a sinner , and punished as a sinner . even so we are made the righteousness of god in him , even perfect righteousness , such as god will find no fault with , but fully accept . how ? not by inherence of it in us ; nor by performance of it by us ; but by imputation of christs righteousness to us ; christs righteousness is the righteousness of god : this alone god hath devised , this only god will accept for sinners justification , and this also is the righteousness of him who is god. so then , christs righteousness is imputed to us to make us the righteousness of god : that is , christs righteousness is imputed to us for perfect justification before god. whilst therefore arminius and his party deny the imputation of christ , of his righteousness , or of his obedience , to us for righteousness and justification , they go contrary to the scriptures , and do greatly err . . by this opinion , they derogate too much from christ and his righteousness , and arrogate too much to faith in this point of our iustification . for , they meerly deny christ and his obedience to be the object of justification or divine imputation : & assert faith to be that object . thus s arminius plainly . and what is this , but to make faith the matter of our righteousness : and not christ or his obedience ? yea under pretence of faith's gracious acceptation in and for christ , to exclude and thrust christ quite out from the matter of our justification : as if christs righteousness were not our righteousness , but only the procuring or meritorious cause , why god graciously imputes faith to us for righteousness ? this is to strip christ of his glory : and to invest faith therewith . this is to make christ subordinate to faith , and not faith subordinate to christ , in our justification . this is to set the servant above the lord , and not the lord above the servant . this is to prefer an imperfect faith , before the perfect saviour of sinners , the all-perfect son of god. . this opinion is bottomed upon a false foundation , viz. the mistaken sense and meaning of the word , impute . imputation or , to impute ( thinks t arminius ) still implies the imperfection , of the thing which is imputed : which imperfection notwithstanding is perfectly supplyed , gratuita acceptatione , by gracious acceptance . as , when the payment of . florens is accepted gratuitously for a debt of florens , and imputed by the creditor to the debtor for perfect payment , though in it self imperfect . and he adds , that its hard to prove that the word ( impute ) is taken in any other sense . hereupon , he asserts , imputation of faith , which is imperfect in it self , for perfect righteousness , and that in a proper sense : and consequently denies the imputation of christs righteousness to us for righteousness , because it is that very perfect righteousness . but against this idle conceit , about the sense of the word , impute ; consider well . . that , the word ( impute ) in scripture is applyed to that which is perfect : or ▪ the thing imputed is perfect . as u to him that worketh is the reward not reckoned of grace , but of debt . the reward imputed to the worker , is a perfect reward , an exact reward : otherwise the perfect worker is not justly dealt with . again ; x god imputeth righteousness without works . that is , christs righteousness to us for justification ; as i have formerly shewed . and is not christs righteousness perfect ? y arminius himself dare not deny it . to impute therefore doth not still imply the imperfection of the thing imputed . and though faith , which is imperfect , be said to be imputed for righteousness : yet faith there is not to be taken properly , but metonymically , ( as many learned authors judge ) for the object believed and apprehended by faith , christ and his righteousness , as after we shall see. . that , gracious or gratuitous imputation doth ofttimes imply an imperfection ; not in the thing imputed , but in the person or the thing whereunto it is imputed . as in the case which arminius puts : if payment of . florens be imputed to him that hath paid but florens , the payment is perfect ; but because that is imputed to him which he hath not performed , he is imperfect . so the righteousness which is imputed to us , is perfect , otherwise it could not justifie us in the sight of god : but gods imputation of another's , viz. christs righteousness to us , argues our imperfection . and upon this consideration learned z rivet justly rejects arminius his sense of the word , impute . . that , arminius borrowed this sense which he puts upon the word ( impute ) not from scripture at all : in any proper use thereof , as is clear by the former instances ; nor from any such special signification , that either the hebrw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the latine imputare , to impute , have of themselves , or are used in by any learned authors , or lexicographers : ( as that learned and acute a gomarus hath well observed , whose own words , because they are very full and apposite , i have here recited in the margin : ) but from these two blasphemous hereticks , michael servetus , and faustus socinus ; and from them was by him again obtruded upon the world , ( as b rivet notes . ) socinus violently maintained this groundless sense of imputation , that thereby he might destroy the ne cessity of christs satisfaction : and arminius maintains it , that thereby he might destroy the imputation of christs obedience and righteousness to us for justification . by the evil original , and intent of this opinion , every one may judge of the vil●…ness of the opinion it self . . god doth not in a proper sense impute any thing to any one for perfect righteousness , but what is perfect righteousness : and therefore , unless they will grant that faith is indeed perfect righteousness , they must deny faith in a proper sense to be imputed for righteousness . the argument may be thus formed ; whatsoever god im̄putes in a proper sense for perfect righteousness , that is perfect righteousness . this is clear ; for , c the judgement of god is according to truth . nor can god be ignorant of any thing , or be deceived with any thing . therefore he accounts nothing compleat and perfect , but what indeed is so man oft-times judges of things as they seem to be , and so may impute integrity to an hypocrite , &c. but god alwaies judges of things as indeed they are . he in a proper sense imputes righteousness to us for perfect righteousness , and it is perfect righteousness . otherwise god should err and be deceived in his imputation . but faith is not perfect righteousness . this arminius grants , that faith is not that exact righteousness , which will answer perfectly to the rigour of gods law , and abide the severity of his justice . therefore god doth not in a proper sense impute faith for perfect righteousness . if here it be replyed , that god hath a iudgement of iustice , and a iudgement of mercy . by his judgement of iustice he judgeth nothing to be perfect righteousness , but what is perfect righteousness in itself . but by his judgement of mercy and grace he judgeth and imputeth that to us for perfect righteousness , which in itself is imperfect , viz. faith. to this i answer ; . by way of concession ; that god judgeth sometimes by a judgement of exact justice ; as , when he accounts christs obedience and righteousness to be accurately compleat and perfect in itself , according to the utmost rigour of law and justice : sometimes he judgeth by a judgement of free grace and rich mercy ; as , when he judgeth us righteous ; or d justifieth us freely by his grace , through the redemption that is in iesus christ. i grant he judgeth , by a judgement of justice , and by a judgement of mercy . . by way of exception ; against that misapplication of this distinction of gods judging . that god by his judgement of justice judgeth nothing to be perfect righteousness , but what is perfect : but by his judgement of mercy he counteth that for perfect righteousness which is not perfect , viz. faith. what 's this but in effect to say ; gods judgement of justice is according to truth , but his judgement of mercy is contrary to truth ? what ? are gods mercy and truth at variance , and opposite , whilst his justice and truth agree ? . by way of explanation ; god judgeth according to justice , when he judgeth christs righteousness to be perfect , for it is so : god judgeth according to mercy ; not when he judgeth a sinner to be perfectly righteous , for a righteousness which is not perfect ; for this were against both truth and justice ; but when he judgeth him perfectly righteous , for a righteousness which is exactly perfect , yet not his own , but anothers . viz. christs . in such judgement , mercy and truth are met together . truth , in that the sinner is accounted perfectly righteous for a righteousness truly perfect : mercy , in that he accounteth that perfect righteousness to be the sinner's through faith , though it be not properly his own , but christs . this is gods judgement of mercy according to scripture . but this distinction thus explained , doth not justifie , but condemn arminius his gracious imputation of faith for perfect righteousness in a proper sense . . if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of believing , be graciously imputed to us in a proper sense , for perfect righteousness : then we are justified by a work of our own , and have matter of boasting and glorying in our selves : but we are not justifyed by any work of our own , nor have any matter of boasting in ourselves in that regard . therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of believing , is not in a proper sense imputed to us for righteousness . the minor , or assumption , is plain by scripture , in both the branches of it . viz. . that we are not justified by any work of our own . this the apostle proves by many arguments . partly , because nor jew nor gentile can perfectly do the works of the law , e but all the world is become guilty before god : therefore by the deeds of the law there shall no flesh be justified in his sight . partly , because f god hath set up another way of sinners righteousness and justification , viz. by faith in christ without works . partly , because abraham himself g was not justified by works but by faith. his believing without working , was counted to him for righteousness . partly , because david h describes mans blessedness to consist in imputation of righteousness without works . . that we have i no matter of boasting in our selves in reference to our justification , because we are justified by faith without works . yea , upon this account , even k abraham himself had no matter of glorying before god. and if any in the world could glory in works , much more abraham . the consequence of the major , or proposition , is also firm . viz. that if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of believing be in a proper sense imputed to us for righteousness , then we are justified by a work of our own , and have matter of self-boasting . for , the act of believing is through gods assistance , a work of our own , and that in a proper sense : although the habit or grace of faith , be l not of our selves , but of god , originally , as his free gift . our natural acts or works of understanding , will , &c. they are put forth by the help of gods common providence and naturall assistance , yet are they properly ours . so our supernatural acts and works of faith , &c. are put forth by help of gods special assistance , through his spirit and grace ; yet are they in like sort properly ours . it cannot properly be said , god believes in us , and we believe not ; but properly , we believe through the help of god. how often doth scripture ascribe the m act or work of believing to believers themselves , as their own act or work ! object . but christ saith ; n this is the work of god : that ye believe on him whom he hath sent . therefore believing seems to be gods work in his people . so that not they , but god believes in them . answ. . believing is here not only called the work of god , but is also properly ascribed to believers as their act and work , that ye believe on him , &c. but it could not properly be said , that , not they , but god in them believes on christ. . believing on christ is here stiled , the work of god , that is , the primary , eminent , and most excellent work of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not that this place intends to shew , that faith is the choice work which god works in us , or by us : but rather ( as judicious o calvin hath well noted ) that faith in christ is the great , the chief work which god requires of us , and accepts from us ; and through this all others are accepted in christ. for here christ opposeth this one work of faith , to all other works about which they enquired in the former verse , what shall we do , that we might work the works of god ? now if the act of believing be ( as hath been shewed ) in a proper sense a work of our own : we may clearly conclude , the act of believing being in a proper sense imputed to us for righteousness , we are justified by a work of our own , and thereupon have matter of boasting and glorying in our selves . both which absurdities are directly contrary to the scripture , yet cannot be avoided , if this opinion of arminius stand . . if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of believing be in a proper sense graciously imputed to us for perfect righteousness : . then we are properly justified by two perfect righteousnessess , in two several subjects , viz. the one inherent in christ , his perfect righteousness and obedience ; the other inherent in us , faith or the act of believing . the consequence of this proposition is plain . for arminius and his party say , that faith , or the act of believing which is inherent in us , god graciously imputes to us for perfect righteousness : this is one perfect righteousness whereby we are justified , inherent in us . but the scriptures teach us on the other hand , ( as hath been proved . ) that christs righteousness and obedience , god imputes to us for perfect righteousness : this is another perfect righteousness whereby we are justified , inherent in christ. christ is p the lord our righteousness . q — christ is of god made to us righteousness . r — god imputeth righteousness without works . s — being justified freely by his grace , through the redemption that is in christ iesus . t — being now justified by his blood . u — as by one mans disobedience many were made sinners : so by the obedience of one shall many be made righteous . x — he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him . so then , according to this opinion , we must be justified by two perfect righteousnesses imputed to us : partly by christs obedience , partly by faith , both as the matter of our righteousness . but we cannot properly be justified by two perfect righteousnesses , the one in christ , the other in our selves ; for christs obedience , and for our own faith also . for , if we be perfectly justified before god by christs obedience : what need is there of imputing our own faith , for perfect righteousness : that which is perfect needs no addition . and if we be perfectly justified before god by imputation of our own faith for perfect righteousness : what need is there of the imputation of christs righteousness ? one of these must recede as needless ; either imputation of faith , or imputation of christs righteousness must needs be useless . arminians considering that these absurdities would inevitably follow upon this opinion , and that these two perfect righteousnesses cannot stand together both of them to be imputed to our justification ; have in plain terms denyed the imputation of christ righteousness and obedience to us for righteousness , and for colour thereof have imposed a false sense upon the word impute . this i have before discovered and refuted . they wave christs perfect obedience , and cleave to their own imperfect faith , as the matter of their righteousness : but we cleave wholly to christs perfect righteousness and obedience , not at all to our imperfect and weak faith , as the matter of our justification . therefore , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of believing cannot in a proper sense be graciously imputed to us for perfect righteousness . . finally , this arminian opinion about the imputation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of faith in a proper sense for righteousness , is a cunning and plausible way for introducing and ushering in the popish doctrine of iustification . ( as indeed the whole frame of arminianism , is a plain bridge , and smooth path to papism : nor were it any great difficulty to evidence the same , in all the particular points of faith which they hold against the orthodox protestants . ) now this their doctrine of gods gracious imputation of the act of believing to us for perfect righteousness , doth notably symbolize with , and gradually lead unto , the doctrine of popish justification . for , ( ) both y arminius and z bellarmine deny the imputation of christs righteousness to us for justification . ( ) arminius saith ; a that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere ▪ the act of believing is in a proper sense graciously imputed for righteousness , and not metonymically ; and that the act of believing is the object of imputation ; that is , by gods gratuitous acceptation the perfect matter of our justification . the jesuite bellarmine notably agrees with him for substance , speaking of that text ; to him that believeth on him that justifieth the ungodly , his faith is counted for righteousness ; where ( saith he ) b faith it self is counted righteousness ; and by this , faith doth not apprehend the righteousness of christ , but faith it self in christ is righteousness : and if it be lively faith , and perfect by love , it shall be perfect righteousness : but if not , it shall at least be imperfect and inchoate righteousness . both arminius and bellarmine make faith the substance or matter of our righteousness . herein they shake hands . ( ) arminius saith , c that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of faith is in a proper sense imputed for righteousness . and bellarmine contends , d that we are justified by faith , not as it is an instrument apprehending christs righteousness , but as it is an act or work in it self : because if it apprehend righteousness at all , it apprehends it as it is an action and an operation . and he argues thus ; doth that phrase ( without the deeds of the law ) exclude all works , and all law ; or only some sort of works and laws ? if it wholly exclude all works and every law ; then also it must exclude faith it self . for the act of faith is a certain work , and that an excellent work . this is the work of god , that ye believe on him whom he hath sent , ioh. . . here then arminius and bellarmine well agree about the manner how faith justifieth ; not as it is an instrument , but as it is an act and work . ( ) arminius thinks , e that christs obedience performed for us , is the cause why god graciously imputes to us our faith for righteousness , which faith hath christ and his obedience for its object and foundation . what can he intend by this , but that christ by his obedience hath merited and obtained , that our imperfect faith in him should be imputed and esteemed to us for perfect righteousness ? this arminius saith , but proves not , nor can prove it : therefore we reject it , as his meer dictate . in like sort bellarmine saith , f that christs works have merited with god , not only that we should obtain salvation , but also that we should obtain it by our own merits . or ( which is the same ) they have merited for us , not only eternal salvation , but also the vertue of meriting ; — and at last he adds , that the reason of this meriting wholly depends upon grace . by all this it may appear , how neer this opinion of arminius comes to gross popery . indeed arminianism is no better then polished and refined popery , or sublimated antichristianism . upon these and the like considerations we reject as erroneous and dangerous the arminian opinion of gods imputing faith , the act of believing in a proper sense for righteousness . . the third interpretation is theirs , who come somewhat neerer to the truth then both the former , who thus declare their judgement ; g that faith , as a condition of the covenant performed by us , justifieth , or is imputed to us for righteousness . thus they explain themselves ; righteousness or justification hath its connexion with faith , by an order that god hath been pleased to set down in the covenant of grace ; which is this , that whosoever shall believe in christ , shall be justified and saved . this condition now performed on our parts , justification is ours , and we are as righteous in gods esteem , as if we had all the righteousness of the law performed by our selves . to this interpretation i answer briefly ; . by granting , that faith is indeed a condition of the covenant of god with man since the fall , and that so eminent a condition , as the covenant may thereupon be most properly denominated , the covenant of faith , in opposition to the covenant of works : as i have h formerly manifested . and , that faith is a most necessary condition of justification , without which no man can be justified in the sight of god. these things i grant as true . . by denying , that faith , i as a condition of the covenant , performed by us , justifieth ; or is imputed to us for righteousness . faith which is the condition of the covenant justifieth us ; but justifies not as the condition of the covenant performed by us . now this i deny ; partly , because to be justified by faith as a covenant-condition performed by us , is to be justified by a work of our own , wherein we may have matter of boasting . but such justification scripture admits not , k which in the point of justification directly opposes believing to working , and thereupon excludes all boasting and glorying in our selves . partly , because , if faith justifie us precisely in this respect as it is a covenant-condition , then l consequently whatsoever else besides faith be a covenant-condition must also justifie us as well as faith. that which belongs to one thing as a covenant-condition , belongs to every covenant-condition . consequently , m repentance , obedience , n uprightness , &c. which are required as covenant-conditions also , may justifie us as well as faith. and if that be granted , how can we maintain that doctrine of the reformed churches , that sole faith justifieth ? or that doctrine of saint paul , o that a man is justified by faith without the deeds of the law ; and p to him that worketh not , but believeth — , his faith is counted for righteousness ; and , q god imputeth righteousness without works ? hence , we may see , that such protestant writers , who say , faith justifies us as a covenant-condition performed by us , do not so safely and cautiously express themselves herein . . the fourth and last interpretation , and indeed the best and soundest of all , is theirs ; who , waving all the former interpretations as unsafe and unscriptural , do hold , that faith is imputed for righteousness , as it is an organ , instrument , or instrumental cause , receiving and apprehending , by the help of the spirit , christs righteousness offered in the gospel . and , inasmuch as faith alone is the peculiar and only instrument for receiving and applying christs righteousness , that therefore we are justified before god by faith alone , without the works of the law. this interpretation of the manner , how faith justifieth , or is imputed for righteousness , may , for the greater clearness and distinctness , be expressed in three branches . . negatively ; that faith justifieth not , or , is not imputed for righteousness , any of these ways . viz. ( ) not as a meritorious cause , which , for the worth or dignity of its habit or act , can demerit or deserve , in any sense , remission of sins or justification , from god. nor as the formal cause , or substance of our righteousness . nor as a preparation to , or inchoation of our righteousness before god : which are the popish opinions . ( ) not in regard of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or act of believing graciously imputed by god for christ and his obedience sake for the perfect righteousness of the law , though in it self it be imperfect . which is the arminian opinion . ( ) not as it is a covenant-condition performed by us ▪ which is the opinion of some others . the unsoundness of which opinions i have already discovered . . affirmatively ; that faith or believing justifieth , or is imputed for righteousness , in respect of its office whereunto it is appointed by the covenant of faith or gospel , viz. as it is a supernatural organ , instrument , instrumental cause or mean , through the help of gods spirit , receiving , apprehending , applying christ , his righteousness and obedience tendered in the gospel or covenant of faith most graciously . . exclusively ; that faith alone in this sense , without works , is imputed for righteousness : for asmuch as faith alone is that supernatural instrument receiving christ and his righteousness . faith alone justifieth : though justifying faith is not alone . in this sense r sole faith's justification , is strenuously confirmed by six arguments by dr. prideaux , against papists , socinians , arminians . and this is the direct and unanimous interpretation of the truly reformed churches , about this question , how faith is imputed : as may appear both . by their publique confessions : and . by their learned orthodox writers . wherein this sense is asserted , sometimes more darkly , sometimes more clearly . take a taste hereof , in s . and , that faith is imputed to us for ( or , as some had rather render it , unto ) righteousness , only as an instrumental cause of iustification , is the unanimous and concurrent sense of all the confessions and learned writers of the reformed churches , that i have seen . herein they all agree . although i find them explaining this their sense several waies ; but all for substance tending to one and the same purpose : viz. to clear how faith is imputed instrumentally unto righteousness . here therefore . . i shall prove by certain arguments , that faith is imputed unto righteousness , only as an instrument . in which all consent . . i shall lay down their different explanations of this thing . . that faith is imputed for ( or , unto ) righteousness only as an instrument , instrumental cause , or instrumental mean , whereby we receive , apprehend and apply christ and his righteousness to our selves for our iustification : may thus appear , viz. first ; because where scripture ascribes justification to faith , it still useth such phrases , as denote faith's justifying us , as an instrumental cause , not as a meritorious , material , or formal cause of our righteousness . hence we are said to be justified , t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fide , by faith ; u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exfide , of faith : ( which phrase if it import faith's efficiency in justification , it denotes not any principal efficiency , for that belongs to god only ; but an instrumental efficiency , and that properly appertains to faith ; ) and x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per fidem , through faith. all which phrases imply only the instrumentalness or instrumental causality of faith to justification . but it is never said , we are justified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter fidem , for faith : as importing the meritoriousness , materiality , or formality of faith , in justification . ergo , justification being ascribed to faith only as an instrument , faith is imputed only instrumentally unto justification . secondly ; because , the office and use of faith in justification consists peculiarly in receiving , accepting , apprehending or applying christ and his righteousness unto us , as scriptures evidence . y but as many as received him , to them gave ▪ he power to become the sons of god , to them that believe on his name . here note . . that christ is the peculiar object of faith. . that faith makes christ ours , and gives us actual interest in him , by receiving him . faith is that receptive instrument , mean , or hand , whereby we accept and embrace christ. . that upon our receiving christ by faith , he gives us power or prerogative ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be the sons of god ; the priviledge or prerogative of adoption . consequently the priviledge of iustification z which inseparably accompanies vocation and adoption in all the children of abraham and heirs of god. see this yet more clearly in that pregnant text : a if by one man's offence , death reigned by one ; much more they which receive abundance of grace , and of the gift of righteousness , shall reign in life by one , iesus christ. that is , they who , b by faith receive abundance of grace , and of the gift of righteousness , ( viz. of the righteousness of christ freely given ) shall reign in life by one , iesus christ. ( viz. shall reign in life of sanctification , justification and glorification by one jesus christ , over sin , guilt and condemnation . ) faith's office then in order to reigning in life by justification , is , to receive abundance of christs righteousness freely given , and graciously imputed . answerable to this phrase is that ; c the gentiles have received righteousness , even the righteousness which is of faith. and d to turn them from darkness to light , and from the power of satan unto god , that they may receive forgiveness of sins , and inheritance among them which are sanctified , by faith that is in me . so that , forgiveness of sins , that is , iustification , is received by faith in christ. the comma is to be put after ( sanctified , ) that the phrase ( by faith , ) may have reference to ( receiving forgiveness of sins , &c. ) as e beza hath well noted against erasmus out of the ancient copies . hence from this office and use of faith in justification to receive christs righteousness , faith is compared in scripture , to an hand , f whereby we receive christ , as the gift of god , and g put on christ as our garment of righteousness ; to an eye , whereby we h look upon christ crucified , the true brazen serpent for spiritual healing , as israel in the wilderness looked up unto the typical brazen serpent for corporal healing . to a mouth , whereby we receive christ as the living bread , i eat his flesh , and drink his blood , for life spiritual and eternal , as we receive food and eat it for life corporal and temporal . the hand , eye , mouth , are organs or instruments natural , whereby the body receives benefits corporal : so faith is the instrument supernatural , whereby the soul receives christ and his righteousness , those benefits spiritual . and therefore in this sense alone faith justifies , or is imputed unto righteousness , as it is an instrument receiving christ and his righteousness for our own ; as an hand putting on christ , not as the robe of righteousness put on ; as an eye seeing christ for healing , not as the healing serpent seen ; as a mouth receiving and eating christ the living bread , not as the living bread of the soul received and eaten . and all this is only organically , or instrumentally . thirdly ; because , faith in such manner justifies us , or is imputed to us for righteousness , as it tends to christs blood , righteousness and obedience , the meritorious and material cause of our righteousness ; k being justified freely by his grace , through the redemption that is in iesus christ ; whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god , &c. l that i may be found in him , not having mine own righteousness which is of the law , but that which is through the faith of christ , the righteousness of god by faith. but faith tends not to christs blood , righteousness and obedience any other way then as an instrument , or instrumental mean , apprehending and applying them as the meritorious cause and matter of our righteousness . as the scriptures both in this and the two former reasons evidence . ergo , faith is imputed unto righteousness only as an instrument thereof . we are m justified by christs blood , meritoriously ; we are justified by faith in his blood , instrumentally . fourthly ; because , faith in such sort justifies us as it hath respect ▪ to the promises of life and righteousness by christ. thus n abraham's faith believing the promises of god through christ , was imputed to him for righteousness . but faith hath respect to the promises of christ and life by him only as an instrument o apprehending , embracing and applying them to the soul in particular , as those testimonies touching abraham may evince . ergo. fifthly , because , faith in such sort onely must justifie , or be imputed unto righteousness , as may advance the glory of gods grace therein , and exclude all self-boasting . and therefore god hath purposely so contrived our justification by faith , p that herein the glory of his free-grace may shine forth most clearly , but all our boasting and glorying in our selves might utterly vanish . but faith's justifying us , or being imputed to us unto righteousness , instrumentally , is the chief , the only way to advance gods free grace , and to exclude all self-boasting and glorying , which according to all other senses and explanations , is in some respect or other still left unto men . for this way we disrobe and strip our selves of all worth , excellency and dignity , and set our selves before the lord , as poor , empty , naked and nothing in ourselves in reference to justification : yea we denude and evacuate even our very faith itself of all appearance of worth or dignity in habit or act , in reference to the procuring or impetrating of justification , or being accounted our perfect righteousness before god , and we present it herein before god as an empty hand , or as an empty vessel , as calvin q compares it . ) that brings nothing at all to god , or to christ , but r onely receives this blessed free almes of righteousness from them . thus faith is neither meritorious cause , nor matter , nor part of our righteousness at all before god : but onely a meer receiving instrument supernaturally given us of god for this end . this , this exalts the glory of gods free grace , the glory of christs perfect merit and righteousness ; and leaves the creature without all colour and shadow of self-boasting and glorying . therefore if in any sense faith be imputed unto righteousness , it must be in this sense , as it is a supernatural instrument of the soule . sixthly , because , faith so and in such sense must justify us , or be imputed to us for righteousness , as may quiet and comfort our hearts and consciences towards god through christ. this is plain , inasmuch as the calming and comforting of our consciences towards god , is a special benefit and priviledge flowing from and intended by justification by faith ; s therefore being justifyed by faith , wee have peace with god through our lord iesus christ. by whom also we have access by faith into the grace wherein we stand , and rejoyce in hope of the glory of god , &c. till a man be justified by faith , his sins pardoned , and his person accepted as righteous , the soul can have no true peace with god : because till then a man lies under the wrath of god , as a sin-revenging judge ; under the curse of the law , as a broken covenant , speaking nothing but death : under the accusation and terrours of his own conscience , ( if awakened ) as the very praeludium's and harbingers of hell. and who can sufficiently imagine what horrours , agonies , convulsions , distractions , fears , and despairs , do tear in pieces and swallow up such a soul ! but when god so lifts up the light of his countenance upon the soul , as to pardon his sins and justifie him through faith in christ , oh what an happy alteration follows ! then its warfare is accomplished , then the broken bones are healed and rejoyce ; then the dark midnight of all the former sorrows is turned into a day-break of joy : then the tempest is stilled , and the soul surrounded with a sweet calm of peace , and reconcilement with god. but faith quiets and comforts our hearts and consciences towards god in christ , by being imputed to us for righteousness , only as the instrumental mean thereof . this is clear also ; for , . the imputation of faith for righteousness , as the meritorious cause thereof in any sort deserving it , or as the formal cause of our righteousness , or as any part of our righteousness , in the popish sense , leaves the soul utterly without peace or comfort , to horrour and despair . because the perfectest faith is t imperfect , and therefore can merit nothing at all from god , nor be any other then an imperfect righteousness , which can neither endure the rigour of gods law , nor the severity of his justice . . and the imputation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , of the very act of believing in a proper sense for righteousness , upon pretence that god graciously accepts it , through christ , for perfect righteousness , though it be in itself imperfect , in the arminian sense , leaves the soul also quite destitute of comfort and solid peace with god in christ : because it excludes christs perfect righteousness from being imputed to us for justification , wherein alone the conscience can fully acquiesce ; and it sets up an imperfect faith , for the matter of perfect righteousness , without any proof of scripture , yea contrary thereunto , and to the truth and justice of god therein . . the imputation , finally , of faith for righteousness precisely as a covenant-condition , to be performed by us , doth not quiet and comfort the conscience towards god : because this sense brings in all other covenant-conditions required of us to have equal influence with faith in justification , whereas scripture still ascribes it to u faith without works , and in opposition to working . and nothing repugnant to the word of god , can conduce to our true peace with god. . but faith being imputed unto righteousness , only as an instrument receiving christ and his righteousness , most abundantly comforts the heart , and quiets the conscience towards god : partly , in that it leads us out of our ●…elves to such a righteousness for our justification , as is every way absolute , perfect and compleat , without the least defect or insufficiency , viz. x the righteousness of jesus christ , which is the righteousness of god. upon this ●…he soul may securely and fully rest without scruple or perplexity , as able to justifie it to the uttermost . partly , in that on our part y a naked and bare receiving of christ and his righteousness by the souls empty hand of faith , sufficeth to our justification . a bare receiving of christ and his righteousness by the instrument or hand of faith , justifieth : whether it be by a strong , or by a weak faith that christ is received , so he be truly received , he justifieth ; christ and his righteousness being still the fame when received , in what measure soever they be received : as the alms given him is of the same benefit and advantage to the receiver , so be it be received : whether the hand that receives it be weak or strong , shaking or steady . a rich jewel loseth not the least grain of its worth and value , though it be taken with the weakest hand . oh how comfortable is this consideration even to them of weakest faith ! seventhly , because faith cannot bee imputed to us for righteousness in any other sort then as it is an instrument receiving and applying christs righteousness . this will appear upon a sufficient enumeration : faith cannot be imputed , . either as the principal efficient cause of justification ; for that is only god : . or as the inpulsive or moving cause of justification : for the inward impulsive is only gods own free-grace ; the outward impulsive is only the satisfactory and meritorious obedience of jesus christ : . or as the meritorious cause of our justification in any degree from god ; for , chrish and his compleat obedience is the sole meritorious cause of our righteousness , by fulfilling the law , and satifying divine justice to the uttermost , &c. : . or as the substance and matter of our righteousness in whole or in part before god , either in regard of habit or act , justly so accounted , or graciously so accepted for perfect righteousness : for christ and his perfect righteousness is the only substance and matter of our righteousness : not faith , but z christ being made of god righteousness to us : in whose righteousness alone a we shall be able to hold up our heads at christs appearing . nor is it honour but great indignity offered to gods grace , to say that thereby god will graciously accept our imperfect faith for perfect righteousness ; through christs obedience ; for that sets gods grace against his truth , and imposeth upon christ beyond any warrant of scripture . . or as the formal cause of our justification : for that is only gods gracious imputation of christs righteousness to us through faith. . or as the final cause of our justification ; for the end of our righteousness is , subordinately our life , ultimately gods glory . and besides these what other way can be imagined how faith should be imputed for righteousness , except as it is an instrumental cause thereof ? therefore it remains , that seeing faith is imputed unto righteousness , it is imputed only as the instrument thereof . . the different explanations of orthodox writers , how faith is thus imputed unto righteousness , as an instrument apprehending christ and his righteousness , come next to be considered . and they explain themselves three several waies , scoping still at the same thing for substance , viz. that faith justifies , or is imputed unto righteousness only as an instrument apprehending christs righteousness . the first and most usual explanation is thus ; faith is imputed unto righteousness : that is , faith taken improperly and metonymically for the thing believed ; for christ and his righteousness apprehended by faith , ( by a metonymie of the adjunct for its object , ) is imputed for righteousness . as hope is sometimes put for the thing hoped for in scripture ; b for the hope of israel i am bound with this chain : that is , for the hoped for-resurrection . so here they take faith to be put for the thing believed : pro fide quae creditur , non pro fide qua creditur . for the object of faith believed , not for the grace or act of believing . c and they say , that , d faith is imputed for righteousness , not primarily and by itself , as a quality properly , or as a motion , action or passion , or as a good work of excellent worth , as if it were righteousness , or any part of it , or instead of righteousness by gods account and estimation ; but secondarily and according to some other thing , namely as a manner , mean and instrument , as it were an eye and hand , whereby we become partakers of christ and his righteousness ; and therefore relatively or correlatively , in regard of its object , jesus , his righteousness and the promise of grace , phil. . . and most go this way , as may appear by the confessions of churches , and testimonies of learned writers formerly alleadged . now this explanation amounts to no more then thus much , that faith , viz. the object believed and apprehended by faith alone , — christ , his righteousness and obedience , is imputed to us for righteousness , or for justification . the second explanation is thus ; faith is imputed for righteousness ; that is , faith taken , not in an improper and metonymical sense for the object believed , but in a proper sense for the grace believing , is said to be imputed unto righteousness , not as the subject matter of iustification , ( for that is christs righteousness which becomes ours by faith ; our faith being an imperfect vertue , and the action of it is imperfect also , ) but as an instrumental cause , which through the power of the holy spirit apprehends christs righteousness . so rom. . . it 's said , with the heart man believeth unto righteousness , but with the mouth . confession is made unto salvation . in which phrase the end and effect of faith is denoted . and this is the sense of that learned and acute e gomarus ; ( who thus far allows arminius to have spoken right , in contending that faith herein should be taken properly , and not improperly for christs righteousness ; but his reason for confirming this opinion drawn from the mistaken sense of the word impute , he condemns as false . ) now that faith is to be taken properly , f both in that passage in genesis , and in that parallel place to the romanes alleadging it , he confirms by divers reasons . as , . because , in that phrase , abraham believed god , and that was counted unto him for righteousness , the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , cannot be taken otherwise then the word fore-going to which it is referred , and in place whereof it is for elegancy sake put according to the nature of a pronoun . but abraham's believing is taken properly . . because , we are not to recede from a proper signification to an improper and ●…nusual in scripture , unless necessity or truth of scripture , or circumstances of the place require it , as is without controversie . but in this sentence of paul , neither the truth thereof , nor circumstances of the place require it : because that attribute , was imputea to him for righteousness , doth not require this : for the assertion is true , though the proper signification of the subject , viz. of faith , be kept . if it be objected , that if faith in a proper sense be imputed for righteousness , then faith is our righteousness before god. he answers , it follows not ; but only , that faith is a cause , that is , an instrumental cause , which of god was imputed to abraham for righteousness , that is , by which he was justified ▪ for to impute faith to one for righteousness , is nothing else but to justifie him by faith : as the series of this chapter shows , that those two denote the same thing ; and paul speaks promiscuously of these two . . because , if in this proposition ( faith is imputed unto righteousness ) any trope should be admitted , it might more conveniently be placed in the predicate , viz ▪ in the word righteousness , then in the subject , viz. faith , that the sense might be , faith is imputed for righteousness , that is , for a cause of righteousness , viz instrumental ; by a metonymie of the effect for the efficient . as such a trope is frequent in predicates . thus gods command given to christ , for preaching the gospel , is called everlasting life ; his commandement is l●…fe everlasting , ioh. . . and the gospel is called the word of life , that is , enlivening , o●… the efficient instrumental cause of life , phil. . . and christ is stiled the resurrection and the life , ioh. . . because he of himself is the cause of them both . so , to know god and christ is eternal life ▪ ioh . . that is , the efficient cause of life . thus also faith may be accounted the efficient cause of righteousness , viz. the instrumental efficient . the third explanation , and most unusual , stands thus ; faith is imputed unto righteousness ; that is , faith ( in a proper sense ) is imputed to us as our own , to the intent that the righteousness of christ , which by it we possess , might be our own also . christs obedience is righteousness in it self : but imputation of ( the g gift of god ) faith to us , as●…ours , makes the obedience of christ possessed by faith , to be righteousness unto us . and this is the sense of h mr. ioh. forbes once pastor of the english church at middleburgh . he first labours to clear and manifest this sense ; secondly , to confirm it . he manifests this upon these considerations . . that , unto our justification we must first have righteousness in our possession ; for god justifies no man that hath not righteousness . to justifie the wicked , being abominable to god , prov. . , isa. . . . that , there is but one of these two righteousnesses to be had and possessed , before god justifie us , viz. our own righteousness , or the righteousness of god , phil. . . scriptures know no third righteousness . . that , our own righteousness ( before we possess it ) is contained in the law ; the righteousness of god is contained in christ , phil. . . . that , as the righteousness contained in the law is obtained by our own working , and that by our own strength ; so gods righteousness contained in christ is obtained by believing , and i that not of our selves , it is the gift of god. whereupon , as the righteousness of the law is called a mans own , because he attains it by that which is his own , viz. by working , of his own natural power : so the righteousness of christ , is said to be god's , and not a mans own , because he can never attain it by any thing in himself naturally , but only by that supernatural mean and instrument given him of god , viz. faith. so then , the mean whereby we possess gods righteousness , is faith only . and because faith is not our own , therefore the righteousness that we possess by it , cannot be ours , untill both be made ours . and this is only done and performed by the lords gracious imputation of both , that is , faith , and the righteousness of christ possessed by faith. god therefore having supernaturally given us faith , whereby we have and possess christs righteousness : he first imputes faith to us , as our own ; and then he imputes christs righteousness to us as our own , being instrumentally apprehended by our own faith. and this is the cause why the holy scripture doth oftner describe the manner and form of our justification , under the phrase of the imputation of faith , then under the phrase of imputation of righteousness , because the right that is made us unto faith in christ , maketh us to have right unto christ himself ▪ as our righteousness , and all blessings in him , which by faith we possess . he further confirms this sense , partly , from that phrase which the spirit of god useth in describing the form of our justification , viz. k to him that believeth on him that justifieth the ungodly , his faith is imputed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) unto righteousness , wherein the greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) should not be translated ( for righteousness ) as commonly it is rendered ; for , so it darkens the sense ; and gives occasion to that errour of some , who think that the very act of believing is imputed for righteousness , viz. in stead , and for the very matter of our righteousness . but it should be translated ( unto righteousness ) ; as declaring the end whereunto faith is imputed . viz. that the obedience of christ apprehended by faith , may be righteousness unto the apprehender . for faith and believing ever implyes the possession of christ and his obedience in our hea●…t ; and the imputation of faith unto righteousness , is the thing that makes christ possessed by faith , to be our righteousness . partly , by that sentence of the apostle l with the heart it is believed unto righteousness ; and with the mouth it is confessed unto salvation . where the greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which is translated ( unto , ) cannot be rendered ( for , ) without darkening , if not perverting , the true meaning of the phrase . for we are said to believe with the heart unto righteousness , in the same sense wherein we are said to confess with the mouth unto salvation . but we confess to this end , that we may attain salvation , confession being the way and mean thereunto , and without which salvation is not to be attained , luk. . . matth. . luk. . so we believe to this end , that we may be justified by faith , as the only instrumental mean for attaining justification , gal. . . now there is no reason why faith should be said to be imputed unto righteousness in any other sense , as concerning the word ( unto ) then we are said to believe unto righteousness : but in all reason the greek ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto ) must in both these phrases be taken in one and the same sense , that is , as we believe with the heart to this end ; that we might by faith ( as the only meet instrument , and only convenient and effectual mean to apprehend and possess , ) attain to the possession of the righteousness of god in christ : even so the lord our god imputeth faith to us as our own , to this end that the righteousness which we possess by it , may make us righteous before him , or be righteousness to us in his sight . thus this sentence rightly understood , gives no advantage , either to the papists to prove that by works we are justified , because faith is no work of ours , neither yet is the matter , but the mean only of our righteousness : or yet unto others , who make the very act of our believing to be our righteousness ; for it is not the act of believing , but the thing purchased and possessed by the act of believing which is our righteousness before god : but rather doth evidently convince both these opinions of manifest errour . these are the three chief explanations of orthodox writers , which i find , touching the manner of faiths being imputed unto righteousness , as it is an instrument apprehending christ and his righteousness . i honour the reverend and learned authors of them all . let the godly judicious take their choice . they all scope at the same thing , viz. justification by faith as a supernatural instrument . ▪ every of them is safe , and consistent with the analogy of faith. yet if the two last explanations may be joyned together , ( as i think they well may ) i should much incline thereunto . thus of the fourth and most intricate question . quest. v. whether abraham was not in some sense iustified by works and obedience , as well as by faith : and how the apostle iames is to be understood in that particular ? the ●…casion of this question ▪ is , the seeming difference betwixt paul and iames , about abraham's●…ustification ●…ustification ▪ for , paul alleadging these words of moses , affirms thence m that abraham was justified by faith without works ▪ but iames saith that n abraham was justified by works , when he had offered isaac his son upon the alta●… , &c. how then can these two be reconcled ? or how was abraham iustified by works ? answ. many solutions are by writers offered herein : let us view them briefly , and examine what is spoken most solidly . . some have thought this knot indissoluble , and that herein paul and james cannot be reconciled : and probably , upon this account , the divine authority of s iames his epistle was anciently questioned , as o hierome , and p eusebius intimate , though after in process of time it obtained authority : yet some after writers have called it into question ▪ as luther , erasmus and others : though now it be on all sides received as canonical . but to reject iames his epistle because of this seeming opposition to paul , is a q remedy worse then the malady ; not an h●…tying , but a cutting off the knot ; not an expounding ▪ but a confounding of scripture . . some say , that , according to paul , abraham was justified in his first justification ( whereby of unjust and impious he was made just and holy ) by faith without works , viz. without works from strength of nature , &c ▪ but , according to iames , abraham was justified ( viz , in his second iustification , whereby of just he is made more just ) not only by faith , but by works also , namely by works arising not from nature , but from grace , which are meritorious . thus the papists . but this reconciliation is most corrupt and erroneous . for , . hereby they make justification and sanctification to be both one thing : and confound , what scripture distinguisheth clearly . a gross errour . . there 's no such thing as a first and second iustification in their sense . justification is by god perfected at once ; though our sense and apprehension of it be perfected by degrees . ●… . suppose there were such a first and second iustification , yet it would not as they apply it , serve at all to reconcile paul and iames , as if paul pake of the first , iames of the second . for , paul speaks of the second iustification of abraham , he being a believer , and consequently justified before ▪ and iames speaks of the first iustification in the instance of rahab . . not only r works of nature done before faith ▪ but also s works of grace done after faith , are excluded from justification of abraham and others . . some ▪ would thus reconcile them ; that ▪ paul speaks only of abraham's iustification before god , causally , which was by faith alone ( as an instrumental cause ) without works : but james speaks of his justification before men only , declaratively ; and that was done b●… abraham's works , which declared and manifested him to the world to be a just man and a true believer , when he offered up his son isaac , &c. but ( though it may be admitted as a true distinction in it self , that faith causally justifies us before god , and works justifie us declaratively before men , yet ) this seems not fully to reach the meaning of iames here . . because , that work of abraham , in offering up isaac , by which he is said to be justified , was secret from all mens view and knowledge . only isaac was present , who knew not abraham's mind in that act , but by the event . . because , there 's no outward imperate act or work , which a child of god can do , but an hypocrite may imitate it . and can such acts , wherein hypocrites go as far as true believers , justifie them before men ? . because , t iames here speaks of justification both by faith and works . but faith cannot declare us just before men , though works could . god only can judge of our faith : man cannot charitably be perswaded of faith , but by works . . some , seeing these inconveniences , deny that the word ( justifie ) is used in any other sense by james , then by paul : but they say , in that passage of james , u was not abraham our father justified by works ? there 's a metonymie of the effect for the cause , in the word ( works . ) viz. works , the effect , being put for the cause of those works . so that abraham was not justified by a vain shew of faith , by a workless faith , which iames so much condemnes ; but by a true faith that justifies it self by works , that x works by love . this interpretation , for the substance of it , agrees well with the scope of iames , whose intent in this chapter is , not to show how or wherewith we are justified , or whether faith , or works , or both , justifie us ; but rather to show what manner of faith that is whereby we must be justified , viz. a lively working fruit-bearing faith . and thus though the passages of paul and iames be divers , yet are they not opposite nor contrary . but because this metonymie is very harsh , and somewhat unusual in scripture , this reconciliation doth not so fully satisfie . . some endeavour to reconcile paul and james by a distinction of iustification by works , thus. iustification by works , is either from them as from the causes , or as from the effects and signs of iustification and faith. justification by works as the causes of justification , is that according to the rigor of the law by which adam and his posterity were to be justified in innocency under the covenant of works , viz. by a perfect and perpetual personal obedience . this perfect justification by works , as causes , paul now excludes by faith , and iames speaks not of it . justification by works as by effects and signs of justification , and faith , is that according to the lenity of the gospel , when justified persons , first , in this life , not only externally before men , but also internally before god , demonstrate themselves to be inherently just ; and this by their inchoate righteousness accepted through christs intercession . heb. . . pet. . . as god said of abraham , now i know that thou fearest me , gen. . . secondly , in the life to come , when they shall be declared just at the last day , from the works of righteousness inchoate on earth , as from fruits and testimonies of true faith and justification . this reason and signification of justification is expressed , matth. . . by thy words thou shalt be justified ; and matth. . . this justification by works , as effects and signs , iames requires . for he shows how a lively faith and inchoate inherent righteousness may be known ; viz. not by a naked profession of faith destitute of good works : but by good works , as the tree by the fruit . and this is the sense of that learned y gomarus . . finally , others more fully reconcile paul and james , by distinguishing of faith , and by declaring the true scope and intent of james in this paragraph , iam. . . to the end of the chapter . faith is of two sorts , viz. . a z faith unfeigned , having true a life in it , and working by love in all acts of christian obedience . . a faith feigned and counterfeit , consisting either in a meer outward profession of faith , as the faith of b simon magus ; or in a meer naked assent to some points of truth , as the c faith of devils ; or in some hypocritical fruits , signs and shows of faith for a season , as the d faith of temporaries ( resembled by the stony or rocky ground ) which for a while believe , and in time of temptation fall away . this feigned false faith is liveless , workless , fruitless , and consequently altogether vain and worthless . now the plain scope of iames is , to prove , that this faith which brings not forth true fruits , true good works , is a vain dead useless faith , as to the point of justifying or saving any one . that this is the intent of iames is clear three ways . . from the proposition which he lays down , and propounds to prove . . from his proofs of the proposition . . from the conclusion which he infers upon those proofs . . his proposition is this for substance ; that , faith , or a profession of faith , without works , is utterly unprofitable as to salvation . this is laid down in a double interrogation , and hath the force of a strong negation . e what doth it profit , my brethren , though a man say ( that is , profess outwardly before others , or think inwardly in his own heart , ) he hath faith , and hath not works ? can faith save him ? that is , can such a faith , that brings not forth good works of love and obedience , save him ? no , it cannot save him , it s wholly useless . . his proofs or confirmation of this proposition are divers and very observable . faith which brings not forth good works , is unprofitable can save no man ; . because , the most excellent show or profession of brotherly love , without suitable works , is dead and useless , vers . , , . for , there 's a proportionable similitude and resemblance betwixt the graces of gods spirit in this regard . as a workless love is a counterfeit , vain and unprofitable love : so a workless faith is a counterfeit , vain and unprofitable faith. . because , it is impossible for any man to demonstrate or evidence the truth of his faith without works : which yet may be done by works . this argument is laid down dialogue-wise , betwixt a true christian and an hypocrite . ver . . true faith will shew it self by works , as the tree shews it self by fruits , life by the pulse , fire by heat , &c. that faith which cannot thus be manifested , is false and useless . . because , a workless faith , though it assent to the truth of the articles of religion , yet being a meer assent and no more , is no better then the very faith of devils , who believe as much . but the faith of devils is false , useless , and can never save them , ver . . . because , the faith of abraham ( the father of the faithful ) whereby he was justified before god , was not a dead faith without works , but a living faith , bringing forth works : and consequently such must be the justifying faith of all abraham's believing seed ; otherwise it will be dead and vain . this argument he insists much upon , as very considerable . and herein , ( . ) he resumes the main proposition formerly propounded , viz. that faith without works is dead and unprofitable , ver . ▪ ( . ) he ( by way of interrogation ) asserts , or affirms , that abraham was justified by works , in his offering of isaac upon the altar , ver . . that is , by this eminent work he gave a notable experiment of his true justifying faith . as christ is said to be f justified in the spirit : that is , he gave an experiment of himself , who he was by the power of his spirit , of his godhead . to whom gave abraham this experiment ? not only or chiefly to man , but to god that tryed him , who upon that his tryal said , g now i know that thou fearest god , seeing thou hast not withheld thy son , thy only son from me . ( . ) he explains his assertion of abraham's being justified by works in his offering of isaac , saying ; seest thou how faith wrought with his works , and by works was faith made perfect ? ver . . that is , h by faith abraham when he was tryed offered up isaac . faith enabled him to this great work , faith carryed him on herein from the beginning to the end of the work : but for his faith this had never been done ; faith did all . and by works was faith perfected ; that is , not essentially or causally , as any cause or concause cooperating with his faith in the point of his justification ; for abraham's faith was perfect , and had done many excellent exploits long before , yea had justified abraham perfectly before god many years before his offering up of isaac : but i evidentially , or declaratively , this act perfectly evidenced before the lord the truth of his faith ; or ( as cameron thinks ) subjectively , works were the subject wherein his faith exercised and put forth it self , and manifested ●…s perfection , as k christs power was perfected in pauls weakness , viz. as in the subject wherein christs power discovers and evidences its perfection and sufficiency . so that when iames said , abraham was justified by works when he had offered up isaac , his meaning was , that he was justified by works only à posteriori , as effects and fruits of faith and justification ; but by faith , à priori , causally , which produced such works , and was evidentially and experimentally perfected of them . ( . ) he confirms his assertion thus explained , ( viz. that abraham was justified by works as fruits , effects and evidences of iustifying faith , ) partly , in that l hereby the scripture was fulfilled , which saith , abraham believed god , and it was imputed to him for righteousness . how was this scripture fulfilled by abrahams offering up of isaac , when the tenor and series of the history shews , that scripture was fulfilled many years before isaac was offered up , or born ? answ. this scripture m was properly fulfilled , in the self-same moment when abraham believed , rom. . . but that accomplishment was illustrated and declared afterwards , by this excellent work of faith , heb. . . partly , in that abraham was honorifically entituled , the friend of god. which dignity is cast on none but such as have true faith , evidencing itself by works , verse . ( . ) he concludes from this instance of abraham , that by works a man is justified , and not by faith only , verse . by works as an effect , by faith as a cause of justification . . because , not only eminent abraham , but also rahab the harlot , a gentilish proselyte , was justified ( viz. declared , demonstrated , manifested to be justified ) by works , in receiving the spyes , and sending them out another way , verse . so that both jew and gentile must be justified by a faith that brings forth works ; by works as the effects ; by faith as the cause of justification . . his conclusion inferred from his proposition thus confirmed , is this ; for as the body without the spirit is dead , so faith without works is dead also . altogether useless and unprofitable to salvation . verse . and this seems to be the clear intent of iames , and the plain order of his argumentation in this context , without all forcing the text , or harsh metonymies . learned n cameron inclines most to this , as the best way of reconciling iames and paul. o mr. pemble comes somewhat neer it , but grates upon that harsh metonymie taking works for a working faith. may i freely speak my own thoughts herein , the reconciliation will be most full and compleat , if we put these two last waies , viz. this of cameron , and that of p gomarus together : and so there shall remain no discord at all , but sweet harmony and concord betwixt these two blessed apostles . for , . paul speaks of a true lively faith as justifying ; iames excludes the falfe dead workless faith from justifying , . paul shews whereby we are justified , viz. by faith ; iames shews what manner of faith it must be , viz. a lively working ●…ith , whereby we are justified : . paul proves that we are justified by faith , without works as causes of justification ; iames proves that we are justified by works also as effects and consequents upon justification , and not by faith only : . paul maintains that faith alone justifies ; iames maintains that justifying faith is not alone in the justified person , but produceth good works : . paul intends our justification à priori , causally , and instrumentally , by faith without works : iames intends our justification à posteriori , declaratively and demonstratively by works the fruits of faith : . paul evinceth that faith alone justifies our persons , but iames evidenceth that works are requisite to justifie our faith. so that the doctrine of paul and iames is unisone : most harmoniously agreeing one with the other , even wherein they seem most of all to disagree . in pauls sense abraham was justified by faith only : in iames his sense he was justified by works also . thus of the fifth question . quest. vi. whether all abrahams believing seed both of iews and gentiles were not to be justified in the same way and manner that abraham was ? answ. yes . all abraham's seed must be justified in one and the self-same way , as abraham himself was ▪ for , . the testimony of scripture is clear for it , both in the causal justification à priori by faith , and evidential justification à posteriori by works . of causal justification , paul saith , q faith was imputed to him ( viz to abraham ) unto righteousness . now it was not written for his sake alone , that it was imputed to him : but for us also , to whom it shall be imputed , if we believe on him who raised up iesus our lord from the dead , who was delivered for our offences , ●…nd was raised again for our justification . and of evidential justification , iames saith ; r was not abraham our father justified by works , & c ? and thence he makes a general deduction for like justification in all that shall be justified ; ye see then how that by works a man is justified , and not faith only . . the analogy of their spiritual relation infers it . abraham is s made their spiritual father : and all believers of jews and gentiles , his spiritual children . therefore as the great believer , and ●…he father of believers t was justified : so proportionably must all his spiritual children be justified , being heirs of the same righteousness by faith. . the identity and sameness of gods covenant proves it . for , since the fall of adam and the breach of the covenant of works thereby , god hath still in all ages ( as i have formerly proved ) dealt with his church by a covenant of faith , sometimes more obscurely , sometimes more clearly , but still one and the same covenant for substance both before and after christ ; though under several administrations . and this covenant of faith tendered to the church only one way of justification in all ages , viz. instrumentally by faith in christ , evidentially by the fruits of faith , good-works . u the righteousness of god without the law is manifested being witnessed by the law and prophets . even the righteousness of god , which is by faith of iesus christ unto all , and upon all them that believe : for there is no difference ; for all have sinned and come short of the glory of god. — it is one god which shall justifie the circumcision by faith , and uncincumcision through faith. do we then make void the law through faith ? god forbid . yea , we establish the law. how do we stablish the law through faith : that is , through the doctrine of justification by faith ? answ. two waies . viz. ● . principally , by teaching that the exact performance of the law is of such consequence , and necessity , that the sinners surety jesus christ must be fully conform and obedient to it actively and passively , that so he and his obedience might be the sinners perfect righteousness by imputation through faith. the law must be fulfilled one way or other , either in our own persons , or in christs person as our surety ; otherwise we can never be justified . this stablisheth the law : whilst our justification is ultimately resolved into the exact fulfilling of the law , in our own , or christs person . secondarily , by teaching that persons justified by faith in christs perfect obedience , must yet have a sincere respect to the whole law by upright inchoate obedience : partly , to testifie their gratitude to god : partly , to demonstrate the truth of their justified state and justifying faith that so x works by love . the y sameness of the mediator of the covenant iesus christ evinceth , that all abraham's seed must be justified in such manner as abraham was . for the mediator of the covenant jesus christ alone , is , through his perfect ▪ obedience , the meritorious cause , and the very matter of our righteousness . z we are justified by his blood . a — all have sinned and come short of the glory of god. being justified freely by his grace , through the redemption that is in lesu●… christ. b — neither is there salvation in any other . nor is there any other ordinary way of enjoying christ and his righteousness on our part , but by faith alone . now c iesus christ is the same , yesterday , and to day , and for ever . the same for substance as to sinners salvation , before , under , and after the law : though under different manifestations . he is the only old-testament-saviour ; and the only new-testament-saviour . he is one and the same justified of abraham and all his seed , yea and of all his elect before abraham , by his own obedience through faith. therefore both abraham and all his seed jewish and gentilish must be justified in one and the same way . . finally , the sinfulness of all mankind through the fall confirms this . for d all have sinned , and come short of the glory of god. therefore they cannot be justified causally by doing , but by believing . a third way of justification scripture knows not . consequently all abrahams seed must be justified in the same way that abraham was . this being so : . how constant is god to his own mysterious and gracious way of justifying and saving sinners by faith in christ , from adam to the end of the world ! . how vertuous and influential christs obedience and blood that could justifie gods elect as well before as after his coming ! . what union and communion hath the lord established among all believers both before , under , and after the law : in that they all should believe on one and the same christ , and all be justified by believing on him ! there 's their union and communion both with christ and with one another . . how happy the meanest true child of abraham , in that he shall be justified in the self-same way that even abraham himself was , viz. by faith in jesus christ ! the same blood of christ that cleansed abraham , shall wash off thy spots ; the same robe of christs righteousness that cloathed abraham , shall cloath thy soul ; the same faith for kind which was imputed to abraham unto righteousness , shall be imputed to thee unto justification . thus of the sixth question . que●…t . vii . finally , wherein doth the nature of that iustification of man before god consist , which from age to age is revealed in the covenant of faith ? this may briefly be dispatched as a result in great part , from former particulars . for clearing of this e primary and most necessary point of christian religion , wherein our very life and comfort is so singularly bound up ; i offer this brief description of justification , to be explained and confirmed as followeth . viz. iustification is gods iudicial act , most f gracious and g iust , whereby he h pardoneth all the sins of his i elect , in themselves k uniust and liable to the curse of the law , but by l faith possessed of christ and his righteousness ; and m accounteth their persons righteous in his sight : not n for any thing wrought in them , or done by them , but only o for the perfect righteousness , and obedience of christ imputed to them by god , and received by p faith alone ; in order to gods q glory , and their r eternal salvation . for further explanation and confirmation of this description , confider , . the sense of the word , iustification , . the proper subject of iustification , to whom this eminent priviledge is vouchsafed . . the causes of iustification . i. iustification , signifies , the making of one just , or righteous ; if we precisely consider the etymologie of the word . and this grammatical notation of the word we may grant to s bellarmine and the papists , who violently contend for it in this point : provided we expound this making just , or righteous , not by infusion of habitual inherent righteousness , which is properly sanctification ; but by imputation of christs righteousness through faith , which is properly iustification . thus god justifying the ungodly , makes him righteous , rom. . . and yet that passage of bellarmine is to be marked elsewhere , who saith : t herein these grammatical , rather then theological teachers do much err , that they derive the signification of words rather from etymologie , then from the common use of scriptures and good authors . he will fetch the sense of words from etymologies when they will serve his turn : but when they make against him , he will reject them . but if we observe exactly the common use of this word iustifie , or iustification in scripture , it never signifies making a man just by infused righteousness , in all the scripture , ( as that accurate u gomarus hath well observed ●… ) but either , . to judge or account one just and righteous , as psal. . . luke . . rom. . . cor. . . math. . . with luke . ▪ or , . to declare , shew , or manifest one to be righteous . by a metonymie of the effect . as , tim. . . iam. . , . rev. . . math. . . with luke . . exod. . . kings . . or , . to free , deliver , set at liberty , rescue from an adversary , &c. by a metaphor drawn from the similitude and manner of absolving the guilty . as , ier. . . ezek. . , . and dan. . . rom. . . with pet. . . in this threefold sense the word , iustifie or iustification , is stillused in the whole scripture , if every place where it is mentioned be intentively weighed . which makes strongly against the popish sense of iustification by righteousness infused . iustification then imports a making righteous : not by infusion of habitual and inherent righteousness into any one ; but ( according to scripture-sense ) either by iudging and accounting righteous , or by declaring and manifesting righteous , or by freeing , delivering , and setting at liberty , as righteous . and thus much for the notation of the word , and the scripture use of it . ii. the proper subject of iustification , is two waies considered ; viz. . as mediate and remote , : that is , gods elect , though in themselves unjust , and obnoxious thereby to the curse of the law. x whom he did predestinate , them he also called : and whom be called , them he also justified . all they , and they alone , shall be justified in time , who were elected and predestinate to adoption , justification and eternal life before all time . these elect , though by nature and in themselves ungodly before their calling , yet after their calling god justifies . hence , god is said , y to justifie the ungodly . that is not them that are , and remain ungodly and uncalled still ; but those that in themselves , and before their calling were ungodly . this the remote subject . . as immediate and most neer : that is , gods effectually called ones , that actually believe in jesus christ. z whom he called , them he also justified . gods elect must be called unto union with christ by faith ; before they can have communion with christ in his righteousness , or in any other his saving benefits . a he that hath the son , hath life : but ●…e that hath not the son , hath not life . should god justifie the ungodly , remaining such actually uncalled , he should do an abominable act of injustice , which god infinitely abhors , who is infinitely righteous , and can do no unrighteousness . this will better appear , if we heedfully consider the manner of the lords proceedings in justification of his elect. which seems to be thus ; . he effectually b calls his elect ▪ in due time , out of darkness into his marvellous light ; new-creating them according to his own image , instilling habitual grace , faith , repentance , love , &c. into the soul from christ by his spirit . and herein c christ laies hold upon them , appprehends them , takes possession of them , and of ungodly makes them godly : who in this first work are meer patients . . having wrought faith in them by effectual calling , he actuates and quickens that faith d as a supernatural hand or instrument to receive christ as their head and saviour ; so that accepting christ offered in the gospel , they are united to him , made one with him , e as members of his body , branches in this vine , &c. and herein we re-embrace and lay hold upon christ. acti agimus : being acted by christ , we act together with christ. . having union to christ by faith , we f have also communion with christ in his righteousness , obedience , life , and all his benefits . christ being ours , all that 's christ's becomes ours by faith also . and thus by faith we are seized and actually possessed of christ and his righteousness . . being in actual possession of christ and his righteousness by faith , god g imputes this faith ( though h his own supernatural gift , and spiritual instrument ) to us , as our own , unto righteousness : to the end , that christ , his obedience and righteousness possessed by faith , may be righteousness to us , and so be imputed to us , as our righteousness , as hath been explained . . christs righteousness and perfect obedience active and passive , being thus imputed to us through faith , and made ours : i all our sins are fully remitted , as if they had never been : and our k persons are graciously accepted by god , and accounted perfectly righteous , yea the righteousness of god in christ. and this seems to be the clearest and safest notion of gods proceeding in the iustification of his elect , for avoiding all inconveniences ; and the most agreeable to the scriptures . iii. the causes of our iustification are four . viz. . the efficient . . the matter . . the form. . the end. . the efficient cause of iustification is twofold : viz. . principal . . instrumental . ( . ) the principal efficient of iustification is l god alone . for , . god alone hath the right of justifying us , being the only supreme m lord , and n law-giver , and o iudge and chief p creditor ▪ whom we have offended , and to whom we are indebted by our sins ; therefore he alone can pardon our sins and clear our debts , which are against him . . god alone , q hath provided and made jesus christ to be the meritorious cause , and the very matter of our righteousness before god : by his perfect obedience to the law both active and passive . infinitely r accepting him therein . . god alone , doth actually s 〈◊〉 his elect unto jesus christ by faith wrought in them through their effectual calling , whereby they have communion with christ in his righteousness , are actually justified , and accounted the righteousness of god. yea god the t father , u son ▪ and x holy ghost justifie , as the efficient causes and authors of our justification . but according to the peculiar order of their subsisting , and acting , the father , in the son , by the spirit justifies : so that the action of iustification is attributed more peculiarly to the father , the merit of it to the son , the application of that merit and obsignation thereof to the holy spirit . this , as all other works of the trinity without ; are undivided , and common to the whole trinity , but differently . the impulsive or moving cause inclining god to iustifie his elect , is inward , and outward . . inward , causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , y the meer mercy and free-grace of god , according to the good pleasure of his will. z he blots out their iniquities for his own sake . not from their works or faith , or any thing at all in them , as a motive , is he inclined to justifie them : but from his own free favour , he fetches all arguments and motives from the bosome of his own love . ▪ outward , causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or meritorious cause , is the perfect a obedience , righteousness and satisfaction of jesus christ our mediator , whereby he became our b ransom and propitiation for our sins , wherein he was c an odour of a sweet smell to god. most abundantly well-pleasing to him . ( . ) the instrumentall efficient of iustification , is twofold . viz. . mediate , more remote , and outward : the tender of the gospel , and promise , and of christ therein , by the preaching thereof . hence the gospel is called , d the power of god unto salvation , wherein the righteousness of god is revealed from faith to faith : and e the word of reconciliation . and the preachers thereof are called hence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f iustifiers of many : having g the keyes committed to them for binding and loosing , for remitting and retaining of sin●… on earth : and are said to h save . . immediate , more neer and inward : the supernatural organ , instrument , or hand of faith , receiving christ , his obedience and righteousness , offered in the gopsel , and promises for justification . and hence we are said to be justified , i of faith , k by faith , l through faith : and to m believe unto iustification : and n faith is said to be imputed unto righteousness : not as the meritorious cause or part of it , nor as an act graciously accepted through christ for perfect righteousness , nor as a condition of the covenant to be performed by us , but only as an instrumental cause or mean supernatural whereby we receive and apply christs righteousness , as hath formerly been proved at large . . the material cause or matter and substance of our justification , may be considered . . negatively , what it is not . . affirmatively what it is . negatively , the matter or substance of our righteousness and justification , is not any thing wrought in us , or done by us , as it is generally expressed in the description of iustification . more particularly , the matter of our justification , is , . not any habitual inherent righteousness infused into us . for , that 's the matter of our sanctification , not of our justification ; and it is also imperfect . . not any works of the law , legal o works of our own , done before faith and effectual calling . for works truly good and pleasing to god , none p can do in a carnal christless condition . . not any q evangelical works done after faith , as works of repentance , love , new-obedience , &c. which papists make the matter of our justification . for , neither , r abraham himself , the father of the faithful , was so justified ; nor s david the man after gods own heart ; nor t paul himself that chosen vessel , once caught up into the third heavens , though he was conscious to himself of nothing ; no , u nor any flesh living . . not faith itself , is , or can be the matter of our righteousness , either in the popish sense by way of merit , or in the arminian sense by way of gratuitous acceptation : as hath formerly been proved . yea faith itself , and all evangelical works after faith , are imperfect , and accompanied in the best with many infirmities : and therefore themselves had need to be justified , and their imperfections covered : so far are they from being matter of justification to us , that they deserve rather to be matter of condemnation . affirmatively , the only matter of our righteousness and justification before god , is , the perfect x righteousness and compleat obedience of jesus christ taken in their full latitude . christs righteousness is , . habitual and original . viz. the spotless purity of his nature , being y the holy one of god , a lamb without spot , &c. this is opposite to our original unrighteousness . . actual , viz. the perfect and perpetual z righteousness of his life : opposite to all our actual unrighteousness . this actual righteousness christ expressed , ( ) actively , in acting , doing , and a performing to the full , the whole law of god throughout his whole life , without the least sinful failing in any regard . ( . ) passively , in enduring and undergoing b deep humiliation , manifold sorrows and afflictions , yea the cursed death upon the cross , for all the sins of all his elect. by this righteousness jesus christ hath , as our mediatour and surety , compleatly c fulfilled the law , that broken covenant of works , fully d satisfied divine justice offended , and hath meritoriously obtained for his elect , remission e of all their sins and punishments due for them , and f acceptation of their persons as perfectly righteous before gods tribunal . so that all that can and do make this righteousness of christ their own by faith , are perfectly justified to the uttermost in the sight of god. hence christ is called , g holy , harmless , undefiled , separate from sinners ; the most holy , heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h the holiness of holinesses , of whom the sanctum sanctorum in the tabernacle and temple , were but types ; our i mercy-seat , or propitiatory ; our k righteousness ; l the lord our righteousness ; m the sun of righteousness ; the true n melchizedeck , or king of righteousness . this righteousness of christ is called the righteousness of god , mat. . . rom. . . & . . & . . phil. . . as being devised by god , fully accepted by god , yea his righteousness who is god as well as man. therefore in christ is more righteousness , then unrighteousness in us ; in christ is more pardons , then we have debts ; in christ is more life , then we have death ; in christ is more justification , then in us condemnation . . the form , or formal cause of iustification , is not , . faith in the popish sense , who count faith the inchoate form and true righteousness , but to be perfected by love. . nor faith in the arminian or socinian sense , who make faith or the act of believing , the whole form of our righteousness , not in it self , but through gods gratuitous acceptation for and through christs merit . all which have been in effect formerly confuted . but is , gods gratuitous o imputation of christs perfect righteousness and obedience through faith unto iustification : as hath been formerly explained . for hereby alone christs righteousness is made ours for justification before the tribunal of god. . the final cause or end of our iustification , is twofold , viz. . primary and ultimate . . secondary and subordinate thereunto . ( ) the ultimate end is the singular manifestation of gods glory herein . viz. . the glory of his p justice and truth . in that his son shall rather be q made sin for us , then sin shall go unavenged . and , in that whosoever believes in this son of god , shall according to gods covenant and promises undoubtedly receive justification from god. . the glory of his free r grace and rich s mercy , in that he hath : provided such compleat righteousness of christ for us : and imputes it through faith so freely to us , who of our selves are altogether faithless , workless , and worthless . ( ) the subordinate end , is our eternal life and glory . hence it s stiled t iustification of life . and it 's said , u whom he hath justified , them he hath also glorified . thus i have insisted somewhat more fully upon this necessary , intricate , and fundamental point ; viz. iustification by faith ; because this is the very first express mention thereof in the whole scriptures , which we have in this foederal expressure to abraham and his seed ; and because the new testament makes more use of this testimony touching abrahams iustification by faith , and imputed righteousness , then of any other in all the old testament . hitherto of the final cause , or end of this covenant with abraham and his seed , viz. ultimately gods glory : subordinately , the true happiness of abraham and his seed , iewish and gentilish , both in this and in the world to come . and thus , in order to the clearing of this excellent dispensation of gods covenant , i have unfolded in several distinct aphorisms , . the nature of gods covenant with abraham , that it was a covenant of faith in christ. . the foederate parties , viz. god on the one part , abraham and his seed on the other . . the matter and substance of this covenant , viz. blessings promised by god , and duties restipulated by abraham and his seed . . the form of the covenant , viz. inward , in the foederates mutual and reciprocal obligation : outward , in the manner of administration , especially in the confirmation thereof by god. . the end of this covenant , viz. gods glory , and the true happiness of abraham and his seed . aphorism vi. now , for closing up of this foederal discourse the more pertinently and profitably , i offer these ensuing inferences from the whole , by way of corollary , comprized in this aphorism , clearly resulting from the fore-going aphorisms and their explanations , viz. hence , from all that hath been said , . this covenant's properties , or perfections ; . additional excellencies ; . agreement with , and disagreement from the former covenants ; . gods infinite wisdom therein ; . abraham's great advantage thereupon ; ▪ the peculiar happiness of abraham and his seed thereby ; . the sameness of the gospel , of the messiah , and of salvation by faith in him , in those former , as well as in these latter ages of the world , are , in this federal dispensation , most eminently observable . these inferences i explain particularly , as followeth . viz. inference . i. . hence , the properties or perfections of this covenant are observable . and they are especially these . this covenant of god with abraham and his seed , is , . evangelical . . holy. . gracious . . merciful . . mandatory . . sure. . comfortable . . everlasting . . evangelical . it s not a legal covenant of works , as the first covenant with adam in innocency was : but an evangelical covenant of faith , in christ , the blesser of all abraham's believing seed . consider it deliberately , and you shall find it all pure gospel throughout . for , . the very first revealing of this covenant to abraham , is stiled the preaching of the gospel to abraham . x the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel to abraham , saying , in thee shall all nations be blessed . in thee : that is , in thy seed christ , as y after it is usually expounded . now what is the gospel but z the good word of god , or the glad tidings of lapsed sinners salvation by jesus christ ? . the foederates herein with god , are abraham and his seed ; not a seeds , but seed ; that is christ. viz. god covenanted primarily with christ ; and secondarily , with all abraham's seed in christ ; yea with all abraham's true seed as one with christ , or as one christ. . all the promised mercies in effect herein , do principally imply spiritual gospel benefits . as ▪ multiplying abraham's seed ; the great increase and enlargement of the church in christ : blessing abraham and all the nations of the earth in his seed ; the blessing of believers with all spiritual blessings in heavenly things in christ : his seeds possessing the gates of their enemies ; the victoriousness of the faithful over all their spiritual enemies by christ : his seeds inheriting canaan ; believers inheriting of heaven , &c. . all the restipulated conditions of the covenant required from abraham and his seed , are pure evangelical duties . as , faith , ( which was imputed to abraham unto righteousness , ) walking before god in obedience , integrity , and being to god as his covenant-people . . all the sacraments , ordinary , and extraordinary , annexed to this covenant for its confirmation , were evangelical sacraments ; in that they all fore-signified christ , and spiritual benefits by him : as hath been fully showed already . . this covenant is said to be b fore-confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , towards christ. viz. with tendency to christ , as the end and scope of this covenant . . when christ was actually exhibited to the world in humane flesh , it is said to be done by god c in pursuance and performance of his covenant and oath to abraham . this covenant then had its chief accomplishment in christ. they then that can find no gospel in the old testament , sufficiently bewray their ignorance both of the old testament and the new. . holy zacharias in his prophesying stiles it an holy covenant , d to remember his holy covenant : the oath which he sware to our father abraham : and david synechdochically calls it e his holy promise ; for he remembred his holy promise ; ( heb. the word of his holiness , ) and abraham his servant . this covenant ( as may appear by what hath been formerly said ) is holy in divers respects . for , . the author of it , f is the holy , holy , holy lord god. it 's his covenant : of his meer contrivance and establishment . . the foederate parties to it are holy. viz. the holy god , promising : abraham ( now actually g called with an holy calling ) and his seed , which is christ , restipulating . and christ is holy both in his own person , h being the holy one of god ; that holy thing born of the virgin mary ; holy , harmless , undefiled , separate from sinners . and also in his mystical body and members , which are conform to their head i an holy nation , washed , sanctified , &c. all abrahams true seed are holy to the lord , and holy in the lord. . the mercies and blessings promised therein are holy. as , under the divine benediction , k the holy spirit of god , conversion , iustification , &c. under the inheritance of canaan , l heaven it self , the holy of holies ; yea the lord promiseth his own holy self to be their shield , exceeding great reward , and covenant god ; there 's no dross , no impurity in any of them . . the foederate duties conditioned are holy. as m holy faith , obedience , integrity , &c. all flowing from the holy spirit of god. . the manifold establishment and sanction of this covenant is holy . sanctum foedus , quasi sancitum : it is augustines notion of the word . gods holy promise , sacred oath , sacraments , or holy mysteries , &c. were the confirmations thereof . . the end and intent of this covenant was holy ; viz. that abrahams seed might be an holy and peculiar people to the lord , and n being without fear , delivered from the hands of their enemies , might serve him in holiness and righteousness before him all the days of their lives . . gracious . the meer riches of gods free grace inclined the lord to condescend to abraham at first in this covenant-way . abraham was naturally ungodly and idolatrous , as hath been show ed : there were therefore no motives in him at all . and of meer grace god called him effectually ; and qualified him with faith , obedience , integrity , &c. for covenant communion with god proportionably . . merciful . mercy in god is that perfection of his nature , whereby he is disposed to lay to heart and to relieve the misery of his creatures , especially of his elect . such divine mercy shines forth gloriously in this covenant to abraham and his seed , the elect of god , that were naturally overwhelmed in sin and misery . hence the matter and substance of this covenant is stiled mercy : o thou wilt perform the truth to jacob , and the mercy to abraham , which thou hast sworn unto our fathers from the days of old . what mercy ? pardoning mercy ; thou wilt subdue our iniquities , thou wilt cast all their sins ( their spiritual enemies ) into the depths of the sea , as sometimes pharaoh and the egyptians , their corporal enemies , into the bottom of the red-sea . and both according to gods covenant : those corporal , being a type of these and other spiritual enemies to be subdued . why truth to jacob , and mercy to abraham ? because this covenant-administration beginning to abraham , mercy did show it self more eminently to abraham : but being continued and carried on in gradual performances to iacob and israel , his truth and faithfulness appeared more eminently to iacob . mercy makes the covenant : truth makes it good . again in the new testament ; p to perform the mercy promised to our fathers , and to remember his holy covenant : the oath which he sware to our father abraham . this covenant is all mercy : wholly made up of mercy . viz. redeeming mercy , converting mercy , sanctifying mercy , adopting mercy , justifying and pardoning mercy , comforting mercy , saving and glorifying mercy in the celestial and true canaan . . mandatoty as well as promissory . here are matters of command in this covenant , as well as matters of promise . there 's such infinite distance betwixt god and his covenant-people , that they cannot capitulate with god , as man with man , upon what terms they please ; but they must accept what covenant-terms god shall please to offer . god , of his soveraignty and supremacy , enjoyns and imposes what covenants and conditions he thinks good . this is the great difference betwixt gods covenanting with us , and our covenanting with one another . this covenant is mandatory in two respects ; viz. . more properly , in respect of the duties and conditions therein imposed upon abraham and his seed ; as , faith , obedience , perfectness , circumcision , the passover , &c. these things god commanded them to perform . . more improperly , in respect of the promises and promised blessings , which for the greater certainty , sureness , and stability are said to be commanded , and to be confirmed for a law. q he hath remembred his covenant for ever : the word which he commanded to a thousand generations , which covenant he made with abraham , and his oath unto isaac : and confirmed the same unto jacob for a law , and to israel for an everlasting covenant . saying , to thee will i give the land of canaan , the line of your inheritance . this branch of the covenant , ( being synechdochically put for all the other covenanted mercies , ) this promise , is the only thing here stiled the word commanded , a law confirmed , an oath , an everlasting covenant . like phrase is elsewhere used ; r for there the lord hath commanded ( that is , appointed , setled , effectually sent ) the blessing , life unto eternity . thus this covenant is mandatory , a command of god. . sure , firm , inviolable , immutable , unalterable . this covenant is s sure to all the seed of abraham , both iewish and gentilish . it is hereupon stiled gods t truth to jacob. it must needs be most irrevocably sure , every way . for , . free-grace is the fountain and root of it , whence it originally springs . it takes its first rise from god himself , and the meer good-pleasure of his will. it 's not bottomed originally upon any thing at all in the mutable creature , but only upon the immutable creator , god blessed for ever ▪ u therefore it is of faith , that it might be by grace , to the end the promise might be sure to all the seed , &c. free-grace is a most sure foundation . the creatures goodness perswaded not to it : the creatures badness disswaded not from it . . faith in christ , is the condition of it : and that makes x the promise sure to all the seed . for faith y is not of our selves , but of god , as the efficient : and it terminates not on any thing in our selves , but only upon god , as the object and end . faith takes a man wholly off his own foundation , carries him wholly out of himself , to rest upon god in christ alone for justification and salvation . had the covenant-condition been the works which we had done , the covenant could never have been sure to us : mans best works since the fall being sinful , imperfect , unconstant . . god hath established and confirmed this covenant most strongly and unexceptionably ; . by his promises ; . by abrahams entry upon canaan ; . by the type of melchizedeck ; . by his oath , an z immutable thing , wherein it is impossible for god to lye ; . by passing between divided sacrifices ; . by his two ordinary sacraments , circumcision and the passover ; . by his four extraordinary sacraments ; and . by the sufferings and death of christ implyed and typified divers ways in this foederal administration . so that now there 's no place left for doubting or scruple about this covenant's sureness ; nor is there any thing in the world that can overthrow it . . comfortable . this covenant is a strongly comfortable to all the faithful seed of abraham . and it is therefore comfortable , . because , all the other properties thereof are strong foundations of comfort . . because , the substance and matter thereof promised on gods part is wholly cordial ; especially if we look into the spirituality thereof . . because , the scope and end of this covenant is most comfortable . gods glory , and the happiness of abraham and his seed . weigh all things deliberately ; what can thy discomforts be in the whole world , against which this covenant yeelds not abundant consolation ? see before , in the fourth reason , why god so confirmed this covenant . . perpetual . this covenant with abraham and his seed , was not for a few generations only , and then an end : but in some respects it is extended b to a thousand generations , to all generations , even for ever . c an everlasting covenant . it concerns us , especially in all the spirituality of it : as well as abraham , isaac and iacob ; and was made with us in christ , as well as with them . therefore we should study this covenant diligently , that we may therein find out all our own precious concernments . but of this covenants d perpetuity , formerly . inference . ii. ii. hence , the additional excellencies of this federal dispensation , are divers beyond those of the two former dispensations , from adam to noah , and from noah to abraham . those two were but as the covenants day-break : this is as the covenants sun-rise . gods bounty is still growing and increasing upon his people . now the additionals to this foederal period , are especially these , viz. . many eminent gospel-mercies promised . in the first period , god e promised , to put enmity betwixt the woman and the serpent , and betwixt their respective seeds , and the womans seed should bruise the serpents head. in the second period , god promised , to f save noah and his family with a seed of the creatures , when the whole world besides should be drowned in the flood ; g to preserve the creature from any more such-general destruction by waters , or otherwise , till the end of the world ; and to continue the natural revolution of times and seasons , &c. but in this third period the lord hath revealed and superadded many more full and clear gospel-promises , both . of what god will do for abraham and his seed ; and . of what he will be to them : as hath been evidenced in many particulars . . singular gospel-duties , required and restipulated . in the first period , h conflicting against the serpent , is darkly and implicitly required . in the second period , i making and entring into the ark for safety is prescribed . what dim and obscure things were these to spell the gospel-duties out of ? but in this third period , the lord k requires from abraham and his seed , faith , walking before him in-obedience , integrity , and being his covenant-people . with what surpassing fulness and clearness are they instructed hereby in evangelical practises ? . manifold inviolable establishments and confirmations of this covenant . as , ( ) by many precious promises both of temporals and spirituals in christ , not only propounded , and repeated , but also in part fulfilled . not one of which are expressed in the two former dispensations . ( ) by l abraham's entry upon canaan promised : as it were taking livery and seisin thereof . ( ) by the m type of melchizedek ; never mentioned before . ( ) by gods express and inviolable n oath . but in the first period , there was no oath of god at all : and in the second , no oath expressed , but only very obscurely implyed , as the o prophet interprets it . ( ) by gods solemnity of striking-covenant with abraham by p sacrifices divided , and passing between the parts . but in the two former periods there was no such solemnity at all . ( ) by two ordinary sacraments , q circumcision and the r passover . that , for their solemn initiation into the visible church : this , for their further nourishment , growth and confirmation in the church of christ. but in the first covenant-period there was no sacrament expresly instituted , onely s offering of sacrifices is implyed : and in the second period , only t the rain-bow is ordained for a token of the covenant , which was much more imperfect and obscure then circumcision and the passover . ( ) by four extraordinary sacraments , viz. u the fiery-cloudy pillar , and red-sea wherein israel was baptized ; the same for substance with their circumcision , and our baptism : mannah from heaven , and water out of the rock , israels spiritual meat and drink ; the same for substance with their passover , and our lords-supper . but in the two former covenant-periods , there was none of these four sacraments , nor any thing equivalent thereunto . ( ) finally , by the sufferings and death of jesus christ , many ways very remarkably implyed and typified in this covenant , ( as hath been x shewed . ) christs sufferings and death performed , did inalterably confirm the y new-covenant : christs sufferings and death promised , did proportionably confirm the covenants of promise . but in the two former covenants how hard is it to trace out or discover the least prints or foot-steps of christs sufferings and death , as a promissory or typical ratification of these dispenfations ! the z bruising of the heel of the seed of the woman , by the serpent , did very darkly imply the sufferings and death of christ , the womans eminent seed , as one way of his a bruising the serpents head , and destroying both death and the devil . the b water which bare up the ark , whereby noah and his family were saved from drowning , did very obscurely typifie the blood-shed and sufferings of christ , whereby believers in the ark of his church should be saved from gods wrath and damning . the c sacrifices also of slain beasts under both those dispensations , did intimate and typifie the death of christ , the sacrifice of sacrifices for their sins : but more darkly , and implicitly , forasmuch as they were not required , that we read , by any express institution ; yet doubtless ( god d accepting them ) they were a worship of him according to his will. in these additional excellencies this covenant-discovery to abraham far surpassed the two former discoveries . inference iii. iii. hence , this covenant with abraham and his seed , agrees with , and differs from the two former dispensations in divers regards . this agreement and disagreement betwixt them , not only results from the former aphorisms explained , but also is more obviously observable from both the former inferences : and exceedingly illustrates the glory of this covenant . . this covenant agrees with the two former . . in the common nature and kinde of covenant . all three being evangelical , not legal : covenants of faith , not of works , as that before the fall was . and all of them are e covenants of promise , in reference to christ promised to be revealed afterwards . . in the efficient , and impulsive cause . the same god was author and principal efficient cause of all these three covenants , he alone revealed them and established them : and all , from no other inward impulsive or moving cause , then his own meer grace , and the good pleasure of his will ; from no other outward impulsive or motive , then jesus christ and his merit . . in the general consideration of foederates , or parties to these covenants . for , in them all three , god blessed for ever is the party covenanting : christ and his seed are the party restipulating . after the fall no person , family or nation in the world being in a capacity out of christ , to close in covenant with god , or to be accepted of him : the distance betwixt god and them is so infinite ; the enmity so irreconcileable , and all acceptable performance of covenant duties on their part so absolutely impossible , without jesus christ. . in the substance of the mercy promised , and of the condition required and restipulated . the substance of the mercy promised in all these three foederal dispensations , was the salvation , life and happiness of lapsed sinners in iesus christ. all promised or covenanted benefits in them are clearly reducible to this one . this the center , and scope of them all . the substance of the condition or duty required and restipulated in them all , was faith. faith , to embrace the covenant and promise , in the promise christ , and in christ happiness from god , was of necessity required explicitely or implicitely in them all , as the only supernatural instrumental mean of application . . in the substance of justification by faith revealed . they all three reveal this one way of sinners justification by faith ; and no other . under the first covenant-period , f abel obtained testimony by faith that he was righteous : and enoch by faith so pleased god , that god translated him , that he should not see death . under the second period , g noah by faith ( being warned of god ) prepared an ark to the saving of his house , and became heir of the righteousness which is by faith. and under this third period , h abraham believed in the lord , and that was imputed to him unto righteousness . so that in them all there 's revealed only one and the same way of sinners justification , viz. by faith alone . . in the community of their establishment . as god revealed them all three , so he established them all in one regard or another . they were all setled , founded , and established upon christ , in one regard or another . . finally , they all agree , in the general sameness of end. the ultimate or last end of them all being gods glory , in his infinite wisdom , free-grace , rich mercy , loving-kindness , long-suffering , faithfulness , justice , &c. shining forth therein . the subordinate or secondary end of them all being sinners salvation and happiness in jesus christ. . this covenant differs and disagrees from the two former foederal dispensations , . in the gradual perfection thereof . this being more compleat and clear in its promises and administration then both the former . the first covenant was but as the dark day-break or day-dawning of the gospel , touching lapsed sinners salvation : the second as the darksom light of the morning after the day-dawning , much darkness being mixed with the little light : but this third was as the sun-rise of the gospel and sinners happiness . . in the peculiar consideration of the author or efficient . one and the same god was author of all these covenants : but differently . of the first covenant , as a i destroyer of the serpent by christ , by which serpent mankinde was ruined : of the second covenant , as a k preserver of an elect remnant from destruction , when the whole world besides was drowned in the general flood : but of this third covenant , as a god al-sufficient , fully able of himself to furnish abraham and his seed with all happiness , either with or without the creature , both in this and in the world to come . l i am god al-sufficient , walk before me and be perfect : and i will make my covenant between me and thee . . in the particular notion of the foederates , or confoederates with god. jesus christ the mediator and his elect seed are the foederate parties with god in them all : but with some difference in every one of them . in the first covenant , as m the seed of the woman , the mother of the old world : in the second covenant , as n the seed of noah , the father of the second world : but in this third covenant , as o the seed of abraham the father of all the faithful whether jews or gentiles to the end of the world . so that , in the two first covenants , god dealt with two families , which were to be the roots of all mankinde in two whole worlds ; and so the promise of christ was more general and imperfect , that he should descend of mankinde : but in this third covenant god dealt with the particular family of abraham , singled out from among all the families of the earth peculiarly and distinctively , which was to be by gods ordinance the radical family of all believers in time to come , and of which christ should descend according to the flesh : and so the promise of christ was more particular and perfect , being limited and restrained peculiarly to abraham's family , that he should descend of abraham . . in the individual matters promised , and restipulated . the particular mercies promised in the two first covenants , were very few and obscure ; as p the enmity of the two seeds , the bruising of the serpents head by the womans seed , the q saving noah and his family in the ark from the flood , the continuance of the universal course of the creation , with security never to be any more generally destroyed by a flood , &c. under the letter of which promises divers spiritual mysteries were comprized : the particular duties restipulated in these two covenants were implicitely r faith , and offering sacrifices ; explicitely , conflicting with the serpent , making and entring into the ark. but in this third covenant , what multitude of both temporal and spiritual mercies , and those of the highest excellency , are promised ? and what latitude of covenant duties are required and restipulated ? s see the former enumerations , and explanations of particulars . . in the manner of revealing iustification by faith ; that eminent article of faith , and foundation of our comfort . in the two former covenants this point is revealed only implicitly , and by obscure consequence : the light of the new testament especially clearing and evidencing this unto us . but in this third covenant this mysterie is first of all revealed expresly and plainly : t abraham believed in the lord , and he counted ( or imputed ) that to him unto righteousness . . in the peculiar manner of confirmation . the first promise or covenant was very probably confirmed u by killing of some beasts for sacrifices , with the skins of which beasts adam and eve were clothed : but this is only a probability , by consequence implyed , not expressed . the second covenant was confirmed somewhat more plainly ; viz. explicitly by the x rain-bow in the clouds , as a token of the covenant , never to drown the world again with a flood . implicitly , y by the oath of god , which the prophet teaches us was implyed in gods covenanting with noah . but this third covenant was plainly and expresly z confirmed , . by gods promises propounded , repeated , and in part fulfilled ; . by gods sacred inviolable oath ; . by the foederal solemnity of killing and dividing sacrifices , and passing between the parts ; . by the two ordinary sacraments ; . by the four extraordinary sacraments ; and . by many eminent intimations , and adumbrations of the sufferings and death of jesus christ , &c. herein therefore the lord hath laid a more full clear and strong foundation for his peoples comfort , then in both the former . . in the particularity of ends. in the first covenant , god particularly propounded his own glory a in lapsed mans recovery by the womans seed , from the mischief of the serpent and his seed . in the second covenant , god particularly intended his own glory , in b saving an elect remnant of mankind in the ark by water , from being overwhelmed in the common destruction sent upon the world of the ungodly . but in this third covenant , god particularly designed to glorifie himself more illustriously , in c making abraham and all the nations of the world , that should believe , happy and blessed in christ the chief seed of abraham , both in this and in the world to come ; in subduing especially all their spiritual enemies under them ; in bringing them into the everlasting possession of the heavenly canaan at last ; and in being their covenant-god for evermore . inference iv. iv. hence , the d wonderful wisdom of god in the several periods of his covenant-dispensations ▪ and their gradual out-breakings is very observable . he revealed not his covenant of faith in christ for sinners recovery , all at once , as he could easily have done : but by little , and little , in certain degrees , and several seasons ( divers considerable pauses , intervals , and distances of time intervening , ) still more and more fully , firmly , and clearly . this is evident in these three covenant-discoveries ; every one surpassing other , the subsequent still far transcending all that went before . how wisely therefore hath the lord dealt herein ! for , . hereby he hath made known the beautiful order of his proceedings . order is a comely and beautiful thing ; confusion and disorder as deformed . god , that requires e all things in his church to be done decently and in order , doth himself all things in the best and most perfect order . he is f a god of order . he created the world at first , g in almost orderly proceeding , from the less perfect , to the more perfect creatures , and that in six distinct daies : he could have made all in one day , in one moment , but he intended the glory of order . so he new-creates the lapsed world in a most orderly proceeding , from a more imperfect to a more perfect revealing of sinners recovery by jesus christ in the several periods of his covenant . in that , he shewed the glorious order of nature : in this , the more glorious order of grace . . hereby , he hath more lively and emphatically displayed to mankind the mysterie of christ , and of sinners recovery by him . christ was too rich and glorious a treasure to be shewed fully and wholly all at once to lapsed sinners : therefore in his covenants he reveals him by degrees , every covenant-period discovering christ with further additionals then the former , whereupon the worth and excellency , of christ was set off with more replendent lustre , and illustrious glory . . hereby , he hath familiarly condescended to the state aud condition of his church . his church hath her non-age , and her f●…lage ; her minority , and her maturity , &c. and accordingly she is less or more capable of spiritual things . her infancy was from adam to moses ; her growing age , from moses till christs incarnation ; her fullage , after christs coming now under the new testament . proportionably god revealed his covenant to her ; to the infant-church he only gave the milk of that first promise , of the seed of the woman ; and after , as her capacity was enlarged and grew , he still augmented his covenant-discoveries to her . god revealed , not what he could reveal ; but what she could receive . ▪ hereby , he hath more notably raised up his peoples desire after christ , who is h the desire of all nations : alluring them by frequent tastes of christ , and increased discoveries of his sweetness , to thirst and long after him more and more in full enjoyment . every new discovery of christ , renewing a fresh desire after him . in all this , the wisdom of god is very conspicuous . inference v. v. hence , how highly was abraham advanced by admission into this covenant with god , beyond his former un-covenant condition ! what abraham was before god took him into covenant with himself , i hath been already evidenced . what he became after this covenant , how far abraham excelled abraham , how far he surpassed himself in regard of his former covenantless condition , will now appear by this ensuing parallel . viz. . in his un-covenant condition , he was uncalled , carnal , k ungodly , and idolatrous : but in his covenant-condition he became effectually called , spiritual , godly , and a pure worshipper of god in faith and obedience with integrity . . then , he was not a believer : now , he became i a father of all believers . . then , his name was ab-ram , an-high . father : now , his name became k ab-ra-ham , an-high-father-of-a-multitude . . then , he had no promise from god : now , he obtained l many precious promises , in the covenants of promise , and those many waies confirmed . . then , he had not obtained mercy : now he obtained many mercies both temporal and spiritual of highest consequence , m that the lord would be his god , that christ should descend of him according to the flesh , in whom all nations of the earth should be blessed , &c. . then he had no seed , nor heir : n now isaac is given him for an heir , god assuring him that in him his seed should be as the stars of heaven , dust of the earth , and sands by the seashore . . then he had no inheritance , except some small pittance in caldea . now , he became o heir of the world , and for assurance thereof , the land of canaan , the glory of all lands , a land flowing with milk and honey , situate in the midst of the world , is by promise setled upon him and his seed after him , for an everlasting inheritance . inference vi. vi. hence , abraham and his seed are made the only happy people in the world , for all future time and succeeding ages . before abraham there were many holy and happy people through faith in christ , as adam , eve , abel , enoch , noah , melchizedek , &c. but after abraham no people jewish or gentilish shall be happy but in abraham and his seed , but in union to christ his eminent seed by faith , and insition into abraham's family ; for all true blessedness is peculiarly limited and appropriated to abraham's seed ; p and in thy seed shall all the nations of the earth be blessed . what ever be their wants , weaknesses , enemies , afflictions , persecutions , temptations , or conditions in this world , yet being by faith in christ the true children of abraham , they are the happiest of all people in the world , yea the only happy people : the covenant , the mercies of the covenant , the mediator of the covenant , the god of the covenant being theirs only . contrariwise all forreiners to abraham's family , all unbelievers in the world ( be their outward condition never so rich , great , prosperous , flourishing and visibly glorious on earth , ) are most miserable wretches , q being without christ , strangers from the covenants of promise , having no hope , and without god in the world . how should all that would be happy , strive to become abrahams true spiritual seed ! how should all that would know whether they be happy , search whether they be the true seed of abraham in christ or no! r directions for that , and discoveries for this , have been formerly disclosed . inference vii . vii . hence finally , the same gospel was preached , the same blessed messiah was in that gospel revealed , and the same iustification and salvation of sinners by faith in that messiah was tendered , in those former , as well as in these latter ages of the world . for in this covenant , s the gospel was preached to abraham , the messiah was promised to him as his seed according to the flesh , and t faith was imputed to him unto righteousness . the self-same evangelical blessings for substance , that we have , he had ; yea and noah , and adam had the same before him : but all of them beheld , and had these things far more imperfectly , darkly and obscurely , then we now . so that , though now we have a new testament ; yet we have not a new gospel , or a new christ , or a new way of iustification , but the same that was from the beginning , ever since the fall of adam . hence , the gospel is stiled , u the everlasting gospel ; x iesus christ the messiah is said to be yesterday , and to day , and for ever , the same : and the fathers of old are said to obtain a good report through faith , and to dye in faith. they then , that fancy to themselves , that the fathers of old , or elders towards the beginning of the world , were fed only with the husks of temporal promises : or , that they entred not into heaven till christs ascension thither ; or , that there is no gospel in the bible , but only in the books of the new testament ; or , that the saints of old had another kind of justification and salvation , then the saints since christ : do sufficiently discover themselves to be meer infants in apprehending gods saving dispensations , and through ignorance great strangers to the holy scriptures . the god of abraham , isaac , and iacob , is our god : their messiah , is our christ : their gospel , is our gospel : their covenant , is our covenant , ( only our covenant-charter is more cleared , enlarged , and explained : ) their way of justification and salvation , is our way of justification and salvation : and at last both they , and we , and all the faithful in all ages , shall together make up one compleat body of christ , and be ever with the lord in full immediate vision and f●…ition of him with ineffable ravishments to all eternity . hitherto of gods covenant of promise , as dispensed in the third eminent period of time , from abraham till moses . viz. from the th . year of abraham , when the promise or covenant was first revealed to him , an. mundi . till the th year of moses , in which year he stood before pharaoh , brought israel out of egypt , and received the law on mount sinai , in an. mundi . which was an interval or period of years precisely , according to the apostles own computation , gal. . . chap. iv. of the discovery and administration of god's covenants of promise , in the fourth noted period of time , from moses till david , yea from moses ( viz. from his th year wherein he received the law on mount sinai , an. mund. . ) till christ himself , born about an. mund. . or . crucified about an . viz. of the sinai-covenant . an introduction to this covenant-explanation . the fourth observable period of time , wherein the lord was pleased to renew with much augmentation the covenant of faith , in reference to christ promised for sinners salvation , was , from moses till christ himself . viz. from about the th year of moses , when he received the law from god on monnt sinai , which was in an. . from the worlds creation , or thereabouts : till the death of jesus christ , ( whereby he antiquated , abrogated and finished the old-testament-administration , instituting and authorizing the new-testament-dispensation ) which fell out in an . from the worlds creation , or thereabouts , as some make the computation . so that this interval , or period of time was very long ; viz. for . years space , or thereabouts . here by way of introduction to the whole , i shall briefly set forth , . the bounds and time of this sinai-covenant-administration . . the excellency of it . . the particulars to be insisted upon . i. i am induced thus to circumscribe this covenant-administration within these bounds and terms ; viz. the giving of the law on mount sinai ; and the death of iesus christ ; upon these considerations . . because , the giving of the law on mount sinai , was evidently the beginning of this distinct covenant-expressure . gods covenant with abraham and his seed , as in private families , extending it self hitherto , as hath been manifested already : but now first on mount sinai god began to deal with abraham's seed as in a higher capacity ; viz. in the notion of a commonwealth . yet , this foederal dispensation doth not blot out or extinguish the discoveries of gods covenant of faith in the three former periods : but only out-shine them , and swallow them up by its greater perfection , as the sun by day drowns and outshines the moon and stars by his surpassing glory . . because , though betwixt the giving of the law , and the death of christ , there intervene two other observable covenant-discoveries ; the one , to david with peculiar reference to the kingdom ; the other ; to the captive iews in babylon with special respect to their release and restauration , ( both which i intend to explain as distinct covenant-expressures ; ) notwithstanding , this covenant-administration at sinai continued still in an un-interrupted course and force till the death of christ , and was not superseded by any intervening covenant renewed . . because , jesus christ a was made under the law and b submitted himself under this sinai-covenant-administration , till his death : and then , antiquating this old-covenant , he brought in his new covenant or testament in its stead , as the most perfect foederal dispensation of all , to continue in its surpassing splendor till christs second coming . now that old covenant was abrogated , and this new covenant erected in its stead , . more incompleatly , and . more compleatly . ( ) more incompleatly , by way of inchoation , before christs death . and this ; partly by the c ministry of christs harbinger , iohn the baptist , who was sent of god , preaching , and baptizing with water : that , both by his preaching and baptism he might manifest the now incarnate messiah to israel , and as it were point at him with the finger , saying ; behold , the lamb of god , which taketh away the sins of the world . among others , iohn having baptized iesus himself , he saw the heavens opened and the spirit of god in form of a dove descending and remaining upon him , and be heard the voice from heaven , saying , this is my beloved son in whom i am well-pleased : hereupon ; iohn●…eeing ●…eeing and hearing this , bare record , that this is the son of god. partly , by the ministry of iesus christ himself , and of his disciples , for the space of about three years and an half before his death . christ ▪ by his doctrine frequently d declared himself to be the promised messiah , the only true christ , that was now actually come into the world to save sinners : and this was the substance of the new covenant . and by his e divine miracles , he confirmed the infallible truth of his doctrine . his disciples also f preached . christ now exhibited , confirming their doctrine by miracles through christs power and authority ; and they g baptized them that believed . thus the doctrine of the new covenant touching christ exhibited began to be preached , and the initiating sacrament of the new couenant , baptism with water , began to be dispensed before christs death , whereby the ministration of the old testament began to vanish away : but these were only praeludium's , and more incompleat beginnings of the abolition of the old , and institution of the new testament , and all these were as yet limited and restrained only to the people of the iewish nation . ( ) more compleatly , by way of consummation , at and neer upon christs death , the old testament ministration was plenarily abrogated , and the new testament substituted in its stead . for , . now the new testament was unalterably ratified and confirmed h by christs own blood and death , as mediator , surety and testator thereof : . now the i sacrament of the passover was abrogated ; and the lord's-supper , as the memorial of christs body broken , and of christs blood of the new testament shed for many for remission of sins , is instituted , to shew forth christs death already past until his second coming : . now , and not till now , christ said , k it is finished , that is , the great work of his elect's redemption , in expiating sin , appeasing gods wrath , removing the curse , bringing in eternal righteousness , &c. by christs death and blood , was now finished ; and all the levitical services and sacrifices , dark types of this sacrifice , were now fulfilled and abolished ; there being no further need of shadows , the body being already come : . now , and not till now , l the veil of the temple was rent in twain from the top to the bottom ; intimating , not only the abrogation of all the legal ceremonies and old-testament types , services , &c. but also the consecration of a new and living way for us into the true holyest of holies , heaven it self , by the blood of our true eternal priest christ jesus , through the veil of his own flesh rent and crucified for us : . now , christ risen from the dead , before his ascension , m enlarged his apostles commission for dispensing the new testament , and the sacraments thereof , baptism and the lords-supper , to all nations , promising to be with them and their successors to the end of the world : . now , he n led all our spiritual captivity it self captive in his ascending into heaven , and gave gifts to men , viz. the new-testament officers , apostles , prophets , evangelists , pastors and teachers , for his church : . now , finally , he o poured forth his spirit most plentifully upon his officers and members according to the fore-promised bounty of his new-testament dispensations . therefore upon all these considerations it is evident , that the ministration of the sinai-covenant , or old testament , expired and determined most compleatly at christs death : the new covenant then beginning more fully to suceeed . so that the giving of the law on mount sinai , and the death of iesus christ , are the bounds of this sinai-covenant administration . ii. now , as the period of time , allotted by god for this sinai-covenant administration , was very long ; so the foederal excellencies , providential passages and occurrents , revolutions of the condition and affairs of the church of god therein were very famous and illustrious . for , in this interval and compass of time , . gods glorious p law was given on mount sinai , to the children of israel , the seed of abraham : viz. the law moral , ceremonial , and iudicial . . this law was by a solemn sanction q established as a covenant betwixt god and israel , moses being the typical mediatour thereof . . the ark of god r was made , wherein were the two tables of the covenant kept ; which , being a peculiar and primary token of gods presence with israel , was stiled by way of excellency , s the glory . and the two tables of the covenant therein contained were called metonymically , t the covenants , as some are of opinion . . the u service of god , viz. the ceremonial and typical service of god under the levitical priesthood , was instituted by god. . the x promises , viz. the great accession and abundant addition of promises , were now annexed to this foederal dispensation , more then to all the former covenants . . the word and y oracles of god , even all the books of the old testament , moses and the prophets , were actually written and recorded by z inspiration of the holy-ghost : and those written-oracles committed of-trust to the custody of the iews . they only were gods library-keepers : the keepers of gods sacred rolls . . the a adoption of the people israel , to be gods peculiar people above all the people of the world , was now declared . and they b actually possessed of the promised canaan . . the lord moulded his people into a c common-wealth of israel , giving them political statutes , viz. the judicial laws , for the government thereof . and israel was constituted a national d church in the wilderness . . the solemn place of gods publique worship was three several times erected . viz. the e tabernacle in the wilderness , by moses ; the f first temple at ierusalem by king solomon ; and the g latter temple at ierusalem , after their return from babylonish captivity , by zerubbabel . h the glory of this latter house far surpassing the glory of the former , not in stateliness of structure , but in eminency of use , iesus christ himself honouring this house with his own blessed presence . . finally , ( not to mention other things , ) in this interval or space of time , of the seed of abraham , as concerning the flesh , i the promised seed of seeds , the desire of all nations , iesus christ came , who is over all god blessed for ever . amen . in this space of time , wherein the sinai-covenant remained of force , all these observable occurrents came to pass ; whereby gods foederal dispensation in this period became most eminently renowned , and the seed of abraham the only happy people of all the people in the world during that administration . therefore this sinai-covenant-dispensation , far surpassing all the former covenants , deservedly challengeth our most diligent intentive and accurate consideration . and as the lord herein advanceth his dispensation : so have we need proportionably to advance and raise up our contemplation , to an higher pitch then heretofore . iii. for the more clear unfolding of the mysterie of this covenant-expressure , i shall principally insist upon these particulars : treating , . of the giving of the law on mount sinai to the people of israel . . of this giving of the law to israel on mount sinai as a covenant , not of works , but of faith. . of the confoederates , or foederate parties to this sinai - covenant . . of the mater or substance of this sinai - covenant . . of the form of this sinai - covenant . . of the scope and end of this sinai - covenant . . of certain general corollaries or inferences resulting from the whole . within these limits i shall confine my ensuing discourse touching this sinai-covenant's dispensation ; reducing all that shall be spoken , to these seven heads ; and representing them in so many distinct aphorisms , for brevity and perspicuity sake ▪ viz. aphorism i. . of gods giving of the law by moses to israel on mount sinai . the lord god , having brought his people israel out of egypt , into the wilderness , to go to possess the promised land of canaan , gave the law to israel by moses on mount sinai years precisely after his promise to abraham . this aphorism i premise here in the first place , as a preparatory preface and introduction to all the rest : without which they cannot be so clearly and solidly , either explained or understood . and for the better unfolding of this aphorism , i propound these particular questions to be discussed and cleared . viz. . how it may be evinced , that the lord god , having brought his people israel out of egypt , into the wilderness , to go to possess the promised canaan , did give the law to israel by moses on mount sinai , years after his promise to abraham ? . what law that was , which he so gave to israel on mount sinai ? . how god gave this law then to israel ? . why god gave his law to israel at that time ? . whether gods people had not this law before that time ? . whether the law given on mount sinai , was not the same with the law of nature written in adam's heart before the fall ; and in some measure remaining still in mans heart since the fall ? . whether the law of god given by moses on mount sinai to israel , be abrogated to us now under the new testament or no ? and how far it concerns or obligeth us , if not abrogated ? . what particular inferences may hence offer themselves unto us ? in explicating of these questions , most of the material doubts about the law given on mount sinai , in the general , will receive illustration and satisfaction . question i. i. quest. how it may be evinced , that the lord , having brought his people israel out of egypt into the wilderness to go to possess the promised canaan , did give the law to israel by moses on mount sinai , years after his promise to abraham ? answ. this may be evinced clearly in these particular positions , by many testimonies both of old and new testament . viz. . the lord god brought his people israel out of egypt , that they might go to possess the promised canaan . until they came into , and whilst they were in egyptian bondage and servitude , they were not actually capable of possessing canaan : therefore they must first be brought into , and then brought out of egypt , that they might after be brought into canaan . for ; . when god promised canaan to abraham and his seed , he told him ; that k his seed must first sojourn and be afflicted in a land not theirs years ; and then god would judge that nation , and they should come out with great substance ; and after this they should come into canaan in the fourth generation . . and when god came down to perform this promise , he told moses ; l that he came to deliver them out of egypt , that so they might go to take possession of canaan according to gods oath and promise . . the law it self given on mount sinai evidenceth , m that god brought his people out of egypt , to give them the land of canaan : comparing the preface to the law , and the fifth commandment together . . hereby the lord intended a spiritual mysterie , viz. that man must be first brought out of the egypt of his carnal state , ere he can go towards the heavenly canaan . . the lord having brought his people israel out of egypt , brought them into the wilderness . he n would not lead them the neerest way through the philistines land , but conducted them about through the wilderness of sinai ; this must be their high-way to canaan . hence israel is called ; o the church in the wilderness . god made this wilderness his peoples way to canaan ; . that so they p might escape wars with the philistines , whereby they would otherwise have been discouraged . . that hereby q god might : allure pharaoh and the egyptians to pursue israel , that so he might got himself honour upon them , by drowning them all at once in the red-sea for their cruelty to his people israel . . that god r might in the wilderness eminently glorifie his wisdom ▪ providence , power , faithfulness , goodness , loving-kindness , patience , &c. towards his people israel for forty years together . . that by their hardship in the wilderness he might prepare them for war with the canaanites , and dispose them to endure hardness as good souldiers . . that , the wilderness might be as a foyl to set off canaan with the greater lustre to them : and their wants and miseries in the desart might so much the more commend the enjoyments and mercies in the promised inheritance . how welcome is health after tiring sickness ; ease after tormenting pain ; liberty after servitude and captivity ; canaan after the desolate wilderness ; yea and heaven it self after earth's troubles and perplexities ! . that , as egypt was a type of our natural miserable condition under the bondage of sin , satan , &c. while we are destitute of redemption by christ ; and as canaan was a type of the eternal rest of gods people in heaven : so the wilderness might be a figure of this present world , thorough which we must pass to heaven ; and of the unsetled condition , wants , afflictions , temptations , dangers , and many miseries incident to gods people therein . gods covenant , sacraments , ordinances , and presence with his people , being israels greatest comfort in the wilderness ; and our greatest comfort in this world . . the lord having brought his people israel into the wilderness , s gave them his law by moses on mount sinai . the lord was the author of it , the great law-giver . moses was the instrumental mean which god made use of betwixt himself and israel in the giving of the law : for , moses carryed the two tables of the law , written by god twice , to the people , and himself wrote the ceremonial and judicial laws in a book for israel ; hence it ▪ s said , t the law was given by moses . the place of this great transaction betwixt god and israel in giving the law , was mount sinai : god descending to the top of the mount in the sight of israel , and the people standing below at the skirt of the mount. all this is clear by the u historical narration of gods giving the law , and the repetition thereof . . the lord god gave his law to israel years after his promise to abraham : viz. after his first promise to abraham in ur of the chaldees . this is plain , by comparing x the testimony of moses , steven , and of paul together . this years we may thus compute ; the years y ended precisely at israels deliverance out of egypt to a day . the seed of abraham sojourned in canaan , and egypt , &c. z years : from the birth of isaac ( when his seed began to sojourn , and abraham a was now years old ▪ ) till israels departure out of egypt , being years . abraham b came first into canaan to survay it , when he was years old : so that from this his coming into canaan , till the birth of isaac ; when abraham was years old , is years . hence by consequence , from the first promise , till abrahams first ▪ coming to canaan , ( which was while abraham dwelt in c charran ) must needs be years . all which in the whole make up years . now after those years were expired , d in the third month , or new moon ( which was the first day of the month , the hebrews accounting their months by the course of the moon , ) after israel came out of egypt , they came and camped before mount sinai . this was their twelfth station , or encamping . this was about days from their coming out of egypt : one day was taken up with entercourse betwixt god and moses there ; three days the people were to prepare themselves for receiving of the law ; the next day the law was given , viz. on the th day after the passover . whereupon some make this parallel ; on the th day after the first passover , the fiery law was given on mount sinai : on the th day after christs last passover , yea after christ our true passover was sacrificed for us , viz. on the feast of pentecost , the spirit e in form of fiery cloven tongues , for preaching the gospel to all nations , was given at ierusalem . thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or truth , of the first question is evinced in all the several branches of it . question ii. ii. quest. what law that was which god gave to israel on mount sinai ? answ. for the more clear resolving of this question , i shall briefly handle ; . the notation of the word or name law , used in scriptures . . the various acceptations of the word . . the distribution or division of gods law given to moses and israel at mount sinai , into its several sorts or kinds . i. of the notation of the word , law . . that law , which the lord gave on mount sinai , is expressed by many denominations in the hebrew text : but the most usual and eminent name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f thorah , ordinarily rendred , law. but the signification of this word is of larger extent and more comprehensive then our word law : it may be translated , g doctrine , instruction , institution , constitution , disposition , &c. cast forth , or cast abroad by any . for , it ariseth from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iarah , to cast , to cast forth , or to fling abroad , viz. . to cast forth stones , arrows , darts , or any other thing of like nature . . to cast forth rain and showers in moistning drops , for watering and refreshing the earth . . hereupon metaphorically it signifies , to cast-forth doctrine and instruction like dew or rain , which makes the ignorant fruitful and flourishing in knowledge , understanding , &c. as the earth is made fruitful and flourishing by h showers . so that according to this last signification , ( and that in the conjugation hiphil , ) it signifies ▪ to teach , instruct , show , admonish , &c. hereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorah , notes an instruction , doctrine , direction , sh●…wing , &c. which is notably done by a law. gerhard i alludes to ▪ all these three significations of the root , and thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may comprehend them all , as being a scope or mark to level and aim at ; a watering , as it were , of the mind to make it fruitful in understanding ; and as a doctrine or instruction especially . gods law , is gods doctrine or instruction . ainsworth k renders this hebrew word , doctrinal : an orderly manner of instruction , an institution , or disposition . torah implying both doctrine , and an orderly disposition of the same . therefore where one prophet relating davids words , saith , the law of man , sam. . . another saith , the orderly estate ( or course ) of man. chron. . . the holy-ghost in greek calleth it nomos , a law , heb. . . from ier. . . this name is most commonly ascribed to the precepts given by moses at mount sinai , deut. . mal. . ioh. . & . . so he . . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new testament , the l law was given by moses ; — is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to distribute : because ( as tully m notes ) it gives to every one his own , distributes to every one his due . . the latine name lex , ( whence our english word , law , seems to be derived , ) is so called , either , a legendo , from reading , because laws use to be publiquely read that they may be known and observed ; or , ab eligendo , from electing , or choosing , because therein is shewed a choyce of things to be desired or declined , done or left undone ; or , a ligando , from obliging , binding , tying , &c. because laws bind to obedience , and are the bond of society . scripture sets forth gods laws under the metaphoricall expressions of bonds , cords , yoke , &c. but enough of the grammatical notation of the word . ii. of the various theological acceptations of the word law . this word law , is of various significations in the scriptures of old and new testament . it shall suffice to point out some of the more principal and usual acceptations and uses of the word . it is used . more improperly , and . more properly . . more improperly , the word ( law ) denotes , . the force , strength , or power of any thing . as , the force and strength of sin is called , n the law of sin ; the law of the members . the force and strength of grace is styled , o the law of the mind . the strength and power of death is called , the law of death . all these in a metaphorical allusion to a law , that hath a kind of impulsive or compulsive force or power over them that are under it . . the right , authority , rule , or dominion that one hath over another . thus the right , rule , or authority which the husband hath to and over his wife , is called , p the law of the husband . . the manner , order , course , or condition of any thing . thus david acknowledging gods familiarity to him in dealing with him by way of covenant , saith ; q and this is the law ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of man , o lord , god ; that is , herein thou hast dealt familiarly with me , as one man with another . hence , in the parallel place in the chronicles it is thus expressed ; r and thou hast respected me according to the condition ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of a man of excellency , o lord god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying , term , ●…ank , order , condition , way , or manner of any thing . . more properly , ( law ) is used for any ordination of a superiour that hath power and authority over others as inferiours , prescribing or prohibiting any thing to be done ▪ promising rewards to the obedient , threatning punishment to the disobedient . and in this sense it is used , ( ) for the law of man , viz. humane s edicts , decrees , ordinances , constitutions , &c. good or bad , civil or sacred . but the hebrew useth other words for mans laws . ( ) for the law of god. and thus the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , law , are put for divers things . viz. generally , for any , or all divine doctrine or instruction , revealed and made known by god. thus , the whole word of god is frequently stiled , t the law of god ; or , the law of the lord . thus , the doctrine of the gospel is called , the law ; u the law shall go forth of sion , and the word of god from ierusalem . thus the doctrine of justification and salvation by faith , is called , x the law of faith. thus , the command of love so frequently and earnestly urged by christ , ( as mat. . . & . . & . . ioh. . . ) is by way of emphasis called , y the law of christ. particularly , the law of god denotes , . sometimes , the law of nature ; consisting in certain principles of religion , righteousness , and temperance , at first concreated in man , and naturally engraven in his heart in innocency : some z imperfect sparkles or reliques whereof remain even in hearts of pagans , who have not gods written law. . sometimes , the records of gods written law , the books of scripture ; the sacred books being holy records and instruments wherein gods will and pleasure is fully and sufficiently comprized in order to mans salvation . and in this sense it is put , . for the books of the old testament ; any of them , even the psalms and prophets being called the law. a is it not written in your law , i have said ye are gods ? — b that the word might be fulfilled that is written in their law , they hated me without a cause . thus the book of psalms is called law. c in the law it is written , with men of other tongues and other lips will i speak unto this people , &c. thus the book of isaiah is called law. yea the d apostle alleadging sentences both out of psalms and isaiah joyntly , cals them the law. . for the pentateuch , or five books of moses . viz. when the word law is contradistinguished from the psalms and prophets , or from the prophets alone . as , e all things must be fulfilled which were written in the law of moses , and in the prophets , and in the psalms concerning me . again , f all the prophets , and the law , prophefied untill john ▪ g — the righteousness of god is manifested , being witnessed by the law and the prophets . . for any one of these five books of moses distinctly . thus genesis is called h the law : exodus is called i the law : leviticus , the k law : numbers , l the law : deuteronomie , m the law ▪ thus the word law , is given to the books of the old testament . . sometimes , the law of god given by moses , or to moses , for israel on mount sinai . n the lord came from sinai , — from his right hand went a fiery law for them , ( heb. a law of fire . ) — moses commanded us a law. so , when god called moses up into the mount , he said ; o i will give thee tables of stone , and a law , and commandements , which i have written , that thou maist teach them . hence it 's called the law of moses , because god used him as an instrument and mean in giving of it ; p remember ye the law of moses my servant , which i commanded unto him in horeb for all israel , the statutes , and iudgements . now here it is diligently to be observed , that the word law , as used for gods law given to moses for israel on mount sinai , is taken , . more largely , . more strictly ; and . most strictly . . more largely and generally , for the whole dispensation of all sorts of commandments , moral , ceremonial , and iudicial , given and promulged on mount sinai . for q all these three sorts of laws were given from god to moses on mount sinai , and by moses to israel : and all these are sometimes intended and expressed under the word law. as in that noted preface prefixed to the repetition of the law ; r and this is the law , which moses set before the sons of israel . these are the testimonies , and the statutes , and the iudgements which moses spake unto the sons of israel after they came forth out of egypt . this is , he meaneth , ( saith s ainsworth well ) that which hereafter followeth ; so this belongeth to the next chapter where the repetition of the laws beginneth . gods law is here branched out into testimonies , viz. the moral law , testified by god to israel : statutes , viz. the ceremonial law : and iudgements , viz. the iudicial law. and they are all comprized under that one word , law : as the genus to them all . . more strictly , and specially for the moral law , or ten commaadements , taken complexively with the preface prefixed , and the promises interwoven therein , t as god spake them on mount sinai out of the midst of the fire to israel , and afterwards wrote them , and gave them to moses . in this sense ▪ god said to moses ; u i will give thee tables of stone , and a law , and commandments , which i have written . now god wrote only the decalogue , or moral law. in this sense the word law is used in malachy , x for the moral law , as contradistinct from statutes and judgements . notwithstanding , the ceremonial laws may all be referred to the first table ; the iudicial laws to the second table of the moral law , as explications thereof to that people of israel . the law in these two senses , was given to israel , as y a covenant : what manner of covenant , shall hereafter be in due time declared ▪ . most strictly , and restrainedly ; the word [ law ] is taken for the law abstracted from moses administration of it , and precisely considered as an abstracted rule of righteousness , holding forth life meerly upon terms of perfect and perpetual personal obedience , and denouncing death and the curse upon every one , and that without mercy , in case of the least contrary failing . and in this sense the apostle takes the word [ law ] in his dispute about justification by faith , and not by the works of the law : opposing law , to gospel and to grace ; works , to faith ; and iustification by works , to iustification by faith. as ▪ z the gospel was preached to abraham , in thee shall all nations be blessed . so then they which be of faith , are blessed with faithful abraham . for as many as are of the works of the law , are under the curse : for it is written , a cursed is every one that continueth not in all things which are written in the book of the law to do them . but that no man is justified by the law in the sight of god , it is evident : for , b the just shall live by faith . and the law is not of faith : but , c the man that doth them , shall live in them . christ hath redeemed us from the curse of the law , being made a curse for us . and to the like effect he elsewhere opposeth d the law of works , to the law of faith : and being under the law , to being under grace . e sin shall not have dominion over you , for ye are not under the law , but under grace . in these , and like passages , the word law is considered in this most restrictive sense , as abstracted and separated from all other additionals in moses administration of it . and in this strictest sense , the law is materially and for substance the same with the covenant of works written in adam's heart in innocency : which now can justifie none , f because none can perfectly keep it ; but condemns all mankind whilst they remain in their carnal lapsed state in the first adam , because in him they brake it , and have not fled to christ the last adam for remedy , whose perfect fulfilling of the law embraced by faith should be their life and righteousness . in this last sense , g luther ( as i judge ) considered the law , as it stands in opposition to the gospel , when in the point of justification he speaks so detractingly of the law. legal iustitiaries in the apostles times looking too much at the law of moses in this last notion ▪ sought to be justified by the works of the law : herein mistaking utterly gods way and end in giving the law by moses ; for the law was not given in this sense by moses at all , as after will appear . and the antinomians of our times not duly considering this , have as much under-valued the law , as those legal-justitiaries did over-value it . but by this distinct notion of the word law , when applyed to the law of moses duly improved , the foundation of the antinomian errours will be easily overthrown ▪ and some doubts or difficulties in the apostles speeches about the law will be evidently cleared . these are the principal acceptations of the word law , and most usual in scriptures . but as to the present question , we are here to take it in the last sense , as denoting gods law given to moses on mount sinai , and by moses to israel . what law this was , will appear in the next branch more particularly . iii. of the distribution or division of gods law given to moses and to israel on mount sinai . gods law given to moses and israel on mount sinai , is , in respect of the subject-matter therein contained , most usually divided into three sorts ; viz. moral , ceremonial , and iudicial . or , if we rather affect a dichotomy , into two forts ; viz. . perpetual , of obligatory force and power for ever , as the moral law , contained in ten commandments . . temporary , of obligatory power and force only for a certain time , and then determinable : and this concerning , ( . ) the worship and service of god , as the ceremonial law ; ( . ) the civil state and politie of the iews , as the iudicial law. both which were to determine and expire after the death of christ : christ being the substance or body of those shadows , the accomplishment of those ceremonies ; and the common-wealth of the iews not long after christs death being utterly dissolved . the word [ moral , ] in the general notation of it , is that which appertaineth to manners , directeth and obligeth ▪ about manners , &c. and in that latitude it is applicable both to the geremonial and iudicial laws , which are in some sense commanded in the moral law , though they be not perpetual but temporary only ; but in this distinction , by the word [ moral ] i understand such laws touching manners as are alwayes binding , and therein are opposed to ceremonial and iudicial laws , binding only for a a time . and in this sense we may receive this distinction without scruple . for further clearing it , i shall shew , . that this common distinction hath its foundation in scripture . . what the nature of these three sorts of laws was . . that they were all delivered by god to moses on mount sinai for israel . . that this distinction of gods law , into moral ceremonial and iudicial , is founded on scripture ; is evident . . by testimonies of moses , frequently enumerating these three branches . as ; h the lord spake unto you out of the midst of the fire , — and he declared unto you his covenant , which he commanded you to perform , even ten commandments , ( heb. ten words ) and he wrote them upon two tables of stone . and the lord commanded me at that time to teach you statutes , and judgements , that ye might do them in the land whither ye go over to possess it . here , by ten words ( or ten brief sentences by way of command , properly ten sayings , as the hebr. signifies , ) understand , the moral law summarily comprized in the ten commandments . by statutes , the ceremonial law : and by iudgements ▪ the iudicial or political law. and these are here expresly distinguished , both by variety of denominations ; and by difference of dispensation , the moral law being written by god ; but not the ceremonial and judicial . sometimes they are expressed , by i commandements , statutes , and iudgements . sometimes , by k laws , statutes , and iudgements ; these are the statutes and iudgements and laws , which the lord made between him and the children of israel , in mount sinai , by the hand of moses . sometimes by l testimonies , statutes , and iudgements . all to the same effect for substance , denoting the moral , ceremonial , and iudicial laws . . by the testimony of malachi ; m remember ye the law of moses my servant , which i commanded unto him in horeb for all israel , the statutes , and judgements . here 's law , statutes , and judgements : as formerly . . by the testimony of paul. n who are israelites : to whom pertaineth the adoption , and the glory , and the covenants ( or testaments ) , and the giving of the law , and the service of god , and the promises . to omit vain curiosities in interpreting these particulars , this sense of them seems to me most genuine . the glory ; viz ▪ the ark of god , elsewhere called o the glory : the covenants ; viz. the two tables of the covenant , which were put into that ark , and there reserved ; here 's the moral law ▪ the giving of the law ; viz. the constituting of judicial and political laws for that common-wealth . the service of god ; viz. that manner of gods service and worship which was prescribed in the ceremonial law for that people till christ should come in the flesh . i leave it to the judgement of discreet minds , whether this be not the true intent of the apostle . and if so , then here 's the law distinguished into these three sorts . . what the nature of these three sorts of laws was . to unfold their nature particularly and individually , would require a vast volume of it self : it shall suffice ▪ as to my present purpose , to give only a small taste of these three laws more generally . the moral law hath the singular preheminence above both the other , in many regards . . that alone being p uttered by the voyce of god to all israel from mount sinai ▪ that alone being twice written in tables of stone by the finger of god. viz. first , in q tables of gods own preparing ▪ which were broken , and never put into the ark. secondly , in r tables of moses ▪ his preparing ; which were not broken ▪ but reserved in the ark. . that alone being the base and foundation of the other two ; which reductively are referred to the moral law , as particular additions thereunto , and explanations thereof , for the condition and continuance of the jewish church and common-wealth . but the ceremonial and iudicial laws are in no sense the foundation of the moral law. for , as s one well observes ▪ the ceremonial and iudicial laws are nothing else but special appendixes to the moral law ; rivelets derived from the fountain of pi●…ty and equity ; special ordinances peculiarly concerning the jewish church and common ▪ wealth . — the ceremonial laws are the exercises of the first table , determining the worship of god prescribed in the first table by external circumstances . the iudicial laws are the exercises of the second table , determining in like sort righteousness towards men prescribed in the second table by outward circumstances : yea upon this moral law hang all the law and the prophets t . . that alone being , in all the branches of it , conform and answerable to the law of nature written in adam's heart at his creation . the ceremonial law being meerly positive , and instituted : revealing only gods instituted worship , and typifying only supernatural mysteries in christ jesus . and the iudicial law being only of positive institution for that common-wealth of the iews , and obliging formally as such no other common-wealth in the world thereunto , though the matter of some judicials , so far as bottomed upon moral principles and foundations , may also analogically oblige other godly and christian common-wealths . . that alone being of perpetual force and power to all the churches of god in all succeeding ages both under old and new testament . for , the ceremonial laws vanished at christs death , having received their accomplishment in him : and the iudicials expired at the dissolution of the jewish common-wealth . in these , and like respects , the moral law far excels the ceremonial and iudicial . the moral law hath divers denominations . it is called ; . the u law , or a law. by way of eminency : as being the law of laws . . the law of the lord , or the law of god. x i will put my law in their inward parts . from the principal author and law-giver thereof . . the y law of moses . from the instrument used by the lord in giving it . . a z fierie law ; heb. a fire of law. from the manner of gods promulging it , out of the midst of the fire , of the cloud , and of the thick darkness , with a great voice . . the commandment , or precept ; a now these are the commandment , the statutes , and the iudgements . commandment , or precept , in the singular number : for commandments ▪ in the plural , by an enallage of the number . or , because all the commandments are comprized in that one great commandment , viz. love. . words . b because god spake and uttered them with a great voice , in the hearing of all israel . ●… . ten words , c ( we render it , ten commandments , ) that is , ten brief commanding sentences , touching ten distinct sorts of duties . . the d testimony of the lord . partly , because it testifieth , as a record , what is gods will , and the mysterie of his counsels , ioh. . . partly , because of the earnest testification , contestation and charge given by god and his prophets concerning the observance of it , as deut. . ▪ & . . psal. . . king. . . neh. . , . . gods e covenant . because it was delivered on mount sinai in the notion and formality of a covenant , and was one of the eminent dispensations of gods covenant of faith , as after shall appear in its due place . covenants . f in reference to the two tables wherein this covenant was written , &c. these and like denominations tend something to clear the nature of this moral law. the moral law , and the nature thereof , will further receive much light from a due distribution thereof into its several heads and branches . now there are three sorts of divisions or distributions of the law , observable and useful to this end ; viz. . into two tables . . into ten words , or ten commandments . . into rules of love to god , and to man. the first of these ariseth from the subject containing the law , viz. the two tables of stone wherein god wrote this law twice with his own finger . the second , from the summary heads or kinds of arguments contained in the law , which are evidently ten . the third , from the scope and end of the law , which is love : and from the mutual connexion or dependance of those duties or acts of love , to or upon one another . first , the law is divided into two tables . this distribution hath gods own authority for it . the lord himself divided his law into two general branches , g by writing it in two distinct tables of stone , once , and again : the one table containing duties to god , as a table of holiness ; the other table containing duties to man , as a table of righteousness . the lord could as easily have written his whole law upon one table , but he would distinguish his laws into two general heads according to their two sorts of objects , god and man. secondly , the law is divided into ten words . h and he declared unto you his covenant , which he commanded you to perform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hashereth haddebarim . ten words : and he wrote them upon two tables of stone . this distribution also is of divine authority . by , ten words , understand not only ten individual words and no more ; but ( as the heb. phrase may well be interpreted ) ten sayings , or ten speeches . viz. ten commanding sayings , comprized in ten distinct compendious sentences , aphorisms , or periods ; touching ten distinct matters or duties . hence in greek they are called , the decalogue . these ten commandments were written in the two tables . but how many were written in the one , how many in the other , is controverted . here i find chiefly three opinions . . the iews refer five to one table , and five to another , adding the fifth commandment to the first table , because superiours and rulers are called gods , psal. . . but this ground is weak ; for , inferiours are also comprehended in this fifth commandment , and they are not stiled gods. besides this fifth commandment immediately respects man , not god : now our i saviour refers all the commandments immediately respecting god , to the love of god ; and all the commandments immediately respecting man , to the love of our neighbour ; therefore doubtless god the wise law-giver did so distinguish them in the two tables . . the papists k refer but three commandments to the first table , making the first and second commandment all one , through the subtilty of satan , that the making and worshipping of any images except images of god , may seem the less palpably to be condemned ; and they add seven to the second table , dividing the last commandment into two that they may make up the number ten . and l gerhard notes , that all lutherans who sincerely follow the augustane confession and luthers catechism , embrace this division . now this division , ( though it distinctly rancks all the commandments touching holiness , to one table , and all the commandments touching righteousness to the other , yet ) is liable to very just exception . for , it conjoyns the first and second commandments into one , which are of quite different sense and intention ; and it divides the last commandment into two , both which have the same scope and meaning . both of them seem to bragg that this also was m augustines judgement . i grant , it was augustines judgement ; but his ground for it , ( viz. the insinuating hereby the trinity of persons in the godhead , ) saith dr. andrews , n was very weak : saith zanchy , o was childish . . the orthodox protestant writers embrace the best distribution ; referring the four first commandments touching religion and holiness towards god , to the first table ; the six last touching righteousness towards man , to the second table . ( . ) hereby they avoid all the inconveniences of the former divisions . ( . ) hereby they do most properly rank all the commandments touching religion to the first table , and all the commandments touching righteousness to the second . ( . ) hereby the first and great commandment of loving god is rightly ordered , before the second of loving man : this being subordinate to that , and depending thereupon . thirdly , the law is divided , in reference to the matter and scope of it , p which is love ) into two great commandments ▪ viz. the first , to love the lord our god with all our heart , soul , mind and might . the second , to love our neighbour as our selves . this is our q blessed saviour's distribution : therefore of divine authority also . love to god comprizeth all the duties of religion towards god , in the first table : love to our neighbour comprehending all duties of righteousness towards man , in the second table . under these two general heads , we may thus ranck all the ten commandments , according to this ensuing r scheme . viz. the matter ▪ & scope of the moral law is love . tim. . . viz. i. love to god , comprizing all duties of religion , piety , holiness , or of the worship of god , which are prescribed in the i table , and condemning all contrary sins , wherein the lord teacheth ii. love to our neighbour , comprizing all duties of sobriety , equity and righteousness , which are prescribed in the ii. table , and condemning all opposite vices . these duties and vices are , . who is to be had , and worshipped as our god : viz. iehovah alone , the only true god in christ. com. i. . how this only true god iehovah is to be worshipped ; both . when and at what special times ; the lord our god is to be more solemnly worshipped , viz. on his sabbath days , which are to be devoted , and sanctified to gods worship and service peculiarly : under the new testament , as well as under the old. com. iiii. . in his solemn or set worship , whether publique or private , viz. that this true god iehovah wil be worshiped only by such means , and in such manner , as himself hath appointed in his word . com. ii. . in our whole course of life : viz. that in all things , throughout the same , we sanctifie and glorifie his name : that is , every thing whereby he makes himself known , as man is known by his name . com. iii. . of more peculiar concernment to persons , as in relation of superiours , equals , and inferiours ; and that in all sorts of societies , political , ecclesiastical , domestical . com. v. of more general and common concernment to all persons . here vices are forbidden , which . have the will 's consent to act them . and this against our neighbours . go before the wil's deliberate and actual consent ; as concupiscence , or the first motions of the heart , against our neighbours good in any respect . com. x. . person , life , health , &c. — com. vi. . purity or chastity — com. vii . . possessions or outward enjoyments com. viii . . good-name . — — com. ix . thus the matter and end of the whole moral law joyntly ▪ and of every of the ten commandments severally is so far discovered in a more general way , as to let us see , . how s holy , just , and good the law is ; . how t spiritual , and heavenly it is ; . how u soul-searching , heart-penetrating , and convincing it is ; . how x large , comprehensive , and compleat it is , reaching to all sorts , sexes and degrees of persons , regulating all sorts and degrees of actions , words , thoughts and imaginations , and condemning all sinful failings in them all together , with all the circumstances and aggravations thereof . thus of the moral law. the ceremonial law , was added by god as an appendix to his moral law , and regulated the people of the iews , or the iewish church in the outward exercise of the acts of piety , religion , and divine worship , prescribed in the commandments of the first table . it was never imposed upon the gentiles : but only upon the iews , and that chiefly from moses till christ. the lord imposed his ceremonial law upon the church of the iews , . that the iews , ( then gods peculiar people in the whole world , ) might be hereby y preserved and withheld from the idolatrous and superstitious worship of the gentiles ; god's instituted ceremonial worship so abundantly taking them up , and filling their hands . . that they might z hereby be particularly directed how to serve and worship god aright ; and might be a prevented from contriving and devising a worship of god after their own inventions . . that b the church in her minority might be nurtured up under these tutors and governours till maturity in christ. . that he might in these typical ceremonies familiarly ( though under a veil ) represent as in a glass the person and office of christ that was to come in our flesh , according to gods promises and covenants ▪ for sinners recovery . hence , the law is said to c have a shadow of good things to come : but the body is of christ. and , d the law was our schoolmaster to bring us unto christ , that we might be ustified by faith. . that god might instruct both iews and us , that god will be worshipped , not only with the soul and e spirit , inwardly and invisibly ; but also with the body outwardly and visibly . according to that of the apostle ; f ye are bought with a price : therefore glorifie god in your body , and in your spirit , which are gods. . that hereby , as by a partition-wall , god might distinguish clearly his own peculiar people the iews , from all other people of the world destitute of this way of divine worship . hence it s called , g the middle wall of partition between jews and gentiles . this ceremonial law hath various denominations . . the old testament in hebrew cals these laws most usually h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chukkim , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chukkoth , that is , decrees , constitutions , prescripts , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to imprint the form or image of any thing : as ceremonies were images , types and representations of christ. the septuagint sometimes renders this word , i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iustifications ; not that the observance of these ceremonies was israels righteousness before god , but as types of christ our righteousness : sometimes , k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordinances , constitutions , &c. sometimes l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a legal-statute : sometimes m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a law : sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n a precept , &c. . the new testament in greek stiles these ceremonial laws , o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the service ; by way of emphasis , viz. the service of god. for herein god had delineated the way and manner of his worship and service . and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shadows of things to come : because they typified and shadowed out the future mysteries of christ. and q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weak and beggarly elements , or infirm and poor rudiments : because they were as the a b c or first elements of learning , to the church during her minority ; weak and beggarly in comparison of the more effectual and rich way of the new testament ; especially they were weak and beggarly after christs coming , when men ran back again to them from christ. and r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the enmity , even the law of commandments in ordinances : because the ceremonial law consisted in a multitude of positive commandments and instituted ordinances ; and differencing the iews from the gentiles , was a matter of enmity betwixt them , so that they did not coalesce and incorporate into one church till christs death , whereby this enmity of the ceremonies was destroyed &c. . the latin word ceremony , or ceremonial , ( whereby we usually denominate and distinguish this from the moral and iudicial law , ) is of doubtful original . some deriving it from the old word s cerus , signifying as much as sanctus , holy : some , from t ceres a town by rome , which ( as polidore virgil relates out of livy ) when rome was taken and possessed by the french , did courteously receive and constantly retain their sacred things brought thither , till the country was again recovered by camillus ; which act the romans took so kindly , that afterwards from ceres , they called all things belonging to religion , ceremonies ; as u valer. maximus also testifies : some , à x carendo , from wanting , because religion wanting them , cannot well be exercised . these and like different conjectures render the pedigree of this word ceremonie , uncertain : nor need we here stand much upon the criticism of the word , so long as we rightly apprehend the thing intended by it ; viz. by ceremonial laws , such laws as prescribed the outward form and manner of gods worship to the iews , distinct from morals and iudicials given by moses . ceremonial laws admit of many distributions or divisions ; especially they may , according to their matter and use , be more generally divided and ranked , as in this ensuing scheme , viz. the ceremonial law was the law of commandments consisting in ordinances , ephes. . . which ordinances were , . of more publique ; . of more private concernment . i. ceremonial ordinances of more publique concernment , were principally of five sorts , viz. touching sacred . places . . utensils in those places . . persons . . things . . times . . sacred places for gods publique worship , were especially these , viz. . sacred utensils for the tabernacle , were contained . the tabernacle , divided into three parts . see exod. , , . viz. . the temple built by solomon , according to the pattern given by god to david , chron. . . , . with chron. . , &c. . the temple built by zerubbabel , after the iews return from babylonish captivity . ezra . . & . , . . the holy of holies . severed by a vail from the sanctuary . . the sanctuary . severed from the court by an hanging for the door of the tent. . the court of the tabernacle . made with hangings and pillars . uncovered . . in the holy of holies , . in the sanctuary , . in the court of the tabernacle , . the ark. the glory , exod. . , . . the two tables of the covenant , in the ark , exod. . . . the mercy-seat , covering the ark , exod . . . the cherubims of glory over the mercy-seat , heb. ▪ , , . . the golden pot with mannah , by the ark , heb. . . exod. . , . . aarons rod that budded , by the ark , heb. . . numb . . . . the golden censer , lev. . , . heb. . . . the golden altar for incense , before the vail that was by the ark , exod. . . to . & . . heb. . . . the table , and shewbread thereon : on the north-side of the sanctuary , exod. . , . . the golden candlestick , with the seven lamps thereof : on the southside , exod. . , . . the altar of burnt-offering , exod. . . . the laver of brass , for the priests to wash their hands and feet with , before their approach to the altar , and entring into the sanctuary , exod. . . to . . sacred persons , imployed about the service of the tabernacle , were of three sorts , viz. . sacred or holy things , which were of four sorts , viz. . the high-priest : touching whom note , . the priests ; touching whom consider . his holy garments , exod. . . to . . his consecration , exod. . , &c. . his office , heb . , &c. exod. . . and in many other places . . their garments , exod. . , &c. . their consecration , exod. . , &c. . their office , heb . . lev. ch . , , &c. . the levites of gershom , koath , and merari , numb . . . to . & . throughout . . sacraments , instituted under the former covenant-dispensation , but further confirmed and continued under this , were . sacrifices and offerings which were of many sorts , viz. the . circumcision , lev. . , . iosh. . . to . . the passover , exod. . . deut. . . to . numb . . . iosh. . . . holocaust , or burnt-offering , . of the herd ; . of the flock ; . of fowls , levit. . the continual burnt-offering , two lambs : one in the morning , the other in the evening , exod. ▪ . to . . meat offering , which was of things without life , as flower , cakes , wafers , fruits of the earth , &c. called mincah . there were two sorts of these , viz. . meat-offerings of the congregation , which were three : . the waved sheaf , lev. . , . . the two wave-loaves , lev. . . . the shew-bread made every week , lev. ▪ . this shew-bread came not on the altar , but was all eaten by the priests . ii. meat-offerings of particular persons , which were nine , and all of them came to the altar . . the poor mans meat-offering for sin , lev. . . . the jealousie-offering , numb . . . . . the meat-offering of initiation , which every priest offered when he first entred upon his service , lev. . , . . the meat-offering which the high-priest offered every day , lev. . . the meat-offering of fine flowre . . the meat-offering baked on a plate . . in a frying pan . . in an oven . . wafers . all these are mentioned in lev. . and all these five came for vows or voluntary offerings . . peace-offerings , or thank-offerings , of the herd . of sheep . of goats , lev. . . sin-offering for ignorances or infirmities of . high-priest ; . congregation ; . ruler ; . private persons , lev. . & . & . . trespass-offering , or the ram for trespass : for sins done knowingly and maliciously , lev. . . consecration-offering for the priests , lev. . , &c. . purification offerings , made up for most part of former offerings . and these for . firstfruit-offerings of three sorts , exod. . , . viz. . tenths ; ( which were , partly offered to god ; partly , for the priests maintenance . ) they were , . of seed of the land . . of fruit of trees . . of herd or flock , lev. . . to . . the holy annoynting oyl , exod. . . to . . the holy perfume , exod. . . to the end . . child-bearing women , lev. . . leprous persons , lev. . . men having running issues , lev. . , &c. . womens issues , lev. . , &c. . any uncleanness of any person ; viz. the water of separation made with ashes of a red heifer , numb . . . first-born of man , exod. . . to be redeemed , numb . . ▪ ▪ . firstlings of beasts , exod. . . viz. . the first-ripe fruits of the earth , exod. . . viz. . clean. offered , numb . . . . unclean . redeemed , numb . . , . . the basket of all first-fruits of canaan , deut. . . to . . corn beaten out of full ears , yet green , lev. . , . . the sheaf of first-fruits in harvest , lev. . ●… &c. . two wave-loaves , and two tenth deals of flour , lev. . . . a cake of the first of their dough for an heave-offering , numb . . , . . sacred or holy times , which were . weekly , viz. the seventh-day-sabbath . instituted in memorial of gods rest , having finished the great work of creation , exod. . , , , . with gen. . , . and in memorial of gods redemption of israel from egypts bondage : a type of our redemption by christ from spiritual bondage , deut. . , , , . but altered by christ now under the new testament to the first-day of the week in memorial of his rest , having finished the greater work of redemption , mat. . . to . ioh. . , , . . revel . . . act. . . cor. . . . monthly , viz. the new-moons , even the first-day of every moon , numb . . , &c. . yearly , viz. . every year , lev. . . the feast of unleavened bread for seven days together , beginning the next day after the passover , viz. on the th day of the first month called abib , when israel came out of egypt , exod. . . to . & . . & . . . the feast of harvest , or feast of weeks , being seven weeks after the former feast : viz. on the th day following ( on which the law was given on mount sinai out of the fire , exod. . . deut. . . as the spirit in form of fierie cloven tongues was given in ierusalem on the th day after the death of christ our true passover , act. . , &c. ) hence called the feast of pentecost , exod. . . lev. . . to . deut. . , , . . the feast of in-gathering , or feast of booths , or tabernacles , in the end of the year , when all their fruits were gathered in , exod. . . & . . deut. . . viz. on the th day of the th month for seven days together , lev. . . to the end . at these three precedent feastival times , all the males were to appear before the lord every year , exod. . . . . the feast of blowing of trumpets on the first day of the th month. this was preparatory to the day of atonement , lev. . . &c. . the day of atonement for afflicting their souls on the th day of the th month , from evening to evening , lev. . , &c. . every th year , a sabbath of sabbatism , or rest to the land , wherein they should rest from tillage and husbandry , exod. . , . lev. . . to . . every th year , after every seven times seven years , the year of iubilee ; proclaiming liberty , retum of every man to his family and possession , &c. beginning on the th day of the th month , lev. . . to . the spiritual mysteries shadowed out under these ceremonies , are unfolded hereafter in aphorism . corollary . ii. ceremonial ordinances of more private concernment , had respect to private persons , food , rayment , defilements , husbandry . . food . they must not eat . any unclean creatures . hence , there were many laws for distinguishing betwixt creatures clean and unclean , lev. . deut. . . the blood of any clean creatures , lev. . , . nor fat of sacrifices , lev. . . . any thing strangled , or dying of it self , lev. . . . a kid sodden in it's mothers milk , exod. . . & . , deut. . . . the young birds and the dam also , deut. . . . the fruit of trees , whilst those trees remain uncircumcised , viz. during the three first years after planting , lev. , , , . . rayment , touching which they are charged . to wear fringes on the borders of their garments , and upon their fringes a ribband of blue , to remember them of all the lords commandments to do them , &c. numb . . , &c. deut. . . . not to wear garments peculiar to the other sexe , deut. . . . not to wear garments made up of linnen and woollen , lev. . . . defilements ceremonial , contracted . by any running issue , lev. . throughout . . by touch of any . leper , numb . . , , . . unpurified women , lev. . , &c. . dead body , numb . . . to . . unclean thing , lev. . , . . husbandry , wherein they are commanded ▪ . not to plow with an oxe and an ass together , lev. . . . not to sow their fields with divers sorts of seed , levit. . . . not to reap up wholly all the corners of their fields , but to leave them for the poor and stranger , lev. . , . this was the ceremonial law , y the law of commandments in ordinances : and these the chief sorts of those ordinances , whereunto the rest may be easily reduced . in these things z the service of god by the church of the iews consisted till the coming of christ , the substance of these shadows , a by a better and more perfect tabernacle : whence we may easily see , . that , the way of gods worship and service enjoyned to the iews was very chargeable , tedious and troublesome ; an b intangling yoke of bondage , c a yoke which they were not able to bear ; . that , their service and worship of god was more carnal and corporal , according to the dulness and incapacity of that people , the church then being d under these tutors and governours , because under age ; . that , the way of religion was then very dark under types and shadows : under e all these shadows , good things to come in and by christ , were veyled and dimly represented , which the faithful iews did , though obscurely , apprehend , for their salvation : . that f god hath provided better things for his church under the new testament , wherein we are happier then the iews . thus much of the ceremonial law. the iudicial law , was added by god as an appendix to ▪ his moral law , and regulated the people of the iews ( as now to be digested and formed into a body politique , civil-state , or common-wealth , ) in the exercise of all acts of equity , righteousness , and sobriety , towards themselves and one another , prescribed in the commandments of the second table especially : notwithstanding some of them also had reference to acts of piety and religion in the first table , with civil mulcts punishing offences , &c. contrary thereunto . the lord himself was the supream monarch , king , judge , ruler , governour , and law ▪ giver of this common-wealth peculiarly . he formed them into a common-wealth ; he gave them the best political laws that ever any common-wealth had ; he from time to time set rulers and governours of several sorts over them . their political constitution was monarchical , aristocratical , and democratical : and therefore most prudently and perfectly composed . . monarchical , in that god would still have it governed by g one , as supream ; viz. first by moses , then by ioshuah , then by iudges , then by kings , then by princes and governours after the captivity : the raising up and erecting of which supream rulers , god reserved still to himself as supream over all ▪ . aristocratical . in that seventy h chief , wise , understanding , and known men among their tribes were as princes set over them as assistants to the supream governour , moses , &c. . democratical , in that these chief heads were i chosen by the people themselves out of every tribe . this was the form of their politie ; the best form , and most excellently composed , for preventing of anarchy , popular confusions and divisions , ar●…itraryness , and tyranny . these judicial laws are stiled , . most usually k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mishphatim , iudgments ; because they were the wise and righteous determinations or judgements of god for their common-wealth , and were to be a standing rule for all their iudgements , sentences and proceedings in their civil courts of judicature . so the greek cals them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iudgements . . sometimes l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhhedouth ▪ testimonies ; — and made a covenant before the lord to walk after the lord , and to keep his commandments and his testimonies and statutes , with all his heart , and with all his soul. so called , because these iudicials were testifications of gods will and pleasure , how he would have that common-wealth guided , and their iudicial proceedings ordered . . sometimes m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the legislation , or giving-of-the-law : which ( being in this enumeration of jewish priviledges contradistinct from the covenants , viz. the two tables of covenant , containing the moral law ; and from the service of god , directed in the ceremonial law , ) seems plainly and particularly to intend the iudicial l●…o , and not generally the giving of the whole law. iudicial laws may variously be divided or d●…tributed ; viz. . according to the ex●…nt of right ; into laws concerning persons , things or actions . 〈◊〉 . according to the four ranks and relations of persons or people in every well-ordered common-wealth ; viz. . rulers and subjects ; . subjects and subjects ; . family relations ; viz. betwixt husband and wife , parents and children , masters and servants ; . subjects and forreiners . thus that clear and learned n zanchy marshals all the judicials . but these two ways of dividing th●… ●…udicials seem too narrow and not adequate to them : forasmuch 〈◊〉 there are diver●… iudicials that have reference to offences ag●…nst the first t●…le , though most of them concern the second table . . according to the ten commandments contained in both tables . god hath made the civil magistrate ( custodem utriusque tabulae ) keeper and guardian of both the tables : having commanded him to inflict civil mulcts and penalties upon transgressors of the first , as well as of the second table . thus that excellent and judicious o calvin , distributing the matter of those four books of moses , exodus , leviticus , numbers and deuteronomie , into historical and doctrinal ; harmoniously refers all the doctrinals therein to one body , viz. all the ceremonials and iudicials to the ten commandments of the moral law , for the more clear explaining and understanding of them . to which ( for brevity sake ) i refer the learned reader , as being a very useful and advantagious work . p gerhard also refers the iudicials to the ten commandments : but herein wrongs his references , in that he follows the corrupt popish distribution of the ten commandments forerejected . now the lord imposed not these iudicials upon the gentiles , but only upon the iews during the continuance of their common-wealth . nor are christian common-wealths now under the new testament formally under those laws or obliged by them , further then the moral ground and equity thereof bindeth analogically . god gave these judicial laws to the iews , . that , he might hereby let them see , that himself immediately was their king , their judge , their law-giver : and they immediately his subjects and people , having no other supream-magistrate , whether king , judge , or law-giver over them besides god alone , when these laws were first given . . that , there might be the form of a well-ordered common-wealth in israel ; wherein vice might be suppressed , vertue encouraged ; necessary political union and communion established for their mutual strengthening , defence , support and comfort ; that they might live like men , not beasts ; like religious men , not pagans . . that , they might perceive how much god approves of government , order , publique peace , honesty , righteousness , distinction of things , &c. and how much he abhors anarchy , confusion , tyranny , barbarousness , injustice , &c. . that , they might know how great a rewarder god was of all piety and righteousness , and how severe an avenger of all sin and wickedness ▪ . that , in this well-constituted and well-regulated common-wealth , the church and ordinances of god might have quiet , safe and comfortable subsistence . common-wealths are the churches and gospels receptacles : without the good composure and government whereof , the church cannot long be , or not be well . . that , god might proportionably instruct all christian magistrates under the new testament , to govern their subjects by wise and righteous laws , made known unto the people : and not arbitrarily , by their own meer will and pleasure . the wisdom and equity of whose laws will notably appear , by comparing them in some due analogy with these o god himself , which were the most wise , full and righteous political laws that ever were contrived . thus of the iudicial law. thus , what the nature of these three sorts of laws was , is more generally explained . . that all these three sorts of laws were delivered by god to moses on mount sinai for israel , may thus be evinced . viz. . by the series and order of the history . for , q the lord descended to the top of mount sinai , and with an audible voice promulged the moral law in the hearing of all israel . after this he declared to moses , for israel , r the substance of ceremonial and iudicial laws , that he might teach them and set them before israel . the moral law god wrote in two tables of stone , and s gave them to moses in the mount to bring them to the people , when he had made an end of communing with him ; this and the other laws t moses wrote in a book , for the peoples instruction , and that at gods appointment . and towards the close of the book called leviticus , ( wherein the history of gods giving of the law is continued , which was begun in exodus ) it is said ; u these are the statutes , and iudgements , and laws , ( viz. ceremonies , judicials and morals ) which the lord made between him and the children of israel in mount sinai by the hand of moses . and , — x these are the commandments , which the lord commanded moses , for the children of israel , in mount sinai , which are the last words in leviticus . . by the repetition of the laws in deuteronomie . the preface prefixed to the repetition-clears this , saying ; y this is the law which moses set before the children of israel ; these are the testimonies , and the statutes , and the iudgements , which moses spake unto the children of israel , after they came forth out of egypt . law ; that 's the genus : testimonies , statutes , and iudgements ; viz. morals , ceremonials , and judicials ; these are the species , or three sorts of laws . also the z laws themselves , after repeated , are both morals , ceremonials and iudicials : therefore god gave all these three sorts by moses on mount sinai for israel . . by the forecited testimony of malachy , wherein these three sorts of laws are said to be commanded to moses in horeb for all israel . a remember ye the law of moses my servant , which i commanded unto him in horeb for all israel , with the statutes and iudgements . thus it is plain , what law that was which god gave by moses to israel at mount sinai , viz. the law moral , ceremonial , and iudicial : though primarily and singularly the moral law , as having special preheminence before the rest in many regards , and whereunto they are to be reduced ; secondarily the ceremonial law , as next in dignity ; thirdly the iudicial law. iii. quest. how , or in what manner god gave this law to israel ? answ. gods way and manner of giving the law is very observable , and mysterious . it tends exceedingly to set forth . the infinite glory of the law-giver ; . the excellent dignity of the law , especially the moral law ; . the nature and scope of this promulgation of the law , viz. that it might be a covenant betwixt god and israel ; not of works , but of faith ; . the evangelical mysterie of christ , and sinners salvation by him , darkly under a veil made known in this promulgation both of morals and ceremonials . therefore according to the plain series and order of the history , ( our best guide in this particular ) i shall represent to you gods proceedings and way in giving his law to israel , that so we may make the right use thereof which god intended . now these eight particulars are the things which are herein especially to be noted . viz. . gods b preface and introduction to the giving of the law , ( that covenant of the ten commandments ) which he commanded moses to declare to israel , when c they were now brought unto himself , and encamping before the mount sinai . . the manifold and extraordinary d preparation of the people , for hearing and receiving the law from god on mount sinai . . gods e promulgation of the law and covenant of the ten commandements ( immediately after all this preparation ) to all israel from mount sinai , in a most admirable and observable manner . . israels extream f fear and terrour , by reason of gods mighty voyce and dreadful promulgation of the law , so that they removed and stood afar off : and being utterly unable to hear the voice of-god any more immediately , they desired that god would speak to them mediately by moses as a mediatour . which request the lord highly approved and condescended to , as leading them on to jesus christ the only true mediatour betwixt god and sinners . . gods g speaking to moses out of the thick darkness on mount sinai , at the same time ( after he had accepted israels request about a mediatour ) some additionals to his law and covenant of the ten commandments , which additionals were moral , ceremonial , and iudicial . . the solemn h ratification or establishment of these three sorts of laws , moral , ceremonial , and iudicial ( thus promulged and published ) as a covenant or testament betwixt god and israel : which seems to have been done , partly on the same day that the ten commandments were promulged ; partly in the morning following . . the israelites notorious i transgression of this law , and horrid breach of this covenant , by their idolatry to the calf which aaron made through their instigation , whilst moses ( being with god in the mount ) was absent from the people . . gods gracious k renewing of this law and covenant with that ingrateful backsliding idolatrous covenant-breaking people , but now repenting of that their wickedness . these particulars duly opened , will notably set forth gods way and manner of giving his law at mount sinai . but the further opening and explanation of them i shall refer till i come to speak of the l form of this sinai covenant : which will be a more fit and proper place for that purpose . thus of question iii. how and in what manner god gave his law to israel on sinai by moses . iv. quest. why god gave his law to israel at that time ? answ. many causes or reasons there were why the lord gave to israel his law , and at that time especially . as , . gods singular favour , love , compassion , and goodness to that people of israel more then to all other people in the world . he loved them , m because he would love them ; such his freeness of love : and because he would keep the oath which he had sworn to their fathers ; such his faithfulness of love. from this his infinite and peculiar favour to them , he vouchsafed them alone this great priviledge of his law and covenant above all people , for their peculiar good . this priviledge of his favour both n moses , o david , and p paul mention as the eminent prerogative of the iews . by hosea saith the lord , q i have written to him ( viz. to ephraim , that is , to israel ) the great things of my law. . before this time that israel was brought out of egypt , they were not in a fit capacity for this law of god as given on mount sinai . for , . before they went into egypt , they were very few in number , not a sufficient number for a body politique , but only a large r family of seventy persons that went down into egypt . therefore in that state they were unfit for receiving gods iudgements or political laws , for guiding of a civil politie . . while they were in egypt , they grew so numerous , to s above warriours , besides all others , that they were of quantity sufficient for a common-wealth : notwithstanding during that time they were not a free people , but only strangers and t forreiners in a strange land under the paganish government of egypt , and in great servitude ; and therefore not in a capacity to exercise gods judgements and laws as a free nation . god therefore did first set them free : and then publish his laws and iudgements to them . . when israel was brought out of egypt to mount sinai , to go on towards the possession of the promised canaan , they were fit both in regard of their numerousness and freedom to be digested and moulded into a common-wealth or body politique , that they might live orderly and peaceably when they should be planted in canaan . god therefore as supream law-giver and king to that people , gives them laws , and fashions them into a common-wealth , his own common-wealth , which hereupon u some stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a theocracy , or divine government . these laws being divine , were indispensable ; men could not dispense with them , as they may with their own laws . . the lord had many excellent ends in giving his law at this time to israel , viz. . not for x abrogation of the promise to abraham . . not for y justification by works . but , ( . ) that he might make himself known most gloriously to his newly redeemed people , that so they might be engaged fast to him for ever . herein he wonderfully manifested , . the glory of his majesty , supremacy and peculiar soveraignty over them : in publishing his laws to them with such majesty and greatness , having rescued them out of egypt , and brought them to himself . . the glory of his holiness , purity and righteousness : his laws z being an excellent expressure and representation of the holy , pure and righteous nature of god ▪ that can abide no kind or degree of sin. . the glory of his wisdom ; in contriving all religious duties to god , and all righteous duties to man , so fully in so small a compass , in a ten words . there being no kind , degree , or aggravation of sin but is condemned by those ten words . . the glory of his b goodness and se●…erity , mercy and iustice : of his goodness , in his promises of shewing mercy , &c. of his severity in his threatnings of visiting the iniquity of the fathers , &c. ( ) that , the law might be a clear and ful discoverer of sin ; in israel , and in all . it is plain , that long before the law was published on mount sinai , there was much sin in the world , and in gods own people : but they were not so rouzed and awakened to a sense and sight of sin , till the law was given . for , c untill the law sin was in the world , ( viz. from adam till moses , for death the wages of sin reigned from adam to moses ) : but sin is not imputed , when there is no law. by whom was not sin imputed till the giving of the law ? did not god impute it to sinners ? yes . his d cursing of cain , e drowning the old world , f consuming sodome with fire and brimstone , g turning lot's wife into a pillar of salt , h plaguing of abimelechs house for abraham's wife , destroying of egypt i with ten grievous plagues , and at last k drowning pharaoh and all his hoast in the red sea ; all these were infallible demonstrations that god did impute sin to men from adam to moses before the law. did not man impute sin to others , and himself before the law ? it will be hard to say man did not impute sin at all . for whilst men did l accuse and condemn one another for ungodliness or unrighteousness ; and were m least smitten as conscious , for their own sins : in some degree they imputed sin to others and to themselves , from the glimmerings of the law of nature remaining in them . but comparatively this was as it were no imputing of sin at all to themselves or others , the law of nature being almost wholly obliterated , little difference being put betwixt good and evill , most men grew secure and senseless of sin , and of the sinfulness thereof . they could discern the outward gross acts of sin : but not the inward lust of the heart . god therefore gave his law to awaken men out of their security , to detect the sinfulness of sin to the uttermost , in all its outward and inward acts , and aggravations , that so man despairing in himself , might go out of himself for a remedy . hence it s said , n by the law is the knowledge of sin. and , o the law entred , that the offence might abound . and paul saith ; p i had not known sin but by the law : for i had not known lust , except the law had said , thou shalt not covet . and elsewhere ; q wherefore then serveth the law ? it was added because of transgression , till the seed should come to whom the promise was made . it was added r to discover transgression , and so to prepare men the more for christs coming who should take away sin . the law discovers sin , . by the exactness of its precepts , which s none can possibly reach ; . by the severity of its threats and curses , which no t sinner in himself can endure or avoid ; . by the many u levitical sacrifices and washings , wherein was a continued ▪ remembrance of sin , which stood in need of purging away by christs blood unto justification , and by christs spirit unto sanctification . thus the law was added to awaken the secure and slumbering conscience , and to discover sin abundantly to the sinner . ( ) that , by this law israel gods peculiar people might be kept from sin discovered : and especially from the sins of egypt , whence they were now newly delivered ; and from the sins of canaan , whither they were going to possess it according to gods covenant and promises . israel was an holy nation , holiness to the lord : that therefore they might not be polluted with the sinful defilements of other nations , the lord gives them this law , as an holy boundary , to keep them in . x i am the lord your god. after the doings of the land of egypt wherein ye dwelt , shall ye not do : and after the doings of the land of canaan , whither i bring you , shall ye not do ; neither shall ye walk in their ordinances . ye shall do my judgements , and keep mine ordinances , to walk therein : i am the lord your god. ye shall therefore keep my statutes and my judgements : which if a man do , he shall live in them ; i am the lord . ( ) that , by the law , as a prison , the people of israel , the church , might be confined within the bounds of faith : and by it as a schoolmaster they might be brought unto iesus christ. this end and use of the law the apostle doth plainly assert ; y — before faith , we were kept under the law , shut-up unto the faith which should afterwards be revealed . wherefore the law was our schoolmaster to bring us to christ , that we might be justified by faith. here the end and use of the law is set forth under a double metaphor , viz. of a prison , and of a schoolmaster . . the law was as a prison , to confine them within certain bounds , even the bounds of faith. z we were kept-as-in-garison under the law , shut up unto the faith which should afterwards be revealed . by [ faith ] here i understand , objectively , the doctrine of faith , and of life and justification thereby . this faith is said to be afterwards revealed , viz. at christs coming , under the new testament : not absolutely and exclusively , as if the doctrine of justification by faith were not at all revealed before ; for , it was revealed to david , moses , abraham , noah , &c. but comparatively , it was revealed to them before , more imperfectly and obscurely in comparison to the new testament-revelation thereof . now , under the law , the church was shut-up-as-in : garison unto this faith : not shut-out from the faith , but shut-up unto the faith. under the law they did partake of faith in some measure : and by the law ( as a calvin well notes ) they were not driven from faith , but were kept in , that they should not wander without the bounds of faith. and as the scripture , especially the law concluded all under sin and the curse : so the same law in opposition and remedy of this sin and curse shut them up and confined them to faith , to the doctrine of justification by faith in christ alone ; partly , by driving them out of themselves for a remedy , there being nothing in themselves but matter of sin and condemnation ; partly . by painting out christ , and his perfect righteousness , for their justification , especially in the ceremonial law under many types . for by law here i understand moses whole administration . thus the law confined them within the bounds of faith ; that they should not seek for justification ; and life , by their own inherent righteousness , or by works , or by any other way , then only by faith in christ jesus . and this sense of this phrase , in my judgement seems of all other most proper , clear and genuine . . the law was as a schoolmaster also to direct them unto christ. the church of the jews being in minority and childhood , was put to school , nurtured under the severe and servile discipline of the law : but all in order to , and in expectance of christ that was to be revealed . this was an eminent end of the law. b wherefore the law was our schoolmaster unto christ. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that we might be justified by faith. there are two acts whereby a schoolmaster makes his schollars good proficients ; correction for faults , and instruction in their lessons . the law , this spiritual schoolmaster puts forth also these two acts upon its schollars : ( . ) correcting them for their faults and sins , discovered and condemned under severe curses , by the moral law ; ( ) instructing them to repair to christ for pardon and healing of these sins , by the ceremonial law. c but after that faith is come , we are no longer under a schoolmaster . for ye are all the children of god by faith in christ iesus . ( ) that , by the law , ( viz. the whole ministery of moses ) the d church in her minority and childhood , might be trained up , according to her child-like capacity and condition , as under tutors and governors , till her riper age in christ. a child , though heir of all , by right : yet is under tutors in a servile state , as a servant in condition ; till the time appointed of the father : so the church , though heir of all priviledges evangelical , by right : yet was kept in much servitude and bondage under the law , the elements of the world , this her state and condition ; but when christ came , she is redeemed from this servile administration , and set in a more free filial condition , receiving more plentifully the adoption of sons , a priviledge peculiarly reserved for the manifestation of christ in the flesh , who is our redeemer and only author of our freedom . ( ) that , the law thus dispensed by moses might be a covenant , yea a covenant of faith to israel : as hath been already intimated in part , and afterwards in the next aphorism will be manifested more fully . and this was a discovery of the covenant 〈◊〉 ●…aith more clear and full , then all those that went before . ( ) that , the law might be a rule of life and obedience to all israel and their seed in regard of holiness , righteousness and temperance , both in the wilderness and in canaan : that so god might keep covenant and mercy with them , might bless them , give them canaan and all promised blessings ; and they might be admired for a wise people by all the nations . not that their walking according to this rule could be any inward impulsive , or outward meritorious cause of these things from god ; for their best obedience was full of imperfections , and could not be otherwise , and therefore in strictness of justice must needs merit death : but that this should be their gospel-way and means to the attainment of promised mercies ; faith and obedience being conditions on their part still required in his covenant and promises , in order to the attainment of mercies promised ; hence these and like passages are frequent ; e all the commandments which i command thee this day , shall ye observe to do , that ye may live and multiply , and go in and possess the land which the lord sware unto your fathers . f — wherefore it shall come to pass , if ye hearken to these judgements , and keep and do them ; that the lord thy god shall keep unto thee the covenant and the mercy which he sware unto thy fathers . and he will love thee , and bless the●… , and multiply thee : &c. g — keep therefore and do them , for this is your wisdom and your understanding in the sight of the nations , which shall hear all these statutes and say , surely this great nation is a wise and understanding people . for what nation is there so great , who hath god so nigh unto them , as the lord our god is in all things that we call upon him for ? and what nation is there so great , that hath statutes and iudgements so righteous as all this law which i set before you this day ? ( ) that , in walking according to this law of god , israel might really express and testifie their sincere love and thankfulness to god for all his mercies , especially for redeeming them from egyptian bondage ( a type of their spiritual redemption by christ , ) and for bringing them into covenant with himself . hence , in the preface to the decalogue , the lord said to israel , h i am thy god ( viz. by special covenant , ) which have brought thee out of the land of egypt , out of the house of servants . wherein god propounds his covenant-mercy , and redeeming-mercy , as a ground , whence their entire obedience to his whole law should take its rise : and as a scope whereunto it should tend ; viz. thankfully to extol and magnifie these eminent mercies , by universal observing his laws that was the sole author of these mercies . hereupon , from consideration of these eminent mercies , among others , god so i frequently and emphatically presseth obedience upon them by moses . thus of quest. iv. why god gave his law to israel , and why at that time ? v. quest. whether gods people had not the law before this time that god published it from mount sinai ? answ. as god since the creation of mankind , was never without his church on earth : so gods church was never without his law to guide her in his waies . for clearing this confider , . that , the law of god is an eternal rule of holiness and righteousness . and this rule was eternally in the mind and will of god even before the foundation of the world was laid . the law published , being nothing else but a representation , type , character or counter-pane of that holy and righteous mind and will of god. . that , the law of god was in mans first creation ( who was k created in gods own image ) ingraven upon his heart : con-natural to him , and con-cre●…ted with him . this is clear , for that even since the fall of man , whereby gods image was so shattered and obliterated , the very pagans , l who have not the written law , do by nature the things contained in the law , which shews the work of the law written in their hearts . if the work of the law by nature remain imperfectly written in the heart of pagans : then at first creation it was perfectly written for substance in the heart of adam . . that , the express special commandment given to adam touching the not eating of the fruit of the tree of knowledge , was ( as m tertullian stiles it ) a mother-commandment that virtually had in the womb thereof all the commandments of the moral law. for had he loved god and man as he ought , ( which is the sum of the moral law ) he had not dishonoured , distrusted , and disobeyed god ; he had not dishonoured , murdered and undone himself and mankind by eating that forbidden fruit . . that , from adam till moses they had the substance of the moral law in the church of god. they had it not written , nor in two tables , nor in that order or formality of ten words , as it was given on mount sinai : but they had the materiality and substance of it , partly remaining in the hearts of men , not totally defaced by the fall ; partly , revealed to the patriarchs from god , and by them professed , preached and taught to their posterity after them in their several generations . this will best appear by induction of particulars , that they had the substance of all the ten commandments . viz. i. the first commandment . for , they had the lord for n their god ; the god of abraham , the god of isaac , and the god of jacob. they knew him , they believed in him , they feared him , they loved him , &c. as their only god. they walked with god. ii. the second commandment . for , they worshipped the lord outwardly by sacrifices , as o abel , p noah , q abraham , and other patriarchs . they r called upon the name of the lord. they preached gods word , as s enoch , t noah , &c. they had gods u sacraments dispensed among them , circumcision and the passover . and that their worship of god might be more acceptable to him , they purged away idols and false worship , as x iacob out of his family . iii. the third commandment . for , they had an holy and reverent use of gods name ; and y particularly of prayer , oaths , vows , &c. which are part of his name . iv. the fourth commandment . for , z the sabbath was sanctified by god from the very beginning , when god had ended his creating of the world . and the sabbath a was observed by israel before the law was given on mount sinai . v. the fifth commandment . for , inferiours honoured their superiours ; as b sem and iaphet their father noah ; c isaac , his father abraham ; abrahams d servant his master , &c. and superiours did on their part perform their duties to inferiours ; e noah blessed his sons ; and f iacob his posterity . g abraham commanded his children and houshold after him to keep the way of the lord , provided a fit marriage for isaac his son , and carefully disposed his state to his children , &c. vi. the sixth commandment . for , h blood was forbidden to be eaten , for this among other reasons , to teach men to avoid and abhor bloodiness and cruelty one to another . god also expresly telling noah ; surely the blood of your lives will i require : at the hand of every beast will i require it ; and at the hand of man , at the hand of every man's brother will i require the life of man. who so sheddeth mans blood , by man shall his blood be shed : for in the image of god made he man. thus god i required the blood of abel , at the hand of his brother cain , telling him that his blood did cry to him from the ground for vengeance . so god cursed cain , and set a mark upon him . vii . the seventh commandment . for , the purity and chastity of marriage is intimated , in k gods joyning together one man and one woman as one flesh , in the first institution of marriage . and this argument our saviour especially urged against polygamy . lamech l is noted to be the first polygamist , that had two wives at once : which was a warping from the first institution . the sons of god in the church , m are taxed for desiring and taking to wives , because they were fair , the daughters of men , out of the church : and this their lust is mentioned as one cause of the flood . the lord n plagued pharaoh and his house with great plagues , because of sarai abrahams wife ; who was taken into pharaoh's house , though not defiled . and in like sort he o dealt with abimelech , for the like fact . the sodomites for their lust p are smitten with blindness at lots door , and afterwards four cities of the five destroyed with fire and brimstone from heaven . dina defiled by shechem , is said q to be dealt with as an harlot : and he is said to work f●…lly in israel in lying with jacobs daughter , which thing ought not to be done . onan r by his uncleanness displeased the lord , that he slew him . tamar s is destined to be burnt for her uncleanness : adultery seems in those times to be punished with death . reuben for his inc●…st t is deprived of his priviledge of primogeniture . viii . the eighth commandment . for , god so abhorred idleness the nourisher of theft , rapine , &c. that u even in innocency he sets man to dress and keep the garden of eden : and after the fall x laid it upon him , that in the sweat of his brows he should eat bread . this is accounted one of the sins for which the old world was drowned , that y the earth was filled with violence , injury and oppression . laban z deceitfully and unjustly changed jacobs wages ten times : therefore god gave labans cattel unto iacob . ix . the ninth commandment . for , cain a lying to god touching his brother abel , whom he had murdered , is severely reproved and punished by god. abraham b averring sarah to be his sister , and concealing that she was his wife , had like to have prostituted her chastity , if the lord had not wonderfully prevented . labans c deceiving of iacob with leah instead of rachel , is sharply reproved by iacob . the d lye of iacobs sons touching their brother ioseph , as if he were torn in pieces , is recorded among other their injuries done to ioseph . x. the tenth commandment also they had for substance . for , the sons of god are taxed for their e desire after the daughters of men . lots wife is f turned into a pillar of salt for her looking back from a hankering earthly desire after sodom and her outward enjoyments there . and this was a fundamental cause of the flood ; g that every imagination of the thoughts of mens hearts were only evil continually . by all this we may clearly see , that the church of god long before moses had the moral law , the ten commandments for substance and materiality , though not in that formality wherein it was given on sinai . and that the law was not only moses's ; but also iacobs , abrahams , noah's , enoch's , adam's before moses : and in like sort it was davids , the prophets's , christ's and his apostles's after moses . this highly commends the perpetuity of the moral law : as also the necessity and utility thereof continually in the church of god in all ages ; for discovery , prevention and suppression of sin , for direction and incitation to all sorts of duties of holiness and righteousness , &c. they therefore that cry down this law and its use in the church , do oppose gods way and dealing with his church thereby in all ages , and the great benefit of the church thereupon . vi. quest. whether the law given on mount sinai , was not the same with the law of nature written in adam's heart before the fall , and in some measure remaining still in man's heart since the fall ? answ. the identity or sameness of the law of nature written in adam's heart with the law given on mount sinai , is by some taken for granted : but by others this is counted a very questionable point-but may we not most safely and fatisfactorily resolve with a distinction ? viz. . according to the general sum and substance of the moral law , it seems to be the same with the law of nature written in adam's heart in innocency . for , . the h gentiles , that have not the moral law , written , do by nature the things contained in the law for substance , which shows the work of the law written in their hearts . the imperfect reliques of the law of nature remaining in them , put them upon doing the work of the moral law : therefore for sum and substance the moral law and law of nature are the same , thus producing one and the same effect for substance . . the general sum and substance of the moral law , is , i to love god over all with all the heart , soul , mind and might ; and to love our neighbours as our selves ; doing to them as we would they should do to us . and the law of nature required this : yea the decayed light of nature even in pagans teacheth thus much , as is evident by the writings of many heathens , aristotle , plato , seneca , cicero , cato , &c. . god created man at first k upright , and l in his own image . gods image especially and summarily consists in m holiness and righteousness : with these adam was principled , and in these the law of nature was contained . and these are the sum of the moral law : holiness is the sum of the first table : righteousness the sum of the second . . the same law for substance which the first adam brake , to the ruine of all his natural posterity : did christ the last adam perfectly keep and fulfil , enduring the curse and penalty thereof , to the recovery of his elected supernatural posterity : otherwise the remedy had not been full , proper , and pertinent to the malady . but the first adam brake the law of nature , in violating that n positive law about the forbidden fruit : and christ the last adam o kept the charge , and endured the curse of the moral law , death : therefore the moral law , and law of nature were the same , for sum and substance . . according to the particulars and circumstances of the moral law , it hath divers , and those considerable differences from the law of nature imprinted on adam's heart in his creation . for , ( ) the moral law is more comprehensive ; having in it more particulars required and forbidden , then the law of nature either had , or needed to have . the moral law comprizeth in it all that was in the law of nature : but the law of nature had not in it all that is in the moral law. . the first commandment requireth our having the lord alone for our god in christ by faith , walking before him in all evangelical obedience : and to that end , our repenting of every sin , opposite to this having the lord for our god. but the law of nature could require none of these things with reference to christ as mediator : there being in innocency no need of a mediator . . the second commandment comprizeth in it the whole instituted worship of god , both under old and new testament : requiring that from time to time his people should worship him according to his revealed will. so that , all the ceremonial law under the old testament , principally typifying christ to come afterwards ; and all the evangelical ordinances of worship under the new testament , tendering christ as come already , are contained in the second commandment : and all contrary offences forbidden . but neither ceremonial laws , nor new testament-ordinances , nor any thing of christ , was contained in the law of nature . . the fourth commandment requires the sanctification of the sabbath day : and particularly determines , as to the jews under the old testament , that sabbath to be every seventh day . but the law of nature can hardly be conceived to require the sanctification of every seventh day as an holy sabbath to god. for what could there be in nature to determine upon the seventh day , rather then upon any other of the six daies ? how can it be infallibly evinced that god sanctified the seventh day before mans fall : and not rather after mans fall ▪ and seeing the sabbath is to be sanctified especially by the solemn acts of worship , according to the ordinances of the old testament before christ , and according to the ordinances of the new testament since christ , how could the law of nature instruct in these acts of sabbath-sanctifying , which had their whole tendency to christ ? . the second table comprized the body of those iudgements or iudicial laws , imposed on the common-wealth of israel . the law of nature could not reach to these positive laws . . the tenth commandment discovers lust to be sin , even the first motions or inclinations of the heart against our neighbours good , though not deliberately assented to by the will. but did , or doth the law of nature make this particular discovery ? do heathens discover concupisence to be sin by the law of nature ? paul had the law of nature , yet saith , p he had not known lust to be sin , unless the law had said , thou shalt not covet . thus the moral law in the particulars comprized therein surpasseth the law of nature . ( ) the moral law was given as a covenant of faith in christ the mediator , revealing iustification and happiness by faith in christ , as hath been already shewed , and will after more appear : but the law of nature was given to adam as a covenant of works , revealing to him iustification and happiness by his own works and perfect fulfilling of the law. so that in their end and scope they differ as far as two distinct kinds of covenants one from another . ( . ) the moral law given on sinai binds only the iews under the old testament , and christians under the new testament , to whom it comes and is revealed : but the law of nature is of universal obligation , binding all mankind ; being ingraven in the heart of adam the root of all man kind , the imperfect reliques whereof remain still in all mankind ; the penalty also of this broken covenant of works , death , lying fully upon all mankind , pagans and others , till they embrace the covenant of faith and christ therein as the only al-sufficient remedy . ( ) the moral law given on mount sinai imposeth a further bond upon all them that have it , then the law of nature . the law of nature binds to obedience : but the moral law comprizing in it the law of nature , binds more strongly , is as a double bond . the law of nature binds to obey god the creator : the moral law binds to obey god not only as creator , but as redeemer also . so that the sins of iews before christ , or of christians since christ , against the moral law , are far more haynous and inexcusable , then the sins of pagans against the law of nature , especially considering that these have but a very dark and imperfect rule of the law of nature , but those have a very clear and compleat rule of the moral law. ( . ) the moral law was given on mount sinai with many remarkable circumstances attending the same , as these eight formerly mentioned : but the law of nature was given into adam's heart without any such circumstances . vii . question . whether the law of god given by moses on mount sinai to israel , be abrogated to us now under the new testament or no ? and how far it concerns or obligeth us , if not abrogated ? answ. this question hath two branches ; viz. the one about the abrogation or obligation of the law of moses as to us christians under the new testament : the other about the use of the law , so far as not abrogated . the resolution of this latter depends upon the clearing of the former . this double question is very necessary to be handled . . for , the right understanding of many scriptures : . for the discovery both of christians duty , and liberty ; that they may know how far they are tyed ; and how far they are freed ; . for setting forth the worth and usefulness of the law ; . and for refelling the antinomian errour , endeavonring totally to abolish the law given by moses on mount sinai , as of no use at all , for matter or form ▪ to christians now under the new testament . and yet it is a knotty and difficult question : and learned men have rendered it the more intricate , by their cross disputes about it : papists opposing papists , and protestants opposing protestants therein . that i may more clearly and briefly resolve this question in both the branches of it , i shall digest my answer thereunto into certain distinct positions , as followeth . viz. i. position . the iudgements , or iudicial laws which god gave on mount sinai by moses to israel , were peculiarly given to them as a body politique or commonwealth erected and constituted by god himself ; and expired at the dissolution of that jewish politie , obliging no other state or commonwealth besides that of the jews , q further then the natural or moral equity of the matter thereof may extend and oblige . as r divers scriptures compared together intimate unto us . ii. position . the s statutes , or ceremonial laws touching the outward worship and t service of god , which god gave on mount sinai by moses to israel as to an u infant church under age , were intended peculiarly to that church , and no other : and obliged that church only till the death of jesus christ , when the old testament administration expired , and no further : as hath formerly been intimated . so that , x not only all christian churches , but even the jewish church ●…ince christ , are free from that yoke of bondage , enjoying the spiritual liberty of the new testament . for , . the ceremonial laws were intended of god , and y imposed on israel only till the time of reformation : viz. the time of the new testament . . the ceremonial laws consisted of many vanishing shadows , and typical ordinances ▪ partly ▪ typifying or prefiguring , z the person ▪ office and benefits of jesus christ our redeemes , the soul and substance of those shadows : 〈◊〉 shadowing out certain a moral duties implyed and instructed by those ceremonies . therefore in the nat●…e of the 〈◊〉 , the ceremonial law was alwaies vanishing and perishing ●…and christ the body being come ▪ is actually abolished and abrogated , having fully attained its end and use . . the new covenant administration obtaining its use and force in the church , hath b antiquated the old testament dispensation , great part whereof consisted in the ceremonial laws . . to maintain and use the c ceremonial law now since the coming of christ the body of it , were to deny and disclaim christs coming in the flesh as already past , and to fall from grace under the bondage of law , that christ should profit them nothing , and become of none effect unto them . iii. position ▪ the moral law ▪ or the ten commandments given of god on mount sinai to israel , in some sense is a brogated now under the new testament , and in some sense is not abrogated but remains still of force . the difficulty and disputes are chief●…y here ; about the moral law. all may be reduced especially to three opinions , viz. . some hold ▪ that the moral law , as given by moses , is abrogated , and doth not now oblige christians under the new-testament , as : mosaical . they that are for this opinion , go two waies . ( ) one sort hold that the moral law given by moses is totally and absolutely abrogated , as of no use at all ( no not the very matter of it ) to christians and believers . and to this extremity the d antinomians do at last come , to deny the mandatory power of the law , and all good works therein required ▪ like the blasphemous manichees of old who rejected the old testament and the whole law as given by another then the good god. ( ) another sort , directly opposing and condemning the loose antinomian t●…nets , yet maintain that the moral law as given by moses belongs not to us christians , but only so far as it is consentaneous to the law of nature , and is confirmed by christ our king●… not only some e popish writers ▪ as dominicus à soto , suarez , medina , &c. but also divers learned and sound protestants are for this opinion : as f za●…chius ▪ g mus●…ulus , &c. . some are of opinion ( as that h learned 〈◊〉 shows ) that the moral law , [ quatenus à mose●…data est , christianos oblig●…re , ] as given by moses doth oblige christians , in regard of the preceptive authority and command which god then put upon it . and divers grounds are offered for confirming of this opinion recited there by him bellarmine i embraceth this opinion , upon like grounds . pareus k seems somewhat to favour this way . mr. anth. burges l in his useful lectures in vindication of the moral law , states this question to this effect , confirming it by divers arguments . . some take , as it were , a middle way betwixt these two opinions : holding that the moral law given on mount sinai in some sense may be said to be abrogated , and in some sense to be still obligatory , even to christians under the new testament . and they explain themselves by several distinctio●…s in stating the question , consenting in part to both these opinions , but fully to neither , rivet m declares himself to this effect ; so n pareus , o perkins , p calvin , our q confession of faith , and many others . now for the clearing of this position in this diversity of opinions , that in some sense the moral law is abrogated , in some sense it remains still obligatory ; i shall chiefly do three things . viz. . premise certain distinctions for finding out the true state of the question . . shew in what sense or respects the moral law is now abrogated . . declare in what sense it is still obligatory under the new testament . . for finding out the true state of the question , it is to be considered , that the moral law is not purely and meerly declarative , or purely preceptive , but both . i. the moral law is partly declarative : viz. declaring and expresly signifying what the law of nature was , which at first was engraven on mans heart , but by the fall was miserably obliterated . the moral law promulged on mount sinai revived the law of nature , that it might be clearly seen and read of all men : but over and besides this , comprized divers other additionals , as formerly hath been intimated . ii. the moral law is partly constitutive and preceptive ; viz. by vertue of that outward precept in the promulgation , inducing a new and further obligation upon the conscience , besides that which the natural inscription of the law imposed upon mens hearts . the natural inscription of the law in the heart did oblige ; but this solemn and outward publication of it did add a further obligation . idolatry , blasphemy , murder , &c. were hainous , as against the law of nature ; but double hainous , as also against the law published on mount sinai . the moral law as preceptive , obligeth two waies ; viz. . more generally , ratione materiae , in regard of the matter and substance of it , which ( as hath been evidenced ) is the same with the law of nature : and therefore obligeth as generally and largely as the law of nature . . more specially and peculiarly , ratione ministerii ▪ in regard of moses his administration ; which hath been at large opened in question iii. which administration of his being peculiar to the iews , did peculiarly oblige the iews only . again , when it is said , the moral law , quatenus , or ut , as given by moses , as confirmed and explained by the prophets , and as written in the old testament , doth oblige even us christians ; we are to know , that the word , quatenus , ut , or as , may be taken ( saith r rivet ) reduplicatively , or relatively . . reduplicatively ; as if it did bind , because it is of moses . but in this sense , every thing of moses should oblige ; ceremonials and iudicials , as well as morals . for a quatenus ad omne valet consequentia . but this is most 〈◊〉 . . relatively ; as when that law is said to oblige , which is of moses . there 's a great difference betwixt , quia ex mose : & quae ex mose , which is of moses : and because it is of moses . these things premised ; in my judgement , the state of the question is not whether the moral law oblige us christians , as , or because given by moses ( as rivet s speaks ) reduplicatively ? for then all moses laws ceremonial , judicial , &c. should bind also : but , whether that moral law doth oblige us , which was given by moses , relatively ? again ; the question is not , whether the moral law given by moses doth bind us christians , as it is purely declarative of the law of nature ? for , this is so clear that none can rationally deny it ; the meer declaration of the law of nature being rather doctrine , then precept : and divine doctrine always obligeth , being still the same . but the question is , whether the moral law given by moses , binds us christians now under the new testament , as it is constitutive and preceptive ? this seems to be the very point in question : and the true state of the controversie . for resolution hereof , i further adde ; . the moral law given by moses on mount sinai is abrogated now under the new testament in this sense , and in these respects following : viz. . as it was part of that t dark and servile nurture under which god educated and trained up his infant-church of the jews . the church of the iews from moses till christ was in her infancy , minority , or under-age ; during this time god dealt with the church as with a child , brought her up under the law moral and ceremonial , as under tutors and governours , more darkly , imperfectly and servilely . the law was promulged to them in a cloud and thick darkness , with a veil upon the face of moses : as also with extraordinary terribleness , to israel . this the darkness and dreadfulness of the law ; which filled them with slavish fear , servitude , and a spirit of bondage . u mount sinai , which is hagar , gendereth unto bondage . and in this state they were trained up darkly and slavishly , till their full age at the coming of christ. hence , the ceremonial law is called by peter , x a yoke which neither they nor their fathers were able to bear : and by paul , y a yoke of bondage . and forasmuch as all the ceremonials were reducible to the second commandment : so far the moral law was part of this yoke of bondage , besides other discoveries of fear , and bondage in the moral law it self and the promulgation of it . from this bondage christ coming z redeemed them , that they might receive the adoption of sons . . as it was a a ward or prison , keeping the jews under , and shutting them up unto the faith , which should afterwards be revealed . it confined them within bounds , that they should not wander away from the doctrine of faith which should more fully be revealed at the coming of christ. how ; hath been b formerly explained . how long ; the apostle intimates , before the faith came c . herein the law was as the wals of the red-sea to israel , shutting them in , that they could not march to the right hand or left , but straight forwards towards the promised inheritance . . as it was with the ceremonial law , a schoolmaster d to the infant-church of the jews , bringing them ( as hath already been explained ) unto christ , that they might be justified by faith. but ( saith paul ) after that faith is come , we are no longer under a schoolmaster . so then this peculiar schoolmaster 's office of the law to the iews is ceased : whereby it partly discovered their e transgressions to them more clearly , till christ the promised seed should come , that should both discover sin more fully , and heal sin discovered ; partly kept the iews from sin discovered , f both from the egyptian sins whence they came , and from the [ canaanites sins whither they were going ; partly , carryed them on in an expectance of christ afterwards to be revealed for taking sin away . as such a schoolmaster it ceased to the iews . . as the moral law was the old covenant , the old testament , or part of the old testament-administration meerly mosaical , peculiar to those times , and appropriate to the church of the jews , tending to christ only as promised , and afterwards to be performed : having , a typical mediatour , moses ; some typical promises , as of canaan , &c. some typical or positive precepts , intended but to continue till christ , as that positive part of the second commandment that required the ceremonial worship , typical priesthood , &c. under the old testament , and that positive part of the fourth commandment that limited gods sabbath to the seventh day ; a typical sanction by the blood of slain beasts , &c. in such regards the moral law so far as it was part of that old covenant administration , so far it is g antiquated and abolished by the. new covenant or new testament brought in and established by iesus christ at his death . in this sense , and in these respects , the moral law is not obligatory to us christians now under the new testament , but abrogated . this may further be confirmed by these arguments , viz. first , the moral law , as part of gods servile nurture to his churchunder age , as a prison shutting up his church to the faith that should after be revealed , as a schoolmaster leading them to christ , and as an old-testament-administration touching life and happiness by christ promised and as yet un-performed ; i say , the moral law , as such , was peculiarly intended and given to the iews , till the day of christ : and therefore as such , it was obligatory only to the iews before christ , not to iews or christians since christ. for , no law can oblige any person , beyond the law-givers intent of obligation . and h christ in fulness of time redeemed both jews and christian gentiles from under the law in this sense , that they might receive the adoption of sons according to the new testament . so that now the laws of moses both moral and ceremonial cease to be tutors and governours i to the church , being of full age : k cease to shut them up unto the faith that should after be revealed , it being revealed already : cease to be their l schoolmaster , because faith is come , and christ the object of faith is come : and cease so far as m an old testament-administration touching christ promised , the new testament being established by christ already actually performed , &c. so far as the moral law had these uses and intentions : so far it is now abrogated both to iews and christians ; these uses ceasing , and these ends being fulfilled . secondly , should the moral law promulged on mount sinai remain still in full force every way , and not be abrogated in these respects forementioned , many intolerable absurdities would thereupon ensue . for , . then , the very letter of the preface , [ i am the lord thy god , which brought thee out of the land of egypt , out of the house of bondage , ] should be literally true touching christians as well as iews : but that cannot be ; for christians literally and properly were never in egypt , nor in bondage there ; nor literally ever brought thence by god. though mystically their natural state in sin was shadowed out by their egyptian bondage : and their redemption from sin and misery figured by their redemption out of egypt . and , though some say , christians being made one people with the iews , may in them be said to be in egypt , and to be delivered thence as well as the iews : yet this reacheth not to the letter . . then , the positive part of the second commandment , touching gods worship then by ceremonial observances : and the positive part of the fourth commandment , touching the seventh day sabbath , as strongly obligeth us christians now , as the iews then , which is utterly contrary n to the new testament doctrine and practice . . then , the promise of canaan in commandment . should literally belong to christians now , as well as heretofore to the iews . but the apostle intimates the contrary : for , alleadging this first commandment with promise , he doth not recite the promise particularly as there expressed , o that thy days may be long in the land which the lord thy god giveth thee : or as recited in deuteronomie , that thy days may be prolonged , and that it may go well with thee in the land which the lord thy god g●…veth thee : but he only recites it in more general terms , p that it may be well with thee , and thou mayst live long on the earth . hereby intimating to us , that this promise , in the former particularity , belonged only to the iews ; but in this generality , to us christians also . . then , the terrible promulgation of the law on sinai should belong to us christians under the new testament , as well as to the iews under the old testament . but the apostle tels the christian hebrews , q ye are not come to mount sinai , &c. but to mount sion , &c. and this more fully reacheth the christian gentiles . . then , moses the r typical mediatour betwixt god and the iews , should also be a typical mediatour betwixt god and all christians whatsoever . . then , the typical s sanction of this covenant by the blood of sacrifices , belongs to us christians now , as well as to the iews of old , &c. but these absurdities cannot be granted : as being utterly repugnant both to the nature of the new testament , and to the condition of christians under it . therefore in these forementioned respects the moral law must needs be abrogated to christians now under the new testament . as for those arguments which t zanchy brings to prove , that the moral law , as given by moses , is wholly abrogated to us christians ; they prove not the thing , forasmuch as they do not overthrow the use and force of the law in reference to christians particularly , but only in reference to gentiles more generally , which is not the thing in question . for , this is the sum of his arguments . viz. . the moral law was promulged only to the iews , not to gentiles . . moses , by whom the law was given , was sent only to the israelites , not to the gentiles , deut . . to . & . , &c. . only the israelites were chastized with heavy judgements for transgressing this law : gentiles being punished for sinning against the law of nature only . . the promise added to the law belonged only to israel , not to the gentiles . . the gentiles are convinced of sin by the law of nature only : the iews by the law of moses , rom. c. . & . & . . the iews only were by this law bound to keep the seventh day for a sabbath : not the gentiles . these are all his arguments produced . and they prove well , that the moral : law given by moses , was not obligatory to gentiles out of the church , that came not to the knowledge of that law , but only to the iews in the church : whereas the true state of the question is , whether the moral law given by moses obligeth us christians within the church of the new testament ? so that they reach not the very hinge of the controversie . . the moral law given by moses on mount sinai is not abrogated now under the new testament , in this sense and in these respects following ; viz. . it is not abrogated as it is purely declarative of the law of nature . u zanchy that contends for the utter abrogation of the moral law as given by moses , yet grants it is still of force so far as it agrees with the law of nature . and i●… agrees fully with the law of nature for sum and substance , x as i have already proved . and thus far it binds not only all christian iews and gentiles , but all pagans that shall come to the knowledge of it . thus being the law of nature revived , it clearly discovers the holy and righteous nature of god ; it detects the sinfulness of sin , and the curse due thereupon ; it sh●…ws the perfect path of holiness and righteousness , and consequently y that all the world is become guilty before god , because they come short of it , &c. . it is not abrogated , as it is constitutive and preceptive , in regard of the matter and substance of it . but in regard of the mandatory or commanding part thereof it still obligeth ; not only by a natural , but also by a divine obligation : not only as printed in mans heart at first by god as creatour , but as published on mount sinai , and imposed on israel by god as redeemer . and this latter strengthens the former obligation . it still , even under the new testament , remains in force , as a rule both for direction and probation of an holy , righteous and sober life , and that by vertue of gods promulgation of it upon mount sinai . . nor is it absolutely and utterly abrogated ratione ministerii , in regard of the administration of it then by moses . i say , not absolutely and utterly abrogated : for , herein i would be warily and heedfully understood . i thus explain my meaning . in moses ministry or administration of the moral law ; ( . ) something was peculiar to the old testament , and appropriate to the iews precisely . as , part of the preface according to the very letter ▪ which brought thee out of the land of egypt , out of the house of bondage : part of the second commandment , so far as positive , requiring the ceremonial worship under the old testament : part of the fourth commandment , so far as positive , determining the sabbath to the seventh day , till the coming of christ : the promise annexed to the fifth commandment , that thy days may be long in the land which the lord thy god giveth thee ; which immediately and literally had reference to the promised land of canaan , whither god was now conducting them : and divers other circumstantials in giving of the law , fore-mentioned . now in regard of these things in the administration of it , the moral law is utterly abrogated to us under the new testament . to count the law still obligatory in these respects ; were , to continue the old testament still ; to disclaim the new testament , and to deny the coming of christ in the flesh . ( ) something in moses ministration of the moral law was answerable to the new testament , in mystical signification ▪ or in analogy or equitable proportion . as ; part of the preface ; which brought thee out of the land of egypt , out of the house of servants ; egypts bondage mystically signifying and typifying mans natural bondage under sin , satan , &c. and deliverance out of egypt by moses and aaron , our redemption from sin , &c. by jesus christ , as our prophet , priest , and king. long life in the land of can●…an , annexed by promise to the fifth commandment ▪ analogically intima●…ing our long life on earth , and typically signifying our endless life in heaven the true canaan . in the fourth commandment ; one day in seven , and particularly the seventh day is appointed for the sabbath under the old testament , in memory of gods finishing the creation , and resting from all his works : analogically , one day in seven , and particularly the first day is appointed for the lords-day sabbath under the new testament , in memory of christs finishing the redemption when he rose from the dead , and of his entring into his rest. the bondage , fear and terrour of the law under which israel was nurtured , shut up , and schooled , til the faith should be revealed and christ should come : may seem analogically to imply the use of the law and its terrours even under the new testament to prepare carnal men for christ. in these and like particulars , though the letter of moses ministration be annulled , yet the mysterie and analogy may have some equitable tye upon us now under the new testament . ( . ) something , finally , in moses ministry of the moral law is so generally evangelical , that it extends both to the old and new testament ; both of them being evangelical , though different , administrations . as ; part of the preface ; i am the lord , thy god. the promise and threatning annexed to the second commandment . and the threatning added to the third commandment . these were not in the law of nature , but are in moses administration of the moral law : and yet they equally concern the iews before christ , and all converted gentiles since christ. so that in some sense the moral law published on mount sinai obligeth still even under the new testament , not only as declarative of the law of nature ; nor only as preceptive in the matter and substance of it , and that from authority and vertue of gods promulgation ; but also in some respect and reference to moses administration of it . that , in this sense , and in these respects the moral law given on mount sinai is obligatory and of force even now under the new testament , may be further evinced by these arguments . viz. first , because the law of nature is of perpetual force and obligation to all mankind . it was concreated in and with mans nature , and by the fall z was not totally obliterated out of mans nature : and therefore so long as mans nature continues , so long the obligation of the law of nature upon man will continue , whether among iews , christians or pagans , under old or new testament . consequently , the moral law , which for sum and substance is the same with the law of nature , so far as it is declarative of the law of nature , remains obligatory now under the new testament to all that come to the knowledge of it . secondly , because moses and the prophets at large explain , confirm , and urge the moral law given on mount sinai , and this for the use of the church under the new testament as well as under the old. all the books of the old testament , so far as they treate of matters moral , are wholly taken up in explaining , and urging the moral law. and this they did , not only with reference to the iews then ▪ but also to us christians now . this is evident , . more generally , in that it is said a what soever things were written aforetime , ( viz. in the whole old testament before christs time , ) were fore-written for our learning . and again , b all scripture is inspired of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness that the man of god may be perfect , throughly furnished unto all good works . therefore all the writings of moses and the prophets , and particularly their explanations and pressings of the moral law , were for our instruction now under the new testament , as well as for the iews of old . and for compleating and through ▪ furnishing of the man of god , the ministers of the new testament , to all good works : both how to perform them themselves , and how to preach them to others . and what good works do old or new testament urge , which are not contained in the moral law ? . more particularly , this will appear in many instances . take a few , for a taste ; moses c stories israels many breaches of the moral law , by their inordinate and discontented lustings after evil things , viz. idolatry , fornication , tempting god and christ , murmuring , &c. not only with reference to the iews under the old testament , but also to the christians under the new testament . now all these things happened unto them for ensamples , and they are written for our admonition , upon whom the ends of the world are come ; saith paul to the corinthians . again , moses d expounding the eighth commandment , chargeth that none oppress or defraud the labourer of his hire , saying , e thou shalt not muzzle the mouth of the oxe that treadeth out the corn. this was written not for iews only , but for christians also . hence paul f proves the honour of maintenance to be due to ministers of the new testament , for their labouring in the word and doctrine . and elsewhere , from this very text of moses , he presseth the duty of maintaining the ministers of the new testament , g as written for our sakes to this end ; for it is written in the law of moses , thou shalt not muzzle the mouth of the oxe that treadeth out the corn. doth god take care for oxen ? or saith he it altogether for our sakes ? for our sakes , no doubt , this is written : that he that ploweth , should plow in hope : and he that thresheth in hope , should be partaker of his hope . if we have sowen unto you spiritual things , is it a great thing if we shall reap your carnal things ? the prophet ieremie h mentioning the law and covenant given on mount sinai , but broken by israel ; prophesieth that this law shall be better kept in the days of the new testament , when the law shall be written by god , not in two tables of stone , but in two spiritual tables , the mind and heart . isaiah and micah i prophesying of the conversion of the gentiles after christ , tell us that the instrumental means whereby this shall be wrought , shall be the law and word of god going forth of sion to that end . for out of sion shall go forth the law , and the word of the lord from jerusalem : to teach them his ways , that they may walk in his paths . the law then was intended for a rule of life , not only to the iews that received it first from sinai , but to the gentiles also that should receive it from sion . this , both moses and the prophets intimate to us , in their explaining and urging the law , even in order to us under the new testament . therefore either we must cry down all moses and the prophets explications of , and exhortations to the moral law , and so lay waste the old testament , which were prodigious madness : or we must hence confess the moral law remains obligatory to us under the new testament . thirdly , because our blessed saviour iesus christ did not abrogate the moral law given on mount sinai , but fulfill it ; and commanded his disciples to walk according to it . this is plain by his own words , k think not that i am come to destroy the law , or the prophets : i am not come to destroy , but to fulfil , &c. in this chapter our saviours intent is , rightly to expound the commandments of the moral law , which the pharisees and scribes had corrupted by their false glosses , and to press the observance of them upon all his disciples according to their true sense and meaning , which he doth by many prevalent arguments . and therefore they that have an opinion , that in this chapter christ did abrogate the moral law , as given of god , and therefore as given of himself who is god , by moses ; and did thereupon confirm them again by his own authority as mediatour , so adding a new sanction to them ; as if he had said , the moral law shall no longer oblige you as given of god by moses on mount sinai , but as now given by me , &c. they , i say , that have such opinion , quite mistake christs scope and intention here , and go upon a false supposition . for , christ here doth not erect a new law , nor add a new sanction to the old law , as if the old sanction by gods authority were annulled ; but only interpret the old law , and vindicate it from corrupt glosses and misinterpretations . fourthly , because the apostles of christ earnestly press the observance of the law upon christians under the new testament : and this oft-times by arguments drawn from the law it self , and from the old testament . paul urging brotherly love , tels the romans , that l love is the fulfilling of the law : and he proves it , by instancing in divers commandments of the moral law ; which are briefly comprehended in this , thou shalt love thy neighbour as thy self . and charging children to m honour their father and mother : he presseth it with an argument drawn from the promise annexed to the fifth commandment in the moral law. so that both the fifth commandment , and the promise annexed thereto , belong to christians as well as iews iames also urgeth the law upon christians , not only from the matter of it , but especially from the author of it , god ; and from the authority of the scripture of moses in the old testament ; n if ye fulfill the royal law , according to the scripture , thou shall love thy neighbour as thy self , ye do well . — for whosoever shall keep the whole law , and yet offend in one point , he is guilty of all . for he that said , do not commit adultery , said also , do not kill . were the commandments of the moral law abrogated to us under the new testament , the apostles arguments from the old testament for performance of them were invalid . but the apostles thus arguing , do clearly evidence the obligatory force , both of the old testament , and of the moral law therein recorded , upon us christians . fifthly , because under the new testament the moral law hath an analogical use and office of keeping men in bondage , till they come to christ : so preparing them for christ. thus , when peter charged o murder upon his hearers , they were pricked in their hearts , and cryed , men and brethren , what shall we do ? afterwards they were converted , and believed in christ. thus , paul p was ( in his own opinion ) alive once without the law : but when the law came , sin revived , and he dyed . sin was more fully discovered to be alive , and himself to be dead and miserable . hereby he was prepared for christ. as therefore the moral law had its use upon the iews to keep them in bondage , and as a schoolmaster to scourge them with fear and terrour to christ : so it hath a like proportionable use now under the new testament , to humble and terrifie the sinner in himself , that he may go out of himself to christ. first q the spirit of bondage : then the spirit of adoption . and therefore it is of force still . sixthly , the matter and duty of the moral law for substance is of a perpetual nature and necessity under the new testament as well as old : therefore the law it self is perpetual , and still obligatory . is it not of perpetual necessity , to have the true god , and no other ; to worship this true god according to his own holy will ; to use his name reverently ; to sanctifie his sabbath ; to honour father and mother ? &c. is it not of perpetual necessity to avoid idolatry , blasphemy , murder , adultery , theft , &c. under the new testament as well as under the old ? can we with any colour or probability imagine that god made these sins unlawful by his moral law only till christ should come : and then they should become unlawful by another law ? how incongruons is a temporary law for a perpetual duty ? sacrifices and ceremonial worship were temporary duties , therefore a temporary law ; the ceremonial law was sufficient for them : but the perpetual duty of the moral law , argues the perpetuity of the law. seventhly , because those things in the moral law given on mount sinai , which seem most peculiarly appropriate to the jews , do in some sense concern us christians : as the preface , fourth commandment , and fifth commandment . . the preface hath three arguments in it moving to the observance of the whole law : the law-giver is the lord , thy god , and israels redeemer from egypt . the two first equally concern iews and christians : the third literally concerned israel , mystically and typically also concerned us . and some think , that forasmuch as believing gentiles are added to , and accounted abraham's seed : in that notion they may be said in a sort literally to be brought out of egypt . . the fourth commandment , in the substance of it , remember the sabbath day to keep it holy , equally concerns both iews and gentiles converted to the faith. in the explanation and accommodation following , it literally concerned the iews only to observe the th day for their sabbath ; but analogically concerns even us christians , intimating we are to keep one day in seven for the sabbath under the new testament ▪ but christs resurrection on the first day particularly determined the time . . as for the promise annexed to the fifth commandment , though it literally intended canaan ▪ promised to israel : yet typically it intended heaven , and analogically any other part of the earth , where gods people , heirs of the world , should dwell , as the r repetition of the law and the apostles s allegation of the promise do in part intimate ; and thus concerns us christians now as well as iews of old . eighthly and lastly , because , if the moral law given by moses at mount sinai be now abrogated , that comes to pass , either because god in his promulging of it did intend it to be of force only for some determinate time , and then revoked it ; or because christ hath expresly antiquated and abolished it . what other way can be excogitated ? but neither of these can be granted , . not the first ; for where hath god limited the time of the moral law ? or when did he revoke and repeal the same ? and how absurd were it to impute this to god ; i will have you to observe and keep the natural precepts which i have commanded you in my law , till such a time , till christ shall come : but after that , i will not have you to keep them because they are my precepts , but because nature so requires ! . nor the second ; for christ expresly testifies touching the moral law , t that he came not to destroy it , but to fulfil it . and therefore vindicating it from corrupt and false interpretations , he presseth the observation of it by many cogent and prevalent arguments . and thus i have cleared this intricate point , in what sense or respects the moral law given by god on mount sinai is now abrogated , or remains still obligatory under the new testament . iv. position . the moral law given of god on mount sinai , so far as not abrogated , is of manifold excellent and necessary use now under the new testament . and this , . more generally : . more specially and peculiarly . . the more general and common use of the moral law to all sorts and degrees of persons that shall come to the knowledge of it , now under the new testament , may be expressed negatively and affirmatively . negatively , the moral law given on mount sinai is not now under the new testament of use to any person whatsoever , as a covenant of works tendering iustification , life or happiness by mans own working or doing . for , ▪ it was not given on mount sinai to the iews themselves under the old testament as a covenant of works , but as a covenant of faith : much less can it be a covenant of works to christians or gentiles under the new testament ▪ though 〈◊〉 had the matter of the covenant of works , yet it had the form of the covenant of faith. . since mans fall in the 〈◊〉 adam ▪ no man can have any u benefit by a covenant of works , as such because through sin , all are x utterly unable perfectly to keep it . hence the law of works cannot give life to any , of justifie any . 〈◊〉 should any man be justified since the fall by the covenant of work●… , or by the moral law as a covenant of works ▪ then , the covenant of faith in christ , and justification by faith , and christ as a mediator and as righteousness for sinners , should be all in vain . affirmatively : the moral law given on mount sinai is of general and common use to all that shall come to the knowledge of it , whether they be carnal or spiritual , unregenerate or regenerate , these seven waies viz. ( ) to represent immediately to the open view of all , it s own excellent and exact perfections . how y holy , iust , and good it is . how wise , pure , spiritual , heart-searching , extensive , and comprehensive it is : requiring all sorts , degrees and circumstances of duty ▪ towards god and man : prohibiting all sorts , degrees circumstances and aggravations of sin against god , man , or ones own self . as david said , z i have seen an end of all perfection : but thy law is exceeding broad : as the sun by his own light immediately represents the excellency and perfection of his own beauty and glory to all the world . ( ) to evince that god is , and what manner of god he is that was the giver of this law. this law being the exactest and perfectest of all laws , imports the supream exactness and perfection of the law-giver , above men or angels . consequently , . that god is , who gave this law : it being beyond meer created ability . . that this god is most wise , most holy , most righteous , most perfect , most powerful , most excellent , most glorious , &c. who gave this law , having imprinted the lively image of these his properties upon this law. laws discover the natures of law-givers . no law like this law : no law-giver like this law-giver . ( ) to evidence that the a obligation of duty imposed upon man by the moral law given on mount sinai , is exceeding great , and utterly transcending his own utmost ability . for , this moral law contained in it . the matter and substance of the law of nature , the covenant of works , requiring b perfect and perpetual petsonal obedience of every one . such obedience , before the fall , man was able to perform : but since the fall , is utterly disabled . the moral law therefore being given since the fall , discovers both the greatness of mans duty , and the impossibility of his performance : and consequently the c impossibility of life and justification by his own legal works . ( ) to discover clearly to all the sinfulness of their sin , and greatness of their misery thereupon . this flows from the former . for , the law requiring such perfection of duty , doth consequently detect the sinners great imperfection , sin , and misery , because he cannot reach up unto that duty exactly . failing d in the least point , he breaks the whole golden chain of the law : and involves himself under gods wrath and curse . e now we know that whatsoever things the law saith , it saith to them that are under the law , that every mouth may be stopped , and all the world may become guilty before god. therefore by the deeds of the law there shall no flesh be justified in his sight : for by the law is the knowledge of sin . again ; f the law entred that sin might abound . the law makes sin to abound , partly , by detecting that abundance of sin that is in mankind , which before the law discover it , lies hid , and is not thought or known to be . g i had not known sin ( saith paul ) but by the law : for i had not known lust , except the law had said , thou shalt not covet . to this effect it is said elswhere , h wherefore then serveth the law ? it was added because of transgressions , till the seed should come , to whom the promise was made . why was the law added because of transgressions ? both to discover them , and to suppress them . . partly , by irritating , exasperating and provoking sin through restraint ; as the dam or stop put to a flood makes the waters swell more vehemently , or as obstructions in the body make the distempered humours rage more violently . the law detects sin directly : but irritates sin detected accidentally , and occasionally . i but sin taking occasion by the commandment , wrought in me all manner of concupiscence , for without the law sin was dead . the law having thus made sin to abound , thereupon it makes mans misery to abound in his own apprehension : for through sin he perceives himself to be under the wrath of god , curse of the law , and therefore in himself spiritually dead and undone . k — the law worketh wrath : for where no law is , there is no transgression . l — cursed is every one that continueth not in all things which are written in the book of the law to do them . hereupon paul saith , m i was alive without the law once , but when the commandment came sin revived , and i dyed , &c. that is , i thought my self to be alive , and in good state : but the law made me see i was an undone dead soul by reason of sin , &c. the law is of use to detect sin and misery both to the unregenerate , and regenerate : but differently . to the unregenerate , that they may be convinced of the reign and curse of sin upon them , whilst they are in the first adam : to the regenerate , that they may be the more apprehensive of the residence and rebellion of the remains of sin in them , and their spiritual troubles thereupon , though they are in christ the last adam : to the unregenerate , in order to their first humiliation and conversion : to the regenerate , in order to their further humiliation and sanctification , &c. ( ) to compel and force men , upon the former discovery of sin and misery , to make out of themselves unto christ for righteousness and happiness . this flows from the former ; the law discovers man's sin and misery : and thereupon brings him to despair in himself , and to seek out a remedy in christ the mediator . the law discovers sin directly : but drives unto christ indirectly , and consequentially : forasmuch as man can find no life or foundation of hope in himself or in any thing short of jesus christ. n is the law then against the premises of god ? god forbid . for if there had been a law given that could have given life , verily righteousness should have been by the law. but the scripture ( especially the moral law ) hath concluded all under sin , that the promise by faith of iesus christ might be given to them that believe . that passage of pauls is observable to this purpose ; o christ is the end of the law for righteousness to every one that believeth . how is christ the end of the law ? . christ is the end , that is , the scope and intent of giving the moral law. for ▪ the moral law requires a perfect obedience , ( which it knows is now impossible , ) promising life thereupon , p the man that doth them shall live in them ; but threatning q the curse upon the least failing . hereupon the sinner must be forced to fly to christ in whom alone perfect obedience is to be had , or he must eternally perish . . christ is the end of the law , that is , the perfective , not the destructive end of the moral law. he is the complement and perfection of it , forasmuch as he alone compleatly hath fulfilled it . so that ( as r augustine hath it ) christ is finis perficiens , non interficiens , the compleating , not the corrupting end of the law , and this for righteousness to every believer . that is , that every believer , jew or gentile , embracing christ by faith , may have christs perfect obedience and fulfilling of the law , for his righteousness to justification , as fully as if himself had perfectly kept the whole law in his own person . thus the aim and intent of the law is to lead men on to christ , and this was a primary end of giving the moral law on mount sinai . and the law doth not only force carnal men ( that are within gods election ) out of themselves unto christ at first : but also doth drive believers closer and neerer to christ day by day , upon renewed discoveries of their sin and misery by the law. this paul s acknowledgeth in himself even in his regenerate condition , that the law did so discover his sin and misery to him , that it made him have fresh recourse to jesus christ , for relief and comfort . o wreched man that i am , who shall deliver me from the body of this death ! i thank god through iesus christ our lord. ( ) to display the compleat and matchless perfection of iesus christ , the sinners surety , that could exactly fulfil the whole law , in doing the duty of it , and enduring the curse of it to the uttermost for his elect. for their sakes he t was made under the law ; he u came not to destroy the law , but to fulfil it ; none of his very adversaries could x convince him of the least sin against it ; he y finished the work which the father gave him to do , and that without sin ; he z was obedient to the death , and was a made a curse for us , by hanging and dying on the tree of the cross : insomuch that this his b obedience is able to make his many righteous , freeing them from the wrath of god and curse of the law for ever . o how perfect was christ and his obedience , that could fulfil compleatly without the least defect such a compleat and exact law in doing and enduring , beyond the ability of men and angels ! how securely may poor sinners rest upon his obedience for justification against all their sin and misery ! ( ) to intimate unto us , how perfect man was once in the earthly paradise when he was fully able to keep this law , ( being able to keep the law of nature the covenant of works , which for matter and substance , was the same with the moral law published on mount sinai : ) and how compleat man shall hereafter be in the heavenly paradise when he shall be fully conformable to the will and law of god to all eternity . in the first paradise c man had a possibility of not sinning , and of not dying , but mutable : in the last paradise man shall have ( as augustine well expresseth it ) an impossibility of sinning or dying , and both immutable and this is the more general or common use of the moral law. . the more special and peculiar use of the moral law , is ; . to carnal and unregenerate persons ; . to spiritual and regenerate persons ; peculiarly . . vnto carnal and vnregenerate persons , remaining yet in their natural lapsed condition in the first adam ; the moral law is of use , ( ) to convince them clearly of the sinfulness of their present natural condition and conversation . the moral law doth this , partly , as declarative of the law of nature : partly as preceptive . the apostle speaks notably to this effect , saying : d the scripture ( especially the moral law ) hath concluded all under sin . viz. declareth and convinceth all men by nature sin●…e the fall to be under sin : under the full reign and dominion of it , &c. and : e the law entred that sin might abound . and : f by the law i●… the knowledge of sin . and having recited the corruptions and sinfulness of all men by nature , from divers scriptures of the old testament explaining the moral law , he adds : g now we know that whatsoever things the law saith , it saith to them that are under the law , ( that 〈◊〉 , to all carnal men , ) that every mouth may be stopped , and all the world may become guilty before god. the moral ▪ law convinceth the unregenerate of his present sinful state , of sins absolute and compleat dominion over him , and of sins extream sinfulness in him peculiarly , so as in no regenerate person . and therefore in this sense it so convinceth the unregenerate of sin : as it doth not , nor can convince the regenerate , who are by christ delivered from the state and dominion of sin. ( ) to terrifie , curse and condemn them for their sinfulness , thus convincingly discovered to them : for asmuch as they have not accepted christ by faith as a remedy against sin , and the laws terrour , curse and condemnation for sin. for , every carnal man , whilst he remains in his natural lapsed state in the first adam , remains also under the obligation , curse and penalty of the first covenant , the covenant of works , which he brake in adam : because he hath not accepted gods remedy against sin and the curse , christ according to the covenant of faith. h for as many as are of the works of the law are under the curse : for it is written , cursed is every one that continueth not in all things that are written in the book of the law to do them . and who are of the works of the law ? not only they who professedly seek to be justified in whole or in part before god by the works of the law : but they also that content themselves in their lapsed natural condition in the first adam under the broken covenant of works , having never fled for refuge to christ the last adam under the covenant of faith. and this is the very condition of every unregenerate man. to like effect the apostle saith elsewhere , i the law is not made for a righteous man : but for the lawless and disobedient , for the ungodly and for sinners , for unholy and prophane , &c. that is , the law in some sort was given for an unrighteous , unregenerate man , as it was not given for a righteous and regenerate man. how is that ? thus , . unregenerate mens sins k were the occasion of giving the law on mount sinai . . the law is put , laid or imposed on the unregenerate as a burden and grievance . he could wish there were no law to cross his sins , and corruptions , &c. the law in its restraining , terrifying , maledictory , and damnatory force is made for the unregenerate . thus , and in these respects , the moral law was not made for the righteous and regenerate . thus also that passage may be understood ; l the strength of sin is the law. that is , by vertue of the law forbidding sin under pain of death and the curse , death , curse , and condemnation come upon the unregenerate : but thanks be to god , which giveth us the victory through our lord iesus christ. that is , us regenerate in christ. so then the law is the strength of sin to the unregenerate out of christ , not to the regenerate in christ. ( ) to drive them utterly out of themselves unto christ for righteousness and happiness . this is a consequent use of the moral law from both the former . for carnal man being clearly convinced of his own extream sinfulness , and thereupon terrified , cursed and condemned by the law ; must needs be taken o●… his own bottom , and despair in himself in regard of justification or salvation as in , or from himself ; and consequently fly out of himself for justification and life in jesus christ alone . this use the moral law as well as the ceremonial had to the jews , considered according to the old testament dispensation . m the law was their schoolmaster to bring them to christ , that they might be justified by faith. but after that faith is come , we are no longer under a schoolmaster . that is , the jew was no longer under the moral and ceremonial law , as their schoolmaster leading to christ : christ being come , and faith clearly come with christ. notwithstanding in some sort , and in some proportion , the moral law may be still said to be a carnal man's schoolmaster unto christ : viz. as the moral and ceremonial law , was a schoolmaster to that carnal people the jews , leading them to christ that should afterwards be actually revealed for them and their justification by faith : so the moral law analogically is a schoolmaster to carnal men , driving them out of themselves to christ for life and righteousness . for , n the scripture ( this chiefly intends the moral law ) hath concluded all under sin , that the promise by faith of iesus christ might be given to them that believe . thus o the law is not against the promise , but for the promise , and in order to it . and this universal expression reacheth gentiles ▪ as well as jews : and therefore the law 's concluding all under sin , makes way for the application of the promise in christ by faith to all that shall believe . this use of the moral law to carnal persons , is confirmed by much experience of the church in all ages , even to this day . gods ordinary method in conversion being ▪ first , to convince , terrifie , curse , condemn and humble the sinner , that he may have no confidence in the flesh , which is especially done by the moral law , or by some exposition or confirmation thereof ▪ and then to draw and allure them to christ by the promises . first to p wound : then to heal them . first to make them feel they are in prison : then to set them at liberty . first to give them the q spirit of bondage to fear : then the spirit of adoption to cry abba father . and this is the sense of godly experienced r writers unanimously . ( ) to leave them utterly inexcusable , both before god and their own consciences , if they accept not the only remedy against sin discovered , against death , curse and condemnation den●…nced , viz. iesus christ by faith. for if the s works of the creation , and the t law of nature , shall be sufficient to leave the pagans without excuse ( who have not the moral law written ) in the day of judgement : how much more shall the moral law written leave all them utterly inexcusable that shall come to the knowledge of it , forasmuch as it is more clear and full then the book of the creature or law of nature , in order unto life and happiness ? ( ) to restrain u from outward acts of sin and wickedness , and in a sort to constrain to outward acts of obedience towards god and man , within the church , even for the benefit of humane society therein . calvin thinks the apostle properly toucheth at this , saying x the law is not given for a righteous man , &c. unless the law of nature had some such work upon y pagans out of the church , they could not live together in civil society without devouring and being devoured one of another : z and unless the moral law had some such work of restraint and constraint upon professed believers and christians , though carnal ●…and unregenerate men , in the church ; there were no living for gods sincere and faithful servants among them without ruine and destruction . thus the moral law is of great avail ( as calvin also notes ) unto humane society even amongst professed christians . . unto spiritual and regenerate persons , implanted into iesus christ the last adam , the moral law is also of singular and special use . i. not , . to justifie or condemn them , as a covenant of works . for , it was not given on mount sinai as a covenant of works , but as a covenant of faith. and they being justified by faith in christ , a there 's no condemnation to them . . nor , to irritate , provoke and occasionally to increase sin in them , by being wholly contrary to them . for the moral law is not at all contrary to the regenerate , as regenerate : being written in their hearts by the spirit of christ. therefore the law of god and their regenerate principles , do joyntly contend against corruption : not irritating it , but ruining it . . nor , to keep them in a servile state of bondage , as a tutor , governor schoolmaster , prison , or old-testament-administration . for thus far 〈◊〉 of the moral law is ceased at christs death : the church and all regenerate persons being under the new testament dispensation , and set at liberty from all such legal bonda●… and servitude by christ. . nor , to exact perfect obedience o●… 〈◊〉 rigorously to the uttermost . for the lord in christ b accepts regene●…te persons upright inchoate obedience , though incompleat , a●…d attended with many infirmities : covering all their frailties and imperfections with christs perfect righteousness . ii. but , the moral law remains still of peculiar use unto the regenerate in divers regards , besides wherein it is useful to them in common with others . viz. ( ) to inform them more and more fully of the most holy and righteous nature of their god : and what holiness and righteousness he expects in and from them , in conformity to himself . the moral law discovers to all sorts the holy and just nature of god , that they may know it : but the regenerate more intentively looking into , and exercising themselves in , this law continually , do thereby dayly grow up into further acquaintance with the lord and his ways beyond all other people , as did david , q oh how love i thy law ! it is my meditation all the day . thou through thy commandments hast made me wiser then mine enemies : for they are ever with me . i have more understanding then all my teachers ; for thy testimonies are my meditation . i understand more then the ancients : because i keep thy precepts . and the more they know what the nature of god is : the more they know what their nature and ways should be ; how holy , and righteous . because the lord hath said ; r be ye holy : for i am holy. as children they are more and more to aspire unto full conformity to their heavenly father , in all holiness , righteousness , wisdom , &c. both of person and conversation : according to his perfect law. ( ) to perfect their discovery of sin daily : that they may more fully prize iesus christ their saviour from sin , and be more perfectly rooted and built up in him . s by the law is the knowledge of sin , to all sorts ; but differently . to the unregenerate the law makes known the compleat reign of sin over them , and the curse of sin upon them , that they may be driven out of the first adam to christ the last adam by conversion : to the regenerate the law makes known the rebellion of the reliques of sin in them , with their daily frailties and faylings , that they may more closely be endeared unto christ by progress in sanctification and communion with him . thus paul t having laid down his own experiments in reference to the regenerate and unregenerate part within himself , and particularly that he found another law in his members rebelling against the law of his mind ; he laments his condition , o wretched man that i am , who shall deliver me from this body of death ! whereupon he flies to christ , clasping faster hold of him ; i thank god through iesus christ my lord. and a little after ; u there is therefore now no condemnation to them that are in christ iesus ; who walk not after the flesh , but after the spirit . for the law of the spirit of life in christ iesus hath made me free from the law of sin and death . ( ) to shew unto them how much they are obliged to iesus christ their mediatour and surety for his obeying the command , and enduring the curse of the law , fully for their sakes . the duty of the law is so exact , that since the fall no ordinary meer seed of adam can perform it : and the curse due for not keeping and performing of the law is so heavy , that no meer man can endure it . jesus christ therefore , for the happiness of his elect , takes upon him to do all the duty , and undergo all the curse of the law in his own person being god-man : that his x obedience might , by imputation , be their obedience , and their righteousness , and their redemption from the curse . this active and passive obedience of christ hath herein done that for his elect , which neither they could do for themselves , nor any meer creature in the whole world could do for them : even compleatly fulfilled this perfect law. by this law therefore regenerate persons may easily compute what christ hath done , and endured for them : and how infinitely they thereupon stand indebted unto christ ; as paul , upon such consideration of the law , y acknowledged in his own person . ( ) to incite and quicken them as a spur to all thankful obedience towards god for iesus christ. every blessing cals for thankfulness from us ; because wholly of free grace and beyond all desert : great blessings challenge great thankfulness . what gratitude then in heart , word and deed , is due to god , for our redemption from the curse of the law by the death of christ that blessing of blessings ? the apostle prayd earnestly for his colossians ; z that they might be strengthened with all might , &c. giving thanks unto the father , which hath made us meet to be partakers of the inheritance of the saints in light : who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son ; in whom we have redemption through his blood , even the forgiveness of sins . blessed zacharias praising the lord for christ and his redemption , shows that this was gods intention therein , a that we being delivered out of the hands of our enemies might serve him without fear , in holiness and righteousness before him all the days of our life . that , as jesus christ was really obedient to the law , even to death for us : so we might be really thankful in all holy and righteous obedience according to the law throughout our whole lives for him . hath christ kept the moral law and endured the curse with such compleat . obedience for our sakes : and shall not we thankfully endeavour to perform inchoate obedience to the same law in , and for christ ? shall christ be obedient to the law actively and passively for us in all legal exactness : and shall not we be actively obedient to the law in thankfulness to him in all evangelical uprightness ? ( ) to direct their hearts into the fervent and sincere love of god and man more and more with delight . the true love of god and man is a mysterie , hard to be found out and practised aright . the lord alone can lead us into it , and make us increase in it . hence the apostle prays ; b the lord direct your hearts into the love of god. and ; c the lord make you to increase and abound in love one towards another , and towards all men , even as we do towards you . now the lord directs us into , and increaseth us in love to god and man , by his spirit , which is a spirit of love , breeding and cherishing this grace in us : and by his word and law , peculiarly aiming and scoping at love to god and man ; d now the end of the commandment ( viz. of the law moral ) is love out of a pure heart , and of a good conscience and faith unfaigned . the more●…a godly man meditates and exerciseth himself in this law of god , the more he shall be instructed in this blessed love with comfort and delight , which is the sum of the law , and end of the law. ( ) to be a constant rule of life and obedience . true obedience in holiness and righteousness springs from sincere love e acted by faith. this holiness and righteousness towards god and man , is commanded and directed in the moral law : as both our f blessed saviour , and his g apostles often intimate . hereupon , the law of god is also so highly commended by david , who made it h a lamp to his feet , and a light to his paths , his counsellour in his pilgrimage , &c. in all acts of holiness towards god , of righteousness towards man , and fobriety and temperance towards a mans self , what other rule have we to steer our course by , but the holy scriptures ; and in the holy scriptures what rule but the moral law , propounded by moses from god , and expounded by moses and all the prophets , by christ and all his apostles , both in the books of the old and new testament ? this is the perfect unerring rule of walking with god , and communion with him : all others are lesbian , crooked , at best imperfect rules unto us . this discovers our wanderings out of the way , brings us into the way again , and guides us in the way being brought into it . ( ) to evidence to the regenerate themselves the truth of their holiness , righteousness and sobriety , that law written in their minds and hearts , answerable to this moral law of god written in tables of stone . the moral law is a touchstone to try the truth of regenerate persons spiritual estate and condition : as well as a rule to direct their practice and conversation . god hath i covenanted in his new testament to put his law into his peoples minds , and write it in their hearts . the new testament then brings a law into the heart within , answerable to the law in the scripture without : as indenture answers to indenture , tally to tally , wax to the seal , or one face in a glass to another . and this inward law of holiness and righteousness is then true and sincere , when it answers in every part , though not in every degree , to the outward law. then we are indeed k gods workmanship , created in christ unto good works , which god hath ordained that we should walk in them . then we are inwardly , and not only outwardly , in a true new-covenant-state . then we have the witness of our regeneration within our selves . then we may hear , read and meditate upon the moral law with comfort and delight , as did david , and delight to walk therein continually : finding this l law in our hearts , in the midst of our bowels . and this is the more general and more special use of the moral law now under the new testament in the church of god. thus much for opening those seven questions touching the law published on mount sinai to israel . now come we to the ●h and last thing propounded ; viz. the corollaries or inferences resulting from the whole . viii . inferences flowing from this aphorism thus explained , are divers , and of consequence . as , did god thus give his law to israel on mount sinai ? &c. then , i. god singularly manifested the glory of his own perfections , and highly magnified the goodness of his dispensations to israel , in giving them his law on mount sinai . . the glory of his own perfections and excellencies god singularly manifested in giving the law on mount sinai . especially the glory of his , . supream majesty and soveraignty over all ; . wisdom ; . holiness ; . iustice ; as hath been already discovered in the manner of gods giving his law , q. iii. and in the inferences thereupon ; . his omnipotency ; that could create such thunder and lightnings , such blackness and darkness , and tempest , such a cloud , and such a devouring fire , mount sinai being all on a smoke , and burning up with a fire to the heart of heaven , that could send forth such sound of a trumpet , that could utter such a voice of words , so great a voice , as all israel trembled and stood afar off , moses himself did exceedingly fear and quake , and the very dead mountain did tremble and shake ; . his spiritualness ; that the lord is not like the idol-gods of the heathens , wood and stone , gold and silver , the works of mens hands , drossie earthy bodies that may be eaten up with worms or consumed in the fire : but he is a perfect spirit , promulging a most spiritual and heavenly law for spiritual worship , reaching to the most inward heart , soul and spirit of man , to the thoughts , imaginations of the thoughts , and to the very first actings and stirrings of the heart before consent ; . his eternity ; that hath promulged such a law as for matter and substance is eternal , obliging from the beginning to the end of the world , yea it shall have its full accomplishment in heaven , when holiness , righteousness and love shall be compleat in the saints in the highest degree . m the righteousness of thy testimonies is everlasting . n — concerning thy testimonies , i have known of old , that thou hast founded them for ever . o — thy word is true from the beginning : and every one of thy righteous judgements endureth for ever . now an eternal law beyond all possibility of repeal doth notably evince an eternal law-giver . . the goodness of gods dispensation to israel , in giving his law to them on mount sinai , as hath been explained , god exceedingly magnified . this is evident , by the testimony of p moses , and the q prophets in the old testament , declaring that gods law thus given them was not a vain , but a great matter ; their life and happiness did depend upon it , and god had not dealt so with any other nation in the whole world , and by the testimony of r christ and his s apostles in the new testament , highly commending the law given , truly expounding the sense and scope of it , and greatly extolling the iews prerogative herein beyond the priviledge of the gentiles . more particularly the lord magnified his great goodness to israel , three ways ; i. in giving them his moral law. for , . hereby , god made his excellent nature , properties , and will , to be eminently known of them . . hereby , god made israels t sinfulness and misery clearly known unto themselves . . hereby , israel was u restrained and kept from sin. . hereby , israel was x shut up and confined within the bounds of faith , that they should not expect righteousness and life any other way , then only by faith in christ , which should at christs coming be more fully revealed : the fulfilling of the law being impossible , and the curse inevitable to themselves . . hereby , the infant-church of israel was in part y tutor'd and govern'd during her minority , in preparation for , and expectation of christ promised . . hereby , israel had a perfect rule of life , for all holiness , righteousness and temperance : and an exact touch-stone for tryal of the integrity both of their inward constitution , and outward conversation , in church , in state ; in publique , in private capacity . . hereby , israel had a more perfect covenant with god in christ , then all fore-going ages or periods of the church ever enjoyd : and a more perfect direction for expressing their thankfulness to god for his covenant and all covenant-blessings whatsoever . ii. in giving them his ceremonial law , annexed to the moral . for , . hereby , israel was of a family-church advanced to the political constitution of a national-church . and is stiled , z the church in the wilderness . . hereby , the pure , holy , just , and merciful nature of the lord , their god is discovered : requiring such ceremonial purifications , washings , cleansings , sacrifices , satisfactions , &c. and promising such pardons , acceptance , &c. . hereby , their sinfulness and misery were notably preached to them every year , yea every day in the blood and death of the sacrifices and offerings for sin. these were as a a continual arraignment of israel at gods bar , as extreamly guilty of death and damnation . . hereby , christ was evidently set forth unto israel as the only remedy against sin and death . christ being the substance of all the sacrifices : the center of all the ceremonies : the truth of all the types . . hereby , the first table of the moral law , the table of holiness was notably expounded : and the whole publique worship and service of god fully described to israel in all the parts of it , that they might knowingly act what was pleasing to god in matters of religion . . hereby , israel's hands were so filled with imployment in the externals of his worship , full of outward beauty and glory , that they were singularly preserved from the seducing idolatries of the nations whereunto they were by nature extreamly addicted . . hereby , finally as by a partition-wall , gods people israel were separated and distinguished from all other people in the world , as gods peculiar treasure and inheritance . iii. in giving them his iudicial law , as an appendix to his moral , god magnifi●… also his goodness unto israel . for , . hereby , the common-wealth of israel was divinely constituted , even by god himself . hence , by some called a theocracy , or a the-archy ▪ because god himself did immediately constitute and govern them . and his political constitution is most exquisite and excellent . . hereby , their common-wealth was most justly governed : without folly , oppression or tyranny , wherewith the laws of other common-wealths too much abound . . hereby , the second table of the moral law , the table of righteousness , was excellently expounded to them . . hereby , impiety against god , and iniquity against man was notably suppressed by just and equal penalties . . hereby , that common-wealth and the government thereof was supported ; b till shiloh came , to whom the gathering of the people should be ; till christ came that should be the king and head of his church both of iews and gentiles till the end of the world , in whose spiritual government that political government should be swallowed up for ever . ii. the fall of adam and of all mankind in him did miserably deface and obliterate the law of nature . for , the moral law was promulged for declaring and reviving thereof more clearly and convincingly : this was one cause of its promulgation . sin makes havock of all excellencies and happy enjoyments : of the happiness of heaven to lapsed angels ; of the happiness of paradise to lapsed man. sin cast man out of paradise , and paradise out of man : sin disrob'd man of gods image , dimmed the light , and defaced the law of nature so extreamly in him , that very few and small sparks thereof remained . so much only remained as to leave man inexcusable , and be sufficient to damn him ; though wholly insufficient to save him . god therefore published his moral law , which for sum and substance is the same with the law of nature , that the expunged law of nature might be perfectly restored : that so man might more clearly see , whence he was fallen ; whereunto he should re-aspire ; and what legal perfection in man , or in his surety , was necessary to his justification and salvation . the fall had so expunged this law of nature : that till god descended on mount sinai to reveal his moral law , it was not perfectly to be found among all the sons of men . iii. the fathers and church before moses had a much more imperfect rule of religion and righteousness , then the fathers and church had afterwards under moses . a rule of religion and righteousness they had before moses ; partly , the imperfect reliques of the law of nature : partly , some few divine revelations . and hereby they were directed , . in some morals , as , in walking with god , prayer to god , faith , fear , love , and obedience to god , &c. . in some ceremonials , as erecting altars , slaying and offering sacrifices , &c. . yea in some iudicials , as punishing whoredome with death . c bring her forth and let her be burnt , said iudah of thamar , though himself had committed incest with her being disguised , &c. but yet those divine revelations were very few and sparingly vouchsafed ; and the light or law of nature was extreamly imperfect and obscure : whereas under moses god fully revived and declared the substance and matter of the law of nature , and gave israel a compleat and perfect rule of religion and righteousness , not only by voyce , but also by writing , for the greater certainty thereof both to that present and all future ages of the church . herein we may note , . the wisdom and order of gods dispensations , beginning with more imperfect , and proceeding to the more perfect discoveries of his will touching religion and righteousness : according to the proportion of his peoples capacities . . the growth and increase of his churches priviledges and happiness from age to age . before moses , there was little noise or notice of religion in the world : but under moses it grew famous , eminent and flourishing . . the surpassing obligation of the church and people of god under and after moses , more then ever before him after the fall , to all possible thankfulness unto the lord for his enlarged benefits in giving the law unto them . iv. as the church of god is the chief of all societies on earth ; so the laws of this society are the chief of all laws . they were gods own laws on mount sinai : therefore the choycest of all laws . the moral , ceremonial and iudicial laws whilst of force in the jewish church , d far excelled the laws of all nations and people from moses till christ. the moral laws continuing of perpetual force in the gentilish churches also , as hath been explained , surpass the laws of all nations and societies in the world . and this , . in their immediate author and law-giver , the lord god himself . e god spake these words , and said ; &c. all other laws but given by weak sinful mortal men : they by the infinite eternal most holy god. . in their manner of dispensation and promulgation , as hath been evidenced in eight particulars . never was there such a solemnity of law-giving from the beginning of the world to this day : nor shall be to the end . . in their matter and substance . no laws so f holy , iust , good. none so g full and comprehensive : so h spiritual and heavenly : so wise and unerring : so cutting and heart-peircing , &c. and accomplished with such properties and perfections . how did david i admire them , affect them , extol them ! . in their end and use , as hath been already declared . no laws in the world so useful , and of such high intentions . as therefore the jewish church had great and manifold cause to bless god for his moral , ceremonial and iudicial laws , from moses till christ : so the churches of the gentiles have like cause of magnifyng god for his moral laws to the end of the world . v. gods church and covenant-people must be a composed , regular , orderly people , guided and governed by the exactest laws . to this purpose god gave his law on mount sinai to israel ; not only that they might hear it , know it , profess it , talk of it , &c. but specially that they might be wholly guided and ordered by it , in heart and life , in thoughts , words and works , both towards god and towards man. and the moral law was intended for this purpose to the israel of god among the gentiles also . christians under the new testament must not live as they list , in carnality , loosness , licentiousness , &c. but holily , righteously , soberly , conscientiously , unblameably , &c. according to this everlasting law of god. be exhorted therefore all ye that sincerely fear , love , and believe in the lord , to walk in the law of the lord blameless , to order your thoughts , words and actions sincerely according to this unerring rule , to persevere and continue herein with great delight at all times . let this be k a light to your feet , and a lamp to your paths . let this be your l councellour and song in your pilgrimage . let this be the m voice behind you , saying ; this is the way , walk in it , when you are turning to the right hand , or to the left . what this law condemns as sinful , decline it : what this commands as duty , perform and pursue it . n meditate herein day and night , addict and give your selves wholly hereunto . and lest any should say or think , that i should exhort legally , and you act legally , not evangelically , in this matter : let me here lay before you , . evangelical directions for christians right observing , doing and walking in the moral law. . evangelical grounds or motives inciting thereunto . gospel-directions for christians right observing , performing and walking according to the moral law ; . observe and keep the moral law with a right judgement and understanding touching it , and the observance of it in all things . a misdeeming judgement herein , misleads a mans obedience to the law , and renders it unacceptable to god. miss-obedience offends god as well as disobedience . errour in the judgement , works obliquity in the action . many have done much about the moral law , but having a false judgement and notion of the law , and about the doing of it , have lost all that they have wrought : as ph●…risees that looked only at the letter of law , papists that look for justification by the deeds of the law , carnal men that rest in the work done , &c. particularly beware of these misapprehensions ; . iudge not the whole and entire obedience to the moral law to consist only in performing the bare outward letter of the commandment . this was the pharisees errour : which our saviour o abundantly refutes and reproves . . think not there is in any meer man since the fall a full ability perfectly to perform and keep the moral law. though p bellarmine earnestly contends for it . for ; the law is q weak through the flesh : that is , the law hath not strength to justifie us , by reason of our flesh that cannot keep it . r — in many things we sin all . and , s he that shall keep the whole law , and yet offend in one point , he is guilty of all . look not upon the moral law as a covenant of works , which will justifie and give life by the deeds thereof : neither rest upon any deeds thereof for that end . for , the moral law , was not given on mount sinai as a covenant of works , but of faith ; as shall after appear . and the best works even of regenerate persons have so much iniquity and infirmity adhering to them , that they are matter rather of condemnation , then of iustification . . in observing and doing the moral law , look not upon it as the old testament , or as part of the old testament-dispensation , having reference to christ that should come afterwards . for in the precise notion and formality ( as hath been showed , ) it is not now obligatory to us christians . we are not bound to ceremonial worship by the second commandment , nor to the seventh-day sabbath by the fourth , as the jews were bound . so far it obligeth us , and is to be observed by us , as it is consistent with the new testament . . observe and do the moral law from true gospel-principles : without which it can never be done rightly and acceptably . such as are the principles and habits whereby we act , such are the acts put forth by them . carnal principles and abilities produce only carnal acts. sanctified spiritual abilities bring forth spiritual acts. let your obedience to the moral law flow , . from t the new-covenant-law written in the minde and heart . when there 's a u law within , harmoniously answering to the law without , how sweetly and sincerely is the law performed ! . from divine supernatural abilities of wel-doing created in them through christ ; x without christ we can do nothing : in y christ we can do all things . z for we are his workmanship , created in christ iesus unto good works , which god hath before ordained that we should walk in them . till we act from this divine working and creation , all we do are but dead works . . from sincere love ; a love is the fulfilling of the law. our saviour teacheth us , b that the first and great commandment , or the sum of the first table is , to love the lord our god with all our heart , with all our soul , with all our mind and with all our might : and the second , viz. the sum of the second table , is , to love our neighbour as ourselves . every right act of duty towards god or man , flows from true love. hence , paul saith ; n the end of the commandment is love , out of a pure heart and good conscience and faith unseigned . as obedience must arise out of love : so love must arise from these three roots . and such love is the end of the commandment ; the perfective end , the scope and intended end which the commandment aims at . every duty is easie and delightful to love . o this is love that we keep his commandments : and his commandments are not grievous . . observe the moral law with alacrity and delight of soul. in all our obedience god loves willingness , readiness , chearfulness . it was christs p meat to do the will of him that sent him , and to finish his work . job q went not back from the commandment of his lips , but esteemed the words of his mouth more then his necessary food . paul r delighted in the law in his inner man. david , how transcendently were all his affectious elevated to and transported with the s law of god! how did he abound in expressions , yea how did he as it were want words to set forth his ravisht desires to , and delight in , the law of god! and all christs true people are a t willing people : as to faith , so to obedience . . keep and observe the moral law as an evangelical rule of life , guiding the thoughts , words and actions of believers in all the duties of holiness , righteousness , and sobriety , as well under the new testament , as the old. the moral law was promulged on mount sinai as a gospel-rule of life : being given there , not as a covenant of works , but as a covenant of faith , as hath been already evidenced in part , and hereafter will more fully appear . and it was in this notion , in all ages confirmed , expounded and urged , by the prophets , by our blessed saviour , and his apostles , from time to time . therefore being our evangelical rule of life , pressed upon gods covenant-people both under old and new testament : it is ( so far as not peculiarly limited to the old testament ) an everlasting rule , and part of u the everlasting gospel . and in this notion we are still to observe the moral law. and in so doing we shall not warp from christ , but walk after him ; we shall not overthrow , but establish the gospel ; we shall not exclude , but exercise faith : we shall not fall from , but persevere in grace . now the moral law as a gospel-rule may be kept and performed two waies , viz. by faith , and by love. . by faith applying and appropriating christs perfect obedience thereunto to ourselves in particular . for christs obedience being ours by faith , we perfectly fulfil the law in him , his blood and sufferings washing away all our imperfections and failing therein . hence , x to keep the law ( said luther , ) is to have christ the keeper of the law by faith. — by faith we fulfil the law compendiously . — and again ; y gods precepts are sweet , when we can read them , not only in the books , but also in the wounds of our sweetest saviour . by love ; partly beginning to have sincere respect to the law in this life . inchoate love , expressing inchoate obedience . partly , compleating the fulfilling of it in the life to come . compleat love acting in compleat obedience in heaven : every saint becoming a perfect living law to himself for ever . . observe the moral law entirely and universally . the whole law with the whole heart . . keep the whole law with sincere respect to every commandment therein , as in the sight of god. this is to keep the law with integrity of the object . as god hath extended his precepts : so we are to extend our performances . for , ( ) the same god , z that said , thou shalt not kill , &c. said also , thou shalt have no other gods before me ; thou shalt not take the name of the lord thy god in vain ; remember the sabbath-day to keep it holy , &c. if therefore we keep any of these commandments because they are the lord's : we must consequently keep every commandment . ( ) hereby the integrity and uprightness of our obedience wil be evidenced a then shall we not be ashamed , when we have respect to all his commandments . though an upright heart may come short in the gradual performance of every commandment , yet hath he an universal respect unto all the commandments . ( ) to indent , omit , pick and chuse , what commandments we will keep , what not , argues an hypocritical and unsound heart : and that the commandments are not kept because they are god's , but because of some other collateral and indirect respects . ahab could do b somethings , herod did c many things , but still they had their reservations and exceptions . ( ) the sincere servants of god intend , and endeavour the observance of all god's precepts , one as well as another . caleb and joshuah ( d ) followed the lord fully : heb. fulfilled after the lord . david e had respect to all gods commandments : not departing from any of them all his daies , save in the matter of uriah the hittite . zachariah and elizabeth f were both righteous before god , walking in all the commandments and ordinances of the lord blameless . paul g exercised himself herein , to have alwaies a conscience void of offence towards god and towards men . ( ) integrity of obedience to all gods commandments is most acceptable to god. how doth the holy ghost commend it in david , in zachariah and elizabeth ! how did god reward it in h caleb a●…d ioshuah , for this cause granting them only of that generation the great priviledge of coming into the promised canaan ! . keep the whole law with the whole heart . let the united stream of all the faculties and affections of soul and heart bend to the observance of it . this is to keep the law with integrity of the subject . ( ) this is often required ; i thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy might . this is the first and great commandment . ( viz. the sum of the first table . ) and the second is like unto it , thou shalt love thy neighbour as thy self . the lord calls for whole-hearted , not half-hearted obedience . ( ) hypocrites may reach to this ; only sincere ones can reach to that . k with my whole heart have i sought thee , ( said david : ) o let me not wander from thy commandments . ( ) such are a blessed people ; l blessed are they that keep his testimonies : that seek him with the whole heart . such hearts are undivided in obedience , therefore act strongly towards the law of god , and are perfect with him . a divided heart , an heart and an heart , is a false unsound heart . . observe and keep the moral law in the spirituality of it . paul saith m the law is spiritual . it reacheth not only to the body and outward acts : but to the soul , heart and spirit , and the most inward acts thereof , n as our saviour teacheth . it prescribes soul-duties , spirit-duties , &c. forbids ▪ heart-iniquities , spirit-sins . therefore so walk in the law of the lord , as especially to minde the spirituality of it . the first and most acceptable worship of god , is the spirit-worship . inward spirit-duties towards god and man are the most immediate and excellent acts and results of grace in the spirit : inward spirit-sins are the first , most immediate and dangerous fruits of original corruption in the soul , having the venom and poyson of the old man , most immediately and strongly infused into them . oh therefore o keep thy heart with all keeping , for out of it are the issues of life , or death . let this spiritual law guide thine heart and spirit in all their inward spiritual motions and actions towards god and man. p delight in the law of god in thine inward man. . keep and observe the moral law in testification of real filial thankfulness to god for iesus christ the end of the law , for our redemption by him , and for the effectual application of this redemption unto us . we are not to keep the law that we thereby may have christ , redemption , vocation , sanctification , iustification , adoption , &c. but because we are redeemed , called , sanctified , justified , adopted , &c. therefore we keep the law. hereby we express our real gratitude for these greatest benefits for this end q christ was in fulness of time revealed , according to his covenant , promise , and oath of old , that we being delivered out of the hands of our enemies without fear , might serve him in holiness and righteousness before him all the daies of our life . moses therefore r having reckoned up gods great favours to israel in bringing them into egypt , multiplying them in egypt , delivering them and redeeming them out of egypt , ( a type of their redemption by christ ) and in his gracious dealings with them after that deliverance : in reference to all this presseth upon israel the observance of gods commandments as a due testimony of their gratitude for all . s and now israel , what doth the lord thy god require of thee , but to fear the lord thy god , to walk in all his waies , and to love him , and to serve the lord thy god with all thy heart and with all thy soul , to keep the commandments of the lord and his statutes , &c. t — thy fathers went down into egypt with seventy persons , and now the lord thy god hath made thee at the stars in heaven for multitude . therefore thou shalt love the lord thy god , and keep his charge , and his statutes , and his iudgements , and his commandments alway luther said well ▪ u a man is not made just , by doing just things : but being made just , he doth just things . a man keeps not the law , that he may have christ and his benefits : but because he hath christ & his benefits , he keeps the law , in token of his real gratitude . . finally , keep and observe the moral law continually . for . god hath not given it for this or that particular age or time , but x he hath stablished it for ever ; therefore it is to be observed for ever . . this y constant perpetual obedience thereunto god frequently calls for . . christ hath therefore redeemed us , z that we might serve the lord in holiness and righteousness before him all the daies of our life . and holiness and righteousness comprehend all the duties of the moral law. christs redemption of us is a an everlasting mercy : therefore our obedience should be a perpetual duty . . the godly and sincere do persevere and continue in their obedience to gods law. as david ; b — i have inclined mine heart to perform thy statutes alway , even unto the end . — my soul breaketh for the longing that it hath unto thy judgements at all times . — so shall i keep thy law continually : for ever and ever . thus c christs meat was to do the will of him that sent him , and to finish his work . . the d ungodly and hypocrites keep not the law of god at all , or not alway . gospel-grounds , or motives , inciting to this evangelical observance of the moral law. . iesus e christ , and his f apostles in the new testament frequently and strongly enjoyn the observance of the moral law. to cast off obedience thereto , will not be to cast off only the authority of moses and the prophets under the old testament : but also of iesus christ and his apostles under the new testament . . iesus christ and his apostles kept and observed the moral law diligently . christ was g made under the law , and fulfilled it exactly in doing the duty of it , and enduring the curse of it for us . his whole life was h without sin : therefore his whole life was an observance of the moral law. his i apostles also ( as christ testified ) kept gods word , manifested to them by christ ; therefore they kept his law. paul was k not without law to god , but under the law to christ : though he seemed to be as without law , that he might gain them that were without law. now l we are to follow christ , and to walk as he walked : who is the chief pattern of all obedience . and we are to m follow the apostles , as they follow christ. . christ destroyed not the law given by moses , nor set up any new law , or any new duty that for substance was not prescribed in the moral law : but only fulfilled and expounded the old law n imposing the old duties thereof upon his disciples . this may be cleared upon these few following considerations ; for , ( ) christ professeth , he o came not to destroy the law or the prophets , but to fulfil . and he adds ; for , verily i say unto you , till heaven and earth pass , one jot or one tittle shall in no wise pass from the law , till all be fulfilled . here christ , . declares the end of his coming into the world in regard of the law and prophets ; negatively , not to destroy them : affirmatively , but to fulfil . . confirms this from the everlasting nature of the law , which shall continue till heaven and earth pass , viz. till the end of the world . by [ law ] here christ seems especially to intend the moral law , ( expounded much by the prophets : ) as appears , p by the next verse , and by his after-expositions of q divers moral laws . now christ fulfils the moral law many waies in his own person , viz. doctrinally , in teaching the true sense , and pressing the duty of the law. practically , both in his active performance of the duty of it , and in his passive undergoing the curse and penalty of it for our sakes . in this place some think he hath a special eye to his doctrinal fulfilling of it , because he r opposeth teaching of the law to the breaking of it . and consequently that he came not to preach down the law or the duties thereof , but to preach them up , and explain them truly , that they might see the true sense extent and spirituality of them . ( ) christ declares , that s whosoever shall break the least of these commandments , and teach men so , shall be least in the kingdom of heaven ( i. e. he shall be excluded the kingdom of heaven : ) but whosoever shall do , and teach them , shall be great in the kingdom of heaven . he doth not say ; who so shall do and teach new duties of a new law : but whosoever shall do and teach these commandments , these old laws and duties . and he further adds , t except your righteousness shall exceed the righteousness ( not of the moral law , but ) of the scribes and pharisees ( who corruptly expounded the moral law , resting in the bare outward letter , not reaching up to the spirit thereof ) ye shall in no case enter into the kingdom of heaven . ( ) the moral law is so u perfect , that in regard of moral duties of holiness and righteousness , as nothing ought , so nothing could be added thereto : no more excellent way could be prescribed . x i have seen an end of all perfection : but thy commandment is exceeding broad . broader , compleater , fuller then all visible perfection . this compleatness of the moral law will easily appear , if we seriously consider the extensiveness and intensiveness of it . . the extensiveness of the law is such , that there can be imagined no moral duty for kinde , but what is required in it : nor any kind of contrary sin , but what is forbidden in it . all duties of holiness towards god , all duties of righteousness towards man , all duties of sobriety towards a mans own self : and all sorts of sins opposite to these , together with all furtherances to those duties , or sins , are fully comprized in this moral law. . the intensiveness of this law is such , that all these duties are required , and all contrary sins forbidden , to the uttermost . it calls not only for true love to god , but for extensive love to god , y with all the heart , all the soul , all the minde , all the might : not only for true love to our neighbour , but for intensive love ; to love our neighbour as our self . the like understand proportionably of all other duties , comprized under love. all duties are urged to the highest degree , with all their amplifications : all sins are condemned to the least and lowest degree , with all their aggravations . and therefore the law being thus exquisitely perfect , there could be no addition thereto . christ imposed no new law , or duties : but expounded the old , christ only opened and unfolded this sacred roll of the law : that the beauty , glory and spiritualness of it might more evidently appear . obiect . . but christ hath given new commands , appointing his apostles and ministers , z to baptize with water , and a to administer the lords supper , &c. answ. . christ hath appointed no new moral commandments or duties , though he hath appointed a new way of outward and positive worship under the new testament , which was not under the old. now sacraments are not compleatly moral duties , but positive worship . . the scope of the second commandment , being to teach and command us in the general , to worship the only true god according to his own will : this commandment , as it comprized the whole ceremonial old-testament worship while it was gods will to continue it ; so it comprehends the whole new-testament worship which since christ god wills to succeed , and antiquate the former . and in this sense new-testament sacraments , and way of worship are required in the moral law , and not a new duty . obiect . . but christ seems to have imposed new moral duties , which are not commanded in the moral law , as faith , repentance , love , &c. and christ himself cals love a new commandment ; b a new commandment i give unto you , that ye love one another , as i have loved you , that ye also love one another . answ. . all these and like spiritual duties are required in the moral law. for , how can we have the lord to be our god , but in christ ? and that cannot be without faith in him through christ , and without repentance from dead works . we cannot intensively have both god and sin at once . abraham , noah , enoch , abel , had faith in god under weaker and more imperfect foederal-dispensations : and shall not the sinai-covenant require faith , which was a far more perfect administration ? . love to our neighbour , or brother , is as strongly commanded for substance under the old testament as under the new : c thou shalt love thy neighbour as thy self , what brotherly love can be expressed more intensively ? this therefore was an old commandment , and an old duty . . christ cals this his command of brotherly love a new-commandment ; . either in regard of his renewing of this old commandment . . or in respect of his new manner of urging it from his own example : love ye one another , as i have loved you . . or in regard of the excellency of it . excellent things are called new things . . or in regard of the perpetuity of it , because it should be always fresh and new , never waxing old . and thus the covenant is called new. this d command of brotherly love iohn also cals both an old commandment and a new : an old , for the substance of it , being prescribed in the law ; a new , for christs renewing it , and their new receiving it , under the true and more clear ▪ light of the gospel ; as i have e elsewhere intimated . . the new-testament-doctrine of faith , that is , of iustification by faith , doth not disanul , but establish the moral law. and if so , the doctrine and practise of obedience to the moral law are not anti-evangelical , nor inconsistent with the covenant of faith. now that it is so , the apostle is very clear ; f do we then make void the law , through faith ? god forbid : yea we establish the law. in these words , the apostle having proved justification by faith only without the deeds of the law , prevents an objection that might thus arise . object . if we be justified by faith only without the deeds of the law , then the law is utterly made void . answ. . he denyes the consequence , with horrour , god forbid . . he asserts the contrary . we are so far from antiquating the law by the doctrine of justification by faith , that we rather establish it . how is the law established by faith ? the law is established by the doctrine of faith ( to omit diversity of opinions , ) especially these two ways . . in the truth of it , the law threatned death and curse to every transgression . this truth is established as irrevocable , whilst christ is g made under the law for us , became a curse and dyed to satisfie gods justice , according to the doctrine of faith. . in the righteousness of it . the law requires a perfect and perpetual personal obedience , as a legal righteousness . faith h holds forth , christs perfect passive obedience to satisfie the penalty of the law for mans redemption , and his perfect active obedience to purchase man a right to the life it promiseth . so that the doctrine of faith leads us to that perfect legal righteousness in christ by faith , which we cannot find in our selves : and hence the righteousness which it requireth is not abolished , but established . if any object ; then we are in effect justified by the righteousness and obedience of the law. i answ. what absurdity or inconveniency is there in some sense to say so ? for legal and evangelical righteousness seem not to differ , quoad substantiam & materiam , in substance or matter : but only efficiente & modo , viz. in the efficient and manner of it . having christs righteousness and perfect legal obedience by faith , we have the same righteousness which the law requires : but in a different manner , and from a different efficient then is required in the law. the law requires it in our own persons , and from our own principles : the doctrine of faith tels us it sufficeth to have it in christ by faith. thus not only christs passive , but also his active obedience , becomes the matter of our iustification . furthermore , persons thus justified are so renewed by gods spirit , that i they sincerely have respect to the whole law to observe and keep it , not for justification thereby : but , partly hereby to help forward their evidence and assurance of their justified state ; partly , to express their filial dutifulness to god their heavenly father ; partly , to k testifie their sincere and real gratitude to god for jesus christ and redemption by him . to which purpose obedience to the moral law is still one condition imposed on gods people by the covenant of faith both under old and new testament . . christ dyed for us , that the moral law might be fulfilled by us : therefore our endeavours to keep and fulfil the moral law , are not legal , but purely evangelical , christian , and according to the new testament . the consequence cannot be denyed . the antecedent is clear in that of the apostles ; l for what the law could not do , in that it was weak through the flesh , god sending his own son , in the likeness of sinful flesh , and for sin , condemned sin in the flesh : that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit , &c. in this context the apostle proves , that they that are in christ are secure from condemnation : partly , from the law of the spirit of life in christ , freeing them . partly , from the merit of christs death and sacrifice , condemning sin , and justifying us , which the law could not do , because we could not keep it , it was weak through our flesh . and god did this , that the righteousness of the law might be fulfilled in us , &c. this was one end and scope which god aimed at in christs death , amongst others , that the righteousness of the law might be fulfilled in us , who walk , &c. the righteousness of the law is fulfilled in us , two ways . . virtually , by imputation of christs fulfilling of the law in our flesh , to us , as truly and fully as it were our own . hereby we are justified . . actually and formally , by inchoation of sincere evangelical obedience to the law from principles of sanctification . hereby we walk not after the flesh , but after the spirit . and they that are m carnal cannot thus fulfil the law , but are enmity to it . n christ gave himself for us , ( for what end ? that we might be lawless , licentious , and live as we list ? no ; but ) that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . what good works ? works of o sobriety , righteousness , godliness : which he had formerly mentioned , viz. the works of the moral law. they then that oppose and cry down the observance of the moral law by believers , cry down the death of christ , and what lyes in them disappoint one end of his death . . till we have sincere desire and delight evangelically to keep the moral law we cannot solidly perswade our selves that we are actually and effectually christs new-covenant-people . for , all christs new-covenant-people , p have gods laws put into their minds , and written in their hearts ; whence they are sweetly disposed and enabled to know and do them with delight . and they q are gods workmanship in christ , created to good works , to walk in them . . the observance of the moral law is encouraged by many promises , and the violation of it disswaded by many threatnings in the new testament of our lord iesus christ , as well as in the old. and therefore keeping the moral law is a pure evangelical duty incumbent upon all believers both under old testament and the new. new-testament-promises encouraging to the observance of the moral law , are many : expressed both by r christ , and his s apostles . new-testament-threatnings , deterring from the breach of the moral law , t are divers also : and very severe . as against ignorance of god , thes. . ▪ . unbelief , joh. . , . mar. . . idolatry , cor. . , . rev. . . blasphemy and hard speeches against god , matth. . , . rash-swearing , jam. . . against any sort of ungodliness and unrighteousness against first or second table of the law , matth. . , . & . to the end , rom. . . to . cor. . , . gal. . , , . rev. . . vi. hence , all lawless loose licentious people , that reject the moral law of god , are deeply to be condemned . the moral law was given , immediately to israel at mount sinai ; mediately to the israel of god for all after ages , even under the new testament , as hath been explained . and is of perpetual obligation , and use . here therefore two sorts of anti-nomians , or adversaries to the moral law are to be convincingly blamed and condemned , viz. . anti-nomians in iudgement , who maiantain sinful errours in opinion against the moral law. . anti-nomians in practice , who walk in sinful errours of life contrary to the moral law. and it oft-times comes to pass , that such persons as entertain loose opinions against the moral law , ( through gods just judgement giving them up to their own lusts , ) do at last fall into abominable offensive courses against the law of god : and of anti-nomians in iudgement , become antinomians in practice . ( . ) anti-nomians in iudgement or opinion , ( luther stiles them nomo-machists , fighters against the law ▪ both of old and of late in these days , have belched out many unsavory and blasphemous things in their writings and speeches against the law of god ; and have implunged themselves into many other strange x errours about sanctification , iustification , good-works , afflictions of gods people , &c. their writings are very notorious in expressions : but their private discourses are double abominable . i intend not to point out a synopsis of their errours , and refute them , ( i should then digress from my present intentions ) : but only to vindicate certain scriptures from their misinterpretations , whereupon they seem to bottom their opinion about the abrogation and uselessness of the moral law , to believers , now under the new testament . their foundations being destroyed : their building thereon cannot stand . the scriptures chiefly urged by them , are these , viz. . the lord thus prefaceth to the moral law ; i am the lord thy god which brought thee out of the land of egypt , out of the house of servants , exod. . whereby he shews that he intended his moral law only to his people redeemed out of egypt . but believers under the new testament were never in egypts bondage , nor brought by god thence . answ. . here are three general grounds whereupon obedience to the whole moral law is urged ; viz. ( ) god's supream eternal essence , i am the lord ; ( ) his covenant-relation to his people , thy god ; ( ) his wonderful act of redemption of them , that brought thee , &c. the two first grounds equally concern all believers under the new testament , as they did israel under the old : the bare letter of the third ground more peculiarly concerned israel of old . . the mysterie of the third ground reacheth as fully to believers now , as to the iews then. egypt was a figure of our spiritual bondage under sin , satan , &c. by nature ; their deliverance out of egypt a type of our redemption by jesus christ from that spiritual bondage and misery , as the sacrament of the y passover instituted upon that occasion doth clearly intimate . and this redemption by christ , far surpassed that from egypt : and therefore more strongly binds to observe the moral law. . some ( and not without just cause ) do affirm , that even all believing gentiles now under the new testament were in egypt , and thence delivered in the persons of their fathers of old . for the convert gentiles are z grafted into the stock of the true olive tree , and so adjoyned to the people of the patriarchs . all believers ( as the apostle shews ) are a the children of abraham , his seed by promise ; according to that , a father of many nations have i made thee . hence paul writing to the believing corinthians , which were gentiles , saith , b brethren i would not have you ignorant that all our fathers were under the cloud , and all passed through the sea , &c. to this effect also augustine observes from pauls allegory , gal. . that believing gentiles are abraham's children by sarah the free-woman according to the mysterie , and belonged to israel ; c lo how we are the sons of israel by divine adoption , not by humane cognation , not openly but secretly , nor by the letter , but by the spirit , not jews by circumcision of the flesh , but of the heart . now being thus added to abraham's family , the believing gentiles as abrahams children , and spiritual israel , may be said to have been in egypt , and to have been brought out thence in their fore-fathers . consequently the preface of the decalogue concerns them throughout , as well as the iews : and obligeth them to the observance of the moral law every way . thus the preface to the moral law makes clearly against , not for , the antinomians . . the law and the prophets were until john , luk. therefore the law and prophets ceased at john's ministry , and oblige not believers after him . answ. . this proves not that the moral law was to expire , in reference to its force and authority , at iohn's coming . especially seeing christ immediately adds , d and it is easier for heaven and earth to pass , then one tittle of the law to fail . and after iohn's ministry christ himself and his apostles urge the observance of the moral law , ( as hath been evidenced . ) . the word law in this place is to be taken in a large sense , as comprizing the whole administration of the law given by moses , and not restrictively for the moral law only . now the law largely taken , hath in it morals , ceremonials , iudicials : the ceremonials and iudicials of the law vanished away after iohn baptist , who was the last prophet of the old testament , as our saviour e intimates ; the morals continuing still . and in this speech our saviour intended rather the typicals and ceremonials of the law and prophets , that prophecyed and fore-shadowed christ to come : then the doctrinals and morals : as appears by the parallel place in matthew ; f for all the prophets and the law prophecyed until iohn . which prophetical types and figures , having their accomplishment at christs coming , ceased . for , sin shall not have dominion over you : for ye are not under the law , but under grace . rom. . . therefore hence they conclude , that to the regenerate the law is of no use , but abrogated . and they insist much on this place , with great confidence and triumph . answ. for clearing of this text , i shall enquire a little , . what is here meant by these words ; law and grace . . what it is , to be under the law , and to be under grace . . what is the apostles present scope and sense in this expression . i. as touching the word [ law ] the apostle both in this epistle , and in his other epistles to the galatians , and hebrews , &c. useth it in very various and different senses : which must wisely be distinguished . as , . more generally , for the g whole ministry of moses under the old testament ; which administration was far h short of the administration of the new testment . . more particularly , for the moral law , which was the most eminent of all other laws . in this sense the word ( law ) is often used i in the seventh to the romans . . most particularly , by a synechdoche , for some part of the moral law , not the whole moral law. as for the minatory , maledictory , and condemnatory part of the law ; contradistinct from the mandatory and promissory part of the law. thus the apostle reckoning up the fruits of the spirit , adds ; k against such there is no law. that is , there is no threat , curse , or condemnation in the law , against such fruits of the spirit : though there was precept , command , encouragement , and promise in the law , for such fruits of the spirit . as touching the word [ grace ] the apostles in their epistles use it in divers significations , viz. . sometimes for the fountain-grace , the l free favour of god. . sometimes for the streams that flow from this fountain , the effects and fruits of gods free grace and favour vouchsafed to us : whether m sanctification , or other spiritual gifts flowing from meer divine grace . . sometimes for the n doctrine of grace set forth in the gospel , especially in the new testament , which is called o the grace of god bringing solvation ; p the word of his grace , &c. because herein the lord hath peculiarly revealed his gratuitous way of saving sinners by faith in jesus christ alone of meer grace . ii. as for the phrases of being under the law , and under grace : they are here opposed one to another , as contra-distinct , and as setting forth two contrary states or conditions . to be under the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; . sometimes signifies , to be in subjection under moses his servile administration of the law , ceremonial as well as moral ; q tell me , ye that are willing to be under the law , &c. he speaks to them amongst the ●…alatians that urged the necessity of circumc●…sion and the ceremonial law , unto justification and salvation . and in opposition to this sense , to be under grace , is to be under the new-testament's free and gracious dispensation in christ. to be brought from the old testaments servile condition ; to the new testaments free and filial condition . sometimes it signifies , to be under the rigour and curse of the moral law , exacting obedience to the uttermost , upon pain of curse and death . thus christ was made under the law ; as sinners surety , voluntarily : and sinners are under the law as principals in transgression , naturally and necessarily . the apostle mentions both together : r god sent forth his son made of a woman , made under the law to redeem them that were under the law , that we might receive the adoption of sons . to redeem whom ? only the iews which were under moses servile dispensation of the law ? nay , to redeem both iews and gentiles that by reason of sin were under the rigour , terrour , curse , and condemnation of the moral law , and in opposition to this sense , to be under grace is to be actually partakers of the power of supernatural grace , in sanctification , adoption , justification , and other fruits of christs redemption . and i finde not this phrase ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the law ) used in the new testament in any other then in these two senses . nor do i finde the phrase applyed to any believer under the n. test. no christian believer is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the law , nor is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s without law to god ; but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the law , or within the law to christ. iii. the scope of the apostle in this present text objected is this ; t to comfort & encourage the believing romanes to go on in mortifying of sin , and living righteously to god , notwithstanding the reliques of sin remaining in them : u for though sin had still some being in them : yet sin should not have dominion over them , they should at last have the upper hand , and be conquerours . this he proves : because they were not under the law , but under grace . how were they not under the law , but under grace ▪ ( ) were they not under the old testament's servile , but under the new-testament's filial administration ? that was true , but that was not a sufficient proof , that sin should not have dominion over them . for many are under the new testament-dispensation , that remain still under si●…'s dominion : and many were under the old testaments administration , that were delivered from sin's dominion . ( ) were they not under the guidance of the moral law , as a rule of life and obedience ▪ so the libertines would fain interpret it . but this cannot be the meaning : partly , because it doth not prove the thing in hand : viz that sin shall not have dominion over them . for , x sin and death had dominion and reigned over all men from adam to moses before the moral law was given . and sin and death have dominion still , even over pagans , that were never under the obedience of the moral law , nor heard of that law. partly , because the apostle himself in the words presently subjoyned prevents this misapprehension , and misinterpretation . y what then ? shall we sin , because we are not under the law , but under grace ? god forbid . as if he had said : i do not mean , ye are under grace , not under the law , so as to sin without controul , and do what you list : god forbid that such a loose prophane construction should be made of my words : ye must still be guided by the law though ye be under grace . ( ) what then ? were they not , ( as carnal unregenerate men , ) under the irritation , rigour , terrour , curse , and condemnation of the moral law ; but under grace , in a sanctified , adopted , justified state through christ , z who was made under the law , to redeem them that were under the law ? &c. this i like best . this proves the matter in hand strongly . they that are thus under grace , are delivered from the state , reign , and dominion of sin , though not from the in-dwelling of sin : and consequently from the irritation , rigour , terrour , curse and condemnation of the law : in which sense the law is the strength of sin . thus this text makes nothing at all for the antinomians . . wherefore my brethren , ye also are become dead to the law by the body of christ , — but now we are delivered from the law , that being dead , wherein we were held , that we should serve in newness of spirit , and not in oldness of the letter , rom. . , , . therefore by christ the regenerate are freed from the law. answ. the apostle insisting still in his former subject of regenerate persons freedom from sin 's dominion , and from the laws rigour and malediction , to explain it more fully ; the answer to the former place objected , may serve much to clear this place also . but i add further , . as the b woman is by the law bound to her husband while he liveth , but he being dead she is free : so the unregenerate , while their husband ( sin ) is alive and unmortified , are under the law , viz. as irritating ●…in , as cursing and condemning for sin ; but they being regenerated and their husband ( sin ) dead , ( that being the thing wherein they were held in bondage ) they are delivered from the law , as rigorously exacting , irritating , and condemning , and are marryed to christ a better husband to bring forth better fruit to god. this seems to be the plain and direct intent of the apostle in this paragraph . . this being delivered from the law , in reference to the rigour , irritation and condemnation thereof , doth not deliver from the obedience of the law , as a rule of life : but rather restores and enables to the true spiritual observance thereof . — c that we should serve him in newness of spirit , and not in the oldness of the letter . as the apostle afterwards professeth , d he delighted in the law of the lord touching the inner man : and mourned , that the reliques of sin in him , impaired his obedience . hence some observe , the law is not said to be dead ; but they are dead to the law. . christ is the end of the law , for righteousness to every one that believeth . rom. . . therefore the law is now abrogated to believers . answ. the apostle here declares in what respect christ is the end of the law , viz. e for righteousness or justification . christ is the perfective end of the law : having fulfilled it to the uttermost , so that every believer applying his obedience by faith shall be justified . he needs seek no further then christs obedience for his justification . but christ is not the destructive end of the law in reference to holiness and obedience , which justified persons are f still to perform to the law evangelically in testimony of thankfulness for their justification . . the law is not made for a righteous man , but for the lawless , &c. tim. . , , . therefore the righteous are not under it . answ. how the law is not made for a righteous man , hath been g formerly explained . the righteous are not under the rigour , irritation , curse , condemnation of the moral law , as the unrighteous are : but are still under the information , direction , guidance , and probation of it . thus it s said of the fruits of the spirit , h against such there is no law : that is , no law condemning them : but commending and commanding them . . wherefore then serveth the law ? it was added because of transgression , till the seed should come , to whom the promise was made . — wherefore the law was our schoolmaster to bring us to christ , that we might be justified by faith. but after that faith is cōme , we are no longer under a schoolmaster , gal. . . — , . therefore , since christ , believers are no more under the law. answ. . the word law is divers times used in this epistle more generally , for the whole administration of moses , comprizing the whole law given by him , especially both the moral and ceremoal law : and in this latitude , i take it , we must understand him in these two places alledged . till the moral and ceremenial law was given , sin was in the world but not so clearly and fully imputed by the jews unto themselves , as afterwards . then the moral law distinctly gave the k knowledge of sin . and the ceremonial law in the continual washings , and purifications , and sacrifices did l yearly and daily arraign them at gods bar as deeply guilty of sin. and both the moral and ceremonial law discovered the death and curse which they had deserved by sin , withal typifying and pointing out christ that should take away their sin and curse . and thus , partly by correcting them for their faults , partly by directing to the right remedy , both moral and ceremonial law joyntly were a schoolmaster to bring them to christ. . whereas he adds ; but after that faith is come , we are no longer under a schoolmaster : the meaning is , they are no longer under the law as a schoolmaster to christ that was to come ; christ being come already , they could not be under the law in this notion any longer . not under the ceremonial law : for now the body , the anti-type , christ , was come ; and therefore all those shadows and types vanished away , as the morning-darkness before the sun. nor under the moral law so far as part of moses servile administration , m the church now as an heir coming to fulness of age in christ , and capeable of filial liberty . but still they were under the light , guidance , &c. of the moral law , as a rule of holy and righteous life : as the apostle plainly intimates afterwards in this very epistle ; n for , brethren , ye have been called to liberty : only use not liberty for an occasion to the flesh , but by love serve one another ; for all the law is fulfilled in one word , even in this , thou shalt love thy neighbour as thy self . this being the sum of the second table . . but if ye be led by the spirit , ye are not under the law. gal. . . therefore the regenerate are not under the law. answ. . the apostle's scope in this context is , to exhort them to walk in the spirit ; that is , according to the guidance of gods regenerating , sanctifying , adopting spirit , verse . hereunto he urgeth them from two priviledges that would ensue upon such walking ; ( ) they should not fulfil the lusts of the flesh , which are contrary to the spirit , ver . , . ( ) they should hereby discover that ( as regenerate persons , ) they were not under the law , ver . . that is , not under the rigour , curse and condemnation of the law ; though you have many failings and infirmities in your obedience . god covers the frailties and imperfections of his regenerate people , and accepts their upright desires and endeavours of inchoate obedience , as perfect in christ. . but the guidance of the spirit shuts them not from the guidance of the moral law ; which a o little before he had urged . and afterwards he explains himself , saying : ( against such ( that is , such fruits of the spirit , wherein they were to walk ) there is no law , viz. no rigorous , cursing condemning law of god. these are the principal places of scripture urged by anti-nomians in opinion for the abolishing of the moral law to believers under the new testament : but how weakly they are objected may appear by these resolutions . ( ) anti-nomians in practice , lawless ungodly unrighteous intemperate livers , q do in their lives and practice reject the moral law of god , and trample it under their feet proudly , presumptuously , prophanely . despise god , and his authority : even to all excess of riot , &c. hate to be reformed , &c. and usually anti-nomians in opinion , become anti-nomians in practice , through a just judgement of god. let such lawless livers consider , . that the lord god , the holy and just law-giver is infinitely above them , and can crush them in a moment . it 's dangerous , desperate to fight against the high and mighty god. . that , their contempt of , and r 〈◊〉 against the law of god , is a certain evidence of their meer carnal condition , without god , christ , and hope in the world ; in which state remaining they cannot please god , or be eternally saved . s they that have not crucified the flesh with the affections and lusts , are none of christs . they that have not gods law written effectually in their hearts , are not savingly within the new covenant . . that , all such as are not u evangelically obedient to the moral law in christ , are wholly under the penalty , curse , and condemnation of the moral law without christ. . that , as the moral law had at first a most majestical and terrible promulgation : so at last it will bring upon all impenitent transgressors thereof a much more terrible doom and condemnation . when god gave his law , mount sinai was all on a smoak , and burnt up to the heart of heaven : but x when christ shall come in flaming fire taking vengeance of them that know not god , and obey not his gospel ( whereof the moral law , as given on mount sinai , was an eminent part ) heaven and earth shall be all on a light flame and the very y elements shall melt with fervent heat . oh , z it is a fearful thing to fall into the hands of the living god. a for our god is a consuming fire . thus of gods law given on mount sinai , more absolutely considered , as a law : next consider we it more relatively , as a covenant . aphorism ii. of gods giving the law on mount sinai as a covenant , and that of faith. god gave the law by moses to israel from mount sinai , as a covenant : and that not as a covenant of works , nor as a mixt covenant of works and grace , nor as a covenant subservient to the covenant of ●…race , but as a covenant of faith . here-upon this covenant-administration , ( to distinguish it from other foederal expressures , ) may be stiled , gods sinai-covenant . and this distinctive denomination the scripture hath already in effect given it . for paul discoursing of abraham's two wives , hagar , the bond woman ; and sarah the free-woman , saith ; b which things are an allegory : for these are the two covenants ( or , testaments , ) the one from the mount sinai , which gendreth to bondage , which is agar . so he cals it , the covenant from mount sinai . this sinai-covenant is also elsewhere called , c a test ament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in reference to the testators death and blood typically represented by the death and blood of sacrifices added for the dedication and confirmation of the testament . for where a testament is , there must also of necessity be the death of the testator . for a testament is of force after men are dead . and , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first testament : because it was in order of time , and in actual subsistence , the first of those two testaments , which god vouchsafed his church . also e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a decaying and old testament : so called , partly because it was older then the new testament , though not older then the evangelical promises and covenant ; partly and especially because it was of such a dispensation that it was to wax old and decay , and did wax old and decay when the new testament obtained and came in place . this sinai-covenant , this testament , this first testament , this old testament ; is that foederal administration which now is to be considered . the surpassing excellencies of this foederal dispensation , beyond all that went before , have been touched upon in the beginning of this chapter , in ten particulars . all which may as cogent motives , strongly perswade us diligently to enquire into the abstruse mysteriousness of this ●…xcellent covenant . for clearing of this aphorism , consider ; . that the law given on mount sinai , was given as a covenant to israel . . what law it was which was given as a covenant . what sort of covenant the law was . . why god at that time gave such a covenant by moses unto israel . these four things being evidenced , the aphorism will be plain . i. that the law given from mount sinai to israel , was given as a covenant ; in a covenant-way , in the notion of a covenant . this is unquestionably clear , in that . the name of covenant is often given to the law. . the true nature of a covenant was in the law , as then dispensed . i. the name of covenant is frequently attributed to the law given on mount sinai , both in books of old and new testament . as , . by the lord god himself . in his preface to the giving of the law he stiles his law a covenant . f — now therefore if ye will obey my voice indeed and keep my covenant , then ye shall be a peculiar treasure unto me above all people . so he stiles it often elsewhere . . by moses the man of god. g — and he declared ●…nto you his covenant , which he commanded you to perform , even ten commandments , and he wrote them upon two tables of stone . — take heed unto your selves , lest ye forget the covenant of the lord your god , which he made with you , and make you a graven image , or the likeness of any thing which the lord thy god hath forbidden you . and elsewhere ; h the lord our god made a covenant with us in horeb. the lord made not this covenant with our fathers , but with us , even with us who are all of us here alive this day . the lord talked with you face to face , in the mount , out of the midst of the fire , — saying , i am the lord thy god , &c. so he repeats the whole moral law , as the covenant then made with them . and again ; i these are the words of the covenant , which the lord commanded moses to make with the children of israel in the land of moab , beside the covenant which he made with them in horeb. and ; k if there be found among you — man or woman that hath wrought wickedly in the fight of the lord thy god , in transgressing his covenant , and hath gone and served other gods , &c. . by the prophets . as , l gather my saints together unto me : those that have made a covenant with me by sacrifice . he seems peculiarly to intend that solemn covenant at mount sinai . and when king solomon caused the ark to be brought into his place in the temple finished by him , it 's said ▪ m there was nothing in the ark save the two tables of stone , which moses put there at horeb , when the lord made a covenant with the children of israel , &c. and israel is said to be carryed captive into assyria , n because they obeyed not the voyce of the lord their god , but transgressed his covenant , and all that moses the servant of the lord commanded . the lord also said by ieremiah ; o cursed is the man that keepeth not the words of this covenant , which i commanded your fathers in the day that i brought them forth out of the land of egypt , &c. and afterwards prophesying of the days of the new-covenant ; p behold , the days come , saith the lord , that i will make a new covenant with the house of israel , and with the house of judah : not according to the covenant that i made with their fathers in the day that i took them by the hand to bring them out of the land of egypt , &c. . by the apostle ▪ also . paul reciting the iews priviledges , saith ; q who are israelites , to whom pertaineth the adoption , and the glory , and the covenants ▪ and the giving of the law , &c. by [ covenants ] he seems to intend ▪ the two tables of the covenant . and alledging that of ieremiah touching the new covenant he saith ; r — not according to the covenant that i made with thy fathers in the day when i took them by the hand to lead them out of the land of egypt . and elsewhere he tels the ephesians touching their paganish state ; s that at that time ye were without christ , being aliens from the common wealth of israel , and strangers from the covenants of promise . where , though he may call all the covenant-dispensations before christs coming , covenants of promise : yet seeing he immediately before mentions , the common-wealth of israel , it is to me very probable that he intended especially this eminent sinai-covenant . ii. the nature and properties of a covenant evidently agree to , and are found in the law , as published on mount sinai to israel . for , herein are , . foederal articles agreed upon , containining the matter and substance of the covenant . these are ; . summarily propounded , in gods preface to the giving of the law , exod. . , , . god propounds them to moses : and moses to the people . . largely and audibly promulged with a great voyce by god himself from mount sinai in the hearing of all israel , saying , i am the lord thy god , &c. exod. . . to . deut . , , , , , &c. these things promulged were the ten words , or commandments of the moral law. . more largely and fully recorded in a book by moses for the constant memory of the thing . for , moses told the people all the words of the lord , and all the judgements : ( viz. not only the moral law , but many ceremonials , and the main body of the judicials , which god had already declared to moses , and moses wrote all the words of the lord , exod. . ▪ . this hath reference to all that went before : morals , ceremonials , judicials ▪ and ▪ this writing is called , the book of the covenant , exod. . . . the mutual consent of foederates to these articles and matters of the covenant : according to the custom of covenanting . this consent between god and israel , is remarkably storyed three times , viz. . when the sum of the covenant was propounded in the preface . god propounds , exod. , , ▪ , . and all the people answered together , and said ▪ all that the lord hath spoken , we will do , exod. . , . . when the moral law was promulged . god spake it , exod ▪ . . &c. deut. . ●… , , ▪ , . &c. . and the people terrified with gods immediate voice , and unable to hear it any more , requested moses , saying ; thee●… ●… ▪ and we will hear it , and do it , exod. ●… . . deut. ●… . . . when moses , both by word of month , and by writing , had declared to israel all the words of the lord , touching morals , ceremonials , and judicials : the people answered ▪ all the words , which the lord hath said , will we do ▪ — all that the lord hath said , will we do , and be obedient , exod , ▪ , . . the foederal sanction , t ●…edication , and solemn ratification of the covenant betwixt god and israel thus consented unto by them moses reading the book of the covenant in the audience of the people , under mount sinai ; offering of sacrifices ; and sprinkling the blood , one half upon the altar , representing god , and the other half upon the people , saying ; behold the blood of the covenant which the lord hath made with you concerning all these words , exod. . , , , . this was a most renowned foederal solemnity . . the divine recording and custody of the covenant for a perpetual memorial to after generations . god himself wrote his covenant in two tables of stone , deut. . . which tables are thereupon called ; the tables of the covenant , deut. . , , . and god commanded these tables to be kept in an ark appointed for that end , exod. . . which ark is thereupon frequently stiled , the ark of the covenant , numb . . . & . . and often in the old testament . see also heb. . . by these things it is undenyably evident , that the law given on mount sinai , was given in the notion and way of a covenant . i have cleared this the rather , because few consider that the law was given at mount sinai as a covenant . ii. what law it was , which was given as a covenant at mount sinai . this may the rather be questioned , because three sorts of laws , viz. the moral , ceremonial , and iudicial laws were then and there given to israel , as i have already manifested . thus , i conceive , we may briefly resolve ; viz. . that the law in the largest acceptation , as it imports the whole administration of the law moral , ceremonial , and iudicial at mount sinai by moses to israel , was given as a covenant . and this , for these reasons . . because , u god gave on mount sinai to israel , ( before his covenant was compleated and ●…fied beneath the mount ) not only his whole moral law ; but also many ceremonials , as touching altars , sacrifices , first ▪ fruits , the seventh year sabbath , the three solemn feasts every year , &c. and the chief body of iudicials . why should these be given before the sanction of the covenant : but because they were to be integral parts of the matter of the covenant ? . because , on the evening before the covenant was solemnly ratifi'd , moses x came and told the people all the words of the lord and all the judgements . to all which the people consented promising obedience . this evidently refers both to morals , ceremonials and iudicials ▪ which moses had in charge from god ▪ y and moses wrote all the words of the lord . and early in the morning he builded an altar beneath the mount , killed sacrifies ; read the book of the covenant to the people , sprinkled the blood of the covenant : and thus the covenant ( containing all these three sorts of laws ) was solemnly established . this is a very cogent and convincing reason , to shew , that the covenant contained the whole law given on mount sinai , moral , ceremonial , and iudicial . this is much to be noted , because this will hereafter tend singularly to shew the nature and kind of this covenant ; that it was not a covenant of works , h●… of faith. . that , notwithstanding , z the moral law is by way of eminency counted and peculiarly stiled , the covenant , as god promulged it , and wrote it twice vn two tables of stone ▪ as those two tables are called , a the tables of covenant ▪ and the art containing the tables . b the ark of the covenant . all having special and peculiar reference to the moral law. this i conceive to be stiled the covenant , not by way of exclusion of the rest , but by way of eminency and prerogative above all the rest . . because , the moral law was the chiefest and most eminent of all these laws , in many regards ▪ . because , the c●…remonial and iudicial laws were comprized in the moral . for , the ceremonial laws are all comprized in the first table , being additional explanations thereof , till the time of reformation , when christ the promised seed should come : and all the iudicials were comprized under the second table , being additional explanations thereof to continue in force till the iewish common-wealth should be dissolved . thus , if we say , the moral law , as given on mount sinai , was that sinai-covenant , we shall speak safely ▪ inasmuch as both the ceremonial and iudicial laws were comprehended therein , and so are not excluded from the covenant . iii. what sort and manner of covenant this law was : is next to be considered . this particular is involved in much difficulty ▪ and therefore requires the larger handling . one c compares it to the land of canaan : ( which was a good and pleasant land , ) but there are many gyants , many great ▪ objections in the way . and as abraham's ram was intangled in the thicket by the head : so very many and learned writers are much intangled and perplexed in their notions and expressions bout the nature of this sinai-covenant , wherein they not only dissent oft-times from one another , but sometimes from themselves so far , that it is hard to discover their sense and meaning . i find principally four several opinions touching this matter , viz. . the first holding , that the law on mount sinai was given as a covenant of works , not of grace , ( of , of faith , as i had rather stile it . ) . the second holding , that it was a mixt covenant , partly of works , partly of grace . . the third holding , that it was not purely and properly either a covenant of nature or of grace , but a covenant subservient to the covenant of grace , and preparing thereunto . . the fourth holding , that it was a covenant of grace for substance , though propounded in an unusual way of terrour and seruile bondage , suitable to that people , time , and state of the church under age . touching these various opinions , i intend not polemically to discuss them ; but rather positively , to give a brief narrative of them severally , and to annex briefly some few reasons , partly against such of them as do not satisfie ; and partly for that , which is the truth . after which , i shall remove objections made to the contrary . i. opinion that the law given on mount sinai , was given as a covenant of works , not as a covenant of grace . and so the asserter of this opinion , makes the old and new testament , as the covenant of works and grace , not only differing gradually in some degree of manifestation and ministration , but also opposite specifically in substance and in kind . some express themselves thus herein ; that god conferred grace to the fathers before moses , not by covenant , but only by promise : accounting all that moses comprehends under covenant , to be the co venant of works and old testament . answ. but this satisfies not . for , . that distinction of promise , from covenant , as opposite and contra-distinct thereunto , is not solid ; not grounded sufficiently on any scripture . yea scripture contrariwise assures us , that gods contract with abraham is sometimes stiled , d the promise ; sometimes , e covenant ; and sometimes it is reckoned up and comprized among , f the covenants of promise ; yea sometimes stiled g promises , and covenant . so that the scripture useth , in this dispensation to abraham , the words covenants and promises promiscuously as synonyma's , to denote one and the same thing . . god made a a covenant with noah a little before the flood , which was a h covenant of grace , and faith. for noah believing and obeying god therein became heir of the righteousness which is by faith. this god cals his covenant with noah . god made afterwards promises to abraham , which he cals his i covenant again and again : and which ▪ had all the accomplishments of a covenant . under which abraham was k iustified by faith , and became l father of all the faithful . therefore ▪ the covenant of grace was ▪ and was called covenant , long before moses . . after the covenant of works was broken by adam's fall , it cannot be proved that god did at any time after set on foot a covenant of works in the church of god. as afterwards will more appear . some express themselves with much more colour of scripture , thus ; m this phrase , the old testament , is taken largely , and strictly . largely , so , not only the law of moses , but also the promise to adam , and after to abraham , are comprized under the old testament , gal. . . eph. . . and in this notion the old testament differs not from the new in substance , but only in manner of administration . n — strictly and properly ; so , under the name of ( the old testament ) was signified the law , as given by moses to the iews , promising life under the condition of the curse to transgressors , together with an intolerable burden of legal rites , and yoak of strictest politie : which therefore is called , a killing letter , a ministration of death and condemnation gendring to bondage , like hagar , cor. . , . gal. . , . to this the new testament in proper signification is opposed , viz. a doctrine of spiritual grace and salvation fully revealed by the son of god from the bosom of the father , and divulged by the apostles preaching , wherein is promised free righteousness and eternal life , through and for the merit of christ the testator , to all that should believe in him , by the grace that he would give them . in this signification , o the old and new testament do not differ only in some circumstances and accidents , but essentially , ( and that we may use pauls words , ) they are two testaments . gal. . . for in them both is instituted an altogether diverse way of salvation : seeing , that promiseth life under the condition of works ; but this remission of sin and eternal life to him that leans on christ by faith . therefore they are said to be fallen from grace , that would be justified by the law , gal. . . and the law is so opposed to the promise , that if the inheritance be by that , it cannot be by this , gal. . . there 's the same opposition of the law of works , and the law of faith , rom. . . the first whereof is understood to be a doctrine promising salvation , upon condition , if thou shalt do all-things : the other a doctrine propounding the same salvation , upon condition if thou shalt believe : which very condition god gives all that are justified ability to perform . therefore in this sense the old testament is called , the ministery of death , a killing letter , cor. . . a yoke pressing the worshippers with intolerable servitude , acts . . a shadow of good things to come , heb. . . imperfect , to be abolished , &c. opposite unto which the new testament in the foresaid signification is the ministry of the enlivening spirit , christs light yoke , storing us with the spirit of adoption and liberty of the sons of god , mat. . . rom. . . having the true image of the things , perfect and eternal . thus they . answ. though i do much honour the learned authors of this p elaborate book , yet i desire much more to honour the truth of the gospel ; and therefore i cannot but profess my self wholly unsatisfied in this their opinion about the old testament , or sinai-covenant ; and do account it an errour , chiefly upon a threefold account . for , . the distinction of the old testament ; as . largely taken , comprizing thr promise to adam and to abraham as well as the law of moses ; and . as strictly taken , only for the law of moses promising life , under condition of the curse to transgressors : i say this distinction , ( whereupon this opinion is grounded ) is not sound nor warranted by scripture . for i find this phrase , the old testament , used in scripture only in these two senses or acceptations , viz. . properly ; for the covenant which god made with israel at mount sinai which is called q a covenant or testament decaying , and waxing-old , because god had antiquated it , made it old , by instituting the new. . improperly and metonymically for the books of moses and the prophets , containing this old testament in them ; r for until this day remaineth the same veil untaken away in the reading of the old testament . as s augustine calls the books of the scripture vetera & nova instrumenta , old and new instruments , as being authentick and confirmed by many witnesses : and tertullian , alluding to the judicial term , calls the bible , t nostra digesta : others , our pandects : &c. now this distinction wanting sufficient footing in scripture , the opinion set thereon , that the law was given as a covenant of works , falls with it . as for those two texts alledged to countenance the distinction , gal. . . eph. . . covenant , and covenants of promise , are mentioned therein ; but not at all , old covenant : therefore they prove nothing . add hereunto ; u this distinction interfers , contradicts itself . whilst it grants , that as the old testament is taken largely , comprizing the law of moses : and promise to adam , to abraham , &c. it differs not in substance but only in manner of administration from the new testament : but as strictly , for the law of moses , it differs in substance . how can this be ? seeing in the larger acceptation also the law of moses is comprized . can the same law of moses , as such , both agree and differ in substance from the new testament ? . the further proofs from scripture , that the old testament and 〈◊〉 dispensed by moses differ essentially , and not only in some accidents and circumstances from the new testament , are invalid to prove the thing , as , ( ) that the old testament is called , a killing letter , a ministration of death and condemnation , gendering to bondage , as hagar , cor. . , . gal. . , . answ. these expressions prove not the old testament dispensed by moses to be essentially differing from the new testament , nor consequently that old testament to be a covenant of works . for , . these expressions of ( x ) paul to the corinthians , touching moses ministration of the law , are not to be taken absolutely ; as if it had been absolutely and in it self the ministration of death and condemnation . for , scripture elsewhere stiles it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , y lively oracles ; or ( as some copies ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lively word , or living word : that is , an enlivening word , giving life . but understand them respectively and accidentally , in respect of this errour and mistake of the carnal and ignorant jews , and such as follow them ; who abstracted and separated moses ▪ ministration from christ , faith , and the gospel , resting in the works of the law , and seeking to be justified thereby , contrary to gods intention and scope in that ministration ▪ z for they had a zeal of god , but not according to knowledge . for they being ignorant of gods righteousness , and going about to stablish their own righteousness , have not submited themselves to the righteousness of god not perceiving that christ is the end of the law for righteousness to every one that believeth . hence therefore it came to pass that they perverted the true end and scope of moses ministration of the law : and his lively oracles became to them a ministration of death and condemnation , a they being unable fully to perform them . nor need this seem strange ; for , even the new testament , called b the ministration of the spirit and the ministration of righteousness , because it is such absolutely and in itself ; yet accidentally upon occasion of mans abuse and corruptions , it is c the savour of death unto death : and men are said to d have had no sin if christ had not come ; and that those men shall more hardly escape e that neglect christs ministration , then they that transgressed against moses ministration . these expressions , of a ministration of death and condemnation , reached also the ceremonial law , as well as the moral : for the ceremonial was part of the ministration . but the ceremonial law ( as is confessed by all ) in itself held forth life and righteousness in christ : therefore it was a ministery of death , not in itself directly , but by accident and indirectly through ●…he jews errour and abuse . . if the ministration of the law in itself ministred death and condemnation , it was not universally the whole ministration , but only some part of it : viz. f gods own immediate and terrible promulgation of the moral law out of the midst of the fire at the first to israel without a mediator . for hereby they ●…ere so terrified , that they durst hear gods immediate voice no more ●…lest they should dye , and that great fire should consume them : and therefore they sued to have moses for a mediatour ; a type of christ. . should the whole ministration of the law be a ministry of death and condemnation , then that absurd doctrine of the socinians would hence ensue , who hereupon conclude , that nothing of christ , faith , grace or spirituals was offered to the jews by moses . . whereas it is said , that g the old testament at sinai gendred to bondage , as hagar : understand it not absolutely and wholly , as if it gendred to bondage and nothing else , having no liberty at all therein : for , even h to israel under this ministration pertained the adoption , which hath in it filial liberty . but understand it comparatively : for under this ministration , the church being in minority , was kept in a far more servile and slavish condition i under tutors and governors till christ , then the church come to age since christ now is in , under the new testament . so that the difference betwixt these two testaments is not essential and specifical : but only accidental and gradual . ( ) that the old and new testament are two distinct testaments , gal. . . holding forth two altogether divers waies of salvation : that , under condition of works : this , of faith. hence , they are said to be fallen from grace , that would be justified by the law. gal. . . and the law is so opposed to the promise , that if the inheritance be by that , it cannot be by this . gal. . . so , the law of works , and law of faith are opposed , rom. . . answ. . though the apostle stile the old and new ; that , from sinai , this from sion : two distinct covenants , or testaments : yet doth he not make them opposite , and contrary one to the other , as a covenant of works , and a covenant of faith , requiring these opposite conditions ; but rather in the k allegory of hagar and sarah prefers the new covenant before the old , this being more servile , that more free , in the manner of administration , as he had l formerly intimated . nor were works the condition of the sinai-covenant the old testament required unto justification : but faith. partly , because the m law was their schoolmaster to bring them to christ , that they might be justified by faith. partly because the law did n shut them up unto the faith , which should afterwards be revealed : that so they might not wander away into any erroneous by-path of justification , from the true way of justification by faith only . partly , because christ is the end or scope ) of the law for righteousness to every one that believeth . the law therefore intended not justification by works at all ; but only by christ , and faith ▪ . they that did seek to be justified by the law , are said to be p fallen from grace : not that the law , ( as it comprehends the whole administration thereof by moses , ) holds forth or intends a justification by works , repugnant to the gospels justification of free grace by faith : but that they who erroneously mistook the law and ends thereof , and sought for a justification by the deeds of the law of their own invention , and establishment , these were fallen from grace , even from the gracious way of justification by faith , revealed both in the sinai-covenant and in the new testament . . whereas it is said , q if the inheritance be of the law , it is no more of promi●…e ; understand not the law in that sense and notion in which it was dispensed at mount sinai , viz. as a covenant of faith , ( as after wil appear ) for so the eternal inheritance of heaven typifyed by canaan was by promise in the very law , r and under this covenant-administration they came to possess canaan : but understand the law as abstracted from christ and from faith , and indeed from moses dispensation of it , as meerly requiring works under penalty of the curse , as the legal justitiaries took it ▪ and so the inheritance cannot be by promise , if it be by the law. . the s law of works and law of faith are opposed : as the law of works is separated and considered abstractedly from moses ministration , not as it is concretely joyned with and comprized in moses administration . as the law of works , was given in paradise , not on sinai : as the law of works was mistaken by men , not as it was on sinai intended by god : so it is opposed ( to ) the law of faith , and not otherwise . thus the grounds of this opinion fail . . there are many cogent grounds or reasons on the contrary , evincing the negative : viz. that the law was not given on mount sinai as a covenant of works . as , ( ) because , the covenant of works once violated and broken , admits of no repetition or re-iteration to the parties delinquent . for in the nature and tenour of it , it t requires perfect and perpetual personal obedience : which cannot be after obedience is once interrupted by the least failer . now in adam's fall all his meer posterity in and with him brake the covenant of works : and therefore are for ever rendred uncapeable of any covenant of works more . nor can it be evidenced by any good ground from scripture , that ever god renewed or set on foot again the broken covenant of works with lapsed man. but rather by way of remedy to that irreparable covenant of works , he presently reveals the promise and covenant of faith in christ , still enlarging the same from age to age , till the perfection of it in the new covenant . ( ) because , if the sinai - covenant had been given as a covenant of works , then it had antiquated and abrogated the covenant of faith which god formerly revealed in christ to abraham , to noah , and to adam ; for a new covenant succeeding and brought in place antiquates the former , as the u apostle argues . but , ▪ gods covenant with abraham was to be x an everlasting covenant being confirmed y by two immutable things , gods word and oath wherein it was impossible for god to lye . . besides , this sinai-covenant was so far from abolishing gods covenant of faith with the fathers , that it confirms it , and is in substance and effect one and the same with it . z wherefore it shall come to pass if ye hearken to these judgements to do them that the lord thy god shall keep unto thee the covenant and the mercy which he sware unto thy fathers . and in this sinai-covenant the same inheritance of canaan ( a type of the heavenly inheritance ) is promised again and again , which was covenanted to abraham in the covenant of faith. . finally how absurd is it to imagin , that at the fall of adam god should lay aside the covenant of works , and set up the covenant of faith from adam , till moses : and at sinai should again lay aside the covenant of faith , and erect the covenant of works from moses , till christ : and last of all at christs coming lay aside once more the covenant of works , and tak up again the covenant of faith , till the end of the world ? this is fast and loose , backwards and forwards , and makes god very inconsistent with himself . ( ) because the law , as given on mount sinai , the whole ministration there , is not against the promises , or covenant of faiih . it is a diverse , but not adverse : subordinate , not contradictory to the new testament . b is the law then against the promises of god ? god forbid . he abhors such a thought . the law , as considered by legal justitiaries was against the promises , but as given on mount sinai , was not against them . this he proves , . because the scripture , especially the law , concludes all under sin , that the promise may be given to believers . . because by the law they were , not shut up from the faith , but shut up unto the faith , that after should be revealed . . because the law was their schoolmaster to christ , that they might be justified by faith . but if the law were a covenant of works , it must needs be against the promises . ( ) because , the law , the sinai - covenant seems especially to be intended in that phrase , c the covenants of promise . all gods covenants , after the fall till christ was performed , seem to be stiled in reference to christ promised , the covenants of promise : but chiefly the sinai-covenant ; because the common-wealth of israel , constituted at mount sinai , is mentioned with it . now the cove nants of promise were not the covenant of works , but of faith , one as well as another . ( ) because , the ordinary fixed sacraments annexed to the covenant of faith dispensed from abraham till this sinai covenant , viz. circumcision and the passover , ( both of them signifying christ , ) were also annexed and continued to this sinai - covenant till d the coming of christ , and none other ordinary sacraments but they ▪ therefore the sinai-covenant could not be a covenant of works : being sealed and confirmed with the e seals of the righteousness of faith. ( ) because , this sinai - covenant f was ordained in the hand of a mediator moses , as a type of christ the true mediator . but the covenant of works hath not , needs not any mediator . ( ) because , all the following arguments that prove this sinai-covenant to be a covenant of faith , do thereupon consequently conclude it not to be a covenant of works . ii. opinion . that the law was given on mount sinai was a mixt covenant , partly of works , partly of grace . they explain themselves to this effect . g that the law was propounded two ways . viz. first , the moral law alone , after great preparation of the people , was promulged immediately by god to israel , with a great voice , and in most terrible manner , afterwards somewhat lenified by moses writing it with some ceremonials and iudicials in a book , by his reading them thence to the people , and by covenanting with offering of sacrifices . after which god cals moses again up into the mount , and writes the ten commandments with his own finger in two tables of stone of his own preparing , and sends moses down with them open in his two hands to the people , who in moses absence had broken the covenant by idolatry in the matter of aarons calf , which when moses saw he brake the two tables beneath the mount in their sight , to signifie their breach of covenant with god. this was the first way of propounding the law , and most rigid , being a perfect and exact draught of the law of prime nature , wherein the law breathe nothing but wrath to fallen nature having no grace nor mercy , joh. . . this exacted perfect obedience to eternal life , threatning the curse to all that continue not in every thing written in the book of the law to do it , deut. . . this contained a perfect covenant of works : and stood in full opposition to the covenant of grace . secondly , the whole frame and oeconomy , of moses law was given by him to the people , in a comfortable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moderation , with promises of pardon to the penitent , and of blessings to the obedient : and the tables renewed differently from the former . viz. . now no more terribleness and thundering , nor strictness of preparation . . now the mediator moses must prepare the tables , and bring them up to god , who would write therein the same words which were in the former . now moses must prepare an ark , not only for safe-keeping of the tables , but for covering the curse of the law from the people : nor must people or priest read the law out of stone , but as it was mollified by moses transcription in his books . . now the lord proclaims all his goodness before moses , exod. . for the support and encouragement of penitent sinners . . now moses coming down , his face shined so gloriously , that he put a veil upon it to hide the curse of the law from the people . and till the law was in arked , and veiled , &c. the peoples hearts and consciences were not quieted . thus the law was a covenant of grace , or subordinate to the covenant of grace . answ. this opinion to this effect explained , some , do embrace . but this opinion satisfies not : though it be very plausibly represented , and divers things , therein related , be true . for , . in this twofold proposal of the law fore-mentioned , the one , with rigour , the other with moderation , this opinion supposeth two distinst and opposite kinds of covenants to be propounded ; viz. a covenant of works , in the former ; a covenant of grace , in the latter . but this cannot be admitted . for , . moses never speaks of any more covenants made with israel at horeb , then one . he still cals it h covenant : not covenants . . the prophet i ieremie also , and the apostle k paul reciting this sinai-dispensation , speak of it as one single covenant only . . the covenant of works and the covenant of faith , or of grace are so essentially opposite and inconsistent one with another , that they cannot be comprized in one and the same sinai-administration . for as the apostle in another case said of gods l election , so in this case we may say gods covenant-administration ; if by grace , then it is no more of works : otherwise grace is no more grace . but if i : be of works , then it is no more grace ; otherwise work is no more work . . the series and order of gods proceeding in this sinai - dispensation of the law is not so exactly and heedfully observed and related by the authors of this opinion , whilst they make the first proposal of the law and inscription thereof in the first tables , to be a most rigid and exact draught of the law of prime nature , wherein the law breathed nothing but wrath to fallen nature , without grace and mercy : containing a perfect covenant of works , opposite to the covenant of grace . herein is a great mistake . for , . in gods m preface before the giving of the law , he gives them an abstract of his covenant , which he now intended , and a sweet fore taste of divers excellent gospel-graces and mercies promised to covenant-keepers . this some take to be that n spiritual contract , whereby god espoused israel to himself , and became an husband to them . . in the very preface of the decalogue , god represents himself to them , as their o covenant-god and redeemer . and in p the second and fifth commandments , promising mercy to thousands of them that love him and obey him , and the land of canaan a type of the eternal rest in heaven . . when the people were terrified by gods immediate voice , so as to see the need of , and sue for , a mediator betwixt god and them : q god highly commends their desires ; gives them moses a typical mediator , and promiseth christ the true mediator to them . . the lord r annexed to the moral law , many ceremonials typifying gospel-grace and mercy by jesus christ , besides the body of iudicials : all which moses rehearsed to the people , and recorded them in a book . . after this , s moses brings all the people below the hill to enter into solemn covenant with god by sacrifices slain : moses reading the book of the covenant to the people , and the people expressing their consent , the bloud of the sacrifices being sprinkled as the blood of the covenant ( a type of christs true covenant-confirming blood , ) the one half on the altar , the other half on the people , for ratification of the covenant . . this solemnity of the covenant being dispatched , t moses , aaron and his sons , with seventy elders of israel , went up into the mount and there had a most gracious vision of god , in representations of divine grace and favour , as their covenant-god . . moses is u called up higher into the mount , and was there with god forty days , and forty nights , during which time god x communed with him and gave him commandments touching the tabernacle and other ceremonials , clear types of christ and gospel mercies . now all these acts of grace and gospel-mercy were manifested y before moses came down with the first tables . and therefore this part of the proposal of the law , as it had much terribleness , so also it had much comfortableness and evangelical sweetness evidently imprinted thereon . . that particular , viz. that the veil was put upon moses face to hide the curse , is justly exceptionable . for , . the apostle paul expounds the mysterie of it otherwise , viz. that z by the shineing of moses face , was signified , the outward glory of the mosaical ministration of the old testament . and the veyl put upon moses face , did a declare , both the darkness of that ministration in regard of the primary true and proper end of it , christ , which ( as calvin saith ) is anima legis the very soul and life of the law ; and also the blindness of the minds of the jews , that could not see into the bottom of the law , into the end and scope of that which was to be abolished , but generally rested in the outward letter , and carnal apprehension of the law. the apostle speaks not a word of veyling the curse of the law from them , which would have been a mercy ; but of veyling the end and scope of the law from them , which was a great judgement upon them . . many learned and judicious authors thus also understand and interpret the apostle concerning moses veil , not at all mentioning any use of it for hiding of the curse . calvin saith ; b after paul hath taught the genuine use of this shining , viz. that the law might be glorious ; he proceeds further , that this was a presage of the future blinding of the jews . he adds what was accidental , that the veil was upon moses face : because it should come to pass , that the jews could not behold the chief thing in the law , nor attend to the true end thereof : as after christs coming their senses were blinded , and the veil on them , till moses should be turned of them to christ , who is the soul of the law. to the like effect also , c ainsworth , d rivet , the late e london annotations , f augustine , and others expound this veil on moses face . iii. opinion . that the sinai - covenant , or old covenant , was a covenant subservient to the covenant of grace , and preparing thereunto . thai god made this covenant with the people israel at mount sinai , to prepare them unto the faith , and to inflame them with desire of the promise and evangelical covenant ( which otherwise had languished in their minds ) and to restrain them from sin as with a bridle , till the time that he should send the spirit of adoption into the hearts of his , and should govern , them by the law of liberty . and this is the opinion of learned g cameron , who doth thus further explain himself herein . viz. gods covenant is , . of nature , with man in innocency . . of grace , with man lapsed . . subservient to the covenant of grace , which in scripture is called , the old covenant , heb. . . h — the nature and condition whereof cannot more certainly be found out , then by comparing it , . with the covenant of nature . . with the covenant of grace . . with the covenant of nature , this subservient covenant or old covenant , agrees ; and differs from it divers ways . ( ) it agrees herein , . that in both , the one party coutracting is god , the other is man. . that both have a stipulation annexed . . that the stipulation is the same in respect of the moral law. . that the promise is the same in the general . . that both ●…ead unto christ. ( ) it differs herein . . that the covenant of nature , was con tracted with all men altogether : this , with israelites alone . . that the covenant of nature was presently made with man created , and had no preludia : the old covenant long after , and had many preludia's . . that the covenant of nature obliged only to obedience due by the law of nature : the old covenant bound also to ceremonies . . in both , life is promised ; there , in the fruition of paradise , here , in the enjoyment of canaan . . both , bring unto christ. the covenant of nature doth this , not by it self , but by accident : the old covenant doth this by it self , for it is it 's true and proper scope . for god did not enter the covenant of nature with men , that being pressed with its weight they might sigh after christ ; but the chief and ultimate end of it was , this , that man might give to god what was his : but in the subservient covenant god requires his right to no other end , then that men convinced of their weakness might fly unto christ. . the covenant of nature leans on the creation and general conservation : the subservient covenant on the election of the people israel , their deliverance out of egypt , and conservation in the land of canaan . . the covenant of nature was made , that thereby men might be led sweetly , for it was written in their hearts : the subservient covenant that men might be even compelled , for it gendred to bondage , gal. . . . the covenant of nature was eternal : the old covenant temporary . . the covenant of nature respected not the restraint of outward wickednesses , neither in its principal , nor in its less principal scope : the old covenant had respect this way according to its less principal scope , exod . . . the covenant of nature was written in the heart : the old covenant in tables of stone . . the covenant of nature was made in paradise : the subservient covenant in mount sinai . . the covenant of nature had no mediator : the subservient covenant had a mediator , moses . . the covenant of nature was made with men perfect : the subservient covenant with part of man lapsed . . with the covenant of grace this subservient covenant agrees , and differs from it diversly . ( ) it agrees with it herein . that , . god is the author of both . . both of them are contracted with man a sinner . . both shew sin. . both restrain from sin. . both lead to christ. . both of them are a symbole of the church of god. . both of them are a covenant through a mediator . . in both , life is promised . ( ) it differs from the covenant of grace herein . . in the habitude of the author . for in the subservient covenant god is considered as reproving sin , and approving righteousness alone ▪ but in the covenant of grace as pardoning sin , and rene●…ing in man a new righteousness . in the stipulation . for the stipulation of the old covenant is this , do this , and thou shalt live , gal ▪ . . of the new , believe , and thou shalt not come into condemnation . john . . . in antiquity . for the subservient covenant was added to the promises of grace which went before , gal. . , , . . in the manner of shewing sin . for the subservient covenant doth not shew sin primarily , but by experience of humane imbecillity in keeping that covenant , rom. . throughout : but the covenant of grace doth this primarily , for it teacheth expresly man to be a sinner , rom. . . &c. . and his happiness to be placed in remission of sins , rom. . . &c. . the subservient covenant restrains from sin , but with ●…oaction , rom. . , , , the covenant of grace with a free inclination of the soul , rom. ▪ . both bring to christ. the covenant of grace , directly : the subservient covenant , indirectly . . both are a symbole of the church . the old covenant is a carnal symbole of the iewish church : but the covenant of grace is a spiritual symbole of the church of the gentiles as well as of the iews . . both covenants being made through a mediator ; the mediator of the old covenant is the man moses : the mediator of the new covenant is not ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) feeble man ; but ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) god-man , christ. . in the old covenant the spirit of bondage was given , gal. . , . but in the covenant of grace the spirit of adoption , rom. . . . the old covenant was a means to the end : the covenant of grace , the end . . the old covenant terrified the consciences : the new , comforts . . the object of the old covenant is man fallen asleep in sin : of the new , the conscience terrified with sin . . the old covenant shewed the way of worshipping god , but performed it not : the new covenant doth both . . the old covenant was an hand-writing against us . col. . . but the new , a refreshing and easie yoke math. . . . the old covenant was given from the terrible mount sinai , heb . . to . the new , from the heavenly ●…miable and delectable sion , psal. . . . the old coveenant excludes the gentiles : the new admits them . . lastly , this difference is added by some . that seeing life is promised in both , ●…here life seems to be promised in the land of canaan , here in heaven . hence by way of corollary , he adds this definiton of the old covenant . the old covenant is that whereby god requires of the people israel the obedience of the moral , ceremonial , and political law and to the performers promiseth all manner of blessings in the possession of the land of canaan , but contrariwise to the 〈◊〉 , severely threatneth curses and death , and that to this end that he might lead them to the messiah that was to come . thus cameron . answ. though this be the opinion of a learned author , yet it doth not satisfie as being justly liable to sundry exceptions , . some more general , some more particuler . more general exceptions against this opinion thus ▪ stated , are these ; viz. . that the covenant of nature , the covenant of grace , and the subservient covenant or old covenant , are made three distinct sorts or kinds of covenant essentially and specificaly different one from another : and yet , . the covenant of nature before the ●…all , and the covenant subservient at mount sinai , are both of them made ●… covenant of works , having one and the same stipulation in respect of the moral law , do this and live . the division of a genus into its species , must be into members specisically distinct and opposite ▪ but these are co-in cident . . besides , the subserviont or old covenant is not a covenant of works , ( as i have already proved ) nor is the stipulation of it , do this and live ; opposite to the stipulation of the covenant of grace , believe and live , the old covenant being one distinct dispensation of the covenant of grace ( as will after appear . ) so that the subservient covenant and covenant of grace , are co-incident . therefore his first distribution of gods covenant into these three kinds , ( two whereof , viz. the covenant of nature , and subservient covenant himself makes co-incident : and two whereof , viz. the subservient or old covenant , and the co-venant of grace , are in their own nature co-incident , ) is a distribution neither logical nor theological . . that , by this distribution of gods covenant with man into these three kinds the clear order of gods covenant-administrations is obscured and inverted . this was evidently the lords way ; with man perfect in gods image he made a covenant of works or a covenant of nature , which by meer natural concreated abilities man could in his own person perfectly fulfil . with man lapsed from this first covenant of works he makes a covenant of faith in jesus christ , partly as promised , more and more clearly by certain steps and degrees , as the church grew riper and the exhibition of christ nearer ; and these gradual promises and covenants are called ; i covenants of promise : partly as performed in fulness of time in humane flesh , and so he gives his last and clearest feederal dispensation , the new covenant or new testament , to continue to the worlds end . in this way all things are most clear , and in beautiful order . but this opinion setting forth , first the covenant of nature with perfect man , then the covenant of grace with lapsed man , then the covenant subservient as a covenant of works , and last of all the covenant of grace again in these latter daies ; obscures the lords dispensations which are clear , and disorders them that are orderly , as if the lord did do , and undo , went backward and forward , in his foederal administrations . . that , all these three distinct kinds of covenants are said to lead unto christ. this is a paradox . for the covenant of works , exacting perfect and perpetual personal obedience from man in perfect state , knows 〈◊〉 mediator ▪ needs no mediator and in case of non-performance , denounceth 〈◊〉 without mercy , without any place for repentance . and had not the covenant of faith been revealed after the fall to lead to christ , the covenant of works had left man utterly desperate and remediless , not affording to lapsed man the least ●…limering of a mediator . this is the primary and most essential difference betwixt the covenant of works and the covenant of faith , that the covenant of works assures of life upon mans own meer perfect and perpetual personal obedience : the covenant of faith assures of life upon faith in christ the sinners surety and his obedience . more particular exceptions against this opinion ( to mention no more ) are these , seven , viz. . that herein the covenant of grace and new covenant are spoken of as one and the same : and yet the covenant of grace or new covenant is said to be more ancient then the subservient or old covenant whereas the covenant of grace differs from the new covenant , as the species from the individuum as the kind of covenant from one individual administration of that kinde . and if the covenant of grace and new covenant be taken as equivalent and convertible terms , so the covenant of grace is not more ancient then the subservient or old covenant : the new covenant succeeding the old. . that , it considers god in the old subservient covenant only as reproving ●…in , and approving righteousness : but not as pardoning 〈◊〉 , or renewing righteousness in man. whereas , god is also considered and represented in this old covenant , . as pardoning sin : witness , his k name proclaimed at the renewing of the tables , pardoning iniquity transgression and sin : his often l pardoning of israel from their coming out of egypt : and the blood of sacrifices ordained under this covenant-administration , m which led that people to the true blood of iesus christ that cleanseth from all si●… . . as renewing righteous●…ss in man : witness , gods promise in his preface to this covenant , n and ye shall be unto me a peculiar treasure , a kingdom of priests and an holy nation ; his promise annexed to this covenant , o to circumeise their heart and the heart of their seed to 〈◊〉 the lord , &c. and the many ceremonial 〈◊〉 , purifications , &c. shadowing out the spiritual washing by the holy ▪ ghost . . that , it makes man the only party contracting with god in the old covenant . whereas the party contracting with god in every dispensation and period of the covenant of faith , ( whereof this old covenant is one ) is jesus christ and his spiritual seed : as p hath been already evidenced . . that according to this opinion , as life in paradise was the only life promised in the covenant of nature : so life , in the possession of canaan was all the life promised in the subservient or old covenant . whereas , ( not to dispute about the life in paradise , ) undet life in canaan , was shewed 〈◊〉 〈◊〉 life life in 〈◊〉 ▪ canaan being a type of heaven , as hath been formerly manifested . the fathers , abraham , isaac , iacob , &c. to whom god gave the inheritance of canaan by promise : lived r as pilgrims and strangers in the land of promise , declaring plainly thereby that they sought a better country , that is an heavenly . . this entrenches too near the borders of socinianism , that under moses the fathers had only earthly and temporal blessings . . that it makes moses alone the mediator of the old testament . whereas . moses was only the typical mediator : christ the true typified mediator , s as moses plainly intimateth . and christs blood , typified in the blood of sacrifices , was the principal blood that made it a testament . . whereas it is said , t the law was ordained by angels in the hand of a mediator : it is much questioned by some , whether that mediator was not indeed iesus christ himself , and not moses . . that , it asserts the old covenant to lead to christ indirectly . whereas , . every expressure of the covenant of faith ( among which this old covenant is one ) led to christ directly , though darkly . the further from christ , the darker : the nearer to christ , still the clearer . christ being the primary scope , end , and intention of them all . . the apostle saith ; u christ was the end of the law , the very chief scope and intention thereof . and the law was the jews x schoolmaster to bring them to christ , &c. understand moses his whole dispensation . which , partly by detecting sin and misery ; partly by typifying the remedy , led most excellently to christ the mediator . . that , this opinion makes it peculiar to the old covenant , to terrifie the consciences ; to the new covenant , to comfort them . whereas it is evident , . that though the old covenant hath much more servitude and terrour in it , then the new , yet it is not only and wholly terrour . for ( ) the promises prefixed before the promulgation : ( ) the preface to , and promises in , the moral law itself . ( ) the sweet vision they had of god when the covenant was now newly established : ( ) the glorious back-parts of god proclaimed at renewing of the covenant : ( ) the mysterie of christ shadowed out in the ceremo●…ial law : and ( ) the many promises affixed to this dispensation : do flow ( like the land of canaan ) with milk and honey , with sweet streams of soul-reviving consolations . . that , though the new covenant do more abundantly comfort the conscience , then the old ; yet therein also are corrosives as well as cordials ; thunder and lightnings in severe threats against impenitent unbelievers , as well as a small still voice of promises and consolations to penitent believers . by these things we may see what to think of this third opinion or interpretation . iv. opinion . that this sinai - covenant was for substance indeed and in truth a covenant of grace , or a covenant of faith : though for circumstance and manner of administration it seems at the first aspect ; to be otherwise being published and dispensed in an altogether unusual way of majesty , glory , terrour , rigour , servitude , and bondage to the people israel ; yet most necessary , suitable , and accommodate to that time , people , and condition of the infant ▪ church . this opinion and interpretation some have pitched upon : and i am abundantly convinced in my judgement , that it is the undoubted truth . for evincing whereof more satisfactorily , i shall . shew , that this sinai covenant was dispensed in an altogether unusual way , in comparison of all other foed●…ral administrations fore-going , or following it . . declare , how this unusual way of administration of the sinai - covenant , was then , and to that people , most apposite and accommodate , notwithstanding . . lay down certain grounds and reasons why this sinai - covenant was a covenant of faith , and so given . . answer , such objections of any moment or consequence as are made to the contrary . i. that this sinai - covenant was dispensed in an altogether unusual way in comparison of all other foederal administrations before or after it : will appear , by this brief paralell betwixt it , and them. viz. . the place was unusual ; in an un inhabited x wilderness , the desolate wilderness of sinai , where god and israel were alone , separate from all the world . no other foederal dispensation was in a wilderness . . the y preparation of the people to it , with such strictness and caution and rigour was altogether unusual . no such preparations are recorded , before any other covenant . . the promulgation of it was wholly unusual : z with thunders , lightnings , thick-cloud , darkness , sound of trumpet , mount sinai quaking greatly and burning with fire to the heart of heaven , out of the midst of which fire the lord uttered his law with a great voice which shook the very earth , &c. oh how dreadful and terrible was this promulgation ! so that all israel trembled for fear , and stood a far off , and moses himself did exceedingly fear and quake . never was covenant dispensed , before or after , with such terrour and amazement . . the condition of it imposed on the people , was imposed altogether unusually . faith in christ being imposed very obscurely : but obedience from that faith , being urged most exactly and particularly , both in morals , ceremonials , and iudicials . the like exactness and particularne●…s is not expressed in any covenant ; the lord usually propounding the stipulation required from his people in more brief and general expressions . . the number of c●…venanters unusual : a all israel being brought forth to meet with god below the mount , who were b warriours of years old and upwards , besides women and children . when were such a number convened at once , at any other time to enter into covenant with god ? . the solemn c sanction of the covenant by killing of sacrifices , and sprinkling their blood as the blood of the covenant , half on the altar , and half on the people , was wholly unusual . some such thing was done darkly and more imperfectly d when god made covenant with abraham : but this was done most compleatly and clearly . . the writing of the matter of the covenant was wholly unusual ; god himself e writing the ten commandments in two tables of stone once and again , and moses recording f both morals , ceremonials and iudicials in a book . when were there such covenant-rols and records in any other dispensation ? . the g ordaining or disposing of this covenant by angels in the hand of a typical mediator , moses , was altogether unusual : no other covenant mentioning a typical mediator . . the renewing of this covenant , when the people had broken it by idolatry , was wholly unusual : h god renewing it , with proclamation of all his goodness , and with manifestation of outward glory , signified by the shining of moses countenance . the like we find not in other covenant-expressures . . finally , the i keeping of this covenant in the ark , under the mercy-seat , was altogether unusual : no other covenant besides this being kept in the ark of the covenant . in all these regards this sinai ▪ covenant was dispensed in an unusual way respectively to other covenants . ii. this unusual way of the sinai - covenant's administration , was notwithstanding most apposite and accommodate to that time and people . and that in divers respects . for , . the people of israel , ( having for divers generations been born and brought up in egypt , a paganish ignorant idolatrous land , without the knowledge , worship and fear of the true god , ) must needs be very ignorant of the true god , and of his ways . the lord therefore so dispensed his covenant to them , having brought them out of egypt , as to make himself more truly and clearly known to them ▪ in his invisible spiritualness , majesty , glory , greatness , power , dominion , holiness , righteousness , terror , goodness , mercy , grace , truth , and in such other his persections : to make known also his whole way of worship and service unto them , whether moral or ceremonial ; that by his law as a rule of religion and life , they as his covenant-people might be directed how to walk before god acceptably in holiness and righteousness in christ , in order to their inheriting of gods gracious promises . for which end the lord incorporated his law and gospel together . for ( as k one well observeth ) , the law was never given or made positive without the gospel , neither is the gospel now without the law : although the old testament be usually called the law , and the new , the gospel : because the law is predominant in the one , and the gospel , in the other . . since man's fall the world had not been so ( l ) throughly convinced of the sinfulness of sin , wherein they were involved ; no nor yet israel ▪ that had only lived in that sinful egyptian land . l before the law sin was in the world : but sin was not imputed , when there was no law. god imputed it to sinners impenitent : & believers imputed sin to themselves imperfectly , but the generality of the world , yea of israel in effect did not impute sin to themselves , or charge sin upon themselves , so as to drive them out of themselves to the promised seed , and to the true passover , and sacrifice , christ , for remedy . god therefore so dispensed this sinai-covenant to them , as to let them see , the sinfulness of sin for kind , degree , and aggravation exactly in the moral law ; the deadly and damnable nature of sin , in the curse of the law , and in the blood of slain sacrifices ; as also the terror of the lord against sinners without a mediator . m the law entred that the offence might abound . n — by the law is the knowledge of sin . o — the law was added because of transgression , till the seed should come , to whom the promise was made . p — the scripture ( especially the law ) hath concluded all under sin , that the promise by faith of iesus christ might be given to them that believe . . israel was now a most numerous people , a mighty nation , being able warriours : of years old and upwards , besides women and all children under , and all these without any established order or government amongst them . it was no small matter that would subdue and subjugate so great a people , make them tractable . god therefore makes known this covenant to them , with such unparalleld discoveries of his majesty , supremacy and greatness , as made all that mighty people to quake and tremble , and promise all obedience unto god. . israel were naturally a stubborn stiff-necked and rebellious people against the lord. moses tels israel to their face , q thou art a stiff ▪ necked people . — from the day that thou didst depart out of the land of egypt , untill ye came to this place , ye have been rebellious against the lord . then enumerating their rebellions , he concludes ; ye have been rebellious against the lord from the day that i knew you . god therefore , that he might tame and keep under their sturdy necks and rebellious hearts , imposed this covenant upon them as an heavy intollerable yoke till christ , to humble and bow them under the burden , rigour and bondage of it . . they r being ignorant of gods righteousness in christ , sought to stablish their own righteousness by doing . they idolized and rested in their self-righteousness . god therefore so disposed this covenant , as to strip them of all their imaginary righteousness , detect their sin , shame , nakedness and wretchedness , that they might not have any confidence in themselves , but only in s christ , the end of t●…e law for righteousness , to every one that believeth . . they were a people generally very weak , childish , carnal , and dull in their apprehensions of spirituals , especially of the mysterie of christ ; being t like a child in minor 〈◊〉 under age . the lord therefore put them , as children under age , under tutors and governors , viz. the elements or rudiments u and carnal ordinances of the ceremonial law , wherein ( as in their a b c of christianity they might learn to spell out christ , and sinners salvation by him : till they should come to ripeness of age in the fulness of time , when christ himself was actually revealed . they could not ascend to christs spirituality : god condescends to their carnality . . israel was now grown up beyond the compass of a private family or domestical church , to the capacity of being moulded and formed into a national church . the lord therefore so dispensed this sinai-covenant to them , as at once to constitute them a national body politique both ecclesiastical and civil ; a church ( called x the church in the wilderness ) , and a y common-wealth of israel ; a political church , and ecclesiastical politie : he sweetly intwisted them together , as inseparable twins , by compacting his laws moral , ceremonial and iudicial ( which were constitutive of their church and common-wealth ) into one covenant . thus the lord in his singular wisdom accommodated this sinai-covenant to the then present capacity and condition of israel . iii. although this sinai - covenant had such an unusual administration , that it might be accommodated to the state of gods church and people in those times , till christ should be revealed : yet notwithstanding it was dispensed and given as a covenant of faith and grace in iesus christ. and this may be strongly evinced by these ensuing grounds and reasons , viz. . because , the sinai - covenant is for substance one and the same with the covenant made with the fathers ; abraham , isaac , and jacob . this is evident by two testimonies , to mention no more . viz. . by that promise of god to keep the covenant and mercy with them , which he had sworn to their fathers ; if they should keep his commandments , statutes , and judgements . z thou shalt keep the commandments , and the statutes , and the iudgements , which i command thee this day , to do them . wherefore it shall come to pass , if ye hearken to these judgements , and keep and do them ; that the lord thy god shall keep unto thee the covenant and the mercy which he sware unto thy fathers . their keeping of this sinai-covenant , hath the promise of gods keeping to them , and performing to them his covenant and mercy sworn to their fathers : therefore this sinai-cove●…ant , and that covenant made with their fathers , held forth and ●…ed unto them the same mercy , and are , for substance , the same kind of covenant . . by that passage in the a covenant made with israel in the land of moab , ( which is the same with the sinai-covenant , being a part of it renewed . ) b ye stand this day all of you before the lord your god ; — that thou shouldst enter into covenant with the lord thy god , and into his oath , which the lord thy god maketh with thee this day . that he may establish thee to day for a people unto himself , and that he may be unto thee a god , as he hath said unto thee , and as he hath sworn unto thy fathers , to abraham , to isaac , and to jacob. this speaks clearly and fully to the point , that by this covenant he would be their god , and they should be his people , as he had sworn to abraham , isaac , and jacob , that is , according to the tenor of his covenant with abraham , &c. so that this confirms gods former covenant with abraham , and the same covenant-interest betwixt god and abraham with his seed , and in the same way , as he had sworn to abraham , &c. therefore these covenants were one and the same for substance . consequently , this sinai-covenant was a covenant of faith : for gods covenant with the fathers , abraham , &c. was a covenant of faith , as i have at large evidenced in that covenant-period . . because , the preparatory abstract , or summary abridgement of the sinai - covenant , ( premised by god for the better preparing of israel for the promulgation of the law and covenant at sinai ) briefly insinuates , that the sinai - covenant intended , should be a covenant of faith. god gives them a brief hint of his intention and purpose : and what he was now about to do with them ; viz. that he was about to enter into a most solemn covenant with them , and that a covenant of faith and grace in christ , promising evangelical priviledges therein unto them . c the lord called unto him out of the mountain , saying , thus shalt thou say to the house of israel ; ye have seen what i did unto the egyptians , and how i bare you on eagles wings , and brought you unto my self . now therefore , if ye will obey my voice indeed , and keep covenant , ye shall be a peculiar treasure unto me above all people : for all the earth is mine . and ye shall be unto me a kingdom of priests , and an holy nation . these words d i have already distributed and explicated formerly , there see. now i only add ; that god being about to enter into covenant with them , gives them herein a breviate , a precious taste of his covenant : on their part ; they must obey his voice , and be faithful in his covenant . . on his part ; god would accept them as his peculiar treasure ; a kingdom of priests , and an holy nation . in themselves they were the sinful seed of lapsed adam : but here god looks upon them in christ , and promiseth such pure evangelical mercies , as cannot befall lapsed sinners , but only in and through christ. for , jesus christ is e the prince of the kings of the earth . it 's he , that hath loved us , and washed us from our sins in his own blood , and hath made us kings and priests unto god and his father . hence , peter reckoning up the gospel-priviledges of believers in christ , saith ; f but ye are a chosen generation , a royal priesthood , an holy nation , a peculiar people , &c. hence , these pure gospel-blessings in christ , do necessarily infer a pure gospel-covenant at sinai promising them . . because , the covenant-relation betwixt god and israel , established by this sinai - covenant , is substantially one and the same with that of the covenant of faith : consequently the covenants are the same . this is the covenant-relation established betwixt god & men , by the covenant of faith ; g i will be to them a god , and they shall be to me a people . this same relation also is stablished betwixt god and israel by this sinai-covenant . for , . the covenant made with them in the land of moab , ( which was only some part of the sinai-covenant repeated , ) expresseth this covenant-relation plainly ; h that he may establish thee to day for a people unto himself , and that he may be unto thee a god , as he hath sworn to thy fathers , to abraham , &c. so that this covenant-relation is hereby stablished , as it was sworn to abraham , viz. upon the same terms , namely , in christ through faith . . the prophet ieremiah also evidently confirms this , saying ; i thus saith the lord god of israel , cursed be the man that obeyeth not the words of this covenant , which i commanded your fathers in the day , that i brought them forth out of the land of egypt , from the iron-furnace , saying ; obey my voice , and do them , according to all which i command you : so shall ye be my people , and i will be your god , &c. how can the lord be a covenant-god to sinners ; or sinners be a covenant-people to god , but only in christ by faith ? for its only christ , according to gods covenant and promises , that brings god and sinners into union and communion , whom sin had divided . therefore this evangelical covenant relation betwixt god and israel , stablished by this sinai-covenant , proves this covenant to be a covenant of faith. . because , the preface to the decalogue , and the first commandment , judiciously considered and compared together , contain in them sum ▪ arily the covenant of faith for substance . i. the preface to the decalogue , ( which some count the reason of the first commandment , set before the commandment , as the reasons of the four following commandments are set after : nor matters it , as to the force of my present argument , whether way we refer it , ) hath in it three great arguments or reasons inforcing to obedience ; k i am the lord , thy god , which have brought thee out of the land of egypt , out of the house of servants . . that he is iehovah : this is gods chief essential name , setting forth his nature more fully then any one word in the hebrew , or any other language under heaven . it s derived from , being : and it implyes , . gods supream eternal independent unalterable being in and of himself alone . . gods giving being to all beings . he is the fountain of all beings . . gods giving actual existence , subsistence and being to his decrees and 〈◊〉 promissory or minatory . hence , when the time drew nigh that israel was to be delivered out of egypt , to go to inherit the land o●… canaan , according to his covenant and promises to abraham , &c. l god said ; i am iehovah : and i appeared unto abraham , unto isaac , and unto jacob , by the name of god almighty : but by my name iehovah was i not known to them , &c. that is , i declared my self to them to be an almighty , alsufficient god in my covenant and promises , and though covenanted blessings were not actually performed to them , yet i my self was their al-sufficiency against all wants : but i declared not my self a covenant-performing god , a iehovah to them , making my promises actually to subsist , in actual redeeming them out of egypt , and bringing them into canaan ; though they all knew me by my name iehovah doctrinally , yet did they not know me by it experimentally . but now i am come to make my self known experimentally to israel to be iehovah , in fulfilling my covenant and promise to abraham in his seed . . that he is israels god , thy god. not by common creation or providential conservation only , as he is even to the wicked : but by special covenant , made formerly with their fathers . . that he is their redeeemer , typically from egypts thraldom ; spiritually from sin 's and satan's thraldom shadowed out thereby : as is clear from the passover ; m a means of their deliverance from egypt , and a clear n type of christ. now these three arguments prefixed to the law notably proclaim the law this sinai-covenant to be a covenant of faith in christ : for , god as jehovah performs his covenant and promise to abraham and his seed o only in christ ; is israels covenant-god , only in christ ; and is israel's redeemer only in christ. ii. the first commandment also speaks this further . the affirmative part of it is ; p thou shalt have me the lord to be thy god only , and worship me as thy god. now since the fall how can any have or worship the lord as their god , without faith in jesus christ ? q without faith in christ its impossible in any thing to please god. without faith in christ , love cannot be acted towards god , for r faith works by love. without faith in christ no mans heart can be s purified , and god cannot be purely worshipped by an impure heart . and that covenant , which necessarily requires faith in christ , must needs be a covenant of faith in christ ▪ . because , the law was given in such sort and t manner , that he that runs may read , that god fully intended it , and peculiarly gave it , as a covenant of faith in iesus christ. besides what hath been formerly laid down , these things are pregnant to evince this , viz. ( ) the terrour and exactness which god observed in u giving of the law was exceeding great : that hereby god might convince the people of their own utter impotency and inability to deal with god and his law immediately by themselves without a mediator . god and his law were so clothed with thunder , ●…ning and fire at the first publication of the covenant , that they 〈◊〉 not able to hear it any more without a mediator . ( ) the terrified people x cry out a mediator betwixt god and them , and desire that moses might be this mediator . hereupon god highly commends their request , grants moses ( according to their desire , ) to be their mediator , and afterwards still spoke to israel mediately by him : and in moses , the type , y promiseth iesus christ the anti-type , and only true mediatour . ( ) the ceremonial law is z presently annexed to the moral , as part of the sinai-covenant , to instruct them yet further in the deep mysterie of this blessed prophet and mediator promised , christ iesus . the ark , mercy-seat , golden altar of incense , table of shew-bread , altar of burnt offering , the veil of the tabernacle , the tabernacle it self , the priests , the sacrifices of all sorts and their bloods , the purifications , washings , &c. all being but a shadows of good things to come : but the body , christ. whose person , office , condition , effects of his office , &c. were typifyed and shadowed out to the people in these things . thus the law was contrived to be b their schoolmaster to bring them to christ , that they might be justified by faith. the moral law chiefly by scourging and correcting them : the ceremonial law chiefly by directing them . i say chiefly : because the moral law , having some glimmerings of christ in it , did in some sort also direct them ; and the ceremonial did also correct them , as being a yearly and daily remembrancer of their sin and guilt . the perfection of the moral law , whereof they could not but come short , forced them to seek a mediator : and the imperfection of the ceremonial law , which in it self c made nothing perfect , but typically pointed further , viz. to christ , helped them to finde a mediator . ( ) the ceremonial and iudicial laws being added to the moral , and d all written in the book of the covenant , are solemnly read in the hearing of israel , and publiquely stablished for a covenant with the consent of foederates in a testamentary ▪ form by slaying of sacrifices , and sprinkling of blood , half upon the altar , and half upon the people ; moses saying , behold the blood of the covenant whith the lord hath made with you concerning all these words . this manner of solemn sanction of the sinai-covenant by sacrifices and sprinkling of blood , ( types of christ the true sacrifice and of his blood , e whereby the everlasting covenant was established as a testament by the testator's death , ) i say , this sanction shews it to be a covenant of faith in christs death . ( ) the seventy elders , with moses , aaron and his sons , had a sweet vision of god , as well pleased with israel , presently upon this foederal establishment . f then went up moses and aaron , nadab and abihu , and seventy of the elders of israel . and they saw the god of israel ▪ and there was under his feet , as it were a paved work of saphir-stone , and as it were the body of heaven in its clearness . and upon the nobles of the children of israel he laid not his hand ; also they saw god , and did eat and drink . these words i have g formerly explained . the seventy elders representing all israel , now being brought into covenant with god , and thereupon appearing nearer to god , by moses the mediator , beheld god , without fear , hurt or danger : yea they beheld him as smiling , not as frowning ; under his feet being a clear heaven , a token of favour : not a dark cloudy heaven , a token of displeasure . ier. . , . zeph. . . without moses the mediator , and before their entring into covenant with god , god was terribly represented to them in devouring fire : but after their entring into covenant , and with moses the mediator , god was comfortably and sweetly represented to them in a clear heaven . how serene bright and clear is gods countenance to his covenant ▪ people in iesus christ ! ( ) the people having h broken covenant with god most grosly by idolatry in moses absence , the lord brings them to a sense of their haynous sin , to humiliation and repenting for it , by denying his wonted presence in the midst of them , and by moses pitching the tabernacle without the camp. ( ) israel repenting of their idolatry and covenant-breaking . i the lord proclaims himself most comfortably and evangelically to moses , as pardoning iniquity transgression and sin to the penitent , but by no means clearing the guilty impenitent ; and renews the same covenant again with them , repairing the tables , and receiving them into wonted favour . now all these passages in the manner of giving the sinai-covenant ( to mention no more ) are pregnant indications , that it was intended and given as a covenant of faith in iesus christ. for , what else can be clearly collected from this way and order of gods dispensation ? . the promulgation is exact and terrible , forcing them to cry out for a mediator : . their request for a mediator is commended by god highly , and granted presently ; moses being given as a typical mediator , christ being promised as the true mediator : . the ceremonial law is added to , and inserted in the covenant , to instruct them familiarly in the deep mysterie of iesus christ the mediator . . the solemn sanction of the covenant was by the death and blood of sacrifices shadowing out christs covenant-confirming death and blood : . they had a sweet vision of god as serene and favourable , presently upon the solemnity of the covenant , they approaching nearer to god with moses their mediator : . god reduced them to humiliation and repentance for their breach of covenant : . and god renewed the tables and covenant again with them , upon their repenting . these things were brought to pass , not accidentally , but intentionally . they were not bare outward transactions , but were full of inward mysteriousness . and the chief mysterie in the whole series of this administration is iesus christ the soul of the law and covenant . therefore these steps of gods proceedings in this covenant-administration are to me a clear and cogent argument , that this sinai-covenant was a covenant of faith : . because , the mutual stipulation betwixt the foederates in this sinai - covenant , is in substance one and the same with the stipulation in the covenant of faith : viz. on gods part , gracious promises of gospel-mercies : on israels part , restipulation of gospel duties . i. god on his part in this sinai - covenant stipulateth and promiseth many gospel-mercies and blessings . as , . to be k their god in covenant , in and through jesus christ promised . this the highest fundamental gospel-promise , which virtually and eminently comprizeth in it all the rest . . to vouchsafe them his peculiar presence , favour , and fellowship l and i will set my tabernacle amongst you : and my soul shall not abhor you : and i will walk among you , and will be your god. . to make and accept them to himself , m as a peculiar treasure above all people , a kingdom of priests and an holy nation . . to give them n canaan , a land flowing with milk and honey , according to his oath and promise to their fathers . under canaan typically promising heaven itself the eternal inheritance and rest. . to add o unto them , keeping his covenant , a confluence of all outward blessings and enjoyments ; as appendixes to his covenant . temporals god promiseth to superadd to spirituals : and p godliness hath the promise of the life that now is , and of that which is to come . ii. israel on their part , in this sinai - covenant , promise and restipulate divers gospel-duties imposed by god upon them . as , . to be his q people . to be wholly and solely his this the highest duty they can restipulate . . to believe in god and in jesus christ. this is implyed in the first commandment , as i have already shewed . for , israel could not have the lord alone as their covenant god , but by faith in jesus christ the messiah and mediator , in whom alone sinners are brought nigh unto god in covenant . faith in christ is also necessarily intimated in the right use of all the ceremonial worship and service . and in the accepting of christ the mediatour , and prophet , like moses , r promised to them .. . to s love god , entirely over all , with all their heart , with all their soul and with all their might : and to love their neighbour as their self . . to t obey the lord sincerely and fully in all things which he commanded them . these and like stipulations betwixt god and israel in this sinai-covenant are purely evangelical : therefore the sinai ▪ covenant itself must needs be a covenant of faith. . because , the sacramental tokens and seals annexed to gods covenant with abraham , ( which was a covenant of faith , ) viz. circumcision and the passover ; are continued still under this sinai - covenant , even till the very death of iesus christ. circumcision ( u ) was added to gods covenant with abraham at the solemn making of that covenant . the passover x was also annexed to the same covenant , when god was now presently to bring israel out of egypt , to judge the egyptians , and to carry his people on towards canaan , as he had y covenanted to abraham . both these sacraments being notable types of christ jesus that was to come . now when the sinai-covenant was established and all the while it continued in force from moses till christ , these two sacraments of the covenant of faith were not abrogated and antiquated : but still continued of use a●…d force in the church of god , so long as this covenant-administration continued . yea z they were pressed and charged upon gods people by this sinai-covenant under moses . consequently , this sinai-covenant , being confirmed and ratified by these seals and tokens of the covenant of faith it must needs be a covenant of faith in christ : for it were most improper and absurd to add the seals of the covenant of faith , to a covenant of works , a mixt covenant , a subservient covenant , or to any other sort of covenant but the covenant of faith , by these seven arguments , ( to add no more ) it is undeniably evident , that the sinai - covenant was given and intended of god as a covenant of faith in iesus christ. iv. objections urged to the contrary are many , and some of them weighty . and therefore they had need to be removed and answered . as , obiect . . iesus christ seems not to be promised and revealed in this sinai-covenant : and therefore how can it be a covenant of faith , without christ the peculiar object of faith ? answ. that jesus christ is held forth and revealed in this sinai-covenant , hath been already intimated in part : and shall now be more fully evidenced in these ensuing particulars ▪ for , . jesus christ and his apostles in the books of the new testament frequently testifie that moses revealed christ , spake and wrote of him . jesus christ witnesseth this . a had ye believed moses , ye would have believed me : for he wrote of me . b — these are the words which i spake unto you , while i was yet with you , that all things must be fulfilled which were written in the law of moses and in the prophets , and in the psalms , concerning me . c — and beginning at moses , and all the prophets , he expounded unto them in all the scriptures the things conconcerning himself . . the apostles testifie this also . d moses truly said unto the fathers , a prophet shall the lord your god raise up unto you of your brethren like unto me , him shall ye hear in all things whatsoever he shall say unto you , &c. e — saying none other things then those which the prophets and moses did say should come . that christ should suffer , and that he should be the first that should rise from the dead , and should shew light unto the people , and to the gentiles . . jesus christ is implicitly revealed , . in the preparatory gospel-promises , f of israel's being to god a peculiar treasure , a kingdom of priests , an holy nation . for , ( as peter intimateth ) without christ no sinners can be advanced to these evangelical priviledges . . in the preface to the decalogue . for , g god is not a iehovah to any as giving actual subsistence and performance to his promises , nor a covenant-god , nor a redeemer from sin and misery typified by their redemption out of egypt , but only in and by jesus christ , . in the first commandment , for , the lord alone cannot be had and worshipped as our covenant-god , but only in , and through jesus christ. christ is the only h way to the father : and i without christ we can do nothing pleasing unto god. to this effect said luther : k in the first praecept thou shalt find christ , life , victory of death , and the resurrection of the dead to life eternal : and to conclude the whole old , and new testament . in the sanction of the covenant ( l ) by the death and blood of slain sacrifices : shadowing out the blood of christ the true sacrifice , whereby the everlasting covenant was confirmed . . in the types and shadows of the ceremonial law. all the m ceremonies ultimately typifying christ , variously describing him , and directly , though darkly leading unto him . the ceremonies are christ veyled : christ wrapped in swadling-cloaths : christ , the son of righteousness , shining through a cloud : christ was implicitly revealed in them all . . christ was explicitly revealed and promised , as n a prophet like unto moses to be raised up by god unto israel ; when they , terrified with the dreadful promulgation of the law , requested for a mediator betwixt god and them . iesus christ was the very principal scope and soul of the law , or sinai-covenant in all the doctrines , commands and promises thereof . the law , without christ , is but as a dead carkase , o a dead letter , yea a deadly killing ministration of death : but with christ is p lively oracles , and the q ministration of life . r christ is the end of the law for righteousness to every believer . s — the law was added because of transgressions , till the promised seed should come . t — the law was our school-master to bring us to christ , that we might be justified by faith. so that in this whole sinai-covenant jesus christ was primarily intended . yea jesus christ is more abundantly and clearly set forth in the sinai-covenant , then in all that went before . it is therefore a gross mistake , to say that jesus christ was not revealed in the law or sinai-covenant . obiect . . faith in iesus christ , and iustification by faith in christ , are not revealed in the sinai - covenant , for , the law is not of faith , u though faith in christ be the peculiar condition restipulated , and iustification by faith , be the peculiar benefit promised in the covenant of faith. and the apostle tells us x that faith was revealed afterwards , after the law. how then can the sinai - covenant be a covenant of faith in iesus christ ? answ. this objection somewhat borders on the former . both of them arise from the mis-understanding , or non-understanding of gods mysterious administration of the sinai-covenant , as hath been shewed ; consequently faith in iesus christ and justification by faith in him , must be necessarily implyed in the same covenant . for these ; christ and saving faith ; christ and justification by faith ; have inseparable connexion and dependance one upon the other , as the act and object , as the cause and effect . where christ is revealed for life and justification , there faith in him is implicitly required : and where christ is received by faith , there justification by faith must infallibly ensue . . that , saving faith in christ is implicitly commanded in the affirmative of the first commandment , of having the lord alone for our covenant-god , and worshipping him accordingly . for , god cannot be had or worshipped acceptably , without faith in christ : this faith only y purifying the heart ; this faith only z working by love ; this faith only a pleasing god. . that , the sinai - covenant did directly lead israel from all opinion of justification by works , to gods true and only way of iustification by faith in christ alone : and consequently it did eminently reveal iustification by faith. i. the sinai - covenant was so dispensed , as to drive men quite away from all vain opinion and hope of iustification by works . this is plain . for , . the sinai covenant or law required such b exactness and perfection of obedience , as absolutely surpassed every meer mans ability since the fall . and therefore it could not justifie , being weak through the flesh . supposing mans fall , it required meer impossibilities . this could work nothing , but de●…pair . . the sinai-covenant or law most accurately c discovered sin , in all its kinds , degrees , and aggravations : together with the curse due thereunto . and thereby let them see , that d by the works of the law , only condemnation , not at all ●…ustification , could be expected . . the sinai-covenant was e promulged so terribly , that the people could not ( of themselves , without a mediator , ) endure that which was commanded : much less fulfil it , or be justified by doing that which was commanded . presently f after the sinai-covenant was established , and before moses was come down out of the mount , the people brake the covenant by gross idolatry , which moses signified by breaking the two tables in their sight beneath the mount. hereby god would experimentally convince them , how impossible it was for them exactly to fulfil the law , or to be justified by the works thereof . ii. the sinai - covenant was so dispensed , as on the other hand to draw and direct man unto gods only way of iustification by faith in iesus christ. for , . to this end the law or sinai-covenant did convince of sin , and g concluded all under sin , that the promise by faith of iesus christ might be given to them that believe . what promise ? understand , ( by a metonymie of the containing for the contained ) the promised blessing of abraham , righteousness , life , salvation , inheritance . the law shuts all up under sin , that righteousness and happiness may not be had or expected by doing , but by believing . . to this end also , h the law was our schoolmaster to bring us unto christ , by correcting and by directing us : that we might be justified by faith . christ i being the righteousness of god , and the perfective end of the law for righteousnes●… to every one that believeth . all the discoveries of christ in this dispensation , tending to set forth righteousness and life by faith in christ alone . christ was the true ark , having the covenant and law of god fully in his heart and bowels : christ was the true mercy-seat , covering the curse of the law : christ was the true sacrifice , purging away sin , and making atonement by his own blood : christ was the true table of shew-bread , whereon all his israel are daily presented as acceptable before the lord. christ was the true veil ; by which , rent , we have open entrance made into the holy of holies , heaven it self , &c. . paul himself deriveth and proveth the righteousness of faith from this sinai-covenant : as contained therein , and revealed thereby . k but the righteousness which is of faith speaketh on this wise , say not in thine heart , who shall ascend into heaven ? ( that is , to bring christ down from above ; ) or who shall descend into the deep ? ( that is , to bring up christ again from the dead ; ) but what saith it ? the word is nigh thee , even in thy mouth , and in thine heart : that is , the word of faith which we preach , that if thou shalt confess with thy mouth the lord iesus , and shalt believe in thine heart that god raised him from the dead , thou shalt be saved . for with the heart man believeth unto righteousness ; and with the mouth confession is made unto salvation . whence had 〈◊〉 this description of the righteousness of faith ; but from l moses describing the law or sinai-covenant ? and paul excellently expounds the words of moses , as peculiarly intending to set forth the righteousness of faith. we cannot wish a better commentator . and to speak the truth , since the fall of man , god from the foundation of the world never justified any person any other way but only by faith in jesus christ. this m clement , in that renowned and almost apostolical epistle testifies ; we also being called 〈◊〉 his will in christ iesus , are not justified by our selves , nor by our own wisdom , or understanding , or godliness , or works which we have wrought in holiness of heart ; but by faith , by which the omnipotent god hath justified all from the beginning . to whom be glory for ever , and ever , amen . . that , whereas paul elsewhere saith : the law is not of faith , that is , sets not forth the righteousness of faith , gal. . . to this i answer three things , viz. . that , this cannot be meant of the law , absolutely taken , ( for then , you see , paul should contradict himself , who proves the righteousness of faith from the law , as revealed therein : ) but it must needs be intended of the law in some limited and restrictive sense . . that this cannot be meant of the law , more generally and complexively taken , for the whole sinai-covenant as dispensed by moses : for in this sense the law is of faith , principally intending justification by faith in christ , as hath been proved : but it may be intended of the law , more strictly and abstractively taken , for the meer preceptive part of the law , as declarative of , and in substance one with the law of nature in adam's heart , and as abstracted from moses administration thereof , in which sense the carnal jews and legal justitiaries did most usually take the law : and in this sense the law is not of faith , nor held forth the righteousness of faith in christ. . if it should be urged , that paul saying , the law is not of faith , intends the law in its latitude as dispensed by moses , because he adds the tenour of the law out of moses , n but the man that doth them shall live in them ; and that he means not the law in that restrictive mistaken sense of the legal iustitiaries : it may be further replyed ; that this sinai-covenant was in such sort administred , as to press upon them the perfect fulfilling of the law , as most necessary to life and salvation , denouncing the curse upon the least failing : but withal revealing to them , that this perfect fulfilling of the law in their own persons being utterly impossible , he was pleased to accept it in christ their surety , perfectly fulfilling it on their behalf , and bearing the curse for their offences , according to the intimation of the many types and ceremonies in the law. by exacting of them perfect obedience , impossible to them , it takes them off their own bottom , ●…ot to seek for righteousness by their own doing : by representing christs perfect obedience and sufferings as a remedy , it teaches them to seek for righteousness by christs perfect obedience , through faith in him . and this answer i hold to be most satisfactory , and most agreeable to the intent of this sinai-covenant . . though the apostle saith ; o before faith came , we were kept under the law , shut up unto the faith which should afterwards be revealed ; as intimating that faith was not revealed before , or under , but after the law : yet his words are not to be taken simply and absolutely , as if faith was not at all revealed till after the law , for faith was revealed before the law , as is evident in the covenant p with abraham , and q with noah : and under the law , as i have formerly manifested , and as paul himself plainly r testifies : but they must be understood only comparatively and respectively , that till after the law faith was not revealed so fully and clearly . the revelation of faith before and under the law was so small , imperfect , dim and obscure , in comparison of the clear , full and glorious manifestation of faith afterwards under the new testament , that till then it seemed as it were not to be revealed at all . obiect ▪ . if faith in iesus christ be commanded in the law , then faith justifies as it is a work of the low : and so we are justified by works . answ. this follows not at all . it s a false and sophistical way of arguing : faith is commanded in the law , therefore it justifies as a work of the law ; or faith is commanded in the gospel , therefore it justifies a●… an act or work of grace . both are inconsequent . here 's non causa , pro causâ . more particularly , i say . . that saving and justifying faith in iesus christ is not commanded in the law , as the law is absolutely considered exacting perfect obedience from a mans own person , and as abstracted from moses administration : but as it was foederally dispensed on mount sinai , principally intending to lead israel unto christ , who is anima legis , the very soul and life of the law. . that though saving faith in christ be commanded both in the sinai-covenant and in the new covenant , yet it justifies not as an act of obedience , or as an act of grace , commanded in law or gospel , by its worth or dignity : but in regard of that office whereunto god hath ordained and appointed it in iustification ; as it is an organ or instrument receiving christ and his righteousness in the promise . this very point s i have already discussed and cleared at large : thither i refer the reader for fuller satisfaction . obiect . . the sinai - covenant is opposed , by the prophet jeremiah and by the apostle , to the new-covenant , and is said to be broken by the people of israel , jer. . , . &c. heb. . , , . therefore it is not a covenant of faith , which is everlasting and cannot be broken ; but a covenant of works , which is but temporary , and liable to be broken . answ. these premises will not bear this conclusion . for , . the sinai-covenant , made with israel when god brought them out of the land of egypt , is said to be unlike , or not according to the new covenant : but it is not said either by the prophet or apostle to be unlike to the covenant of faith. and the dissimilitude or difference here intimated betwixt the sinai-covenant and new-covenant , is not in substance or kinde , for in both the lord saith , t i will be their god and they shall be my people : but only in manner of administration and degree . god promising in his new-covenant a greater , fuller and clearer measure of grace upon his people , then under the sinai-covenant : especially in these three particulars ; viz. . in the inscription of the law upon better tables . in the sinai-covenant , it was written on two dead tables of stone : in the new covenant it should be written upon two living tables , the minde , and heart , ver . . . in illumination , touthing the lord and his waies . which shall be more clear , full and universal under the new-covenant , then under the sinai covenant , ver . . . in remission and obliteration of sin . in the sinai covenant , sins u must often be purged with sacrifices , and could not fully be taken away with blood of buls and goats , there being in those sacrifices a remembrance again made of sins every year , yea every day : but in this new-covenant christ by offering x one sacrifice for sins for ever , that is , himself , hath by that one offering perfected for ever them that are sanctified , god remembring their s●…ns and iniquities no more , so that no more offering for sin is necessary at all , vers . . thus the sinai-covenant , gradually , not specifically , differs from the new-covenant . they are both covenants of faith : but the new-covenant every way more excellent , compleat and perfect . . though israel brake the sinai-covenant by their idolatry , yet they brake it not utterly and irreparably , as adam brake the covenant of works by his first transgression : for god y admitted them to repentance ; upon their repenting pardons them ; and renews the sinai-covenant again with them . therefore this breach of covenant doth no way prove the sinai-covenant to be a covenant of works , not of faith ; temporary , not everlasting . obiect . . iohn saith ; z the law was given by moses : but grace and truth came by jesus christ. and paul saith ; a sin shall not have dominion over you : for ye are not under the law , but under grace . herein they oppose the law or sinai - covenant , unto grace : and therefore the sinai - covenant seems not to be a covenant of faith , or a covenant of grace . answ. presupposing the distinction of grace b formerly laid down , viz. that grace is used , . for gods free favour , rom. . . ephes. . , . . for effects and fruits of gods free favour to us , and upon us , pet. . . cor. . . ephes. . . . for the doctrine of grace set forth in the gospel , especially in the new testament , tit. . , . presupposing and premising this distinction , i answer ; . as for that of john , ioh. . . the intent of the apostle seems plainly this : viz. to prefer the ministry of iesus christ , far before the ministry of moses : and the new testament-dispensation , beyond that of the old. moses he gave the law : but jesus christ he brings grace and truth . that is , . either , christ brings the c doctrine of grace more clearly and fully now , then moses did ; and the true substance and accomplishment of the legal types and shadows now under the new testament . for , truth is here opposed , ( not to lyes and falshood , but ) to types and shadows . and the law of moses was not wholly destitute of grace , christ being the end and mysterie of the law , the old testament was a doctrine of grace , as well as the new : but not so fully and clearly ▪ law predominated in moses doctrine of the old testament , hence it s called law , as if there were no grace in it : grace predomniated in christs doctrine of the new testament , hence it s called grace , as if there were no law in it . and according to this interpretation the law is not so opposed to grace , but that it hath grace in it : the opposition is not in regard of different kinds , but of different degrees ; both old and new testament , both moses and christ teach grace , but christ more clearly , fully , illustriously . . or , grace , viz. the effects and fruits of divine grace . covering and pardoning our transgressions against the law , and enabling us to sincere evangelical performance of the law of moses , came by iesus christ. moses gave the law , that taught and commanded what was to be done , and that prefigured christ and sinners life , redemption and salvation by him ; but moses gave not the grace whereby men should be enabled to perform what was commanded , or should have their failings pardoned , nor did he exhibit the very truth and substance of spiritual things prefigured in the law : but jesus christ gives grace to perform what was commanded , covering all failings and imperfections , and himself is the body and accomplishment of all legal types and shadows obscurely pointing at him and conducting to him . this answer i like rather then the former , because it better suits with iohns expressions , in ver . , , . immediately foregoing . and according to this interpretation , christ and grace are not wholly excluded from the law : for if the law of moses directed the iews to christ , and how to walk in him believingly and obedientially , ( though of it self it did not give grace or truth , yet ) it did reveal christ and faith in him in some measure , which is proper and peculiar to the covenant of faith. to this effect d our modern writers resolve this doubt : and augustine himself expresseth his sense to like purpose , saying ; e the law was given by moses , but grace and truth came by iesus christ. grace , that pardon of sin being granted , what was commanded might through gods gift be performed : and truth , that the observation of shadows being taken away , what was promised might by gods faithfulness be exhibited . . as for that of paul , rom. . , . his scope therein is to comfort and encourage the regenerate in their course of sanctification , notwithstanding the reliques of sin in them : and this he doth from their spiritual condition that they are not ( as carnal men are ) under the irritátion , rigour , curse , and condemnation of the law , that sin should reign over them ; but under the power and force of saving grace that is stronger then sin ; and at last will have the total victory . so that this antithesis of law and grace here , excludes not the law from being a covenant of faith and grace . but this rext f hath been fully opened heretofore : there see. obiect . . the apostle paul seems directly to oppose the law or sinai - covenant to the promise or covenant of faith , declaring g that if the inheritance be by the law , it is no more of promise . that the law or sinai-covenant h gendereth to bondage , the sion-covenant to liberty . that the law is a i ministration of death and condemnation , but the gospel a ministration of life and righteousness . therefore the sinai - covenant or law cannot be a covenant of faith or grace . answ. all these particular scriptures objected , have been formerly cleared , that they conclude not against the sinai-covenant's being a covenant of faith. let the reader look back to the foregoing resolution , in this aphorism , in answer to the i. opinion , that this sinai-covenant is a covenant of works . obiect . . the condition upon which life and happiness is held forth in the law or sinai - covenant , is perfect doing ; for , moses describeth the righteousness which is of the law , that the man which doth those things , shall live by them . rom. . . with lev. . . gal. . . and he denounceth a curse upon the least failing ; cursed is every one that continueth not in all things which are written in the book of the law to do them , deut. . . gal. . . but the condition upon which life and happiness is tendered in the covenant of faith , is believing in christ , rom. . . to . doing and believing , works and faith , are two contrary conditions of life : consequently the law or sinai - covenant which requires doing , unto life , cannot be a covenant of faith , but must needs be a covenant of works . answ. this objection , as it is most obvious to every one that reads the epistles of paul to the romanes , and to the galatians : so it is ( in my judgement ) of greatest difficulty to be clearly and satisfactorily answered . and yet it is of great consequence , and necessity to be cleared , because otherwise the true nature and intent of this sinai-covenant , as a covenant of faith in iesus christ , will not be fully and sufficiently evidenced . several answers are given , i shall propound them , and pitch upon such as afford best satisfaction . . some express themselves thus ; that the condition of doing whereunto the promises are made in the law , is not an antecedent , but a consequent condition : and that the perfect doing , required in the law so exactly and frequently , is not to be interpreted legally , but evangelically . this way mr. io. ball goes , who in his days was a most pious , judicious and shining light in the church of god. thus he expresseth his notion more particularly in these words . k true it is , the promises run upon this condition ; if ye obey my voice , and do my commandments . but conditions are of two sorts : antecedent , or consequent . antecedent , when the condition is the cause of the thing promised or given , as in all civil contracts of justice , where one thing is given for another . consequent , when the condition is annexed to the promise , as a qualification of the subject , or an adjunct that must attend the thing promised . and in this later sense , obedience to the commandments was a condition of the promise . not a cause why the thing promised was vouchsafed : but a qualification of the subject capable , or a consquence of such great mercy freely conferred . and afterwards he explains himself further ; saying ; l these words , do this and live , must not be interpreted , as if they did promise life upon a condition of perfect obedience , and for works done in such exactness as is required : but they must be expounded evangelically , describing the subject capable of life eternal , not the cause why life and salvation is conferred . and by doing , sincere uniform impartial obedience , not exact fulfilling of the law in every title , is to be understood . do this and live , what is it more then this ? m if ye will obey my voice indeed , and keep my covenant , then ye shall be a peculiar treasure unto me . n blessed is the man that feareth the lord , that delighteth greatly in his commandments . o blessed are they that keep judgement , and he that doth righteousness at all times . p blessed are the undefiled in the way , who walk in the law of the lord . blessed are they that keep his testimonies , and that seek him with the whole heart . q who so looketh into the perfect law of liberty , and continueth therein , he being not a forgetful hearer , but a doer of the work , shall be blessed in his deed . r to them , who by patient continuance in well-doing , seek for glory and honor , and immortality ; eternal life . which passages are to be understood of sincere and upright walking : and shew who are justified , and to whom the promises of life pertain ; but not why they are justified . and in like manner , that of the apostle , the doers of the law are justified , may be expounded evangelically : not of them that fulfil the law , which should be justified by their works ; but of them that soundly obey , who are justified of grace by faith , not for their works . so he . but this interpretation , ( though in it self very pious , ) comes not home to satisfie and remove the force of the objection : and therefore i cannot acquiesce in it . for , it may be easily replyed . . that , do this and live , hath something more in it , then those other passages of scripture alleadged by him . they may be interpreted evangelically : but this phrase in the passages objected can hardly be so interpreted . partly , because , doing , in those scriptures is directly opposed to believing , as to the point of iustification and life , lev. . . with rom. . . gal. . . here the apostle purposely compares the righteousness of works and the righteousness of faith together , ( saith s calvin ) that he may the better shew the repugnancy of them one to another . partly , because the curse is denounced upon the least failing , deut. . . gal. . . but failings in evangelical obedience are covered , not cursed . . that , this explication doth not reach the mysterie and intent of this sinai-covenant in pressing both perfect doing , and believing : which that answer , which shall satisfie , must necessarily unfold , as after will appear . . others thus ; t that the law may be considered , more largely , as comprehending the whole doctrine and administration of the sinai-covenant , as delivered by moses on mount sinai . more restrictively , as it is an abstracted rule of righteousness consisting in precepts , threats and promises ; holding forth life upon a condition absolutely impossible to lapsed man , viz. perfect and perpetual personal obedience to the law ; but denouncing the curse and death upon the least contrary failing . in the later sense paul understands the law in rom. . . & gal. . . and in this sense , the righteousness of the law stands in perfect doing , the man that doth them , shall live in them . and the law , thus taken , is a covenant of works . in this sense the carnal - iews , ( being ignorant of gods righteousness , and seeking to establish their own righteousness , ) did take , or rather mistake the law ; and so did the false apostles , who obtruded upon divers churches the necessity of the works of the law , in whole , or in part , unto justification . but this acceptation of the law , abstracts the law from moses dispensation of it , from faith , and from christ the soul of the law : and so leaves the law as a meer u ministry of death and condemnation . for in this sense the law was not given by moses at mount sinai . and therefore the apostle x condemns the iews , as ignorant perverters of the true meaning of the law , while they sought to be justified by their own works : and shews that y moses himself in the law taught them to look for salvation in the messiah , and for that righteousness which is by faith in christ alone . in the former sense , which is more complexive and comprehensive , paul understands the law , in rom. . . christ is the end of the law for righteousness , to every one that believeth : and in gal. . , . — we were kept under the law , shut up unto the faith which should afterwards be revealed . wherefore the law was our schoolmaster to bring us to christ ; that we might be justified by faith . and the law thus taken is a covenant of faith in christ iesus , holding out life and happiness only upon condition of believing in christ , in the sight of god. to this effect saith one ; z the law in it self considered , exacted perfection of works as the cause of life : but when that was impossible to man by reason of the infirmity of his flesh , it pleased the lord to make known to his people by the ministry of moses , that the law was given , not to detain men in confidence of their own works but to lead them unto christ. whatsoever the law teacheth , whatsoever it promiseth , whatsoever it commandeth , always it hath christ for the scope thereof . for though the law of righteousness promise a reward to the keepers thereof ; yet after it hath shut up all men under sin ▪ it doth substitute another righteousness in christ , which is received by faith , not purchased by merit of works . in both the former and later sense , the word law seems to be used in that passage ; a but now the righteousness of god without the law ( viz. strictly 〈◊〉 ) is manifested , being witnessed by the law ( viz. largely taken ) and the prophets : even the righteousness of god , which is by faith of iesus christ unto all , and upon all them that believe . this answer cuts asunder the sinews of the objection , shewing , that the law largely taken , holds forth life on condition of believing in christ , and in this notion it was given in the sinai-covenant , which therefore is a covenant of faith ; that the law strictly taken requires perfect doing , and in that sense moses gave it not , nor is it a covenant of faith but of works : but yet it doth not so fully clear the mysterie of the sinai-covenant in holding forth life both upon doing , and believing , which the apostle in that th to the romans , and in the epistle to the galatians , intimateth evidently . . i add therefore , for the unfolding of this mysterie more clearly , and for answering of this objection more fully , these few considerations touching the law or sinai-covenant , and the condition of life and happiness therein revealed , viz. ( ) that , the sinai-covenant was purposely so dispensed as to tender life and happiness upon two opposite and contrary conditions , viz. works , and faith ; perfect doing , and beleiving . this is clear by pauls epistles beyond dispute . upon perfect doing all in the law. rom. . . gal. . . with levit. . . the curse being denounced against the least failing , gal . . with deut. . . upon believing in iesus christ the messiah promised , rom. . , . & . . to . compared with deut . . to . see also rom. . . gal. , , . to deny this , which is so clear , will but tend to weaken pauls authority , to darken many scriptures both of moses and paul , and to strengthen the objection . ( ) that , in this sinai-covenant these opposite conditions , of perfect doing under pain of curse and death , and of believing in christ , are very differently required and revealed . believing in christ is revealed very sparingly and obscurely : perfect doing ▪ very frequently and plainly ; if the series of the text be heedfully observed , and considered . whence ( as b calvin noteth ) though the whole ministration of the sinai - covenant belongs to moses his office ; yet that function most properly and peculiarly seems to be ascribed to him , which consisted in teaching what the true righteousness of works was ▪ and what rewards or punishments attend upon the observers or breakers of the law. upon which account moses is compared with christ ; c the law was given by moses : but grace and truth came by iesus christ. ( ) that , though these two conditions of perfect doing , and believing , be thus differently revealed and required in the sinai-covenant ; yet believing in christ unto life and righteousness was therein chiefly and ultimately intended , and perfect doing only urged upon israels subordination and tendency to that believing . that believing in christ unto righteousness is chiefly and ultimately intended in the sinai-covenant , is plain ; . from all the former arguments whereby i have demonstrated the sinai covenant to be a covenant of faith. . from the many testimonies of the apostle ▪ paul , d declaring christ , and faith , and justification by faith to be the very chief scope and intent of the law or sinai-covenant : . from moses himself e drawing the righteousness of faith from the sinai-covenant . that perfect doing upon pain of curse and death was urged upon israel only in subordination and tendency to believing and the righteousness of faith , is also evident ▪ for , . hereby god brought israel to see the need of a mediator , and to desire him ; which desire the lord highly commended , giving them moses as a typical ; and promising christ , as a true media●…on . . to the moral law , the impossible rule of perfect 〈◊〉 . god added the ceremonial law , revealing christ , the object of believing , and the end of the law for righteousness to every believer . . the f scripture , peculiarly the law , hath hereby concluded all under sin , that the promise by faith of iesus christ may be given to them that believe . . by the law requiring perfect doing under a curse , they were g shut up unto the faith that should afterwards be revealed . . the law moral and ceremonial in this respect was to the iews , h a schoolmaster to bring them to christ , that they might be justified by faith in christ. ( ) that , the condition of perfect doing under pain of curse and death , convincing the sinner of his sin and misery , leaves him hopeless in himself , not to trust in his own works for righteousness : but the condition of believing gives him hope , without himself , in jesus christ , to trust to him alone for justification . ( ) that , the sinai-covenant tendered life and happiness upon these two opposite conditions of perfect doing under penalty of curse and death ; and of believing in christ : because both these conditions were necessarily required to the sinners happiness , in the sinner , or the sinners surety . . perfect doing of all gods law upon pain of death was required to the sinners happiness : because gods covenant of works at first made with adam and with all his posterity in him , but broken by them , cannot be eluded or evaded . they must do it , or dy : otherwise god himself should not be just and true . do. it , in their own persons they could not , because the i flesh was weak : therefore they lye under the curse and death . this covenant hereupon ( such the contrivance of gods infinite wisdom and grace ) reveals the sinners surety jesus christ , who alone could satisfactorily bear this curse upon himself , and perform the duty of the law to the uttermost , for the sinners redemption and righteousness . . believing in christ is also necessary to the sinners happiness : because without faith his sureties perfect doing and enduring cannot become his by imputation . ( ) that , perfect doing on pain of death , and believing in iesus christ are so required and conditioned in this : sinai-covenant , as to let all men fee , that the penalty and duty of the covenant of works , have their plenary accomplishment in the covenant of faith through iesus christ alone . for , . herein perfect obedience is exacted from sinners under a. curse : which obedience is as impossible , as the curse intolerable , unto sinners . . herein jesus christ the mediator and sinners surety , is set forth , as bearing the penalty of the curse , and fulfilling all obedience for them most exactly . . herein they are directed unto jesus christ by faith , for life and righteousness . thus according to the tenor of the sinai-covenant , the covenant of works hath it's perfect accomplishment in christ , by doing and enduring , all which becomes ours , by believing . thus the covenant of works is digested into , incorporated with , and wholly swallowed up by the covenant of faith. thus perfect doing is attained , by believing . ( ) that , the condition of perfect doing being thus attained by believing , with greatest ease unties the knots of many difficulties , and unveils the secret of many mysteries . as , how k mercy and truth have met together , righteousness and peace have kissed each other . this passage l immediately had reference to israels deliverance from the babylonish captivity , and the sweet effects thereof : but mediately to christ and our redemption by him . in christ these divine attributes have sweet agreement and accomplishment towards sinners : which without christ seemed to be in great opposition . mercy is expressed to the lapsed sinner under the penalty of the law of works , by giving christ to be the sinners surety : truth is fulfilled , which threatned death to the transgression of the law , while christ the surety dyed for sinners . iustice or righteousness is satisfied ; while christ , by perfect doing what the law could require , and enduring what the law could inflict , for mans offence , became an odour of a sweet smell to god : and peace is hereby obtained for them that were by sin at war with god , to whom by the bloud of christ they are now reconciled . this sinai-covenant is so revealed , that therein all this is sweetly intimated . m lyra , n field , and others speak also to this effect . how sin may be condemned , and yet sinners saved . sin o was condemned in the flesh of christ , sent in the similitude of sinful flesh , and for sin : and yet the sinner is saved , viz. by christs condemnation . the sinai-covenant , detecting sin and the curse , condemns sin : directing the sinner to christ the true sacrifice and substance of all the legal shadows , saves the sinner . how sinners are at once iustified , by perfect doing , and by believing . by perfect doing , in christs person , to whom the law drives them , by exacting impossibilities of them : by believing , in their own persons ; whereunto the law allures them , by representing christ as the scope and end of the law to them . thus it s no paradox for sinners to be iustified , in the sight of god , both by works , and faith : by christs works , by their own faith. how sinners can do nothing , and yet can do all things , the law requires . in themselves , through the weakness of the flesh , they can do nothing , as the law requires , viz. exactly , without the least failing : and yet in christ , the perfect performer of the law , embraced by faith , they can do all things perfectly ; christ's perfect obedience being imputed to thee by faith. this sinai-covenant therefore , requires perfect doing from the sinner under pain of curse , that it may drive him from himself who can do nothing : and requires believing in christ , that it may draw the sinner unto christ , who hath done all things p that so the righteousness of the law may be fulfilled in him . how sweetly the law and gospel do agree in one . they are both digested and incorporated together in this one sinai-covenant . they joyntly conduct the sinner out of himself unto jesus christ that he may be justified by faith , not by works . they joyntly require faith in jesus christ unto justification . they joyntly tender eternal life and happiness , upon believing . they joyntly direct believers , how to walk towards god and man after justification , in order to the promised happiness . how admirable is this consent and harmony ! in this sinai-covenant , the law was not administred without the gospel , nor the gospel without the law : they were indivisibly conjoyned , and inseparably marryed together : becoming a legal gospel , and an evangelical law ; a gospel , full of doing , and a law full of believing . hereby god will have us know , that neither god nor man shall lose by substituting the covenant of faith in stead of the covenant of works , but rather both shall gain : god shall gain a better observance of his law in the second adam , then he had in the first ; and man shall gain a better righteousness in christ by faith , then ever they had in themselves before the fall . thus the gospel q doth not overthrow , but establish the law , by setting forth christ the perfectest performer , of the law : and the r law is not against the gospel and promise , but contributary to it , in that it concludes all under sin , that the promise by faith of iesus christ might be given to them that believe . so that we may , as the apostle in another case ; be astonished and cry out ; s o the depth of the riches both of the wisdom and knowledge of god! thus i have at large unfolded the third thing propounded for clearing the second aphorism , touching the law given by moses to israel at mount sinai , as a covenant : viz. what sort or kind of covenant the law was , which was given as a covenant at mount sinai . wherein i have ( i hope ) sufficiently made it out ; that the law , this sinai-covenant , . was not given or intended , as a covenant of works ; . nor as a mixt covenant , of works and grace ; . nor as a covenant subservient to the covenant of grace , distinct in kind from the covenant of grace and nature ; but that it was given and intended as a covenant of faith , or grace , in iesus christ : not withstanding all doubts and objections of any moment to the contrary . i have hereupon insisted the more particularly and fully , because ; . this is , without exception , the hardest gordian-knot●…ounty ●…ounty , both in this and all other covenant-administrations . . this point rightly stated and cleared , gives singular light to the whole stream and current of scriptures both of old and new testament ; excellently illustrates the order , beauty and mysterie of gods covenant-proceedings , and discloseth the true use and intention of the law thus moulded up into a covenant-frame , purely evangelical . this sinai-covenant is much mistaken by very many , and but darkly apprehended by most . and because this sinai-covenant hath been a very intierate mysterie to my self , having heretofore been not a little puzled in my notions about it , and finding very little clear satisfaction either in books , sermons , or conferences , though with godly and judicious ministers touching this covenant-expressure . whereupon i am the more desirous to impart the grounds and matter of my satisfaction to others , that they also may possibly receive some competent satisfaction with me . and now having ( through the good hand of my god ) passed this great rub , what remains ; will be more easily and speedily dispatched . iv. why the lord from mount sinai , gave this faederal law , or covenant of faith , by moses to israel : is the fourth and last thing to be evidenced , before we come to inferences . this particular will receive a quick dispatch : as being in effect resolved already . for i have t formerly declared sundry causes or reasons , why god gave his law to israel at that time from mount sinai by moses : all which are also reasons why god at that time gave his sinai - covenant to israel . for gods law and covenant at mount sinai ; or gods sinai-law , and his sinai-covenant are wholly and entirely one and the same in moses administration ; though law , and covenant , may come under divers notions , in our abstractive consideration of them . therefore change but the word law in those reasons , into the word covenant : and you have a full resolution to the present particular . for the law was not given at mount sinai , - absolutely and abstractively as a meer naked law : but relatively and concretively as a covenant , yea as a covenant of faith betwixt god and israel . now therefore thus laying hold of this compendious and gainful advantage for accelerating my progress in this subject , i proceed to inferences from the whole . v. inf●…ences , resulting from the body of this aphorism thus explained and proved , are divers . was the law , promulged on mount sinai , given as a covenant ; and that not of works , nor mixt , of works , and faith , nor subservient only to the covenant of grace , but as a covenant of faith in jesus christ ? then , i. hence , gods giving of his law to israel at mount sinai , was an act of his singular grace and favour towards israel . had god dealt with israel at mount sinai only in an absolute way , as a supream lord and law-giver , giving them only a meer rule of life , and absolute law of holiness and righteousness , without the least reflection or respect to any foederal contract with them : this had been an eminent act of his divine favour and respect to israel , above all other nations ; . that , god would so far own them ; . so far reveal a specimen and representation of his holy and righteous nature to them , viz. his holy and righteous law ; . so far hold forth this shining torch of caelestial light unto them , for guiding of their steps in the darkness of this world ; . so far distinguish betwixt israel and all other people . but that god should at mount sinai give his law to israel , . as a covenant : . as a covenant of faith : this was a singular and supereminent act of divine favour unto israel . for , . god's giving his sinai-law as a covenant to israel , hath in it three great intimations of divine grace and favour , viz. gods condescention . israels ascension . and familiar union and communion betwixt god and israel . . gods condescention to israel . the highest god stoops so low , as to take a covenant-way with israel : with newly redeemed servants , and despicable dust and ashes , with spiritually enthralled sinners . and will the most high stoop in a covenant-way to such worms ▪ we read not of such his condescention to the glorious angels . . israel's ascension and elevation towards god. as god stoops below himself : so israel rises up above themselves , by this covenant . gods covenant , as a golden chain , draws the creature nearer god ; yea joyns the creature with god : this lifts the creature above itself . . familiar union and communion betwixt god and israel . god and israel agree in this covenant : there 's their foederal union . god and israel thus agreed walk together , god in performing covenanted-blessings , israel in performing covenanted-duties : there 's their foederal communion . this union and communion is betwixt god and israel , not as at odds or distance one from another , but as brought nigh together in love : here 's the ●…iliarity of their union and communion . a covenant is a cure of strangeness : a bond of familiarness . herein god deals familiarly with israel : god is israel's , and israel is god's . . gods giving his sinai-law to israel , not only as a covenant , but as a covenant of faith in jesus christ , sets forth u gods most compassionate love and favour to israel in many respects . . hereby , christ is revealed , as the mysterie of this covenant , the object of their faith , and the author of their happiness . . hereby , all spiritual blessings in heavenly things , in christ are assured . as redemption from sin and death ; reconciliation to god , sanctification of their natures , justification of their persons , adoption into gods family , communion with god , and hope of glorification in heaven for ever with jesus christ. . hereby , faith is required for actual appropriating of all these benefits unto them . . hereby , the gospel of god bringing salvation is preached to them for their present and future consolation . x he sheweth his words to iacob , his statutes and his judgements unto israel . he hath not dealt so with any nation : and as for his judgements , they have not known them . praise ye the lord . ii. hence , the sinai-covenant being a covenant of faith , not only revealed christ , but discovered him with some further manifestation then did the foregoing covenants . christ is the center , soul and life of the covenant of faith in every period and dispensation thereof : consequently of this , which is a covenant of faith. and forasmuch as god still riseth in his covenant-administrations to greater and greater perfection , beginning with the most dark and imperfect , and ending with the most clear and perfect discoveries of christ and covenant-favours : therefore proportionably this sinai-covenant reveals more of christ then any , yea then all that went before . the first covenant-expressure from adam till noah , revealed christ , y as the seed of the woman , that should be at enmity with the serpent , and bruise the serpents head. this was most obscurely and imperfectly . the second from noah till abraham revealed christ , as z the water that saves his elect in the ark of the church from destruction with the ungodly . this was somewhat more clearly . the third from abraham till moses , revealed christ , as a the primary and eminent seed of abraham according to the flesh , in whom all the families of the earth should be blessed . this was yet more clearly and perfectly . but the fourth from moses till david , yea till christ the true david , which is this sinai-covenant , revealed christ much more clearly and fully then all the foregoing dispensations . take these few instances for demonstration hereof ; the sinai-covenant reveals christ , . in his more particular discent . . in his person . . in his office. . in his states wherein he executed his office. . in his more particular descent . not only as the seed of the woman , nor only as the seed of abraham , but as the seed of israel . b the lord thy god will raise up unto thee a prophet from the midst of thee , of thy brethren , like unto me : said moses to the people israel . this prophet , the new testament interprets to be christ. . in his person , and natures constituting his person . that he should be god-man , god manifested in the flesh ; god dwelling in the tabernacle of flesh . the c tabernacle wherein god dwelt between the cherubims , and whereby he visibly testified his presence in the midst of israel ; was a d type of christs tabernacle and temple of the flesh or humane nature , wherein the fulness of the god-head dwelt bodily , that is , personally . the word was made flesh , and tabernacled amongst us : as the greek signifies . hence it is that his flesh is sometimes called . the tabernacle , sometimes the temple : in reference to the personal inhabitation of the god-head therein . in like sort , the god-head and manhood of christ were shadowed out , by the altar , and the sacrifices offered up thereon . the altar e was anointed , dedicated , sanctified to be most holy , that it might sanctifie the gifts thereon , and that whatsoever touched it might be holy this signified the god-head of christ , greater then the gift and sacrifice of the manhood , and sanctifying the same . christ is called , f the altar : christ is called , g the sacrifice : and christ is called , h the priest ; the high-priest , the minister of the sanctuary and true tabernacle . how was he at once the altar , the sacrifice , and high-priest ? he was the altar as god sanctifying himself : the sacrifice as man , consecrated through sufferings : and the priest , as both god and man. for i christ through the eternal spirit offered himself without spot to god. in the former covenants they had no such discovery of christs person . . in his office. that christ should be a mediator betwixt god and man. for , israel extreamly terrified by gods immediate voice and presence , could not endure it , k but desired moses to pass betwixt god and them , and god approved their desires , and so l the law was ordained in the hand of a mediator , viz. moses . in which mediatory office moses typifyed christ the true mediator , as m gods promising christ , the prophet like moses at the same time intimates . nor did this covenant set out christ only as a mediator , more generally ; but it also delineated his mediatory office in the chief branches of it , particularly , viz. prophecy , and priesthood and king-ship . christs prophetick function : in that he is promised to be n a prophet like unto moses , in whose mouth god would put his words , and he should speak to them all that god should command him . as a prophet he should reveal the whole will of god for their salvation . . christs priesthood : in that he is o a great high-priest ; typified by the levitical priesthood , especially by the high-priest . the principal acts of christs priest-hood were these . viz. ( ) expiation , or p purging away of the sins of his electby his own death and blood , by the sacrifice once for all , whereby he of himself fully satisfied his fathers justice . this q was typified in all the bloody sacrifices offered by the priests in the time of the law. ( ) ascension and entrance into the true holy of holies heaven itself through his own blood , by a new and living way which he hath consecrated for us , through the veil , that is to say , his flesh rent and crucified . this was r fore-shadowed by the high-priests entring once a year into the holy of holies through the veil with the blood of others . ( ) intercession for his elect at gods right hand . s he ever lives to make intercession for us . t — christ is entred into heaven itself , now to appear in the presence of god for us . u — we have an advocate with the father iesus christ the righteous . this was prefigured out by the high-priests x burning a perpetual incense morning and evening upon the golden altar for incense before the veil , by the ark of the testimony before the mercy-seat . ( . ) benediction of his people y christ hath redeemed us from the curse of the law , being made a curse for us : — that the blessing of abraham might come on the gentiles through iesus christ : that we might receive the promise of the spirit through faith. and peter tells the jews also , z unto you first , god having raised up his son iesus , sent him to bless you , in turning away every one of you from his iniquities . this was fore-typed in the priests a blessing the people in the name of the lord : the b form of which blessing was prescribed to them . . christs c king-ship also , whereby he gathers governors and protects his elect , but ●…ubdues his and their enemies under his and their feet : was also intimated under this sinai . covenant ; partly under the type of moses , d who as a prince rescued them from under the rigorous egyptian bondage by the mighty hand of his god upon him , and governed them as a mighty prince in the wilderness fourty years together . e moses commanded us a law , even the inheritance of the congregation of jacob. and he was king in jeshurun , when the heads of the people , and tribes of israel were gathered together . partly , under the type f of ioshuah , who subdued the kings and nations that were enemies to israel , and setled them in the promised rest of the land of canaan . partly under the type g of king david who compleated the victories over the iebusites and other enemies of israel . thus the sinai-covenant revealed christ in his mediatory office , as prophet , priest and king. as h prophet he was revealed and promised presently upon the promulgation of the law moral : as priest he was revealed and shadowed out in the law ceremonial : and as king he governed the commonwealth of israel by the law iudicial , till that outward politie was swallowed up in the spiritual kingdom of jesus christ under the new testament . . in his two distinct states or conditions , i of humiliation and exaltation , wherein he executed his mediatory office , the sinai-covenant set forth christ. . in his humiliation : ( ) that he should become man , and descend of the jews according to the flesh . k the lord thy god will raise up unto thee a prophet , from the midst of thee , of thy brethren . ( ) ▪ that he should suffer death and shed his blood for the sins of his people : this was signified by the death and blood of all the levitical sacrifices under the law , they being peculiar types of christ crucified . . in his exaltation . ( ) that he should revive and rise again from the dead . this was notably signified by the scape-goat . l when the high-priest was to go within the veil into the most holy , he was to take two goats , the one to be killed for a sin-offering , whose blood he was to carry within the veil , and sprinkle it upon the mercy-seat and before the mercy-seat to make an atonement ; the other , to be presented alive before the lord , to make an atonement with him , and to let him go for a scape-goat into the wilderness , after aaron had laid both his hands upon his head and had confessed over him all the iniquities of israel and all their transgressions in all their sins , putting them upon the head of the goat . goat-was prefigured christs death and blood purging away our sins , by which he entred into heaven itself : by the latter , christs reviving and resurrection from the dead , bearing our sins far away us . m he was delivered for our offences : and was raised again for our justification . ( ) that he should also ascend into heaven . this was typed out n by the high-priests entring once a year into the most holy place , a type of heaven . these and divers other waies , christ was revealed in this sinai-covenant more fully , then in all the former covenants . and the more we have of christ in any foederal dispensation , the more excellent that covenant must be acknowledged : christ being the very marrow , center and soul of the covenant . iii. hence , gods israel of old was saved by the same christ under the sinai - covenant , whereby the israel of god is now saved under the sion - covenant . that there o was a sinai-covenant , and a sion-covenant , ( that , answering to hagar the bond-woman , and in the manner of administration gendring to bondage ; this , answering to sarah the free woman , and in the manner of administration gendring to liberty and spiritual freedom ; ) is very clear in the apostles allegory . that the sinai-covenant was not a covenant of works but a covenant of faith in jesus christ , as well as the sion-covenant , hath also been abundantly proved . consequently , the same christ and saviour of sinners , p who is yesterday , and to day , and for ever the same ; the same redemption , sanctification , justification , adoption and glorification , even the same compleat salvation by christ , was revealed in both covenants ; though in different manners and degrees . for , this is the peculiar nature and scope of the covenant of faith to reveal sinners salvation by jesus christ alone through faith : as hath been formerly cleared in handling the covenant of faith , more generally ▪ now if the people of god were saved by the same christ , both under the sinai-covenant , which was the old testament , and under the sion-covenant , which is the new testament : hence , . all the lords saved , under both the sinai and sion - covenant , under both the old and new testament , are joynt-members of one and the same mystical body of christ. all christ saved are members of his body , q christ is the head of the church , and he is the saviour of the body . he is saviour of none , but of them of whom he is head ▪ he is head of none , but of his own mystical members , which collectively taken , are his mystical body . hereupon all christs saved ones under old or new testament , are joynt members of one and the same mystical body of christ. christ r having reconciled both iews and gentiles unto god in one body by the cross : hath made them fellow-heirs of the same kingdom , fellow-citizens of the same spiritual jerusalem , fellow-inhabitants of the same house of god , and fellow-members of the same mystical body of christ ; enjoying as saints , not only comunion with christ , but also with one another in him . . not only carnal and earthly , but also spiritual and heavenly blessings were revealed to the faithful under the old testament or sinai - covenant , as well as under the new-testament or sion - covenant . for , this sinai-covenant , as a covenant of faith , revealed christ to them : and christ hath fundamentally and virtually all spiritual blessings in him , brings effectively all spiritual blessings with him . christ is abraham's eminent seed , in whom all the families of the earth are blessed . he blesseth , primarily with spirituals : as s with the promise of the spirit ( viz. the promised spirit ) by faith : t conversion from iniquities to god ; yea , u with all spiritual blessings in heavenly things in christ , x god quickening us together with christ , and raising us up together , and making us sit together in heavenly places in christ iesus . secondarily with temporals , y cast in as additional advantages to the true seekers of gods kingdom . therefore , the z socinians do greatly derogate from the rich grace of god to the faithful under the old testament this sinai-covenant , whilst they say , that therein god promised to them neither eternal life , nor the holy spirit ; but reserved them , as the proper and peculiar gifts of the new-testament , till christs coming ; and that if eternal life should have been promised under the old testament , the new testament should not have better promises then the old . answ. the folly and falshood of this opinion may thus in brief be discovered . . christ was abundantly revealed and promised under , and in this sinai-covenant ( as hath been shewed ; ) and this , as a redeemer , justifier and sanctifier in ordinances for expiation and purification as a prophet , priest and king. consequently , the spirit of christ was promised ; for christ sanctifies none but by his spirit ; and eternal life was promised ; for all these spiritual blessings in christ , are revealed in order to eternal life , have an indivisible a connexion with glorification , and b are eternal life in the foundation and inchoation thereof . . god promising christ under the old testament , promised all things in him : as god performing and giving christ under the new testament , c gives freely all things with him . . god in this sinai-covenant d revealed and promised canaan , the land of rest ; consequently he promised heaven and eternal rest therein ; their life and rest in canaan being a type of their eternal life and rest in heaven , as e hath been manifested . . the faithful under the old testament obtained eternal life . for , ( ) before the sinai-covenant , f enoch walked with god , and so pleased him ▪ that god took him up bodily into heaven , and translated him , that he should not see death : and god stiled himself at the bush , g the god of abraham , the god of isaac , and the god of jacob : and christ adds , god is not the god of the dead ▪ but of the living , for all live unto him . how are abraham , isaac and iacob living unto god : but in their souls , which being h spirits of just men made perfect , live in heaven with god ? now if the faithful before the sinai-covenant , under more imperfect covenant-administrations obtained eternal life : how can eternal life be denyed to them that lived under the sinai-covenant , which was a more perfect dispensation ? ( ) under the sinai-covenant , moses was at his death made partaker of heavenly glory , and elias i was carried up to heaven in a fiery chariot with a whirl-wind : and these two moses and elias k appeared in glory with christ at his transfiguration , and spake of his ▪ decease which he should accomplish at ierusalem . ( ) the l socinians themselves confess , that all who under the old testament worshipped god from the heart , and were obedient to him , obtained eternal life , which they hoped for , although it was not promised unto them . god performing more then he promised . seeing then the faithful under the old testament obtained eternal life : consequently eternal life must needs be promised to them . for , how should they obtain eternal life , but by faith and hope ? and how should they believe or hope , without a word of promise in christ , the only foundation of faith and hope to lapsed sinners ? without a promise , faith is not faith , hope is not hope , but groundless presumption . . the new testament m promises are better then those of the old ; not in kinde ; but in degree . revealing spirituals more clearly , fully , spiritually . . the sinai - covenant or old testament , and the sion - covenant or new-testament , are for substance one and the same : though they differ never so much in the circumstance or manner of administration . forasmuch as the salvation of lapsed sinners by one and the same christ through faith , is the substance of them both ; the chief matter and scope of them both : though differently set forth in them both . in that , christ was set forth darkly , as to come afterwards , to the jews only : in this , christ is set forth clearly , as come already , and to all nations . iv. hence , the sinai - covenant intended not sinners iustification in the sight of god by works , but only by faith in iesus christ. why ? for that the sinai-covenant ▪ is not a covenant of works : but a covenant of faith. had it been a covenant of works , it had peculiarly intended and revealed iustification by works : but being a covenant of faith , as hath been proved abundantly , it intends and reveals iustification by faith only in iesus christ. for , every covenant holds forth such a righteousness and justification for kinde , as is agreeable to the nature and kinde of such a covenant respectively . this the apostle testifies saying , n but now the righteousness of god without the law is manifested , being witnessed by the law and the prophets . the law itself testifieth , th●… that the righteousness of god ( viz. which god hath ordained , revealed , and will accept , ) is without the law : that is , by faith without the deeds of the law. so that , o christ is the end or scope of the law for righteousness to every one that believeth . and paul p alledgeth moses and the law itself , to prove the righteousness of faith the law therefore , which is this sinai covenant , intended sinners justification only by faith in jesus christ before god. so then , hereupon we may clearly conclude , . that , the iews , q through ignorance of gods righteousness , ran into a great and fundamental errour in the point of iustification , whilst they went about to establish their own righteousness by the works of the law ; and so come short of the righteousness of god this the apostle plainly condemns in the carnal jews : and the greatest part of the jews split upon this rock , not being able spiritually to discern the mysterie of the law , viz. r christ the end of the law for righteousness to every believer . therefore s the gentiles which followed not after righteousness ( viz. not by the deeds of the law ) have attained to righteousness , even the righteousness which is of faith . but israel which followed after the law of righteousness hath not attained to the law of righteousness . wherefore ? because they sought it not by faith , but as it were by the righteousness of the law : for they stumbled at that stumbling stone . viz. jesus christ. . that such teachers , as urged the law of moses , and the works of the law , upon any of the primitive churches as necessary unto iustification , were false teachers , false apostles : not preaching the gospel , but t perverting the gospel of christ ; not edifying , but u subverting the souls of believers . such false teachers began to creep into the romane and galatian churches : whereupon paul wrote those two excellent and most accurate epistles , clearly stating the question about iustification and proving iustification before god by faith alone in christ , without the deeds of the law. such x false-teachers also , before that time , came from iudea to antioch , and exceedingly disturbed the church there , teaching the necessity of circumcision and keeping of the law of moses unto justification : whereupon that famous apostolical syned met at ierusalem , stated the question for justification by faith , censured the false-teachers , and by decrees , established and comforted the churches of antioch , syria , and cilicia , in the truth . and , in like sort , the antichristian doctors now under the papacy maintaining justification in the sight of god by works of the law , as bellarmine , stapleton , suarez , &c. are false-teachers , either mistakeing or perverting the true intent of the law in the sinai-covenant . . that , the law , as promulged in the sinai - covenant , nor was , nor could be contrary , destructive to the doctrine of faith in the gospel . for , the law , so promulged , intended justification by faith only . y is the law then against the promises of god ? god forbid . ( x ) do we then make void the law through faith ? god forbid : yea , we establish the law. object . if the sinai - covenant intended not sinners iustification before god by works , but by faith only , whence is it that the whole stream of that covenant runs , so much upon works in the commands , promises , and threats thereof ; as if life and righteousness were to be had only by doing , not by believing . answ. to this i answer , a few things briefly . viz. . though the sinai-covenant runs much , yet it doth not run altogether upon doing . it requires believing also , as hath been shewed : a reveals iustification in the sight of god only by believing . . the clear revelation of the mysterie of faith was purposely reserved till christs coming , to be one of the glorious priviledges of the new testament , as b the apostle intimates . the lord therefore in this sinai-covenant , and before , revealed the righteousness of faith more darkly , and obscurely to his infant-church under age ; but yet sufficiently for their salvation . . the stream of the sinai-covenant runs much upon doing , and perfection of doing ; partly , to c convince that carnal people of israel ( so addicted to acquiesce in their own works , ) that they could never be justified by their own doing , because they could not do perfectly without sin . partly , to force men to seek out d unto christ by faith , who is the only perfect doer and fulfiller of all that the law can exact to the uttermost . partly , to let israel see , that sinners cannot be justified , unless his law be exactly fulfilled by sinners , or by their surety jesus christ. partly , to instruct them , that though god intended not their works and obedience as an antecedent condition requisite to their iustification ; yet he intended them as a consequent condition and qualification in justified persons , as fruits of true faith , and the way towards the attainment of the promises . v. hence , the sinai-law was israels gospel . for , the sinai-law was given as a covenant of faith : and every covenant of faith is pure gospel . what is gospel , but the good tidings of sinners salvation by faith in jesus christ alone ? now in this sinai-covenant , christ is most variously revealed ; faith in christ is evidently and unquestionably required ; and sinners salvation by christ alone through faith is frequently inculcated , how could any understanding israelite fix his eye upon the tabernacle , mercy-seat , ark , veil , altar of incense , altar of burnt-offering , sacrifices , death and blood of those sacrifices , the high-priests and all their holy-garments , but in all these he must needs behold very much of christ and of sinners salvation by him ! the gospel was preached to their ears , while the law was promulged to them : the gospel was preached to their eyes , while the law , especially the ceremonial law was executed in their sight : yea the gospel was preached to all their outward , as to all their inward senses , while the law was mannaged according to gods appointment . in the law how much sweetness might they suck by faith from christs person , offices , humiliation and exaltation ! it was therefore israels high-priviledge indeed above all nations , to have such a law , which was such a gospel . vi. hence , the many misapprehensions of this sinai - administration may justly be condemned and confuted , that have occasioned so many mistakes and errours about this sinai - law : especially that grand misapprehension , that the sinai - covenant was a covenant of works , not of faith and grace . as. . of the legal iustitiaries , who have in whole , or in part sought to be justified in the ●…ight of god by the works of the law. the sinai-law revealing justification , not by works of the law , but by faith only . . of the antinomians , who totally condemn and disallow the use of the moral law to christians as given on mount sinai , and as in the hand of moses . they not considering that it was given on mount sinai as a pure evangelical covenant of faith : and therefore the substance of it concerns christians , as well as iews . . of the socinians who deny that eternal life and the spirit were promised under the old testament . and this whilst they observe not the old ●…estament , or sinai-covenant to be a covenant of faith , revealing christ , righteousness , holiness and happiness in him ; consequently the anctifying spirit , and eternal life . vii . hence ; they that would rightly understand the sinai - covenant must look upon it with an evangelical eye . since the fall , the law was never given , but in a gospel-way ; the gospel was still the marrow of it , the mysterie of it , the bottom of it , the scope of it . thus it was in this sinai-law . they therefore that would pry into the spiritual depth of this law given at horeb , they must look upon it with gospel-spectacles they must principally have an eye to christ there , to faith there , to gods righteousness by faith there . this is the pole-star , and the compass they must sail by , into the port of solid knowledge in the law ; this is the cleu that will orderly direct them lest they lose themselves , as in a maze , in the intricate labyrinth of the sinai-covenant administration thus of the nature or kinde of this sinai-covenant , that it was a pure evangelical covenant of faith , as dispensed by moses ; next i proceed to the particular unfolding of this sinai - covenant in regard of , . the foederate parties , . matter , . form , and . end thereof . aphorism iii. of the foederate-parties : god and israel . the confederates , or federate-parties to this sinai - covenant , were , god and israel with their posterity . viz. . on the one part god , as jehovah , israel's covenant-god , redeemet , law-giver aud endeared husband . . on the other part israel and their posterity , as abrahams seed in covenant with god , the lord 's redeemed and espoused people , and as keys of the promised inheritance ( though under age ) going on to receive some part of the promises . consider here two things for clearing of this aphorism . viz. . that god and israel with their posterity , were the foederates in this sinai - covenant . . that they were the foederate parties under these notions and considerations . i. that the foederate parties to this sinai - covenant were , god on the one hand , israel and their posteiity on the other ; is evident divers ways . viz. . from manifold testimonies . as , . of moses ; e the lord our god made a covenant with us in horeb. he speaks this to all israel that came out of egypt , both male and female , parents and posterity , young and old . and when god renewed this horeb-covenant in the land of moab , moses said ; f ye stand this day all of you before the lord your god : your captains of your tribes , your elders , and your officers , with all the men of israel , your little ones , your wives , and thy stranger that is in thy camp , from the hewer of thy wood to the drawer of thy water : that thou shouldst enter into covenant with the lord thy god , and into his oath , which the lord thy god maketh with thee , this day , &c. this takes in all israel , and all their posterity then living , who stood in the order forementioned to enter into covenant with god. and it is most likely they all stood in the same order before god , when he made his covenant with them at horeb. and least they should think this covenant extended only to israel , and their posterity then in being , he adds ; g neither with you only do i make this covenant and this oath ; but with him that standeth here with us , this day before the lord our god : and also with him that is not here with us this day . meaning their posterity throughout all generations , though yet unborn , to whom this covenant did belong , till the new-covenant did come in place . and elsewhere ; h the lord spake unto you out of the midst of the fire , — and he declared unto you his covenant , which he commanded you to perform , even ten commandments , — and ; i — take heed unto your selves , lest ye forget the covenant of the lord your god , which he made with you . . of the prophets ; god said by the psalmist ; k gather my saints together with me : those that have made a covenant with me by sacrifice . in solomons days it was said ; l there was nothing in the ark , save the two tables of stone , which moses put there at horeb , when the lord made a covenant with the children of israel . in ezekiel , god , having respect to his dealings with israel at horeb , saith , m when i passed by thee , and looked upon thee , behold thy time was the time of love , and i spread my skirt over thee , and covered thy nakedness : yea i sware unto thee , and entred into a covenant with thee , saith the lord god , and thou becamest mine . in ieremiah also the lord saith ; n behold the days come that i will make a new covenant with the house of israel , and with the house of judah : not according to the covenant that i made with their fathers in the day that i took them by the hand to bring them out of the land of egypt , which my covenant they brake , although i was an husband unto them , saith the lord . . of the apostle paul , o alledging that testimony of ieremiah , to prove the surpassing excellency of the new covenant beyond the old. by which testimonies of moses , the prophets , and paul , it is plain , that god was the one foederate party , p israel and their posterity the other foederate party to this sinai-covenant . . from the explicit consent and agreement of god and israel as parties to the matters of this sinai - covenant . this their consent is noted by moses three times . viz. . when the breviate or brief sum of the covenant was first propounded in the preface before the promulgation of the covenant . god propounds , exod. . , , , and all the people consent , exod. . , . . when the moral law , the excellency of the sinai-covenant , was promulged . god spake it immediately , exod. . , &c. deut. . , , , , . &c. . and the people promise obedience thereto , desiring to hear gods will by moses , as a mediator to that end , exod. . . deut. . . . when moses had declared gods covenant more at large , viz. his moral , ceremonial , and iudicial laws . the people answered ; q all the words that the lord hath said , will we do . . from the solemn sanction , dedication , or ratification of this covenant at the bottom of the mount of god , after all this was transacted . for , there r an altar was erected under the hill ; and twelve pillars according to the twelve tribes of israel . the altar ( as ainsworth notes well ) represented god , the first and chief party in the covenant : the twelve pillars represented the twelve tribes and their stony nature , the other party to the covenant . this done , burnt-offerings and peace-offerings were slain and offered on the altar , and the blood sprinkled , half on the altar ; after which moses ( having written the morals , ceremonials , and iudicials in a book ) took the book of the covenant , and read in the audience of the people ; and they said , all that the lord hath said , will we do , and be obedient . and moses took the blood , ( viz. the other half of it ) and sprinkled it on the people , and said , behold the blood of the covenant which the lord hath made with you concerning all these words . in this eminent dedication of the sinai-covenant , the parties to the covenant , god and israel , are expresly declared , and foederally conjoyned . ii. that god and israel with their posterity , were parties to this sinai - covenant in the fore-said notions and considerations ; may be also thus explained and proved particularly . viz. i. god was the first and chief party to this sinai-covenant , especially in this fivefold notion and consideration . . as the lord . . as israel's covenant-god . . as israel's redeemer . . as israel's law-giver . . as israel's endeared husband . . as iehovah , the lord . in this notion moses represents god making covenant with israel , s the lord , or iehovah made a covenant with us in horeb. in this notion god represents himself , when entring into covenant with israel ; t i am iehovah , — thou shalt have none other gods before me , &c. as if god had said ; o israel take notice that in this notion and consideration i enter into covenant with thee , viz. as iehovah . this is gods chief essential name , that sets forth the essence and nature of god more fully , then any one word in the hebrew tongue , or in any other language whatsoever . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iehovah is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 havah , he was . this root denotes the essence , being or existence of god. it especially signifies . . gods absolute underived simple and eternal essence in and of himself . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which was , which is , and which is to come : as iohn excellently expresseth the divine nature . the hebrew etymology of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well agrees hereunto . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root of it , signifies , which was : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present tense , the points being a little changed , signifies , which is : and ' being prefixed , it becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the future tense , signifying , which will be , or is to come . so that it notes out an absolute eternal being , without beginning , succession or end : which was , without beginning ; is , without succession ; will be , without end . and to this effect god is x oft-times set forth in scripture . . gods deriving of essence and being to all things besides himself that have being . he is the fountain of all beings . divers y scriptures import this to be another thing implyed in his name iehovah . . gods immutability in his decrees ; and according to his decrees , his giving essence , being , and actual subsistence to all his threatnings and promises whatsoever . ( ) to his threatnings , fulfilling them according to his eternal counsels . hence , he is wont frequently to seal up his z threatnings with this , or like expression ; i iehovah have spoken it . — they shall know that i am iehovah . ( ) to his promises , a performing them and giving existence actually to them according to his decree , because he is iehovah . hence , he is wont to ratifie his promises , with these or like phrases ; — i am iehovah . — saith iehovah . — thus saith iehovah . in one chap ▪ in b ieremiah gods promises are times confirmed by such phrases . and in this sense god here entred into this sinai-covenant with israel as iehovah : viz. as giving actual being and subsistence to his promises made to their fathers abraham , isaac , and iacob , touching the land of canaan , &c. he had formerly made promises to them : but now he would make his promises subsist ; he would make them good , and really perform them . therefore a little before the sinai covenant was made , when the time of israels deliverance out of egypt was come , god said , c i am jehovah . and i appeared unto abraham , unto isaac , and unto jacob , by the name of god almighty : but by my name jehovah was i not known to them . that is , hitherto they were sustained d by faith in gods all-sufficiency , or almighty-power , without receiving the thing promised : they lived upon mine alsufficiency and my promise , without performance thereof . but now their posterity shall receive the promises , now i am about to perform the promised deliverance out of egypt , and the promised inheritance of canaan unto them : now they shall experimentally know that i am iehovah , a promise-performing god indeed . this name iehovah , was doctrinally made known , e to abraham , f to isaac , and g to iacob : but not experimentally . or if experimentally : nothing so fully and clearly , as now it should be made known to their posterity . this is the first notion in which god made covenant with israel at horeb , as iehovah , as a promise-performing god , that would now speedily make all his ancient promises actually to subsist to israel . this was a most comfortable notion and consideration of god : tending exceedingly to raise up israels faith and hope in gods covenant and promises . . as israel's covenant-god . god made not this sinai-covenant with israel , as to whom he had no covenant-relation before : but as being already their covenant-god , viz. by his covenant long ago made with abraham and his seed . hence moses said ; h the lord our god made a covenant with us in horeb. i — that thou shouldst enter into covenant with the lord thy god k — take heed to your selves lest ye forget the covenant of the lord your god. the lord making covenant with israel in this no●…ion and consideration , as their god already in covenant ▪ seemed to intimate to them ; . that , he was now about no new kind or sort of covenant with them , but only he would deal with them with the same kind of covenant as formerly with their fathers : the covenant of faith , not the covenant of works . for he would now contract and covenant with them , as their covenant-god : viz. by abraham's covenant ; which was only a covenant of faith. . that , he was still constant in the covenant which he had made with abraham and his seed . he now remembred it afresh : and was now about the renewing and confirmation of it to israel . hence moses tels them ; l ye stand this day all of you before the lord your god , — that thou shouldst enter into covenant with the lord thy god , — that he may establish thee to day for a people to himself , and that he may be unto thee a god , as he hath said unto thee , and as he hath sworn unto thy fathers , to abraham , to isaac , and to jacob. how did he swear to be a god to abraham , isaac , and iacob ? not by a covenant of works , but by a covenant of faith. so now he would declare himself to be a god to israel by the like covenant of faith. . that , he would now augment and enlarge his covenant made to their fathers , by sundry additional benefits . for his renewing of the covenant of faith in several periods of time was still with enlargement . . as israels redeemer : literally , from their bondage and misery in egypt ; spiritually and mystically , from their bondage and misery under sin , satan , &c. . as their redeemer from egypts bondage , god made a covenant with israel . this is often noted : as , in the introduction to this covenant ; — m ye have seen what i did to the egyptians , and how i bare you on eagles wings , and brought you unto my self . now therefore if ye will obey my voice indeed , and keep my covenant , — in the preface to the covenant it self , the decalogue ; n — i am the lord , thy god , which have brought thee out of the land of egypt , out of the house of servants , &c. and in o ieremiah , divers times . by redeeming israel out of egypt , god had purchased to himself a special right to them , and authority over them , yea he had brought them into a great debt of all possible gratitude , homage and observance to himself . now therefore the lord takes advantage hereof , to bind them the faster and closer to himself by the sinai-covenant for ever ; that they and theirs might be wholly his . . as their redeemer from their spiritual bondage under sin , satan , death , &c. whereof egypts bondage was but a shadow , and of which redemption their deliverance from egypt was but a type , as is clear by the p sacrament of the passover ( signifying christ the true q passover to be sacrificed , for the elects redemption ) at that time instituted . hereby god would have israel know , that their great redemption from spiritual thraldom , which should in fulness of time be accomplished by christ their true passover's death and blood , should most strongly oblige them and theirs from generation to generation , to be wholly and perpetually his covenant people in all faith and obedience to the uttermost . . as israel's law-giver . he being , the lord , their covenant-god , and their redeemer ; he had supream , absolute and compleat right and authority to give laws to them , as he pleased . hence , though he would not deal in a meer absolute way with them as a law-giver only , but in a more sweet and familiar way of a covenant : yet he moulded his laws , both morals , ceremonials , and iudicials , into a covenant , and that a covenant of faith ; hereby notably dulcing and facilitating his laws unto them in jesus christ. thus , god gave his r covenant at horeb , as the supream law-giver , with highest expressions of majesty : he gave it by way of command : and it is called s ten commandments , and t a law and commandments . u and he declared unto you his covenant , which he commanded you to perform , even ten commandments . god entred into covenant with israel as their law-giver , and digested his laws into this evangelical covenant . . to convince them throughly x both by the moral and ceremonial law , of the extream sinfulness of sin : of which mankind had not been throughly convinced since adam's fall . . to convince them consequently of their utter inability to perform an exact legal obedience : because of the y sinfulness of their flesh , needing daily expiations and purifications . and that therefore they could never be justified by their own doing . . to demonstrate to them notwithstanding that the justice and truth of god z required the exact performance of his law to the uttermost , either in sinners , or in their surety : otherwise they could not have been justified , but must inevitably have dyed the death . . to indi gitate and point out the sinners surety iesus christ , that should both exactly fulfill the law ; and bear the penalty of death to satisfie divine justice for their offences . this a the intent of the ceremonial law throughout : which especially was a schoolmaster leading them to christ for justification , under the servile b tuition and government of which law especially , israel ( as an infant-church in minority ) was kept till the fulness of time in christ. . to shew them that the covenant of faith in jesus christ required all sincere obedience , in a way of religion towards god , and in a way of righteousness and sobriety towards man. and this , as c an expression of thankfulness for christ and happiness by him ; as a proper d fruit and evidence of true faith in christ ; and as e gods beaten path towards the attainment of the blessings covenanted and promised . . to constitute israel a peculiar common-wealth to god : which was especially done by gods own immediate iudgements , or political laws . . as israel's endeared husband . god covenanted with israel at mount sinai , in the notion of an husband to them , f — not according to the covenant that i made with their fathers , in the day that i took them by the hand to bring them out of the land of egypt , which my covenant they brake , although i was an husband to them , saith the lord . heb. and i have married them . for , the verb is active . so that the sinai-covenant , was gods marriage-covenant with israel : god was as the husband , israel as the wife . they troth-plighted themselves thereby one to another . the g contract or espousals were immediately before the publication of the law : the h marriage-solemnity and compleat covenant after that publication , at the skirt of mount sinai . this , god by ezekiel also intimates , saying ; i now when i passed by thee , and looked upon thee , behold , thy time was the time of love , and i spread my skirt over thee , and covered thy nakedness ; yea i sware unto thee , and entred into covenant with thee , saith the lord god , and thou becamest mine . by ( spreading the skirt over israel ) god means , he married israel : and as an husband entred into covenant with them . this seems to be an ancient ceremony , that the husband when he married his wife , k cast his skirt over her : thereby signifying his right and property in her , love to her , and protection of her . god covenanting with israel at mount sinai as an husband , thereby testified ; . his infinite love and affection to israel , though most undeserving of his love . marriage-love is most intensive love . . the intimate familiarity of his love to israel , as to his spouse . . his faithfulness and constancy of love to israel . in marriage , the husband promiseth constant faithfulness to his wife . . his co-habitation as an husband with israel . his divine presence . . his special tender guidance and government of israel , as their head and husband . . his protection of her against adversaries and injuries . . his provision of all necessaries for her , and for all the spiritual posterity which he should have by her . he enstated her in canaan , for this life ; and in heaven , typified by canaan , for the life to come . in these notions and considerations god covenanted with israel . ii. israel with their posterity , was the other , and less principal party to this sinai-covenant ; and that in this four-fold notion or consideration . viz. . as abraham's seed in covenant with god. . as the lord's redeemed . . as gods espoused people . . as heirs of the promised inheritance ( though under age ) going on shortly to possess some part of the promises . . as abraham's seed in covenant with god. god covenanting with abraham , did in him , through christ , covenant with all his seed to the end of the world ; viz. both with the seed of his flesh by isaac , the iews ; and with the seed of his faith , all believers of iews or gentiles , as hath been shewed . now in this sinai-covenant god looked upon the people of israel , as the seed of abraham , already in covenant with him , by his covenant with their fathers . he calls himself their god , in the preface of the covenant promulged , before it was established : viz. l their god , by covenant made with abraham and his seed . now if the lord be their covenant-god : israel must needs be his covenant-people , before this sinai-covenant was established . and in his preparatory introduction to this sinai-covenant he stiles them : m the house of jacob , and the children of israel : which seems to have reference to them , as the covenant-posterity of abraham , isaac and iacob . god would now further ratifie his ancient covenant with abraham , and amplify it with further benefits to his seed , as god therefore was constant in covenant with them , so they should be constant in covenant with god. . as the lords redeemed . god covenanting with them n as their redeemer : they covenant with him , as his redeemed , both from temporal and spiritual misery and thraldom . by this consideration they might justly be provoked , . to accept gods covenant ( which he was now bringing them into ) most readily and chearfully . they being his redeemed , they owed themselves wholly to him ; they were more his , then their own : their lives , liberties , possessions , temporals , spirituals , and their all being so entirely derived to them from god. . to perform gods covenant-laws with all faithful and thankful obedience , in way of grateful return to god for their redeemed state . . as gods espoused people . god covenanted with them as their o husband : consequently they restipulate to god as his spouse . p thus saith the lord , i remember thee , the kindeness of thy youth , the love of thine espousals , when thou wentest after me in the wilderness , in a land that was not sown . israel was holiness to the lord , and the first-fruits of his increase . hence , when israel afterwards revolted from god to idols , god challenges them for q spiritual whordom and uncleanness , as a whorish wife breaking her marriage-covenant by following other lovers . now israel coming into covenant with god as a spouse , bride or wife : did oblige her self ; . to love the lord god as her husband with a marriage-affection absolutely over all : even r with all her heart , soul , minde and might , as moses explains her covenant-duty . . to be subject and obedient to the lord her husband as a dutiful wife in all things , and that from a principle of sincere love . this s obedience moses often presseth on israel in reference to this covenant . . to walk chastly and faithfully with god according to this marriage-covenant , not entertaining other lovers , nor lewdly defiling her self with other gods , to the violation of the marriage knot . this the intent of the t first and second commandments . and elsewhere , u thou shalt fear the lord thy god , and serve him , and shalt swear by his name , ye shall not go after other gods , of the gods of the people which are round about you : for the lord thy god is a jealous god among you . and no duty is more frequently and ve●…emently urged upon them by moses then this conjugal parity , chastity and fidelity against all idolatrous defilements : nor ordinarily any sin in israel more speedily and severely punished then her spiritual whoredoms . . to train up x her children piously and religiously for god , and according to his holy laws . . to depend upon the lord her god , as a wife upon a faithful husband , for direction in all her doubts and difficulties , for provision in all her wants and necessities , for protection against all her dangers and enemies , and for supporting consolation in all her sorrows and discomforts . . as heirs of gods promises , though under age , and going on to receive some part of the promised inheritance . this the apostle partly intimates : comparing y the church of the jews to an heir under age , kept under tutors and governors in a servile condition , till the time appointed of the father ; so israel was , in her infant-condition , put under the sinai-covenant , which was of a more servile nature , till the fulness of time came , that christ , the great blessing of the covenant should be actually exhibited , and they in him be made free indeed . and moses partly testifies this : z shewing that israel was now newly brought out of egypt , and through the red-sea into the wilderness , to march on towards the promised canaan to take possession of it as their inheritance , typing out unto them their everlasting rest and inheritance in heaven it self , which all true believing israelites should at last possess through jesus christ. now israel's entring into covenant with god in this notion , implyed : . that their present church-state was but an imperfect infant-state : they were but as children in spirituals , and in their minority , in comparison of the churches riper condition which should be in after times . and therefore , the lord having respect to their capacity , brings them into such a covenant as was most accommodate to their state . they were dull of apprehension in spirituals , very carnal : therefore he revealed christ and spirituals in a multitude of types and shadows , and carnal ordinances , which were as their first elements or a b c to christianity . they were like children , very stubborn , untractable and stiff-necked : therefore he made this sinai-covenant as an heavy yoke of bondage to them , to humble , tame and hamper them . . that their minority or under age would continue till the exhibition of the messiah in the flesh , and the establishment of the new testament in his blood : forasmuch as this sinai-covenant or old testament , given to them as children , should continue till then . . that they should submit themselves to gods instruction , correction and disposition , as under-age children to a father : breathing after maturity and perfection of church-state , that they may receive the inheritance and liberty of sons in christ. . that they should shortly possess the promised canaan as an handsel of the compleat covenanted inheritances . iii. inferences . were god and israel , in these notions , parties to the sinai-covenant ? then ; . hence , how admirable was the loving-kindness of god to israel , and the happiness of israel in god , in that they were foederate parties to this covenant in these sweet comfortable and excellent notions ! recollect but a little the notions and considerations wherein they became foederate-parties : and consider the infinite distance and disparity betwixt god and israel : and then say with admiration , who so gratious a god as the lord ! who so happy a people as his israel ! . hence this sinai-covenant established a dear and strong union and communion betwixt god and israel , and that upon sundry intimate relations . . he herein covenanting as iehovah , performing his promises : they as heirs of his promises to whom they should be performed . . he as their covenant-god of old : they as his covenant-people of old. he as their redeemer , they as his redeemed . . he as their law-giver , they as his subjects . . he as their husband , they as his espoused bride . these manifold covenant-relations , carry in their bosoms great variety of covenant-blessings from god to israel , and of covenant-duties from israel to god. mutual relations imply mutual obligations . . hence , christ must needs be implyed as a joynt-foederate-party with israel on the one hand , as god was the foederate party on the other . for all these particulars , notions and considerations , in which they entred into covenant , have their foundation and accomplishment only in christ in whom they are the heirs , covenant-people , redeemed , subjects , and spouse of god. . hence , this sinai-covenant was dispensed in order to gods further confirmation augmentation , and performance of his covenant with abraham . for god made this as their covenant-god already , confirming their covenant-state : as their redeemer , law-giver and husband . augmenting their covenant-priviledges : and as iehovah , that now would give actual subsistence to his covenant and promises . consequently , this sinai-covenant was the same kinde of covenant that gods covenant with abraham was , viz a covenant of faith. . hence , israel could sin against none of gods laws moral , ceremonial or iudicial , but they must therein necessarily sin against gods covenant . for he entred into covenant with them as their law-giver , digesting all his laws into the body and substance of his covenant . and this is the great reason why god all along in the books of the old testament so often challengeth his people israel in any their offences against his laws , to have transgressed , or rejected , or broken his covenant . . hence , none could do or offer any injury to israel , but it reflected and terminated at last upon god , unto whom she was so nearly joyned by this marriage-covenant . so that god was very jealous for the injuries done them , as if they had been done immediately against himself : and most severely punished them . . god and israel becoming such foederate parties to this covenant , as god did graciously count israel his : so israel might comfortably count god , theirs . he wholly theirs , to make them happy . they wholly his , to do him homage . thus of the foederate parties to this sinai-covenant god , and israel . next of the substance or subject-matters of the covenant , agreed upon betwixt god , and israel . aphorism iv. of the matter of this sinai - covenant . the subiect-matter , or substance of this sinai-covenant , agreed upon by god and israel , the parties to this covenant , were : . on gods part , certain covenant-mercies promised : viz. to be a god to them , to raise them up christ a mediator and saviour , to give them the spirit of christ , to confer upon them in christ , blessings temporal , spiritual and eternal : . on israels part , certain covenant-duties required and restipulated viz. to be a people unto god : to keep the covenant of god , by true faith , and by all sincere constant obedience : and to repent in case of any failings herein . : to these heads all the chief - matters of this sinai-covenant may be easily reduced . i shall insist the more briefly upon them , because i have spoken in effect to most of them already ; which i shall note and refer to in order , as i come to unfold these particulars . section i. i. on god's part , the subject matters in this sinai-covenant , were certain covenant-mercies promised . herein god promised these great things especially ; viz. . to be a god to them . . to raise them up christ a mediator and saviour . . to give them the spirit of god and of christ. . to heap upon them temporals . . to confer upon them spirituals . . to crown them at last with eternals . i. to be a god to them and to their posterity . this is incomparably the greatest covenant-blessing promisable : that either god could give , or israel receive . this is the fountain-blessing ; all the springs of other blessings are originally in it , and all their streams do flow derivatively from it . when god-promiseth himself , he promiseth all ; when israel obtain god , they obtain all . for further clearing of this supream blessing covenanted , these things are to be evidenced . . that the lord in this sinai-covenant , did promise to be a god to israel , and to their posterity . . in whom , or through what means the lord intended in this covenant to be israel's god. . what the lord promised , when he covenanted to be a god to them . . why he covenanted to be a god to israel . . what inferences may hence particularly result . . that , the lord in this sinai - covenant did agree and promise to be a god to israel and their posterity ; is evident divers waies . . by gods intimation of this in the body of his covenant promulged by his own immediate voice . for , ( the preface prefixed to the first commandment , being a particular reason of that commandment , as well as a general reason of the whole law , ) it is very observable , that god uttering his covenant , his ten commandmentments to israel , stiles himself in every one of the five first commandments , viz. a five times , and in the repetition of them b nine times , the lord thy god. thereby giving them to understand , that as he was the lord their god , by his covenant with abraham and his seed , before he made his covenant with them at horeb : so by this covenant made at horeb he intended to stablish this supream fundamental blessing still unto them , and hereby to assure them yet further , that he would be the lord their god. . by the lords following explanation of this covenant : wherein he plainly promiseth , both in moses and ieremiah to be a god to israel . c if ye walk in my statutes , and keep my commandments , — i will walk among you , and will be your god d — cursed be the man that obeyeth not the words of this covenant , which i commanded your fathers in the day that i brought them forth out of the land of egypt from the iron furnace , saying ; obey my voice , and do them , according to all which i commanded you : so shall ye be my people and i will be your god. . by the tenour of god's covenant made in the land of moab with israel ; ( which was the same with the sinai-covenant , or an explanatory renewing thereof , as is evident by comparing both these covenants together , ) wherein moses hath these words : e ye stand this day all of you before the lord your god , — that thou shouldst enter into covenant with the lord thy god , and into his oath , which the lord thy god maketh with thee this day : that he may establish thee to day for a people to himself , and that he may be unto thee a god , as he hath said unto thee , and as he hath sworn unto thy fathers , to abraham , to isaac , and to jacob. so that in this covenant the lord declared himself to be a god to israel , upon the same terms that he had sworn to be a god to abraham and his seed . and god covenanting with israel and with their posterity : consequently implyed , that he would be a god , as to israel , so to their posterity . . in whom , or through what means , the lord agreed in this covenant to be israel's god. this may be in brief thus resolved . viz. first the lord may said to be a god to mankinde since the fall , . in a common notion or general consideration of their dependance upon him in reference to his creation and providence . so he is , f the god of the spirits of all flesh : the god of the whole earth , &c. . in a special notion or peculiar consideration , in reference to his covenant of grace or faith , into which he brings them with himself , for removal of their sin and misery , and investing of them with the contrary felicity . ●…o he was , g the god of abraham , isaac and jacob ; and here in this sense the god of israel . secondly , in the general notion the lord is the god of all mankind , without the intervening of any mediator for establishing of that relation betwixt god and his creature . the god of pagans and infidels , naturally : though they are h without christ and without god in the world supernaturally . but in that special notion the lord nor is , nor can be the god of any , but in and by means of a mediator intervening betwixt god and lapsed man , reconciling them . for , . the fall and sin of lapsed man hath made an infinite distance , and utter enmity betwixt god and man : so that whilst this enmity remains , god and man cannot agree in one covenant . . this enmity cannot be removed , but by full satisfaction to gods justice offended , and by effectual reconciliation of lapsed sinners offending , unto god. for , gods justice truth and holiness also are so exact and infinite , that he cannot let sin scape , without deserved punishment inflicted upon the sinners themselves , or upon their surety : nor can he admit the sinner to reconcilement unto himself till the sinners surety hath made full compensation for his sin. . gods justice cannot be fully satisfied for sin , nor the sinner effectually reconciled to god , but by a mortal suffering of infinite value . there must be a suffering of death for sin : otherwise gods i threatning of death for sin should not exactly be fulfilled . and that suffering of death must be of infinite value : otherwise it would not be proportionable and satisfactory to gods infinite justice in a sort infinitely wronged . no meer created nature can undergo a mortal suffering of infinite value . for that which is meerly finite can do or endure only that which is finite , and of finite limited bounded worth . the effect cannot exceed the total vertue of the cause . and the meer divine nature cannot suffer at all . . jesus christ god-man and he alone , could perform and did undergo a mortal suffering of infinite value . as man , he suffered death for sinful man in the same nature that had sinned , himself being without sin : as god , he made that suffering of infinite value in the sight of god. it was more for jesus christ god-man to suffer death for a time : then for all lapsed mankinde to have suffered death to all eternity . to apply this therefore to the present purpose ; . jesus christ god-man , for lapsed mans sin , endured sufferings and death , which were of infinite value : christs death and sufferings for sinners , being of infinite value : have fully satisfied gods infinite justice for sin , and reconciled sinners unto god : . gods justice being fully satisfied , and sinners effectually reconciled unto god , the enmity betwixt god and sinners is removed and taken away : . the enmity being fully removed from betwixt god and sinners thus by christ , god becomes an amicable covenant-god to lapsed sinners through christ , they believing in christ. thus god becomes a god by special covenant-relation and interest to lapsed sinners only in jesus christ. he is the only material and meritorious mean in whom the lord becomes their covenant-god , and particularly in whom the lord became a covenant-god at mount-sinai to his people israel . . what the lord promised , when he covenanted to be a god to israel . this is the supream blessing : this is the chief happiness , that can be assured to gods people in any covenant . what is not promised to israel , when god promiseth himself to israel ? what is there in the earth ; what is there in the kingdom of christ ; what is there in the highest heavens themselves , that is not comprized and folded up in this , that the lord will be a god to israel ? to this most high and excellent priviledge , ( the lords being a covenant-god to any , ) i k have spoken very largely heretofore in gods covenant with abraham : thither i refer the reader for his further satisfaction and consolation . and yet i say ; who besides god himself alone , can fully understand , what god promised unto israel , when he covenanted to be a god to israel ? for none can fully understand god , but god himself . . why the lord covenanted to be a god to israel . this may be briefly resolved in these few particulars : viz. first , because of the riches of his meer grace and favour to israel . of meer grace he made this covenant with israel : and of meer grace he promised this , as all other the benefits of this covenant unto israel . in israel there was no cause , nor motive at all , as moses plainly tels them , why god should set his love upon them : only he l loved them , because he loved them ; he , had m mercy and compassion upon them , because he would have mercy and compassion upon them . secondly , because he had already promised to be a god to abraham and his seed by an everlasting covenant : and now superadded this sinai-covenant for further ratification of that grand blessing then covenanted to abraham , to this effect moses tells israel n you stand this day all of you before the lord your god , — that thou shouldst enter into covenant with the lord thy god , — that he may establish thee to d●…y for a people unto himself , and that he may be unto thee a god , as he hath said unto thee , and as he hath sworn unto thy fathers , to abraham , to isaac , and to jacob. this is spoken of gods covenant with them in the land of moab : but that covenant was the same with the sinai-covenant , being in some particulars an explanation , and further pressing of it upon the people . to abraham and his seed the lord covenanted to be a god : therefore in this sinai-covenant , which was a more perfect covenant-administration , and confirmatory to gods covenant with abraham , he covenants also to be a god to israel . thirdly , because god intended by this sinai - covenant to let israel know , that he would make israel the o happiest people under the face of heaven , as is evident by many expressions of the lord , recorded by moses to that effect . now wherein doth the supream and most transcendent happiness of any people consist ? is it not herein especially , that they have and enjoy the lord for their god in covenant ? for , . god alone is the highest and chief good. p there is none good , save one , that is god. creatures are good , as creatures , viz. derivatively good , finitely good , mutably good , &c. but god is good , as god , viz. essentially , primitively , infinitely , unchangeably , eternally . what the creature , or whole creation hath , tending in any regard to mans happiness , is but a little drop out of his ocean , a small beam darting out of his glory : and in comparison of him is but as vanity , and lighter then vanity . all sublunary things are far inferior to man , and below him : and nothing below man can be his happiness . mans happiness must lift and raise man up above himself . . god alone had and enjoyed in christ , removes all mans sin and misery , that keep him from happiness ; and supplies with all grace , glory , and desirable fulness , in , and from himself , that bring him into compleat happiness : yea god had and enjoy'd , is all things to him that hath and enjoys him , and all things in the highest ; honor , riches , pleasure , habitation , tuition , friends , father , husband , grace , glory , comfort . ravishment , heaven , a world , and above ten thousand worlds of felicities . . god q alone can compleatly satiate and fill mans heart . all creatures , though in fullest enjoyment , leave mans heart still empty , and still craving and aspiring to something beyond them all . but god enjoy'd as ours , fils every corner of the heart brim-ful and over-flowing : now only we can say , we have enough ; here we can fully acquiesce and rest contented for ever . as the psalmist ; r whom have i in heaven but thee ? and in earth there is none that i desire with thee . as augustine noted ; god hath made mans heart capeable of god : and therefore nothing in the world can fill mans heart , but god. god is the only compleat center and satisfaction . s happy is the people that is in such a case ! yea happy is that people whose god is the lord ! that therefore israel might see the lord desired to make them the only happy people upon earth , he covenanted to be a god to them , and consequently to be a supream happiness to them , and not to any other people . this moses elegantly expresseth ; t thou hast avouched the lord this day to be thy god , — and the lord hath avouched thee this day to be his peculiar people , — and to make thee high above all nations which he hath made , in praise , and in name , and in honor , and that thou mayst be an holy people unto the lord thy god , as he hath spoken . . inferences did the lord promise thus in his covenant at mount sinai to be a god to israel and their posterity ? then , how many excellent consectaries may hence result , by way of application ! but , u having spoken exceeding largely to such inferences already upon that clause of gods covenant with abraham , that he would be a god to abraham and to his seed , all or most whereof are easily applicable to israel and their posterity , mutatis mutandis : thither i refer the reader for brevity sake , and so proceed to the next covenant-mercy . ii. to raise up to israel , christ a mediator and saviour . all mankind through adams fall are become sinners : yea israel themselves by nature sinners and children of wrath , even as others . the lord will not be a covenant-god to any sinners , but by means of a mediator ; satisfying divine justice for their sin fully , ransoming them from death the wages of sin eternally , and reconciling them hereupon to god effectually . therefore in this covenant , as god promised to be a god to israel ; so he promised to raise them up christ a prophet , a mediator , from among themselves , in whom he would be their covenant-god . this was a most sweet covenant-blessing . touching which consider , . that god promised in this sinai - covenant to raise up unto israel from among themselves , christ a mediator and saviour . . why god promised christ the mediator in this covenant . . inferences thence resulting . . that god promised in this sinai - covenant to y raise up unto israel christ a mediator and saviour for them : i z have already demonstrated in this present chapter , and need now to add no more as to that point . . why god thus promised christ the mediator unto israel in this covenant : may be cleared by divers reasons . as , first , because god cannot as a god in covenant , look upon , own , or accept , israel , or any people in the world since mans fall , as a peculiar people to himself in covenant , but only in and through iesus christ the sole mediator betwixt god and man : as hath been shewed . mercy will not embrace the sinner : till iustice be satisfied for the sin. light will not have covenant-fellowship with darkness , nor life with death : till christ the light and life of the world bring light out of darkness , and life from the dead . hence , they that are a without christ are reputed by the holy-ghost , to be without god in the world . and such as are accepted of god , are said to be b accepted in the beloved : viz. in jesus christ. secondly , because lapsed sinners cannot endure a covenant-fellowship with the great , the dreadful , the holy and righteous god , immediately , without a mediator . this is evident in israel ; for , when god immediately by his own voyce promulged and uttered his covenant out of the midst of the fire on mount sinai , israel trembled and fled back afar off , being unable to endure that which was commanded , and fearing that they should be consumed by that great fire . and therefore they desire moses to speak from god unto them , and they would obey ▪ but that god might not speak any more immediately unto them , least they dye . they could not bear gods manifesting his covenant to them immediately by himself alone : but mediately , by a mediator . their sinful impurities , infirmities and disproportion to god being exceeding great . the lord therefore in this covenant c condescended to them : granted them a desired mediator , viz. giving them moses , one of themselves , as a typical mediator for the present ; and promising them christ to be raised up according to the flesh from among their brethren , as a true mediator , for the future . thirdly , because this sinai - covenant ( as hath been shewed ) was a pure evangelical covenant of faith , and one of d gods covenants of promise , as gods former covenant with abraham was : and therefore christ , as mediator and saviour of sinners , must necessarily be revealed , and promised in this covenant . for this is the very nature and intent of the covenant of faith , to reveal christ as mediator and saviour for restoring of lapsed sinners , the peculiar object of faith in every such covenant : and this is the very scope and design of every covenant of promise , to reveal christ as promised , and afterwards to be performed , as hath been e formerly proved in opening the general nature of the covenant of faith. and forasmuch as this sinai-covenant ( taking gods covenants with david , and captive-jews in babylon to be comprized therein , as indeed they were ) ▪ was the last administration of the covenants of promise , continuing in its compleat force and use till the very incarnation of christ : it was consequently a fuller and clearer discovery of christ for sinners salvation ; then any , then all foederal dispensations that went before it . every following administration more clearly disclosing christ , then those that went before : and the last administration most clearly of all . ▪ inferences . did god promise in this sinai-covenant thus to raise up unto israel , christ a mediator and saviour ? then , ( ) hence , gods grace and bounty to israel in this sinai - covenant was exceeding great . for the promise of jesus christ therein , as their mediator and saviour , was an exceeding great promise . consider , . what christ was to the father , f his own son , g his only begotten son , h the son of his love in whom his soul delighted , i the brightness of his glory and express character of his person . . what christ was in himself , k god equal to the father in all common titles , essential perfections and works , of the deity : which in scripture are frequently ascribed unto him . . what christ was to be to israel , according to this covenant . a mediatory prophet , priest , and king ; their redeemer ; their saviour ; the glory of the people israel . and then say , what rich grace and bounty god discovered in promising christ in this covenant to israel : christ being most dear to the father , most precious in himself , most necessary and advantagious unto israel . ( ) hence , israels priviledge in christ by this covenant was peculiarly excellent : christ being peculiarly promised to be raised up from among them as their mediator and saviour . this priviledge hath two eminent aspects ; first , christ was naturally to descend of israel according to the flesh. this was the iews peculiar prerogative among all other nations , and the apostle specially notes it ; that l of them according to the flesh christ came , who is over all god blessed for ever , amen . secondly , israel was supernaturally to descend of christ according to the spirit he was to be their mediator , saviour and redeemer : they his ransomed , saved and spiritual m seed , that should be counted to the lord for a generation . how mysterious and full of gracious wisdom are gods dispensations . ( ) hence , the same christ was revealed under the old testament heretofore , that is now revealed under the new. false christs of mans pretending have been and may be many : but true christ of gods revealing there is but one . the same christ , under both testaments ; one and the same n christ yesterday , and to day . the christ revealed in both is one and the same : though the manner of revealing be different . then in shadows , now in substance : then in types , now in truth : then under a veil , now with open face : then more carnally , now more spiritually : then as to come afterwards , now as come already : then christ was the sun under a cloud , but now in a clear heaven , the veyling cloud being vanisht away . ( ) hence , the old testament was gospel as well as the new. as true gospel : though not so compleat full and clear gospel , as the new. their difference was only gradual and accidental , not substantial or essential . it s the same person : though at first a child , and after a man. a child is as true man , though not in strength or stature so compleat a man , as he that is of full age . the good tidings of sinners salvation by christ , ( which is the abstract , the sum , and life of the gospel , ) was published under the old testament as well as under the new : though not so clearly , fully , universally , effectually . they therefore that can find no gospel in the law , and thereupon oppose the law to the gospel , and reject the old t●…stament as void of gospel , do sufficiently betray their gross ignorance both in law and gospel . ( ) hence , faith in christ was saving , and unbelief damning under the sinai - covenant , as under the new covenant . for , in that , as in this , christ was revealed and promised for sinners salvation through faith. no christ , no salvation : no faith , no christ , under old testament or new. believing iews then , and believing gentiles now , are alike saved by faith in christ : o seeing it is one god which justifies the circumcision by faith , and uncircumcision through faith. and on the contrary , unbelievers in christ both then and now , do alike perish for that unbelief . how precious is faith , how dangerous infidelity in all ages ! ( ) hence , true believers were christians in deed , though not in name , under the old testament as under the new. believers in christ were p first called christians at antioch , but they were really christians long before , even ever since the sinai covenant was made , yea even since the seed of the woman was promised to adam ; forasmuch as they were by faith implanted into christ revealed in those covenants . ( ) hence , not only temporals ( as some do grossly imagine ) but spirituals and eternals were revealed and promised unto israel under the old testament as well as under the new , though more darkly and sparingly . for christ was promised as mediator and saviour in this sinai-covenant : and christ the mediator , brings spirituals and eternals with himself , yea , is spirituals and eternals in himself , to all that do receive him , believing in the promises . iii. to give them the spirit of god and of christ. by spirit of god and christ , i understand the third person of the god-head the holy-ghost , q eternally proceeding from the father and the son. this spirit god promised to israel in this covenant , and accordingly gave his spirit under this old testament ; viz. in his efficacy , fruits , effects , graces , operations , &c. which metonymically the scripture is wont to stile the spirit , and the holy-ghost . here consider two things ; first , that god promised in this sense his spirit to israel in this covenant . this may be evinced divers ways . viz. . because , the lord hath in this covenant promised to be r a god to israel , as hath been manifested : consequently , that father , son , and spirit should be theirs , together with their peculiar relations and operations . that god the father would be their father , god the son their saviour and redeemer , god the holy spirit their sanctifier and comforter . that greatest and most comprehensive promise of the lord to be a god to israel , necessarily implyes this and much more . . because , moses inviting israel to the diligent and faithful performance of this sinai - covenant , tels them ; s the word is very nigh unto thee , in thy mouth , and in thine heart , that thou mayst do it . and paul alledging this place , thus expounds it ; t that is the word of faith which we preach , &c. clearly intimating that this commandment and word given at mount sinai was given as a covenant of faith , not of works . now , how was the law in their heart to do it ? . not naturally , for by nature mans heart is hard and stony since the fall , and so far from receiving gods law into it , that it is meer u enmity against god , is not subject to the law of god neither indeed can be . therefore while it so remains , the law is but ( litera mortua & mortifera ) a dead and deadly letter to it . how then should this word have seat in such a stony heart ? . but supernaturally the word might be in their heart to do it : if god should by his spirit of regeneration and renovation correct the pravity of the heart , ( as x calvin hath excellently noted , ) and soften the hardness of it , according to the tenour of the gospel and covenant of faith in christ it s the peculiar work of gods spirit to sanctifie and y soften the stony heart by infusion of his grace : and then to put the law of god into the softned heart , for the doing of it evangelically . hereby then moses seems to imply that the word of the sinai-covenant was in their heart in some measure by the grace and work of gods spirit already given them ; and further to be bestowed upon them afterwards for that end . . because , this covenant promiseth circumcision of heart , for love , life , and obedience to god. z and the lord thy god will circumcise thine heart , and the heart of thy seed , to love the lord thy god with all thine heart , and with all thy soul , that thou maist live . — and thou shalt return and obey the voice of the lord , and do all his commandments which i command thee this day . here two things are principally promised : viz. . heart-circumcision . . the effects or consequents thereof . and both of them the work of the spirit : therefore in the promise of these effects of the spirit , he promiseth the spirit . i. circumcision of heart both to them and their seed . this is a spiritual promise of regeneration and sanctification by christ and his spirit . in christ a we are circumcised with circumcision made without hands in putting off the body of the sins of the flesh , by the circumcision of christ , buried with him in baptism , &c. ii , effects of this heart-circumcision are divers . . sincere and entire b love of god. this is a special fruit of the sanctifying spirit . . life viz. here , by c faith and holiness . both of them fruits of the spirit . hereafter , by glory in heaven . . obedience . this also a fruit of the sanctifying spirit . d elect through sanctification of the spirit unto obedience . so that in the promise of these spiritual blessings , singularly wrought by the spirit of god , who can say but the spirit of god was promised ? . because , in this sinai - covenant god promised , that israel should be to him e an holy nation , a kingdom of priests and a peculiar treasure above all people . these are all spiritual blessings : the f special work of gods spirit upon true believers by effectu al calling , as peter intimates evidently . in these blessings therefore the spirit was promised to them . . because , under this sinai - covenant , the old testament ( which extended itself till the coming of christ ) gods spirit was both promised in express terms , and performed divers waies , unto the people israel . . promised very clearly to the jews when they should return from their babylonish captivity . g and i will give them one heart , and i will put a new spirit within you : and i will take the stony heart out of their flesh and will give them an heart of flesh . — and i will put my spirit within you , and cause you to walk in my statutes . . performed also ; both in regard of his extraordinary operations in the prophets , inspiring , acting and assisting them extraordinarily in their prophetical function , for preaching , prophecying things to come and writing the scriptures . and in regard of his ordinary works of sanctification and consolation . whence had h those witnesses their excellent faith , so highly commended , but from the i spirit of god working it in them ? david himself who was under the sinai-covenant , intimates that god had given his holy spirit unto him , when repenting after his fall he praies ; k cast me not away from thy presence , and take not thy holy spirit from me . restore unto me the joy of thy salvation , and stablish me with thy free spirit . thus the first thing is clear ; that gods spirit was promised to israel in this sinai-covenant . secondly , how this can stand with that passage in john ? viz. — l but this spake he of the spirit , which they that believed on him , should receive , for the holy-ghost was not yet given , because that iesus was not yet glorified . by this it seems the holy-ghost was not given till christs ascension into heaven , and consequently not promised to be given before : for then god would have performed his promise . and therefore the holy-ghost was neither given , nor promised to the iews under the old testament , this sinai - covenant . answ. for clearing this doubt , consider : . that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not-yet , ( the holy-ghost was not-yet given ) may be here taken comparatively , rather then negatively . the holy-ghost was not yet given so plenteously , so fully , so visibly , so variously , &c. before , as after christs ascension and glorification . for it cannot be denyed by any that deny not the scriptures , that the holy-ghost was given before christs coming even under the old testament , both extraordinarily , and ordinarily , in some measure and degree . extraordinarily , to moses and the prophets and to other persons extraordinarily imployed by god : that thereby they might be enabled to and in extraordinary services to god and his church . ordinarily to all the true believers before and under the old testament in the ordinary gifts graces and endowments of sanctification , as faith , repentance , love , fear , ioy in christ , &c. which we read gods people of old commended for : all which they had from the spirit of god , as his peculiar m fruits and effects . and thus ( note ) is sometimes used as a comparative : rather then as a simple negative in divers scriptures . as , n if ye were blind ye should have no sin : viz ▪ not none at all absolutely ; but none comparatively . knowledge adds an aggravation to sin . o if i had not come , and spoken to them they had not had sin : that is , they had not had so great hainous and inexcusable sin . sinning against great means of grace greatly aggravates sin p christ sent me not to baptize , but to preach the gospel : that is , christ sent me not so much to baptize , as to preach . christ sent him and all his apostles q to do both ; otherwise paul shauld have sinned to have baptized any at all , without commission : but he sent them principally and especially to preach the gospel , as being a more principal work of their ministery . . that , this term ( holy-ghost ) signifies among other things , the extraordinary , and the ordinary gifts and endowments of the holy ghost : which are ( by a metonymie of the cause put for the effect ) called the holy-ghost . . the r extraordinary gifts and endowments of the holy-ghost , which were visible and apparent : as doing miracles , speaking divers strange languages , &c. these are often called the holy-ghost . . the ordinary gifts and graces of the spirit , regenerating , renewing , and sanctifying the heart and soul more invisibly and indiscernably . these also are called s the spirit and holy-ghost , frequently . now when iohn saith , the holy-ghost was not yet given , because iesus was not yet glorifyed ; by holy-ghost there we are to understand the extraordinary gifts of the holy-ghost principally and especially , which were promised of old by the prophets , and were actually performed and poured out upon the apostles on the day of pentecost after christs ascension , as the holy-ghost t interprets it by peter : which wonderful endowments were also afterwards poured forth upon many other believers . so that this hinders not at all , why the ordinary gifts of the spirit might be given under the old testament . but if any shall yet contend that iohn seems to intend both ordinary and extraordinary gifts of the holy-ghost : let that be first proved ; and when that 's done , all that can be gained shall be this , that the holy-ghost was not so eminently and abundantly given , till christ was glorified , but he was truly given both in ordinary and some extraordinary endowments under the old testament . inferences . did god thus promise , and also perform , the holy ghost in some measure under the old testament this sinai-covenant ? then , . hence , the socinians do greatly err , and grosly derogate from gods rich grace , and believers priviledges under the old testament , whilst they say ; u there are two promises of christ belonging only to the new covenant , viz. eternal life and the gift of the holy ghost : neither of which was comprehended in the law of moses . for you shall no where finde , either eternal life , or the gift of the holy-ghost promised to them that obey the precepts of the law : as they are promised in the law given by christ. this is a false and wicked slander . for it is already proved , that under this sinai-covenant , the old-testament , the holy spirit was promised , and also then performed in some degree both in his ordinary and extraordinary endowments . i think not this gross opinion worthy any further refutation . . hence , the sinai-covenant or old testament was a doctrine of justification , not by works , but by faith : because , by , and under it the iews received the spirit . the doctrine of justification by works , according to the covenant of works , vouchsafeth to none the spirit , neither in his ordinary nor extraordinary gifts and operations : but the doctrine of justification by faith , the doctrine of the gospel is crowned with this blessing . x received ye the spirit by the works of the law , or by the hearing of faith ? as if he had said , ye did not receive the spirit in his ordinary or extraordinary gifts , by the doctrine of justification by works of the law , but by the hearing of the doctrine of justification by faith. consequently i conclude , this sinai-covenant was not a legal doctrine of works , but an evangelical doctrine of faith ; the same for substance with the new covenant : because in it the spirit was promised , under it the spirit was given . . hence , the grace of god , and priviledge of the believing iews , was exceeding great in regard of the spirit of god bestowed upon them , even under the old testament this sinai-covenant . till christ , no other nation in the world was thus honoured . christ counts gods spirit one of his highest gifts : y how much more shall the heavenly father give the holy spirit to them that ask him ? true , they had the holy spirit given more sparingly , more imperfectly , and more obscurely ; in weaker measure , and with less variety and eminency of gifts , ordinary and extraordinary ; then he is given under the new testament . but they had their measure , according to the then condition o●… the church , by drops and showers : but the z rivers of this living water were reserved till christs times as glorious trophies of his ascension and glorification . . hence , the mystical body of the church of christ , was united to christ the head , as also acted , enlivened and guided from christ the head , by one and the same spirit of christ , both under old and new testament . iv. to bestow upon them many temporal and outward mercies and blessings for their present life in this world . for opening this , i shall shew ; . that god in this sinai-covenant promised many temporal outward blessings to israel . . why he promised to them such blessings . . in what notion such temporals were promised to them : whether meerly as temporals in reference only to the outward man ; or also as types of spirituals and eternals ? first , that god in this sinai-covenant promised many temporal mercies of this life to israel and their posterity ; may be abundantly proved by induction of many particular blessings promised . as , the lord promised these , and like blessings ; . to give them the land of canaan for an inheritance , to them and to their seed . exod. . . deut. . . to ▪ . & . , , . & . , , . & . , , , . & . , , , . . to subdue , dispossess and cast out the heathen canaanites , &c. that dwelt therein , that israel might possess and enjoy their land , cities , houses , &c. deut. . . to . & . , . & . . to the end . . to give them length of daies in the land of canaan . exod. . . deut. . . & . . . & . . & . . . to multiply them exceedingly in the land of canaan , lev. . . deut. . . . to heap upon them all sorts of outward blessings , health , wealth , honour , victory , peace , and all manner of prosperity in the land of canaan , and to set them on high above all nations of the earth , when they should come to possess it . levit. . . to . deut. . . to . & . , , . & . , , , . . to put all the contrary curses upon their enemies that should hate and persecute them , deut. . . & . . . to return them again , from all nations and countries , even from the utmost part of heaven whither they should be scattered for their sins and breach of covenant , into their own land of canaan , upon their repentance , deut. . , , , , . and not to destroy or cast them away utterly , but to remember his covenant with them , repenting , levit. . . to . secondly , why the lord promised such outward blessings to israel in this sinai-covenant , and that so plainly and plentifully viz. . because , the lord is a faithful covenant-keeping god. in pursuance and a performance therefore of his covenant with their fathers , viz. with abraham , isaac and iacob , he promised thus to furnish israel , their seed , with all plenty and variety of outward blessings . . because , the lord would encourage and oblige the people israel to all chearful love , service and obedience to himself : that they might faithfully , diligently and constantly keep his covenant and commandments . every mercy is a motive to obedience : a confluence of mercies carries as a forcible stream thereunto . hence it s very observable how god ▪ in b propounding of these promises , still indents and conditions with them for love , or obedience to his commandments , or keeping his covenant , or something to like effect . . because , israel was a very carnal people , much led and moved by outward and visible things in the waies of religion . god therefore so far condescended and stooped to their dulness and weakness , as to allure ●…nd hire them to the love of himself and his waies , by promises and performance of outward sensible blessings . and it is plain , though god here and there in the propounding and expounding of his covenant do sprinkle some spiritual promises , yet they were very few : the stream of the promises principally running upon earthly and carnal blessings , to that earthly and carnal people . . because , all abrahams believing seed of the iews were with abraham c heirs of the world by faith. this their heir-ship therefore , and their faith touching the same , the lord was willing to confirm by these ample and various promises touching outward worldly blessings . . because , god would have them know , that they who by true faith accept his covenant for spirituals and eternals , shall have also a plentiful superaddition of temporals unto them , as advantages cast into the main agreement . so true is that of our saviours , d seek ye first the kingdom of god and his righteousness , and all these things shall be added unto you . and that of paul's , e godliness is profitable to all things , having the promise of the life that now is , and of that which is to come . thirdly , in what notion temporals were thus promised to israel : whether meerly as temporals , for the benefit of this life present only ; or also as types and shadows of better things , viz. spirituals and eternals ? answ. these promises of temporals , visible ; were intended also to lead israel to spirituals and eternals invisible . for , . the inheritance of canaan was a type of believers inheritance in heaven : as f i have already proved . so that in this respect augustine said well ; g the land of promise , is understood ( to be in the mysterie of it ) the kingdom of heaven let the learned also elsewhere h consult him , how ingeniously ( i will not say how solidly ) he gives the allegory of the land of canaan in reference to spirituals . . canaan typing out heaven , consequently long life in canaan , and a confluence of all prosperity there , seem to shadow out eternal life and all coelestial happiness in heaven . that land flowed with milk and honey : this heavenly and better country flows with unmixed i joys and ravishing pleasures at gods right hand for evermore . . the keeping of many israelites out of canaan for unbelief , typed gods keeping unbelievers out of heaven , numb . . heb. . & . . the casting out of the canaanite from that holy land , was a shadow k o●… the purity of the church in the latter daies , especially when the new jerusalem shall descend from god out of heaven , and no unclean thing shall in any wise enter therein , &c. but only they that are written in the lambs book of life . inferences . did god thus promise temporals in this sinai-covenant to israel ? then , hence take notice , . that l the earth is the lord's and the fulness thereof : the round world and they that dwell therein . heaven and earth are his , and at his sole disposal , m he is the most high god possessor of heaven and earth : he promiseth and consequently performeth them to whom he will. . how good the lord was to israel of old . in promising them temporals so plentifully of his meer grace , for their comfortable being and well-being in this world . . in promising them , under those temporals , spirituals and eternals , for their glorious being and well-being in heaven in the world to come . here was rich goodness , double bounty . the letter and outside of this promise , was gracious : but the spirit and inside of this promise , was glorious . god couched heaven in earthly blessings promised to israel : that when israel should come to enjoy these earthly blessings they might thereby in a sort enjoy heaven and live in heaven . . that , gods people have and hold their temporal blessings for this life by gods covenant of faith and promises : not only , as others by his common bounty and providence . and herein they have great advantage above all unbelievers . ( ) their title and claim is clear and just to the good things of this life : by gods free grant in his great-charter the covenant and promises thereof in christ , in which respects others are but usurpers : when they want any earthly comfort , they may plead to god his covenant and promises . and god will not , cannot go back from his word : he is iehovah . . their possession of these outward things is most comfortable and sweet . for , all these earthly blessings are , their heavenly fathers love-tokens ; their saviour jesus christs legacies , ( who is the marrow of this and of every covenant of faith , ) they come swimming and flowing to them in the streams of his blood , they are as the pot of manna with gods covenant in the ark : this advantage is upon them by being thus covenanted and promised , they are hereby elevated above their own nature and become in a sort blessings spiritualized . hence it comes to pass , that the n little of the righteous , is better then the mammon of many wicked . ( ) their privation of temporals , whether by want or loss , is a condition of hope . the covenant and promises of god are rich , be they never so poor : are full , be they never so empty of outward enjoyments : and to this well they may come and draw with the buckets of faith and prayer , and shall speed so far o as shall be good for them . they have this magizine and treasury of gods promises to run to in all their straits : which others have not . though they p have nothing in possession : they have all things in gods covenant and promises . v. to confer upon israel many spiritual blessings in christ. in this covenant the lord promised to israel not only temporals , but also spirituals ; yea in temporals , spirituals . nor did he only promise spirituals implicitly , and covertly in , and under temporals : but explicitly , openly , and distinctly by themselves . these spirituals , ( if we respect this sinai-covenant the old testament in his full latitude and extent from moses till christ ▪ ) are very numerous and glorious : sufficient to fill a considerable volume , should they all be recited and briefly explained . but because many of them will come under consideration opportunely in treating of gods covenant with david and after with the babylonish captives ; i shall therefore now only give the reader a brief taste of some eminent spiritual mercies promised to israel in this sinai-covenant , as it was propounded and expounded by moses himself , by which he may judge of all the rest . spiritual blessings promised to israel in this sinai-covenant , and that more expresly , were such as these . viz. . gods special acceptation of the people israel . . his sanctification of them . . their iustification by faith in christ. . his furnishing them with ability to observe and keep his covenant . . his choosing out a place for his name to dwell in , and for his solemn worship to be exercised in , within the land of canaan , when they should be quietly possessed of it . . his gracious presence and habitation among them in his tabernacle . . his furnishing them with eminency of church-enjoyments above all other people . . gods special acceptation of the people israel to himself among all the people of the earth . this his peculiar acceptation of them , paul cals the adoption : q whose are , the adoption , and the glory , &c. by adoption here i understerstand , not that singular adoption strictly taken , whereunto the elect of god are eternally predestinated in christ , of which the apostle speaks , ephes. . . for in that sense all israel were not adopted , but only a remnant among them ; but that special adoption more largely taken , whereby the lord placed his love and favour so upon the whole body of that people israel , as to take them into covenant , to make them his church , to count them his own people alone among all other people ; &c. calling them not only his children , r but his first-born . now this his special acceptation of israel , the lord on mount sinai testified in his introduction to the sinai-covenant most emphatically , by moses . s thus shalt thou say to the house of jacob , and tell the children of israel ; ye have seen what i did to the egyptians , and how i bare you on eagles wings , and brought you unto my self . now therefore if ye will obey my voice indeed , and keep my covenant : then ye shall be a peculiar treasure unto me above all people ; though all the earth is mine . and ye shall be unto me a kingdom of priests : and an holy nation . these are the words which thou shalt speak unto the children of israel . omitting what i have t formerly noted in explaining these words , it is here plain ; that god , haveing brought israel out of egypt , unto mount sinai , most graciously and miraculously , promised to them his special acceptation of them , if they would obey him , and keep his covenant which he was now about to make with them at mount sinai . this was his introduction to the promulging of his sinai - covenant . now this his special acceptation of them promised , is laid down in three distinct branches , every of them eminently emphatical . ( ) that , they should be a peculiar treasure unto god above all people . the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segullah , here translated peculiar-treasure , doth properly signifie ; a peculiar , proper , special , chief , and singular thing , as u pagnin notes . or , a singular , or excellent thing in a treasury , whether silver , or gold , or precious-stones , which is rare , and therefore is reckoned among delights , and is preserved as singular . hence metaphorically that which is entirely dear to one , is stiled segullah . the hebrew logicians call the fourth predicable segullah , which we call proprium : as x mercerus observeth touching the proper emphasis of this word . or , as others interpret the force of the word , it signifies , y ones own proper good which he loveth , and keeps in store for himself , for his special use : a thing desired , dear and singular or proper to a man himself : a beloved treasure , a glorious thing and desirable , an holy treasure , a treasure which hath both magnificence , splendour and ornament ; z the peculiar-treasure of kings . — i have of mine own proper-good , of gold and silver , &c. given to the house of my god , saith david : that is , of my proper goods of excellency , and most precious , of gold purely refined , &c. which i had choicely laid up in my treasury , have i given . learned rivet excellently explains this word to this effect ▪ and that the sense is ; a ye shall be to me as a proper possession , as a precious treasure , which i will above all other things count dear unto me . — now this is the sum of all benefits , because it 's the head and original of all good things ; if god takes any one into his singular care and protection , as we sollicitously keep things precious to us . ainsworth saith ; b the chaldee translateth it beloved : so do other hebrews , saying ; segullah signifieth that they should be beloved before him , as a desirable treasure , which a king delivereth not into the hand of any of his officers , but keepeth it himself . and such is the case of israel , of whom it is said ( in deut. . . ) for the lords portion is his people , &c. r. menachem on exod. . so that the word is very significant and emphatical , to set forth gods special acceptation of israel above all other people●… israel shall be gods c segullah ; his peculiar-treasure , which he singularly prizeth , loves and lays up in his own treasury , which he peculiarly challengeth as his own possession , pertaining to none other ; which he accounts peculiarly near , dear , and delightful unto himself above all other people ; which he boasts in , which he will not part with , &c. this was gods special acceptation of the people israel which he promised them ; this their great priviledge above all others , which for the praise of gods rich grace and love to them , and their happiness in god , is often mentioned . d the lord thy god hath chosen thee to be a special-people unto himself above all people that are upon the face of the earth . e — the lord hath chosen thee to be a peculiar people unto himself , above all the nations that are upon the earth . f — the lord hath avouched thee this day to be his peculiar people , as he hath promised thee . hereupon said the psalmist ; g the lord hath chosen jacob to himself : israel for his peculiar-treasure . this word is applyed in malachi to them of israel that feared the lord : and there it is translated h iewels . in the new testament the apostle applying this phrase unto believers , cals them i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a peculiar people . hierome in his comment , renders it ( populum egregium ) an excellent people , but confesseth he could not know the meaning of the word from any grecians , till he consulted the version of the lxxij , who by this word render the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segullah . k cameron saith ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , abundance . for , ornaments and precious things abound : therefore they are treasured up , and had in greater price then vulgar things . another saith ; l the greek word properly signifies something , on which a man , for some excellency in it , sets his affection more then on others , and therefore layeth it up , and reserveth it for some special use and purpose , and will not at any hand part with it : as if a man should lay up some bright and beautiful pieces of gold , which he will not suffer to see the sun , as we say , or be brought out scarce in extream necessity . if we look at the notation of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems properly to signifie , a compassed-substance , or possession : from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about ; that substance which with much care and diligence we have brought about into our own possession . or , an eminent substance , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes denotes eminency . and as paul stiles believers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a peculiar people : so peter to like effect cals them , m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a people for peculiar-acquisition ; or , for peculiar-challenge , claim or interest , viz. whom god hath ▪ acquired , framed , and fitted peculiarly for his own possession and inheritance . as calvin well ; n the lord hath called them , that he may possess ▪ them as truly his , and addicted to him . the greek word o signifying , . acquisition or purchasing of any thing , and this by peculiar cost , care , pains , art , &c. as act. . . thes. . . tit. . . . asserting or challenging any thing to ones self , as his own appropriate possession or proper inheritance by special and peculiar right , as ephes. . . now , israel according to this promise became gods peculiar-treasure in many respects above all other people . for , they were peculiarly p setled and chosen of god to be a special people unto god above all other people : and this not for their own worth , but for his free grace and love to them . he loved them , because he loved them . . they were peculiarly above all other people q brought into covenant with god. the law only given to them . the old testament was peculiarly appropriate to them . . the r promises of the covenant peculiarly belonged to them . . they only had s the glory . the ark of god , wherein the covenant was contained , a special token and indication of gods presence among them , and a most eminent type of jesus christ , was this glory . . they peculiarly had t the oracles of god committed-of-trust unto them . this was a primary priviledge of the iews . they were his feoffees in trust , his special trustees , his library keepers , for preserving the blessed treasure of his scriptures , for the benefit of all succeeding churches in all ages . u he sheweth his word to jacob , his statutes and his iudgements to israel . he hath not dealt so with any nation , and for his judgements they have not known them . . they peculiarly enjoyed the true worship and x service of god , and all his ordinances or outward means of grace , set forth in his sinai-covenant , both in moral and ceremonial laws , distinguishing them from all other people in the world , as a partition-wall . all other nations of the heathen god over-looked ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) suffering them to perish in ignorance and unbelief during the times of the old testament . . they peculiarly had the lord god y nigh unto them in all things , that they called upon him for . they only had the ▪ ear of god for all their petitions . . they peculiarly were the blessed stock , descending from the faithful fathers , and having the holy line of iesus christ according to the flesh among them : z whose are the fathers , and of whom according to the flesh christ came , who is over all , god blessed for ever ; amen . . they peculiarly were a the common-wealth of god ; constituted and governed by gods own immediate political laws , the most wise and righteous laws that ever were framed for any politie in the world . . and , what shall i further say ? they peculiarly and only were the church of the living god , b whom god did peculiarly take care of , protect and guide , among whom he did in peculiar manner dwell and walk . all other nations being c without christ , without covenant , without church , without hope and without god in the world . thus israel was every way peculiar to god , his appropriate treasure , his singularly exempt people . no wonder that balaam said of israel , d lo , the people shall dwell alone : and shall not be reckoned among the nations . thus , though all the earth was gods by right of creation , conservation and government , yet god would separate and single out israel alone to himself out of all the world . one israel should be more e peculiar and dear to him then all the whole world besides . for the lord's portion is his people : jacob the line of his inheritance , deut. . , , , , , , . ( ) that , they should be to god a f kingdom of priests . or , g a royal priesthood , as peter renders this phrase : or , h kings and priests to god , as iohn explains it . this is gods second expression , denoting his special acceptation of that people israel . it is very variously interpreted . . some thus ; that this is a comparison betwixt this kingdom , which god was about to erect in israel , and all other kingdoms in the world . other kingdoms were prophane : but this should be sacred , whose king , god , is holiness it self ; whose subjects should be consecrated to this god , performing sacred things to their king ; yea shall be a kingdom , not prophane consisting of wealth and arms ; but of sacred persons , and sacred things . . some thus ; i that this is a tacit comparison of israels former , with their future state , in reference to the freeness , wealth and honorableness of their condition : yea , remember that in the great famin , the kings family , and priests that had a portion of food allowed , were preserved free in their persons and estates , and in honorable condition in egypt , when all the rest of the egyptians sold themselves and their possessions , for food : thus ye shall be to me as the king and priests of egypt , i will maintain and preserve you in freedom , wealth honor , when others shall be in contrary distresses . and whereas your selves have been bond-men , poor , and despised in egypt : i will make you free-men , rich , and honorable ; like kings and priests , which among people are in chief honor and happiness . there might be something in this ; god might have some allusion hereunto : but this reacheth not the full intention of god herein . some therefore note , that the word ( kingdom ) may be here taken actively , or passively . actively , as the chaldee paraphrast renders it , kings : ye shall be kings and priests unto me : answerable to which is the k phrase of iohn in the revelation . kings , in conquering the canaanites , and all their enemies , and ruling over them : priests , in being peculiarly above all other nations set apart and sanctified to god and his service , and so brought nearer unto god , then any nation in the world ; l the children of israel , a people near unto him ; as priests were separated to god and his service out of all their tribes , and were brought nearer to god , then all the rest of the tribes . passively , for them , over whom a king shall reign , viz. god. as if god had said ; ye shall be to me such a kingdom , as can agree or befall none other beside me , because so many subjects as ye shall be , so many priests ye shall be , offering to my name . this interpretation likes m rivet best : partly because the pronoun ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me , ) shews that god did choose this kingdom to himself , and he was king of this priestly kingdom . partly , because that epither , ( kingdom of priests , ) seems specially to declare this , for it 's peculiarly proper to god only to have priests , nor is there any other king to whom the honor of sacrifice is due , but to god alone . nor doth he oppugn , if any shall here understand the word both in the active and passive signification . and to this last interpretation i subscribe , as most full and pertinent , in this place : denoting gods singular acceptance of israel , as his subjects , to be ruled by himself ; as his priests , to serve him in a special manner , and be nigh unto him ; yea , as his kings , to subdue and rule over canaanites , and all other their and his enemies . ( ) that , they should be an n holy nation . the whole nation or body of the people israel were accordingly counted holy , by god : though every individual among them was not truly and savingly holy in the inward man. they were accounted an holy nation , . in regard of their o calling , separation and peculiar segregation , from all the impure idolatrous nations of the heathen , unto the lord the holy one of israel , and to his holy service to be near unto him . seperation of any person or thing from common prophane condition or use , to sacred , renders them holy. viz. holy by separation or dedication . . in regard of their being brought into an p holy covenant with god , not only in their fathers , abraham , isaac , and iacob , but also in their own persons q at mount sinai . gods holy covenant renders all in covenant with him holy : the covenant bringing them near to the most holy god. r gather my saints together unto me ; those that have made a covenant with me by sacrifice . this is called foederal sanctity , or covenant-holiness . . in regard of their holy profession . they visibly and outwardly s professed to be gods peculiar people , to walk according to his holy laws ; both in avoiding all defiling impurities , and in purifying themselves from all impurities contracted against the law , and in pursuing all purity required and prescribed in the law. this holiness they professed , in which regard they were externally sanctifi'd and holy , as the phrase is used to like sense in the t new testament also . in all these respects the whole body of israel was an holy nation : and in comparison of them all other nations in the world were unclean , unholy , prophane , wallowing in their paganish pollutions , defilements and idolatries . thus the lord promised to israel his special and peculiar acceptation of them , even of the whole body of that people in these three eminent expressions . notwithstanding , the inward life and spirit of these three priviledges , a peculiar treasure , kingdom of priests , and holy nation , was participated by no carnal unregenerate iew , but only by them that were then regenerate and true believers among them : and for such especially and peculiarly the lord intended these excellent promises ; as u peter tels the dispersed iews , after christ , that were true believers , effectually called out of darkness into his marvellous light , saying ; but ye are an elect generation , a royal priesthood , an holy nation , a peculiar people . true believers are , a kingdom of priests , a royal priesthood , or kings and priests to god. i. kings to god , in divers spiritual respects . for , . they are the royal seed and posterity of iesus christ , the king of kings . by their new-birth they are all born princes , of the blood-royal of heaven , rev. . . with psal. . , , . isai. . , . psal. . , , . ioh. . , . & . , . pet. . , , . . they are the royal x members of christ , their head and king , with whom they make up but one body . and so are kings in him . . they , as royal heirs and co-heirs with christ , heir of all things , having royal right by covenant and promise to the whole world , rom. . . heb. . . rom. . . tim. . . . they live a princely life ; as gods subjects , whom to serve is to reign ; and as princely rulers of their own spirits , hearts and affections , y which is more then taking or ruling a city . . they have royal battels to fight on earth against many spiritual enemies , over whom they are z more then conquerors , even triumphers , and reign over them , as kings in and through jesus christ , as sin , rom. . , . heb. . gal. . , . satan , pet. . , . rom. . . ephes. . . the world , ioh. . , . rom. . , &c. death , heb. . , . phil. . . cor. . , , to . . they have a royal crown prepared for them after their conquest , tim. . , . they shall sit upon a royal throne with christ , rev. . . . they shall have royal power over all nations , to rule them with a rod of iron , as christ himself received of his father , rev. . , . viz. in this world , a by the two edged sword in the gospel , whereby they shall reprove nations for their iniquities , and bind their kings restraining their vices , and bringing them into subjection to the gospel . in the world to come at judgement day , when b saints as assessors to christ shall judge the world of wicked angels and men , by acclamation to christs judgement . . they shall possess the heavenly kingdom for ever , prepared for them before the foundation of the world . ii. priests to god also , viz. spiritual priests in divers regards . for , . they are of the priestly line of jesus christ our great high priest by their spiritual descent , exod. . . psal. . , . . they are all mystical members of their head : and therefore are priests in his priesthood , ephes. ▪ , , , . . they are qualified for this spiritual priesthood , by being without blemish , and spiritually unblameable , lev. . . to the end , with cant. . , &c. . col. . . thes. . . act. . ephes. . . . they are actually called to this spiritual priesthood , and to the execution thereof at their conversion . heb. . , . with acts . . . they have priestly employments , offering up of spiritual sacrifices to god by jesus christ. pet. . . ( ) a broken and contrite heart for sin , psal. . , . ( ) living sacrifices of soul and body , serving god according to his word , rom. . , cor. . ult . ( ) the incense of prayer , rev. . , . & . . ( ) the peace-offering of praise and thanksgiving , psal. . . heb. . . hos. . . ( ) the free-will-offerings of bounty and charity . heb. . . phil. . . ( ) all manner of sacrifices of righteousness , psal. . . & . . ( ) themselves in suffererings for christ , and that ( if need be ) to death , phil . . tim. . . . they have priestly subsistence and recompences . priests lived of the altar and sacrifices , cor. . . these spiritual priests live of christ their true altar and sacrifice , gal. . . heb. . . & . , &c. an holy nation . all true believers of jews or gentiles are an holy nation , in divers respects . for , . they are elected unto holiness , and through sanctification to happiness , eph. . . col. . . pet. , . . they are called with an holy calling , tim. . . the author of it , the holyest god , pet. . , . the instrumental mean of it , the holy scriptures , rom. . . with . pet. . . the nature of it is holy. calling comprizing in it sanctification , rom. . . the end or scope of it , is to holiness , thes. . . rom. . . . they make an holy profession , whereupon they are said to be sanctified , cor. , . heb. . . if hypocrites are said to be sanctified through their counterfeit profession : how much more may sincere believers be said to be sanctified by a true profession ? . they are interested and savingly enstalled in gods holy covenant : whence both they and their children are foederally holy , luke . . exod. . , . cor. . . . they are savingly adorned with inherent holiness and sanctification of the spirit , cor. . . eph. . . pet. . . . they are built up an holy temple unto god , through the spirit , ephes. . , . cor. . , . . they live and walk purely and holily in their conversations , rom. . , , . thes. . . in these regards believers are an holy nation . a peculiar treasure to god above all people , are all true believers . for , . they were peculiarly elected of god out of the world , that they might believe , eph. . , , . pet. . . rom. . , , ●… . & . , , . . they were peculiarly purchased and redeemed by the death and blood of jesus christ to be gods own people , eph. . , , . act. . . iohn . , . tim. . . tit. . . . they are peculiarly segregated and seperated from among all other people by their effectual calling . pet. ▪ , . & . . to the end . . they are peculiarly principled with the divine nature , image of god , and habits of supernatural grace , enabling them to believe in christ jesus for life and happiness , pet. . . eph. . , . ioh. . , . . they alone are peculiarly justified by faith in christ jesus , having put on long white robes dipt in the blood of the lamb , acts . , . rom. . . & . , , . acts . . rev. . , , . . they are peculiarly adopted in christ to be the children of god , and of gods houshold ; of the blood-royal of heaven , as kings , queens , &c. iohn . . eph. . , , , . & . , , . rom. . , , . cant. . . . they are peculiarly fitted and fashioned by gods own workman-ship , to all good-works , that they should walk zealously therein with god , cor. . . eph. . . tit. . . . they are peculiarly priviledged by god with special exempt prerogatives above all other people in the world . taste these few ; peace with god , rom. . . phil. . . joy and comfort in the holy-ghost , rom. . . & . , , . diffusion of gods love in their hearts , rom. . . increase in grace , thes. . . prov. . . assurance of faith , heb. . . & . . cor. . . iohn . . audience in all their believing prayers according to gods will , mat. . . iohn . , . heirship of the world , and of all things by covenant and promise , and co-heirship with christ heir of all things , rom. . . & . . tim. . . co-operation of all things for good , rom. . . gods constancy to them , and theirs to god , heb. . . iohn . , . rom. . . to the end . . they have special and peculiar relations to god , father , son and holy ghost . viz. ( ) god the father is , their shield , they his shielded ; gen. . . he their exceeding great reward , they his recompensed , gen. . . he their shepherd , they his flock , psal. . , , . he their father , they his sons and daughters , cor. . , . he their covenant-god , they his covenant-people . heb. . . ( ) god the son , jesus christ is their rock and foundation , they the superstruction built upon him , math. . . cor. . . eph. . , , . pet. . , , . he the root , they his branches , iohn . , . he their good shepherd , they his flock , iohn . , , , . he their husband , they his spouse , eph. . , , , . he their head , they his body and members mystical , eph. . . he their saviour , and they his saved , eph. . . ( ) god the holy spirit is their inhabitant , they his temples , eph. . , . cor. . . he their sanctifier , they his saints , cor. . . pet. . , . he their comforter , they his comforted , iohn , , , . acts . . iohn . . . they have peculiar fellowship and communion with god , father , son , and holy-ghost : according to the peculiarity and propriety of their operations unto the happiness of believers , iohn . . cor. . . . they are gods peculiar claim among all people . god singularly challengeth them from among all other to be his , by peculiar right and title , mal. . , . iohn . . . finally , they alone have peculiar well-grounded hope of immediate vision and fruition of god in eternal glory , and of all felicity in him , math. . . iohn . , . iohn . , . thus the people of israel had promise of gods special acceptation of them , in all these three sweet expressions : the life of which promise did more specially and peculiarly belong to the true believers among them . . gods sanctification of the people israel . by sanctification , here i understand , their d regeneration or renovation by gods spirit in their whole man according to gods image : by which spirit and grace they are enabled more and more to e die unto sin , and live unto righteousness . so that the spirit of god , in sanctifying sinners , puts forth two acts especially ( ) he principles them f with infused habits and seeds of all renewinggrace , according to gods image : he draws all the lineaments of the new man into the soul , in some measure . these are called , g the divine nature , h the new creature , i christ formed in us , &c. ( ) he actuates excites and quickens these gracious seeds and principles infused in such sort , as that thereby we are daily enabled , k to dye to sin by mortification , to live unto righteousness by vivification , which are the principal acts or branches of sanctification . such sanctification for substance god promised to israel in this sinai-covenant , under the notion of heart-circumcision . l the lord thy god will circumcise thine heart , and the heart of thy seed , to love the lord thy god with all thine heart , and with all thy soul that thou maist live . in which words the lord promiseth two spiritual blessings : viz . heart-circumcision . not a proper but metaphorical circumcision consisting in putting off the body of the sins of the flesh , col. . . described and amplified : partly , by the author or efficient cause thereof , the lord thy god. his circumcision is made not with hands but m without hands . this is called n the circumcision of heart and spirit , the praise whereof is not of men ▪ but of god. partly , by the subject recipient of this circumcision of heart , viz. ( ) israel , thine heart : ( ) israels seed , and the heart of thy seed . understand all of israel , and of their seed which were within gods eternal election . for , o whom he predestinateth , them be calleth : and them only . . the effects or fruits of this heart ▪ circumcision here promised , are chiefly two . ( . ) love. sincere , and entire love of the lord their god. sincere love to god. viz. with heart and soul. that is love , not only in word and in tongue , but in deed and in truth . entire or perfect love to god. viz. with all their heart and with all their soul. this points out the integrity , wholeness or compleatness of their love : when the united stream of soul heart and affection flows towards god alone : without any dividedness of heart betwixt god and sin betwixt god and the creature . this is a sweet and heavenly fruit of heart-circumcision indeed : far more then all burnt-offerings and sacrifices . this is the p first and great commandment of the law , the sum of the first table . this implies and presupposeth faith : for q faith works by love . this is beyond r both faith and hope : love is chiefest of all the three : for when faith and hope shall in some sort vanish in fruition of the thing believed and hoped for , love shall then principally flourish , the heart being fully ravished with god in christ face to face to all eternity . ( ▪ ) life ▪ i hat thou maist live . how ? partly , in this world , the s life of god by faith , holiness heavenliness , new obedience , &c. this peter calls t living in the flesh , not to the lusts of man , but to the will of god. partly , in the world to come , in heaven , living gloriously with god to all eternity . thus , u entring into the kingdom of god , is elsewhere stiled , x entring into life . this life with god in heaven is called y life eternal ; and comprizeth in itself all heavenly happiness . this spiritual and eternal life is another blessed effect of this heart-circumcision . by all this its evident , that by this heart-circumcision and the effects thereof , the lord intended and promised them true sanctification of heart and way , of person and conversation , both in putting off and mortifying the old man with his deeds , and in putting on the new man with his actions . this sanctification is called here circumcision of heart , from the notable resemblance that it hath to bodily circumcision . for , . in the corporal circumcision , the infant of eight daies old was meerly passive ; so in this spiritual circumcision , sanctification , when the habits and principles of grace are first in used , we are meerly passive under gods hand . hence it s called , z regeneration , a new-creation , b quickning of the dead , &c. in this first work we are meer patients , but after acti agimus , being thus acted by god , we act together with god. . in circumcision of the flesh , the c foreskin of the generative part was to be cut off , so in circumcision of the heart , the d body of the sins of the flesh is to be put off , viz. that mass of sins and corruptions which arise from the flesh , that is , from original corruption of nature . in true sanctification , the e sin of the heart , the f sin of the lips , the g sin of the ears , yea h all filthiness and superfluity of naughtiness are to be circumcised and cast away . corporal circumcision was painful , the fore-skin could not be cut off without i pain and smart o●… the flesh : so spiritual circumcision is painful , the corruption of the heart cannot be cut off , without great grief trouble and pain of heart . much conviction , contrition godly sorrow , and repentance of heart is comprized in this sanctification . peters hearers , when they were converted and sanctified , they were k pricked in their hearts for the guilt of christs blood : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word l properly signifies , to penetrate with pricking , to pierce or wound punctually . they were stabbed to the heart by the word of god sharper then any two edged sword ; every even the least part and point of the heart was pricked and stung ( saith m one ) as if the sharpest points of many empoysoned daggers and scorpions stings had been all at once fastned in their hearts , in the cruellest manner that could be devised . this is the n spirit of bondage , working fear : and o godly sorrow , working repentance . thus zechariah prophecyed of ierusalem's repentance and sanctification , p and i will pour upon the house of david , and upon the inhabitants of jerusalem , the spirit of grace and of supplications , and they shall look upon me , whom they have pierced , and they shall mourn for him , as one mourneth for his only son , and shall be in bitterness for him , as one that is in bitterness for his first-born . in that day , shall there be a great mourning in jerusalem , as the mourning of hada-drimm on in the valley of megiddon . and the land shall mourn every family apart . — what expressions are here ! looking on christ pierced ; mourning for him as for an only son ; being in bitterness as for a first-born ; great mourning as for good iosiah in hada drimmon ; universal mourning , all the land shall mourn ; secret mourning , heb. families families , that is , every family severally . o how painful a thing is it , to cut off iniquity by repentance , and to cast it away by true sanctification ! peter's circumcising of his heart and tongue from that base fear and corrupt denial of his lord christ , cost him many r a bitter tear : he went out and wept bitterly . . in corporal circumcision there was an utter abscision or cutting off of the foreskin for ever , that it dyed and perished and was never set or fixed to the body any more : so in heart-circumcision by sanctification there must be an utter cutting off and casting away of all sin , in some sort for ever . s all ungodliness and worldly lusts are to be denyed . t all appearance of evil is to be avoided . the u whole old man is to be put off , so as to be put on no more ; and all the members thereof are daily to be crucified : as x christ hath suffered for sin , so christians should cease from sin ; that they should live no longer to the lusts of men , but to the wil of god ; for , y how shall we that are dead to sin live any longer therein ? z ephraim shall say , what have i to do any more with idols ? they that allow themselves in any known sin : or that , after in some sort they were purged from their old sins , a return again with the dog to their vomit , or with the swine to their wallowing in the myre , were never truly heart-circumcised or sanctifyed . in the most sanctified in this life , sin and corruption will be ; ( ) in regard of the residence thereof in them ; b but sin that dwelleth in me . ( ) in regard of the acts and motions thereof in them ; c the flesh lusteth against the spirit . it hinders from good , inclines to evil . ( ) in regard of a d tyrannical force and violence which it excercises against them , by which it oft-times prevails too far over them . e it s a law in their members warring against the law of their minde , and bringing them into captivity unto the law of sin . but notwithstanding in these regards sin is not in the truly sanctified , whose hearts are spiritually circumcised in sincerity , viz. ( ) not in the guilt of it , obliging them to eternal wrath and death f there 's no condemnation to them that are in christ iesus . christ hath g condemned sin in the flesh , and redeemed as from the curse , by his cursed death . ( ) not in the reign and dominion of it . they do not willingly with full consent of will ( non voluntate plenased tantum semine plena ) h obey sin in the lusts thereof ; nor yield their members as weapons of unrighteousness unto sin . by which two acts the reign of sin is notably discovered . in the reigning power of it , it is abated , mortified , subdued and brought under daily . ( ) not in the approbation of it . the sancrifyed person i regards not iniquity in his heart , doth not mingle with it , or incorporate with it ; it is not woven into the frame and constitution of the heart though it hath some inherence and residence in the heart . he k hates every false way . he l hates the very garment spotted with the flesh . . by corporal circummcision persons were incorporated into the of body gods visible church , and solemnly admitted as members thereof : so by spiritual circumcision , persons are joyned as true members to christs invisible church , and are by saving relation and connexion true members of his mystical body . . by corporal circumcision persons were admitted to visible communion with the church in all acts and ordinances of gods worship : by this heart-circumcision persons are admitted indeed to the communion of saints , with christ , and with one another , worshipping the lord in spirit and truth with spiritual sacrifices acceptable to god in jesus christ. . the corporal circumcision was a great priviledge , wherein the jews greatly rejoyced : the circumcision of heart is a greater priviledge , m whose praise is not of man , but of god , wherein all true believers have much more cause of spiritual glorying , for that they are thereby delivered from so great sinful pollution , and instated contrariwise in such an holy and happy condition . thus god in this covenant promised to israel sanctification . . gods iustification of israel by faith in iesus christ. sanctification ( largely taken both for habits of holy graces infused , and the acts thereof continually expressed ) in order of nature goes before iustification : we must have faith habitually before we can be justified by faith actually ; therefore i have spoken of sanctification before iustification . what iustification is , hath been n formerly at large described : there see . that god in this sinai-covenant promised to israel iustification by faith in jesus christ , as another emininent spiritual blessing , may be evinced four waies ( ) god promised to charge their sins upon christ , to lay or put their iniquities upon him , to impute them unto him , &c. that he might bear them quite away from them . this was lively shadowed out in the scape-goat , for on the atonement-day , o aaron was to put both his hands on the head of the live-goat , and to confess over him all the iniquities of the sons of israel and all their trespasses , and all their sins : and to put them upon the head of the goat , and to send him away by a fit man into the wilderness . and the goat shall bear upon him all their iniquities , unto a land of separation ; and he shall let go the goat into the wilderness . god hereby tacitly promised , to lay all their iniquities on christ who should bear them far away from them , that they should be imputed no more unto them , and to this effect god p required the people , when they brought their sacrifices to the priest to offer them on their behalf , to impose or put their hands upon the heads of their sacrifices whilest they were alive : thereby disburthening themselves of sin , and laying it upon the sacrifices , and so testifying their q faith in jesus christ the true sacrifice that should be slain for them to bear their iniquities . thus god by this covenant assured them of the r imputation of their sins to christ ; and this is a great part in iustification . ( ) god assured them also of the non-imputation of their sins unto themselves , viz. the remission and pardon of their iniquities , in this covenant in and through christ. for , . in this covenant the lord promised to be a god to them , as hath been shewed . and when the lord becomes a god in covenant to any people , s consequently he will be merciful to their unrighteousness , and their sins and their iniquities he will remember no more . — now where remission of these is , there is no more offering for sin . where not remembring sin any more , and remission of sin , are accounted by the apostle one and the same thing . . in renewing this covenant and the tables , the lord t proclaims his back-parts , viz. so much of his gracious nature and goodness as was necessary for israels comfortable restauration after their breach of covenant : and one of his sweet properties then proclaimed , was this : pardoning iniquity transgression and sin. that is , constantly , daily pardoning all sorts degrees and aggravations of sin to every true penitent . this hath the vertue of a promise of pardon in it . . in this covenant also god promised , that , u if israel should be driven into other nations for their sins , according to the curse of this law and covenant , and there should penitentially return to the lord their god ; he would again receive them into favour and restore them into their own land . which implies his pardon of their sins : as the x paralel promise evidenceth . . all the expiations and purging away of sin , by the death and blood of burnt-offerings , sin-offerings , &c. typified and promised to israel the everlasting purging away of their sins by the death and blood of jesus christ , the substance of all those sacrifices now this y purging away and pardonig of sin , is also an eminent branch of justification : and z david placeth mans happiness in gods not-imputing his iniquities to him . ( ) god implicitly promised to israel the actual applying of christs blood sufferings and obedience unto them , in the typical sprinkling of the blood of the sacrifices upon the people with a bunch of hysop , a at the dedication of this sinai-covenant , and at other times . not the blood in the veins of the sacrifices , but the blood shed was of vertue to purge away sin : not the blood shed but the blood sprinkled on the people actually , did actually cleanse their sins away . by this sprinkling of the blood of sacrifices on the people , the actual applying of christs blood ( the b blood of sprinkling ) to the conscience , to purge it from dead works to serve the living god , was intended . hence . david begging pardon of his murder and adultery , prayeth : c purge me with hysop and i shall be clean . by hysop dipped in the blood of the sacrifices , the blood was sprinkled on the people : so that hysop shadowed out the instrumental mean whereby christs blood was actually applyed unto the soul. the instrumental mean of justification applying christs blood and obedience is twofold , viz. . outward and mediate , the d preaching of the word of faith , tendering christ unto the soul for righteousness . e ainsworth thinks that this was shadowed out by hysop . . inward and immediate , true saving f faith , whereby the soul receives and applies christ thus tendred in the gospel for righteousness . others are of opinion that g hysop signified faith , and declare the fit resemblance betwixt them . what inconvenience may arise , if we joyn both together : and say hysop signified both ? for , the word cleanseth : and faith purifieth the heart . ( ) finally , moses exhorting israel to obey and keep this law and covenant , tells them ; h this commandment which i command thee this day , it is not hidden from thee , neither is it afar off . it is not in heaven , &c. but the word is very nigh unto thee , in thy mouth and in thine heart , that thou maist do it . which words paul expounds to be the tenour and language of the righteousness of faith , ; i but the righteousness which is of faith , speaketh on this wise , say not in thine heart , who shall who ascend into heaven ? that is , to bring christ down from above . [ as if it had said : doubt not in thine heart , whether thou shalt go to heaven and there be eternally saved : for that were to deny christs ascension into heaven , who ascended for his elect , k to open heaven-gates for them , to prepare a place for them , and to make continnal intercession for them . ] or , who shall descend into the deep ? that is to bring up christ again from the dead , [ neither doubt thou , whether thou shalt not go to hell , and there be everlastingly damned ; for that were to deny christs resurrection from the dead , l whereby he subdued death , hell , and all the powers of darkness for his elect , and triumphed over them . ] but what saith it ? the word is nigh thee , even in thy mouth , and in thine heart , that is the word of faith which we preach , that if thou shalt confess with thy mouth the lord iesus , and shalt believe in thine heart , that god hath raised him from the dead , thou shalt be saved . [ but faith hath a sure and infallible word ▪ of god to rest upon , even the word of faith , the doctrine of faith , the gospel which we preach , which word is in thine heart to believe it , and in thy mouth to confess it ; and if thou shalt believe and confess christ in his person , offices , passion , death , resurrection , ascension , &c. with the benefits hereof , thou shalt be saved . ] thus god promised to israel justification by faith in christ jesus . . gods furnishing of israel with ability to observe and keep his covenant . in this covenant the lord not only promised many blessings to israel upon their covenant-keeping : but also promised to give them ability for such covenant-keeping . he not only required this duty from them : but also assured them of his assistant grace for performance . no matter what god commands us , whilst he enables us to performance . augustine said sweetly , once and again ; m o give me to do , what thou commandest : and command me to do , what thou pleasest . if god give us a back to bear : no matter what burden he impose . israel must observe and keep covenant with god : but israel shall be enabled thus to keep covenant , by god. this ability for keeping his covenant , god promised divers times to israel . . when moses , reciting the sum of gods sinai-covenant in the land of moab , said ; n the lord thy god maketh his covenant and oath with thee this day , that he may establish thee to day for a people unto himself , and that he may be unto thee a god. how could israel be established by god , for a covenant-people unto himself , unless god undertook to furnish them with some ability to keep this covenant with god ? this establishment could not meerly stand in a covenant-relation to god , but also in a covenant-ability from god , to discharge the duty of that relation . . when god promised , in the explanation of this sinai-covenant , o to circumcise the heart of israel , and of their seed , to love the lord their god with all their heart , and with all their soul , that they might live : in the next verse save one , it 's added ; and thou shalt return and obey the voice of the lord , and do all his commandments which i command thee this day . here ( as i formerly noted ) god promised ( . ) sanctification of their spirits , under the notion of heart-circumcision . ( . ) the effects of true sanctification , viz. sincere and entire love to the lord their god : life , spiritual and eternal : and obedience to the voyce and commandments of god. in and under sanctification of their hearts , and sincere love to god therein , inward spiritual ability to keep gods covenant , in an evangelical sense , is plainly promised . for , p election is through sanctification of the spirit unto obedience . and by sanctification we become q gods workmanship , created in christ iesus unto good works . and , r love is the fulfilling of the law ; the very sum of both tables of the sinai-covenant . and , s the end of the law is love , out of a pure heart , and good conscience , and faith unfeigned . . in reference to this sinai-covenant betwixt god and israel , moses tels israel ; t thou hast avouched the lord this day to be thy god , and to walk in his ways , and to keep his statutes , and his commandments , and his iudgements , and to hearken unto his voice : and the lord hath avouched thee this day to be his peculiar people , as he hath promised thee , and that thou shouldst keep all his commandments , in these words are laid down the mutual covenant-obligations betwixt the foederates , god and israel . ( ) israel did pro●…ess , promise , and avouch , the lord to be their god , to keep his covenant , to obey his voice ; these were their covenant-duties , viz. faith and obedience , restipulated . ( ) god did profess , promise and avouch , israel to be his peculiar people , and that israel should keep all his commandments ; these were gods covenant-mercies promised . god then , on his part , did in this covenant promise and undertake , ●…hat israel should keep all his commandments . consequently he promised such grace and ability to israel , as was necessary and sufficient for keeping all gods commandments ; that is , for keeping his covenant in an evangelical sense . u this was israels great comfort and priviledge , that god undertook for both foederate-parties ; for himself , and for israel : for himself , that he would perform to them covenanted-mercies ; for israel , that they should perform to him covenanted-duties . he would , and they should . he undertook for both sides : he required covenant-duty from them , and to that end promised covenant-ability to them . and such of israel as were within the election effectually obtained this ability . compare rom. . , , . with ier. . , . ezek. . , . thus god in this covenant promised to israel , ability to keep his covenant . . gods choosing out a place for his name to dwell in , and for his solemn worship to be exercised in , within the land of canaan , when they should be quietly possessed of it ; was another spiritual blessing which he promised to israel in this covenant . x ye are not as yet come to the rest , and to the inheritance which the lord your god giveth you . but when ye go over jordan , and dwell in the land which the lord your god giveth you to inherit , and when he giveth you rest from all your enemies round about , so that ye dwell in safety : then there shall be a place which the lord your god shall choose to cause his name to dwell there , thither shall you bring all that i command you , your burnt-offerings and your sacrifices , your tithes , &c. — take heed to thy self , that thou offer not thy burnt-offerings in every place that thou seest : but in the place , which the lord shall choose in one of thy tribes , there thou shalt offer thy burnt offerings , and there thou shalt do all that i command thee . y — but unto the place which the lord your god shall choose out of all your tribes , to put his name there , even unto his habitation ye shall seek , and thither shalt thou come , &c. in these words , note three things , viz. i. the description of the mercy , or publique place promised ; . by the special designation of it ; the lord their god would choose it : he would not leave it to israel to appoint him a place . . by the situation of it ; within their tribes , in the land of promise . viz. at ierusalem , where the temple was to be built afterwards . . by the divine dedication or consecration of it ; the lord should put his name there , and cause his name to dwell there . that is , he would consecrate it to himself for an habitation , ( as it s expounded ver . . and as the chaldee saith there upon , to cause his majesty , or divine presence , to dwell there , ) and to his service and worship for the publique solemnity thereof . z such ( saith ainsworth ) was the tabernacle of moses , the temple of solomon , the city jerusalem , after god had chosen it : for of them god said , my name shall be there , king. . . and his name was called upon them , dan. . . and put there , king. . , . king. . . ii. the use of this place to israel , which was chiefly twofold . . to seek there a answers and oracles from god , which from the mercy-seat , and by urim and thummim , were given to the people . unto his habitation shall ye seek , ver . . all other places were forbidden , amos . . . to come thither to sacrifice and offer unto god all their offerings which god commanded them for his publique worship , ver . , , , , , . for the place which god should choose was to be a type of christ , ( as after i shall shew , ) and hereby god would teach them that all their sacrifices and religious performances should be acceptable unto god only in jesus christ the true temple of god , and the true sacrifice of sacrifices who should be slain and offered up for their sins at ierusalem . iii. the season when god would choose and set apart this place to himself for his presence and worship . when god should have given them , in the land of promise , rest from all their enemies round about , so that they dwell in safety , ver . , . this was fulfilled , b after israel had rest from all their travels and wars towards the latter end of king davids reign , and the beginning of king solomons . and therefore this place here promised , seems not to be shiloh , where the tabernacle , ( called the temple , sam. . . ) was placed , ier. . . psal. . . where it continued till the days of samuel , ( viz. . years or . . years , as some think ) sam. . , . but it was ierusalem ; where god gave them rest , chron. . . and where c solomon built the temple of god , in mount moriah , where israel was offered in a figure , where the lord appeared to david in the threshing floor of ornam the jebusite , and at which city jesus christ was crucified , offering up himself without spot to god for us . to this place they were to resort to seek gods will , and to worship him : when god had set them safe and secure from their enemies . this place thus promised ( the temple at ierusalem ) was an eminent mercy . for , . the temple was the place of gods d ●…est and habitation , among his heople in canaan the land of rest. while god dwelt in his tabernacle he was in motion , as israel while they dwelt in tents . . the temple was the place of all gods publike worship . ( ) there israel was to receive e answers from gods oracle , touching his holy will. ( ) there israel was to f perform all their publike and solemn worship by sacrafices , &c. and not elsewhere . all their males being to appear there before the lord at three set times in the year : besides all other times . ( ) there the godly israelites with a spiritual eye , g beheld the pleasantness of the lord , yea , his power and glory in his sanctuary . ( ) and h this was the place or house of prayer . and thitherward , towards this temple , israel and every one of their posterity , i were to pray unto the lord , whether they were in their own land , or captives in a strange land . which prayers so directed sincerely in faith , had promise of acceptance and audience : with reference to christ shadowed out thereby . . the temple was a singular type , ( ) of christs humane nature , k wherein the fulness of the godhead dwels ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) personally . in and through whom god is present with his church , accepts their prayers and spiritual sacrifices , instructs them unto salvation , makes them a way even through the veil of his flesh into the holiest of all heaven it self . ( ) of the l church , the mystical body of christ , and of every true believer a member of that mystical body , in whom god dwels spiritually through his spirit . ( ) of heaven it self , which is the holiest of all , wherein god dwels gloriously : and m unto which christ hath made way for us by his blood , even a new and living way through the veil of his flesh . upon which and like considerations the godly iews did so highly n prize and reverence the temple , delighting to converse with god therein ; accounting it the joy of the whole earth . thus god promised to israel a publique place for his name and worship in canaan . . gods glorious presence and habitation among the people israel in his tabernacle and temple . o and let them make for me a sanctuary , and i will dwell among them . if ye walk in my statutes , and keep my commandments , and do them ; then i will give you rain , — and i will set my tabernacle amongst you : and my soul shall not abhor you : and i will walk among you ; and will be your god , and ye shall be my people . and elsewhere ; p the place which he would choose , to put his name there , is called his habitation . hence , ierusalem is called , q the city of god , the holy place of the habitacles of the most high. and elsewhere ; r the lord hath chosen zion : he hath desired it for his habitation . this is my rest for ever : here will i dwell , for i have desired it . and ; s — in salem is his tabernacle : his dwelling place in zion . but though the lord dwelt among his people in his tabernacle and temple , yet the place of his peculiar presence and residence therein , was in the holy of holies : viz. t between the two cherubims which were upon the mercy-seat over the ark of the testimony , whence god did commune with moses and the high-priest , and so by them with israel . hence he is called , u the lord of hoasts dwelling ( or sitting ) between the cherubims . this presence and residence of god among israel , was peculiar to them alone among all the people of the world . for , x what nation ( said moses ) is there so great , who hath god so nigh unto them , as the lord our god is in all things that we call upon him for ? and this was a very high and eminent blessing ▪ the greatest fign of gods grace towards his people . and therefore it is often mentioned , exod. . . & . ●… ●… . levit , . , . numb . . . zech. . . & . . cor. . , . rev. . , . and no wonder . for , this presence dwelling , and walking of god among them , denoted and implyed these things , viz. ( ) the blessed neighbourhood betwixt god and israel . god was y nigh to them in all things , they called upon him for , so as to none other people : and they were z a people nigh unto god. o wonder of divine condescenfion : that god should reside so near unto despicable dust and ashes ! god is the best neighbour in all the world . happy they , that may dwell near unto him ! ( ) gods sweet favour to them as reconciled unto himself in christ. a can two walk together , unless they be agreed ? hence god said , b i will set my tabernacle amongst you : and my soul shall not abhor you . and therefore when israel had broken covenant with god by the idolatrous worship of the calf , the lord was so offended with them for it , that he denyes them his presence , saying ; c — i will send an angel before thee , and i will drive out the canaanite , &c. — for i will not go up in the midst of thee . whilst gods dis-favour : and displeasure was upon them for their sin , whilst they were out with god , and at odds , he would not dwell nor walk among them . hereupon moses begs of the lord to pardon them , that is , to reconcile them to himself in christ , that they might enjoy his presence ; d o lord , let my lord , i pray thee go amongst us , — and pardon our iniquity and our sin , and take ●…s for thine inheritance . where therefore the lord dwels and walks among a people , it is a notabe evidence of gods special favour towards them , and of their reconcilement in christ to him e wherein shall it be known here , ( said moses ) , that i and thy people have found grace in thy sight , is it not in that thou goest with us , & c ? ( ) spiritual communion betwixt god and them . they that dwell and walk together , have communion and fellowship together : dwelling and walking with any , import communion . where god dwels with any spiritually , to such he affords a spiritual communion with himself : they have f fellowship with the father , and with his son iesus christ , and with the holy spirit . they have communion with god in his life , in his love , in his graces , priviledges , comforts , and all his benefits . he communicates to them the endeared smiles of his countenance , kisses of his lips , embracements of his arms of mercy and favour , &c. oh what sweet hony-dews and heavenly illapses from god distill upon , and are shed abroad , in their hearts ! oh this communion with god is an heaven on earth ! a paradise of delights . moses did earnestly beg it , g i beseech thee , shew me thy glory : david did h highly prize and prefer it above the sweetest earthly enjoyments : and the i apostles , iohn and paul , did heartily wish it unto the churches . ( ) gods guidance and direction of israel , in his ways , and that especially in all doubts and difficulties . god dwelt and walked in the midst of israel in the wilderness ; and by his presence , there he led them on sweetly and safely in the wilderness . k in the day time he led them with a cloud : and all the night with a light of fire . — he made his own people go forth like sheep ▪ and guided them in the wilderness ▪ like a flock . he led them on safely , so that they feared not . l — and he led them forth by the right way , that they might go to a city of habitation . god dwelt also among his people israel , when possessed of canaan . m in salem was his tabernacle , and his dwelling place in sion . there he n dwelt between the cherubims , over the mercy-seat , a special type of christ : and thence he gave forth his oracles and answers to the people , there he did o meet with them and commune with them touching all-things which he gave them in commandment : ( ) gods protection of them in all dangers against all sorts of evils and enemies . his presence among his people is the protection of his people . balaam could say of israel ; p the lord his god is with him , and the shout of a king is among them . god brought them out of egypt ; he hath as it were the strength of an unicorn . surely there is no enchantment against jacob : neither any divination against israel gods presence with israel , protected them from all balaam's curses and inchantments . hence the church so triumphed in gods presence ; q the lord of hosts is with us : the god of jacob is our refuge . selah . — god is in the midst of her : she shall not be moved ; god shall help her in the peering of the morning . upon this ground also david so sweetly encouraged himself ; r yea though i walk through the valley of the shadow of death , i will fear no evill : for , thou art with me , thy rod and thy staffe they comfort me . gods presence protected , s the three noble-spirited . jews from the fiery furnace ; t daniel , in the den from the devouring lyons , u and paul from all his adversaries . gods presence x in the midst of the burning bush , preserved the burning bush from being consumed : that is , preserved israel in the midst of all evils , enemies and afflictions from being destroyed . to this effect y god is wont often to assure his people of his presence , as the ground of their sa●…ety against all evil . ( ) gods provision for them in wants . as gods presence with his people is a defensive presence against evil , so it is a provisional presence for good . it s a very treasury and magazine of all necessary plenty and enjoyments . god brings israel into a desolate wilderness wherein was neither food , nor physick , nor rayment : but god was with his z church in the wilderness , and supplyed all her wants , a spread a table for them in the wilderness . the heavens raind bread and flesh : the rock ran constant streams of water : their b feet did not swell , nor their rayment wax old upon their backs for forty years together : and the c brazen serpent cured the stings of the fiery serpents . they wanted not gods presence amongst them : and therefore they wanted nothing . hence david : the d lord is my shepherd : i shall not want . — thou art with me , thy rod and thy staff , they comfort me . thou preparest a table before me in the presence of mine enemies : thou anointedst my head with oyl , my cup runneth ever . surely goodness and mercy shall follow me all the daies of my life : and i will dwell in the house of the lord for ever . ( ) gods presence and residence amongst israel in his tabernacle , implyed gods highest communication of himself to them for their consolation . e and i will set my tabernacle amongst you : and my soul shall not abhor you . and i will walk among you , and will be your god , and ye shall be my people . this is the sum , the spring head of all consolation , that the lord is our god and we his people . this is the supream consolation , infinitely beyond the extent and reach of all created comforts , infinitely above the touch or annoyance of all creature-disconsolations . this is the general and universal comfort , against all possible and imaginable discomforts : the lord is our god , this answers all . this is an eternal comfort : where the lord becomes once our covenant-god indeed , he will remain our covenant-god for ever ; in life , in death , in this world and in that which is to come . thus god in this covenant promised to israel his residence and walking amongst them . . finally , god in this sinai-covenant promised to furnish : israel with eminency of church-enjoyments above all other people . this moses seems to intend in those stately expressions ; f the lord hath avo●…ched thee this day to be his peculiar people , as he hath promised thee ; and that thou shouldst keep all his commandments : and to make thee high above all nations which he hath made , in praise , and in name , and in honour : and that thou maist be an holy people unto the lord thy god as he hath spoken . here are four eminent blessings promised and included in this 〈◊〉 covenant ▪ viz. i. that israel should be gods peculiar people , of which hereafter . ii. that israel should have ability to keep this covenant , that they should keep all his commandments , of this formerly . iii. that israel should be made high above all nations , in praise , name , honour , iv. that israel should be an holy people to the lord. of this also i have formerly spoken . all these four i take to be spiritual blessings in this place . the two first , and the last are plainly spiritual : and the third ranked in the midst of them , why should not it be accounted spiritual also ? this third blessing of being high above all nations seems to intend their spiritual dignity and church-advancement above all nations on earth , their high excellency in spirituals which they should obtain from god in this life ; and should fully possess in the end : and this , by their g high and heavenly calling whereof they should be partakers by means of his ordinances in christ , whereby they should h seek the things above , and have their conversation in heaven ; and by the i establishing of the mountain of the lord's house , in the top of the mountains and exalting it above the hills in the latter daies , when all nations should flow unto it . and this third blessing hath in it ( as it were ) three degrees . . praise , that israel should be a k praise among all the nations round about in reference to gods dealing with them , especially in spirituals . so god is said , l to establish , to make jerusalem a praise in the earth . and god m exalteth the horn of his people , the praise of all his saints , the sons of israel a people near him . . name . viz. fame or renown . it seems to imply a continuation and augmentation of the former praise . called elsewhere , n a name that shall remain : and o an everlasting name that shall not be cut off . this name befel them by the continuance and increase of their church-establishment in a good spiritual state . contrary to which is p blotting out the name of israel from under heaven . . honour . hebrew beautiful-glory . this beautiful-glory , or honour , seems chiefly to consist in these excellent visible endowments wherewith god adorneth his church as with beautiful garments , hebr. q garment of beautiful-glory . elsewhere opposed to ashes , wherewith mourners covered their heads , r to give unto them beauty for ashes . now this denotes the continuance of gods spiritual kingdom and holy ordinances among them ▪ which are wont to be set forth under such expressions of beauty and praise . s our holy and our beautiful house , where our fathers praised thee , is burnt up with fire : and all our pleasant things are laid waste . and in this sense that beautiful t adorning of ierusalem , in ezekiel so elegantly described , is by some understood principally of her visible church-glory . all which three degrees of excellency in church-enjoyments , israel had by being united to the lord in covenant ▪ according to that of jeremiah ; u as the girdle cleaveth to the loins of a man , so have i caused to cleave unto me the whole house of israel and the whole house of judah , saith the lord : that they might be unto me for a people , and for a name , and for a praise , and for a beautiful-glory . now all the nations of the world came utterly short of israel in regard of this spiritual dignity : having no praise , name , or beautiful-honor at all , in regard of the kingdom , gospel or ordinances of god amongst them ; being wholly x without christ , aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . and therefore in the phrase of the holy-ghost , israel is called , y the people , gods people , fellow-citizens with the saints , the houshold of god , &c. all others are stiled z the nations , forreiners , strangers . a the church is stiled , heaven : all others , earth . thus in this sinai-covenant god assured israel of eminent church-enjoyments . these are the spiritual blessings which god promised to israel in this sinai - covenant . inferences hence are divers , viz. . hence , the sinai-covenant was , not a covenant of works , ( as the common mistake is ) but a covenant of faith ; revealing to israel their salvation by faith in iesus christ. all these seven sorts of spiritual blessings promised do notably evince thus much , being peculiar blessings of the covenant of faith , not of works . as , . gods acceptation of israel for a b peculiar treasure , a kingdom of priests , an holy nation , was according to the covenant of faith , as peter intimates . how was israel peculiar to god above all other people : but by gods peculiar accepting them as his people in christ , when all other lapsed sons of adam were rejected ? how were they a kingdom of priests : but in christ c making them kings and priests to god ? how were they an holy nation : but in christ d who is made sanctification to his people ? . gods sanctification of israel , by e circumcising their hearts to love the lord their god with all their heart and will all their soul , is the meer blessing of the covenant of faith in christ ▪ this inward heart-circumcision , is f christs circumcision made without hands in putting off the body of the sins of the flesh . . their iustification g by faith in christ and remission of their sins in him , is the clear voice of the covenant of faith , and the great distinctive character betwixt the covenant of faith , and the covenant of works . . this h ability to keep this covenant was a fruit of gods meer grace , according to the covenant of faith. such ability they neither had nor could have , of themselves , as the covenant of works required ; being the sinful posterity ( as well as others ) of lapsed adam . . gods choosing out a place to put his name there and for his publike worship , was wholly according to the covenant of faith : i that place , the utensils therein , the sacrifices and whole worship there being shadows of good things to come , but the body of christs . gods presence with and among them there in his tabernacle and temple , denoted his k presence and habitation in his church through christ by his spirit : according to the covenant of faith : all gods manifestations , and communications of himself and his grace to his church in and through jesus christ alone , l the only way unto the father . . finally , their eminency of church-enjoyments in praise , name , and beautiful-glory above all other nations , were also fruits of the covenant of faith in iesus christ. for in the first adam , according to the covenant of works , all were equal as to visible church-enjoyments ; and had he and his posterity persevered in innocency , one nation of his upright race should not have been herein set on high above the rest : but adam and all his posterity being lapsed , god makes this difference between israel and all other nations of his meer grace in jesus christ , the last adam , according to the covenant of faith. hence , christ and the salvation of israel by faith in him , was the great scope and mystery of this sinai - covenant . all these seven spiritual blessings promised in this covenant , pointed at christ , conducted and led to christ , as sometimes the star the three wise men . this is plain by the former inference . m moses therefore was an eminent preacher of christ , and of sinners salvation , righteousness and happiness by christ. they are too great stangers both to christ and moses , that cannot find christ abundantly though more obscurely revealed by moses . . hence , the sinai - covenant of god with israel , was gods gospel to israel . it was a covenant of faith , and a doctrine of christ , such as the dulness of the church and those times would bear : therefore it was gods gospel to israel . for , what is gods gospel ? gods good-speech or good-tidings of sinners salvation by jesus christ through faith. as therefore n the gospel was preached to abraham : so afterwards the same gospel for substance was preached to israel , but more plentifully . abraham and israel had the veyled gospel : we have the un-veyled gospel . they had the morning-gospel : we have the noon-tide gospel ; but all one and the same gospel . they therefore are far wide that reject the sinai-covenant , as no gospel . . hence , the spiritual bounty of god to israel was very great and wonderful . his bounty in temporals did abound : but his bounty to them in spirituals did super-abound . the expressions of gods covenant and promises touching temporal mercies are ( i confess ) more frequent , particular and numerous , and their stream runs so much this way , that some have thought , god in this covenant promised nothing else to israel : but the expressions of this covenant touching spirituals are much more comprehensive and ponderous . that one promise of pardoning their sins , or of circumcising their heart to love the lord their god with all their heart and soul , &c. is worth all those promises of temporals . i had rather have my heart savingly sanctified , and my sins fully pardoned : then to have all the land of canaan , or this whole world below for mine inheritance . . hence , how happy was israel in all these covenanted spirituals ! happy in gods acceptation of them above all people as a peculiar people , kingdom of priests , and holy nation to himself . . happy in their sanctification and inward effectual heart-circumcision . . happy in their o pardon , and justification . . happy in their covenant-ability for evangelical performance thereof . . happy in gods tabernacle and temple , such pregnant types of christ. . happy in gods dwelling and walking among them in his tabernacle and temple . and happy in all their eminent church-enjoyments . all this hath been fully evidenced in the former opening of these particulars . happy art thou , o israel ! who is like unto thee ? and proportionably the israel of god now under the new testament are happy above all people in the world in enjoying of like spiritual blessings , yea , and in asmuch as they enjoy them now more clearly , fully and spiritually , they far surpass the israel of old , in this their happiness . . hence , the true believing israelites alone did participate the life and saving force of these covenanted spirituals . there were two sorts of iews , as paul tels us , viz. p some , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iews outwardly , openly : others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iews inwardly , secretly . these were all gods professed people , and had some benefit by the externals of many of these blessings : but those were gods people indeed , who alone had the soul and inward of these spirituals . those might lick the rock : but these sucked the hony out of the rock . these were inwardly and indeed accepted of god , heart-circumcised , pardoned , enabled to keep the covenant , &c. these had the marrow and substance , when others had only the shadow of the blessings but those promises are tendered generally to all israel , that all the elect among them might embrace them , and the rest be left without excuse . . hence finally , they groslly bely and slander the grace of god , and happiness of israel , who say that god promised to israel only temporal mercies in this sinai - covenant , and fed them only with the husks of outwardly earthly blessings . for , here are seven sorts of spiritual mercies promised , and those of high excellency . and besides these , as i have formerly evidenced , the lord in this covenant promised , to be a god to them , to raise them up christ from among themselves as a prophet like moses and a mediator , and to give them his spirit . and what higher spirituals could be promised to them ? yea , as in the next place i shall shew , god in this covenant promised them eternal life . they therefore that ignorantly or maliciously deny the spirituality of gods sinai-covenant , in regard of no spirituals therein promised , may hence see more then cause enough to be silenced and covered with shame for ever . thus god promised in this covenant , to confer upon israel many spirituals . vi. lastly , god promised in this sinai - covenant to crown israel at last with eternals . not only to furnish them with temporals and spirituals in this world : but also with eternal life and happiness in the world to come . that this is so , may be evinced briefly by these few arguments , or considerations , viz. . in this sinai-covenant the lord tels israel ; q i am the lord thy god which have brought thee out of the land of egypt , out of the house of servants : thou shalt have none other gods before me . this was spoken literally , not only to that generation of israel , which in their own persons were brought out of egypt to mount sinai ; but also to all their posterity during the old testament , when that many other generations were dead , and spiritually to all the redeemed of christ even among the gentiles . god is the covenant-god of all the believing israelites , though they be dead : he stiled himself , r the god of abraham , isaac , and jacob ; though they were dead . therefore all the faithful israelites , from moses till christ , live unto god. s for ( as our saviour argues ) god is not the god of the dead , but of the living : for all live unto him . all his faithful covenant-people , though dead , yet live unto him . they live unto him , and with him ; actually , in their souls in heavenly glory , being t spirits of just men made perfect : and they live unto him also potentially , and virtually in their bodies , which shall u rise again to be reunited to their souls , that therewith they may live to god for ever . . life is x promised to the keeping of the commandments of god , in this sinai - covenant : what life ? not only y long life , and good days on earth in canaan : but eternal life , and the best days in heaven ; as is plain z by the young man's question and our saviours answer . and the promise elsewhere is ; a the lord thy god will circumcise thine heart , and the heart of thy seed , to love the lord thy god with all thine heart , and with all thy soul , that thou mayst live . how live ? spiritually by faith and holiness on earth ; gloriously by fruition of god and all happiness in heaven . and if b eternal death be principally comprized under the curse threatned for breach of this covenant : consequently eternal life was principally intended in the life promised to the keeping of this covenant . . life eternal was performed under this covenant : for , c moses and elias , ( both under this covenant-administration ) appeared in their glory with christ in his glorious transfiguration . as christs was a real transfiguration : so theirs was a real apparition in glory with him . they then , were in glorious state of heavenly bliss . and as both moses and prophets bear witness to christ crucified so by christ and the vertue of his death , both moses and elias , both believers under law and prophets , were celestially glorified . consequently eternal life was promised to them in this covenant : for gods promises are the grounds of his performances . . in the d holy of holies , wherein god dwelt symbolically , unto which the high-priest once entred every year with the bloud of others ; god typically promised unto them heaven it self , wherein god dwels gloriously , into which christ our great high-priest should once for all enter by his own death and blood , by vertue whereof way was made for the faithful before , and since christ to enter , at their death into glory . which unless it had been commonly and familiarly understood by the iews , e the convert thief , ready to dy upon the cross , had not thought of christs kingdom in another world , nor desired christ to remember him , for a place there ; nor had christ promised him , this day shalt thou be with me in paradise . . the land of canaan was promised and performed to israel in the notion of f a land of rest , wherein they were to rest from all their wearisome travels , pilgrimages and wars with many sorts of enemies on every side : and herein as a type of heaven the true canaan , g the eternal rest of gods people , wherein they shall perfectly rest from all their labours of sin , sorrow , temptation , and conflicts with all sorts of enemies for evermore . that canaan was promised as a type of heaven ; i have also formerly manifested in gods covenant with abraham . therefore under long life and good days in canaan , god promised eternal life and happiness in heaven it self to all believers . . in this sinai-covenant iesus christ was abundantly promised to israel , as hath been proved : consequently h eternal life and all blessings necessary to salvation , the fruits of christs mediation were promised in , and with jesus christ. for , he that promised christ , would he not promise eternal life , i which is the gift of god in iesus christ our lord ? yea in jesus christ k all the promises of god are yea , and in him amen and l godliness hath the promise of the life that now is , and of that which is to come . therefore all the faithful and godly israelites had questionless the promise of eternal life in christ , and a saving interest therein . inferences . . hence , we may see the vanity of the socinian errour , asserting , m that in the law of moses ( this sinai-covenant ) neither the gift of the holy ghost , nor eternal life were promised , nor comprehended . but why was not eternal life promised under the old covenant ? they pretend three reasons , ( such as they are , ) viz. . god deferred so excellent a promise , till the time of the new testament , which god judged opportune , that it might so much the more evidently appear to all , so excellent a good was his own proper gift , flowing from his meer benignity . . though under the new covenant the good things of this life present are promised , tim. . . mark . , . yet under the old covenant it was lawful not only to seek and profess more things , then the use of this life required ; but over and above to provide pleasures and other things , which we may be without in this life . . if life eternal had been promised under the old covenant , the new covenant should not have better promises , then the old had . thus they . to which i briefly answer ; . as i have formerly proved , that under this covenant god promised to israel the holy-ghost : so here i have now proved ( i think sufficiently ) that god also promised to them eternal life . let the strength of the arguments be duly weighed : and both these errours will easily fall . . their reasons , whereon they bottom this errour , are wholly invalid , and not at all cogent to conclude the thing in hand . not the first ; for the time of the old testament was as fit and opportune , as the time of the new , for clear evidencing that excellent good of eternal life to be gods own gift of his meer grace and benignity . all mankind in adam having forfeited their life , and involved themselves under death and curse , by falling from god : eternal life to any must needs be gods sole gift of meer grace , in the sight of men and angels , as well under the old testament as under the new. sinners were as utterly undeserving and uncapeable of life eternal , then , as well as now : and therefore the promise of eternal life must needs exalt and shew forth the riches of gods grace , then , as well as now . not the second ; for , what though it were lawful for israel under this old covenant to seek for more temporals , pleasures , and other good things , then the use of this present life required : will it therefore follow , that eternal life was not promised to them in this covenant ? this is clearly , non causa , pro causâ . godliness hath the promise of both lives , and of the blessings thereof , not only for bare being , but also for comfortable well-being ; not only for necessity , but also for delight . and usually , god gives his people more abundance of his blessings for their delight , then for their meer necessity . and gods people under the n new testament have as large a share by covenant and promise to temporals for necessity and delight , as the iews had under the old : why should not this then exclude as now from the promise of eternal life ? not the third ; for , o the promises of the new covenant are not better essentially , but accidentally : not in substance , but in circumstance . the same christ , the same righteousness and justification by faith in him , the same sanctification , the same happiness , salvation and eternal inheritance , &c. was promised in both : but in the old testament more sparingly , more darkly , more restrictively to one sort of people , &c. in the new testament more frequently , more fully , more clearly , more generally to all sorts of nations , &c. . these p socinians notwithstanding confess ; there was some hope of eternal life among gods people before christ. for , nothing hinders but thou maist hope for something , though thou wantest gods promise , so be that thing be greatly to be desired , and of such sort as is probable god would give it to his worshippers . but such is eternal life . hence , all who from their heart worshipped god under the old testament , and were obedient to his word , obtained eternal life , which they hoped for , although it was not promised to them . for nothing hinders , but that god may perform more , then he promised . so they . but contrary to this , note ; ( ) that lapsed sinners , who have forfeited all things , can , without gods covenant and promise of grace , expect nothing at all from god. gods word is the sole base , foundation , and measure of our faith and hope . q how should they believe in him of whom they have not heard ? how should they expect eternal life from god , which he never revealed to them ? faith must have a word to lean and rest upon ; without a word , a report , a record from god , we may groundlessy presume , but cannot believe or hope : for r faith comes by hearing , and hearing by the word of god. without which word , who can tell what god will give ? or what probability can there be thereof ? ( ) that , in their confessing , that all , who worshipped god from the heart and were obedient to his word under the old testament , obtained eternal life , which they hoped for , they yeeld the cause in hand . for , gods promise is the necessary ground both of all true hope and enjoyment of eternal life . if they hoped for it , and at last enjoy'd it : then god aforehand had promised it unto them . . hence , behold how happy israel was in this sinai - covenant , assuring them through faith in christ of eternal life . this is not promised in such plain and express terms under this covenant , as under the new covenant : yet is it revealed and promised therein sufficiently for the comfort of the faithful in those times . god is not content herein to provide for israels welfare , both in temporals and spirituals in this world : but also he ensures them of eternals in the world to come . as they now live with god holily for a while on earth : so they shall hereafter live with god happily for ever in heaven . as they now entred once every year in the high priest into the holy of holies in the earthly tabernacle and temple with the bloud of sacrifices : so they should hereafter s enter into the holiest of all heaven it self , viz. in their souls , at death ; and in their bodies also , at the day of judgement , and this by vertue of the death and bloud of jesus christ their great high-priest , and sacrifice of sacrifices . as in this world , after their years sojourning in the wilderness , they entred by the conduct of ioshuah into the land of canaan , as the promised inheritance and land of rest , stowing with milk and honey , which was the glory of all lands : so at the end of their lives , all the faithful among them , after they have sojourned a while in the wilderness of this world , should t enter by the conduct of iesus into heaven it self , the promised endless inheritance and eternal rest , the glory of the whole world , where u in gods presence is fulness of joys , and at his right hand pleasures for evermore . hitherto of the subject-matters or substance of the sinai - covenant on god's part : his covenant-mercies promised . section . ii. ii. on israel's part , the substance or subject-matters of this sinai-covenant were certain covenant-duties required , conditioned and restipulated . herein god conditioned and required from them , and they restipulated or re-promised to god , . to be a people unto god in covenant . . to keep this covenant of god , ( ) by true faith. ( ) by all sincere entire and constant obedience , accordingly . . to repent in case of any failings herein . all covenant-duties conditioned and required from them may be easily reduced to these few particulars . i. to be a covenant-people unto god. this god required of israel ; and this israel restipulated to god. this is the first , and greatest duty , that israel did , or could restipulate to god : and is the foundation of all the rest. they must first give themselves to god ; and then all theirs , whether enjoyments or endeavours : as the lord first gave himself to be their god in christ , by the spirit ; and then with himself gave them all things . for there must be some correspondence betwixt the foederate parties in the mutual articles of agreement . for further clearing of this , consider ; . that god required , and israel restipulated ; that they would be a covenant-people to god. . what it implyes , to be a covenant-people to god. . why israel must be such a covenant-people . . what inferences may hence result . first , that god required , and israel restipulated , that they would be a covenant-people to god ; is plain divers ways , viz. . by gods preparatory introduction to this sinai - covenant three days before the solemn promulgation of it . herein god told israel by moses , x if ye will obey my voice indeed , and keep my covenant , then ye shall be a peculiar-treasure unto me above all people : though all the earth be mine . as if god had said ; o israel , i am now about to make a covenant with thee here on mount sinai , which covenant if thou wilt faithfully keep , know this for thine encouragement , i will accept thee as a peculiar covenant-people to my self above all other people . for the hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segullah , peculiar-treasure , is in the new testament ( alluding to this phrase ) rendred , y a peculiar people to god. and if god , upon this their covenant keeping , would account them as his peculiar people in covenant : consequently they were to be , and to demean themselves towards god , as his covenant-people . . by the current and sense of the sinai - covenant it self . the sinai-covenant is summarily comprized in the ten words of the moral law : all ceremonials and iudicials are reducible thereunto , as comprized therein . now in the first commandment ( which luther was wont to call ▪ z the measure of all the rest ) the lord propounds himself to israel a as his covenant-god requiring israel to accept him and him alone as his covenant-god . the lord could not fully be accepted by israel as their covenant-god , unless they should sincerely and wholly give themselves , in minde conscience will and affections , in senses and members , of soul , and body unto god , so many and so great so extensive and intensive , are the duties required from israel to god in this commandment that if they reserved from god and his service , any faculty of the soul any affection of the heart , any part of the body , they should therein have come short of full having and worshipping the lord as their god ▪ this commandment requires , the minde should be gods , to know him , the conscience gods , to serve him ; the will his , to obey him ; the affections his ▪ to embrace him ▪ and avoid all things contrary unto him ; the members of the body his , to be weapons of righteousness and holiness towards him ▪ yea that the whole man be his , to glorifie him . this commandment therefore ( which is the most glorious and comprehensive part of this sinai - covenant ) doth unquestionably require that israel should be entirely his covenant-people , that they might own , accept and worship him alone as their covenant-god . . by the after-explanations of this covenant and the tenor thereof . after the promulgation of this sinai covenant , the residue of moses writings are principally spent in explaining of this covenant . among other explanations that is very observable : b if ye walk in my statutes , and keep my commandments and do them — i will walk among you , and will be your god and ye shall be my people . this last clause , [ ye shall be my people ] hath in it both a dignity , and a duty . . a dignity , put upon them , that god would own and account them a people to himself : . a duty expected from them , that they should yield up themselves to god as his people , and walk accordingly . and elsewhere god chargeth israel : c thou shalt love the lord thy god with all thine heart , with all thy soul , and with all thy might , &c. doth not this imply , that israel must entirely dedicate themselves , even their whole man to god , and be wholly his ? with all thine heart : that takes in all the affections : with all thy soul : that takes in all the faculties : with all thy might ; that takes in both all inward and outward abilities of soul and body : so that all these conclude the whole man. hence ( as d augustine fitly ) all the thoughts , all the understanding , all the life , are to be bestowed upon god : from whom thou hast all those things which thou bestowest on him . . by the rehearsal of some part of this covenant in the land of moab . wherein moses tels israel e ye stand , this day all of you before the lord your god , — that thou shouldst enter into covenant with the lord thy god , — that he may establish thee to day for a people unto himself , and that he may be unto thee , a god. in these words the grand covenant-obligations betwixt god and israel mutually are recited , viz. on god's part , that he might be a god to israel . on israels part , that they might be for a people to god. by gods covenant both these obligations are mutually setled and established . . by the lords acceptation and acknowledgement of israel afterwards to be his covenant-people . after the solemnity of this covenant the lord did own and avouch israel for his people ; f the lord hath avouched thee , this day to be his peculiar people , as he hath promised thee . heb. the lord hath-made-thee-say this day to be unto him for a people of a peculiar treasure . that is the lord hath made thee promise , or to give thy word , &c. this is the tenour of the covenant according to this after-explanation of it . and long after this god said : g bring h ther to me my saints that have stricken my covenant with sacrifice . — hear o my people and i will speak : o israel , and i will testifie . — this seems to have special reference to the sinai-covenant , h solemnly struck betwixt god and israel by sacrifice : whereupon god stiles israel ; my saints , my people . viz. his covenant-saints , his covenant-people . secondly , what it implies , to be a covenant-people to god. this may be resolved two waies . more generally ; what doth not this imply on israels part by way of condition and restipulation towards god ? when the lord covenanteth to be i a god to them ▪ this is the highest and most comprehensive blessing that he could promise , this is the foundation of all mercies , this hath all blessings and mercies in it : so when israel promised to be a people to god ; this is the highest and most complexive duty that they could restipulate , this is the foundation of all duties , this hath all duties in it . when k god gives himself and his son to us , with himself and son he freely gives us all things : when we give ourselves to god , with ourselves we freely give god all things . more particularly , to be gods covenant-people implies . . to be his covenant-people solely and only , by foederal appropriation . viz. to be so seperated , segregated , divided , disobliged , &c. from all others , that might stand in opposition against god , or might come in competition with god : that they may have no contrary dominion over us , interest in us , or claim to us , to obstruct or hinder gods covenant-claim , interest , and dominion . l the first commandment requires us , as to be gods wholly , so to be gods only . then we are gods covenant-people , when we are his only . when we come out from among other things , when we are seperate from them , when we reject and deny them , addicting and devoting ourselves to god only . as , when we are , . not sin 's ; . not the world's ; . not satan's ; . nor our own , any longer : but are divorced from them , that we may be god's . when all these streams are dammed up : that the united current may flow towards god only . we must be divided from every thing , that would divorce us from god. ( ) not sin 's . sin may be , yea inevitably will be , m in us : but we are not in sin. sin doth not possess us , act us , domineer over us . it hath a residence , but no n reign . it 's a disease , not a delight , in us . as a wen , a mole , a plague-sore , &c. which we would fain have cured . it is o in us : but it is not of us : it p enters not into our frame and constitution ; it is not woven into our hearts ; this scum is not boiled into them , &c. but contrariwise q we hate it , abandon , it , deny it , cast it way , abstain from it , &c. desiring to have no fellowship with it . ( ) not the world's , gods covenant people are in the world , but are not of the world : christ hath r chosen them out of the world . they may have the world , may possess much of the world , &c. but the world hath not them , possesseth not them . they must not inordinately s love the world , nor the things of the world , nor the dearest things in the world , like god or christ : that the love of the father may be in them . they must not serve t mammon : that they may serve god. they must u not trust in the uncertainty of riches : but in the living god. they must x not be the servants of man , so as to hinder them or withdraw them from christs service , so as to serve them against christ , so as to subject and enslave their souls and consciences to the authority dictates or impositions of any man on earth : for they are bought with a price , that they might be christs servants peculiarly , and wholly depend upon him . they y must not , by way of vain-glorious affectation , or pharisaical ambition after primacy and principality , gape after high titles , as of rabbi rabbi , father master ; ( though the dignity of order and superiority which god himself hath set in church commonwealth and family ought to be obserued as gods ordinance : ) for god , is the principal father , and christ is the primary rabby and master whose authority and doctrine must absolutely and unniversally sway them . they must not lie z with the world in wickedness , nor a run with the world to all excess of ryot , nor be b conformed unto this present evil world : but be transformed by the renewing of their mindes , &c. c denying all wordly lusts , d crucifyng all earthly affections , and setting their hearts on things above , e rejoying , as if they rejoyced not , weeping , as though they wept , not possessing , as if they possessed not ▪ using this world , as not abusing it . ( ) not satan's . gods people were once f children of disobedience ; acted by the power of the prince of the air , led captive by him at his will ; were once children g of satan wilfully set upon doing his lusts : but when satan the ( k ) strong man armed is cast out by christ stronger then he , and they are i turned from the power of satan to god : they are now no longer to do the lusts of this damned father , no longer to be possessed , captivated or acted by him and his temptations : but to k resist him stedfast in the faith , and with the l armor of light , that whole armor of god , to fight against satan and all the powers of darkness . for they cannot at once be under the power of satan , and in covenant savinly with god. ( ) not their own . god's covenant-people are not their own , but gods. they are god's , by all manner of right : viz. . by right , of creation : m he made them , not themselves . by right of gubernation and providence : in him we live , and move , and have our being . . by right of redemption : he hath o bought us with a price , even the great price of christ's invaluable blood . so that god hath much more right to us , whether we consider our being , or our well-being ▪ p what , know ye not that your body is the temple of the holy-ghost , which is in you , which ye have of god , and ye are not your own ? for , ye are bought with a price : therefore glorifie god in your body , and in your spirit , which are gods. god hath all the title , claim , interest and property in his people . therefore , they must not live , think , speak , act or walk , as their own : but as his . they q must deny themselves , and all their self-wisdom , self-will , self-love , self-esteem , self-excellencies , self-righteousness , self-unrighteousness , self-relations , self-interests , and self-ends , whatsoever : not seeking their own things , but the things of god and of jesus christ every way . . to be his covenant-people by foederal profession and denominction . this implyed in being a people to god in covenant : . that they confess , profess , declare , or openly r avow themselves to be gods covenant-people : they are not ashamed nor afraid to own god and his covenant , but rather rejoyce and glory therein , as in their great priviledge and happiness . s praying to god and praising him , as his people : and this is often urged as a potent and prevailing argument with god. and by this t distinguishing themselves from all other people of the nations . such profession is most frequent and familiar to the israelites in the old testament . . that they are also called by gods name : haue their denomination from god being brought into covenant with god , as the wife being brought into covenant with her husband bears his name . thus daniel prayed for the captive jews ; u defer not , for thine own sake , o my god : for thy city , and thy people are called by thy name . thus jeremiah ; x we are called by thy name , leave us not . thus the church prayed against her heathenish enemies , y we are thine , thou never bearest rule over them , they were not called by thy name . the gentiles are a z nation not called by gods name . thus when the priests blessed the people , god said : a and they shall put my name upon the sons of israel : and i will bless them . thus now under the new testament , the b name of father , son , and holy-ghost is put upon the baptized . and they that inhabit the new ierusalem which is from above , c see the face of god , and his name is in their fore-heads . d of him the whole family in heaven and earth is named . they are named gods people , the lords people , his peculiar treasure , &c. . to be his covenant-people in christ , that right covenant-foundation . the covenant of faith in every discovery and dispensation thereof , is peculiarly founded on christ : as the covenant of works , was founded upon mans own ability . since man's fall , all e the promises of god are in christ yea , and in him amen . they all have their prime establishment on him , as their center and their chief accomplishment in him , as their scope . f to abraham and his seed were the promises made . he saith not , and to seeds , as of many ; but as of one , and to thy seed , which is christ. and this i say , that the covenant was fore-confirmed of god in christ. — christ is here taken complexively , in aggregation , for both head and body : not individually and personally , for the head alone . christ , thus complexively taken , is the covenant-party with god : all the elect , as one with christ , and accepted in christ , are taken into covenant with god. without christ since the fall , man is wholly incapable of gods covenant : having no covenant-ability either in himself , or in a surety ; not in himself : because he is fallen : not in a surety : because the only surety for sinners jesus christ is none of his . and the covenant of works must be fulfilled by us , or by our surety to salvation : or it shall be fulfilled upon us , to destruction . therefore to be gods covenant-people , is to be in christ by faith the sole covenant-performer : in whose compleat covenant-abilities and performances we compleatly keep this covenant through faith in him . thus to be gods covenant-people in christ , denotes , the supernaturalness , the sufficiency , the supereminency , and the perpetual stability of our covenant-condition . . the supernaturalness of our covenant-state . for christ the last adam , and the covenant of faith in him , is wholly supernatural : as the first adam and the covenant of works in him was natural . . the sufficiency of this covenant-state . because christ is alsufficient to covenant-performances , though we be wholly insufficient . and all christs sufficiencies are by this covenant of faith made ours . . the supereminency of this covenant-state . because the first-covenant-condition , was upon mans finite and mutable ability : but this last covenant-state in christ , is founded upon christs infinite and unchangeable ability : made ours , fully by imputation : sufficiently , by gradual communication . . the stability and perpetual security of this covenant-state . being now not in our own , but in christs keeping . . to be his covenant-people in all covenant-relations . a covevenant-state with god , brings in certain covenant-relations to god in christ , peculiarly resulting from that covenant-state . in all such relations we stand towards god when we are brought into covenant with him : and our being his covenant-people comprehends in it those relations . and the duties of those relations . as , ( ) god is our g portion : we are his h peculiar treasure and inheritance . therefore we ought to be fully contented with him , wholly at his disposal , under his custody , &c. ( ) god is our inhabitant : we his i temples , wherein he dwels and walks . his temples we must not sinfully pollute or defile , pull down or destroy : but endeavour to purifie and edifie the same , &c. . god is our k father adopting us to himself in jesus christ into his houshold : we are his children , his sons , and daughters , of the houshold of god. therefore we must fear him , love him , obey him , be in holy subjection to him , trust and depend upon him for provision , protection , &c. and be wholly at his disposal , &c. as children to a wise , faithful and loving father . ( ) god and christ is our l husband : we his spiritual spouse . the church is the lambs wife , his bride , &c. we must therefore forsake all other corrivals and competitors and cleave only to him in all conjugal faithfulness , love obedience , subjection , &c. ( ) god and christ is m our head mystically : we his body , and members . therefore we must honour him as our head , be guided and governed by him , receive all spirit and influences from him , &c. . finally , to be a covenant-people to god , implies , to be his people wholly and entirely , according to all covenant-obligations to himself . viz. . in all we are ; . in all we have ; . in all we can do , or procure ; . in all we can undergo or endure : for the lord our covenant-god . as hath been in part formerly noted in opening the nature of the covenant of faith in general . ( ) in all we are , being gods covenant-people , we are and should be entirely and wholly his , in all we are : that is , in our whole souls and bodies . all we are , is comprized under soul and body . n ye are bought with a price ; therefore glorifie god in your body and in your spirit , which are god's . as if he had said : by right of redemption ye are wholly and entirely gods , and not your own , nor any others : all you are , your body , your spirit , all is god's : therefore with all , you are to glorifie god. your body , with all the bodily senses members and abilities thereof are and should be god's : your eyes , to behold his wondrous works : your years , to hear his heavenly and saving words , your smell , to savour his surpassing sweetness in his creatures : your taste , to relish not only gods pleasantness in corporal food , but also christs deliciousness in the spiritual food of his supper , as sometimes the jews in the passover : your touch to groap after god in his works , ( yea as it were ) to handle christ crucified in his sacraments , as o thomas thrust his finger into the print of his nails , and his hand into his side . all these senses are as casements in the body , every way to be god and christ into the soul. your faces , as a mirrour of gods wisdom and beauty , your tongues , as p your glory , to trumpet out , and triumph in , his praises ; your hands , as skilful artists , to work that , which is good ; your feet , as diligent travellers to walk in his ways ; all your members , as organs and instruments of gods spirit and the sanctified soul unto holiness , righteousness , and sobriety according to their respective capacities . but especially your souls and spirits , with all the faculties , affections and endowments thereof , are and should be gods : your minds and understandings his ; to know , discern and contemplate upon him graciously , and upon all his ways ; the memories his , to treasure up and retain his counsels , covenants , promises , and sweet experienced dispensations ; your consciences his , as vice-gerents and deputy-judges over the soul under god , to bind and loose , to q accuse , or excuse , to pacifie or terrifie , &c. as cause shall require ; your wills his , to will , or nill , in subordination to his will that perfect rule of all righteousness ; your desire his , to long for him , your detestation his , to fly every thing inconsistent with him ; your love his , dearly to embrace him ; your hatred his , to abhor every thing contrary to him ; your joy and delight his , to acquiesce fully and contentedly in him ; your grief his , to mourn for every thing offensive to him , or obstructive to your delightful enjoyment of him . and as thus all the affections in the concupiscible part , so all in the irascible part , hope , fear , anger , and their opposites , are and ought to be his also ultimately tending to his glory ; yea , your whole man , r soul and body being every way his , not your own , should be his living sacrifices , every way acceptably serving him according to his word ; and should be his living temples , wherein he might delightfully dwell and walk by his holy spirit . thus we are truly and really gods covenant-people , when we are willingly his , in all we are , as of right we ought to be when all within us is entirely and sincerely devoted to him . this is to s love the lord our god , with all our heart , with all our soul , with all our mind , and with all our might . ( ) in all we have . as we are to approve our selves gods covenant-people in all we are : so we should , in all we have . what have we , but we have received ? and what have we received , but primarily from him , and ultimately for him ? t for , of him , and through him , and to him , are all things ; to whom be glory for ever ; amen . therefore , gods people we should be in all the relations , qualifications , and possessions which we have . . in all the relations which we have ; especially those that are subordinate to us . we should improve our interest and diligence , that with us they might be the lords people also in all they are . are we magistrates ? we should use our best endeavours that all the subjects and people that are under us in the common-wealth should be the lords people , worshipping and serving him as the lords people : as did u david , x solomon , y iehoshaphat , z asa , a hezekiah , b iosiah . are we ministers ? we should take heed to our selves and to all the flock , so to guide and feed them , that they may be presented as a chast virgin unto christ , without spot and blemish : abounding in truth , unity , purity , and all holiness . this was the care of c iohn , d iames , e iude , f peter , g paul. are we masters of families ? we should endeavour that our families and children after us , serve the lord , keep his way , and walk religiously with him . as did h abraham , i ioshuah , k iob , l david , m cornelius . , in all the qualifications and endowments which we have ; whether natural , propagated with us ; artificial , acquired by us ; or supernatural , of divine grace infused into us . all our understanding , skill , gifts , graces , abilities , should sweetly run out towards god and his service : to extol and advance him , to promote and further his gospel , kingdom , cause , and all his ways . for n the lord hath made all things for himself . and o the manifestation of the spirit in all common and special endowments is given to every man , to please god , and profit man withall . . in all the outward goods and possessions which we have . our wealth and riches , &c. we should according to our state and ability , imploy to his honor , to the furtherance of his worship , gospel and religion : as also to the spiritual advantage of our selves and ours therein . p honor the lord with thy substance , and with the first-fruits of all thine increase . all israel q offered liberally for the erecting of the tabernacle , david and his people afterwards r more bounteously for building of the temple , and from moses till christ , the whole body of the iewish church were constantly at very great cost for maintaining gods publique worship therein . many godly women s ministred to jesus christ in the days of his incarnation , of their substance , while he was discharging the office of his mediatourship . the apostles were relieved by certain t churches , and u godly persons , whilst they preached and planted the gospel in the nations of the world . and , as they x which wait at the altar , are partakers with the altar : even so hath the lord ordained , that they which preach the gospel , should live of the gospel . ( ) in all we can do , or procure . we should approve our selves the lords covenant-people , in all we can do for him , our selves ; and in all we can well procure to be done for him , by others . i. all we can do our selves for god , all our believing and obeying , all our godly , righteous and sober living , all our duties , performances and abilities thereunto ; all should scope at god , should tend to god , should terminate and center in god , as the principal , ultimate and perfectest end of all . . if all we are , should be gods , which is greater : much more all we can do , which is less . . all our y abilities , natural and supernatural , are from god ; therefore all our actings from those abilities should be to god. as the sea sends forth springs into all parts of the earth : and the earth returns those springs again in floods and rivers into the sea. . all which we can do for god , is gods due from us : yea and we owe much more , then we can perform to him . god cals for all ; z whether ye eat , or drink , or whatsoever ye do , do all to the glory of god. a for none of us liveth to himself , and no man dyeth to himself . for , whether we live , we live unto the lord : and whether we dy , we dy unto the lord : whether we live therefore or dy , we are the lords . for to this end christ both dyed , and rose , and revived , that he might be the lord both of dead and living . . gods faithful people have thought nothing they could do for god , too much , nothing enough . the b zeal of gods house did even eat up our blessed saviour . it was meat to do the will of him that sent him , and to finish his work . davids soul did even c break for the longing that it had to gods judgements at all times . — and his zeal had consumed him , because his enemies had forgotten gods words . paul d counted not his life dear to himself , so that he might finish his course with joy , and the ministry which he had received of the lord iesus , to testifie the gospel of the grace of god. . when all we can do hath its ultimate tendency to god , our doing is elevated to the highest perfection . this highest end nobilitates all our actions and endeavours : and lifts them up on high . ii. all we can procure or provoke others to do for god , should also be endeavoured by us . we should not think it enough to act for god our selves ; but excite and engage others also , as we have interest or opportunity , to act from him , to do all they can for him . we should endeavour to make gods party as strong as is possible , against all opposite parties . and let us diligently consider , . that god requires this from us . e exhort one another daily while it is called to day . f — let us consider one another , to provoke unto love , and to good works . g — comfort ( or exhort ) your selves together , and edifie one another . . the people of god have been frequent in quickning and encouraging and provoking one another . not only the apostle , h exhorted and charged the thessalonians , as a father doth his children , to walk worthy of god : but also i they themselves comforted and edified one another . not only david offered liberally to the building of the temple himself : but he excites also his princes and great men , saying ; k and who then is willing to consecrate his service this day unto the lord ? . this is a successful course . by mutual incitements and encouragements we are more and more engaged for the lord. one hot coal kindles another . l as iron sharpeneth iron : so a man sharpeneth the countenance of his friend . m the elders of the jews builded , and prospered , through the prophesying of haggai the prophet ▪ and zechariah . quickning words are as spurs and goads in the sides of the sluggish , to make them active for god and his ways . ( ) finally , in all we can undergo or endure , we should be for god for , . to do for god , is an honour : to suffer for god , a double honour . n to you it 's given , in the behalf of christ , not only to believe on him , but also to suffer for his sake . o — if ye be reproached for the name of christ , happy are ye , for the spirit of glory and of god resteth upon you . so that when the apostles had been beaten before the councel , p they departed from the presence of the councel , rejoycing that they were counted worthy to suffer shame for his name . . god hath given christ to endure a thousand times more for us , then we can undergo for him . christ shed his bloud for us : shall we grudge our tears for god ? christ had his hands , and feet , his head , his side , his heart , his very soul peirced for us : shall we think much to have our states , our names , our bodies wounded for him ? christ was laid dead in grave for us : shall we think strange to be laid alive in prison for christ ? &c. . we cannot approve our selves gods true-hearted people and christs q disciples , unless denying all that 's dear to us , we are ready to suffer for christ , and take up our cross daily with all willingness , and follow him . . no sufferings that we can undergo for god , can r separate us from god : yea rather they bring us nearer and closer to god. that martyr said sweetly ; i was in prison till i came into prison , s for there i find my good god always . all the sufferings for god or christ which we can possibly undergo in this world , are incomparably short of the recompences which we shall have in the world to come : and these sufferings augment those recompences . this cross , is nothing to that crown . this martyrdom , is nothing to that kingdom . this t momentary lightness of affliction , is nothing to that hyperbolical eternal weight of glory . u the afflictions of this present time are not worthy to be compared with the glory that shall be revealed in us . . finally , how zealous have gods sincere people been to honor god by sufferings ! yea , they have gloryed therein exceedingly . moses x esteemed the reproach of christ greater riches , then the treasures of egypt . paul y gloryed in his bonds , in his prisons , in his chains , in the marks of the lord iesus more then if he had had imperial crowns set upon his head : he z took pleasure in sufferings for christ : yea , he professeth a his weeping friends broke his heart , when they sought to deter him from sufferings , being ready not only to be bound , but to dy at jerusalem for the name of the lord iesus . think of those b worthies that sayled through such a sea of troubles for christ , not accepting deliverance . think of those blessed martyrs , that sung in prison , embraced the fagots , kissed the stake , and triumphantly clapt their hands in the midst of devouring flames . think of ignatius , who said , c now i begin to be a disciple : i am zealous after nothing of visibles or invisibles , that i may obtain christ. let fire , cross , concourse of wild beasts , the dissection , tearing in peices and dispersion of my bones , the dissipation of my members , the dissolution of my whole body , and the damnation of the devil , come upon me , only that i may obtain iesus christ. thus we see , what it is , to be gods covenant-people , viz. . to be his only : not sin 's ; not the world's ; not satan's ; not their own . . to be his by covenant-prefession and denomination : . to be his in christ , that true covenant-foundation . to be his in all covenant-relations . . to be his wholly according to all covenant-obligations : in all we are ; in all we have , in all we can do , or procure ; in all we can undergo , or endure , for our blessed god in covenant . all israel were thus gods people professedly : the elect thus his really . thirdly , why was it requisite that israel should be such a covenant-people to god ? answ. for many and weighty causes . viz. . because , the lord declared himself by this covenant to be a god to israel , as hath been proved : therefore proportionably and answerably israel must be a covenant-people to god. for , . his being to them a god , and their being to him a people , in covenant : are covenant-relatives : and d relatives mutually infer , and remove one another . his being their covenant-god , implyes they must be his covenant-people : and their being his covenant-people , implyes that god is their covenant-god . . again , there must be some suitable and answerable correspondency betwixt the foederates . the nature of a covenant consists in their mutual agreement : and agreement is concluded , upon suitableness of mutual obligations . as therefore the lord promiseth to be to them , a god : so it was most equal , they should re-promise , to be to him , a people . for , their being his , doth most suitably answer to his being theirs . . add hereunto , israel could no way so really render to the lord a grateful return for his being their god , as by their own becoming his people . . because , gods covenanting with a people , is his spiritual espousing and marrying of a people to himself . his covenant is a marriage-covenant , a conjugal-covenant with his people : god himself the husband , israel the spouse of god this is clear , both in gods constitution of the people israel a national church by his sinai-covenant , which both e ieremiah , and f ezekiel , declare to be a marriage-covenant betwixt god and israel ; and also in gods restitution of the people israel from their idolatries and back-slidings , by another conjugal-covenant , as g hosea testifies . now this sinai-covenant , being gods marriage-covenant betwixt god and israel , doth plainly declare in the nature of the covenant , that the foederate parties did therein mutually give up themselves one to another : as the husband and wife in marriage do reciprocally give themselves each to other : god gave himself to israel to be their god and husband , and israel gave himself to god to be his spouse and people . god gave himself to israel , of grace : israel gave themselves to god , of duty . if at marriage the woman give not herself to the man , as well as the man give himself to the woman , there 's no marriage-covenant established betwixt them , it must be mutual : so here , there had been no spiritual marriage-covenant betwixt god and israel at sinai , if israel had not given up themselves in that covenant to god , to be his people , as god gave himself to them to be their god. therefore h both god and israel declared their express consent to this covenant , when it was solemnly established betwixt them . . because , israel was to be a peculiar and select people to god , distinct and separate from all other people upon the face of the earth . the glorious lord , of his meer grace , was pleased to set his love upon them , to single and choose them out from among all nations , to distinguish them from all others , to appropriate and bring them nigh unto himself ; that they might be his special delight , portion and inheritance . to this end , he brought them into a gracious distinguishing covenant with himself at mount sinai , the chief clause whereof was , that he would be their god , and they should be his people : hereby discriminating them from all other nations . if therefore israel should not have closed with god in this covenant , to become his people , as he became their god : they had despised gods distinguishing mercy , they had remained in the common covenantless condition of the hopeless nations without any difference from them , and they had rejected gods covenant with their father abraham and his seed . . because , till a people becomes gods covenant people , they cannot enjoy his covenant-benefits by covenant-right . by the common bounty of gods providence , they may perhaps enjoy many outward mercies for this life : but by this general right they enjoy neither spirituals , nor hope of eternals at all ; no nor yet temporals by covenant-right . the special covenant-right to temporals , spirituals and eternals , is only to them that are in covenant , that are gods covenant-people . for all communion is founded upon union . the cions hath no communion with the life , sap and fruitfulness of the stock , but by being ingraffed and united thereunto ; the woman hath no communion with the man in his goods and possessions , but by being united to him in marriage : so we have no communion with god in covenant-benefits , as sanctification , justification , adoption , &c. but as we accept gods covenant , are his covenant-people , are foederally united to him . it was necessary therefore , that israel should become gods covenant-people , that so they might have a true covenant-claim to all gods covenant-blessings . they that become gods covenant-people only outwardly , by visible profession , they only obtain the externals of the covenant : but they who become his covenant-people as well inwardly in power , as outwardly in profession , obtain with the externals the internals also of the covenant . . because , there 's no possibility of true keeping covenant , and walking therein with god acceptably , till men first become gods covenant-people . for , . till then , their persons are i uncalled , unsanctified , defiled , unclean , and abominable . they that lay hold of gods covenant really , become really holy indeed : all without the covenant remaining unholy . now while k mens persons are unclean , all their performances are unclean also , and their actions abominable to god. . till then , they are l without christ. without covenant , without christ. for , christ is the matter , mysterie , and very marrow of the covenant : hence m he is called the covenant it self . and n without christ we can do nothing truly acceptable to god. in him only all o our spiritual sacrifices are acceptable to god. . till then , we are without faith. for when we believe , we close with the covenant , that record that god hath given of his son : iohn . . . and when we close with the covenant , we believe . but without covenant-state as gods people , without faith. now p without faith it is impossible to please god. and , q whatsoever is not of faith , is sin . for , that which is not of faith , is not of christ , but of satan , and of our selves ; and whatsoever is of satan and of our corrupt selves , is corrupt and sinful , like satan and our selves . . till we be indeed gods covenant-people , not only in formality , but also in reality , all we do or can do in matters of religion is meer hypocrisie . till then , our selves are meer formalists and hypocrites : and such are all our religious professions and actions , though never so specious , meerly hypocritical . an hypocrite can produce nothing but hypocrisie . nothing can act beyond the sphere of its activity . now both r hypocrites , and all hypocritical actions in matters of religion , are extreamly detestable and abominable in the fight of god. thus , till persons become gods covenant people , they are uncalled , christless , faithless , and meer hypocrites in religion : and therefore totally unable in any evangelical sense to keep covenant with god. israel therefore must become gods covenant-people , that they might evangelically perform gods covenant . . because , when any people become gods covenant-people indeed : then all they are , all they have , all they can do , all they can endure for god , become gods also indeed , so that they are wholly and entirely gods with all their heart , soul and might . and this entireness of self-resignation to god , as it is oft required by him , so it is most acceptable to him . fourthly , inferences hence may be these , viz. . hence , how great dignity , advantage , and duty did god cast upon israel , in bringing them into covenant with himself at mount sinai ! for , by taking them into covenant with himself , he made them his covenant-people . and to be gods covenant-people , o how great a matter is it ! it implies , ( ) singular dignity , whereunto the lord hath advanced them . ( ) manifold benefit and advantage , wherewith the lord hath enriched them . ( ) great and weighty duties , which the lord hath imposed upon them . is it a small matter to be gods people ? are there small things comprized therein ? is it a small matter , . to be gods people only ; not sins , not the worlds , not satans , not our own : . to be his by profession and denomination : . to be his in christ that true covenant-foundation : . to be his by all covenant-relations : to be his wholly by all covenant-obligations , in all we are , in all we have , in all we can do , in all we can endure for god ? but of the . dignity , . advantage , and . duty , of being gods covenant-people , i have s formerly spoken in opening gods covenant with abraham : thither i refer the reader , for brevity sake . . hence , it s very plain , that a great part of israel came utterly short of their covenant-duty towards god. for , though the whole body of israel became gods covenant-people by visible profession , and denomination : yet very few of them became his people indeed . . how few of them were only his ? but either sin 's , or the world's : or satan's ; or their own : as all the carnal israelites . . how few of them were his in christ , by faith ? but contrariwise , they t tempted christ in the wilderness , who led them , and went before them , and thereupon were destroyed of fiery serpents . they u resisted the holy ghost , and which of the prophets did they not persecute ? yea they slew them which shewed before of the coming of the just one . yea , when in fulness of time x christ came to his own covenant-people these jews , his own received him not ; y none of the pirnces of this world knew him ; they z reviled him , persecuted him , plotted and conspired against him , how they might destroy him ; and at last they rejected him , preferring barrabas a murderer , before him : yea they became betrayers and murderers of him , taking him , and by wicked hands crucifying and slaying him ; and afterwards were cruel persecutors of the apostles that preached this crucified jesus to be the christ. though israel was as the sand of the sea , yet was but a small remnant of them saved by jesus christ , for they believed not the prophets report of christ before his coming , nor christs own testimony and doctrine at his coming , nor the apostles preaching of christ afterwards : and they , for the greatest part of them , miserably miscarried in that great point of a iustification : seeking it , not by faith in jesus christ according to moses and the prophets rightly understood , but as it were by the works of the law , ignorantly mistaking the end and mysterie of the law , this sinai covenant , for they stumbled at that stumbling stone jesus christ , and sn attained not the law of righteousness which they sought for , though the elect amongst them obtained it , and the rest were blinded . . how few of them were gods covenant-people indeed by the inward life of covenant-relations ? . yea , how extreamly did they come short in being entirely and wholly gods covenant-people by all covenant-obligations , in all they were , had , could do or endure : the generality of their waies being diligently observed according to the b scripture-declaration thereof . their covenant-duty was great : and their profession of obedience and covenant-keeping in all things was very large and liberal : but their performance was extreamly short and defective : their great failings in covenant-duty , after large professions and promises , may be our warning and caution that our covenant-performances come not short of our like covenant-professions . . hence , the same great covenant-duty laid on old israel by the old testament , or sinai - covenant , is imposed also upon new israel by the new testament , or new-covenant . for , as the old testament israel was to be gods covenant-people : so the new testament israel is to be gods covenant-people also , as both c ieremiah , d hosea , and e paul , speaking of the new-covenant , do testifie . by this we may see , . that , both old and new testament have a sweet harmony , as in the substance of blessings promised , so in the substance of duties restipulated . . that , in israels duty of being gods covenant-people and the extent thereof : we may see our own duty and the compass thereof , viz. of being god's covenant . people likewise , and walking accordingly : as hath been laid down in opening this duty both here , and heretofore . for these things were written for our instruction : the same covenant of faith for substance requiring the same duty for substance . . hence , one special way to discover whether a people be in covenant with god , is to examine and try themselves whether they be the covenant-people of god. all in covenant with god , and partakers of covenant-blessings , whether heretofore under the old testament , or now under the new , were gods covenant people : they therefore that are gods covenant-people , are in covenant with him ; they that are not his covenant-people , are not in covenant with him , nor have any covenant-right or claim to the benefits and mercies of the covenant . men may be gods covenant-people , and so in covenant with god two wayes , viz. . formally , outwardly , appearingly ; by a meer visible profession of the faith and covenant of god : as all carnal men and hypocrites in israel were heretofore , and such like now are in our visible churches . these reap only some visible and common benefits of the covenant : as , to be accounted by god foederally holy , and sanctified : cor. . . heb. . . cor. . . deut. . . yea a special and peculiar people unto god above all other people that are out of covenant , deut. . . & . . . & . . to have their children and seed , together with themselves , accounted holy : the lump holy with the first-fruits , and the branches holy with the root ▪ rom. . cor. . . to have the priviledge of the oracles and other ordinances of god , psal. . , . rom. . , . & . . eph. . , , . cor. . . gen. , , , , &c. exod. . , . mat. . , . acts . , . to have some common gifts of the holy-ghost , act. . , . heb. . , &c. all which are great advantages . . really , and inwardly by an invisible effectual and powerfull participation of true saving faith and covenant-interest : as well as all true believers . these reap both inward and outward , visible and invisible benefits of the covenant , and that savingly . now we may discover and try whether we be inwardly , really , and savingly gods covenant-people or no , by these and like properties or adjuncts of gods covenant-people , viz. gods sincere covenant-people . ( ) are inwardly and effectually called , rom. . , , . pet. . , . acts . . gen. . , , . with gal. . . ( ) are an holy , select and separated people , in inward , as well as outward state and condition , from all carnal people , cor. . , . pet. . , . exod. . , . ( ) are a self-denying people , gen. . , , , &c. phil. . . to . psal. . , . math. . , &c. ( ) are a willing people , psal. . , . ( ) are gods own spiritual temple , cor. . , , . pet. . . eph. . , . cor. . . ( ) are an holy and royal priesthood . kings and priests to god , pet. . , , . rev. . & . . lev. . . ( ) are gods own adopted children , his spiritual sons and daughters , rom. . . cor. . , , . ( ) are more christs , then their own , cor. . , . & . , , . gal. . . all these evidences of being gods people , see g hereafter explained in opening of gods new covenant . let such , as desire further satisfaction in these particulars , consult those explanations . to which may be added these that follow from the explanation of the present covenant-duty of being gods people . ( ) are his people in christ , the foundation of the covenant . ( ) are his people by all dear covenant-relations . ( ) are his people only , by peculiar appropriation to himself . not sin 's : not the world's : not satan's : not their own . ( ) are gods people wholly , and entirely : in all they are ; in all they have : in all they can do : in all they can undergo . and all these are cleared and opened already . look a little back , and be satisfied herein . . hence , let all that would approve themselves to be in covenant with god , and interested in all his covenanted-mercies , study and strive to the uttermost to become the people of god truly and really in iesus christ by believing . h many considerations and motives are hereafter at large opened and urged in gods new covenant , very fitly applicable to this present purpose . thus of the first-covenant-duty restipulated by israel to god : viz. to he his covenant-people . ii. to keep and perform this covenant of god entirely ▪ that is , . by true faith in iesus christ. . by sincere , entire and constant obedience accordingly . in the general it is evident ; . that god required and expected from israel , the entire keeping and performance of his covenant . i now therefore , if ye will obey my voice indeed , and keep my covenant : then ye shall be a peculiar treasure unto me above all people , &c. k — and he declared unto you his covenant , which he commanded you to perform , even ten commandments and he wrote them upon two tables of stone . l — take heed to yourselves , lest ye forget the covenant of the lord your god. the lord hath avouched thee this day to be his peculiar people , as he hath promised thee , and that thou shouldst keep all his commandments . the tenour of his covenant is laid down m by way of commandments : even in ten precepts , which are the compendium , abstract , or epitome of all gods ordinances , moral , ceremonial or iudicial , belonging to this covenant . and presently after promulgation thereof , he pathetically adds : n o that there were such an heart in them that they would fear me , and keep all my comandments alwaies : that it might be well with them and with their children for ever ! but contrariwise , god oft times warned , cautioned , threatned , condemned and punished israel and their seed for breaking of this covenant : as is abundantly testified both by o moses , and the p prophets . . that , israel also restipulated and re-promised unto god , again and again , to obey gods voice , keep his covenant , and do all that the lord should command them . as , ( ) immediately before the promulgation of this covenant , exod. . . . . ( ) presently after the promulgation thereof , ezod . . , . deut. . , , . ( ) as also on the solemn day of gods entring into covenant with israel afterwards , at the skirts of mount sinai , exod. , . to . deut. . , , . thus its plain in the general , that god required , and israel restipulated , to keep god , covenant made with them at mount sinai . in particular , it is also clear : that both god , and israel ( all of good knowledge and understanding among them in the things of god ) intended , that keeping of gods covenant which is effected : . by true faith in iesus christ. . by sincere , entire and constant obedience resulting from such faith. first , as touching israels keeping this covenont with god by true faith in iesus christ : these things had need to be a little unfolded and cleared , viz. . what true faith in iesus christ is . . that true faith in iesus christ was intended by god and israel in this covenant , for their performance and keeping of it . . how true faith in iesus christ was required in this sinai - covenant . . what inferences may hence flow , . what true faith in iesus christ is . it may be briefly thus described . true iustifying and saving faith in christ , is a saving grace wrought in the hearts of the elect at their regeneration by gods spirit and word , whereby they not only know , assent to , and apply to themselves the promises , gospel and doctrine of iesus christ for gods glory in their justification and salvation ; but also whereby they afterwards walk as becometh justified persons . this description of faith i have q already confirmed and explained , in treating of gods covenant with abraham . there see. as also r before that , i have at large manifested , what it is to walk before god in faith , viz. it implies , . having of true faith. . acting true faith had . . living by faith had and acted . progress in faith unto perfection . . perseverance in faith unto the end . these things are all of them of important consequence to set forth abundantly the true nature of faith in christ : and they are so fully insisted upon , that now i need to say no more . . that true faith in christ was required of israel by god , for the keeping and performance of this covenant . this may be evinced by many arguments , viz. ( ) true faith in jesus christ was required in the three fore-going and lesser expressures of the covenant of faith , and accordingly performed . for , . in the first expressure of this covenant of faith from adam till noah , s christ is promised as the seed of the woman to bruise the serpents head for the salvation of all the spiritual seed of christ the second adam : the serpent having , by seducing of the woman , brought condemnation upon all the meer natural seed of the first adam . here faith in christ was implicitly required , for the receiving of this promise and the benefit thereof : without which faithful reception , the promise could not actually work unto salvation . and the godly testified their faith in this seed , by t sacrifices and u walking with god. . in the second expressure of the covenant of faith from noah till abraham faith in christ was tacitly required , when x god promised to save noah and his family in the ark by water . and noah believing this , y became heir of the righteousness , which is by faith. thus god expected , and accepted his faith. . in the third expressure of the covenant of faith from abraham till moses , god , z promising that in his seed all the nations of the earth should be blessed , implicitly expected that abraham should believe in this promised a seed , which was christ : and b abraham believed in the lord , and that was counted to him unto righteousness . had not god expected and required faith from abraham , how can we imagine , that god would have so accepted and recompensed his faith , imputing it to him unto righteousness ? god would never have accepted or rewarded any will-worship or inventions of man which himself had not required . now , if in these three expressures of the covenant ( which were much more imperfect and dark then this dispensation thereof at mount sinai ) true faith in jesus christ was required and restipulated , at least implicitly : how much more must it needs be required in this sinai-covenant , which is more clear , full and compleat then all that went before ? ( ) in this sinai-covenant jesus christ is frequently tendered unto israel , and that in variety of notions and considerations as hath been abundantly manifested : the c tabernacle , the veil , the ark , the mercy seat over the ark , the high priest with his consecration , garments , office , &c. the sacrifices of all sorts , the altar of incense , the altar of burnt-offering , &c. they all typed out and tendered christ to israel . consequently true faith in christ must herein be necessarily implyed and required of israel for discerning christ in these mysteries , for apprehending and applying him unto themselves for righteousness and salvation accordingly . for without such faith to apprehend and apply christ , all these manifestations of christ to israel had been vain , useless and ineffectual . ( ) as in this sinai-covenant jesus christ was many waies typed out and tendred to israel : so faith in iesus christ was therein also shadowed forth and required of israel . especially in these two particulars , viz. . in the bunch of hysop , d whereby the blood of the sacrifices , at the deidcation of this covenant , was sprinkled upon the people . as augustine hath noted , e hysop is faith : and the actual sprinkling of the blood of sacrifices upon the people denoted the actual applying of christs blood to their souls by faith : but of this , see formerly in the third spiritual blessing promised in this covenant . viz. iustification . sect. ( ) . in the eye of a serpent-bitten israelite looking up to the brazen serpent for cure , according to gods ordinance . the biting of the fiery serpents represented the fiery and deadly sting of the old serpent the devil by sin. the brazen serpent lifted up upon a pole in the wilderness for the healing of this sting , typified jesus christ lifted up upon the tree of the cross for curing of all the sinful wounds and bites of the old serpent the devil and satan . and the eye looking upon that brazen serpent for obtaining of healing , shadowed out faith in jesus christ that eye of the soul whereby they were to look up to jesus christ for cure and healing of their sins the fruit of the old serpents biting . this christ himself teacheth us thus to understand , g as moses lifted up the serpent in the wilderness , even so must the son of man be lifted up : that whosoever believeth in him , should not perish , but have eternal life . where , the son of man is interpreted to be the mysterie of the serpent lifted up : and looking on the serpent , to be believing on christ : and healing by that look , to be their not perishing , but having everlasting life . we should scarce have been bold to have interpreted this h serpent , of christ , seeing in scripture the devil is called the serpent , had not christ himself ( as hierom noteth ) thus directed us . ( ) christ , faith , and justification by faith in christ jesus , is the great end , scope and mysterie of the law ; the very life and soul of this sinai-covenant . for , i christ is the end of the law for righteousness to every one that believeth . k — the law was our schoolmaster to bring us unto christ , that we might be justified by faith. and some refer that of pauls elsewhere , to this sinai-law , or covenant ; l now the end of the commandment is charity , out of a pure heart , and of a good conscience , and of faith unfeigned . love arising from faith m purifying the heart , is the end of the law. justification by faith in christ , is the doctrine of this covenant : as n paul proves out of moses . true faith then in christ is singularly intended and required in this covenant ; without which , neither christ , nor justification by him , could possibly be received or applyed . and the apostle o reckons it as the great ignorance and mistake of the iews , that they did not thus understand the law. whereupon they fell into that gross fundamental error in the grand point of iustification ; seeking to establish their own righteousness as it were by works of the law ▪ being ignorant of gods righteousness by faith in christ intended in the law. ( ) this covenant required sincere and entire p love to god , with all the heart , and with all the soul , and with all the might ; promising heart-circumcision , viz. sanctification of heart , to that end. now , god promising to them heart-sanctification , promised q faith to them , which is an eminent sanctifying grace , and as a captain-grace unto the rest . and god requiring such hearty entire love to himself , required faith also , r which is as the mother and nurse of love ; and worketh by love . hence one observeth ; s the sum of the law is faith , or love : and both these carry the same sense ; because though moses make mention of love , and paul of faith ; yet that love doth comprehend faith , and this faith doth contain live . love therefore in some sense , t presupposeth faith , and is enlivened and actuated by faith. ( ) in the first and great commandment of the sinai-covenant , true faith in god through jesus christ is implyed and required : implyed , in the promissory ; required , in the mandatory part of it . u iam ( or , i will be ) the lord thy god , &c. for in the hebr. no verb at all is expressed , but understood ) : thou shalt have none other gods before me , viz. i will be thy god , thou shalt have me for thy god , and thou shalt have me alone for thy god. herein true faith is undenyably required . for god was not the covenant-god of israel , but only in and through jesus christ the mediator ; all that are accepted of god , being x accepted in the beloved only : and israel could not have the lord for their covenant-god , but only by faith in jesus christ the messiah , the only way unto the father . y iesus said , i am the way , the truth , and the life ; no man cometh unto the father , but by me . and paul said ; z without faith it is impssible to please god : for he that cometh to god , must believe that he is , and that he is a rewarder of them , that diligently seek him . none can acceptably seek him , but by faith in christ ▪ none can comfortably expect rewards from him , but through and for christ by faith . the sinner hath forfeited all rewards of debt , by falling from the covenant of works . true faith then in jesus christ , or in god through christ , is required in this first commandment ; without which israel could not have the lord for their god. ( ) finally , god frequently requiring entire impartial obedience to his law and covenant , doth presuppose and implicitly require faith , the necessary spring-head and root of all sincere and acceptable obedience . obedience to all gods commands , is the condition which god most frequently urgeth in this sinai-covenant upon israel , both in the a promulgation , b sanction , and c explication of this covenant : and which israel restipulated to perform again and again . but can we think , that obedience , which god required , and israel promised , was a faithless obedience ? assuredly no. for , ( . ) unbelievers d have nothing pure to them : their mind and conscience is defiled : they are abominable disobedient , and to every good work reprobate . though for matter and substance the works they do be never so warrantable saint-like and angelical : yet they are polluted to unbelievers . ( . ) all true obedience flows from true love to god and man : and all true love ariseth from , and is acted by , true faith. e faith which worketh by love . f — the end of the commandment is love , out of a pure heart , and a good conscience , and faith unfeigned . therefore without this faith all obedience and works are formal , hypocritical , dead , vain ; the meer corps and carkase of a good work without faith , which is the life and soul of all obedience . ( . ) without faith , no obedience or works can be done in and through christ , or be sprinkled with his bloud for the washing and cleansing away of the spots and deformities adhering to them . faith is the only bunch of hysop , that applyes the bloud of christ to us and our spiritual sacrifices . ( . ) and therefore consequently , without faith no works or obedience can be acceptable to god , but must needs be utterly abominable , as loss and dung . god g accepting no dead works , hypocritical obedience , faithless service , or christless sacrifices . thus god pressing so much obedience and works , presseth also faith , and condemneth unbelief . that passage is very observable , h ye shall not tempt the lord your god , as ye tempted him in massah . ye shall diligently keep the commandments of the lord your god , and his testimonies and statutes which he hath commanded them . how did they tempt god in massah , but by i unbelief ? unbelief therefore is here forbidden , as a ground of their disobedience : and faith is required , as a foundation of their true obedience . thus its plain , that true faith in christ was required of israel to the keeping of this covenant . . how true faith in christ iesus was required in this sinai covenant ; comes next to be considered . this may be briefly resolved in these two positions . viz. ( ) true faith is not required in the covenant of faith or grace for the performance thereof ; in such sort , as it was required in the covenant of works or nature , for the keeping thereof . . some general agreement may be granted ; faith required in both these covenants , ( ) had the same author ; viz. god. adam's faith in innocency , and the elects faith since , were both wrought in them by god. ( ) had the same general nature or substance of the duty ; both of them being a perswasion of gods love . ( ) had the same general effect ; both of them breeding a reciprocal love again to god , breaking forth into obedience . . but particular disagreements and differences betwixt them are great . for , they differ ; ( ) in the peculiar notion and consideration of their author , god. faith required in the covenant of nature , was of god , as a creator , per modum naturae ; it was con-created in , and with adam : but faith required in the covenant of grace , was of god , as a redeemer , per modum gratiae supernaturalis : it is supernaturally infused and instilled into man by the k spirit of christ. ( ) in their proper subject . faith required in the covenant of nature , was seated in the heart of adam perfectly upright : but faith required in the covenant of grace , is seated in the heart of sinners , effectually called , but imperfectly sanctified . ( ) in their ground or foundation . faith required in the covenant of nature , leaned and was bottomed upon the promise of life , upon perfect doing , and the title of the perfect creature ; and therefore man being lapsed it hath no place : but faith required in the covenant of grace , leaneth and is founded upon the l gratuitous promise made in jesus christ. ( ) in the peculiarity of their object . faith required in the covenant of nature , had god , immediately without a mediator , for it's object as creator , preserver and rewarder with life and continued happiness in case of perfect obedience continued : faith required in the covenant of grace , hath god mediately in the mediator christ jesus , for its object , as redeemer and m rewarder of them that diligently seek him by faith , with everlasting life . ( ) in their proper fruit and effect . faith required in the covenant of works , considered absolutely as a work , did in part afford adam a perfect righteousness , but mutable ; because depending upon the title of perfect nature , which was mutable : but the faith required in the covenant of faith , considered relatively as an instrument , doth afford unto believers a more perfect righteousness , viz. christs , and that immutable , because depending upon gods free grace and faithful promise in christ , not upon the strength of the believer . ( ) true faith was not required in such sort under the old-testament , as now it is under the new testament . both of them were the covenant of faith and grace , not of works or nature ; as hath been proved : but the several administrations of them were very different . accordingly faith required in them both , was the same for substance , but different in some circumstances . . in substance , faith required in the old and new testament was the same : having , ( ) the same spirit of god , for the supernatural author ; ( ) the same gratuitous promise in christ , for the foundation ; ( ) the same christ and mediator betwixt god and man , for the object ; ( ) and the same righteousness of faith in and through christ , for the effect and fruit thereof . . in circumstance notwithstanding they differ . for , ( ) faith required in the old testament this sinai-covenant , was revealed and required more implicitly : faith required in the new testament , was revealed and enjoyned most explicitly . ( ) faith required in this old covenant , looked on christ as promised only and to be performed afterwards in fulness of time : but faith required in the new covenant looks at christ as performed already , and actually exhibited in our flesh already . ( ) faith required in this old covenant did consequently behold christ more remotely and darkly in the prospective-glasses of levitical types and shadows : but faith required in the new covenant beholds christ n more nearly and clearly as with open face , all veils and shadows of the old testament being totally removed away . ( ) finally , faith required in the old testament delivered not israel from that spirit of bondage and servitude which had fear in it , the church being then as a child in minority : but faith required in the new testament delivers the israel of god from this spirit of bondage , and furnishes them with the spirit of adoption and sonlike liberty , whereby we cry abba father , the church being now grown up to manlike maturity . . inferences hence resulting are divers , viz. first , hence , the sinai - covenant or old testament ought of right to be ranked and reckoned among the expressures or administrations of the covenant of faith. true faith in jesus christ being thus required by god , and restipulated by israel , for keeping and performance of this covenant , as hath been proved ; it 's plain , faith in christ is a special condition of this covenant . and therefore this covenant administration at mount sinai , must needs be a covenant of faith , ( viz. one of o the covenants of promise before christ ) ; and cannot be a covenant of works , as it hath been heretofore too commonly mis-apprehended . in the covenant of works there being no use or need at all of christ , or of faith in christ. one great difference betwixt the covenant of works , and the covenant of faith , being this ; the different condition required in them : that requiring perfect and perpetual works in a mans own person , this requiring true faith in christ. from which two opposite conditions , these covenants have their distinct denominations . secondly , hence see in what sense it is said , p the law is not of faith ; but the man that doth them , shall live in them . according to the judgement of some , q the meaning is this , the law doth not prescribe faith in the messias : neither doth it promise life to him that believeth in the messias , but to him that doth the things contained in the law. in these words paul adds a new argument to the former , thus ; iustice is by faith : the law is not of faith : therefore the law is not our justice . or again , thus ; he that is justified , is justified by faith , the law iustifies no man by faith : therefore the law doth not justifie . but though it be true , that the apostle here speaks of the law in reference to justification , and in that respect here opposeth it to the gospel ; the law holding forth justification by perfect personal doing , the gospel by believing in christ : yet this seems not fully to clear the apostles meaning , and therefore satisfies not . for , i have already proved , that the law is of faith , requiring true faith in christ jesus to the israelites keeping or performing of this evangelical sinai-covenant with god. and the apostle r oft-times asserts justification by faith out of the law , as administred by moses . here therefore , for further clearing the sense of these words , the law is not of faith ; we are to distinguish , of faith , and of the law. . faith is twofold , ( ) con-natural , con-created in man in his first state of integrity , having for its special object god the creator and governor of man and of all the world . ( ) supernatural , new-created in mans heart , since the fall , by s the spirit of christ , having for its peculiar object god the redeemer and saviour of man in jesus christ. . the law of god may be considered also two ways , viz. ( ) more abstractedly , as a meer covenant of works written in adam's heart in innocency . ( ) more concretely , as mixt and moulded up with the gospel , or doctrine of sinners salvation by faith in christ jesus . and thus the law was contempered with , intwisted or woven into the texture or frame of the gospel ; partly , in the administration of the old testament , this sinai-covenant , promulged by god t covenant-wise , and u written in two tables of stone . partly , in the dispensation of the new testament or new covenant , since christ , promising the writing of gods law in two spiritual tables , the mind and heart . these things premised , we may thus resolve . . if we take the law more abstractedly , as a meer covenant of works ; so it is not of faith supernatural , but of faith connatural . that is , the law as a meer covenant of works , though it require faith in god , as creator and preserver , yet doth it not admit or require faith in christ as mediator and redeemer , the covenant of works knowing no redeemer or mediator , nor consequently any faith in a redemer . and the x carnal iews with the legal iustitiaries , grossly mistaking gods end and meaning in the giving of this sinai-covenant , abstracting it from christ and faith , and apprehending it as a covenant of works , sought for justification and life by the works of the law , stumbling at that stumbling stone . against which mis-apprehension of theirs the apostle so much disputes , in his epistles to the romans and galatians , as some judge ; rather then against the law it self as dispensed by moses . . if we take the law more concretely , as moulded and woven into the very frame of the gospel : so the law is of faith ; that is , requires faith in christ unto life and justification , holding forth justification by faith in christ , both as dispensed from mount sinai , and from mount sion , in old and new testament , by moses and by christ : yet with this difference the law at mount sinai , requiring faith in christ to come afterwards : the law from mount sion requiring faith in christ as come already . these distinctions judiciously understood and apply'd , will ( i think ) unty all knots of this nature . thirdly , hence , all that acceptably performed and kept with god this sinai - covenant , or old testament , were true believers in iesus christ the messiah promised . such faith god required , and israel restipulated in this covenant in order to the keeping thereof , as hath been evidenced : therefore all that kept it acceptably in the sight of god , must needs be true believers , as moses , aaron , caleb , ioshuah , &c. the true invisible church of christ was made up of true believers , under the old testament as well as under the new. fourthly , hence , iesus christ the only true messiah was revealed and offered to sinners for life and righteousness , as well under the old testament as under the new. for faith in christ being required , christ , the pecular object of that faith , must needs be implyed : saving faith and christ being such special relatives , one to another . christ then was offered under a veil : but now the veil is done away . fifthly , hence , true faith in iesus christ was a duty conditioned , and the opposite unbelief a sin condemned , under the old testament as well as under the new. but under the new testament faith in christ is more plainly , frequently and vehemently pressed , the dispensation of grace being greater : and unbelief is more clearly and severely threatned , the augmentation of means of grace adding the greater aggravation to all contrary sins . sixthly , hence , all acceptable covenant-keeping with god was founded upon iesus christ under old testament as well as under the new for , faith in christ being required to that end , fetches all ability for covenant-keeping from christ , which abilities are accepted and the infirmities thereof covered and washed away , only for and through the bloud of sprinkling and merit of the lord jesus . seventhly , hence , the old testament reveals iustification by faith in iesus christ the true messiah , as well as the new. god in this covenant promiseth christ , and in him pardon of sin and justification , as hath been manifested : but requires israel to apprehend and receive this pardon and righteousness by believing in christ. so true is that of y augustine , the same iustification by the faith of iesus christ was given , is given , and shall be given to believers , before the law , under the law , and after the law. secondly , as touching israels keeping this covenant with god by sincere , entire and constant obedience , these things shall be opened briefly for clearing of it , viz. . what we are to understand by sincere , entire and constant obedience . . that god required , and israel restipulated such obedience for keeping of this covenant with god. . how and in what notion such obedience was required in this sinai-covenant . . what rule god gave to israel for such obedience . . what inferences may hence flow . . what we are to understand , by sincere , entire and constant obedience . hereby we may understand , sincere and perfect walking before god in all good works unto all well-pleasing in jesus christ. and of this z i have spoken at large in opening gods covenant with abraham : thither i refer the reader , for brevity sake , for his satisfaction . . that god required , and israel restipulated such keeping of covenant with god by sincere , entire and constant obedience in all good works , may be evidenced variously , viz. . on gods part ; and on israels . that god on his part required such obedience from israel is plain . ( . ) by his affectionate desire of such obedience from them . a oh that there were such an heart in them , that they would fear me , and keep all my commandments always , that it might be well with them , and with their children for ever ! this pathetical wish or desire god uttered presently after the promulgation of his covenant : wherein the obedience desired is described , . by the sincerity of it . it must arise , from the heart ; from such an heart , so seasoned and qualified with grace and principles of true obedience ; and from the fear of the lord. . by the entireness or integrity of it : and keep all my commandments . . by the constancy of it : always . . by the everlasting benefit thence redounding to them and their posterity : that it might be well with them , and with their children for ever . ( ) by his frequent commands , requiring such obedience , both in the covenant it self , the ten commandments ; and in the following explanations of that covenant . ( ) the sum and substance of the b covenant is comprized in the ten words , published on mount sinai . and they are all propounded in a mandatory way , by way of command . hence it s called , c the word which he commanded to a thousand generations . — confirmed to jacob for a law , to israel for an everlasting covenant , &c. ( ) the d following explanations and urgings of this covenant , do also often call for and command such obedience . ( ) by his gracious promises unto them in reference to such obedience , viz. . to give them supernatural ability thereunto , e by a sanctified or spiritually circumcised frame of heart . . to keep and multiply upon them abundantly all f sorts of blessings thereupon ▪ both temporal , spiritual and eternal . ( ) by his severe prohibitions and threatnings of all contrary disobedience to his covenant and commandments . and these , . in the g body of his covenant it self , the ten com mandments . . in the following h explanations thereof , most abundantly . ( ) finally , by his answerable retributions both to the obedient and disobedient respectively . . to the obedient he rendred of his free grace according to his promises , sundry and great favours ; i caleb and ioshuah , following the lord fully , had the great priviledge of continuing in life in the wilderness , of entring into and possessing of the land of promise , when all the people of israel of that generation for their unbelief and disobedience perished in the wilderness , not one of them entring into canaan , but only their little ones . . to the rebellious and disobedient he rendred divers and severe punishments . ( ) some were k kept out of the land of promise : ( ) some fell by the sword of justice , l . being slain by moses command for their idolatry in the calf of aaron , and afterwards m twenty thousand being put to death about the matter of peor : ( ) some were n destroyed by fiery serpents in the wilderness : ( ) some were swept away by gods immediate stroke the plague of pestilence , as the evil spies , numb . . . . about the matter o of peor , and probably others p about the calf of aaron : ( ) some were dreadfully q swallowed up alive of the earth , as k●…rah and his confederates , with all that belonged to them : ( ) some were consumed by fire from the lord , as r nadab and abihu for offering strange fire before the lord , and as s the men who offered incense in the matter of korah : ( . ) and after they were got over iordan into the land of canaan , t some fell by the sword of the canaanites , because of the accursed thing that was amongst them . by all this its clear , that god in this covenant required such obedience from israel for keeping thereof . that israel also on their part restipulated such obedience to god , is in like manner evident . and this before , at , and after the sanction of this covenant . ( ) before the sanction of the covenant , exod. . . to . & . . deut . . exod. . . ( ) at the solemn sanction of the covenant . moses read the covenant in the peoples hearing : and they promise entire obedience , exod. . , . ( ) after the sanction , deut. . , . thus israel restipulated entire obedience to god , in order to the keeping of this covenant . . how , and in what notion , such sincere and entire constant obedience was required in this sinai - covenant : is next to be opened . this may be resolved generally , and particularly . generally , that since entire constant obedience is not required in this sinai-covenant in a legal , but in an evangelical sense ; not as an exact condition of the covenant of works , but as an upright condition of the covenant of faith. for , . this covenant at mount-sinai was there made and given , not as a covenant of works , but as a covenant of faith : as u hath formerly been proved . and , being a covenant of faith , it could not formally require the condition of the covenant of works , as such . as the covenant was evangelical : so the conditioned obedience was evangelical also . . the obedience required in this covenant , is accepted of god , as agreeable to the covenant , so it be sincere , entire or impartial , and constant ; although it be not in every point and degree compleatly accurate and exact . god calls for exactness : accepts uprightness of obedience ; as x moses , y david , z paul ▪ and a iames do not obscurely intimate . but the obedience required in the covenant of works , must in every part and degree be accurately exact and compleat and so continued , else the covenant is utterly broken , gal. . . deut. . . . the obedience required in this covenant b was to flow from the supernatural principle of heart-circumcision or true sanctification : but the obedience required in the law as a covenant of works c was to flow from the principle of natural integrity wherein man at first was created . particularly , sincere , entire and constant obedience was required in this sinai-covenant . ( ) not as an d antecedent condition of the covenant , moving god to enter into covenant with israel , or meriting in any sense any such thing from god : but as a consequent condition of the covenant , required by the covenant from all that accept gods covenant . ( ) not as performable legally by a mans own meer natural ability , as it was in the covenant of works made with all , in the first adam : but evangelically , by supernatural ability from christ , who gives both to will and to do : which ability also this e covenant promiseth . f evangelical rules and motives for obedience to this law have been already propounded . ( ) not as opposite to true faith and grace : as in the covenant of works , g doing and works , were opposed to faith and grace , adam was to have life by working in and from himself , not by believing in a mediator : but as consequent from , and subservient to grace and faith. true obedience is a consequent fruit or effect of faith , and faith is a fruit of divine grace . how doing is here required with tendency faith. see h formerly opened . ( ) not as a con ▪ cause or joynt-cause with faith in justification : for , i christ was the end of the law for righteousness to every one that believeth , and k the law was our schoolmaster to bring us to christ that we may be justified by faith , and moses reveals the righteousness of faith l in this sinai-covenant as paul evidenceth , and iustification by faith in christ excludes justification by our own works in a proper sense , whereupon the apostle so plainly affirms , ( n ) we are justified by faith without the deeds of the law : but as a proper fruit and effect of true iustifying faith ; true justifying faith being a lively working fruit-bearing faith , not a dead workless fruitless faith , as n iames at large manifesteth . faith justifies our persons before god , applying christs righteousness to that end : obedience sincere entire and constant justifies our faith before god , ourselves and men , god requiring true obedience from faith ourselves & others discerning and discovering truth of faith by true obedience . and in this sense that passage of iames seems to be understood ; o but wilt thou know o vain man , that faith without works is dead ? was not abraham our father , justified by works , when he had offered isaac his son upon the altar ? seest thou , how faith wrought with his works and by works was faith made perfect ? and the scripture was fulfilled which saith , abraham believed god , and it was imputed to him unto righteousness . but this p passage , as also that whole paragraph in iames , hath been explained already , consult the place . to this effect , good works of all sorts are , by q some , said to be necessary to our continuance in the state of iustification and to our final absolution : not as instrumental causes of our justification , but only as precedent qualifications or conditions of final forgiveness and eternal bliss . such passages had need to be very wisely and warily understood , lest thereby the minds of any be withdrawn from the pure doctrine of iustification by faith in iesus christ. ( ) finally , obedience in this covenant is not required so clearly without darksome types and shadows , so spiritually without carnal commandments observances and promises , nor so filially without fear and an heavy yoke of bondage , as in the new testament , wherein all obedience is urged with greatest clearness spiritualness and liberty . thus of the sense and considerations in which this covenant required israels obedience . . what rule god gave israel for regulating , guiding , bounding and ordering of their obedience , which he conditioned for , in this covenant ; comes next to consideration . the rule of their covenant-obedience was the covenant itself . god not only required their obedience in general , but also accurately describes that obedience in particular , in this covenant : and that in such sort , as he had never set forth mans obedience to himself in any fore-going covenant . this he did , generally in his moral , ceremonial and iudicial laws , which were all digested into one covenant , as i have r formerly shewed : spiritually and most eminently in his ten words , or ten commandments summarily comprehending in them not only all morals , but also reductively all ceremonials and iudicials . hence these ten words are , by way of eminency , stiled , gods covenant , which ( as the rule of their obedience , as well as of their faith ) they were commanded to perform ; s and he declared unto you his covenant , which he commanded you to perform , even ten commandments , and he wrote them upon two tables of stone . and here , that the nature of israels obedience required in this covenant may be more fully laid open , it will be very proper and seasonable briefly to explain this most requisite and accurate rule of their obedience , viz. their covenant , the ten commandments . herein i shall chiefly intend this thing , viz. to lay down general rules for understanding and observing of the whole covenant , these ten commandments ; as may be most suitable to my present undertaking for unfolding of gods covenants : and as for larger particular explications of questions , cases of conscience , common places , &c. touching the same , i refer the reader to such as have purposely treated of the ten commandments : especially to t these here noted . in the margin . general rules , for the right understanding and keeping of the ten commandments . ( ) rule . the sinai - laws , the ten commandmens , are very spiritual . paul testifies , u we know that the law is spiritual , but i am carnal ; how is the law spiritual ? not in origens sense , the law is spiritual , that is , it is not to be understood literally ; but spiritually in an allegorical sense . this is a dangerous interpretation , and besides the apostle's intention . here spiritual , is op posed to carnal . pareus said well : x it s called spiritual , because it prescribes a spiritual , that is , an evangelical and divine integrity to men . the spirituality of this law , the ten commandments is very eminent ; the author , matter , object , and end thereof being all spiritual . . the author , god : now y god is a spirit . yea as one saith , z he is the most spiritual spirit . above all spirits . but we call him a spirit : because we have not an higher word to express him by . and these ten commandments are a most lively character or expressure of gods most holy and righteous will. . the matter is spiritual which is here commanded viz. a entire love to god and to our neighbour both elicit and imperate , inwardly conceived and outwardly expressed . there 's an inward spirituality as well as outward letter , of du-ty in every commandment . . the object is spiritual about which these commandments are conversant : viz. the soul and spirit of a man. they reach all the faculties of the soul , all the affections of the heart , and all the acts of them : as well as the body , senses , parts , acts , words and gestures thereof . these we must keep with our spirits as well as with our bodies . . the end is spiritual . that , as the true worshippers , we might worship god in b spirit and truth , and live spiritually to him in all holiness , and righteousness . ( ) rule . this law of the ten commandments ( though laid down throughout by a synecdoche of the part ) is perfect compleat and most comprehensive . david notably testifies this , c the law of the lord , that is perfect d — i have seen an end of all perfection , but thy commandment is exceeding broad . no perfection here below like the perfection of gods law. it s perfect in , wisdom , deut. . , . . righteousness , deut. . . rom. . . . incomprehensiveness , a perfect discoverer of fin : a perfect rule of universal righteousness towards god , man , and ones own self . it is so perfect extensively and intensively in every regard , that it e obligeth all persons ( that come to the knowledge of it ) in their whole man , soul and body to be fully conform to all holiness and righteousness , for kind and degree therein required , and that at ●…ll times even for ever , more particularly the perfection and comprehensiveness of it is evident in these respects . for , first , when any duty is commanded herein , under that general , all specials , individuals and all degrees thereof , outward and inward together with all causes , means , helps , occasions and signs thereof , are commanded also . this law is so spiritual and perfect , that it reacheth not only to all outward acts in deed , word , gesture , &c. but to all inward acts of heart and spirit also requiring the utmost perfection of every duty , outward and inward , for parts and degrees . thus in the first commandment , being commanded to have the lord alone for our god , we are therein commanded also to f know him , to acknowledge him , to believe in him , to fear him , to love him with all our heart , soul , minde and might , &c. to know and accept christ : that the lord may be our god in him . to signifie and prosess the g faith in god through christ , and true love and obedience to him : not smothering gods graces in us , but sincerely h manifesting them for gods glory , our own satisfaction , and others imitation . we i are to provide things honest not only in the sight of god , but of all men . means useful for furtherance of all duties , are ; . the k word preached , instructing and encouraging unto duty . . the sacraments dispensed , obliging to and strengthning for duty , from our l communion with , and nourishment by christ therein . . prayer , m fetching all ability from god , having no sufficiency of ourselves . . good company , n society of gods people , inciting to love and good works . such davids delight . depart from me ye evil-doers , for i will keep the commandments of my god , psal. . . thus in the fourth commandment , the sabbath is not only to be sanctified , by an outward holy rest ; but also by all religious o duties , publikely and privately , counting the p sabbath a delight , not doing our own waies , nor finding our own pleasure ; nor speaking our own words : by remembring the sabbath , to prepare for it aforehand that it may be duly sanctified , &c. like be said of all other commands . secondly , when any sin is forbidden in any commandment ; under that general sin expressed , q all the specials , sorts , individuals and degrees of that sin , together with all the causes , means , inlets , occasions , provocations or appearances thereof , or fellowship with others therein , are forbidden . thus in the second commandment , not only image-making and worshipping is sorbidden : but also all superstitious devices of men , acts . . col. . , , . all tolerating of false religion , deut. . . to . zech. . , . rev. . , , , . & . . , . all contempt or neglect of gods true worship and ordinances , &c. mat. . . mal. . . . exod. . . , . thus in the fifth commandment , r the not relieving of necessitous parents , under pretence of gifts to the temple , is condemned , as a dishonouring of them . thus in the sixth commandment , s under the term of killing and murder , all causeless rash anger , and like wrathful words or expressions are forbidden . thus in the seventh commandment , t under the gross name and sin of adultery , all lustful looks , and all lustful thoughts are condemned by our blessed saviour . whence we may learn , that we are to count no sin small . in reference to these two branches of this sixth rule , there is a notable passage in peter martyr , saying ; u further we must observe , all the commandments of god , to command or forbid something . and they command not only that something be done lightly , but that it be done with all the soul , and with all the heart , and with all the strength and most accurately : that there should be nothing at all in us , which should not obey the divine will. and what they forbid , they not only forbid it that it be not done by us : but also that there should not be left in us , so much as an affection or propension unto it . and therefore god hath said , thou shalt not covet : that with minde , will , and even all the parts both of soul and body we should abhor those things , which god hath prohibited . and thus these two commandments mutually answer one another , thou shalt love the lord thy god with all thy soul , with all thine heart , &c. which is to be repeated in all the precepts commanding any thing : and the last , thou shalt not covet , which in like sort is to be understood in all things which are forbidden . wherefore the energy and ( as i may say ) the soul of the law is understood to be in these two commandments , as without which the rest of gods commandments cannot be full and perfect . thirdly , when any sin is expresly forbidden , the contrary duty is implicitly commanded : and contrariwise , when any duty is expresly required , the contrary sin is implicitly prohibited . this flows from the law of contraries , which are still to be understood by a like parity and proportion of reason . thus , in the sixth commandment , x where the gross act of murder , tongue-murder and heart-murder , are forbidden : the contrary present reconcilement to an offended brother , and speedy agreement with an adversary , is commanded . thus , in the seventh commandment , y not only adulterous acts , adulterous looks , and adulterous thoughts , are forbidden : but the cutting off of all occasions of such offences , though as dear as right-eye or right hand , is contrariwise commanded . so , in the eighth commandment , z as the sin of stealing is forbidden : so the contrary duty of diligent labour , that we may have to give the needy , is commanded . and so , in the third commandment . a as perjury , rash-swearing , swearing by creatures , &c. are forbidden : so the contrary duty of true sober inoffensive communication is commanded . hence , the distinction of the commandments into affirmative , as the fourth and fifth : and negative , as all the rest , is not a distinction of the thing , but of the manner of expression . every affirmative implies his negative , and every negative his affirmative . fourthly , when the duties or sins of relatives are commanded or forbidden , the answerable duties or sins of correlatives are commanded or forbidden proportionably . this flows from the law of relations and relatives , which have still a reciprocal respect one to another : and cannot consist without one another . thus in the fifth commandment , b as children must honor and obey father and mother : so parents are charged not to provoke their children to wrath , but to bring them up in the nurture and admonition of the lord. as c servants must obey their masters reverently , sincerely , heartily , willingly : so masters must do the same thing , forbear threatning , give unto them what is right , &c. as d wives must be subject to their husbands , &c. so husbands must love their wives , &c. fifthly , when any promise is expressed for well-doing , the contrary threatning is implyed to the opposite evil-doing : and so contrariwise . thus , e as long life is promised to them that honor father and mother : so untimely death is threatned to them that mock and despise their parents . so , f as god threatens , not to hold him guiltless that taketh his name in vain : on the other hand , he promiseth to him a place in his church militant and triumphant that honoreth and reverently useth his name . and in the second commandment , g both the promise to pure worsh ppers , and the threatning to false idolatrous worshippers , are expressed . sixthly , what is commanded or forbidden to our selves in our places , we are obliged in our place and calling to endeavour that it may be performed , or forborn by others according to the duty of their places and callings . thus h governors of families must not only sanctifie the sabbath themselves : but also take care that their children , servants , and strangers within their gates sanctifie it also . i parents and magistrates must not only worship and serve the true god only themselves : but take care that their families and subjects do the like with them . christians , as they must not suffer sin upon themselves : nor must they k suffer it upon their brethren without due reproof . seventhly , according to our places and callings , we should help others to perform their duties commanded them : and avoid all fellowship in their sins forbidden them . thus , ministers should ministerially l be helpers of the peoples joy , graces and gracious exercises ; and people should m edifie and comfort one another , provoking each other to love and good works , &c. thus also ministers should be singularly vigilant against all partaking in other mens sins , either n by laying hands suddenly upon any unworthy persons desiring ordination , or o by any miscarriage in doctrine or conversation in their ministerial course , to the spiritual corrupting of the flock : and in like sort , every of the people should studiously eschew all p fellowship with the unfruitful works of darkness in any , but rather reprove them : we must neither be principals , nor q accessories in sinning . actors and consenters are alike guilty and r punishable . now , because , the guilt of other sins may be contracted upon our own consciences many ways ; and the clearing of this will add much light and furtherance to the due knowing and observing of all the commandments : here i shall briefly explain this partnership in sin. we are in danger of having fellowship with others in their sins , chiefly three ways , viz. before , in , after the sin. i. before , in breeding the sins of others . as , . by permitting others sins to be , which might and ought to be prevented . s he that can , and ought , and yet will not , hinder others sins : in effect commands them , and partakes of them . as , t magistrates ; u ministers ; x parents : especially are apt to do . . by becoming patterns or examples in sin , before others . and the more eminent any person is : the more dangerous will be his evill example , sam. . . to . gal. . , , . . by y provoking and inciting unto sin , ( ) through insinuating allurements , prov. . , &c. & . , &c. gen. . . to . king. . . to the end . isai. . ult . rev. . , . ( ) through corrupting counsel , rev. . . with numb . . , &c. king . , &c. sam. . , &c. chron. . , . ( ) through importunate instigation unto sin , king. . . psal. . . obad. . . act. . . gal. . . by wicked precept , or commands , sam. . , , . with . . sam. . , . sam. . , . especially in making and executing wicked laws and edicts publiquely , isai. . , , . dan. . , , . & . , , . ii. in the production or bringing forth of others sins into act. as instruments , consenters , or confederates . . as instruments , sam. . , . sam . , , . dan. . , , . matth. . . . as consenters to the act of sin , act. . . with . . such consent is declared , ( ) by symbolizing actions . saul shewed his consent to stevens death , by keeping the rayment of them that slew him , act. . . ( ) by words , matth. . , . act. . . ( ) by z silence , levit. . . king. . . ezek. . ( ) by needless presence amongst offenders , whereby they are animated and countenanced the more in their offensive acts , revel . . . psal . , , . . as confederates in sinful actions , psal. . to . prov. . , &c. psal. . , act. . , , , . & . , &c. thus receivers become guilty of theft , by confederating with theives : bawds of adultery , by confederating with whores , &c. iii. after the acting of sin and bringing it forth , by nourishing or nursing it up . and this is done ; . when we grieve not at the fins of others , which ought to be lamented , cor. . , , &c. with psal. . . & pet. . , . . when we conceal the sins of others , which ought to be revealed , levit . . deut. . . & . . . when we approve the sin of others , which ought to be a reproved and condemned : which approbation of others sins is done , ( ) by delighting , or taking pleasure in the sinful acts and actors , ier. . . rom. . . hos. . . ( ) by countenancing the sin of others , cor . , , . neh. . . ( ) by commending and applauding the sins of others , which should be condemned , prov. . . ( ) by defending , justifying , excusing or extenuating others sins , beyond the bounds of judgement or charity , iudg. . , . prov. . . by all these instances the admirable perfection and comprehensiveness of this law of the ten commandments both extensively and intensively , is very evident . so that though the words be few , the sense is much . and all the commandments are laid down by god , and are to be understood of us , b by a synechdoche of the part for the whole ; without which consideration we shall never reach the sense of the decalogue . which synechdoche we shall best understand , by observing diligently the particular intent and scope of every several commandment . ( ) rule . these ten commandments are clearly and perfectly distinct one from another , in respect of the matters or doctrines therein comprized . but they are so nearly linked together , and so inseparably depending one upon another , in respect of practise , that no one can be perfectly obeyed , unless all be obeyed , and c he that breaks one commandment , transgresseth the whole law. as he that breaks but one link of a gold-chain , breaks the whole chain . thus , a man cannot prophane the sabbath , but in so doing . he contemns the lord his god , contrary to the first commandment : he despiseth gods true worship , contrary to the second commandment : and he takes gods name in vain , not reverencing his authority and ordinances aright , contrary to the third commandment . ( ) rule . the commandments and obedience of the first table , have a singular preheminence and predominancy over the commandments and obedience of the second table . that is , . where the obedience of both cannot at once stand together , our obedience to the commands of the second table must give place to our obedience to the commands of the first table . the lesser commandment must give way to the greater and weightier . because , the first table hath immediate reference to god , the second hath immediate respect to our neighbour . and we are to love our neighbour for god , not god for our neighbour : our love to god is the ground of our love to our neighbour , ioh. . . & . , . our love to our neighbour a testimony of our love to god , rom. . , &c. so that the first table is of greater dignity , and hath a nobler end ; the end of the second table being regulated by it . the duties of the first table are more excellent , and the breaches of it more grievous , sam. . . whereupon ( as d peter martyr observes ) luther in his catechism did prudently repeat the end of the first table to every precept of the second , thus ; because god is to be beloved with all thine heart , and all thy soul , thou shalt not kill : because god is to be loved with all thine heart , and all thy soul , thou shalt not commit adultery , &c. besides , the duties of the second table are not so durable as those of the first . as luther said , well ; e what is the second table without the first ? for the second table is of short time , parents cease , our bodies , wife , children , houshold , possessions cease : but the matters of the first ●…able shall not cease . thus christ teacheth ; f that father , mother , wife , children , brethren , sisters , yea and a mans own life is to be hated , for christ , that we may be his disciples , that is , when both cannot be loved together , when these come into opposition against christ , or competition with christ. so inferiors are to obey their parents and superiors : g but only in the lord. therefore when superiors command any thing which is contrary to the lord , as when the iewish rulers h forbad the apostles to preach any more in the name of christ , when christ had commanded them so to preach ; when i nebuchadnezzar commanded the three iews to worship his idolatrous golden image , which was contrary to gods command ▪ when k darius had made a decree , that whosoever should ask any thing of god or man for thirty days , except of himself , should be cast into the den of lyons , which was contrary to the duty of gods daily worship by him required , &c. in such cases , it is just in the sight of god to hearken unto god , rather then to man. for the obedience of the second table must not be opposite , but subordinate to the obedience of the first table . . but notwithstanding , the ceremonials and positive commandments of the first table , yield to the morals of the second table . and this , because l god will have mercy , and not sacrifice : that is , rather mercy then sacrifice , when both cannot stand together . thus , to m feed the hungry and thirsty , though an enemy , is a moral duty of the nd table : that n priests only should eat the shew-bread , was a ceremonial pertaining to the first table : yet david , in his hunger and necessity , did eat the shew-bread , the things consecrated should not be converted to common use , was a o ceremonial pertaining to the first table : the subjects arming and assisting the chief magistrate in case of necessity is a moral of the second table : hereupon p abimelech the priest armed david , the chief captain of king sauls army , in his necessity , with goliah's sword , though consecrated . so , the sanctifying of the q seventh day sabbath by resting from servile work therein , was a positively moral commandment of the first table : preservation of life , by preparing necessary food , or by defence against enemies , &c. is a necessary moral duty of the second table : hereupon r the apostles being hungry , rubbed the ears of corn and did eat them , as they went through the corn fields on the sabbath day ; and the s maccabees resolved to defend their lives by fighting with their enemies , though on the sabbath-day . like is to be said , of t healing a sick-person on the sabbath day , of quenching fire in an house , lifting an oxe or ass , &c. out of a pit , foddering them , or leading them out of the water on the sabbath-day . and upon this account , three sorts of servile and laborious works are allowable on the sabbath-day , whereon we ought to rest , viz. . works of piety not only the very acts of pious worship themselves , which are laborious , as preaching the word , &c. but also such other works as are subservient to gods worship , as the priests killing the sacrifices , blowing the trumpets to gather the assembly together , our ringing of a bell to that end , &c. . works of necessity ; as fighting with enemies for our own defence , quenching of fire , &c. . works of charity ; as feeding the hungry , &c. ( ) rule . the first commandment , and the obedience thereof , must be the ground and end of obedience to all the rest of the commandments . this commandment must give light to the whole decalogue . for , we must perform all the rest , from the true faith and love which we have to god , and the sincere affection which we bear to his worship : else all we do is but hypocrisie . and we must do all u for god , and for his glory , as the apostle directs ; else all we do is self-seeking . x for of him , and through him , and to him , are all things . all true obedience to every other commandment must be , from god , as the principal motive ; and for god , as the ultimate end. hence luther notably ; y all flow from that great ocean of the first commandment , and flow back into it again , &c. — the first commandment contains in it all the rest . for he that keeps this , keeps all : and he that keeps not any , keeps not this , because his heart regards another thing then god alone . — all the commandments are in the first commandment as in their head. for all sin is a contempt of god , and hereupon contrary to the first commandment , &c. ( ) rule . as the general end and scope of this law of the ten commandments , directs to the true sense and right use of this whole law : so the particular immediate end of every commandment , leads to the right sense and use of that individual commandment . . the general and great end of the whole , is jesus christ promised under types and figures , together with life and righteousness by him through faith , for sinners : as hath been evinced . hence , this is z a law of faith , not of works : is to be expounded evangelically , not legally : and , so far as not peculiarly restrained , to that people , to that administration , and those times , remains of use to christians now under the new testament . so that this is , the key of the interpretation : which some not duly considering , have involved themselves and their readers into many intricate puzling doubts and difficulties : yea have engaged themselves in inevitable and yet unsufferable errors . . the particular scope of every particular commandment , clearly observed , tends accurately to distinguish commandment from commandment , to describe the distinct sense of every one of them , and their harmonious connexion and dependance one upon another . the peculiar scope of each commandment , see in the a analitical table of the decalogue formerly propounded , and then judge of the sense of every commandment . ( ) rule . inward worship of god is simply and always necessary , and by it self is acceptable to god in iesus christ : outward worship is not simply and always necessary , nor doth it please god by it self , but as it ariseth from inward worship , and as it is not repugnant to the glory of god , and love of our neighbour . we must distinguish betwixt inward and outward worship . the inward worship of god , by knowing him , believing in him , loving him , fearing him , &c. by performance of outward worship , with sincerity , integrity , and spiritualness of heart , by inward and upright reverence of heart to his name , by inward delighting in his sabbaths , &c. is simply and always necessary , admits of no dispensation , and highly pleaseth god , who cals for the b heart and spirit . this the life and soul of all worship . outward worship publique or private is not always necessary ; a christian need not always be hearing , always praying , &c. but in their seasons : and the most eminent seasons of outward worship admit of dispensations . a man may leave the outward worship , to defend himself against enemies , to quench a sudden fire , &c. and c no outward worship can please god , without the inward : being meer hypocrisie ; and so , extreamly abhorred of god , ye hypocrites , well did isaiah prophesie of you , saying ; this people draweth nigh unto me with their mouth , and honoreth me with their lips : but their heart is far from me , &c. hence , we are never to rest in the outward worship , without the inward . ( ) rule . the duties herein commanded are perpetual , to be practised as the lord gives opportunity and calleth thereunto : but all sins here forbidden are to be declined , and that both always , and at all times . what good the lord commands in any of these precepts , is d always our duty , ( as to sanctifie his sabbath-day , to honour superiors ; ) yet such duty is not to be acted or done at all times , ( works of e necessity and of charity dispense with the sanctification of the sabbath , and the office of magistracy or ministry may sometimes suspend the duties of the fifth commandment ) : but what evil the lord forbids f is at no time to be acted , no not upon any pretence whatsoever of obtaining the greatest good. circumstances may sometimes so dispense with duties required , that they may be omitted : but no circumstances can render evil forbidden , lawful to be acted . this rule some express thus , g affirmative precepts bind always , but not to every particular time : negative precepts bind always , and to every particular of time . ( ) rule . one and the same duty or sin may be commanded or forbidden in several commandments , under several respects and considerations . this is the rather to be noted , that so the precise bounds and proper limits of every commandment may be preserved distinct and entire , though commanding or forbidding the same things , whilst it is upon different grounds , and for different ends. thus , idleness is forbidden ; in the fourth commandment , as h contrary to the sanctification of the sabbath by religious exercises , the idle-mans sabbath being but sabbathum asinorum , the asses sabbath , for by bare rest and idleness an ass may keep the sabbath as well as he ; in the seventh commandment , as an i occasion of lust and incontinency ; and in the eighth commandment , as an k occasion of beggery , want , &c. which induce men unto stealing . thus , covetousness is forbidden ; in the first commandment , as l occasioning error from the faith of god , and as idolatry with the creature ; in the fourth commandment , as m weary of the sabbath , and distracting the heart in sabbath-imployments ; in the sixth commandment , as n destructive to mans life ; and in the last commandment , as o opposite to true contentment . thus lying , false testimony , and perjury are forbidden ; in the third commandment , as taking the name of god in vain ; in the sixth commandment , as unjust means of destroying our neighbours life ; in the eighth commandment , as taking away unjustly our brothers goods ; and in the ninth commandment , as unjustly blasting our neighbours p good-name , which to him is better , then precious oyntment . ( ) rule . the ten commandments ( comprizing not only summarily all morals , but also reductively all ceremonials and iudicials , ●… were given at mount sinai , not absolutely as a law , but relat●…vely as a covenant . . that the ten commandments do summarily comprize in them all morals ; reductively all ceremonials , and iudicials , q hath been formerly noted . and to these ten word●… learned writers reduce all morals , ceremonials , and iudicials . thus calvin r by way of harmony , ranks all these in the books of moses after the promulgation of the law , to these ten words , and so expounds them . and s cartwright refers , in a table on purpose , all the proverbs or moral aphorisms of solomon , to the ten commandments . it is to like effect noted by some of the iewish rabbins , t that the manner of the hebrew writing in the decalogue is somewhat singular ; one and the same word having oft times three accents : and this they suppose to be done , because mountains of sentences do hang upon the decalogue : . that , the ten commandments were given in this latitude , and that , not absolutely as a law , but relatively as a covenant ; u hath also been sufficiently cleared heretofore by many arguments . since the fall , these ten commandments were never given , but in a covenant-way . ( ) rule . the covenant of the ten commandments was given at mount sinai , not as a covenant of works , intending iustification and life by israels own doing , as the common mistake runs ; but as a covenant of faith , intending and revealing iustification and life by unfeigned supernatural believing in iesus christ. now for evincing of this , i have x formerly at large stated this question , refelled three opinions repugnant hereunto , proved this assertion , and answered the contrary objection , that might militate against the same . there see. ( ) rule . hence this covenant of faith the ten commandments ( in the forementioned latitude ) had iesus christ , and life unto sinners by him through faith , for the y primary and more immediate scope or end thereof ; requiring obedience exactly , discovering sin compleatly , and denouncing gods wrath for sin severely , that hereby israel might be more powerfully divorced from themselves , conducted to christ , and directed in christ. this rule flows necessarily from the former . for , if this covenant were such a covenant of faith , intending justification and life by believing in christ : consequently jesus christ , and sinners life by him , must needs be the chief more immediate end and scope of this covenant . as justification by a mans own doing , is the end of the covenant of works : so justification by christ , and believing in him , is the end of the covenant of faith. in this rule note , . the chief immediate end and scope of this covenant ; viz. christ and life by him for sinners , through faith. . gods contrivance of this covenants administration in such sort , as might most effectually attain this end : viz , therein ( ) requiring obedience most exactly ; ( ) discovering of sin most compleatly ; ( ) denouncing of wrath for sin most severely ; that thus by the clear view of their sin and misery they might be driven out of themselves , and from all self-confidence , unto christ alone by faith for life and righteousness , and might also be directed as by an exact gospel-rule how to walk with christ in all integrity . but all these particulars z have in effect been sufficiently spoken to before , though not in this very order . see there , the mysteriousness of this dispensation unfolded . ( ) rule . hence , though this covenant of the ten commandments doth command duty , and forbid sin most exactly : yet it accepts sincerity and integrity in and through iesus christ , both in doing of good and eschewing of evil . this flows from the two last foregoing rules . this rule must needs stand . for , . if exactness were not required , the highest degrees of performance were not duty ; the least contrary faylings were not sin : those were not to be endeavoured , nor these to be avoided . if integrity herein were not accepted in christ : no obedience of believers since the fall could be accepted , for none , not the best can be ex●…ct ; nor should this be a covenant of faith , wherein god is merciful to his people , transgressions and failings , but a rigorous covenant of works . but this is contrary to what hath been already proved . . under this old testament , david a had many failings , but they are passed by , and his uprightness is accepted . asa also b had his miscarriages , yet they are covered , and his constant integrity commended . israel had many and grievous sins upon them , especially idolatry in the calf of aaron , and unbelief with murmuring against the promised land : for that , c god threatned to with-draw his presence from israel ; for this , d god destroyed all that present generation in the wilderness , except two persons , that they should never enter into canaan . notwithstanding , in the former case , god endeavours , both by denying his presence , and removing the tabernacle out of the camp afar off , e to humble them and bring them to repentance for their idolatry , and then , israel repenting , reveals himself . the lord , the lord god , merciful , and gracious , long suffering and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity and transgression and sin ; viz. to the penitent . herein declaring how he would pardon their sins , and accept their integrity even under this exact covenant and , in the later case , the integrity of caleb and ioshuah was f accepted , who followed the lord fully ; not in exactness , but in uprightness : and they alone of that generation were possessed of canaan after the carkases of all the rest had fallen in the wilderness . . finally , the many sacrifices appointed under this covenant , did , among other things , intimate thus much to israel , that though they had many corruptions in themselves , yet if they did sincerely repent and believe in christ the true sacrifice of sacrifices , their sins should be purged away in his blood , their persons and services should be accepted in christ. ( ) rule . hence , this covenant of the ten commandments , so far as it was not peculiarly limited and appropriated to the iewish church or common-wealth , concerns all christians whether unregenerate or regenerate under the new testament . this also flows from the third and fourth rules . as it is in the general a covenant of faith in christ : as christ , faith , and justification by faith in christ , are the end of this covenant : and as it is a gospel-rule of faith and obedience : it concerns christians as well as jews , the substance of the covenant of faith in all ages being one and the same . but , as it erected ceremonial worship , pointing out christ to come afterwards : as it comprized iudicial laws for the commonwealth of israel , &c. thus it was peculiar to jews . but how far this sinai-law is abrogated , or remains still in force to us now under the new testament , g hath been formerly discussed at large . ( ) rule . hence , the whole performance of this covenant of faith the ten commandments , on gods part toward his people , and on his peoples part towards god , is only in and through iesus christ. as this covenant had its foundation upon jesus christ alone : so it is to have its accomplishment and consummation , ●…in and through jesus christ alone . . on gods part , all the mercies and covenant-blessings promised , whether to his jewish people immediately , or to his christian people mediately , according to their proportionable concernments therein , were to be performed and made good , in and through jesus christ alone . god made these promises in christ , of meer free-grace : god makes good these promises in christ of meer faithfulness . h all gods promises in christ are yea , and in him amen . christ is the center , and circumference of them all . without christ , or out of christ , the performance of none of them is to be expected . . on his peoples part , ( ) all the covenant performance and obedience restipulated by his jewish people , in reference to the morals , ceremonials and iudicials of this covenant , was to be done and presented to god , ( as the ceremonials did notably touch them , ) in and through jesus christ alone ; upon whose grace and merit only all their i ability thereunto , and all their k acceptation therein , doth fully depend . in the preface to the law , christ as mediator and redeemer is made the foundation of obedience to the whole law. ( ) all the covenant obedience required of his christian people in reference to the morals thereof , is to be done and presented to god also in jesus christ alone , through his grace and merit ; l from a pure heart , good conscience , and faith unfeigned . the morals of this covenant being for substance required in every dispensation of the covenant of faith , whether revealed , to certain families as all the covenants with adam , noah , and abraham , before this : to the whole nation of israel , as this old-covenant : or to all nations of the world , as the new covenant . this moral obedience , as a golden thread , runs through them all . ( ) rule . hence , this covenant of faith in christ the ten commandments , is to be expounded by the word of christ : viz. by the sacred and divinely inspired writings of moses , the prophets , apostles , and of other holy pen-men of holy scriptures . the whole scriptures are stiled , m the word of christ. and deservedly : for , christ is the author of them from the father , revealing and inditing them by his own spirit . christ is the essential word : by him the father speaks his will to his church . christ is the great prophet , revealing the father and his will savingly unto us . . christ is the chief subject-matter of the scriptures . all the scriptures are the sacred swadling-cloaths of this blessed child jesus . . christ is the end of them all . therefore this covenant of the ten commandments ( being a covenant of faith in jesus christ , which is the compendious mysterie of the whole scriptures revealed since the fall ) is to be explained by the whole word of christ in old or new testament : revealed since this covenant was established . all the ceremonials explain the first table , all the iudicials the second table , all the morals both the tables , all the ensuing scriptures are one way or other comments upon these most wise n holy and righteous and good commandments . the ten commandments are these scriptures contracted : these scriptures are the ten commandments enlarged . these o ten commandments are ( as pet. martyr notes ) like the ten predicaments : for , as all things in nature may be referred to these : so all sins and duties in religion may be reduced to those . ( ) rule . the due distribution of this whole sinai - covenant into laws , moral , ceremonial and judicial : and of the morals , . into ten words , or ten commandments : into two great commandments of love to god , and love to man : . into two distinct tables , viz. the table of holiness , and the table of righteousness ; is very useful and advantagious to the clear and distinct understanding of this covenant . of all which p formerly . i conclude these rules with that note of alsted ; q as in the first table , the beginning is from the foundation of piety , gods inward worship , and thence progress is to gestures , speech and works ; and in the fourth commandment as the close of the first table , the outward worship of god is ioyned with the inward ; and as in the midst of the commandments all the duties of both tables are reduced to practise on the sabbath , whence that rule , the neglect of the fourth commandment draws along with itself the neglect of all the rest : so in the second table , obedience to superiors is first ordered as the base and mother of all duties propounded in the four following precepts , and in the tenth commandment there is an exegesis or explanation , whereby god takes care touching all the five foregoing precepts of the second table , that they should not be misunderstood of outward actions only . . inferences . did god condition and covenant with israel and israel restipulate with god , to keep this sinai-covenant by sincere , entire and constant obedience , in such sense , and according to such an exact covenant-rule as hath been expressed and explained ? then , hence these things may be inferred , viz. first , that , the chief stress of conditions , expresly required from israel to the keeping of this sinai - covenant , consisted in obeying or doing . true faith in christ was more implicitly required from israel , as hath been already cleared : and true repentance was also more sparingly enjoyned them , as shall after be shewed . but the main stress of conditions expresly required , stood in obeying and doing . it is very observable , ( ) that , obedience was the r chief matter hinted by god to israel , and consented unto by israel in his introductory preparation of israel for this covenant . ( ) that , obedience was the chief thing , which god s expresly called for in promulgation of this covenant of the ten commandments : every commandment pressing them to many distinct acts of obedience : and which israel , then extreamly terrified , did t promise to god. ( ) that , obedience was the principal duty u which god required and israel restipulated expresly in that solemn sanction of the covenant afterwards . ( ) that , obedience was that foederal duty which god most frequently and most expresly urged upon israel both by moses and the prophets , in all their explanations of this covenant , during the whole old testament : as every one that is but slenderly acquainted with moses and the prophets may easily discern with half an eye . ( ) that the main strength of all gods x promises and threats laid down afterwards in the whole old testament writings , tend most fully and expresly to encourage israel to such obedience , and to deter them from the contrary disobedience . ( ) that , the y mercies conferred and judgements inflicted , upon israel , had principal and special reference to their obedience or disobedience . so that , it is very clear , the chief current and stream of conditions required from israel in this covenant did most plainly and fully run in this channel of obeying and doing . but why did the lord , in this sinai - covenant , thus press upon israel , obeying and doing , more then believing : seeing believing is a more necessary and excellent duty ? answ. the lord seems to have done this , in his infinite wisdom and goodness , for these reasons , . because , the full and compleat reavealing of the doctrine of believing in jesus christ was reserved till the actual exhibition of jesus christ in our flesh . z but before faith came ( that is , before the doctrine of faith in christ came , fully and compleatly : for , more imperfectly , it came and was revealed to israel , to abraham , to noah , to adam ) we were kept under the law , shut up unto the faith , which should afterwards be revealed . faith in christ was revealed even by the law , as hath been shewed ; but so obscurely and imperfectly in comparison of the after-revelation thereof under the new testament , that till the new testament , faith in christ seemed as it were not to be revealed at all . hereupon god urged faith the less : but obedience and doing so much the more , not to shut them out from , but to shut them up to , the faith , which should afterwards be revealed ; that so they might still be necessitated to , and kept in , the way of faith in christ. but now christ being already come , obedience is insisted upon so much the less : and faith in christ is urged so much the more under the new testament . . because , naturally man is more capable of , and disposed to , doing , then to believing in christ. for even in corrupted nature there are some principles of obeying and doing , which remain ; whereupon even a pagans do by nature the things contained in the law : but , neither in upright nature before the fall , nor in corrupt nature after the fall , are there any prints or principles at all of believing in iesus christ : faith in christ being in no degree natural , but wholly supernatual . besides , believing doth b utterly empty a man of himself , totally denude him , strip him , and take him off his own bottom , leaving him nothing at all to boast of , or rest upon in himself , in reference to salvation : and this makes flesh and blood so averse to believing in christ. but doing seems to have some foundation in nature . the lord therefore in this covenant , guides and directs israel in right doing , and that from faith , that their obedience might be acceptable . . israel was a people very dull of understanding and apprehension in spirituals , as c a childe under age , during the whole time of the old testament , and their infant-time was at gods making this covenant of the ten commandments with them . hereupon god urged upon them the more easie and familiar work of doing , abundantly : but the more intricate and strange work of believing , very sparingly . . israel was a people extreamly prone to backsliding and defection from god by idolatry : god therefore abounds in his commands of obedience to them , that so filling their hands full of all sorts of obeying and doing , they might be the less exposed to temptations and solicitations of departing from him . want of full imployment , leaves active spirits too open unto temptations to ill imployment . . finally , in this covenant god required such obedience as did incomparably surpass all obedience required in all false religions : that thereby he might endear the hearts of israel to the constant love and esteem of his true religion alone above them all . secondly , that israels sincere , entire and constant obedience to god , was covenant-keeping ; their contrary disobedience , was covenant-breaking with god. the conditions and foederal terms ( which are the strength of the covenant ) performed , or neglected : the covenant it self is proportionably kept or violated . and thus god interprets israels d obedience , or e disobedience . it s true , their unbelief and impenitency were covenant-breaking as well as their disobedience , their faith and repentance were covenant-keeping as well as their obedience : but ( yet the stress of their covenant-conditions being laid upon their obeying and doing ) their covenant-keeping or breaking was more emphatically imputed to their obedience or disobedience , throughout all the old testament . thirdly , that hence , israels obedience was so acceptable to god , and their disobedience so abom●…nable : their obedience being more expresly conditioned , and more frequently required , then any other condition whatsoever . . the acceptableness of their covenant-obedience unto god , appears illustriously in that : ( ) he f commanded it , and called for it , frequently . ( ) he g wished and desired it most affectionately . ( ) he made many sweet and precious h promises not only of temporals , but also of spirituals and eternals , to encourage them to obedience . ( ) he heaped many showers of blessings and mercies upon them , and all to engage and hire them to obedience . hence i david , having recited a large catalogue of gods favours to israel , declares this to be the end and scope intended by god therein , that they might observe his statutes and keep his laws . . the abominableness of their contrary disobedience appears also most evidently , in that : ( ) he disallowed , k forbad and condemned the same abundantly . ( ) he l aggravated their disobedience variously and extreamly . ( ) he thundred out against it very many and severe m threatnings . ( ) he inflicted upon them for it many heavy and dreadful n judgements . fourthly , that israel came far short of performing their covenanted obedience to god. sincere , entire and constant obedience was restipulated by them : but how foully and frequently did they fail therein ! their frailty , weakness , yea wickedness contrary to gods covenant is testified by many witnesses . as , . by moses . he clared their great failings and rebellions at o horeb in the abominable idolatrous calf that aaron made , whereby they did speedily break covenant with god in a most gross manner . whereupon he tels them : p — thou art a stiff-necked people . remember , forget not how thou provokedst the lord thy god to wrath in the wilderness : from the day that thou didst depart out of the land of egypt , until ye came unto this place , ye have been rebellious aginst the lord . and having q upbraided them for their rebellions at horeb , taberah , massah , kibroth-hattaavah , and kadesh-barnea , he thus concludes ; you have been rebellious against the lord , from the day that i knew you . he recited their eight notorious murmurings in their journeys all along . as ( ) at taberah , for the r irksomeness of their journey . ( ) at kibroth hattaavah , for s flesh . ( ) the murmuring of aaron and miriam at moses because of the t ethiopian woman which he had married . ( ) at kadesh barnea , against the u promised land , upon the report of the evil spies . ( ) the murmuring of korah , dathan , and abiram , and their followers , x against moses and aaron . ( ) the peoples murmurring at moses for the y death of the people about the matter of korah . ( ) in the desart of zin , z for water at massah ( ) their murmuring as they compassed the land of edom , a at their discouraging way , light-bread , and want of water . he storied their odious whoredoms , viz. their b corporal whoredoms with the daughters of moab : and their spiritual whoredoms with the idols of moab , how israel joyned themselves to baal-peor . he prophecyed also c of israels future rebellions and idolatries which they would run into after his death when they should be possessed of the land of canaan : and by gods appointment wrote a song touching the same as a memorial against them to all succeeding generations . . by the psalmist , who in divers d psalms recapitulates the disobedient and rebellious carriages of israel in the wilderness and in canaan : aggravating them exceedingly by the contrary gracious carriages of god towards them . . by daniel , e confessing his own and their sins . . by ezra , f bewailing their promiscuous joyning in affinity with the idolatrous canaanites . . by the godly and prudent levites , who in their solemn day of humiliation , g confess gods mercies , and israels sins against all those mercies both in the wilderness , and in canaan . . by the angelical proto-martyr steven ; h who , in his zealous and pithy sermon , having historically declared gods manifold goodness to abraham and his seed till the covenant at mount sinai , afterwards recites i their foul idolatrous defection from god in the wilderness ; and their persecutions of gods prophets , and murdering of christ in the promised land. . by the apostle paul , k recording both their mercies from god , and their rebellions against god , and those his mercies in the wilderness , as also gods judgements upon them for those rebellions . who tels us ; now all these things happened unto them for types , and they are written for our admonition , upon whom the ends of the world are come . and it is noted by some , l that as israels sins in the wilderness were many : so all sorts and degrees amongst them sinned and failed in their obedience : and were accordingly very severely chastized . by these many and gross failings of israel in their covenanted obedience , which was so eminently covenanted by them , we may learn ; . that the performances of gods people do oft come short of their promises : their works of their wills : their deeds of their desires . m to will is present with me , said paul ; but how to perform i finde not . . that n he who thinks he stands fastest in obedience and well-doing , had need to take heed lest he fall . if israel that had covenanted such obedience to god , yet so grossly and frequently failed : who may not justly fear ! their lapses and falls are recorded for our admonition and caution upon whom the ends of the world are come . they fall , that we might be kept from falling . . to call to minde and lay to heart our own failings in covenanted obedience to god , upon consideration here of israels disobediences . which of israels rebellions , hath not england paralelled by like rebellions ? yea englands rebellions have exceeded israels , in that they have rebelled against the new-covenant , which is more clear , spiritual , effectual , compleat , comfortable , continuing , and every way excelling gods old covenant with israel . fifthly , that the obedience required to the keeping of this covenant , was purely evangelical . for , as hath been explained ; . the fountain of this obedience was to be true faith in iesus christ : without which no obedience can be acceptable to god as hath been shewed touching keeping this covenant by faith. and o faith in christ is an evangelical root of obedience . . the properties of this obedience , p sincerity , q integrity , and r constancy , are evangelical properties required in all true gospel-obedience . . the notion or consideration in which obedience was required of israel , viz. not as an antecedent , but as a consequent condition of the covenant ; not as performable from our own , but from christs ability ; not as opposite , but subservient to grace and faith ; not as a con-cause , with faith , of our justification , but as a fruit or effect of justifying faith : i say , this notion or consideration of obedience is also plainly evangelical . so that the obedience of israel in the general and for the substance of it was , as ours is , evangelical : and the old testament was gospel , as well as the new. sixthly , that , israels obedience for keeping this sinai - covenant , was not to be israels righteousness before god. this follows also upon the former : for israels obedience being purely evangelical : it is an effect of true justifying faith , evidencing and demonstrating s the truth and life thereof : but , neither the matter of their righteousness , as perfect personal obedience once was the matter of mans righteousness , under the covenant of works in innocency : nor the instrumental mean of their justification , which is t faiths sole prerogative . seventhly , that , exactness of obedience was imposed upon israel by this covenant , with much sweetness and comfortableness . not with such rigour as upon adam in innocency , when the least failing was an utter breach of covenant under pain of death without mercy : but with such evangelical moderation and sweetness , that though exactness be required , yet uprightness is accepted through faith in jesus christ , and all failings covered and pardoned in him . and therefore this covenant was an easie yoke in comparison of the covenant of works , as to the substance of obedience in the general : though in regard of the particular imposition of ceremonies , it was u a yoke which the iews were at last not able to bear . all which being done away in christ , x christs new testament-yoke is easie , and his burden light . thus of israels second covenant-condition , viz. to keep covenant with god by true faith in christ , and sincere entire constant obedience . iii. lastly , to repent and return again to the lord their god , in case of any failing , either in being his covenant-people , or in keeping his covenant by true faith and obedience . this the last condition at least implicitly imposed upon , and restipulated by israel in this covenant . for clearing of which , note : . what repentance is . . that god in this covenant conditioned with israel to repent in case of any failings or miscarriages against this holy covenant . . inferences hence resulting . . what repentance is . omitting the denominations or several names given to repentance both in old and new testament : as also the synonimous expressions and phrases whereby the holy-ghost sets it forth with great variety , all which would add much light and lustre to repentance , were the common-place of repentance here to be handled , ( which is besides my intention : ) i say omitting these for brevity sake , consider we , . the sorts . . the nature of repentance so far as seems necessary for opening this covenant-condition of israels repentance . ( ) the sorts of repentance are many and various : but sinners repentance towards god , is principally of two sorts , viz. . more general and common both to elect and reprobate persons , viz. a repentance , arising from the knowledge and faith of god the creator's omnipotency , ( sometimes manifesting it self even in the vertues and miracles of christ , ) and from fear of punishments : whereby the heart is smitten with some kind of remorse and grief for sin : and some outward expressions or testifications thereof are made , as by confessing sin , humbling for sin with weeping , fasting , sackcloth , ashes , &c. thus y ahab repented : thus z ninevoh repented ; thus a iudas repented ; and thus christ saith b tyre and sidon would long ago have repented in sackcloth and ashes , if the mighty works had been done in them , which were done in chorazin and bethsaida . this sort of repentance ( as c some acutely learned judge ) is required before saving faith in christ , and sometimes exists without subsequent faith in christ , and is clearly distinguished from it , as , d repent ye , and believe the gospel . e — testifying repentance towards god , and faith in iesus christ. f — not laying again the foundation of repentance from dead works , and of faith towards god. and this repentance is g praevious and preparatory to the other repentance and unto faith ; whereupon some call this , poenitentiam primam , the first repentance : the other , poenitentiam secundam , the second repentance . . more special and peculiar to gods elect only . viz. a repentance , h arising from true faith in jesus christ the saviour , or at least inseparably accompanying the same : which i faith and repentance have no foundation in man , as the former have , but are the meer gifts of god. this is called , k repentance unto life : and l repentance unto salvation : because it is the certain way for sinners to life and salvation by jesus christ. now god conditioning with israel that they should repent , took in both sorts : but especially and primarily intending this later , whereunto the former repentance was but preparatory . ( ) the nature of true repentance in this second sense , may be thus described , repentance is a grace of god , whereby a sinner , after true sense of sin , and godly sorrow for sin , is changed and converted in heart and life , from sin to god. this description of repentance i have m formerly in another treatise , . explained and confirmed by scriptures , according to the several branches of it . . improved in a way of tryal of the truth of repentance , by certain characters of true repentance comprized in this description of repentance . especially . ( ) conviction and true sense of sin . ( ) contrition of heart , and true godly sorrow for sin . ( ) conversion and true change of heart and life from sin . touching all which , i refer the reader to what i have there written for his fuller satisfaction : because i hasten forward . . that god in this covenant either explicitly , or at least implicitly conditioned with israel , their repentance and returning again unto him , in case of any failings or offences against his covenant : may be evinced by these particulars , viz. ( ) repentance in case of any sinful failings against this covenant is a duty implicitly enjoyned to israel in the first commandment of this covenant : as hath been manifested . for this commandment required israel , to n have the only true god iehovah alone as their covenant-god in and through iesus christ : and to worship him as such accordingly . this worship of god o consisted ( as in other , so ) in this duty particularly , viz. in an holy carefulness to please their god in all things : as also consequently in grief and sorrow of heart and spirit with unfeigned repentance , for every their offending of him : p as did david , and ephraim , under this old-covenant . ( ) assoon as israel had sinned against this covenant , and that most grosly , in the idolatrous calf made and worshipped while moses was up in the mount with god , the lord in his rich mercy and compassion q used sundry means of reclaiming and reforming them by true repentance . which evidenceth , how much god willed their repentance : and how agreeable it was to his covenant which they had broken and transgressed , that they should repent . he would never have used means to bring them to true repentance , had he not in this covenant , in case of failings , intended their repentance . now these means and way he used : he r gave moses ( their typical mediator ) occasion of interceding for them , that they might not presently be destroyed . for , he declared their sins to moses now in the mount with god : whereupon moses intercedes for them , and god spared them according to his prayer . he s sent moses to convince them of their sin , and of the extream haynousness of it . which moses effected , . symbolically , by breaking the two tables of the covenant , at the skirt of the mount in the fight of israel : thereby signifying to them that they had already sinned so grievously , that they had broken gods covenant . . really , ( ) by utter t abolition of their idol : grinding it to powder , strawing it on the water that came out of the rock , and making the people drink it , that so the detestable idol might go into the very draught . ( ) by sharp u reprehension of aaron , for bringing this sin upon israel by making the call. ( ) by severe x execution done upon the principal offendors by the sword of the levites , to the destruction of . persons . ( ) by his earnest and most zealous interceding with the lord afterwards for their pardon , y oh this people have sinned a great sin , and have made them gods of gold : yet now , if thou wilt , forgive their sin : and if not , blot me i pray thee out of thy book which thou hast written . he took course to humble them for their sin ; ( ) partly , by z refusing to go with them any longer in the midst of them , only he would send his angel before them . ( ) partly by moses his a removing of the tabernacle the sign of gods presence , and pitching it without the camp , afar off from the camp. the b people humbling themselves hereupon , and repenting , the lord proclaims himself ; the lord , the lord god , merciful and gracious , long-suffering and abundant in goodness and truth ▪ keeping mercy for thousands , forgiving iniquity , and transgression and sin , viz. to the truly penitent . which done , c he again immediately renews his covenant with them , to give them canaan , and to drive out the inhabitants thereof from before israel . ( ) the d lord in all after-ages from moses till the death of jesus christ their only true messiah , according to his great patience and long-suffering gave them space for repenting , and according to his rich grace gave them both ordinary and extraordinary means of repentance . . ordinary , by the ministry e of the priests : who , besides their expositions of the law , tending to convince and humble them for sin , offered daily sacrifices , which were as a f continual remembrance of their sins , and an arraignment of them daily for sin before the lord : yea , herein israel did daily confes , their sins , and that for them they deserved to die the death like those slain sacrifices , and that their sins could not be purged away , but by the death of jesus christ the true sacrifice . . extraordinary , by the ministry of the prophets , john baptist , and iesus christ himself . ( ) the prophets were ministers raised up extraordinarily by god for reducing israel to himself from their rebellions by repentance . g — many years didst thou forbear them , ( hebr. didst-thou-protract over them ) , and testifyedst against them by thy spirit in the hands of thy prophets . how oft did he invite and importune them to repent by his prophets ? as , by isaiah , isai. . . to . jeremiah , ier. . , , , &c. & , . ezekiel , ezek. . , , . , , . & . , , , . hosea , hos. . , , . with . . & . , , &c. joel , io. . , , , , . amos , am. . . to . zechariah , zech. . , , , , . and malachi , chap. , , . ( ) iohn baptist the harbinger of christ , preparing his way before him , was an extraordinary prophet , yea greater then any former prophet , in that he pointed out the lamb of god present with his finger . this iohn h preached repentance to israel both by his doctrine , and practise . ( ) jesus christ himself , that great prophet of prophets , came last of all , preaching to israel ; i repent , for the kingdom of heaven is at hand . k — except ye repent , yea shall all likewise perish . now to what end did god vouchsafe israel all along under this sinai-covenant the old testament , such space and means of repenting : but that by this covenant he conditioned and required their repentance ? ( ) the lord l promised for future to accept and pardon his people israel , repenting for their miscarriages against his covenant . and his promises made to their repenting , imply'd his will and pleasure that they should repent . ( ) god promised also to m circumcise their heart , that they might love him , turn to him , and obey him . this imply'd also his conditioning their repentance in this covenant ; yea n he turned and instructed ephraim , so that he repented , &c. ( ) the lord o was wont to estrange himself from israel under this covenant , whilst they went on in their sins impenitent . their sins were odious to him : but their impenitency under their sins made them double odious and abominable . because impenitency was so extreamly against his covenant . ( ) finally , the lord was pleased p most graciously to accept and pardon his repenting people israel , embracing them with dearest arms of his wonted favour . because their repentance was so pleasing to him , and so agreeable to his covenant . . inferences hence ; ( . ) how plain is it , that this covenant at mount sinai was a gospel administration : because in case of israels fayling therein it conditioned and called for their repenting ! repentance is a pure evangelical condition and duty , pressed often in the gospel-doctrine of old and new testament , as hath been already shewed : whereas the law , that is , the covenant of works , admits of no repentance at all , no not in the least case of failing in covenant-duties but denounces death without mercy for the smallest transgression . so then the sinai-covenant , was a covenant of faith evangelical , not a covenant of works legal . ( . ) that common distinction of repentance into legal and evangelical had need to be wisely and warily understood . for , . if by legal repentance such repentance be understood , as is wrought by the law , or covenant of the ten commandments as dispensed by moses ; that being a pure evangelical administration , repentance wrought thereby must needs be evangelical also . and therefore in this sense the distinction is not logical and proper , because thus the members of the distinction , viz. legal and evangelical are not duly opposite and contradistinct one to another . and yet , i doubt , this is the usual notion of most in this distinction , but questionless a gross mistake . . if they understand by legal repentance , such repentance as the law of works required before the fall : such repentance the law or covenant-works properly allows not , admits not in any case . but if by legal repentance they in●…end such common and general repentance upon consideration of god as creator and supream judge and fear of punishment , arising from the ten commandments , or any thing in them , as abstracted from moses administration thereof : then the distinction may be tolerated , as implying , a general servile repentance from fear of god the creator , and a special filial repentance from faith in god the redeemer . ( ) how great was gods covenant-mercy to israel even in this terrible sinai - administration , in granting liberty of repenting in case of covenant-miscarriages . such mercy , was not vouchsafed at all under the covenant of works : nor vouchsafed so clearly in any fore-going administration of the covenant of faith. his favour was herein therefore the greater to israel , but how much more to the new israel of god under the new testament , to whom god hath revealed most fully this liberty of repenting . it is not only our great duty , to repent : but our great priviledge , that we may repent . ( . ) how justly did the lord multiply and aggravate his q complaints against israel by his prophets under the old testament for their impenitency , hardness of heart , and refusing to return to god! because their covenant-failings were many : and in such cases it was god's covenant-condition that they should repent . ( . ) not only unbelief and disobedience , but also r impenitency , a counterfeit repentance in israel was covenant-breaking with god. repentance was covenant-keeping : impenitency and counterfeit repentance was consequently covenant-breaking . and shall not our impenitency , &c. under the new testament be covenant-breaking much more ? ( . ) hence , when israel solemnly repented of publique sins , they were wont to renew their covenant with their god , therein a fresh promising their sincere reformation . why ? because gods covenant called for true repenting in case of miscarriages : therefore when they solemnly set about repenting and reformation , to testifie their duty and engage themselves more vigorously thereunto , they renewed covenant with god the ground of such repenting . and therefore when any church now under the new testament is upon publique repenting and reforming , it is a most proper and helpful course to enterprize the same by this gospel practise of renewing covenant with god : as is the manner of the true reformed churches . ( ) finally , israels duty , may be our iustification . if under the old testament israel was to repent in case of failings in covenant-observances , wherein repentance was urged more sparingly : how much more ought we to repent of all our failings under the new-covenant , wherein repentance is required more abundandtly ? hitherto of the matter of the sinai - covenant , viz. mercies promised on gods parts and duties restipulated on israels . aphorism v. . the form of gods sinai - covenant . the form of gods covenant with israel and their seed at mount sinai , consisted , more inwardly and essentially in the mutual covenant-agreement and obligation betwixt the federates , god and israel : more outwardly and accidentally , in the manner of this sinai covenants first manifestation and establishment , and of it's after-administration . this aphorism i explain as followeth . first , the more inward and essential form of this covenant at mount sinai stood , in the reciprocal agreement and obligation of the foederates one to another , viz. of god to israel and their seed , and of israel and their seed to god , upon certain terms or conditions , evidently expressed , or necessarily implyed . . god on his part , ( as iehovah , israels god , and redeemer ) of meer free grace agreed , covenanted , and promised , i. to be a god to israel , and to their posterity . ii. to raise up unto them from among themselves , christ a prophet , mediator and saviour : in whom he would be their covenant-god . iii. to give them the spirit of god and of christ. iv. to confer upon them in christ all sorts of blessings , temporal , spiritual , and eternal . . blessings temporal . and of this sort these especially , viz. ( ) the inheritance of canaan . ( ) the casting out of the canaanites . ( ) long life in canaan . ( ) multiplying them there . ( ) a conflux of all good things for their outward prosperity . ( ) the imposing of all the contrary curses upon their enemies . ( ) their return again into canaan from all their dispersions upon their repentance , &c . blessings spiritual . of which sort these especially ; viz. ( ) gods peculiar acceptation of israel . ( ) his sanctification of them . ( ) their justification by faith in jesus christ. ( ) his enabling them to keep this covenant . ( ) his choosing out a place for his name to dwell in , and for his solemn worship to be exercised in , within the land of canaan , when they should peaceably inherit it . ( ) his gracious presence and residence among them there in his tabernacle . ( ) his furnishing them with eminency of church-enjoyments above all other people . . blessings eternal , viz. eternal life and happine●…s in heaven : whereof canaan was an eminent shadow . . israel on their part restipulate and re-promise to god sundry necessary duties . as , . to be a covenant-people unto god. . to perform and keep this covenant with god , ( ) by true and unfeigned faith in christ. ( ) by sincere , entire and constant obedience thereunto . . to repent and return again unto the lord , in case of any failings or miscarriages contrary to this covenant . these covenant-mercies god promised to israel and their seed : these covenant-duties israel re-promised to god. all which have been formerly cleared and explained . and in their mutual obligation each to other , upon these terms and conditions , stands the more inward essential form of this covenant . touching which i need now to add no more . secondly , the more outward and accidental form of this sinai - covenant doth consist , in the outward way or manner , . of this covenants first manifestation and establishment . . of the after-administration of this covenant , thus manifested and established of both these , consideration may be had , ( ) more generally . ( ) more particularly . more generally , touching the outward form of this covenant's manifestation , and administration , these things are observeable , viz. . that , the way and manner of this covenant's s manifestation and administration was singular and eminent . no covenant before it , or after it , was given , or managed with such outward majesty and glory : as afterwards will more fully appear . . that , this covenant was manifested and revealed to israel , from god , not only by word of mouth , as all fore-going covenants were ; but also by writing . god himself t wrote the abstract of this covenant the ten commandments , in two tables of stone , with his own finger : signifying the perpetuity of the covenant and law ; as also their stony hardness of heart under the old testament . and moses the man of god , u wrote this covenant at large , even all the morals , ceremonials , and iudicials thereof , in a book ; for the more certain knowledge and perpetual memory thereof among the people of israel under the old testament , and among the israel of god under the new testament . . that , this covenant was not left to israels liberty to accept or reject it at pleasure , but was authoritatively imposed by god upon israel . when man covenants with man , his fellow-creature , both parties are at liberty to elect and choose such articles and terms of covenanting , as suit best to their several likings on both sides : but when god covenants with man , the creator with the creature , the distance betwixt the foederates is so infinite and extraordinary , and man so absolutely and compleatly under gods authority , that god may impose what he pleaseth , and man must accept & submit to such terms as god imposeth . x and he declared to you his covenant , which he commanded you to perform , even ten commandments , and he wrote them upon two tables of stone . god commanded israels performance of this covenant often : as y at the first promulgation of it ▪ z at the sanction of it ; a at the renewing of it and the tables ▪ and in the explanations of it very frequently . hence this covenant is stiled , b the word which he commanded to a thousand generations . — and , which god confirmed to jacob for a law. . that , this covenant was manifested and administred to israel , not as in a private family-capacity , as all the former covenants were limited to the particular families of adam , noah , abraham ; but as in a publique national-capacity , as a body politique , both ecclesiastical and civil : yea the house of iacob , being very numerous when they came to mount sinai , was by this covenant digested and first moulded into a national-church and common-wealth . . that , as the establishment of this covenant with israel made them a national church , and then first gave them that their infant-church-being : so the whole ensuing administration of it was accommodated to israel , as to c a church under age , till the fulness of time came . . that , answerably to this their minority , the fullest stream of gods promises in this covenant did run in the channel of temporal mercies , and the main stress of israels covenant-conditions was laid upon obedience . true spirituals and eternals were promised by god : faith , repentance , and other duties were also required from and restipulated by israel ; but very sparingly and obscurely . because god condescended to the infant-state , to the dull and weak capacity of israel , in this dispensation . . that , god extended this covenant ( thus manifested and administred ) both to israel and their posterity , as d hath been already manifested : and that e from the sanction thereof at mount sinai , till the death of iesus christ. for by christs death , the old testament administration was abrogated and finished : and the new testament administration entred and succeeded . . that , the first manifestation and after-administration of this covenant was such and so managed , as might most advantagiously conduct israel and their posterity to jesus christ , the only true messiah and saviour of sinners , that f by him , through faith they might be justified and eternally saved . . that , all passages , occurrents and events of providence towards israel , in the wilderness , in canaan , or in their enemies lands , did singularly co-operate , by the wisdom , faithfulness , power and goodness of god , to the full accomplishment of this covenant , in g jesus christ the mediator , who was the foundation , center , and scope thereof . in the wilderness , the pillar of cloud and fire that guided them day and night ; the mannah from heaven , and water out of the rock , wherewith they were fed years together ; the brazen serpent ; the tabernacle erected in the wilderness with the utensils thereof ; moses his mediation , and kingly government over them , aarons priesthood , and their frequent sacrifices ; what were they but types of christ , and of better things in christ ? in canaan , the land of immanuel , heaven was represented as prepared for them by christ for their everlasting rest ; their conquering of canaanites under ioshuah , shadowed out their spiritual victories in christ jesus ; the temple and sacrifices there , pointed out christ the true temple and sacrifice . in babylon , their years captivity , wherein they were as men dead and buryed , and yet afterwards their deliverance , ( god as it were opening their graves , ) &c. pointed out their natural , dead and hopeless state under sin , and their supernatural recovery by christ , even beyond hope , &c. thus god by all his providential dispensations took them by the hand , to lead them on to christ ; till at last iohn baptist pointed out christ in person already incarnate ; h behold the lamb of god that taketh away the sins of the world more particularly herein two distinct sections , consider , . the first manifestation and establishment of this covenant . . the ensuing administration thereof ; severally . section i. i. touching the form of gods first manifestation of this sinai-covenant to , and establishment of it with israel , it well best appear , by following and observing the plain series and order of the history , which most certainly represents to us the way and method of gods mysterious proceedings therein , and consequently his intent and end thereby . and here these ensuing particulars are especially to be noted , viz. . gods preface and introduction to the revealing and manifesting of this law and covenant uttered in mount sinai , when israel was now brought to god , and encamping before the mount. i — thus shalt thou say to the house of jacob , and tell the children of israel ; ye have seen what i did to the egyptians , and how i bare you on eagles wings , and brought you unto my self . now therefore if ye will obey my voice indeed , and keep my covenant , then ye shall be a peculiar treasure unto me above all people , for all the earth is mine . and ye shall be unto me a kingdom of preists ; and an holy nation . these the words which thou shalt speak unto the children of israel . this is a most remarkable preface to this sinai-covenant and law , wherein note ; i. gods commemoration of his former great redemption and deliverance of them from egypt , whereof themselves were ey-witnesses . herein are three things : viz. . gods dreadful acts and proceedings against their enemies the egyptians . especially in the ten grievous plagues . . gods gracious redeeming and rescuing them out of egypt , above all dangers and difficulties . he bare them on eagles wings ; that is , he brought them out of their place of bondage , openly , safely , speedily , as the eagle doth her young from their sluggish nest . see this metaphor further urged and explained , in deut. . , . . gods providential conduct of them to mount sinai , where probably his pillar of cloud ( that token of his special presence ) pitched , and in which mount god had formerly promised his people should serve him . thus god brought them to himself . ii. gods promise of eminent future blessings to them , in case they should dutifully and faithfully demean themselves towards him their redeemer in obeying his voice , and keeping his covenant . the blessings promised on gods part are three , viz. . that they should be a peculiar treasure unto god , above all the people of the earth , that is , gods peculiar people above all people . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segullah signifies k the most choyce , rich , rare , precious things , which kings and princes put into their treasuries . . that they should be unto god a kingdom of priests . this seems to intimate their future liberty , dignity and honor , opposite to their former base servitude and bondage in egypt ; and seems to allude to the condition of the kings and priests in egypt , who lived in honor , retaining their lands and liberties in the famine , when all the rest of the egyptians were forced to sell theirs : so when others should be debased , despised , &c. israel should be honored and provided for , as kings and priests : yea , as kings , they should reign on earth : as priests , they should offer sacrifices to god. thus under the new testament . l christ makes us kings and priests to god. . that they should be an holy nation . even consecrated , dedicated and devoted to god , above all nations . the duty conditionally required on their part , was ; . obedience to gods voice . . faithfulness in his covenant . whereby god intimates , that he was now about to renew his covenant with them , which was done in this m covenant of the ten commandments . and in this brief preface thereto he gives them a fore-taste of the matter of his covenant intended , an epitome or abstract of the covenant-obligation betwixt him and them . those things he would perform to them , on his part : and these things he required from them , on their part . this excellent introduction n moses reports from god to the elders of israel : all the people answer together ; all that the lord hath spoken we will do . here 's their unanimous and actual consent . moses returns the peoples words unto the lord : who thereupon tels moses , that he would speak with him in the thick cloud in the peoples hearing , that they might believe him for ever ; thus he would convincingly evidence to them the divine authority of moses doctrine . . the manifold and extraordinary preparation of the people for the hearing and receiving of the law and covenant from god on mount sinai . the lord receiving this tractable answer from the people , commands moses now to prepare them . their preparation was effected , . by moses sanctifying them two days together ; commanding them , to wash their clothes , and not to come at their wives . ( ) to o wash their clothes . thus the priests afterwards must p wash their hands and feet at the river before they approached to the altar to minister , or entred into the sanctuary . this ceremony of washing , peculiar to those times , implyed the inward purity and cleanness of their hearts and spirits wherewith they should approach to god. hence david , q i will wash mine hands in innocency , and so will i compass thine altar , o lord. pagans , in imitation hereof , r washed before their sacrifices ; yea this ceremony was superstitiously observed in the christian church , as s tertullian , and after him t chrysostom have observed . this washing their clothes signified to them , what holiness , cleanness and purity of heart was necessary to them for the receiving of gods law and covenant . ( ) not to u come at their wives . some here understand such of their wives , as were legally unclean . rather understand here , all their wives : conjugal society is forbidden for a time , not as sinful , but that they might withdraw their hearts from their lawful earthly comforts , to attend the heavenliness and spiritualness of gods law the more intentively . . by moses x sanctifying the mount , setting bounds round about it , that neither priests nor people , man nor beast , might go up into it , nor touch it , or the very border of it , lest they be put to death : only moses and aaron might go up into it . this very mount was separated from all other ground , and from all common use , for the time ; in reference to the purest majestical presence of the most holy god there , and to the lords giving of his pure law , and holy covenant thence . hence it is called , the mount of god y israel must be abased and humbled at their law-givers feet : they must highly reverence both god and his law. . by the lord's z discovering himself , and descending in fire upon the top of the mount on the third day in the morning , with most terrible tokens of divine majesty , able to subdue and amaze the stoutest heart , viz. thunders ; lightnings ; thick-cloud and darkness ; voice of trumpet exceeding loud ; mount sinai altogether on a smoak , ascending as the smoak of a furnace ; the mount burning with fire unto the heart of heaven , that is , the midst of heaven ; the whole mount quaking greatly ; insomuch , that all the people in the camp trembled ; and so terrible was the sight , that moses said , i exceedingly fear and quake . these were dreadful tokens , ( ) of the majesty and terrour of the lord ; ( ) of the severity and terribleness of the law to carnal man , that can do nothing but break and transgress it ; ( ) of the fear and bondage of the old testament dispensation ( fitted to the proud , stiff-necked , and hard-hearted disposition of the iews , ) in comparison of the more free , filial and sweet dispensation of the new testament : for herein the a apostle placeth a great difference . . by moses b bringing forth the people israel out of the camp , to meet with god. and they stood at the skirt of the mount , without the bounds that were set . probably all israel at this time stood together before god at the skirt of the mount , in the same c order that they stood in when moses renewed the covenant about years after in the land of moab : viz. first , the first-born , the d priests , who were to come nearest to god at that time . secondly , after them the captains or heads of their tribes the rulers . thirdly , then the elders . fourthly , the officers . fifthly , all the men of israel . sixthly , their little ones . seventhly the women . eightly , the strangers which were within their gates . thus they presented themselves before the lord every of them individually in their own persons , not by proxies or representatives , being now to receive such a law from god , and to enter into such a solemn covenant with god : that hereby the incomprehensible majesty and terror of god , the glory , greatness , authority and excellency of his law and covenant , might have the deeper impression upon them . . finally , by the lord's e calling moses ( after he had thus placed the people , ) to the top of the mount ; and sending him down again , to charge the priests to sanctifie themselves , and to contest with , or charge , both priests and people not to break through , to come up into the mount to gaze , lest the lord break forth upon them . all this singular caution and solicitude tending to advance highly the majesty of the law-giver , and authority of the law ; as also to engrave more deeply and indelebly a most awful reverence to both in the hearts of all israel . . gods f promulgation of the moral law , the covenant of the ten commandments , ( immediately after all his preparation , ) from mount sinai , to all israel . herein note ; . the matter promulged , and . the manner of promulgation . ( ) the matter promulged was the g ten commandments , all storied in express terms . these ten commandments i have formerly in the general , analytically explained , so as to point out the peculiar and distinct scope of every one of them , with their mutual reference to , and dependence upon each other . ( ) the manner and way of gods promulgation of these ten commandments , was in this sort , viz. i. in the same method and order , wherein they are left upon record for us by moses . . the commandments of religion and holiness to god , being set before the commandments of righteousness and equity to men . those being the first and great ▪ commandment : these the second like unto it . . the first and last commandments , being the most comprehensive piercing spiritual and convincing commandments among all the rest : and as it were comprizing all the other between and within them . shewing the extensiveness and spiritualness of this law. . the fourth commandment being ranked in the midst of them : the sabbath being as the prop and pillar upholding both holiness to god , and righteousness to man. in this order moses recorded them , and in this order god uttered them . ii. in the same words and number of the commandments god uttered his moral law , wherein moses afterwards wrote them , h god spake all these words , i — even ten words , or ten sayings , viz. ten commanding sayings . k — and he added no more . that is , he added no more distinct moral precepts : or , he added no more words at all immediately to all israel : what he spake besides these , he spake immediately to moses , and by him mediately to all the people . in these ten words the whole moral law is comprized compleatly . iii. god promulged not these ten commandments meerly and nakedly , as so many bare precise precepts : but with a notable preface prefixed , and promises annexed . . the preface prefixed ; l i am the lord , thy god , which brought thee out of the land of egypt , out of the house of servants . this preface contains reasons for keeping all the commandments in general : and the first commandment in particular . wherein are three general arguments , perswading to the observance of the whole law. they are drawn , ( ) from gods incomparable nature and essence : i am iehovah . ( ) from gods covenant-relation to israel , as the seed of abraham ; thy god , viz. not only by creation and providence commonly , but by special covenant peculiarly . ( ) from gods wonderful act of grace in redeeming them from egyptian bondage ; which brought thee out , &c. an eminent type of christs spiritual redemption of of his church . . the promises annexed to some particular commandments expressly were two , viz. ( ) a more general promise , of shewing mercy to thousands of them that love him and keep his commandments , added to commandment second . ( ) a more particular promise of long life in canaan , whither israel was now going , annexed to the fifth commandment , this is called , the first commandment with promise : either , because its the first commandment with particular promise , the former being general : or , the first commandment of the second table with promise . but i like best the former reason . this preface , and these promises are so evangelical , that they notably evince this law to have been given as a covenant of faith in iesus christ. iv. god promulged all these words immediately to all israel from mount sinai with an audible voice . n god spake all these words saying . — hence the apostle cals the law , by way of eminency , o the voice of words . p these words god spake with a great voice to all their assembly . this voice was so great , that it q shook the very earth . v. god spake this law r out of the midst of the fire , he uttered these words out of the midst of devouring flames . hence it s called s a fiery law ; or , heb. a fire of law. this intimated the terrour of god , and of his law to transgressors . vi. god spake these words also t out of the midst of the cloud , and of the thick darkness . the cloud seems to be that pillar of cloud that went before israel and covered them , which now rested on mount-sinai : it was a type of christ , in whom this law and covenant was given : as also a token of gods special presence and protection . the thick darkness , is often used to set forth u gods glorious presence , majesty and greatness , as here also to denote his severe and darksome judgements against the transgressors of his law and covenant . the apostle calls it x blackness and darkness and tempest . besides god speaking out of the cloud and thick darkness seems to imply the obscurity and darkness of that dispensation and covenant : the old testament was all veiled under clouds , darkness , types , figures and such dim representations . vii . finally god in promulging his law , made use of the y ministery of angels about the former particulars . steven saith , israel received the law by the disposition of angels . hence , paul cals it , z the word spoken by angels . and those words of moses in his blessing israel before his death , viz. a the lord came from sinai , — and he came with ten thousands of saints , &c. are by some interpreted of holy angels : though they may be referred to the holy people of israel that received the law. angels are ministring spirits , imployed by god both about dispensation of law and gospel , old and b new testament , and are c sent forth in many regards for their good that shall be heirs of salvation . this imployment of angels in giving of the law tends to magnifie the dignity and excellency of the law : as also the supream majesty authority and glory of the law-giver . this was gods way and manner of promulging his law. . israels d extream fear and terror , by reason of gods mighty voice and dreadful promulgation of his law , so that they removed and stood afar off : and being unable to hear the voice of god any more immediately , they desired that god would speak to them by a mediator : which request the lord highly approving , condescended to them ▪ in it . this is a very observable passage . herein especially note three things , viz. their fear , their desire , the lords fulfilling of their desire , i. their fear at this dreadful promulgation of the law was so great , that e they removed from the bounds of the mount where moses had set them , and stood afar off : all the f heads of their tribes and elders saying to moses ; this great fire will consume us . if we hear the voice of the lord our god any more , then we shall die . whereupon the apostle saith ; — and the voice of words , which voice they that heard , intreated that the word should not be spoken to them any more , for they could not endure that which was commanded . this their fear intimated , . their guiltiness under sin where there 's no sin , there 's no cause of slavish fear : but guilt of sin fils with fear and terror at gods presence . guilt made adam h flie , and hide himself : guilt makes israel remove , and stand afar off . . the penetrating and convincing power of the law to discover sin . i by the law is the knowledge of sin . k — and without the law sin is dead . had not the law detected to them their sin , why should they thus have feared ? . the effect of the law upon the guilty conscience ; it l fils with terror , and gendereth to bondage , all that are under it . it fils the carnal awakened soul with thunder and lightning , with flashes of fire , with blackness and darkness and tempest , &c. . their utter inability to keep the law in the exactness of it , in that they were now unable to hear it m : they could not endure that which was commanded . therefore the law could not give life : because of their inability to keep it . thus of their fear . ii. their desire arising and resulting from their fear , was ; that god would not speak to them any more immediately , but by moses mediately . n and they said unto moses , speak thou with us and we will hear , but let not god spaek with us , lest we die . thus the●… are brought to see the necessity of a mediator betwixt god and them , and pitch upon moses for that mediator . hence , . the sinful creature is not able to approach to god , or to converse with god immediately , without the intervention of a mediator . the distance and disparity betwixt god and sinners is so infinite . god is holiness and purity in the highest , sinners are meer lumps of impurity . they are as chaff or stubble : but god , without a mediator , is to them a consuming fire . . the law notably discovers the utter inability of the sinner , and the absolute necessity of a mediator , for communion with god. israel is now taken off their own bottom , driven out of themselves to a mediator by whom they may have access to god and knowledge of his will. this was one eminent end and effect of the law , to take the sinner off his own bottom , and discover the necessity of a mediator . o the law was our schoolmaster , to bring us to christ. iii. the lords fulfilling of this their desire of a mediator , to pass betwixt god and them , is very eminent . for , . he p heard , their voice in this behalf . . he commended their request ; q they have well said all that they have spoken . . he r wished such an heart in them , as that they might constantly fear and obey him , for the eternal good of them and their children . he dismissed them from the terrible presence of god on mount sinai , s go say to them , get you into your tents again . . he accepted moses as a present typical mediator betwixt himself and them ▪ t commanding him to stand by him , to receive all the commandments statutes and iudgements which he should teach israel . . he hereupon also further promised to them the true mediator jesus christ. ( of whom moses was but a figure , ) to speak to them all that god should command him . and this according to their desire in horeb. u — and the lord said unto me , they have well spoken that which they have spoken . i will raise them up a prophet from among their brethren , like unto thee , and will put my words in his mouth , and he shall speak unto them all that i shall command him , &c. they desire moses for a mediator : god grants them moses for present , & promiseth christ for the future : gives them the type , assures them of the anti-type , according to all , yea above all that they desired of god in horeb. hence we may note ( ) how compassionate and condescending god is to sinners . when they cannot endure to approach his prescence and receive his law immediately he yields to them to deal with them mediately . when they cannot ascend to him : he will descend and condescend to them . ( ) how acceptable a thing is it to god , ●…hen sinners desire to come to him , and to converse with him , by a mediator ! he seems to be much taken and exceedingly affected with israels desire of a mediator . and after this their request , he never spake to them immediately without a mediator as before : but mediately by moses . . gods speaking to moses out of the thick darkness on mount sinai , at the same time ( after he had accepted their request for a mediator , ) some x additionals to his moral laws . the people now were either gone to their tents : or through fear they stood afar off : only moses drew neer to the thick darkness where god was , to receive gods further pleasure . these additionals which god spake to moses , were either moral , ceremonial , or iudicial . i. moral : viz. some further explication of the second commandment , about gods outward worship . seeing y they only heard gods voice from heaven , saw no shape of him , they must not make with him to themselves gods of silver or gold . he knew how prone their nature was to idolatry ; he f●…resaw their idolatry which they would shortly run into in the golden calf : therefore he thus plainly repeats and explains the sense of his second commandment . ii. ceremonial : viz. about gods outward worship prescribed in the second commandment . these ceremonials were touching an altar , sacrifices , and places of gods publique worship . all touched very briefly . . touching an altar he prescribes ; partly , the materials of it , viz. earth , or stone un-hewen with any tool . partly , the way of framing it , viz. without tool . the tool would pollute it . partly , the site and posture of it . it must not be such as that they should need to go up to it by steps , lest their nakedness be discovered thereon . this a altar was a type of christ , especially of his divine nature , sanctifying his sacrifice : and the earthly materials a shadow of his earthly humane nature . . touching sacrifices to be offered thereon . here two sorts are mentioned , viz. burnt-offerings , and peace-offerings . both types of jesus christ crucified , who is our true sacrifice . . touching the places of gods publique worship , where such sacrifices should be offered upon the altar , viz. in all places where i record my name . and there god promises to come unto them and bless them . such places were , many encamping places in the wilderness , sundry places afterwards in canaan , especially the tabernacle , and temple . which tabernacle and temple were eminent b types of christ , in whom the fulness of the godhead dwelt bodily . these are the ceremonials , at this time very briefly mentioned : but afterwards , they , with many others , are more fully described . hence , let this be remembred , that immediatly after the terrible promulgation of the moral law to israel , and their deep consternation thereupon , desiring that god would not speak to them any more by his own immidiate voice , which was so terrible and intolerable to them , but by moses , as an intervening mediator , whereunto the lord consented ; i say , immediatly after these things the lord spake these ceremonials to moses , which were evident types of christ. iii. iudicial ; viz. the main body of his c iudicial laws , called iudgements , whereby the civil state and common-wealth of israel was to be ordered and governed , under god himself their supream king and monarch . in which iudicials notwithstanding there are some few morals and ceremonials touched upon , but they are very few . now all these three sorts of laws , moral , ceremonial , and iudicial , were ( if the series of the history be accurately observed ) spoken by god on mount sinai , partly to israel , partly to moses for israel , on one and the self-same day . . the d solemn ratification or establishment of these three sorts of laws , moral , ceremonial and iudicial ( thus promulged and published ) as a covenant or testament betwixt god and israel ; which seems to be done , partly on the self-same day that the law was promulged ; and partly in the morning following . god is not content only to promulge immediately to israel his moral law , and to moses for israel some morals , ceremonials , and the main body of his iudicial laws : but he will have these laws most solemnly confirmed as a covenant betwixt himself and israel , that so his intention in thus publishing them might be evidently understood , which otherwise would have been very dark and doubtful to the people . in this solemn confirmation of these laws for a covenant , note especially , . the place , . the manner , . the event thereof . i. the place where this confirmation was had , e was threefold , according to the three ranks and degrees in israel . viz. . at the foot or skirt of the mount without the bounds ; there all the people must stay . . in the mount afar off , viz. about the middle of the mount : there , moses , aaron , nadab and abihu , and seventy of the elders of israel must worship afar off . some f think this number of seventy elders representing israel was here made use of , to remember them of the seventy persons that went down into egypt , which were now according to gods promise so wonderfully multiplyed into above six hundred thousand , able for war , besides women and children under twenty years old . . on the top of the mount near unto god : there g moses alone , with his minister ioshuah , ( both types of jesus christ the true mediator , ) were to come near the lord . these things were not as yet acted by them ; but only by way of preparation for the covenant commanded by the lord. in this threefold rank of persons appointed by god according to these three places , we may note : partly , the difference of gifts offices and places which god confers upon men in his church , some superior , others inferior , not all in a level of equality . partly , the eminent greatness and extraordinary excellency of the benefit or covenant now to be dispensed to them , whereunto god so prepares them by this previous command . partly , the nature and impotency of this dispensation , wherein they were not brought near , but kept afar off from god , only the mediator approaching near him . whereas h the new testament brings us nearer to god in christ. partly , that god would have a compleat number of witnesses , besides moses , to testifie gods gracious and heavenly manifestation of himself to them : whereby also the authority , not only of moses , but also of the priests and elders , might be of more note and validity with the people . ii. the manner of this confirmation or ratification , was such , that it appears evidently to be an eminent and solemn foederal transaction betwixt the lord and israel , moses mediating betwixt them therein . more particularly , the way and manner ( doubtless according to gods appointment ) was thus : . i moses ( having received morals , ceremonials and iudicials from god , and afterwards command about their three degrees of approach towards god , ) came and told the people all the words of the lord , and all the iudgements , viz. all the lords words from exod. . . hitherto . . the people unanimously consent to all gods commands . k and all the people answered with one voice , and said , all the words which the lord hath said , will we do . thus god and israel mutually and voluntarily consent to the covenant . . moses l wrote all the words of the lord forementioned , viz. morals , ceremonials and judicials , in a book . for certainty of remembrance , and conveniency of use upon all occasions . but after this god wrote the morals , the ten commandments in tables of stone . hitherto the history seems clearly to have recorded all gods transactions with moses and israel only for one and the same day , wherein god promulged his law , his ten commandments on mount sinai : on the even thereof probably moses wrote the lords words . . moses m rose up early in the morning , ( probably it was the very next morning , ) and under the hill , he builded an altar , and twelve pillars according to the twelve tribes of israel ; or , heb. for the twelve tribes of israel : viz. for to represent them . the altar a type of christ , and token of gods presence represented god in christ the first and chief foederate party : the twelve pillars , builded near the altar , represented the twelve tribes of israel the other and secondary foederate party . the twelve pillars n were built near the altar , to intimate to them , that , by their distance of place , they were not rejected from god , nor excluded from the holiness of his altar , but instructed in their unworthiness of god , before whom they should appear with fear and trembling . . he o caused burnt-offerings and peace-offerings of oxen , &c. to be offered to the lord , by young men , viz. by the first-born ; which were priests , till the levites were separated to that office . these sorts of sacrifices were formerly mentioned : and are hereafter more fully described . they were p types of jesus christ and his death , whereby gods covenant was established for ever , and his people fully purified to present themselves acceptably and thankfully as spiritual sacrifices to god. the use of sacrifices in making and confirming covenants , hath been formerly spoken to : there see . . he q sprinkled half of the blood upon the altar . . having r read the book of the covenant in the audience of the people , and received the peoples consent and restipulation thereto , saying , all that the lord hath said will we do and be obedient ; he sprinkled the other half of the blood upon the people , and said , behold the blood of the covenant which the lord hath made with you concerning all these words . thus s the first testament was not dedicated without blood , both altar and people were sanctified by blood : signifying , that christ by his own blood and death should consecrate himself for his people , and sanctifie his people to himself , under a better testament . this was the manner of this illustrious foederal sanction , moses still intervening as a typical mediator betwixt god and israel . iii. the event of this foederal-sanction , or confirmation of the law , for a covenant , was ( according to gods former prescription in ver . , . twofold . viz. the first event , was the ascent of moses , t the priests and elders into the mount to worship afar off , as they were commanded , and their vision of god there without hurt . and they saw the god of israel : [ that is , not perfectly in his essence , which is invisible ; or in his full glory ▪ whereof mortality is incapable : but u in such a dispensation , and according to such manifest tokens of his presence , as was most suitable to the present occasion and their capacity : ] and there was under his feet , as it were a work of brick of saphir , and as it were the body of heaven in his clearness . here was no image of god but of his footstool . his foot-stool was like brick-work of saphir , and as the body of heaven for clearness . the x saphir-stone is one of the most excellent precious-stones , yea the chiefest ; as rivet hath it out of ruëus ; it is of a transparent clear-skie-colour , as boetius y notes : by which symbole god would set out his most bright and most excellent majesty , transcending infinitely all the splendor and glittering brightness both of heaven and of all precious stones which are below the glory of his very feet . the work of brick , thinks z ainsworth ) might call them to remember their brick-work in egypt , exod . ▪ & . , . from which bondage god had now brought them , to labor in the heavenly work of his law , and the mysterie of the same , whereby the throne of his glory should be erected among them , and his church ( which is as the foot-stool of the lord , lam. . . ) should have the foundation laid with saphires , isai. . . and such should be the polishing of the saints , lam. , . this clear heavenly appearance did set forth the favour of god towards them that keep his covenant ; as on the contrary , a dark or cloudy heaven is a sign of gods displeasure , jer. . , . zeph. . . it signified , also the clearness and purity that should be in the people of god. so he . this vision they had of god , and yet he laid not his hand on them , viz. he hurt them not : yea they did eat and drink , viz. without fear , and with chearfulness they did feast of the peace ) offerings , then sacrificed . when god promulged his ten commandments , immediately , nor priests nor elders might ascend the mount , or touch it , or go beyond the bounds , under pain of death : but now that he gives his laws by a mediator moses , and had brought the people into covenant with himself , both priests and elders ( the representations of the people ) might ascend to the middle of the mount , and have this reviving and comfortable manifestation of gods favourable prescence with them , and fear no harm ; which divine manifestation doubtless they declared to the people , at their return to them , with singular joy . thus without a mediator , the law is most terrible and intolerable to sinners , so that they dare not approach to god : but by a mediator the law is tolerable and comfortable to sinners , so that they dare approach gladsomely to god. as a law of works it kills : as a law and covenant of faith it revives the sinner . thus of the first event . . the second event , was the further ascent of moses ( with his minister joshuah , ) from the priests and elders towards the top of the mount , near unto god , to receive more perfect instruction in his law and covenant , for israel . in this event , note ; ( ) gods a calling of moses to ascend up to him into the mount , and abide there : that he might receive from god the written law , to teach it to israel . ( ) moses his b going up into the mount ( after he had substituted aaron and hur in his stead , for all matters of the people , till his return : ) and his waiting on god six daies before the lord spake to him , and this without the cloud . this was to prepare moses and to elevate his minde to such further manifestation of gods glory and law as he should please to reveal . the people were prepared three dayes , for hearing the law and covenant spoken : moses is prepared six daies for receiving the law and covenant written . this highly extols the dignity and authority of the law. ( ) the c cloud covering the mount six daies , and the glory of the lord appearing , over the cloud , on the top of the mount , like devouring fire , in the eyes of israel . tokens of gods presence : though obscure , and terrible to transgressors of his law. ( ) gods further d calling of moses on the seventh day , out of the midst of the cloud , to come up to him into the cloud . ( ) moses his higher ascent into the mount , into the e midst of the cloud . ( ) moses his f abode in the mount with god forty daies and forty nights , during which time he did neither eat bread nor drink water . whilst he enjoyed gods presence and conference with him he needed neither bread nor water . an excellent emblem of the heavenly happiness , wherein the elect shall be like the angels needing no corporal food , while they have eternal vision and fruition of god. thus g elijah fasted forty daies and forty nights , going unto horeb the mount of god. thus h christ fasted forty daies and forty nights , before he entred into his publique ministry . these the three great fasters ; moses , gods law-giver : elijah , the great reformer and restorer of gods worship : and christ , the great and only redeemer of the world . to draw these miraculous extraordinary fasts into ordinary imitation , argues , in the papists , extream ignorance , and ridiculous superstition . ( ) the lords communing or speaking with moses on the mount , in the midst of the cloud , during this his abode there : the substance of his speech with moses being touching the framing of the tabernacle , and of the utensils thereof : touching priests : their vestments or ornaments for ministration , and their consecration : touching certain sacrifices : touching the altar of inecnse , atonement-money , the brazen iaver , the holy anoynting oyl , the holy perfume , the workmen called by god to frame all these things , and the strict sanctification of the sabbath , about i these things especially god conferred with , and gave commandments to moses on mount sinai . ( ) the lord's k giving unto moses ( when he had made an end of communing with him on mount sinai , ) two tables of testimony , tables of stone , written with the finger of god. these tables l were the work of god : and the writing , the writing of god graven upon the tables ; — the tables were written on both their sides , on the one side and on the other were they written . they were , two tables , in regard of two grand parts of our obedience , religion and holiness to god ; righteousness and temperance towards man and our selves . tables of stone , to signifie , the perpetuity of the law , men being wont to write things in brass or stone for durableness , iob . . as also the stoniness or hardness of mens hearts , under the old - testament-dispensation , far more then under the new testament more efficacious administration , cor. . , &c. written on both sides , m to note ( saith calvin ) the laws fulness , perfection , and compleatness , there being no space or room left for any addition , it was not lawful for man to add any thing , god had comprized all things in these ten words , whereof all the other laws ceremonial and judicial were as expositions and commentaries , and whereunto they were to be referred . n ainsworth thinks , this manner of writing on both sides , signified ; in respect of the law it self , that it hath both the outward letter , and inward spiritual meaning , rom. . . gal. . . in respect of men , that the law should be written outwardly in their actions , before men ; and inwardly in their hearts , before god , mat. . . heb. . . rom. . , . the tables were the work of god , and the writing was the writing of god , with his finger . not as if god had body , hand , or finger , properly : but metaphorically , what man doth with his finger , is ascribed to the vertue and power of god. here was nothing at all humane or angelical , but all wholly divine about these tables , which highly commends the divine authority and excellency of the law in every regard . thus , of the second event of the foederal sanction or ratification of the law and covenant of the ten commandments . and in this manner , and with these events ensuing , the law ( moral , ceremonial , and iudicial , ) was solemnly ratified as a covenant of faith or testament betwixt god and israel on mount sinai . all this is diligently to be considered . . the notorious transgression of this law , and horrid o breach of this covenant of faith , by the people of israel in their odious idolatry to the galf which aaron made , whilst moses was with the lord in the mount , and absent from the people . this sad narrative sets sorth , how the israelites , ( who with one voice promised , p all the words which the lord hath said , will we do , ) violated that great commandment , which q both god himself had spoken to them from heaven , and after repeated by moses : that so the r impossibility of the law , in that it was weak through the flesh , might be evidenced in this people at the very first , before any obedience at all was performed thereunto here particularly are described , i. their heynous sin it self ; set forth by the occasion , matter , and manner of it , exod. . . to . ii. the lords cognizance of their sin , accusing and threatn●…ng them with destruction for it : but at moses intercession , gods fury was asswaged , exod. . . to . iii. the singular zeal of moses both towards god and his people israel , having vehement indignation against this sin , when he returned out of the mount into the camp. this zeal he manifested . . by casting the tables out of his hands , and breaking them before the peoples eyes , beneath the mount , at the sight of the idolatrous calf : which he did not rashly , but purposely and advisedly ; to signifie to them their breach of covenant with god , by their idolatry , exod. . . to . this fact is s again recited in the repetition of the law , as done on purpose by him : and is no where condemned in all the scripture . questionless he brake them , by special and secret direction from god himself . . by demolishing uttterly and most disgracefully the idolatrous molten calf : burning it with fire , grinding it to powder , casting the powder into the water of the brook that defeended out of the mount , from the t rock in horeb , a type of christ , and causing the people to drink of it , exod. . . the fire made it , and marr'd it : that done , he reduced it to powder as small as dust , by grinding , or fil●…ng it , that not the least relique thereof might remain : he strawd the dust on the water of the brook , that it might be utterly abolished : and caused them to drink of it , that so their idol might go into their bowels , and be mingled with their dung , in execration and abomination of their idolatry . under these acts also the mysterie of u christs washing away their sins in the stream of his own blood , through repentance and faith , seem to be figured unto them : these waters being a type of the blood of christ the spiritual rock smitten . . by his sharp rebuking of aaron as principal in this sin , though his elder brother , exod. . . to . . by causing the sons of levi to slay men with the sword the same day , of those that were chief agents in this idolatry , exod . . to . . by his most servent intercession unto the lord for the people , exod. . , &c. iv. the lords resolute purpose of visiting this sin upon israel : and his actual plaguing them for it , exod. . . v. the lords threatning to with draw his wonted presence from them , though he would send his angel before them , to conduct them to the promised land , exod. . , , . vi. the peoples repentance hereupon : testified by their mourning , and refusing to put on their ornaments , exod. . , , . this their repentance moses endeavours to detain and exercise them in a while , that it might be more through and serious : by removing the tabernacle afar off out of the camp . the camp was now defiled by idolatry : therefore unfit for gods habitation , who would remove from such covenant-breakers , ver . . to . vii . the peoples reconcilement again to the lord after their repentance upon moses his intercession . the lord promising his favourable presence to moses and to israel , and to moses a peculiar and visible manifestation of his glory , viz. of his back-parts , so far as moses was able to bear it , exod. . . to the end . . gods gracious renewing of this law and covenant with that ungrateful , backsliding , idolatrous , covenant-breaking people , but now repenting of their wickedness . in this great act of divine grace , many things are very remarkable , viz. i. the restoring of the tables of the law and covenant . x and the lord said to moses , how thee two tables of stone , like the first : and i will write upon the tables , the words which were on the first tables which thou brakest , &c. god calls moses again up to the top of the mount to receive the writing of god on the tables : none must ascend with moses , nor be seen throughout all the mount : nor must flocks or herds feed before the mount : and moses must hew the tables , which god would write upon . moses did all accordingly . here i note two differences betwixt gods giving of these , and the former tables . . in the preparation of the tables . the former tables were prepared by god , were his own immediate work , as the writing was only his : here moses must hew and prepare these later tables , and god would write on them the words of the former tables . the restoring of the later tables is parted betwixt god and moses . — and though there be some doubt among learned men , whether moses also did not write the ten commandments in these later tables , as well as form the tables , from that passage in exod. , . where god saith to moses , write these words , — and he was there with the lord forty days , &c. — he did neither eat bread , &c. — and he wrote upon the tables the words of the covenant , the ten commandments : yet if the context and manner of speaking be well considered , this doubt may be clearly and easily resolved . for , y that which god commanded moses to write in ver . . was not the ten commandments , but some additional explanations thereof . and in ver . the word [ he ] in the two first sentences or propositions is to be referred plainly to moses ; in the third proposition , to god himself . . in the manner of moses ascent into the mount to receive the tables from god. in the former ascent z moses went up accompanyed with aaron the priest , and ioshuah that was to succeed moses , and bring israel into canaan , and of the elders of israel , as the representatives of the tribes , though moses alone went near the lord to receive the law : but in this later ascent moses alone must come into the mount , and besides him no man might be seen in all the mount. in this different dispensation , learned men think there was some mysterie intended : though somewhat hard to be found out . ( ) some think , hereby the iews were taught , that the law was void and frustrate , unless they offered stony hearts to god , wherein he might write the law. but a calvin counts this subtile & frivolous . ( ) one saith ; b the tables which god made and gave before , were written on : these which moses made were hewed , but empty , till god wrote upon them . so the law is written in mens hearts , and they do by nature things of the law , rom. . , . but corrupting themselves in the things that they know , their hearts are hewed only by moses ministry ; and however they boast of the law , yet through the breaking of the law they dishonour god , rom. . . till that be fulfilled which god hath promised , i will put my laws into their mind , and write them in their hearts , heb. . . ( ) most are of opinion , that though ( upon their repentance ) god was pleased to restore his law and covenant again to them , yet it should be with some maim or defect of glory that was in the former tables . these were prepared as well as written only by god : these hewed by moses , but written by god. something of man was in them . though god would heal their wound : yet some scar thereof shall remain in the very tables of the covenant hewed by man ; to remember them of their sin , and to humble them for it continually , c calvin , d rivet , e oleaster , and f others go this way : consult them . ii. the lords shewing to moses ( according to his promise ) his back-parts , and g proclaiming all his goodness in such attributes as tend most to the consolation of the penitent , and terrour of the impenitent amongst them . . the three first attributes setting forth gods essence , distinguished in three persons : . the seven next attributes revealing gods sweet and gracious disposition towards penitent and believing sinners the two last attributes declaring gods severity upon the impenitent wicked , and thier wicked posterity . iii. the h manner of the lords renewing of covenant with his people . herein note , . moses his interceding with the lord for his presence , and pardon . . the lords covenanting to expel the canaanites , adding divers explanatory ceremonial laws , commanding moses to write them , who was forty days and forty nights in the mount as at first ; the lord himself writing in the tables the words of the covenant the ten commandments . . the glorious i shining of moses face , when he came down from the mount with these later tables , ( gods glory had made moses glorious ; ) so that the people being afraid of him , he put a veil over his face while he spake with them . in this the k apostle points out a mysterie ; for hereby was signified the glory of the law and of the ministration of moses , which the brighter it is , and so discovering sin , the more terrible it is to sinners , they cannot endure it , they cannot behold the primary proper and true end of it , christ. but this glory was under a veil ; which imported both the darkness of that dispensation then , and the darkness of the peoples hearts by ignorance and unbelief to comprehend it , till this veil be done away in christ by the surpassing glory and brightness of the gospel , transforming us from glory to glory . . the l laying up of these two later tables in the ark , according to gods appointment , into which ark the two former tables never came , being broken before the ark was made . this ark is said , in the repetition of the law , to be m made by moses : and elsewhere , in the former narrative of the history , it is said to be n made by bezaleel . not that there were two distinct arks made , the one temporary before the tubernacle was made , which afterwards should be laid aside : the other continuing still in the tabernacle . for , we read of no such temporary ark : it was one and the same ark which the lord had o formerly described and appointed to keep the testimony in . and bezaleel is said to make it , because he was the workman that framed it ; moses is said to make it , because he from the lord commanded and directed bezaleel about the makeing of it , the supervising and ordering of the whole work lay upon moses . this ark was peculiarly made for the keeping of the two tables of the testimony therein : neither p was there any thing in the ark besides them . these tables were called , q the testimony : because they testified what was the covenant betwixt god and the people , and would testifie against all that should break the same . hence the ark is stiled , r the ark of the testimony : and the tabernacle containing the ark , s the tabernacle of the testimony ; yea , because these two tables had the covenant of god engraven on them , they are called , t the tables of the covenant : and proportionably , the ark , u the ark of the covenant . here we have excellent mysteries of christ adumbrated ; for as the law and covenant of god in the two tables was contained in the midst of the ark , the mercy-seat covering that law in the ark , the two cherubims looking towards the mercy-seat , the lord himself dwelling between the cherubims , vouchsafing his gracious presence and answers to his people from over the mercy-seat : so iesus christ , our true x ark of god , had gods y law and covenant perfectly in his heart , in the midst of his bowels ; is our true z mercy seat or propiriatory , covering the curse of the law and our sins from the eye of god , a in whom the lord vouchsafes his favourable presence and guidance to his church . this custody of the tables in the ark did highly commend the dignity , glory and authority of the law , this sinai-covenant . thus of the manner or way of gods giving his law , in these eight particulars especially . hence we may easily iufer and conclude ; . that , the law-giver is most glorious . no judge or law-giver like unto him in the whole world ; . in wisdom how glorious ! most wisely providing in ten words , in ten short commanding sayings , for all sorts and degrees of duties , and against all sorts and degrees of sins , perfectly . as all things may be referred to the ten predicaments : so all duties are commanded , and all sins forbidden , in the ten commandments ; as b peter martyr hath in effect observed . no such wisdome in any of all the sons of men in framing their laws : they cannot make sufficient provision at once for all cases and corruptions , hence they are still making new laws , upon new emergencies , so that huge volumes cannot comprize all their laws . . in holiness how gloriou●… ! the matter of this law is c holy : so holy , that there is no print nor shadow of unholiness or impurity in it : yea , it is a perfect law and rule of holiness to all his covenant-people , in the first table in four words . . in iustice and righteousness how glorious ! every duty required , every sin forbidden , every mercy promised , every judgement threatned , in his law declare his righteousness . d the law is just : and the rule of all righteousness and temperance to man , in the second table in six words , and how severely did god punish israels breach of this law , with the death of at present , with his own removal out of their camp , and with divers e after-reckonings ! . in goodness and mercy how glorious ! israel could not endure to hear his immediate voice : therefore he condescends to speak to them by a mediator . f he tels moses of their sin , bids him let him alone , that he might consume them : hereby putting an opportunity into moses his hand to intercede for them , that their destruct on might be prevented . he said , let me alone : that moses might not let him alone . how willing was god , that moses intercession should prevent israels destruction ! and when they had so heynously transgressed and broken covenant with god ; yet g the lord gives them hearts to repent , and upon their repentance proclaims all his goodness for their comfort , and afterwards renews the ●…ables of the covenant with them . oh how infinite this his goodness ! . in supream majesty how glorious was god in this dispensation ! such preparation for his law , such promulgation of his law , such terror upon the people , and upon moses himself thereupon , proclaim his incomparable majesty . think of the trumpet sounding , the lord descending in fire on the top of sinai , ten thousands of his saints attending him , the thunder and lightnings , the blackness and darkness , and tempest the mountain smoaking , and all on a light fire burning to the heart of heaven , israel , moses , and the dead mount it self quaking and trembling at the lords presence : and h then admire his glorious greatness and majesty . . that , the law , the moral law is most excellent , in authority , purity , equity , extent , spiritualness , durableness , and outward glory . . it excels in authority : god having engraven his own authority upon it so immediately and variously . god spake it once by immediate voice : wrote it twice by his own finger in tables of stone : and gave it to israel under the solemn ratification by sacrifices and blood as his covenant with them . . it excels in purity : the purest god giving it ; israel the purest people must be sanctified , washed and prepared for receiving it ; it commanding purity in the highest , forbidding impurity in the least and lowest degree imaginable . . it excels in equity : being a perfect rule of all righteousness . . it excels in extent : reaching to all sorts and degrees of persons ; to all sorts , degrees and circumstances of actions , good or evil ; not only to the outward works , but to every word , to every thought , to every imagination , and ( if there be any thing before the imagination ) to every first motion or stirring of corruption even before deliberate consent . well might david say ; i i have seen an end of all perfection , but thy law is exceeding broad . . it excels in spiritualness : it reacheth to the spirit within , as well as to the body without ; it requires the soul and spirit , as well as the body of any action . k the law is spiritual . the author of it is a spirit : the matter of it is chiefly spiritual : the end of it is spiritual , an holy spiritual heavenly life . . it excels in durableness : being twice written in tables of stone by gods own finger , for perpetuity thereof . l heaven and earth shall pass away , but this law shall not pass away . the m doctrine of faith doth not destroy , but establish the law : christ himself did not nul it , but fulfil it . it excels in outward glory : god having put such and so many characters of visible glory and dignity upon it , in all those eight particulars . the n apostle acknowledgeth this glory to be very great : though the new-testament glory surpass it . the antinomians therefore deal ignorantly and impiously against this law of god , whilst they study to evacuate its authority , and to trample the glory and dignity of it in the dust . . that , lapsed sinners are not able to endure the voice of god in his law immediately . they cannot draw near to god and his law , without a mediator : but moses could draw near to god , a mediator could come immediately into his presence . and no wonder ; for , . god , immediately considered without a mediator , o is to the lapsed sinner a consuming fire ; a god of vengeances , that will not , cannot , clear the guilty , without full satisfaction to his justice offended . the lapsed sinner is utterly unable for such satisfaction , gods justice being infinite : and therefore must be swallowed up of divine wrath for evermore . . the law , considered without a mediator , is p only a ministration of death and condemnation , a killing letter , to the sinner . requiring impossibilities , through the weakness of the sinners flesh that cannot keep it ; and yet denouncing death , and thundering out the curse against the least transgression without mercy , without ability or liberty of repenting . there being no mediator to endure that curse which lapsed sinners have deserved , that so they may be redeemed from it : not to fulfil the law for them , as their surety , which themselves could not keep . hence , without christ the true mediator , no sinner since adam's fall can endure god or his law immediately : they swallow up the sinner with horror and confusion , with despair and death . but christ the mediator draws near to god , to his law ; q endures it , and fulfils it compleatly for us : and so in him lapsed sinners can comfortably endure both god and his law. . that , the law was so given from god on mount sinai , as might best set forth the necessity and sufficiency of christ , and bring sinners to him . here 's the wisdom and grace of god in a mysterie . the mysterie is ; christ in the law. we wonder not to hear of christ in the gospel : but is christ in the law ? how can that be ? not to insist upon that which some well observe , r that christ was the angel , who gave the law to moses . mark well the former manner of the laws dispensation , and then you shall see christ in it , yea christ chiefly and especially in it , nothing being in it so much as christ. for , . christ is in the preface to the law fundamentally . as our mediator , s in whom alone the lord is our god ; and as our redeemer , that hath alone brought us out of more then egyptian bondage , all our spiritual thraldom . this his mediation and redemption is laid down as the foundation of all our obedience to the law. . christ is in the precepts and threats of the law , intentionally ; for , t the end of these impossible precepts , and intolerable threats , is to drive sinners out of themselves , that consequently they may flie to christ alone , for performance and happiness . . christ is in the promises of the law virtually ; the mercy promised generally in commandment second , and canaan ( the type of heaven ) promised particularly in commandment fifth , are through the vertue and efficacy of his merit only ; in which regard u all the promises of god are in christ yea , and in him amen . in effect x we obtain no mercy , till we obtain christ : and there 's no coming to the promised eternal canaan but by christ. . christ is y in the mediator of the law , moses ; and in the ceremonials annexed to the morals , and in the sanction of the law , typically : moses , all the ceremonies , and the sanction of the law , being evident types of christ , that great prophet , the body of those shadows , who by his own death and blood established his own testament . . christ , in a word , is in the renewing of the covenant and tables broken , evangelically : for that , z in christ lapsed sinners find place for repentance , and pardon , mercy and reconcilement to god upon their repentance . by all this it is clear , that god so and in such manner purposely gave his law on mount sinai ▪ that it might be israels a school-master to bring them to christ , that they might be justified by faith. thus the law is full of christ. where now is the rayling and black-mouth'd antinomian , belching out his hatred , scorn , contempt and reproaches against the law with bitterest invectives ? cease to blaspheme gods law , lest you blaspheme christ : for the law , as given on mount sinai , abounds with christ , and sets forth much of christ every way . . that , the lord is well-pleased when sinners ; sensible of their own inability to endure god and his law immediately , do flie out of themselves to a mediator . how doth the lord seem to be affected , when israel ( terrified with gods voice , being unable to endure that which was commanded ) fled to moses the typical mediator , that he might pass betwixt god and them , and in moses to christ the true mediator typifyed : now god had obtained one end of this terrible publication : now he had taken this self-conceited people in some measure off their own bottom , that they might not rest upon their own abilities and actions for justification , which were weak and insufficient : but only upon the abilities and sufficiencies of a mediator , viz. in christ especially . in like sort , the lord is abundantly delighted when by the severity of the law , any sinner is brought out of himself , taken off his own base , to lean only upon christ for salvation . this takes all glorying from the creature : and devolves the whole glory upon god alone . . that , the law promulged on mount sinai was given to israel as a covenant . it was not given precisely and absolutely as a law , but as a foederal law , or covenant law. for , . this law given on mount sinai is divers times stiled b a covenant . . the tables wherein this law was written , are called , c the tables of the covenant , and d the covenants . the ark containing these tables is called , the e ark of the covenant . . gods f preface to the promulgation of the law , is a summary abridgement of the covenant and mutual foederal obligations betwixt the foederate parties . . the g preface prefixed , and promises intermixed , in the law promulged , clearly import the nature of a covenant therein . the solemn ( g ) foederal sanction or ratification of this law , by erecting an altar to represent god the chief party to the covenant , and twelve pillars by the altar to represent the twelves tribes ; by killing of sacrifices and sprinkling the blood thereof half on the altar , and half on the people , for mutual confirmation thereof on both sides . . the breach of this law is counted and called a i breaking of gods covenant . in all these regards it must needs be confessed this law on mount sinai was given as a covenant . . that , the law on mount sinai , though seemingly given as a covenant of works , yet was really given and intended as a covenant of faith. seemingly , and at first blush , the law given on mount sinai appears to be , and hath a face of a covenant of works . for , the promulgation of the law was with such and so many tokens of divine terror and majesty , as seem inconsistent with the gospel . . the tenor and current of the law seems to be wholly for doing not at all for believing ; for works , not for faith : and is for substance the same with the law of nature , the covenant of works , naturally engraven in mans heart in innocency . . israel was not k able to endure that which was commanded , but fled from god , apprehending that that great fire would destroy them , and if god should speak to them any more they should die . . israel are said to l break this covenant , and the tables were m broken by moses to signifie so much to them . but the covenant of faith is so contrived in , and founded on christ , as it is beyond our breaking of it . but really and indeed the law on mount sinai was intended and given as a covenant of faith , though very different from all the foregoing discoveries and dispensations of the covenant of faith. for , . in the preface of the ten words of the law god declares himself , the lord ; their god ; viz. peculiarly , by covenant , ( for by creation and common providence he was others god , as well as theirs ; ) and their redeemer from egypt : n a type of their redemption from spiritual and eternal bondage by jesus christ. since mans fall the lord is not a god in covenant to any , but only in christ ; nor a spiritual and eternal redeemer to any , but in him only . . the law was given o in the hands of a mediator , viz. moses , the typical , christ the true mediator . the covenant of faith is with a mediator : the covenant of works is without a mediator , needs no mediator . . to the moral law , the ceremonial was annexed as an additional explanation thereof ; especially of the first table . p both morals and ceremonials were given the self-same day on mount sinai . and the ceremonials types of jesus christ , the q body and substance of them all . . the law r was stablished as a covenant by the death and blood of sacrifices : shadowing out the true death and blood of christ the true sacrifice , whereby the everlasting covenant was confirmed . . this sinai-covenant s admitted of repentance after the peoples transgressing thereof , and of pardoning mercy upon their repentance : which is according to the tenor of the gospel , and covenant of faith. but the covenant of works t denounceth death upon the least transgression , leaving no room for repentance , nor hope of mercy . by all these considerations its evident , that the law given on mount sinai as a covenant , was given indeed as a covenant of faith : and only seemed to be given as a covenant of works . none of all those former considerations being inconsistent with the covenant of faith , nor necessarily concluding for a covenant of works . for , ( ) the terror of the promulgation , was but to drive that people out of themselves to a mediator , as a u schoolmaster to bring them to christ : and setting forth the different dispensation of the old estament from the new : that working the x spirit of bandage to fear , this the spirit of adoption to filial confidence ( ) the law requires not only doing , but believing ; not only works , but faith in god in christ ; both in the first commandment , compared with the preface prefixed , and otherwise : as hath been y already proved ▪ ( ) the rigour of that old testament dispensation kept israel at a greater distance from god , yet drave not the people quite away from god , as the covenant of works drives the lapsed sinner quite from god : but we z draw nigh by the blood of iesus under the new testament dispensation . ( ) israel brake the sinai-covenant , not absolutely , so as utterly to evacuate the same for ever ; for god renewed it again : but respectively , in regard of their own desert , they made forfeiture thereof , though god would not take the advantage of the forfeiture . but the covenant of works once broken by adam , was broken irreparably . . that , the sinai - law and covenant was dispensed with much darkness and obscurity , with much bondage and slavish fear , keeping off the people at a great distance from god ; in comparison of the new covenant , wherein that cloudiness , veil , terror , bondage , &c. are done away in christ. the church , then being in her minority , a was under tutors and governors ; now grown to ripeness of age is in spiritual liberty . . lapsed sinners , though brought into a covenant of faith , yet of themselves are not able to keep that covenant in faith and obedience , notwithstanding all their resolutions and promises to that end how fully did israel promise : but how foully did israel fail and come short in performances ! — . though gods covenant-people sometimes fail on their part in covenant-performances , yet god upon their repentance for the mediators sake pardoneth their sins most graciously , and reneweth his covenant with them : though they fail on their part , god will not on his : nor suffer his covenant utterly to fail for evermore . it s their duty , conditioned in this covenant , to repent , in case of miscarriages against the covenant : it s their great priviledge and dignity , that they have liberty and ability of repenting , and shall be accepted upon their repentance . this covenant opening such a door of repentance for offences against it , was certainly a gospel covenant of faith for the consolation of israel in jesus christ. thus of the form of gods first manifestation and establishment of this sinai - covenant with israel . section ii. ii. touching the outward form or manner of this sinai-covenant's ensuing administration , after it was manifested and established ; it was actually administred and put in execution . . with much external glory . . with some darkness veiling that glory . . with a very servile poedagogy to a church under age . . with a visible and successive ministery , ordinary and extraordinary for application of this covenant and poedagogy to israel . . with universal respect and reference to the whole national church of the iews . . with a distinctive differencing of the iewish church , ( the then only church in the world ) from all other people and societies on earth . . with such a church of god , as was also a theocracy , or gods own peculiar common-wealth . let me clear and open these a little . i. with much external glory . paul , enumerating the jewish priviledges , saith , b who are israelites : to whom pertaineth the adoption and the glory , and the covenants , and the giving of the law , &c. and elsewhere , c if the ministration of death , written and engraven in stones , was glorious , in that the children of israel could not stedfastly behold the face of moses , for the glory of his countenance , which glory was to be done away , &c. wherein he plainly declares that , this sinai-covenant had a glorious ministration : though it was but a vanishing glory , which was to be done away ; and an inferiour glory to that of the new testament having no glory in this respect , by reason of the glory that excelleth . the outward glory of this ministration shewed it self many waies . viz. . in the very face of moses , the first minister thereof from god to israel . when he had been in the mount with the god of glory , to receive the tables of the renewed covenant , and was now come down to administer the same to the people , d the skin of his face did shine so gloriously , that ( till he had put a veil upon his face ) the people were afraid of him , could not stedfastly behold him . this signified ( as paul intimates ) the e glory of this ministration , far surpassing the weakness of israels apprehension , till it was veiled with shadows . israel so received the law , glorious and terrible , that they could not stedfastly look to christ the end of the law , but only by the grace of christ ▪ but when the jews shall be turned to the lord christ , they shall behold christ the end of the law , the veil of blindness and hardness upon their hearts being taken away . . in the ark of the covenant , wherein the two tables of the covenant were kept . of all the sacred things this was most excellent . it s often , by way of emphasis and singular dignity , called , f the glory : being an eminent type of gods glorius christ , and token of the special presence of the glorious god in the midst of israel . in reference hereunto , the cherubims shadowing the covering of the ark , viz. the mercy-seat are called , g the cherubims of glory . . in the publique places of worship , viz. h the tabernacle , and temple , ( the receptacles of the ark , the glory , ) which were erected with much outward glory , beauty , splendor , and magnificence . . in the sacred utensils of the sanctuary , both in tabernacle and temple : which were proportionably very beauteous and glorious both for the matter , outward form and order thereof . . in the holy-garments and ornaments of the priests for ministration therein : which were very eminent i for glory and for beauty . . in the whole k ministration in the tabernacle . now all this outward typical glory of the old testament ministration shadowed out the true inward spiritual glory of the new testaments dispensation . ii. with great darkness and obscurity upon all this outward glory . though moses face did shine gloriously : yet his glorious countenance l was covered with a veil . though the ark , tabernacle , holy utensils , holy garments , and the whole ministration were outwardly beauteous and glorious : yet there was a cloud , a veil upon all this glory : the spiritual mysterie and end therein intended , viz. jesus christ the life and soul of this covenant , was set forth thereby but typically and darkly . but this dark m veil is done away in christ under the new testament . likewise the dark veil of unbelief and blindness upon the hearts of the jews , n shall be done away when they return to christ. this inward darkness of their hearts , so aggravated the outward darkness of this covenants ministration , that none but the spiritual jews did behold the spiritual end and mysterie thereof . iii. with a servile and burdensome poedagogy . the church of israel in the wilderness was in her extream infancy ; and from moses till the death of christ , was as a child in minority under age , but growing up by degrees to maturity . therefore god under this covenant gave israel a more servile poedagogy , or childe-like schooling : though she was heir by covenant , yet she remained as a servant in condition , till the fulness of time came . o the heir as long as he is a child differeth nothing from a servant , though he be lord of all , but is under tutors and governors , untill the time appointed of the father : even so we , when we were children , were in bondage under the elements of the world . but when the fulness of the time was come , &c. this poedagogy , or childe-like schooling of israel under the ministration of this covenant was so exceeding chargeable , laborious , and every way gravaminous , that peter confesseth , it was a p yoke which neither we , nor our fathers were able to bear . and paul intimates , it was an q intangling yoke of bondage . and therefore by way of an elegant allegory r he compares this old covenant to hagar the bond-woman , gendring to bondage , and the new covenant to sarah the free-woman , gendring to freedom . this covenant brought forth children and heirs to god , but in a more servile condition of bondage under tutors and governors , till christ. but as one notes well ; s there 's a twofold servitude , . one to damnation , which shuts the sons of such disposition out of the kingdom of heaven , which was figured by the bondage of ishmael and hagar . this , the covenant doth not beget in it self , but in them that rejected christ the soul of the law , and trusted in their works to be justified thereby . ▪ the other of sons , which are held under the nurture of the the law and legal rites , but rest not in them , but by them are led unto christ ; which abide still in the house , and partake of the diginity of sons though under tutors ; and this servitude is an effect of the covenant thus administred . i add , this covenant , thus administred , bred the former servitude indirectly and accidentally only , upon occasion of carnal israelites abuse thereof through ignorance and unbelief : but it wrought the later servitude directly and properly , god intending so to nurture and train up his church under age . now in this servile poedagogy or child-like schooling of israel under this ministration , note briefly these particulars , viz. . the school-master : the law t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the law became our school master towards christ , &c. what law ? both the moral and the ceremonial law , as digested into the old covenant , or old testament . for , both these school the sinner , by instruction and correction . and both these , by such schooling carry on and conduct the sinner towards christ , as hath been abundantly proved . . the school-house , the wordly sanctuary , viz. the tabernacle in the wilderness , and till the daies of solomon : the temple from solomon , till christ. every school-master hath his school , wherein he nurtues his scholars : so this covenant had its school for the jews under it . u then verily the first covenant had also ordinances of divine service , and a worldly sanctuary . for there was a tabernacle made , &c. thither x all israel must come , to seek gods oracles , and answers , and to offer up all their sacrifices . there all the males of israel must appear before the lord thrice every year . . the lesson to be learned by the israelites , from this school-master , in this school y iesus christ , this covenant administred in the sanctuary , primarily taught jesus christ to israel : viz. . the necessity of christ to salvation , themselves being otherwise involved under sin and misery remedilesly , as the law did convince them ; . the sufficiency of iesus christ unto salvation , as the types and ceremonies did evidence to them . this grand lesson touching jesus christ their saviour was more plainly & fully taught by this , then by all the fore-going covenants . and yet by this , only as 〈◊〉 a more servile school ; not as in a more free university , which is the priviledge of the new covenant . under this covenant from moses till david , israel had the a b c and first rudiments of christ , they were taught , as it were , to know their letters , and to spell christ , in the types and darker promises : from david till the captivity , they were taught more perfectly to read christ , in the explanations of the types and figures of christ by more full and clear promises : from the captivity to christ , they became more ripe in the knowledge of christ shortly to come into his temple , earnestly desiring him and longing for him . and so when christ jesus came they were prepared for the university-instruction of the new testament . the way of teaching this lesson : was gradual , and proportionable to the dulness of israels capacity . this covenant taught them christ especially by these three steps . viz. . by exacting z perfect and perpetual personal obedience from them , under penalty of the curse . which a because of the weakness of their flesh , they could not possibly perform . . by detecting hereupon to themselves their b sin and misery . that so their undone condition may convince them of the necessity of a saviour . . by c directing them to christ , that only all-sufficient saviour , by whom alone exactly performing all obedience , and enduring our deserved curse , they may be justified through faith. shutting them up unto that faith which should afterwards be more fully revealed , under the new testament . . allurements , and encouragements to the learning of christ , this covenant propounded to its scholars the iews , viz. d large promises of a temporal inheritance and outward blessings . as schoolmasters allure their scholars to learn their lessons , by promising them plums , apples , &c. . school-nurture and discipline ; for correcting the delinquencies , and subduing the stubbornness of israel . i. for correcting the delinquencies and faults of israel , this covenant had a sharp e rod of threatnings of many grievous temporal calamities especially , to keep them in aw . as school-masters have their rods and ferula's for negligent and unruly boyes : according to the saying : a rod in the school is a necessary tool . ii. for subduing the stubbornness of israel ( who was generally a stiff-necked and rebellious people ) the lord in this covenant had divers waies and methods . as , . by a burdensome f yoke of ceremonial ordinances laid upon their necks , which at last grew intolerable to them , and is now under the new testament wholly laid aside . this was a very costly , painful and cumbersome yoke continually to them : and did exceedingly tend to subjugate and tame them . . by many restraints laid upon them : confirming and abridging their liberties exceedingly , to bring them under . as , ( ) he restrained them from g the use of divers creatures , in meats and drinks , &c. making many creatures unclean , and so unlawful to be used , upon sundry penalties . ( ) he propounded some things to them of a lawful and indifferent nature , h which if they should meddle with , they must undertake such washings , purifications , &c. thereupon ; as the enjoyment thereof countervailed not the inconveniencies annexed , nor was worth the while . . israels proficiency under this school-nurture and poedagogy was manifold and more or less in one regard or other , the advantage redounded to the whole body of that church . for , . some of them were hereby i preserved from paganish idolatries , superstitions , prophannesses , and many abominable evils which they had seen in egypt , and did after see in canaan : their hands being full of gods better work and imployments , which took them up . as busie children , though incapable of learning , yet are kept at school from many shrewd turns . . some of them k gained knowledge in the moral and ceremonial duties of the covenant : though the mysterie of the covenant , viz. jesus christ was veiled and hid from them . as many boyes at school learn to read , write , and cast accompt : though incapable of being university-scholars . . some of them , viz. the l spiritual israelites indeed ; they that were iews inwardly , gained a sufficient measure of the saving knowledge of jesus christ in this covenant : though their clearest knowledge was dark and obscure in comparison of ours gained under the new covenant . . all of them , even the whole church of the jews were m shut up as in a prison , under this covenant , to the faith that should afterwards be more fully revealed , confined thereby within the bounds & limits of faith , that they should not seek for salvation any other way , then by jesus christ through faith. thus the n law was their school-master towards christ , that they might be justified by faith. this branch hath elsewhere been already o explained . thus the jews in some way or other , notably thrived under this poedagogy . . finally , the advancement of israel in fulness of time , from this more servile poedagogy of the old covenant , to the more free tutor-age of the new covenant : as good scholars are sent from school , to the university . p but after that faith ( that is , the more clear , and full doctrine of sinners salvation by faith in jesus christ ) is come , we are no longer under a school-master : for ye are all the children of god by faith in christ iesus . and are no longer under q the spirit of bondage , as servants , to fear : but under the spirit of adoption , as sons and heirs come to age , to cry abba father . iv. with a visible ministry , ordained and erected by god amongst them , for applying of this covenant and the benefits thereof unto them , especially for applying to them iesus christ the grand mysterie of the covenant . this ministry was twosold . . ordinary . . extraordinary . . ordinary , r the levitical priesthood : which in a lineal descent were to succeed moses and aaron till the time of reformation , viz ▪ the days of the new testament . this levitical preisthood had principally two sorts of imployments which were peculiar to them viz ▪ . offering up of s sacrifices daily , first for their own sins , and then for the peoples . which t sacrifices ( though they sanctified to the purifying of the flesh , yet ) could not make him that did the service perfect , as pertaining to the conscience . but they typed out to israel , u the sacrifice of sacrifices , viz. the body and blood of jesus christ ; who through the eternal spirit offered himself without spot to god , and so purged the conscience from dead works , to serve the living god. x — for , by one offering he hath perfected for ever them that are sanctified . . offering up of y incense daily upon the golden altar before the veil , while the people were praying without , luk. . , . which typed out christs continual intercession in heaven for his people by his sweetest and most acceptable merit . which z incense of his merit being put to the prayers of all saints , their faithful prayers become acceptable and sweet before god as the most fragrant incense . thus jesus christ our great high-priest by his satisfaction and intercession swallowed up the sacrifices and incense of the levitical priesthood , as the substance , truth and mysterie intended in those types : and the a priesthood under the law served unto the example and shadow of heavenly things . . extraordinary , the prophets of all sorts which prophesied to israel during the time of the old testament . according to the true intent of this covenant , these prophets , . revealed christ the messiah in many promises , expounding this covenant ; . exhorted the people frequently to come to him , and accept him by believing in him ; . encouraged them to walk answerably to him in all sincere obedience and well-pleasing ; warned them against all sinful ways inconsistent with faith in christ , and obedience to him , inviting them frequently to repentance in case of such miscarriages . all which proceedings are most obvious and observable ; . in the ministry of b all the prophets before iohn . . in the ministry c of iohn baptist , greater then all the prophets , pointing out christ the true lamb of god with his finger . . in the ministry of jesus christ himself , d that great prophet of prophets , who was under the law , and a minister of the circumcision , till by his death he abrogated the old testament administration . v. with universal reference to the whole national church of the jews , which was till christs death the only church of god in the whole world . here two things are to be considered . . that this covenant was dispensed in such manner , as to be extended to the whole national church of the jews , and their seed from generation to generation , ( the natural seed of abraham bearing the face of the national church ) . for , this covenant , . was promulged e to all israel ; . was established f with all israel ; . was renewed g with all israel , after their violation thereof ; . and was at last performed to the whole church in the land of canaan , &c. . that , though this covenant was extended in the dispensation thereof to the whole national church , abraham's natural seed : yet every of them did not alike , either perform covenant-conditions to god , or partake covenant-mercies and blessings from god. some were iews only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly , and in the flesh : some were iews also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inwardly and in the spirit , as the h apostle lays down the distinction . now the carnal iew had his share only in the carnal outward temporary blessings and outward visible ordinances : which yet was an high dignity above covenantless pagans . the spiritual iew had his part and interest both in the temporal , spiritual and eternal blessings of the covenant . the carnal iew shared in the typical sacrifices , altar , priesthood , tabernacle , canaan , &c. but the spiritual iew shared in christ himself the true sacrifice , altar , priest and tabernacle , and in heaven that true eternal i rest remaining to the people of god , whereof canaan was but an obscure typical administration . but whatsoever mercies either of them enjoyed , they enjoyed them only as covenant-blessings in and through christ of meer grace . vi. with a distinctive differencing of the jewish church ( the then only church in the world ) from all other people and societies on earth . as god did by this covenant appropriate israel to himself , as his own people : so he did thereby separate and distinguish them from all others , as his only people . this was a distinguishing covenant . hence , god in his preparing them for this covenant , tels israel ; k if ye will obey my voyce indeed , and keep my covenant , then ye shall be [ segullah ] a peculiar treasure unto me above all people , though all the earth be mine . and hereupon paul describing the condition of the gentiles before christ , ranks this in the catalogue of their spiritual miseries , that they were l strangers from the covenants of promise : whereupon they were a people afar off from god , when m israel was a people near unto him : yea , this covenant did so discriminate , and wall in the iews from all others , in the administration of it , that it is stiled , n the middle wall of partition betwixt jews and gentiles , broken down by christ : and the enmity , even the law of commandments in ordinances , abolished in his flesh . so that this covenant till the death of christ , distinguished the iews from all others , as forreiners , and strangers , and enemies . israel was gods garden-shut-up , his peculiar inclosure : all the other nations of the gentiles were as the wild waste , common , heath , or wilderness ; till christ by his death o took away this distinction , and by his new-covenant took in the gentiles to the iews , making in himself , of twain , one new man , so making peace ; reconciling both unto god in one body by the cross , having slain the enmity thereby , &c. vii . finally , the administration of this covenant was such , that therein he dealt with israel as his peculiar common-wealth also , as well as his peculiar and only church . and therefore as he gave them morals and ceremonials to regulate them as his church in all matters of religion : so he gave them iudicials or iudgements to guide them as his common-wealth in all matters of civil concernment . p when israel came out of egypt . &c. — judah was his sanctuary : and israel his dominion . hence some stile them a theocracy . which iudicials were with morals and ceremonials q digested into the body of this covenant ; being published by god , written by moses joyntly in a book , and all read together to the people , and assented unto by them in the day of this covenants solemn sanction . god himself being the immediate author , enactor and lawgiver of these iudicials , they were the most wise , equal , righteous , and full political laws that ever were established in any common-wealth in the world : there being no folly , iniquity , tyranny , or insufficiency in them , which evils usually attend , more or less , all humane laws . so that the political laws of other re-publicks are best , that come nearest to gods iudgements . thus god would appropriate israel to himself peculiarly in all capacities ; as abrahams seed and family , as a church , and as a common-wealth . he would be their father , as his family : their redeemer , as his church : their lord and king , as his common-wealth : their god , as all. and therefore when israel would have a king , like the nations , god tels them r that they had rejected him from being their king. and so he gave them a king in his anger : and took him away in his wrath . o happy that people , which in every notion , capacity and consideration are gods people ! inferences . hence observe , . that , god disposed and ordered the affairs of israel under this old covenant with infinite wisdom , care , love , and faithfulness . this dispensation came much short of the new testament administration : but it was sufficient for israels salvation , and peculiarly accommodate to their weak apprehension and condition . god did exceedingly condescend unto them , who were not able to ascend unto him . how wisely , lovingly and faithfully did he set forth this covenant , viz. . with much outward glory : to prevent their ensnarements by the pompous idolatries and superstitions of pagans , to retain them more delightfully in his own pure worship , and to lead them on thereby to the surpassing inward glory of his true spiritual worship . . with a veil of darkness upon that glory : for , that glory without a veil dazled their weak sight , they had such a veil of ignorance , unbelief , and hardness upon their minds and hearts that they could not receive it ; they spelled christ out in the abc of veiling types and shadows ; nor was that great mysterie of christ to be revealed clearly without these , till the fulness of time . . with a servile poedagogy , or child-like nurture , leading them to christ : for , they were children but under age , and therefore incapable of riper instruction . . with a constant succession of an ordinary and extraordinary ministry , till the very death of christ : for informing their judgements , for reforming their hearts and lives , for directing their practices ; and for encouraging them to apply to themselves , and wait for christ the consolation of israel . . with the whole body of that people and their posterity : his love to them had multiplyed them , and was now manifested more extensively towards them , then in any former generation : all shall reap covenant-benefit , of one sort or another ; and he will not cast off any of them or their seed , till first they cast off him . . with distinguishing israel from all people , as his peculiar-treasure . distinguishing mercies are eminent mercies . . with reference to their civil , as well as ecclesiastical state : that they might be his endeared and obliged people in all capacities . . that , the advantage of the jews was very great above all other people . this covenant-administration t was a middle wall of partition betwixt them and all others . hereupon , . israel were gods peculiar-treasure ▪ all other nations but as refuse and rubbish : . israel u the inclosed garden of god ; all others as a dry desart and desolate wilderness : . israel x the sheep of gods pasture ; all others the goats of the mountains : . israel look'd to , and cared for , by god ; all others y over-looked and disregarded in their ignorance and unbelief : israel z shut up unto the faith ; all others shut out from the faith : israel nurtured a in the school of iesus christ ; all others b without christ , covenant , hope , and god in the world . . that , israel during this covenant , from moses giving of the law , till the death of iesus christ , was in nonage or minority . for all this while god bred them up c as children with rudiments and elements under tutors and governors , till the fulness of time was come . their infancy was in the wilderness ; their childhood from ioshuah , till david ; their youth from david , till the captivity : their riper age , wherein they drew nearest to full age , was from the captivity , till christ. all this while they were in minority : yet growing on to maturity . thus the old testament yeilded only children , but the new testament men in spiritual capacities . that was a more imperfect , this a more perfect dispensation of gods covenant . . that , the jews were an exceeding untractable people , a stubborn , rebellious and stiff-necked nation . and therefore god laid this heavy iron-yoke upon their necks , to tame and subjugate them , to break them and bring them under his scepter and government . whereas christs d new-testament-yoke is easie , and his burden light : his people being a e willing people in the day of his power . . that , the carnal jews , who embraced not life and salvation in christ tendred by this covenant , were utterly inexcusable . in the day of their condemnation , they shall have no apologie or excuse for themselves , because this covenant was extended to the whole body of israel , and salvation by christ was therein offered to the whole body of that people , to the carnal , as well as to the spiritual iews . the f election only embrace and obtain it , the rest are hardned . the fault is not at all in god , but in themselves . this covenant was administred with universal reference unto all : but the carnal sort rested in the carnal and outward promises thereof , neglecting spirituals and eternals primarily intended . they licked the rock , but sucked not the hony out of the rock . . that , the old testament-administration had much g servitude and bondage in it : and kept israel under it in minority , as servants in condition , though heirs by promise and covenant . hagar h the bond-woman was a type or allegory of this covenant from mount sinai , gendering to bondage . — the apostle stiles this , i a yoke of bondage . and elsewhere intimates , that k the spirit of bondage to fear , was more proper to the old ; the spirit of adoption whereby we cry abba father , was more peculiar to the new testament : and that l christ by his being made under the law redeemed them from this servile state , to the adoption of sons ; from a servile , to a free son-like condition . this shews the preheminence of the new testament above the old : and the priviledge of christians above the iews . . finally , that this old testament , in respect of the form of administration , was far superior to all covenant-expressures foregoing , as is evident by all the former particulars : but far inferior to the new testament , the administration whereof is more free , sublime and spiritual●… , as will after in due place appear . hitherto of the form of this covenant , inward and outward , essential and accidental . aphorism vi. . the end or scope of this sinai-covenant . the end or intended scope of gods covenant with israel and their seed from mount sinai , was gods fuller revealing of iesus christ the promised saviour of sinners , for the greater furtherance of israels present and future happiness , and of his own wonderful glory . m now christ is the end of the law for righteousness to every believer . in this apherism the scope or end of the sinai-covenant is laid down , i. as more immediate , viz. gods fuller revealing of iesus christ the promised saviour of sinners . ii. as more mediate and remote , viz. . the less principal and subordinate end , viz. the great furtherance of israels present and future . happiness . . the most principal and ultimate end , viz. gods furtherance hereby of his own wonderful glory . in unfolding of these particulars , gods intended scope or end in this covenant will be sufficiently explained . herein i account jesus christ the more immediate end of this covenant , because he is the primary mean , for advancing of mans happiness and gods glory . i shall for plainness sake open this more immediate , and remote end , in two distinct sections . section i. the more neer and immediate end of this sinai - covenant , was gods fulier revealing of iesus christ the promised saviour of sinners , to his people israel . god had already revealed jesus christ more darkly and imperfectly in all the fore-going expressures of his covenant : but in this covevenant he would declare and reveal this mysterie of christ more fully . he had now made his church to grow exceedingly : and his manifestations of grace and mercy towards them in christ , shall grow proportionably . that , gods fuller revealing of iesus christ , the promised saviour of sinners , to his people israel , was his more neer and immediate end in this sinai - covenant , may be evinced by these ensuing particulars , viz. i. by sundry scripture-testimonies : evincing ; . that n moses wrote of jesus christ of his prophetical and mediatory office , and of his humiliation and exaltation wherein he should execute his office for sinners salvation . . that this sinai-covenant did lead israel from all opinion of justification by their own works , to gods true and only way of justification by supernatural faith in jesus christ alone . the o law shutting them up unto the faith that after should be revealed : and being their schoolmaster towards christ , that they might be justified by faith. as hath been p formerly cleared more at large . . that q christ is the end of the law for righteousness to every one that believeth . so that when a man , as a iew , or any other believers in christ for justification and salvation by him , the law hath attained its intended end and scope : its perfective , not its destructive end. by all which testimonies its plain that iesus christ was gods more immediate end intended in this covenant : their illumination , justification , &c. being mediately intended by him . ii. by the peculiar nature of this covenant from mount sinai . it is often stiled a covenant , by god , moses , the prophets , and the apostle paul ; and the nature and properties of a covenant evidently agree to it , as i have r already shewed . and it was given by moses as an evangelical covenant of faith in iesus christ : as s i have abundantly proved by many arguments . now ; this sinai-covenant being a covenant of faith in jesus christ : jesus christ , as the sinners saviour , must needs be the immediate end of this covenant , he being the eminent and immediate end of every covenant of faith. iii. by the gradual excellency and perfection of this sinai - covenant above all former expressures of the covenant of faith. though every discovery of the covenant of faith from first to last reveal christ , yet in them all god hath kept this beautiful order , that every succeeding covenant-discovery reveals jesus christ more fully then the former : as is plain to every intelligent eye . consequently it must needs be gods more immediate end in this covenant to reveal jesus christ to israel , more fully then he did reveal him to any of his people in any fore-going covenant . iv. by the order and dependance of gods ends intended in this . sinai - covenant . these ends are especially , god glory , mans happiness , iesus christ , and faith in christ. let these ends now be duly compared together , according to their order of nature , and mutual dependance : and it is plain , that the more mediate and remote ends of this covenant , were , ultimately gods glory ; subordinately israels happiness : and that the more immediate end , in order to the advancement of gods glory and israels happiness , was a fuller revealing of jesus christ as the material mean , and of faith in him as the instrumental mean , without which their happiness could not be promoted nor god therein glorified . subordinate and immediate ends may have the nature of means in reference to ends more mediate and remote . v. by the general tendency of this sinai - covenant in one regard or another towards iesus christ as the only saviour and redeemer of israel . let this covenant be deliberately considered in what notion or capacity you will , it still tends to christ , aims at christ , leads to christ , looks towards christ , more immediately , in one respect or other . as , . in the t first revealing or manifestation of it to israel at mount sinai . it was manifested in such sort , as to reveal christ. as the preparation for it , preface to it , and ceremonials annexed do abundantly evince . . in the solemn sanction or dedication of it . it was u stablished in such sort , as that its ultimate foundation was jesus christ , the true sacrifice of sacrifices . . in the lords gracious x renovation of the broken tables and covenant : which he did of meer grace and favour in jesus christ. the covenant of works without jesus christ , admits of no reparati on , when once violated . in y the preface , first precept , and promises , of the moral law ; which , being the marrow and abstract of the covenant , is by way of eminency called z god covenant . in all which jesus christ is necessarily implyed . for god is not the special and spiritual redeemer of sinners , nor the covenant-god of any people , nor makes he a promises unto any , but only in and through jesus christ. . in all the additional adumbrations of the b ceremonial law , annexed to the moral , and digested with it into one covenant . all those ceremonies being types and c shadows of good things to come : but the body was christ. what were all the ceremonies ? but christ veiled ; but this sun of righteousness under a cloud : but the promised seed and blessed babe wrapped up in levitical swadling-clothes . this see more particularly demonstrated in the vii . aphorism next following , corollary . . in the explanations of this covenant , by moses and the prophets , both in morals and ceremonials . their explanations in great part being clearer promises , predictions and descriptions of jesus christ under manifold notions and considerations . . in the administration of this covenant from moses till the coming of christ , which was in such form and manner , d as to lead the jews along by the hand , as children under age , towards the lord jesus christ , till at last christ was actually presented and exhibited to them in person , according to gods covenants and promises from age to age . thus all the streams of this covenant flow towards this sea ; all the lines of this covenant tend to this center ; all the beams of this covenant meet in this sun , iesus christ. these particulars ●… e have formerly cleared in several places , and therefore do but now briefly mention them . section ii. the more remote and mediate end of this covenant , was two fold . . less principal and subordinate . . principal and ultimate . i. the less principal and subordinate end of this covenant , was , the great furtherance of israels present and future happiness . one eminent branch of this happiness . paul mentions ; iesus christ is the end of the law for righteousness , &c. the lord singularly intended and aimed at the good and happiness of his israel in this covenant : and that both in temporals , spirituals and eternals ; as is abundantly evident 〈◊〉 partly ▪ by gods liberal promises of all these three forts of blessings to israel in this covenant ; partly , by the covenant-duties restipulated by israel : both which have been g formerly explained . why did the lord promise in this covenant such a confluence of all these blessings ; and require from israel such duties ; but because it was his gracious aim and intention therein highly to promote and further israels welfare and happiness in every regard ? so that if all these sorts of blessings covenanted and promised to israel on gods part , and of d●…ties restipulated to god on israels part , be duly considered , nothing more at all need to be added for proof of this particular . ii. the principal and ultimate end which god intended in this covenant , was a fuller advancement of his own glory , then by any or all former covenant-expressures . gods glory is the chief end of all his acts ; before time , or in time. and therefore gods glory must needs be his last and highest end , in all his gradual discoveries of his covenant : every subsequent degree thereof tending to advance his most excellent glory , beyond the former . god advanced his own glory in this sinai-covenant , far more then in the discoveries of fore-going covenants . herein he eminently magnified ▪ . the glory of the riches of his free-grace . and this sundry wayes . . by selecting them , and appointing them by this covenant to be h his segullah , his peculiar-treasure above all the people of the world , ( though all the world be his ) : setting his love upon them , and choosing them , not for any thing in them , but because the lord loved them . . by renewing this violated covenant to israel again , of meer grace : promising , i i will be gracious to whom i will be gracious , and will shew mercy on whom i will shew mercy . . the glory of his goodness , mercy , loving-kindness , &c. . by replenishing this covenant , beyond all the former , k with precious promises of temporals , spirituals and eternals . of l mercy promises are made : of truth they are made good and performed . . by accepting israel to be his m covenant people in express terms : which in former covenants was but implyed . . by proclaiming his name , and n making all his goodness pass before moses , at the renewing of the covenant broken by the peoples idolatry : which goodness was so proclaimed for the consolation of repenting israel . . by revealing jesus christ more abundantly and clearly in this , then in any former covenant : especially in all the o ceremonials , which were shadows of good things to come , but the body was of christ. . by taking israel for his own family , his own church , his own common-wealth . . the glory of his infinite wisdom . . by his most wise contrivance of this covenant : making it up of law and gospel of the substance of the covenant of works , and of the covenant of faith. that israel might see , how the covenant of works must be performed and satisfied by the exactness of the obedience and sufferings of christ their surety , that gods truth and justice might not be mipeached : and how the covenant of faith must be performed by the uprightness of all christs members true faith and obedidience in christ , that gods goodness , mercy , &c. might be exalted . . by his most wise revealing of this p covenant in ten words , or ten commandments ; so concise in sentences , so comprehensive in sense : that , there 's no sin , for kind , degree or aggravation , but is therein condemned ; there 's no duty to god , man , or our selves , but is therein commanded : there 's no curse or misery due to sin , but is therein implyed ; there 's no promise for the life that now is , or that which is to come , but is therein virtually comprized . . by his most wise administration of this covenant in such sort , as might most avail , to force israel out of themselves ; to conduct israel towards christ ; and to prepare israel for christ. . the glory of his most vigilant and accurate providence , in q managing all the affairs of israel continually , in an infallible subordination to , and subservience of this covenant . and this , . in the wilderness for forty years together . . in canaan for many hundreds of years together . . in their enemies lands , even under their deepest captivity . . the glory of his truth and faithfulness . . by bringing all things exactly to pass according to this covenant and promise . he cast out the canaanites , he r possessed israel of canaan , giving them rest round about . r there failed not ought of any good thing , which the lord had spoken unto the house of israel : all came to pass . . by performing his covenant most accurately ; ( ) against all interposing difficulties , and seeming impossibilities . no wilderness wants or miseries , no death of all that whole generation of warriours , no proud waves of the river iordan which they were to pass , no numerous enemies , no fenced cities , with walls reaching up to heaven , no sons of anak , &c. could hinder their promised settlemnt in canaan . ( ) against all tract or length of time betwixt promise and performance . canaan ( one covenant-mercy ) was performed after their years sojourning in the wilderness : the temple ( another covenant-mercy ) was builded about years after their entring canaan : jesus christ ( the great promised prophet ) was raised up to them about years after the building of solomons temple . yet at last in their season these promises were fulfilled , not one failed . ( ) and ( which is most of all ) contrary to israels many and hainous s sins , justly endangering and deserving the avoidance of gods covenant , yet gods covenant was fulfilled to them of his infinite faithfulness . . the glory of his patience and long-suffering . by forbearing them so long in the wilderness , in canaan , and in their enemies lands , ( notwithstanding all their many and grievous provocations , for which they had justly and often deserved to be destroyed ; ) yea , by labouring to overcome their evil with his goodness in keeping his promised blessings upon them . . finally , by this covenant god magnified the glory of his infinite power and majesty . for , . how t glorious was his might and majesty in promulging this covenant at mount sinai ! . how glorious his power and majesty in the establishment of his covenant , enabling his mortal people to behold a u vision of his greatness without harm ! . how great his power and majesty , when he x renewed this covenant , in putting such glory upon a mortal creature , moses his face , that israel was not able to look upon him but through a veil ! . how great his power and majesty , ( ) in conducting and sustaining such a people so long in the wilderness ; ( ) in possessing them peacebly of y canaan , in despite of all their enemies ; ( ) in z returning their captivity into their own land beyond all probability ; ( ) and especially , in a raising up jesus christ , the prophet promised of the seed of israel , against all ordinary possibility , a virgin bringing forth a son without the loss of her virginity , yea , a sinner bringing forth a saviour for sinners , a true and perfect man without any propagation or derivation of sinful impurity to him . so that by all this its clear , god in this covenant had a singular , a principal intent and eye to his own glory . inferences . are these the chief ends of this sinai-covenant ? . then , one and the self-same covenant may have several ends. and this without any inconvenience or absurdity : provided those ends be some of them more neer and immediate , others more remote and mediate ; some of them subordinate , others of them ultimate . and such are all these forementioned ends in this covenant . jesus christ , the life and salvation of israel , was the more ▪ n●…er and immediate end of it : israels temporal spiritual and eternal happiness by jesus christ through faith was the more remote and subordinate end of it : the further advancement of gods glory in and by both was the principal and ultimate end of it . . then , this sinai - covenant was not a meer carnal and temporal covenant touching a temporal canaan , and outward earthly blessings there : as some have fondly imagined : but was a spiritual covenant , principally intending christ iesus the saviour , israels spiritual and eternal happiness by him , and gods eminent glory in all . the lord did not feed the fathers under the old testament only with the husks of earthly blessings ; but by them as types he led them on to the truth of spiritual and eternal benefits especially intended . though it cannot be denyed that god dealt with his israel ( then his b church under age ) more darkly , carnally and outwardly , in tendering spirituals and eternals to them : but now more clearly , spiritually and inwardly , in tendering spirituals and eternals to his riper churches under the new testament . . then , the end of this covenant was not meerly or partly legal , viz. to lead israel unto iustification by works without iesus christ : but was purely and only evangelical , viz to carry israel on c to iustification by faith in iesus christ alone . true , the manner of this covenants promulgation and administration , the frequent and exact pressing of works and doing to the uttermost perfection , and that upon pain of the curse in case of the least failing , may at the first blush make a man suspect this was a law or covenant of works : but , if the inward nature and substance , the many evangelical promises , duties and passages , the truth of all the types and ceremonies , and the intended ends of this covenant be intentively & judiciously considered ; it is plain , beyond contradiction , that this is a pure evangelical covenant of faith , d as hath formerly at large been proved , and the contrary objections refelled . . then , this sinai - covenant did gradually much transcend and excell all the former covenants since the fall , with adam . noah or abraham . for , all the ends of this covenant are gradually advanced higher , then the ends of those covenants . for substance the ends were the same in them all : but those in this covenant excell in degree . christ , one end of this covenant , is in this covenant more fully revealed ▪ israels happiness in christ , another end of this covenant , is in this covenant more advantagiously promoted ; and gods glory in both , the last and chief end of this covenant ; is herein more eminently advanced . thus god enlarged the expressions of his grace unto his church , from age to age , as the e waters of the sanctuary swelled up higher and higher till they became unpassable . proportionably israel should have enlarged their hearts affections and duties towards god under this covenant , beyond those of their fathers under former covenants . . then , the carnal iews that rested only in the letter and carnality of this law and covenant , not penetrating into the inward mysterie and end thereof , but f stumbled at iesus christ and iustification by him through faith , did quite mistake and miss the great end of this sinai - covenant . . their gross ignorance of gods righteousness revealed in this covenant ; . their erroneous opinion about their own righteousness , that the law intended it , and god would have accepted it ; . their prejudice against christ , and justification by faith alone in him ; . their blind zeal in pursuing their own , but opposing gods righteousness ; these deprived the carnal israelites of the true ends and intended benefits of this covenant . . then , those spiritual iews , israelites indeed , that in this covenant did seek and finde , iesus christ , their own iustification and happiness by him ▪ and gods glory in all , did attain the right ends of this covenant , and rightly improved the same . . then finally , if in reading the old or new testament touching this sinai - covenant we would reach to the inward mysterie and very marrow of it , we must rightly fix our eye upon these ends of this covenant , christ , israels happiness by christ , and gods glory in both , and consider well , how all things in this covenant peculiarly tend to these ends . otherwise we shall read the old testament with a veil upon the face of moses , and a veil upon our hearts , darkening all things to us , yea making us grosly mistake by reason of darkness . but by eying christ , and life by him herein , we shall remove this veil , and very evidently behold the great mysterie of the old testament , which now under the new testament is set forth to us with much spiritual glory . thus of the final cause , or end , of this sinai-covenant . viz. gods fuller revealing of iesus christ the sinners saviour , for the greater furtherance of israels present and future happiness , and of his own wonderful glory . aphorism vii . ly . general corollaries from this whole discourse about the sinai-covenant . having thus far at large treated , . of gods giving of his law to israel newly redeemed out of egypt , at mount sinai in the wilderness , precisely years after his promise to abraham . . of gods giving that law to israel at mount sinai , as a covenant , not of works , but of faith . . of the foederate parties to this covenant , viz. on the one hand , god , as iehovah , their covenant-god , redeemer , law-giver , and husband : on the other hand , israel and their seed , as abraham's seed in covenant with god , the lords redeemed , gods espoused people , and as heirs , ( though under age ) of the promised inheritance which they were going forth to possess . . of the subject matter or substance of this covenant , agreed upon by these foederates . viz. on gods part many covenant-mercies promised ; as , to be a god to them , to raise them up from among themselves christ a mediator and a saviour , to give them the spirit of christ , to confer upon them in christ , blessings temporal spiritual and eternal . on israels part certain covenant-duties required and restipulated ; as , to be a people unto god , to keep god's covenant by true faith and by sincere , entire and constant obedience , and to repent in case of any failings in the premises . . of the form of this covenant : more inward , the mutual obligation , of the foederates one to another upon certain terms ; more outward , the manner of gods manifestation and sanction of this covenant at first , and the way of his administration of it afterwards . . of the end of this covenant , more immediately a fuller revealing of jesus christ then formerly ; more mediately the greater furtherance of israels happiness , and gods glory . having ( i say ) largely discoursed of these particulars , for unfolding of the mysterie of the sinai-covenant : it now remains , that i close up this discourse with some general corollaries or inferences naturally and evidently resulting from the whole . and they may all be wrapped up together in this ensuing and closing aphorism . viz. from this whole fore-going discourse touching this sinai-covenant , we may easily discern and conclude ▪ . that , the law given at mount sinai , was given to israel as a covenant , and that not of works but o●… faith : . that , this covenant was manifested and administred very mysteriously and extraordinarily : . that , gods covenant of works hath its eminent accomplishment in the covenant of faith : what are the properties of this sinai - covenant : . wherein this covenant agrees with , and wherein it excels all former covenants : that , this sinai - covenant was israels eminent priviledge , although they were constantly held under it in a very service condition : . that , the sinai - covenant was full of christ therein eminently revealed : . that , this sinai - covenant the old testament was pure gospel as well as the new , for substance revealing ( though in a different sort ) to lapsed sinners one and the self-same way of life and salvation : that the diligent study and solid understanding of the old testament as well as of the new is very necessary and advantagious to all christians . this aphorism and the dependance thereof upon all the former , i shall a little clear and explain , in the several branches of it , as followeth , viz. corollary i. that , the law given at mount sinai was given to israel as a covenant and that not a covenant of works , but of faith . no foederal discovery is more , or so much , mistaken by writers and christians , as this at mount sinai . many supposing it to be given meerly as a law , or at least as a covenant of works . but , by what hath been g already said , i think it is sufficiently cleared to unbyassed judgements ; . that the ten commandments , comprizing all morals , ceremonials and iudicials were not given at mount sinai , absolutely , as a law , but relatively as a covenant . or , a law digested into a covenant . . that this covenant at sinai was not given or intended by god as a law of works , or covenant of works , holding forth justification and life to israel , upon the meer condition of their own perfect and perpetual personal do●…ng : but was given and intended only as a law of faith , or covenant of faith , tendering justification and life to israel upon condition of true evangelical believing in jesus christ alone . for , of this sinai-law paul saith ; h christ is the end of the law for righteousness to every one that believeth . and , i — the law was our schoolmaster towards christ , that we might be justified by faith. but touching the law of works he saith ; k and the law is not of faith , but the man that doth them shall live in them . and elsewhere , l — where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith. therefore we conclude , that a man is justified by faith without the deeds of the law. corollary ii. that , this covenant from mount sinai m was at first manifested , and aftewards administred , very mysteriously , and somewhat n extraordinarily . for , . it was o promulged with great majesty and terror at first : but afterwards solemnly p established with much sweetness ; and q renewed after the violation of it with much compassionateness , loving-kindness , and comfortableness . at the promulgation god spake to them , out of the midst of devouring fire , with a great voice that made the earth it self to shake : but at the establishment of this covenant , they had a sweet vision of the lord as a well-pleased god ; and at the renewing of the covenant , god proclaimed and made all his goodness pass before moses . this the mysterie ; god promulged his covenant immediately without a mediator , then israel could not endure it : the sinner cannot endure to deal with god immediately , without the intervention of a mediator . but he stablished , and renewed his covenant mediately by moses a typical mediator , promising also christ the true mediator ; then israel could behold god , and approach towards him with comfort : a mediator brings sweetest terms of peace betwixt god and sinners . . the moral law seemed to be , for substance , only the law of nature , or covenant of works , revived ; the ceremonial law , only the covenant of faith revealed in jesus christ the truth of all those types : yet both these are incorporated together and digested into one and the same covenant with israel . this seems very strange , that the law of works and faith should thus be marryed together , which seemed irreconcileable ! the mysterie is ; god hereby would have us know , that the covenant of nature , or of works , must be accomplished and fulfilled upon man , or by man one way or other : upon man , by his enduring the penalty of death therein threatned ; or by man , by performing the perfect obedience therein required , either in his own person , or in his surety . the covenant of works exacts this obedience in every man 's own person , else no way but to die the death : the covenant of faith accepts this obedience in the siners surety jesus christ received by faith. the substance of both are here digested into this one covenant , that the sinner may be driven quite out of himself , to jesus christ his surety for obtaining of life , by performance of gods covenant . . this covenant was made with israel now newly r redeemed out of egypts bondage ; and yet it was laid upon them as an heavy servise s yoke of bondage , which seems to be , not a removal , but an exchange of one bondage for another . the mysterie is ; . the lord would put a difference betwixt his churches minority , and her maturity ; that , before christ , this , after christ. a spirit of bondage did best ●…uit with the church in her minority : a spirit of adoption better agrees with her in her maturity . t the heir whilst he is a child , differeth nothing ( in condition ) from a servant , though ( by hereditary right ) he be heir of all , &c. . besides , the bondage or yoke of christ is perfect freedom , in comparison of the thraldom of sin and satan shadowed out in egypts bondage . they u who labour and are heavy laden under sin , coming to christ , shall find rest to their souls : but must take upon them christs yoke , which is easie , and his burden , which is light . . this covenant was no sooner made and stablished with israel , but x presently it was violated : and yet after that breach by moses mediation speedily restored and renewed . the mysterie is ; the sinner cannot of himself keep covenant with god , no not the covenant of faith , without jesus christ the true mediator : but through the mediator all covenant-failings are pardoned upon repentance , and covenant-favours are renewed from the lord. yea , the main carriage of this covenant was so extraordinary and mysterious as may appear in the y form of this covenant that it may well be stiled , a map of mysteries , wherein christ is the chiefest mysterie . therefore well-advised wisdom and judgment are very necessary for finding out gods intents and purposes therein , seeing the well is deep . corollary iii. that gods covenant of works hath its eminent accomplishment in the covenant of faith. the accomplishment of the covenant of works might be two ways ; actively , by exact z performance of duty required , this was first and chiefly intended . passively , by just enduring of the penalty threatned , death it self . actively , the covenant of works was accomplished by adam whilst he stood : passively , it was accomplish't upon adam , after he fell . but his active doing , continued not : his passive enduring satisfied not ; his sufferings being as himself , finite , could not fully satisfie offended ●…ustice , which is infinite . but this covenant of works hath its best accomplishment in the covenant of faith by jesus christ the sinners surety : actively , by his perfect and constant personal obedience ; pas●…ively , by his satisfactory sufferings and death , all being of infinite value , through the infiniteness of his person . both which are not obscurely intimated and intended in this sinai-covenant : requiring most exact personal obedience in the moral-law , which for sinners christ exactly performed ; and describing most extream sufferings and death , deserved for sin , both in the moral and ceremonial law , which jesus christ for sinners fully endured . so that this sinai-covenant most lively represents the covenant of works receiving its fullest accomplishment in the covenant of faith , not by the sinner , but by the sinners surety christ jesus , perfectly doing for us in the moral law , ( containing the sum of the covenant of works ) ; and satisfactorily dying for us in the ceremonial law , ( containing the mysterie of the covenant of faith ) . jesus christ is the end , and soul of them both . both of them are contrived into one covenant of faith : as shewing the most eminent accomplishment of the covenant of works therein , through jesus christ. corollary iv. hence , we may discern , what are the true properties of this sinai - covenant . and they are principally these and such like , viz. the lords covenant from mount sinai with his people israel , was , . evangelical . . spiritual . . political . . d●…stinctive . . preceptive . . testamentary . . obscure . . servile . . holy. . iust. . good. . wise. . exact . . sure and faithful . . consolatory . . perpetual for substance , though for administration waxing old , and vanishing away upon the commencing of the new-covenant . i. evangelical . this sinai covenant , was so law , as that it was also gospel . not a legal covenant of works , tendering life and happiness to israel upon terms of their own exact doing : but an evangelical covenant of faith , tendering life and happiness to israel upon terms of sincere believing in iesus christ. cast but an unprejudiced eye upon , . the nature and kind of this covenant a formerly demonstrated ; . the foederate par●…es , and in what notion they were foederates in this covenant ; . the substance or matters covenanted , gospel-mercies on gods part ▪ gospel-duties on israels ; . the evangelical form or manner of covenanting ; . the evangelical scope and end of this covenant : and then it will be easie to conclude , that this covenant from mount sinai was purely evangelical . it was gospel veyled ; gospel shining through the dark clouds of levitical types ; gospel in its minority : jesus christ , and salvation by him through faith , being the foundation , center , substance , and end thereof . ii. spiritual . this properly hath been b formerly explained . iii. political . all the former covenant-expressures were more private and domestical , being made with particular persons and their families only , as with adam , noah , abraham , and their posterity ! but this covenant was more publique and political , being made with the whole nation of israel and their seed . and by this covenant , israel was constituted and formed up into a double politie , viz. ecclesiastical and civil : . into a more publique ecclesiastical politie , or national church , by the morals and ceremonials of this covenant . family-churches were before : but national-church none , till now ▪ israel was the first national church ; called c the church in the wilderness . . into a civil politie , and that immediately under gods own government , by the iudgements , or iudicial laws , annexed to the morals and ceremonials , and digested with them into one covenant . this civil politie , is called by iosephus a theocracy , because immediately under gods own laws and government . and the apostle stiles it , d the common-wealth of israel because the people israel , and proselytes adjoyning themselves to them , were the members of this body politique , and subjects of this common-wealth . iv. distinct. v●… . as this covenant was political and national , taking in the whole nation of israel , as foederates with god : so it was discriminative , distinguishing the nation of israel , as gods covenant people and peculiar treasure , from all the nations and people in the whole world . when god was first preparing israel for this covenant , he tels moses , and them by moses , that e if they would obey his voice indeed and keep his covenant , then they should be a peculiar-treasure unto him above all people , &c. then , this covenant should be a distinguishing character or mark , whereby israel should be known and differenced from all others . they alone should be gods covenant-people : all others remaining f aliens to the covenants of promise . hereupon paul compares this covenant-dispensation , especially in reference to the ceremonials thereof , to g a middle wall of partition , that disparted and divided betwixt gods own nation israel , and all the nations of the world , and made as it were an enmity betwixt them , whereupon it is called h the enmit●… : and so long as this covenant-ministration stood : so long this wall of partition stood , viz. till the death of jesus christ. during all which time i israel was within ; all other nations without : israel was , near unto god ; all others ▪ afar off : israel was , gods own people ; all others , not a people : israel had obtained mercy in christ ; all others , had not obtained mercy . v. preceptive . this covenant was not only promissory , in regard of mercies which god promised to israel : but also preceptive or mandatory in respect of duties which god commands from israel . and the stream of the covenant promulged did run upon commands , much more then upon promises . k and he declared unto you his covenant , which he commanded you to perform , even ten commandments ; and he wrote them upon two tables of stone . whence note ; . that gods declaration of his will to israel at mount sinai was a covenant . . that this covenant then declared was the ten commandments . . that god commanded israel to perform this covenant of the ten commandments . . that this covenant of the ten commandments , thus commanded to israel , god wrote in two tables of stone , thereby denoting , not only the stoniness and hardness of their hearts in reference to this covenant , but also the perpetual nature of this covenant which with constant obedience and duty israel was to observe . vi. testamentary . it was not only established as a covenant : but also , in some sort , as a testament . the apostle counts this the first testament , distinguishing it from the new testament , declaring that a testament hath its force and confirmation from the death of the testator . l for this cause he is the mediator of the new testament , that by means of death for the redemption of the transgressions under the first testament , they which are called might receive the promise of eternal inheritance . for where a testament is , there must also of necessity be the death of the testator . for a testament is of force after men are dead : otherwise it is of no strength at all while the testator liveth . whereupon neither the first testament was dedicated with blood . for when moses had spoken every precept to all the people , according to the law , he took the blood of calves , and of goats , with water and scarlet wool , and hysop , and sprinkled both the book and all the people ; saying , this is the blood of the testament which god hath enjoyned unto you . now , forasmuch as no will or testament is confirmed but by the testators death , and the testator is only christ jesus , therefore the apostle here intimates that jesus christ the testator dyed two ways , viz. . typically : . really and truly . . typically christ dyed in the death of all those sacrifices m whereby the first testament was dedicated and established : all those slain sacrifices being types of christ that was to be slain for our sins . and thus , n christ is the lamb slain from the foundation of the world , viz. in typical sacrifices . and by this typical death he confirmed this first testament , or old covenant . . really and truly christ dyed , when o he by the eternal spirit offered himself actually to god as a lamb without spot : and by this his real death he established the new testament . so that , hence ; . this sinai-covenant was the first will and testament of jesus christ the testator . . all the covenanted-mercies in and under this testament , were christs gracious legacies and bequests to his people israel . . all these bequests and legacies were typically confirmed and ratified to israel by the death of the testator in a figure : that they needed not to scruple their right and title thereunto . . this first testament was ( as to the form of ministration ) revoked and disanulled by christs own actual death , whereby he dedicated and stablished his second or new testament . the last will and testament being that which stands . vii . obscure . this covenant was clear in comparison of all covenant-expressures that went before : but obscure and dark in comparison of the new covenant that came after . that was as the sun-shining after the rising thereof : this as the sun shining in his full strength at mid-day . in that p there was a veil upon moses face ; betokening . both the darkness of that ministration , and the darkness of israels apprehensions thereof : in this , the double veil is done away in christ , so that we all with open face behold as in a glass the glory of the lord , &c. that had the q shadow : this the body . that the types : this the truth . that represented the r patterns of things in the heavens : this the heavenly things themselves . viii . servile , and sl●…vish . the sinai-covenant is compared to s hagar the bond-woman , gendering to bondage . israel under it were gods children , but t under age , in condition of servants , under tutors and governors , the law being their schoolmaster , &c. whereupon the spirit of bondage to fear , was upon them , by reason of this heavy yoke of bondage , till christ came , and brake this yoke off their necks . but u of this formerly in the form of this covenant . ix . holy. paul saith ; x the law is holy , and the commandment holy. he here specially intends the law of the ten commandments , as the fore-going verses do plainly evince : and this was the covenant from sinai . the whole law : and every particular commandment was holy. it was in every regard holy. . the author of it , the most holy god , infinitely pure . . the foederates with god in it , were an holy people , separated , sanctified , and dedicated to god from among all other people on earth . y an holy nation . hence gods cals them ; my saints : saying ; z gather my saints together to me , those that have made a covenant with me by sacrifice . . the mercies therein promised were holy : as all the spirituals and eternals especially . . the duties therein conditioned and restipulated were holy : even the whole way of holiness towards god in the first table . . the form of manifesting , establishing and administring it was holy : as may at large appear by that form already described . . the ends of it were holy : as the further revealing of jesus christ a the holy one of god , &c. . the mediator of it was holy , viz. typically , b moses the man of god. truly and antitypically jesus christ c holy , harmless , undefiled and separate from sinners . no wonder therefore that david said , d thy word is very pure , ( heb. tryed , refined : ) therefore thy servant loveth it . it 's all perfect gold , there 's no dross of folly or defilement in it . x. iust. so paul adds ; e and the commandment just . and moses pathetically saith ; f what nation is there so great , that hath statutes and judgements so righteous , as all this law which i set before you this day ? david also notably expresseth himself ; g the judgements of the lord are truth , and righteous altogether , and elsewhere ; h — thy word is true from the beginning : and every one of thy righteous judgements endureth for ever . — thy testimonies that thou hast commanded , are righteousness and very faithfulness . — i esteem all thy precepts concerning all things to be right . this covenant of the ten commandments must needs be very righteous : for , . the author is the most righteous god , whose will is the rule of all righteousness . he hath not given these laws because they are righteous : but they are righteous because he hath given them . i righteous art thou o lord ; and upright are thy judgements . . the foederates with god herein are righteous , viz. israel as christs professed members in christ , in covenant already with god. . the matter of it righteous . it s the exactest discoverer of iniquity , and rule of all righteousness . no unjust or unequal thing is therein imposed . . the end of it righteous , viz. the glorifying of god by further k revealing of jesus christ for israels righteousness of faith. xi . good. so paul addeth : l the commandment holy , just and good , &c. he hath special reference to the last commandment . and , as that , so all the rest being of like nature must needs be good. this covenant was given by god , who is the only supream absolute and infinite good. m none good , save one , that is god. was promulged and established as a gospel-covenant of faith , and the gospel is , n the good word of god. and intended the temporal , spiritual and eternal good of israel . and , as it was good to them in these respects , so is it still good to all the israel of god under the new testament , so far as it remains of use to them , as hath o formerly been declared . xii . wise. for , . he that framed this covenant , is p god only wise . . the matter , mysterie and intended scope in this covenants contrivance , evince an excellency of wisdom therein : as , that , all duties to god and man should be required , and all contrary sins forbidden , in ten words ; that the substance of the law of works should be digested into the law of faith , and formed up into one covenant of faith ; that , q christ should be the end of this law for righteousness by believing , which seems to urge nothing but working and doing ; that this covenant should be so promulged , as to fright israel out of themselves , and force them to cry out for a mediator ; that this covenant should be so established and administred afterwards as to r shut them up unto the faith that after should be revealed , and be their school-master towards christ ; that this covenant should be so accurately accommodated to the dull capacity and present necessity of israel representing christ and the gospel to them under familiar visible rudiments of ceremonies , and filling their hands with religious observances to himself in much outward glory to keep them from wandering away from him into the by-paths of idolatry , &c. the effect of this covenant , duly kept and observed , was singular wisdom and understanding to gods people ▪ hereupon , moses speaking of the statutes and judgements of this covenant , saith ; s keep therefore and do them , for this is your wisdom and this is your understanding in the sight of the nations , which shall hear all these statutes , and say , surely this great nation is a wise and understanding people . and david saith ; t the testimony of the lord is sur●… , making wise the simple . and he offers us his own experience to this effect , saying ; u thou through thy commandments hast made me wiser , then mine enemies : for they are ever with me . i have more understanding , then all my teachers : for thy testimonies are my meditation . i understand more , then the ancients : because i keep thy precepts . — through thy precepts i get understanding : therefore i hate every false way . now all this hath special respect to this sinai-covenant , and to the word of god by moses and the prophets expounding the same . xiii . exact , compleat and perfect . perfect in the substance of it . x the law of the lord that is perfect . it is spoken emphatically , and as it were by way of correction : it far transcends all the perfection and excellency of the book of the creature , so magnified in the former part of the psalm . but of the perfection of this law and covenant , enough y formerly . though it was imperfect for the ministration of it , in comparison of the new covenant . hence god is said to finde fault with this covenant when he promised the new covenant : z for if that first covenant had been faultless , then should no place have been sought for the second . for finding fault with them , he saith , behold the daies come , saith the lord , that i will make a new covenant , &c. and paul saith : a the law made nothing perfect : but the bringing in of a better hope did . xiv . sure and faithful . hence david saith ; b the testimony of the lord is sure . and c — thy testimonies which thou hast commanded are righteousness and very faithfulness . ioshuah testifies d there failed not ought of any good thing , which the lord had spoken to the house of israel : all came to pass . notwithstanding all difficulties , delaies , or sins of israel , interposing betwixt promise and performance , as e hath been shewed . how can this covenant chuse but be sure and faithful ? for , . god himself spake and uttered it , by his own voice : god stablished it by the solemnity of sacrifices at the dedication thereof 〈◊〉 . god wrote it with his own finger in two tables of stone of his own preparing : . god renewed it again of free-grace , after israel had notoriously broken it : . god wrote it a second time in two tables of stone of moses preparing : . and god founded it upon christ iesus , f yesterday and to day and for ever the same . xv. comfortable . considering the former properties of this covenant , it must needs be comfortable : reflect upon them advisedly to this end. and yet further consider : the lord assured israel g he would be their god : and he is the father of tender-mercies , and god of all consolation . . jesus christ is promised to be raised up h a prophet and mediator to them from among themselves : and he is the consolation of israel . . the spirit is promised to be bestowed upon them , to i circumcise their hearts : and he is the comforter abiding with gods people for ever . yea , a rich confluence of temporals , spirituals and eternals are covenanted : and these very comfortable . . and finally , though this covenant required exactness , yet it accepts uprightness of obedience in christ : and this is very sweet and comfortable . xvi . finally , this covenant was perpetual for substance , though in regard of administration waxing old and vanishing away upon the commencing of the new-covenant . that it was and is perpetual and everlasting for substance , is plain . for , . iesus christ and sinners happiness by him , is the substance of it , as hath been proved : now christ abideth for ever ; is k yesterday and to day and for ever the same : is l a priest for ever after the order of melchizedeck : m shall reign for ever and ever , and of his kingdom there shall be no end . . the gospel , or glad-tidings of sinners salvation by christ through faith , is the substance of it : and the gospel is an n everlasting gospel . . the moral laws imposing moral duties upon the foederates in christ , are also of the o substance of this covenant : but these morals are still of force even under the new testament as well as under the old. the new testament p stablishing the law , and frequently pressing the performance of these moral precepts by believers : and these morals shall have their fullest accomplishment in heaven , when love to god and to our neighbour ( which is the fulfilling of the law ) shall be compleatly full and perfect . q concerning thy testimonies i have known of old that thou hast founded them for ever . that notwithstanding in regard of the manner and way of administration this covenant was waxing old and vanished away upon the commencing of the new-covenant : is also as evident . for , . the apostle testifies in effect thus much , saying ; r for , if that first covenant had been faultless , then should no place have been sought for the second . for finding fault with them , he saith ; behold , the daies come ( saith the lord ) when i will make a new covenant with the house of israel and the house of judah ; not according to the covenant that i made with their fathers . — in that he saith a new covenant , he hath made the first old . now that which decayeth and waxeth old , is ready to vanish away . . all the ceremonials were of the manner of administration and they all being s shadows of good things to come , but the body of christ , vanished and gave place at christs appearing , as the shadows of the night disappear at the rising of the sun. . the servile t tutor-age and schoolmastership of the law over israel as a church under age , was another mysterie in this administration , leading to christ that should be revealed afterwards : but christ being come , and that church at his coming being grown to a kind of fulness of age , they were no longer under this school-master and servile tutor-age , but received the adoption of sons . whence the apostle exhorts ; u stand fast therefore in the liberty wherewith christ hath made us free , and be not entangled again with the yoke of bondage . these ceremonials and administrations , were alwaies mortales , mortal , of a dying , perishing and vanishing nature : at christs death , mortuae , dead , though the use of them was a while continued , in favour of the weak jews ; and mo●…es was to be honourably buried : but afterwards when the x apo●…les had sufficiently instructed the churches in the true christian liberty , they became mortiferae deadly to the users of them . thus of the properties of this covenant . corollary v. that , this sinai - covenant in many things agrees with , and in many other things disagrees from , and in some things excels all the former covenants . this agreement , and disagreement will yet further illustrate the excellent nature of this covenant . as for this old covenants agreement with , or difference from the new covenant , they will come more fitly to be considered in the unfolding of the new-covenant i. this covenant from mount sinai had agreement with the three former covenants . . in the kind or sort of covenant . those three being covenants of faith in christ promised : and this being a covenant of faith , not of works ; an evangelical not a legal covenant , as y hath been proved . yea all these four covenants were z covenants of promise , revealing life and recovery to lapsed sinners in jesus christ promised and in fulness of time to be performed . . in the efficient and impulsive cause . god alone being the efficient cause or author of all these four convenants . the inward impulsive or moving cause in them all , being his own meer grace : the outward impulsive or motive being the merit of jesus christ the mediator . there being nothing in adam , noah , abraham , or israel , that might move or incline the lord at first to make or stablish his covenant with them . . in the general consideration of the foederates . for , as in the three former covenants , so in this , the lord god is the party covenanting promising mercies , christ and his seed are the party restipulating and re-promising duties . . in the general nature or substance of mercies promised , and duties required and restipulated . for the sum and substance of all covenant-mercies in them all four , is the restauration and happiness of lapsed sinners in and by jesus christ promised : all may be reduced to this grand mercy . and the sum of all conditioned and restipulated duties in them all being a true lively working fruitful faith in jesus christ. . in the mysterie of gods iustification of lapsed sinners revealed : which was in them all by faith in iesus christ alone . for , as under the first covenant , a abel obtained testimony by his faith that he was righteous : under the second covenant , b noah became heir of the righteousness , which is by faith ; and under the third covenant c abraham believed in the lord and that was imputed to him unto righteousness , so under this sinai-covenant d david describeth the blessedness of the man unto whom god imputeth righteousness without works , saying , blessed are they whose iniquities are forgiven , and whose sins are covered : blessed is the man , to whom the lord will not impute sin . ●…nd paul e proves the righteousness , of faith out of moses : and declares , that f christ is the end of the law for righteousness to every believer ; and that , the g law was israels school-master to bring them to christ , that they might be justified by faith. , in their common foundation and establishment . one way or other all these . covenants are founded and established on christ , and on the promises of christ : as hath been abundantly evinced . . in their sameness of end . the singular advancement of gods eminent glory in the recovery and salvation of lapsed sinners by jesus christ through faith , being the primary end and intended scope of them all . ii. this sinai - covenant disagrees and differs notwithstanding from all these three fore-going covenants , in these nesuing particulars . viz. . in the peculiar notion and consideration of god as efficient cause or author thereof . for , god was author , of the first covenant , as h a destroyer of the serpent in christ the womans seed ; of the second , as i preserver and saviour of an elect remnant by the blood of christ , typified by water , from the common destruction coming upon the world of the ungodly ; of the third , as a k god all-sufficient to give abraham a seed , and an inheritance of canaan , and in his seed christ to make him and all the families of the earth blessed : but god was author of this sinai-covenant , l as iehovah giving actual existence to his promises , their covenant-god , redeemer , law-giver and husband . . in the special consideration , or capacity of the foederates with god. jesus christ and his elect seed were the foederates with god in them all : but with this difference ; in the first covenant , as the seed of the woman ; in the second covenant , as the seed of noah ; in the third covenant , as the seed of abraham in which all the nations of the earth should be blessed ; and in all these three foederal dispensations god dealt with them in a more private family-capacity : but in this sinai-covenant israel in christ became m foederates with god , as abraham's seed now in covenant with god , as the lords redeemed , as gods espoused people , and as heirs ( though under age ) of the promised inheritance , the type whereof they were going forth to possess ; and in all this , god dealt with israel in a more publique and national capacity , as a national n church in the wilderness under age , and as a national common-wealth , constituted by this covenant , o of whom according to the flesh christ came , who is over all god blessed for ever , amen . . in the individual mercies promised , and duties restipulated . in the two first covenants , the mercies promised were , the enmity of the two seeds , the bruising of the serpents head by the womans seed , the saving noah and his family in the ark from the deluge , the continuance of the universal course of nature , with security never more to be generally destroyed by a flood , &c. the duties restipulated , were ; implicitly , faith in christ , and offering sacrifices : explicitly , conflicting with the serpent , making and entring into the ark in the third covenant , the mercies promised to abraham , were , divine benectiction , a very numerous seed , a mighty name , his seeds victoriousness over their enemies , the inheritance of canaan , the closing up of his daies in a good old age in peace , the lords being his shield , his exceeding great reward , and a god to him and his seed by an everlasting covenant : and the restipulated duties , were , walking before god , viz. in faith and obedience , being perfect , and being gods covenant-people . but in this fourth covenant from mount sinai , the covenant-mercies promised from god to israel , were , to be a god to them , to raise them up from among themselves , a great prophet and mediator iesus christ , ●…o give them the spirit of christ , to confer upon them abundantly in christ a confluence of blessings temporal and spiritual , and at last to crown them with eternals . and in order hereunto , the duties conditioned and restipulated by israel , were , to be a covenant people unto god ; to keep gods covenant and all the commandments thereof , both moral , ceremonial and iudicial , by true faith , and by sincere entire constant obedience ; and , in case of any failings herein to return again to the lord by repenting . . in the way of revealing that grand mysterie of iustification by faith in iesus christ. the two first covenants revealed it only implicitly , consequentially and obscurely . the covenant with abraham revealed it explicitly , and directly : p abraham believed in the lord , and that was imputed to him unto righteousness : yet this very sparingly , it is but once touched upon , and passed without any more express mention . but this active , and the mystery of it , is much more evidently demonstrated and explained in this sinai-covenant . for , hereby god did clearly convince israel of their extream sinfulness and misery , especially by the ten commandments : that so they might not rest upon any self-righteousness for justification , especially by the ceremonial-law annexed to this covenant : that so they might fly out of themselves unto jesus christ for his righteousness by believing . q christ was the end of the law for righteousness to every believer ; and r their schoolmaster towards christ , that they might be justified by faith. . hereby the full accomplishment of the covenant of works in the covenant of faith by christ and his seed , is discovered . christ exactly performing the duty , and enduring the curse of the covenant of works in his own person , as surety for his elect seed , who without such satisfation to divine justice could not be redeemed and saved . and his seed sincerely walking on towards exactness of obedience in jesus christ through faith. to unveil this mysterie , the substance of the covenant of works is here digested into the body of the covenant of faith. . in the peculiar manner of manifestation , confirmation and administration , . the first covenant was , ( ) manifested by voice of god to adam ; ( ) confirmed probably by slaying and sacrificing of beasts , with whose skins god clothed the man and the woman ; ( ) and administred afterwards by use of sacrifices and offerings in private families . . the second covenant was , ( ) manifested by voice of god to noah ; ( ) confirmed , explicitly by the rainbow : implicitly , by the oath of god as s the prophet intimateth ; ( ) and administred afterwards by noah's preaching righteousness , blessing his sons prophetically , and offering sacrifices in families privately . . the third covenant was , ( ) manifested by gods immediate voice to abraham alone ; ( ) confirmed , and ( ) administred , by gods promises propounded , repeated , and in part fulfilled ; by gods inviolable oath ; by killing and dividing sacrifices , a burning lamp and smoaking furnace passing between those pieces ; by the two ordinary sacraments : by the four extraordinary sacraments : by many observable intimations and adumbrations of the sufferings and death of jesus christ , &c. . but this sinai-covenant was , ( ) manifested , not only by gods immediate voice out of the midst of the fire , with much terror and many tokens of divine majesty , but also by writing , god himself writing it with his own finger in two tables of stone , and giving them into the hands of moses as a typical mediator ; ( ) confirmed and established , most t solemnly at the skirt of mount sinai by slaying of sacrifices , sprinkling the blood half of it upon the altar , and half upon the people , the words of the covenant being publiquely read before all israel who expresly consented thereunto ▪ ( ) and administred afterwards with much outward glory : with some darkness veiling that glory : with a servile poedagogy as to a church under age : with a successive ministry , both ordinary and extraordinary , for the better application of this covenant and poedagogy to israel : with universal respect to the whole national 〈◊〉 of israel ▪ with distinctive differencing of israel from all people upon the face of the whole earth ▪ and with such a church o●… god ●…s was also a theocracy ▪ viz. gods own peculiar common wealth . so that the manifestation , establishment and administration , of this covenant , u formerly at large described , was altogether singular and extraordinary . besides that both sacraments ordinary and extraordinary , begun under the former covenant , were continued under this , viz. these till their entrance into canaan , those till the expiration of this administration , and the commencing of the new-covenant . . in the particularity of ends. for , in the first covenant , god particularly intended his own glory , in lapsed mans recovery by christ the womans seed , from the malice and mischief of the serpent and his seed . in the second he peculiarly intended his own glory , by saving an elect remnant of mankind in the ark by water ( typing out christs blood ) from the common destruction that fell upon the world of the ungodly . in the third he specially intended his own glory , in making abraham and all his children iews or gentiles , that after him should believe , and walk in the steps of his faith , blessed both in this and in the world to come . but in this fourth covenant from mount sinai god singularly intended his own glory , by a more compleat and clear revelation of jesus christ therein , then in all the foregoing covenants , for the greater furtherance of israels happiness as his only church and people by jesus christ , thereby leading them on by the hand to jesus christ , till at last he was actually exhibited in their own flesh unto them . . finally , this covenant differs from all the former in the gradual perfection and compleatness of it . this results from all the former differences . for , god herein discovering himself under more excellent evangelical considerations ; israel being embraced by god in this covenant in more large spiritual capacities ; the mercies promised being more compleat and clear ; the duties restipulated being more fully ; the mysterie of justification by jesus christ through faith being more plainly discovered ; the manifestation , confirmation and administration of this covenant being much more eminent ; and the ends thereof being far more illustriously declared , then in any former covenants : this covenant must be acknowledged gradually more perfect and excellent then them all , though for kind they are all covenants of faith , and covenants of promise . therefore , if . the first covenant was as the day-dawning ; the second , as the morning light before sun-rising mixed with darkness ; and the third as the sun-rise of the gospel ; surely this covenant , ( comprizing in it gods covenant with david and with the captive - iews ) was as the sun-shining out more and more till the perfect day of the new-testament . iii. this sinai - covenant , as it differs from the three former covenants , so it excels them all in regard of the additionals therein revealed , for compleating of the covenants of promise . the forementioned differences do hold forth in them many additional excellencies of this covenant beyond all the former : deliberately consider them . but more particularly this covenant surpasseth all that went before , in these additionals , viz. . in a more large and comprehensive extent . all the three former covenants were directed to three several particular families , and their seed , viz. of adam , noah , and abraham : but this covenant is not limited and restrained to any single family , but extended to a whole nation , and to all the families therein ; even to all the twelve tribes of israel , as a national church . herein the grace , love and mercy of god becomes more extensive and diffusive : and the more diffusive , the more excellent . . in a more clear revelation and compleat representation of iesus christ. all the fore-going covenants dimly and more imperfectly pointed at christ : but this , more abundantly reveals him . this is clear ; . by the x preparation to this covenant . . by the y preface of it . . by the z promises and promised mercies in it . . by the typical a mediator of it . . by the sanction b of it . . by the c renewing of it after violation . . by the many d explanations of it by moses , the prophets , and the new testament . . by the e scope and end intended in it . . but especially , by the many f types and figures of christ , and the things of christ , in the whole ceremonial law , which is part of this covenant . by these particulars , to mention no more , it s very clear that this covenant speaks much of christ , is full of christ , . ( as shall after appear more at large in corollary vii . ) and so many new discoveries of christ are excellent additionals . . in more plentiful promises of mercies . as is evident in the g matter of the covenant promised on gods part . in a more exact rule of covenant-duties laid before israel in this covenant-expressure , in former covenants the covenant-duties of faith and obedience are required , either only implicitly , or if explicitly , yet without exact rules and directions for performance thereof . but in this covenant are laid down h the most exact and perfect rules for all covenant-duties in morals , ceremonials , and iudicials : so that israel was not permitted in the least , i to adde thereto , or to take thence from . this exact rule was an excellent additional : by it israel might walk on with god most certainly , safely , and securely . . in a more solemn and famous sanction of this covenant at the skirt of mount sinai . as k hath been at large explained . . in a more evident unfolding of gods admirable and mysterious contrivance of sinners salvation by iesus christ. the salvation of sinners by christ is declared in all the former covenants : but the admirable mysterie of this salvation by christ , is not so displayd and laid open in any , as in this covenant . for , . herein , an exact moral law is propounded : which , in the substance of the meer preceptive part of it , is the same with the covenant of works engraven in adam's heart in innocency . this , requiring perfect obedience , discovers , what man innocent could once do , but what man lapsed cannot now do ▪ and so convinces him of his own l sinfulness , and utter inability of obtaining righteousness by his own doing . takes him utterly off his own bottom . . herein , this exact law is propounded and promulged in m a most terrible manner by gods own mighty voyce out of the great fire , immediately to israel . but n israel , being extreamly terrified , and unable to endure that which was commanded , or to deal any more immediately with god , fly to moses , and desire him to mediate betwixt god and them , which god highly approved : giving them moses as a typical , and promising o christ as the true mediator . thus the self-condemned sinner , forced out of himself , flies to a mediator , by whom he may enter into covenant with god , and by whom he deals with god mediately , without terror or amazement . . herein , this promised mediator iesus christ , is p abundantly represented to them in the whole ceremonial law : that they might truly know him . especially q as their surety and great high priest , offering up unto god , as a spotless sacrifice , his pure humane nature , to make attonement for his sinful people , and so by his own blood , through the new and living way the veil of his flesh , to enter for them , and open to them , the true holy of holies , heaven it self . thus the mediator christ , to whom the sinner flies , satisfies the justice and truth of god according to the covenant of works ; in dying the death for the sins of his elect as their surety , according to the covenant of faith. so , in the nature that had sinned , death was endured as gods truth threatned , and his iustice would have inflicted , that neither his truth nor iustice might remain unsatisfied : and for this death of christ , the elect are spared and embraced in the arms of mercy ; hereupon r mercy and truth meeting together , iustice and peace kissing each other . . herein , the way of applying jesus christ promised is also insinuated : the blood of the sacrifices , whereby this covenant was dedicated , being sprinkled with a bunch of hysop ; this signifying true faith whereby the blood of christ is applyed to the conscience . hyssopus est fides , hysop is faith , a type of faith : as i have formerly noted out of augustine . . herein , israel having applyed christ by faith , are directed ( as by a perfect rule ) to walk before god exactly and uprightly in christ , in holiness and righteousness all the days of their lives ; till they come to walk with him in white , in heavenly glory . by all this , to mention no more , the mysterie of gods grace and wisdom in saving sinners by christ is more admirably laid open , then in any former covenant : this therefore is an excellent additional . . finally , this covenant excels all that went before , in the eminent accomplishment of the grand promises laid down both in this and in all the fore-going covenants . this covenant , ( while it was in force , viz. till christs death , ) was crowned with the performance of many of their chiefest promises : which performances were excellent additionals to the glory of this covenant . performances being the end and perfection of the promises . for , ( ) under this covenant iesus christ , the true messiah and mediator , that mercy of mercies , was exhibited in mans flesh , and sacrificed for his peoples sins as their surety . for this old testament did not expire , the new testament did not commence , till christs death . therefore , . now , the seed of the woman , the eminent seed christ , s did bruise the serpents head indeed , and actually destroy the devil : according to the promise of the first covenant . . now , the true noah did t by water and blood save his family from perishing in the deluge of gods wrath which sweeps away the world of the ungodly ; according to the tenor of the second covenant . . now , the primary seed of abraham was exhibited and performed , to u bless not only the family of abraham , the iews ; but all the nations of the earth , even the gentiles , especially with all spiritual blessings in heavenly things in christ : according to the great promise again and again repeated in the third covenant . . now , the great x prophet , like moses , was raised up from among the people israel ; and the body of all the levitical sacrifices and shadows was come : according to this fourth covenant from mount sinai . thus jesus christ , y the gift of god , the grand blessing promised in all these four covenants , was actually exhibited and performed only under this fourth covenant , in the close of it , as the high accomplishment thereof . ( ) under this covenant the z promised place of gods solemn worship which god should choose out of all their tribes to put his name there , even his special habitation , was notably accomplished . for , not only the moving tabernacle , ( a type of the a moving and militant state of the church of god on earth ) was b erected according to gods appointment in the wilderness : but also the fixed temple ( a type of the fixed and triumphant condition of the church of god in heaven ) was c built by solomon , at ierusalem , in mount moriah , according to gods particular direction : an house full of magnificence , beauty and glory , far surpassing the tabernacle . herein the promise was evidently accomplished , as d solomon intimated in his prayer at the dedication of the temple ; and as the e lord implyed in answering his prayer . and after solomon's temple was destroyed by the king of babylons forces , there was , under this covenant-ministration , f a second temple built by zerubbabel , after the iews return from the babylonish captivity , by the singular providence of god : the hands of zerubbabel laid the foundation of this house , and his hands finished it . and though the outward foundation and fabrick of this house came far short of solomon's ; yet the true spiritual glory of it was far greater then that of solomons by reason of jesus christ the desire of all nations , who came in humane nature , and glorified this house with his sacred and blessed presence . g for , thus saith the lord of hosts ; yet once , it is a little while , and i will shake the heavens , and the earth , and the sea , and the dry land : and i will shake all nations , and the desire of all nations shall come , and i will fill this house with glory , saith the lord of hosts . the silver is mine , and the gold is mine , saith the lord of hosts . the glory of this later house shall be greater then of the former , saith the lord of hosts . ( ) under this sinai covenant , the inheritance of the land of canaan , ( the peculiar h land of immanuel , that eminent i type of heaven it self that better country and everlasting rest of the saints ) k promised of old to abraham , isaac , and jacob , and afterwards to israel , l was fully performed to israel , with all the blessings thereof ; not one thing failed , that god in that respect had promised unto israel . seeing then , that the accomplishment of the grand promises both of this and former covenants , were reserved for this sinai-covenant ; in these additional , this covenant had a singular preheminence above all the fore-going covenants . corollary vi. that , this sinai - covenant was israels eminent priviledge , although they were constantly hell under it in a very servile condition . though it was a great bondage ; yet it was a greater blessing : though it was onus magnum , a great burden ; yet was it honos major , a far greater honor. by being under this covenant , they were kept in much servile slavery : but had they not been under it , they had been exposed to utter misery . for ; . then , they had lain open to all idolatrous prophane and unrighteous seducements ; . then , they had soon degenerated into meer paganism , the former covenant with abraham almost utterly obliterated out of mind ; . then , they had been an heedless confused heap of tumultuous people without all order and government ; . then , they had not been digested into a divine common-wealth ; then , they had not been advanced to the dignity of a national church of god ; then , they had been left destitute of this eminent discovery of jesus christ for their salvation . more particularly , though this covenant kept israel in a servile state , yet this covenant was every way an eminent priviledge to them : as may appear by these particulars , viz. . by the covenant-relation herein established betwixt god and israel . this relation was various , and precious . . he contracted with them , as jehovah , giving subsistence to his promises : they as heirs of those promises . . he as their covenant-god by his covenant with abraham : they as his covenant people being the seed of abraham . . he as their redeemer , literally from the bondage of egypt , spiritually and mystically from the bondage of sin , satan , &c. they as his ransomed and redeemed . . he as their supream law-giver in jesus christ : they as his subjects owing to him and his laws all possible allegiance and obedience . . he as their dearest husband : they as his endeared spiritual spouse . how great a dignity was it therefore to israel to be advanced so nigh unto the most high god in such dear and sweet relations ! were these small things ? . by the covenant-blessings herein promised by god to israel . these blessings are many and excellent : both temporal , spiritual , and eternal . veiw them severally , weigh them judiciously : and then conclude how great things the lord hath done for israel in this covenant . . by the covenant-duties herein restipulated by israel to god. faith in jesus christ , sincere , entire , constant obedience , and repentance in case of any failings in the premises ; were not only israels duties , but also israels dignities and priviledges . for , . faith is m not of our selves , it is the gift of god. hereupon paul saith ; n to you it is given in the behalf of christ , not only to believe on him , but also to suffer for his sake . the apostles expression plainly intimates that god granted and gave to them a double priviledge , viz. of believing on christ , and suffering for christ. believing on christ is a meer supernatural endowment : therefore a great priviledge . . obedience sincere , entire and constant , is an eminent o fruit of faith unfeigned ; in them only that p are gods workmanship , created in christ iesus unto good works , &c. . and repentance is q gods gratuitous gift to sinners . the sinner can no more create a new heart within himself , then he can create a new world without himself . . by the covenant-ends herein intended . the immediate end , was a fuller revealing of jesus christ to israel , then in all the former covenants : the mediate end was israels further happiness , and gods greater glory . all these ends were high priviledges . was it a small matter to know more of christ the sinners saviour , then did adam , noah , or abraham ? was it a light matter , that further provisions should be made for sinners happiness and gods glory by this covenant , then by any of the former ? . by the covenant-distinction made herein betwixt israel and all other people in the earth . this covenant was a discriminating , a distinguishing covenant . it was a middle partition-wall betwixt israel and all other nations , till christ by his death took it down . hereupon , israel became s gods peculiar treasure above all the people of the earth : israel was gods special inclosure ; others remained as a waste common , or wilderness : israel his t vineyard of red wine , kept and look't to every moment night and day ; all others neglected , u over-looked , and suffered to perish in ignorance and unbelief : israel drawn x near unto god ; all others ●…far eff : israel gods y covenant-people ; all others ; not the people of god ▪ israel the church of god ; all other nations remaining the synagogus of satan . here were vast distinctions betwixt israel and others : and consequently very high priviledges of israel above others . . finally , by the covenant-liberty herein couched under this covenant-servitude . though this covenant kept israel in a servile state till christ : yet under all their bondage they had much freedom . and though their bondage was some prejudice : yet their freedom was a greater priviledge . . they were in bondage to god and jesus christ , whose ▪ z yoke is easie , and his burden light : but they were at liberty from cruel tyrannical egypt and all other oppre●…sors ▪ . they were in bondage under the levitical ceremonies and services : but they were hereby kept at liberty from all paganish idolatries and superstitions . ▪ they were in servitude under the letter and outward ministration of this covenant ▪ but they were at liberty in regard of the spirit and inward mysterie of this covenant , a leading them to christ that they might be justified by faith ▪ . they were in bondage , as they were kept under the law , b shut-up-together as under lock and key : but they were at liberty under this bondage , whilst they were shut-up unto the faith that should afterwards be revealed ▪ . in a word they were in bondage c during their under-age , and as servants in condition ▪ under tutors and governors of this covenant : but even then they were at liberty being children of god ▪ heirs of all by right , having true title to jesus christ , and to all spiritual liberty and felicity in him ( which all other nations wholly wanted ) ▪ and assoon as their full-age came , they were by christ redeemed actually from all their bondage , furnished with the spirit of adoption , as sons , heirs , and coheirs with christ. corollary vii . that , this covenant from mount sinai was full of christ ▪ therein eminently revealed . i have formerly d often intimated , how much this covenant revealed christ and intended christ ▪ and this in many particulars : as , in his particular descent of israel according to the flesh ; in his person and natures ; in his mediatory office of prophet ▪ priest and king ; in his states of humiliation and exaltation wherein he discharged that his mediatory office. let the reader consult those former passages : who therein desires satisfaction . but having now spoken to the whole body of this covenant , and unfolded it both in the substantials and circumstantials thereof , it is much more evident , ( if we reflect upon the whole , ) that this sinai - covenant was exceeding full of iesus christ ▪ the foundation , center , substance , matter , mysterie , and scope thereof . for , i. gods e preparatory introduction to this covenant was full of christ. for , in him alone it is that lapsed sinners become an holy nation , a royal priesthood , or kings and priests to god , and a peculiar people : as there he promised , israel should be , if they would keep this covenant . ii. gods f preface to this covenant , the ten commandments , was full of christ. for , . god is iehovah , giving actual subsistence to his promises unto sinners , only in jesus christ , g in whom all the promises of god are yea , and amen . . god was israels god , ( viz. their covenant-god , as abraham's seed , according to his former covenant h made with abraham and his seed , ) only in and through jesus christ. god becomes not a covenant-god to any , nor accepts any as his covenant-people since the fall , but only in jesus christ the mediator . . god was israels redeemer out of egypts bondage literally , and out of the bondage of sin and satan typified thereby mystically , and both by jesus christ the only all-sufficient redeemer of gods elect. this is clear i by the passover appointed to be first celebrated on that very night when israel departed out of egypt : which passover was mystically christ. iii. gods commandments themselves , k wherein the sum of this sinai - covenant was eminently comprized , had much of christ in them . for ; . christ was in the first commandment : inasmuch as none can have the lord to be their god ▪ or worship him as their god acceptably , but only in and through jesus christ , that l only way unto the father , in whom alone m all our spiritual sacrifices are acceptable to god. . christ was in the second commandment : inasmuch as the general promise of shewing mercy to thousands of them that love him and keep his commandments , is founded on jesus christ. for , none can truly love god , or keep his commandments , but in and by christ : n without whom we can do nothing ▪ and o spiritual ▪ pardoning saving mercy ( which is the mercy there intended ) is extended to none but only in christ. . christ was in the fourth commandment : inasmuch as one reason whereby the sanctification of the sabbath was urged upon israel , was p gods redeeming israel from the corporal slavery of egypt , which typed to them their redemption by christ from their spiritual slavery under sin , satan , &c. as hath been intimated . and q some have opinion , that the seventh day sabbath was principally grounded on christ as promised ; and the first-day sabbath afterwards grounded upon christ as performed . christ was in the fifth commandment : inasmuch as the particular r promise of long life in canaan , annexed to that commandment , was founded on christ the basis of all gods promises . the land there intended , was the land of canaan , literally called s the land of immanuel ; and heaven it self typed out by canaan mystically . and long life in canaan , figured out eternal life in heaven . now heaven is the t place which christ prepares for his elect : and u eternal life is the gift of god through iesus christ our lord. . finally , christ was in the sum of this whole covenant of the ten commandments , consisting in loving the lord our god with all the heart , soul , and might , and our neighbour as our selves : inasmuch as we can neither love god nor our neighbour sincerely and acceptably as we ought , but in christ x the son of his love , and through faith in him . for y we love god , because he first loved us in christ. and z faith works by love . iv. the mercies promised on gods part in this covenant , and the duties restipulated on israels part , were full of christ. when god promised , a to be a god to them , b to raise them up christ a prophet like moses , c to give them the spirit of christ to circumcise their hearts , and to furnish them abundantly with temporals , spirituals , and eternals ; had not all these blessings jesus christ engraven upon them , d in whom all things are ours , and with whom even all temporals are added to us ? and when israel restipulated faith , obedience , and repentance in case of miscarriages , were not these duties wholly to be performed through christ assisting ? v. the promulgation of this covenant had much of christ in it . for ; . it may be warrantably thought , that god delivered this covenant by christ the second person in trinity , ( who was afterwards to be incarnate ) unto moses , and by moses to the people . inasmuch as , ( ) it is expresly said , e that moses was in the church in the wilderness with the angel , who spake to him in mount sinai . ( ) this angel is stiled , f the angel of his presence : because by this angel the lord vouchsafed his special presence with , and residence among israel . and he is called , g the angel of the covenant , or messenger of the covenant : that is , that messenger of god by whom the covenant was sent to moses for israel . christ then put this covenant into moses his hands . yea this angel is elsewhere called , christ ; h neither let us tempt christ , as some of them also tempted , and were destroyed of the destroyer . . this covenant was promulged by god in such dreadful and terrible manner , as i compelled israel to sue for a typical mediator , viz. moses , to pass betwixt god and them : which request the lord highly commended and granted , promising them also upon that occasion to raise them up the true mediator jesus christ a prophet from among themselves , &c. vi. the solemn sanction , dedication , or establishment of this covenant was full of christ . for , . the k sacrifices slain , and the blood of those sacrifices sprinkled . one half on the altar , the other half on the people , were eminent types of christ the true sacrifice offered up and of his blood shed to purge away his peoples ●…ins indeed . the death of which sacrifices , &c. l did typically declare iesus christ the testator of this testament : forasmuch as he confirmed this first testament by his own death in the type , as afterwards he confirmed his new testament by his own death in truth . . the sweet m vision of god , presently upon this sanction , having under his feet as it were a paved work of a saphire-stone , and as it were the body of heaven in his clearness , ( emblemes of divine favour to his covenant-people in the mediator ) and all this without any their hurt or terror ; did also further let them see , what a vast difference there was betwixt approaching god without , and with a mediator . vii . the gracious renewing of this covenant , and the tables thereof had much of christ in it . for ; . gods course in bringing israel n to repentance for their breach of covenant ; by denying his presence to them , and causing his tabernacle to be removed out of the camp : . gods proclaiming , upon their repentance , all his goodness before moses ; o the lord , the lord god , merciful and gracious , long-suffering and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , transgression , and sin : . gods p renewing of this covenant hereby with israel : all these notably pointed at christ , in whom alone there is a door opened , for repentance unto sinners , for pardon upon repentance , and for renovation of covenant after violation thereof . the covenant of works without christ admitting of , no repentance after sining , no remission upon repenting , no renewing of covenant after breaking thereof . viii . the additionals annexed to this covenant of the ten commandments , especially the whole body of the ceremonials ( which as hath been shewed , were digested into this covenant , ) were all full of christ : he , one way or other , being the q truth of all those types , the substance and body of all those shadows . now , that jesus christ was the truth and substance of all these ceremonial shadows , and the great mysterie chiefly intended in all those figures , may briefly appear by this ensuing induction of particulars , viz. . of sacred places for publique worshi●… . of sacred utensils for those places ; . of sacred persons appointed to officiate in those places ; . of sacred things , whereabout they were to be imployed ; . and of sacred times , which were more solemnly to be observed by them in their ministrations : according as i have already r marshalled these ceremonials in the beginning of this chapter . . the sacred places appointed under this covenant for gods publique worship , were the tabernacle built by moses in the wilderness ; the temple built by king solomon , and the second temple built by zerubbabel , both these in the land of canaan on mount moriah . now the tabernacle and temple were-types of christ . the tabernacle ; for when christ was actually incarnate , it is said of him ; s and the word became flesh , and dwelt amongst us : gr. and tabernacled , or dwelt-as-in-a-tabernacle amongst us : that is , he dwelt in humane flesh as in a tabernacle . and christ is stiled , t a minister of the sanctuary and of the true tabernacle , which the lord pitched , and not man. u — an high-priest of good things to come , by a greater and more perfect tabernacle , not made with hands , that is to say , not of this building . the temple also was a type of christ : hence christ cals himself the temple , x destroy this temple , — but he spake of the temple of his body . the sacred tabernacle and temple were eminent types of christ in many regards , especially in these respects ; . the tabernacle and temple were places of gods special presence and residence in the midst of israel ; y let them make me a sanctuary , that i may dwell amongst them . god dwelt amongst them in his tabernacle symbolically , affording them there visible symbols or signs of his presence and favour . thus in jesus christ , in his humane nature , z the fulness of the godhead dwelt bodily , or personally : as the greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) may be well translated , viz. by a personal union of his humanity with his godhead . . the tabernacle and temple were a places of publique worship and holy ministration for the priests to minister in . so christ our great high-priest b ministred in this true and more perfect tabernacle of his own humane nature . . the tabernacle and temple in regard of gods presence and worship there , was holy ; c the sanctuary , the holy and beautiful house , the holy of holies , &c. so jesus christ was d holy , harmless , undefiled , separate from sinners ; e without sin ; yea from his very birth and conception , f that holy-thing — the son of god. . the tabernacle and temple were so accepted of god , that thereby the g ceremonial worship and sacrifices presented to god therein , and their prayers made towards those places , were rendred acceptable to god. so jesus christ is most accepted of god ; h the son of gods love , i the beloved , in and for whom alone both our persons and all our spiritual sacrifices are acceptable before god. . the tabernacle had an outward court , a sanctuary , and the holyest of all . the sanctuary k was sever●…●…om the outward court by a curious hanging for the door of the tent , of blue , and purple , and scarlet , and fine twined linnen , wrought with needle-work , through which the priests entred into the sanctuary to minister . and the l holyest of all was severed from the sanctuary by a veil of blue and purple , and scarlet , and fine twined linnen of cunning work with cherubims : through which veil the high-priest alone was to go into the holyest of all once every year , and that not without the blood of sacrifices . thus jesus christ ( whose veil of humane nature was curiously embroydered with all varieties of mediatory gifts and graces , being m annoynted with the oyl of gladness above all his fellows , ) is the only way unto the father , and door of the sheep , whereby we enter into the church militant shadowed out by the sanctuary , and into the church triumphant in heaven it self , resembled by the holiest of all . so that now we p have boldness to enter into the holyest by the blood of iesus , by a new and living way , which he hath consecrated for us , through the veil , that is to say , his flesh . . the tabernacle was made up of many materials , the temple built of many stones , &c. and they were , without , very sumptuous , within ▪ very glorious : yet all making up but one tabernacle , and one temple upon one foundation . so christ mystical is made up of many materials , many living stones : christ himself the q living foundation stone chosen of god and precious , upon whom believers as lively stones are built up a spiritual house ; r — and they are built upon the foundation of the apostles and prophets , iesus christ himself being the chief corner-stone , in whom all the building fitly framed together , groweth unto an holy temple in the lord , — for an habitation of god through the spirit . and , s the kings daughter is all glorious within : her clothing of wrought gold. . the sacred utensils or instruments of ministration for the tabernacle and temple , were very many , all one way or other leading to christ . these utensils were contained , . in the court of the tabernacle ; . in the sanctuary ; . in the holiest of all . in the court of the tabernacle were especially these two utensils , viz. the altar of burnt-offering , and the laver of brass . i. the t altar of burnt-offering by the door of the tabernacle , was a notable type of jesus christ our true u altar : and this divers ways . . the matter of it was durable shittim wood , overlaid with brass , a strong and durable mettal able to abide the constant fire . shadowing out the ability and strength of christ for suffering of gods wrath for our sins , without being consumed or overcome thereby . ( brass being oft-times used in scripture to denote x strength : ) as also the perpetuity and incorruptibleness of christs priesthood , and constant vertue or efficacy of his sacrifice . . the four horns of the altar , which were both for ornament , and for keeping things from falling from the altar , ( horns usually y denoting power and renown , ) signified the power and glory of christs priesthood for the salvation of his church gathered from the four corners of the earth ; thinks z ainsworth . . the form of the altar , which was four-square , signified the immoveable stability and firmness of christs priesthood and merit for his peoples eternal happiness . . the instruments and vessels for the altar , for taking away the ashes or any filth from the altar ; figured the a word and ordinances of christ in his church , serving to purge away the filth of the flesh , and to kindle the fire of the spirit , for the service of god in purity . . the nature and use of the altar was holy , it was b anoynted , dedicated and sanctified to be most holy , that ( being greater then the gifts offered thereon ) it might sanctifie all the sacrifices , and make every thing that touched it holy. this figured out c jesus christ sanctifying himself , especially the d godhead of christ consecrating and sanctifying the sacrifice of his man-hood for his church , that he might be an odour of a sweet smell unto god : and by his mediation sanctifying the daily services of his people , that they might be acceptable to god , the altar being a publique sign of them also . see heb. , . ioh. . . ephes. . . isa. . , gen. . & . . ii. the laver of brass , e whereat the priests were to wash their hands and feet with water continually before they came near to the altar or entred into the sanctuary . it was placed betwixt the altar and the sanctuary . hereby was shadowed out , justification by the blood of christ , wherein we are f washed from our sins , and so made kings and priests unto god : as also sanctification , by the g washing of regeneration and renewing of the holy-ghost ; that thus , h our hearts being sprinkled from an evil conscience , and our bodies washed with pure water , we may draw near with a true heart , in full assurance of faith , to serve and worship the lord acceptably ; and i washing our hands in innocency may compass gods altar pleasingly . in the sanctuary were chiefly these three sacred k utensils . viz. the golden table , . the golden candlestick , . and the golden altar of incense . i. the golden table , was made l of shittim wood , over-laid with pure gold , with a crown of gold round about , besides all its other furniture , whereon twelve unleavened cakes of shew-bread ( according to the number of the twelve tribes of israel ) were set with frankincense upon them , before the lord week after week , continually on the northside of the sanctuary . to omit m the curiosities of some , the mysterie of the sacred utensil seems to be this : the pure golden table shadowed out christ ; the incense on the table , his mediation and intercession for his church ; the twelve unleavened cakes represented the twelve tribes of israel , and in them all gods elect his true n israel , which as upon o unleavened cakes are presented unto god in christ as a pure table in his church made acceptable to god through the vertue of his mediation and intercession , and there continually serving him and enjoying the p favourable presence and face of god in christ familiarly , god familiarly conversing and feasting with them , and they with him , till at last they shall be taken up into heaven to feast with christ at his glorious table of those q endless pleasures and fulness of joy in gods presence for evermore . ii. the golden candlestick , of pure beaten gold , with his shaft , six branches , bowls , knops , flowers , and seven lamps thereof &c. r was placed on the south-side of the sanctuary , over against the golden table , to give light therein continually . this represented the s continual light of the word held forth by christ , his spirit and ministers in his church to his people , that in the light thereof they might still stand before the lord and serve him night and day . more particularly ; the shaft , represented christ , as the basis bearing up the whole candlestick : the branch , the church of christ set upon him : the many branches coming out of the shaft , the variety of christs ministers , as prophets , apostles , evangelists , pastors , teachers , &c. all his gifts to the church , all implanted into christ , and receiving light from christ , that they may impart it to the church : the ornaments upon the branches , the variety of u spiritual gifts and endowments , wherewith christ adorns his servants and ministers who adhere to him , as the extraordinary endowments of tongues , interpretation of tongues , miracles , discerning of spirits , &c. and the ordinary endowments of knowledge , iudgement , utterance , government , &c. the bowls for containing the liquor , their capacity for containing of christs doctrine : the round knops , the perfection of their doctrine and life : the flowers , their gracefulness and chearfulness in dispensing christs word , x with all timely speed : the seven lamps , figuring out the y manifold graces and gifts of the holy spirit of christ , furnishing them to their office , &c. iii. the golden altar of incense , z was placed by the veil , whereon aaron was to burn incense of sweet spices every day morning and evening ; and on the horns whereof he was to make an attonemeut with the blood of the sin-offering of attonements once every year . a this golden altar shadowed out christ , sanctifying and making acceptable all our sacrifices laid upon him : this incense burnt thereon after the dressing of the lamps , figured the prayers of all saints with light of understanding and faith presented to god as an odour of a sweet smell in and through jesus christ continually , whereupon whilst the high-priest was burning incense in the sanctuary , the people were praying without , luke . , . christ our great high-priest adds much incense also of his mediation and intercession to the prayers of his people , to make them sweet as a pillar of incense , b without which incense is abomination : and the blood of attonement , was a type of christs blood c reconciling us to god , whereby the sinners imperfections and infirmities adhering to the best prayers of his saints and members had need to be purged away that they may be accepted of god as well-pleasing before him . in the holiest of all , were especially these seven utensils or holy instruments for sacred use , viz. i. the ark , d with a crown of gold round about it , called , the ark of the covenant , heb. . . the ark of the testimony , exod. . . and the glory , sam. . , . rom . . this was the chiefest of all the holy things ▪ for which especially the tabernacle was framed , exod. . . & . , . ii. the two tables of the covenant written with the finger of god , put into ●…nd kept within the ark. iii. the mercy-seat , covering the ark , that the tables within could not be seen . iv. the two cherubims of glory upon the two ends of the mercy-seat , covering the mercy-seat with their wings , with their faces one towards another , and both looking down towards the mercy-seat . in reference to these things god said ; e and i will meet with thee there , and i will speak with thee , from above the covering-mercy-seat , from between the two cherubims which are upon the ark of the testimony , all things which i shall command thee unto the sons of israel . the whole was an eminent visible sign of gods gracious presence with his people in jesus christ. particularly ; the ark containing the covenant or testimony within it , figured out christ f in whose heart and bowels the law and covenant of god had its full residence : the mercy-seat , which covered the ark and two tables , and whereon god did sit or dwell , ( which mercy-seat the apostle cals , g the propitiatory , heb. . . ) typified jesus christ , by whom our transgressions of the law are forgiven and covered , and in whom god vouchsafes his gracious presence to his people ; hence , paul cals christ , h a propitiatory through faith in his blood , to declare gods iustice for remission of sins , that are past ; and iohn saith i he is the propitiation for our sins : the cherubims on the mercy-seat , may signifie , either gods k angels , whom he employes for his own honor , and for service unto christ and his church , whose mysteries they desire to look into , heb. . , pet. . . or gods l ministers on earth , who are counted cherubims , they with heavenly hearts looking unto christ and into the law are such as on whom he also rideth by the preaching of the gospel , psal. . . act ▪ . . but m chiefly they signifie christ himself the covering-mercy-seat , of which they were made on the two ends thereof , to cover the ark. in these four holy things we have an admirable representation of the whole mediatory office of christ , as prophet , priest , and king , obtaining gods gracious favour to , and presence with his church . the crown about the ark , and the cherubims protecting and covering the ark , may signifie his kingship , psal. . . the mercy-seat covering , and the ark containing the testimony , his priesthood , rom. . . heb. . . to . psal. . , , . and the voice which spake from the same , his prophecy , numb . . . . heb. . , . iudg. . . v. the golden pot with mannah , n was also in the most holy place : there reserved for a memorial to israel of the bread , wherewith god fed them in the wilderness for years together . this mannah was an eminent type of christ , o the true bread of life , that came down from heaven , whereby all true believers should be nourished in the wilderness of this world unto eternal life . christ is the true p hidden mannah , now laid up and hidden for us in the holiest of all , heaven it self , in the glorious presence of god to all eternity . vi. aa●…s rod that budded , q was also laid up before the testimony for a sign , that all generations might know god had stablished and confirmed the priesthood in aarons line , this shadowed out the r priesthood of christ , whereby they should be reconciled to god. vii . finally , the golden censer s to burn incense on , once every year on the day of attonement , that the cloud of incense might cover the mercy-seat , seems also to be kept in the holiest of all . and it figured the sweet , prevailing , and acceptable prayers , intercession , and mediation of jesus christ for his church and people , psal , . . luk. . . heb. . . & . . rom. . . ioh. . . thus all the holy instruments and utensils of the tabernacle and temple did in one regard or other tend to christ. the tabernacle and the holy instruments therein were full of christ . . the sacred persons imployed by god about the ministry and service of the tabernacle , were chiefly of two sorts , viz. . the priests : both the high-priest , and the second priests . . the levites , which were to minister about the service of the tabernacle , under the priests . and both these were notable types of iesus christ , especially in regard of his priestly office. the priests of both sorts were most eminent types of christ , especially in these two regards , viz. i. in their vocation to their priestly office. t no man taketh this honor to himself , but he that was called of god , as was aaron , so also christ glorified not himself , to be made an high-priest ; but he that said unto him , thou art my son , to day have i begotten thee . as he saith also in another place , thou art a priest for ever after the order of melchizedeck . as they were orderly and regularly called of god to their typical priesthood : so christ was orderly called of god to his true priesthood . more particularly , their vocation or deputation to their office had two things in it ; . their election : which had respect ; ( ) partly to their tribe ; they u must be only of the tribe of levi. so christ was a special , a singular man x taken from among men . ( ) partly ▪ to their perfections ; they y must be wholly without blemish or deformity . so jesus christ our high-priest is holy , harmless , undefiled , separate from sinners , &c. heb. . . . their z consecration , whereby they were hallowed to minister in the priests office , which consecration was dispatched chiefly in these particulars , viz. ( ) in washing them with water , a at the door of the tabernacle . so christ was b baptized or washed with water at his entrance into his publique ministry of mediatorship . ( ) in clothing them with holy garments , excellent for outward beauty and glory , exod. . . to . & exod. . throughout . these robes typed out the c glory and beauty of christs spiritual ornaments and mediatory accomplishments wherewith he was every way adorned and clothed most beauteously and gloriously . ( ) in annoynting them with the holy annoynting oyl , which d was curiously composed by the art of the apothecary , according to gods prescription . assoon as aaron was clothed with the holy garments ▪ e this holy oyl was to be poured upon his head . this shadowed out the holy spirit of god with all his graces that was beyond measure poured forth upon jesus christ above all his fellows . f the spirit of the lord god is upon me because the lord hath annoynted me to preach good tidings unto the meek , &c. g thou lovest righteousness and hatest wickedness , therefore god , thy god , hath annoynted thee with the oyl of gladness above thy fellows . ( ) in offering divers h sorts of sacrifices at their consecration and instalment into their office : especially they were sanctified to their office by three sorts of sacrifices , viz. a sin-offering , a burnt-offering , a peace-offering , or thank-offering . all which are types of christs i perfecting , consecrating , and sanctifying himself through his own sufferings , and willingly offering up himself for the sins of his elect , that he might be an al-sufficient high-priest and mediator for them . to this effect christ said ; and for their sakes i sanctifie my self , ( viz. by voluntary undergoing of sufferings and death , &c. ) that they also might be sanctified through the truth , ioh. . . thus the priests prefigured christ in their vocation to their office . ii. in their execution and discharge of their priestly office , they were also singular types of jesus christ. and this evident , . in the inferiour priests ; and . in the high-priest . the inferiour priests executed their office , . by slaying and offering up of sacrifices for the people , with sprinkling of their blood , upon the holy altar . thus , christ god-man the priest , offered up his humane nature the sacrifice , upon the godhead as the altar consecrating the gift . he k laid down his life of himself , for his sheep : none could take it from him against his will. l — he through the eternal spirit offered himself without spot to god. m — by the which will we are sanctified , through the offering of the body of iesus christ once for all . . by teaching the people , as the standing ministry n the priests lips should keep knowledge : and they should seek the law at his mouth , &c. so christ is o the great teacher of his church , that the prophet like moses , deut. . . who hath the tongue of the learned , isa. . . and grace is poured into his lips , psal. . . . by p praying for the people and blessing them . this typified , christs intercession for his church on earth q offering up prayers and supplications , with strong crying and tears , and being heard in all things ; in heaven r appearing continually in the presence of god for us . and christs benediction , who blesseth his people with the s blessing of abraham , the promise of the spirit through faith : t being sent first in order to bless the jews , but afterwards the gentiles , in turning them from their iniquities . . by taking the constant u care and oversight of the tabernacle , the utensils thereof ; and of the service of god therein . so jesus christ is x the head of the church , saviour of the body , chief bishop-of souls , and the great shepherd of the sheep , continually watching over them for their salvation . the high-priest executed his office. . by y dressing the lamps and lights in the sanctuary , and then offering incense upon the golden altar daily , morning and evening . thus christ z is the true light of life , and salvation by his spirit , word , and ordinances , ever shining in his church . and he dayly presents the holy a prayers and services of his people with the much incense of his own merit , that they may be an odour of a sweet smell , acceptable to god in him . . by b setting shew-bread before the lord every sabbath continually upon the pure table . so christ presents his church continually in the presence of god as acceptable to him , to have sweet communion with him especially on his sabbaths , god and they c mutually feasting together in christ jesus . . by d going once every year on the day of attonement through the veyl into the holyest of all by the blood of sacrifices , to make attonement . so christ by the veyl of his own flesh entred once for all into the holiest of all heaven it self with his own blood to make everlasting attonement for us , heb. . , . thus the priests , both in their vocation to their office and execution of their office , were eminent types of christ. their office was full of christ. the levites also , whom e god gave to aaron for the service of the tabernacle , having accepted them in lieu of the first-born of israel , ( which f first-born were peculiarly gods , and were priests to god in their several families formerly , ) the levites being thus appropriated to god for the service of his sanctuary in lieu of all the first-born of israel , and given as a gift to aaron the high-priest for that end ; shadowed out the excellent mysterie of gods giving an g assembly of the first-born written in heaven to christ our great high-priest , who h as spiritual priests and levites should i follow the lamb whithersoever he goes , as his redeemed from among men , being the first-fruits unto god and to the lamb. k — therefore are they before the throne of god , and serve him day and night in his temple . to this effect also others l express this mysterie . . sacred or holy things in use under this covenant-dispensation , were many : especially of four sorts , viz. . sacraments . . sacrifices . . the holy annoynting oyl . . the holy perfume . the soul and marrow of them all being christ. sacraments , of ordinary and standing use , instituted under the former covenant of god with abraham , but further confirmed and continued under this covenant from m. sinai , were . circumcision . . the passover . both types of christ , as i have formerly manifested . sacrifices and offerings were of many sorts : yet all having some tendency towards christ. i. the holo-caust , or burnt-offering , m called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhholah that is , ascension : because it wholly ascended up towards god in flames . it was of the herd , of the flock , of sowls this figured , . christ , n who through the eternal spirit offered himself without spot to god , to purge his elect from dead works , and reconcile them to god. . christs members , who being reconciled to god , and sanctified by the death of christ to serve the living god , do o present their bodies a living sacrifice , holy , acceptable to god , which is their service according to the word . ii. the meat-offering , p called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minchah , that is , the offering , gift , or oblation . it was of many sorts . this typified and shadowed out , . iesus christ , who gave himself for us an oblation and a sacrifice to god , for a sweet smeling savour , ephes. . . heb . , , , from psal. . this oblation served also to expiate sins , sam. . & . . therefore when christ was come , this meat-offering ceased , as was foretold in daniel . . he shall cause the sacrifice and the minchah to cease . . christians , who through christ are cleansed and sanctified to be pure oblations unto god. this was prophesied ; q they shall bring all the brethren for a minchah ( or meat offering ) unto the lord out of all the gentiles , &c. — this r paul shews to be accomplished by his ministration of the gospel to the gentiles . . the fruits of grace and good works , which christians are to exercise , ( ) towards god ; — s the lifting up of my hands as the evening minchah . so when the lord told the iews ; t i will not accept a minchah ( or meat-offering ) at your hand ; he adds , for from the rising of the sun , even unto the going down of the same , my name shall be great among the gentiles ; and in every place incense shall be offered unto my name , and a pure meat-offering . which is fulfilled ; when u men pray every where , lifting up holy hands . and ( ) towards man also ; heb. . . phil. . . but especially this minchah figured the new-creature and holy state which we have in christ ; even the sanctification of our persons and actions , and their acceptableness to god through christ : as the burnt-offering signified our reconciliation unto god in christ. iii. peace-offerings , called x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebach shelamin , viz. the sacrifice of things pacifying . it was also divers sorts , these peace-offerings , were sacrificed ; y when men in their troubles prayed unto god for peace and salvation : and z when , upon mercies received from god , men would express their thankful returns to god. as therefore the burnt-offering typified our reconciliation t'o god in christ ; and the meat-offering our sanctification and acceptation before god by christ ; so this peace-offering signified , both christs oblation of himself , whereby he a became our peace and salvation : and our oblation of prayer , praise and thanksgiving unto god , in the midst of troubles , temptations , and spiritual conflicts which we fight by faith in this life . b that we may receive mercy , and find grace to help in time of need ; or upon receit of grace and mercy from god , that we c may thankfully render to the lord for all his benefits . iv. the sin-offering , in case of ignorance , or infirmity : called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cataah , that is , sin ▪ or , for sin ; compare here with those phrases in rom. . . & heb. . , . it was called a sin offering , because with laying the hand on the head of the sacrifice , the sin confessed was as it were laid upon the sacrifice offered for sin. this presigured jesus christ the true offering for sin , isai. . . who , though he e had done no violence , neither was any deceit in his mouth , yet was he wounded for our transgressions , bruised for our iniquities , — and the lord hath laid on him the iniquity of us all . though he f knew no sin , yet he was made sin for us , that we might be made the righter●…sness of god in him , cor. . . v. the trespass-offering , g for sins done knowingly , wittingly and maliciously . it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asham , that is , sin , or guiltiness . this also , as the former , figured christ made a sacrifice for our sin and guiltiness : not only redeeming us by his blood from our ignorance and infirmities , but also from our sins done against knowledge wittingly and maliciously . so isaiah prophesied ; h when 〈◊〉 shalt make his soul ( asham ) an offering for sin , he shall see his seed . vi. the consecration-offering , i for the priests : called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milluim ; that is , fulfillings : because hereby the consecration of aaron and his sons was fulfilled and compleated . the offerings of the consecration of aaron and his sons were , k a bullock for a sin-offering , and two rams , viz. one ram for a burnt-offering , the other ram of fillings , or fulfillings , which was in the nature of a peace-offering ; the blood whereof moses put upon aaron and his sons , viz. upon the tip of the right-ear , and upon the thumb of the right-hand , and upon the great toe of their right-foot . this sin-offering typified to them jesus christ as their attonement and justification , for the remission of their sins . this burnt-offering shadowed out christ , who should l transform them by the renewing of their mind , to present their bodies a living sacrifice , holy , acceptable to god , which is their service according to the word . the second ram the ram of fillings , ( as sol. iarchi here noteth ) is the ram of peace-offering ( or of perfections ) for they filled and perfected the priests in their priesthood . it signified the sanctification of their consecration and calling to their office , of their office it self , and of their administration of it , by the sacrifice and blood of jesus christ ; whom paul cals m the consecrator , heb. . . through whom they should with thankfulness and joy perform the work of their ministry . the n blood hereof being put into the ear , thumb , and toe , signified , partly christs sufferings , whose head was wounded with the crown of thorns , whose hands and feet were peirced with nayls . partly , how in christ the priests should be sanctified , o to hear and receive th word from god ; to administer the same unto others ; and to walk therein themselves accordingly . vii . the purification-offerings , p for several sorts of ceremonial uncleanness were for the most part made up of former sacrifices and oblations , for their cleansing and purifying : and they figured out christs sufferings and blood , wherein they were to be washed from all their sinful pollutions and uncleannesses . christ is q the fountain opened for sin and for uncleanness ; he m washeth us from our sins in his own blood ; n they washed their robes in the blood of the lamb. viii . the first-fruit-offerings ; which o were of the first-born of man , of the firstlings of beasts , and of the first-ripe-fruits of the earth , these belonged to the lord , and he gave them to aaron and to his sons for their portion , ( besides other things ) in reference to their priests office. but the first-born of man , and of unclean beasts were to be redeemed . these did signifie , partly christ himself , who is the p first-born among many brethren , gods peculiar portion and delight , the son of his love. partly the church of christ , and all his members , redeemed to christ q by his precious blood , and not with corruptibles : who being r bought from among men , are the first-fruits unto god and to the lamb ; who s of his own will begat us with the word of truth , that we should be a kind of first-fruits of his creatures , having received the first-fruits of the spirit : and these are called , t the church of the first-born which are written in heaven . thus christ was the truth and mysterie intended in all the sacrifices and oblations . the holy annoynting oyl , was u composed of the chief of spices , by the art of the apothecary ( viz. some of the priests sons , chron. . . ) according to gods own prescription . the tabernacle and all the instrument vessels and utensils thereof ; as also aaron and his sons , were to be annoynted with it . this holy oyl and the sweet spices therein , figured out the x holy spirit and all his gladning graces : and the annoynting of all the priests and the tabernacle with all vessels therein , signified y the pouring out of the spirit beyond measure upon christ our head and great high-priest , and in christ the z giving forth of his spirit by measure to his church , even to all his faithful ministers and members . hence paul said ; now he that stablisheth us with you in christ , and hath annoynted us , is god : who hath also sealed us , and given the earnest of the spirit in our hearts . and iohn testifieth ; ye have an oyntment from the holy-one , and know all things . and the annoynting that ye have received of him , dwelleth in you , and yee need not that any man teach you , but as the same annoynting teacheth you of all things , &c. and as this holy annoynting was not to be applyed to common affairs : so the spirit and graces of god and christ are not imparted to a unregenerate carnal , sensual persons remaining such , who having not the spirit , turn the grace of god into lasciviousness . the holy perfume or incense , b made of sweet spices according to gods prescription , to be put in the tabernacle before the testimony . this was to be burnt morning and evening upon the golden altar , exod. . . this figured christs sacrifice of himself , and his intercession for us , which was c an odour of a sweet smell to god : as also the d prayers and other e upright performances of christs members which are sweet unto god as holy incense or perfume through the much incense of christs merit put unto them . which is an high encouragement to their prayers , and to all other their gracious exercises . thus christ was the substance and mysterie of all these holy things used in the tabernacle . christ was , as in capital characters , engraven on them all . . finally , sacred and holy times used or appointed under this covenant-dispensation were , weekly , monethly , or yearly : and all of them having singular respect to christ , as types and shadows in one regard or other of christ. the apostle refers all sacred times to three heads , in effect the same with these , shewing that all of them had their chief accomplishment in christ. f let no man judge you — in respect of an holy-day , or of the new-moon , or of the sabbaths : which are a shadow of things to come , but the body is of christ . more particularly . the weekly sacred times , were the seventh-day-sabbaths . now one great reason or ground of gods imposing the sanctification of the sabbath upon israel , was , g his redeeming them from egypts bondage , and giving them rest from all that labour , toyl and oppression which there they were under . which redemption ( as i have already shewed ) was an eminent type of our spiritual redemption by christ from the greater thraldom of satan , sin and misery , from which christ hath given us an happy rest ; in which regard the sabbath was a token of the spiritual joy , and rest of conscience in christ : and therefore christ hath translated the sabbath to another day ; from the seventh to that first day of the week . the monthly sacred times , were h the new moons , viz. the first day of every moon : then they served god by special sacrifices , blowing with silver trumpets in the sanctuary , numb . . . ▪ &c. & . . chron. . . then they repaired to the prophets to hear the word , king. . . then they kept religious feasts to god , sam . , . nor was it lawful then to buy , or sell or do such worldly work , amos . . these new-moons ( the moon now beginning to renew and borrow her light again from the sun ) did signifie to them i , the churches renewed illumination and gracious influences for an holy course of life from christ the sun of righteousness . or , the renewing of the moon ( which borroweth her light of the sun ) might figure ( thinks k aynsworth ) the renewing of the church , ( said to be fair as the moon , cant. . . ) by christ the sun of righteousness , mal. . . whiles her light and joy is by him increased and continued , as l isaiah and m ezekiel testifie . so that in the new moons israel was to meditate of that spiritual light , sanctification , grace , ioy and comfort which was to come to them through christ , whereof these ▪ new-moons were a shadow , col. . , . and we gentiles in a spiritual sense keep these new-moons , as isaiah hath prophesied , isa. . . not by observing days and months , and years , gal. , . but by worshipping the father in spirit and in truth ; who will accept of our service performed in christ , in every place as he did at ierusalem , mal. . . and at all times as he did at israels solemn feasts . the yearly sacred times , were , every year ▪ every seventh year , and every fiftieth year . . every year , they had these feasts and solemnities , viz. . the n feast of unleavened bread for seven days together , beginning the next day after the passover , viz. on the fifteenth of the first month abib , when israel came out of egypt . this figured to the iews , that as jesus christ , the lamb of god , should be sacrificed for them as their true passover to save them from death and destruction with the wicked : so they should keep that true passover feast with the unleavened bread of sincerity and truth ; yea , and the apostle intimates to us gentiles , that we are to keep this feast of unleavened bread spiritually , which is during the whole time of the new testament . for he saith ; o purge out therefore the old leaven , that ye may be a new lump , as ye are unleavened . for even christ our passover is sacrificed for us . therefore let us keep the feast , not with old leaven , neither with the leaven of malice and wickedness : but with unleavened bread of sincerity and truth . and all this new-testament time , from christs death till the end of world , is this spiritual feast . . the feast of harvest , or p feast of weeks . so called , because kept seven weeks after the former feast , viz. on the fiftieth day following , ( whence it was called q pentecost ) as a memorial of the giving of the law on that day from mount sinai out of the midst of the fire . this figured r the giving of the spirit of christ in form of fiery cloven tongues at jerusalem on the feast of pentecost days after the sacrificing of christ our true passover , which spirit should write the law in our hearts and put it in our inward parts . . the feast of in-gathering , or s feast of booths , or tabernacles in the end of the year , when all their fruits were gathered in , on the fifteenth day of the seventh month ( answering to our september ) for seven days together , levit. . . to the end . during this feast they dwelt in booths or tents : for a thankful remembrance of gods presence with them , providence and protection over them , and of all his favours to them , all the while they were in the wilderness , t when they dwelt in booths or tents : as also for expression of their joy and thankfulness to god u for the fruits of the earth in that month gathered in . this feast typified , christs incarnation and dwelling in the tabernacle of our flesh , ioh. . . the word was made flesh , and tabernacled amongst us . as also the sufficiency of christs grace and power to protect and defend us from all outward injuries and inward infirmities , till we lay aside these mortal tabernacles and be elothed with our house which is from heaven , cor. . . & . , . these mysteries x ainsworth expoundeth very appositely : see his own words in the margin . . the feast of blowing of trumpets on the first day of the seventh month , by the priests in the sanctuary , and by the ministers in the synagogues , wherewith prayers , blessing , and reading suitable scriptures were used , levit. . . neh. . . which all the people were bound to hear : hence that passage ; blessed is the people that know the joyful sound , psal. . . this was preparatory to the day of attonement . it signified the preaching of the gospel by the lords messengers , who should lift up their voices like trumpets , to bring people to humiliation and repentance for their sins , that they may partake the attonement , even remission of sins and other mercies from the lord , isai. . . hos. . . ioel . , , , . ephes. . . and specially , y this feast of blowing of trumpets , on every new-years day , and at every iubilee , figured out the ministry of iohn baptist who blew the trumpet in israel , z preaching the baptism of repentance for remission of sins : and so a prepared the way before christ coming to preach the acceptable year of the lord , the new-testament-jubilee . . the day of attonement for afflicting their souls on the tenth day of the seventh month , levit. . whereunto they were prepared by the blowing of trumpets ; shadowed out the true humiliation and repentance of sinners for their sins , and their reconciliation unto god through the death and blood of jesus christ , by whom we have now received the attonement , rom. . . cor. . , , . thus the holy times and feasts of every year chiefly intended and figured out iesus christ unto israel . ii. every seventh year they had a sabbath of sabbatism or rest to the land , wherein they should rest from tillage and husbandry . this seventh year was a sabbatical year , an holy year : as every seventh day was a sabbatical day , an holy day of rest. in this sabbatical seventh year , these three things were especially to be observed by the israelites , viz. . every c creditor that lent any thing to his neighbour was to release it , and not to exact it . hence it was called , the year of release ; and , the lord's release . this release of debts , was a shadow of gods releasing and forgiving d our spiritual debts , our sins . and this year of release prefigured the e acceptable year of the lord , the year of grace , preached by christ , who hath obtained of god for us , the release of our debts , even the remission of our sins : and hath taught us , f to be kind one to another , tender-hearted , forgiving one another , even as god for christs sake hath forgiven us ; g knowing that if we do not from our hearts forgive one another , neither will our heavenly father forgive us . . every h hebrew man-servant or maid-servant was to be set free by their masters : and when they sent them out free in the seventh year , they should not send them out empty , but furnish them out of their flock , floor , and wine press , as the lord had blessed them . they i were to be sent out free for nothing , without price or purchase . nor was this release from servitude only for that year , but for ever : hence k god blames the iews in zedekiah's days , for re-inthraling of their servants after their release . this release of servants prefigured the l acceptable year , the time of grace by jesus christ , who according to the tenor of his gospel of his meer grace freely and spiritually releaseth his elect from the bondage and servitude for sin and satan , to be the lords freemen for ever . if the son shall make you free , ye shall be free indeed , ioh. . . . every seventh year was a year of rest to the land ; it should not be tilled nor husbanded , but lye quiet . now as t●e sabbath day , wherein they ceased from their own works , to do the lords , signified they were not their own , but the lord's : so the sabbatical year wherein both they and their land rested signified that both they and their land ( called m immanuel's land ) were the lords also . it taught them , to shun earthly cares and live upon god by faith in his providence when their husbandry was to cease . mat. . . cor. . . to . to exercise themselves in the law of god this year to be read in their audience , and in other holy imployments , deut. . , , . neh. . to walk holily in their land and not to pollute it , lest the land spue them out as the canaanites before them , and so lie desolate and enjoy her sabbaths , levit. . , , . & . , , . chron. . . and this holy year of rest figured that blessed spiritual rest in remission of sins , peace with god , holiness of heart and life , communion with god christ and the spirit in spiritual blessings on earth , and eternal blessings and rest in heaven , which the church and all the members of christ should enjoy in and through christ , isai. . . col. . , . matth. . , , . gal. , , . heb. . , , . iii. every fifth year , n after every seven times seven years , was their year of , iubilee ▪ proclaiming liberty to prisoners , &c. the return of every man to his family and possession . it began on the tenth day of the seventh month , which was the day of attonement . it is called inbslee , heb. iobel , from the long-continued-sound of the trumpet , exod. . . besides the sabbatical year , three things were peculiar to this iubilee-yar , viz. . the sounding of trumpets whence it had its denomination . . the freedom of servants , hence it s called , the year of liberty , ezek. . . . the return of every man to his family and restoring of lands or tenements , sold or morg aged ▪ to their own families . this iubilee-year was an emment type of the spiritual iubilee , which all the elect should have in christ , giving them matter of o everlasting ●…oy , so that sorrow and mourning shall flee away : . setting them at liberty p from all their spiritual thraldom under sin , satan , and the curse of god : . returning them unto god the father through our lord jesus christ ; q of whom the whole family in heaven and earth is named ; and restoring them r unto paradise the right and possession whereof adam lost to himself and all his posterity by his fall . thus the iubilee carried them on to christ , by whose redemption all believers have cause triumphantly to shout and rejoyce . when he sounded the trumpet of the gospel , ( as the lord s annoynted him by his spirit , to preach good tidings unto the meek , and sent him to bind up the broken-hearted , to proclaim liberty to the captives ; and the opening of the prison to them that are bound , to proclaim the acceptable year of the lord ; ) then he said ; t this day is this scripture fulfilled in our ears , and all bare him witness , and wondered at the gracious words which proceeded out of his mouth . so that from this it is evident , that whatever gave the first occasion of rise to these solemn festivals , yet ( as learned u davenant hath well observed ) they had annexed to them an adumbration and promise of spiritual blessings to be exhibited in christ. thus all the ceremonials of more publique concernment , viz. sacred places , . utensils , persons , things , and times , ( if we pluck off the veil and look into the inside of them , ) were all full of christ. christ was the jewel , in all these sacred cabinets ; christ the body , under all these visible dresses ; christ the truth , of all these types ; christ the substance , of all these shadows . they x may well be called shadows ; for , . the body is cause of the shadow , not the shadow of the body : so christ was the cause of all these rites , having power also to abolish them at his coming . . the shadow is a sign of the body : so these types and figures were signs of christ to be exhibited . . the shadow doth most obseurely and imperfectly represent the body : so their legal ceremonies christ. . a shadow can of it self do nothing , but the body acts and puts forth its power : so these ceremonies could do nothing to remission of sins , sanctification , and salvation , but all the saving force is from christ. now the ceremonials being digested into the body of this covenant from mount sinai , and christ being the soul and substance of all these ceremonials , how full of jesus christ is this covenant ! how much doth it testifie of christ ! how much more then any , then all , the fore-going covenants ! they are very blind that cannot find and see christ in this covenant ▪ wherein nothing else in a manner , besides christ , is to be found and seen . they have no great delight to pry into the sweet and saving mysterie of christ ; who despise and reject this testament●…o ●…o admirably revealing this mysterie . i conclude this corollary with that of novatian in tertullian ; y i will again call this iesus christ , the son of this god ; we both read him promised in the old testament , and observe him exhibited in the new testament , by his true bodily presence fulfilling the shadows and figures of all sacraments . corollary viii . that , this sinai-covenant the old-testament , was pure gospel , as well as the new , for substance , revealing ( though with different circumstances ) to lapsed sinners , one and the self-same way of eternal life and salvation , by iesus christ through faith. and what is pure gospel , but the doctrine and glad-tidings of salvation to lapsed sinners in iesus christ by faith ? this dispensation being every way so full of christ , must needs be a rich and eminent gospel . the old testament was pure gospel , promising christ : as the new testament is pure gospel , performing and exhibiting christ. the time of the old testament was a time of signifying christ : the time of the new was a time of manifesting christ. that was a time wherein good things , to be exhibited afterwards , were prefigured with shadows : this a time , wherein the truth it self , and the body of things prefigured , is exhibited ; according to that , z the law was given by moses , but grace and truth came by iesus christ. a novatian therefore having produced many testimonies out of moses and the prophets to prove jesus christ to be one and the same under both old and new testament , he gives this grave admonition ; that another christ was not to be expected under the gospel , then him that was promised by the creator in the writings of the old testament : especially seeing , both the things foretold of him , are fulfilled ; and the things which are fulfilled , were formerly foretold . to this effect , b clemens alexandrinus ; the saving testament ( or covenant ) is but one from the beginning of the world , although in the manner of giving it may seem divers . and therefore the gospel was preached of old to israel and to the fathers , as well as to us ; they were saved by the same christ , justified by the same way of faith , sanctified by the same spirit , and glorified in the same heavens , as believers under the new testament : yea , from the first grand promise of the womans seed , gen. . . to the end of the revelation , the whole scripture , and all the covenant-expressures therein set forth one and the same christ , one and the same faith , one and the same gospel , one and the same salvation . corollary ix . finally , from what hath been said in this chapter it is evident , that the diligent study , and solid understanding of the did testament as well as of the new , is very necessary and advantagious to all christians . for , . the old testament is pure gospel , containing the sweet doctrine of sinners salvation , as well as the new. . the old testament is full of christ , as well as the new. moses and the prophets first revealed christ : then the evangelists and apostles . . the old testament and the new do mutually establish each others authority , and diligently compared together convince us of their divine certainty and infallibility . for substance , they are but one testament , confirmed by the death of one and the same testator : for manner of administration , they are two , the old promising the testator in the types , the other performing him in the truth . how can we be sure , that jesus christ revealed and exhibited in the new testament , is the only true saviour of sinners , which god intended ever since the fall ; unless consulting with moses and the prophets we can demonstrate him to be that one only messiah that was promised under the old testament ? the old testament is the foundation ; the new is the superstruction ; both together are the sacred structure of divine gospel doctrine touching christ and sinners salvation by him . in the old testament the new is veiled : in the new testament the old is revealed . c the authority of the old testament ( said novatian ) about christs person is propped up by the manifestation of the new : and the truth of the new testament leans upon the root of the old. and lactantius faith ; d jews use the old testament , we the new : but they are not divers , because the new is the fulfilling of the old , and in both is the same testator christ. therefore to reject the old testament is to reject the gospel , to reject christ , and to reject and overthrow the authority of the new testament also touching jesus christ and the gospel . hitherto of the fourth covenant of promise , the sinai-covenant . chap. v. of the discovery , nature and administration of gods covenants of promise in the fifth observable period of time , from david till the babylonish-captivity , viz. of gods covenant with david and his seed . a general introduction to this and the next covenant-explanation . the fifth considerable period of time , wherein god renewed and much ▪ enlarged the covenant of faith , in reference to christ promised for sinners recovery and salvation , was from david till the babylonish captivity . and the sixth period ( of which afterwards in chap. . ) from the captivity till the death of christ. the ministration of the sinai-covenant or old testament ( as a i have formerly shewed ) continued from the giving of the law on mount sinai till the death of iesus christ : even from gods typical redeeming of israel a little before that from corporal bondage in egypt , till gods true redeeming of all his elect from spiritual bondage under sin and satan by the death of jesus christ. now under this old-testament-administration , and even during the same ▪ these two subsequent covenants were revealed and superadded : not to annul or abrogate this old-testament-administration at all , but rather to enlarge , amplifie and expound the same in some particulars , especially with reference to the sacred - line of iesus christ , both by law , and by nature . hence as ezekiel saw in his vision , b as it were a wheel in the middle of a wheel : so me thinks i see here , a covenant in the middle of a covenant , yea these two covenants in the bosome of the sinai - covenant ; or , the sinai-covenant big with child , having these twin-covenants in its womb . for clearing this particular yet more distinctly , i offer this thesis or position , viz. that , when god was pleased to change israels civil rulers from iudges to kings , and from kings to governors , ( the old-testament-administration still standing in force , ) he notably amplyfied this sinai-covenant , or old testament , by other two covenants of promise in christ ; viz. . his covenant with david and his seed . . his covenant with the jews under the babylonish captivity . this position i resolve into parts , and explain as followeth ; . that , under this sinai covenant god revealed two other covenants ; the one to david , the other to the captive jews . . that , both these were covenants of promise in christ. . that , notwithstanding these two covenants were not disanulled , but this sinai - covenant , or old covenant still stood in force . . that , by these two covenants the sinai - covenant was notably enlarged . . that , god by these two covenants then enlarged the sinai - covenant , when he made those two great changes of israels civil rulers , from iudges to kings , and from kings to governors . i. that , under this sinai - covenant , god revealed two other covenants , the one to david and his seed ; the other to the captive-iews : is evident , by scripture-testimonies , and by computation of times . . by scripture testimonies , declaring ; . that god revealed and made a covenant with david and his seed . for , ( ) the occasion and substance of this covenant c was revealed in vision to nathan , and by nathan to david . ( ) the d recital or repetition of this covenant is also made , with some enlargements and expositions thereupon . ( ) and this covenant was the great consolation of david against all the afflictions upon his family , with this he supported himself in his old age , as e he declares in his last words . . that god revealed and made a covenant also with his people the iews in their babylonish captivity ; is evident both by the words of f ieremiah , g ezekiel , and of other h prophets , speaking of his peoples redemption out of babylon , especially of their spiritual redemption by christ. . by computation of times . for , all the times of david , and all the times of the iews captivity in babylon , did fully fall in , under this old testament dispensation . the sinai-covenant-administration continuing still in force , from the establishment of it at mount sinai , till the death of jesus christ ▪ even from the typical redemption out of egypt , till the true redemption out of sin and misery by christ. ii. that , both these covenants , ( viz. with david and the captive iews ) were covenants of promise , in christ promised , is plain . for , . under them both christ is promised . to david christ is promised as his primary seed in that covenant which god made with him and his seed , that h his throne should be established for ever , &c. to the captive iews also christ is promised , i as the lord their ●…ighteousness , as the righteous branch , as he that by the blood of the covenant should send forth his prisoners out of the pit wherein was no water , — that should finish transgression after seventy weeks , &c. so that christ is singularly revealed in them both . . christ is revealed and promised in them both , as to come afterwards , not as come already ; as future , not as past or present ; as hoped for in fulness of time , not as already actually enjoyed . now , as the new-covenant alone , representing christ as performed and exhibited already , is ( in propriety of speaking ) the only covenant of performance : so all other covenants of faith foregoing , representing christ only as promised , for future , are properly meer k covenants of promise in christ. iii. that , notwithstanding these two covenants of god with david captive-jews , the sinai - covenant , or old testament was not hereby abrogated , but still stood in force and use ; is apparent . for , . david lived in obedience and subjection to god according to this covenant . he l made use of the levitical priesthood ; he m took care of gods tabernacle and ark , and of gods worship there with greatest delight , enquiring at his holy oracle ; he n provided most liberally for the building of the temple ( a blessing o promised in this sinai-covenant ) delivering the pattern of it to his son solomon , with instructions about it , &c. . the captive-iews also were under this sinai-covenant administration . for , they p lamented sadly the ruines of sion in a strange land ; they assoon as god vouchsafed them deliverance from babylon , q returned to ierusalem , to rebuild the temple and city , and restore the worship of god according to the sinai-covenant , and accordingly effected it ; and r they continued this way of worship ( though defiled with many mixtures of their own ) till the coming of christ. . jesus christ himself , that according to this sinai-covenant came of them according to the flesh , he lived ▪ in obedience and subjection to his heavenly father under this covenant , till his dying hour . he was s circumcised the eighth day ; he was t presented in the temple according to the law at the time of his mothers purification ; he u went up to ierusalem to worship at the solemn appointed feasts ; he x did offer the sacrifice of the passover in his season ; till at last he y offered up himself ( as the passover , as the sacrifice of all sacrifices , the body of all those shadows , the truth of all those types , ) once for all for his elect , accomplishing and so abolishing all those levitical sacrifices , together with that covenant-administration . iv. that , by these two covenants the sinai - covenant-ministration was notably enlarged . this enlargement of the sinai-covenant by these two covenants was especially , . by many z mercies promised , . by the line of jesus christ according to the flesh drawn down by a david , and b zerubbabel ; and . by the c particular designation of the time for the messiah's suffering . of all which afterwards in the further opening of these two covenants . v. that , by these two covenants god then enlarged this sinai-covenant , when he made those two great changes of his peoples civil rulers , from iudges to kings , and from kings to governors . . god changed israels iudges into kings , viz. i when he chose david to be his king , and caused him to be annoynted for that regal office . as for saul , he was the d peoples king rather then gods king ▪ god e gave him in anger , and took him away in wrath . from moses till david , the lord himself was their king , and they were gods theocracy , gods common-wealth more immediately under his government ; over whom he from time to time raised up extraordinary persons , called iudges , to rule them as his substitutes . but in davids days god changed these iudges into kings . and f with david , ( gods first beloved and approved king , ) he makes a covenant : peculiarly to assure him , that christ should descend of him in particular , according to the flesh ; and should succed him , sitting upon his throne , and ruling the church of god ( typified by davids kingdom ) for evermore . so that by this covenant with david , the glory and royal dignity of christs kingdom , typed out in davids kingdom , is set forth most resplendently . . god changed his peoples kings again into princely governors , under the babylonish power that captivated them . so that after the captivity , when they were released and returned into their own land , we read no more of their kings , but only g of their rulers or governors . hereby the regal glory was greatly eclipsed , though not totally extinguished , till the coming of jesus christ : that the prophesie of iacob might be fulfilled ; h the scepter shall not depart from judah , nor a law-giver from between his feet , till shiloh come . in their captivity , when this great eclipse was coming upon their regal government , god makes a covenant with them : partly , to comfort them in hopes of their redemption from babylon , and restauration to canaan , though their royal glory was much dimmed and obscured ; partly to assure them of the near approach of i the desire of all natio●…s , the k king of kings , and lord of lords , jesus christ , in whom all the authority , power and glory of judges , kings and governors should be swallowed up ▪ and l by whom all the four grand empires and opposite kingdoms of the world should be broken , and brought as small as the dust of the summer threshing floor . inferences . hence , . this sinai - covenant , or old testament , was an eminent and comprehensive covenant . ▪ comprehensive ; in that it formally comprized within it self and under its own administration ▪ gods co●…enant with david , and with the captive iews , together with all the accomplishments and perfections of them both . this was a pregnant and fruitful covenant having two covenants in its bowels , covenants , within a covenant . this sinai-covenant was as the mother : these two , as the twin daughters . . eminent ; in that no other expressure of the covenant of faith , besides this , hath another covenant or covenants formally , but only vertually within it self . in this comprehensiveness it excels them all . . these covenants with david and with the captive-iews , though sweetly furnished with their peculiar mercies and advantages , yet were but as parts and branches of the sinai - covenant , or old-testament . they were as two grand branches of the same tree ; or , as two greater limbs of the same body . for the sinai-covenant comprized them both , and all in them . though therefore there are in these two covenants sundry things requiring a peculiar consideration ; yet all of them are , in their general notion , of the same nature with the old testament . and hereupon a short and compendious explication of these two covenants may be sufficient : the old testament being already expounded , and that at large . . all the mercies promised , duties restipulated , together with other the properties and perfections of these two covenants , may be fitly ascribed to the sinai - covenant or old testament . for , they and these covenants themselves are all within and under this old testament . as whatsoever is in the limb , or branch , may be fitly ascribed to the body or tree . . behold here the wisdom and goodness of god ; who , in the grand and noted alterations of his peoples outward condition , is pleased to revive and renew afresh his covenant of faith in christ unto them . renewing his covenant upon such alterations of his peoples outward state , . makes his covenant more notably observed by his people ; . imprints it more deeply upon their hearts , inclining them to close with it ; . assures them that such outward changes do not befall them without the hand of their gracious god , ordering all for his peoples greatest good ; . and encourageth them with hope and comfort to go on under such changes , having them thus sweetned and sanctified by renewed covenants and promises . therefore , when god was about to turn lapsed adam out of paradise , into the wide world : he covenanted and promised , m the seed of the woman should bruise the serpents head , &c. when god was about to drown the whole world with water ; he n covenanted with noah to save him and his family in the ark by water : when god called abraham from his country , kindred and fathers house , which was a great change to him ; he o covenanted to give him canaan for an inheritance , and a numerous seed to inherit it . when god brought israel from egypt into the wilderness , from bondage to liberty , from a land wherein they were strangers , to go towards a land which they should inherit as their own , which was a great change ; he p entred into covenant with them at mount sinai , according to the ten or of the old testament , when he changed their judges into kings ; he q made a covenant with david and his seed , his first approved king. when he had brought his people the iews into babylons captivity , and was about to deliver them thence , changing their kings into governors ; he r renewed his covenant with them of the captivity . and when the fulness of time was come , that christ should be actually exhibited and sacrificed for his elect , his church being grown up from minority to maturity , from non-age to full-age , which was her greatest change of condition beyond all other ; he s reveals his new-covenant in christ performed , which is to continue till the worlds end. thus god renewing his covenant of faith with his people was still in some eminent change or alteration of their condition , for the greater discovery of his wisdom and goodness unto them : and tended singularly to satisfie , quiet and comfort them in all such great changes and alterations of their condition , as came upon them . . finally , as the sinai - covenant , or old testament it self , so these two covenants comprized therein , remain of force and vertue from their several and respective manifestations , till the very death of iesus christ. their substance remains still , though their administrations then expired altogether . and so far as the mercies promised , and duties restipulated in them all three , concern the very substance of the covenant of faith , and are not restrained or peculiarly limited by some particular circumstances of time , place , persons , &c. so far they concern us , and are applicable to us and to gods people in all succeeding ages for edification and consolation : but so far as they had peculiar restrictions and appropriations to times , places , persons , or other circumstances , so far they were dissolved and expired at the death of jesus christ. but this may suffice in the general for an introduction to the opening of these two covenants : viz. . of the covenant with david and his seed . . captive-jews in babylon . come we now more particularly to consider and look into gods covenant with david and his seed , according to the former method in opening the other covenant-expressures . and here , . the author and nature of this covenant with david and his seed . . the foederate parties to it ; . the impulsive cause and occasion of it ; . the substance or subject-matter of it ; . the form of it ; . the end or scope of it ; . the corollaries or inferences resulting from the whole : shall be especially unfolded and explained in so many distinct aphorisms . these things i shall expedite with all possible brevity and perspicuity : that so this volume may not swell too big , and that i may hasten to the explication of the new-covenant , the last and compleatest expressure of all gods covenants of faith from the beginning to the end of the world . aphorism i. . the author , and nature , of the covenant with david . the covenant which god made with david and his seed , was a covenant of faith in iesus christ promised . for clearing of this aphorism , three things are especially to be explained ; . who this david was , with whom this covenant was made . . that god made a covenant with this david and his seed . . that the covenant made by god with david and his seed , was a covenant of faith in iesus christ promised . i. who this david was , with whom this covenant was made ▪ here i shall briefly describe him by , . his name , . descent , . qualifications , . offices regal and prophetical , . renowned acts , . failings or miscarriages , . poenitential recoveries , . afflictions and death . . his name is thought to be at first imposed by gods special providence , as by the signification and event thereof may be collected . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 david an hebrew name , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dod . beloved . whence david signifies beloved . he was so beloved of god , that god counted him , t a man after his own heart . god calls him ; u my chosen , my servant , my king , my first-born higher then the kings of the earth . he is stiled x the man who was raised upon high , the annointed of the god of jacob , and the sweet psalmist of israel . . his descent or pedigree , was , immediately y from iesse , of the tribe of iudah ; mediately from abraham , in the fourteenth generation . he was z iesse's seventh and yongest son . he was born in beth-lehem a town in the tribe of iudah within the land of can●…an : whereupon it is called a the city of david and the town of bethlehem where david was . his birth b was in about the or year of the world and years after israels entring into canaan . and being the yongest , and least esteemed of his brethren , he c was set to keep his fathers sheep , and follow the ewes great with yong . . his qualifications were eminent : whether natural , artificial or spiritual . he was d ruddy , and withal of a beautiful countenance , and goodly to look to . — e cunning in playing on the harp , and a mighty valiant man , and a man of war , and prudent in matters ( or in speech ) and a comly person , and the lord was with him . but above all , his spiritual endowments and qualifications excelled ; he was effectually acquainted with god in his f youth ; he had much knowledge of jesus christs g incarnation , of the fruit of his loyns , office , prophetical , priestly and kingly , sufferings and afflictions , death , burial , resurrection ascention into heaven , and session at gods right hand in highest majesty , till all his foes become his foot-stool ; he had much sweet fellowship with the h holy ghost raysing up his spirit to such sweet contemplations about spirituals , heavenly ejaculations , fervent prayers , seraphical prayses and ravished affections , towards his god and all his waies ; his i faith was victorious over all worldly difficulties and oppositions ; his k love to his god was wholly transcendent , prizing nothing in earth , no nor in heaven like unto him alone ▪ his l panting 〈◊〉 , thirstings and longings after him were 〈◊〉 and unsatisfied ; his zeal m to him , his house , to his word and law , to his worship and ordinances , to his churches prosperity , and to the whole welfare of true religion , was most ardent and intensive ; his affection to all gods n people and sincere servants was very large and lively , in the saints the excellent upon earth was all his delight , though he was a mighty king , yet was he a companion of all them that feared the lord and kept his statutes ; his o obediential disposition was such towards god and all his commands , that god counted him a man after his own heart , who should fulfill all his will ; his p integrity and uprightness such before the lord , in the whole course of his life , that god gives this testimony of him , david did that , which was right in the eyes of the lord , and turned not aside from any thing that he comanded him all the dayes of his life , save only in the matter of uriah the hittite , kings . ▪ he was upright in his personal domestical ecclesiastical and political capacity ; he was a q sincere lover of his very enemies , though a r vehement hater of the enemies of god ; in a word , he was of an holy heavenly disposition in his whole conversation ; having heaven in his heart , and his heart in heaven . . his offices , which god cast upon him , were two high offices . . he was an holy prophet in the church , a pen-man of most of those sweet heart-ravishing psalms by the inscription of the holy-ghost . he said : t the spirit of the lord spake by me , and his word was in my tongue . he prophetically foretold many things very punctually touching jesus christ as hath been shewed . . he was a godly king in the common-wealth . u yet have i set ( or annointed my king upon my holy hill of sion . god annointed him king x by samuel the prophet , more privately in the presence of his father and brethren at beth-lehem , when he was about twenty three years old ▪ and the spirit of the lord came upon david from that day forward . the y men of iudah upon the death of king saul●… ▪ came and anointed him king the second time over iudah in hebron , when he was thirty years old : and he reigned over iudah seven years and six moneths . all the elders of israel ▪ z anointed him the third time king over all israel in hebron , over whom he reigned in ierusalem thirty three years . in all , fourty years . david in this his kingly office was a singular type of christ : as after , will appear . . his renowned acts are most observable after his royal unction , when the spirit of god came eminently upon him . i. after his first and more private annointing by samuel ; ▪ he a appeared and repelled the evil spirit from saul . . he b slew goliah of , gath , with a sling and a stone , so discomfiting the whole hoast of the philistines . whereupon , c ionathan's heart was 〈◊〉 to him , and he made a league with him . but d king ●…aul his father , though he advanced him , yet secretly hated him , because the lord was with him , and because the woman of israel sang of him ; saul hath slain his thousands , and david his ten thousands . so that e 〈◊〉 persecuted the life of david , who was forced to fly and escape from him for his life . or times . . he being f by , singular providence preserved from assisting the philistines against israel in the battel wherein saul and ionathan were slain ) rescued ziklag , the captives and spoil thereof from the amalekites : . he g lamented for israels overthrow , and for the death of saul and ionathan . ii. after his second annointing , he h prevailed against abner's opposition , who set up is●…bosheth sauls son king over israel for two years . iii. after his third annointing ▪ . he i took the strong hold of sion from the iebusites , and called it the city of david : . he k subdued the philistines , and other enemies . . he l brought up the ark of god , first to the house of obed-edom , and afterwards into the city of david . . he m purposed to build god an house , acquainting nathan the prophet therewith : upon which god took occasion to reveal his covenant to him and to his seed by nathan , telling him , that not be but his son should build the house of the lord , yea that the lord would build davids house . . he n prepared abundantly all sorts of materials for the temple . . he o instructs solomon about the building . . he p commanded ▪ all the princes of israel to assist solomon herein . . he q ordered all the sorts of officers for the house of the lord. . he r gave solomon the pattern of the house , encouraging him to the work , and charging him sincerely to serve the lord . he s inviteth the princes and people to offer willingly towards the building , greatly blessing god for their readiness and liberalness therein . . he t appointed solomon his son to sit on his throne after him . . sundry his failings , and miscarriages are notwithstanding recorded very impartially , which were great blemishes to his renowned acts , both civil , military and sacred . as , . he u feigned himself mad before achish king of gath , changing his behaviour before him : being surprised with base slavish fears . . he x easily vowed the destruction of nabals house , because of his churlish unkindness in denying some food to his souldiers . . he ( ● ) distrusted gods providence and promises touching the throne , even despairing of life , because of sauls uncessant persecuting of him . and david said in his heart , i shall now perish one day by the hand of saul . and elsewhere ; z i said in my haste , all men are lyars . all , that have promised me the crown , are lyars , &c. . he a lyed to achish ▪ pretending , that he and his men had made a rode against the south of judah , &c. when they had been slaying the amalekites , &c. . he b was too prone to go with achish and the philistines to battel against k. saul and israel : in which battel saul and ionathan fell , and israel was worsted . but god by special providence disengaged him . . he defiled c bath ▪ shebah , and murdered uriah her husband by the sword of the children of ammon . by these two great sins , he gave great occasion to the enemies of the lord to blaspheme : and hereby also his uprightness was d most shaken , and his obedience most shattered . . he e was too indulgent to his son absolom though a murderer of his brother amnon , and a traytor against his own father , david himself . . he f too hastily gave credit to ziba's slander of mephibosheth , giving ziba half his land , but very injuriously . . he g hearkning too much to satans provocation , caused iacob to number the people , placeing too much carnal confidence in the arm of flesh : whereupon god broke the reed of carnal trust , slaying with the pestilence . men . . finally , he h was too fondly indulgent to adonijah , for he had not displeased him at any time , in saying , why hast thou done so ? . his ●…oenitential recoveries nevertheless out of these failings , yea out of the grossest miscarriages , are storyed . his failings are written for our caution and admonition , that we fall not : his recoveries for our instruction and consolation , that if we fall , we may rise again . but , as augustine hath well noted ; i many will fall with david , but they will not rise again with david ; &c. he acknowledged his base fears , and errour in changing his behaviour before achish , psalm . title and verse . he blessed god , blessed abigail , nabals wife , and blessed her advice , whereby he was kept from shedding of blood and avenging himself with his own hand sam. . , , . he acknowledged it was in his haste , that he said all men are lyars , questioning gods promises , ps. . . he habitually hated and abhorred lying : resolving , that he that telleth lyes should not tarry in his sight , psal. . , & . . he lamented the worsting of israel by the philistines and the death of saul and ionathan mourning weeping and fasting , sam. . , , &c. he deeply repented of his murder and adultery , witnessing the same to all israel and all succeeding ages of the church of god , by the psalm , purposely penned upon that occasion . his heart smote him for numbering the people , so that he acknowledged his sin , begged pardon , accepted the punishment , and offered burnt offerings and peace offerings , sam . , , . thus david alling , is a caution against relapsing : david rising again , is a pattern of repenting . . his afflictions and chastisements wherewith the lord excercised him ( notwithstanding his repentance ) for his failings were very many . besides the persecutions of saul probably ordered to him upon some other account , he had many troubles , in his family , in his kingdom , and with forrein adversaries of several sorts . i. in his own family . . the k child begotten in adultery was smitten with death . . tamar l was incestuously forced and defiled by amnon her brother . . amnon m is bloodily murdered thereupon by the command of his brother absolom . . absolom ( n ) treasonably rebelled against his father david , seeking his crown . defiling his fathers concubines . at which time , achithophel fell from david to absolom . and shimei reviled and cursed david : being forced to flee from ierusalem to escape the conspiracy . upon which flight he penned the . psalm . . adonijah also o mutually sought his fathers crown contrary to davids appointment of it to solomon . ii. in his kingdom and without , he was excercised with many troubles . as , . with p the insurrection of sheba the son of bichri , a wicked benjamite . . with q the three years famine in the land for saul and his bloody house . . with r several battels against the philistines and other enemies in one of which , davids life was in extream hazard . . with s three daies pestilence for his numbering the people : by which stroke of god he lost men , thus god breaking the staff or reed of his carnal confidence . by these and like afflictions his sorrows grew so great , that t his life was spent with grief , his years with sighing , his strength failed , and his bones were consumed . u the pangs of death compassed him about , the floods of belial ( ungodly yokeless men ) made him afraid , the lords of hell compassed him , the snares of death prevented him . x his heart was sore pained within him , and the terror of death fell upon him : fearfulness and trembling came upon him , and horror ever-whelmed him . but y what time he was afraid , he trusted in god ; his shield about him his glory , and the uplifter of his head . in his z distress he called upon the lord , and he delivered him from all his fears , drew him out of many waters , rescued and freed him from all his enemies , and brought him forth into a large place . so that he loved the lord his strength most dearly ; awakened up himself , his glory , his psaltery and harp , and all within him , to bless the lord and triumph in his praises , resolving to call upon him as long as he lived , &c. . finally , a when he had served the will of god in his generation , and the time of his departure approached , b in his last words he singularly comforted himself , by the everlasting covenant , ordered in all things and sure , which the lord had made with him , although his house were not so with god. and after c he had settled his kingdom in the hand of solomon his son , and given him godly instructions about his conversation and the structure of the temple ; d he fell asleep and was gathered to his fathers , dying in a good old age , full of days , riches and honor. this was that renowned david , with whom the covenant was made . ii. that , god made a covenant with this david and his seed : is evident divers ways . as , . by the e vision which nathan the prophet had from god , and imparted unto david , when he entertained that pious resolution in his heart of building god an house , when the lord had given him rest from all his enemies round about . in f which vision the occasion and substance of gods covenant with david and his seed , touching the establishment of his throne and kingdom for ever , &c. is expressed : which elsewhere is stiled a covenant . . by the express testimony of god himself , in the recital , exposition and enlargement of his covenant with david and his seed . saying ; g i have made a covenant with my chosen : i have sworn unto david my servant . thy seed will i establish for ever , and build up thy throne to all generations , selah . — my mercy will i keep for him for ever : and my covenant shall stand fast with him . his seed also will i make to endure for ever , &c. — my covenant will i not break : nor alter the thing that is gone out of my lips , &c. where god cals his promises to david , his covenant , three several times , and those promises , that covenant , extended to david and to his seed . and elsewhere further reciting and explaining this covenant , he said ; h the lord hath sworn in truth unto david , he will not turn from it : of the fruit of thy body will i set upon thy throne . if thy children will keep my covenant and my testimonie , that i shall teach them : their children also shall sit upon thy throne for evermore . . by davids own acknowledgement in express terms ; when in his last words he comforted himself in gods faithful promises : saying ; i although my house be not so with god ; yet he hath made with me an everlasting covenant , ordered in all things , and sure : for ( or , therefore ) this is all my salvation , and all my desire , although he make it not to grow . by these three particulars it is clear , that god made a covenant with david and his seed : and that god was the sole efficient cause and author of this covenant . iii. that , this covenant made by god with david and his seed , was a covenant of faith in iesus christ promised . this covenant , for the nature and kind of it , was not a covenant of works holding forth righteousness and life upon condition of perfect and exact doing : but a covenant of faith in christ tendering righteousness and life upon terms of sincere believing in christ. and that believing in christ , as promised , and to be performed afterwards in fulness of time : not as performed , and exhibited already . that this is the nature and kind of gods covenant with david and his seed , may be thus evinced , viz. . because , david remained still under the duty , obligation and authority of the sinai-covenant , after this present covenant was made with him , as well as before . i. before this covenant was made with david , he was under the duty and obligation of the sinai-covenant . this is plain , . by david's k enquiring of the lord by the levitical ephod and abiathar the priest , and the lord's answer ; . by his zeal and diligence in l bringing up the ark of god ( the chiefest of the holy things in the tabernacle ) into its place prepared for it in the city of david ; . by his m offering of levitical sacrifices , viz. burnt-offerings , and peace-offerings , &c. . by his zealous n purposes for building an house to the lord , even an habitation for him to put his name there , as god had promised by moses . ii. after god had made this covenant with david , he was also under the obligation and authority of the sinai-covenant . for , . as soon as nathan had revealed gods covenant to david and his house , david , o presently went to the tabernacle before the ark to perform his praise and prayer before the lord ; . after his sin in the matter of uriah the hittite , p he went into the levitical house of the lord and worshipped ; he begged pardon of his sin in that phrase , q purge me with hysop and i shall be clean , wash me and i shall be whiter then snow , alluding to the ceremonial purgations and washings ; and he promised r burnt-offerings , whole-burnt-offerings , and bullocks to be offered on gods altar ; . in his flight from absolom his son , david s had zadock the priest , and all the levites with him bearing the ark of the covenant of god , &c. . when he had carnally numbered the people , trusting in the arm of flesh , whereupon the lord slew in three days men with the pestilence , t he built an altar , and offered burnt-offerings and peace-offerings , as the lord commanded him , for the staying of the plague ; . finally , u before his death he made great preparations for the building of the temple , received the pattern of it from god , gave it to solomon , instructing and encouraging him unto the work . iii. both before and after this covenant david was under the full obligation and authority of the sinai-covenant , because the sinai-covenant remained in full force from the giving of it at mount sinai , till the death of christ at ierusalem : as hath formerly been manifested . now david both before and after this covenant was made with him , remaining still under the duty and force of the sinai-covenant , this covenant with david must needs be symbolical to , and of like nature with the sinai-covenant , viz. a covenant of faith in christ promised , and not as then performed : for david could not at one and the same time be under the duty and obligation of two such opposite covenants , as of works and faith. . because , jesus christ , to be performed and exhibited long after the times of david , was one of the great covenant-blessings promised to david in this covenant . the x perpetuity of davids seed , and of his kingdom to his seed , having its fullest accomplishment in jesus christ and his everlasting kingdom . and jesus christ was never revealed or tendred in the covenant of works , wherein is no need of a mediator , but only in the covenant of faith. and that covenant of faith , which revealeth and promiseth christ as to be performed afterwards , is properly to be referred to the y covenants of promise . . because , david , even under this covenant which god made with him , z describes and sets forth the righteousness of faith without our own works of the law , as paul shews . therefore this covenant with david was a covenant of faith , not of works : the righteousness of faith without works being the peculiar terms , condition and tenor of the covenant of faith. . because , david and his seed ( with whom this covenant was made , ) were ( as a hath been shewed ) special types of jesus christ the true david and of his seed , b principally intended in this covenant . consequently this covenant was a covenant of faith in christ promised , the very foundation of this covenant . inferences . . hence , the authority of this covenant with david was wholly divine . animmediate c vision from god to nathan the prophet , and by nathan to david . hence nathan thus began the narrative thereof to david ; thus saith the lord : and went on therein with these words ; thus saith the lord of hoasts , sam. . , . and therefore , all the promises therein propounded were most infallible , sure , well-ordered , and comfortable to david , as d himself testifies in his last words most emphatically . and all the conditions required on the part of david and his seed : were their unquestionable duties towards god. , hence , gods covenant with david , was his gospel to david . for , this was a covenant of faith , preaching the glad-tidings of life and salvation by jesus christ to all that believe in him , and particularly to david and all his believing seed : and this is pure gospel . oh how sweet was this gospel-covenant to blessed david , saying of it ; e this is all my salvation , and all my delight ! as it was said of iacob ; f that his life was bound up in his son's life : so it might be much more said of david ; that his life , salvation and delight was bound up in this covenant , and in jesus christ his chief promised seed that should sit upon his throne for ever . when therefore we read gods covenant with david , or the explanation thereof , in old or new testament , we should still remember we are reading the gospel of god in jesus christ : and that should allure us to read on , and meditate therein with great delight . . hence , gods covenant with david was one of the g covenants of promise . the covenant of faith ( as h hath been already shewed ) comprizeth in it , . the covenants of promise , in christ promised from the foundation of the world , and to be performed in humane flesh in the fulness of time . . the covenant of performance , in christ actually performed and manifested in the flesh already . and this is only the new covenant . now this covenant with david had reference to christ that should be performed in the flesh afterwards ; of the house and linage of david : and therefore it was not the covenant of performance , but only one of the covenants of promise ; yet an eminent covenant of promise , in some regards surpassing all that went before , as after will appear . therefore david , his house , and the whole church of the iews , had their hopes and expectations sweetly raised towards christ , and their longing desires exceedingly inflamed and incited after christ , by this covenant . so that in king solomons days , the church thus expressed her panting desires after christs incarnation , i let him kiss me with the kisses of his mouth ; for thy love is better then wine . as if she had said ; the kisses of christ in the patriarchs mouths by their doctrines of christ , are sweet to me : the kisses of christ in the prophets mouths by their fuller doctrines of christ , are much sweeter : but oh , the kisses of christs own mouth manifested in the flesh , by his own personal doctrines and consolations , will be far sweetest of all . oh let him kiss me with the kisses of his mouth , his own mouth . and again ; k oh that thou wert as my brother , that sucked the breasts of my mother ; [ that is , oh that thou wert as mine own natural brother in the flesh ! oh that thou wert incarnate already ! the words are a periphrasis of a natural brother : ] when i should find thee without , i would kiss thee , yet i should not be despised . i would lead thee , and bring thee into my mothers house , who would instruct me : i would cause thee to drink of spiced wine , of the juyce of my pomegranat . his left hand should be under my head , and his right hand should embrace me . aphorism ii. . the foederate-parties to this covenant . the federates , or parties to this covenant were ; on the one hand god , as the lord of hoasts , the god of israel , the rock of israel , a father to david and his seed , his god , and the rock of his salvation : on the other hand david and his seed ; david , as one that was mighty , gods chosen , gods servant , gods annoynted king , gods first-born higher then the kings of the earth , davids seed , as gods son , and king for ever ▪ for evidencing and explaining of this aphorism , consider especially these two particulars . . that god , on the one hand , david and his seed on the other , were parties to this covenant . . in what peculiar notions , god , david and his seed , were such foederate-parties . both which are briefly comprized in this aphorism . i. that god on the one hand , david and his seed on the other , were parties to this covenant , is evident sufficiently , . by gods vision to nathan , . by gods own testimony , and . by davids acknowledgement , all opened in the former aphorism . ii. in what notions and considerations , god , david and his seed were such foederate-parties to this covenant ; i thus further explain . first , god was the chief foederate-party to and author of this covenant in these notions and respects especially , viz. . as the lord of hoasts . when god first revealed this covenant to david by nathan's vision , god commanded nathan to speak unto david in this stile , l — thus shalt thou say unto my servant david , thus saith the lord of hoasts , &c. god is lord of hoasts , partly , because all creatures in heaven and earth are his hoasts or armies , to execute his will at his command as angels , sun , moon , and stars , fire , hail , snow , wind , dragons and all deeps , mountains , trees , beasts , creeping things , flying fowl , kings of the earth and all people . he is sole supream lord and absolute commander of them all . partly , because his providence is eminently interessed in all matters of war in the world . as , . in raysing and stirring up war , ier. . . isai. . . & . . & . . ier. . . . in giving instruction and encouragement to the battell , sam. . . psal. ▪ . . in assisting his people in battel by his presence and power , &c. deut. . . zech. . . iosh. . , &c. in prospering armies with success , or dashing them with disappointment , zach. . , ●… . eccles. . . psal. . . isai. . . psal. . , . isai. . . . in continuing wars so long as he pleaseth , ier. . , . hos. . . . in making wars to cease when he listeth , psal. . . thus god had manifested himself singularly a m lord of hoasts to david , by his peculiar providence to him in all his expeditions , having brought all his enemies under his feet , and cut them off from before him . and in this notion , as the lord of hoasts , he revealed his covenant to david , a man of war : intimating his presence , providence , power and alsufficiency for david against all his enemies for future , as for time past ; so that no enemies , nor difficulties could hinder the accomplishment of his covenant to david and his seed . . as the god of israel , and the rock of israel . when david in his last words comforted himself with the mention of gods covenant the ground of his faith and hope , he thus prefaced to it ; n the god of israel said , the rock of israel spake to me : that is , israel's covenant-god , who hath accepted them as his peculiar-treasure , as his special-people , who dwelt in the midst of them , & walkt amongst them , and is nigh unto them in all things that they call upon him for , &c. this god of israel became davids covenant-god , spake to him many things by inspiration , and this covenant in vision . again o the rock of israel ; that is , p the rock , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only rock in the world ; for who is god save the lord ? or who is a rock save our god ? psal. . . he is the only sure immoveable , immutable , everlasting and alsufficient foundation , fortress , and refuge of his people flying to him and trusting in him ▪ he is their rock of salvation , deut. . . rock and salvation , psal. . . rock and redeemer , psal. . . rock of refuge , psal. . . rock of their strength , psal. . , . & . . isai. . he became the rock of davids heart , and his portion for ever , psal. . . . as a father to david and his seed . the lord said touching david ; q i have found david my servant : — he shall cry unto me , thou art my father . this is spoken in reference to gods covenant with david there explained , yea this is one clause of the covenant . father , is a term of most loving , sweet , comfortable and familiar relation . and r no father in the world , is such a father : in whom alone all fatherly perfections and properties , are al-sufficient , immutable , eternal , infinite . this heavenly father , this matchless father , became davids covenant-father . how confidently , comfortably , prevailingly , might david look up by faith and prayer to this father ! the lord also said touching his seed ; s and when thy days be fulfilled , and thou shalt sleep with thy fathers , i will set up thy seed after thee , which shall proceed out of thy bowels , — i will be his father . davids seed was . mediate and less principal : as solomon , and others of his race . . mediate and most principal , as christ jesus who according to the flesh came from davids loyns . god was a covenant-father to both these sorts of seeds : to his immediate seed , a father by adoption ; to his mediate seed , christ , a father by peculiar creation and generation of his humane nature . christ said t i go to my father , and your father : to my god , and your god. . as a god to david . u he shall cry unto me , thou art my father , my god : said the lord , in his recital of his covenant with david . by this covenant , god intended to enable david to plead his interest in god as his god. to have the lord for our covenant-god in christ , and to be able in assurance of faith to say , thou art our god ; is an high degree of happiness : yea , this is the highest covenant-blessing , as x hath been at large expounded . . as the rock of david's salvation . in the lords recital of his covenant with david , he represents himself to david in this consideration ; y he shall cry unto me , thou art my father , my god , and the rock of my salvation . of what salvation ? of all salvation , temporal , spiritual , and eternal . the whole stress of all his salvation should rest and be founded on god alone , as the rock thereof : and upon him davids salvation should be strong , sure , unshaken , and constant . hence david , casting his eye upon gods covenant with him , comforted himself against all the adversaries of his family , saying ; z therefore this is all my salvation , and all my desire , although he make it not to grow . but of these things more hereafter , in opening the matter of this covenant . secondly , david and his seed were the other foederate-party to this covenant : with whom god made this covenant in these respects and notions , viz. . with david himself ; . as one that was mighty . a then thou spakest in vision to thy holy-one ( viz. to nathan the prophet , sam. . . to . ) and saidst , i have laid help upon a mighty one . a worthy , a champion , viz. david , who was a mighty man of war , and b who helped gods people israel in fighting the lords battels against their enemies , with mighty resolution and mighty success . in this covenant also god promised to david ; c his enemies will i clothe with shame , but upon himself shall his crown flourish . . as gods elect or chosen one . d i have made a covenant with my chosen . i have exalted one chosen out of the people . david was electus chosen : consequently dilectus , beloved . as christ is called , e gods elect in whom his soul delighted : matthew hath it ; my servant whom i have chosen , my beloved in whom my soul is well-pleased . david was chosen of god , f to the inheritance incorruptible , undefiled , and that fadeth not away , reserved in heaven for us : as also , g to the throne of israel . this later is here specially intended . as david was chosen , he was designed to the kingly office. as he was a mighty one , he was qualified for that office. . as gods servant , h i have sworn unto david my servant , i have found david my servant , with whom my hand shall be established , &c. god covenanted with david as his servant : yea by his covenant he encouraged and established him in his service . david is i often stiled gods servant ; and he was gods servant , not only generally as all are his servants , psal. . . nor only specially , as all true believers and godly persons are his servants , improving his talents to his glory , math. . . &c. luke . , &c. rev. . . but also particularly by his peculiar office , in church as a prophet , in commonwealth as a king , wherein he did singularly serve the lord : and in which respect he is frequently stiled , the servant of the lord , as psal. . . & . , , . sam . , &c. and in this notion god had particular respect unto him in this covenant . as gods annointed king. k i have found david my servant , with mine holy oyl have i annointed him , with whom my hand shall be established , &c. in this covenant god had special respect to davids kingdom , to settle stablish and perpetuate it by his covenant , as after will appear in the matter of this covenant . . as gods first-born , higher then the kings of the earth . l also i will make him my first-born , higher then the kings of the earth . my mercy will i keep for him for evermore , and my covenant shall stand fast with him . the chaldee adds ; the first-born of the kings of the house of judah . first-born , or first-begotten . viz. the chief or principal king : as the following phrase exegetically explaineth it . the first-born had a fourfold prerogative : as , the m prophecy , for instructing the family ; the ( n ) priesthood , for sacrificing ; the o kingship , for government , as chieftains and principal rulers thereof ; and the p double portion for bearing up their dignity , and encouraging them in all . now in all these particulars jesus christ is primarily intended and shadowed out . for , . christ is a mighty one indeed , on whom our help and salvation is laid . q the mighty god : having all power ; able to save to the uttermost , &c. . christ is r gods chosen and beloved one above all other they being accepted of god only in the beloved . . christ is gods most eminent and faithful s servant in the great work and service of sinners redemption , for salvation of both jews and gentiles . . christ is gods t annointed king. annointed , not with material oyl from the tabernacle , but with the oyl of gladness above his fellows , even with the spirit of god from heaven above measure . . finally , christ is cods first-born higher then the kings of the earth . for , christ is u the first-born of every creature , — and the first-born of the dead , that in all things he might have the preheminence . x the prince of the kings of the earth . y lord of lords , and king of kings . whom z all the kings of the earth , and angels of god in heaven , are to fear serve and worship . this covenant therefore god made with david in christ. christ was the prime foundation and intention of it . christ with david and his seed was the other foederate party to it . . with davids seed , . as gods son . a and when thy daies shall be fulfilled , — i will set up thy seed after thee , which shall proceed out of thy bowels , — i will be his father and he shall be my son . this was immediately intended of solomon , who should build the material and typical temple at ierusalem , who was gods son by gratuitous adoption ; but mediately and primarily of him that was greater then solomon jesus christ , who should build the true living temple of god , the church , of living stones from among both jews and gentiles , who was gods son by eternal generation , according to his god-head , by miraculous creation and procreation according to his man-hood . . as gods king for evermore . b i will raise up thy seed after thee , which shall proceed out of thy bowels , and i will establish his kingdom . he shall build an house for my name , and i will establish the throne of his kingdom for ever . this had its immediate and secondary accomplishment in solomon and the successive seed of david which continued for ever , that is , for a long time , till the great year of jubilee , the time of jesus christ : but its mediate and primary accomplishment in the person of christ jesus of the seed of david , c who should reign over the israel of god , the church , for ever and ever . inferences by way of application . . hence , gods condescension to david was wonderful , in becoming a covenant-party under such notions and considerations , in this covenant with david . god stooped to david exceedingly in making covenant with him ; and therein he dealt familiarly with him , as man with man , as a man with his familiar friend . for betwixt god and david was as great disparity , as betwixt light and darkness life and deadness , the creator and the creature , finite and infinite . and yet god stooped and condescended to david in this covenant so much the more , that he would be a covenant-party herein with david , as the lord of hoasts , as the god and rock of israel , as a father to david and his seed , as his god , and as the rock of his salvation . well might david hereupon burst out ; d who am i o lord god , and what is mine house , that thou hast brought me hitherto ? [ viz. that thou hast brought me from the sheepcote to the throne and scepter ; hast cut of all mine enemies ; hast made me a name like the name of the great men of the earth ; and hast been with me whithersoever i went ; as chron. . , . ] and yet this was a small thing in thine eyes o god , for thou hast also spoken of thy servants house for a great while to come , and hast regarded me according to the estate of a man of high degree o lord god. or as the parallel place expresseth it ; e and is this the manner ( or law ) of man o lord god. or as iunius reads it ; and that after the manner of men , o lord god. that is , ( faith one ; thou dealest familiarly with me as a man dealeth with man. ) now in these former expressions david intimateth , that though gods former kindnesses were so admirable that he was astonished at them , yet this familiar covenant-kindness as it were struck him dumb ; g and what can david say more unto thee ? as if all the former mercies had been a small thing in gods sight , he superadded this familiar covenant , and herein made known all these greatnesses . h o lord there is none like , neither is there any god besides thee . . hence , the priviledge of david and his seed was exceeding great , to be the other covenant-party with god , and that under such notions and considerations . in this covenant god descended and condescended to david ; but david & his seed ascended towards god. god stooped below himself : but david is herein lifted up above himself . what ? shall david , the yongest and most despised of iesse's sons , the late keeper of his fathers sheep ▪ shall he be particularly taken into a special covenant with god ? and this under such advantagious and comfortable-notions ? as a mighty one ; as gods chosen : as gods servant : as gods annointed king ; as gods first-born higher then the kings of the earth ? what manner of priviledges are these : and how many priviledges ? surely all the notions under which the lord became a covenant-party with him and his seed , and all the notions under which he and his seed became a covenant-party with god , are so many eminent priviledges and covenant-advantages devolved upon david and his seed . . hence david and his seed in this covenant typically sustained and represented the person of the lord iesus christ. especially david and his son solomon were eminent types of christ , the i true david most entirely beloved of god , and the k true solomon and prince of peace to his church and people . they were the types : christ the anty-type . they were the shadows christ the substance . all the notions and considerations under which david and his seed , were foederate-parties with god in this covenant had a more special tendency to and accomplishment in jesus christ then either in david or in solomon . but in what regards david and his seed solomon were such types of christ shall more particularly be unfolded in the general inferences from consideration of this whole covenant . thus of the foederates to this covenant : viz. god , david and his seed . aphorism iii. . the impulsive cause and occasion of this covenant . the impulsive cause moving god to make this covenant with david and his seed was his rich grace and mercy in iesus christ ; upon occasion of gods changing israels governors from iudges to kings and of king davids holy purposes of building an house or temple for the lord his god at jerusalem . in this aphorism are two things chiefly to be opened and cleared ; . the impulsive cause , . the occasion of this covenant . of both briefly . i. the impulsive or moving cause , inclining the lord to make this covenant with david and his seed , and therein to condescend so familiarly unto them in such liberal and bountiful promises , is twofold : . inward , . outward . . the inward moving cause of this covenant , causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was only gods own rich grace and mercy . as appears , . by davids thankful acknowledgements presently upon gods revealing of this covenant to david by nathan , saying ; m according to thine own heart ( of thy meer grace , not of any merit of mine ) hast thou done all these great things , ( viz. these great things of this covenant now revealed by nathan , ) to make thy servant know them . or , as it is elsewhere ; n according to thine own heart hast thou done all this greatness , in making known all these greatnesses . that is , according to the meer good pleasure of thine own will , hast thou revealed this covenant to me . thou hast fetched all motives and impulsives from within thy self only , from thine own meer grace goodness and mercy . hence pet. martyr ; o according to thine heart ] for god is so good , that he expects not our merits , but is moved by his own sole will and meer mercy . therefore paul to the ephesians saith , god worketh all things according to the counsel of his own will , eph. . . . by gods own testimony , stiling the substance of this covenant , mercy : not only materially , because the blessings covenanted therein were mercies , a compound of mercy : nor only formally , because they were promised and performed as mercies ; but also efficiently originally and fundamentally , because they were the peculiar fruits and effects of divine mercy and grace . p — my faithfulness and my mercy shall be with him , ( viz. with david : ) and in my name shall his horn be exalted . — my mercy will i keep for him for evermore : and my covenant shall stand fast with him . ethan also the ezrahite , speaking of this covenant , stiles it by way of emphasis , mercy ; q for i have said mercy shall be built up for ever : thy faithfulness shalt thou establish in the very heavens . . the outward moving cause of this covenant , the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was only christ iesus the messiah and his merit , in whom alone the lord so accepted david as to make this excellent covenant with him : not any thing at all in davids person or family . hence david , in his thankful return to god for this covenant , first devolves all causality of it from himself , then casts it all upon the messiah . he acknowledgeth self-denyingly that nothing in him could move or incline god to dignify him with such favour . r then went king david in , and sate before the lord , and he said ; who am i , o lord god ? and what is my house , that thou hast brought me hitherto ? as if he had said o lord , i am even astonished at this transcendent covenant-mercy ! for there 's nothing in me nor in my house , that might in the least measure incite thee thereunto . this was his great humility , self-denyal , self-abhorrency before the lord. hee seems also on the other hand to attribute all to christ ( the word and servant of god ) as the only outward impulsive cause and motive ; s for thy word's sake and according to thine own heart , hast thou done all these things , &c. which elsewhere is thus expressed ; t o lord for thy servant's sake , and according to thine own heart hast thou done all this greatness , in making known all these greatnesses . both passages having peculiar and principal reference to this covenant . what 's this word of god ? who 's this servant ? by word , some u understand , the truth and promise of god. but how can that be ? for what word or promise did god make to david of any such covenant formerly ? and by servant , we cannot well understand x nathan the prophet , by whom god revealed this covenant to david ; for though he did reveal it by nathan , yet not for nathan's sake : nor can we understand david himself . for david utterly disclaims all his own worth , saying : who am i o lord god ? and what is my house , that thou hast brought me hitherto ? nor is it as much as if he had said ; for thy promise sake whioh thou hast made to thy servant david , as y some think : for the former doubt still occurrs ; where did god make any such promise ? some , by word understand gods decree , thus ; ( z ) this admirable revelation of thy grace towards me and my posterity is grounded upon nothing but only upon the decree which thou hast set down of thine own meer free will. but word here cannot be expounded , gods decree : for that will not agree with the parallel word , servant ; for thy servants sake , that is , for thy decrees sake , were a harsh and unusual exposition . i therefore rather incline to their exposition who a by word understand christ , the essential word of god , ioh ▪ . , rev. . . christ also being called gods servant in regard of his office , isa. . . with math . . and then the sense is ; for thy words sake , — for thy sevants sake , viz. for the merit and mediation of thy christ , ( who is thy eternal word , and thy servant in the mediatory office ) thou hast graciously done all this greatness . thou hast inclined hereunto , according to the meer good pleasure of thy will , within thy self ; for the mediation and merit of thy christ without thy self . and this interpretation ( as some think ) is yet further strengthened by those words ; b and hast regarded me according to the estate of a man of high degree , o lord god. what can david speak more to thee for the honor of thy servant : that ( according to the estate of a man of high degree , or , of excellency , ) may more rightly be referred to christ , for he is truly the most excellent , and as paul speaks the second adam . so the sense shall be , thou givest me these things , not according to my merits and my vertues , but for christ that high and excellent man. thus c pet. martyr . and he further saith , rabbi solomo reads this sentence by way of interrogation , as a sentence of admiration , and as if david should say thus ; is this the condition of man , that thou shouldst embrace him with such love ? and this well agrees if it be transferred to christ in this manner ; is this my condition , that christ should be born of my stock , and i should be the father of the son of god ? and this agrees most fitly with that which follows : what can david speak more to thee ? &c. for as paul saith , sith god hath given us his son , how shall he not with him also freely give us all things ? thus he . ii. the occasion of this covenant , was , . more mediate , . more immediate . . more mediate and remote , was gods changing israels governors and chief rulers from iudges to kings . iudges were governors more extraordinarily raised up by god , during israels more unsetled condition in canaan : by whom god as their king ruled them . they were not so full of outward majesty as kings : nor did their posterity succeed them . in stead of these god set up kings as more ordinary fixed rulers , fuller of awful majesty . the first king of gods approbation , was david , ( saul being d given in anger and taken away in wrath ) in e whose daies the lord brought israel to a more setled condition in canaan : and god annexed the regal succession peculiarly unto david and his natural seed , till jesus christ the chief natural seed of david , and chief king of israel , should come to rule his church for ever : in whose kingdom , the whole government of that people should be swallowed up , and davids throne perpetuated for evermore . god intending this honour and happiness peculiarly to david and his house , reveals this covenant to david by nathan , the chief new clause whereof superadded to the sinai-covenant , was the promise of the messiah to descend of david according to the flesh , and of the kingdom to be perpetuated in him for evermore . . more immediate and near , was davids holy purpose to build an house or temple for the lord at jerusalem . this purpose david probably entertained in his heart from consideration of gods promise f by moses to israel , that when they should he possessed of canaan and have rest from their enemies round about , there should be a place which the lord their god should choose out of all their tribes to cause his name to dwell there , &c. this his purpose g david imparted to nathan the prophet , h when the lord had given him rest round about from all his enemies . nathan encouraged him , but god by vision revealed to nathan forbids david to build , upon divers grounds . nevertheless god was so well-pleased with davids holy intendments herein , that he makes a special covenant with david ; therein assuring him , that he would build david an house , raise up his seed after him ( which should build god an house , ) and would stablish his throne for evermore . which promises had i their peculiar and principal accomplishment in the messiah jesus christ the son of david . how acceptable to god , was davids zeal for god! he purposed to build god an house : god thereupon promised to build him an house : yea to set up his seed upon his throne after him for ever , which seed should be christ especially . oh how k was david enlarged in thankfulness , and his spirit rapt up with astonishing admiration hereupon : so that he wanted words to express his thoughts ! who would not be zealous for the house , worship , ordinances , and church of god : which is so well pleasing to god and so abundantly rewarded ? inferences , by way of application . . hence , admire the riches of gods free-grace in this covenant-discovery to david . god made and revealed all these covenant-greatnesses to david according to his own heart , according to the good-pleasure of his own will. nothing in david , nothing in his fathers house could incline or move god hereunto . herein god manifested to david both his gratiam favoris , his grace of free favour which he freely expresseth towards his creature without any desert of the creature ; and gratiam commiserationis , his grace of free pity and commiseration , which he expresseth towards his sinful creature contrary to desert . for , david had no merit , to deserve any good from god : david had many sins and frailties to deserve all evil from him . . hence , iesus christ the essential word of god and the grand servant of god in his mediatory office , was not only one primary blessing promised and a principal end intended in this covenant ; but also the only outward impulsive cause inclining god thereunto . christ was the matter , end , and foundation of this covenant . christ was the center , the lines , and the circumference of this covenant . jesus christ was the very life and soul of this , as of all other covenants of faith : l the same yesterday , and to day , and for ever . you cannot study this covenant , but therein you shall learn christ. he is the iewel in this cabinet : oh , delight to open and look into this cabinet , for the jewels sake laid up therein . . hence , true zeal to build god an house is the ready way to engage the lord to build our house . david had it in his heart , ( and but in his heart ) to build an house for god ; as yet not one stone of the foundation was laid , nor any materials at all prepared for the building : and yet god was so exceedingly pleased with his religious purposes of heart to build god an house , that god presently rewards this his zeal with a govenant and rich promises to build david an house , by raising up his seed and stablishing his throne for evermore . david but purposed to build gods house , and god promised to build davids house . did his religious intent of building the material temple so please god ? how much more will our religious intents endeavours and actings for building his spiritual temple the church ( one special antitype of that type ) please god abundantly ? we have in this land entertained purposes of building the spiritual house of god. otherwise why did we in the daies of our distress so m solemnly covenant with god , to endeavour in our places a through reformation in doctrine worship discipline and government according to the word of god ? and hath not god built our house , since we covenanted to build his house ? hath he not subdued our enemies , and crowned us with peace by sea and land ? from that day did not the lord bless us ? oh then , why have we not pursued our pious purposes , and performed our covenant , which remains still upon record in heaven and earth against us ? shall we ever lose , by our zeal to the house of god ? nay , since the lord hath begun to build our houses , have we not neglected to build gods house ? have we not said , n the time is not yet come , the time that the house of the lord should be built ? have we not puld down gods house , and builded the devils house , by blasphemies , heresies , errours , divisions , prophaneness , confusion , and a sinful toleration of evils intolerable ? thus did not david . yea when god suffered him not to build the temple , yet he prepared for it with all his might . so if we cannot build , as we desire , yet where are our preparations ? thus of the impulsive causes and occasions of this covenant . aphorism iv. . the substance , or subject matter of this covenant with david . the substance or subiect-matter of gods covenant with david and his seed , consisted ; . on gods part , in many eminent mercies and blessings promised : viz. . touching david himself ; ( ) the subduing of all his enemies , ( ) strengthning and establishing him , ( ) increase and enlargement of his glory , prosperity , power and dominion , ( ) his sweet covenant-relations to him , ( ) fulfilling of his daies , ( ) building him an house , especially by raising up his seed after him to sit upon his throne for ever , and ( ) perpetuating this covenant ; . touching his seed ; ( ) the like fatherly relation to it , ( ) the honour to build god an house , ( ) establishment of his seed in his kingdome and throne forever , ( ) and constancy of gods loving kindness and faithfulness thereunto but with exception of chastisements in case of miscarriages : . touching israel , the subjects of david and his seed ; ( ) gods habitation in sion for ever , ( ) their peaceable and secure establishment in canaan , ( ) and their singular prosperity in temporals and spirituals . ii. on the part of david and his seed , in the covenant-duties conditioned and restipulated , which are comprized in , . their keeping gods covenant and testimony walking in his commandments statutes and iudgements ; . their being iust , ruling in the fear of god. the main body and substance of gods covenant with david and his seed , may be easily reduced to these particulars in this aphorism . and these mercies promised on gods part , with this duty conditioned on the part of david and his seed , are evidently the subject-matter of this covenant : they being collected , . partly , out of the o vision of nathan wherein god first revealed this his covenant to david ; . partly , p out of the recitals and expolitions of this covenant , especially in two eminent psalms : . partly , q out of davids last words , wherein he comforts himself ▪ against all the discomforts of his house , by this excellent covenant which god had made with him . and this i shall yet further clear , by this brief ensuing explanation of this aphorism according to the several branches of it , in two sections . section i. the covenant-mercies or blessings herein graciously promised on gods part to david and his seed , viz. . some concerning david . . some concerning davids seed . . some concerning the subjects of king david and his seed . first , the covenant-mercies or blessings more specially concerning david himself were these ; viz , . gods subduing of all his enemies ; clothing them with shame and confusion . this is one clause in nathans vision , revealing this covenant ; r — moreover , i will subdue all thine enemies . this the explanatory recital of the covenant confirms ; s i have found david my servant , — the enemy shall not exact upon him : nor the son of wickedness afflict him . and i will beat down his foes before his face , and plague them that hate him . and elsewhere ; t his enemies will i cloath with shame . and this is yet further ratified in davids prophecy or last words touching this covenant ; u but the sons of belial shall be all of them as thorns thrust away , because they cannot be taken with hands . but the man that shall touch them must be fenced with iron and the staff of a speare : and they shall be utterly burnt with fire in the place . heb. in the mansion . here the enemies of the kingdom of david and his seed , are described and threatned . described , by their dissoluteness ; they are stiled , sons of x belial : yokeless , prophane wretches . by their mischievousness ; being compared to thorns , that prick or wound those that touch them or have any thing to do with them , unless they be fenced with iron and speare against them . threatned , partly to be moved or thrust away as thorns , which are stubbed up by the roots because of the mischief they do grass or corn , &c. partly , to be utterly burnt with fire in the mansion or place of their abode . this promise of subduing all davids enemies had y reference , immediately and literally to the enemies of david and his seed in the kingdom of israel : mediately typically and spiritually to the enemies of jesus christ in the kingdom of his church , satan antichrist and all the yokeless wicked ones of the world , whose utter extirpation and destruction is here foretold for the comfort of davids house . this mercy promised was performed and accomplished two waies . . literally and immediately to david himself . david z fought the battels of the lord ; and a he went on and grew great , and the lord god of hosts was with him : yea he was with him whither soever he went and cut off all his enemies out of his sight , and made him a great name like unto the name of the great men that are in the earth . and david himself thankfully b confessed thus much in that triumphant psalm penned to that purpose . viz. that he might triumph in gods prayses who had trodden cown all his enemies under his ●…eet . to which psalm this title is prefixed ; c and david spake unto the lord the words of this song , in the day that the lord had delivered him out of the hand of all his enemies , and out of the hand of saul . and he said ; &c. which psalm also may be very properly sung by the church and people of god , for his subduing the enemies of christ and his church : david herein being a special type of christ , and davids enemies , of the enemies of christ and his church . . spiritually , mystically and mediately . this promise is , and shall be performed to jesus christ the true david , typifyed by david . christ , ( ) inchoately hath d conquered judged and condemned all his and his members spirtual enemies , as sin , death , hell , satan , antichrist , the world , &c. he hath already stabbed them to the heart : hath given them such a death's wound as they shall never be able to recover . and he is riding on still most victoriously conquering and to conquer . ( ) compleatly he will subdue them all , before , or at , his second coming . for he e sits on gods right hand and there must reign till all his foes become his foot stool . this f stone cut out without hands shall break in pieces the whole image of gold , silver , brass , iron and clay , even all the grand empires and kingdoms of the world , that are enemies to the kingdom of christ. great babylon , rome ; g shall be utterly burnt with fire , and shall be found no more at all . the h beast and false prophet shall both of them be taken by him that sits on the white horse , and shall be cast alive into a lake of fire burning with brimstone . i the last enemy death shall be destroyed , when the devil , and death , and hell , and all the wicked shall be cast into the lake of fire . . gods establishing and strengthening david in his kingdom , that his foes might be brought under . k then thou spakest in vision to thine holy one , — i have found david my servant ; with my holy oyl have i anoninted him . with whom my hand shall be established : mine arm also shall strengthen him . the enemy shall not exact upon him , &c. as god was the anointer of david , and so the author of his kingdom : so he covenanted to be the strengthener and keeper of him and his kingdom against all adverse power . god ( as l calvin notes well ) doth not forsake his works begun , but by a continual progress carries them on to their end and perfection . except the lord strengthen and establish : what king or kingdom can be established ? and if he strengthen and stablish , who shall weaken or abolish ? this promised establishment and strengthening had its accomplishment also ; . in david himself . for , after david had taken the strong hold of zion and had enjoyed so much peace as to build himself an house , m david perceived that the lord had established him king over israel , and that he had exalted his kingdom for his people israels sake . and after that n he twice conquered the philistines and at last subdued them , as also syria , moab , ammon , ameleck , &c. so that david grew greater and greater , and got himself a mighty name . . in iesus christ the primary seed of david . for god o established and strengthened him and his mediatory kingdom , so that no enemies can shake it , but it shakes and destroys all enemies and opposers : and subdues people unto christ , that he rules in the midst of his enemies . . gods increasing and enlargement of davids glory prosperity power and dominion . in the recital and explanation of this covenant , god said ; p but my faithfulness and my mercy shall be with him , and in my name shall his horn be exalted . i will set his hand also in the sea : and his right hand in the rivers . — also i will make him my first-born , higher then the kings of the earth . here , besides other blessings , these royal favours are promised to david , viz. . exalted glory , in my name shall his horn be exalted . here and oft elsewhere the horn of david ( saith q calvin ) is taken for his glory , dignity , power , &c. therefore the sense is , through gods goodness , the state of his kingdom should be alwaies prosperous and flourishing : it s an elegant metaphor from bruit-beasts , whose ornament and power is in their horns : thence translated to signifie sometimes r divine glory and power ; sometimes s humane royal glory and power , as here . . enlarged dominion . the hand , the right-hand , whereby the sword and scepterare held , and power is put forth , denotes dominion : his hand in the sea and rivers , imports the extent of his dominion from the sea to the rivers . by sea , here understand , the great sea , viz. the mediteranean sea , which t was the border of the promised land on the west . by rivers , u calvin understands the river euphrates , which was divided into many channels , and the neighbouring rivers on the part of syria . but forasmuch as god had mentioned sundry rivers as part of the borders of the promised land , viz. the great river euphrates , gen. . . deut. . . the river iordan , numb . . ▪ and the river of egypt , num. . . iosh. . . i see not any reason why any of them should here be excluded , but that davids dominion should be extended to them all according to gods promises of old to x abraham , and to y israel . the people by their many sins had deprived themselves of some part of their promised inheritance , and straightned their borders : but now god assures them that under david and his seed there should be an enlargement of the borders according to the ancient promises . . eminency of soveraignty and rule . that he should be higher then the kings of the earth ; or , kings of the land. viz. higher then all the kings within the bounds of the promised land , which david should subdue : and higher in royal dignity , excellency , authority , prosperity , then all the neighbouring kings round about him . and elsewhere god saith ; z there ( viz. in zion ) will i make the horn of david to bud : i have ordained a lamp for mine anointed . his enemies will i clothe with shame : but upon himself shall his crown flourish . this psalm also recites and explains gods covenant with david , and in these words god promised the increase of davids glory , prosperity and dominion , under three metaphors viz. . of an horn budding . there will i make the horn of david to bud . horn sometimes , denotes the royal glory and power of david and his house , as was noted formerly . sometimes the budding posterity of david full of honour and power : so christ is called , a an horn of salvation in the house of david . the budding of the horn of david , may denote , partly , the small and contemptible original of davids kingdom . he being b taken out of a mean family , and from one of the meanest imployments , keeping of sheep , to the greatest dignity of feeding iacob gods people and israel his inheritance : from the shepherds-crook and sling , to the scepter ; from the sheep-folds , to the throne . so that the first budding of his royalty was from a very small and despised beginning ▪ partly , the wonderful restitutions of davids shattered and decayed kingdom , rehoboams losing ten tribes , the residue being oft times brought extream low by potent adversaries , especially when they were held captive in babylon . years . in such cases how was the horn of david bruised and broken ! whereupon christ springing of david is called , c a rod ( not out of the tree , but ) out of the stem of jess , and a branch out of his roots . and d the man whose name is the branch : alluding perhaps to this prophecy . but still god did wonderfully preserve his kingdom from rain , and made it often bud again afresh till christ came . . of a lamp. i have ordained a lamp for mine annointed . or , i have prepared a candle , &c. this metaphor of a lamp or candle , is used in scripture to signifie many and several things : but all with allusion to the light , comfort and benefit of a lamp or candle in darkness . as , sometimes it signifies mans soul , spirit or minde , e which is the candle of the lord within a man ; sometimes the corporal eye , which is the f candle of the body : sometimes , the word of god , which is g a lamp to our feet , and light to our path ; sometimes , the lightsome and comfortable presence and favour of god to israel in deepest troubles , h abraham had this represented to him in vision of a smoaking furnace and burning lamp ; sometimes the lightsome joy , comfort prosperity and bright shining glory of a kingdom or royal family , breaking forth in midst of darksom troubles and afflictions , and especially resplendent in a comfortable succession continued . thus god said touching solomon ; i and unto his son will i give one tribe , that david my servant may have a light ( or candle ) alway before me in jerusalem . and touching abijam king of iudah , though wicked , god said ; k nevertheless for davids sake did the lord his god give a lamp ( or candle ) in jerusalem , to set up his son after him , and to establish jerusalem . in this last sense here understand this clause of the covenant . contrariwise the dashing of wicked mens prosperity joy comfort glory &c. is often threatned under the metaphor of ( ● ) putting out their candle . . of a flourishing crown but upon himself shall his crown flourish . his crown and kingdom shall be prosperous like a flourishing flower full of beauty and glory . contrariwise the glorious beauty of the m crown of pride , the drunkards of ephraim , is compared to a fading or withering flower . this promise had its accomplishment , much , in david , more in solomon , most of all in jesus christ , the chief son of david . . in david . . for , god n preserved david whithersoever he went : and david by his victorious successes got himself a name . david also o smote hadadezer king of zobah , as he went to recover his border at the river euphrates . whether hadadezer or david be understood here to go to recover his border at euphrates , david by smiting hadadezer enlarged his dominion towards euphrates , which was his promised border . and so god set his hand , or power in the rivers . the p moabites and syrians and their kings became servants to david and brought gifts : so david was higher then the kings of the earth or of the land davids horn budded , from a shepfold to a royal throne : and though ofttimes it seemed quite broken , and his light in israel extinguished , yet it again still budded afresh , and his q candle was again lighted in jerusalem till the coming of the messiah . . in solomon his son . for , r he was strengthned in his kingdom , and the lord his god was with him , and magnified him exceedingly . s he had riches wealth and honour , such as none before or after him had the like : and he made silver and gold at ierusalem as plenteous as stones , &c. and t all the kings of the earth sought the presence of solomon , to hear his wisdom , &c. and they brought every man his present , vessels of silver , and vessels of gold , &c. a rate year by year , and u solomon reigned over all kingdoms from the river unto the land of the philistimes , and unto the border of egypt : they brought presents and served solomon all the daies of his life ▪ &c. . in iesus christ this promise was most eminently accomplished . he was x raised up an horn of salvation for us in the house of david . he is y a light to lighten the gentiles , and the glory of his people israel . he z had the throne of his father david to reign over the house of jacob for ever ; yea he had a given him the heathen for his inheritance , and the uttermost parts of the earth for his possession : all nations being brought into subjection to him by the scepter of his spirit and gospel ; and the kingdoms of this world becoming our lords and his christs , who is therefore lord of lords , and king of kings , and shall reign for evermore . . gods sweet covenant-relations to him . in the recital of this covenant , god promised to david ; b he shall cry unto me , thou art my father , my god , ana the rock of my salvation : also i will make him my first-born , higher then the kings of the earth . in which words god assures david of three excellent and most comfortable relations betwixt himself and david , which david should acknowledge , and upon all occasions make use of c by faith and prayer , flying and cleaving still to him as to . his father , . his god , and . his saviour . oh how sweetly might davids faith and prayer , fix upon the lord in all temptations , troubles , discomforts ▪ straits , &c. who thus made himself david's by these endeared relations ! viz. god covenanted to be , ( ) davids father . he shall cry unto me , thou art my father . god here promised to be a father to david , not generally , as he is father of all his creatures , father of lights , jam. . . father of spirits , heb. . . nor only specially , as he is father of rulers and magistrates ; i have said ye are gods : and all of you are children of the most high , psal. . . but more peculiarly and eminently , as he is father of his adopted in christ , luke . . cor. . . rom. . . and as he intended a peculiar dearness betwixt himself and david , as his first-born , higher then the kings of the earth , as d calvin well observes . this promise was really performed to david himself ; e when my father and my mother forsake me , then the lord will take me up . heb. will gather me . the lord will not only be a father , but both father and mother to david ; yea more then both father and mother : they may forsake , but god will gather me , there 's more fatherliness in this father , then in all the fathers in the world . but this promise primarily intended , and had its fullest accomplishment in the anti-type jesus christ , who was indeed gods first-born higher then all kings of the earth , and therefore the apostle f applies this promise to christ , and thereby proves him to be above all the angels in heaven . so then , the lord covenanted , that himself would be a father to david : and that david should be his son , yea his first-born , his choice son . what blessings doth this imply from god to david : and what duties from david to god! i. what blessings and mercies hence flowd from god to david , that god would be his father ! as , . fatherly procreation . a father begets his childe of his own substance g hearken to thy father , that begat thee . this is the very foundation of fatherhood . the lord begat david , partly by regeneraation , as he h begets all his spiritual children by his spirit and word . partly by royal unction whereby he begat him to the throne . i thou art my son this day have i begotten thee . by regeneration , he begat him a saint : by unction , he begat him a king. . fatherly communication ▪ a father imparts and communicates himself peculiarly to his childe , his nature , his image , his properties , his perfections , &c. god this heavenly father , communicates to his children ▪ and so to david , his nature , and his spirit . ( ) his nature . they k partake the divine , or godly nature ; and the l image of god , in knowledge , righteousness and true holiness . ( ) his m spirit ; partly as a spirit of adoption , witnessing their son-ship , &c. partly , as a spirit of supplication , enabling them with groans unutterable to cry abba father , with child-like boldness and confidence . . household relation to all the children of the houshold of god. they that have god their father , n are of gods family or houshold ; some of which family are in heaven , some on earth , yet all but one and the same family . herein o jesus christ , the first-born , is their elder brother , nor is he ashamed to call them brethren : and in him also his members are holy brethren , an holy brotherhood . . fatherly affections . as , love. a father naturally loves his children : and usually more then children love a father . love rather descends , then ascends . gods love to his children , is admirable , incomparable . p behold , what manner of love the father hath bestowed upon us , that we should be called the sons of god. ! iohn stands amazed at this compassion . a fathers bowels melt upon his children , yea though unkind and unnatural : as q david's upon absolom . but gods fatherly compassions to his children transcend ; r like as a father pittieth his children , so the lord pittieth them that fear him , &c. hence god is represented like a tender father conflicting within himself about the chastisement of his israel ; s how shall i give thee up ephraim ? how shall i deliver thee , israel : how shall i make thee as admah ? how shall i set thee as zeboim ? mine heart is turned within me ; my repentings are kindled together . i will not execute the fierceness of mine anger , i will not return to destroy ephraim ; for i am god , and not man , the holy one in the midst of thee . . fatherly education . natural parents have a natural instinct to bring up their children naturally . christian and godly parents have supernatural principles inciting them to educate them christianly . but gods own fatherly education of his children is most fatherly . for , s he feeds them with t heavenly food , hidden mannah , the bread and water of life , making them live for evermore : even with jesus christ the true bread that came down from heaven . ( ) he clothes them u with the best robe ; even with the righteousness of jesus christ and the sanctifying graces of the spirit , enabling them to put on the lord iesus christ and the new man. so that they become all glorious within , and their clothing of wrought gold. ( ) he instructs them in the best lessons , in the x deep things of god , iesus christ , and the mysteries of salvation : and this by his spirit and scriptures , able to make them wise unto salvation , and to furnish them throughly unto every good work . ( ) he also as a tender father , y corrects them discreetly and faithfully , ( not as earthly parents for their own pleasure or passion , but for their profit , that they may be partakers of the peaceable fruit of righteousness , may know he loves them , and that they are not bastards , but sons . . fatherly protection . fathers to their ability defend their children from harms and injuries . z they 'l fight for their sons and their daughters , and their wives , — as nehemiah encouraged . but this heavenly father will be to his people and children a a wall of fire round about them , and their glory in the midst of them : yea as the mountains round about jerusalem , so the lord is round about his people from henceforth and for ever . and he that toucheth them toucheth the apple of his eye , &c. . fatherly provision . the b children lay not up for the parents , but the parents for the children . this heavenly father makes the best provision for his children , both here in this world , and hereafter in the world to come . c they are heirs of earth and heaven , of two whole worlds , all things are theirs : and eye hath not seen , ear hath not heard , nor hath the heart of carnal man conceived what he hath prepared for them that love him . these , and like paternal favours god assured to david in this covenant , whilst he promised to be a father to him . ii. what duties hence were to be returned from david to god : the lord accepting him as his son , his first-born : mutual relations , have in them mutual obligations . the duties of a child to a natural father , much more to god the heavenly father , are such as these . as , . conformity to the heavenly father . a child of god is to d be holy , as he is holy ; merciful , as he is merciful ; &c. . love and childlike affection ; primarily to the heavenly father himself in jesus christ , e with all the heart , soul , minde and might . secondarily , to all gods children bearing the image of this heavenly father f every one that loveth him that begat , loveth him also that is begotten of him . viz. the heavenly childe , for the heavenly fathers sake . . honouring of him . the childe g ought to honour his father . hence saith the lord of hoasts ; h a son honoureth his father and a servant his master : if then i be a father , where is mine honour ? &c. . fearing him with filial reverence , not with slavish fear . i if ye call on the father , who without respect of persons judgeth according to every mans work , pass the time of your sojourning here in fear . if you profess god to be your father , and pray to him as to your father , fear him in your whole course of life . . obeying of him . k as obedient children , not fashioning yourselves according to the former lusts in your ignorance : — jesus christ l counted it his meat and drink to do the will of his father that sent him , and to finish his work , yea he became obedient to him to the death even the death of the cross : m laying down his life rather then laying aside his obedience . herein all his members should follow him in like obedience . . trusting in him , and depending upon him , as children upon a loving and faithful father , for all necessary supplies , comforts , &c. n as christ did in death . . praying to him , as a childe to a father . o by the spirit of adoption we cry , abba , father . christ p prayed to him as to his father often : and christ q hath taught us to pray to him as to our father every day . now as david was obliged to perform these and like filial duties to god , as to his father : so the scriptures , and especially the psalms abundantly testifie such his performance . ( ) davids god. he shall cry unto me , thou art my father , my god , &c. this is the highest mercy promiseable that the lord would be r a god to david by covenant : and consequently , that david should be one of his covenant-people , is implyed . but of this supream sweetest and most comprehensive promise , hath been spoken heretofore abundantly , especially in opening gods covenant with abraham . thus david experimentally had the lord for his god : and gave up himself to god as one of his people . ( ) davids rock of salvation . s he shall cry unto me , thou art my father , my god , and the rock of my salvation . how emphatically ! not only a saviour , but my saviour : not only my saviour , but my salvation : not only my salvation , but the rock of my salvation . my strong , my impregnable , my immovable , my everlasting salvation . such a salvation god here covenants to be to david , even his all-sufficient saviour . god saves , or is a saviour divers waies : and every way he became davids saviour . as , . by sustaining and preserving by his common providence . thus , he t saves man and beast . thus he is u the saviour of all men . . by lending help and assistance . save lord , let the king hear us when we call , psal. . . kings . . psal. . . . by delivering , ( ) from temporal evils , afflictions , enemies , &c. psal. . . & . . & . . ( ) from spiritual evils , sins , miseries , &c. and from eternal wrath , death , condemnation . so x god is the saviour especially of them that believe . and thus salvation is often ascribed to god , tit. . . ier. . . ezek. . . luke . . heb. . . tim. . , . now david being every of these waies saved by this rock of his salvation , as in his psalms is plentifully evident : david was obliged to demean himself towards god , as the saved of the lord. accordingly upon this ground david , . loved y the lord his saviour exceedingly . . praysed god his saviour with much enlarged thankfulness . z what shall i render unto the lord for all his benefits towards me ? i will take the cup of salvation , &c. — i will praise thee , for thou hast heard me , and art become my salvation . . trusted a in the lord the more confidently for the future . . devoted himself to the service of the lord his saviour , the more chearfully b o lord , truly i am thy servant , i am thy servant , and the son of thy handmaid : thou hast loosed my bonds . . gods fulfilling of davids daies . c and when thy daies be fulfilled that thou shalt sleep with thy fathers . this hath in it an implicit promise of long life to david : that his daies should not untimely be cut off , but be fulfilled and come to maturity . — peter martyr thus expounds it d thou shalt not be taken away with a violent or immature death , for thou shalt fulfil thy daies . all do fulfil their daies in regard of gods predestination in whatsoever age they dye . but they are said to fulfil their daies , who live so long , till the humour which they call radical be dryed up . long life is oft-times promised as a great blessing to gods people : as to e abraham , to f iob , to g israel , &c. and long life becomes an eminent mercy to gods people in divers regards . viz. . as long life is a continual testimony and evidence of gods constant care and fatherly providence over his people : supplying them with all necessaries , preserving and delivering them from many dangers and deaths , ordering and over-ruling all things for good , &c. . as long life h is the evident fruit and ex perimental performance of many sweet promises made to that effect . . as long life is the godly mans longer seed-time for eternity . he hath the larger opportunity of good , prov. . . to advance gods glory to advantage his own spiritual and eternal good ; to promote the heavenly wel-fare of gods people , or of neerest relations : there being i no work , nor device , nor knowledge , nor wisdom in the grave as long life affords a larger opportunity k of furthering and beholding the publike good and prosperity of the church of god. paul upon this account l was contented to live longer upon earth : though , in regard of his own peculiar personal happiness , he desired to be dissolved and be with christ , which was far best of all . this blessing was accomplished eminently in david according to the very letter , for , m he reigned over israel years ; seven years reigned he in hebron , and years reigned he in jerusalem . and he dyed in a good old age , full of dayes , riches , and honour . . gods building david an house , making it powerful and prosperous , especially by raising up his seed to sit upon his throne for ever . this is a grand and eminent promise , much insisted upon by god in this covenant . when david had it in his heart to build god an house , god returned him this covenant-promise ; n also the lord telleth thee , that he will make thee an house . which elsewhere is thus expressed o furthermore i tell thee , that the lord will build thee an house . as if god had said , david wilt thou build me an house ? nay rather , i will build thee an house . if god that built the world , that p built all things , will build david an house ; then davids house shall be built most . skilfully , . magnificently , . strongly , . durably . but if god build it not , all other building is to little purpose , q except the lord build an house , they labour in vain that build it . gods building of david an house , did primarily imply gods raising up of davids seed from his own loyns to sit upon his throne and succed in his kindom for ever . posterity are the pillars of the house or family , when they fail the house is ruined puld down and destroyed . by these the glory prosperity power and dominion of davids house was increased and continued . therefore after god had promised to build david an house , he presently by way of exegetical explanation adds ; r and it shall come to pass , when thy days be expired , that thou must go to be with thy fathers , that i will raise up thy seed after thee , which shall be of thy sons , and i will establish his kingdom . he shall build me an house , and i will stablish his throne for ever . and elsewhere ; s the lord hath sworn in truth unto david , he will not turn from it . of the fruit of thy body will i set upon thy throne . and in another explanation of this covenant ; t i have made a covenant with my chosen , i have sworn unto david my servant : thy seed will i establish for ever , and build up thy throne all generations . selah . this building up of davids house , by raising up unto david a successive seed that should sit upon his throne for ever , was an high and excellent mercy . princes that dye childless know what a blessing posterity is . among the romane emperours , ( as u pet. martyr notes ) from iulius caesar to antoninus none of them ( except vespasian ) could leave a son behind them succeeding in the empire . the turk hath detained the empire in one family above years ; but by force , violence , tyranny , patricide , fratricide , &c. yea in the kingdom of israel , the kings over the ten tribes were chosen from other , and other tribes continued not in a line of natural succession ; their house was not firmly built , nor their throne established . but here god assures david of a natural lineal succession for ever . this covenanted blessing was accomplished , . more immediately and less principally , in davids ordinary natural seed . for , his natural posterity did in lawful government sit upon his kingly throne till the babylonish captivity , which was about . years : and afterwards the jews had princely governors of davids line , or at least rightful heirs of the govenment till christ was born . . more mediately and principally this is fulfilled in davids extraordinary natural seed according to the flesh , iesus christ ; — and this two waies . partly , by christs propagation according to the flesh from davids loyns . whence paul saith ; x iesus christ our lord was made of the seed of david according to the flesh . and matthew stiles him ; y iesus christ the son of david , the son of abraham . and to put all out of question , z the natural line of christ is brought down by rule from david to the virgin mary , the real mother of christ : and the a legal line of christ is drawn down by matthew from david to ioseph , the supposed father of christ. this was a great honour and favour to david to be the grand-father of jesus christ our saviour . partly , by christs royal succession of david in the throne , who b reigns over the house of david , the church of god , for ever and ever , of whose dominion there shall be no end his c kingdom shall ( as daniel hath foretold ) never be destroyed , nor left to other people , but it shall break in pieces and consume all these four great kingdoms , and it shall stand for ever . by the glory of his seed , and perpetuity of this kingdom , chiefly accomplished in christ , david d in his last words comforted himself against all the weaknesses and discomforts of his family , from the everlasting nature of his covenant in christ. now these be the last words of david , &c. — let the reader diligently observe davids last words . they are very short , but sweet : few but weighty . wherein we may notably discover , how gods covenant of building david an house , chiefly intended christ , and had its fullest accomplishment in him : last words of dying saints , of dying prophets , use to be ponderous , holy , heavenly , serious , and challenge special consideration . touching david's last words , consider briefly . their nature , . scope , and principal branches . i. their nature . they are called , davids last words ; e now these the last words of david . viz. his last words , not touching civils , but touching spirituals . or , his last words , because they contain that which david had in his mouth to his last , and dying day . these last words are , for the general nature of them , a psalm : david's , last psalm : davids comfortable covenant-psalm . his swan-like song , it s made up of prophecy , doctrine , and comfort : and therefore is a mixt psalm : partly prophetical , partly doctrinal , partly consolatory . wherein david sweetly comforts himself , by the doctrine and nature of gods covenant with him in christ , which prophetically promiseth gods building of davids house and kingdom in jesus christ most gloriously and perpetually . ii. their scope and intent is ; prophetically to promise and declare , for davids singular consolation , the righteousness , holiness glory prosperity and perpetuity of his house and kingdom , in jesus christ his seed , according to gods covenant ; but the utter confusion of all his kingdom 's enemies . iii. their principal parts to this end are ; first , a preface to this comfortable covenant-psalm , describing ▪ . the instrumental cause of it david , ( ) by his natural descent ; david the son of jess said . ( ) by his royal dignity ; and the man who was raised up on high . ( ) by his divine unction to his king-ship ; the annointed of the god of jacob. ( ) by his pleasantness and sweetness in the psalms which he penned and left upon record for israel , for the church of god ; and the sweet psalmist of israel , said . heb. and the pleasant one in the psalms of israel , said . verse . . the efficient cause , or principal author of it , god the father son and holy spirit , who seem to be set forth in three expressions . ( ) the spirit of the lord , not only inspired his heart with matter , but also furnished his tongue with words ; the spirit of the lord spake by me , and his word was in my tongue . verse . ( ) the father ; the god of israel said . he was israel's primarily , by covenant , by profession , by worship , &c. ( ) the son ; the rock of israel spake to me , verse . that is the son christ. for , f israel drank of that spiritual rock that followed them , and that rock was christ . thus of the preface . secondly , the substance of this sweet covenant-psalm , prophetically promising and delineatein partly the happiness of davids house and kingdom in christ ; partly the misery and confusion of all his kingdoms enemies . . the happiness of davids house and kingdom in christ is foederally described and set forth many waies . as , ( ) by the righteousness of the king that shall rule therein ; he that ruleth over men must be just or , shall be just . the verb is omitted in the hebrew : and therefore we may supply the imperfect sentence with a word of promise , as well as with a word of command . if the words be taken as a command , they impose a duty upon david and on all his royal posterity , to be just and righteous in their government , that they might be fit types of christ : if as a word of promise , they prophetically disclose the g righteousness of christ the primary seed and son of david that should sit upon his throne . ( ) by the holiness of him that should rule in davids kingdom ; ruling in the fear of god , verse . these words , as a command , require david and his seed to rule religiously , to make holiness the basis of their righteousness ; to take care of the church and spirituals , as well as of the common-wealth and civils : but , as promise , they foretel the holiness of christs dominion . though david and his ordinary seed were many of them righteous and holy rulers , yet both in their holiness and righteousness there were many faylings : but jesus christ , davids extraordinary seed , h was a most holy and righteous ruler in all exactness . he i was not only holy and righteous in himself : but k is made of god to us righteousness sanctisication , &c. the lord our righteousness . he not only commands , but makes , all his subjects to be righteous and fearers of the lord. ( ) by the royal glory and prosperity of this ●…ust and holy ruler , elegantly illustrated by two lively similitudes , viz. of clearest morning light ; and he shall be as the light of the morning when the sun ariseth , even a morning without clouds . of grass growing and flourishing by vertue of sun and rain ; as the tender grass springing out of the earth by clear shining after rain , verse . this clear morning light without clouds , this budding and flourishing , of davids house and kingdom , was not so verified and made good in david or his ordinary posterity ; his house was not so with god , in his morning there were many clouds ; to his budding and flourishing there were many stops and impediments : but it was abundantly accomplished in the kingdom of jesus christ , among the iews , but especially among the gentiles , in a visible or invisible manner . ( ) by the foundation of all this happiness of davids house and kingdom , viz. gods everlasting , well-ordered and sure covenant with david , whereupon he abundantly supports and comforts himself in hope of future performance in christ , though the present condition of his house came far short of these promises ▪ although my house be not so with god , yet he hath made with me an everlasting covenant , ordered in all things and sure : therefore , this is all my salvation , and all my delight , although he make it not to grow , verse . thus the hebrew may well be translated , and so the sense is more full and clear . as if david had said ; this righteousness holiness royal splendor and prosperity promised to me and my family are most sweet and precious mercies ; but alas my house hitherto comes very short in all these blessings , my house , and kingdom are not so with god , they do not yet shine so clearly , not yet bud and grow so prosperously . yet gods covenant with me touching all these and like mercies is sure , ordered in all things , and everlasting : therefore what ever be the present infirm low mean afflicted cloudy condition of my house , i lay the whole stress of all my salvation & delight upon this his covenant and this is my great stay and comfort now in my old age when i am going to my grave : that according to this covenant at last my house shall be fully built and every way prosper and flourish in & through the promised messiah jesus christ that is to descend out of my loins according to the flesh . . the misery and confusion of all his kingdomes enemies , those sons of belial yokeless dissolute ungodly persons , those intolerable mischievous piercing and wounding thorns : they shall be thrust away from hurting david , house and kingdom , and quite consumed in their place ; but the sons of belial shall be all of them as thorns thrust away , because they cannot be taken with hands : but the man that shall touch them must be fenced with iron , and the staff of a spear , and they shall be utterly burnt with fire in the same place . verse , . wherein the enemies of his kingdom are described , and threatned ( ) described and characterized , partly by their yokelesness , dissoluteness and ungodliness , sons of belial : that will not submit to the laws of his , especially of christs kingdom . partly by their perniciousness and mischievousness ; hence compared to thorns ▪ piercing wounding intractable thorns , that cannot be taken with hands without iron and staff of a spear ▪ these enemies , litterally were the ungodly and pernicious enemies opposing the kingdom of david and his ordinary seed as zenacherib , nebuchadnezzar , &c. mystically , the spiritual enemies of christs kingdom , as satan , antichrist , all cruel persecutors and all the wicked of the world . ( ) threatned , partly to be thrust away as thorns : partly , to be utterly burnt with fire in the same place . this was literally accomplished when the enemies of davids kingdom were thrust away from annoying his kingdom and destroyed , as l god put his hook in the nose of sennacherib and turned him away , yea destroyed ●… of his army about ierusalem ; m destroyed belshazzar and the babylonian kingdom ; giving it to the persians , &c. spiritually this shall be fulfilled most compleatly upon the enemies of christs kingdom , both in this world , when n christ shall break in pieces all opposite empires and powers on earth , the gold , the silver , the brass , the iron and the clay , &c. shall o destroy the great wh●…re , the beast , and false prophet , god , and magog ▪ &c. but especially at the day of judgement , when p the son of man shall send forth his angels and they shall gather out of his kingdom all thing●… that offend , and them which do iniquity : and shall cast them into ▪ ●… furnace of fire . there shall be wayling and gnashing of teeth . then also he q shall sep●…te the goats from the sheep , and shall thrust the goats away from his presence with that dreadful sentence , depart from me yee cursed into everlasting fire prepared for the devil and his angels . — and these shall go away into everlasting punishment . thus , in this great promise of building david an house , by raising up a royal seed to sit upon his throne for ever , god principally intended the building of davids house and kingdom in iesus christ for evermore , as these last words of david rightly understood do notably declare , many passages therein being compleatly applicable to none but to iesus christ alone . . finally , the perpetuity and stability of gods covenant and foederal mercy to david , this is the last covenant mercy , more specially directed to david which i shall mention : the chief effect and accomplishment whereof notwithstanding was upon his seed , especially upon christ. r my mercy will i keep for him for evermore : and my covenant shall stand fast with him . his seed also will i make for ever , and his throne as the daies of heaven . — my loving-kindness will i not utterly take from him , nor suffer my faithfulness to fail . my covenant will i not break nor alter the thing that is gone out of my lips . once have i sworn by mine holiness , that i will not lye unto david . o what variety , vehemency and emphaticalness of divine expressions are here , to ascertain the unalterableness and utter irrevocableness of gods covenant with david and his seed ! in which expressions god confirms the immovable perpetuity of this covenant with david , as of old he s had stablished his covenant with abraham , by two immutable things by which it was impossible for god to lye , for the strengthening of davids consolation ▪ viz by his promise , and by his oath . . by his promise , yea by his promises ; yea by an heap of promises . here are nine promises : five whereof do evidently , and the other four consequentially , confirm the unchangeableness of this covenant , gods single word and promise is unchangeably sure : how sure then his many promises to the same purpose ? if god promise his covenants stability and perpetuity but once , there 's ground enough of believing it : but if he promise the same thing often , if five times , if nine times , and all so pathetically , there 's no place for doubting . . by his own sacred oath . once have i sworn by mine holiness , that i will not lye unto david . if yet gods promises make not the covenant sure enough , here 's his oath . and god having no greater to swear by , swears by himself , by his holiness , that he will not deceive david , or deal falsly with him in this covenant . but why is it said , once have i sworn ? t muis notes out of r. ezra , that [ once ] may here imply , as if god never sware by his holiness but only at this time to david . but that 's a gross mistake : u god elsewhere sware by his holiness ; rather , once , implies the sufficiency , peremptoriness , irrevocableness of gods oath . once for all , immutably , irrevocably , unalterably , &c. as x calvin and y muis do well explain the emphasis of the word and phrase . thus god promised and sware the perpetuity of his covenant with david . and david hereupon in his last words greatly comforts ▪ himself by this , among other properties of this covenant ; z although mine house be not so with god , yet hath he made with me an everlasting covenant , ordered in all things , and sure , &c. this promised perpetuity of gods covenant with david , was made good and fulfilled : partly , to davids posterity , successively raised up to sit upon his throne , for a long time together . principally to jesus christ , his primary seed ; to whom a the lord god gave the throne of his father david . and he shall reign over the house of jacob for ever , and of his kingdom there shall be no end . but remove christ from davids house , where is the eternity of his kingdom , or of this covenant ? for rehoboam , davids second successor , of twelve tribes lost ten , retaining scarce one and an half . and that small remainder , how sadly was it vexed torn and weakened with frequent wars and afflictions , till at last both king and people were most disgracefully carried captives to babylon , there remaining years together ? whereupon , probably ethan laments thus ; b thou hast made void the covenant of thy servant ( viz. of david , ) thou hast profaned his crown to the ground , &c. by ezekiel also god thrice over threatens the overthrowing of king zedekiah's crown ; c i will overturn , overturns , overturn it , and it shall be no more , until he come , whose right it is , and i will give it him . that is , the kingdom of david over iudah shall be eclipsed ; for , after their return from babylon it was low , mean , despicable and full of miseries ( as is clear by ezra , nehemiah , esther , the th of daniel , the books of maccabees , &c. ) and it shall never be restored to its native lustre and glory till jesus christ the messiah come , to whom of right it belongs ; he being davids successor according to the flesh , and constituted by god , the spiritual and eternal king of the church . these are the covenant-mercies , which god on his part promised , touching david himself . most of which are chiefly intended of christ , and accomplished in christ the true david , whose person david did typically sustain and shadow out in this covenant , as in the d general i●…ferences will after appear . secondly , the covenant-mercies or blessings more specially concerning davids seed were chiefly these : viz. god promised , . that , he would be a father to the seed of david , and he should be his son . this sweet relation is once and again promised to davids seed in the vision of nathan revealing this covenant ; e i will set up thy seed after thee , which shall proceed out of thy bowels and i will establish his kindom . — i will be his father : and he shall be my son how much paternal mercy this relation imports from god to davids seed , and how much filial duty from davids seed reciprocally to god , may be easily collected from what hath been already said touching the like fatherly relation to david . there see. this promise of paternal relation to davids seed was accomplished and fulfilled , . more immediately and less principally upon davids ordinary seed . as upon solomon , david himself being witness ; f and he said unto me , solomon thy son he shall build my house and my courts : for i have chosen him to be my son and i will be his father . . more mediately and principally , upon davids extraordinary seed iesus christ. for the apostle in his epistle to the hebrews testifies , that this is the more excellent name , then that of angels , which christ hath by inheritance obtained ; g for unto which of the angels said he at any time , thou art my son , this day have i begotten thee ? and again i will be to him a father , and he shall be to me a son ? this last alledged testimony , seems peculiarly to be taken from gods promise in this covenant of this paternal relation both to david and to solomon his son : both of them being counted gods sons here , as they typically sustained the person of christ , who is the son of sons . though the terms of this testimony alledged seem more exactly to agree to this promise made to davids seed , solomon . besides , when the angel promised christ to be born of the virgin mary , he said , h thou shalt conceive in thy womb , and bring forth a son , and call his name iesus . he shall be great , and shall be called the son of the highest , &c. and indeed jesus christ did most fully receive all the priviledges and mercies of this relation from his father ; and did most exactly return all the duties of this relation to his father . . that , davids seed should build god an house . god i had told israel by moses in the wilderness , that when they should be possessed of canaan , having rest from their enemies round about , that then there should be a place which the lord should choose out of all their tribes to put his name there and thither they should bring all that god commanded them , &c. hereupon , k when the lord had given david rest round about from all his enemies , david had it in his heart , to build an house of rest for the ark of the covenant of the lord , and for the foot-stool of our god , and had made ready for the building : but god said unto him , thoushalt not build an house for my name , — solomon thy son he shall build my house and my courts . — l he shall build me an house : and i will stablish his throne for ever . this house was the fixed temple at ierusalem : called , for the excellency and dignity of it ; the temple of the lord , jer. . . his temple at jerusalem , psalm . . the house of the lord , neh. . . eccles. . . the holy and beautiful house , where the father 's praised him , isa . . the house of prayer , mark . . the house whereupon gods name was called , jer. . . the palace of the lord , chron. . . the sanctuary , psalm ▪ . the beauty of holines , psalm . . the holy-place of the habitacles of the most high , psalm . . the courts of his holiness , isa . . the place of his feet , isa. . . an house of rest for the ark of the covenant of the lord , and for the foot stool of our god , chron. . . by these and many such like synonomous denominations the eminency of gods house is abundantly intimated . now that god should choose from among all israel only the seed of david to build this holy and magnificent house to god , and assure david hereof by covenant and promise : this was an high honour cast upon david and his seed ▪ especially considering that this house was to be ; . a special m habitation for god , wherein he would dwell and vouchsafe his presence to his people , . the n fixed place of gods publique worship for all the people israel : where all their sacrifices were to be offered ; wherein or towards which , all their prayers and prayses were to be presented to god. . a singular type , . of o christ in whom the fulness of the god-head dwelt personally : . of the p church , that mystical body of christ , where god dwells by the spirit . . of q every particular believer and member of christ , wherein christ dwels by faith. this promise was fulfilled , . literally and typically in david ▪ immediate seed solomon . r david found favour before god , and desired to find a tabernacle for the god of jacob. but solomon built him an house . the history of the temple-structure refers it to king solomon : he prepared materials for the building , kings . he in seven years space set up the fabrick and finished it , at ierusalem in mount moriah , kings . chron. . , &c. he also when the building was compleated , dedicated it , kings . , &c. and in all this king solomon had a special eye to the accomplishment of gods promise to david thereby : as appears , partly in his letters to hiram king of tyre ; s i purpose to build an house unto the name of the lord my god , as the lord spake unto david my father saying : thy son , whom i will set upon thy throne in thy room , he shall build an house unto my ▪ name , &c. partly , at the dedication of the temple ; t then spake solomon , the lord said , that he would dwell in the thick darkness . i have surely built thee an house to dwell in , a settled place for thee to abide in for ever . — blessed be the lord god of israel which spake with his mouth unto david my father , and hath with his hand fulfilled it . — and the lord said to david my father , whereas it was in thine heart to build an house to my name , thou didst well that it was in thy heart . nevertheless thou shalt not build the house , but thy son that shall come forth out of thy loyns , he shall build the house unto my name . and the lord hath performed his word that he spake , and i am risen up in the room of david my father , and sit on the throne of israel ▪ as the lord promised , and have built an house for the lord god of israel . . spiritually and anti-typically in davids mediate seed iesus christ , greater then solomon . for he built , not the material and typical temple , but the spiritual and true temple , the church , u which is the temple and house of the living god. this the apostle shows evidently in his epistle to the hebrews saying ; x iesus christ was counted worthy of more glory then moses , inasmuch as he who hath builded the house , hath more honour then the house . — and moses verily was faithful in all his house as a servant , — but christ as a son over his own house , whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end . in which words these things are plain ; . that believers are the house of christ , . that this house of christ is built by christ : christ is the chief architect or builder of his church , his house . . that christ hath more honour , in that he is builder of this house , then moses himself , who was only a part of this house a living stone in this building . moses built the tabernacle ; that was much honour : king solomon built the material temple at ierusalem ; that was more honour : but iesus christ builds the spiritual temple , the church of the faithful ; this was most honour of all . the temple and tabernacle were types of the church of god and of particular believers , who are therefore called the y temples of god and of the holy-ghost frequently . herein the type and antitype agree ; . the temple was a very magnificent building , full of outward beauty and glory , especially within the temple , see chron. . & . throughout . hence called z a beautiful house . and david said ; a the house that is to be builded for the lord , must be exceeding magnifical , of fame and of glory throughout all countries . thus , b the kings daughter , the church , is all glorious within , her clothing is of wrought gold. her visible beauty is great : her invisible and inward glory is transcendent . . the temple was the setled house for c all gods solemn and publique worship : there all the sacrifices oblations and incense were to be offered to god , there god was solemnly prayed to and praysed , there the word of god was preached , &c. so the church of god is the d spiritual house wherein all spiritual sacrifices are offered unto god by his royal priesthood and all the ordinances of christ publiquely managed for the perfecting of the saints for the edifying of the body of christ. . the temple was the place of gods special e presence and residence among his people . there he dwelt , symbollically , the ark being a peculiar symbol or token of his presence . so the church of christ and all the true members thereof , are an habitation of god by his spirit , and of christ through faith. his presence . residence and abode is with them . f know ye not ▪ that ye are the temple of god ? and that the spirit of god dwelleth in you ? g — in whom all the building fitly framed , groweth unto an holy temple in the lord : in whom you also are builded together for an habitation of god through the spirit . h — for , ye are the temple of the living god , as god hath said , i will dwell in them , and walk in them , and i will be their god and they shall be my people . . hereupon the temple of god was i holy. gods solemn worship and presence there made it holy. so the church , this spiritual temple of god , is holy. k if any man defile the temple of god , him shall god destroy : for the temple of god is holy , which temple ye are . l — an holy nation . the church and people of god are holy , ( ) by separation from the unholy corrupt mass of the world , cor. . , . ( ) by dedication to god and his holy service , cor. . . ( ) by sanctification and inherent holiness , cor. . . . the temple was made up of many sorts of choice and costly materials , whereof some were taken from the land of canaan , some from the countries of the gentiles , as from tyre , ophir , &c. so this spiritual house and temple is made up of many m sorts of lively stones , purchased by the invaluable price of christs blood ; partly , taken out from among the jews ; partly from among the gentiles , all which are reconciled unto god in one body by the cross , and are made one houshold and temple of god. . the temple n had three principal partitions , viz. the outward court , for the people ; the sanctuary , for the priests ; and the holy of holies into which the high-priest only entred once every year , and that not without blood of sacrifices , so in this spiritual temple the church , these are the three like partitions , viz. the outer court , of the o visible church ; the sanctuary , of the church p invisible peculiar to the holy priesthood , all true believers , militant here on earth ; and the holy of holies , q heaven itself , wherein the spirits of just men made perfect , are triumphant in the presence of god and of the lamb for evermore . thus the temple ( as also the tabernacle of old ) was a type of the church of god , and of believers them embers thereof . now , as the temple which king solomon built was a type of the church and people of god : so solomon himself in building this material temple was a special type of jesus christ the only master-builder of the spiritual temple of his church , as hereafter in r the general inferences shall further appear . . that , god would establish his seed after him in his kingdom and throne for ever . this blessing is much insisted upon , and often promised in this covenant and the explanations thereof . . in this covenant ; s — i will raise up thy seed after thee , which shall be of thy sons , and i will establish his kingdom . he shall build me an house : and i will establish his throne for ever . i will be his father : and he shall be my son : and i will not take my mercy away from him , as i took it from him that was before thee . ( that is , i will not utterly take away the kingdom from his house , as from saul . ) for i will settle him in mine house , and in my kingdom for ever , and his throne shall be established for evermore . t — moreover i will establish his kingdom for ever : if he be constant , [ heb. strong ] to do my commandments and my iudgements as at this day . . in the explanations also of this covenant ; u i have made a covenant with my chosen : i have sworn unto david my servant . thy seed will i establish for ever , and build up thy throne to all generations . selah . x — his seed also will i make to endure for ever , and his throne as the daies of heaven . y — his seed shall endure for ever , and his throne as the sun before me . it shall be established for ever as the moon , and as a faithful witness in heaven . selah . and elsewhere ; z if thy children will keep my covenant and my testimony , that i shall teach them : their children also shall sit upon thy throne for evermore . in these testimonies note ; . that this blessing of his seed's established throne and kingdom for ever , is here frequently promised , viz. nine or ten times over : to show , how certainly and fully this thing was determined of god. . that , these promises of this blessing are notably illustrated : partly , from the dissimilitude or disparity of gods dealing with king saul that was before david . from him and his seed the kingdom was quite taken away : but god would not so take away his mercy from david and his seed for ever . partly , from similitudes of things permanent and perpetual : as , ( ) of heaven itself . all earthly things are mutable , fading and vanishing : but heaven abides still the same . — his throne as the daies of heaveen . ( ) of the sun. — and his throne as the sun before me . the sun is sometimes beclouded , sometimes eclipsed , every night sets : but yet still keeps his place and course in the heavens : so though his seeds throne and kingdom should sometimes be obscured by the clouds and eclipses of great afflictions , and sometimes the darkness thereof should be so extream that the sun thereof should seem to set , yet should it rise again , shine forth again , and have still a permanency notwithstanding all seeming alterations . ( ) of the moon . — it ( that is , davids seed , and his throne ) shall be established for ever as the moon , and as a faithful witness in heaven . selah . the moon also is liable to be often beclouded and eclipsed , and every day sets , and besides this it is still in a posture of alteration waining or increasing , it never appears to us twice together exactly with the same face : so though the throne of davids seed should be exposed to increasings , decreasings and manifold alterations , yet the substance of it shall still remain . the latter clause , as a faithful witness in heaven , is by some made a fourth similitude ; and interpreted to be the rain-bow , gen. . , to . but by others rasi and a it is referred to the moon , or to both sun and moon ; which though liable to the fore-mentioned alterations , yet shall be constant and faithful witnesses of gods covenant with david , that as long as they shall endure , so long davids kingdom shall endure in his seed . ( ) of the day and night . this similitude is added by the prophet ieremiah ; b thus saith the lord , if you can break my covenant of the day , and my covenant of the night ; that there should not be day and night in their season : then may also my covenant be broken with david my servant , that he should not have a son to reign upon his throne . . the condition of all these promises is expressed , which god expects from davids seed . viz. c if he be constant to do my commandments and my judgements , as at this day . and elsewhere ; d if thy children will keep my covenant and my testimony that i shall teach them ▪ this condition is , constant obedience to god , and covenant-keeping with god. this condition davids seed must perform to god , if they expected god should perform his promises unto them . this promised mercy of the perpetuity of davids seed and kingdom , was performed , i. more immediately and literally to the seed of david , from solomon till the baby ionish captivity , in the e succession of twenty kings of davids race that sate upon his throne in ierusalem . and after the captivity in the succession of governors having the principality and supremacy of rule , such as zerubbabel , &c. after the kingdom was taken away . and after that , in the supream authority of their great council or senate , as pet. martyr hath observed ; f it is credible , that david perceived this promise belonged to his posterity , which should not only have the kingdom , but should continue even till christ. for it endured so long , not alwaies in the kingdom , but partly in a principality when the kingdom was now taken away , partly in the senate . for thus it was by little and little diminished even until herod . for he wholly dissipated and took away the publick council and senatory order . and thus the prophecy of jacob was accomplished , g the scepter shall not depart from judah , nor a law-giver from between his feet , till shiloh come . so he . it s true the sins of davids seed brought many clouds and eclipses upon davids house , as will appear in the next particular , but still more or less god continued this promised mercy to davids seed . ii. more mediately and spiritually to jesus christ , h of the seed of david according to the flesh , whose spiritual and everlasting kingdom over the church swallowed up the earthly kingdom of david . of christ , the angel said to the virgin mary his mother ; i the lord god shall give unto him the throne of his father david , and he shall reign over the house of jacob for ever , and of his kingdom there shall be no end . . finally , that god would not utterly take away his covenant-faithfulness and loving-kindness from his seed , no not in case of their iniquity , but chastise their sinful miscarriages with the rod of men . god was so resolved upon the perpetuity of davids seed and kingdom , that he resolved , their very sins should not disanul his covenant in this particular , though they should not escape without due chastisement in davids offending seed . k i will be his father and he shall be my son : if he commit iniquity , i will chasten him with the rod of men , and with the stripes of the children of men . but my mercy shall not depart away from him , as i took it from saul , whom i put away before thee . this is yet more fully expressed in the explanation of this covenant ; l if his children forsake my law , and walk not in my judgements ; if they break my statutes and keep not my commandments : then will i visit their transgression with the rod , and their iniquity with stripes . nevertheless , my loving-kindness will i not utterly take from him , nor suffer my faithfulness to fail . my covenant will i not break nor alter the thing that is gone out of my lips , &c. god will not break covenant with davids seed ; ; till first they break with him . yea though they become unfaithful to him , yet will he remain faithful to them , for his covenant-sake with david : yet will he chastize them with the rod and stripes of men , for their iniquities ▪ by [ the rod of men , and stripes of the children of men ] understand , either the instrumental means of correcting them , which god will make use of : making men a rod and scourg to davids seed offending , as it often came to pass . or , the moderation lenity and gentleness of his fatherly chastisements , ier. . , . isa. . , , . & . . to the end . in this branch of the covenant , note ; how the iniquity of davids seed is , presupposed , described , threatned , and the threatning qualified . i. the iniquity of davids seed is presupposed by god , as possible . m if he commit iniquity . this passage in samuel seems peculiarly to be intended of solomon that should build gods house : but the psalm shows it is also to be extended indefinitely to any of davids seed . n if his children forsake my law. ii. this iniquity is described and characterized ; more generally , by forsaking gods law. more specially , . by not walking in gods iudgements ; viz. his judicial laws ; . by breaking his statutes : viz. his ceremonial laws ; . by not keeping his commandments : viz. his moral laws . if they should transgress any sort of gods laws , this would be their iniquity in the sight of god. iii. this iniquity is threatned to be visited with the rod and stripes of men . if davids seed wil sin , even davids seed shall smart . gods covenant with them , exempts them notfrem afflictions in case of iniquity , but rather assures them of afflictions to their transgressions . this clause seems to have the nature both of a threatning , and of a promise . of a threatning : in regard of sin , in order to its destruction . of a promise : in regard of the sinners , in order to reformation and salvation . it is a great discovery of gods o fatherly affection and fidelity to his children , that he will chastize them for their sins , and not suffer them to dye under these diseases without remedy . if sinners scape without chastisements , it s a dangerous sign they are bastards , not children . now the lord visits the iniquity and transgression of his covenant-people with the rod and stripes of chastisement , for their manifold advantage . as , . to awaken them to a true sense of their iniquities , by discovering and aggravating their sins , unto them . p and if they be bound in fetters ; and be holden in cords of fliction ; then he sheweth them their work , and their transgressions that they have exceeded . the bitterness of affliction convinceth of the greater bitterness of corruption the cause thereof . some writings may be best read at the fire , and some in the water : so the blurs of sin are best discovered in the fire and water of distresses . the furnace and fining-pot discovers how much dross is mixed with the gold ; and blots run most abroad in wet paper : so the dross and blots of sin are best discovered in the fining-pot and wet-paper of tribulation . . to humble them for their iniquities discovered . god aims at his peoples q humiliation for sin , when he visits them with castigation upon that account . the fire melts the very stones into fluid mettal : so afflictions the most stony heart . manasses r himself , that monster for wickedness , when the king of assyria took him among the thorns , and bound him with fetters , and carryed him to babylon , and when he was in affliction ; he besought the lord his god , and humbled himself greatly . the lord loves our tears and sorrows , rather then our sins : yea and those sorrows most , that are for sin . . to provoke them unto prayer and supplication to that god that visits them with castigation . s if i shut up heaven that there be no rain or if i command the locusts to drown the land , or if i send pestilence among my people : if my people which are called by my name shall humble themselves and pray and seek my face , &c. so that , this god intends and expects when his people are chastised , that they come down upon their knees and cry to him for favour , manasses himself t falls to praying , when god had brought him into chains ; when he was in affliction he besought the lord his god , — and prayed unto him , & he was entreated of him . the rod makes us find prayer : and prayer makes us finde god. this effect affliction usually hath upon gods people , it stirs up the spirit of prayer ; u lord in trouble have they visited thee , they poured out a prayer ( heb. a secret-speech ) when thy chastening was upon them . and , as the musical instrument maks the sweetest melody when you strike the strings , and not till then : so our hearts make no such spiritual melody to god in supplications , till he smite our heart-strings with his castigations . david prayed most fervently , when afflictions lay upon him most heavily . as in the spring the birds tune most sweetly , when it rains most sadly . . to instruct them unto repentance , and purge them from their iniquities . x if they be bound in fetters , and held in cords of affliction , he openeth their ear to discipline , and commandeth that they return from iniquity repentance and reformation is the grand lesson which god would have his children learn by the rod. y — by this shall the iniquity of jacob be purged , and this is all the fruit to take away his sin . david acknowledgeth ; z before i was afflicted i went astray : but now have i kept thy word . ephraim thus bemoaned himself a thou hast chastised me , and i was chastised as a bullock unaccustomed to the yoke : turn thou me , and i shall be turned ; for thou art the lord my god. surely after that i was turned , i repented ; and after that i was instructed , i smote upon my thigh : i was ashamed , yea even confounded , because i did bear the reproach of my youth . afflictions are gods iordan ; to heal our spiritual leprosy . they are his fullers sope to wash out our spots and stains of sin . they are his fan ; to blow away our chaff . they are his fining-pot and furnace to burn up our dross out of us . a gracious heart shall lose nothing but his dross and rubbish in his afflictions . . to preserve them from like sinning for time to come . afflictions are not only restaurative from sin past ; but also preservatives against sin to come . they are like sea-marks to warn them continually against such mischiefs . they are as a wall or an hedge of thorns to keep his flock from straying and wandring in the by paths of iniquity : as hosea makes the allusion ; b therefore behold , i will hedge up thy way with thorns , and wall a wall , that she shall not finde her paths . afflictions are to sin , as the banks or sea-walls to the sea , restraints and preventions of their overflowing . by all this its apparent , that this clause in davids covenant of chastising the iniquity of his seed with the rod and stripes , was a covenant-favour to david and his seed : and deservedly to be reckoned up among the rest of his covenant-mercies . gods fatherly rod preserves his children from spiritual ruine . iv. this threatned chastisement is notwithstanding sweetly allayed and mitigated with that sweet promise of gods covenant-faithfulness , and not taking his mercy and loving-kindness utterly from his seed in reference to the kingdom , as he took it from saul . this promised blessing had its accomplishment . i. upon davids ordinary seed and posterity : especially two waies . . the conditioned chastisements in case of the iniquity of his seed ( which were threatned and promised ) were often actually inflicted upon his seed for their transgressions , and sometimes very sadly . as , ( ) upon solomon , c himself , for his paganish idolatries , wherewith he gratified all his strange wives . whereupon , god threatned to rend all the kingdom save one tribe , out of his sons hand and to give it to ieroboam the servant of solomon ; also god stirred up adversaries against solomon , as hadad the edomite and roezen the son of eliadah , ( ) upon rehoboham son of solomon . for , ( d ) upon his tyrannical answer to ieroboam and israel god rent ten tribes from him , and gave them to ieroboam . and afterwards e upon his forsaking of the lord when he had strengthened the kingdom of iudah , the lord forsook him and gave ierusalem so far into the hand of shishack king egypt , that he took away all the treasures of the house of the lord and of the kings house ; as also the shields of gold which king solomon had made . and the people of iudah , were shishacks servants for a time . ( ) upon asa. for , f he relying upon the help of benhadad king of syria against baasha king of israel , rather then upon the lord , was thenceforth afflicted with wars , and at last being diseased in his feet , he sought not to the lord but to the physicians and dyed of his disease . ( ) upon ieh●…shaphat . for , g he helping wicked ahab who sold himself to work wickedness , iehu , the seer said to him ; g shouldst thou help the ungodly , and love them that hate the lord ? therefore is wrath upon thee from before the lord . and afterwards , h joyning himself with ahaziah king of israel who did very wickedly to make ships to go to tarshish ▪ the lord broke his ships that they were not able to go thither . ( ) upon iehoram son of ●…ehoshaphat . for , he slew his brethren with the sword , and walked in the waies of ahab , having his daughter to wife ; i therefore god stirred up the phil stines and arabians that they brake into the kings house , and carryed away his wives , sons and all his substance ▪ and at last god smote him in his bowels with an incurable disease , and after two years his bowels fell out , so he dyed of sore diseases . ( ) upon ahaziah son of iehoram king of iudah . for , he k walking in the wicked waies of the house of ahab after his mothers counsel , and joyning in war with iehoram son of ahab against hazael king of syria ; was slain by jehu , as he was executing judgement upon the house of ahab . ( ) upon ioash son of ahaziah . for , l when ●…ehoiadah the godly priest his guardian , was dead , he with iudah and ierusalem forsook the lord , and served groves and idols : and stoned zechariah son of iehoiada for reproving their wickedness . therefore the syrians came with a small company , and destroyed a very great hoast , and all the princes of the people , and sent their spoil to damascus , and left ioash in great diseases who afterwards was slain in his bed by his own servants , for the blood of zechariah . ( ) upon amaziah son of ioash : for , m he having conquered the edomites , set up their idols to be his gods , and threatned to smite the prophet that reproved him . god gave him and his army into the hand of ioash king of israel and his army , who brake down cubits of the wall of ierusalem , took all the gold and silver , and all the vessels in the house of god with obed edom , and the treasures of the kings house . ( ) uppon uzziah son of amaziah . for , n when he was strong , his heart was strong , his heart was lifted up to his destruction . he invaded the priests office , and went into the temple to burn incense : therefore the lord presently smote him with leprosy , so that he was cut off from the house of the lord , remaining a leper till the day of his death . ( ) upon 〈◊〉 . for , o he was very wicked : served baalim , burnt incense in the valley of the son of himnom , burnt his children in the fire after the heathenish abominations , sacrificed and burnt incense in high-places on hills and under every green tree . therefore god delivered him and his people into the hands of the king of syria , and of the king of israel , so that in one day pekah slew valiant men , and israel carryed away captive , women sons and daughters , besides all the spoil . the edomites also and the philistines brought iudah low for their sins . and yet this ahaz in the day of his distress trespassed more against the lord. ( ) upon hezekiah . for , p after his recovery from his mortal sickness , his heart was lifted up , and he rendered not again unto the lord according to the benefit done unto him : therefore there was wrath upon judah and jerusalem , ( ) upon manasseh son of rezekiah . for , q he was a monster for all manner of idolatry and wickedness . wherefore the lord brought upon them the captains of the hoast of the king of assyria , which took manasseh among the thorns , and bound him with fetters and carryed him to babylon . ( ) vpon iosiah . for , he r fighting with pharaoh necho in the valley of megiddo , contrary to the words of necho from the mouth of god , was slain by the archers , to the extream grief of all iudah and ierusalem . and s for a season the kingdom of iudah was in some thraldom under necho . ( ) vpon iehoiakim . he t wrought evil in the sight of the lord. therefore nebuchadnezzar came up , bound him in fetters , carryed him to babylon with vessels of the house of the lord. ( ) vpon iehoia●…im . he did that which was evil also in the sight of the lord. so that nebuchadnezzar sent and brought him to baby , lon with the goodly vessels of the house of the lord , and made his brother zedekiah king over iudah , &c. ( ) vpon zedekiah . for , x he did evil in the sight of the lord , humbled not himself before jeremiah the prophet speaking from the mouth of the lord , brake his oath and covenant with nebuchadnezzar , the priests aud people grew notoriously wicked , defiled the temple , and despised all gods messages for their reformation . therefore god sent upon them the king of the caldees who destroyed temple , city and people , carrying the residue of them shamefully captives into babylon , where they remained seventy years together as people buried in their graves . thus god visited the iniquity of davids seed with the rod of men , and with the stripes of the children of men . and so the clause of the covenant touching their castigation for their transgressions was abundantly performed . . the promised qualification and mitigation of this chastisement was also accomplished as truly : in that god , in midst of all his judgements upon them for their sins , yet still reserved the kingdom of iudah to davids seed , and raised him up a seed as a lamp or a light to sit upon the throne in jerusalem , as the y story divers times observes , and the series thereof doth plainly evidence . yea and under and after the captivity z till the coming of christ god raised up governors and rulers of davids race over iudah and ierusalem , either single persons , as zerubbabel , &c. or societies as the synedrion ( wherein they of the tribe of iudah had greatest share ) in which was the supream power more or less till the destruction of ierusalem after jesus christ , or at least till christs incarnation . thus , the scepter did not depart from judah , nor a law-giver from between his feet , till shiloh came ; till jesus christ the prosperour or saviour , of iudah's race , came . this point is well cleared by divers of our modern writers , to the diligent perusal of whose elaborate determinations therein i refer the learned reader , for brevity sake ; viz. andr. rivet . in genes . . excercitat . . and . and after him , frider. spanhem . in dub. evangel . part. . dub. xviii . and after them both , the late large lond. annot. on genes . . . who ( although they have some difference in their explanations of this point , yet ) give great light thereunto . thus this promised mercy had its accomplishment upon davids ordinary seed . ii. upon davids extraordinary seed ▪ iesus christ , . it was accomplished also two waies , viz. . the chastisement threatned in case of the iniquity of davids seed , was deeply inflicted upon iesus christ. for b he bore our sins upon his own body on the tree ; c he was made sin for us , who knew no sin ; d god laid upon him , ( or made meet on him ) the iniquities of us all , even of all the elect from the beginning to the end of the world . so that , by imputation , jesus christ became one of the greatest sinners that ever was in the world . hereupon consequently god visited our iniquities upon him with the rod and stripes of men : e he was wounded for our transgressions ; he was bruised for our iniquities , the chastisement of our peace was upon him , and by his stripes we are healed , &c. he was chastised for our sins : that had none of his own to be chastised for . whence augustin pathetically ; f o wonderful condition of the censure ! o ineffable disposal of the mysterie ! the unjust fins , and the just is punished : the guilty doth the fault , and the guiltless is beaten : the impious offends , and the pious is condemned : what the evil deserves , the good endures : what the servat perpetrates , the master paies : what man commits , god undergoes , &c. . the qualification also of this threatning was made good upon christ. for in his deepest sufferings and humiliation god did not take away his mercy and loving-kindness from him , nor suffer his faithfulness to fail . god did not forsake him , though upon the cross , when he seemed most to forsake him ▪ for , then god was g his god & father , then by divine power h he converted the thief most miraculously ; then i he commended his spirit into his fathers hands , & that day went to paradise : then k heaven and earth did homage to him , the sun withdrawing his light , the veil of the temple tearing , the earth-quaking , the rocks rending , the graves opening , the dead rising . yea when he was in grave , in his lowest degree of humiliation ; l god did not leave his soul in hell , nor suffer his holy one to see corruption , but shewed him the path of life , and after set him at his own right hand , to reign for ever and for ever . these are the covenant-mercies promised more specially to davids seed , having their primary accomplishment in iesus christ his primary seed . thirdly and lastly , the covenant-blessing or mercies touching the people israel , the subjects of king david and his royal seed , were especially these ; viz. gods habitation in sion for ever . . their peaceable and secure establishment in canaan . . their singular prosperity both in temporals and spirituals . the second flows from the first , as a proper fruit and effect thereof : the third results from both the former , as a consequent thereof : so the first is the root and foundation of them all . . gods habitation in sion for ever . this is plain in that exposition of gods covenant with david ; m if thy children will keep my covenant and my testimony , that i shall teach them , their children also shall sit upon thy throne for evermore . for the lord hath chosen sion : he hath desired it for his habitation . this is my rest for ever : here will i dwell , for i have desired it . this promise is very emphatical : and yet sufficiently obscure . for the clearing whereof , these particulars are a little to be explained . viz. . the connexion of this promise with that before ? . what place is intended by zion ? . how god did dwell in sion ? why god would dwell there ? . in what sense god said of sion , this is my rest for ever , having long since removed his resting place and habitation thence , for the sins of the iews ? ( ) the connexion of this promise with the promise foregoing , is in the word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ci , n for ; or because . so that in this promise god gives a reason of the perpetuity of davids throne and kingdom to his seed : because god himself had chosen zion for his own perpetual rest , where he would cloth his priests with salvation . upon which calvin hath a good note ; o this connexion ( saith he ) is to be noted : because the stability of that kingdom was no where else to be sought but in christ : but the kingdom of christ is inseparable from his priesthood . hence we see why he mentions zion chosen : because god ordains nothing touching the kingdom separately , but brings in the sanctuary also , that it might be a true image of the mediator that was to come , who after the order of melchizedek , was not only a king , but also a priest. whence , the state of the kingdom and tabernacle were individed . so he. ( ) the place here intended by zion , was ; . literally that doubletopped-hill in ierusalem , whereof , the one top was called , sion ; the other moriah , p whereon solomon built the temple , whereon also q abraham had of old offered up isaac in a figure . of sion it cannot precisely be understood , the holy place of the habitacles of the most high , being built , not upon sion , but upon mount moriah : r the city of david the royal seat being built on mount sion , which was on the north-side of moriah . therefore under the term sion we must understand moriah also ; as s muis hath here well observed . . mystically and spiritually , the church of god , typified and notably shadowed out by mount sion , and the temple there . to this effect , the church of god is often in the prophets called sion . thus that prophecy of christ must be understood ; t yet have i set my king upon mine holy hill of zion ; that is , in the church . and in the new testament mount sion is put for the church also ; u but ye are come unto mount sion , &c. x and i looked , and lo , a lamb stood on the mount sion , and with him . having his fathers name written on their foreheads . ( ) in sion god did promise to dwell in a peculiar sort , so as he would dwell no where else . the lord loved the gates of sion , more then all the dwellings of jacob , psal. . , . and . , . for clearing this note , that gods presence and habitation is , i. general , every where ▪ psal. . , &c . by immensity of his essence , ier. . . . by extent of his power and dominion , iob . . psal. . . . by efficacy of his providence , ier. . . acts . . ii. special , in some special places . so god is and dwells , . gloriously in heaven , mat. . . . graciously in sion , in his church . and this ( ) by peculiarity of his fatherly providence , isa. . . ( ) by visible symbols signs or tokens of his presence . as , by his fiery and cloudy pillar , tabernacle and ark he dwelt in his church in the wilderness : by his temple and ark and other levitical ordinances he dwelt on mount sion , on mount moriah at ierusalem , and in his jewish church : and by his new-testament-ordinances he dwels now in all the churches of the gentiles , which are the spiritual sion . ( ) by inhabitation of his spirit and efficacy of his grace . so he dwelt and dwells in the true invisible church among both jews and gentiles , and in the hearts of all true believers , cor. . , . eph. . ult and . . . wrathfully , by acts of wrath , justice and indignation god dwells even in midst of his enemies , psal. . . so that god promised to dwell in the literal and spiritual sion the church graciously , all those fore-mentioned waies . and this was a very high and eminent mercy . for , where god pitcheth such his special and gracious habitation , there these sweet priviledges attend and ensue upon his presence and residence . viz. . enjoyment of the special tokens of his presence and residence . while god dwelt in midst of israel , they still had the signs and tokens of his inhabitation continued to them ; as , his pillar of cloud and fire , his tabernacle , ark of his presence , temple , &c. and while god dwells in any church , he continues his y oracles and ordinances as signs of his presence there . now such tokens of his presence are great priviledges . . mutual nearness betwixt god and that people . they that dwell together are near to one another . god is near to them , and not afar off , deut . . and they are a people near to god ; psal. . . they z who sometimes were afar off , are made nigh by the blood of christ. . peculiar manifestation of god and christ to them , so as not to the world , joh. . , , . they that dwell together , are more intimately and familiarly acquainted one with another . . reciprocal love and dearness betwixt god and them , christ and them . a he that loveth me ( said christ ) shall be loved of my father , and i will love him , and will manifest my self unto him . — and we will come unto him , and make our abode with him . father and son make their abode with him that loves christ ; and he that loves christ , is beloved of father and son. there 's two loves for one ; and both infinite . . sweet relations betwixt god and them . b ye are the temple of the living god ; as god hath said , i will dwell in them , and walk in them : and i will be their god , and they shall be my people . — and i will receive you , and will be a father unto you , and ye shall be my sons and daughters , saith the lord almighty . here 's a family-relation , betwixt father and his children ; here 's a covenant-relation , betwixt god and his people : both accompanying gods indwelling in a people . how sweet , how glorious are these relations ! . dear communion and intimate heavenly fellowship betwixt god & them . c as god hath said , i will dwell in them , ( there 's gods habitation in them ; ) and walk in them , ( there 's his communion with them thereupon . ) and elsewhere saith christ ; d if any man will open unto me , i will come in unto him , ( there 's his habitation ; ) and sup with him and he with me , ( there 's the dear communion betwixt them , they spiritually feasting and rejoycing one with another . ) . safe and secure protection against all evils and enemies , and seasonable relief in all dangers and difficulties . where god dwells ; safety dwells . see psal. . . and . , . and . . . satisfying refreshments and consolations . where god dwells , there love , peace , joy , comfort , holiness , happiness , yea heaven dwells . e god is love : and he that dwelleth in love , dwelleth in god , and god in him . and he that dwelleth in god , having god to dwell in him , doth dwell in the midst of the paradise of god. ( ) why god would dwell in sion ; in literal sion , at ierusalem , or in spiritual and mystical sion the church : here are three reasons given , but all for substance one and the same , and all drawn from god only , none from sion . the lord hath chosen sion : he hath desired it for his habitation : here will i dwell , for i have desired it . god promised his presence and residence there , not for any merit or worthiness in sion : but of his own meer election , grace and affection to sion . god fetches all arguments and motives from himself , for his favours to his church . he will dwell in her , because he loves her : and he f loves her , because he hath chosen her and set his love upon her . ( ) in what sense god said of sion , this is my rest for ever ; he having long since removed his habitation thence for the sins of the iews . answ. this particular may be thus cleared . i. the phrase [ for ever ] in the hebrew language , . sometimes is used indeterminately , for absolute continuance to all eternity without end , as psal. . . and . . and . . ( ) sometimes it s used determinately , for a long continuance of time , yet which shall at last determine and end ; as at a mans death , or at the year of jubilee , &c. which is the ever of life , the ever of jubilee , &c. sam. . . exod. . . with levit. . , , , . in this later sense we must needs understand this phrase here , though sion should have been gods rest till the worlds end : for then at least it should have determined . but it was determined sooner : even at the great jubile of jubile's when christ came , and g the worship of god should no more be affixed to any particular place , but be managed any where purely and spiritually . ii. the blessings of this covenant were promised , ( ) some of them absolutely ; as h the raising up of christ of the seed of david , and the perpetuity of his kingdom , &c. which , notwithstanding all intervening failings in david himself or in his posterity , were exactly in their season performed . ( ) some of them conditionally ; as i a sucession of rulers in israel of davids race continually , upon condition of their obedience , covenant-keeping , &c. k gods presence and residence in the temple for ever , upon the same condition . and therefore he afterwards adds ; l but if ye turn away and forsake my statutes and my commandments which i have set before you , and shall go and serve other gods and worship them : then will i pluck them up by the roots out of my land which i have given them : and this house which i have sanctified for my name , will i cast out of my sight , and will make it to be a proverb and a by-word amongst all nations . and this house which is high , shall be an astonishment to every one that passeth by it ; so that he shall say , why hath the lord done thus unto this land , and unto this house ? and it shall be answered , because they forsook the lord god of their fathers , which brought them forth out of the land of egypt , and laid hold on other gods , and worshipped them , and served them therefore hath he brought all this evil upon them . so that israel failing in the condition of this promise , the promised blessing failed , god removed his presence from them : and yet his promise was fully performed . iii. the sins which provoked god to forsake his habitation , to take away his presence and the tokens of his presence from his people the iews , and so consequently from any other people , are especially these ; . unbelief in jesus christ , and being hardened therein rom . . . . stumbling at christ that stumbling stone . rom. . , , . rejecting christ and murdering him . mat. . , ▪ , . . forsaking the lord , his law , and covenant , chron. . , , . and . . chron. . . ier. . , . . leaving of first-love and first-works , rev. . , , . . luke-warmness in religion , rev. . , , , . . unsoundness in doctrine , when the prophets are fools and spiritual men ( viz. they that pretend to the spirit ) are mad , hos. . to . when the truth and gospel of christ is contradicted and blasphemed , acts . , . . extream and general barrenness , unfruitfulness , &c. under gods ordinances and means of spiritual fruit-bearing . mat. . . - . isa. . . to . . idolatry , in laying hold of , worshipping and serving other gods , &c. chron. . , , , . deut. . , &c. and . , . &c. and . , , &c. psal. . , . and . , &c. ier. . , &c. and . , . ezek. . , , &c. hos. . , &c. what sin doth more speedily drive god away then idolatry ? . the using of sorcery and like curious diabolical arts like pagans , isa. . . this one of manasses sins , for which among others god forsook his people , kings . . . when the gospel comes in power , the diabolical arts go down , acts . , , . when such devilish arts are re-embraced , proportionably the gospel goes down . . general prophanness and wickedness in all sorts , magistrates , ministers , and people ; especially when aggravated , with contempt of reformation , and persecution of gods faithful messengers that would reform them . then there 's no remedy , chron. . , to . mat. . , , , . . finally , a long continued perseverance in all manner of wickedness from time to time under gods mercies , deliverances , judgements , ordinances , and all manner of his dispensations , kings . , . for these sins god is wont to with-draw his presence and residence from a people ; and for most of these he forsook sion and ierusalem , that once was his delightful rest and habitation . . the peaceable and secure establishment of israel , the subjects of king david and of his royal seed , in the land of canaan . this blessing re●…ults from the former most eminently . israel could never have a better foundation of peaceable and secure settlement in canaan , then gods rest and residence in the midst of them : according to that , m god is in the midst of her , she shall not be moved , god shall help her at the peering of the morning . this blessing is thus expressed and promised in the body of the covenant in nathans vision ; n moreover , i will appoint a place for my people israel , and will plant them , that they may dwell in a place of their own , and move no more : ●…ither shall the children of wickedness afflict them any more , as before time , and as since the time that i commanded iudges to be over my people israel , and have caused thee to rest from all thine enemies . in which promise god assures david of the good condition of his subjects ; the flourishing happiness , prosperity and security of subjects being the honour and glory of their princes . this blessing hath in it many branches . for herein god promiseth touching his people israel ; . to appoint ( or ordain ) a place for them . obiect . but had not god done this already , promising canaan to abraham and his seed , gen. . . & . , , , . & . , , , . & giving them possession thereof in the daies of joshuah ? iosh. , &c. answ. ●…rue ; but here ( faith kimchi ) god promiseth more plentiful influences of heaven , and more ample blessings , both in regard of the fruitfulness of the fields and firmness of the kingdom , then formerly . so that the words are to be taken comparatively : not absolut●…ly . besides , till davids daies canaan was not in the compleat possession of israel ▪ for till then the jebusites possessed the fort or castle of sion , o which david took , and called it the city of david : but afterwards they should have the compleat possession of it . . to plant israel , that they may dwell in a place of their own , and move no more . this metaphor of planting them , imports their firm and secure settlement in canaan . p what is planted ( saith p. martyr ) is not easily plucked up by the roots . this planting was also q formerly promised by moses . trees planted dwell in their own place , and are not soon moved thence : they alone possess the ground wherein they are planted , other trees grow not on their roots : israel in egypt r were in a strange land , none of their own ; and in the wilderness they were in their pilgrimage , not in their heritage ; and in canaan it self they were scarce yet throughly rooted , being often disturbed with many sorts of enemies : but they should now take deeper roots , and move no more . obiect . but how did they move no more , when after this the ten tribes were carried away captive into assyria , and the tribes of judah and benjamin w●…re oft-times grievously shaken by sundry enemies , and at last shamefully carried captive into babylon for . years together ? answ. two things may be replyed to this objection . viz. ( . ) this phrase ( of their moving no more ) may be taken conditionally . they should move no more out of canaan , upon condition they kept gods covenant , obeyed his commandments , and avoided god-provoking sins , in canaan : temporal mercies are still promised upon such conditions , expressed or implyed : as sam. . . ier. . , . they therefore performing the conditions of this promise , were not removed out of their land , as in the daies of their godly kings , asa , iehosaphat , hezekiah , iosiah , &c. is evident . but when they failed in these conditions , themselves evacuated and voided the promises of god , and were removed out of their land , yea s plucked up by the roots , as god had threatned , the ten tribes being carried away captive into assyria , and iudah afterwards carried away into babylon . ( ) the phrase being taken absolutely and simply , as without condition , so this promise was fulfilled ; literally , in the daies of david and solomon , the two chief royal types of christ ; for , in their daies israel moved no more out of canaan their inheritance : mystically , this promise had and hath its chief accomplishment in the everlasting kingdom of jesus christ , t who shall raign upon the throne of his father david over the house of jacob for ever , and of his kingdom there shall be no end , it shall never be destroyed , removed or shaken . whereupon the apostle stiles it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , u an unshaken kingdom , an unmoved kingdom . the word properly signifies , a freedom from such motion as is in the sea. the sea is restless , alwaies in motion , by ebbings and flowings , or by stormy winds and tempests . but christs kingdom shall never be moved from within it self , or from without it self : x till christ , having destroyed all his enemies , and put down all rule , and all authority and power , shall surrender up his mediatory kingdom to the father , not in regard of the substance , but the circumstance and manner of the administration thereof , that god may be all in all . . finally , y that the children of wickedness should not afflict them ( or waste them ) any more , as before-time , ( or from the beginning ) and as since the time of the iudges . by [ children of wickedness ] understand the paganish idolaters and persecutors , who lived without god in the world , in all wickedness , as egyptians , idumeans , philistines , amalekites , &c. these should no more afflict and waste them in their persons and states , as formerly from the beginning . viz. as egyptians afflicted them in egypt , as the amalekites , edomites , amorites , moabites , &c. afflicted them in their journey towards canaan , as the canaanites , philistines , and other enemies wasted them in time of the iudges , and under the reign of king saul . god had now given rest to david from all his enemies , and in comparison of former times , his subjects israel should not be under any more such afflictions . israel henceforth should have his quietus est , &c. this promise must be understood , ( ) not simply but comparatively . in comparison of former afflictions by the wicked , they should not afterwards be afflicted by them . ( ) not absolutely , but conditionally : upon condition of israels keeping covenant with god. otherwise , god would chastise them with the rods of men , as afterwards upon the sins of kings and people it fell out , as i have already abundantly manifested . in all temporal promises god still reserves this latitude to himself , to shorten or remove promised mercies , and to chastise his people with contrary judgements in case of their miscarriages . . finally , touching israel the subjects of david , god in this covenant promised , their singular prosperity both in temporals and spirituals . i. israels prosperity in temporals , is promised in that explanatory recital of this covenant , psal. . where god said of sion ; z i will abundantly bless her provision : i will satisfie her poor with bread . by provision and bread , understand a confluence of all necessary temporals good for sion . she should have them not only with gods leave , but with his love ; not only by his permission , but by his benediction ; she shall have provision : god will bless her provision : god will bless her abundantly . this is one happy fruit and effect of gods habitation in sion . a godliness hath the promise of the life that now is . yea the poor in sion , the meanest members of the church have part in this promise : god will sufficiently provide for them , and their comfortable subsistence , he will satisfie her poor with bread . this is a sweet promise , for sion's poor to rest upon . ii. israels prosperity in spirituals . in the same explanation of this covenant god promised , b i will also cloth her priests with salvation : and her saints shall shout aloud for joy . the blessings here promised , are also mentioned by solomon in his prayer at the dedication of the temple ; c now therefore arise o lord god into thy resting place , thou and the ark of thy strength : let thy priests o lord god , be cloathed with salvation , and let thy saints rejoyce in goodness . in this promise are mercies , . more peculiar to the priests . i will cloath her priests with salvation . in the former petitory part of this psalm the words are d let thy priests be cloathed with righteousness : and let thy gracious-saints shout-aloud interpreters here somewhat differ about the sense . by [ salvation ] here e calvin understands only gods protection , under which gods priests should be safe and happy . and by [ righteousness ] gods righteousness : that is , the fruit of gods righteousness , in defending protecting and taking care of his priests . f him. de muis interprets this [ their cloathing with salvation ] of gods open and visible help and salvation to sions priests , as evident to all as the garments wherewhith they are cloathed . or rather as if god had said ; i will wholly encompass sions priests with salvation , as with a garment , and i will never forsake them . but in the former verse he understands by righteousness the priests constant righteousness , as evident to all , as their very garments wherewith they were cloathed . g lavater thinks here is an allusion to the priests garments which shadowed out many vertues , that they should be evidently cloathed and adorned with true virtues and holiness of life . but none of these satisfie : nor ( in my judgement ) do they fully reach the sense and intent of the holy ghost herein . the phrase [ of cloathing sion's priests with salvation ▪ ] is comprehensive and seems to me to import these three things viz. ( ● ) the safe conservation and continuation of the publique ministery in sion . her priests should not be destroyed , nor driven into corners : but sion should still see her teachers before her eyes . ( ) the eminent decking and adorning of sions priests with the spiritual ornaments of righteousness and salvation which should be as visible and evident in their functions and conversations : as their preistly robes ( types of such spiritual ornaments ) were eminent and visible in their ministrations . ( ) the efficacy and prevalent success of the ministry of sions priests , upon the people for salvation and righteousness . their ministration should be salvifical to the church and people , full of saving efficacy . the word salvation is in scripture used in such latitude and variety of acceptations , as it may easily comprize all this . and the sense of words or phrases in scripture are not to be restrained without just and apparent necessity . that learned and judicious writer h mr. iohn ball expounds them much to this effect . . more common to all the holy people and saints in zion . and her saints shall shout aloud for joy , psal. . . this eminent joy of sions saints , seem to have reference , to the lords peculiar affection to , and habitation in sion , to gods blessing of sion , with a confluence of outward accomplishments , and to his clothing of sions priests with salvation : these fore-promised mercies shall be singular matter of sion's saints rejoycing , yea of their triumphant shouting for gladness . psal. . , , , . for what greater cause can there be of rejoycing to gods saints , then to enjoy their god resident in the midst of them , and with god a confluence of temporal and spiritual blessings in his saving ordinances ? these now are the covenant-blessings or mercies which on gods part were promised to king david and his seed in this covenant . section ii. ii. the covenant-duties conditioned , required and re-stipulated on the part of david and his seed in this covenant , may be reduced chiefly to these two heads , viz. . their keeping gods covenant and testimony , walking in his commandments , satutes and iudgements . . their being iust in their kingdom , ruling in the fear of god. that they were to perform , as good men : this , as good kings and rulers over men . that , was common to them with all israel . this , was peculiar to the house of david in israel . i. their keeping of gods covenant and testimony , &c. as god would keep covenant with david and his seed : so they must keep covenant with him . he will not be foederally bound , and they set at liberty . as he performs covenant-mercy : so they must perform covenant-duty . this condition on their part is notably expressed in divers recitals and expositions of this covenant . as ; i the lord hath sworn in truth unto david , he will not turn from it ; of the fruit of thy body will i set upon thy throne . if thy children will keep my covenant and my testimony that i shall teach them : their children also shall sit upon thy throne for evermore . but contrariwise he adds elsewhere ; k if his children forsake my law , and walk not in my judgements ; if they break ( heb. profane ) my statutes , and keep not my commandments : then will i visit their transgression with the rod , and their iniquity with stripes . nevertheless my loving-kindness will i not utterly take from him : nor suffer my faithfulness to fail , &c. here 's gods law , as the genus or general ; and in his iudgements , statutes , and commandments , viz. iudicial , ceremonial and moral laws , as the species , or specials : the breach or violation of any of these by davids seed is threatned to be visited with gods rod and stripes , consequently the observance of them all is required from them . and david , having reference to this covenant , particularly applies this condition to his son solomon , in his speech to the solemn assembly of israel : l and he said unto me , solomon thy non , he shall build my house and my courts : for i have chosen him to be my son , and i will be his father . moreover i will establish his kingdom for ever , if he be constant ( heb. strong ) to do my commandments and my judgements , as at this day . and hereupon m david presently applies this by way of exhortation ; first to all israel , inciting them to keep and seek for all the commandments of the lord their god , that they might possess canaan and leave it for an inheritance to their children for ever : then to his son solomon , injoyning him , to know the god of his father , to seek him , and to serve him with a perfect heart and a willing minde , that thus , both davids seed , and the subjects of david and his seed , might perform the conditions of this covenant with god. from all these passages , we may thus determine and conclude touching the covenant-duties and conditions imposed upon david and his seed : viz. more generally , that the covenant-duties and conditions required of david and his seed in this covenant , are the same with those imposed upon israel and their posterity in the sinai-covenant . fo●… , . god , in imposing these conditions upon david and his seed , plainly hath reference to the duties of the sinai-covenant ; as the n phrases of keeping his covenant and testimony , of doing his commandments and his iugements , viz. his iudicial ceremonial and moral laws ( the body of the sinai-covenant , ) do abundantly evidence . . this covenant with david did not void or annul the sinai-covenant or the duties thereof : it continued in force till the death of jesus christ , when it had its general accomplishment . david therefore and all his seed remained still under the obligation and duties of the old testament or sinai-covenant . this covenant with david was not destructive , but cumulative , to that with israel . look o back therefore upon the covenant-duties of the sinai-covenant , and the explications of them : and there you shall also , as in a glass , behold the covenant-duties of this covenant at large unfolded . more particularly , the covenant-duties and conditions imposed upon david and his seed under this general , are these . viz. . their being gods saved , gods people , gods sons and first-born by covenant , see psalm . , . sam. . . . chron. . . & . . these covenant-relations have in them both a dignity from god , and a duty to god. the ( c ) duties thereof have been formerly laid open , both in this , and in the sinai covenant . how can any persons keep gods covenant faithfully and acceptably , till themselves first become gods covenant-people effectually ? they must first have covenant-principles and abilities : before they can truly put forth those abilities in covenant-performances . . their true knowledge of god and of his covenant , and seeking for all is commtandments , chron. . , , : such knowledge is the necessary in-let to all sincere covenant keeping by faith and obedience . . their keeping covenant by true faith in iesus christ , the great mercy and mysterie promised both in this , and the sinai-covenant . that christ was revealed , and faith in christ required and conditioned , in the sinai-covenant , i q have abundantly proved ▪ that iesus christ was also revealed and chiefly intended in this covenant , i have in this chapter evinced . compare also , luke . , , . acts . , , , &c. heb. . . with the tenour of this covenant . therefore true faith in this christ , is necessary to the keeping of this covenant : for , . without true faith christ herein revealed could not be apprehended by david or his seed . . and without true faith , neither their persons nor performances could be accepted . for , r without faith it is impossible to please god. . their keeping covenant , by . willing , perfect . entire , and . constant obedience , see chron. . , , . psal. . , . & . , . what such obedience is ; in what notion it is required in the sinai covenant , and so in this ; and what is the rule of such obedience ; i have sufficiently s elsewhere unfolded . that the lord intended the keeping of this his covenant by such obedience , king solomon intimates in his blessing of the people at the dedication of the temple , saying ; t the lord our god , be with us , as he was with our fathers : let him not leave us nor forsake us : that he may incline our hearts unto him , to walk in all his waies , and to keep his commandments and his statutes and his iudgements which he commanded our fathers , — let your heart therefore be perfect with the lord our god , to walk in his statutes and keep his commandments as at this d●…y . god himself , confirms the same in his answer then returned to king solomons prayer ; u and the lord said unto him , i have heard thy prayer and thy supplication that thou hast made before me : — and if thou wilt walk before me as david thy father walked , in integrity of heart and in uprightness , to do according to all that i have commanded thee , and wilt keep my statutes and my judgements : then i will establish the throne of thy kingdom upon israel for ever , as i promised to david thy father , saying , there shall not fail thee a man upon the throne of israel . &c. . their repentance and returning to the lord unfeignedly in case of any their covenant-failings and miscarriages . this covenant-duty in all the people of israel ( and therefore consequently in davids seed , rulers over israel ) . king solomon x intimates , in his prayer at the dedication of the temple : and god confirms , in the accepting and granting of his prayer . what true repentance is ; that such repentance was required and conditioned in the sinai-covenant , and so also by consequence in this ; with inferences hereupon - i have explained in the sinai-covenant there see . book iii. chap. . aph . sect. . these were the covenant-duties and conditions imposed here upon david and his seed , which did in common belong to davids house and to all the house of israel . the covenant-duties , more peculiar and appropriate to david and his house follow . ii. their being just in their dominion and royal government , ruling also piously and religiously . this is laid down notably in davids last words , y he that ruleth over men must be just , ruling in the fear of god , in the hebrew phrase ( which studies brevity ) the sentence is imperfect , some word or words being omitted which should perfect the sence . the words are exactly thus to be translated ; a ruler over-earthly-man just , ruling the fear of god. and they may be interpreted two waies , viz. . mandatorily , as requiring a covenant-duty from david and his seed : thus ; a ruler over-earthly-man must be just , ruling in the fear of god. or thus : be thou a iust ruler over-earthly-man , rnling tn the fear of god. so it is a command or divine injunction to david and his royal seed , to rule righteously , and religiously , . promissorily , as a foretelling the covenant-dignity and excellency of christ and his kingdom , that was to come of david according to the flesh : thus ; the ruler over-earthly-man , shall be just , ruling in the fear of god. that is , the messiah that shall descend of david shall be a just ruler ; &c. in my judgement , these words are here so laid down on purpose by the holy-ghost , that they may be taken in full latitude , both as commanding a duty from david and his seed , as types of christ ; and as promising an excellency in christ the anti-type of david . christ , should succeed david as a king , psal. . , , . & . . & . , , , , . zech. . , . hos. . . and christ should reign and rule in his kingdom most righteously , and religiously . see psalm . , , , , . & . , , , , , , , . isai. . . to . ier. . , . zech. . , . he is the true melchizedech , or king of righteous ness , heb. . , , , &c. but here i shall consider the words only in the first notion , as commanding a covenant duty from david and his seed , because i am speaking of them as imposing a covenant-duty upon them , in reference to the throne and kingdom which by covenant , god setled upon david and his seed . . david and his seed must rule over israel , righteously . z a ruler ( or he that ruleth over-earthly-man must be just . the ruler , here spoken off , is the royal or kingly-ruler , who in his dominions is a supream ; the supream ruler , or governor of a people , or stiled by some other denomination : viz. david and his seed . the subjects here particularly intended by men or earthly-man were israel , which was the common-wealth of god , of his peculiar institution . and they were at that time the only church of god on earth . the qualification of this ruler , and of his rule , is righteousness , and religiousness . first of his iustice or righteousness . david and every of his successive seed sitting on the throne must be iust. how ? . iust in their person . . iust in their office. ( ) iust in their persons . having due qualifications of justice and principles of righteousness within : without which their office and administrations could never be righteous without . the fruit resembles the nature of the tree . such the fountain : such the streams . iustice of the person of a ruler , is that habit of righteousness whereby he is disposed duly to administer both mercy and iudgement to all his subjects indifferently without respect of persons , fear or rewards . he must be inclined both to mercy and judgement , psalm . . prov. . . with prov. . . and this to all without respect of persons , prov. . . and . . psal. . . deut. . , . as also without fear of men , or taking rewards from them to pervert justice , deut. . . isa. . . prov. . . unto such an habit and qualification of righteousness divers subservient endowments are very necessary . as , . knowledge and judicious understanding in every cause , &c. psal. . . prov. . . eccl. . . isa. . ▪ . . clemency , gentleness , mercifulness , prov. . . that he may lay to heart every good cause , even of the poor , widow , fatherless and oppressed , isa. . , . . fortitude and courage , not to fear mens faces , but rather to be a terrour to evil-doers , prov. . . deut. . . rom. . . . humility , that his heart be not proudly lifted up above his brethren , and he oppress them , or turn tyrant , deut. . , . rehoboam's fault and ruine . kings . , &c. psal. . . . chastity , that his heart be not turned away from right judgement , deut. . . prov. . . lust destroyeth kings . . temperance and sobriety , that the judgement be not darkened in discerning things that differ . it is not for kings to drink wine , &c. ( that is , intemperately ) least they drink , and forget the law , and pervert the iudgement of the afflicted , prov. . , . eccles. . , . . contentedness , hating covetousness , deut. . , . and . . prov. . . ( ) iust in their office of ruling . it was not enough that david and his seed had just principles , they must also perform just practises , do just things . this iustice of their office comprizeth in it two things . viz. first , a just advocation to , or acquisition of , their office. that they come not to their rule and government by unlawful usurpation , without any just right or title . the fault of usurping athaliah , kings . , , . secondly , a just execution and discharge of their office , in the impartial and due administration of mercy and iudgement to all their subjects for their good , without respect to mens persons , fear of mens faces , or expectation of their corrupting gifts and rewards : as hath been formerly proved . now this actual execution or exercise of their just rule , hath in it a twofold act : viz. protection and gubernation . i. protection . the supreme ruler or governor ought to improve his utmost authority and power , for the protecting , preserving and defending of his subjects and common-wealth in safety , peace and prosperity b behold a king shall raign in righteousness , and princes shall rule in judgement . and a man ( viz. such a king or princes , ) shall be as an hiding-place from the winds : and a covert from the tempest ; as rivers of water in a dry place ; as the shadow of a great rock in a weary land. this king is very generally interpreted to be king hezekiah , yet as a type of jesus christ : these princes , the princes of hezekiah , as shebna , &c. imployed under him in the government : his protection of his subjects from all sorts of evils and injuries is elegantly described by four notable metaphors or similitudes . such protection is due from all supreme rulers to their subjects . and this especially against three sorts of evils . viz. . against all enemies forrein or domestick ; from without , or from within the common-wealth : that they may be powerfully resisted , prevented and suppressed , and the subjects defended . . against all injuries , wrongs , oppression , violence , &c. that the subjects , ( especially the poor , the friendless , the widow , and the fatherless , c which of all other are most exposed to injuries and oppressions without remedy , ) may be defended , rescued , and relieved , psal. . , . isa. . . and this by a righteous current and course of judgement . . against publike wants and necessities , prejudicial and destructive to their common-wealths publike welfare and prosperity . as want of bread in a time of famine , want of trade with forrein nations , without which they cannot well subsist within their own territories , &c. rulers must be like rivers of water in a dry place , as well as an hiding-place from wind and covert , from tempest , isa. . , . ii. gubernation , or actual governing . the supreme ruler ought to exercise his power and authority in the upright guiding and governing of all his subjects according to mercy and judgement , as the cause shall require , for their good and benefit , rom. . , . tim. . . this actual governing hath in it two principal branches . . direction of the subjects in all good waies of righteousness , by making , enacting and publishing righteous good and equal laws for the common-wealth , subservient , not opposite , to true religion . establish iudgement in the gate , amos . . such the good decrees even of pagan rulers sometimes , as of cyrus , ezra . . , &c. darius , ezr. . , , , &c. dan. . , , . nebuchadnezzar , dan. . . opposite thereunto are , the decreeing of unrighteous decrees , isa. . , , . the framing mischief by a law , psal. . . the statutes of omri , mich. . . ungodly , unrighteous , ensnaring and bloody decrees , esth. . , to the end ; dan. . , &c. and . , &c. . remuneration , by compensating the subjects observation or violation of such directions or laws , according to the right rules of distributive and emendative iustice. this remuneration ought to have respect , ( ) to all well-doers and good subjects . that they may be praised for , countenanced and encouraged in their well-doing and in all vertuous waies , rom. , , . such government makes the righteous flourish , psal. . . ( ) to all evil-doers and wicked subjects . that , by just execution of vengeance and wrath upon them for their evil-doing , rom. . . they may be put to exemplary shame before others , iudg. . . may be terrified for , and restrained from evil-doing . hence rulers are called , possessors , or heirs of restraint , iudg. . . or , if the cause so require , may be cut off and destroyed out of the common-wealth by banishment , ezra . . or death . psal. . . that all israel may hear and fear , and do no more so wickedly , deut. . . and . . and . . thus he that ruleth over man , must be just , in person , and in office . . david and his seed must rule over israel religiously as well as righteously , d ruling in the fear of god. they must not gallio-like , cast off all care of the affairs of god and religion , but rather make these things their primary scope and intendment , and all politicals subordinate and subservient thereunto . the fear of god is used in scripture in various acceptations . especially , as to our present purpose , it denotes ; . the object feared , viz. god himself . bring presents to the fear , psal. . . so god is stiled , the fear of isaac , gen. . , . . the rule or law prescribing and directing in the true fear of god , psal. . . . the whole course and way of gods true religion and service , eccles. . . iob . . act. . . in this sense it is used very frequently . and these are the proper fruits ▪ effects and acts of the true fear of god implanted in man. . the inward habit or principle of gods fear ingraven upon the sanctified heart , whereby the heart is inclined and disposed to have an awful reverential respect to god , to his whole will and all his waies : to forbear what he forbids , to perform what he prescribes , &c. e i will put my fear in their hearts , that they shall not depart from me . . the affection of fear in the heart , whereby a man is disposed to be afraid of gods dreadful or terrible manifestation of his majesty and greatness . as moses at mount sinai said ; f i exceedingly fear and quake , so terrible was the sight . most of these acceptations , especially the four first , are of use here . to rule in the fear of god therefore doth principally comprize in it these things : viz. i. to have the heart and spirit graciously and effectually principled with the fear of god , whereby rulers are inclined to have an awful eye and respect to god , his will , and waies in all their government , and this with a good conscience , gen. . . this fear makes the persons of rulers religious , and consequently their government religious , chron. . , , , . chron. . , &c. ii. to manage the whole rule and government according to the word of god , the rule and measure of gods fear : not according to carnal rules of policy inconsistent with gods word . hence god appointed all the kings of israel to have a copy of gods law by them , to read therein continually , that they might manage their government in gods fear accordingly , deut. . , , . iii. to make it the primary scope , intent and end of all their ruling , to advance the glory of god , and of iesus christ , to advantage the spiritual welfare of his church , and to further every way the prosperity of the gospel and true religion , rom. . , . isa. . , . tim. . . the centuriators observe well g seeing magistrates are in holy scriptures called gods , their first and chiefest care of all should be , in such sort to serve god , as that his kingdom may appear , grow and be preserved in their dominions . common-wealths are for the church , not the church for common-wealths : they are but hospitia ecclesiae , the churches inns. rulers are for god : not god for rulers . rulers usually prosper no longer in their civils , then they take care for the prosperity of religion and spirituals . i remember not that any kings in israel or iudah are commended by god in scripture for ruling righteously , but only those who ruled religiously . their chief zeal and all their prime endeavours should run out this way : as iehoshaphats h heart was lifted up in the waies of the lord . oh! how many waies may , yea ought , the supreme ruler to improve his authority for advancing the interest of god , of jesus christ , of his church , of his gospel , and of christian religion , by ruling in the fear of god , as a nursing father of the church ! isa. . . as ; . by encouraging and countenancing the publike use of all gods ordinances and publike exercise of all duties of religion within his dominions , chron. . , to . and . , , . and , , , , and . chapters . deut. . , , , . by removing all external impediments to true religion in doctrine , worship , discipline , &c. as heresie , idolatry , prophanness , persecution , &c. deut. . , to . zech. . . kings . . with chro. . . kings . . kings . . chron. . , . and . , , , to . kings . , , , , , . . by reforming the church , when the truth , worship or ordinances of jesus christ are contemned , corrupted , polluted , &c. exod. . iosh. . chron. . and . kings . and . as did zerubbabel and nehemiah in their daies . . by calling together councils and synods to consult and conclude according to the word , how the church should be reformed , and all the affairs of religion duely managed , chron. . , . chron. . , . kings . . chron. . . kings . , . rom. . , , . tim. . . which persons so convocated must be such as the scriptures allow to consult and conclude in like cases . . by strengthening the laws and ordinances of god and jesus christ with his civil sanction , commanding them under civil penalties to be duely observed , chron. . . nehem. . , &c. dan. . , . and . , . as hezekiah took care that priests , levites and people should respectively perform their duties , chron. . , . and . . . by furnishing and supplying the church of christ with all outward necessaries and helps to the greater prosperity of religion : as convenient places for publike worship , honourable maintenance for the ministers of the gospel , &c. chron. . chron. . , &c. and . tim. . , . cor. . , to . with chron. . . to . . finally , by punishing offendors , as well against the first , as against the second table , with civil mulcts or penalties , that the sacred ordinances and waies of god may be vindicated from contempt and prophanation , deut. . , to . zech. . . deut. . , , , . gen. . . with numb . . , , , , . and deut. . , , . levit. . , , , , , to . exod. . , to . deut. . , &c. now david and his seed were to rule over israel righteously and religiously , as hath been described , for these reasons especially . . because , david and his seed , in their rule over israel , were i gods kings , deputies , and vice-gerents , over gods peculiar common-wealth . . because the righteous and religious rule of supreme governors or rulers is most pleasing to god. how exceedingly hath god commended the pious and religious government of david , asa , iehoshaphat , hezekiah , iosiah , &c. but condemned the contrary wicked reign of others ! and how abundantly hath the lord testified his approbation of righteous judgement , isa. . , , , . ier. . . hence solomon said , k to do iustice and iudgement , is more acceptable to the lord then sacrifice . . because david and his seed in their religious and righteous ruling l were to be special and eminent types of jesus christ the most godly and righteous ruler in his spiritual kingdom . this covenant-duty of ruling israel righteously and religiously , was performed , i. by david himself , m who fed israel according to the integrity of his heart , and guided them by the skilfulness of his hands . he ruled them religiously . this was his primary design and scope in his government to advance gods true religion . hence , . he was most zealously affected to the ark of gods covenant , the eminent token of gods presence , to prepare a place for it , and to bring it and settle it in his place , psal. . , to . chron. , throughout , and . throughout , . he appointed certain levites and priests to minister before the ark continually , and delivered into the hand of asaph on that day an excellent psalm wherewith to thank the lord , chron. . , to the end . . he had it in his heart to build a resting-place for the ark , a temple for the lord : with which the lord was so pleased , that thereupon he revealed this covenant by nathan to david , chron. . , &c. although he would not suffer david to build the house . . he notwithstanding so set his heart to the house and worship of his god , that he prepared abundantly for the building of the temple , chron. . . he appointed the courses and divisions of the levites , of the priests , of the singers , and of the porters , for the service of god in the temple when it should be built , chron. chap. . , , . . he instructed and encouraged solomon to the building of the temple , giving him the pattern thereof which he had from the lord , ●… chron. . . and finally , he by his own example notably excited the princes of israel to offer liberally towards the building of gods house : blessing god that had inclined him and them to offer so willingly , and praying for solomon that he might be upright and perfect , and that he might build the house for which david had prepared , chron. . throughout . thus david ruled religiously . he ruled also the people ●…srael , righteously . psal. . throughout . ii. by solomon , and other godly kings of iudah after him , as asa , iehoshaphat , hezekiah , iosiah , &c. who ruled righteously and religiously in the fear of god. king solomon , he ruled religiously : for , . he builded the temple on mount moriah at ierusalem , most magnifically according to the pattern given him , chron. . ▪ &c. and . chap. throughout . . he most solemnly dedicated the temple builded , with praises , prayers and sacrifices before all ●…srael : the lord most graciously answering his prayers , and accepting his sacrifices ; chron. chap. , , . throughout . he ruled also righteously . for , . he n caused adonijah to be put to death , abiather the priest to be deposed and turned out of the priesthood , and ioab to be slain at the horns of the altar , for their combination in sedition and treason against the crown , and other offences . . he o confined shimei for cursing and reviling his father king david , and afterwards put him to death being found without the bounds of his confinement . . he p wisely , as well as justly , decided the controversie betwixt the two harlots about the living child ▪ and gave it to the right mother . iii. by iesus christ especially , the conditioned duties of this covenant had their fullest and exactest accomplishment . david and his seed , even the most religious and righteous of them had their failings and miscarriages , as their histories abundantly declare . but iesus christ the primary seed of david , fully kept gods covenant and all his charge , walked most religiously and righteously in his spiritual kingdom over the house of iacob : as the prophets under the old testament promised , and the apostles with other holy pen-men of the new testament declare to be performed by him . this aphorism , touching the matter and substance of this covenant , i close up briefly with these ensuing inferences . inferences . i. hence , the goodness and bounty of god was singularly discovered and testified in this covenant to david and his seed . what variety and excellency of covenant-mercies and blessings are herein assured to david , to his seed , and to their subjects with respect unto them . . god's subduing of all his enemies ; . his strengthening and establishing him ; . his enlargement of his glory and dominion ; . gods sweet covenant-relations to him ; . his fulfilling of his daies ; . gods building him an house , by perpetuating and enthroning of his seed for ever ; . gods fatherly relation unto his seed ; the honour cast upon his seed to build god an house , . gods establishment of his seed in his kingdom for ever ; . gods constancy of loving-kindness and faithfulness to his seed , yet with chastisements for their miscarriages ; . gods habitation in sion for ever ; . israels secure establishment in canaan thereupon , and . their singular prosperity both in temporals and spirituals . these , these are the covenant-mercies promised to david and his seed in this covenant . any one , even the least of these , was a great fruit and evidence of gods bounty to them : how much more this whole bundle and heap of blessings together . hereupon , when nathan first revealed this covenant from god to david , how was david affected and transported with joy and admiration of gods goodness and his grace ! he presently went , and sate before the lord , and said , q who am i o lord god ? and what is my house , that thou hast brought me hitherto ? and this was yet a small thing in thy sight o lord god : but thou hast spoken also of thy servants house for a great while to come . and is this the manner of man , o lord god ? and what can david say more unto thee ! for thou lord god knowest thy servant . for thy words sake , and according to thine own heart hast thou done all these great things , to make thy servant know them , &c , oh , how pathetically zealously and thankfully doth david herein express himself to god for all his covenant-goodness ! with what raised , ravished , and astonished affections ! more particularly , in this his address to god , note ; i. his praise . he praiseth god for his goodness , partly to himself : and this . for time past . that god had brought him hitherto ; to such victories , to such preferment , to such a throne and kingdom . and this notwithstanding the extream unworthiness both of david and his house , sam. . . . for time present and to come , that god had superadded this excellent covenant over and above all former favours ( as if they had been small matters , ) therein assuring david of the happiness of his house for all time to come . this is amplified , ( ) by the superabounding bountifulness of god therein . ( ) by the familiarity of gods dealing with david in such a covenant-way . ver . . ( ) by the unutterableness of this mercy , silencing david himself . ver . . ( ) by the moving causes inclining god both to do these great-things for david , and to make them known in this sort to david : viz. his word christ , and his own heart , his meet grace and good-pleasure of his will , ver . . ( ) by his thankful acknowledgment of gods matchless greatness , ver . . partly , to his people israel , in redeeming them out of egypt , and making them his people , ver . , . ii. his prayer . he prayes , that god would perform all his covenanted goodness , to him , and to his house for ever , ver . , , , , . thus david admired and extolled the rich bounty and goodness of the lord to him and his seed in this covenant . ii. hence , the priviledges of david and his seed were greatly heightned and advanced by this covenant . by the sinai-covenant or old-testament , the people of israel , and with them david and his house , were eminently priviledged above all the people and nations of the world : as the r scriptures often testifie . but by this present covenant david and his house were peculiarly priviledged above all the house of israel it self . to them it was peculiarly directed ; upon them it was peculiarly fulfilled ▪ and in reference unto them some promises therein are extended to israel their subjects . in this regard , israel was as the iewel of god , his s segullah : david and his seed , were as the orient-sparks and precious garnish of this jewel : and christ the primary seed of david , was the great and peerless gemm in that garnish . iii. hence , as by this covenant god settled and established royal favours and dignities upon david and his seed : so by this covenanted ▪ he expected and required royal returns of duty and homage to himself from david and his seed . god hereby made them great kings over men : but yet they must still remain subjects to himself the king of kings . they shall rule over men : but so , as god will still rule over them ; they must remain still subject to his covenant-commandements , statutes and judgements . they must so rule : as yet to be ruled . they must so be kings : as yet to remain subjects . they must so be in authority : as yet to be under authority . when this loyalty and covenant-duty to god was forgotten by david or any of his seed , how sadly and severely did god chastise those miscarriages ? iiii. hence , the nature of this covenant with david and his seed was partly absolute and partly conditional . absolute t in regard of the perpetuity of the covenant , the perpetuity of his seed upon his throne , and some other promises as having only their full accomplishment in jesus christ. but conditional u in regard of other promises more immediately applicable to davids ordinary seed : which were to be performed , if they kept gods covenant and commandements . therefore hence it came to pass , that david and his seed sundry waies failing in their covenant-duty , god chastized them severely , and ecclipsed the glory of their kingdom often and sometimes extreamly , as in a case of the . tribes revolt , and iudah's captivity in babylon , which seemed to be a sad x violation of gods covenant . but the lord was still righteous and faithful in his promises of absolute nature . the substance of the covenant remained still inviolable , till at last it had its entire accomplishment in jesus christ. in what sense we are to understand covenant-conditions , and how such conditions are no way inconsistent with gods free-grace , hath been y elsewhere already expounded . v. hence , the grand and most observable occurrents under this covenant with david , were , gods establishing and continuing of the royal government over israel , his appropriating of the throne to david's seed of whom christ should descend according to the flesh , the glory of that kingdom in the daies of solomon , and the most magnifical building of the temple by solomon at jerusalem , on mount moriah . vi. hence , the fidelity of god to david and his seed according to this covenant was very conspicuous . for , how notably did god , ( as hath been shewed ) perform all covenanted-blessings , either upon david or his ordinary seed , or his extraordinary seed christ , or upon the subjects of his kingdom . not one promise failed , or fell to the ground . vii . hence , the primary scope and intent of this covenant was to reveal iesus christ as the chief seed of david , and the perpetuity of his kingdom ▪ over the church of god for evermore . this is the sea , whither all the streams of the covenant flow : this is the center where all the promise-lines of the covenant meet . christ is the marrow and soul of this , as of all their covenants of faith. those that do not intentively fix their eye upon christ in this covenant , they utterly miss the scope , and mistake the mysterie of this covenant . thus of the subject , matter or substance of this covenant , viz. the covenant-mercies promised on the part of god , and the covenant-duties re-promised on the part of david and his seed . aphorism v. . the form of this covenant with david and his seed . the form of gods covenant with david and his seed , was either , inward and essential , in the mutual obligation betwixt the federates : or outward and accidental , in the manifestation , confirmation and administration of this covenant . this aphorism i briefly thus explain . i. the more inward essential and constitutive form of this covenant with david consisted in the reciprocal covenant-obligation betwixt the foederates ; viz. betwixt god on the one hand , by his promises of sundry foederal mercies , and david and his seed on the other hand , by their re-stipulating of divers covenant-duties . which mercies promised , and duties re-promised , have been at large unfolded in the last fore-going aphorism . without such reciprocal covenant-obligation , plainly expressed , or at least necessarily implyed , there can be properly no covenant . this is that which makes the specifical difference betwixt covenants and bare naked promises . the obligation of a bare promise is single and personal , but the obligation of a covenant is double and reciprocal . ii. the more outward and accidental form of this covenant , consisted in the ( ) manifestation , ( ) confirmation , and ( ) administration thereof . . the manifestation of this covenant to david from god was not immediate , but mediate . god z revealed it to the prophet nathan by vision , which vision is there at large recorded : and nathan accordingly declared it unto david , upon occasion of davids purpose to build god an house . according to all these words , and according to all this vision , so did nathan speak unto david — then thou spakest in vision to thine holy-one , &c. a vision , or sight , is often mentioned in scripture , it is of several sorts ▪ viz. i. an afflicting vision : one sort of iobs afflictions ; a thou scarest me with dreams , and terrifiest me with night-visions . not here meant . ii. an instructing , consolatory , or prophetical vision . this was one of gods waies whereby he was wont both before and since christ to reveal unto men things secret or future , affecting their senses and intellectuals with certain outward objects and sensible species to that end . and such visions are usually represented to men in a trance , rapture , deep sleep , &c. they usually fall down upon their faces to the ground , as stupid , sensless , and dead men . so , b a trance , or deep sleep fell upon abraham ; daniel c was afraid , and fell on his face , and was in a deep sleep with his face towards the ground : ezekiel fell on his face : ezek. . . and . . and . . and . . thus , d peter fell into a trance , , when he had that vision of a sheet from heaven , teaching him to go and preach to the gentiles . iohn was e ravisht in spirit , when he received his revelation from christ , who when he saw him fell at his feet , as dead . such this vision of nathan here , wherein god revealed to him this covenant . in this sense vision is taken , . properly , for the act of seeing that which god thus reveals ; or gods way of visional manifestation of his will , psal. . . . metonymically for the instruction , prophecy , or mysterie thus revealed and seen . isa. . . chron. . . sam. . . . synechdochically , for all manner of waies whereby god makes known his will ; as sam. . . lam. . . king. . . ioel . . with act. . . . catachrestically , or abusively for false and counterseit pretences of visions . zach. . . vision of falshood . ier. . . vision of vanity . ezek. . . and . , . vision of their own heart . ier. . . but this vision of nathan f was a real and purely divine vision : and consequently this covenant of infallible divine authority . . the confirmation of this covenant by god to david and his seed , was various ; especially fourfold , viz. by ratifying promises : by gods sacred oath ; by explanatory repetitions thereof ; and by actual accomplishments thereof in part . ( ) by ratifying promises . some promises , appertaining to this covenant , lead peculiarly to assure david of the infallibility and perpetuity of this covenant : which may therefore be justly stiled , ratifying promises . they are comprized in psal. . , , , , . and have been formerly opened in the seventh promised mercy to david . thus god adds promise to promise : and binds one promise with another . ( ) by gods sacred oath . gods promise and oath are g two immutable things in which it is impossible for god to lye ; and h god willing more abundantly to shew to david and his seed , the immutability of his counsel , he confirmed this covenant by these two , that david and his seed might have strong consolation thereby . i have sworn to david my servant , once have i sworn by mine holiness , that i will not lye unto david . the lord hath sworn in truth unto david , he will not turn from it . but of this oath i have spoken in the former aphorism . ( ) by explanatory repetitions of this covenant . god caused this covenant not only to be twice k recorded in terms at large : but also divers times recites and explains the same in other l scriptures both of old and new testament ; especially in those three observable places , which are a threefold commentary upon this covenant ; viz. psal. . throughout . psal. . . to the end . and sam. . , to . now in all such places as either cite , recite , or expound this covenant ; it is notably confirmed and stablished . the covenant is doubled , trebled , &c. for the greater certainty and unquestionable stability . these scriptures have been opened in the matter of this covenant . aphorism . ( ) finally , by gods actual accomplishments of the promises of this covenant by degrees . some were fulfilled in davids daies : as gods subduing all his enemies , strengthening and stablishing him , his enlarging his glory and dominion , his sweet covenant-relation , fulfilling of his daies , building up his house after him in raising up his seed . some were fulfilled in the daies of his seed : as , gods fatherly relation to his 〈◊〉 the building god an house , establishment of his seed upon 〈◊〉 throne , constancy of his faithfulness to them , &c. all which i have m formerly unfolded . now all these gradual accomplishments of this covenant upon david and his seed , were as so many infallible seals to the truth and faithfulness thereof , and as so many earnests , handsels and first-fruits , assuring the like performances of all promises for the future , till they all should have their grand and highest accomplishment in iesus christ the chief son and seed of david . . the administration of this covenant with david and his seed , was in effect the same with that of the sinai - covenant ( which remained in force till the death of iesus christ : ) viz. . by the levitical priesthood as the fixed and standing ministry of the old-testament . . by the levitical sacrifices and all other the ceremonial and typical ordinances of god. . by the typical and worldly sanctuary ; as also , . by the ordinary covenant-tokens , circumcision and the pass-over , instituted under gods covenant with abraham , but continued under the sinai covenant even til the death of jesus christ. notwithstanding in some respects this administration admitted of some perfective alterations under this covenant with david . for , . the publike place of gods solemn worship , which was formerly an ambulatory and moving tabernacle , during israels moving and unsettled condition , was now a fixed and most magnifical temple at ierusalem , suitable to the fixed condition of israel now peaceably possessing their promised rest. . the priests , levites , singers and porters , even all the levitical ministry , were more compleatly settled in their fixed courses of ministration . . the promises of this covenant run in a more royal strain , touching the kingdom and kingly seed of david : having more peculiar tendency to jesus christ the son of david , that should be lord of lords and king of kings . . the political government of the common-wealth of israel , was now changed from that by iudges , to that by kings . inferences . . hence , when david or his seed failed in their covenant-duty towards god , they sinned against the very constitutive form and essence of this covenant , viz. the mutual obligation betwixt god and them . and offending against the very life and being of the covenant , it was just with god to chastise them , and cut them short in such covenant blessings as were only conditional . . hence , the unquestionable divine authority of this covenant is evident . for , it was first revealed by n divine vision unto nathan the prophet , and by him to david : and afterwards confirmed by god in 〈◊〉 passages of scripture , as hath been shewed . so that 〈◊〉 the faith , hope and comfort of david might securely rest and repose themselves upon the promises of this covenant , as upon an authentique divine foundation . . hence , the immutability of gods counsel touching the everlasting kingdom of davids seed ( that absolute promise of this covenant , as relating to christ ) was clearly demonstrated . in that he p stablished this covenant by those two immutable things , his promises and oath , in which it was impossible for god to lye , or fail . hereupon david and his seed might have strong consolation , especially in reference to the messiah promised . . hence , the fidelity of god to david and his seed in this covenant , was very conspicuous . the gradual accomplishments of the promises thereof being daily discovered upon david and his seed in their successive generations . thus of the form of gods covenant with david and his seed . aphorism vi. . the end or scope of gods covenant with david . the end , or intended scope , of god in this covenant was ; immediately , some more peculiar revelation of iesus christ : mediately , the furtherance of the happiness of david , of his seed , and of their subiects in christ ; as also the singular advancement of the glory of god. this aphorism i thus briefly explain ; . the immediate end or scope herein intended was , a more peculiar revealing of iesus christ. in all the fore-going covenant-expressures , the revealing of jesus christ still more and more was immediately intended : so in this . a more peculiar revelation of christ in this covenant , then in any of the former , was intended in two respects : viz. in regard of his descent , and in regard of his office. . in regard of his descent . in the covenant with adam , christs descent is revealed most generally , that he should be the seed of the woman . in the following covenants his descent is still more and more particularly revealed . as that he should be , the seed of noah , in noah's covenant ; the seed of abraham , in abraham's covenant ; the seed of israel , in the sinai-covenant . but in this covenant with david , christs descent is yet more peculiarly revealed , and appropriated to one family of israel ; viz. to the house of david . that christ should descend of david , and be the seed of david . there being sundry promises made in this covenant , which ( as hath been abundantly shewed in the fourth aphorism ) can have their proper and plenary accomplishment in none but only in iesus christ. so that the time of christ is now more peculiarly limited , restrained , reduced and appropriated , then ever formerly : viz. to the house or family of david . . in regard of his office . in this covenant there is a more peculiar display of christs office , then in the former . christs office was described in former covenants variously . viz. more generally , under the three first covenants ; as , a bruiser of the serpents head , under adam's covenant : as a saviour of an elect seed and remnant , in noahs covenant : as a blesser of all the kindreds of the earth , in abraham's covenant . more specially and particularly , under the sinai-covenant ; as a prophet like unto moses , to be hearkened to in all things ; and as a priest like aaron , christs priesthood being many waies typified in aarons priesthood , as formerly it was shadowed out in abraham's covenant also by melchizedeck's more excellent priesthood . and now under this covenant ; as q an everlasting king that should sit upon the throne of his father david , and rule the house of iacob , the church , for evermore . i grant this kingly office of christ was somewhat dimly and briefly pointed at in abraham's time , under that covenant's dispensation to abraham in the type r of melchizedeck king of salem : first being , by interpretation king of righteousness ; and after that also king of salem , which i●… , king of peace . but the everlasting kingdom of davids seed , christ , is the very burden and main business of this covenant with david , which is insisted upon again and again . . the mediate end or scope herein intended , is twofold ; subordinate , and ultimate . . subordinate , to further the happiness of david , of his seed , and of his subjects in christ. the three sorts of covenant-blessings , promised to david , his seed and subjects , as hath been evidenced , eminently tend to advance their happiness , and that in christ , in whom most of them had their chief accomplishment . judiciously consider those covenanted mercies : and therein you may palpably read gods intention of furthering their happiness in christ. . ultimate , to advance singularly the glory of god. god intends primarily his own glory in all his acts : and consequently in all his covenant-discoveries . in this covenant , the glory of god is variously intended . as , ( ) the glory of his free-grace and rich mercy in jesus christ. s mercy shall be built up — t for his word's sake , ( viz. his essential word christ , called in the parallel place , his servant ) and according to his own heart , god revealed this covenant . ( ) the glory of his bounty . in promising such plenty of great blessings ; called , u greatnesses . david was astonished thereat , chron. . , &c. ( ) the glory of his iustice and severity against sin . that he x would visit the iniquities even of davids seed , with rod and stripes . ( ) the glory of his truth and faithfulness . that y his covenant should not be broken , nor his loving kindness should utterly be taken from him , nor his faithfulness fail , &c. nay , their sins should not disanull his covenant . ( ) the glory of his holiness . in imposing such covenant-duties of holiness , and righteousness upon david and his seed . ( ) the glory of his power . in perpetuating the seed and throne of david against all evils and enemies for evermore . inferences . . hence , as christ in regard of his descent and royal office was more peculiarly revealed in this covenant : so david had answerably a more peculiar knowledge of iesus christ by this , then by former covenants . and this was a fundamental additional to davids happiness , z to know iesus christ , is life eternal , in the foundation and inchoation thereof . david and his seed had missed the end of this covenant , if therein they had not eyed christ. . hence . how great cause had david to place a all his salvation and delight upon this covenant . the happiness of him , his seed , and subjects being so eminently intended and provided for in this covenant , in christ. . hence , no wonder that david so thankfully b magnified and glorified god , for revealing this covenant , in which god so exceedingly manifested the riches of his glory towards david and his seed . thus of the end of this covenant . aphorism vii . ly . general inferences from the whole of this covenant with david . the mysterie of gods covenant with david ( notably amplifying the sinai-covenant ) being thus at large unfolded and described , according to . the author and nature of it . . the foederate parties of it . . the impulsive cause and occasion . . the substance , or subject-matter . . the form. . and the end thereof . it now remains , that i should close up this whole discourse with some general corollaries or inferences clearly resulting from the whole : and i shall comprize them all in this concluding aphorism . viz. from this whole discourse about gods covenant with david and his seed , we may plainly see , . that this covenant was a very princely and royal covenant . . that david , and his seed , especially solomon , were eminent types of iesus christ : . what the properties of this covenant are : . what agreement and disagreement this covenant hath with or from all foregoing covenants : . and , that so much of christ was revealed to david and his seed in this covenant , that he and solomon knew and spake much of christ in their writings . i. first , hence its plain , that gods covenant with david and his seed was a very princely and royal covenant . for the chief stream of covenant-mercies herein promised did run in the royal channel , and singularly tended to advance the royal dignity and authority of david and his seed in israel , especially the spiritual and everlasting kingdom of iesus christ , the primary seed of david , in and over the church . in their temporal kingdom over the literal israel , was shadowed out christs spiritual and everlasting kingdom over the spiritual israel of god. under the sinai-covenant , christs prophesie was shadowed out by moses prophesie ; and christs priesthood by the levitical priesthood : but under this enlargement and amplification of the sinai-covenant , christs kingdom was represented in the type of davids kingdom . under this covenant only the kingly government over israel , was settled and flourished : and under this covenant chiefly the spiritual kingdom of christ was typified and adumbrated . how wisely hath god contrived to reveal christs person and ▪ office in his covenant-expressures ! . his person , to be god and man , by his covenant with adam : ( ) man , as the seed of the woman ; ( ) god , as the bruiser of the serpents head , which meer man could never have done . . his office , ( ) in general , to be a saviour of gods elect remnant and family from the midst of the perishing world , in his covenant with noah : and to be a blesser of all the families of the earth in his covenant with abraham . ( ) but his mediatory office in particular , viz. his prophesie under the type of moses , and priesthood under the type of aaron , were set forth in the sinai-covenant with israel ; his kingship and royalty under the type of david and his seed in this covenant with david . davids covenant may therefore be deservedly stiled , the royal covenant . this is an excellent covenant-mysterie . ii. secondly , hence its evident , that king david , and his royal seed , especially solomon , were eminent types of iesus christ. these kings , were notable types of this king of kings : their kingdom , of his kingdom ; their subjects , of his subjects . view a little the correspondency betwixt the types , and anti-type . . in david . . in solomon . david was so eminent a type of christ , and especially in reference to his kingdom , that after davids decease , christ is oft-times promised to be the king and ruler of his church , under the very name of david : c afterward shall the children of israel return , and seek the lord their god , and david their king. — d they shall serve the lord their god , and david their king , whom i will raise up unto them . e — and i will set up one shepherd over them , and he shall feed them , my servant david : he shall feed them , and he shall be their shepherd . and i the lord will be their god , and my servant david a prince among them f — and david my servant shall be king over them , and they all shall have one shepherd , &c. — and my servant david shall be their prince for ever . in these and like promises of christ , christ is called david , because he is gods true david indeed , typified by king david of old . and the whole series of this covenant implies thus much . now david was a type of christ. in regard of his . person . . office. . condition . . acts done , or effects wrought by him . i. in his person ; david was a type of christ three waies : for , . he was ( not without special providence ) called g david which in hebrew is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dod beloved ; beloved , of god , a man after his own heart . christ also is called david , ier. . . hos. . . ezek. . , . and . , . being his beloved son , mat. . . the beloved , eph. . . the son of his love , col. . . so , both of them are , david's : both beloved . . both of them sons of iess . david , sam. . , . christ h a rod out of the stem of jess , and a branch out of his roots . both of them i out of dry and despised roots ? low and obscure parentage . . both of them sons of god ; yea gods first-born . david , psal. . , . christ , heb. . , . math. . . christ is so gods first begotten , that he is his only begotten son , iohn . . and . . david so by supernatural adoption : christ so , by eternal generation , according to his divine person , psal. . . iohn . . by extraordinary conception by the holy-ghost , according to his humane nature luke . , , . ii. in his office . for david was ; . a prophet , acts . . he penned by the inspiration of gods spirit , that sweet part of holy scripture , the psalms , for the greatest part of them at least . hence stiled , k the sweet psalmist of israel . so christ is the great prophet , acts . . and . . luke . . david did but pen the scripture : but christ indited it by his spirit , tim. . pet. . . hence the scripture is called l the word of christ. . a priest. david was a priest somewhat extraordinarily , m in his building an altar in the threshing flore of araunah the jebusite , a gentile , ( the place n where isaac was offered in a figure , and where afterwards solomon built the temple , chron. . . both types of christ , ) and in his offering a sacrifice there for the land to stay the plague of pestilence ; which god accepted , and the plague was stayed : so jesus christ was our o great and most extraordinary high-priest , who upon the altar of his god-head offered himself a sacrifice at ierusalem for the sins of jews and gentiles that gods wrath might be stayed which sacrifice was most acceptable as an odour of a sweet smell to god , heb. . . to . eph. . . . a king. this was davids primary and ordinary office , wherein he was a most singular type of christ , the king of kings . for , ( ) both of them were kings , mat. . . iohn . . ( ) both of them were kings of israel , sam. . . psalm . , . iohn . . and , . ( ) both of them messiahs , that is , annointed , yea both the annointed of god unto their kingly office , hence called , gods kings , psal. . , . and . . david annointed with material oyl by samuel , sam. . . christ annointed with immaterial oyl , the oyl of gladness above all his fellows , psal. . . god having annointed him with the holy-ghost and with power , act. . . ( ) both of them furnished with the spirit of god for their royal government , upon their annointing david , sam. . . christ act. . . mat. . . iii. in his condition and state. herein david notably typified christ : see the agreement herein betwixt david the type , and christ the anti-type . . both of them were born of obscure and mean parents in bethlehem , ioh. . . mat. . , . . both of them were advanced from a low and despicable state to their royal dignity . david , a caula ad aulam , from a mean family to the kingdom , sam. . . and . , . from the shepherds staff to the scepter , psal. . , . sam. . , . so christ from a mean parentage to kingly dignity , born king of the jews ; from the manger to the throne , isa. . . luk. . , , , . mat. . . . both of them met with grievous opposition when once it was known that they were ordained and appointed of god for the kingdom . david was so persecuted by king saul , that he fled to heathenish nations , sam. . . & . . & . . christ as soon as it was noised that he was born king of the jews , was cruelly persecuted by king herod , so that p he fled to the heathen country egypt . . both of them having obtained the kingdom , were deeply afflicted by variety of adversaries , psal. . , , &c. act. ●… . , , , , . for , . david , was oppugned by the philistines , sam. . . & . , , , . & . . exiled from his kingdom by absolom , sam. . , . psal. . . betrayed by achitophel his familiar counsellor , sam. . . & . . cursed by shemei , sam. . , , . forsaken and mortally pursued by his own people , ▪ sam. . . and had as it were gall and vinegar given him to drink , psal. . . . christ in like manner , was rejected of his own , iohn . . & . . traduced with horrid and blasphemous reproaches , mat. . . & . . ioh . . betrayed by iudas one of his own familiar disciples , psal. . . & . . ioh. . . cast out of his vineyard & kingdom by the scribes , priests and elders , psal. . . mat. . , . persecuted by the iews his own people , even to the death upon the cross , iohn . . act. . , . and . , . and delivered to death at last by pilate , &c. psal. . , . act. . , , , . having gall and vinegar given him to drink , psal. ▪ . mat. . . iohn . , . . both of them at last were exalted to an high and glorious state . david after all his afflictions retained his kingdom in peace and honour , having rest from his enemies-round about , sam. . . and . . king. . . and at last was full of daies ; riches , and honour , chron. . . so christ after all his conflicts and sufferings , having conquered his enemies on every side , and led captivity captive , entred into his heavenly glory , rom. . . col. . , . heb. . , , . phil. . , &c. luk. . . . both of them had their kingdom enlarged even over strangers . david became head of the heathens about him , so that strangers unknown served him , and he was higher then the kings of the earth , psal. . . and ▪ . christ also became head not only of iews but of gentiles also ▪ having all power over them , being lord of lords , and king of kings , eph. . . psal. . . mat. . , . rev. . . . both of them had an everlasting kingdom stablished upon them . david in some respects only , psal. . , , , . christ absolutely , psal. . . isa. . , . dan. . . iiii. finally , in his acts or works done by him . herein also david notably resembled and typified jesus christ , sundry waies . for , . both of them believed and hoped in god , rolling themselves upon him by faith and prayer in their distresses , david , psal. . , . and . , , , , , &c. and . , . so also christ , psal. . , . ioh. . . mat. . . heb. . . . both of them walked holily and religiously before god. david , though he had many frailties , yet walked sincerely , psal. . , ▪ king. . . but christ walked without all spot of sin , isa. . . heb. . . . both of them were zealous for god , for his worship , laws and ordinances . david , psal. . , . and . . and . . and . . and . , . much more christ , ioh. . . mat. . ▪ psal. . . ioh. . , . . both of them were universally obedient to god their heavenly father . david obeyed him sincerely , king. . . act. . . king. . , . but christ obeyed him exactly in all things , doing alwaies those things that pleased him , yea he was obedient to the death , even the cursed , and shameful , and painful death of the cross , iohn . . phil. . . . both of them walked very wisely and prudently . david was wise in matters , sam. . . and behaved himself wisely in all his waies , sam. . . christ had in him all treasures of wisdom and knowledge , col. . , ▪ isa. . , . made men astonished at his understanding and answers , luk. . . by his word and spirit makes wise unto salvation ▪ tim. : , . col. . . cor ▪ . , , &c. . both of them excelled in fortitude and valour ; . in ▪ conquering and subduing their enemies . david subdued goliah of gath , sam. . slew philistines and others , so that they sung of him ▪ david hath slain his ten thousands , ▪ sam. . . but christ subdued greater enemies , spiritual enemies , sin , satan , the world , &c. rom. . . ioh. . . col. . , . heb. . , . iohn . ult . psal. . , . . in protecting and defending their subjects . david , psal. . , , , . christ , isa. . . he protected his saints and subjects against sauls q persecution . . both of them ruled and governed righteously in the fear of god. david , sam. . . psalm . throughout . yet with some intermixture of failings . christ without all failings and miscarriages , isa. . , , , , , &c. psalm . , &c. . finally , both of them were loving and tender to their parents . david in his trouble requests the king of moab , that his father and mother might dwell by him , sam. . . christ upon the cross commends his mother to the care of iohn his beloved disciple , ioh. . , . in these and many like respects david was an eminent type of christ. solomon the immediate seed of david was also a notable type of iesus christ , who was greater then solomon , mat. . . luk. . . and this in his person , office , state and acts. i. in his person . for , . both of them were sons of david by nature . solomon in an ordinary way of generation , matth. . ▪ christ in an extraordinary way of propagation , mat. . . with luk. . , . . both of them , beloved of god. solomon named iedid-jah , that is , beloved-of-the-lord , and this by gods appoinment , sam. . , . christ , called god●… beloved son , in whom he was well-pleased , mat. . . and the son of : his love , col. . . . both of them sons of god , sam. . . with heb. . . ii. in his office. for , . both of them were prophets . . solomon was , a preacher in ierusalem , eccl. . , . and r an holy penman of those three eminent books of scripture , proverbs , ecclesiastes , and song of songs . thus he was a prophet . . but christ a greater prophet , that prophet , ioh. . . act. . . the spirit of prophecy is from him , rev. . . eph. . he also was preacher in ierusalem , iohn . , . . and he indited all the holy scriptures , col. . . by his spirit , pet. . , . . both of them were kings . viz. . both kings of israel , prov. . . iohn . . and . . . both kings in ierusalem , eccles. . . luk. . , . mat. . , . . both kings of peace . solomon ▪ that is , s peaceable , prosperous , &c. his very name had peace ingraven upon it by god himself , chron. . . he was a man of rest : god gave him rest from all his enemies round about : and by this means israel and judah dwelt peaceably without fear under their vine and fig-tree ; yea god gave peace and quietness to israel in his daies , chron. . . king. . . but iesus christ procures his subjects an inward , spiritual , heavenly , everlasting peace with god passing all understanding , rom . . iohn . . and . . phil. . . so that he is our peace , eph. . . the prince of peace , isa. . . his scepter is the gospel of peace , psal. . . isa. . . eph. . . his kingdom consists in righteousness and peace , rom. . . his subjects are subjects of peace , luke . . his birth and coming into the world was with a song of peace by the angels , luke . . and his death and going out of the world was with a blessing of peace left with his disciples , iohn . . and . . he t makes the wolf dwell with the lamb ; the leopard lie down with the kid ; the calf , the young lyon , and the fatling together , that a little child may lead them ; the cow and the bear to feed , and their young ones to lie down together ; the sucking child to play on the hole of the asp : and the weaned child to put his hand on the cokatrice den. . both kings of incomparable wisdom , kings . , . col. . , . cor. . . isa. . . iii. in his state and condition . for , . both of them were exceeding rich. solomon u made silver and gold at jerusalem as plenteous as stones , and the cedar-trees as the sycomore trees that are in the vale for abundance . but christ the true solomon , is infinitely higher . he is heir of all things , heb. . . hath unsearchable riches , ephes. . . all that the father hath , is his , iohn . . his riche●… are spiritual and heavenly , far transcending all solomons outward wealth : riches of righteousness and pardons , rom. . . iohn . . and . , . riches of grace , ioh. . , . riches of truth , iohn . . riches of life , iohn . . all fulness , col. . . . both of them full of princely glory and royalty . solomon x surpassed in princely glory all that were before and after him , chron. . throughout , and eccles. . throughout . the daughters of sion admire his crown and royalty , cant. . . and the queen of sheha was so a●…o ●…issied at it that there 〈◊〉 more spirit in her , chro. . , . yet solomon in all his royalty and gl●…ry wa●… not cloathed like one of the ●…ilies , mat. . . but christ is the brightness of his fathers glory , and the express image of his person , heb. . . having not one , but many crowns up●…ishead , and the ar●…s 〈◊〉 following him upon white horses , and on his ●…high and vestu●… name ●…itten , king of kings and lord of lord●… , 〈◊〉 , to ●… . . both of them of great 〈◊〉 larges domi●… , ●…ot only over jews , but also over gentiles . that of 〈◊〉 〈◊〉 concerns the●… both , but especially is true of christ in whom it is primarily accomplished , psalm . , , , . see 〈◊〉 , chron. . , ●… . mat. . , . iv. in his acts , solomon was a sing●… type of ies●… christ. for , . both of them were builders of the house and temple of god. solomon built the material 〈◊〉 dead temple ●…t 〈◊〉 of mater●… al 's fetched from both th●… 〈◊〉 〈◊〉 an●… 〈◊〉 〈◊〉 as , and that very magnifically . see chron. chap. , and , and . throughout . after which , he solemnly dedicated it by prayer and sacrifices , chron. chap. , and . and set in order the service of the temple , chron. . , , . but iesus christ builds the mystical , spiritual and living temple , the house and church of god ; of people both from among jews and gentiles , heb. . , , , , , , &c. ephes. . , to the end : he also consecrated and solemnly dedicated his spiritual temple , both by prayer , 〈◊〉 . throughout , and by the sacrifice of himself , iohn . . heb. . . and set in order most faithfully all the worship , ordinances and officers of his house , heb. . , , &c. acts . , . mat. . , , . and . , to . and . , to . cor. . throughout . cor. . , &c. ephes . , to . . both of them ruled righteously , psalm . , to , , , . as solomon in punishing offendors after davids death , king. . throughout . and in giving the child to the right mother , kings . , to the end . but christ is the lord our righteousness , ier. . , . he rules so righteously , that he makes all his subjects righteous , cor. . . . both of them enriched their subjects abundantly . 〈◊〉 enriched his subjects with outward temporal wealth , chron. . . but iesus christ enricheth his subjects both with outward and inward , temporal , spiritual and eternal wealth . he alone gives the true and chief riches , cor. , . cor. . . ephes. . . cor. . , . tim. . . cor. . , , . christ is heir of all things , heb. . ▪ and all true believers are heirs , co-heirs with christ , rom. . , , . thus iesus christ is the david , and the solomon . iii. thirdly , hence we may clearly take notice , what the properties of this covenant are . it is , . grat●…tous ; . evangelical ; . mixt ; . ordered in all things ; . sure and faithful ; . everlasting ; . and comfortable . of these briefly . i. grat●…tous . of meer free gra●…e to david and his seed . and th●… , not only ex gratia fav●…s , from the grace of free fav●…r , for so gods covenant and promise to , and blessings upon man in innoce●…y , were all of grace , undeserved by man from his maker : but also ex gratia 〈◊〉 , from his grace of commiseration , whereby he in bowels of compassion heaps good upon his sinful creatures , deserving all contrary evil. thus , of free favour without any desert of david , yea of free commiseration contrary to his de●…ert , this covenant was made with david . hence david , wholly excluding himself and his house from being any motive ground or cause of this covenant ; ( ●… ) who am i , and what 's my h●…use , &c. ascri●…s 〈◊〉 gods 〈◊〉 grace , as the inward impulsive cause ; and to jesus christ the essential word and servant of god , as the outward impulsive cause thereof . z for thy word's sake , for thy servants sake , and according to thine own heart , hast thou done all this greatness , in making known all these greatnesses . ii. evangelical . this is a pure evangelical covenant : meer gospel . for , . this covenant is an additional enlargement to the sinai-covenant , which is purely evangelical , as hath been proved , in chap. . . the moving cause of this covenant was the meer commiserating grace of god in jesus christ. and all covenants which have their original in such grace , are purely evangelical . . the foundation of this covenant is evangelical . viz. jesus christ a the word , and servant of god. . the matter and substance of this covenant is wholly evangelical : viz. covenant-mercies in christ promised on gods part , and covenant-duties in christ re-promised on davids part . this b hath at large been unfolded . . the scope and intended end of this covenant was evangelical also : viz. the further revealing of jesus christ more peculiarly , for advancing the true happiness of david and his seed . thus , gods covenant with david , was gods gospel preached to david and his seed : setting forth the sweet tidings of their restitution from the kingdom of sin , satan and death by the prevailing and everlasting kingdom of iesus christ , shadowed out in the kingdom of david and his seed . iii. mixt. this covenant was a mixt covenant . how ? . not only mixt of covenant-blessings promised by god , and covenant-duties re-promised by david : as all covenants are proportionably in reference to the foederates . but mixt and made up of promises , and threats . many eminent blessings are promised to covenant-keepers : and on the other hand , sundry c chastisements by stripes and rods of men , are threatned in case of iniquities and sinful miscarriages against the covenant . . and mixt also even in regard of covenant-blessings themselves , some of them being absolutely promised , and which should notwithstanding the very sins of davids seed be certainly and infallibly performed , as the descent of christ of david and his seed according to the flesh . and the everlasting kingdom and throne of christ , &c. some of of them being only promised conditionally , upon condition of their covenant-keeping with god , &c. as , d the sitting of his seed upon his throne for ever ; his e making sion his habitation and rest for ever , &c. the condition is as the sinew of the promise . they failing in the condition , cut asunder the sinews of all such conditional promises , and ( if i may so speak ) disoblige god. iv. ordered in all things . this property david notes in his last words , saying ; f yet he hath made with me an everlasting covenant , ordered in all things . that is , orderly-disposed , orderly-set , prepared , setled , &c. as the hebrew word properly implies . of this g i have spoken generally , in opening the properties of the covenant of ●…aith in general : most of the particulars there are applicable to this covenant in particular . there see . this covenant is ordered in all things in divers respects . for , ( ) the h occasion of this royal covenant touching gods building david an house , was when israels governors were now changed from iudges into kings , and gods first king , david , had it in his heart to build god an house . . the foederates , ( i ) god , on the one hand , david and his seed , especially christ on the other hand . . the impulsive causes , k not any at all from david or his house : but , inwardly gods own heart and good-pleasure : outwardly christ the lords word and servant . the blessings promised , were orderly directed , first , to david himself then , to his seed ordinary and extraordinary , and lastly to his and his seeds subjects ; and in like sort orerly , performed , first to david , ●…hen to his ordinary seed and subjects , lastly and chiefly to christ and his kingdom . . the conditions required , are also orderly annexed to the compleating of this covenant-constitution . . the form and dispensation of it is so ordered , that it is subordinate to and comprized under the sinai-covenant-administration : and yet the great mysterie of christ and his kingly office is displayed with a clearer revelation . . the scope of it also , immediate and remote , subordinate and ultimate , as hath been explained , is all well ordered . thus this whole covenant hath an excellent order , disposal , preparation , symmetry and proportion throughout . v. sure and faithful . this david also acknowledged , l — a covenant ordered in all things , and sure. the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shemuroh , properly signifies , kept observed , performed , and that , with care , solicitude and diligence . god made it every way sure to david and his seed ; as , . by m his name iehovah , denoting gods giving subsistence actually to his covenant and promises . . by his immutable promises whereupon this covenant is established . yea by promises of special ratification annexed , psal. , , &c. . by the sacred inviolable oath of god , of which he will not repent , and from which he will not turn . this is often mentioned , psal. . , , . and ▪ . acts . . . by frequent recitals , allegations , expositions , enlargements of this covenant in other scriptures . see sam. . chron. . sam. . , to . psal. . throughout . psal. . throughout , ier . , . luke . , . acts . , . . by gradual accomplishments thereof from time to time . . by ascertaining and ensuring illustrations . that this covenant shall be as inviolable , sure and unalterable , as the heavens themselves , psal. . , . as the moon , psal. . . as the sun , psal. . . as the course of day and night , ier . , . yea , as god himself , psal. . . vi. everlasting . this property also david expresseth ; n although my house be not so with god , yet he hath made with me an everlasting covenant . but of this enough hath been spoken formerly in opening the matter of this covenant , in the second and third covenant-mercies promised to davids seed . there see . and in the first mercy to davids subjects . vii . finally , this covenant with david was a comfortable covenant . this property necessarily results from all the former . for , in that this covenant was gentuitous , depending meerly upon god , evangelical , mixt , having promises absolute as well as conditional , ordered in all things , sure , and everlasting ; in all these regards it was exceeding comfortable . and upon these considerations o david in his last words notably raised up his consolations upon this covenant , placing all his salvation , and all his delight thereupon , although at present his house was not so with god as the covenant promised . and this covenant was his comfort to his last breath , to his dying day . oh! the covenant and promises of god in jesus christ are the safest , surest , sweetest , and most immovable comforts of believers both in life and death . let our last words , and last thoughts be all fixed upon gods covenant , as davids were . iv. fourthly , hence see , what agreement and disagreement this covenant with david hath , with , or from all former covenants . for , this covenant being an additional covenant , annexed to , and comprized in the sinai-covenant , and in some respects expounding and enlarging the same , hath a sweet agreement with the sinai-covenant , and very little difference from it : and consequently , as the sinai-covenant , so this covenant agrees with , or from the former covenants . i. it agrees with the sinai-covenant , and so with former covenants , . in the kind or sort of covenant . this , as all the former being covenants of faith , not of works ; and covenants of promise , not of performance . . in the efficient and impulsive cause . god being the author of all : gods meer grace being the inward impulsive , christs merit the outward impulsive cause of them all . . in the general consideration of the foederates . the lord god being the one party promising : jesus christ and his spiritual seed being the other party restipulating in all . . in the general summ and substance of the covenants . the recovery and happiness of lapsed and lost sinners by christ being the mercy promised : true fruitfull obediential faith in christ being the duty restipulated in all . all other covenant-mercies and duties may be reduced to these two . . in the mysterie of sinners iustification revealed in them all : which is by faith in christ alone . david under this covenant thus p describes it . . in the common foundation and establishment of the covenants . they all being founded upon jesus christ alone , and the inviolable promises of god in him . . in the general sameness of end. the revealing of jesus christ , in order to lapsed sinners recovery and happiness , and gods glory , being the intendment of them all . ii. it disagrees from the former covenants , in such sort and accidental respects as the sinai-covenant ( comprizing this covenant ) differs from them . which differences of the sinai-covenant from them q have been already explained . and it somewhat disagrees from the very sinai-covenant itself . as , . in the peculiar notion of the foederates . for , in that , god covenanted , as jehovah , their covenant-god , redeemer , law-giver , and husband : in this , god covenanted as , the lord of hoasts , the god and rock of israel , a father to david and his seed , the god of david , and rock of his salvation . again , in that , israel restipulated , as abrahams covenant-seed , the lords redeemed , his espoused people , his heirs under age , and as his own common-wealth and national church in the wilderness : but in this , david himself restipulated ; as , a mighty-one , gods chosen , gods servant , gods anointed king , and gods first-born , higher then the kings of the earth . and davids seed restipulated , as , gods son , and gods king for evermore . . in the individual mercies promised , and duties restipulated . as may easily be discerned by making a parallel betwixt them . but especially , the mercies promised in this covenant have their chief tendency to the advancement and establishment of the kingly power and glory of david , of his seed , and chiefly of jesus christ for evermore : and the duties herein more peculiarly restipulated were the religious and righteous rule of david , his seed , and of jesus christ the primary seed of david . . in the peculiar manner of manifestation and confirmation . that r was manifested to all israel immediatly by god , in most dreadful fort , at mount sinai , god speaking to them out of the midst of the fire with a great voice : this to david mediatly by the prophet nathan , according to the vision which he had from god. that being s solemnly confirmed by sacrifices at the skirt of mount sinai : this by gods sacred and immutable t oath especially . . in the peculiarity of ends. that tending to reveal jesus christ the mediator of the covenant , partly as a prophet , under the type of moses ; partly and principally as a priest , under the types of the leviticall priesthood , and the whole leviticall service of god. but this chiefly ayming to set christ forth as a king ( under the type of david and his royal seed ) that should rule over the house of iacob the church for evermore . v. fifthly and lastly , hence it is evident , that in this covenant much of christ was revealed to david and his seed : yea so much , that both david and solomon knew and spake much of christ in their sacred writings . take a brief tast hereof ▪ david knew and prophesied much of jesus christ . viz. of his . person . . office. . states . . effects of his offices . i. of his person . . that he is god , psal. . , . with heb. . . the son of god , psal. . . with heb. . . the word of god , sam. . . chron. . . . that he should be man , lower then angels , psal. . , , . with heb. . . to . of the seed of david , the fruit of his loyns , psal. . . with acts . . luke . , . ii. of his mediatory office , as the lord's servant therein , chron. . . with sam. . . . a prophet . preaching gods righteousness , loving kindness and truth in the great church , psal. . , , . . a priest. an everlasting priest of melchizedecks order , above aarons , psal. . . with heb. . , . and . . see also psal. . . with heb. . . . of his satisfaction for us by his offering up himself , psal. . , , . with heb. . . to . . of his intercession for his people , psal. . . a king. gods king in sion , in his church , psal. . . and . . with acts . . luke . , . . that as gods messiah , psal. . . he should be anoynted with the holy ghost , that oyl of gladness above all his fellows ; psal. . . with heb. . , . acts . iohn . . ephes. . . . that he should rule his subjects religiously , and righteously , and gloriously , sam. . , . psal. . , , , . with heb. . , . . that he should subdue his enemies powerfully , psal. . . ( ) by converting them to be his subjects , psal. . , . and . . ( ) by confounding of incurable rebels , psal. . and ●… . . . . that he should be an universal king over the nations , psal. . ▪ and . , , , . and . ▪ , , . . that he should be an everlasting king upon the throne of david for evermore , psal. . . and . , , . with luke . , . iii. of his state of humiliation and exaltation , wherein he should execute this his mediatory office . of his humiliation ; especially in four degrees , viz. . in his incarnation ; being made man , lower then the angels , psal. . . with heb. . , , . . in his passion and sufferings . . that he should be betrayed by his own familiar friend , one of his own family , psal. . . with joh. . . viz. iudas the apostle . . that heathen and people of the iews , with the kings and rulers of the earth ; that is , both herod and pontius pilate , with the gentiles and people of israel , should gather together , and confederate to destroy him , psal. . , , . with acts . , , , . . that , he should be crucified , his hands and feet pierced , his body so stretched that all his bones might be told , and by-standers should look and stare upon him , psal. . , . with mat. . . mark ●… . . luke . . ioh. . , . . that his garments should be parted , and lots cast upon his vesture , psal. . . with luk. . . ioh. . . . that he should be derided by his enemies shooting out the lip , and shaking the head at him , for trusting in the lord , psal. . , , . with mat. . , . . that , they should give him gall and vinegar to drink , psal. . . with mat. . . mark . . iohn . . . that he should be under an heavy disertion upon the cross , his god in some sense forsaking him , psal. . . with mat. . . and mark . . . in his death , psal. . . . in his burial , psal. . , , . with acts . . and . . of his exaltation , especially in three degrees . viz. . in his reviving and resurrection from the dead , psal. . . with acts . . heb. . . compare also psal. . , , , . with acts . . . and . . . in his ascension into heaven , leading captivity captive , and giving gifts to men , psal. . . with ephes. . , . . in his session at gods right hand , till all his foes become his footstool , psal. . . with mat. . . mark . . luke . . acts . . cor. . . heb. . . iiii. of the happy fruits and effects of his offices . as , . the captivating of our spiritual captivity , psal. . . with ephes. . . . the receiving and giving gifts for men , even for the rebellious , that the lord god might dwel among them , psal. . . with ephes. . , , , , &c. . the converting of a numerous company ( like the morning dew ) even of the gentiles unto himself , as his seed that shall serve him , and be his willing people , his spiritual voluntiers , psal. . , , , , . and . , . . the true and saving blessedness of all believers that truly trust in him , psal. . . with rom. ▪ . and . . and pet. . . these things spake david of christ , having an eminent prophetical knowledge of him , and that particularly by means of this excellent covenant with him , acts . , , . so that in davids writings much of christ is revealed : and out of them an excellent gospel may be extracted . solomon also the immediate seed and son of david , knew much , and prophesied much of jesus christ in his writings which he penned by inspiration of the holy ghost . as , of his godhead . that he is the everlasting wisdom of god , that makes wise to salvation , &c. prov. . throughout . . of his man-hood . fervently desired and longed for by his church , cant. . . and . . . of his sufficient plentiful gospel-provisions which he hath made , that sinners may have life and refreshment by him , prov. . . to . . of his holy endeared rich ravishing and saving communion with his church under the continued metaphor or allegorie of two lovers under contract , and not yet marryed . in the whole song of songs . of his calling and conversion of the little sister of the gentiles ; that she should be in his eyes as one that finds favour : and therefore , as on a wall , he would build upon her a palace of silver ; and as a door , he would enclose her with boards of cedar . that is , in spirituals she should be precious , fragrant and acceptable to god , and durable , as silver , or cedar of which the temple was builded , cant. . , , . . finally , of christs hastening to compleat his churches sweetest glory with himself in heaven , she longing for his second coming , make haste my beloved , and be thou like to a roe , or to a young hart upon the mountains of spices , cant. . . hitherto of gods royal covenant with david and his seed . chap. vi. of the discovery , nature and administration of gods covenants of promise , in the sixth and last noted period of time , viz. from the babylonish-captivity , till the death of the blessed messiah iesus christ . the preface to this covenants explanation , viz. of this covenants , . duration . . difference from davids . and order of handling it . . the sixth and last observable period of time , wherein god renewed with divers sweet spiritual enlargements , the covenant of faith in christ promised for sinners restauration and salvation , ( which is the last of the a covenants of promise ) was , from the babylonish captivity , till the death , and cutting off of the messiah , our lord and only saviour iesus christ . this is evident chiefly upon two considerations , viz. . the first manifestation , and . the expiration of this covenant , as to that which was vanishing therein . i. this covenant was first and most especially revealed to three holy prophets from the lord , and by them to the jews . viz. . to the prophet b isaiah long before the captivity of the jews in babylon came to pass , yet with reference to that captivity , see isa. . , &c. & . , &c. also . , ▪ & . . with , &c. & . , . & . . to . in which passages express mention is made of this covenant . he foretold the captivity : and also foretold this comfortable covenant to the captives . . to c ezekiel in the twelfth year of their captivity , for the support and comfort of gods captives . this covenant prepared them for the captivity , and supported them under it . in ezekiel this covenant is laid down most pathetically and sweetly . . to the prophet d ieremiah in the eighteenth year of king nebuchadnezzar , and tenth year of zedekiah , when the king of babylons army besieged jerusalem , and jeremiah the prophet was shut up in the court of the prison , in the king of judah ' s house . now this was in the eighteenth year of the captivity , or thereabouts . for clearing this , note , that iudah and ierusalem were captivated by the babylonians four several times , viz. ( ) in the e third year of iehojakim , king of iudah ; which was parallel to nebuchadnezzar's first year . ( ) in the seventh year of nebuchadnezzar , ier. . and in the eighth year of nebuchadnezzar , kings . . that is , in the latter end of his seventh , and beginning of his eighth year . at this time he carryed to babylon ten thousand captives , kings . , , . of which number three thousand twenty and three were jews properly so called , of the tribe of iudah , jer. . . the remainder were of the tribe of benjamin : and thus that two-fold difference about the computation in ieremiah and the kings is easily reconciled : now under this captivity , in the twelfth year , god revealed this covenant to f ezekiel . ( ) in the eighteenth year of nebuchadnezzar , when he g carryed captive from jerusalem eight hundred thirty and two persons . at this time this covenant of god with the captives was revealed to h ieremiah , which seems formerly to be revealed to ezekiel . ( ) in the three and twentieth year of nebuchadnezzar , when i nebuzaradan carryed captive seven hundred forty and five jews . thus this covenant was revealed first to isaiah , then to ezekiel , then to ieremiah , and to all before and under the babylonish captivity : so that it was a covenant to the captivity , or , the uncaptivating covenant . this was the season of this covenants commencing . ii. this covenant-dispensation expired not till the k death of iesus christ , which put a period both to this , and the sinai-covenant together , in regard of that which was waxing old , and vanishing therein . so that the interval , or space of time allotted to this covenant of god with the captives in babylon , was above the ▪ whole seventy years of their captivity : and after that l the seventy weeks of years revealed to daniel , till messiah should be cut off ; which seem to begin when the seventy years captivity ended , dan. . . . by this covenant-expressure , the sinai-covenant ( remaining still in force ) was eminently enlarged , as well as by gods former covenant with david . this hath been m formerly cleared . and therefore this covenant ran parallel with the sinai-covenant , from the captivity till the death of christ : when they n both , according to what was vanishing in them , expired together ; the new-covenant obtaining and commencing instead of the old. both these covenants , viz. with david and the iews , were additional explanations and enlargements of the sinai-covenant , but differently . . that was peculiarly directed to davids family : this , to the whole people of the jews . . that , to davids family in prosperity : this , to the jews in great adversity . . that , when the civil rulers were changed from judges to kings : this , when they were changed from kings to governours . . that , establishing the kingdom of david and his seed forever , especially in the everlasting kingdom of jesus christ. this , assuring the jews of their restauration from babylonish captivity into their own land , especially that jesus christ the true david might be a prince over them . . that , was more peculiarly a royal covenant : this , more specially an uncaptivating covenant . . that covenant brought forth the magnifical and glorious temple of solomon : this covenant , the o more glorious temple of zerubbabel , into which jesus christ ▪ himself came in person , who is the desire of all nations . . by that covenant god promised to raise up christ of the seed of david to sit upon his throne : by this covenant god not only promised , but also performed and exhibited jesus christ the ch●…ef seed of david ; sitting upon his throne for evermore . thus both these covenants agree in substance with the sinai-covenant●… : both of them confirm , explain and enlarge the sinai-covenant , but in a different way : and both of them tender christ to the jews , that promising him at a great distance ; but this bringing christ into the world as it were in its arms , who is p the salvation of god , the light of the gentiles , and the glory of the people israel . this covenant is represented in many heavenly and spiritual promises in the messiah approaching ; and particularly q defines the time of the messiah's being cut off , but not for himself ; which no former covenant had done . this covenant performs christ , which foregoing covenants only promised . this covenant revealed him to the very r bodily eyes of gods people , whom all former covenants revealed only to the spiritual eye of their faith. this covenant peculiarly sets forth s the lord , whom they sought , even the messenger of the covenant , whom they delighted in , ▪ coming to his temple . now therefore raise we up our contemplations and attentions to a further height of spirituality and attentiveness , and let our hearts soar aloft to an higher pitch of enflamed spirituall heavenly desires , joyes and affections towards christ : in the consideration of this covenant . let our spirits rise , as the covenant riseth . . more particularly , for the better unfolding of this covenant , consider ; . the author , occasion , impulsive cause , foederates , and nature of this covenant . . the subject-matter or substance of it . . the form of it . . the scope and end of it . . such general inferences as may result from the whole . aphorism i. . the author , occasion , impulsive cause , foederates and nature of this covenant . vpon occasion of gods own peoples sad captivity in babylon , the lord graciously renewed his covenant with them , even his covenant of faith in the promised messiah . in this aphorism are comprized , . the author of this covenant ; god. . the occasion of it ; his peoples sad captivity in babylon . . the impulsive cause of it ; meer grace in iesus christ. . the foederates ; god , and the afflicted captives . . the nature of it ; a covenant of faith ▪ and a covenant of promise , in christ promised . for brevity sake i couch all these particulars in this one short aphorism , and explain them as followeth , viz. i. the author of this covenant , was the lord god. this is plain . for , . god revealed and foretold by his prophet isaiah , that he would make such a covenant with his people , that should be captives in babylon , long before the captivity came to pass . this is very observable in the fourth and last part of his prophesie which is promissory , from chap. . , &c. to the end of his book , which is especially directed to his people , with reference to their captivity in babylon , which should certainly come to pass . most , if not all his sermons after that , observably insisting upon their babylonish captivity , their comforts under it , their certain deliverance out of t , and the happy restauration of their church and common wealth , their temple , city jerusalem , &c. when they should be brought again into their own land : and under this type leading them on further , to the great spiritual deliverance of gods people out of the wofull and more then babylonish bondage under sin , satan , wrath , &c. by the messiah ; as also to the advancement and enlargement of his spiritual kingdom , by subduing and bringing in such as had been enemies and aliens thereunto , even the gentiles . now in this evangelical part of his prophesie , isaiah makes often mention of gods covenant , with a speciall tendency to their consolation against their future captivity . as , ( ) of his covenant , t upon which all that should lay hold , should have an everlasting name that should not be cut off , should be brought to gods holy monntain , &c. ( ) of the u covenant of his peace , more immovable then the very hils and mountains . ( ) of his x everlasting covenant with them , in christ the redeemer , the sure mercies of david , &c. ( ) of the messiah himself , as y a covenant of the people . christ is so called by a metonymie , because he is the foundation , chief matter , and an eminent end or scope of gods covenant with them . thus saith the lord , in an acceptable time have i heard thee , and in a day of salvation have i helped thee : and i will preserve thee , and give thee for a covenant of the people , to establish the earth , to cause to inherit the desolate heritages ; that thou maist say to the prisoners , go forth ; to them that are in darkness , shew your selves , &c. diligently consult those places here noted in the margin . thus isaiah spake of this covenant aforehand , and treasured it up in store against the time of their captivity . . god revealed th●…s covenant to his prophet ezekiel ; z thus saith the lord god — i will set up one shepherd over them , and he shall feed them , even my servant david : he shall feed them , and he shall be their shepherd . and i the lord will be their god , and my servant david a prince among them , i the lord have spoken it . and i will make with them a covenant of peace , &c. his covenant-promises are also sweetly laid down , in chap. . . &c. and afterwards a god having brought him in the spirit into the valley full of bones , representing the dead and hopeless condition of the captives in babylon , among many other sweet expressions , hath these words ; thus saith the lord god , behold i will take the children of israel from among the heathen whither they be gone , &c. — moreover i will make a covenant of peace with them , it shall be an everlasting covenant with them , and i will place them , and multiply them , and will set my sanctuary in the midst of them for evermore . my tabernacle also shall be with them : yea , i will be their god , and they shall be my people , &c. in which . and . chapters , this covenant is most sweetly described : especially in chap. . . to the end ; and in chap. . . to the end ; as hereafter will more fully appear in unfolding the matter of this covenant . . god revealed this covenant also to b ieremiah in the court of the prison , in the eighteenth year of the captivity , when jerusalem was besieged . thus saith the lord , the god of israel , concerning this city — behold i will gather them out of all countries — and they shall be my people , and i will be their god. and i will give them one heart , and one way , that they may fear me for ever , for the good of them , and of their children after them . and i will make an everlasting covenant with them , that i will not turn away from them to do them good ; but i will put my fear in their hearts , that they shall not depart from me , &c. there are sundry other passages in the prophets setting forth the excellent blessings promised in this covenant : but this covenant is most eminently and peculiarly described by isaiah , ezekiel and ieremiah in the places fore-alledged , and unto these i shall have speciall reference in opening the matter of this covenant . thus the lord god was sole author and efficient cause of this covenant : the prophets , isaiah , ezekiel and ieremiah , the instrumental revealers and publishers thereof to them of the captivity . ii. the occasion of this covenant , was the sad captivity of gods people of iudah and ierusalem , in babylon . for clearing of this i shall briefly open these particulars , viz. . what babylon this was wherein they were captivated . . when , and how long they were captivated there . . what were the causes why god left them to be so captivated . . that whilst they were under this captivity , god took occasion to reveal to them this covenant : and why ? . what babylon this was wherein they were captivated ? answ. the scripture mentions a two-fold babylon , some think a three-fold babylon , viz. i. proper babylon , or litteral babylon . anciently called babel , that is , confusion comes : or , confusion in it . so c called from the event , viz. the confusion of languages , in the first building thereof . this was a very ancient city in assyria , or rather in chaldea , built by nimrod the great hunter before the lord ; so called , not from his hunting of wilde beasts , but from his hunting of men by tyrannie , oppression , persecution , cruelty , and that openly , audaciously , impudently , without any fear of the lord. &c. d nimrod mighty in hunting before the lord : and the e beginning of his kingdom was babylon . this city and tower was begun to be built in f a plain in the land of shinar , that is , that-which-scattered-out-of-it , viz. the inhabitants thereof upon the confusion of languages . this shinar was also called g chaldea ; and babylon , by the chaldee paraphrast ; and was the land of nimrod , mic. . . targum hierusalem calleth it foytus . but it is usually called shinar , gen. . , . and . . isa. . . dan. . . and it is specially noted for the habitation and receptacle of wickedness , zach. . . nebuchadnezzar h bragged of his building of babylon : but he was rather the repairer and enlarger , then the first builder or founder thereof . this seems to have been the metropolis and chief royal city and seat of the babylonian empire , compared in nebuchadnezzars dream to the head of gold. to this babylon judah and jerusalem were carryed captive for seventy years . and after christ in this babylon in asia was the head of the dispersion of the jews which were christianized , among whom especially k peter ( as minister of the circumcision ) dwelt ; and from which place he wrote his epistle . ii. mystical babylon , that is , rome , the seat of antichrist , the great whore , rev. . . and . . and . , , . it is called babylon , from the great similitude and resemblance betwixt rome and the chaldean babylon . this both l tertullian , m hierome , and n augustine acknowledge . so that augustine cals babylon , the first rome : and rome , the second babylon . yea some of the papists acknowledge that babylon mentioned in peters epistle to be rome , that thereby they may prove peter to have been at rome . sure they are in great straits for arguments , when they are forced to confess rome to be babylon . however they grossy mistake that passage in peter , which imports the chaldean , not the romane babylon : the babylon where the christian jews of the dispersion had their primary residence . iii. an aegyptian babylon is mentioned by some , builded ( as is thought ) by such as fled out of the ancient chaldean babylon , whereupon it was called babylon : but now cayer . of this cayer , or cayrus historians and prophane writers make mention . some interpret that of peter , pet. . , . to intend this babylon . but as groundlesly as the papists interpret it of the romane babylon . here understand not the romane , or aegyptian , but the chaldean babylon : this was the o lady of kingdoms ; the hammer of the whole earth , jer ▪ . . hither the people of judah and jerusalem were carryed into captivity . . when , and how long they were captivated there ? answ. . the time when they were carryed captives into babylon , was fourfold , viz. in the first , seventh , eighteenth , and three and twentieth years of nebuchadnezzar , as i have formerly p manifested . . their continuance under this babylonish captivity was , from their first captivity , till their delivery thence by cyrus the persian , seventy years . for , ( ) this captivity was at first threatned to continue so long , and no longer , ier. . , . and . . herewith compare dan. . . ( ) their captivity inflicted , did also q continue seventy years , from their first going into captivity , zach. . . so long the land was to enjoy her sabbaths . so long the jews were as people buried in their r graves , and their deliverance thence as hopeless to humane apprehensions , as the raising of dead and dry bones out of their graves . . what were the causes , why the lord left his people of iudah and ierusalem to be thus sadly and tediously captivated in babylon ? answ. the causes , why god left them to this captivity , were of two sorts , viz. i. moving and provoking causes were his peoples many and great sins provoking the lord to this dreadfull indignation . but these especially , viz. . their inveterate and long continued wickedness from generation to generation , ier. . , , , . . the general wickedness of all sorts and degrees amongst them , both kings , prophets , priests , and people , ier. . , , . chron . . to . dan. . . . their obstinate impenitency under their sins , notwithstanding all the preachings , exhortations and warnings of the prophets , ier. . . to . and . , , , . dan. . , , . . their contemptuous slighting of gods word , mocking and misufing gods messengers , till there was no remedy , chron. . , . . the many horrid and prodigious sins of king manasses , once a very monster for wickedness , kings . , , . . peculiarly the great abundance of innocent blood which manasses shed in jerusalem : for he filled ierusalem with innocent blood , which the lord would not pardon , kings . . . but especially , their desperate god-provoking sin of idolatry , ier. . . to . and . , , , . ezek. . , , . these were some of their special sins for which god sent them away into babylons captivity . and for these and many other our abominations here in england , it were just with god to deliver us into captivity under the mystical romish babylon , which the romish emissaries have long endeavoured , and at this day are in great hopes to accomplish through the extremity of our present spirituall apostacies , distractions and confusions . quod omen avertat deus in saecula saeculorum . ii. final . the final cause or end which god propounded in sending his people into chaldea , was their good , ier. . . their spiritual and eternal good especially . that they might be s purged from their idols and other abominations , be reduced to true t repentance and reformation , for their salvation . god is so good , that he will not bring evill of affliction upon his people but for their good. their captivity in babylon , and their being buried in their graves there ; shall be for their spiritual good , as well as their deliverance thence , and the opening of their graves and bringing them out of their graves there . thus as god afflicts in severity , so he afflicts of fidelity : he remembers mercy in midst of iudgement , psal. . . . that , whilest they were under this captivity , god took occasion to reveal to them this covenant , and why god took such an occasion of revealing it ? this particular hath two branches . the former , that god took occasion to reveal this covenant to his people being under babylonish captivity : is evident , by what u hath been formerly noted . for , . this covenant was made known to x ezekiel the prophet for them , in the twelfth year of their captivity , or thereabouts . . and it was again revealed to a ieremiah the prophet , in or about the eighteenth year of nebuchadnezzar , which was also the eighteenteh year of their captivity . the promises which god made to them at both these times , are expresly called a covenant , ezek. . , . & . , . jer. . , , , , . the latter , why god took occasion of revealing this covenant to them , even under this sad captivity ? may be thus also briefly resolved . the lord did this ; ( ) that his covenant might make the deeper impression upon them , in that their deepest affliction . that they might more tractably set their hearts , to believe his covenant-promises , and perform their covenant-duties . the ear and heart that were close shut against god and his will in prosperity , are oftimes wide opened in adversity . manasseh himself when bound with fetters and carried to babylon , b in his affliction besought the lord his god , and humbled himself greatly before the god of his fathers , and prayed unto him , &c. before this , as the tenth verse notes , manasseh and his people would not hearken to god : but now he hearkens and wonderfully reforms according to gods covenant . so true is that of elihu ; c if they be bound in fetters , and holden in cords of affliction : then he sheweth them their work and their transgressions that they have exceeded . he openeth also their ear to discipline , and commandeth that they return from iniquity . no covenant-dispensation so throughly d cured gods people of iudah and benjamin of their idolatry , of their stony-hardness of heart , and other evils ; as did this covenant-dispensation under their captivity : and e after their return from babylon , what an excellent covenant did they renew most solemnly with god! ( ) that , the lord might the more indear himself and his covevenant-mercies unto them . the lord and his covenant-mercy should be alwayes sweet and precious to poor sinners : but when sinners are under distress for their sins , then they are wont to be double dear and precious . god loves to have himself and his mercies highly esteemed and dearly affected : and therefore sometimes he involves his people in miseries , that thence they may learn the due estimate of his mercies . mercy is alwayes sweet : but mercy in midst of misery is double sweet . light is alwayes pleasant : but light shining out in darkness is double pleasant . life is alwayes delightful : but f life in the shadow of death , life out of the grave , is double delightful . god and his covenant-mercies are alwayes precious : but god offering himself to be their god , and his mercies to be their mercies , and both by covenant , and this in babylon , in captivity , in their graves , oh how incomparably precious ! ( ) to declare hereby his all-sufficiency , goodness and fidelity to his people in their extremities . . his all-sufficiency ; in that he could bring them out of babylon into their own land , against all seeming improbabilities and impossibilities . though they were g as dead and dry bones , though buried in their graves , &c. yet god could open their graves , and bring them out of their graves . he could give them a resurrection in babylon . . his goodness and faithfulness ; in that he h would deliver them , as he easily could deliver them . and accordingly when the time came , he did deliver them , and bring them out of their graves according to his promises beyond their expectation , and to their great admiration . they said , i our bones are dryed , and our hope is lost , we are cut off for our parts : but god said ; behold , o my people , i will open your graves , and cause you to come up out of your graves , and bring you into the land of israel . whereupon when this great work was done , the captives could scarce believe it to be done : but thought they had been in a deluding dream ; k when the lord turned again the captivity of sion : we were like them that dream , &c. ( ) to demonstrate hereby more clearly his tender compassions to hi●… distressed people , not for any their deserts , but meerly for his own holy name sake . as for them , they transgressed exceedingly against god before their captivity : and they prophaned gods name before the heathen under their captivity . therefore god prefixeth this preface to his covenant-promises , saying ; l but i had pitty for mine holy name , which the house of israel had prophaned among the heathen , whither they went. therefore say to the house of israel , thus saith the lord god , i do not this for your sakes , oh house of israel , but for m●…ne holy name sake , &c. so that god had compassion upon them , because he would have compassion upon them . and the riches of these his compassions are notably displayed in this covenant . ( ) to support and comfort them under so great and long afflictions , lest they should faint under them , and be swallowed up of despair . they had at this time very disconsolate and despairing thoughts of their captivity . they said m our bones are dryed , and our hope is lost , we are cut off for our parts : but god replyes comfortably ; o my people , i will open your graves , and cause you to come up out of your graves . — and ye shall know that i am the lord , when i have opened your graves , o my people , and brought you up out of your graves . oh how welcome are gods consolations to his afflicted ! as the shadow against the heat : as the shelter against the storm : as the seasonable showers to the parched ground . how sweet was it , when , in reference to this captivity , n the lord answered with good words and comfortable words ! ( ) that god might assure his people by this covenant , that though god had deeply afflicted , yet he not utterly rejected the two families which be had chosen , as their enemies imagined . this the prophet ieremiah intimates to have been one reason of gods declaring the promises of this covenant unto his captive people : o considerest thou not what this people have spoken , saying , the two families which the lord hath chosen , he hath even cast them off ? thus they have despised my people , that they should be no more a nation before them . thus saith the lord , if my covenant be not with day and night , and if i have not appointed the ordinances of heaven and earth : then will i cast away the seed of jacob , and david my servant , so that i will not take any of his seed to be rulers over the seed of abraham , isaac and jacob : for i will cause their captivity to return , and have mercy on them . that is , though god had cast the two chosen families into captivity : yet he had not utterly cast them away from himself . they should be his as certainly and immovably according to his covenant , iacobs family as his kingdom , and davids family and seed as his rulers in this kingdom ; as the revelation of day and night , and courses of sun moon and stars were constant and immovable according to his covenant : for their captivity should return . this i take to be the evident intent of the words . for by [ the two families which the lord hath chosen ] i see no just cause why we should understand p the families of david and aaron , the kingly and priestly family , as some from vers . , . nor , the families of judath and benjamin , as others from ier. . . nor the families of judah and israel , as most from ier. . . but rather , the families of jacob and david , which are here expressed in this very context it self , vers . . that , as gods church and kingdom ; this , as his rulers in and over them , especially christ therein . and this interpretation , as it is most apposite and fit : so it is most full and comprehensive . ( ) to assure the captives , that this their great captivity , whatever sad aspect it might have at present , should not destroy or make void gods former covenant with david , touching the perpetual kingdom of his seed , especially in iesus christ that branch of righteousness that should grow up unto david . the q prophet therefore expressing many promises to the captives touching their return out of captivity , &c. intermingles this promise , of the righteous kingdome of christ the cheif seed of david over iudah and ierusalem forevermore . see the words : they are very pathetical . but thus much of the occasion of this covenant . iii. the impulsive or moving cause of this covenant , was ; gods meer grace in iesus christ , not anything in the captivated people . all motives in the people are excluded , when god laies down his covenant-promises ; r thus saith the lord god , i do not this for your sakes , o house of israel . — not for your sakes do i this , saith the lord god , be it known unto you : be ashamed and confounded for your own wayes , o house of israel . there was then no impulsive on their part moving god to make this covenant with them : all the impulsives were on gods part . viz. . the inward impulsive or moving cause in god was his meer-grace to them in reference to his own holy name . s but i had pitty for mine holy name , — i do not this for your sakes , o house of israel , but for mine holy names sake . this hath reference to the mercies promised in this covenant . people in distress , are the proper object of divine pitty . . the outward impulsive or moving cause of this covenant , was jesus christ t the branch of righteousness that should grow up unto david , to execute judgement , and righteousness in the land ; that true david that should raign over israel and iudah as their king for ever ; in whose dayes judah shall be saved and jerusalem shall dwell safely , this being the name wherewith he shall be called , the lord our righteousness . in this jesus christ all the promises of this covenant are evidently made : and he is laid as the base and foundation of this covenant throughout , as in opening the matter of this covenant will further appear . by vertue of his u blood of the covenant they were brought out of this babylonish pit wherein was no water . iv. the federates , or parties to this covenant , were god on the one hand : his captive-people in christ , on the other . . god , as he was the sole author of this covenant , so was he the chief foederate party to this covenant . see ier. . , , , , , &c. ezek. . , . and . , , . god was the chief foederate party to this covenant in this notion and consideration , viz. . as the lord god , heb. the lord iehovah . thus saith the lord iehovah — moreover i will make a covenant of peace with them , it shall be an everlasting covenant with them , &c. ezek. . , . and . , , . now what gods covenanting as iehovah implies : hath been formerly x opened in the sinai-covenant . . as the lord , the god of israel . y and now therefore thus saith the lord , the god of israel — and i will make an everlasting covenant with them , &c. and what this imports , that the lord makes a covenant as the god of israel ; hath also been already z expounded in opening the covenant with david . there see . . as their redeemer ; that would gather them out of all countries whither they were driven and dispersed , ier. . , . and that would open their graves , and bring them out of their graves wherein they seemed to be buryed as dead , dry and hopeless , and bring them into their own land , ezek. . , , , . — . and how god covenanteth as a redeemer , a hath been opened in the unfolding of the sinai-covenant . so that as to these particulars there now needs no further explication . . the captives of iudah and ierusalem under the power of the king of babylon , were , in christ , the other party to this covenant . for it was made with them ( as hath been evidenced ) during the time of their captivity . and they were foederates with god in this notion , viz. as his people in captivity in heathen countries , that should be thence redeemed by the lord , ezek. . . to the end of the chapter , ier. . , , . gods sinai-covenant was made with israel already redeemed from aegypts bondage : this covenant was made with them of judah and jerusalem , afterwards to be redeemed from babylons bondage . the substance of what was spoken there , is applicable here also . v. the nature of this covenant of god with his afflicted captives , is this : viz. . it is a covenant of faith in christ. . it is a covenant of promise in reference to christ promised , and not as yet actually performed when this covenant was revealed . . this covenant was a covenant of faith in christ : and not a covenant of works . for , ( ) this covenant was homogeneal , and of like nature , to the sinai-covenant , being annexed as a sweet additional enlargement thereunto , and explanation thereof , as b hath been intimated . under this covenant , the second temple at jerusalem was built by zerubbabel , zech . . ezek. . , . the levitical priesthood was continued even till the death of christ. the ceremonial and typical worship at jerusalem was in exercise till his dayes . christ himself was made under the law , in this , as in other regards , gal. . , . being circumcised the eighth day , luke . . and presented to the lord at jerusalem , luke . , , . going up to jerusalem at the appointed feasts : as is noted by iohn in his c evangelical history . and keeping the ordinance of the passover in his season , till himself , as our true passover , was sacrificed for us , mat. . , &c. cor. . . this covenant therefore being of like nature with the sinai-covenant ; and the sinai-covenant still remaining in force and use , even after the revealing of this covenant , till the death of jesus christ : it must needs be concluded , that this was a covenant of faith , as the sinai-covenant d hath been proved to be . . the blessings promised in this covenant-dispensation , were , not the blessings of the covenant of works , but the peculiar blessings of the covenant of faith. as , . sprinkling clean water upon them , ezek. . . . cleansing them from all their filthiness , iniquities and idols , ezek. . , . . one-ness of heart and way to fear god for ever , ier. . . . newness of heart and spirit , ezek. . . . gods putting his spirit within them , ezek. . . . gods planting his fear in their hearts , that they shall not depart from him , ier. . . . making a e covenant of peace and reconcilement with them , ezek. . . with divers others which hereafter shall be explained in unfolding the subject-matter of this covenant . and consequently these pure evangelical blessings promised in this covenant , plainly conclude it to be a pure evangelical covenant of faith. ( ) the duties conditioned and restipulated in this covenant , are meer gospel-duties peculiar to the covenant of faith. as , . true faith in christ the promised messiah , isa. . , , , . and . , , , . now the f promissory part of this prophesie of isaiah , from chap. . to the end of the book , doth principally and specially insist upon promises of restoring the church of the jews from the misery that should befall them under the babylonish captivity : and of compleating the churches deliverance and glory at last by christ himself , adding the gentiles to the church : and this necessarily implies faith touching these promises . . the life of the just by faith ; peculiarly directed to these babylonish captives , hab. . , . . repentance from former idolatries and iniquities , isa. . , . ier. . . ezek. . , . . obedient walking in gods judgements , and observing his statutes and doing them : under david their king , viz. sincere obedience from faith in and under christ their true david , ezek. . , . . perseverance and constancie in covenant with god through strength of implanted and infused grace , ier. . . therefore , as these covenant-duties are meerly evangelical : so this covenant is meerly evangelical , a covenant of faith and not of works . ( ) iesus christ the sole foundation and mediator of the covenant of faith in all ages , is notably revealed and declared in this covenant to be the g foundation and mediator thereof ; in and through whom god will confer his covenant-blessings upon his people , and they shall perform their covenant-duties to their god. now christ is foundation and mediator of no other covenant but of the covenant of faith , viz. of the covenants of promise more typically and obscurely ; of the new-covenant more clearly and truly . thus , this covenant was plainly a covenant of faith in christ. . this covenant was also h a covenant of promise , having reference to christ promised , and not as yet exhibited and performed . for therein christ is promised to be raised up afterwards , isa. . , and . , . ezek. . , , . & . , , . and is not represented as come already , or actually raised up already . notwithstanding , towards i the expiration and closing up of this and the sinai-covenants-administration , jesus christ was miraculously conceived and born of a virgin , and in humane nature actually manifested unto israel , as the salvation of god , the light of the gentiles , and the glory of his people israel . so that , as it was the priviledge of just and devout simeon , k to have it revealed to him by the holy ghost , that he should not see death , before he had seen the lords christ ; who , coming by the spirit into the temple , when the parents brought in the child iesus , to do for him after the custome of the law , took him up in his arms , and blessed god with heavenly ravishment of spirit : so it was the high priviledge of this covenant-administration , that it should not see death and be dissolved , before it had seen the lords christ , and triumphantly exalted god with this blessed babe jesus christ , the incarnate-god , in its arms. thus this covenant was , a covenant of faith in christ , and one of the covenants of promise in christ promised for time to come . this is the nature of this covenant . inferences , resulting from this aphorism thus unfolded , are divers , viz. . hence , this covenant is divine , gratuitous , faithfull , and holy. . divine , not humane . for , l god himself was the sole author , contriver and revealer of it . god alone made it : and god alone made it good. in this regard , god peculiarly appropriates this covenant to himself , as his covenant : saying ; — m neither shall the covenant of my peace be removed , saith the lord , that hath mercy on thee . and elsewhere , n as for me , this is my covenant with them , saith the lord , &c. this covenant therefore is unquestionably of divine authority and excellency . . gratuitous , and of gods meer free grace . yea therefore gratuitous : because divine . for all gods covenants with his creatures , are his gratuitous condescensions to his creatures . the covenant of works even in innocency was meerly gratuitous , viz. exgracia favor is , from his grace of free favour . and every dispensation of the covenant of faith since the fall was meerly gratuitous , viz. not only exgracia favoris , from his grace of favour undeserved , but also exgracia commiserationis , from his grace of commiseration to sinfull creatures that had deserved the contrary . and such is this covenant . god made it with them , of his own meer grace in christ , not for any motive in or from them . o but i had pitty for mine holy name , — . therefore say unto the house of israel , thus saith the lord god , i do not this for your sakes , o house of israel , but for mine holy names sake , — . not for your sakes do i this , saith the lord iehovah , be it known unto you : be ashamed and confounded for your own wayes o house of israel . . faithfull . it s gods covenant , all the promises of mercy therein are his : therefore most accurately , faithfull and sure . for , god that promiseth p cannot lie , nor deceive . yea , gods promise and oath are those q two immutable things , wherein it is impossible for god to lie . and this covenant is established upon both these : not only upon his promises , but also upon his inviolable oath , isa. . , . how securely then might gods afflicted captives devolve themselves upon this faithfull covenant in all their extremities ! oh they too much dishonoured god , and forget this his faithfull covenant , when they spake so despairingly ; r our bones are dryed , and our hope is lost , we are cut off for our parts . but what said the lord ? behold , o my people , i will open your graves ( viz. your babylonish graves ) and cause you to come up out of your graves , and bring you into the land of israel . he would open their graves , and raise up their dead and dry bones , rather then his faithfull covenant should fail , and not be performed . . holy. it is gods covenant : therefore holy. in what sense gods covenant and promise is holy , i have s formerly explained . there see . oh what enlarged praises were due from the captive jews to this blessed god , for so divine , gentuitous , faithfull and holy a covenant with them in their abject state and low condition ! . hence , how great was the condescension of the creator , how high the exaltation of the creature ; when the god of heaven , and his captives in babylon became confederates in one covenant ! the people of the jews were very low in condition , when god revealed to them this covenant-dispensation . their t diadem was removed ; their u holy and beautiful house , the temple , destroyed ; their x publike worship and solemn feasts overthrown ; their y king priests and people of all sorts slain or carried into captivity , out of their own land of canaan , into a forraign and pagan country , with greatest reproach ; they were wholly covered with shame and confusion in babylon , z as dead and dry bones buried in their graves . and will the most high god , possessour of heaven and earth cast an eye upon such dry bones , and despised captives ? yes then , even then , he looks upon them ; he smiles upon them with sweetest aspects of grace ; he stoops to them , he condescends to them so low ; and he makes them ascend towards him so high ; as to bring them into this blessed covenant with himself , and to embrace these dry bones in his dearest arms of love. and all this , a though they so hainously provoked him before their captivity , and so prophaned his name before the heathen under their captivity . oh! who can sufficiently admire such condescension of god , such exaltation of his people ? the distance betwixt them was infinite : yet they are brought neer together in this covenant of peace . and this is gods usual covenant-season with his people ; when they are very mean and low . as with david ; when he cryed out ; b who am i , and what mine house ? &c. with israel when they c were loathsome and in their blood . with abraham himself when he d was in chaldea in and ungodly an idolatrous family . with noah , e when the earth was filled with violence , and wickedness abounding round about him , provoked god to sweep the whole world away with a dreadful deluge . yea with adam himself , f when by his fall he had newly ruined himself and all his posterity , without any visible possibility of relief or remedy . oh! who would not love this god of love , that makes his creatures low estate , his very time of covenant-love ? . hence , iesus christ , and the gospel of sinners salvation through faith in him , was preached to the iews in their captivity . for , this , being a covenant of faith in christ , it represented and tendered christ , and the gospel in him , unto the captives to whom it was revealed . every dispensation of the covenant of faith since the fall , preached christ and the gospel in him : but the later dispensations do this still much more clearly and fully then the former , and this last most fully and clearly of all , as hereafter will appear . and indeed jesus christ , and the gospel , are so preached in the covenant of faith and promises dependant thereupon , that they are preached and revealed in them only . . hence , god neither for sakes nor forgets his covenant-people in their deepest distresses . how low were the jews brought in this captivity , as low as even g death and the grave to visible appearance ! hence , they despairingly sighed out ; our bones are dry , our hope is lost , we are cut off for our parts : and captive sion , most disconsolately lamented ; h the lord hath forsaken me , and my lord hath forgotten me . but what saith the answer of god to sion ? can a woman forget her sucking childe , from having compassion on the son of her womb ? yea they may forget , yet will i not forget thee . behold , i have graven thee upon the palms of my hands , thy walls are continually before me , &c. oh , how pathetically ! how sweetly ! here the lord promiseth not to forget sion , viz. his captive-people that once belonged to sion . this promise is amplified , . by an emphatical illustration . gods compassionate remembring of sion , far transcends the most compassionate remembrance of the tenderest mother to her dearest sucking babe . this is laid down , ( ) interrogatively . can a woman ( the more affectionate sex ) forget her sucking childe , from having compassion on the son of her womb ? ( can a woman , can a mother so forget , as not to compassionate , a childe , which she natually inclines to pitty ; a sucking childe , which she usually more tenders then elder children ; her sucking childe , which together with the milk from the brest , draws love from her heart ; her sucking childe of her own womb , which her bowels more yearn upon , then upon any sucking nurse-childe of another ; and this , the son of her womb , which the mother usually embraceth with warmer affections then the daughter of her womb : can a woman , a mother forget her pitty to such a babe ? how unusual ! ) ( ) affirmatively . yea they may forget . it s possible a woman may be so unwomanly , yea a mother so unmotherly in some extremities , as to forget and be hard-hearted to the fruit of their own wombs . extremity of hunger overmastered natural affection : the i pittiful women did boil and eat their own children in the siege of samaria and ierusalem . ( ) negatively . yet will i not forget thee . god will be more constantly , unmovably , unchangeably mindful of sion , and compassionate to sion . god will be more motherly to his captives , then any mother to her male sucking babe . . by a convincing argumentation . ( ) partly , from his engraving of them upon the palms of his hands , viz. their portraiture , their memorial was like a signet graven upon his hand : god will as soon blot out of mind and forget his own hands , as his sion . ( ) partly , from his placing their wals still in his sight . their ruined wals of ierusalem were still before him , as to their k commiseration , as to their l reparation . or , their intended wals of their m new city , ihovah shammah , or of the n new ierusalem , are still in my thoughts as to the happy model of them , which i intend in after time . thus god o remembers and pitties his afflicted , in their low estate , because his loving kindness is for evermore . yea if there be any condition wherein god expresseth more tender yearning bowels to his people , then other , it is in their p afflictions . . hence , in greatest extremities of tribulation , gods covenant of faith in christ yields sweetest consolation . this is evident here , by the course which god took for comforting and supporting his afflicted and disconsolate captives in babylon : viz. by revealing to them his covenant of faith in jesus christ , by his prophets . this he peculiarly propounds , as his great antidote against all their afflictions and miseries in babylon , and against all their diffidence , despondencies and despair . this covenant , full of good works and comfortable words , was propounded as their chief cordial . this held up their heads and hearts above waters . this opened a door of hope for them , even in the valley of achor . this covenant even revived them in their very graves . and no wonder : for , ( ) this covenant q assured them of their return from babylon to sion , from captivity to liberty : and under that as a type , of the everlasting redemption of gods elect by christ , out of their spiritual bondage under sin , and satan . ( ) this covenant r assured them of the rebuilding of ierusalem and the temple , with greater glory then formerly : and therein typically of the building of his new city , and new spiritual temple , of both jews and gentiles , with surpassing spiritual glory . ( ) this covenant assured them of s pardon and cleansing , of justification and sanctification from all their idols and former uncleannesses : ( ) this covenant assured them of a rich t confluence of choisest spiritual blessings , from the saving influence of his holy spirit . ( . ) this covenant assured them , that u david , viz. iesus christ the true david of god , should be their prince and king for evermore . ( ) this covenant assured them , x that the lord would be their god , and they should be his people , and that his tabernacle should be with them , yea he would set his sanctuary in the midst of them for evermore . god filled this covenant with these cho●…sest comforts ; made up this composition with these precious cordials : that this covenant made with them might be fuller of comfort to them , then all babylon's bondage of disconsolation . when therefore we shall fall into extremity of tribulation : let us chiefly have recourse to this blessed fountain of consolation , gods covenant of faith in jesus christ , especially to the new covenant . . herein are most suitable comforts against all sorts of distresses . . herein are most sufficient comforts against all degrees of distresses . . herein our comforts are laid upon the surest rock and most impregnable foundation , viz. upon free-grace , faith , divine truth , the spirit of grace , jesus christ , and on god himself , who is over all blessed forever , amen . . herein are compendiously comprized and concentered all the comforts of the bible , far surpassing all the comforts and discomforts of the world . run hither therefore o all ye afflicted , tempest-tossed souls , lay your mouth of faith to the covenants brests , then suck and be satisfied with its blessed consolations . . hence , though gods people by their sins turn their mercies into miseries : yet god alone of his wisdom and goodness turns those miseries into mercies . the sins of these jews turned their mercies into miseries , viz. their glory into shame , their prosperity into penury . their liberty into captivity , their sion into babylon , &c. y a fruitfull land turneth he into barrenness , for the wickedness of them that dwel therein . oh what havock was made of canaan , ierusalem , temple , of all their precious and pleasant things , yea of all sexes and degrees amongst them , through their iniquities ! but it is only the infinite wisdom and goodness of god , that according to this his covenant , turns their miseries again into mercies , their water into wine , their darkness into light , their bondage into liberty , their babylon into s●…on . they could destroy their temple and holy city , god alone could cause them both to be rebuilt : they could cast themselves out of canaan , god alone brings them back again into canaan : they could bring themselves into babylonish bondage and graves , god alone can break their bonds and bring them out of their graves : &c. how oft would gods people undo themselves , if god himself did not prevent them ! and how long should they remain undone , if god himself did not restore them ! from ourselves is our judgement : from our god is our salvation . . hence , gods covenant with his captive-iews , so far as it is a covenant of faith , without peculiar restriction to the iews , is applicable and useful unto the people of god now under the new-testament . the faithful in all after-ages have this advantage of all that went before them , that they may extract much spiritual advantage to themselves , not onely from gods present covenant-dispensation to them , but from all that went before . and we under the new testament have in this regard advantages surpassing all other ages . we may improve to our selves all the mysteries of the new testament fully : and all the benefits , comforts , promises and mysteries of the z covenants of promise from adam to this day , so far as they are of common concernment to the faithful , and not particularly restrained to such persons or times alone . let us therefore accordingly consider them wisely , apply them believingly , improve them advantageously . the covenants of promise , were the new-covenant veyled and in its minority : the new-covenant , is the covenants of promise revealed in their maturity . thus of the author , occasion , impulsives , foederates , and nature of this covenant . aphorism ii. . the subject-matter or substance of gods covenant with the captive iews . the subiect-matter or substance of gods covenant with his captive-people in babylon , consisted , i. in many excellent-covenant-mercies or blessings promised to them , on gods part ; as , . his raising up of christ to them . . redeeming and returning them from babylonish captivity into their own land . . cleansing them from all their spiritual defilements . . putting his spirit within them , for new-framing and spiritualizing their heart . . his presence in his sanctuary and tabernacle among them by his spirit and word for ever . . the greatest covenant-relation betwixt him and them , that he would be their god , and they should be his people . . the mutual covenant-constancy betwixt god and them in this everlasting covenant : he would not turn from them , and they should not depart from him . ii. in sundry covenant-duties required and restipulated from them to god , on their part . as , . faith in the messiah promised . . repentance from all their former iniquities . . true obedience unto god. . becoming gods covenant-people . . enquiring of god , for doing all his promised mercies to them . to these particulars especially , we may refer and reduce the chief substance and subject-matter of this covenant : whether mercies promised , or duties restipulated . and , here it is very observable ; that , as this covenant with the captive-jews was the last of all the covenants of promise , immediatly preceding the new covenant , and at last exhibiting the messiah to the world , according to the tenure of all foregoing covenants : so it was the nearest and most like to the new covenant of all other , in . spiritualness , . clearness , and . fulness . and therefore now we are come to the very borders and suburbs of the new-covenant ; now christ is near at hand indeed : and therefore now let our thoughts be proportionably elevated to suitable spiritualness of contemplation . the matter of this covenant i shall unfold in two distinct sections . section i. . the subject-matter of this covenant , on gods part . i. the subiect-matter or substance of this covenant on gods part , consisted in many excellent covenant-mercies promised therein to his afflicted captives . gods promises and promised mercies under this covenant-dispensation are exceeding abundant : but i shall only insist upon such promised blessings as are laid down in isaiah , ieremiah , and ezekiel , where mention is made of this covenant , or where there is a more evident and eminent tendency thereunto . all which may be comprized in those seven particulars in the aphorism : which i explain briefly as followeth . i. his raising up the messiah , viz. jesus christ unto them . this is a primary and fundamentall mercy , a fountain-mercy whence the rest spring : and therefore deservedly challengeth the first place and consideration . now the messiah is promised to them , under a manifold notion and capacity , viz. . as their covenant-redeemer , that should deliver them both from their corporal bondage in babylon , and from their spiritual bondage under sin , death , sathan , &c. typified by that babylonish bondage . a thus saith the lord , in an acceptable time have i heard thee , and in a day of salvation have i helped thee ; and i will preserve thee , and give thee for a covenant of the people , to establish the earth , to cause to inherit the desolate heritages ; that thou maist say to the prisoners , go forth : to them that are in darkness , shew your selves : they shall feed in the wayes , and their pastures shall be in all high places . they shall not hunger nor thirst , neither shall the heat nor sun smite them : for , he that bath mercy on them shall lead them , even by the springs of water shall he guide them . and i will make all my mountains away , and my high-wayes shall be exalted . behold , these shall come from far : and lo these from the north , and from the west , and these from the land of sinim . sing o heavens , and be joyful o earth , and break forth into singing oh mountains : for god hath comforted his people , and will have mercy upon his afflicted . but sion said , the lord hath forsaken me , and my lord hath forgotten me . can a woman forget her sucking childe , that she should not have compassion on the son of her womb ? yea , they may forget , yet will i not forget thee . behold i have graven thee upon the palms of my hands , thy wals are continually before me . thy children shall make haste : thy destroyers , and they that made thee waste shall go forth of thee . in this sweet paragraph , for the clearing of it briefly , note these particulars . viz. i. gods acceptance of christ , and assistance to christ , in his mediatory office . in an acceptable time , &c. ver . . ii. gods promise of christ as a covenant to his captives , and afflicted in babylon , and under them to all his spiritual captives ; and i will give thee for a covenant of the people , ver . . christ is not properly , but figuratively , and by a manifold me●…onymie , a covenant of the people . viz partly , as he is a foundation of the covenant , in whom b all the promises are made , and made good , being yea and amen in him . partly , as he is the peculiar mediator of the covenant of faith , in all ages : of the covenants of promise , veyled under types ; of the new-covenant , revealed in truth of his humanity . partly , as he is a very considerable part of the matter of the covenant promised . partly , as he is one special end and scope of the covenant , every covenant tending more and more clearly to reveal him . iii. gods end and intent in this his promising of christ as a covenant , viz. the restauration of his people from c corporal captivity in babylon , and from d spiritual captivity under sin , &c. christ must effect and bring to pass both these ; what ever be the instruments , he alone is author of both . . christ should restore their land , and re-invest them in their desolate heritages , ver . . . christ should send both his corporal and spiritual captives out of their darksome bondage , ver . . . christ should supply them with all necessaries in the way from babylon to sion , from sin to glory : as food , against hunger ; water , against thirst ; shelter , against scorching heat of the sun : as sometimes he dealt with israel going from egypt to canaan , through the wilderness . . christ should facilitate and level their way for them , depressing mountains , elevating vallies . all impediments and difficulties he should remove , ver . . . christ should fetch his exiles and captives from places most remote ; both far remote from canaan , and from one another ; viz. e from far , ] that is , from the persian land , eastward , as some : from the north , ] that is , from babylon : from the west , ] that is , from the philistines land , see isa. . . or , from the western transmarine islands , as macedonia , candia , cyprus , &c. from the land of sinim ] that is , from egypt southward , a chief city whereof is called sin , the strength of egypt , ezek. . , . thus christ should gather them from all the four quarters of their dispersion , ver . a notable type of christs gathering up his spiritual captives from all the f four corners of the world . iv. the amplification of christs restauration of his captives , corporal , and spiritual , viz. . by the joy of heaven and earth hereupon , ver . . . by the constancy of gods love to his , and of his care of their redemption , even then , when they thought themselves quite forgotten and forsaken of god. this is urged most pathetically : as i have formerly noted , ver . . to . . by the numerous confluence of children from all parts , flowing to them , as to the mother church , ver . . to . o what sweet promised blessings are these in jesus christ , if diligently considered ! . as the sure mercies of david whereon gods everlasting covenant is founded and built . g ho every one that thirsteth , come ye to the waters , &c. — and i will make an everlasting covenant with you , even the sure mercies of david . behold i have given him for a witness of the people , a leader and commander to the people , this sweet bundle of promises seems to be directed , immediately to the captive jews , mediately and in them to all such spiritual captives as need refreshment and comfort . and here christ is offered as an all-sufficient supply and support of them both . h in him , god will make them an everlasting covenant : even the sure mercies of david . as if he had said ; though davids seed royal seem to fail and be cut off by your babylonish captivity , and though this covenant-mercy which i have i covenanted with david touching the perpetutal throne and kingdom of his seed , seem to be made void : yet know ye that in christ it shall certainly and infallibly be performed , he chiefly is the sure mercies of david , the sure foundation , root and mercy of mercies promised to david , and he shall be performed and made good to them . this interpretation helps us also well to understand the apostles argumentation from this scripture . for , hence he proves christs resurrection from the dead : saying , k and as concerning that he raised him up from the dead , now no more to return to corruption , he said on this wise , i will give you the sure mercies of david . the argument is by a consequence to this effect ; l god promised or covenanted to give them the sure mercies of david , viz. especially his everlasting kingdom , chiefly to be accomplished in christ , the chief seed of david : consequently christ could not be swallowed up by death , but must needs rise again . for , should christ be swallowed up by death , davids kingdom and christs kingdom too , had been utterly swallowed up . thus it is a very cogent argument . further , i offer this consideration upon this promise of christ here . christ seems therein to be promised as a compleat mediator , by whom their soul should live ; if they would come to him believe and delight in him , ver . , , . and the three great branches of his mediatory office are , not obscurely , insinuated . viz. . his priesthood , and the eternity thereof . in that he was , the sure mercies of david . who , though he dyed , and was buryed to make satisfaction for our sins , one act or part of his priesthood ; yet should he rise again and ascend to make constant intercession for us , which is the other great act of his priesthood . . his prophecy . in that he is promised as a witness to the people , viz. m a witness , testifier , or teacher of gods will touching sinners salvation . whereupon he is called , n amen , the true and faithful witness . as also , o a witness or testifier of the truth of gods promises , which are all yea , and amen , in him , and in him alone . . his king-ship . in that he is promised , as a leader and commander to the people . a leader , as the word is sometimes translated , chron. . . or , a ruler : as chron. . . & . . or , a prince , as , ezek. . . this stile is also given to christ in the new testament , viz. a leader , or archduke , heb. . . & . . a ruler , math. . . from mic. . . and a prince , rev. . . a commander of the people , a supream commander , whose commands all are bound to obey in all things , under pain of eternal death , acts . , . thes. . . heb. . . these denominations therefore do plainly point out his king-ship . . as a branch of righteousness growing up to david , and as a plant of renown raised up unto them . ezekiel revealing many promises for the comfort of the babylonish captives , said ; p and i will make with them a covenant of peace , and i will cause the evil beasts to cease out of the land , &c. — and i will raise up for them a plant of renown , &c. who this plant of renown was , ieremy sets forth , in some such like promises directed to the said captives . q in those dayes , and at that time , will i cause the branch of righteousness to grow up unto david , and he shall execute iudgement and righteousness in the land. in those daies shall judah be saved , and jerusalem shall dwell safely : and this is the name wherewith she shall be called the lord our righteousness . in this promise of christ note four things especially . viz. . the time of the promise ; in those dayes , and at that time . which daies ? what time ? viz. in the daies and time when god should cause his peoples captivity to return , and bring them from babylon . the r context before and after plainly point out this time . so that this promise hath special reference to gods covenant with his captives , and that in performance of his s covenant with david . . the description of the person of christ promised ; the branch of righteousness growing up to david . he is called ; ( ) the t branch ; metaphorically , in regard of his resemblance of a branch according to his humane nature , sprouting or budding out of a stock or root . and in allusion to these scriptures ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 netzer , a branch , it is thought by some that christ is elsewhere called , u a nazarene . and he came and dwelt in a city called nazareth , that it might be fulfilled which was spoken by the prophets , he shall be called a nazarene . not that he was a nazarite by vow , as the antitype of x samson : nor that he was so called from the city nazareth , where he was educated ; for where do the prophets intimate this his denomination from that city ? but from y allusion to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 netzer , a branch , which name is often given to christ by the prophets . ( ) the branch growing up to david . because he should bud , sprout and spring from davids root or stock according to the flesh , isa. . . ( ) the branch of righteousness , viz. formally , as being most righteous in himself , the very righteousness of god , isa. . , heb. . . and . . psal. . . materially , as being made of god the very substance and matter of our righteousness , imputed to us through faith , cor. . . cor. . . ier. . , . and efficiently , as being the author of righteousness to his , both ●…n justifying and sanctifying them , isa. . . cor. . . and also in acting and executing righteousness for them in the land , ier. . . as the true melchizedeck , or king of righteousness in and over the church , heb. . . isa. . , . rev. . . from all this , christ may well be called a plant of renown . . the office of christ thus described . execution of iudgement and righteousness in the land. . the effect of this office of christ. partly , the salvation and secure condition of iudah and ierusalem , viz. of the church shadowed out by iudah and ierusalem . partly , his communication of his righteousness to ierusalem , to his church so effectually , that she may glory in that very name of christ ; z and this is the name wherewith she shall be called , the lord our righteousness . this name is formerly ascribed to christ himself , where mention is made of gods bringing them out of the north country , viz. babylon , a greater deliverance then that of old from aegypt : but here it s attributed to the church . calvin hath a good note hereupon ; a before , the prophet testified , that christ was the true iehovah whence our righteousness flows : now he declares the church so truly to perceive the same , that she may glory in the very name . in the former place is put , the fountain and cause of righteousness : in this latter , the effect of righteousness . . as david their shepheard , prince and king for ever . christ is the true david : of whom david himself was but a type , as i have fomerly manifested . thus ezekiel comforting the people against their unfaithful shepheards , and against their dispersion into heathen countries , babylon , &c. saith : b and i will set up one shepheard over them , and he shall feed them , even my servant david ( viz. jesus christ the true david , ) he shall feed them , and he shall be their shepheard . and i the lord will be their god , and my servant david a prince among them , i the lord have spoken it . and i will make with them a covenant of peace , and will cause the evil beasts to cease out of the land : and they shall dwell safely in the wilderness , and sleep in the woods , &c. and elswhere this is one clause in his covenant with his captives , and one of their covenant-mercies after their return from babylon ; c and david my servant shall be king over them : and they all shall have one shepheard , — and my servant david shal be their prince for ever . moreover i will make a covenant of peace with them , it shall be an everlasting covenant with them , &c. ieremiah also upon like occasion testifieth , d thus saith the lord , david shall never want a man to sit upon the throne of the house of israel . — if you can break my covenant of the day , and my covenant of the night , and that there should not be day and night in their season : then may also my covenant be broken with david my servant , that he should not have a son to reign upon his throne . — thus saith the lord , if my covenant be not with day and night , and if i have not appointed the ordinances of heaven and earth : then will i cast away the seed of jacob , and david my servant , so that i will not take any of his seed to be rulers over the seed of abraham , isaac and jacob : for i will cause their captivity to return , and have mercy on them . in these paragraphs note , . that god hath reference therein to his covenant with his captives : stiling it a covenant of peace . partly , because it reveals peace and reconcilement betwixt god and them ; partly , because it assures of e peace and prosperity on every side after their return from babylon ; and also an everlasting covenant , that is , everlasting absolutely , in respect of christ the true david , everlasting respectively , viz. long-lasting in respect of davids ordinary seed that should rule over the house of iacob . . that one blessing of this covenant should be , a continued succession of davids seed to feed and govern israel : yea david himself ( not the typical david , dead long before , but the true david jesus christ ) should be their shepheard , prince and king for ever , and he alone . . that , this constant succession of davids seed upon his throne , covenanted to david , should be as inviolable as the covenanted course and revolution of day and night in their season . . that , in order to the performance of this mercy , god would cause their captivity to return . for in that sad and long captivity , gods covenant with david lay as dead , and davids seed as buried and cut off : but god would deliver them thence , and revive them out of their graves . thus of gods promise , to raise up the messiah unto them . ii. his redeeming them out of babylon's captivity , and bringing them into their own land . as he had promised them the redeemer : so he promiseth them redemption by him . this mercy is much insisted upon in this covenant . by isaiah ; testifying that f christ should therefore redeem them : as i have noted . by ezekiel : as ; — g thus saith the lord god , behold i will take the children of israel from among the heathen whither they be gone , and will gather them on every side , and will bring them into their own land . — moreover i will make a covenant of peace with them , it shall be an everlasting covenant with them , and i will place them , and multiply them , &c. and elsewhere h — for i will take you from among the heathen , and gather you out of all countries , and will bring you into your own land . and again , i thus saith the lord god , behold i , even i will both search my sheep , and seek them out . as a shepheard seeketh out his flock in the day that he is among his sheep that are scattered : so will i seek out my sheep , and will deliver them out of all places , where they have been scattered in the cloudy and dark day . and i will bring them out from the people , and gather them from the countries : and will bring them to their own land , and feed them upon the mountains of israel by the rivers , and in all the inhabited places in the country . i will feed them in a good pasture , and upon the high mountains of israel shall their fold be : there they shall ly in a good fold , and in a fat pasture shall they feed upon the mountains of israel . i will feed my flock , and cause them to ly down , saith the lord god , i will seek that which was lost , and bring again that which was driven away , and will binde up that which was broken , and will strengthen that which was sick ; &c. — and i will set up one shepheard over them , and he shall feed them , even my servant david ; he shall feed them , and he shall be their shepheard . and i the lord will be their god , and my servant david a prince among them . i the lord have spoken it . and i will make with them a covenant of peace , and will cause the evil beasts to cease out of the land : and they shall dwell safely in the wilderness , and sleep in the woods , &c. here , under the metaphor of a good shepheard seeking and restoring his flock that was dispersed and driven away and torn by wild-beasts , and bringing them again into their own folds and pastures , god sets forth his seeking of his dispersed , captivated and distressed people , scattered and torn by those wild-beasts , the chaldeans , and his bringing them from babylon and all places of their dispersion into the land of israel . by ieremiah also this blessing is promised , k thus saith the lord the god of israel , — behold , i will gather them out of all countries , whither i have driven them in mine anger , and in my fury , and in great w●…th ; and i will bring them again unto this place , and i will cause them to dwel safely . — and i will make an everlasting covenant with them , — and fields shall be bought in this land , whereof ye say , it is desolate without man or beast , it is given into the hand of the chaldeans ; men shall buy fields fo●…money , and subscribe evidences and seal them , and take witnesses in the land of benjamin , and in the places about jerusalem , and in the cities of judah , and in the cities of the mountains , and in the cities of the valley , and in the cities of the south : for i will cause their captivity to return , saith the lord . and else where under the type of good figs , he foretels their return from captivity ; — l thus saith the lord the god of israel , like the se good figs , so will i acknowledge them that are carryed away captive of judah , whom i have sent out of this place into the land of the chaldeans for their good . for i will set mine eyes upon them for good , and i will bring them again to this land ▪ and i will build them , and not pull them down : and i will plant them , and not pluck them up , &c. m — behold the dayes come saith the lord , that they shall no more say , the lord liveth which brought up the children of israel out of the land of aegypt : but the lord liveth which brought up , and which led the seed of the house of israel out of the north-country ( viz. chaldea and n babylon , which lay northward from canaan ) and from all countries whither i had driven them , and they shall dwel in their own land. now because this blessing of their redemption and return from babylon into their own land , is so often repeated and urged in this covenant , that the drooping and broken spirits of the captives might be raised up and comforted , after their long heavy and wasting captivity ; it may be very useful to consider a little , these few things for the further illustrating of this great covenant-redemption promised ; viz. . the variety of promised mercies appertaining to this eminent mercy . . the emphatical arguments whereby god labours to perswade his captives of their return . . the accomplishment of this mercy in its season . . the spiritual mysterie of this their redemption from babylonish bondage , typifying the spiritual redemption of gods elect from the greater bondage of sin , death , satan , &c. first , the mercies promised , with relation and subordination to their redemption and return from babylon , were very many . take a taste of a few . the lord promised , . to remove such impediments out of the way as might hinder their return from babylon . as , . their bruitish babylonian oppressours , that like evil beasts did drive and keep them out of their land. o and i will make with them a covenant of peace , and will cause the evil beasts ( the cruel chaldeans ) to cease out of the land , and they shall dwell safely in the wilderness , and sleep in the woods . . their strong bondage which they were under in babylon ; p — and they shall be safe in their land , and shall know that i am the lord , when i have broken the bands of their yoke , and delivered them out of the hand of those that served themselves of them . . the deadness and hopelesness of their condition in babylon , they being as helpless and hopeless as dead dry bones , yea as the dead in their graves . whereupon they despaired of deliverance , saying ; q our bones are dryed , and our hope is lost , we are cut off for our parts . but god assures them that even this , that they were as dry bones or dead bodies laid low and fast in their babylonish graves , should not at all hinder their return from babylon . and this he doth , partly , by a r vision of dry bones clothed with sinews , flesh and skin , and reviving , represented to ezekiel . partly , by ezekiels explaining and applying this vision to the captives , at gods appointment , s then he said unto me , son of man , these bones are the whole house of israel : behold they say , our bones are dryed , and our hope is lost , we are cut off for our parts . therefore prophesie and say unto them , thus saith the lord god ; behold o my people , i will open your graves , and cause you to come up out of your graves , and bring you into the land of israel . and ye shall know that i am the lord , when i have opened your graves , o my people , and brought you up out of your graves , and shall put my spirit in you , and ye shall live , and i shall place you in your own land : then shall ye know , that i the lord have spoken it , and performed it , saith the lord . all this was fulfilled when t cyrus by his decree delivered the jews from babylon . . to plant them firmly in their own land , and to rejoyce in doing them good most affectionately and entirely . u and i will make an everlasting covenant with them , — yea i will rejoyce over them to do them good , and i will plant them in this land assuredly ( heb. in truth ; or in firm-stability ) with my whole heart , and with my whole soul. for thus saith the lord , like as i have brought all this great evil upon this people , so will i bring upon them all the good that i have promised them , &c. . to make them dwell safely and securely in their own land . x behold i will gather them out of all countries whither i have driven them ; — and i will bring them again unto this place , and i will cause them to dwell safely y and i will make with them a covenant of peace , and will cause the evil beasts to cease out of the land , and they shall dwell safely in the wilderness , and sleep in the woods . — and they shall be safe in their land . — and they shall no more be a prey to the heathen , neither shall the beasts of the land devour them ; but they shall dwell safely , and none shall make them afraid . . to unite them into one nation and kingdom in their land after their return . this is set forth , . parabolically , under the z parable of two sticks , viz. the stick of joseph , and the stick of judah , both joyned together and becoming one in the prophets hands . . plainly , by the lords a explaining the meaning of this parable , viz. that these two sticks should be one in gods hand . and yet more clearly ; b thus saith the lord , behold i will take the children of israel from among the heathen whither they be gone , and gather them on every side , and bring them into their own land . and i will make them one nation in the land upon the mountains of israel , and one king shall be king to them all : and they shall be no more two nations , neither shall they be divided into two kingdoms any more at all . neither shall they defile themselves any more with their idols , nor with their detestable things , — and david my servant shall be king over them : and they all shall have one shepherd , &c. here , the two sticks did signifie , c two rods , or two scepters . viz. the one stick , for judah , and for the children of israel his companions . ezek. . . signifying the scepter of judah in the house of david , whereunto the tribe of iudah and benjamin , with the city ierusalem and many of the levites still faithfully adhered : the other stick , for joseph , the stick of ephraim , and for all the house of israel his companions , ezek. . . this is called the stick of joseph , because iereboam who was the first king of israel , after the division of the kingdom , was of the tribe of ephraim , which ephraim was one of the sons of ioseph . these d two sticks of iudah and israel joyned together , and becoming one in the prophets hands , shadowed out the two scepters or kingdoms of judah and israel , which should after their return from captivity become one nation and one kingdom in gods hand ; ( viz. by gods mighty power , ) and this under one shepheard and one king , jesus christ the true david . and to this end , their idolatry ( which at first divided them into two kingdoms , through gods just judgement ) should now wholly be removed away from them . for clearing this great blessing of the union of these two kingdoms , consider briefly , . a narrative of their division . the accomplishment of this union . israel weary of their government by judges , desired a king. god e gave them their first king saul , in his anger , and took him away in his wrath : thus chastizing their inordinate desire . after him god made david king ; and by covenant established the kingdom upon him and his seed for ever : absolutely upon his extraordinary seed jesus christ ; conditionally upon his ordinary seed , if they should keep his covenant and testimonies . solomon , davids immediate seed , forsaking god and his covenant by idolatry , through the enticements of his many strange wives : god forsook him , and raysed up adversaries against him , one whereof was his own servant ieroboam the son of nebat . and when solomon was dead , the kingdom which was united and one , as the nation one under david and solomon , was divided into two in the days of rehoboam , iereboam obtaining . tribes of the . this division occasioned constant enmity betwixt iudah and israel : especially by reason of their different religions . for ieroboam fearing the ten tribes would revolt from him to their ancient crown of davids house , by going to worship god at ierusalem , in carnal policy erected an idolatrous false worship in the to calves at dan and bethel , which turned to the ruine of his house , and of the house of israel cleaving to his idolatry : so that at last they were carried captive into assyria by salmanasar , taking samaria , and killing hosbea their last king , and dispersing most of israel into media , persia and other countreyes . now in this covenant god promises to unite this divided nation and kingdom into one , under one king david , and to take away all their idolatry , which was the foundation of their former division . so that thereby , the miseries of their divided state should be removed ; and the ancient happiness of their united state , as in the time of david and solomon , should be restored . this covenanted union of these two sticks , these two kingdoms into one , hath a twofold accomplishment ; literal , and mystical . i. literally this was fulfilled , when iudah was returned from their captivity in babylon after seventy years , upon cyrus his decree after he had taken babylon . at which time many of iudah returned into canaan , rebuilt ierusalem and the temple , &c. but some of them ( types of carnal men preferring earth before heaven , temporals before spirituals ) staid behind . and it s very probable that about the same time many of the dispersed of israel came back from media , persia and other places of dispersion ( through the indulgence of cyrus and darius ) and joyned themselves to them of iudah under the government of zerubbabel , and other rulers of davids race . but these rulers were not called kings as formerly : lest the monarchs , from whom they had received so great favours , and to whom as their lords they paid tributes , . ezdr. ch . . should be offended . thus they ▪ according to the letter of this covenant , became one nation and one kingdom under david , under the seed of david , types of christ : nor were they divided into two kingdoms as formerly any more . ii. mystically and typically this union of these two kingdoms hath its accomplishment , . partly , in the uniting of the gentiles ( typed by the kingdom of the ten tribes dispersed into paganish countries ) to the church of the jews under one shepheard jesus christ , by his death f breaking down the middle wall of partition , and destroying the enmity betwixt them , viz. the ceremonial worship , that law of commandments contained in ordinances , for to make in himself of twain ( viz. of jews and gentiles ) one new man , so making peace , &c. and thus that of our saviour was fulfilled ; g as the father knoweth me , even so know i the father : and i lay down my life for the sheep . ( viz. of the jews ) and other sheep ( viz. of the gentiles ) i have , which are not of this fold : them also i must bring , and they shall hear my voice ; and there shall be one fold , and one shepheard , viz. of both jews and gentiles , incorparated into one church . . partly , in the gathering together , uniting and perfecting all the elect in one mystical body of christ : when h they all shall come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ. . partly , in the day of judgement , when i christ shall gather corporally all his elect from the four winds , whether dead or living ; and shall set them , both in soul and body , as his sheep , at his right-hand , pronouncing the final blessed sentence upon them , and shall accordingly afterwards take them all up into his heavenly kingdom with himself to be ever with the lord. . to multiply them in the land of canaan , wherein he would place them . k moreover i will make a covenant of peace with them , it shall be an everlasting covenant with them , and i will place them , and multiply them . multiplying of man-kinde l was one of the first blessings conferred by god upon mankinde : and it s the strength and glory of a nation to grow and multiply . but this blessing and glory is then doubled and heightned , when by the multiplying of a nation the church is also multiplyed , as in this case , this whole nation being gods church . this promise was fulfilled upon them according to the letter ; as appears , if the m small number that returned out of babylon , viz. . and servants , . be compared with their great number afterwards , and particularly when the romans destroyed ierusalem . for ierusalem was besieged by titus , when the people from all parts were come thither at a solemn feast , and were shut up in ierusalem as in a prison : and the n centuriators note out of egesippus , that of citizens and others , from other parts come thither , there were slain during the six moneths siege . viz. ten hundred thousand ; and out of iosephus , that of captives which were taken and carried in triumph , or cast to the beasts , or put to punishments , through all the cities in the way that titus went , there were , viz. ninety seven thousand . and lest these numbers should be thought incredible , or impossible , iosephus reports , o that there were numbred at one passover in ierusalem ( besides leprous and unclean persons which might not eat the passover ) , viz. two millions and seventy thousand . so wonderfully did god multiply this people . . to bless and crown them with a confluence of prosperity and glory , both temporal and spiritual . ( ) with temporal prosperity and matter of joy on every side . to this effect the lord said ; p and i will make with them a covenant of peace , — and i will make them and the places round about my hill , a blessing ; and i will cause the shower to come down in his season ; there shall be showers of blessing . and the tree of the field shall yield her fruit , and the earth shall yield her encrease , and they shall be safe in their land , and shall know that i am the lord , when i have broken the bands of their yoke , and delivered them out of the hands of them that served themselves of them . and they shall no more be a prey to the heathen , neither shall the beasts of the land devour them : but they shall dwell safely , and none shall make them afraid . and i will raise up for them a plant of renown , ( so that , in christ , this plant of renown , all these outward blessings are promised them : in q whom all earthly blessings are added to believers ) and they shall be no more consumed with hunger in the land , neither bear the shame of the heathen any more . thus shall they know that i the lord their god am with them ; and that they , even the house of israel , are my people , saith the lord god. and afterwards he adds ; r — and i will call for the corn ( corn and all blessings are at gods call and command ) and will increase it , and lay no famine upon you . and i will multiply the fruit of the tree , and the increase of the field , that ye shall receive no more reproach of famine among the heathen . by the prophet s isaiah also god promiseth in christ to these captives after their return many temporal mercies intermixed among spirituals . and by ieremiah how sweetly and pathetically saith the lord. t and it shall be to me a name of joy , a praise and an honour before all the nations of the earth , which shall hear all the good that i do unto them : and they shall fear and tremble for all the goodness , and for all the prosperity that i procure unto it . thus saith the lord , again there shall be heard in this place ( which ye say are desolate without man and without beast , even in the cities of judah and in the streets of jerusalem , that are desolate without man , and without inhabitant , and without beast , ) the voice of joy , and the voice of gladness , the voice of the bridegroom , and the voice of the bride , the voice of them that shall say , praise the lord of hoasts , for the lord is good , for his mercy endureth for ever , and of them that shall bring the sacrifice of praise into the house of the lord ; for i will cause to return the captivity of the land , as at the first , saith the lord , &c. ( ) with spiritual prosperity and glory . therefore , the lord u speaking comfortably to his captives that had been for a while as a woman forsaken and grieved in spirit , and as a wife of youth refused , tels her he had forsaken her for a small moment , and hid his face from her in a little wrath , but with everlasting kindness he would have mercy upon her , and gather her . and the mountains and hils should sooner be removed out of their places , then his covenant of peace with them should be removed . and further he adds ; x oh , thou afflicted , tossed with tempest and not comforted , behold i will lay thy stones with fair colours , and lay thy foundations with saphires , and i will make thy windows of agates , and thy gates of carbuncles , and all thy borders of pleasant stones . and all thy children shall be taught of the lord , and great shall be the peace of thy children . in which words note , i. his churches misery under captivity . she being , . afflicted , isa. . . . tossed with tempest . heb. stormed , even stormed like ionas ship : the same word being used of both , ion. . , . as a vessel at sea in an extream tempest , without anchor , rudder , mast , sail or tacklings , violently driven . . and not comforted , by god or man , but as it were wholly deserted and disconsolate . ii. his churches spiritual glory after her captivity . this is set forth three waies , viz. . in her glorious , costly and stately spiritual structure , set forth even to admiration . her pavement of stones curiously painted or coloured . her foundations of saphires ; which are precious stones , of a skie colour , and emblemes of divine favour and peace , as i have y formerly noted , from exod. . . her windows of agates : the heb. word here translated agates , is by some rendered a pearl , by some a chrysoprase , by some amber , by some chrystal , which being most clear , pellucid and transparent , suits most fitly to windows , for letting in the light . her gates of carbuncles , the carbuncle is a precious stone of a fiery flamy colour oriently sparkling . all her borders pleasant stones , viz. say some all her cities round about , called ierusalem's cities , ier. . . richly built as well as ierusalem . say others better , all her wals round about pleasantly and delightfully built . here are most magnificall and high expressions of the churches excellent spiritual frame which she shall have , after her return from captivity , under christ : and this under an hyperbolical allusion to some city thus curiously and gloriously built . that interpretation of some , that , this foundation should be christ our saviour , cor. . . the windows , the teachers who let in light to the people , dan. . . the gates and wals gods protexion , isa. . . & . . seems more witty , then solid . . in the general and effectual instruction of her children by the lord , viz. to salvation : the lords teaching is effectual teaching : z when by the inward efficacy of his spirit , he co-operates with the outward ministry of his word . all gods elect are thus taught , and thereupon come unto christ by believing . . in the greatness of her childrens peace . which may refer , not only to their temporal quiet and prosperity , but also to their spiritual peace , prosperity and tranquility in jesus christ , rom. . . philip. . . ephes. . , &c. . to cause them to dwell in their own land , under david their prince for ever . a and they shall dwell in the land that i have given unto jacob my servant , wherein your fathers have dwelt , and they shall dwell therein , even they and their children , & their childrens children for ever : and my servant david shall be their prince for ever . moreover i will make a covenant of peace with them , it shall be an everlasting covenant with them , and i will place them , &c. to have an habitation on earth , is a comfort : such an outward comfort as christ denyed to himself , though he was heir of all things ; b — but the son of man hath not where to lay his head . but to have a constant habitation to them and their posterity for ever ; this was a double , yea a continual comfort . but how was this fulfilled , when titus at last , after christs death , destroyed jerusalem and the temple , and carried the people out of canaan into forraign countries , as i have formerly shewed ? answ. this promise hath a twofold accomplishment ; viz. . literal . so the jews dwelt in their own land under david their prince for ever ; that is , for a long time , ( as the heb. phrase , c for ever is sometimes used , ) even so long as the seed of david governed there , which was till the dayes of christ. yea so long as christ himself the true david lived , and many years after . . mystical . so all the true people of god , ( typed by the jews ) dwell in the church militant or triumphant ▪ ( typed by canaan ) under the spiritual kingdom of jesus christ the true david for evermore . these , and like mercies were promised , as depending upon , and subservient to this great mercy of the jews return from babylon into their own land of canaan . secondly , the arguments whereby god endeavours to perswade his captives of the certainty of their return from babylon , were many , and those very emphatically urged . their condition in babylon was so low , all waies and means of their deliverance thence so unlikely , and their spirits so overwhelmed with discomfort and despair ; that they needed many arguments , many cordials , to raise them up to believe so improbable promises , and such an impossible deliverance . therefore god strengthens this promise with many reasons or arguments . take a taste or a few . god endeavours to perswade and assure them of their return from babylon ; . from the gratuitousness and freeness of gods redeeming his people ; without money , isa. . . to . & . . to . . from the mutual interest , love and dearness betwixt god and his people he being theirs and they his : therefore he will deliver them , isaiah . , , , . & . , . & . . to . . from gods inviolable constancy and faithfulness in his covenant and promises to his people . his covenant with david touching the perpetual rule of his seed , shall be as sure as the covenant of day and night : therefore their captivity should return . and the vision of their return , at the appointed time should speak and not lye , jer. . . to the end . hab. . , , , . jer. . . . from gods removal of the grand impediment of their deliverance , viz. their sins , which he would freely and fully pardon , isa. . , , , &c. all the chains , fetters , and dungeons in babylon could not hold gods people so fast in their bondage , as their sins . . from gods omnipotency and matchless excellencies : shewing that he is every way able and al-sufficient against all difficulties , to redeem his people and ruine their enemies , isa. . . to the end . & . , . ezek. . . to . and therefore he names cyrus long aforehand , who should be his instrument in their deliverance , and for rebuilding ierusalem and the temple : before whom all difficulties should be removed , isaiah . . to the end . with chap. . . to . . from gods special presence with his affl●…cted captives in all their afflictions and extremities of distresses , isa. . , , . and gods presence is an excellent foundation of his peoples preservation and speedy relief , psal. . . . from gods tender and vigilant providence over them continually . he still bears and carries them as in his arms , from the womb to their hoary hairs : and therefore will carry and deliver them , isa. . , . and when they go forth , god will be both their van-guard , and rere ward , isa. . , . . from their former experiences of gods redeeming and delivering them , especially egypts bondage of old , isa. . , , . & . , . . from their conformity to the messiah jesus christ himself in this their affliction and restauration out of it . forasmuch as christ himself , should first be deeply humbled , and then highly exalted and magnified . and therefore they should patiently wait till their deliverance should approach , isa. . , , , , . with chap. . throughout . . from gods singular intent and aym of glorifying himself , and of sanctifying himself before the heathen , by their deliverance out of babylon : that this might be to him a name of ioy , a praise and an honour before all the nations of the earth , which should hear all the good that he should do unto them , &c. ier. . . to . ezek. . . to . by these , and divers such like arguments , most emphatically urged , the lord endeavours to comfort his afflicted captives , and raise up their hope , expectation and assurance of their seasonable redemption , out of babylon . consult the words of the lord in those scriptures , alleadged only , for brevity sake . thirdly , this great mercy , the redemption of gods captive people from babylon , was exactly accomplished in its season . for clearing this , note ; . that the captivity of the iews in babylon was to last just d . years , according as god foretold them by his prophet ieremiah . during all which time the land enjoyed her e sabbaths . these . years were to continue till the expiration of the babylonian , and inchoation of the persian kingdom , chron. . , . so that the destruction of the babylonish kingdom , and the redemption of the jews out of babylon were contemporany . . that , at the end of the iews . years captivity in babylon , the prophet daniel in babylon , in subserviency to gods promises , f set himself by fasting and prayer most earnestly to intreat the lord for their restauration . his prayer is heard : and , beyond his prayer , a further mysterie is revealed to him , viz. that from the going forth of the commandment to restore and build ierusalem , untill the messiah , should be . weeks of years , and then the messiah should be cut off . so that when the . years of their captivity should end , the . weeks should begin . both these fell out in the first year of darius his raign over babylon . and in the second year of darius ( after the jews had received some degree of their deliverance ) g the angel of the lord ( viz. the angel of the covenant , jesus christ our mediator , interceding with his father for the accomplishment of this their deliverance begun ) said ; o lord of hoasts , how long wilt thou not have mercy on ierusalem , and on the cities of iudah , against which thou hast had indignation this threescore and ten years ? . that , when the . years captivity were now expired , the singular h providence of god so ordered things , that babylon was taken by darius the mede , and cyrus the persian , and so the babylonian kingdom was given to the persians . daniel i briefly toucheth this history : others explain it to this effect , viz. . the . years captivity were now expired . . at this very time ( gods vigilant providence so ordering and over-ruling all affairs ) darius and cyrus had besieged babylon now a good while together : wherein , as is reported , corn enough was laid up for ten years . . during their siege against babylon , belshazzar king of babylon made a great feast to a thousand of his lords , and drank wine before the thousand , dan. . , , &c. thus god infatuated him to his destruction : that in the midst of his danger he should be so secure and licentious , when he had need to have been taking care of his besieged city , especially cyrus being so potent and active an adversary . at this feast , god miraculously sent an hand , writing belshazzar his doom on the wall over against the candlestick , mene , mene , tekel , peres . that he was weighed in the ballances and found too light , and his kingdom should be given to the medes and persians : for expounding whereof daniel was clothed in scarlet , having a chain of gold put about his neck . . on that very night , when they were drowned in wine , sleep and security , babylon was taken by darius and cyrus , and king belshazzar slain . it is noted out of historians , xenophon and others , k that gobria and gabatha betrayed the city to cyrus by way of revenge against belshazzar , who had ignominiously gelded one of them , and slain the son of the other . and that cyrus with his army having many sluces and trenches , suddenly on that night turned the river euphrates into those sluces , and so entred the city , and possessed the kingdom of babylon for his own . . in the l very first year of darius and cyrus , proclamation is made by cyrus to all the captive jews in babylon , that they should be set at liberty to go build jerusalem and the temple , and he restored to them the vessels of the temple . and accordingly m many thousand jews went up to jerusalem , and ( though in troublous times ) builded , prospered in , and compleated their work . thus their deliverance from babylon was brought about most wonderfully and unexpectedly . insomuch that the very captives themselves released , were amazed at it , and as people in a dream , rather then in a real deliverance . n when the lord turned again the captivity of sion , we were like them that dream . then was our mouth filled with laughter , and our tongue with singing : then said they among the heathen , the lord hath done great things for them . the lord hath done great things for us ▪ whereof we are glad . fourthly , this won●…ll redemption of the captive jews from babylon had a spiri●…●…ysterie in it , shadowing out the greatest and spiritual redemption 〈◊〉 ●…ods elect from the bondage of sin , satan , death , hell , &c. into 〈◊〉 they were implunged by the fall of the first adam , and out of which they should be restored by jesus christ the last adam . for evincing of this , ponder diligently these few ensuing considerations , viz. . that , the promises of god touching his peoples deliverance from babylons captivity , are joyntly proposed and intermixed with his promises of restoring his elect from spiritual captivity . as isa. . throughout . dan. . , &c. , &c. which notably insinuates thus much to us ; that in their redemption from babylons thraldom , god typed out their redemption from spiritual thraldom : and in that , they were especially to lift up their eyes to this . . that , it is the primary scope and intention of the prophet isaiah , in the fourth part of his prophesie , which is promissory , viz. from chap. . . to the end of the book , to comfort his spiritual captives under sin , satan , death , &c. with promises of their deliverance by christ ; all along under-laying as a foundation , handsel and shadow thereof , the restauration of his captives from the bondage of babylon . and therefore , . he assures the jews of their deliverance by cyrus ( named about . years aforehand ) out of their sad babylonish captivity threatned : as also of babylons utter destruction , compare isa. . with chap. . to chap. . . he carries and raises them hereupon to behold and expect a far greater deliverance by jesus christ the messiah , from spiritual captivity under sin , satan , wrath , &c. which should be as the high accomplishment , perfection and glory of their return from babylon to sion , especially when christ the blessed redeemer should subdue and annex the gentiles far and near unto his church , that mother-church of the iews , isa. . to the end of his prophesie . and this will more fully appear ; partly , by a diligent and judicious considering of the whole series , order , connexion , and intent of the prophesie , from chap. . to the end of the book : as i have o elsewhere clearly unsolded the same . partly , by the concurrent judgement and interpretation of the godly learned , familiarly acquainted with the scriptures , as calvin , &c. especially by those accurate and elaborate p annotations , or large commentary upon isaiah , digested into the large lond. annotations upon the whole bible . . that , the lord comforts his captives in babylon , by their q conformity to the messiah , the lords servant , both in their deep affliction in it , and ensuing restauration out of it : forasmuch as even christ himself should first be deeply afflicted and abased , before he should be highly advanced and exalted . . that , unto gods covenant of promises for return of his people the iews from babylonish captivity , there are r immediately annexed precious promises of the messiah , for effecting and full compleating thereof . and therefore after the lord had largely expressed his covenant touching their return from babylon , ier. . . to the end of the chapter , and . . to . he presently adds ; s in those dayes , and at that time ( viz. even in the dayes and time of this covenant with the captives , and before the expiration thereof ) will i cause the branch of righteousness to grow up unto david , and he shall execute judgement and righteousness in the land . in those dayes shall judah be saved , and jerusalem shall dwell safely , and this is the name wherewith she shall be called , the lord our righteousness . for thus saith the lord , david shall never want a man to sit upon the throne of the house of israel , &c. in which expressions ; the restauration of israel , both from the babylonish , and spiritual captivity , is ascribed to christ , as to be accomplished by him fully and finally . and elsewhere scriptures testifie ; that , as t christ redeems from spiritual captivity by his death and blood : so the same jesus christ tels the church , that by the blood of her covenant ( viz. by his own blood typfied in the blood of sacrifices used in confirming his covenant , as exod. . , , , . which is gods covenant , as author of it , her covenant , as the foederate party in it with god ) he had sent forth her prisoners out of the uncomfortable babylonish pit u — as for them also , by the blood of thy covenant , i have sent forth thy prisoners out of the pit , wherein is no water . . that , god promiseth to his divided and dispersed people , x that , when their dispersion should be gathered from babylon and other countries into their own land , they should be united into one nation and one kingdom in their own land , under one king , even david ( viz. jesus christ the true david ) their king for ever . literally , they were thus united , at their return , under zerubbabel , a son of david , and type of christ : spiritually , they were thus united under christ himself ; as hath been formerly explained . that being a type and shadow of this. . that , israels redemption of old from aegyptian bondage , was a plain type of the elects redemption by christ from spiritual bondage , y as the mysterie or sacrament of the passover then , and upon occasion of that deliverance , celebrated , doth unquestionably evince : proportionably , yea and much more , this z greater redemption of the iews from babylonian bondage ( in comparison whereof that deliverance from aegypt should , as it were , be forgotten ) was a type also of the elects restauration by christ from spiritual captivity . and therefore it is very observable , that when the lord had a promised , to gather his dispersed flock out of all countries , and to raise up to david a righteous branch for saving judah and jerusalem , even the lord our righteousness : he presently adds ; b therefore behold the dayes come saith the lord , that they shall no more say , the lord liveth which brought up the children of israel out of the land of aegypt : but , the lord liveth which brought up , and which led the seed of the house of israel out of the north-country , and from all countries whither i had driven them , and they shall dwell in their own land. by which he gives us to understand : . that the same lord , viz. the lord jesus christ brought israel out of aegypt , and out of babylon , into canaan , whatever the instruments were . . that , the deliverance from babylon should so far surpass that from aegypt ; that the transcendent greatness of that , should ecclipse , and as it were obliterate the memory of this . . that consequently , as canaan whither they were to be brought , was a type of heaven , the eternal rest : so , both aegypt and babylon , whence they were delivered , were types of their spiritual bondage and misery under sin , satan , death , &c. and their redemption from babylon was a type of their spiritual redemption by christ , as well as their redemption from aegypt , and in some regards a more eminent type . . finally , that there is a notable analogy , or proportion betwixt the iews deliverance out of the babylonish captivity , and the elects deliverance from their spiritual captivity . for , . the term whence the jews were delivered , viz. babylon , was a place of c wickedness , and a place of extream misery and wretcedness to the captives . there they were sadly oppressed for seventy years together , as slaves and vassals to the pagans ; there they were in as helpless and hopeless a condition , in reference to their deliverance , d as dead bodies and dry bones in a grave . so the term from which the elect were delivered by christ , is a state of sin , and a state of misery , under curse , wrath , death , satan , &c. they e being dead in trespasses and sins , under the power of satan , and children of wrath , even as others . . the jews deliverance from babylon , was f a reviving of their dead bones , an opening of their graves , and a a bringing them as it were out of their graves in babylon . so the elects deliverance from their spiritual bondage , is their spiritual reviving and resurrection . g god who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sins , hath quickned us together with christ , — and hath raised us up together . and elsewhere , h if ye then be risen with christ , seek those things which are above . . the iews were delivered from babaylon by cyrus when the appointed time of seventy years was fully come : so the elect were redeemed and delivered from their spiritual bondage in i the fulness of time by jesus christ when the seventy weeks of years were come . . the iews were so delivered from babylon , as that they were k cleansed from their idols , detestable things and transgressions . and the elect are so delivered from their spiritual thraldom , that they are l washed , sanctified , justified in the name of the lord iesus , and by the spirit of our god. . the iews delivered from babylon , were called to build the temple of god , ezr. . , , , &c. so the elect being redeemed and actually delivered from their spiritual thraldom by christ , m are built up a spiritual house , as living stones , upon the foundation of the prophets and apostles , iesus christ himself being the chief corner-stone . in whom all the building fitly framed together , groweth unto an holy temple in the lord. . the iews delivered from babylon , n came into their own land , the land of canaan , their typical rest. so the elect are redeemed by christ out of their spiritual bondage , o that at last they might return into the true canaan , heaven it self , the eternal rest promised to gods people , where they shall sit together with christ in heavenly places . thus of gods promise to redeem the iews out of babylon , and to return them into their own land of canaan . iii. gods cleansing of his people the iews , when redeemed out of babylon from all their spiritual des●…ements : from all their idols , from all their detestable things , and from all their transgressions . to this effect , the prophet ezekiel p laying down the substance of this covenant to the captives , and having promised , first , their return from captivity : secondly the union and oneness of their nation under one king in their own land : thirdly he adds , as a third covenant-blessing , the cleansing , expiation and pardon of their transgressions , saying ; q neither shall they defile themselves any more with their idols , nor with their detestable things , nor with any of their transgressions : but i will save them out of all their dwelling-places , wherein they have sinned , and will cleanse them ; so shall they be my people , and i will be their god. — moreover i will make a covenant of peace with them , &c. and in the former chapter , reciting the promised blessings of this covenant , he promiseth this mercy of their spiritual cleansing three severall times , as r lavater observes , for the greater certainty that all sins shall be remitted to the penitent . god speaks it once twice , thrice : because he was peremptorily resolved and determined to confer this blessing upon them . s then will i sprinkle clean water upon you , and ye shall be clean : from all your filthiness , and from all your idols will i cleanse you t — i will also save you from all your uncleannesses , &c. u — thus saith the lord god , in the day that i shall have cleansed you from all your iniquities , i will also cause you to dwell in the cities , &c. by ieremiah also the lord said ; x and i will cause the captivity of judah , and the captivity of israel to return , and will build them as at the first . and i will cleanse them from all their iniquity , whereby they have sinned against me , and i will pardon all their iniquities whereby they have sinned , and whereby they have transgressed against me . calvin y thinks these two phrases , i will cleanse them , and i will pardon , do signifie one and the same thing : because the heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tahar , here rendered cleanse , properly signifies , to expiate . and therefore cleansing here denotes not regeneration , or sanctification . and he further notes , that the prophet , by changing the number , iniquity , to iniquities , shews the company and variety of their wickednesses : as if he had said , there was a manifold heap of their wickednesses , standing in need of gods singular mercies . in these sweet and comfortable promises of their cleansing , compared together , these things are very observable , viz. . how the grievousness and sinfulness of their sins and idolatries are described . for , the expressions are very emphatical : by which god would convince them and shame them . as , . idols , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gillulim , properly , dunghils , dungheaps , &c. ezek. . . and . . it s derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 galal , to roul away , tumble , &c. thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 galal signifieth dung or excrement : because it is rolled out , and carried out of sight ; or because that which is rolled therein is defiled . hence it s used to signifie idols , as being dunghil-gods , dung-heaps , vile excrements and stinking filth . . detestable-things . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shikkutsim , which properly signifies execrable , accursed , loathsome , abominable things , ezek. . . such abominable things as a man shuts his eyes , or stops his nose against . . transgressions . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peshagnim , properly , defections , rebellions , prevarications , ezek. . . . filthinesses , uncleannesses , pollutions , or defilements , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumothim , properly , defiling-filthinesses , ezek. . , . it imports not only some one , but their manifold pollutions , and spirituall filthinesses , whereby themselves and their wayes were so defiled , that they stood in need of gods cleansing . . iniquities . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnavonothim , properly it signifies perversnesses , perverse-iniquities , crookednesses , &c. ezek. . . a thing is crooked , and warped awry , when it will not be brought to agree with that which is straight , but warps and starts from it . such were their thoughts , words and wayes , in reference to the straight-rule of gods will in his word . this same word also z ieremiah useth twice in the fore-cited promise , viz. once in the singular number , and after in the plural . as intimating that they were guilty not only of one sin , or one sort of sins : but of an heap of sins and crooked carriages against god , as i formerly noted out of calvin . thus by all these aggravating expressions god endeavours to humble and shame them for the hainousness of their iniquities . god humbles sinners first under the true sense of their sinfulnesses : before he lift them up with the pardon of their sins . . how exceeding graciously the healing and removing of all their sinfulnesses is by the lord promised . this is laid down also in variety of expressions . as , . that he will sprinkle clean water upon them , and they shall be clean , ezek. . . sin had made them foul and filthy : god would sprinkle clean water upon them , to purge and wash off their filthinesses . in this phrase is a plain allusion to the levitical a sprinklings , washings and purifications , purging away the ceremonial uncleanness ; without which cleansings , the unclean could not be admitted into the camp or congregation : all which were evident types of the blood of jesus christ that blood of sprinkling speaking better things then the blood of abel , purging the conscience from dead works , to serve the living god , heb. . , . and . . christs blood is this clean water sprinkled by faith upon the soul , that fountain opened for sin and for uncleanness , zech. ●… . ▪ psal. . , . . that he will cleanse them , ezek. . . will cleanse them from all their iniquity , ier. . , . yea , from all their iniquities , ezek. . . yea he will cleanse them from all their filthinesses , and from all their idols , ezek. . . this shews gods determinate resolvedness thus to cleanse them by the blood of jesus christ from all their sinfull defilements fully and compleatly , that they might be pure and spotless . here 's the freeness , fulness , and resoluteness of this mercy intimated . . that he will pardon ( heb. b will spare , remit , be propitious to ) all their iniquities whereby they have sinned , and whereby they have transgressed against him , ier. . . this free and sull pardon of iniquities , oh how sweet a priviledge and consolation is it to the sinner ! herein c david placeth a mans blessednesses . . that they shall not any more defile themselves with their idols , nor with their detestable things , nor with any of their transgressions , ezek. . ●… . this hath reference to gods cleansing them by regeneration and sanctification , from the power and stain of sin , especially of idolatry , set forth here in three words , idols , detestable-things , transgressions . though formerly they were extreamly addicted to idolatry , yet after their return from captivity , they should be throughly reformed from that sin , they should be given to idolatry no more . . that he will save them from all their uncleannesses , ezek. . . yea , that he will save them out of all their dwelling-places wherein they have sinned , ezek. . . that is , ( ) he will save them from their sins , both from the guilt , and from the power and pollution thereof . he will justifie , and sanctifie them : especially from their idolatries . ( ) he will save them also from the punishment of their sins , out of all their dwelling-places , whether babylon , aegypt , or elsewhere , in which they are captives , d wherein they have willingly , or compulsorily been partakers in paganish idolatries . . how these promises were performed and made good to the captive iews . these promises had their accomplishment , . upon the elect jews which were carried captive . when they were effectually called , converted , sanctified and justified : then , clean water was poured upon them : then , they were fully cleansed from all their defilements and idolatries , &c. and analogically upon all the elect in after-ages . . upon the whole body of the captives in some sense . forasmuch as they were fully divorced , and throughly reformed from all their idolatries , detestable things , and prevarications , after their return from babylon . before that time , they and their fathers were extreamly prone to idolatry , and ready to run into it upon all occasions , and could not be divorced from it . the e family of terah , abrahams father , beyond the flood , worshipped other gods in chaldea before abram was called into canaan . the f family of iacob , whilst with laban , and afterwards , tainted with idolatry . the g israelites served strange gods in aegypt , even the idols of the aegyptians . when they were newly brought out of aegypt , and had solemnly covenanted with god against idolatry , while moses was in the mount with god , h they idolatrously trespassed in the golden calf which aaron made : sitting down to eat and drink , and rising up to play . when they came into the land of moab ▪ in shittim , i they went to the sacrifices of the moabitish gods , and did eat , and bowed down to their gods : so that . of them thereupon dyed of the plague , and by the hand of justice . in the daies of the judges k they served the gods of the heathens , baalim and the groves , and ashtaroth , and the gods of syria , of zidon , of moab , of ammon , and of the philistines . in the dayes of the kings : solomon encouraged , and shared in the idolatry of all his strange wives , kings . . , . ierobo●…m set up the idolatrous calves in dan and bethel , whereby he made israel to sin , kings . . to the end . and what shall i say ? time would fail me to tell of their idolatry , l in the dayes of ahab , iehu , h●…shea , manasses , amon , and of others till the very babylonish captivity . yea , m they were very idolatrous even under their captivity . but now after they were brought out of babylonish captivity , how did god wean them from their idolatry , detestable-things , and prevaracations ! i read not , that i remember , of any their idolatries afterwards , they after that defiled themselves with their idols no more . yea i read in other writings , that after this the jews extremly abhorred idols , and idolatry . dion cassius reports , n that at that time when jerusalem was taken by pompey , there was no image found in the temple : and that the iews did account their god to be ineffable and invisible . yea they so far loathed idols and idolatry ; o that when some rash young men , called doritae , had in a shew of religion , put caesars statue in one of the jews synagogues , petronius ( then claudius caesar's legate ) writes sharply to the doriensian magistrates to send them to him to give an account of their fact , whereby they had profaned the synagogue of the iews , by bringing in caesars statue , which their religion did not allow of , whereby the piety of the iews was offended , &c. as iosephus recites the story . and the p centuriators declare ; that , herod ascalonita being made king in iudaea by augustus caesar , placed with great cost a golden eagle over the gates of the temple , for the honour of caesar. but forty young schollars of eminent families , and their two masters iudas and matthias , in their pious zeal being grieved at such profanation of the temple , demolished by force the said structure at bright noon-day . thus this promise in this covenant , of healing the iews idolatry was performed most eminently . thus , of gods cleansing the captives from all their spiritual defilements . iv. gods putting his spirit within them , for new-framing and spiritualizing their heart . god promiseth his spirit to them : and the blessed influences of his spirit upon them . his promises to this purpose were very sweet , evanglical and spiritual q — a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of flesh . and i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgements and do them . r — and i will give them one heart , and i will put a new spirit within you : and i will take the stony heart out of their flesh , and will give them an heart of flesh : that they may walk in my statutes , and keep mine ordinances and do them : and they shall be my people , and i will be their god. s — and i will give them an heart to know me , that i am the lord ; and they shall be my people , and i will be their god : for they shall return unto me with their whole heart . t — and i will give them one heart , and one way , that they may fear me for ever , for the good of them , and of their children after them . and i will make an everlasting covenant with them , &c. and the prophet isaiah , promising to the exiled and captivated jews deliverance from babylon , especially under that from spiritual bondage by jesus christ the redeemer , assures them of their constant enjoyment of his spirit and word for their constant direction and consolation , saying ; u and the redeemer shall come to zion , and unto them that turn from transgression in jacob , saith the lord : as for me , this is my covenant with them , saith the lord : my spirit that is upon thee , and my words which i have put into thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , saith the lord , from henceforth and for ever . the spirit , with these effects , fruits and influences of the spirit of god , are promised and covenanted to be performed to the captive jews after their return from babylon . let us view them a little , . more generally . . more particularly . more generally , here god promiseth his own spirit to his captive people , after their return from babylon , ezek. . . isa. . , . here divers queries must be resolved for explanation sake . as , i. what is meant by the lord's spirit here promised ? answ. the word [ spirit ] is used in a manifold sense in scripture , as it is attributed to god. here it is attributed to god ; i will put my spirit within you , &c. this word spirit is attributed to god , essentially , and personally . . essentially . so god is a spirit , iohn . . an eternal spirit , heb. . . christ is said to be iustified in the spirit , i. e. in the godhead , here opposed to his flesh , tim. . . thus it is not to be understood here . . personally , to the third person in trinity peculiarly , viz. the holy ghost . to him this name spirit is given , properly , and improperly . ( ) properly , as denoting the third personal subsistence in the godhead , x proceeding from the father and the son , and equal in essence or substance to them both ▪ luke . , . compared with pet. . . acts ▪ , . nor is it here used in this sense . ( ) improperly , and metonymically , for the effects , fruits , works , gifts , endowments , &c. of the holy spirit , whether ordinary or extraordinary , whether more common , or more special and peculiar to the elect. thus christ is said to be annointed with the holy ghost , acts . . god gave not the spirit to him by measure , iohn . . iohn was filled with the holy ghost , luke . . steven full of the holy ghost , acts . . be filled with the spirit , ephes. . . sensual , having not the spirit , iude . — give the spirit to them that ask him , luke . . with mat. . . if the spirit of god dwel in you , rom. . . now we have received not the spirit of the world , but the spirit which is of god , cor ▪ . . in this sense it is most frequently used in the scripture . and in this notion the spirit is promised here : that is , the effects , gifts , fruits , influences , &c. of the spirit of god. ii. was not the spirit , in this sense , bestowed upon the iews , till after their return from babylon ? answ. the y socinians hold , that there were two promises , viz. of eternal life , and of the holy ghost , peculiar to the new testament , never promised under the old testament : such excellent promises being deferred till christ himself came . and therefore according to their opinion , the holy ghost , being not so much as promised , was not given till after christs coming . but this socinian errour i z have formerly refelled in opening the sinai-covenant : and it is so gross , i need not now add much more . thus in brief resolve ; the holy ghost , taken metonymically for the fruits and effects of the holy ghost , ordinary , or extraordinary , was promised and given before the death of jesus christ , yea and before the jews return from the babylonish captivity . . the extraordinary gifts and effects of the spirit were promised and given ; to moses and the seventy elders of israel , numb . . , , , . to elijah and elisha , kings . , . to the prophets , neh. . . zech. . . and pet. . . to david prophesying of christ , and calling him lord , psal. . . with mat. . . to iohn the baptist , having the spirit and power of elijah , luke . . to simeon , luke . , &c. . the ordinary endowments , gifts and effects of the spirit were also promised and given before the said times . as , to adam , gen. . . to abel , gen. . . to enoch , gen. . , . to noah , gen. . . to abraham , gen. . . and . . and . . to isaac , gen. . to iacob , gen. ▪ , , , &c. hos. . . to the israelites , in the explaining of the sinai-covenant , deut. . , . to david ; take not thy holy spirit from me ; he therefore had the holy spirit . restore unto me the joy of thy salvation , and stablish me with thy free spirit , psal. . , , . to all the faithfull in the apostles catalogue : faith being a peculiar gift and grace of the spirit , heb. . throughout , and gal. . . to the captive-iews here ; i will put my spirit within you , &c. ezek. . . isa. . , . so that , the socinians most impudently slander gods people before christ , and belie the dispensations of gods grace , when they assert the holy spirit was not promised till the coming of christ. the elect in all ages had their measure of the spirit of god ; but before christ the spirit was given very sparingly , after christ very plentifully and bountifully . and usually god dispensed his spirit still more and more largely and liberally , according as he more and more enlarged his covenant-expressures in iesus christ. these captive-iews had the spirit of god , before , and under their captivity : but god promiseth a more plenary endowment of them therewith , after their return from babylon , ezek. . . more particularly , here god promiseth many precious influences and effects of the spirit unto his captives after their return , which are laid down in these sweet promises forementioned . as ▪ . newness of heart and spirit . . an heart knowing the lord . . fleshiness of heart , instead of stoniness . . penitentialness of heart . . oneness of heart and way . . the constant fear of god. . obedientialness towards god. these are the blessed fruits of gods spirit which should be put within them . here is a sweet garden and paradise of spiritual delights . here let us dwell a while , and solace our selves abundantly . i. newness of heart and spirit . this is an eminent effect of gods spirit promised to the captive jews , after they should be cleansed from their spiritual defilements a — a new heart also will i give you , and a new spirit will i put within you . that paragraph in chap. . ver . . to the end , hath evident reference to this covenant with the captive jews , if compared with ier. . and ezek. . the promises running in the same strain , and the performances thereof appropriated to the jews return from babylon , in all these places . in these words the lord promiseth them a new spiritual frame and constitution of soul : their old frame was so wholly corrupt and naught , that no less then a new frame would serve turn . for unfolding of this , let these questions be briefly discussed and determined , viz. . what is meant here by heart and spirit ? ▪ what is meant by a new heart and spirit : and wherein the new heart and new spirit consist ? . whether god alone give this new heart , and put this new spirit into his people ? . why god gives them a new heart and spirit ? . how this new heart and new spirit which god gives may be known and discovered ? quest. i. what is here meant by heart and spirit ? answ. these two words , [ heart , and spirit , ] when they are mentioned distinctly and seperately one from the other , are both of them of very various acceptations in scripture , which we need not here so much as to point at . but when they are mentioned joyntly ▪ and applyed to man , b as they are divers times in this prophet , then ( as calvin hath well noted ) they are put for mans whole soul and all the faculties thereof , viz. c the spirit , for the more sublime , high and spiritfull part of the soul , the mind and understanding , which is endowed with reason and judgement ; this is the upper story , or tower of the soul : the heart , being the seat of the affections is put for the inferiour parts or faculties of the soul , the will and affections , whereby a man doth will or nill , elect or reject , according to the proposal of the understanding . by spirit , therefore i understand here all the upper faculties , the intellectuals , chiefly seated in the head : by heart , all the lower faculties of the will and affections , chiefly seated in the heart . by both heart and spirit , the whole soul rational , with all its faculties and powers . quest. . what is meant by a new heart and spirit : and wherein the new heart and spirit consist ? answ. for clearing this question i shall shew ; first , what the word , new , imports . then what the newness of the spirit and heart implies . first , a thing is stiled new in scripture , in divers regards . as , . when it is fresh , or lately done , or lately begun , its new. so it s opposed to that which is stale and old . thus ; d old things are passed away , behold all things are become new . e — the name above every name in heaven and earth , which christ hath obtained by his passion , is called his new name . f — the lords mercies and compassions are new every morning . in this sence new is used most properly and frequently . . when it is another thing , or at least divers from the former . another in substance ; or divers in circumstance or accidents , then it s called new. as , g new tongues , viz. other tongues then the mother tongue , or then were formerly used . h a new king , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another king , as the lxx . render it . i a new commandment , to love one another . this commandment iohn calls both an old commandment and a new , . iohn . , . and iohn . this is an old commandment for the substance of it , and was enjoyned from the beginning . but in regard of some accidents and circumstances of it , christ hath made it a new commandment : viz. partly , in propounding a new pattern of brotherly love . he saith not only , love thy neighbour as thy self : but , love one another as i have loved you , iohn . . partly , by writing this commandment in new tables of mind and heart : not as formerly in old tables of stone , heb. . , , . with cor. . . ▪ partly , by his new reviving and vehement pressing of this commandment , as if it were a new commandment : new laws and statutes being more vehemently and forcibly urged , then old laws that are wearing away . this commandment is still to continue , and never to be antiquated as to the use and exercise of it . thus christ saith , k i will not drink henceforth of this fruit of the vine untill that day when i drink it new with you in my fathers kingdom , viz. till i drink other manner of wine with you in heavenly glory , the wine of refreshing endless joyes and ravishing delights , see luke . , . psal. . . revel . . . . when it is strange , unusual , unheard of , extraordinary , &c. then a thing is called new. as , pauls preaching christ iesus and the resurrection to the athenians , is called , l new doctrine . m — the lord hath created a new thing in the earth , a woman shall compass a man. thus the people wondering at the strangeness and unusualness of christs doctrine , said ; n what thing is this ? what new doctrine is this ? for with authority commandeth he even the unclean spirits , and they obey him . . when a thing is not common , vulgar , &c. but singular , eminent , excellent , then it s called new. as , a new song , psal. . . and . . the churches new name , isai. . . the faithful's new name , rev. . . christs new name , rev. . . . when a thing is still to continue fresh in force , without waxing old or vanishing away , it is called new. as the new covenant , opposed to the old , wearing away , heb. . , . this new-covenant dispensation being to continue in force to the end of the world . these are the chief acceptations of the word new in scripture . most of which may have fit place here . secondly , newness of heart and spirit , may be considered two waies . i. more generally considered , it hath some answerableness in it to all these acceptations of new. for , . it is a fresh and late effect upon the soul , in reference to the old man of corruption , which was therein before . . it is a quite other and different frame of spirit and heart , then ever was therein formerly . not sinful , but holy : not natural , but supernatural : not contrary , but conform to god , &c. . it is a strange and extraordinary work upon the heart and spirit . as strange , as the o quickning and raising up of the dead ; as a p regeneration , or being born again a second time ; or as a q new creation it self , which is gods making something out of nothing . so strange and wonderful , that carnal men wonder at it ; r they think it strange that ye run not with them to the same excess of ryot : that nicodemus , a teacher in israel wondred at it ; s how can these things be ! &c. that those who are thus renewed , even wonder at themselves , t being called out of darkness into his marvellous light . . it is not a vulgar communion or mean work , but a rare , singular and most eminent effect upon the heart and spirit . so rare , and singular , that very few obtain it , especially u of the wise , mighty and noble of the world : that they whose beauty and spirits are made new , are by gods eminent grace and power advanced from a most base , to a most excellent condition above all other people in the world , tit. . , , , , . eph. ▪ . to , &c. act. . . pet. . , . . finally , this newness of heart and spirit is such , as shall never wax old and vanish away : but shall still be fresh and new , continually increasing more and more in lustre vigour and strength till it come to full perfection . . pet. . , . pet. . . to . iohn . . eph. . , , . phil. . , , . thus this newness of heart and spirit , is ; a fresh or late work in regard of the former old man with his deeds , old sins . . another and quite different work in the soul , from what was there before . . a strange and marvellous work ; both in it self , to the renewed , and to others . a rare and singular endowment , conferred but upon a very few . . as also a lasting and continuing effect , not waxing old , but still remaining new , yea being more and more renewed day by day . this is the newness of heart and spirit more generally considered . ii. more particularly , this newness of heart and spirit is the x new creation or new supernatural frame of the y whole soul heart and spirit z in part , wrought by a the holy ghost , b according to the image of god. the nature of it , is a new creation or new supernatural frame . the subject of this newness is , the whole soul. the degree of it is imperfect : but in part . the author of it , is the holy-ghost . the pattern according to which this great newwork is fashioned , is the image of god. so that if this newness of heart and spirit be duly considered , it implies these things especially , viz. . that new qualities , accidents or endowments are put into the soul and faculties thereof : not a new substance of soul. the natural essence or substance of the soul is not destroyed , but still remains ; yet it s disvested of the old , and invested with new qualifications and properties , see thes. . . rom. . . ephes. . , , . grace doth not destroy and ruin nature , but only refine and reform it . the understanding still remains ; but becomes renewed understanding : the will remains ; but becomes renewed will , &c. the new moon is one and the same in substance with the old , but it hath a new and increasing endowment of light from the sun which it had lost : so the new heart and new spirit is one and the same in substance-with the old , but it hath obtained new endowments from the sun of righteousness , iesus christ. . that , these new qualities or endowments upon the new heart and spirit , are not natural or acquired : but meerly supernatural and spiritual . not c natural ; arising from any natural principle or ability of natural light of mind , or freedom of will , &c. nor d acquired ; by any works of righteousness which carnal man can do . for without christ and supernatural grace he can do nothing . but meerly supernatural and graturtous , by the saving operation of the holy ghost , who worketh in us both to will and to do of his good pleasure , tit. . , , . ephes. . . rom. . , . phil. . . naturally , the soul can understand : but it s only supernaturally , that it can understand god ; and the things of god savingly . naturally , the soul can will : but it s only supernaturally , that the soul can will well , &c. that , these new supernatural qualities or endowments upon the new heart and spirit are , the image of god in knowledge , righteousness , and true holiness renewed and repaired therein . this is a transforming renovation from the corrupt image of adam , to the pure image of god ; from the old to the new man. e and be not conformed to this world , but be ye transformed by the renewing of your mind . — f ye have put off the old man with his deeds , and have put on the new man , which is renewed in knowledge , after the image of him that created him . g — that ye put off concerning the former conversation , the old man , which is corrupt according to the deceitful lusts : and be renewed in the spirit of your mind : and that ye put on the new man , which after god is created in righteousness and true holiness , gr. holiness of truth . these supernatural qualifications are stiled the image of god ; partly , because they are a beam of gods glory , a print and character of the divine nature , pet. . . partly , because they make such as enjoy them sweetly resemble god , and become like unto god , pet. . , , . as the wax bears the image of the seal , or as the glass bears the image of the face . now this image of god , what is it else but the knot ▪ cluster or treasury of inward spiritual infused habits or principles , enabling and disposing us to walk in newness of life ? rom. . , . and . , , , . . that , these new supernatural qualities are universal , extended to the whole soul , not limited or restrained to this or that part , faculty or affection thereof . there 's ( ) a new mind , to know god and iesus christ savingly ▪ iohn . . and to be subject to the law of god willingly , rom. . , . ( ) new thoughts and imaginations ; not evil , only evil , universally evill continually evill , gen. . . but holy , heavenly , spiritual , divine , humble , mortified , self-denying , &c. psal. . . psal. . . ( ) new conscience ; not , defiled , tit. . . senseless and seared , tim. . . &c. but , purged from dead works , heb. . . good , and void of offence , tim. . . acts . . and . . and full of peace , rom. . . ( ) new will ; not carnal , crooked , rebellious , &c. against god and his will , ephes. . . ier. . , . ezek. . . mat. . . iohn . and . . but spiritual , regular , self-denying , and conform to the will of god in all things . ( ) new affections , viz. new desires , as after righteousness , more then riches , mat. . ▪ after the kingdom of god , more then earthly contentments , mat. . . after the light of gods countenance , mor then after corn , wine , or any earthly good , psal. . , . new loves and delights , as to god more then to any in heaven or earth , psal . . to iesus christ , more then to father , mother , sister , brother , husband , wife , or a mans own life , mat. . , &c. new joy ▪ and griefs , formerly joy was carnal , sensual , &c. but now holy , spiritual , in the lord , in the holy ghost , &c. rom. . , , . and . . phil. . . thes. . . rom. . . formerly grief was worldly , for affliction , &c. now godly , for corruption , &c. cor. . , . in a word , h if any man be in christ he is a new creature ( an entire new creature all over ) old things are past away , behold all things are become new. and all things are of god , &c. therefore i as corruption , by reason of its general extensiveness over the whole man , is called the old man : so the image of god and these new endowments , by reason of their general diffusion throughout , are stiled , the new man ▪ this the apostle also insinuates in his prayer for the thessalonians , k — and the very god of peace sanctifie you wholly ; ( gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly-perfect : ) and let your whole spirit ( gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your whole , entire , or compleat spirit ) soul , and body , be preserved blameless unto the coming of our lord iesus christ. hypocrites and castawayes may have some new endowments in some faculties , but not throughout : their mind may be illuminated , their conscience covinced , &c. but their heart , and will not softned , &c. . that , though these new supernatural principles and qualities are implanted in the whole soul and every part thereof , yet are they not gradually compleat , but incompleat in every part ▪ as an infant hath all the parts of a man , but none of them gradually perfect , l we know in part , &c. but when that which is perfect is come , then that which is in part shall be done away . paul himself said ; m — not as though i had already attained , or were already perfect , &c. perfection of sincerity , and perfection of parts , the saints enjoy in this world , iob. . . phil. . . — . but perfection of degrees is reserved for the world to come . there , n the spirits of just men are made perfect . they that talk of their gruadual and compleat perfection in this life , are in a dream or fond delusion . . finally , though these new endowments of the new heart and spirit be gradually imperfect and incompleat , yet are they growing and increasing daily towards perfection . o our inward man is renewed day by day . p — your faith groweth exceedingly , and the charity of every one of you all towards each other aboundeth . living trees grow and increase , when dead trunks decay and rot . q from christ the whole body [ of his church ] fitly joyned together , and compacted by that which every joynt supplyeth , according to the effectual working in the measure of every part , maketh increase of the body , unto the edifying of itself in love . in these things especially the nature of the new heart and spirit consists . quest. . whether god alone give this new heart , and put this new spirit into his people ? the reason of this question is this ; though here god promise to do this great work himself , r a new heart also will i give you , and a new spirit will i put within you : yet , elsewhere god saith ; s cast away from you all your transgressions , whereby ye have transgressed , and make you a new heart , and a new new spirit , for why will ye die , o house of israel ? in these words god seems to devolve this work of making a new heart and a new spirit upon the people themselves . if they could not do it , this exhortation were in vain . answ. this question ( did i intend a polemical discourse ) would presently lead us into those three great controversies t about . universal sufficient grace , . liberty or freedom of will , and . the manner of a sinners conversion unto god ▪ which have a neer alliance to , and mutual dependance upon one another ; and which are corruptly held and maintained against the truth , by pelagians , papists , arminians , socinians , and the present disguised spawn o●… all these , the quakers . but because i chiefly intend positively to assert doctrinal truths , and practically to instruct in answerable duties , i purposely wave polemical dissertations : and therefore to this present question , i briefly offer these few things , viz. first , that a meer carnal , unregenerate person cannot at all make to himself , or furnish himself with a new heart or a new spirit , such as is here intended . by reason of his extream . impotency , pravity , and . enmity thereunto . ( ) because of his extream impotency and weakness to this and all such spiritual actions . for , the carnal man , . is meer u darkness , and receiveth not the things of god : they are foolishness to him , neither can he know them , because they are spiritually discerned . . is meer hardness ; a very x stone , wholly unable to break , melt or move it self . . is wholly fully enthralled under the absolute dominion of sin and satan . so captivated under sin , that he is y in the gall of bitterness and bond of iniquity ; that sin fully z reigns over him , obeying it in the lusts thereof , and yielding his members weapons of unrighteousness unto sin ; that he can do nothing but sin , his a prayer is abomination , his very eating , drinking , plowing , &c. is sin . he is still fulfilling the wils of the flesh , eph. . , . so captivated under satan , that he b is his prince and god , ruling in him as in a child of disobedience ; that satan c caries him captive ( gr. takes him alive ) at his will ; that he is d of his father the devil , and the works of his father he will do . . is wholly dead in sins and trespasses ▪ eph. . , . no more able to revive himself spiritually , then a dead man can quicken himself in , and raise himself out of the grave naturally . . is wholly e without strength in spirituals . cannot of himself believe in christ and come to him , eph. . . iohn . cannot of himself think any thing as of himself , cor . . without christ can do nothing . john . . ( ) because of carnal mans extream pravity and corruptness , wholly depriving him of all habits , principles , seeds , dispositions , and inclinations to all true spiritual good , especially to this newness of heart and spirit . not only mans actions and words , but his very f thoughts of heart : not only his thoughts , but his purposes , desires , imaginations of his thoughts , not only some ; but all and every imagination of his thoughts ; are evil , only evil , and continually evil. the whole unregenerate man , is wholly and onely flesh. g that which is born of the flesh , is flesh : and nothing else . every like begets his like . both h jews and gentiles are proved by the apostle to be universally and wholly under sin. so that they have not the least , propensity or velleity towards this new heart and new spirit . . yea they are i wilfully set upon evil , against good. ( ) because of carnal mans utter antipathy , and enmity against god and all his laws and wayes . the carnal k mind ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind or wisdom of the flesh , viz. the highest excellency of the carnal spirit ) is enmity ( not only an enemy , in the concrete , but very enmity it self in the abstract ) against god : for it is not subject to the law of god , neither indeed can be . a carnal man is wholly flesh , iohn . . and the l flesh only lusteth against the spirit . he hates god , rom. . . hates the very godly for gods image in them , iohn . , &c. hates instruction and reformation , prov. . , . psal . . he is as extreamly and irreconcilably opposite to this new heart and spirit ; as fire to water , light to darkness , life to death , heaven to hell. secondly , that this blessed work of a new heart and new spirit is the proper peculiar , and only work of god in man. this is plainly evident . for , ( ) the lord god alone m hath an absolute freedom and power , much more then a potter of the same lump of clay , to make one vessel to honour , another to dishonour . so that n it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . — therefore he hath mercy , on whom he will have mercy : and whom he will , he hardeneth . if god soften , man cannot harden : if god harden , man cannot soften . ( ) this effect of a new heart and new spirit in man is so peculiarly appropriated to god alone , that man is wholly excluded from any efficiency or causality therein . scriptures speak fully to this purpose . o of his own will begat he us with the word of truth . p — not by works of righteousness which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost : q — to them that believe on his name : which were born , not of bloods , nor of the will of the flesh , nor of the will of man , but of god. thus that eminent grace of faith in christ , an eminent ingredient in the new heart and spirit , is appropriated to god , as cause thereof ; r by grace are ye saved , through faith , and that not of your selves , it is the gift of god. to this effect our saviour speaks plainly ; s no man can come to me ▪ except my father which hath sent me draw him . ( ) the nature of this new heart and new spirit is so great , sublime and difficult , that it utterly transcends all ability and activity of carnal men to produce it , and can only be effected by the omnipotent god. for , it is stiled , . regeneration , t or being born from above . man cannot generate himself naturally : much less , regenerate himself supernaturally . this is u gods proper work . . transplanting x out of the natural wilde olive tree , and ingrassing contrary to nature into a good olive tree . out of the first adam , into the second adam . can the cions transplant , or ingraff it self ? the jew ▪ indeed y brake themselves off from christ by unbelief : but its god alone that 's able to grass them in again . . quickening z and raising up from the very dead . can the dead bodies revive or raise themselves from their graves ? no more can dead souls quicken or raise themselves from sin . it s only a god that raiseth the dead by his own power . . new-creation . b if any man be in christ he is a new creature ▪ gr. a new creation . to create properly is to produce something out of nothing ▪ and that 's c gods sole prerogative . david casts this only upon god , d create in me a clean heart , o god , and renew a right spirit within me . ( ) the experimental acknowledgement of those ( or of others in their behalf ) that through grace were partakers of a new heart and new spirit , testifies that it is only from god , and not at all from themselves . as , of ephraim e converted by god , and repenting ; of paul , f called by the rich mercy and exceeding abundant grace of our lord , acknowledging his own utter in sufficiency , and that his sufficiency was of god : of paul and titus , g and other believers , saved , not by works of righteousness which they had done , but according to his mercy , by the washing of regeneration , and renewing of the holy ghost ; of the h ephesians , quickened and saved by gods ▪ meer grace , rich mercy , &c ▪ as gods workmanship created in christ unto good works ; of the i scattered strangers , the believing jews , begotten again by god , according to his abundant mercy , unto a lively hope , called by the holy god out of darkness into his marvellous light . . finally , gods exhortations in his word to people , to believe , to repent , to turn themselves , to make themselves a new heart and a new spirit ▪ to work out their own salvation with fear and trembling , &c. are usually allayed and qualified in the same places or in some other scriptures , with certain cautions , corrections , restrictions and interpretations , giving them to understand , that though god require such things from them , yet they are utterly beyond their ability to effect them as of themselves , being the proper and peculiar work of god himself alone . thus ▪ k it is gods command , that we believe on the name of his son iesus christ. but yet elsewhere it is signified , l that faith is not of our selves , it is the gift of god ; and that no man can come unto christ , except the father draw him . again , the lord requireth ; m repent , and turn your selves from all your transgressions , so iniquity shall not be your ruine ; cast away from you all your transgressions , whereby ye have transgressed ; — for i have no pleasure in the death of him that dyeth , saith the lord god : wherefore turn your selves , and live ye . and yet elsewhere repentance and conversion n are declared to be the meer gifts of gods grace : and ephraim acknowledgeth ; o thou hast chastized me , and i was chastized , as a bullock unaccustomed to the yoke ; turn thou me and i shall be turned , for thou art the lord my god. surely after that i was turned , i repented ; and after i was instructed , i smote upon my thigh ; &c. so they in the lamentations pray ; p turn thou us unto thee o lord , and we shall be turned . moreover , israel is exhorted ; q circumcise therefore the foreskin of your heart , and be no more stiffnecked . yet elsewhere , lest they should assume any such ability to themselves , god promiseth to do this work for them ; r and the lord thy god will circumcise thine heart , and the heart of thy seed , to love the lord thy god with all thine heart , and with all thy soul , that thou maist live . furthermore the philippians are exhorted ; s work out your own salvation with fear and trembling : but there also they are presently instructed ; for it is god which worketh in you both to will and to do of his good pleasure . in a word , god saith by ezekiel to his people : t make you a new heart and a new spirit : yet lest they should imagine this was within their own power , by the same ezekiel he promiseth ; u a new heart also will i give you , and a new spirit will i put within you . thirdly , that though a meer carnal man cannot at all furnish himself with , or make to himself , a new heart and a new spirit , but only god can do it , whose peculiar work it is : yet it is not in vain , that god exhorts carnal men to make them a new heart , and spirit , &c. as ezek. . , , . for such exhortations and commands are divers ways useful and advantagious . as , . to convince carnal man of the extremity of his present sinfulness , and corrupt frame of heart . the old heart and spirit are so bad , that no less then a new heart and spirit , a new frame , a new creation , will serve turn to cure it . . to inform carnal man , wherein the cure of his old sinful heart and spirit will chiefly consist . viz. in an absolute and total new frame of heart and spirit . . to assure carnal man of the utter necessity of this new heart and new spirit unto salvation . without this there being nothing to be expected but death , ezek. . , , . though therefore carnal man cannot renew his own heart and spirit , repent , &c. yet gods exhortations , commands and threats to this effect are thus of great consequence . . to be a means of a new heart and spirit to carnal man. for , oftimes god commands man to do that which is indeed beyond his ability , that by that command ( accompanyed with the efficacy of his spirit ) he may enable him to perform what is commanded , for the glory of his own name . it was not in vain for god in creating to command light , &c. x let there be light : when by that effectual command he made light to be . it was but a word , and a work . it was not in vain for jesus christ to command lazarus , four dayes dead and buried , bound hand and foot with grave clothes , y lazarus come forth : when that command by the efficacy of the divine power brought him forth of his grave . it was not in vain for peter and iohn to bid the cripple , z rise up and walk ; or for ananias to say to saul , a brother saul receive thy sight , &c. when by such words limbs were restored to the lame , and eyes to the blind . in like sort , sometimes god commanding men to repent , to turn themselves from their iniquities , to make themselves a new heart , and a new spirit , &c. makes his commands effectual instrumental means to work in them the repentance and renovation required . . finally , to leave carnal men without excuse before the tribunal of god , if after such commands of repentance , &c. they persist still in carnality and impenitency , not throughly performing in order to gods command , what they can do . for hereupon they shall be at last condemned , not only or chiefly for their weakness , that they cannot ; but for their wickedness and wilfulness , that they will not do what god requires . to which effect said augustine appositely ▪ b god doth not command impossibilities , but by commanding he admonisheth , both to do what thou art able , and to ask what thou art not able to do quest. . why the lord promiseth and gives a new heart and new spirit to his professed people ? answ. the lord promiseth and bestoweth a new heart and spirit upon his professed people , such as belong to his election , for these reasons , viz. ( ) because the purpose of god according to election must stand inviolable . all gods visible and professed people are not within the election : some are , and in due time they must be called and renewed ▪ that they may be justified and glorified , according to that chain of the causes of salvation , in rom. . , . ( ) because , of his own meer kindness , pitty and mercy towards them , not any their desert or goodness at all , ezek. . , &c. , . notable is that of paul to this effect in tit. . . to . ( ) because , without this newness of heart and spirit , there 's no escaping of death , or obtaining of justification and life eternal , ezek. . , , . heb. . . renovation and regeneration are the very high way to justification and eternal salvation , rom. . , . tit. . , , . ( ) that , from this new frame of heart and spirit they might be enabled and inclined , to walk in gods statutes , and keep his ordinances , and do them , as becomes gods covenant-people , ezek. . , . & . , . see also eph. . . quest. . how may this new heart and spirit which god gives , be evidenced and discovered to them that have it ? answ. this new heart and spirit may be evidenced to them that have it , according to that which hath been already laid down : and that many waies . as , ( ) by the original fountain whence the new heart and spirit doth spring , viz. not from any thing in impotent carnal man , but only from the omnipotent god. if it be his peculiar work , its right work , ezek. . . tit. . , , . carnal man may make in himself many alterations , especially if helped by common grace and gifts ▪ but can never reach to this heart ▪ renovation savingly . ( ) by that new operation of god upon the heart and spirit to make them new . this is not an ordinary and common , but an extraordinary and special work of his saving grace . his new , his excellent work indeed , ephes. . . called in the scriptures , regeneration : transplanting out of the olive tree wild by nature , and ingraffing contrary to nature in the good olive tree : quickening and raising from the dead : and new-creation . if therefore the heart and spirit be thus c regenerated , d transplanted , ingraffed , e quickened , raysed , f new created : questionless this is indeed the new hèart and new spirit of gods own framing . ( ) by the new supernatural qualities and endowments upon the heart and spirit : this newness of heart and spirit consists not in the newness of their essence or substance , but of their qualities , endowments , &c. and those qualities not natural , or acquired : but supernaturall , and spiritually infused , ioh. . , . cor. . . ephes. . . iohn . . gen. . rom. . , . iohn . . tit. . , , , . naturals cannot evidence supernaturals . ( ) by the image of god , consisting in knowledge , righteousness and true holiness , which comprizeth in it the substance of these supernatural qualities and endowments . this g newness of heart and spirit being nothing else but the new man put on , which is created according to this image of god. ( ) by the universal extensiveness of these new supernatural qualities and endowments unto the whole heart and spirit , and to all the principles , faculties and affections there . not only some things , but all things become new when the spirit and heart are made new . see formerly in quest. . every part is in some measure renewed , though none compleatly . ( ) by the continual growth of the new man in all these new supernatural qualities and endowments , till they come gradually to their compleat perfection , cor. . . thes. . . pet. . . ( ) finally , by the new h acts , works , conversation and course of life , resulting as fruits and effects from this new-heart and spirit . new principles and habits must needs produce new acts ; and new causes new effects : even an holy , heavenly , gracious , conscientious newness of life . they therefore that are not divorced from their old , sinfull , corrupt , ungodly , unrighteous and intemperate conversation , do thereby declare themselves to be meer strangers to this new heart and spirit here promised . thus of this first effect and influence of gods spirit promised , newness of heart and spirit . . an heart knowing the lord , or , an heart to know god , that he is the lord . this a second influence or effect of gods spirit promised in this covenant . i thus saith the lord , the god of israel , like these good figs , so will i acknowledge them that are carried away captive of iudah , whom i have sent out of this place into the land of the chaldeans for their good . for i will set mine eyes upon them for good , and i will bring them again to this land , and i will build them , and not pull them down ; and i will plant them , and not pluck them up . and i will give them an heart to know me , that i am the lord , and they shall be my people , and i will be their god : for they shall return unto me with their whole heart . in these words two sorts of blessings are promised , viz. first , temporals . as , . gods acknowledging and setting his eyes upon his captives for good . . returning them into canaan . . setting or stablishing them there ver . , . secondly , spirituals . as , . an understanding heart . . a dear covenant-relation to god. . a sincere and entire conversion unto god , ver . . this last of returning to the lord with their whole heart , gives us to understand , that these spirituals of knowledge and covenant relation here promised , are saving blessings tending indeed to their everlasting happiness . here only i shall speak to the first ; and i will give them an heart to know me , that i am lord , ver . . wherein note , . the author ; . the nature of this spiritual influence . ( ) the author of this spiritual influence or effect , is only god. i will give them an heart to know me not themselves , nor any others but only i my self will give them this heart . this implies divers things , as , . that k naturally they wanted this knowing and understanding heart : were blind in discerning spirituals , in knowing god savingly , this is one sad fruit of mans first fall. . that this knowing heart cannot be supplied to them by any , but by god himself . i will give them an heart , &c. now god gives such a knowing heart ; partly by the ministration l of his word and gospel , by the light whereof god and the things of god are revealed and manifested to the soul. partly by the operation of his spirit , . taking the m veyl of ignorance and unbelief from off the heart . and . shining into the heart with such supernatural n illumination , as savingly gives the light of the knowledge of god , and of the things of god , in the face of iesus christ. ( ) the nature of this spiritual influence or fruit of gods spirit ; an heart to know me , that i am iehovah . herein consider , the habit , the act flowing from that habit , and the object of that act. . the habit or principle ; an heart . heart in scripture is variously taken . ( ) sometimes for the intellective part only ; the understanding , mind , judgement , conscience , &c. o yet the lord hath not ▪ given you an heart to perceive , nor eyes to see , and ears to hear unto this day ▪ and ; p — if our heart condemn us , god is greater then our heart , and knoweth all things &c. ( ) sometimes for the affective part only ; the will and affections . as , q i will put my laws into their mind , and write them in their heart . — r whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart . s — sorrow hath filled your heart . — your heart shall rejoyce . ( ) sometimes for both the intellective and affective part , even for the whole soul. t — when thou shalt enlarge my heart . u — with my whole heart . this is often used . now here , [ i will give them an heart , ] hath reference not only to the intellective , but also to the affective part of the soul. and implies , not barely and nakedly the whole heart , understanding , will and affections , these they had naturally : but such an understanding , such a will and affections , so principled , so qualified , so sanctified , so habituated and furnished , as to know me , that i am iehovah ; these they have only supernaturally . this the habit , or habitual ability promised . . the act , which should particularly result from this habit ; to know god. knowledge is twofold , viz. ( ) of simple intelligence ; meerly intellective , speculative , or imaginative . this is either natural , rom. . , , . or supernatural in christ , cor. . ( ) of approbation also ; when we so know as to approve , affect , love , desire , esteem , delight in , &c. here may be implyed both : as it is very usuall with the heb. phrase , according to that known maxim ; verba sensus & intellectus includunt voluntatem & affectus . they shall so know and understand god , as to acknowledge , accept , own , love , desire , delight and acquiesce in god , as the only true god , and their only god in christ , &c. this knowledge is a notable inlet and foundation to x faith , y confidence , z repentance , a holy obedience , and b eternal life . and therefore it is a great and most desirable blessing . . the object of this act , of this knowledge , is god , that he is iehovah . god is the supream and most perfect object knowable , infinitely transcending the reach and capacity of all created understandings . god can perfectly be known by none , but himself . the creature may c in christ supernaturally know god unto salvation and life eternal sufficiently : and the more the creature doth so know god , the more it attains to be like unto god. to know god , that he is iehovah , implies ( according to the signification of the word jehovah d formerly explained ) ( ) a god having eternal independant unchangable being in and of himself , rev. . . ( ) a god giving being to all things that are , that have being , isa. . , . amos . . rom. . ult . acts . . ( ) a god that gives being and actual subsistence to his decrees , words , covenants and promises in christ , exod. . . a god e that chose abraham , and entred into covenant with him and his seed , to give them canaan , renewed this my covenant to isaac , iacob , and at mount sinai to the seed of israel , and afterwards gave them the promised land in my truth and faithfulness . in summ , they shall know me , that i am the only true god , and the god of their fathers , and of them : and consequently how hainously they have offended in departing from me their only true god , and bringing themselves into babylonian bondage , that so they may sincerely and throughly repent , and return to me as their god , with their whole heart . for ( as f calvin here well observes ) then the sinner hath the gate of repentance opened to him , when he begins truly to know god , and look up to him and his tribunal , &c. ier. . , , . now this true saving supernatural knowledge of god and his wayes , hath these special properties , whereby it may be discovered , viz. it is , . experimental , phil. . . heb. . . ps. . . pet. . . . heart-humbling , and soul-abasing , iob . , . rom. . , . gal. . . phil. . , . cor. . . ephes. . . tim. . , . . communicative , in order to others edification , prov. . . psal. . , . . growing and prospering , phil. . . col. . . pet. . . . affectionate , or heart-affecting , iohn . , . phil. . . and . . cor. . . . spiritualized , cor. . . cor. . . . mat. . . . pure , and sin-purging , iames . . iohn . . . practical , obediential and fruitfull in all good works , iames . . iohn . , . iohn . and . . psal. . , , . by these characters a man may discern whether his knowledge of god , and the things of god , be true saving knowledge or no. all which particulars i do but here point at , because g elsewhere i have more largely explained them . thither i refer the reader for his fuller satisfaction . thus of the second fruit of the spirit here promised , viz. an heart knowing god , that he is iehovah . . fleshiness or tenderness of heart , instead of stoniness of heart . this is a third excellent fruit or influence of the spirit promised to these captive jews , after their return from babylon . h a new heart also will i give you , and a new spirit will i put within you : and i will take away the stony heart out of your flesh , and i will give you an heart of flesh . and elsewhere , i and i will take the stony heart out of their flesh , and will give them an heart of flesh : that they may walk in my statutes , and keep mine ordinances , and do them : and they shall be my people , and i will be their god. this is a very sweet blessing , and precious promise . touching which note , . the connexion that it hath with the former promise and blessing of a new heart and spirit , ezek. . . whence its evident ; that as the new heart and new spirit are the fruit of gods spirit : so this heart of flesh , is a result of this new heart , is one of those gracious qualifications , dispositions , endowments , &c. of this new heart and new spirit . fleshiness of heart , is one excellent ingredient in that newness of heart . but both , the fruits of the spirit of god. . the description of the blessing , or fruit of the spirit here promised ; ( ) partly , by the author or efficient thereof , god and his free grace ; and i will take away — and i will give , &c. it s god alone that must do all , in this matter . they could do nothing . god the sole agent : they meerly passive in this first infusion of holy habits and principles into the soul. and thus it is also with all carnall men in the first work of renovation upon them , they are meer patients : but afterwards , acti agunt , being acted by god , they act together with god. ( ) partly , by the the twofold act of grace which god would put forth upon them ; first , removing , or taking away the stony heart cut of their flesh . flesh , in this phrase denotes their body , unto which heart or soul is here opposed . stony heart , ( heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leb heeben , an heart of stone ) denotes their naturall , habituall and compleat stoniness of heart . their heart is not only stony , but stoniness : not only a stony heart , but an heart of stone ; a meer stone ; an heart constituted , compacted , and made up of nothing but stone . he saith not , an heart of clay ; that , though very hard , may be softened with water : nor an heart of brass , iron , steel , &c. which though extream obdurate , and intractable , may be made malleable , yea may be melted with fire , to take any form from the hammer , and to run into any mould : but an heart of stone , wherein ( as k zanchy hath well observed ) there is , no softness nor disposition thereunto , it will break , rather then bend ; no moysture , that can be pressed out of it , no life at all : but only hardness , dryness , deadness . gods taking-away or removing this stony heart , is emphaticall . god saith not , i will heal it , or i will transform it , or i will soften it , &c. but i will-take-away their heart of stone . it s so extreamly hard , and past mending , that it must be abolished , taken away , &c. and a whole new frame of heart erected and substituted in its place . there is nothing in our nature hath any affinity with the divine nature : so that old things must wholly pass away , and all things become new , cor. . . secondly , giving them an heart of flesh. flesh , here is opposed to stone , and denotes softness , tenderness , tractableness , &c. of heart and soul to god in spirituals . but yet this is gods meer gift ; i will give them an heart of flesh. this is gods second act of grace . ( ) partly , by the end and scope intended by god in this his double act of grace upon them ; that they might walk in his statutes , and keep his ordinances , and do them . formerly , their hearts were so stony , that they were wholly rebellious , contumacious and refractory against him , and all his ordinances , &c. contemning , prophaning , polluting , violating them , &c. but now their hearts should be so fleshy , tender , &c. that their course and conversation should be quite altered , and become most obedientiall and conform to the statutes and ordinances of god , they should be capable of any divine impression . thus we have the meaning of the holy ghost in this promise more generally . but , because the heart of stone was not only the malady of the carnal jews , but is the universal disease of all carnal men since the fall ; and because , the heart of flesh , is a supernatural remedy and mercy , as necessary to us , as to the jews ; and because , the heart of stone cannot be removed , nor the heart of flesh conferred by any , but only by god alone , &c. therefore let us look a little more inwardly and accurately into these things , and discuss these few questions , viz. . what the heart of stone is ? . what the heart of flesh is ? . whether none besides god alone can take away the heart of stone , and give the heart of flesh ? . how god takes away the heart of stone , and gives the heart of flesh ? . how a man may know , whether this heart of stone be removed , and the heart of flesh bestowed upon him ? quest. . what the heart of stone is ? answ. the heart of stone , is such an heart , spirit or soul as is most like a stone . a metaphorical expression : yet very emphatical : it s more to say , an heart of stone : then , a stony heart . an heart of stone implies , the whole heart to be a meer stone , having nothing else in it but stoniness , a meer stony composition . such the hearts of all men by nature : such the hearts of these jews , meer stones . more particularly thus take the resemblance . ( ) a stone is inanimate , dead , without life , and incapable of life ; yea , even the most choice precious stones are dead things : so the heart of stone is a l dead heart , as dead as a very stone unto all spirituals . can act and move therein of it self no more then a very stone , there 's some deadness , dulness , &c. remaining in the most lively hearts of the saints , hence david so often prayes for m quickning : but the carnal heart is wholly dead in sin , there 's not any the least principle of spiritual life there . ( ) a stone is exceeding cold ; dead and cold : so an heart of stone is by nature quite cold in reference to spirituals , hath no warmth , heat or sanctuary-fire of true love , zeal , fervency , &c. towards god , christ , and religion ; or at most hath but a counterfeit hypocritical n lukewarmness , which is nauseous to god. irreligion is stone-cold : true religion is fervent , hot as fire : hypocrisie is luke-warm , nor hot nor cold . ( ) a stone is drossy , lumpish , heavy ; naturally only descends downward , never ascends upward , lapis est terra condensata , a stone is condensed earth , and earth the grossest , coursest , drossyest , heavyest of all the four elements : so an heart of stone is a o lumpish , heavy , drossy heart that by nature p never tends upwards , but only downwards , viz. from god , from christ , from religion , from all spirituals , to satan , sin and all wickedness ; or if ever this heart of stone tend upwards towards god , &c. that is not from any true inward principle , but q meerly from some owtward force or violence of fear , restraining grace , &c. and therefore when such force is over ; it returns again to its natural course , fals down again . ( ) a stone is very obdurate and hard ; it is condensed earth , and the more condense any body is , the harder it is : so the heart of stone is an obdurate hard heart . it hath in it , not an iron-hardness , or steelhardness , or mettle-hardness : but a stone-hardness , a flinty adamantine hardness . in regard of this hardness in a speciall manner the carnal heart is here called an heart of stone : let us enquire therefore a little further into the nature of this hardness of heart . hardness of heart generally implyeth the hearts confirmedness , contumacy , rebellion , stubbornness , stiffness , settledness , &c. in any sinfull evill . this hardness of heart is opposed , sometimes to faith ; as acts . . heb. . , . and so it s the hearts hardness in unbelief . sometimes to understanding , judgement , wisdom , &c. as mark . , . and . . to . and so it is hardness in ignorance , inapprehensiveness , dulness , &c. sometimes to repentance ; as rom. . . so it is the hearts hardness in impenitency . sometimes to obedience ; as exod. . , . and often . psal. . . so it s the hearts hardness in disobedience . sometimes to humility ; as dan. . . so it s the hearts hardness in pride . sometimes to the fear of god , and the whole way of gods service , &c. as isa. . . so it implies the hearts hardness in any fearless , godless , irreligious courses , &c. but stil hardness of heart imports the hearts obfirmation in some sin or other . hardness of heart is either reigning or not reigning : that , in the unregenerate ; this , in the regenerate . i. hardness of heart reigning in the unregenerate , is chiefly threefold , viz. natural , acquired , iudicial . . natural hardness of heart , is that wherein r every man is naturally involved during the time of his carnal ignorance , unbelief , impenitency , disobedience , &c. the heart of all men , as of the carnal jews , is s naturally a very heart of stone till christ supernaturally vouchsafe his softning grace . this malady of the stone in the heart is hereditary to all the meer posterity of adam . . acquired or contracted hardness of heart , is that sinful improvement and increase of natural hardness , so that it becomes more fixed , rooted , habitual and predominant over the soul. this hardness gradually , and deceitfully , and insensibly steals upon the heart . nemo repente fit pessimus : none becomes worst at first dash . t — lest any of you be hardned through the deceitfulness of sin. iames excellently discovers the deceit of sin ceeping by little and little upon the soul , till it be hardned in it , and ruined by it . u every man is tempted , when he is drawn away of his own lust , and enticed : then , when lust hath concieved , it bringeth forth sin : and sin , when it is finished , bringeth forth death . here are these degrees of sins deceit in order to hardning therein , viz. ( ) lust within ; the foment of sin , and fewel of temptation . ( ) withdrawing , or x drawing away , by that lust ; viz. from god and goodness . ( ) entisement , y allurement , &c. properly , as the fish is entised by the bait to swallow the hook ; entisement to evil . ( ) conception of lust ; viz. a delightful accepting of the entisement by the consent of heart and will thereunto . ( ) the birth , or bringing forth of sin conceived ; viz. into act and execution . ( ) finishing , or compleating of sin brought forth and acted ; viz. z going on in an habitual course and custome of sinning , whereby the heart is more and more hardned therein . ( ) death , the wages of sin . bernard also notably sets forth sins subtilty and deceitfulness , gradually emboldning and hardning the heart in sin. a see ( saith he ) the lapse , yea fall of an evil conscience , how by little and little , step by step it declines from god : and so descends into the deep , that the pit shuts her mouth upon it . ( ) when a man accustomed to good grieveously sinneth , it seems so importable to him , that he seems to go down into hell alive . ( ) in process of time , it seems not importable , but heavy : and betwixt importable and heavy there 's no small descent . ( ) a little after he judgeth it light ; and when he is beaten with frequent stripes , he feels not the wounds , heeds not the stripes , &c. ( ) in a short space of time , he not only feels it not , but that which was bitter , both pleaseth and becomes sweet , and that which was sharp is turned into sweet . ( ) then it is brought into custome , that now it not only pleaseth , but it daily pleaseth , and he cannot contain himself . ( ) and at last it cannot be pulled away , because custome is turned into nature : and what was at first impossible to be done , is now impossible to be refrained . thus he descends , yea falls from ierusalem to iericho ; thus he passeth unto aversion and hardness of heart ; here the sinner stinks ; here he is four-dayes-dead . here the stone put upon the sepulcher admits not those merciful divine rayes of light , &c. unless at any time the mercifull god convert the stony into a fleshy heart . so he . thus the acquired hardness of heart creeps upon the heart deceitfully and insensibly by degrees . . iudicial hardness of heart , is when god in his just judgement gives up hardned impenitent sinners unto their own hardness , leaves them to themselves and to satan to be hardned in sin more and more . this god doth ; not by infusing any hardness , impenitency or wickedness into the heart , iam. . . but , ( ) partly by withholding of his softning grace , renewing grace , which god is not bound to give unto his creature . whereupon the sinner falls by his own corruption : as a ruinous house , when a prop is withheld , falls by his own weight . ( ) partly by b giving men up to the sway and swinge of their own lusts . then god takes off the chain from these mad corruptions : and seeing they will be vile and hard-hearted , they shall be so . ( ) partly by laying before men thus for saken of god such means of restraints , as extreamly c irritate and exasperate corruption . as the damming up of a torrent makes it swell more outragiously . as a lyon or tyger rageth so much the more in chains . ( ) partly by denying them even those means of restraint , hos. . . isa. . . ( ) partly by blasting to them the very means of grace , ( whereby others are softned ) to their obduration . the very self-same doctrine and miracles of christ that softned and saved the rest of the apostles , hardned and damned iudas . the same sun which softens wax , hardens clay : the same beams and showers , which make a garden smel more fragrantly , make a dunghil stink more odiously . this natural , acquired and iudicial hardness of heart , is reigning hardness , proper to carnal men . this is taken away , when the stony heart is removed , and the heart of flesh conserred . ii. hardness of heart not reigning , but arising from reliques of sin , and infirmity of grace , may be in the best and most tender hearted penitents . the lord christ once and again d reproves his apostles for the hardness of their hearts . such feel the stone in their own hearts , lament and mourn under the sense of their hardness : which is a great evidence of softness and tenderness of heart ; for sense of hardness cannot come from a principle of hardness , but of tenderness , no more then a stone can feel it self to be a stone , or a dead man perceive himself to be dead . there is some true sense , where there is a complaint of numness : some true life , where there is a complaint of deadness . the heart of stone , all reigning hardness , may be removed ; and yet some reliques of hardness may remain even where there is an heart of flesh . ( ) a stone is very impenetrable , especially some sorts of stones , as the iron-stone , peble , flint , marble , adamant ; they will hardly receive any stamp or impression , hammers and instruments of steel will hardly pierce them : so the heart of stone is a very impenetrable heart , will not easily be pierced or wounded , no not with the hammer of gods threats and judgements , will not easily receive any sacred impression from god and his spirit . how e many dreadfull blows did god strike upon pharoah's heart of stone by all his iudgements ? yet his heart remained an impenetrable stone notwithstanding all . nor promises , nor threats ; nor mercies , nor judgements will work upon an hard heart . ( ) a stone is inflexible , will break to powder rather then bow or bend ; iron , or steel , or brass , though hard and strong , yet by fire they may be made to bend as the workman pleaseth , and capable of any form or impression , still remaining iron , steel or brass : so the heart of stone is a froward , perverse , crooked , inflexible heart , a wilfull , stubborn , rebellious , intractable heart . pharoahs hard heart f would not be bowed or inclined to let israel go : and when he was forced to release them , in his hardness of heart he pursued after them , to his own destruction . ( ) finally , a stone is a dry , sapless piece of condensed earth , it affords little or no juyce , or moysture ; hence the proverb of squeezing water out of a flint or pumex ; insomuch that it was a very great miracle which god wrought for israel , g when he turned the rock into a standing water , the flint into a fountain of waters : so the heart of stone is a dry , sapless heart , no drop of the oyl of grace is there , no drop of penitential water can spring thence . h — but after thine hardness and impenitent heart , treasurest up unto thy self wrath against the day of wrath . this is the heart of stone which god promiseth to take away ; and these are the properties or characters of it . so that when god takes away this heart of stone and gives an heart of flesh , converts a man from hardness to tenderness of heart ; he may then be said , even i of stones to raise up children unto abraham . quest. . what the heart of flesh is ? answ. an heart of flesh , . doth not here imply a carnal sinful heart or soul , that is in a state of sin and flesh ; as the k word [ flesh ] is frequently used in the new testament , for the corruption of nature , in which sense [ flesh ] is opposed to [ spirit : ] . but it implies a soft tender flexible tractable heart or soul , in reference to god and spirituals . the word [ flesh ] being here opposed to [ stone . ] so that by the heart of stone already described , we may easily discern what the heart of flesh is , viz. ( ) flesh is naturally a living substance ▪ flesh is the fittest receptacle of life , sense , motion , &c. so the heart of flesh , is spiritually , a living heart , not a dead heart ; it hath in it the true supernatural principle of spiritual life , sense , motion , activity , &c. towards god and all the waies of godliness . it s l informed , animated and quickned by the spirit of god , and accordingly led by him . ( ) flesh , living flesh , hath warmth and heat in it , a natural heat wherein life doth partly consist : so the heart of flesh hath holy warmth and heat in it , a spiritual flame of zeal and servency , m required in gods people . david , who shed so many tears for his own and others sins , psal. . , . & . , ; , . psal. . with psal. . . was so warm-hearted towards religion , that the zeal of gods house did even eat him up , psal. . . among all the kings of israel and judah none so intensively zealous and fervent in spirit for a through reformation of the church according to gods will , as was that phoenix-king , the melting tender-hearted iosiah . compare chron. . . . with ver . . to the end , and chap. . . to . ( ) flesh , living flesh , is of a more noble and excellent constitution then any inanimate body , doth not only move downwards like a stone , but can move upwards ▪ forwards , every way : so the heart of flesh that 's spiritually softned , hath a more excellent heavenly constitution then the heart of stone , and tends upwards towards god. notably presseth forwards in all heavenly wayes . how n vehemently did the fleshy-hearted david thirst after god , his ordinances , and all his wayes ! how did he soar aloft in high celestial contemplations , affections and devotions ! holy paul after his heart of stone was removed , and the heart of flesh conferred upon him , how did he o press towards the mark , &c. yea p he laboured more abundantly then all the apostles , yea he attained q to such visions and revelations , that he was caught up into the third heaven , which is paradise ( in the body or out of the body he could not tell ) where he heard things which were not possible for him to utter . ( ) flesh is a soft and tender substance : so the heart of flesh is a soft and tender heart ; not a close compacted obdurate spirit , but an open spirit , quickly wounded and pained . but here , to avoid mistakes , consider , that fleshiness , softness , or tenderness of heart is twofold , carnal and spiritual . i. carnal softness , tenderness , or fleshiness of heart , is that which may be in a meer carnal man , in whom the heart of stone still remains . and this is threefold especially , viz. natural , worldly , and hypocritical : . natural fleshiness and softness of heart , is nothing else but a meer natural disposition or inclination unto softness , tenderness and relenting of soul , arising from the natural frame , temper or constitution of the bodily heart , eyes , &c. which is in some more , in others less tender . this natural tenderness discovers it self upon occasion of any pathetical object ; such a softly-composed heart , is among women rather then men , &c. quickly receives impressions of grief , and utters it self in expressions of tears . such can weep at a pathetical sermon , and weep at a pathetical tragedy . . worldly fleshiness and softness of heart , is that which takes its rise from some worldly ground , or occasion , &c. this may be in the godly and in the wicked . esau r sought for repentance carefully with tears : that is , by tears he sought to move his father isaac to repentance , and change of his mind , about the blessing . iacob s bitterly mourned for ioseph , supposing him to be torn in pieces and devoured by some wild beast . davids heart did t bleed for absalom . rachel u wept for her children , and would not be comforted . but all these were worldly sorrows , and x worldly sorrow worketh death . . hypocritical fleshiness or softness of heart , is nothing else but a counterfeit tenderness of heart pretended for religion : as in y ahab , and the z pharisees . now all these expressions of fleshiness and tenderness , meerly arising from natural principles , were only natural : as the waters in the pipe cannot rise higher then the head of the spring . these are not here understood . ii. spiritual fleshmess , softness or tenderness of heart , is a that supernatural fruit of the spirit of grace upon the hearts of true converts , wounding and melting their souls kindly for sin , especially as being against so good a god ; so that they can finde no satisfactory rest or refreshment in themselves or any other creature , but only in the favour of god pardoning and reconciling them to himself in iesus christ. this is the right b pricking in the heart . this is the true c godly sorrow working repentance never to be repented of . this is the true d brokenness and contrition of spirit , which is the sacrifices of god , which god will not despise . now this is ( ) habitual . ( ) actual . . habitual softness or tenderness , is that holy habit or principle of contrition or tender-heartedness for sin , which at first conversion is wrought in the heart by the spirit of god , whereby the soul is disposed deeply to mourn and be in bitterness for offending god , and is wrought up unto unfeigned repentance , zech. . , , . acts . , , . cor. . . . actual softness , or tender-heartedness , is the actual exerting , putting forth or expressing of this softness of heart in e relenting for sin upon particular occasions : as did david f for his fall , iosiah for the sins of the land , g peter for denying of his master , &c. this spiritual tender frame of heart ; this habitual tenderness , disposed to express it self penitentially upon all just occasions , is the heart of flesh here promised . this softness , tenderness , fleshiness of heart is a most excellent qualification of the heart . for , . this is the sacrifices of god , to him instead of all , and beyond all ceremonial sacrifices . a broken heart is more pleasing to god , then all burnt-offerings , sin-offerings , meat-offerings , drink-offerings , &c. psal. . , . . this broken and contrite spirit god will not despise , psal. . . that is , the lord will highly prize and make great reckoning of a contrite spirit . a meiosis . . this broken spirit is preferred by god before all meer moral performances and pharisaical perfections whatsoever , luke . . to . . god hath a special eye and peculiar respect to a tender heart , to a poor and contrite spirit , isa. , . chron. . , . chron. . , . luke . . to the end . . god ranks this tender fleshy heart amongst his choicest spirtual blessings promised in his covenant , ezek. . . to . and . , , , &c. zech. . , &c. . god himself is so affected with tenderness and brokeness of heart , that he peculiarly undertakes the healing , binding up , reviving and comforting of broken hearts and bleeding souls , psal. . . isa. . . and . , , . with luke . . . the blessed god is so taken with the humble and contrite spirit , that he selects and singles it out for his peculiar habitation , and the place of his rest , isa. . , . and . . but of these particulars i now speak no farther , having h elsewhere opened them more at large . ( ) flesh , being very soft , tender and porous , is easily pierced and wounded , is exceeding penetrable ; not only swords and spears ; but the least prick with a thorn or scratcth with a bryer makes it bleed . so the heart of flesh is very penetrable , quickly pierced with godly sorrow and contrition , and bleeds in penitential tears . good i iosiah melted at hearing the threats and curses of the law read : when k pharaoh melted not under all gods plagues inflicted on him . yea l christs very look upon peter after his denial of him , wounded peters heart , so that he went out and wept bitterly . yea more then that , davids heart was so quickly pierced , that having numbred the people m his own heart smote him : a fleshy heart hath a relenting principle within it self , that makes it quickly bleed at the least wound of sin and temptation . ( ) flesh is soft and flexible : so the heart of flesh is a soft plyant flexible heart , will take any impression from god , will bend and bow as god shall please . peters n hearers when they were pricked in their hearts , they presently cry out , to the apostles , men and brethren what shall we do ? as if they had said , we are ready to be , and do any thing that the lord would have us , that we may be delivered from our sin-guiltiness : oh direct us what way to take . the like see in o pauls conversion , and in the p iaylors renovation ▪ ( ) finally , flesh hath moisture in it , blood and other humors in it , which are apt to flow forth when it is pierced and wounded : so the heart of flesh hath a moisture in it , when it is pierced for sin , how doth it bleed and melt into tears of repentance ! as in the instances fore mentioned , david , iosiah , peter , &c. is evident . this is the heart of flesh which here god promiseth to give his people . quest. . whether none besides god alone can take away the heart of stone , and give the heart of flest ? answ. this question is for substance the same with that . quest. at large formerly handled , viz. whether god alone give a new heart , and put a new spirit within his people . thither therefore i refer the reader for his satisfaction . especially considering that this heart of flesh is one property or perfection in this new heart and new spirit . quest. . how doth god take away the heart of stone and give the heart of flesh ? answ. god takes away the heart of stone , and gives the heart of flesh , divers waies , and usually by sundry gradual acts. ( ) divers waies . viz. . efficaciously , by his own spirit , that spirit of grace ; destroying stonyness , and infusing softness of heart in the great work of renovation and conversion , ezek. . , . tit. . . zech. . , , , , . . instrumentally , ( ) sometimes by the furnace of afflictions , thawing and melting their obdurate stony hearts . the furnace melts and dissolves even stones of yron and steel . manasses himself was softned , and humbled himself greatly under his affliction , chron. . , . so , the prodigal , luke . . to . the convert thief upon the cross , had his cross so sanctified to him , that of a reviler of christ , he became a justifier of christ , and a condemner of himself , mat. . . with luke . , , , , . ( ) sometimes , by the overcoming streams of love and mercy : suppling insinuating oyl in some cases pierceth deeper then the kneenest vinegar . q then shall ye remember your own evil waies , and your doings which were not good , and shall loath your selves in your own sight , for your iniquities , and for your abominations . then ! when ? r when god should have poured upon them the streams of promised mercies , spiritual and temporal : then they should loath themselves , &c. ( ) most ordinarily , by the word preached , acts . , , &c. & . , , . this s is as fire to melt , an hammer to break , and a sword to penetrate the most obdurate heart of stone . ( ) by sundry gradual acts. god could in a moment remove the heart of stone and give an heart of flesh : but ordinarily , working by means , he proceeds gradually , step by step . as , . god smites the heart of stone with sharp rebukes , with word rebukes , chron. . , &c. acts . , , &c. and . , &c. with rod-rebukes , chron. . , , . acts . , , . as moses with his rod smote the rock thrice before the waters gushed out ▪ so god smites the rocky heart before it relent or bleed , not only once or twice , but frequently . . having smitten the heart , he awakens and opens it by conviction . he convinceth it of its own sinfulness and vileness , iohn . . acts . , , &c. iob . , . this conviction was in some sort upon iudas , mat. . , , . and it notably awakens and opens the impenitent brawny and stony heart . . having awakened the heart by conviction , he wounds the heart with compunction , remorse and contrition . thus peters hearers , after conviction were pricked in their hearts , acts . . they were punctually wounded as it were in every part and point of their hearts , as with so many swords or daggers . yet this contrition reached not up to true repentance , the apostle afterwards putting them upon repentance , ver. . these three degrees may be in carnal men and hypocrites as well as in true believers . . having wounded the heart of stone by contrition , he new principleth the heart with the spirit of grace and renovation , and so laies a foundation of softning and suppling the heart of stone . this is a supernatural principle of softness peculiar only to the elect : by this the heart of flesh is created , and the heart of stone removed fundamentally . zech. . , &c. tit. . . . having principled the heart with a spirit of grace , the root of softness of heart , he directs the eye of the heart and soul affectingly to look upon its sins peculiarly as against christ , zech. . , &c. iohn . , . acts . , , . now to look upon sin , as peculiarly against such a saviour ; as neglecting and contemning christ the only redemy against sin , yea , as piercing and wounding christ with all his sufferings , isa. . , , . this must needs deeply affect and wound the heart , and overcome the spirit by the love of jesus christ. . having turned the eye of the soul to look upon him whom it hath pierced , he kindly thaws and melts the heart into a flood of sincere godly ▪ sorrow and mourning for all sin , as against such a saviour , zech. . , , , , . cor. . , , . . having drencht the soul in godly sorrow for sin , he works up the heart to a sincere and through repentance from sin , abhorring sin , and it self for sin , and for time to come declining all evil , and all appearance of evil , with all fear , care , vigilancy and terderness of heart , cor. . , , . ezek. . . thus god removes the heart of stone ▪ and gives an heart of flesh . quest. . lastly , how may a man know whether god hath removed this heart of stone , and bestowed upon him this heart of flesh ? answ. a man may discover this divers waies . as , ( ) by the removal of the properties of the heart of stone . if they be removed : the heart of stone is taken away . these properties are described already in quest . about this particular . ( ) by the presence of the properties of the heart of flesh ; laid down also in quest. . where the true properties and characters of the heart of flesh are ; there the heart of flesh is . ( ) by gods way of proceeding with a man in removing the heart of stone , and conferring the heart of flesh. this is also described in quest. . try whether god hath proceeded in such gradual acts and steps with thee to mollifie thine heart : and this efficaciously by his spirit ; instrumentally by his afflictions , mercies , and word . ( ) by the t associates and companions of an heart of flesh or broken spirit . as , . a spirit of prayer and supplication familiarly accompanies an heart of flesh , zech. . , &c. luke . , . acts . . luke . . with heb. . . a broken spirit is a praying spirit . . humility and poverty of spirit . a broken heart of flesh is an humble heart . isa. . . and . . . love to iesus christ. an heart of flesh is tenderly affectionate , and entirely loving to jesus christ , who was broken and bruised for our iniquities , zech. . , , , , . luke . , , . to . yea christ binds up the broken hearted , isa. . , , &c. with luke . , . . obedience . an heart of flesh is a tractable obediential heart , ezek. , . and . , . acts . . and . . it can say as augustine , u enable me to do what thou commandest : and command me to do what thou wilt . but all these particulars i have x elsewhere more fully opened : there see . now an heart of stone may be discovered by its contrary companions , viz. prayerlessness . pride . disaffection to christ. disobedience to god. ( ) finally , by the adjuncts of a broken contrite heart of flesh. . a tender fleshy heart grieves and mourns for the sins of others , especially for the publike sins of the times abounding . as david , psal. . , , . josiah , chron. . , , , . those marked mourners , ezek. . . a tender fleshy heart hath clearest and saddest apprehensions of its own sinfulnesses , as those in zech. . , , , , . david , psal. . , , , . paul , rom. . , , , . tim. . . . . a tender contrite fleshy heart is most perplexed at sin , as against god , as against jesus christ , psal. . . zech. . , , , &c. . a tender fleshy heart trembleth at gods word , isa. . . and at gods rod , ezr. . . chron. . . . a tender fleshy heart kindly wounded for sin , sets speedily and seriously about a real reformation . as peter , mat. . . with luke . . paul , acts . . ezra , ezr. . , , . with . , , , &c. josiah , chron. , . to the end . manasses himself , chron. . , , . these things i do but briefly point at , because y elswhere in a sermon i have more fully insisted upon them : and yet i do mention them , because that sermon may perhaps be very scarce . now an heart of stone hath quite contrary adjuncts and properties ; rejoyceth in , rather then mourns for , the sins of others , rom. . ult . grieves least at its own sinfulness . is not troubled at sin as against god and jesus christ. hardens it self against both gods word and rod. and hates to be reformed . by these particulars we may discover notably whether the heart of stone be taken from us , and the heart of flesh conferred upon us . thus of the third fruit of gods spirit here promised , viz. the taking away of the heart of stone , and giving the heart of flesh . . penitentialness of heart . this is intimated in divers expressions having reference to this covenant ; z — then shall ye remember your own evil wayes , and your doings that were not good , and shall loath your selves in your own sight , for your iniquities , and for your abominations . a — neither shall they defile themselves any more with their idols , nor with their detestable things , nor with any of their transgressions : for i will save them out of all their dwelling-places , wherein they have sinned , and will cleanse them ; so shall they be my people , and i will be their god. b — for they shall return unto me with their whole heart . in which passages , compared together , note how their hearty repentance is described , i. by the occasional ground and rise of it , viz. the manifold acts of divine grace and mercy towards them , in bringing them from babylon to sion ; in enriching them with many spiritual and temporal blessings : then shall ye remember , &c. ezek. . . to . as if he had said , when i shall thus have redeemed you , and furnished you with such and such streams of mercies on every side , then your hearts shall be so convinced and overcome with my expressions of kindnesses towards you , that you cannot chuse but have kindly impressions of repentance for your sins upon your hearts . nothing in the world so kindly and effectually wounds and melts the heart for sin , as the loving-kindnesses and mercies of that god towards us against whom we have sinned . ii. by certain gradual acts of repentance . as , . remembrance of their own evil wayes and doings . impenitency forgets : but repentance c remembers and cals to mind iniquities , laies them afresh before the open view of the conscience , though acted long ago ; and laies them to heart . . self-loathing , and self-abhorring for their iniquities and abominations . the hebrew phrase is very emphaticall ▪ and ye shall-cuttingly-loath your selves in your faces for your iniquities , and for your abominations . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nekotothem , ye-shall-cuttingly loath-your selves , is variously rendered . by iunius , d ye shall be a loathing to your selves . by pagnin , e and ye shall judge your selves in your sight worthy to be cut off , for , &c. by montanus , f and ye shall reprobate your selves in your faces . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 koot , which is the root of it , properly signifies , to cast-away , to abominate , or to be cut in pieces with trouble , offence , tediousness , &c. hence our english word [ cut ] may be well derived . and in the new testament ( as mercerus hath well noted ) it is rendered , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i was offended , or i was grieved , heb. . . from psal. . . sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — he suffered-their-manners in the wilderness ( our translation hath in the margent , perhaps for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a nurse beareth , or feedeth her child ) acts . . from psal. . . sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissecari , to be cut-asunder , acts . . and . . so that , by this word god intimates , how his people should be cut and wounded for their sins , to the utter loathing and abhorring of themselves for them . true godly sorrow and repentance for sin , makes the sinner very despicable and abominable in his own sight . the penitent soul , most exactly knowing his own sinfulness , hath more mean and abject thoughts of himself then of any other , or then any other can have of him . the penitent publican , h would not lift up his eyes to heaven , but stood afar off , smote his breast , and said , god be mercifull to me a sinner . iob repenting i abhorred himself as in dust and ashes . the penitent woman k applies her self with her tears , her hair , her kisses , her oyntment , to the very feet of christ. the prodigall repenting , confesseth to his father , l i am no more worthy to be called thy son , make me as one of thine hired servants . penitent paul confesseth himself to be m less then the least of all saints , but n chief of sinners . that pious , holy and penitent martyr mr. iohn bradford , did so extreamly loath himself for his own sinfulness , that in the close of his epistles to his christian friends he was o wont to stile himself ; the sinful john bradford : miserimus peccator john bradford : — a very hypocrite john bradford . — a very painted hypocrite john bradford . — the most miserable hard-hearted unthankfull sinner john bradford . . utter aversion from all their sins . neither shall they defile themselves any more with their idols , nor with their detestable things , nor with any of their transgressions , ezek. . . then sin is truly repented of , when it is forsaken : and never till then . . cordial conversion to god. for , they shall return unto me with their whole heart , ier. . . this is the compleating act of repentance , to p turn even unto god. iii. the integrity or entireness of their repentance : . in aversion from sin ; that they shall not defile themselves any more — with any of their transgressions . . in conversion to god ; that they shall return to him with their whole heart . heartily , without dissimulation : entirely , with the whole heart , without reservation . this is that penitential frame of heart and course , which god here promised to his captive-people . and it is a great q blessing from god , wheresoever he pleaseth to bestow it : and a special r purchase of jesus christ. i shall not here need to add any thing further , touching the . nature of repentance , wherein it consists ; . notes of true repentance , whereby it may be tryed and discovered to be in a man : having elswhere s handled both these particulars . . oneness of heart and way . this is a fifth notable influence or fruit of the spirit promised in this covenant to the captive jews . t — and i will give them one heart , and i will put a new spirit within you , &c. u — and they shall be my people , and i will be their god. and i will give them one heart , and one way , that they may fear me for ever , for the good of them , and of their children after them . and i will make an everlasting covenant with them , &c. this oneness of heart and way , here promised in this covenant , is described in these scriptures , . by the efficient cause , or auther thereof ; viz. god and his spirit ; i will give them one heart and one way , — i will put a new spirit within you . this oneness of heart and way therefore is not at all of our selves ; it is meerly of god. for ( as x calvin notes ) it were a needless and absurd promise , for god to say he would give that which is our own already , and which every one can conferr upon himself . god takes to himself the sole glory of bestowing it . . by the nature of it , which is , ( ) partly inward ; one heart . ( ) partly outward ; one way . calvin thinks , that from this place paul borrowed that expression ; it is god that worketh in you both to will and to do , of his good pleasure , phil. . . one heart : there 's to will ; and because the heart is the seat of the affections , it implies also the affections consenting . one way : there 's the outward execution , and effect of the will reduced to act . oneness of heart , without oneness of way , is fruitless : oneness of way without oneness of heart , is but hypocritical . . by the end of it , which is twofold , viz. ( ) immediate , that they may fear me for ever . this end specificates the former oneness of heart and way , and declares of what kind or sort it is . not any sinful confederacy or combination in evil , not any meer natural , moral or civil oneness of heart and way : but a religious spiritual supernatural oneness of heart and way . ( ) mediate ; for the good of them and their children after them . oneness in heart and way in matters of religion , brings welfare both upon parents and ●…heir ●…osterity . the chief thing here to be opened , is ; the nature of this oneness of heart and way , which is the blessing here promised . to this purpose consider , . what is here meant by heart and way ? . what the oneness of heart and way is : and wherein it consists ? . how choice and excellent a blessing this oneness of heart and way is ? . what helps and directions may best further the obtaining and maintaining of this oneness of heart and way among gods people ? quest. . what is here meant by heart and way ? answ. not to mention the various uses and acceptations of heart , and way , in scripture , thus i conceive : heart and way are here mentioned both of them in reference to religion and the fear of god , ier. . . therefore we must understand them to be an heart and way religiously qualified . again , heart and way are here opposed one to another . therefore , by heart , i understand the whole soul , with all the faculties thereof , mind , conscience , will , and affections , graciously qualified ; for , heart , thus taken in its latitude , is most directly opposed to way , and it seems to import all the inward habits , principles , qualifications and elicit acts of grace in the whole soul and all the faculties thereof . by way , i understand all the outward imperate acts and expressions of religion in the whole course of life , in publique or in private , but especially in the worship of god. by heart , understand , all inward principles and religious dispositions in the whole soul : by way , all outward expressions and practises flowing from those principles . thus they are very comprehensive . quest. . what is this oneness of heart and way , and wherein doth it especially consist ? answ. there is a twofold oneness of heart and way , viz. . personal and individual . . ecclesiastical , and in reference to christian and church-society . first , personal oneness of heart and way in affairs of religion , is such an oneness as peculiarly concerns a mans own individual person only towards god. and this oneness of heart and way implies ; . the unfeignedness and uprightness of any person in religion . for , his heart and way are not divided , but united ; they are not two , but one. they are not repugnant , but sweetly correspondent one to another in matters of religion . hypocrisie and feignedness of religion appears in this , that the heart and way are not one , the principle and practise contradict one another . their way holy , heavenly , saint-like , &c. but their heart wicked , hellish , devillish . such the pharisees ; y without fair and beautiful , like green graves , or painted sepulchers : within full of dead mens bones and all filthiness . they washed the outside of the cup and platter : but the inside remained full of ravening and excess . such , like the boatman , look one way and row another . . the determinate and resolved simplicity or singleness of a persons religion , both in inward principle , and outward practise . he hath not a double heart , and a double way in religion : but one heart , and one way . he doth not z halt between tw opinions , doubting which is right , betwixt the worship of god and of baal ; betwixt christianity and antichristianism , betwixt christ and belial ; he doth not equally a love god and the world , b serve god and mammon : but he is determinatively resolved both in heart and way , as ioshuah , c to love and serve the lord only . this is the true religious oneness and singleness of heart and way , cor. . . opposite unto this single resolved heart , is a divided heart , hos. . . an heart and an heart , which is not perfect towards god or man , psal. . . chron. . . with . a double-minded man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wavering man , that wavers hither and thither , like an unsetled wave of the sea , iames . . such a man is a sceptick in religion ; hath his religion to chuse ; is one day of one religion , another day of another religion , till at last he become of no religion . but this seems not to be that oneness here chiefly intended : and therefore i pass it . secondly , ecclesiastical oneness of heart and way in reference to a christian and church society , is such an oneness in the d inward principles and e outward practise or exercise of religion , as concerns the people of god joyntly and reciprocally in their church-capacity f as joynt-members of christ and one of another . of this oneness of heart and way the prophet seems here especially to speak , in my judgement ; . partly , because the promise of one heart and way is not directed to any particular persons of the jews in their single capacity , but to the whole body of the jews in their joynt church-capacity . and i will give them one heart and one away , &c. jer. . , , , &c. . partly , because the jews had formerly been a very divided people in heart and way , both from god , and from one another in the matters of religion : g their heart is divided . the ten tribes under ieroboam were divided from god and his true worship , and from the two tribes , by their idolatry in the two calves . and afterwards in the daies of elijah and ahab , how did they halt betwixt two opinions : betwixt the worship of god and baal , &c. the sin and misery of this division god promises now to cure by giving them one heart and one way . . partly , because in this covenant god had promised to unite them , that they should be no more two nations or two kingdoms , but one under david their prince , viz. under christ the only true david . and this their oneness in and under christ for substance agreeing with their oneness of heart and way , is especially an ecclesiastical oneness . now in this notion consider we , . of oneness of heart . . of oneness of way . oneness of heart , is an inward oneness and sameness of soul amongst them , whence their outward oneness of way should flow , this inward oneness of heart and soul , consists not in the natural identity or sameness of the soul amongst them , according to the fond dream of averroes , that there was but one and the same numerical soul that informed all mens bodies : but in the spiritual oneness or sameness of principles , endowments , qualifications , &c. in their whole souls , viz. in their minds , wills and affections , in reference to god , christ and religion . not that the people of god have all of them , either an identity of gifts , or a gradual equality of graces ; for , h the scripture plainly declares the contrary : but that there should be in the hearts of all gods people , notwithstanding all the variety of their gifts and graces , a sweet concent , concord , symmetry , harmony , agreement ▪ compliance and correspondency , as if their hearts and principles were but one and the same towards god and one another in the affairs of religion . this oneness of heart the apostle notably describes to the philippians ; i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — fulfill ye my joy , that ye be like-minded , having the same love , being of one accord , of one mind . in these words oneness of heart is excellently set forth , and that ( as those two learned k authors , zanchy and beza think ) more generally , and more particularly . i. in general , by those words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that ye mind the same thing ; our translation , that ye be like minded , not so exactly to the greek . this is the genus or general nature of oneness of heart : those three that follow the species thereof . l for , saith beza , otherwise there would be a vain tautology in the last phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred sometimes to the acts of the will , sometimes of the understanding . compare rom. . . and . . and col. . . with rom. . . this , by zanchy , is fitly stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 same-mindedness , same-affectionedness , &c. our english can hardly reach the emphasis of this greek word . this is that oneness of heart in general , when there 's a sameness of mind , will and affections among gods people towards religion . ii. in particular , by the several species , sorts or branches of this sameheartedness , which are here all expressed by participles , as the genus was expressed by the verb , these branches are three , oneness of affection , will and mind ascending upwards from the lowest to the highest , from the affection to the will , and from the will to the mind ; oneness of the mind in matters of religion being the cause and spring-head of both the rest , . oneness of mind and iudgement . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minding that one thing . this is not a tautology with the former expression of minding the same thing , but rather an explication of it , as one special branch of the general . for , they that mind that one thing , cannot but mind that same thing , for in one there 's no variety , but in divers : but many may profess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind the same thing , who do not altogether mind that one thing . when we recede from minding that one thing , we can never mind the same thing , as m zanchy well notes . so that this oneness of mind , consisteth in minding that one thing , viz. in a joynt consent of mind and judgement about the truth or doctrine of christ touching all matters of religion , whether faith , practise , worship , or government and discipline , christs truth and doctrine extends to all these . false teachers and seducers among the philippians had begun to add other doctrines to the doctrine of christ preached by the apostle , as touching the keeping of the law , observing circumcision , &c. to justification : this was not now to mind that one thing , that one truth and doctrine of christ , but to have their minds divided and distracted about divers doctrines , divers things . as there is but one n christian truth , faith or doctrine ; so all the professed members of christ ought ( so far as is possible ) to have an unanimous consent of mind and judgement touching that one truth of christ in all affairs of religion ; this should be their daily study and endeavour with all diligence . how vehemently doth paul urge this ; o now i beseech you brethren by the name of our lord iesus christ , that ye all speak the same thing , and that there be no divisions among you : but that ye be perfectly joyned together in the same mind , and in the same iudgement . here note , ( ) the matter exhorted to . the apostle here ascends ( thinks p beza ) in a retrograde course , from speech to will , and from will to the fountain of all , the iudgement of the mind : and therefore by mind ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he understands the will ; and by iudgement ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the understanding . calvin q contrariwise , by mind , the understanding : and by iudgement , the will. what if we refer both these expressions to the understanding , interpreting mind of the theorical or contemplative understanding , and iudgement of the practical understanding ? or expounding mind of the intellective or apprehensive act of the understanding , and iudgement of the decisive , determinative and conclusive act ? yea that whatsoever is in the mind or understanding , viz. thinking , apprehending , discoursing , iudging , &c. all might be ( as it were ) one and the same amongst them touching the matters of religion . this the oneness of mind and iudgement here exhorted to . which is emphatically amplified by the closeness and compactedness of this union ; but that ye be perfectly joyned together in the same mind , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly , but that ye be perfectly-joynted-together . for the word is a metaphor from bones in joynt . when the bones are in their place they are strong , active , &c. but when they are out of joynt they are weak , useless , painfull : thus in the mystical body , the church , they must be carefull to keep all the members and bones well-joynted . a dislocation in judgement disturbs the whole body . the other matter or duty exhorted to , is sameness of speech about matters of religion ; that ye speak the same thing . sameness of mind and judgement causeth sameness of speech : but different speeches in new terms , new notions , new distinctions , new descriptions , &c. in singularity , strangeness and quaintness of expressions , ministers great cause of suspition that there are differences of opinions . some refuse to speak with others in the churches plain usual and received expressions , that they may be thought more wise then others , and that so they may the more plausibly vent their errours to others . this was the manner of heretical persons of old : and is too much taken up amongst us in these dayes . ( ) the mischief , or sin dehorted from ; that there be no divisions ( gr. schisms ) among you . schism , signifies dissection , dilaceration , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut-asunder , divide , &c. in the general it implies any division , dissection or dilaceration in the church , whereby the unity thereof is dissolved . ( ) the arguments whereby he both dehorts and exhorts , viz. his sweet compellation of them ; brethren . his earnest exoration : i beseech you . the cogent authority of christs name ; by the name of our lord iesus christ , as you love , respect , reverence and honour this blessed name , avoid divisions , and pursue unity in speech , and in judgement . they that are r carryed away with every wind of doctrine ; that s turn away from the truth unto fables , that use all cunning craftiness to deceive , being more ambitious to be doctors of error , then disciples of truth , &c. these shew little love , reverence or respect to this great blessed sweet and glorious name of our lord jesus christ. . oneness of will. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being-same-souled . zanchy refers this , to the oneness and sameness of will. and the distribution here used by the apostle plainly evinceth thus much . having the same love , being same-souled , minding that one thing . here 's oneness of affection , will , and mind . this same-soul'dness , this oneness of will in matters of religion , consists not in the natural sameness of soul for substance , but in the supernatural concent and harmony of their souls and wils about all the things of god ; when they so comply , conform , and sweetly correspond one with another therein , as if they were informed and acted only by one and the same soul. this oneness of will is highly commended in the primitive believers ; u and the multitude of them that believed , were of one heart and of one soul. there was a sweet and pleasant consent among them , their wills answered one to another in all religious matters , and in all church-affairs , acts . . to the end . there was no discord nor jarring string among them ; they were all sweetly unisone . hereupon calvin hath a good note ; x he saith , and the multitude were of one heart : for this was much more excellent then if there had been consent among a few ; for before he had declared that the church was increased to . therefore it was not a little difficult to have concord reign among so great a number ; and sure where faith reigns , it so reconciles mens minds , that they all will and nill the same thing . for hence are discords , that we are not governed by one and the same spirit of christ. by the names of heart and soul , it s sufficiently known that the will is indicated . so he . now this oneness of will doth especially comprize in it these three things ; viz. ( ) a conformity of their wills to the will of god , they being principled and acted by the spirit of god. this the only foundation of all union and oneness of heart and will : when first they are united in god. ( ) a consequential compliance and sameness of wills one with another : willing and nilling , electing and rejecting the same things , acts . , &c. ( ) an humble estimation of others above themselves , having respect to others affairs as well as their own . true sameness of will , produceth these two effects , yea and it is preserved and increased by them , phil. . , , . thus , of oneness of will. . oneness of affection . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having the same love . how could they have the same love ? not the same numerically , for that could not be , sith they were divers subjects . nor the same in quantity and measure , seeing one hath this , another hath that degree of love , according to the measure of the gift of christ. but this [ same love ] may here imply , ( ) a like love , an answerable proportionable love one towards another , in sincerity and integrity of affection . calvin and beza incline this way . ( ) a love of the same objects . when their hearts were distracted and divided after contrary objects , some loving pauls doctrine , others the false apostles : some loving error and novelty , others truth , &c. then they had not the same love , their love was not united in the object . but when all their hearts should love the same god , the same christ , the same gospel , the same faith , the same ordinances , &c. now they have the same love indeed . this is z zanchy's exposition . thus of the oneness of heart . oneness of way , is an outward oneness flowing from the former oneness of heart : even that oneness of their whole course together in all the affairs and visible exercise of religion , in the outward practise of the fear of the lord , ier. . . as their heart had been formerly divided , so their way had been divided : some hearkning to gods true prophets , some to false prophets ; some following the lord , others hankering after idols , &c. but now god assures them , as he would give them one heart , so he would give them one way : and they should walk sweetly and harmoniously together in that one way . by this metaphor of ( way ) it is ordinary with the holy ghost in scripture to express the a whole course and exercise of religion by churches or particular persons . more particularly , this oneness of way implies many things . as , . one and the same way of expressions and speeches about religion , b now i beseech you brethren , — that ye all speak the same thing . new coined expressions are shrewd arguments of new-coind opinions . confusion of tongues was babels calamity , and much more the churches misery . it s an high point of wisdom in the church for preserving truth and peace , and preventing division and errour , to take singular care that all speak the same thing in common , known , plain and usuall expressions . . one and the same way of professing or confessing the true christian faith unto salvation . c with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . hence its evident , that not only faith , but also the confession of faith is of use unto salvation . by confession of faith , ( ) the purity and unity of faith is declared and preserved ; ( ) the contrary errours to truth are prevented ; ( ) christs truth and doctrine is to his singular glory solemnly avouched before all the world ; ( ) and others are allured to embrace the same faith and truth . hence all the reformed churches of late , and the ancient churches long before , have had their confessions of faith which they have published . among which , that judicious and elaborate d confession for the churches in england , scotland and ireland doth easily excell . it is most worthy to be particularly avouched by all the particular churches . . one way of worshiping god in all the publike acts and ordinances of his worship , e as preaching and hearing the word , administration of sacraments , prayer , &c. that they all be performed and managed not according to any private fancies , but the clear direction of the holy scripture . . one and the same way of church-order , and that according to the word , col. . . tim. . . to . and tit. . . to . tim. . . mat. . , , &c. cor. . throughout . cor. . . to . . one and the same way of f holy and blameless conversation . o how sweet and comely it is to behold gods people all walking together holily and unblamably ! this honours christ highly ; this adorns the gospel exceedingly . . one and the same guide in this one way , viz. the word and spirit of christ. the word is that more sure word of prophecy , as a light shining in a dark place , pet. . , &c. the spirit leads the children of god , rom. . . . one and the same chief companion in this one way , viz. god. they that herein walk aright , g do walk with god. . finally , one and the same journies end , of this one way , viz. the same eternal glory , iohn . . such oneness of way god covenants to bestow upon his people . thus , what this oneness of heart and way is , and wherein it consists . quest. . how choice and excellent a blessing this oneness of heart and way is . answ. the singular excellency of this oneness of heart and way among gods people in the maters of religion , may be briefly represented in these particulars . first , by the importunity of our saviours prayer for this blessing upon all that should believe in him through the apostles word . his importunity for this blessing implies the excellency of the blessing h neither pray i for these alone , but for them also which shall believe on me through their word . that they all may be one , as thou father art in me , and i in thee , that they also may be one in us : that the world may believe that thou hast sent me . and the glory which thou gavest me , i have given them ; that they may be one , even as we are one . i in them , and thou in me , that they may be made perfect in one , and that the world may know that thou hast sent me , and hast loved them as thou hast loved me , &c ▪ from ver . . to the end , christ prayes for all his that should believe on him through the apostles doctrine . he begs for them two chief blessings , viz. . spiritual unity , here , ver . . to . . celestial glory , hereafter , ver . , &c. spiritual unity ; that they all may be one , — one in us , viz. by the spirit , faith ▪ love , &c. ver . . sin dissipates , dissolves and divides all things : christ , the sinners saviour , unites and i reconciles all . he is the and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he is the author , continuer , and perfecter of all reconcilement and union . in christ , god and man are united in one person : that god and man might be united in one christ. christ k dyed to destroy sin , the only matter of enmity betwixt god and man. christ l gave all his new-testament ministers of all sorts for the final perfecting and compleating of this unity . for the more clear understanding of our saviours meaning in this his earnest prayer for the unity of his apostles and members , consider well the words of that acute reynolds in his learned conference with hart. saith he : m the unity which the scriptures do note in god and us , is of three sorts . the first of persons in one nature : the second of natures in one person : the third of sundry natures and persons in one quality . in the first is one god , deut. . . in the second is one christ , cor. . . in the third is one church , cant. . . the lord received not peter into the first unity ; wherein the father son and holy ghost are one god. nor into the second ; wherein he himself consisting of two natures ( god and man ) is one christ. into the third , wherein the church is one with christ her head , and the churches members are one amongst themselves , he did receive peter : but in society with his brethren , not without them in singularity . the multitude of the believers were of one heart , and of one soul , acts . . they all are one body ; sanctified by one spirit ; through the sacrament of one baptism ; knit to christ by one faith ; to themselves in one love , to serve together one lord ; in one hope and expectation of one eternal bliss and glory , ephes. . , . so he . now christ presseth his father for this spiritual unity by many arguments . as , ( ) partly , from some answerable resemblance it will have to the union betwixt the father and christ , ver . . as , the father and christ are one divine essence , one by personal union of the humane nature to the second person in the divine essence , one in consent of will divine and humane in christ , one in purpose and intention of saving all the elect in such a way : so they mystically and spiritually might be one with christ their head , and with one another in heart and way as members . ( ) partly , from the glory that hence would redound to christ. by this union of believers , the world should be effectually convinced of christs authoritative mission from the father : thus powerfully gathering and uniting all his elect , ver . , . ( ) partly , from christs giving or promising that glory to them in order to this union , which the father had given him , ver . . viz. that n glory of his o image , grace , sonship , and all spirituall accomplishments , according to their capacity , which were plenarily heaped upon christ. all which are notably and effectually uniting . that by glory here , should be meant , either this p unity , as some ; or q eternal glory , as others ; seems not so apposite nor agreeable . ( ) partly , from the foundation of this unity in christ. that as god is in christ essentially , &c. so christ may be in them spiritually , knitting them to god , and one to another , ver . . ( ) partly , from the renown of the elect , that the world may be convinced that the father loves them with the same love wherewith he loved christ , ver . . what importunity is here ? what arguments here ? and all for this oneness of believers : as if this oneness had in it all other spiritual blessings , and were beyond all other of greatest importance . who can duly consider this , and not conclude that this oneness , this one only mercy which christ so importunatly begs for his elect in this world , is most excellent ? secondly , by the sweet pattern of this oneness of heart and way in the purest primitive church at jerusalem . . oneness of heart among them was admirable . r and the multitude of them that believed ( viz. . acts , . . and men , acts . . ) were of one heart , and of one soul : neither said any of them , that ought of the things which he possessed was his own , but they had all things common . s — and all that believed were together , and had all things common , &c. here was the power of gods spirit and grace , that there should be oneness of heart among so many thousands ; and that oneness so one , as if they had all lived but by one soul , and so demonstrated by community of goods , declaring the intensive integrity of their reciprocal affections , prizing one anothers persons beyond all their outward possessions . this community was occasioned by the present pressing poverty and necessites of many of those believers , which at that time could not otherwise be relieved : which particular obligeth not us or any to imitate , till the church of god be redacted into the like necessitous condition . . oneness of way , wherein they walked , was singular . t and they continued stedfastly in the apostles doctrine , and fellowship , and breaking of bread , and prayer . u — and they continuing daily with one accord in the temple , and breaking bread from house to house , did eat their meat with gladness and singleness of heart , praysing god. their oneness of way , wherein they continued stedfastly and unanimously , is here ranked under four heads , ( which calvin very fitly x stiles four notes or marks of a true and well constituted visible church . ) viz. oneness ( ) in doctrine , in the true apostolical doctrine . this the foundation of all the rest . herein was their oneness of faith. ( ) in communion of saints : partly , with the apostles themselves . ver . . partly with one another , ver . , . this communion seems to be of a more private nature : and oneness of fellowship sweetly flows from oneness of faith. ( ) in y breaking of bread , viz. in receiving the lord supper ; that z sweet token of oneness with christ , and one with another , and that excellent seal of the new testament , and of the doctrine thereof . how sweetly and purely did they break bread with the apostles , who heard and saw christs institution of this ordinance ! ( ) in prayers , viz. publike prayers made by the apostles in the publike assemblies of the church . herein was their oneness of heart and way . there was no dissent in opinion , no discord in affection , no dissonancy of expressions ▪ no discrepancy in their religious worship and actions : but in all a sweet harmony , sameness , oneness every way . oh! me thinks it was the very suburbs of heaven thus to live in this primitive church at ierusalem ! thirdly , by the many and great mischiefs of the opposite divisions in heart and way , in matters of religion . for , . hereby , divers pernicious and damnable a works of the flesh , as variance , emulations , envyings , wrath , strife , seperations , heresies , &c. are brought forth and nourished : and professed christians maintaining or approving such division , walk b as babes , yea as carnal men . . hereby the c temple of god which is holy ( whose temple christians are ) is sinfully defiled , to the endangering of everlasting destruction . for the spirit of god dwelling in these temples , being an holy spirit of unity , peace , love , &c. cannot indure the forementioned filthy fruits of the flesh . . hereby , men walk most d unworthy of the calling wherewith they are called , whilest they keep not the unity of the spirit in the bond of peace . unbelif divides , breaks and scatters all ; faith in christ unites knits and gathers all the elect to christ. . hereby christianity is so ill managed , as e if christ were divided , and every several division of christians had a several christ : or as if some men , some ministers , &c. were very christs , or had been crucifyed for them ; whilst they more eagerly pursue after the doctrines and wayes of those men , then after the naked doctrines and wayes of christ , prizing and gospel ordinances , &c. not so much for christs sake as for theirs . . hereby , men discover their want of oneness with christ f which is the foundation of oneness with his mystical body and members . first we are one with christ by the spirit and faith : and then in christ we are one with his body and members . when therefore we divide from them : we discover we are divided from christ , and are no better then christless formalists . . hereby men cast themselves out of the g society of the church , h service of the lord christ , and fellowship with god. mark them which cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them . for they that are such serve not our lord iesus christ , but their own belly : and by good words and fair speeches decieve the hearts of the simple . they pretend christ : intend themselves ; like boat-men looking one way , but rowing another . nor can such retain fellowship with god. for , gods habitation are they , that are builded together through the spirit , not they that are divided and torn asunder through the flesh . i in whom you also are builded together for an habitation of god through the spirit . fitly to this effect said cyprian ; k whosoever is seperated from the church , and joyned to an adulterous one , he is severed from the churches promises . nor shall he come to the rewards of christ , who forsakes the church of christ. he is an alien , he is a prophane one , he is an enemy . he cannot now have god for his father : who hath not the church for his mother , &c. . hereby , the sweet communion of saints both publique and private , that eden of spiritual delights , and feast of fat things , is miserably destroyed . union is the foundation of all communion : division therefore must needs be a destruction and desolation to all communion . what life , sap , growth , or fruitfulness hath the branch , when cut off from the tree ? or what strength , life , sense , or motion hath the limb , when cut off from the body ? what quickening , comfort , edification , &c. in the society of saints can such have , as are seperated from them ? the sweet union of the primitive believers , was that which so heightned and improved their spiritual communion together , acts . , , . and . , , , , . now to be deprived of the manifold benefit of communion of saints , is a loss incomparable . . hereby , that l peculiar and excellent blessing of oneness of his elect in him , so earnestly begged of the father by jesus christ , is apparantly slighted and despised . and as cyprian well ; m they cannot come to the reward of peace , who by the fury of discord break asunder the lords peace . . hereby , the great end of christs death for his church , and of his donation of his new testament ministry to his church ▪ is ( so far as divisions prevail ) unchristianly crossed and undermined . for , christ dyed , n that he might gather into one the children of god that were scattered abroad . that so at last he might bring all his sheep both of jews and gentiles into one fold ; that o there might be one fold , as one shepheard . and p christ gave some , apostles ; and some , prophets ; and some , evangelists ; and some , pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ : till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ. so that one special aim of christ in giving all his new testament-ministry was , under christ the gathering of all his elect into one , and bringing them into unity . . hereby , finally , the truth of the gospel is q perverted ; christians minds and hearts are r troubled , distracted , offended and subverted ; christianity is exposed to the contempt and scorn of all that hate it , of prophane atheists , papists , turks , and jews , as daily experience evidenceth ; the enemies of the church , satan and his instruments singularly gratisied ; and the church of christ her self exposed to , yea overwhelmed with all manner of errour , heresie , blasphemy , prophanness , loosness , envyings , contentions , revilings , clamour , bitterness , distraction , and confusion . the wofull divisions in england about matters of religion for these few years last past , afford a lamentable experimentall attestation to all these particulars . by these few mischiefs of divisions in heart and way about religion , we may judge of the rest , which are innumerable . fourthly , by the màny precious advantages and benefits attending this religious oneness of heart and way here on earth . for , . this , is the due fulfill●…ng of the s many commands of christ in his word . and it is not only our duty , but our dignity to be obedient unto christ. and this oneness of heart is christs new commandment : urged in a new manner , and still to continue new. . this , is a blessed return of christs t prayer upon his members . and that may comfortably assure us of his acceptance with the father , and of the prevalency of his intercession . . this , is an evident badge or character of christs disciples . u by this shall all men know that ye are my disciples , if ye have love one to another . this character was eminent in the primitive christians at jerusalem . contrariwise by the opposite divisions , contentions , strife , &c. men discover themselves too much to be the devils disciples . . this , is both x good and pleasant for brethren to dwel together in unity . some things are good , but not pleasant ; as repentance , affliction , &c. some things are pleasant , but not good ; as variety of sins and corruptions : some neither good nor pleasant , as envy , the torture of the soul : but this oneness of brethren is both good and pleasant , double excellent . like aarons holy oyntment , full of delicious fragrancy . as that ran from his head to the skirt of his garment : so this oneness flows from christ our head to his meanest member . yea , like the fruitfull drops and dew upon hermon and sion , two very dry and barren mountains , yet their small and little grass is nourished and increased by dew and showers : so y by unity smallest things grow and are preserved : by discord greatest things are wasted and brought to nought . a threefold cord , a bundle of rods , is not easily broken : an untwisted cord , a single rod , is quickly broken . . this , is a special means whereby we may z walk worthy of that high and holy calling wherewith we are called . we are called to be children of peace , love , unity , &c. to be sons and daughters of one heavenly father , cor. . . ephes. . . pet. . , , . to be brethren of one christ , heb. . . to be temples of one holy ghost , cor. . , . ephes. . , . to be members of one mysticall body of christ the church , ephes. . , . cor. . . to . to be professors and possessors of one faith , ephes. . . to be washed with one baptism , eph. . . to be nourished with one lords supper , cor. . , , &c. and . . to be taught and instructed to salvation by one gospel , tit. . ●… , , &c. to be heirs by one hope of one and the same coelestial kingdom , ephes. . . mat. . , . this is an high and holy calling , and strongly engaging all the called unto unity among themselves . and this is a special ornament and honour to this our calling , that we be in heart and way united : thus we shall a walk worthily , suitably , answerably , to our calling . oneness adorns , dividedness shames it . what honour is it to christ , the fountain o●… unity , to have a company of wranglers , janglers , brawlers and contentious persons to be his disciples ? . this , promotes spiritual growth and fruitfulness in the church and members of christ. they are first fitly joynted and compacted together in b christ , and then they grow up into christ towards compleat perfection , and mutual edification : but a limb severed from the body , a branch severed from the tree grows no more , but withereth . . this , is the sacred cement of the saints , consolidating them in one ; the strength of the feeble church , whereby united weak ones are made invincibly strong ; the admiration of the carnal world , that knows not the uniting force and efficacy of true grace ; the orient ornament of the gospel , that can produce such singular effects ; the spiritual chariot of christianity , carrying it on to its perfection with greatest delight ; the vexation and envy of the devil , whose great endeavour hath still been to destroy the church of god by cursed divisions ; and the delight of god blessed for evermore , who carries on his church by unity unto perfection . . this oneness of heart and way is that unity of the spirit in the bond of peace , which is founded upon the sacred mount of unities . happy are they that shall ascend into , and dwell in this holy mountain ; where unities are the foundation , unity and peace the superstruction ! c endeavouring to keep the unity of the spirit in the bond of peace . there is one body ; and one spirit ; even as ye are called in one hope of your calling ; one lord ; one faith ; one baptism ; one god , and father of all , who is above all , and through all , and in you all . . this , in a word , is that sacred qualification whereby believers being one in god and jesus christ , do in some measure d resemble that supream unity of unities in god , between father , son , and holy ghost . now the more we can aspire to be like god , the more we ascend to the perfection of godliness . fifthly , by the many sacred unities urged by the apostle , as cogent arguments and motives to the maintaining of this spiritual unity . all which ones , should strongly incline all the saints to be one. e — endeavouring to keep the unity of the spirit in the bond of peace . there is one body ; and one spirit ; even as ye are called in one hope of your calling ; one lord ; one faith ; one baptism ; one god and father of all , who is above all , and through all , and in you all . what ? so many ones , to incite to oneness of the spirit ? then doubtless this oneness of spirit is a most excellent oneness . consider them briefly . ( ) one body , viz. there 's but one f mystical body of christ , the general church visible or invisible , and all believers fellow-members of that one body . now it were monstrous for members of the same body to fight one against another , the hand against the eye , one hand against another , one foot against another , &c. but it were mortal for the members to divide and separate one from another ; union preserves them , division destroyes them . fellow-members mutually serve , and take care g for one ( ) one spirit , viz. h one and the same enlivening spirit of christ the head , supernaturally animating and acting this one body and all the members thereof . every member of christ hath not a divers spirit , as every man hath a divers soul ▪ but , as all the natural members of one mans body have but one and the same soul , though manifesting it self more eminently in some then in other members ; so it is with the mystical members of christ. christ gives not many spirits : but one spirit , with many operations . and shall not they who live spiritually by one and the same spirit , have one and the same heart and way ? ( ) one hope of our calling , viz. there 's but one hoped for heavenly glory and inheritance unto which we are all called in this life . we shall all agree in one eternal glory : can we not now agree in one principle , and way of grace ? one heaven shall hold us all then : cannot one church hold us all now ? ( ) one lord , viz. jesus christ our onely lord and master , whom we serve and attend upon . though servants of several masters may fall at variance , yet it s a great shame for fellow-servants of one and the same lord and master to be at strife . ( ) one faith , viz. one doctrine of faith , touching gods saving of sinners by jesus christ through faith alone . thus it takes in the whole body of christian doctrine . now if there be but one faith : why are we not united therein in one judgement ? shall lesser differences be of more force to make division and separation ; then the body of faith and truth to make conjunction ? ( ) one baptism , viz. one sacrament of baptism . this is the first visible christian cognisance or badge , whereby we are distinguished from all paganish , jewish , turkish people ; and incorporated i into the visible body and society of christians . this is christs livery . shall there be strife , discord and division among men of one badge and livery ? shall we unbaptize our selves by separating from that body into which we were baptized ! or tearing asunder that body whereunto by baptism we were united ? ( ) finally , one god and father of all , who is above all , &c. viz. k one true god in essence , though subsisting in three distinct persons ; he is father of all , and all are his generation and issue by creation and providence . above all ; by his special sovereignty and authority . through all ; by his special providence . in all ; by his peculiar grace and spirit . for ( as l calvin well observes ) all these are here to be restrained to the church , whose unity he perswadeth hereby . and shall not this one god and father who is thus over us , through us , and in us , keep us in unity ? sixthly and lastly , the excellency of this oneness in heart and way may be further demonstrated by the full perfection and exact accomplishment thereof in heaven . many spiritual gifts and graces shall cease , as prophecy , tongues , &c. faith , hope , repentance , &c. there shall be no need of these in heaven : but this spiritual oneness , for the substance of it , shall go with us to heaven , and be a great part of the saints glory and felicity there . now those spirituals which shall accompany us both in earth and heaven , in this and the world to come , do in excellency far transcend those which shall only remain and be of use to us here on earth . unity on earth is but in part : unity in heaven shall be perfect and compleat , as m all our spirituals that shall remain there shall be perfect . and the more our spiritual oneness attains to perfection on earth , the more it approacheth the perfect oneness in heaven . the oneness which is and shall be in heaven is manifold ; . the oneness of the three persons n father , son , and holy ghost ( over all blessed for ever ) in the unity of essence . the father is not the son , niether father nor son are the holy ghost : but father , son , and holy-ghost are one god. this is the highest , happiest , perfectest , uncreated unity in heaven . . the oneness of christ and his glorious mystical body o made perfect : they are now one flesh , eph. . , , . one body , cor. . , . one spirit , cor. . . yea one christ , cor. . . are christ and his church thus one on earth : how accurate then shall be their oneness in heaven , where they shall be p fully like him , where the , shall beatifically see him as he is , where they shall immediately and eternally enjoy him , he in them , and they in him for evermore . . the oneness of all the glorious and triumphant saints of christ one with another . then all causes , occasions and fewel of division , whether satans temptations , humane seducements , or their own sins and corruptions , shall utterly cease . then their minds shall not be divided , by the least dissent of opinion , because all weakness and errour shall be wholly removed by the perfection of glorious light and truth : then their wills and hearts shall not be divided by the least disaffection or defect of love ; because every one shall fully rejoyce in anothers happiness as in his own , and all of them be ravished with the glory of christ : then their way shall not be divided by any the least repugnant practises , because they shall all walk in the same white robes with palms in their hands , they shall all perfectly fulfil christs will with unanimous delight , they shall all triumph with the same halelujahs to god and to the lamb before his throne for evermore : then their names shall no more be divided by opprobrious denominations , as hussites , hugonites , lutherans , calvinists , &c. but still all glory in that blessed uniting name of christian , christ promiseth to him that overcometh ; — and i will write upon him the name of my god , and the name of the city of my god ( new ierusalem which cometh down from my god , ) and my new name , rev. . . there shall be ( as q augustine notes ) no envy amongst them ; ( as the angels do not envy the arch-angels , and in the body natural the hand desires not to be the eye , nor the foot to be the hand , no member envies another , ) because every one shall have enough : no contempt , because every one shall be perfectly glorious : no discontent , because every one stall be saetisfied with pleasures at gods right hand for evermore : but all shall most sweetly and fully acquiesce in god , in christ , and in one another , as wanting nothing that can be desired , as having nothing that can be disesteemed . they shall all think , and will , and love , and desire , and do , as one man , what christ god-man shall require . — yea they shall all be so intransed , ravished , overcome , and even shallowed up with the blissfull presence vision and fruition of god in christ , who then shall be all in all , that they shall have no list nor liberty for division or distempers amongst themselves ( could such defilements possibly have any place in heaven ) : but shall rather by the influences of that glory be transformed into uninity , peace , love and joy most gloriously . sweet and apposite is that of augustines in his close of his books of the city of god ; r there we shall rest , and see : we shall see , and love : we shall love , and praise . behold what shall be in the end , without end . for what other is our end , then to come to the kingdom whereof there is no end . o sweet consort : wherein there is not the least jarring ! o delicious melody : when all the strings are so exactly tuned and unisone ! oh happy harmony : wherein there is not the least discrepancy ! o glorious unity : wherein is no shadow of division , but all unity ! how should we contend and aspire after gracious oneness now , that we may attain this glorious oneness for ever ? if so much of heavenly glory be comprized in perfect unity , how excellent is the very inchoate unity of the saints now that is the first-fruits and earnest of this perfection ! quest. . lastly , what directions and helps may best further the obtaining and maintaining of this oneness of heart and way among gods people ? for as hierom well notes , upon that of the apostle ; en deavouring to keep the unity of the spirit in the bond of peace , eph. . . s he that hath it , to him a care of keeping is appointed : but he that hath it not , to him a studiousness that he may have it , is commanded . answ. this is a most necessary and seasonable question , especially in these sad days of our spiritual divisions and confusions , wherein god hath so left us to the folly and vanity of our own hearts that still dividing , subdividing , crumbling , rending , tearing the church of god among us into parties , sects , fragments , and seperate heaps of backsliders , as dangerously threaten the subversion of religion and confusion of the church amongst us . for the gaining therefore and retaining of this excellent oneness of heart and way among christs members , seriously ponder and sincerely put in actual execution these few brief directions ensuing , viz. first , meditate frequently and seriously , of the excellencies of this union in heart and way amongst the saints , and of the mischiefs of the contrary division . those may strongly allure any ingenuous spirit unto that : these may deter any judicious heart from this . a small taste of both , i have given already . why do most so easily burst asunder all bonds of spiritual union and embarke themselves in divisions and subdivisions : but because they never advisedly and deliberately weighed and considered , the good of unity , which they are rejecting , and evil of division , which they are embracing ? secondly . piously consider and be throughly convinced in thine own conscience , what an excellent and important duty union is ; what an abominable and dangerous sin division is . of both i have given some brief touch already . i. how excellent and important a duty is this unity ! being , . frequently commanded by the spirit of god , cor. . . eph. . . phil. . , , . be of one mind , live in peace , cor. . . . pathetically pressed upon the churches and saints by the apostle . he speaks not so much words , as affections ; not so much arguments as forcible compulsions ; not so much swasions as perswasions : when he comes upon this subject . as , to the saints at coriuth ; t now i beseech you brethren , by the name of our lord iesus christ , that ye all speak the same thing , and that there be no divisions among you , but that ye be perfectly joyned together in the same mind , and in the same judgement . he beseecheth ; he beseecheth them as brethren ; he beseecheth by the name of our lord iesus christ. to the saints at ephesus ; u i therefore the prisoner of the lord , beseech you that ye walk worthy of the vocation wherewith ye are called , with all lowliness and meekness , with long-suffering , forbearing one another in love ; endeavouring to keep the unity of the spirit in the bond of peace . he beseecheth them ; he beseecheth them as the lords prisoner . as if he had said ; if ye will not hear paul , yet hear his prison , hear his chains for the lord christ , speaking unity to you . to the saints at philippi ▪ x if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; fulfill ye my joy , that ye be likeminded , having the same love , being of one accord , of one mind . y see here ( saith chrysostom ) how copiously , how vehemently , how sympathetically he speaks . but for what is the apostle thus earnest ? is it for supply of necessaries ; or deliverance out of dangers , bonds , prisons ; or relief against persecutions , & c ? no , no , not a word of this kind for himself : but all for them , their concord and unity . . strongly urged by many z unities and other cogent arguments . . highly commended by the holy-ghost , in the a practise of the primitive church at ierusalem . . peculiarly intended by christ in the b whole work of all the new-testament ministry , extraordinary and ordinary . . earnestly begged by christ in his solemn c prayer before his passion . . dearly d purchased by christ , at the price of his own precious and invaluable blood . . and is clearly assured of the special presence of the god of love , and peace , by his faithful promise ; e be of one mind , live in peace : and the god of love and peace shall he with you . what ? will the god of love and peace be with them ? then , the sweetest love will be with them : the god of love. the perfectest peace will be with them : the god of peace . the highest happiness will be with them : the blessed god. this shall be the reward of them , that are of one mind and live in peace , and that in this present life . ii. how abominable and dangerous a sin is division ! for as much as , . it f is ranked among the filthiest and most detestable works of the flesh. . it renders g the sanctified members of the church , that cherish strife , schism , &c. in a sort carnal and babes in christ. . it denominates such as h cause division , servants , not of iesus christ , but of their own bellies , and deceivers of the simple : to be noted and avoided by the saints . it is a vehement and suspitious sign of the hypocrisie of such persons whole religion . that they i go out from the church , because they are not of the church really , but only formally and feignedly . . it k disturbs the church of god , and tends to subvert the souls of the membes thereof ; which christ hath bought with his most pretious blood . . in a word , it is so damnable , that they l who act and walk in division , strife , heresies , &c. shall not ( without sincere repentance ) inherit the kingdom of god. they are not in christ true heirs of the kingdom of grace now ; nor ever shall be co-heirs with him of the kingdom of glory hereafter . thirdly , pluck up the very roots , and cut off all the occasions of division . while the roots thereof remain , though it be never so much topped , it will sprout again : whilst the causes and occasions thereof continue , the ill effect must needs continue . remove therefore all the causes and roots of this mischievous evil out of thine own breast and heart ; for in thy heart chiefly the roots of strife , contention and division are fixed . corrupt principles and lusts within , are the fountains of these wretched divisions without . as iames said of worldly , so may i say of this spiritual , contention , m from whence come wars and brawlings among you ? come they not hence , even of your lusts , that war in your members ? especially , extirpate out of thy heart these principles and bitter roots of division , viz. ( ) ignorance , childishness and babishness about the great affairs of christian religion . they that are n children in religion are ( through their good affections and weak judgements ) apt to be tossed to and fro , and carryed about with every wind of doctrine , by the sleight and cunning craftiness ▪ of men . and no wonder ; for as yet o they have not their senses exercised to discern betwixt good and evil : nor can they digest the strong meat , but only the milk of christianity . hereupon the apostle taxes the corinthians p for their carnality and babishness in their divisions ; one being for paul , another for apollo , another for cephas , &c. which argued their want of solid understanding and judgement , to consider ; that one and the same spirit wrought in them all their variety of gifts ; that they and all their gifts were given to the church and to them for their spiritual good ; that they all were but ministers by whom god worketh , not efficients but instruments , all efficacy upon their gifts and ministrations was only from god , i have planted , apollo watered , but god gave the increase . so that he that planted , and he that watered , the ministers were nothing : but god that gave the increase , he was all ; and on him they should principally have an eye and dependance for spiritual fruit and success . therefore be no longer children , but men in understanding : let our senses be exercised to discern things that differ , &c. ( ) error of opinion . this is a bitter root of division , as experience sadly testifies : and error proceeds from ignorance in matters of religion . now there are especially these two grand errors about divisions , which abundantly patronize and cherish divisions in those that pretend to religion . . error . that divisions are not sinful , but warrantable , yea gainful and needful to the church : q for there must even be heresies therein , which are worse . answ. ( ) tha●… divisions are dangerous and damnable sins i have already proved here , direction second . ( ) that the church of god properly and directly can neither need nor gain by any divisions or heresies : but extreamly loseth ; as did the church at corinth , &c. properly poyson doth good to no patient . ( ) that , when any good comes by division or heresie to the church , that 's meerly by accident as to those evils , through the mighty overpowring providence and goodness god , who brings light out of darkness , good out of evil , medicines out of poysons , &c. but this gives no countenance at all to divisions . the expert physitian can digest the viper into a treacle : is this any encouragement to any one to eat vipers ? . error . that all men should be left at liberty , to the liberty of their own conscience , in matters of religion , without any force , restraint or controul . answ. ( ) conscience is either natural and unsanctified , as in r carnal men , and in pagans : or , spiritual and sanctified , as in true s believers : who have a good conscience purged from dead works by the blood of christ , and purified by faith to serve the living god. do they mean , that both sanctified and unsanctified conscience , must be left at liberty ? then , hereby unsanctified conscience is made a mans guide and rule for his religion . a goodly guide : a goodly religion , of t the minde and conscience which is defiled , and polluted with dead works . a blind and corrupt guide . then , hereby the unsanctified conscience is made equal in matters of religion to the sanctified conscience , which extreamly debaseth the grace of god in the purified conscience . then , hereby the corrupt conscience may freely break out in all prodigious corruptions of heresie , scandal , &c. ( for a defiled conscience can act and produce nothing but defilements ; being corrupt , it can only act corruptly ) and yet not be restrained . how then shall they u that ought to restrain them clear themselves from fellowship with the unfruitful works of darkness ? do they intend , that only the sanctified conscience must be left at liberty ? who can certainly tell , what conscience , or whose conscience is sanctified , to whom this liberty may be left ? or why should a sanctified conscience be left to the liberty of sinning without remedy ? what hath the sanctified conscience done to deserve this mischief ? ( ) conscience hath two sorts of acts , viz. elicit , and inward , in the soul ; as x to accuse , or excuse , &c. imperate and outward , in the life ; as y to live in all good conscience before god continually , exercising a mans self herein to have a conscience void of offence towards god and man ; or , z to walk in defilements of conscience , putting away a good conscience , &c. now which of these acts do they mean should be left at liberty ; the inward or outward acts of conscience ? if the inward acts only : then , they grant , the outward acts should in some cases be restrained and forced . then , they erroneously suppose that the inward elicit acts of conscience may be compelled , &c. which is utterly impossible , and destroys the very nature of conscience . a man may be compelled and forced in his outward act , to be present at mass , to-bow towards an idol , &c. but the inward act and consent of his conscience cannot be forced . conscience may be enlightned and convinced by the truth , may be seduced and deceived with error , and so perswaded one way or another : but cannot be forced in its inward acts. if the outward acts also are to be left at liberty : then , by what clear solid and unwrested warrant of the holy scriptures ? then , what sort of outward acts are they wherein conscience is to be left at liberty ? all sorts of outward acts about religion are ; necessary , arbitrary or sinful . necessary ; as prescribed duties , which god hath limited , and with which none but god can dispense . and where god restrains ; no creature may grant liberty . arbitrary and indifferent ; as many circumstances and accidents about gods worship , which god hath not particularly determined , but left to our choice ; as , calling the church together , by a bell , or trumpet , or otherwise ; the churches coming to publike worship precisely at such or such an hour ; the performing acts of worship in this or that order , &c. herein the church is free to take that course which best agrees with the general rule , a that all things be done decently , in order , and to edification ; and herein the church should not be restrained to the prejudice of herself or members , but be left at liberty . sinful , and in themselves unlawful ; as all things prohibited and condemned in the table of religion , containing the four first commandments : atheism , heresie , shifm , idolatry , superstition , witch-craft , blasphemy , &c. now if mens consciences be so corrupt and depraved , as to allow them in these or like abominations , shall such sins be tolerated under pretence of liberty of conscience ? if men suppose ( as once b paul did ) that they are c bound in conscience to persecute christ in his members to death , &c. must they therefore have liberty , and be tolerated so to do ? god forbid ! this is not properly a liberty of conscience : but licentiousness of corrupt unconscionable practises against a good conscience . not liberty of conscience : but liberty of lusts and corruptions . ( ) why should conscience be more left at liberty in matters of religion immediately relating to god , then in matters of righteousness immediately relating to man ? is not religion , far above civil righteousness ? is not gods glory , more to be tendered , endeavoured and provided for , then mans outward right ? or is man more dear to us then god ? ( ) hath not god both in old and new testament abundantly declared himself against such liberty of conscience , and toleration of evils in religion ? partly , by commanding d idolatry , e false-prophets , f witches , g blasphemers , &c. to be punished with death . partly , by dispraysing and condemning such as tolerated and suffered such sinful acts about religion upon what pretence soever , rev. . . partly , by commending those that could not tolerate false apostles , and them that were evil , rev. . . ( ) hath it not been the subtile practise of seducers and seduced persons in all ages to cloak and nurse up all their abominable errors , heresies , blasphemies , divisions , scandals , &c. under the specious pretences of conscience , liberty of conscience , toleration of tender consciences , &c. oh what spiritual miseries , distractions and confusions , is religion and the church of god in england hereby involved into in these daies ! ( ) among the members of christ some are babes , some men in understanding and spiritual exercise ; some are weak , others strong , &c. hereupon may arise diversity of apprehensions and difference of opinions about some particulars in religion ; but this should not make a division among them in such case , they that have any singular or different opinion should h keep it to themselves before god , endeavouring after satisfaction , and not publish it to the disturbance of the churches peace : and they that are strong , i should bear and forbear the weak in love , maintaining communion with them , wherein they agree , and being ready to help and satisfie them wherein they disagree . this toleration is not onely tolerable , but warrantable and comfortable . ( ) spiritual pride and vain-glory , in regard of mens own , or others spiritual gifts whom they admire . the more gifts , graces and mercies we have from god temporal or spiritual , the more humble we should be , as being greater debtors to god , and under deeper obligations . but alas , how hard is it to have spiritual gifts : and not to be puffed up ? how hard to admire mens persons : and not carnally and vainly to glory in them ? k knowledge puffeth up . the corinthians l excelled in gifts , and their m ministers ( which were many ) excelled in gifts : therefore they were vainly puffed up one against another , and carnally gloried one in this , another in that teacher ; for which vanity and carnality the apostle justly and sharply rebukes them , cor. ch . . & . & . & . n ●… who maketh thee to differ from another ? and what hast thou that thou didst not receive ? now if thou didst receive it , why didst thou glory as if thou hadst not received it ? and again ; o — who is paul , or who ●…s apollo but ministers by whom ye believed , as the lord gave to every man ? i have planted , apollo watered : but god gave the increase . — therefore let no man glory in men , for all things are yours , whether paul , or apollo , or cephas , &c. now this spiritual pride , and vain-glory of the corinthians in their own and teachers gifts , caused many divisions parties and fractions amongst them . p i am of paul , and i of apollo , and i of cephas , and i of christ. pride makes a man think himself singular ; and puts a man upon such singularities of way , that others may think him singular , and some body also . hence so many singularities , of odd unsound opinions , of unjustifiable practises in the church , &c. which will not abide the exact tryal of the word . many count it a greater honor , to be masters and doctors of error , then disciples of truth : to be ring-leaders in separation and division ; then followers of peace and union . the apostle therefore wisely prescribing a means of union and antidote against division , saith ; q let nothing be done in vain-glory , &c. as intimating that pride and vain-glory were great enemies to unity , but notorious foundations of division . ( ) contentious , peevish , quarrelsome dispositions of some , who are never well but when they are perversly disputing , jangling , wrangling , galling and reviling their brethren and the truth . the apostle stiles such ; r gainsayers , unruly and vain-talkers , and mind-deceivers , — whos 's mouths must be stopped , who subvert whole houses , teaching things which they ought not for filthy lucre sake . s — these resist the truth , men of corrupt minds , reprobate ( or void-of-judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) concerning the faith. such as these are like salamanders , whose delight ( as writers say ) is to lie and live in the fire . they are the devils black-smiths , still blowing up the flames of strife and contention . one such brawling unpeaceable and fiery spirit is enough to set a whole church on fire , and tear the bond of their ●…weetest union in pieces . how severely doth the apostle brand such for church-make-bates ? t if any man — consent not to wholsome words , the words of our lord iesus christ , and to the doctrine which is according to godliness : he is proud ( or u he is fanatick ) knowing nothing , but doting about questions and strifes of words , whereof cometh envy , strife , raylings , evil surmizings , perverse disputings ( properly x preposterous-studies , preposterous-exercises , or mutual-gallings ) of men of corrupt minds , and destitute of the truth and how strictly doth he charge timothy , ( and in him , us , ) to shun the contentious practises of such persons ? y — but shun prophane and vain-bablings , for they will increase unto more ungodliness : and their word will eat as doth a gangrene ; of whom is hymeneus and philetus . such like also are the scepticks of our times , that question and dispute every thing about religion : in so much that many in this nahave disputed away a good conscience , and wrangled away all their religion . ( ) the itch of the ear. this is an evil disease , an itching humor inclining many most intemperately to lust after novelty of doctrines , heaps of teachers new-fangle waies , courses and crotchets in religion : to the great detriment of the churches peace and unity . this is an itch that deserves to be soundly scratched with wholesome reproof . the apostle prophecied of this malady long ago : saying ; z the time will come when they will not endure sound doctrine , but after their own lusts shall they heap to themselves teachers , having itching ears . and they shall turn away their ears from the truth , and shall be turned unto fables . this time is already come upon us with a witness in this church . how many , are infected , not only with itching but with leprous ears ? not only will not endure sound doctrine , but endeavour to corrupt and make all doctrine unsound ? not only heap to themselves teachers , but heap up themselves as ●…eachers , though they understand not the very principles of christs doctrine ? not only turn their ears from the truth to fables ; but to heresies , but to blaspemies also ; yea counting gods truths fables , and fables truth ? this is a pestilent root of division and distraction in the church . ( ) admiration of some mens persons for the difference of their gifts . iude gives this for one character of the separatists crept in in his dayes , that as they were a sensual , having not the spirit , so they had mens persons in admiration because of advantage . let truths be preached by the persons admired oh how sweet , how precious , how choice , &c. are they accounted ! ( it s well if they value not truth for their sakes , more then for christs ) : but let the same truths be as lively , faithfully and judiciously preached by others , alas they are but dry vulgar ordinary things . is not this to b have the faith of christ with respect of persons ? this was the error of the corinthian church . c one was for paul , he was a deep man : another for apollo , he was an eloquent man : another for cephas , he was a zealous and solid man , &c. here was a weak and childish admiring of mens persons , and this fomented strongly those hot contentions and mischievous divisions amongst them . truth is to be accepted and esteemed for christs sake , the author of it ; and for its own sake and the precious nature of it . the preachers of truth are to be esteemed for the truth they preach , for the work they do : not the truth and work for them . ( ) causeless prejudice against iesus christ , his church , his members , or ordinances . prejudicating opinions and hard thoughts without just ground or cause against these , extreamly obstruct union , and promote division . the iews d prejudice against christ , kept them from union with him by faith , yea , occasioned their opposition and persecution of him to the death . saints e prejudice against the church , members and ordinances of christ , set him at such a distance from them , that he thought with himself that he ought to do many things against iesus christ in them , which also he did , with much insolency and cruelty . and how far such prejudice hath estranged the hearts of people in this nation from a sweet closing together in heart and way in matters of religion , every judicious and observing christian amongst us knoweth very well . oh therefore bury all causeless prejudice : do not fore-judge or fore-condemn any person or thing ; till , after due examination , there be found just cause . how many divide from the church of christ among us with the anabaptists , meerly out of prejudice against infant-baptism disgraced by them : who never duly examined nor understood the just grounds of infant-baptism ? how many depart from us upon prejudice against our church-constitution : who understand not at all solidly what a true visible church-constitution means , or wherein it consists ? how many make divisions and distractions among us about church-government out of meer causeless prejudice : never duly considering what that government is , which christ hath left to his visible church ? &c. now this is a most unchristian , inhumane , and irrational-way , to pre-judge and pre-condemn any person or cause before a just hearing and deliberate examination . ( ) finally , sordid and filthy cevetousness , especially in seducers and false teachers , is another common and noterious cause of divisions in the church . many devise and publish new opinions , new ways in the church , yea new ordinances of their own , not of christs : that , under specious pretences of singularity , and more then ordinary purity , they may draw disciples after them , especially such as are great and rich in this world , by whom they may increase in wordly wealth . he is blind that cannot behold these devises of many in this land in these days , to the renting of the church in pieces ; and thus it was in the apostles times . f there are many unruly ones , and vain-talkers , and deceivers , — who subvert whole houses , teaching things which they ought not for filthy lucres sake . paul tels the philippians with tears that the false-teachers which went about to pervert them , were g enemies to the cross of christ , whose end is destruction , whose god is their belly , and whose glory is in their shame , who mind earthly things . and he h beseecheth the saints at rome ; to mark them which cause divisions and offences , contrary to the doctrine which they had learned , and avoid them . for they that are such , serve not our lord iesus christ , but their own belly , and by good words and fair speeches deceive the hearts of the simple . iude also describing such persons , stiles them , i men crept in unawares , and saith ; wo unto them , for they have gone in the way of cain , ( viz. by their cruelty against the saints ; ) and ran greedily after the error of balaam , for reward , ( viz. by their filthy covetousness , and self-seeking ; ) and perished in the gain-saying of core ; who with his confederates , were ancient seperatists from the church of god : but to their own destruction , for a warning to all that should afterwards make like seperation . yea this evil was common and abounding among all fals-teachers in the very primitive apostolical times , that of such especially paul complains ; k all seek their own , not the things which are iesus christs . and peter prophecieth that the church shall be troubled in after times with such covetous self-seeking seducers ; l but there were false prophets also among the people , even as there shall be false teachers among you who privily shall bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction . — and through covetousness shall they with feigned words make merchandise of you ; whose judgement now of a long time lingereth not , and their damnation slumbreth not . these are some of the chief bitter roots of division and confusion in the church of god , to be utterly extirpated , in order to oneness in heart and way among believers . fourthly , cherish all the foundations , supporters , prefervers and friends of unity . hereby unity shall be maintained and improved . especially labour , that your selves and others may abound with these eminent cementing and uniting graces , viz. ( ) with solid and judicious knowledge of iesus christ , and of the great mysterie of sinners salvation by him . this m knowledge of the son of cod , ( as paul notes ) hath an uniting property in it , and tends to the saints highest perfection : and when the saints thus become men in understanding , they shall not be any more like children tossed to and fro with every wind of doctrine , &c. there be many that have a smattering of knowledge , a few swimming notions , some ungrounded and infant - apprehensions of christ , but being not well bottomed , ripened , and fixed , they prove but fewel for seducements : but do thou labour to be throughly instructed in the very mysterie of christ. dive deep into this blessed secret , so as to be rooted and grounded herein . ( ) with unfeigned faith. there 's a feigned faith , as in n temporaries , and as in o simon magus . this no more unites to christ or to christians , then a thred or a piece of clay unites a branch or cions to the stock of a tree . there 's also a p faith unfeigned , peculiar to gods elect : this faith in christ hath an eminent uniting faculty q to knit us to christ the head , and to make us one with him , which is the foundation of oneness with his members . especially considering that this unfeigned faith r works by love , both towards christ and towards his body the church and all his members , inclining sweetly to close with them and embrace them in dearest sincere affections . ( ) with sincere love. love ( as s zanchy hath well evidenced ) hath in it as it were three degrees , or three primary acts which it exerciseth towards any object beloved ; viz. . benevolence , or well-willing to the object beloved , for its loveliness , though not possessed or enjoyed . . desire of union to it , or enjoyment of it . amiableness attracts and snatches the hearts desires after it . complacency and acquiescence in the enjoyment of , and union to , the object desired . so that true love , in the very intrinsecal nature of it , hath an uniting property , kniting the heart and object together affectionately , and inclining strongly unto union of them actually . paul therefore exhorting the ephesians unto this spiritual unity , he commends love first to them as a special help thereunto ; t i beseech you that ye walk worthy of the vocation wherewith ye are called , — forbearing one another in love , endeavouring to keep the unity of the spirit in the bond of peace . and in like sort to the philippians ; u — fulfill ye my joy , that ye be like minded , having the same love , being of one accord , of one mind , &c. love was the sacred sodder and glue which so strongly united the primitive christians , x that the whole multitude , even many thousands , were of one heart and of one soul. where love decaies : union decaies . we want sincere and fervent love to christ , to his church , to one another as his members , to his truth , wayes , and ordinances , &c and therefore it is , that we have so little union , so much division amongst us . y love or charity suffereth long , and is kind : charity envieth not : charity vaunteth not itself ; is not puffed up ; doth not behave it self unseemly ; seeketh not her own ; is not easily provoked ; thinketh no evil ; rejoyceth not in iniquity , but rejoyceth in the truth ; beareth all things ; believeth all things ; hopeth all things ; endureth all things . o precious love ! how doth it tread under foot all occasions of discord and division ! how doth it frame it self every way to gain and maintain unity ! love is z the bond of perfectness the perfectest bond of unity . ( ) with peace , and peacable dispositions . persons of a peaceable and quiet spirit towards the church and members of christ are of an excellent spirit , especially in order to this spiritual unity . — endeavouring to keep the unity of the spirit in the bond of peace , eph. . , , , &c. peace is not only a friend of this unity ; but even a bond of unity . how vehemently is peace urged upon us by god ? a be at peace among your selves , b — follow peace with all men , and holiness . c — if it be possible , as much as in you lies , live peaceably with all men . d — be of one mind , live in peace , and the god of love and peace shall be with you . how extreamly therefore are all unquiet , turbulent , contentious , quarrelsome dispositions and practises offensive to god ? they that love war with the church , can never maintain peace with christ. paul said of such ; e i would they were even cut off that trouble you . david f lamented his dwelling in meshech , hating peace : we have many meshech's and meshechites , in this nation , wo is him that hath his tabernacle amongst them , g let us therefore follow after the things which make for peace , and things wherewith one may edifie another . ( ) with all humility or lowliness of heart and mind . — humility is a sanctifying grace , repressing ( a ) pride , and disposing a person , both inwardly and outwardly towards ( b ) god and ( c ) man , to all acts of lowliness in ( d ) thoughts , ( e ) words , and ( f ) works . ( a ) psal. . . sam. . . ( b ) sam. . . and . , , , &c. ( c ) iohn . . ( d ) isai. . . phil. . . ( e ) gen. . . ruth . . ( f ) psal. . . faith is the h captain-grace , and the i buckler-grace : but humility is the decking and adorning grace , k be ye clothed with hulity ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for god resisteth the proud , but giveth grace unto the humble . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be ye clothed , properly signifies , be ye knotted , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a knot . an allusion to the custome of curious women who deck their heads and adorn their garments with comely knots . humility is the knot of vertue , the excellent ornament of grace . l onely by pride comes contention : shall i say on the contrary ; onely by humility comes peace and unity ? sure , eminently by humility comes unity . see how the apostle directs ; m — walk worthy of the vocation wherewith ye are called with all lowliness — endeavouring to keep the unity of the spirit in the bond of peace . and elsewhere ; n — let nothing be done through strife or vainglory , but in lowliness of mind let each esteem other better then themselves , &c. the humble soul is of a sweet , peaceable ▪ tractable , perswadable disposition : and that 's a wonderfull uniting disposition . ( ) with meekness . humility and meekness are inseperable companions in the soul , and are often o joyned together in scripture . some say , humility is the mother , meekness the daughter : humility the root , meekness the fruit . none can be meek , that is not first humble . as humility represseth pride and disposeth to lowliness : so meekness represseth anger and disposeth to a gentle quietness . meekness is a sanctifying grace , repressing anger , revenge , &c. and disposing to quietness , gentleness , towards god and man , mat. . , . iob . . pet. . . pet. . . meekness therefore in the nature of it , is a singular furtherance to unity . p — in all lowliness and meekness , — endeavouring to keep the unity of the spirit in the bond of peace . meekness , like oyl , pierceth deeper , then the vinegar of wrath . meekness is an excellent quench-fire to strife and contention : and is not easily disturbed , no not with many provocations . therefore q learn we of christ , who was meek and lowly of heart . for r a meek and quiet spirit is an ornament in the sight of god of great price . ( ) finally , abound with long-suffering one towards another . there will arise , even in the church , and among the members of christ , offences , provocations , vexations , discontents , &c. sometimes from the weak , sometimes from the strong : in such cases it is the excellency of long-suffering not to be soon inflamed with every spark , but to endure and pass by much , with a long forbearance . and this conduceth much to unity s — with long-suffering forbearing one another in love , endeavouring to keep the unity of the spirit in the bond of peace . mutual forbearance in love seems here to be pointed at as a primary act of long-suffering for furthering of unity . now we are in love to forbear one another , . in t instructing against errour of opinion , if the errour be not very dangerous . using strength of arguments , but forbearing passion and harshness of words . . in case of u weakness of conscience . forbearing to urge to the practise of any thing , wherein conscience is doubtfull and unsatisfied . yet exhorting to the diligent use of all means of satisfaction . . in case of lapses into sin against god. when a man doth not so much overtake sin , as sin x overtake him , he is to be restored with a spirit of meekness : considering our selves , lest we also be tempted . in such cases we are to bear one anothers burdens : not to countenance one another in sin , but to encourage , comfort and strengthen one another against sin . . in case of private wrongs , or personal injuries . forbearing sometimes strictness of right , alwaies extremities of revenge : y being kind one to another , tender-hearted , forgiving one another , even as god for christs sake hath forgiven us . fifthly , z note them that cause divisions and offences contrary to the true doctrine of christ , and avoid them , go not forth after them . such serve not christ , but their own lusts and belly ; deceive the simple ; subvert whole houses ; through covetousness make merchandise of souls ; draw away disciples after them ; and hereby endeavour to cut as under the sinnews and bands by which christs mystical body is knit together . these the apostle calls , a satans deacons , or ministers . satan the envious one sows the tares of dissention in the field of the church : and these are his seedsmen . these are his subtile foxes with fire-brands . these are his factors , and agents , who act with all possible b subtilty and cunning craftiness to deceive the weak and simple , and to destroy the purity , peace and unity of the church . oh fly such , as holy iohn fled from that heretical cerinthus in the bath at ephesus , leaping out of it unwasht , and saying , c let us flee , lest the bath fall , because cerinthus the enemy of the truth is in it . and cleave close to the rule of christ recorded by iohn ; d if there come any unto you , and bring not this doctrine : ( viz. the doctrine of christ , ver . . not in pretence , but in reality , ) receive him not into your house , neither bid him god-speed . for he that biddeth him god-speed , is partaker of his evil deeds . and if they that bring not christs doctrine ▪ but false doctrine ; must neither be entertained in our houses , nor bidden , god-speed : much less must their doctrine be heard or entertained , seeing that their persons are to be rejected for their doctrine . sixthly , if it come to pass , that thou shalt at any time be otherwise minded , and have a faith or opinion different from the church of god and generality of the saints ; trouble not the church or the members thereof with thy divulging of it , but keep it to thy self , using means of information , and expecting till god shall reveal even this unto thee . thus the apostle directs ; e hast thou faith ? have it to thy self before god. and elsewhere ; f — and if in any thing ye be otherwise-minded , god shall reveal even this unto you . having of different opinions , is unavoidable ; by reason of different light in the saints , some being g babes , weak and unexercised , others by reason of use having their spiritual senses exercised , being strong and men in understanding : but divulging , publishing , spreading of different opinions is intolerable ; hereby the strong are grieved , the weak and unstable staggered and endangered , error is countenanced , truth called in question , and a great disturbance made against the peace and unity of the church . therefore pride not thy self in thine own private conceptions , idolize not , dote not upon thine own opinions so far , as to prefer them above the general judgement of the church , and saints of god , or to disquiet them therewith . a multitude may err : but a single person is in much more danger and suspition of erring . true piety will not in matters of religion build upon mans judgement , but on the word of god : and yet true humility dare not ascribe more to a mans own single judgement , then to the unanimous judgement of gods ministers and people . h for if a man think himself to be something , when he is nothing , he deceiveth himself . had this wisdom , sobriety and humility been amongst us in this nation , we should never have so profusely vented such swarms of private unsound opinions , ( the fruit of wanton minds , the froth of empty corrupt hearts , and the spawn of old rotten herefies and errors ) to the distracting of the church , and dividing of the people of god. the press is so oppressed daily with the devils libels against god , christ , gospel , ordinances of christ , and the whole truth ; and they are so dispersed throughout the nation : that the whole land stin●…ks because of them in the nostrils of the churches of christ round about us ; much more then the land of aegypt stank by reason of the dead frogs , in the nostrils of the israelites . seventhly , let all the people of god be careful to avoid new-minted words and notions in matters of religion , especially in matters of faith : speaking the same thing unanimously . when paul prescribed his remedies against the divisions in the church of corinth , this was the very first of all ; i now i beseech you brethren , by the name of our lord iesus christ , that ye all speak the same thing , and that there be no divisions among you . they speak different things ; k one said , i am of paul : another , i of apollo : another , i of cephas : another , i of christ. here were different speakings : whereby divisions were produced ; as babels different languages occasioned their dispersion and scattering upon the face of the earth . likewise when men devise new fashioned words and phrases , it s a shrewd sign and ground of suspition that they intend to broach some new-devised doctrines and opinions . let all sober-minded christians speak the same thing with the church , and with each other : and the same thing in the common usual known expressions . eighthly , l whereunto the faithful have attained already , let them mind the same thing , walk by the same rule : according to the apostles excellent advise . this one golden rule fully and faithfully observed , would wonderfully unite all the true members of christ in faith , worship and government in some comfortable measure . for , though there may be among them some difference of opinions , according to their different degrees of light ; yet there are some , yea many things wherein they all agree , both in doctrine , worship and church government . so far therefore as they have attained to the same concord and consent in any of these , let them unanimously walk together and maintain church-communion by one and the same rule . and so far as they have not attained , but dissent in some things one from another : let them endeavour in a way of love and sweetness to satisfie one another , bearing one with another , till satisfaction and consent be obtained . but let them take heed of seperating from communion for every difference . seperation and abscision is the last remedy . there are especially two clear cases wherein seperation from a visible church is warrantable and necessary , viz. . when the whole frame of religion therein , both in doctrine , worship and discipline , is so generally corrupted and depraved , that a man cannot hold communion therewith , but he must necessarily drink poyson , partake of her corruptions , and infringe his communion with the head iesus christ himself . for , there were some corruptions in government and tolerations of scandals , some schisms and divisions , yea there was some heresie in the church of corinth in pauls time : and yet it was a true church of christ , and such a church as from which none could seperate without great sin , notwithstanding all those corruptions . . when a pure and through reformation of such general corruptions according to the scriptures hath been desired by the godly from a church so corrupted , and yet is refused by such a church . when a church is thus sick , and will not be cured ; thus polluted and will not be cleansed ▪ as the church of rome was before the reformation was attempted : in such case the faithful may depart and seperate from her communion , as our first protestant reformers did from rome . except in these two cases , and they both concurring , it will hardly be proved warrantable to divide and seperate . ninthly , m let every one look not only on his own things , but on the things of others . this ( as the apostle intimates ) will conduce much to church-unity . as the n members of the same body have a mutual love , tenderness and care one of another ; if one member suffer , all the members suffer with it ; if one member be honoured , all the members rejoyce with it : so it ought to be among the members of the body of christ , for so is that intended . the hand is ready to defend the head or heart , though to its own hazzard : the eye is ready to help the foot , never objecting the distance : the foot is ready to convey the body from place to place , not repining at the burden , &c. why then should not christians take like mutual ●…are one for another , wisely considering what may be most suitable and comfortable to one anothers condition ? minde therefore not only what may please your selves : but may profit others . minde the things of the weak : to bear with them and strengthen them . minde the things of the doubtful and staggering : to settle , resolve and stablish them . minde the things of the tempted : to advise and encourage them . minde the things of the lapsed : to recover and restore them , &c. this will sweetly link the people of god together . tenthly , let all seek the things of christ , before their own concernments . christs kingdom , not their own dominion : christs honor , not their own glory : christs truth , and gospel , not their own private opinions : christs ordinances , not their own inventions : christs worship , not their own superstitions : the prosperity and unity of christs house , temple and mystical body the church , not the carnal prosperity of your own houses , much less of the synagogues of satan , &c. the want of this made paul complain ▪ o all men seek their own things , and not the things that are iesus christs . the neglect of this made god complain , p is it time for you , o ye , to dwell in seiled houses : and my house lye waste ? the christ-neglecting and self-seeking dispositions of men in this land , aiming only or principally at their own power , profit , glory , greatness , carnal liberty , &c. have wretchedly undone this church , and torn it all to pieces . but alas what are all our things , our nothings ; to the things of christ ? did not christ seek our things , before his own : our redemption , our reconcilement to god , our righteousness , our adoption , our salvation and eternal happiness ; before his own liberty , reputation among men , livelihood in this world , natural relations , precious blood or dearest life it self ? shall not we deny our selves for him , and chiefly seek the things of christ ; who thus denyed himself for us , and sought every way our felicity ; especially if ever we tasted how pleasant and gratious the lord christ is ; in his person , in his office , in his blood , in his graces , in his smiles , in his comforts , in his spirit , and in his promises ? by these and like directions sincerely walk , and this excellent oneness in heart and way will be successfully both obtained and maintained . thus of this oneness of heart and way ▪ the spirits fifth notable influence promised . wherein i have the more enlarged ; because this is a matter of so high importance to the saints , and the manifold divisions in heart and way have been long , and still are most predominant and pernicious to the church of god in this land. . the constant fear of god. this is a sixth influence or fruit of the spirit here promised , as an effect or consequent ensuing upon oneness of heart and way . q and i will give them one heart ▪ and one way , that they may fear me for ever ( heb. all daies ) for the good of them and of their children after them . and i will make an everlasting covenant with them , &c. this fear of god is here described , . by the root or principle of it , viz. one heart . that is , that holy frame of heart within , by the principles and habits of grace infused , which should be harmoniously one in them ; this should produce the actual fear of god. their inward habits should not be idle , but should break forth into the outward acts of religious fear . . by the constancy of it . all daies . constancy and perseverance in grace , is of gods gift , as well as grace it self ; he is both r author , and finisher thereof . and constancy is one eminent distinctive character betwixt true and counterfeit grace . . by the commodity of it , viz. partly their own , partly their childrens good after them . [ good ] may extend to temporals , spirituals and eternals ; all the results of the fear of god : but temporal welfare and prosperity seems here specially to be intended . all outward good upon our selves and posterity depends upon our true fear of the lord. the fear of god procures all welfare and prosperity both to parents and posterity . fear , hath many various acceptations in scripture , ( as i have s elsewhere evidenced , and whereto i refer the reader ) but here it seems peculiarly to denote the actual exercise of that gracious habit of religious fear , planted in the sanctified heart , whereby the saints are afraid to offend god their heavenly father for his goodness , mercy , &c. and are careful to do those things which are well pleasing in his sight , psal. . . job . . deut. . , . eccles. . . acts ▪ . now , god promising this fear , this constant fear of god to them ; did promise them an excellent blessing indeed , a very rich spiritual jewel . as may briefly appear by these few considerations . for , ( ) the fear of the lord makes men truly blessed , prov. . . psal. . throughout . & . throughout . ( ) the fearers of the lord are in high account and much set by with god , acts . . god sets so much store by them that fear him , that , . he dwels with them , isa. . . . he imparts his secrets to them , psal. . . . his goodness is great towards them , even to admiration , psal. . . . his vigilant eye and protection is over them , psal. . . & ▪ . his salvation is neer them , psal. . . . they shall never want any good thing : which the wisest god knows to be good for them , psal. . . ▪ the mercy and pitty of the lord is most fatherly , most tenderly upon them from everlasting to everlasting , and his righteousness to childrens children , psal. ▪ , . . the lord hath placed his delight and pleasure upon them peculiarly , psal. . . . finally , they that fear the lord are his segullah , his peculiar treasure . his jewels , malach. . , . ( ) many great and pretious promises are made to them that fear god. the lord hath promised these things to them that fear him . . to reveal to them his covenant . which is the marrow and mysterie of the whole scriptures , psal. . . . to let them want no good thing , psal. . , . . to bless them , both small and great , psal. . . . to fulfil their desire , hear their cry , and save them , psal. . . . to take and acknowledge them for his own , in the day , when he makes up his jewels , mal. . , . and to record them in his book of remembrance for that end . and is it a small matter to be invested with these promises ? ( ) the true fear of god springs from an excellent root , viz. partly , the true and saving knowledge of god , which fils the heart with a reverential awe of him , deut. . , , . partly , unfeigned repentance . the bitterness of repenting for sins past , makes fearful of offending for time to come , cor. . . ( ) the true fear of god produceth many blessed effects . the fruit thereof is most sweet and pleasant to the right spiritual taste , the effects and fruits thereof are these , and such like , viz. . it possesseth the heart with a most awful reverence of god for his mercy and goodness , as well as for his majesty and greatness , psal. . . hos. . . psal. . . . it makes a man use the glorious and fearful name of god with dread and reverence , deut. . . . it causeth a man continually to set himself before god , as in his eye and presence . — that fear god , that fear before him , eccles. . . . it forceth a man even to tremble at gods word , because of the infinite purity , wisdom , majesty , &c. of god resplendent therein , isai. . . . it diverts a man mightily from evil , from evil of sin , and wickedness . the fear of god is as walls and ▪ bars against sin , prov. . . & . . & . . iob . . . it effectually inclines a man to all good , to all sincere obedience towards god , deut. . , . eccles. . . . finally , to add no more , it makes a man constant with god , and persevering in all his waies , ier. . . ( ) finally , the companions which scripture associates with the fear of god , are very eminent : and make the fear of the lord very illustrious . as , . hope and affiance in gods mercy , psal. . . . vehement desires after more and more grace , psal. . . . sincere and entire love to god , with all the heart , and with all the soul , deut. . , &c. . entire and unfeigned serving of god , walking in all his waies , deut. . . . great delight and pleasure in gods commandments . the true fearers of the lord , not only do his commandments , but delight in them , greatly delight in them , psal. . . . humility . the special ornament of the saints : be ye cloathed with humility , prov. . . . sincerity , uprightness , and integrity , prov. . . iob . . the very crown of all the graces . . the comforts of the holy ghost , which are the very fore-tastes and suburbs of heaven , acts . . with these choice associates , is the fear of god ranked by the holy scripture . whence we may easily discern , what an admirable grace the fear of the lord is , that consorts with such illustrious companions . by all this its apparent , that this fruit of the spirit , the constant fear of the lord , promised in this covenant , was a singular blessing and mercy to be highly accounted of . hereby also , as by so many marks or characters , we may try and discover , whether we our selves do truly fear the lord or no. . finally , the last influence or fruit of the spirit , which i shall here mention ; as promised in this covenant , was obedience , or , obedientialness towards god. this is plain by the prophet ezekiel ; t and i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my iudgements and do them . and elsewhere ; u and i will give them one heart , and i will put a new spirit within you ; and i will take the stony heart out of their flesh , and i will give them an heart of flesh : that they may walk in my statutes and keep mine ordinances and do them : and they shall be my people , and i will be their god. here we may see , that gods spirit causeth obedience to god : and the inward habits of grace , those sacred effects and influences of his spirit , are therefore promised and bestowed upon gods covenant-people , that they thereby might become really dutiful , and practically obedient to god. if there be never so much grace within , and yet no works of obedience ; if never so much profession without , and yet no practise : all this is not satisfactory to god , he must have obedience , practise , doing . . obedience is that , which god x hath so frequently called for , and commanded . . obedience is that , which god hath so highly commended and approved , sam. . . behold , to obey is better then sacrifice , &c. christ commends the obedient y doer of the word to a wise man that buildeth on the rock . . the obedient are christs special friends , iohn . . and christ is the author of eternal salvation to them all , heb. . . . heaps of sweet and excellent promises are made to the obedient , see deut. . . to . & . . with exod. . . deut. . . & . , . & . , . lev. . , ▪ , &c. exod. . , . . obedient persons , are happy persons . z o the blessednesses of the perfect in the way , walking in the law of the lord ! o the blessedness of them that keep his testimonies , and that seek him with the whole heart . a — if ye know these things , happy are ye if ye do them . b — blessed are they that do his commandments , that they may have right to the tree of life , and may enter in through the gates into the city . therefore , in covenanting to make them obedient , god promised a great mercy to them . but touching the nature of obedience to god , i shall here need to enlarge no further , having more fully insisted upon this subject heretofore , both in opening c abrahams walking before god in obedience , and in unfolding d israels obedience to gods commands which they so solemnly restipulated to god. let the reader diligently consult those two places . hitherto , of gods putting his spirit within them , for new-framing and spiritualizing of their heart : and of the sacred influences of his spirit here covenanted to that end . wherein i have been the more full , because of the spirituality , usefulness and comfortableness of these sublime spiritual mysteries . this is the fourth covenant-mercy . v. gods-presence and residence in his sanctuary and tabernacle among his people , by his spirit , word , and publique ministry for ever . this is a fifth covenant ▪ mercy here promised . e — moreover , i will make a covenant of peace with them , it shall be an everlasting covenant with them , and i will place them and multiply them , and will set my sanctuary in the midst of them for evermore . my tabernacle also shall be with them : yea , i will be their god , and they shall be my people . and the heathen shall know , that i the lord f do sanctifie israel , when my sanctuary shall be in the midst of them for evermore . here god assures the captives of his everlasting covenant of peace with them ; and in this passage promiseth these blessings , viz. ( ) placing them in canaan . ( ) multiplying them there . of both these i have spoken formerly ; in opening the second covenant-mercy . ( ) setting his sanctuary in the midst of them for ever , and his tabernacle with them : that the heathen might know that the lord sanctifies israel . this the blessing now to be unfolded . ( ) his being their god , and they his people . of which hereafter . and by isaiah it is said ; g and the redeemer shall come to sion , and unto them that turn from transgression in jacob , saith the lord . as for me , this is my covenant with them , saith the lord , my spirit that is upon thee , and my words which i have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed ( saith the lord ) from henceforth and for ever . in these words there 's some obscurity and difficulty . but it s plain , god therein covenants to give his zion , his church these three blessings , viz. ( ) the reedemer , to all that turn from transgression . what redeemer ? ans. typically , cyrus to redeem and deliver the penitent jews out of babylon . truly , or antitypically christ , who redeems sinners from sin and death , and turns away ungodliness from jacob. as h paul interprets and applies this text , touching christs restoring the jews after the gentiles fulness . ( ) the spirit of god : and ( ) the word of god , which was now conferred upon the church ; to be both of them continued still to the church from generation to generation . this interpretation i prefer before any other . now in this sence this covenant assures of the continuance of gods ordinance his word among his redeemed people ; and the continuance of his spirit , whereby the word becomes effectual . add hereunto ▪ in the prophet i ieremiah , the continuance of the publike ministry , under the notion of the priests the levites ▪ is also covenanted and promised very pathetically by god to these his captive people . thus the lord hath promised in this covenant to the captive jews after their redemption , . his tabernacle and sanctuary to be among them , in the midst of them . . his spirit to remain upon them and their seed . . his word , not to depart from them , &c. . his publike ministry to be successively continued to them , for the managing of his word and ordinances in his tabernacle and sanctuary . and all these for ever . now here consider , . the greatness and excellency of this promised mercy . . how this promise may be conceived to be fulfilled to the captive iews , when he hath long since taken away both his tabernacle , sanctuary , spirit , word , and publike ministry from them to this day . . the greatness and excellency of this promised mercy of gods setting his sanctuary in the midst of them , &c. is evident ; ( ) by the excellency of gods tabernacle , and the manifold advantages of gods special presence and residence therein amongst them : as i have k already shewed in seven particulars implyed in this presence and residence of god among them . ( ) by the singular benefit of gods spirit remaining upon and in his church . for , . hereby the ordinances of god are made l lively and effectual unto gods people , in order to their salvation . which without gods spirit are but as a dead letter ; or as a body without a soul. . hereby , the understandings of men in the church are notably illuminated in divine mysteries , and have them plentifully revealed to them , ephes. . , , . cor. . . to the end . . hereby , the hearts and souls of gods elected are new framed , sanctified and spirituallized , being furnished with many admirable fruits and influences of the spirit of god. as i have m at large demonstrated . . hereby , the saints and sons of god art supernaturally acted , led and guided in all the waies of god , rom. . . . hereby , variety of gifts and spiritual endowments are bestowed upon the several members of christ for the good of his whole mystical body , cor. . . to . . hereby , the church is comforted continually in the wayes of well-doing , iohn . , . acts . . . hereby , finally the members of christs body are knit fast together to christ and to one another in holy unity , cor. . . eph. . , , , , . ( ) by the great advantage of the enjoyment of the word . this paul counts a n chief priviledge of the jews , that the oracles of god were committed of trust to them . and no wonder . for ▪ . the word of god is all o inspired of god. therefore of unquestionable authority , verity , infallibility . . the word is p a light shining in a dark place : a light to our feet , a lanthorn to our paths , in the darkness of this world . . the word is that ( fundamentum quo ) secundary q foundation whereby we are founded upon christ the r word converting the sinner , and working faith in him . . the word is an edifying s means of grace , able to build us up , and to give us an inheritance among all them which are sanctified . . the word is most usefull and t profitable , for doctrine of the truth , for conviction of error , for correction of ill doing , for instruction in righteousnes ▪ for consolation of the disconsolate : that the man of god may be perfect , throughly furnished to all good works . . the word is the u sword of the spirit , whereby we not only defend our selves , but offend satan in our spiritual conflict with his temptations . . the word is a singular x purifier and preserver from sin and corruption . . and what shall i say ? the word is able to make a foolish sinner y wise unto salvation . and these are eminent advantages . ( ) by the commodity and priviledge of enjoying the publike ministry of the word and ordinances of god. paul reckoning up the priviledges of the corinthians , makes the first of all in his catalogue , the ministry , z all things are yours , whether paul , or apollo , or cephas , or the world , &c. the ministers of the gospel are a great priviledge to any people : for , . they are a seers ; as anciently they were called . and as moses said to ie●…hro in the wilderness ; b thou maist be to us instead of eyes : so ministers are instead of c eyes to the mystical body of christ in the wilderness of this world , to guide it in the right way . spiritual d guides to happiness . . they are the lords e angels and ambassadors to his churches and elect , beseeching them in christs stead to be reconciled to god. this the intent of their embassy , peace and unity with god for evermore in christ. . they are f co-workers , labourers together with god , in the spiritual husbandry , and building of the church of god. . they are g stewards of the mysteries of god. these mysteries are h rich treasures , though in earthy vessels . . they are gods i watchmen to the house of israel , to warn them from god , of their sins and the judgements of god thereby deserved , of their duties and the rewards of god thereunto promised . . they are k instruments whereby god enables his elect to believe and be converted , to be built and perfected till the day of christ. they are l fathers begetting spiritual children to god , and espousing them as a chaste virgin unto christ ; and they are m nurses that bring them up and educate them in christ , cherishing them with all affectionate tenderness . . they are , in a word , eminent evidences of the presence of god and christ with a people . christ hath promised n to be with them all dayes to the end of the world : therefore while christ continues his ministers to a people , he continues his own presence among that people ; but when he takes his ministers away , himself also removes away . . how may we conceive that gods promise of continuing his tabernacle , sanctuary , spirit , word , and ministry to the captive iews , should be accomplished : when all these have been long since taken away from them ? yea and jesus christ the great shepheard of the sheep , did by his prophet zechariah threaten prophetically to o cast-off this flock of the jews ; and to cease his pastoral care over them , cutting asunder his two pastoral staves ( called beauty and bands ) thereby symbolically representing his utter rejection of them , that he would feed them no longer , but would break his covenant which he had made with all the people . answ. this hath some difficulty in it , because the history of these jews sad condition after christ , deprived of all these blessings , is quite repugnant to these promises . but , may we not thus resolve ? ( ) these promises were not absolute but conditional , upon condition of their walking worthy of such blessings and enjoyments , by faith , obedience , fruitfulness , &c. therefore in after ages their posterity becoming enemies to p the prophets and messengers of god , yea to christ himself , and waxing barren under all these means of grace , christ tels them , the kingdom of god should be taken from them , and given to a nation bringing forth the fruits thereof . — and this is in substance that which was intended by christ in the prophet zechary , zech. . . to . in which paragraph the scope or intent of the holy-ghost is to shew , how christ would utterly reject and cast-off his covenant-people the jews , and break his covenant with them judicially : because they would at last utte●…ly reject christ for a base price of thirty pieces of silver , and so brake covenant with him most perfidiously . more particularly in the words consider ; . the description of christs pastoral office over the jews his spiritual flock , by his taking of two staves . by staff , understand , his shepheards staff or crook . every shepheard hath one staff : but christ had two , to shew ( as q calvin well notes ) that he did not ply his pastoral office in a vulgar manner , but herein excelled all shepheards , in feeding and guiding that people . one staff he called beauty : as denoting the beauty and comliness of his ordinances whereby he ordered them . the other bands : as implying the union betwixt judah and israel by this covenant , vers . . . . christs removal of three , that is , many false shepheards , from over that people , among whom pharises , saduces and essenes were principal , ver . . . christs casting off at last his own pastoral care of them , and as it were breaking his covenant with them , ver . , &c. this is amplified , ( ) by the sign or token thereof , symbolically , viz. his cutting asunder his two staves of beauty and bands , denoting their full rejection , ver . , . and . ( ) by the cause thereof , their wicked contempt and rejection of christ , for a base price of thirty pieces of silver , ver . , . compare herewith , mat. . . and . . to . ( ) when these blessings were taken away from the iews , they were more spiritually r conferred upon the gentiles , who became fellow-heirs with the iews , and of the same body . the gentiles then being incorporated into one church-body with the jews , ( though the jews afterwards broke themselves off by unbelief , ) these blessings being still continued to the gentiles , of the same body , may in a sort be said to be continued unto the jews . ( ) the iews captivity and s dead hopeless condition in babylon , as also their strange resurrection out of their graves there by a wonderful deliverance ; seem to shadow out the spiritual bondage and misery of the t iews during all the time of their breaking off from christ by unbelief , and also of their restauration , and re-implantation of them again into christ by faith , which shall be as life from the dead . and paul alledging that of isaiah , which had immediate reference to the captive jews in babylon , isaiah . , . interprets and applies it mediately to the jews calling and re-ingraffing into christ , after the gentiles fulness should be come in , rom. . , , . which notably insinuates to us , that the jews misery in , and recovery out of babylon ; were types of their future misery in being broken off from christ by unbelief , and of their happy reviving and being re-ingraffed into christ by faith. after which restauration of the jews by their conversion , all these promised blessings of gods tabernacle , spirit , word and publique ministry shall be continued unto them , but much more spiritually till the end of the world . thus of gods presence and residence amongst them by his spirit , word and ministry in his tabernacle and sanctuary for ever . vi. gods greatest covenant-relation betwixt himself and them ; viz. that he would be their god , and they should be his people . this is a sixth great covenant-mercy often inculcated to the captives . as by ieremiah ; u behold i will gather them out of all countries , — and they shall be my people , and i will be their god. — and i will make an everlasting covenant with them , &c. by ezekiel also again and again , x — moreover i will make a covenant of peace with them , it shall be an everlasting covenant with them : — my tabernacle also shall be with them ; yea i will be their god , and they shall be my people . this covenant-mercy is the chief excellency and glory of all covenant-mercies . this covenant-relation is the most perfect and transcendent of all relations . with this sweetest promise god supports his captives in babylon : and it is the best and richest cordial in the world . but touching this relation , i have y already in divers places insisted largely in the unfolding of it : having shewed , i. concerning the lords being a covenant-god , . in whom ▪ or through what means the lord becomes a covenant god to a people . . what the lord promised , in promising to be a god in covenant . . why the lord covenanted to be such a god to his people . . many inferences from the whole . ii. concerning a people's being gods covenant-people , i have also z explained ; . what it implies , to be a covenant-people to god : and this in many particulars . . why its requisite that all who enter into covenant with god , should so be his covenant-people . . inferences hence . among the rest , many directions and motives , for becoming gods covenant-people : and twelve discoveries whereby we may try whether we are gods covenant-people or no ? to all which i refer the diligent reader hereof , for his fuller satisfaction . thus of the greatest covenant-relation betwixt god and the captives : he becoming their god , and they his people in covenant . vii . finally , the seventh and last covenant-blessing , which the lord in this covenant promised to his captives , was ; the mutual covenant-constancy betwixt god and them in this everlasting covenant : he would not turn from them , and they should not depart from him . this is very clearly expressed by the lord in the prophet ieremiah , saying ; a — and i will make an everlasting covenant with them ; that i will not turn away from them ▪ ( heb. from after them , ) to do them good : and i will put my fear in their hearts , that they shall not depart from me , &c. here note , i. the perpetuity of this covenant promised , an everlasting covenant . which also is elsewhere pathetically assured them ; b for , the mountains shall depart , and the hills be removed , but my kindness shall not depart from thee ; neither shall the covenant of my peace be removed , saith the lord , that hath mercy on thee . this covenant shall be more constant , firm and unmoveable then the very hills and hugest mountains . ii. the ground or foundation of this covenants perpetuity , which is twofold , . on gods part . his covenant-constancy towards them . he will not turn away from them to do them good. why ? because he will not . his own meer grace and good pleasure of his will is the sole motive inclining him hereunto : not any thing at all in them . and if god will not turn away from them ; then his love , his grace , his assistance , his protection , &c. shall not turn away from them . yea , if god turn not away from them , then god will be with them : and c if god be with them , who shall be prevailingly against them ? not sin , death , hell , satan or all the powers of darkness . they can never want any requisites for their establishment , constancy , and perseverance in his covenant , that enjoy god with them and for them , according to his covenant . . on their part . their covenant constancy towards god ; and that arising from gods fear , which he promiseth to put into their hearts . the true religious fear of god. ( which here in this d chapter is formerly opened , ) comprizing much of true religion in it , when once savingly planted in the heart , is a prevalent antidote against apostacy , and strong preservative in constancy , iob . . ier. . . but this fear is not of themselves , it is the gift of god : god puts it into their heart , spiritually ; it grows not in their hearts , naturally . and from this fear of gods implanting there , they shall be so confirmed , as they shall not depart from him . o what unquestionable security is here , by gods own promises , for gods constancy with them , their perseverance with him , and the perpetuity of this covenant between both ! he will not forsake them : they shall not forsake him , he will so secure their hearts by his fear implanted there . god undertakes for both parties , for himself and them : he will not , they shall not . how inviolable this covenant : though they could undertake for no side at all ! in the very marriage-relation the man and woman do not either of them undertake for both parties , though their love be never so entire and affectionate ; but the husband only can undertake for himself , and the wife for herself . yet here this covenant relation , betwixt god and his people , is so far beyond the marriage-relation , that therein god undertakes for both sides , for both parties : for himself , that he will not depart from them ; for them , that they shall not depart from him . and then what shall seperate betwixt god and them ? what shall change or overthrow this covenant wherein all is undertaken by the unchangable and omnipotent god ? o happy ! thrice happy are gods covenant-people , whose constancy , perseverance and performances towards god , are thus undertaken by god! how may this raise and revive them against all their own infirmities ? they can perform nothing , but their god will perform all for them and in them . thus of the mutual covenant-constancy betwixt the foederates ; viz. god and his captives in babylon . hitherto , the subject-matter of this covenant , on gods part , consisting in many choice covenant-mercies , hath been at large unfolded in this first section . next , the covenant-duties required and restipulated from the captive-jews on their part towards god , come under consideration in the second section . and the inferences ( for brevity sake ) will conveniently be drawn from them both together . section ii. ii. the subiect-matter or substance of this covenant , on the part of gods captive-people , consisted in sundry covenant-duties required and restipulated from them to god. which foederal-duties were especially these . viz. . faith in the messiah promised . . repentance from all their former iniquities . . true obedience unto god. . becoming gods covenant-people . . enquiring of god for doing all his promised mercies unto them . i shall speak a little to them very briefly : having had occasion more fully to insist upon most of them heretofore . i. faith in the messiah promised . the blessed messiah was not only promised in all the fore-going , but also even in this present covenant : and that very eminently , viz. . as their compleat covenant-redeemer , that should ransome them not only from babylon , but chiefly from all their spiritual , and more then babylonish bondage ; . as the sure mercies of david , whereon gods everlasting covenant is founded and built ; . as a branch of righteousness growing up to david , and as a plant of renown raised up unto them ; . as david their shepheard , prince and king for ever . now the messiah , that peculiar object of saving faith , being in this covenant so notably promised and tendered on gods part to them : they on their part were consequently obliged , in the nature of the thing , ( ) to embrace these promises , and accept this tender of the messiah by faith. ( ) to live by this faith : . to embrace these promises , and accept this tender of the messiah in this covenant by faith. gods foederal tender of christ , and of many benefits in him to his people , implies and consequentially requires their answerable acceptance of christ by believing , and of all other blessings tendered with him . besides , ( remembring still that the prophecy of isaiah , from chap. . to the end of the book , hath very remarkable reference to this present covenant with the babylonish captives , as hath been noted , ) it 's evident ▪ . that god e required all thirsty souls to come to christ , as to waters , wine , milk , bread and fatness : which f coming to christ , is believing in him . . that , god promised justification by faith in jesus christ , unto many g by his knowledge ( viz. by the knowledge of him through faith , for faith hath in it knowledge , assent and affiance ) shall my righteous servant justifie many , for he shall bear their iniquities , &c. . that , the not believing in christ is sharply blamed , h who hath believed our report ? and to whom hath the arm of the lord been revealed ? for he shall grow up before him as a tender plant , &c. thus faith is here required . and when this covenant had at last exhibited the messiah unto the world ( before the new covenant began to commence ) how i often did jesus christ invite and importune his own people the jews , the posterity of the captives redeemed from babylon , to come unto him and believe in him for life and salvation ? but touching true faith in christ jesus the messiah , i have k already shewed at large ; . what iustifying or saving faith in christ is . . how we are iustified by believing . . to live by this faith. the righteous under their captivity are required to live by faith , though their bondage was heavy , and their deliverance delayed , because at last ( when the vision 's appointed time should come ) they should certainly be delivered by the messiah . l — the vision is yet for an appointed time , but at the end it shall speak and not lye : though it tarry , wait for it ; because it will surely come , it will not tarry . behold his soul which is lifted up , is not upright in him : but the just shall live by his faith. this last sentence is famously m alledged in the new testament , by the apostle paul , to prove life and justification by faith. the words may be considered , . partly , as a promise . and so , they may be again understood two waies ; for the word [ by his faith ] in the hebrew standing in the midst between the subject and the predicate here , may be referred to either . ( ) to the subject , thus ; the just by his faith. and so it declares the instrumental mean whereby a man is justified , viz. by his faith. ( ) to the predicate , thus ; by his faith shall live . and so it implies to the captives in babylon , that the just among them should by faith live , and out-live their captivity , and be delivered according to gods covenant , yea live eternally and spiritually , their redemption from babylon being a type of their eternal redemption . . partly , as a precept or command , to the righteous which were in babylon , that in the midst their affliction there they should wait upon god for deliverance , and by faith live upon god , upon christ , upon his covenant , and upon his promises , till the appointed time of the vision should come , although they were as dead and buried in their graves in babylon ; for gods elect should by the messiah be certainly delivered both from babylonish and from hellish bondage . more generally , how they that are justified by faith do live by faith , especially in five chief acts of faith ; i have n already shewed . more particularly , how the just should live by faith , in times of affliction , and misery upon themselves and the church of god , may in part appear by these acts of true faith , which in such cases are to be exerted and exercised . for in such sort believers of old have lived by faith , upon god , christ , covenant and promises in troublous and afflicting times . ( ) faith , being forewarned of affliction , fore-arms against it . puts upon providing an ark , before the flood come , heb. . . ( ) faith , encourages against all visible fears and troubles by beholding him that is invisible , heb. . . ( ) faith leans and rests upon god in christ in the saddest wilderness of wo and distress , as on the only rock of support and safety , cant. . . isa. . . psal. . , . enables to trust in god , though he slay us , iob . . ( ) faith puts upon fervent prayer unto god in afflictions , psal. . . ( ) faith accounts the afflictions of gods people , the reproach of christ : and prefers that reproach of christ beyond all earthly treasures , having respect to the recompence of reward , heb. . , , . ( ) faith , eying the promises ( though afar off ) is so perswaded of them , and so embraces them ; as to enable gods people to live as afflicted pilgrims and strangers in this world , denying earthly comforts , and enduring much hardness , because they look for a city that hath foundations , and for a better , that is an heavenly country , heb. . , , , . to . ( ) faith lightens the heaviest , and sweetens the bitterest distresses and tribulations , rom. . , , , . faithfull paul gloried in the cross of christ , gal. . , . took pleasure in reproaches , in necessities , in persecutions , in distresses for christs sake , cor. . . ( ) faith supports and bears up the heart under all sorts of afflictions with spiritual consolations , which are not small , cor. . , , . sam. . . especially upon these and like grounds of comfort , viz. . by former experiences , cor. . . tim. . , . . by gods promises , heb. . , . luke . , . mat. . , . mark. . , . rev. . . . by gods presence with us in affliction , and symphathizing , isa. . , , . act. . , . isa. . . . by the nature of affliction . a fathers cup , iohn . . wholly for our profit , heb. . . to . the reproach and afflictions of christ , heb. . . col. . . lot of christians , cor. . . tim. . . iohn . ult . cannot seperate from gods love in christ , rom. . , , . are the high way to glory , rom. . . ( ) faith enables patiently to undergo all varieties and extremities of miseries for obtaining of the promises , heb. . . to . and to refuse deliverance from tortures in hope of a better resurrection , heb. . . ( ) faith makes the saints rejoyce under sufferings , through assurance of their future reward , heb. . . to . and . . rom. . , , . ( ) faith looks upon all afflictions , as inflicted for good , iob . . ier. . . heb. . . cor. . , , . ( ) faith waites for gods time of deliverance , as fittest : and makes not haste out of trouble by indirect means , iob . . isa. . . hab. . , , . ii. repentance from all their former sins and iniquities . it s very observable , that after the lord promised his peoples deliverance out of captivity , planting in their own land , with many excellent spiritual mercies ; he declares how his people shall be affected with deep self-abhorring , and sincere penitential dispositions at the consideration of gods overcoming love and kindnesses . o — and i will give them an heart to know me , that i am the lord ; and they shall be my people and i will be their god : for , they shall return unto me with their whole heart . not formally , feignedly or hypocritically ; but cordially , entirely , with their heart , and with their whole heart . notable is that in ezekiel ; p — then ( that is , when god had redeemed them from babylon , restored them to sion , sprinkled clean water upon them , and heaped all those fore-promised blessings upon them ) then shall ye remember your own evil wayes , and your doings that were not good , and shall loath your selves in your own sight , for your iniquites , and for your abominations . nothing more kindly and throughly melts the heart of a sinner into penitential tears , self-loathings , and self-debasings , then the infinite flames of gods gratuitous love and bowels of mercy once savingly felt , and influences thereof q shed abroad upon the heart . love breeds love , as naturally as fire breeds fire . r we love god , because he hath loved us first . and love to god makes us hate and loath whatsoever is contrary to that blessed god whom we entirely love. hence it is , that we cannot chuse but hate and loath our sins and our selves for them , when we come to a true sence , and apprehension of them : as being against god , s who is all purity , all goodness , all love. but having t formerly spoken of the nature of repentance in sundry particulars , i need not here to superadd further . iii. true obedience unto god. this covenant-duty is divers times mentioned . u — and david my servant shall be king over them : and they all shall have one shepheard : they shall also walk in my judgements and observe my statutes and do them . — moreover i will make a covenant of peace with them , &c. here , their obedience shall arise from their enjoying christ the true david to be their king and shepheard . x — and i will put my spirit within you , and cause you to walk in my statutes : and ye shall keep my judgements and do them . y — and i will give them one heart , and i will put a new spirit within you ; and i will take the stony heart out of their flesh , and will give them an heart of flesh : that they may walk in my statutes , and keep mine ordinances and do them : and they shall be my people and i will be their god. here their obedience shall also spring from gods spirit of renovation and sanctification in them . in these passages , their obedience is spoken of in a double notion , viz. . as a mercy promised from god to them . god promiseth to give them christ , his spirit , newness of heart , tenderness of heart , &c. and all to work them up to sincere universal obedience . he will furnish them with these excellent inward principles and abilities for obedience . . as a duty required from them by god. being thus principled and enabled , they are to return true and upright obedience unto god , as their covenant-duty . but touching this covenant-duty of obedience , i shall here need to enlarge no further : z having largley opened this particular duty , both in gods covenant with abraham , and with israel at mount sinai . iv. becoming gods covenant-people . it s their covenant priviledge that they may be his people : it s their covenant-duty also to become his people and behave themselves towards him accordingly . shall the lord covenant to be their god , which is the greatest and fullest of all mercies promisable : and shall not they restipulate to be his people , which is the greatest and fullest duty repromisable ? a relatives do mutually infer and remove one another . b — moreover i will make a covenant of peace with them , it shall be an everlasting covenant with them . — my tabernacle also shall be with them : yea , i will be their god , and they shall be my people . this is also c elswhere often inculcated ; whereby they may see that god insists much upon it . this covenant-duty of being gods people ; is a sweet and ample theam , and here i should have contentedly paus'd a while , had i not unfolded touching this covenant-duty already , these things , viz. . what it implies , to be a covenant-people to god. . why god makes us his covenant-people . . certain inferences ; among which are twelve characters , whereby we may discover whether we are gods covenant-people or no ? and all in opening the d sinai-covenant . let the diligent reader return thither for his satisfaction . v. lastly , enquiring of god , for doing all his covenanted mercies unto them . god will do much for his people of his own meer grace ; yea he is , not only e able , but wont to do exceeding abundantly above all that we ask or think : but yet he loves to be sought unto by his people , that he may stream his blessings upon them . hereupon , after he had made many promises to his captives of high concernment , he subjoyned ; f thus saith the lord god , i will yet for this be inquired of by the house of israel , to do it for them . as a great king proffers many royal favours to his subjects ; but yet , they that mean to partake them , must petition for them : or as a rich possessioner holds a manner in libero soccagio , in free soccage , but yet he must perform to such a court , or he must pay a pound of pepper , a red-rose in rose-time , &c. as a chief rent ; so here god will be honoured by petitions , in his court of requests ; he will have his rent and his homage from his people in order to the performance of his promised mercies to his people . god gives not his blessings for their prayers : though he will not give them without their prayers . when our hearts are fervently put upon prayer for covenant-blessings , it s a good argument we are not far from enjoying such covenant-blessings . and what we reap by prayer , . is best discerned whence it comes ; . is double sweet when it comes ; . is more carefully retained and improved , as not obtained without many wrastlings , prayers and tears ; . and doth most redound to the glory of the giver , enlarging our hearts by many thanksgivings unto god. thus of the matter of this covenant on the captives part , viz. their covenant-duties required from them towards god. sect . iii. inferences from the whole matter of this covenant . conclude we now this whole subject-matter of this covenant both on gods part , and on the part of his captive-people , with some brief inferences , thence offering themselves to us . as , i. hence , iesus christ was promised in this covenant with special reference to david , and to the performance of gods former covenant made with him in christ. for , christ is is herein promised , . as the g sure mercies of david , whereon gods everlasting covenant is founded and built . . as a h branch of righteousness growing up to david , and a plant of renown raised up to them . . as i david their shepheard , prince and king for ever . christ is a second david ; yea , the only true david . all which particulars have been here already explained . now why is christ thus promised with such reference unto david : but because god would thereby let us see , that gods govenant with david and his seed was not forgotten , no not in his seeds woful captivity and seeming rejection , but should certainly be fulfilled : and that it should have its chief accomplishment in iesus christ ? for indeed , under this covenant-dispensation jesus christ was not only further promised then in the covenant with david ; but also actually performed and exhibited in humane flesh of the seed of david , according to all the former promises that went of christ. ii. hence , christ alone was the covenant-redeemer of gods captives from babylon to sion , who or what ever were the instruments imployed in that their redemption . cyrus the persian , and darius the mede with their armies were their instrumental redeemers , k they took babylon ; destroyed their king belshazzar ; proclaimed liberty for the capive-iews , both to depart out of babylon , and to return into canaan , to build the house of god , &c. but jesus christ , who ordered and over-ruled all these things was their principal redeemer , as that prophecy in l isaiah , formerly opened , doth especially manifest . as he of old was the principal redeemer of his people out of egypts bondage , witness the type of the m paschal lamb , although moses and aaron were therein very instrumental to him . hereupon the ransomed captives n owe all the praise of the return of their captivity to the lord alone . oh how vehemently is christ pleased with the office of a redeemer : that redeems from egypt ; redeems from babylon ; redeems from hell. iii. hence , the great and wonderfull redemption of captive-iews from babylon to canaan , was an eminent type of christs greater and more wonderful redemption of captive-sinners from sin to grace , from satan to god , from death to life , from hell to heaven . this o typicalness hath been already proved , and the parallel made betwixt these two redemptions . the jews of old might notably spell out their spiritual redemption from sin and misery , in their corporal redemptions from egypt and babylon . these were to them , not only mercies , but mysteries : not only restaurations for the present , but instructions also for the future . and when we read this great work of god in redeeming his captives from babylons graves : remember we and admire much more christs stupendious work in redeeming his elect from the grave of sin and gulph of hell. iv. hence , no difficulties whatsoever or seeming impossibilites can hinder the accomplishment of gods covenants and promises . god in this covenant promised to bring his people out of babylon into canaan , and to place them there , &c. alas ! how hard and impossible a thing might this seem unto them ? canaan was wasted and depopulated ; the holy city and temple destroyed and laid on heaps ; the jews carried captive into babylon and there intombed like p dead persons in their graves ; the babylonian kingdom being at that time the great and potent empire over the world , unlikely to be subdued by any visible power ; and babylon it self the royal seat of the empire being so strongly fortified , naturally by the great river euphrates , artificially by walls extraordinarily thick and high ; &c. yet notwithstanding all these difficulties and visible impossibilities , gods covenant and promises for the jews deliverance were exactly performed when the seventy years were accomplished , cyrus and darius taking babylon in q that night after belshazzar and his lords had sensually feasted and quaffed in the silver and golden vessels of the temple : immediately after which r cyrus proclaims liberty to the captives to return into canaan for rebuilding of the temple and jerusalem . so they were placed in their own land , and ( though they had troublous times , and many subtile malicious and potent adversaries , whereby the work was long obstructed and retarded , yet ) they s builded , prospered and finished . zerubbabel laid the foundation , and the topstone . when therefore any difficulties or seeming impossibilities stand in the way betwixt the promises of god , and his performances thereof : let not our faith stagger or be discomfited , god will engage his omniscience and his omnipotency : rather then there shall be the least violation of his fidelity . so that even against reason , and sence , and hope , in hope , we may most confidently rely upon him . v. hence , christs redeemed people , become his cleansed people . sin is the sinners only spiritual defilement . when christ redeems any sinner , he cleanses him from his sins : partly t by his own blood , unto justification ; partly u by his spirit unto sanctification . christ redeemed these jews so from their misery : as withall to x cleanse them from all their iniquities . christ redeems the sinner , so as to renew the sinner . he doth purchase us ; not to protect us in sin , but to purge us from sin. jesus christ y gave himself for us , that he might redeem us from all iniquity : and purifie unto himself a peculiar people zealous of good works . and christs redemption is actually applyed to none , but only to such as are effectually called and cleansed . redeemed jews , must abandon their idols . redeemed sinners must forsake their sins . to pretend to be redeemed by christ , and yet to allow our selves in sin : is great hypocrisie in us ; and brings great infamy upon christ , as if he were a patron of sin and wickedness . vi. hence , that the iews ( who extreamly doted upon idolatry ) were we aned from irolatry , is meerly to be ascribed to the grace and covenant of god. not the loss of canaan , jerusalem and the temple ; not the miseries of their chaldean bondage ; not the good example of the chaldeans , who were z extreamly addicted to idolatry and superstition : but only gods free grace and covenant , promising this mercy , did accordingly divorce them from their idolatry . when nothing else can do it , the grace and promise of god can estrange us utterly from our iniquities . wait we therefore upon his grace , and covenant for attainment of this blessing to our selves and others . vii . hence , gods spirit , or the spirit of christ , was not only promised , but also performed to gods redeemed under the old testament , for besides what hath been evidenced to this effect in opening of former covenants , its plain this spirit of god and christ was promised and performed under this covenant . this is diligently to be noted against the socinians , ( u ) who falsly assert that the spirit was not promised under the old testament . what could be more express then this ? b — a new heart also will i give you , and a new spirit will i put within you ; and i will take away the stony heart out of your flesh , and i will give you an heart of flesh . and i will put my spirit within you , and cause you to walk in my statutes , &c. see the fourth covenant-mercy . viii . hence , when gods spirit is put within the heart , he brings many sacred endowments and blessed influences with himself into that heart . i have here in this covenant c noted and opened seven such holy influences introduced into the soul by the spirit of god ; and all of very precious consequence . the spirit is the spring and immediate author of d all gifts and graces . he that once is possessed of this spring : hath all the streams of grace thence flowing . it s therefore a very great and complexive mercy , to enjoy the spirit of god according to gods covenant . our saviour intimates , that gods e giving of his spirit to them that ask him , is the great attainment by prayer . he that can pray down this blessing upon his heart , may have any thing of god. and paul sums up the whole blessing of abraham , that was to come upon the gentiles through christ , his most blessed seed , in this one ; f the receiving of the promise of the spirit ( i. e. the promised spirit ) through faith. the promised spirit enjoy'd , enstates believers in the whole blessing of abraham , and makes them every way blessed with abraham . ix . hence , the lord delights to afford his special presence among his covenant-people g his tabernacle shall be with them , and his sanctuary in the midst of them for evermore : and hereby god affords his special presence with his covenant-people , as h hath been explained . now gods presence is his peoples protection , psal. . . their encouragement and consolation against all evils , even in the valley of the shadow of death , psal. . . and a speicial token of gods discriminating favour to them , seperating them from all the people on the face of the earth , exod. . . moses set so much store by this presence of god , that he was not willing to go out of the wilderness towards canaan it self without it ; i if thy presence go not up with me , carry us not up hence . ezekiel having described the new temple , new worship and ministry , new land , and new city , ( as k elsewhere i have shewed ) shuts up his description of the new city , with the blessed denomination given to it ; l and the name of the city from that day , shall be , iehovah-shammah . i. e. the lord is there . hereby intimating , that gods presence and residence in this city , should be the high-excellency ▪ and chief glory of this city , in stead of all blessings . x. hence , gods covenant with a people , advanceth them to the highest covenant-relation with god. for what relation can any people have towards god , or with god , like this : m that he should be their covenant-god , and they his covenant-people ? and this relation betwixt god and his captives is sweetly stablished in this covenant , ezek. . , , . & . . & . , . oh how comfortable , sweet and blessed is this relation ! what a miracle of mercy is it , that the most holy , holy , holy lord god , should ever admit sinful dust and ashes into such a relation to himself ? how excellent is gods covenant , that is the mysterious foundation in christ of this relation betwixt god and man ! surely , to be effectually called , and savingly brought into covenant , and covenant-relation with god indeed ; is so complexive a mercy , that it comprizeth all other saving blessings in its bosome , and is the very gate of heaven it self . xi . hence , god so requires covenant-duties from us , that he undertakes all our covenant-performances for us . as god on his part will bestow covenant-mercies : so his covenant-people on their part must return covenant-duties . the obligation must be mutual and reciprocal . but here 's the mysterie : god undertakes for both sides . n he will be their god , and they shall be his people : o he will not turn away from them to do them good , and they ( his fear being put into their hearts , ) shall not depart from him . o happy covenant ! wherein god undertakes the covenant-performances on his peoples part , as well as on his own . in this point no covenant in the world can compare with this covenant of god. in all covenants betwixt man and man , no man undertakes for his confederate , but only for himself ; in all covenants betwixt man and wife , no husband undertakes for his wife , no wife undertakes for her husband , but the husband only for himself , and the wife only for herself : but in gods covenant he undertakes for himself and for us also . though , our sins be never so many ; our infirmities and weaknesses never so pressing ; our temptations never so violent ; our duties never so great and difficult : yet he will so furnish us with his fear and grace , that we shall do what he requires , and not depart from him . oh what a comfort and stay may this be to our hearts ! depend we upon this covenant faithfully , urge we the lord upon this his covenant importunately , that he will honor himself and his truth in performing all things for us . let him enable us to do , what he requireth : and let him require us to do , what he pleaseth . xii . hence , gods covenant in christ is an everlasting covenant , and cannot be disannulled . the outward form or manner of ministration may be changed and annulled : but the essence and substance of it cannot be violated . p god will not turn from them : they shall not depart from god : all other things in the world cannot divide betwixt god and his people , or destroy his covenant . this perpetuity of gods covenant with his captives , exceedingly augments the sweetness , comfortableness and benefit of all the covenant-mercies . xiii . hence , finally , we may clearly take notice of many eminent points of christian religion which are revealed in and under this covenant . consider well the covenant-mercies promised : and see if they amount not to a considerable gospel , and brief abstract of christianity . it shall suffice only to mention these points now , because i have , in opening this covenant's-mercies , and in sundry other covenants , explained them already . in and under this covenant , these points of christian religion are disclosed ; . the person and office of iesus christ the messiah . i. his person . that he should be true man , of the seed of david ; q a branch of righteousness growing up to david . r the sure mercies of david , &c. ii. his office of mediatorship . for , he is called ; the lord our righteousness , ier. . , . and he is the covenant-redeemer of his captives from spiritual thraldom , isa. . . to . more particularly , that he should be , . a prophet . behold i have given him for a witness to the people , isai. . , , , . iohn . , . & . , . . a priest. this is implied in that denomination given him : the sure mercies of david . which implies his resurrection from the dead , isa. . , , , . with acts . . and this consequently presupposes his death . christ dyed , to satisfie for our sins , rom. . . & . . heb. . . & . , , . christ rose again from the dead , that he might ever live to make intercession for us , heb. . . & . . now christs satisfaction for sin , and intercession for sinners , are the two grand parts or acts of his priesthood . . a king. a leader and commander of the people , isa. . , , , . yea he is promised , as another david , their shepheard , prince , and king for ever , ezek. . , , , &c. & . , , . ier. . , , , , , . . the great work of redemption . that gods elect should be s redeemed from their spiritual bondage by christ , is primarily intended to be revealed to the jews , under christs promised redeeming of the captive-jews from babylon , the type thereof , isa. . . to . ezek. . , , . & . . to . , &c. ier. . , . & . , . . the donation of the spirit of god. t and i will put my spirit within you , &c. and with the spirit many fruits and influences . . renovation or renewing of spirit , and heart , ezek. . , . this in substance is one with regeneration , and effectual calling , titus . , , . . iustification . that all their iniquities should be cleansed and pardoned , ier. . , . and that christs righteousness should so effectually be made theirs , that christ himself should be the lord their righteousness , ier. . , . and justification doth especially consist in these two things , viz. non-imputing of our sins to us , but to christ : and imputing of christs righteousness unto us , as the matter of our righteousness before god. . sanctification , and spiritual u cleansing from their sinful uncleannesses , not to defile themselves any longer therewith , but to walk in newness of life and obedience , ezek. . . more particularly they should be so sanctified , as , . to know god , that he is the lord , ier. . , , . . to believe in jesus christ , and to live by that faith , isa. . , , , . & . , , , . hab. . , . . to be of tender fleshy , not of heard stony hearts , ezek. . . . to have and exercise sincere repentance , ezek. . . . to have one heart and one way in matters of religion , ier. . , , . . to be constant in the fear of god , ier. . , , . . gods presence among his people in his ordinances , ezek. . , , . . dearest union to , and communion with god ; as a covenant-people with a covenant-god , ezek. . , . and often ▪ . perseverance with god in his covenant , jer. . ▪ &c. these , among other points of christian doctrine , are revealed in this covenant . and therefore it may very justly be accounted and made use of as an evangelical and christian covenant . but hitherto of the substance , or subject-matter of this covenant . aphorism iii. . the form of gods covenant with his captive-people . the form of gods covenant with his captive-people the iews , was inwardly , the mutual obligation of the federates one to another : outwardly , the manner of this covenants manifestation , confirmation and administration . this aphorism i explain as followeth . concerning this form of gods covenant with his captive-people the iews , i need not say much . it is , . inward , . outward . i. inward . the more inward and essential form of this covenant , consisted in the mutual obligation of the foederates one to another : of god to the captive iews by stipulation of mercies , and of the captive iews to god by re-stipulation of duties . which mercies and duties , have both of them been already explained . the high-excellency and glory of all which mercies and duties , is set forth in that clause , often recited in this covenant ; x — i will be their god , and they shall be my people . ii. outward . the more outward and accidental form of this covenant , stood in the manner of gods . manifestation , . confirmation , . administration of this covenant to the captive-iews . . gods manifestation of this covenant to the captive-iews , was not , immediate by his own immediate revelation or voice to them , as to adam , noah , abraham , and to israel at mount-sinai : but me , diate , by the ministry of his prophets , especially isaiah , ieremiah , and ezekiel , as y hath been already evidenced . as god first made known the former covenant to his prophet nathan , and then by him to david : so here god first revealed this covenant to these his prophets , and then by them to the captive-jews . god delights to impart his covenant-mysteries unto his people by the ministry of his prophets ; unto men by men ; . partly , that they may not be dashed , terrified and amazed , at the terrible majesty of the lord , as z once israel was . . partly , that the lord may condescend more ▪ familiarly unto his people in his covenant-dealings with them , as he did with david , sam. . . . partly , to teach his people to prize , love , and hearken to his prophets , by whom the richest treasures of gospel truth and covenant-assurances of their salvation in christ , are revealed to them . who would not highly value those ambassadors , that shall come from god with a covenant of faith , purposely to assure them of their eternal happiness by christ through believing ? . gods confirmation of this covenant to his people the captive-iews , was various : chiefly fourfold . . by exegetical repetitions of it . . by divers illustrating symbols and similitudes . . by sundry ratifying promises . . by gods sacred and inviolable oath . ( ) by exegetical repetitions of it . god made known this covenant by his prophets to his people , not only once , but often . he spake it frequently : that he might confirm it to them firmly . and his following repetitions were not only confirmations , but also explanations of the foregoing discoveries of this covenant . god made known this covenant , especially to three prophets . . to isaiah before the captivity : often repeating it by him . . to ezekiel , and . to ieremiah , both during the captivity . often ingeminating it to them all which i have particularly shewed in the beginning of this vi. chapter , in the preface there . now why should god thus often ingeminate and repeat this covenant , but to put his people out of doubt of the certainty of it ? ( ) by divers illustrating symbols and similitudes . parables , or similitudes , illustrate much : and consequently obtain some kind of force for confirmation of things illustrated , and for perswasion of our hearts thereunto . god used especially these parables , symbols or similitudes for confirming and assuring of divers covenant-mercies to the captive-jews , viz. . the symbole a of two baskets of figs set before the temple ; the one very good , the other very bad . the good figs representing the captives in babylon , towards whom god had thoughts and purposes of much good , to redeem them from babylon , to bring them into their own land , &c. the bad figs representing zedekiah and his princes , and the residue of jerusalem , which remained still in the land , &c. whom god would consume and make fit for nothing . . the symbole b of two sticks , written on , the one for judah , the other for ephraim : both of them becoming one in the prophet ezekiels hand . hereby god assuring them that iudah and israel should no longer remain two kingdoms or two nations , but they should both become one in the hand of god under the true david iesus christ thir prince . this was another eminent mercy promised in this covenant . . the symbole c of dry bones in the valley , reviving at ezekiels prophecying , and standing up an exceeding great army . hereby the lord assuring the captive-jews , that though they were as it were dead and buried in their graves in babylon , and their condition visibly as helpless and hopeless as of these dead dry bones ; yet god would open their graves , bring them out of their graves , make their dead and dry bones live , and redeem them from babylon . this was another grand covenant-mercy promised . ( ) by sundry ratifying promises . i mean such promises as were annexed to , or inserted in this covenant , purposely to ratifie , confirm and assure them of the certainty and inviolable stability of this covenant . as , when god promised the perpetuity of this covenant and the covenant-mercies in christ , the true david ; d and they shall dwell in the land that i have given unto jacob my servant , wherein your fathers have dwelt , and they shall dwell therein , even they and their children , and their childrens children for ever , and my servant david shall be their prince for ever . moreover i will make a covenant of peace with them , it shall be an everlasting covenant with them , &c. and again ; — i will make an everlasting covenant with you , even the sure mercies of david , isa. . . and elsewhere god ratifies this covenant , by promising greater and more immovable stability to it , then to the very mountains and hills ; e for the mountains shall depart , and the hills be removed : but my kindness shall not depart from thee , neither shall the covenant of my peace be removed , saith the lord , that hath mercy on thee . how sweet are these promises ! ( ) by gods sacred and inviolable oath . for , god comforting his people by his covenant and promises against the babylonish captivity , confirms that his covenant and the promises thereof by his holy oath , saying ; f — for this is as the waters of noah unto me : for as i have sworn that the waters of noah shall no more go over the earth ; so have i sworn that i would not be wroth with thee , nor rebuke thee . for the mountains shall depart , and the hils be removed , &c. now god , interposing himself by these g two immutable things , his promise and his oath , intended his peoples strong consolation in this covenant . . gods administration of this covenant with the captive iews , ( as well as of his former covenant with david ) was for substance the same with that of the sinai-covenant , which determined not till christs death , when the new-covenant began to commence . for both these covenants were , as it were , under-covenants to the sinai-covenant . this covenant then was administred , . with a typical and outward sanctuary . . with a levitical priesthood , ordinarily : and many prophets , extraordinarily . . with levitical ordinances of divine worship , and ceremonies , &c. . with temporal and typical promises touching canaan , their rest there , &c. . with ordinary covenant-tokens , circumcision , and the passover . all which ( except the prophets ) remained still in use till the incarnation and death of iesus christ . nevertheless this covenants administration was greatly raised and heightned by some perfective alterations and additionals , above all fore-going covenant-administrations . for under this covenant , ( ) the people , priests and worship of god were more fully h cleansed from idolatry then ever since their redemption from aegypt . ( ) the temple of zerubbabel wherein they had their solemn worship , was far more glorious then the temple of solomon under the former covenant . not in regard of fabrick and structure ; therein solomons excelled : but in regard of use , the most glorious son of god iesus christ glorifying this latter temple with his own blessed presence and ministry in it . i — and i will shake all nations , and the desire of all ntions shall come , and i will fill this house with glory , saith the lord of hoasts . the silver is mine , and the gold is mine , saith the lord of hoasts ▪ the glory of this latter house shall be greater then of the former , saith the lord of hoasts : and in this place will i give peace , saith the lord of hoasts . ( ) the promises of this covenant ( which is the very next door to the new-covenant ) do run in a far more k spiritual strain touching spiritual blessings in heavenly things in christ , then did the promises of any former covenant whatsoever . and do determinately point out the very time of the l messiahs suffering : which in no other covenant-administration was done before . ( ) the chief passover that ever was sacrificed since the institution of the passover , was offered up under this covenant . for under it m christ our passover was sacrificed for us . never passover like this passover . all they were but types and shadows : this alone was the truth and substance of them all . ( ) finally , under this covenant the political government of the common-wealth of israel was transmitted to the true n david , viz. iesus christ , lord of lords and king of kings : in whose spiritual , heavenly and everlasting kingdom the outward kingdom and government of judah and israel determined , and was swallowed up for evermore . inferences . . hence , the bounty of gods grace was very illustrious towards his people in this covenant , which he so often revealed to them . here 's not a seldom , but a frequent covenant-manifestation : whereby gods covenant-grace obtained not a penurious , but a bounteous demonstration . gods often tenders of his grace , do eminently imply the richcs and bounty of that grace . he often offered , what he was most willing to bestow . . hence , the truth and certainty of this covenant was altogether infallible and unquestionable . being revealed by three several prophets ; repeated several times ; and confirmed sundry waies , by symbolical tokens , ratifying promises , and the oath of god himself : how could they doubt of its faithfull accomplishment ? . hence , the lord in this covenant abundantly provided for his captives support and consolation . not only the matter of it was exceeding comfortable to them , in regard both of the rich mercies promised , and of gods undertaking for their constancy in covenant : but the very form of this covenant was most comfortable also , being so importunately manifested , so strongly confirmed , and so sweetly administred . what people could more o need consolation ? and what way could be more effectual then this covenant way which god took for their consolation ? . hence , this covenant with the captives did not only explain , but also highly improve the sinai-covenant unto much evangelical spirituality . as the former covenant with david , so this with the captives was explanatory to the sinai-covenant . but this covenant hath highly advanced and raised up the sinai-covenant with many sublime spiritual promises . so that when that old-covenant was to wear away , and to be swallowed up by the new , it was become very spiritual . . hence , the subsequent-covenants still had their special excellencies above those that were foregoing . that with david surpassed all that went before , which also still excelled one another : but this transcends that covenant with david , as appears in those five forementioned particulars . the substance of the covenant of faith is still the same : but yet it still more and more exels it self in gradual perfections , till it attain to the most perfect of all dispensations , the new covenant . . hence , finally , when the mutual tie and obligation between the foederates was broken , the very essence of this covenant was violated and overthrown . for in this mutual obligation of foederates , the essential form and being of this and of all covenants consists . when therefore the p jews rejected the messiah actually exhibited , sold him for a base price of thirty pieces of silver , set him at nought , and cruelly murdered him with wicked hands . ( so far were they from believing in him ; ) no wonder that god cut asunder his two staves of beauty and bands , brake his covenant with them , and utterly cast them off till the fulness of the gentiles be accomplished . aphorism iv. . the end or scope of gods covenant with his captive-people in babylon . ggds end and intended scope in this covenant with his captives in babylon was ; more immediately , a further discovery of the promised messiah iesus christ : more mediately , the promoting of their present consolation and future salvation : and the advancement of gods glory in all . this aphorism i thus in brief explicate . i. the more immediate end , intended by god in this covenant was : a further discovery of the promised messiah iesus christ. every covenant tends to improve and advance in some regard or other , the further revelation of christ : as i have q shewed in the ends of the several cvenants ; and specially in gods covenant with david , which the reader may consult . christ , and sinners happiness by him , is the great mysterie of all discoveries of the covenant of faith. this covenant , together with the promises reducible and appertaining to it , tends to make a further discovery of christ , in regard of his . person , . office , and . actual appearing in humane flesh . . in regard of christs person , according to the flesh : this covenant and the promises thereunto belonging do discover , . his descent . that he shall not only , as a r branch of righteousness , grow up to david , but also that he should descend of david by s zerubbabel , a special type , and fore-father of christ : as that passage of haggai , being solidly understood , doth intimate ; for it is chiefly applicable to , and intended of christ the true zerubbabel . . his properties . t righteous , having salvation , lowly , speaking peace to the heathen , being wounded for our iniquities , &c. . in regard of christs office : this covenant and the promises annexed thereunto do reveal ; more generally , that christ should be u a redeemer , not only of his people the jews from babylonish bondage , but also of all his elect from sin●…ull and hellish thraldom , by the blood of the covenant . . more particularly , that jesus christ the messiah should be , ( ) a prophet . x a witness to the people ; y the messenger , or angel of the covenant , delighted in . ( ) a priest for ever . becoming z an offering for sin , and making intercession for the transgressors . ( which are the two grand acts of his priesthood ) whence he is said , a to send prisoners out of the pit wherein there is no water by the blood of the covenant . and to be b the sure mercies of david . ( ) a king. c a leader and commander to the people . yea that he as a d true david should be their shepheard , prince and king for ever : under whose dominion the divided kingdoms of judah and israel should be united and made one , as at first they were under david . thus , though the sinai-covenant discovered christ as a prophet and priest , under the types of moses and aaron ; and the covenant with david reveal christ as an everlasting king : yet this covenant doth as much as both , and sets him forth as prophet , priest and king for ever . herein therefore christ is revealed more fully then in either of those covenants . . in regard of christs actual appearing in humane flesh : this covenant and the promises thereto belonging , discover ; . that , e from the going forth of the commandments to restore and to build ierusalem unto the messiah the prince , shall be seven weeks ; ( that is thinks f calvin from the second year of cyrus till the baptism of christ , when he began publikely to appear in his mediatory office , ) and threescore and two weeks the street shall be built again , and the wall , even in troublous times . and after threescore and two weeks shall messiah be cut off , but not for himself , &c. here , the determinate time of the messiah's appearing and suffering for sin , is revealed to daniel about the time of the jews release from babylon : which was never done before under any former covenant . . that , christ , g the desire of all nations should come , and by his presence fill the later temple built by zerubbabel with more glory , then ever the first temple had which was built by solomon . . that , christ h zion●…s king should come to ierusalem , being just , having salvation , lowly , and riding upon an ass , and upon a colt the foal of an ass. . that i the lord whom they sought ; even the angel of the covenant , whom they delighted in , should suddenly come to his temple . malachi , the last prophet of the old testament , tels them , that now christs coming was nigh at hand , he would come suddenly without delay . and k elijah the prophes ( that is , john baptist in the spirit and power of elijah , luke . . mat. . . to . ) as christs herauld or harbinger , should come to prepare christs way before him . and the next tidings which the scripture brings in the history of the four evangelists is , the manifestation of iohn the baptist , the second elijah , and shortly after him the incarnation and nativity , &c. of iesus christ . these , besides other discoveries this covenant made of christ , beyond all foregoing covenants . ii. the more mediate end intended by god in this covenant , was twofold , viz. . subordinate , . ultimate . . subordinate : the captive's . present consolation , and . future salvation of them and their posterity . ( ) the present consolation of gods captives in babylon . as they were there greatly afflicted : so they were deeply dejected . they were then , l as a woman forsaken and grieved in spirit , and as a wife of youth refused ; yea forsaken of god , who in wrath for that season bid his face from them . so that m when they sate down by the rivers of babylon , they wept when they remembred sion . they hanged their harps upon the willows in the midst thereof . — they could not sing the lord's song in a strange land . they said , n our bones are dryed and our hope is lost , we are cut off for our parts . thus they were even drowned in sorrow , and swallowed up in discomfort . therefore god purposely sets himself to comfort them with good words , and comfortable words in this covenant . see isaiah . throughout . and zech. . . to the end of the chapter , and isai. . to . where christ is promised as a covenant of the people , to establish the land , to cause to inherit the desolate heritages : to say to the prisoners , go forth : to them that are in darkness , shew your selves , &c. and at last this triumphant close is added ; sing , o heavens ; and be joyful , o earth ; and break forth into singing , o mountains : for god hath comforted his people , and will have mercy on his afflicted , ver . . seriously consider all the covenant-mercies formerly unfolded , how suitable and full remedies they were against all their babylonish distresses : and then it must needs be confessed that in this covenant god singularly intended his afflicted peoples consolation . ( ) the future salvation of the captives and their posterity . god in this covenant aimed at an higher end and advantage to his people then their present consolation : even their and their seeds eterternal salvation . and therefore o under their corporal redemption from babylonish bondage to canaans liberty and rest ; he represents typically their spiritual redemption from sinfull and hellish bond●…ge to heaven by jesus christ , as i have already manifested . and this is extended to them , and to their children , and to their childrens chi●…dren , ezek. . , . isa. . , . and if the spirituality of the promises of this covenant be well weighed : half an eye may see ; that in this covenant god intended much more their spiritual redemption by christ , then their corporal deliverance by cyrus : and that he had a far greater desire to lead his people and their seed unto , and place them in , the heavenly , rather then the earthly canaan . . ultimate . gods highest and last end , in this , as in all covenants , was the advancement of his own glory . therefore , when the lord was about to propound the sweet promises of this covenant , touching the jews redemption from babylon to 〈◊〉 〈◊〉 chaldea and other countries to canaan : he tels them that herein he had principal respect to his own holy name and glory , which through them was profaned among the heathen . p — but i had pitty for mine holy name , which the house of israel had profaned among the heathen whither they went. therefore say unto the house of israel , thus saith the lord god , i do not this for your sakes o house of israel , but for mine holy name's sake which ye have profaned among the heathen whither ye went. and i mill sanctifie my great name which was profaned among the heathen , which ye have profaned in the midst of them : and the heathen shall know that i am the lord , saith the lord god , when i shall be sanctified in you before their eyes . for i will take you from among the heathen , &c. so that god made this covenant , and made it good : that he might sanctifie , exalt and glorifie his own great name . more particularly by this covenant god intended ; . the glory of his free-grace ; without , yea contrary to their deserts , ezek. . , , . . the glory of his rich mercy , compassion and loving-kindness , isai. . , , . zech. . . to . all the covenanted blessings demonstrate this . . the glory of his power : that he would open their graves , and bring them out of their graves , ezek. . . to . . the glory of his faithfulness : not only in the sight of his own people , ezek. . . but also in the sight of the very heathen , ezek. . . to . . the glory of his justice and severity . in that for their contempt of christ at last , god would cut asunder his two staves of beauty and bands , and break his covenant which he made with all the people , zech. . . to . inferences . . hence , see how this covenent answers , ye a excels the fore ▪ going covenants in the immediate end thereof . it answers and agrees with them , in that it tends to reveal christ to the jews : it excels them , in that it tends to make an higher and further revelation of christ then ever any did before ; yea and at last before its expiration , actually exhibits christ incarnate according to all the faithful's expectation . so that in the perusal of this covenant , you must not only look at christ promised , but at christ promised as neer at hand , and q suddenly to come into his temple . yea in this covenant are the last promises of christ to come in the slesh . under this covenant christ was so promised that he was actually performed . therefore under this covenant you may with good old simeon take jesus christ in your arms , and bless the lord for his salvation . . hence , this covenant was the captives r cordial , and great matter of rejoycing . herein god peculiarly intended their comfort and their joy over all their afflictions . and if they fainted after the publication of this covenant : that must needs be a great reproach unto their faith and spiritual courage . this covenant also , primarily intending spirituals in that corporal redemption from babylon 〈◊〉 ●…eturn of the captives to canaan , &c. may be improved by 〈◊〉 as a singular cordial to our selves in reference to our al-sufficient redemption by christ from spiritual thraldom , and our investiture into all spiritual priviledges by him . . hence , though god in his covenants and promises hath a tender care of his peoples present consolation , yet therein he principally provides for their future and eternal salvation . . hence , when we read and ponder upon this covenant , let us ascribe to god the glory due unto his great name , from his excellent contrivance and revelation of this covenant , and the mysteries thereof . thus of gods intended scope and end in this covenant . aphorism v. fifthly general inferences from the whole of this covenant with the captive-iews . having thus at large unfolded this covenant of god with his captive-jews in babylon , in regard of the . author , . occasion , . impulsive cause , . foederates to it , . nature of it , . subject-matter on gods part and on theirs , . form , and . end thereof : i shall now briefly conclude my discourse about this covenant-discovery , with certain general inferences ▪ resulting from the whole that hath been spoken , wrapping them up in this ensuing aphorism , viz. hence , from all that hath been proved concerning this covenant with the captive-iews these things are evident . . that , this was a covenant of faith. . that , the substance of gods covenants of faith was but one : though the circumstances divers . . that , god may change the outward condition of his people : and yet not change the substance of his covenant with his people . . that , davids royal seed and diadem were continued in christ. . that , as gods covenant with david was the royal , so this was the redeeming , uncaptivating covenant . . that , gods sweetest consolations are showred on his people , in their sharpest tribulations . . what the properties of this covenant are . . what agreement or disagreement , this covenant hath , with , or from all fore-going covenants . . what preheminences this covenant had beyond the former covenants . . that , this covenant and the promises thereof approach most neer to the new covenant , and the promises thereof . these i briefly thus explain ; i. that , this covenant with the captives was a covenant of faith in christ ; purely evangelical , and not a covenant of works : yea and the last of the covenants of promise , under which christ promised was exhibited . this i have already s sufficiently cleared . ii. that , the substance of gods covenants of faith was but one : though the circumstances of the several discoveries were divers . the several covenant-discoveries of gods covenant of faith , were in several times , to several persons , in several places , upon seve ral occasions , in several waies of manifestation , confirmation and administration according to the wise pleasure of the lord for his peoples best advantage ; the circumstances were very various : but the essence and substance of them all was one and the same , viz. the revealing and tendering of one and the same messiah jesus christ to his people , as their only al-sufficient saviour through faith. herein this present covenant with the captives was one and the same with all former covenant-dispensations ▪ though in some circumstances differing from them . and it was meet , that the covenant-discoveries should be still more and more full , perfect , clear and glorious : as the incarnation of the messiah approached neerer and neerer , who is the perfection and glory of them all . it is but one sun that shines in the sky from the shortest to the longest day in the year : yet this one sun rises every morning earlier and earlier , climbs up in the heavens still higher and higher , shines still hotter and hotter , and runs his race still longer and longer : like here conceive of christ the sun of righteousness in the several covenant-expressures . iii. that , god may change the outward condition of his people , and yet not change the substance of his covenant with his people . when god made covenant with israel at sinai , they were a newly redeemed people : when he covenanted with david , they were a people advanced to high prosperity and peace under a royal government : but when he covenanted with these captives , they were in an afflicted and enthralled condition . then at sinai , after at sion : now , in babylon . then , in an anarchy , without any settled government : after , under a monarchy , under kingly government : but now , under tyrannie , even the cruel babylonish government . yet though thus god had changed their outward condition : he changed not the substance of his covenant with them . in all varieties of their state he still reveals the same messiah and the same salvation by him through faith. to let all know , that in reference to god and happiness , the outward condition is as nothing : it s only christ and enjoyment of him through faith according to his covenant , that makes people happy in any condition , and makes every condition sweet and comfortable . iv. that , davids royal seed and diadem chiefly had their continuance and perpetuity in christ. from the captivity till christs incarnation davids t throne was thrown down ; his u diadem removed ; and his seed ( as a royal seed ) seemed to cease , being only x governors not kings , over that people of judah : by all which god seemed in outward appearance to make void his covenant with david and his seed , in regard of the perpetuity of his royal seed and kingdom , psal. . , &c. but davids ruined throne was exalted , his removed diadem and crown was restored , and his royal seed revived ; at the appearing of iesus christ ( his primary seed ) in the flesh : and in jesus christ the perpetuity of davids seed , throne , crown , and covenant , had its chiefest and fullest accomplishment , according to the y tenour of this covenant . so faithfull is god in his promises , that he cannot suffer his covenant to fail . v. that , as gods covenant with david was peculiarly the royal covenant ( as hath been manifested ) : so this covenant with the captives was the redeeming or uncaptivating covenant . the main stream of promises in that covenant did run upon the kingdom of david and of his seed : and a chief burden of the promises in this covenant was upon the captives redemption and return from babylon to sion , from chaldea to canaan , &c. and as they were seventy years in babylon , and then corporally redeemed thence by cyrus , especially by the messiah : so z from their redemption out of babylon till christ were seventy weeks of years accomplished , and then all the elect of jews and gentiles were spiritually redeemed from sin and death by jesus christ. that , was as a type of this : and whilest daniel was the praying for performance of the former , he received from god a punctual promise of the latter . vi. that , gods sweetest consolations are usually showred on his people in their sharpest tribulations . this most consolatory covenant was then revealed to gods people the jews , when they were most disconsolate captives in their graves in babylon . when abrahams seed should become a as a smoaking furnace , then god assures abraham that he would be to them a burning lamp. when the church in the wilderness and afterwards , should become b as a bush burning with the fire of affliction , then god assures moses that the lord himself would be in the midst of the burning bush that it should not be consumed . tender parents are most affectionatly compassionate and comforting to their children in sicknesses and distresses : so the heavenly father then yerns over his people c with tenderest bowels when they are involved and wrackt up in deepest sufferings and sorrows . god thus spake to the nations that spoyled his people in chaldea , &c. d he that toucheth you , toucheth the apple of his eye : and that 's a most tender part . the afflictions of gods people , go very neer the heart of god. while e they smart : he bleeds . while they f suffer : he cries out . when they sigh : he binds up their hearts with sweetest consolations . and no wonder ; for , . then is the time when his consolations are most needful . . then is the time when his consolations will be most effectual . . then is the season when his consolations will be most welcome to the tossed and wearied soul. therefore when our troubles are most pressing upon us ; let us conclude , that gods comforts are most hastening to us : as the night is of times darkest towards the break of day . g light is sown for the righteous , and gladness for the upright in heart . the light of joy and comfort is as seed sown for the just and upright : it may be hid and buried a while under the clods , but at last it w●…ll sprout and spring up . when ? even under the very showers of affliction . for , h unto the upright there ariseth light in the darkness . our darkness , is the very season for gods light to shine out in . vii . that , hence it s very evident , what the properties and excellent perfections of this covenant are , viz. it is , . divine . . gratuitous . . evang●…lical holy. . sure and faithful . . spiritual . . reconciliatory . . redemptory . . consolatory . . everlasting . i need but briefly to touch at these , and pass ; because much hath been already spoken to this effect . . divine , of divine authority . for god himself was the sole author and revealer of it to his captives by his prophets : as hath been i evidenced . therefore the promises thereof were to be believed and depended upon without staggering . . gratuitous . not at all from any deiert , motive or impulsive cause in them : but meerly from his own gracious inclination , ezek. , . . evangelical , not legal : of faith , not of works . it hath been k already proved , that this covenant was a covenant of faith in christ promised , and not as then exhibited , when this covenant was revealed : and therefore it s meerly evangelical , and pure gospel in christ to come afterwards . . holy. the author , foederates , matter , form , end , even the whole of this covenant being l holy : how can it chuse but be holy ? . sure and faithfull . for , . god that cannot lye hath made it , is the sole author of it . see aphorism . of this chap. tit. . . . god , that cannot change , hath sworn it , isa. . , . . christ as the sure mercies of david , is the foundation and matter of it , isa. ▪ . . . spiritual . the greatest number of the promises in this covenant are about sublime m spiritual things , and those promises about deliverance from captivity in the earthly babylon , and restauration of the captive-jews to their earthly canaan , did chiefly intend spiritual mysteries : viz. christs redemption of his spiritual captives f●…om the bondage of sin and death , to life and heavenly glory : as hath been formerly manifested . . reconciliatory . god intended this as a covenant of reconciliation betwixt himself and the captives that had deeply offended him n before their captivity . for herein he promiseth to sprinkle clean water upon them , and to cleanse them from all their idols and filthiness , ezek. . . and . . and stiles this , a covenant of peace with them , ezek. . . & . . isaiah . . . redemptory . in this covenant god assures the captives often ( as o hath been shewed already ) of their deliverance and redemption from babylon : and under the type of that , of their spiritual redemption by christ. betwixt which two redemptions there is great similitude and resemblance . how fitly is this redeeming covenant placed last of all the covenants of promise , which brings the great redeemer of sinners iesus christ into the world as in its arms ! . consolatory . this covenant is full of consolation : partly , against the outward earthly discomforts of the jews babylonish captivity ; partly , against the inward spiritual disconsolations of gods elect , whether jews or gentiles under the bondage of sin and death . duly read and consider the p promises of this covenant : and you will finde them all very rich cordials . . finally , everlasting . god divers times stiles this covenant , an everlasting covenant , ezek. . . isa. . , . ier. . . this covenant for the substance of it , is so strongly confirmed and established q by gods repetitions of it , symbols or similitudes , ratifying promises , and his inviolable oath : that , the waters of noah shall sooner return a second time to drown the whole world : the mountains and hills shall sooner be removed out of their places , isa. . , . gods covenant of day and night , that there should not be day and night in their season , shall sooner be broken , jer. . . to . and his ordinances of heaven and earth shall sooner fail , jer. . , . then this covenant with the captives and people of god , for the substance of it , shall fail , be broken , or removed . viii . what agreement or disagreement this covenant hath , with , or from all foregoing covenants . this covenant , being an r additional and explanatory covenant to the snai-covenant , ( as was also the former covenant with david , ) and under the same administration ; must needs have in effect the same agreements and disagreements with and from all foregoing covenants , which the sinai-covenant hath with and from them . therefore judiciously s consult the sinai-covenant , and the covenant with david , as to this point : and there will be found sufficient satisfaction . i must avoid repetition of things spoken already : and contract what is possible . ix . what preheminencies this covenant had beyond the former covenants . this , being the last expressure of the t covenants of promise , had some special excellencies in it , above all that went before it . for , . the promised mercies in the body of this covenant , and which under this covenant-dispensation are revealed as appertaining thereunto , are far more plentiful and abundant , then in or under any foregoing covenant-expressure . as , . promises comprized in the body of this covenant , see in isa. . . to . & . . to the end . & . . to . ierem. . . to the end . & . throughout . ezek. . & . & . throughout . . promises revealed under this covenant-dispensation : and which are to be ranked and referred thereunto , see in isaiah from chap. . to the end of his prophecy , which hath a special eye all along to the matters of this covenant : and also in the whole books of those u prophets which prophecyed neer-upon , under or after the babylonish captivity , as ieremiah , ezekiel , daniel , obadiah , haggai , zachariah and malachi . . the promises of this covenant are far more spiritual , then in former covenants : as the former places , containing promises in the body of this covenant , abundantly evidence . . the redemption and deliverance of gods people from babylonish bondage under this covenant , far surpassed all their former deliverances , yea even that miraculous one from the aegyptian yoke , ier. . , . & . , . . the place of gods publike worship , viz. the temple built by zerubbabel , did far excel in glory ( through christs personal presence therein ) all former places of worship , even the magnificent temple of solomon it self , hag. . , , , . . the great mysterie of christ and sinners salvation by him through faith is more fully and clearly laid open , in and under this , then in any former covenant : as the promises in the places fore-alleaged in the . particular will easily evince . . the punctual time and end of the messiah's manifestation and death is more determinately declared under this covenant , then ever before , dan. . , , &c. . to the end . . finally , x iesus christ , the soul of this , and all foregoing covenants of promise , was under this covenant actually performed and exhibited : and thereby all former covenants had their great accomplishment in him . so that under this covenant the seed of the woman came , to bruise the serpents head ; the true noah came , into the ark of his church to save his elect remnant ; the seed of abraham came , to bless all the nations and kindreds of the earth ; the great prophet , like moses , came , to reveal compleatly all the blessed counsels and contrivances of god , necessary to be known unto salvation ; the primary seed of david came , to sit upon his throne for ever ; yea , now christ , the true david , the son of the highest came , to y possess the kingdom of his father david , and to reign over the house of iacob , the church , for evermore . these were the preheminencies of this covenant , above all foregoing : in which regard , this covenant must needs be confessed to be a covenant far excelling . x. that , finally , this covenant and the promises thereof , approach most neer , ( as in time , so in their excellent , clear , full , heavenly , spiritual nature ) to the new covenant and the promises thereof . this is most apparent by all that hath been said . this is as the very brink , borders , or suburbs of the new covenant . this is almost the bright-noon-tide of gods covenant-expressures . this exhibits christ under the old covenant , that he might bring all his people under the new-covenant : yea represents christ as abrogating the old , and instituting the new-covenant by his death . this covenant shakes hands with the new-covenant : and so shall i invite my reader now to shake hands with , salute , and embrace the compleatest and sweetest new-covenant administration ; to turn his eyes from z hagar the bond-woman , to sarah the free-woman ; and to pass on from mount sinai , to mount sion . and it is our eminent happiness , that we are not under the old but new-covenant ; that † we are not children of the bond-woman , but of the free. thus far of gods covenant with his captives in babylon . hitherto of all the expressures of gods covenants of promise in christ promised : next of the new-covenant in christ already exhibited and actually performed . book iv. of gods covenant of performance , made and confirmed in iesvs christ actually performed and exhibited in our flesh , according to the covenants of promise : viz. the new-covenant : being the last and most excellent covenant-expressure , which shall continue new , from christs death , till the worlds ▪ end. chap. i. of the discovery and administration of the new-covenant , in the seventh and last period of time most remarkable ; viz. from the death of iesus christ , till the end of the world . the a covenants of promise in christ promised , being unfolded at large in the former book , according to the most observable expressures and discoveries thereof : come we now in the last place to the covenant of performance , or b new-covenant in christ exhibited and performed , far surpassing all former covenant-expressures in many regards . especially in . clearness , . spiritualness , . spiritual liberty . . fulness , . extensiveness , . efficacy , . comfortableness , . durableness , and . glory ; as shall hereafter in due place be manifested . now , the c types and shadows of future good things are gone : and the anti-type , truth and substance of them all , iesus christ , is come . now the churches d non-age and minority is over : her full age and maturity takes place . therefore consequently , now the lord discloseth to his church the brightest noon-tide of his covenant ; conducts her from e mount sinai dark and terrible , to mount sion clear and comfortable ; takes away the f veyl from before her eyes , that with open face she may behold the transforming glory of the lord christ ; and exalts her most sweetly , from the covenant's g servile dispensation , to the new-covenant's filial administration . now therefore let us proportionably bring new apprehensions , new heart and affections , new dispositions and inclinations for embracing and entertaining of this new-covenant . let h old things pass away , and all things in us become new. this new-covenant , is often mentioned in the holy scriptures , but it is purposely revealed from the lord , . by the prophet i ieremiah , fore-promising it ; . by the apostle k paul explaining it . both of them together will singularly direct in the opening of it . ieremiah doth prophetically fore-promise the new-covenant , saying ; paul doth exegetically explain this new-covenant , saying ;   . but now hath he obtained a more excellent ministry , by how much also he is the mediator of a better covenant , which was established upon better promises .   . for if that first covenant had been faultless , then should no place have been sought for the second . but finding fault with them , he saith ; . behold , the daies come , . behold , the daies come saith the lord , that i will make a new-covenant with the house of israel , and with the house of juah . ( saith the lord ) when i will make a new-covenant with the house of israel and the house of judah . . not according to the covenant that i made with their fathers in the day that i took them by the hand to bring them out of the land of egypt , ( which my covenant they brake , although i was an husband unto them , saith the lord . ) . not according to the covenant that i made with their fathers in the day when i took thm by the hand to lead them out of the land of egypt , because they continued not in my covenant , and i regarded them not , saith the lord. . but this shall be the covenant that i will make with the house of israel , after those daies , saith the lord , i will put my law in their inward parts , and write it in their hearts , and will be their god , and they shall be my people . . but this is the covenant that i will make with the house of israel after those daies , saith the lord : i will give my laws into their minde , and write them in ( or upon ) their hearts : and i will be to them a god , & they shall be to me a people . . and they shall teach no more every man his neighbour , and every man his brother , saying , know the lord : for they shall all know me from the least of them unto the greatest of them , saith the lord : for i will forgive their iniquity , and i will remember their sin no more . . and they shall not teach every man his neighbour , and every man his brother , saying , know the lord : for all shall know me from the least to the greatest . . for i will be merciful to their unrighteousnesses , and their sins and their iniquities will i remember no more .   . in that he saith , a new covenant , he hath made the first , old. now that which decayeth and waxeth old , is ready to vanish away . this is the substance of this new-covenant , and thus the lord did fore-promise it by ieremiah ; and after-expound it by paul. some small difference there is in their words , as this parallel shews ; but the sense is one and the same , as hereafter will appear . the words of paul , and in them the words of ieremiah , i have l elsewhere analytically explained ; whither for brevity sake , i refer the reader . and upon these words especially , i shall ground my ensuing discourse about the new covenant : though not precisely insisting in the very method of the apostle's laying them down . now from pauls expository recital and narrative of the new-covenant , for the more clear and orderly unsolding of this last and highest covenant-expressure , i shall in sist upon , . the terms , . the names and general nature , . the author , or efficient cause , together with the occasion and impulsive causes , . the foederates , . the matter , . the mediator , surety or testator , . the form , . the end of this most precious new-covenant , and . lastly , certain general inferences from the whole of this new covenant , shall close up this book , and this whole treatise of gods holy covenants . in this chapter i shall begin with the first of these , viz. the terms or bounds of time peculiar to the new covenant , and here i shall shew , . what these terms or limits of time , peculiar to the new testament , are . . that , these terms of time for the new covenant are of all other revolutions of time most remarkable . and those in two distinct aphorisms . aphorism i. the terms bounds or limits of time for and during which the new-covenant became and remains of force , are especially from the death of our lord and only saviour jesus christ , until the end of the world. these terms , bounds or limits of time for the new covenant are hinted both by the prophet ieremiah and the apostle paul , reporting the new covenant , viz. ( ) the terminus à quo , or term of time , whence it takes its beginning , in these words , m behold the dayes come saith the lord , that i will make a new-covenant , &c. what n daies were here intended ? peculiarly the daies of christs manifestation in the flesh , when he should dedicate and stablish his new covenant or testament in his own blood . which in fulness of time christ hath performed . ( ) the terminus ad quem , or term of time unto which it will be continued , and when it will end : is intimated in those words ; ( o ) that i will make a new covenant with — that is , a covenant that shall still continue new , and never wax old or wear away , as the former did , heb. . . and such a covenant , alwaies remaining new , must needs be continued till the worlds end. as also in those words ; p — and their sins and their iniquities will i remember no more , that is , though in the sacrifices of the old covenant there was a remembrance again made of sins every year , those sacrifices being unable to take away sin , heb. . , . yet by the new covenants one sacrifice for sins for ever , even by the offering of the body of iesus christ once for all , christ shall perfect for ever them that are sanctified . — that there shall need no more , expiatory offering for sin , heb. . . to . so then , this new covenant bringing in everlasting remission of sins , by the everlasting efficacy and vertue of christs one sacrifice of himself once for all ; this new covenant must needs , for the substance of it , continue for ever ; and for the administration of it , endure till the end of the world , without any other succeeding covenant to antiquate the same . let me now a little explain , and then confirm this aphorism . i. for explanation hereof , consider ; . that , when i fetch the date or beginning of the new-covenant from the death of christ , i understand the death of jesus christ , ( in the same latitude as i have q formerly expressed in defining the terms and bounds of the old testament , ) as comprizing also his resurrection , ascension , session at the right hand of god , and his pouring forth his spirit on the feast of pentecost : all which were within a few daies after christs death . so that , at , or neer upon christs death , this new-covenant commenced and began to be of force : as i have formerly said . . that , the beginning of this new-covenant , or the terminus à quo , the term of time from which this new-covenant became authentick and of force , was ( as i have r formerly noted ) either , ( ) more incompleat : partly , from the beginning of iohn baptists ministry , who by his doctrine and baptism made way for christ and his new testament-kingdom , as a middle prophet betwixt those of the old and of the new covenant . partly , from the beginning of christs own ministry , and of his disciples , who by doctrine , miracles , and baptism ( the initiating token of the new-covenant ) began to lay a foundation for the new-covenant-administration . ( ) or more compleat ; viz. from the death of jesus christ , and from his actions neer thereunto : as in the fore-cited place i have already proved . or thus more briefly ; the term of the new-covenants beginning , comprizeth in it three things , viz. ( ) the preparation to it : which was by the ministry of iohn baptist , of jesus christ and of his disciples . ( ) the dedication or sanction of it : which was properly by the death and blood of jesus christ , the great new-covenants-sacrifice . ( ) the solemn publication of it , which was on the solemn feast-day of pentecost ( fifty daies after christ our passover was sacrificed , as the old covenant was given at sinai fifty daies after the typical passover was offered ) when s the holy ghost fell upon the apostles in shape of fiery cloven tongues , enabling them in all languages to preach the doctrine and mysteries of the new-covenant to iews devout men then assembled at jerusalem out of every nation under heaven . then this new-covenant ( which was to take in all nations ) was solemnly published unto a very great assembly gathered together out of all nations . . that , the terminus ad quem , the term of time until which this new-covenant shall continue and remain in force , is the end of this world , and christs coming to the general judgement . ii. for confirmation of this , these two terms of the new-covenants continuance ; viz. . the term from which it takes its beginning : . the term to which it shall be still carryed on ; are to be proved . i. the term of time from which . the new-covenant properly took its beginning from the death of our blessed lord and saviour iesus christ , and near thereunto . for , . the new-covenant administration began , when the old covenant administration ended , and was abrogated ▪ for , the t new-covenant immediately succeeds the old , and vacates the old. but the old covenant administration ended and was abrogated at and neer upon the death of jesus christ : for , . then , christ said , u it is finished , viz. the redemption of gods elect by christs death is finished ; and the old covenant-dispensation is finished ; all the typical sacrifices thereof being fulfilled , vacated and disanulled by the anti-type of them all the true sacrifice of jesus christ himself offered once for all . there being no more use of shadows , when christ crucified the body and substance of all those adumbrations was come . . then , x the veil of the temple was rent in twain from the top to the bottom . importing : partly , the abrogation of all the levitical administrations of the old covenant . holy things should now no longer be under a veil , but be y openly manifested to all people by the un-veiled new-covenant-expressure . partly , christs removing z the veil of ignorance and infidelity from the hearts of jews and all others that should believe in him . partly , christs a entring by his death , and opening a way also for us by the veil of his flesh , rent , into the true holyest of holies , heaven it self . . then , christ abrogated the passover , the token of the old covenant , instituting instead thereof the b lords supper , as a token of the new-covenant , as the new testament in his blood . . then , c god would no longer have sacrifice and offering , in burnt-offerings and sacrifices for sin he could take no pleasure : but in the body of christ prepared . he takes away the first ( viz. the sacrifices of the old covenant , ) that he may establish the second , ( that is , christs sacrifice of himself , the only propitiatory sacrifice of the new-covenant . ) by the which will we are sanctified , through the offering of the body of iesus christ once for all . . the new covenant most properly then began , when d it had its dedication and solemn sanction by blood and sacrifice : for both old and new-covenant are established by blood and sacrifice ; the old by typical blood and sacrifices of slain beasts , the new , by the better blood and sacrifice of christ himself . but the new-covenant had its solemn sanction and establishment only at christs death by the effusion of his blood ( called e the blood of the new-covenant ) and by the sacrifice of himself , heb. . , &c. . the new-covenant is testamentary ; it s so a covenant , that it is also a testament : christs last will and f new testament , as after will appear : christ himself being testator . therefore as a mans last will and testament is of no force while the testator liveth , but begins to be of force as soon as he is dead , so that there can be no addition to it , detraction from it , nor alteration of it : so christs last will , the new testament began to be of force assoon as christ the testator was dead : his death hath irrevocably and unalterably established it for ever , till the end of the world . . lastly , jesus christ immediately upon his death , g gave commission to his apostles to preach the gospel of the new-covenant , and to administer the tokens thereof , baptism and the lords supper to all nations ; instructed them and h gave commandments to them concerning the kingdom of god ; i gave gifts to men , even all sorts of his new-covenant officers ; and poured forth the k promised spirit upon his ministers and members in most eminent and extraordinary manner : all which being peculiar to the new-covenant , demonstrate clearly the commencing and date of the new-covenant to be from the death of jesus christ. this is the terminus à quo , the term of time from which the new-covenant takes its beginning , viz. most properly from the death of jesus christ. ii. the term of time to which . the new-covenant shall remain and continue of force and full efficacy without revocation or repeal till the end of the world . this is the terminus ad quem , the term of time to which this new-covenant shall be continued . for , . the denominations of this covenant intimate the perpetuity of its nature . the lord is wont to signifie the natures of spiritual mysteries in their very names . now this covenant is stiled , . the l new-covenant , and m new testament . why ? for this reason especially among others : because it is still to continue new , and never to wax old or wear away so long as this world shall continue . nor doth the holy scripture any where reveal another covenant or testament which shall succeed this new-covenant to antiquate the same . . the everlasting covenant or testament . n — now the god of peace that brought again from the dead our lord iesus , that great shepheard of the sheep , through the blood of the everlasting covenant , &c. the substance of this covenant shall be , a part-post , absolutely everlasting , and shall continue for ever in heaven in the world to come : and the administration of it shall be respectively everlasting , and shall endure so long on earth as this present world shall continue . . the mediator or surety of this new-covenant jesus christ , is not mortal or mutable as was moses the typical mediator of the old covenant ; but he is everlasting and everliving in his mediation , or mediatory office . o — thou art a priest for ever after the order of melchizedeck . p — but this man , because he continueth ever , hath an unchangeable priesthood . — her ever liveth to make intercession for us . — but the word of the oath , which was since the law , maketh the son , who is consecrated for evermore . in like sort his mediatory king-ship is everlasting . q — he shall be called the son of the highest , and the lord god shall give unto him the throne of his father david . and he shall reign over the house of jacob for ever ; and of his kingdom there shall be no end . his mediatory kingdom as to the essence and substance of it shall be endless and absolutely everlasting : but as to the manner of administration thereof by his new-covenant ordinances , the word preached , sacraments and censures dispensed , by his effusion of his spirit , &c. so he shall only reign till he hath put death and all his enemies under his feet , till the end of the world ; and then r he shall deliver up this his dispensatory kingdom to the father , and there shall be an end thereof at the end of the world as to the present manner of administration . now if jesus christ the mediator of this new-covenant be immortal , immutable and everlasting , and his mediation according to the present manner of new-covenant administrations , shall continue till the end of the world : consequently this new-covenant must needs continue for ever till the end of the world . . the s doctrine and sacramental tokens of the new-covenant are still to be dispensed to all nations till christ come , till the end of the world : and whilest the new-covenant-doctrine shall be preached , the new-covenant tokens administred ; so long the new-covenant it self must needs be of force and continue . . the new-covenant-ministry ; extraordinary , as t apostles , prophets , evangelists ; and ordinary , as pastors and teachers were given of christ to his church , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ : till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ. this building up of christs mystical body , perfecting of saints , and bringing all the elect to the measure of the stature of the fulness of christ , was inchoate by the extraordinary ministry , shall be consummate by the ordinary : but it shall not be fully compleated till the worlds end , till when all the elect shall not be fully called and brought in to christ. consequently the new-covenant-administration shall last so long , even till the end of the world . . finally , jesus christ hath promised to u be with his new-covenant-ministry ( viz. by his special presence , grace , assistance , blessing , protection , &c. alwaies ( gr. all daies ) even unto the end of the world , amen . and therefore , as there must be a constant succession of his new-covenant-ministry , and a constant administration of the new-covenant-ordinances by that ministry , and a continued presence of jesus christ himself with this his ministry : so there shall be a like continuance of this new-covenant it self , till the end of the world . inferences . doth the new-covenant take place from the death of jesus christ , and remain of force till the end of the world ? then , i. hence , the inchoation , duration , and determnation of the new-covenant , was , is and shall be , of all other most excellent and illustrious . . the inchoation of the new-covenant was most excellent and illustrious above the rise and beginning of all former covenants . this is evident by the three degrees of its inchoation : viz. . by the x preparation for it , by the ministry of iohn baptist , and of jesus christ himself : both of them y preaching the doctrine of the new-covenant and kingdom of god approaching ; and both of them z administring by themselves or their disciples , the first foederal token of the new-cevenant , baptism with water . and these preparations were transacted for about the space of three years and an half , till the death of christ. now how great were these two ! and how eminent their preparations for this new-covenant ! iohn baptist was , by christs own testimony , a more then a prophet , and among them that are born of women there arose not a greater then john the baptist : notwithstanding he that is least in the kingdom of heaven is greater then he . that is , iohn baptist was greater then all the prophets of the old covenant , because he came as a minister and messenger to prepare christs way before him , pointing out the messiah the lamb of god with his finger , and as an harbinger and herald of the new-covenant , so that he is ranked as in a sort betwixt the old and new-covenant in his ministration : but the least minister of the new-covenant is greater then iohn the baptist. iesus christ also was the b great prophet of prophets , the fountain of all prophecy under old and new testament : in comparison of whom all other prophets were but as shadows and ciphers . iohn's administration was lively and powerful , mat. . , &c. but christ's was with divine c authority and majesty , to his hearers astonishment , insomuch that his very adversaries that went to apprehend him , confessed ; d never man spake like this man. the preparations therefore for this new-covenant by such a ministry of two such persons as iohn baptist and iesus christ , and that for so long time excels all preparations for all former covenant dispensations . only the sinai-covenant , of all that went before , had a preparation preceding : but that preparation e was managed only by moses , and that only for about three daies space . that three daies preparation of the people by moses shewed the great glory of the old covenants dispensation : but this three years preparation of the people by iohn baptist , and iesus christ , evidenced the f far greater and more excelling glory of the new-covenants administration . . by the g sanction , dedication or establishment of it , in and by the blood and death of iesus christ himself , god-man in one person , whereupon his blood is accounted the h blood of god. divers of the covenants of promise fore-going , but chiefly the old covenant at sinai , i were established by blood and sacrifices of slain beasts : but alas how mean and despicable that blood , those sacrifices ! at best , they were but types , and k shadows of good things to come in jesus christ. but this new covenant was established by the most precious blood of the most perfect sacrifice jesus christ himself crucified . never blood like this blood : never sacrifice like this sacrifice : never covenant-sanction like this new-covenant sanction . . by the solemn publication of it , by the apostles preaching it l to people assembled at jerusalem out of all nations under heaven on the solemn feast of pentecoste , after the holy ghost had been miraculously and abundantly poured forth upon the apostles . the sinai-covenant , or old covenant had an m eminent publication ; but this of the new-covenant did far transcend . for , ( ) that publication was in the wilderness ; this in canaan , in ierusalem it self . ( ) that was fifty daies after the typical passover : this fifty daies after the sacrificing of jesus christ the true passover ( ) that was only to one nation of the jews newly come out of egypt : this was to devout men out of all nations under heaven , so that it was in a sort published to all nations of the world at once . ( ) that was with terrour : this with familiar sweetness . ( ) that n affrighted the hearts of the hearers even unto aversion and flight from god : this pricked the hearts of the hearers unto conversion to god , so that on that day souls were added to the church , acts . , . thus the inchoation of this new-covenant was most illustrious . . the duration of the new-covenant is also most excellent and illustrious , surpassing every other covenant-expressure . all other covenant-administrations have waxen old and worn away : only this covenant-administration remains still fresh and new , and shall not vanish away till the worlds end. this new-covenant succeeds and supercedes them all : but no other shall succeed or supercede this new-covenant . yea , the new-covenant hath already obtained a longer continuance then any former covenant-administration . for , . gods o covenant-administration from adam till noah , which was longest of them all , lasted but about years . . from noah till abram , about years . . from abram , till the old covenant at mount sinai , precisely years , gen. . , . . from the old covenant at mount sinai , till the death of jesus christ , when the new-covenant commenced , about years . . but from the date of the new-covenant at the death of christ to this present year , . it already hath continued about years . and how many years longer it may continue , till the worlds end , who can tell ? . the determination of the new-covenant-administration will likewise be transcendently excellent and illustrious . for it shall not expire and determine till the worlds end. the world and it shall end together . now the world shall end ; . with christs second coming to judge the whole world , p descending from heaven , in his own and his fathers glory and all the holy angels with him ; . with a q shout of the lord christ himself , with the voice of the arch-angel and the trumpet of god ; with the r resurrection of the dead ; . with the s change of the living , from corruptible to incorruptibility ; . with the t catching up of all the elect , both raysed , and changed , to meet the lord in the air , and to attend upon him , to his dreadful tribunal ; . with christs u convention of all , both elect and reprobate , as well angels as men , before his judgement seat , the elect being set at his right hand , the reprobate at his left ; . with christs x final doom and sentence upon them all , either to everlasting punnishment , or to life eternal , which shall then be executed accordingly ; . with the y passing away of the heavens with a great noyse , melting of the elements with fervent heat , conflagration of the earth and works therein with fire , and dissolution of the whole frame of the present creation . o therefore what a glorious time , what a dreadful day will that be , when this world shall be dissolved , and when this new-covenant-administration shall determine ! ii. hence , none can certainly define or punctually determine how long the interval or space of time for the new-covenants duration shall be . we know when it began , at christs death : but cannot know when it shall end . for it shall last till the end of the world , and who , besides god alone , can tell when the world shall end ? christ said , z — but of that day and hour knoweth no man , no not the angels in heaven , but my father only . we find that even in the apostles times , there a were some temerarious and bold assertors , upon pretence of the spirit , word or letter as from the apostle , that affirmed , the day of christ was at hand : and thereby did shake the minds , and trouble the spirits of the thessalonians . but paul assures them , that day should not come , except there come a falling away first , ( viz. a general apostacy of the greatest part of the christian world from faith , purity of worship , and obedience towards god , in jesus christ. ) and that man of sin be revealed , the son of perdition : ( viz. the romane antichrist . ) and after the apostles daies it went for an oracle among the prophane pagans , that the christian religion should last but years ; whence some christians concluded that the world also should then end . this fond conceit b augustine reports , refutes and derides : and time hath discovered the falshood of it . in the daies of c cyprian , the opinion was , that the world should continue but a while , and the last judgement hastened . in the daies of d lactantius firmianus , which were about years after christ , it was supposed , that the world should last after that but about years . these and many like groundless guesses and uncertain conjectures we finde in ancient and modern writers touching the time of the worlds end and day of judgement : but god having kept this under the seal of his own secret counsels , it is not for us curiously to enquire into e the times and seasons which the father hath put in his own power . f secret things belong to god ; things revealed , unto us and to our children , &c. but till this world end , we shall see no end of this new-covenant . iii. hence , the new-covenant is a far better covenant then the old , as in other respects , so in regard of the date , duration and determination thereof . this new-covenant is better then the old , in other regards : for it is called , g a better covenant ; as being stablished upon better promises ; as being more h strong , profitable and perfect , then the old covenant , which was weak , unprofitable , and made nothing perfect , &c. this new-covenant also is better in this respect , that it continues for ever , from the death of christ till the end of the world : forasmuch as i christ jesus the surety of this covenant , was made an everlasting priest with an oath , whereof god will never repent ; the lord sware and will not repent , thou art a priest for ever after the order of melchizedeck ; by so much was iesus made a surety of a better testament . christs new testament-priesthood is everlasting and unchangeable : consequently the new testament itself is everlasting and unchangeable . the administration of it shall still last till the end of the world : but the substance of it shall continue even in heaven for evermore . therefore this covenant-administration is far better in regard of its continuance , then any that went before . it began when jesus christ , at his first coming , was judged by the world ; and it shall end when jesus christ at his second coming , shall be the judge of all the world . iv. hence , believers under the new-covenant , are , in regard of the terms and continuance thereof , much more happy , then the beleivers that lived under any former covenant-dispensations . for , . the sanction and foundation of this covenant was in the precious blood of jesus christ himself , infinitely beyond all the typical blood of all former covenants . and how much happier are they that have the true blood of christ himself : then they that had only the typical blood of slain beasts ? . the duration of this covenant is longer then in any other as hath been shewed . and duration of mercies enjoyed , still augments the happiness of the enjoyer . . the determination of the new-covenant shall not be till the world determine . and that determination shall be swallowed up in the final consummation of the happiness of all gods true covenant-people . where this new-covenant shall end : there their new kingdom shall begin . v. hence , how comfortable may this be , both to our selves and all our christian posterity , that both we and they from generation to generation shall still live under the administration of the new-covenant . for , this new-covenant under which we live , shall live and last from christs death till the worlds end . therefore , . we and they shall live under the self-same covenant , under which the blessed apostles , the purest primitive churches , and the holy martyrs of jesus christ themselves lived ; who are now triumphant in glory . now what a comfort is it , to be made to sit down with such blessed society in christs new-covenant kingdom ? . we and they shell live under the highest , clearest , fullest , sweetest and every way the most excellent covenant-administration . for all other administrations give way to this of the new-covenant : but the new-covenant administration gives way to none ; shall be last and compleatest of all . and how comfortable is it , that we and ours shall still be under the guidance , blessing , grace and influence of the best and compleatest covenant ? vi. hence , in these last times of the world , no doctrine should be taught , no worship or practise should be entertained , no future events , occurrents or change of things should be expected , in the church of god , which are inconsistent with the new-covenant-administration . why ? because this new-covenant or new-testament-administration , is the only administration of these last times , from christs death till his second coming : and therefore all doctrine , worship , practise and future events , in the church , during this new-covenant , must be conform and agreeable to this new-covenant or new testament , and to the explanations thereof in the books of the new-testament . . no other doctrine should be taught in the church till the worlds end , but the new-covenant-doctrine and truth , in christ exhibited . if any teach not according to this rule : it is because they have no light in them . such doctrine as is not homogeneal to , and founded upon the new-testament , but repugnant thereunto : is but k wood , hay , and stubble , instead of gold , silver and precious stones , and shall be consumed . hence , the doctrines of iudaism , mahumedism , popery , pelagianism , arminianism , socinianism , quakerism , &c. are justly to be rejected when ever they shall be obtruded upon the church , because they are inconsistent with the new-covenant of christ , the rule of all true christian doctrine . . no other worship or practise should be used in the church till the worlds end , but the new-covenant worship and practise . . the new-covenant l worship , is the worshipping of the only true god in jesus christ in spirit and truth in every place according to the tenour of the new testament . therefore it is not lawful to exercise any iewish , mahumedan , antichristian , popish , idolatrous , superstitious , paganish , or false worship , in the church of god : or to m tolerate the same to be done in the church . . the new-testament practise required , is , n to cast away the works of darkness , and put on the armour of light , to walk honestly as in the day , and as children of the light , putting on the lord iesus , &c. to repent , believe in christ exhibited , live by faith in him , walk in love and all upright obedience as the workmanship of god , created in christ iesus unto good works , &c. to o walk as christ walked ; to walk p worthy of god , of his gospel and kingdom , &c. and in a word , to keep truly the q feast ( even all this spiritual festival time of the new-testament ) with the unleavened bread of sincerity and truth , purging out the old leaven of malice and wickedness , ( as the jews typically kept , after their passover the feast of unleavened bread , ) forasmuch as christ our passover is sacrificed for us . . no future events or occurrents in or to the church of god , are to be expected till the worlds end , but what are according to the prophecies , predictions , revelations and nature of the new testament , continuing in force till the worlds end. hence , i. the iewish expectation of the messiah to be hereafter revealed in the flesh , being utterly inconsistent with the new-covenant established by christs death and blood already revealed : is altogether unwarrantable . christ jesus r came in fulness of time to his own people the jews , and they received him not . christ was incarnate and cut off precisely at the time prefixed by daniel's s prophecy . therefore the jews rejecting christ ; rejected , or at least understood not , daniel's weeks . and whatsoever christ shall rise up hereafter under the new testament stablished by the blood of the only true christ , must needs be a false christ and an antichrist . ii. the chiliasts or millenaries expectation of christs personal reign on earth in his humane nature and present glory , with all his martyrs and many saints , for a thousand years together , from the year one thousand six hundred and seventeen , or one thousand six hundred and fifty , or one thousand six hundred ninty four , or at farthest one thousand six hundred ninty five , &c. being inconsistent with the doctrine , prophecies and nature of the new-testament ; ( as divers authors , especially these t here mentioned in the margin have already manifested ) is wholly groundless . for what solid foundation can we have for this thousand years personal reign of christ on earth with his martyrs and and saints , ( which is counted the fifth monarchy ) during this term of the new testament or new-covenant , but from the new-testament it self ? thus i have shewed , what the terms or limits of time proper and peculiar to the new testament are : viz. from the death of iesus christ till the very end of the world . next i shall shew , that this interval or space of time during which the new-covenant or new-testament-administration remains of force , is the most remarkable revolution of time of all other allotted to any covenant-administration foregoing . aphorism ii. the interval , space or revolution of time , from the death of iesus christ till the end of the world , during which the new-covenant-administration continues , is of all other revolutions or intervals of time , during which any other fore-going covenant-administration continued , most considerable and remarkable . for , this interval or space of time during which the new-covenant continues , from christs death till the worlds end , over and beyond all other , . hath most eminent terms and bounds for its beginning and ending . . hath already had the largest prolongation . . doth comprize in its circuit or compass the most admirable events and occurrents by divine dispensation , in and to the church of god. . approacheth most neer , as in contiguity of time , so in excellency of covenant-administration , and the churches condition under it , even unto the supream coelestial perfection of the church triumphant in glory . i. this new-covenant-time hath most eminent terms and bounds for its beginning and ending no foregoing covenant ever had such terms , such a beginning , such an ending . . this new-covenant began from the death of iesus christ , and had its sanction in his blood : as hath been manifested . now , how eminent was this death and blood of christ , and that , in solemnity , dignity , efficacy ! i. in solemnity . great was the u solemnity of the death of sacrifices , when god made covenant with abram . greater was the x solemnity of killing sacrifices and sprinkling their blood , at the dedication of the old covenant at mount sinai : as i have at large explained in opening that covenant . but greatest of all was the y solemnity of christs death and blood-shed , at the sanction and establishment of the new-covenant : who did hang upon the cursed cross , at least six hours together , dying . for , . then , christ miraculously converted z one of the thieves that were crucified with him , assuring him ; this day shalt thou be with me in paradise . one , that none might despair : but one , that none might presume . . then , there was an unusual and preternatural a darkness ●…ver all the earth from the sixth , till the ninth hour . from our mid-day , till about our three of the clock afternoon . the sun it self puts on sables and as it were mourns , to see his maker so shamefully abused . at this darkness dionysius was so astonished , that he said ; b either the god of nature suffers , or the whole fabrick of the world will be dissolved . . then , christ with a loud cry yielded up the ghost , to the centurions conviction , mark . , . . then , the veil of the temple was rent in twain from the top to the bottom , math. . . denoting , christs opening a way into the holiest of all , heaven it self for us by his flesh rent ; and christs accomplishing and abrogating the types and ceremonies by his death . . then , the earth did quake . . then , the rocks did rend . . then , the graves were opened . to shew , that d iesus christ had the keyes of the grave and death , and many bodies of saints which slept arose , and came out of the graves after his resurrection , and went into the holy city and appeared unto many . these were trophies of christs miraculous resurrection . thus , both jews and gentiles ; both godly and wicked ; both the living and the dead : both heaven and earth , were shaken , moved and as it were passionately affected , yea astonished : when iesus christ dyed . what solemnity of death and sacrificing , was ever like this of christs dying and sacrificing of himself for the establishment of his new-covenant ! ii. in dignity . the sacrifices by whose death and blood former covenants were established , were only e bruit beasts or fowls , &c. and therefore , as themselves , so their death and blood , were but very mean and despicable : but this sacrifice of jesus christ himself , by whose f death and blood the new-covenant was dedicated and confirmed , was the supream sacrifice of the son of god. christ is god as well as man : therefore the infinite dignity of his person , made his sacrifice and blood of infinite worth and value , so that it is accounted gods g own blood . in this regard , if all the fowls of the air , and all the beasts of the field , had been put into one sacrifice , and the blood of them all put together : all this would have been as nothing to this incomparable sacrifice and blood of christ. yea if all the men on earth from adam , till the judgement day , and all the angels in heaven , should suffer death for ever : yet this is as nothing to christs suffering of death for a time : christs person being the infinite god , and they but finite creatures ; now betwixt god and the creature ▪ betwixt finite and infinite there 's no proportion . iii. in efficacy . the death and blood of jesus christ incomparably excels the death and blood of all other sacrifices whatsoever in all kinds of vertue and degrees of efficacy . the ceremonial commandment h was disanulled because it was weak , unprofitable , and made nothing perfect : but the bringing in of a better hope did , by which we draw nigh to god. the ceremonial washings , purifications , blood , sacrifices , &c. i could not make the 〈◊〉 thereunto perfect ; could not purge the conscience of the worshippers from sin ; did only k sanctifie to the purifying of the flesh ; did l renew a remembrance of sins every year ; did but m make way into the typical holiest of all on earth : but the death and blood of jesus christ contrariwise was very efficacious . for , . hereby n god was most abundantly satisfied and well-pleased : having no delight at all in any levitical sacrifices in comparison of this sacrifice . . hereby , he o hath obtained for us eternal redemption . . hereby , he p hath wrought the attonement , having reconciled us to god , though enemies , by his own death . . hereby , q we are justified , our consciences purged from dead works to serve the living god , and we being sanctified are for ever perfected , so that our sins shall be remembred to us no more , nor shall there need any more offering for sin . . hereby , he mortifies and subdues our sins and corruptions daily , r our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin . for , he that is dead is freed from sin . . hereby , christ s subdued death , and him that had the power of death , that is the devil , having spoiled principalities and powers , and triumphed over them openly upon the cross. . hereby , t christ entred , not into the holy places made with hands , which were figures of the tr●…e , but into heaven it self , now to appear in the presence of god for us , as our ever-living intercessor and advocate : as also to make way for us , even a u new and living way which he hath consecrated for us through the veil , that is to say , his flesh , into the holiest of all , heaven it self , there to serve and glorifie god triumphantly for ever . here 's saving efficacy indeed in the blood and death of christ , whereby the new-covenant was established . never covenant besides , had such a sanction , such an inchoation . . this new-covenant-administration shall not end till the end of the world , which will be at the iudgement of the great day , the general assize of the world . and that shall be a day of daies , a most famous day indeed , as i have already intimated in eight particulars in the first aphorism . never covenant-administration had such an ending , such a determination . it began with christs humiliation : but it shall end with christs exaltation . it began with christs being judged by the world : but it shall end with christs general judgeing of the world . it began when christ was x once offered to bear the sins of many : but it shall end , when unto them that look for him , he shall appear the second time without sin unto salvation . thus this new-covenant-time hath most eminent terms and bounds for its beginning and ending , beyond all other covenants . ii. this new-covenant-time hath already had ( as hath been shewed ) the largest prolongation . and how far further it may yet be extended till the worlds end ; who knows , but he alone , that y knows , and hath determined , when the world shall end ? iii. this new-covenant-time doth comprise within its circuit and compass the most admirable events and occurrents by divine dispensation in and to the church of god. during the time of former covenants many rare events appeared even under every covenant-dispensation , as hath been manifested : but the admirable and excellent events under this new-covenant far transcend them all , from christs death till the worlds end. shall i briefly point out some particulars ? under and during the new-covenant-administration these among other occurrents come to pass . viz. . the z resurrection of jesus christ on the third day from the dead by his divine power , as the first fruits of them that slept : shewing a himself alive after his passion , to many witnesses , but especially to his apostles , by many infallible proofs , being seen of them fourty daies , and speaking of the things pertaining to the kingdom of god. many b bodies of the saints also which slept arose , coming out of their graves after his resurrection , and appearing unto many in the holy city , were the first-fruits , experiments and trophies of christs resurrection . . the ascension of jesus christ up into heaven fourty daies after his resurrection from mount olivet in the sight of his apostles . for , c while they beheld he was taken up , and a cloud received him out of their sight . and while they were stedfastly looking after him , two angels said to them ; yee men of galilee , why stand ye gazing up into heaven ? this same iesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . . christs d sitting down on the right hand of the throne of the majesty in the heavens . for , god by his mighty power e having raised him from the dead , set him at his own right hand in heavenly places , far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come . and hath put all things under his feet , and gave him to be the head over all things to the church , which is his body , the fulness of him that filleth all in all . . christs f effusion or shedding forth most plenteously and miraculously fifty daies after his death , on the feast of pentecost , the promised holy ghost , received of the father , upon the apostles , in the shape of cloven tongues like as of fire , sitting upon each of them ; so that they were all filled with the holy ghost , and began to speak with other tongues , as the spirit gave them utterance . whereupon the jews then at jerusalem that had come from every nation under heaven , were all amazed , hearing them speak every man in his own language wherein they were born the wonderfull works of god. . the solemn publication of the doctrine of the new covenant in the blood and death of jesus christ , by the apostles , to devout iews out of every nation under heaven , met together by special providence at jerusalem , on the feast of pentecost . peter g in his sermon , preaching iesus of nazareth's life , death , resurrection , exaltation on gods right hand , receiving from the father , and shedding forth the promise of the holy-ghost ; assures them that god had made that same iesus , whom they had crucified , both lord and christ : and therefore exhorts them to repent and be baptized , because the promise , or covenant , was to them and to their children , as also to the gentiles afar off , as many as the lord our god shall call , and consequently to their children . . the wonderfull conversion h of ▪ souls , at the first preaching and publication of the doctrine of the new covenant in christ crucified , as also of many thousands more afterwards by the disciples preaching and miracles : which converts , professing their faith in jesus christ , were i visibly implanted into his mystical body the church by baptism , the initiating token of the new-covenant . . the admirable and exemplary k piety , unity , and community of goods ( because of the present pressing necessities of many believers ) amongst the primitive christians . . christs l giving of gifts to men , as the rich fruits of his ascension ; viz. his bestowing upon his church all his new testament-officers for the guiding of his church ; extraordinary , apostles , prophets , evangelists : ordinary , pastors and teachers and m governments . and for ministring to the necessities of poor and distressed church-members : deacons ; called also helps . . the celestial n vision of steven the proto-martyr , one of the first deacons , full of the holy-ghost ; who , when the jews were now ready to stone him to death for his most zealous seraphical sermon , looking up stedfastly into heaven , saw the glory of god , and iesus standing on the right hand of god. and said behold , i see the heavens opened , and the son of man standing on the right hand of god. this blessed vision supported him against that shower of stones by which he fell on sleep . . sauls miraculous o conversion , as he was in his circuit and career of persecution , making havock of the church of god , by christs own appearing to him from heaven , by a suddain light above the light of the sun striking him down to the ground , and making him three daies blind , and by his speaking to him from his throne of heavenly glory . christ gave him an extraordinary call : whom he had intended for an extraordinary work of the ministry among the gentiles ; wherein p he laboured more abundantly then all the apostles . so that ( as augustine notes well ) he q was sent to the gentiles , of a thief , a shepheard ; and of a wolf , a sheep , &c. . the lords r rejection of the iews upon their contempt of jesus christ and his gospel ; and his conversion of the gentiles , of the world : which is one great branch of the great mysterie of godliness , tim. . . yea , paul , the teacher of the gentiles , highly magnifies this mysterie of christ , which is other ages was not made known unto the sons of men , as it is now revealed by his holy apostles and prophets by the spirit ; that the gentiles should be fellow heirs and of the same body , and partakers of his promise in christ , by the gospel , &c. calls it ; the mysterie which from the beginning of the world , hath been hid in god , eph. . . to . now the man-child , christ mystical , began to be born in the romane world , revel . . , . . the utter destruction of ierusalem ( so s highly commended in scripture . ) by the romane armies , about forty years after christs passion , for the jews horid contempt of jesus christ and his gospel , according to our saviours severe minatory prediction . t when he was come neer , he beheld the city , and wept over it , saying ; if thou hadst known , even thou at least in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes . for the dayes shall come upon thee , that thine enemies shall cast a trench about thee , and compass thee round , and keep thee in on every side , and shall lay thee even with the ground , and thy children within thee ; and they shall not leave in thee one stone upon another , because thou knowest not the time of thy visitation . the lord had affixed his worship to the temple at jerusalem : having put his name there ; and had ordained that there the manifestation of the messiah , and his death should be accomplished , for reconciling man to god. which done , and the son of god being returned into heaven , according to the prophecies , at last that most large and famous city ( as the u centuriators note ) was by the dreadful judgement of god levelled with the ground , and the whole jewish nation dissipated : that it might be evident to all posterity ; . the messiah was exhibited ; . the mosaical state of religion ceased ; . the church of god from among the gentiles was called ; . nor should any sin be more severely punished by god , then the contempt of his son and gospel . . the more pure and regular state of the primitive church and of religion therein , for the first . years after the death of christ , represented by the x measuring of the temple of god , the altar , and the worshippers therein . in this time every thing was more exactly according to sanctuary measure , and scripture-rule . but yet the church , y during this time , was grieveously afflicted , especially with ten cruel persecutions of the heathenish romane emperours , then under the dominion of the dragon the devil , who endevoured to devour the man-child , christ mystical , asson as heshould be born & brought forth into the romane world . this the churhes more pure state : but persecuted under heathenish tyranny . . the more impure irregular state of the successive church and of religion therein , for moneths , or dayes of years , after the first three hundred years , revealed under the type of the z court without the temple left unmeasured , for so long time trodden under foot and profaned by the gentiles , and those prophanations so long also lamented by the a two witnesses prophecying in sackcloth till the seventh trumpet , under which the mysterie of god should be finished . during all which time the church was in her b wilderness condition : though freed from heathenish tyranny , yet afresh exercised with antichristian cruelty ; the ten-horned and two horned beast instigated by the dragon , persecuting her under pretences of christianity . untill the beast should c kill the two witnesses who should lie dead three daies and an half , and then revive immediately before the sounding of the seventh and last trumpet : and then the tenth part of the city should fall , ( that is , rome which then was but the tenth part to what it was formerly , ) even in the same hour wherein the two witnesses revived . during this state of the church the two witnesses ( viz. a small but sufficient number of witnesses to the truth of christ , both ministers and other christians , ) shall carry on and finish their testimony , be slain and revive again . . the lords wonderfull d preserving and reserving to himself a certain select number of . his true church , his virgin-company , in their purity of doctrine , worship , &c. and spirituality of condition : notwithstanding the impurity of these idolatrous , and cruelty of these persecuting times , so sadly lamented by the two witnesses in sackcloth . . christs e deliverance of his church at last out of all these dolefull distresses and calamities , by destroying all her enemies with seven vials of the wrath of god and other judgements poured forth upon them , for their persecuting cruelties . especially these grand enemies , i. the great whore of babylon , viz. rome , rev. ch . . and . ii. the beast and the false prophet with him , rev. . viz. the romane empire and the papacy . iii. the dragon himself , that old serpent the devil and satan , with his gog and magog , rev. . . to the end . . the f first resurrection , during the lords carrying on of the dragons destruction , viz. the corporal resurrection of two sorts of christs peculiar favorites , his martyrs , and pure-worshippers ; to reign with ghrist a thousand years , whilest the dragon is under the chain and judgement of christ. but understand not here christs personal reign on earth : as i have formerly intimated in aphorism i. . the churches g happy condition , after her full deliverance from all these her enemies , and their destruction : in the new heavens , new earth , new ierusalem coming down from god out of heaven , and the new condition of all the citizens inhabiting that new ierusalem . . the calling of the jews and h re-implanting them by faith in their own olive-tree , the church , when once the fulness of the gentiles is come in , that all the elect israel may be saved . their fall and diminution was the riches of us gentiles : how much more their fulness ? — their casting away , was the reconciling of the world : what then shall their receiving be , but life from the dead ? — we have obtained mercy , through their unbelief : that through our mercy , they also may obtain mercy . . the i finishing of the mysterie of god , at the sounding of the seventh trumpet , the kingdoms of this world becoming our lord's and his christs , and he shall reign for ever and ever . and his whole church , in all her elect members , shall be compleated : when we shall k all come in the unity of the faith , and of the knowledge of the son of god unto a perfect man , unto the measure of the stature of the fulness of christ. . the dreadfull l signs of christs coming to judgement , and of the end of the world , viz. i. more mediately , . the darkning of the sun. . the not shining of the moon . . the falling of the stars from heaven . . the shaking of the powers of heaven ; the strong firmament it self , which at last m shall vanish like a scroul , &c. . the n sea and the waves roaring . . and upon the earth distress of nations , with perplexity , mens hearts failing them for fear , and for looking after those things which are coming on the earth . ii. more immediately , the o sign of the son of man in heaven shall appear . what sign , that day will discover . after this sign this immediate harbinger of the great judge , the son of man himself shall be seen coming in the clouds of heaven with power and great glory . these admirable and unparalleld occurrents shall come to pass during this new-covenant's administration . the like are not to be found in any or all the foregoing covenants . iv. finally , this revolution or period of the new covenant's continuance , approacheth neerest , as in contiguity of time , so in exellency of covenant administration , and of the churches condition under it , unto the supream celestial perfection of the church triumphant in glory . . in contiguity of time , this new covenant season approacheth neerest to the heavenly perfection of the triumphant church in glory . for , at the p end of the world , when this covenant-administration shall cease , the compleat perfection of the whole church in glory both of soul and body shall begin : so that this shall immediately succeed that . . in excellency of covenant-administration , this of the new covenant comes neerest to celestial perfection . for , this covenant ( as hereafter in the general inferences will appear ) far excels all that went before , in . clarity , . spirituality , . spiritual liberty , . compleatness , . extensiveness , . efficatiousness , . comfortableness , . durableness , and . gloriousness : and all these are celestial ingredients , which ( among others ) do eminently make up the heavenly happiness and perfection of the triumphant church in paradise . . in excellency of the churches condition under this new covenant dispensation , it comes neerest to heavenly perfection . for , god in his covenant-expressures still proceeded from the more imperfect , to the more perfect , till he at last had brought his church to this new conenant the highest and perfectest federal expressure in this world . and in all this , he had special respect to his churches capacity and condition ; which , under the three first covenants , was only domestical , a family-church ; under the old covenant at sinai , &c. was only national , a national church only of the jewish nation ; but under this new covenant became oecumenical , an universal church throughout all the nations of the world . the church of god in her family-state under the first three covenants , was but in her infancy : in her national-state , was but in her youth ; in both but in her q minority , like an heir under age , under tutors and governours : but in her oecumenical state , she is come to maturity and fulness of age under this new covenant . in her non-age she r received a spirit of bondage : in her full-age a spirit of adoption whereby we cry abba father . now this ripe-age , this full age of the church under the new covenant , evidently approacheth neerest to her compleatest fulness and perfection which she shall have in glory . the apostle , not obscurely , signifies thus much to the new testament-church , saying ; s for ye are not come unto the mount that might be touched , and that burned with fire , nor unto blackness , and darkness , and tempest , and the sound of a trumpet , and the voice of words , which words they that heard , intreated that the word should not be spoken to them any more , &c. — but ye are come unto mount sion ; and unto the city of the living god , the heavenly jerusalem : and to an innumerable company of angels ; to the general assembly and church of the first-born , which are written in heaven ; and to god the judge of all ; and to the spirits of just men made perfect ; and to iesus the mediator of the new-covenant ; and to the blood of sprinkling that speaketh better things then that of abel . so that the churches condition under this new covenant not only far transcends her former condition under the old covenant , and conscquently under all former covenants , in liberty , spirituality , &c. but also becomes very celestial , she having communion with such persons and things as are most celestial . inferences . . hence , behold the wisdom and goodness of god in his covenant-dispensations . every covenant-discovery of the covenants of faith from first to last , rising up to an higher degree of excellency and perfection ; but this new covenant being most perfect and far excelling them all . the lord hath reserved his good wine until now : his admirable new covenant till these latter daies , till our daies . oh , how great goodness hath god kept in store for his people in this last age of the world : that christ promised in all former ages , should be performed only in this , and all those admirable occurrents should ensue upon his performance ! the saints of old t obtained a good report through faith , but received not the promise , ( viz. especially , not christ promised ; christ was not exhibited in flesh unto them , as unto us ; ) god having provided some better thing for us , that they without us should not be made perfect . . hence , all gods people that live under and in these new-covenant times , should set their hearts exceedingly upon this new-covenant-administration , highly to admire and esteem it , judiciously and seriously to consider it . forasmuch , as of all other covenants it is most admirable and considerable ; not only in regard of the nature , matter , form , and end thereof ( as after will in due place appear : ) but also in regard of the revolution or space of time during which it doth continue , as hath been now explained . the magnalia dei , mysteria christi , miraculosa evangelii , & gloriosa ecclesiae , that is , the great things of god , the mysteries of christ , the miraculous effects of the gospel , and the glorious events prepared for the church ; have been , are , and hereafter shall be most eminently transacted and brought to pass in these times of the new-covenant . this new-covenant-time therefore is unto the church , an extraordinary time : before it , there never was since the foundation of the world , such a time . have deep and fixed thoughts upon it ; pry diligently into the bowels and heavenly secrets of it . suck oyl and hony out of this rock . be transformed as it were , into the beauteous image of it . it is the livelyest portraiture of christ : it is the sweetest breathing of the spirit : it is the top-turret of the gospel : it is the richest treasury of u better promises : it is the very center of choisest priviledges : it is the last and best discovery of spiritual ordinances : it is the very suburbs of heaven : and it conducts the church immediately to the glorious presence of iesus christ , and celestial gates of glory . thus far of the new-covenants terms and period of time , from christs death till the end of the world , most remarkable . chap. ii. of the names and general nature of the new-covenant . having thus disclosed the terms and bounds of the new-covenants administration ; when it began , and when it shall end. next consider we , . the names given in scripture to this covenant-expressure . . the general nature of it . the names will not a little conduce to descry the nature of it : and the general nature of it laid open , will afford much light unto all the particular mysteries in it . i offer both in these two succinct aphorisms ensuing , with all possible brevity . aphorism i. in divers respects and considerations this covenant is represented to us in holy scriptures under variety of names : being denominated , . a new-covenant ; . a new-testament ; . the second covenant , or testament ; . a better covenant ; . the everlasting covenant ; . the ministration far surpassing the ministration of the old testament . the four first of these denominations x are expressed in the narrative of this covenant by ieremiah and paul : and give us occasion to add the two last from other scriptures . now because y names fitly given ; do singularly denote and signifie to us the very natures of things ; and are as the shell , which being opened discovers to us the kernel therein comprized : let me a little explain and open these names in order . i. a new-covenant . ieremiah calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a berith chadasha ; the apostle also stiles it b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the english translators in both places render it , a new-covenant . . it is a covenant : that 's more then a bare naked promise . for a promise may be the act of one alone : a covenant properly is the act and agreement of more then one . a promise may be absolute , binding only the promiser : but a covenant properly is conditional : containing in it the mutual and reciprocal terms and conditions upon which the federates contract and agree . the true meaning of this c hebrew and greek word , for covenant , i have already declared : there see . . it is a new-covenant . now i am specially to speak to the newness of it . this covenant is already above years old : and yet it is still new . it is called a new-covenant ; . because , it is a recent and lately established covenant ; a covenant lately , last of all other covenants dedicated . in scripture , late , fresh , recent things , lately done or made , or lately begun : are called new. so , fruit lately brought forth , is called d new fruit ; ioseph of arimethea's tomb lately made , is called e a new tomb ; an house lately builded is called f a new house ; a wife lately marryed , is stiled , g a new wife , &c. so this covenant , being , in comparison of all other covenants of god with man , but lately made and confirmed in the blood of the mediator jesus christ , and the last covenant that ever god made , ( though above . years ago , ) is justly called , a new-covenant . . because , it succeeds , and antiquates or makes old the former covenant , which was given at mount sinai . the apostle intimates this reason , in these wods ; h — in that he saith , a new-covenant , he hath made the first old. now that which decayeth and waxeth old , is ready to vanish away . as the sinai-covenant is counted old , because it gives place to this covenant to succeed : so this covenant is called new , because it supercedes and comes in place of the sinai-covenant . . because , this covenant is another and very divers from that sinai-covenant which it succeeds , sapercedes and antiquates . in scripture phrase , that which is another , divers , or any way different from what was before , is called new. so , other tongues , acts . . are called i new tongues ; another king in egypt , as the septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is called , k a new king ; the command of mutual brotherly love urged by our saviour in another way , not only to love one another as themselves , but to love one another as christ hath loved them , is called l a new commandment ; and elsewhere iohn calls this both an old commandment and a new : old , for the matter and substance , new , for the manner and circumstance of urging it upon them , &c. in this sense , this covenant , being another and a very divers covenant , both from the old covenant and from all that went before ; not in substance , but in circumstance ; not in essence , but in accidents : not in inward constitution , but in outward administration ; is called a new-covenant . for , this new-covenant ( ) is stablished upon new promises , m better promises , then those of the old covenant . . those promises of the old covenant were more carnal and temporal , principally running upon visible outward earthly blessings , as the earthly land of canaan , the outward rest , peace , settlement and prosperity which they should have there , the visible place of worship in canaan , &c. these promises of the new-covenant more spiritual and heavenly , chiefly running in a spiritual strain , about spiritual blessings in heavenly things in christ , the spiritual beauty and glory of his church , and the eternal rest and bliss of the elect in heaven . as in those there was very little mention of spirituals : so in these there is very sparing mention of temporals . . those were made in christ to be exhibited afterwards : these in christ actually exhibited in humane flesh already . . those were more restrictively directed to that one nation of the iews : these are more amply and universally extended to all nations of the gentiles also ▪ ( ) is dedicated with n new blood and death of a new sacrifice , even with the most precious blood and death of iesus christ , the mediator and testator , the sacrifice of sacrifices , once offered up to god to bear the sins of many . hence christ said ; o this is my blood of the new-testament . and the apostle calls christs blood , p the blood of the everlasting covenant . ( ) is written upon new tables . not ( as the old covenant ) in tables of stone , denoting the peoples obdurate , stony , hard hearts : but in the soft , plyant , yielding , fleshy tables of the minde and heart , q i will put my laws into their minde and write them in their hearts . ( ) is published and tendered to a r new people , to the house of israel , and to the house of judah . by these two houses we are to understand both the people of the iews and the people of the gentiles , which should be reduced into one body , and coalesce into one church , under this new-covenant . for , these two houses of israel and iudah , were divided one from the other in the daies of rehoboam , ten tribes revolting from davids house , called the house of israel : two tribes remaining , iudah and benjamin , called the house of iudah . iudah still continued gods people , before , under , and after the babylonish captivity till the daies of christ and his apostles : israel for their great defection from god , and his covenant , were as it were cast off comparatively , ( though god did somewhat acknowledge them ) and were dispersed among the gentiles in assyria , media , &c. so that , under the house of israel , god seems to design and intend the nations of the gentiles : as , under the house of iudah , the nation of the iews , or , by house of israel and house of iudah , he understands the whole church under the new-testament , because anciently the whole church was contained in these two houses of israel and iudah , and the church is called now , the israel of god , gal. . . to this effect this is also interpreted by s others . now this is a new-people , not israel after the flesh , but spiritual israel of iews and gentiles incorporated together into one church under this one covenant : and therefore in this regard it may well be called a new covenant . ( ) is taught to this new people in a new way and manner . not obscurely , darkly , typically , and under a veil of ceremonial types , shadows , &c. as moses spake the old-covenant doctrine to the old israel , having his face all the while covered with a veil : but clearly , plainly , familiarly , and as with open face is this new-covenant doctrine manifested in the face of christ. t — we use great plainness of speech . and not as moses , which put a veil over his face , that the children of israel could not stedfastly look to the end of that which is abolished . but their minds were blinded : for until this day remaineth the same veil untaken away , in the reading of the old testament : which veil is done away in christ. — but we all with open face , beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord. ( ) is applyed and confirmed to the heart by a new spirit of god , viz. by new degrees and new effects of the same spirit 's manifestation and operation . under the old covenant the spirit of god was given but so sparingly , so restrictively , to an handful of people the jews , and in such small measure , and producing so few and small effects ; that it is said , not to be given ; u for the holy ghost was not yet given , because iesus was not yet glorified . but under the new covenant the x spirit was shed forth abundantly , in great variety of graces and gifts , both upon jews and gentiles , beginning at pentecost to be poured forth upon the apostles , and afterwards falling upon private believers . nor is it a spirit of bondage to fear , as under the old covenant , but a spirit of adoption whereby we cry , abba father ▪ with filial confidence and boldness , which is given now under the new covenant ; witnessing with our spirits that we are the sons of god , and sealing us , being the earnest of our inheritance until the possession of the purchased redemption , rom. . , . gal. . , . ephes. . , . ( ) finally , this new covenant is visibly ratified by new covenant tokens , viz. not circumcision and the passover , dark shadows of christ to come afterwards : but y baptism , and the lords supper : clear representations of christ exhibited and come in the flesh already . that of augustines is very apposite here ; z but the first sacraments observed and celebrated by the law , were prenunciative of christ to come : which , when christ had fulfilled by his coming , they are taken away ; and therefore taken away , because fulfilled ; for he came not to destroy , but to fulfill the law : and others are instituted , in vertue , greater ; in utility , better ; in act , easier ; in number , fewer ; &c. and elsewhere ; but in this time after the most manifest judgement of our liberty hath shined out by the resurrection of our lord iesus christ , we are not burdened with the grievous operation of those signs which we now understand : but the lord and apostolical doctrine hath delivered some few , for many ; and those , in doing , most easie ; in understanding , most stately ; in observing , most chaste : as is the sacrament of baptism , and the celebration of the body and blood of the lord. thus , this covenant , being quite another covenant , not in essence and inward constitution , but in accidents and outward administration having wholly a new form and manner of dispensation ; is justly called a new covenant . . because , this covenant doth advance the church of god and members of christ to a new state and condition . under this covenant the church is so reformed , refined , a renewed , and the whole face of all things in the church made new : that effectively it may well be called , a new covenant . as the gracious image of god infused into us is called b the new man : because it renews the whole man. to this effect , this time of the new covenant is called c the time of reformation . which reformation not only corrects and redresses d the weakness , infirmities and insufficiencies of the levitical priesthood , sacrifices , &c. by the better and most perfect priesthood , sacrifice , and ministration of christ , in the church ; but also much more efficaciously reforms and renews every thing in the elect , so that they more fully partake new natures , new minds , new spirits , new hearts , new principles , &c. become e new creatures , walk in newness of life , old things pass away , and all things become new. . because , this covenant was a very unknown covenant , and wholly unheard of by the church of the iews till the dayes of f jeremiah , who first mentions the same prophetically . now things unknown and unheard-of , are called new : as the g athenians and strangers spent their time in nothing else but to tell or hear some new thing ; so the apostles doctrine of jesus and the resurrection ; unknown and unheard of by the athenians , is called h new doctrine . thus , the new covenant doctrine which was to be published both to jew and gentile , to reduce them all in to one body of the church ; is called i a mysterie , the mysterie of christ , which in other ages was not made known unto the sons of men , as it is now revealed to his holy apostles and prophets by the spirit ; that the gentiles should be fellow-heirs , and of the same body , and partakers of his promise in christ by the gospel . . because , this covenant is eminent , excellent , admirable , far surpassing all former covenant-expressures : therefore it may fitly be called a new covenant . in scripture-language choice , rare , eminent , excellent , admirable things , are called new. so k a new name , and my new name , that is , an excellent name ; my excellent name . l a new song : that is a choice , eminent song . new wine , psal. . . as christ said : m i will not drink henceforth of this fruit of the vine , until that day when i drink it new with you in my fathers kingdom : that is , most excellent , admirable wine indeed . see also the word new used in this sense , in ier. . . isa. . , . now this covenant-administration is beyond all foregoing , most eminent , excellent , illustrious , and that in many regards ; as hereafter in the general inferences will appear : and therefore it s a new covenant in this sense . . finally , because this covenant is still to continue recent , fresh , vigorous , new ; and never to wax old or wear away while this world lasts : therefore in a special manner it is called new ; as n the former by reason of its waxing old , and wearing away , is called old. mark the apostles words ; in that he saith , a new covenant , he hath made the first old : now that which decayeth and waxeth old , is ready to vanish away . nor is it unusual with scripture , to stile things new in this sense . as o the new heavens and new earth , which the lord hath promised to create : are so called , not only because of their admirable excellency , and the perfection of their renewed state ; but also in regard of their constant continuance , they shall still remain before the lord ; as it were fresh , vigorous , new , &c. isa. . . for these reasons this covenant may fitly be stiled a new covenant . and unto these reasons certain others may be annexed , out of the learned and judicious p annotator upon the prophet jeremiah . which , because they are solidly and succinctly laid down , and those annotations not in the hand of every one that may peruse this , i have here inserted in the margin . ii. a new testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as it is stiled by luke and paul , reciting the institution of the lords supper ; q this cup is the new testament in my blood ; that is , this wine in this cup is a sign , token , seal , &c. of my blood , by which the new testament is established and confirmed . mathew and mark a little vary the phrase , but not the sense , in their recital of the institution ; r this is my blood of the new testament . and paul elsewhere expresseth this denomination more clearly ; s and for this cause he is the mediator of the new testament , that by means of death , for the redemption of the trangressions that were under the first testament , they which are called might receive the promise of the eternal inheritance . this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diatheke , properly signifies a disposition , or disposal of things : and that either , . foederal , and so it s often translated , a covenant , as heb. . , , , , . and . , . and . . and . . and . . eph. . . cal. . , . and . . or . testamental , and so it s often rendred , a testament , as , cor. . , . heb. . . and . , , , . rev. . . and in the places formerly alleadged . by this greek word , the septuagint in the old testament , and also the penmen of the holy ghost in the new testament , do still render the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith , covenant ; as i have t formerly noted . and this new covenant , hath in it the nature of a testament , as well as of a covenant : and is a testamental-covenant , or a foederal testament . it is called , . a covenant , in respect of god and his people in christ , agreeing therein as foederates upon terms , a testament in respect of jesus christ the testator of this testament . . a covenant , in regard of the foederal manner of agreement : a testament , in regard of the testamental manner of confirmation by the testators death . testamentum , a testament is a law-term originally . lawyers say u it is testatio-mentis , &c. ( .i. ) a testification of the mind or will , which is made upon no fear of present peril , but only upon thought of mortality . every testament is consummated by death , a testament is a mans last disposal or devising of his estate real or personal , according to his own will and pleasure , before competent witnesses , by word or writing : which testament becomes of force when he is dead . in allusion to , and in analogy or proportion with a mans testament , this new couenant is called , a testament . consider we now , . why it is called a testament . . why it s stiled a new testament . . why this new covenant is called a testament . this is from the testamental nature of this covenant , having such analogy , resemblance to , and agreement with a mans last will or testament . for , ( ) as in an humane testament , there is a testator that makes his will or testament ; testator and testament being relatives : so in this divine testament jesus christ himself is testator , heb. . , . and . . mat. . . luke . . ( ) as in an humane testament , the testator is presupposed to be vested with the possession or right of some estate in lands or goods which he doth devise by will ; for he that hath nothing , can give and devise nothing : so in this new testament , jesus christ the testator is presupposed to be fully vested with possession and right of all things , temporal , spiritual and eternal , devised , disposed and bequeathed in this new testament . x god hath made him lord and christ. y — he is lord of all . z — him god hath appointed heir of all things . a — he hath put all things under his feet , and gave him to be head over all things to the church . b — it pleased the father that in him should all fulness dwell . c — the father loveth the son , and hath given all things into his hand . — the father judgeth no man , but hath committed all judgment to the son. and christ after his resurrection testifyed ; d all power ( or , authority ) is given to me in heaven and in earth . ( ) as in humane testaments , the disposal of things is made according to the sole will and meer pleasure of the testator ; no other can impose a testament upon him : so this new testament was made of the meer grace , good will , and pleasure of jesus christ the testator . he of his meer good pleasure , preached the doctrine of this new-testament , mark . , . and . . joh. . , &c. he of his own will annexed baptism and the lords supper ; as seals to his new testament ; mat. . , , . and . . to . cor. . , &c. he voluntarily laid down his life ( no man took it from him , he laid it down of himself ; having power to lay it down , and power to take it up again , john . . ) and shed his blood for the establishment of his new testament to all that are called , heb. . , , . ( ) as by humane testaments men set their houses in order , dispose and settle their inheritance , lands or goods upon wife , children , allies , friends , &c. to be possessed by them after the testators decease : so jesus christ by this new testament e hath disposed and settled upon his spiritual spouse , the church , his spiritual children , members , friends , and called ones all good things for the life present and to come . so that as he is appointed heir of all things : so they are made heirs of god , co heirs with christ. ( ) as in mens testaments there 's usually before witnesses , a signification of their wills in writing , and an obsignation thereof under hand and seal : so jesus christ hath signified his last will and testament in the f sacred scriptures of the new testament ; these books are his testamental-tables ; and he sealeth his new testament , inwardly and privately by his spirit , ephes. . , . rom. . , . outwardly and publikely by baptism and the lords supper , mark . , . mat. . , . and . . to . and his apostles were undoubted witnesses of these things . ( ) as in mens testaments , they are of no force while the testator liveth , but begin to be of force assoon as the testator is dead : so this new testament of christ became of force by and after the death of jesus christ. hence called , g the new testament in his blood . the old testamant had its consummation ; and the new testament its inchoation by the death of jesus christ. and this is a strong argument , why this new covenant should commence from christs death , because it is christs new testament , and therefore began to be of force assoon as christ the testator was dead , heb. . , , , , &c. ( ) finally , as in mens testaments , after the testators death , there 's first an authentique approbation , and then an execution of the testament : so in this testament of jesus christ , there was first a solemn demonstration and approbation of it at the h feast of pentecost , and afterwards an effectual execution of it by the holy ghost efficaciously applying to gods elect all the blessed legacies and bequests of christ in this his last will and testament . . why this new covenant is stiled , a new testament . why it s stiled , a testament ▪ i have shewed : now , why a new testament , will briefly appear . it is called a new testament , in opposition to the old testament , which was made at mount sinai ; even that i first testament , not dedicated without blood . for when moses had spoken every precept to all the people , according to the law , he took the blood of calves and of goats , with water and scralet wooll , and hysop , and sprinkled both the book and all the people , saying , this is the blood of the testament which god hath enjoyned unto you , &c. among all gods covenant-expressures , these two only , viz. the covenant given at mount sinai , called the old covenant , and this new covenant , have the nature of a testament . these two are foederal testaments , or testamental ▪ covenants . these two , being in substance the same , though in accidents divers , had for substance one and the same mediator , one and the same testator , viz. jesus christ : but differently considered . iesus christ promised was mediator and k testator of the old testament , typically and obscurely ; under the types of moses of the death of levitical sacrifices , and of their blood sprinkled , &c. but iesus christ actually exhibited and performed in the flesh is the mediator and l testator of this new covenant , truly and clearly , without types or adumbrations , even by means of his own death and blood , that they which are called may receive the promise of the eternal inheritance . hence , as this is called a new covenant , in opposition to this old covenant : so upon all the same grounds it may justly be stiled a new testament , in opposition to that old testament . for , . it is most lately , last of all established . . it antiquates and revokes the old testament . . it is very divers from that old testament revoked by it . being , ( ) stablished on better promises ; ( ) dedicated with new death and blood of christ ; ( ) written upon new tables ; ( ) tendred and published to a new people ; ( ) taught in a new manner ; ( ) applyed and confirmed to the heart by a new spirit ; and ( ) ratified visibly by new testamental seals . . it advanceth the church and members of christ to a new condition . . it was very strange and unknown till these later dayes . . it eminently excels in many regards the old testament . . and this testament , is never to wax old , to be antiquated or revoked , but still to remain new till christs second coming . all these as they are grounds , why this covenant is called , new ; so are as fit grounds why this testament and last will of jesus christ is called new. iii. the second covenant . this denomination the apostle signifies to us in his explanation of this new-covenant , saying ; m for if that first covenant had been faultless , then should no place have been sought for the second , &c. by the following expressions , in ver . , , . it s evident , that he calls that sinai-covenant the first covenant , and the new covenant , the second . but how can we understand this ; seeing the sinai-covenant was not the first covenant ; gods covenants with adam , noah and abram going before it : nor is the new covenant the second after the sinai-covenant ; gods covenants with david , and with his captives in babylon , coming between them ? answ. there are two things which may be fitly replyed to this objection , for clearing and removing this doubt . . these two covenants , viz. the sinai-covenant , and the new covenant , are the two most illustrious , famous and eminent covenant-expressures among all the rest. for , ( ) these were made with greatest solemnities . ( ) these were tendered to the greatest number of people : the old covenant to the whole national church of israel , the new covenant , to the whole oecumenical or general church gathered out of all nations in the world jewish and gentilish . whereas the covenants with adam , noah , abram , david , were directed but to their particular persons , families and their seed . and the covenant with the captives was tendered to a people comparatively very few in number , very mean , obscure , despicable and inconsiderable in condition , ( ) these two covenants , beyond all other , n were managed with peculiar administrations most remarkably distinct and opposite to each other . the three covenants preceding the sinai-covenant being preparatory and homogeneal in their ministrations to it : the two covenants next following the sinai-covenant being additional explanations of it , and ( as hath been already manifested ) under the same ministration . so that in these regards , these two covenants may be called the first ; and second covenant : because they are the first and second most illustrious covenants ; although in regard of time , and order of discovery , the old covenant was not precisely the first ; nor this new , the second . . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated covenant , in the o said scripture alledged for this denomination , may also as well be rendered testament . for if that first testament had been faultless , then should no place have been sought for the second . and thus the same greek word is often translated testament . as , heb. . , , , , . luke . . cor. . , . math. . . and then the difficulty is easily removed . for these two covenants being the only testamental-covenants , the old covenant was the first testament , and the new covenant , the second testament . iv. a better covenant ; or , a better testament . the greek for this denomination , is rendered both waies . as ; p but now hath he obtained a more excellent ministry , by how much also he is the mediator of a better covenant , which was established upon better promises . and elsewhere ; q — by so much was iesus made surety of a better testament . now this new covenant is called a better covenant and testament in opposition to the old covenant and testament . and this , not in essence and substance : but in accidents and circumstances , viz. . because , it is r stablished upon better promises . the promises of the old covenant were , . more carnal and earthly ; . more obscure , in christ to come afterwards ; . more restrained , to one nation of the jews : as s i have formerly noted . but the promises of this new-covenant are . more spiritual and heavenly ; . more clear and conspicuous in christ come already ; . more extensive and universal , to all nations . . because , it is not an earthly , servile , slavish , terrible dispensation , bringing into communion only with things terrible and terrified , as the old covenant : but an heavenly , free , filial and comfortable dispensation , bringing into a more sweet and happy communion , as t elsewhere i have explained that eminent passage of the apostle , heb. . . to . . because , it was dedicated with better sacrifice and blood , then the old covenant . not u with the typical sacrifices and blood of slain beasts : but with the true sacrifice and blood of jesus christ crucified , most acceptable to god , and most available for our redemption , reconciliation and eternal salvation . . because , it is administred by a better priesthood , even the x perfect , everlasting , unchangable melchizedeckian priesthood of jesus christ himself made priest with the sacred oath of god , whereof he will never repent : not by the imperfect , mortal , mutable , levitical priesthood consecrated without an oath . and therefore hence this new-testament is called a better testament , heb. . , , . and christs better priesthood which makes this a better testament , is called , the bringing in of a better hope , which perfects us ( when the law made nothing perfect , ) and brings us nigh unto god , heb. . . . because , upon all the grounds why it s called , a new covenant , it may also deservedly be counted a better covenant . . because , it hath many excellencies , priviledges and prerogatives above the old covenant , as after will appear in the general inferences : and therefore in all those regards it must needs be a better covenant . v. the everlasting covenant : or , everlasting testament . so the apostle paul denominates this new-covenant ; y now the god of peace that brought again from the dead our lord iesus , that great shepherd of the sheep , through the blood of the everlasting covenant , ( or testament ) make you perfect , &c. but in what sense is this new-covenant everlasting answ. ? this new covenant is everlasting in a double sense ; viz. . absolutely everlasting , so as it shall never know any end , in regard of the primary essence and substance of it . the lord z will be their god , and they his people for ever , even in glory : they shall have his law in their hearts for ever : their sins shall be remembred to them no more for ever , &c. . respectively everlasting , so as it shall last for a long time , even so long as this world shall last ; and shall never have an end , till this world have an end. and thus it is everlasting in respect of the very accidents , circumstances and administration of it : this new testament ministration , by preaching christ crucified , dead , buried , risen , ascended , sitting at gods right hand , and this to all nations : by dispensing the new covenant-tokens , baptism , and the lords supper ; by the new-covenants spiritual way of worship , &c. shall continue till the worlds end. the old testament ministration is called , a that which is done away : the new testaments ministration is called , that which doth remain . vi. the ministration far surpassing the ministration of the old testament . the apostle paul in b divers places entring a parallel betwixt the old covenant given at mount sinai , and this new covenant from mount sion ; doth far prefer this ministration of the new covenant or testament , before that ministration of the old. let me briefly point at them particularly ; . covenant-ministration is a ministration of the spirit : that old-covenant ministration was a ministration of the c letter cor. . , , . ( ) that , being only written in dead letters upon dead stones had no spirit , life and efficacy in it : this , being engraven in the minde and heart by the spirit of god , works many spiritual effects there , as faith , love , &c. ( ) that , literally declared what was to be done , but gave no spiritual ability for doing and performing of it ; this , spiritually furnisheth with ability for performance of what is required . ( ) that , afforded so much letter , so little spirit , that it seemed to be no spirit , but all letter : this , affords so little letter , so much spirit , that it seems to be no letter but all spirit . . this , a ministration of life : that of death , cor. . , . . this , a ministration engraven in the d heart and minde : that , engraven in stones ; in two tables of stone , cor. . . . this , a ministration excelling in gloriousness , in inward unveiled and durable gloriousness : that , comparatively inglorious , having only an outward , veiled and perishable gloriousness , represented by the glory of moses face which was to be done away , cor. . , , , , , . . this , a ministration of righteousness and justification in the e blood of jesus christ taking away sin for ever , that it shall never be remembred or imputed to them any more : that a ministration of condemnation , cor. . . not only in detection of f sin , and denunciation of the g curse ; but also in the h repetition of the levitical sacrifices , which were so far from taking away sin as pertaining to the conscience , that in those sacrifices there was a remembrance again made of sins every year . . this , a ministration remaining : that abolished , and done away , cor. . . . this , a ministration clear , perspicuous , with open face : that , dark , obscure and under a veil of types and ceremonies ; which veil is done away in christ , cor. . . to the end . . this , a ministration most free , filial , gendring unto true spiritual liberty , freedom and adoption in jesus christ ; i if the son shall make you free , ye shall be free indeed ; hence this covenant is , in the apostles allegory , compared to sarah the free-woman : that , a ministration most servile and slavish , gendring unto bondage , resembled unto hagar the bond-woman , gal. . . to the end . . this , a ministration most sweet , comfortable and delectable : that , a ministration most harsh , terrible and intolerable , heb. . . to the end . in all these respects this new covenant ministration did far surpass and excel , that of the old. and under these various denominations the holy scriptures represent the new-covenant unto us . thus of the names given to this covenant . aphorism ii. having thus considered the names : next consider we briefly the nature of this new covenant more generally ; in this aphorism . the nature of this new covenant considered more generally , may be comprized in this or the like description : viz. the new covenant , is gods k last and most l excellent expressure of the covenant of faith , as a new testamental-covenant , m antiquating the old testament-administration , in jesus christ as mediator , surety and testator thereof , n actually incarnate , crucified , dead , buried , risen from the dead , ascended into heaven , sitting at gods right hand , and shedding forth his spirit upon his elect : to and with the o houses of israel and judah , even the whole church in all nations of the world , p from christs death till the worlds end : wherein he promiseth , to q all that shall believe in iesus christ already exhibited , shall repent of their sins , and shall love and obey him in christ as his new-covenant-people ; r to write his laws in their hearts and inwards ; to make them all small and great know the lord ; to be merciful to their unrighteousnesses , and remember their sins no more ; yea to be to them a god , and make them be to him a people , all which he confirmeth ; visibly , by the new covenant's tokens , s baptism and the lords supper ; invisibly , by the operation of the t holy ghost . now the nature of the new covenant , according to this description thus confirmed by scriptures , consists , especially in these few particulars following , viz. . in the order and time of manifestation . the new covenant being the last covenant-expressure of all other . . in excellency of constitution and administration . the new covenant in many respects and degrees far transcending not only the old covenant , but all covenants that went before : as hath been intimated in part , and hereafter may more fully appear . it s an expressure of the covenant of faith , ] herein it agrees in the general nature of it , with all the u covenants of promise foregoing , which were as so many distinct expressures of the covenant of faith. it s the most excellent expressure of the covenant of faith , ] herein it transcends them all , and differs from them all , both in constitution and administration . . in constitution ; for , ( ) it s a x better covenant , stablished upon better promises , in a better mediator . ( ) it s a y better testament , even a new testament antiquating and revoking the old in regard of its legal rigour , rites and gravaminous ceremonies , furnished with better bequests and legacies , and confirmed by the death and blood of the best testator in the world , jesus christ. a foederal testament ; and a testamentary covenant . . in administration ; for , this new covenant beyond all other is administred , ( ) most clearly ; ( ) most spiritually ; ( ) most freely , with greatest spiritual liberty ; ( ) most fully and perfectly ; ( ) most extensively to all sorts of nations ; ( ) most efficaciously , under this covenant , the holy ghost being most plentifully given ; ( ) most comfortably , in the fullest communication of the comforter ; ( ) most durably , even till the worlds end ; ( ) most gloriously , in regard of true lasting inward spiritual glory : as hereafter will be evidenced more at large . . in the new kind or way of doctrine ; more open , plain , full , spiritual , evangelical , &c. touching gods gratuitous blessings in jesus christ the messiah ; not promised , but performed ; not expected for future , but exhibited already ; not to come afterwards , but actually come in the flesh , crucified , dead , buried , risen , ascended , and set down on the right hand of the throne of the majesty in the heavens , heb. . . . in the amplitude , extensiveness and enlargement of the foederates , viz. the new testament church z throughout all nations of the world . whereas all former covenants were limited to particular families , or to that one nation of the jews alone : this is extended not only to the house of iudah , but also to the house of israel ; yea to the universal church in all nations , heb. . . ier. . . . in the peculiar eminency of a covenant-blessings promised , viz. ( ) compleat sanctification of their minds and inwards to be conform to his covenant fully : ( ) eminent and general illumination of their understandings in the knowledge of the lord : ( ) full and final expiation and remission of their sins , and removal of the curse for ever , even perfect iustification , by the sacrifice of christ offered once for all , so that they shall never more be remembred to us , as the sins of the jews were again remembred to them every year ; ( ) the highest covenant-relation possible betwixt god and his creatures , ( ) and b the promise of the eternal inheritance , not in canaan , but in heaven it self . . in the new ratification of this covenant ; outwardly , by baptism and the lords supper ; inwardly , by the new operations of the holy ghost . . finally , in the peculiar duration of this new covenant-administration , viz. from christs death , till the end of the world . for , in this , all former administrations are swallowed up for ever . in these especially the nature of this new covenant or new testament consists ; as the scriptures , and particularly those annexed to the description of the new covenant , do abundantly evince . and therefore the restrictive limitation of the nature of this new covenant , only to three of these particulars , ( as is done c by d. pareus , and after him by d mr. ball , ) is very prejudicial and derogatory to this excellent new covenant . what inferences might be drawn from these two aphorisms in this chapter , will more properly offer themselves hereafter in opening the matter , form , &c. of this covenant : and therefore here they are wholly waved . chap. iii. of the author or efficient ; the occasion , and impulsive causes of this new covenant . having thus viewed , the ( ) terms , ( ) denominations , and ( ) nature of this new covenant more generally : descend we now to the opening of this new covenant , more particularly ; as touching , . the efficient cause ; . the foederates , or parties to this covenant ; . the matter ; . the mediator , surety , and testator ; . the form ; . the end , or intended scope of this new covenant . these more general and remote considerations afford much light to this new covenant : but these more particular and neer considerations will yield much more . the efficient cause of this new covenant , will best be discovered by notice-taking of these two things especially , viz. . who was the efficient cause or author of the new covenant . . upon what occasions and impulsives this new covenant was authorized . these shall be briefly and plainly resolved in two distinct aphorisms , viz. aphorism i. the lord god , viz. god the father , in the son iesus christ , by the holy ghost is the sole efficient cause or author of this new covenant : promising it of old , establishing it in fulness of time , and applying it in due time to his called people . in this aphorism ( that i may a little explain and confirm it ) two things are intimated to us . . that , god , father , son and holy ghost is sole author of the new covenant . . how god acteth unto the effecting or authorizing of it . both these are to be cleared . i. that , the lord god , viz. god the father , in the son iesus christ , by the holy ghost is sole efficient cause or author of the new covenant , may divers waies be evinced . as , . by the express testimony of holy scriptures . the scriptures testifie , . that , god promised to make this new covenant , and peculiarly appropriates it to him as his work ; e behold the daies come ( saith the lord ) when i will make a new covenant , with the house of israel , &c. — this is the covenant that i will make with the house of israel , after those daies saith the lord , &c. in that he saith ; i will make a new covenant , he excludes all others , and declares himself the only author of it . . that , jesus christ , as testator , is author of this his new testament , confirmed and compleated by his own death and blood . f — and for this cause he is the mediator of the new testament , that by means of death for the redemption of the transgressions that were under the first testament , they which are called might receive the promise of eternal inheritance . for where a testament is , there must also of necessity be the death of the testator . for a testament is of force after men are dead : otherwise it is of no strength at all while the testator liveth . here the apostle shews that jesus christ the mediator , is also testator of the new testament , making it of force ( as men their testaments ) by death . and who can be author of any testament , but the testator himself ? . that , the holy ghost also made this new covenant , and the benefits thereof in christ , known to the church : g — for by one offering he hath perfected for ever them that are sanctified . whereof the holy ghost also is a witness to us ; for after that he had said before , this is the covenant that i will make with them after those daies , saith the lord : i will put my laws into their hearts , and in their minds will i write them , &c. and the holy ghost making this new covenant known , revealing it by his own authority to the prophet , must needs be the author of it . . by the plain current of the new covenant it self . for therein the promises are uttered by the lord himself in the first person , as from himself , saying , h i will put my laws into their mind , — i will be to them a god , — i will be mercifull to their unrighteousnesses , and their sins and their iniquities will i remember no more . now , the same lord god , that promiseth to perform the new covenant blessings himself , he must needs be sole author of the new covenant . . by the form or name in which baptism , the first new-covenant-token , is to be administred , by christs own appointment after his resurrection . i go ye therefore ( saith he to the . apostles ) and disciple ye all nations , baptizing them in the name of the father , and of the son , and of the holy ghost : teaching them to observe all things whatsoever i have commanded you , &c. why , in the name of father , son and holy ghost ? but , partly because baptism is to be dispensed by warrant and authority of all these three . partly , because all the new covenant benefits , signified , sealed and convayed by baptism are from all three . partly , because the restipulation and foederal obligation of the baptized , in regard of faith , repentance , and all other new covenant duties conditioned , is to be made to all the three persons in the blessed trinity . now if the lord god , father , son and holy ghost , be sole author of baptism , and of the benefits thereof , which is the new-covenant-token : consequently he is sole author of the new covenant it self . who can authorize the covenant-token , but the author of the covenant ? . by the joynt undertakings of the three most sacred persons , father son and holy ghost in this new covenant . they joyntly undertake to perform all new-covenant-blessings to the foederates : but yet in their own peculiar order and proper way of working , which is ( k ) according to the order of their subsisting . the father eternally subsisteth first in order , of himself , mat. . . iohn . . not begotten , nor proceeding : the son eternally subsisteth from the father , second in order , being eternally and ineffably begotten of the father , heb. . , . iohn . . and . . and . . the holy ghost eternally subsisteth from the father and the son. the third in order , proceeding eternally and unconceivably from the father and the son , iohn . . and . . according to this order of their subsisting , is their order of working : as the apostle intimateth ; l — to us there is but one god , the father , of whom are all things , and we in ( or , for ) him ; and one lord iesus christ , through whom are all things , and we through him ; and proportionably , one holy ghost by whom are all things , and we by him . and elsewhere he shews that our access to god is answerable to this order ; m — for through him ( viz. the son jesus christ ) we both have an access by one spirit unto the father . now in this new covenant ; i. god the father undertakes , . to be a n covenant-god and father in jesus christ his only son , unto all that shall truly believe , repent and obey him as his people , accepting them as his covenant-people , and adopting them as his sons and daughters into his family . . to bestow jesus christ upon them ( who was given up freely for them , rom. . . ) as their al-sufficient saviour and redeemer : making him unto them , wisdom , and righteousness , and sanctification , and redemption , john . . ephes. . , , , . cor. . . . to confer the holy-spirit upon them , luke . . ephes. . , , . . to be the iustifier of him that believeth in iesus , rom. . , , . . to bless them with all spiritual blessings in heavenly places ( or , things ) in christ , ephes. . . tit. . , , , , &c. ii. god the son undertakes , . to redeem his elect sheep , and make them free indeed , from sin , curse , wrath , and condemnation , by the invaluable price of his own death and blood , iohn . , . heb. . , , , , , &c. and . , . pet. . , , . eph. . . act. . . tit. . , . iohn . . . to rescue them actually and effectually from the power and tyranny of sin , satan , &c. bringing them unto everlasting reconcilement to , and favour with god , acts . , . rom. . , , , . cor. . , . . to be the material mean o of their righteousness , justification , and spiritual cleansing from the guilt of their sins : that they may be the righteousness of god in him , cor. . . . to give them eternal life , and to preserve them so securely that they shall never perish , nor shall any pluck them out of his hand , john . , , . . to be their way unto the father , that now they may enjoy him graciously , iohn . . ephes. . . being acceptable to god through him in all their spiritual sacrifices , pet. . . and that hereafter they may come by this new and living way to enjoy him gloriously in heaven it self , heb. . , , &c. iii. the holy ghost undertakes for these redeemed of christ jesus . . to p cleanse and sanctifie them , by purging them from their sinful defilements , and repairing the image of god in them . . to lead , act and guide them , as the children of god , into all truth , and in all the waies of god ; that they may walk in , and after the spirit , rom. . . john . . rom. . . gal. . . . to strengthen them with all might in the inner man , eph. . . helping all their infirmities , especially their prayer-infirmities , enabling them with groans unutterable to cry abba father , rom. . , , . to assure them , as a witness , seal and earnest , of their sonship and good spiritual estate towards god , rom. . . eph. . , . . to continue and abide in them , as their comforter , supplying christs absence for ever , untill we come where he is to behold his glory , iob . , , . and . . those and such like new covenant-benefits god the father , son and holy ghost undertakes to perform to the foederates with them in this new covenant ; and therefore god alone is author and primary efficient of this new covenant . for who can perform or make good this covenants benefits but he that made the covenant ? . by the joynt influence and concurrence of the whole trinity unto all works ad extra , that are without the trinity . according to that known maxime , q the works of the trinity without are individed . the works of the trinity within themselves , as to beget , to be begotten , to proceed , are so proper and peculiar to one person , as they are not nor can be belonging to another : but the works of the trinity without themselves , as decree , creation , providence , &c. ( among which also covenant-making is one ) are common to all the persons , they all act therein , but in their peculiar way of workking proper to each person . the father acts of himself through the son by the spirit ; the son from the father by the spirit : the holy ghost from the father and the son. r the son can do nothing of himself , but what he seeth the father do : for whatsoever he doth , those also doth the son likewise . therefore if god the father , or son , &c. be author of this new covenant : then all the three persons consequently must needs be authors of it ; viz. god the father , in and through his son jesus christ , by the holy ghost . ii. that , the lord god , father , son and holy ghost do act unto the effecting of this new covenant , especially three waies : viz. . of old , promising it ; . in fulness of time , establishing it ; . in due time , applying it to his called people . all the three persons do joyntly concur in every of these three acts. but yet so , as that the fathers influence and activity doth chiefly appear , in promising this covenant of old ; the sons in establishing it in fulness of time ; the holy ghosts , in applying it efficaciously to gods called in due time . . god the father promised this new covenant of old , by the prophet ieremiah . s behold the daies come saith the lord , that i will make a new covenant with the house of israel , and with the house of judah , &c. herein the lord promised long aforehand that he would make a new covenant with israel and judah . this promise was revealed by the lord to ieremiah ; and by him to gods people when they were in their babylonish captivity : as the t context shews abundantly . the old covenant was not sufficiently comfortable and supporting to them in their deep distresses in christ promised : god therefore promiseth to them in after times a new covenant , more effectually comfortable in christ exhibited . but this promise of making a new covenant , had not its accomplishment till the death of christ. so then , the lord was the principal efficient or author of this new covenant , contriving it by his infinite wisdom , and revealing the promise of it , to the prophet ieremiah , and by him as his instrument unto his people . . god the son iesus christ established this new covenant in fulness of time by his death and blood , and this he did u as mediator , surety , and testator of this new testamental-covenant , or foederal testament . upon which account also the same night wherein he was betrayed , he annexed the lords supper as a visible seal to this new covenant , saying ; x this is my blood of the new testament which is shed for many for remission of sins . hereby intimating that this new covenant was dedicated and solemnly stablished in the blood of jesus christ himself : as the old testament formerly y was dedicated and stablished with the typical blood of sacrifices , moses saying ; z behold the blood of the covenant which the lord hath made with you , &c. or as paul alleadgeth it ; this is the blood of the testament , which god hath enjoyned unto you . . god the holy ghost in due time actually and effectually applieth unto the called of god this new covenant , with all the benefits thereof . . that the new covenant and benefits thereof are effectually applyed to them that are called ; is evident . partly , by that of pauls ; a — and for this cause he is the mediator of the new testament , that by means of death , for the redemption of the transgressions under the first testament , they which are called might receive the promise of eternal inheritance . partly , be that of peters on the day of pentecost ; b repent and be baptized every one of you in the name of iesus christ , for the remission of sins , and ye shall receive the gift of the holy ghost : for the promise is to you and to your children , and to all that are afar off , even as many as the lord our god shall call . here its plain , that the gift of the holy-ghost , and the promise of the eternal inheritance , are the promised benefits of the new covenant , forasmuch as both these promises , though made of old , yet are now confirmed by , accomplished in , and digested into the new covenant : and that these benefits are actually received only by them that are actually called . . that now they that are actually and effectually called , are so called by the holy spirit of god , and that ordinarily by the gospel-truth and word preached : is plain also . for , paul tells the thessalonians . c — god hath from the beginning chosen you to salvation , through sanctification of the spirit and belief of the truth , whrreunto he called you by our gospel , to the obtaining of the glory of our lord iesus christ. here the apostle evidenceth their election , by their effectual vocation : their effectual vocation is described ; partly , by the causes whereby it is wrought ; viz. . efficaciously and inwardly , by the sanctification of the spirit ; . instrumentally and outwardly , by the gospel preached . partly , by the last term , end or issue whereto their calling tends ; viz. obtaining the glory of christ , that is conformity to and communion with christ in glory . the holy ghost then is the immediate efficient cause of effectual calling : and by effectual calling the new testament and the benefits thereof are applyed actually and effectually . therefore they are actually and effectually applyed by the holy ghost . inferences from this , and the next aphorism , shall be laid down together . aphorism ii. the lord god , father , son and holy-ghost , took occasion , from his own peoples afflicted condition , the old testaments i●…sufficiency , and the greatness of mans misery , to promise , establish , and apply this new covenant to them that are called : of his meer grace , in and for the merit of iesus christ. in this aphorism are expressed , . the occasion ; . the impulsive or moving causes inclining god to make this new covenant . i. the occasion which god took of promising , establishing and applying this new covenant , is threefold . the first more peculiarly concerning his people the jews . the second properly respecting the nature of the old covenant . the third generally referring to mankind . . the afflicted condition of gods own people the iews . when god first revealed his purpose and promise to ieremiah , of making a new covenant in after times with israel and judah ; at that time both israel and iudah were under great affliction and distress . iudah was in sad d captivity in babylon where they were as dead dry bones in their graves , when this new covenant was first pormised , ier. . , &c. with the context before and after . and israel long before that , had been carried captive into e assyriah by shalmanesar king of assyriah , and were placed in halah and habor and the cities of the medes , because they transgressed gods covenant ; and there they remained in thraldom among the gentiles : nor read we of their return , till iudah returned out of babylon , when f probably some of israel returned also , as i have heretofore observed in opening gods covenant with the captives in babylon . this was the distressed condition of israel and iudah : against which the lord having propounded many promises of their deliverance thence , of their reduction into , and prosperity in their own land , of their union again as at first under david into one nation and one kingdom , &c. to which effect he at that time made a covenant with his captives , for their support and comfort ; g at last , that he might advance their consolations beyond all their tribulations , he promiseth that the daies should come , wherein he would make a new covenant with the house of israel , and the house of judah , ier. . , , , . hereby intimating to them , that they were not only to look at the present covenant and promises tendered to them for their comfort : but that they were to look further beyond this , to the new covenant which should be made in after daies with them in jesus christ exhibited , who should redeem them from the bondage of sin , satan , death , wrath , curse , hell , &c. infinitely worse then the bondage of babylon ; and upon this covenant they should principally ground their comforts and hopes , in all their adversities . that covenant assured them of their reduction from babylon to canaan : this of their reduction from sin , death , hell , &c. unto heaven . god would have his afflicted to be strongly and abundantly comforted : therefore over and beyond all other promises , he promiseth in after daies to make with them a new covenant . this was the first and most immediate occasion . . the old testament's , or old covenant's insufficiency , weakness , unprofitableness and imperfection , was another occasion of the lords establishing this more sufficient profitable and perfect new covenant . this the apostle notably declares to us , saying ; h — there is verily a disanulling of the commandment going before , for the weakness and unprofitableness thereof . for the law made nothing perfect : but the bringing in of a better hope did ; by the which we draw nigh unto god. and yet more fully afterwards ; i — he is the mediator of a better covenant , which was established upon better promises . for if the first covenant had been faultless , then should no place have been sought for the second . but finding fault with them , he saith ; behold the daies come saith lord , when i will make a new covenant with the house of israel , and the house of judah : not according to the covenant that i made with their fathers , &c. god in covenant-making still proceeded from the more imperfect , to the more perfect ; and at last to the most perfect . in the old testament there was much imperfection and insufficiency : it made nothing k perfect , as pertaining to the conscience : having but a shadow of good things to come . it required duty , but furnished not with ability for it : hence , the foederates continued not in it , but brake it , thereby bringing gods displeasure upon themselves , cor. . , , , . heb. . , , . hereupon god took occasion to establish a better covenant , even this perfect new covenant in the blood of christ , ( who l by one offering perfected for ever them that are sanctified ; ) which covenant not only requires duty , but also ( being not ingraven in stones , but m written in the minde and heart ) furnisheth the foederates with ability for performance ; and at last n gives entrance by christs new and living way into the holyest of all , heaven it self . . the greatness of mans misery under sin , death and the wrath of god , was another occasion of this new covenants establishment and application . the greatness of mans spiritual misery under sin , death , &c. is abundantly set forth in the scriptures . see rom. . , , . & . . & . . to . ephes. . , , . tim. . . acts . . gal. . . and many like passages . this greatness of mans spiritual misery can be removed by no other remedy in the world , but only by the meritorious death and mediation of our lord jesus christ , becoming sin , and being made a curse for his elect , that they might become the righteousness of god in him , and be redeemed from the curse , acts . , . rom. . . cor. . . gal. . , . no other covenant represents christ actually sacrificed , and his blood actually shed for us , but only this new covenant , which was stablished in his blood , ( former covenants representing christ and his blood only in promises and types , as to come afterwards . ) math. . . heb. . , , , . & . . to . whereupon , all other former covenants of promise being herein imperfect and defective , god took occasion to bring in this new covenant , swallowing up all former covenants , and actually exhibiting a full and perfect remedy against mans sin and misery in christ crucified . o how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works , to serve the living god ? and for this cause he is the mediator of the new testament , that by means of death , for the redemption of the transgressions that were under the first testament , they which are called might receive the promise of eternal inheritance . not only the sins under this new covenant , but those also under the old covenant that first testament , are p not purged away but only by the price of christs redemption performed in stablishing this new covenant . thus q mans deep sin and misery occasioned gods great new covenant-remedy . had not man sinned ; christ had not suffered : had not man brought himself under the curse ; christ had not been made a curse to redeem him from it , &c. thus of the occasion of this new covenant . ii. the impulsive or moving causes , inclining the lord to promise , establish or apply this new covenant ; were not any thing at all in the iews or gentiles , to whom this covenant is extended , but only his own meer grace and good pleasure , and the meritorious mediation of jesus christ. this thing therefore may be cleared , . negatively , . affirmatively . . negatively ; that there was nothing at all in jews or gentiles , to whom this new-covenant is extended , moving or inclining god by way of causality , to promise , establish or apply this new covenant unto them : is very evident . for , ( ) the iews , to whom the promise of gods future making a new covenant was first revealed by ieremiah from the lord , ( though they were at that time gods own and only covenant-people , yet ) had nothing at all in themselves of worth or dignity , that might move the lord to reveal this promise to them , or afterwards to establish it for them . for , . their ftahers were , in gods first promise of making a new covenant , r found fault withall as a covenant-breaking people , that continued not in gods covenant , and therefore god regarded them not . and themselves are taxed for being polluted with idolatry , like their fathers , ezek. . , , . compared with ver . . to . dan. . . to . so that neither their fathers nor they themselves had any worth in them , which might move the lord to promise a new covenant to them . . these captive jews had nothing in themselves inviting and inclining god to make his uncaptivating covenant with them when they were in babylon ; s — i do not this for your sakes o house of israel , but for mine holy name 's sake ; — not for your sakes do i this , saith the lord god , be it known unto you ; be ashamed and confounded for your own waies o house of israel : much less could they have any motives or impulsive causes in themselves inclining god to promise the new covenant , which is a far more perfect and excellent covenant-expressure then that , or any that went before . ( ) the gentiles , ( who at that time when this new-covenant was first promised , t were afar off from god , were not his people , had not obtained mercy , were dead in trespasses and sins , were without christ , being aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world ; ) were much more destitute then the jews of all worth and excellency in themselves , which might move god to promise or stablish this new covenant with them . . affirmatively ; that , the lord 's own meer grace , and the meritorious mediation of iesus christ , were the sole impulsive causes moving and inclining him to promise , stablish and apply this new covenant to his called of jews and gentiles : is also very apparent . for , ( ) the meer grace and good-pleasure of gods will is evidently hinted in the tenour of this new covenant to be the inward impulsive or moving cause of his promising and making of it . he saith ; u — the daies come when i will make a new covenant ; — but this is the covenant that i will make with the house of israel after those daies ; — i will put my laws into their hearts , 〈◊〉 in their minds will i write them ; — i will be to them a god ; — i will be merciful to their unrighteousnesses , and their sins and iniquities will i remember no more . here the lord saith ( i will ) seven several times in the tenour of the new covenant , and gives this still as the ground or motive why he made this new covenant , because so it is his meer will and pleasure . he fetches all impulsives from himself , from his own free love , rich grace , and meer good-pleasure of his will , for making this new covenant . i have formerly shewed , that even his covenant of works with man before his fall was originally of grace , ex gratia favoris , of the grace of gods favour , which the innocent creature could not deserve ; and that gods covenant of faith with man since his fall , in all the foregoing discoveries and periods of it , was originally of grace much more , viz. ex gratia commiserationis , of his meer grace of commiseration and pitty , the sinful creature deserving the quite contrary : now therefore consequently , this new covenant , the height , perfection and accomplishment of all covenants , must needs be of grace , of favour and commiseration most of all . in this fullest expressure of covenant , is gods fullest expressure of grace , mercy and love. under former covenants god made some discovery of his grace , mercy , love , loving kindness , &c. adam had a promise of mercy in the x seed of the woman against the serpent ; noah and his family y found foederal favour in gods sight , to be saved , when all the world was drowned ; abraham z was taken into covenant with god , and justified by faith without the works of the law ; israel , though the fewest of all people , were brought into covenant with god , who loved them , because he loved them , being merciful to whom he would be merciful , and proclaiming himself gracious , merciful , long suffering , abundant in goodness and truth , forgiving iniquity transgression and sin , deut . , , . exod. . . and . , , , . david brought into special covenant with god , confessed ; a o lord , for thy servants sake , and according to thine own heart , hast thou done all this greatness , in making known all these greatnesses ; and the captive-iews were brought into covenant with god and partakers of his promises , b not for their sakes , but for his holy names sake . thus god expressed his grace , mercy , love , &c. in all these former covenant-administrations . but come now to this new covenant , excelling the rest as far as the light of the sun excels the like of the moon , and then see what transcendent discoveries of divine grace , mercy , love , &c. are made there . . when it speaks of gods free-grace , how is grace exalted ! saving grace , ephes. . , . riches of grace , ephes. . . exceeding abundant grace , tim. . . the exceeding riches of his grace , in his kindness towards us , through christ iesus , ephes. . . the glory of his grace , ephes. . . . when it mentions gods mercy , how is mercy magnified ! c — it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . — therefore he hath mercy on whom he will have mercy , and whom he will he hardneth . d — not by works of righteousness which we have done , but according to his mercy he saved us , &c. e — god , even the father of our lord iesus christ , is the father of mercies , and god of all comfort , &c. f — but god , who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sins , hath quickned us together with christ ( by grace ye are saved ) and hath raised us up together , and made us sit together in heavenly places in christ iesus : g — he will be mercifull to our unrighteousnesses , and our sins and iniquities will he remember no more . . when it speaks of his and christs love to sinners , how is love omnified ! h — his great love wherewith he loved us . i — god so loved the world , that he gave his only begotten son , that whosoever believeth in him , should not perish , but have everlasting life . k — he that spared not his own son , but delivered him up for us all : how shall he not with him also freely give us all things ? and elsewhere iohn admires gods familiar sweet fatherly love to us in christ , saying ; l behold , what manner of love the father hath bestowed upon us , that we should be called the sons of god , &c. and of christs love , it is said ; m — who loved us , and washed us from our sins in his own blood . n — greater love hath no man then this , that a man lay down his life for his friends . but — when we were without strength , in due time christ dyed for the ungodly . for scarcely for a righteous man will one die : yet peradventure for a good man some would even dare to die . but god commendeth his love towards us , in that while we were yet sinners , christ dyed for us . o — i bow my knees unto the father of our lord iesus christ , — that christ may dwell in your hearts by faith , that ye being rooted and grounded in love , may be able to comprehend with all saints , what is the breadth and length , and depth , and height : and to know the love of christ which passeth knowledge , that ye might be filled with all the fulness of god. p philosophy hath but theee dimensions , length , breadth , depth : but here paul ascribes four dimensions to the love of christ , adding height . he would have us know that christs love is beyond all dimensions ; as it is beyond all knowledge and comprehensions . christs love hath length in it ; because q he loves his elect from eternity to eternity : hath breadth in it ; because it is extended not only to the jews , but also to r all the nations of the gentiles , far and neer : hath depth in it ; because , s love brought him as low as earth , as low as grave , as low as hell , becoming a man of sorrows , a crucified dead and buried man , and a conflicter with the powers of darkness for our sakes ; that we may be spiritually quickned , at last corporally raised and eternally redeemed : and beyond all these ordinary dimensions christs love hath in it an height also ; because he hath t ascended up far above all heavens , that he might fill all things , be our everlasting advocate with the father , prepare a place for us , and take us home at last to himself , that where he is we may be also , to behold his glory , & enjoy him for ever gloriously . this the free-grace , mercy , love and goodness of god is displayed most oriently , magnifically , and illustriously in the new covenant . and this richgrace and love of god to us , was the sole inward impulsive cause , ( the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) moving him to make this new covenant . ( ) the meritorious mediation of iesus christ was , ( the only causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the sole outward impulsive or moving cause of gods making this new covenant , and making it good to his foederates . for , . all the u pro●…ises of god in christ are yea , and in him amen . he speaks not of gods promises made to man before , but after his fall. all such promises , especially and principally the promises of the new covenant , are in christ yea , and in him amen . that is , they are in him certain truth , yea : not an uncertain , doubtfull , yea and nay : and in him they are assurance , or firm ground of assured dependance , amen . or , according to the divers reading the greek , x wherefore also through him let them be amen : that is , let us , let the church assent and subscribe to this truth and certainty of god promises in christ. calvin , y prefers this latter interpretation , and reading . now how are all the promises of god , yea , certain truth ▪ in christ ? answ. divers wayes ; ( ) partly , in that jesus christ ( yesterday , to day , and ever the same , heb. . . ) is the principal mysterie and matter of the promises . one way or other they all tend to him , terminate in him , and center themselves upon him . he being still yea , and amen ; the promises in him are still yea , and amen also . ( ) partly , in that jesus christ , as he is the chief matter , so he is the chief object to and with whom , and the great motive in and for whom he makes his promises and covenant . the covenant of faith and the promises thereof , are first made with and to christ , and then to all his spiritual seed in him and for his sake , as hath been z formerly proved . ( ) partly , in that the covenant of faith , but especially this new covenant and the promises thereof , have their assured foundation , firm establishment , and unalterable ratification or sanction , in the death and blood of jesus christ the mediator , surety and testator thereof , gal. . . heb. . , , . and . . ( ) partly , in that none can have gods covenant and promises savingly theirs indeed , effectually communicated to them and accomplished in them , till they actually become christs . a and if ye be christs , then are ye abraham's seed , and heirs according to the promise . that is a good note ; b — as christ is the same in gods promises which are unchangable , so are all such promises touching our salvation , yea , that is , truth ; and amen , that is , assurance ; for so much as god in the new covenant maketh no promises of salvation , nor fulfilleth any , but in christ , and by christ. . remission of sins for ever , so as to have them remembred by god against us no more ; and redemption from the curse due for sin , that the blessing of abraham might come upon the gentiles through iesus christ , that we might receive the promise of the spirit through faith ; ( all which are the proper benefits of the new covenant , ) are meritoriously procured onely by the death and mediation of jesus christ , heb. . . to . gal. . , . consequently christs meritorious mediation , procuring for us these new covenant mercies from god , is also the moving and procuring cause of the new covenant it self . . jesus christ brings us to be gods covenant-people and children by faith ; c — for ye are all the children of god by faith in christ iesus : consequently jesus christ and 〈◊〉 merit is the motive why god makes , and makes good this new covenant to us , assuring us of this highest covenant relation to god. thus the efficient cause or author , the occasion , & impulsive causes of this new covenant have been unfolded & cleared in these two aphorisms : now condsider a few inferences from them both together . inferences . i. hence , the new-covenant , thus authorized and erected , thus promised , established and applyed by god father son and holy ghost , must needs be an exceeding wise , holy , faithfull , gratuitous , and righteous covenant . . an exceeding wise covenant . for , it s contrived by d the only wise god , and by the joynt counsel of the whole trinity of the blessed persons in the godhead . the e father of lights ( even of all lights , natural , spiritual , and celestial ) hath clothed it with the beams of his light and brightness : the son , f the wisdom of god in whom are hid all treasures of wisdom and knowledge , hath imprinted his wisdom upon it : the holy ghost , that g spirit of truth , wisdom and understanding , hath secured it from all errour and folly . every covenant of god is wise : but this new covenant is eminently wise . for , . the defects of all former covenants are fully supplyed in this . . the wisdom and perfections of all former covenants are digested and moulded into this . . compleatness of provision for sinners salvation is comprized ultimately in this both for jews and gentiles : no other being to succeed and vacate it till the worlds end . . the brightest h glory of divine wisdom in the face of iesus christ shines out most clearly in this . . by this new covenant the foederates are assured of more saving i wisdom and general knowledge of the lord then in all former covenants . . and by this new covenant the lord hath so fully provided for the peace and consolation of a poor bruised , wounded and broken-hearted sinner , that no temptations , scruples or objections can assault him , but by the help of this new covenant skilfully improved , they may be resisted and removed . . an exceeding holy covenant . it is very pure , holy , and seperate from all sinfull pollution , not onely in regard of the foedederates , matter , form and end thereof , which are very holy , but especially in regard of the author and mediator thereof which are k most holy . the lord is l — holy in all his works : especially in his spiritual works , such as are his covenant-contrivances . the most holy god imprints an holy character upon every ordinance that comes out of his hand . . an exceeding firm and faithfull covenant . for , . the author of it is the m most faithful and unchangeable god , who cannot lie , will not repent , and with whom is no variableness nor shadow of turning . . the n surety , mediator and testator of it is jesus christ , who hath established it by his own death and blood , past all revocation or alteration . . and the applyer of it is the spirit of truth : abiding in the faithful for ever , io●… . . , . thes. . , . acts . , , . . an exceeding gratuitous covenant . being bottomed or grounded upon nothing , procured by nothing at all in man , jew or gentile : but wholly flowing from the fountain of gods rich free-grace , according to the meer good pleasure of his o will ; as hath been shewed . . and lastly , this new covenant is most righteous and equall . forasmuch as it is established upon christs meritorious mediation . p whereby gods justice is fully satisfied for mans sin by a full price paid ; as well as the sinner q redeemed from sin and misery , and restored to divine favour , by jesus christ. i only touch at these things now , and pass : bcause these , with many such like , will hereafter come under consideration in opening the properties and perfections of this new covenant . ii. hence , the new covenant is an excellent antidote against the greatest adversities and afflictions of gods covenant-people . this inference flows clearly from the first occasion which god took of promising this new covenant r by the prophet ieremiah to his covenant-people the jews . they were at that time in extream distress in their babylonish captivity , they saw no visible way or possibility of deliverance , they were even as helpless and hoepless as dead dry bones in their graves , saying ; s our bones are dryed , and our hope is lost , we are cut off for our parts . now at that time god had made an un-captivating covenant with them , stored with many choice and comfortable promises for their support against their present pressing distresses ; wich covenant and promises he did much in-culcate and re-iterate to them , as is evident in ier. . and . and . and . and . notwithstanding the lord thought not this enough for their consolation and support ; and therefore over and above all ( that he might advance their comforts eminently indeed , ) he promiseth , that the dayes should come , wherein he would make a new covenant with the house of israel and judah , far surpassing that sinai-covenant , that old covenant , under which they were : upon this covenant chiefly they should set their minds and hearts ; hence they should extract their sweetest consolations , against all their present tribulations . as if the lord 〈◊〉 had told them ; o mine afflicted captives , i have spread before you m●…ny consolations in the promises both of the old covenant made when i brought your fathers out of aegypt , and of my present covenant made with you under your captivity : but further i tell you for your comfort , i have better promises , and a better covenant , affording better comforts , in store for you hereafter ; i will make a new covenant with you in the after-dayes , i will keep my best wine till then , i have treasured up my choicest cordials therein , come therefore to these wells of salvation and draw waters with joy ; no covenant-consolations against distresses can compare with my new-covenant-consolations . but whence or 〈◊〉 is it , that this new covenant is so eminently consolatory , such an excellent antidote , against the greatest afflictions of gods covenant-people ? answ. this comes to pass from the nature and perfections of the new covenant , far excelling all fore-going covenants . the new covenant is a very shop or treasury of richest cordials , of most soveraign antidotes . for , . the new covenant most fully and sweetly removes all our transgressions , the procuring cause of all our afflictions . sin , is the t original cause and inlet of all sorrow , and of death it self : and is the very u gall of bitterness , poyson of trouble , and sting of death . if sin be removed , the soul and venom of all affliction is removed : and nothing but the bare carkeis , name , and shadow of affliction remains . the removal of the cause of the disease , makes the perfectest cure . now this new covenant removes all our transgressions , so fully , that there needs no more sacrifice for sins ; so sweetly ; that the lord will remember them no more . x this is the covenant that i will make with them after those dayes , saith the lord : i will put my laws into their hearts , and in their minds will i write them : and their sins and iniquities will i remember no more . now where remission of these is , there is no more offering for sin. the old covenant y renewed sacrifices yearly , daily ; and remembred their sins yearly and daily , and therefore could not so fully comfort against the fruit of sin , affliction : but this new covenant admits no more sacrifice for sin , christs once offering up of himself being enough for ever ; and therefore blots out our sins for ever . o how sweet is this to an afflicted soul , in covenant ! my covenant-god and father layes his chastisements upon me ; but my comfort is the bitterness of all sorrow and death is past , he will remember my sins no more unto me . . the new covenant most spiritually represents to us , and assures us of our restauration from deepest miseries , to greatest mercies : and therefore of all others is most comfortable against miseries and distresses . other covenants set forth mans restauration from miseries to mercies ; as from z the serpents head , from a the general deluge of waters , from the b aegyptian servitude to canaan , from c the wilderness to the land of rest and place which god should choose , from d babylonish captivity to canaans liberty ▪ and under these their restauration from spiritual miseries , to spiritual and heavenly mercies was obscurely adumbrated : but this new covenant most spiritually and plainly describes our redemption and restauration , from e darkness to light , from sin to grace , from the power of satan to god , from the f wrath of god to his fatherly love and favour ; from the g curse , to the blessing of abraham , yea of jesus christ , from h death to life , from i condemnation to salvation , and from hell to the highest heaven it self . now this new covenant affording most comfortable assurance of our recovery from deepest spiritual miseries to greatest heavenly and eternal mercies , it must needs be most comfortable of all other against all lesser and outward afflictions . that covenant which is most comfortable against the wrath of god , torments of hell , &c. must needs be most comfortable against the wrath of man , babylons bondage , &c. . the new covenant most fully displaies and conveyes iesus christ to us ; who is our primary hope , and rock of all consolation . christ was in former covenants displayed obscurely under remote promises and types , and conveyed sparingly to that one select nation of the jews , scarce an handful to the rest of the world ; and accordingly their comforts were obscure and sparing : but in this new covenant christ in all his spiritual glory is displayed openly k with open face as exhibited already , and conveyed liberally even to people in l all nations of the world . now the more fully christ is displayed and conveyed in any covenant , the more fully is that covenant comfortable in all cases of disconsolation , afflictions or others . for jesus christ is our m hope , the very rock and root of all our consolation from god , phil. . . thes. . , . his comforts are applyed and proportioned to our crosses , n for as the sufferings of christ abound in us , so our consolation also aboundeth by christ. the sufferings of christians , are counted the sufferings of christ ; so near is his union and relation to them , so dear are his sympathizings with them . and for their abounding crosses , christ hath abounding comforts . what then though our tribulations abound , whilst christs consolations under them do also equally abound or super-abound ? after holy stephen , the proto-martyr , o had seen heaven opened and iesus standing at the right hand of god , this blessed glimps of christ in glory , upheld his spirit victoriously and triumphantly against that cruel shower of stones by which he fell on sleep . yea so strong and predominant are christs consolations , that being throughly shed abroad in the heart , they are able to make such an intransed soul follow christ , not only through torments , and death , but ( if it were possible ) through hell it self . hence , notably ignatius inflamed with the love , and upheld with the comforts of christ , said ; p — now begin i to be a disciple , being zealous after nothing of visibles or invisibles , that i may obtain iesus christ. let fire and cross , and the ioynt-insurrection of wild-beasts , anatomies , dilacerations , dissipations of my bones , dissections of my members , dissolutions of my whole body , and the punishment of the devil , come upon me ; that i may obtain iesus christ. . the new covenant most plenteously confers upon the foederates the holy ghost . the former covenants afforded as it were some drops and sprinklings of the q spirit , in some dark , sparing and seldome promises : but under this new covenant the holy ghost is plentifully r shed forth , poured out abundantly in showers and rivers upon believers . hence christ said : s whosoever drinketh of the water that i shall give him , shall never thirst : but the water that i shall give him shall be in him a well of water springing up into everlasting life . and elsewhere more fully ; t — he that believeth on me , as the scripture hath said ; out of his belly shall flow rivers of living water . but this spake he of the spirit , which they that believed on him should receive : for the holy ghost was not yet given , because iesus was not yet glorified . that is , the holy ghost was not yet so plentifully and abundantly given till christs ascension , which was not to be till christ had established his new covenant by his death . now the holy ghost being most plenteously given under this new covenant , consequently this new covenant must needs afford the most full and plenteous comforts against , not only the foederates afflictions , but also all other their disconsolate cases and conditions whatsoever . for , . the holy ghost is the u comforter , by office , abiding in the hearts of christs disciples for ever . they that have this comforter in them for ever , must needs have a fountain , an inexhausted treasury of all saving comfort in them for ever . . the holy ghost peculiarly enables to that work , which is most proper and useful to ease and support an afflicted soul , viz. prayer ; x is any afflicted , let him pray : for y the spirit helps our infirmities , and specially our prayer-infirmities , enabling us with groans unutterable to cry abba father . . the holy ghost notably assures us of our good childlike condition and relation towards god , and of our everlasting inheritance in the highest heavens : being a z witness with our spirits that we are the children of god , and a a seal after our believing , and an earnest of our inheritance until the possession of the purchased redemption . now when once these two grand priviledges are clearly and strongly assured to us , viz. that we our selves are the children of god , and that the everlasting heavenly inheritance is ours : what shocks of trouble shall we not abide ? what extremities of distresses shall not we very easily overcome ? . the new covenant most powerfully disposeth and raiseth up the soul to a capacity of consolation in all conditions , and at last most effectually laies a foundation of sweet support and comfort therein . this is very evident in the whole body of the new-covenant-mercies promised : which are all of them most admirable cordials to the foederates . for , this b new covenant assureth , . that , from the greatest to the least , they shall all know the lord. now the right knowledge of the lord ; of his perfections in himself , of his proceedings with his people in all regards , and particularly in their afflictions , makes them wisely consider that all is from his fatherly hand in love , and faithfulness , and prudence for their spiritual and eternal good , heb. . . to . cor. . . psal. . , , . isaiah . . to the end . rom. . , , . cor. . , , . now this disposeth and raiseth up the soul exceedingly to a capacity of consolation . . that , god will put his laws into their minds and write them in their hearts . their hearts shall have in them as it were a counter-pane of gods laws , there shall be an harmonious consent betwixt god laws and their hearts , betwixt his will & their wills , that they shall have an inward principle of sanctification and grace inclining them readily and chearfully to do and endure what the lord shall please . here 's now an excellent disposition to , and foundation of contentment and consolation . for usually , it s the stubborness , perversness , frowardness , hardness and untractableness of our hearts , that makes our conditions , especially our afflicted conditions so harsh , grievous and uncomfortable to us . our vexing and chafing at the yoke , proves more afflicting then the very yoke it self . christ himself c first had the law of god in his heart , in the midst of his bowels : and then he delighted to do the will of his father , yea to endure his will also in that sharpest conflict of laying down his life and pouring out his blood for us . . that , god will be merciful to our unrighteousnesses , and will remember our sins and transgressions no more . sin unpardoned , is the affliction of affliction : nothing in the world is so bitter upon the spirit , and lies so heavy upon the heart as this . when sin is pardoned , in d heaven and in the heart , then the storm is over , though the waves of affliction dash never so impetuously . then the tossed soul can lift up head and heart above water with this consolation : e i am troubled on every side , yet not distressed ; perplexed , but not in despair ; persecuted , but not forsaken ; cast down , but not destroyed ; i am sore pained , but yet all my sins are pardoned ; i am f chastened by the lord , but i shall not be condemned with the world . . that , the lord will be to me a god , and i shall be to him one of his covenant-people . o this affords , not only a spring , but even a sea of comfort against all afflictions and disconsolate conditions . if god be mine , what can i want ? if i be gods , what can me hurt ? &c. but this ocean of comfort i shall not further sail in , till i come to handle this particular covenant-mercy in the matter of this new covenant . there see. . the new covenant judiciously considered and improved , most satisfactorily answereth all the perplexing scruples and objections of the afflicted . the doubts and objections of the afflicted under afflictions , are the sad aggravations of their afflictions : for these distress the heart , that should bear up all the rest above distress . if then this new covenant be so sweetly contrived by the lord , that its sufficient to repel and remove all the troublesom doubts and scruples of the afflicted : how excellent an antidote and cordial is it against all afflictions ! let us a little imagine and suppose what their doubts and objections may be , especially in extremity of long afflictions . object . . the lord hath g called my sins to remembrance , by this his severe rod. he h numbreth my steps , doth he not watch over my sin ? my transgression is sealed up in a bag , and he soweth up mine iniquity . i — he writeh bitter things against me , and maketh me to possess the iniquities of my youth . answ. the new covenant tells thee ; the lord k will be merciful to thine unrighteousnesses , and thy sins and iniquities will he remember no more . he hath past an act of oblivion upon them for ever : and therefore in propriety of speech he will never punish thee for thine iniquities . thy afflictions may be , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fatherly chastisements , teaching-chastisements , heb. . , . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , probations , or trials , cor. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , temptations , cor. . . iam. . , . rev. . . but they shall not be properly , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the punishments of an angry sin-revenging god , heb. . . object . . but i want a gracious and sanctified heart , patiently , contentedly and silently to bear the indignation of the lord without murmuring , repining , fainting , &c. my principles are very bad . answ. the new covenant assures thee ; that god l will give his laws into thy minde , and write them in thine heart . and this brings the whole frame of sanctification , and all the treasures of grace into thy soul. and of all other these are the best principles . object . . i want wisdom and skill , to know why the lord contends with me , and to improve mine afflictions for my spiritual and eternal advantage . answ. this new covenant promiseth ; . that thou shalt m know the lord. and that will make thee wise to discern the lords intendments , and skilful in the managing of all his chastisements advantagiously , iames . , , , . . that , he n will give his laws into thine heart and minde . and therefore his laws within , will instruct thee : as his rod without doth correct thee , blessed is the man whom thou chastenest , o lord ; and teachest him out of thy law , psal. . . oh it s a happy thing indeed when the lords instruction accompanyeth the lords correction ! object . . oh i shall never hold out under all this sore and long trial : my heart will break , my spirit will fail , o one day i shall perish in these extremities . p oh that my grief were throughly weighed , and my calamity laid in the ballances together ! for now it would be heavier then the sand of the sea , therefore my words are swallowed up . answ. yet this new covenant affords thee a rock of refreshment . he q will be thy god , and thou shalt be one of his covenant-people . what ? cannot thy god contract and conclude thy tryals when he pleaseth ? and cannot he mean while keep up thine heart ? is not he the father of mercies and the god of all consolations ? cor. , . and are the consolations of god small with thee ? job . . if god be for thee , who shall be against thee ? rom. . . if god uphold thee , who shall cast thee down ? say with david ; mine heart and my strength faileth me , but god is the rock of mine heart , and my portion for ever , psal. . . object . . alas , now you touch me to the quick , now you wound me to the heart . r oh , if the lord be with me , if he be my god , why then is all this befallen me ? s — the lord hath forsaken me , and my god hath forgotten me . oh , t — wherefore hidest thou thy face , and holdest me for thine enemy ? answ. this new covenant is not a changeable or vanishing , but an u everlasting covenant . and therefore , if ever thou wast perswaded upon good grounds , that the lord was thy god according to this covenant , he is thy god still , and will be thy god for evermore . he may for a while hide his face , and suspend thy sence of his wonted favours for a little moment : but x with everlasting kindness will he have mercy upon thee . he cannot forsake thee , nor forget thee , nor count thee for his enemy , no more then he can forget this his everlasting covenant , no more then the blood of this covenant can be shed a second time . harken not to thy present sense , consult not with flesh and blood : but live by faith , and cleave close to this covenant . afflicted sion said ; y the lord hath forsaken me , and my lord hath forgotten me . but what said the answer of the lord ? can a woman forget her sucking child , that she should not have compassion on the son of her womb ? yea , they may forget , yet will i not forget thee . behold , i have graven thee upon the palm●… of my hands : thy walls are continually before me . this was gods comfort to his afflicted sion : let it be thy consolation o distressed soul. . finally , this new covenant establisheth the most constant and lasting consolation to its foederates : because it shall not be broken and laid aside as the old covenant was , but shall still continue new , and remain till the end of the world , math. . , , . cor. . . heb. . . now those consolations , that are most continuing , are most consolatory . iii. hence , the new covenant-administration far excels that of the old : and the good condition of the new covenant-people far surpasseth that of the iews under the old covenant . the divine influences of father , son , and holy ghost , unto the promising , stablishing and applying of this new covenant , as also the riches of divine grace thereunto , being more clearly , plenarily and gloriously manifested , then in reference to the old. but i shall hereafter have more fit and full occasion to speak to this particular : and therefore now i add no more . thus far of the efficient , occasion , and impulsive causes of this new covenant . chap. iv. of the foederates , or parties to this new covenant . after the particular handling of the efficient or author of this new covenant , together with the occasion taken , and impulsives moving thereunto . in the next place , the federates or covenanting-parties , to this new covenant , are to come under consideration . in every covenant properly so called , and so in this new covenant , these things are necessarily required : viz. . parties covenanting . a covenant is not of one alone , but of two at least , or of more then two . . the mutual consent and agreement of such parties upon certain matters , articles , points , terms or conditions propounded reciprocally . . the interposing or intervening of some fit middle person having interest in both parties to bring on and make up this agreement : when otherwise the parties are at too great a distance one from another , or either of them proves unable to perform the agreement without a surety undertaking for the impotent party . this is the case betwixt god and man : the z distance between them is extreamly great ; man of himself is utterly a unable to undertake and perform the covenant terms or conditions with god ; christ b god-man a fit middle person having sufficient interest in both god and man interposeth as mediator to bring them together in a sweet covenant-agreement ; undertaking for man the impotent party that he shall perform , as a c surety of the covenant . the first of these , the foederates , shall be treated on in this fourth chapter ; the second , the matters or terms agreed and consented to , in the fifth chapter ; the third , viz. the mediator and surety of the covenant , christ jesus , in the sixth chapter ( the blessed lord and mediator of this new covenant assisting . ) the federates , or parties to this new covenant , are expressed both by ieremiah and paul in their mentioning of the new covenant ; d — behold the dayes come , saith iehovah , that i will make a new covenant with the house of israel and the house of judah : not according to the covenant that i made with their fathers , &c. — saith iehovah , but this shall be the covenant that i will make with the house of israel , after those daies , saith iehovah ; i will put my law in their inward parts , &c. here it is evident , who are the foederates , or parties to this new covenant : viz. i. the first and principal party , is god , as jehovah . — saith iehovah , i will make a new covenant , &c. not according to the covenant , &c. saith iehovah : — but this the covenant that i will make — saith iehovah . god makes , man accepts this covenant ; god therefore is the principal foederate . he makes it as iehovah , as the lord : this is thrice expressed , ( saith iehovah . ) i will not peremptorily aver , that herein the trinity of persons is intimated , every of which persons is iehovah : but yet god iehovah , father son and holy ghost ( as hath been shewed ) do concurr in making this new covenant . this god the lord is the primary party , touching which there is no difficulty . ii. the second and less principal party is expressed two waies , viz. . the house of israel and the house of judah , ier. . . heb. . . both are mentioned as the joint covenanting party on the other hand , with god the lord . . the house of israel , ier. . . heb. . . this alone is mentioned in the repetition of the phrase , without recital of the house of judah . in the former expression , the house of israel is discretive distinctly opposite to the house of judah : in the latter , the house of israel seems to be collective and complexive , as comprizing in it the house of judah also . so that for substance both these expressions amount to one and the same . we shall so understand the meaning of these phrases , in the explanation of this ensuing aphorism touching the foederates or parties to this new covenant . aphorism i. the confederates , or federate-parties to the new-covenant , are , on the one hand god the lord , or god as jehovah , the principal party : on the other hand , the house of israel , and the house of judah , in christ , the less principal party : that is , the iews israel aud iudah united , and their seed ; as also the gentiles that shall be called and their seed . this aphorism i explain and confirm , as followeth . i. the first and principal foederate , is god the lord ; or , god as the lord ; or , as jehovah . . that god , as jehovah , or as the lord ; in that precise notion and consideration here offers himself as the chief foederate party , is plain in the e words wherein he promised at first to make this new covenant . . what this imports , that he is the chief foederate , as the lord ; or , as iehovah : hath been f heretofore sufficiently explained in opening of the old covenant . the substance whereof is applicable here analogically . ii. the second and less principal foederate-party is the house of israel and the house of iudah , jer. . , . heb. . , . the sense of these terms and phrases may be thus in brief represented . israel , that is , one-that-as-a-prince-hath-power-with god. i. it was g first given by the lord as a surname to iacob , upon occasion of iacobs wrastling in prayer with the angel , and prevailing for a blessing from him : and at the same time the interpretation of the name was annexed . ii. and it is afterwards applied . sometimes , more restrictively to all the natural seed or posterity of the patriarch iacob , that is , israel : and thus the people of god the jews , even the whole jewish church under the old testament , are often stiled israel , because they descended of israel , as psal. . . and . . isai. . . and . . and often in the old testament . as also in the new testament , mat. . . and . . luke . . and . . and . . iohn . , . and . . rom. . . and . , , . and . . , . in this sense they are called sometimes israel and iudah , because the h tribe of iudah ( which was part of israel ) was a very potent tribe , wherein the royal line was setled in david and his seed , and whence christ according to the flesh should come . as sam. . . and . . and . . kings . . and . , . psal. . . but especially they are called israel and iudah , after the renting of the kingdom in the daies of ieroboam , the ten tribes departing from iudah and from davids family , as , ier. . . and . . hos. . . zech. . . and . . and in this sense they are here stiled , israel and iudah , in this new covenant , jer. . , . heb. . , . god having reference to their former division , promiseth in this covenant again to re-unite them , as one covenant-people . . sometimes , more comprehensively and largely , to the whole christian church of god both of jews and gentiles . thus the whole christian church is called , the israel of god , gal. . . and the house of jacob or israel , luke . . unto which is opposed , israel according to the flesh , viz. the carnal posterity of israel , who believed not , but rested in outward formalities of religion , cor. . . and in this comprehensive sense the word israel , seems here to be taken , heb. . , . ier. . , . as hereafter i shall endeavour to make more fully appear . house of israel , and house of iudah . ] house is taken in scripture , i. properly , for an edifice , structure or building erected to dwell in . as iudg. . , , , . sam. . . and . . chron. . . neh. . . psal. . . ii. improperly , by a metonymy , for them that are contained , and dwell in the house . the inhabitants , the family , are called the house , as , gen. . . and . . iohn . . iohn . . acts . . cor. . . heb. . . thus it s used very frequently . according to this sense , house is put , . sometimes , for the family , stock or ancestors whence one descends , as , gen . . and . . luke . , . and . . . sometimes , for the posterity , seed or issue of such ancestors , whether amounting only to a family , as , gen. . , . josh. . . or to a tribe , as the house of issachar , that is , the tribe of issachar , king. . . the house of judah , that is , the tribe of iudah , sam. . , , . hos. . . and . , . or , the kingdom of iudah , as , isa. . . ezek. . . and thus it s used here for the kingdom of iudah , distinct from israel , jer. . . heb. ▪ . the house of israel , that is , the ten tribes which descended of israel , but fell off from the house of david , kings . . and . . isa. . . thus the house of israel is opposed to the house of judah , as ier. . . heb. . . or the house of israel , that is , the whole . tribes , iudah also being comprehended in the phrase , as , exod. . . josh. . . and often . thus largely also , the house of israel is to be taken in the latter mention of the foederates of this new covenant , jer. . . heb . . this is the sence and use of these words and phrases , ( israel , iudah , house of israel , house of judah , ) in scripture , which may more specially help us to understand here , whom god intends for his foederates in this new covenant , by house of israel , and house of judah . now therefore that i may more distinctly and clearly discover these new covenant-foederates , with god , who they are : i shall lay down and make good these positions following , viz. . that , israel and iudah , even the whole body of the iews united in one , in christ , were first and immediately intended to be foederates with god in this new covenant . . that , the gentiles , whom afterwards god should call and incorporate into one church-body with the iews in christ , were next intended to be confoederates , with the iews in this new covenant . . that , the house , posterity , issue or seed of iews united , and gentiles called , were with their parents or ancestors intended by god to be taken in as confoederates , in this new covenant . by house of israel and house of iudah , . the jews united ; . the gentiles called , as well as jews ; . the posterity and children of both such jews and gentiles ; are intended to be foederates with god in this new covenant . position i. that israel and iudah , or the house of israel and judah , that is , the whole body of the iews or iewish church , united in christ , were first and immediately intended to be foederates with god in this new covenant : is evident upon these grounds . . because , these phrases , the house of israel and the house of judah , ( under which god describes his new covenant-foederates , ) do in their original , literal and most usual acceptation in scriptures denote the whole church and body of the jews joyntly together , as , sam. . . ier. . . zech. . . ezek. . . and therefore here in this promise of the new covenant directed specially at first unto the jews , ier. . , . heb. . , . the whole church of the jews , both of israel and iudah , to be reduced again into one by christ , must needs be immediately and primarily intended in these phrases , as foederates with god in this new covenant , and that in the first place before any other people . for it is but in a secondary place that these phrases denote the whole christian church of jews and gentiles : in regard of the i gentiles after-incorporation into the same body with the jews , gal. . . . because , the lord god in his covenant with his captives in babylon , next preceding this new covenant , k promised this great mercy to them , under the parable of two sticks united in the prophets hands , the collection and union of the dispersed of judah and israel into one nation and one kingdom under david their king and prince for ever : and that they should no more be two nations , or two kingdoms . this cannot be understood literally of david , who was dead long before : nor hath this promise its full accomplishment but only in christ iesus the true david spiritually , who by his new covenant gathered and united the scattered of iudah and israel into one spiritual kingdom and church under himself : as i have formerly manifested in opening that covenant . this great work began to be effected most notably l on the feast of pentecost . . because , when this new covenant was first promised to the aptives of iudah in babylon for their comfort ; the then divided houses of israel and iudah are joyned together in that promise , as those that hereafter should be joynt foederates in this new covenant . that the houses of israel and iudah were then m divided , is plain : for , from the time of rehoboam when the ten tribes called israel , revolted , till that day , they remained still actually divided ; israel being captivated and dispersed in assyriah , media , &c. and iudah in chaldea . that god promiseth they should be joynt-foederates united in this new covenant , is also clear . for n behold the dayes come , saith the lord , that i will make a new covenant with the house of israel and the house of judah . here they are expressed in two phrases , as united foederates . and after ; o but this shall be the covenant that i will make with the house of israel , after those dayes , &c. here they are both comprized in one phrase . though hitherto they have been two houses , two nations , two kingdoms : yet by my new covenant after those dayes , they shall be one house of israel in covenant with me . . because , the doctrine and blessings of the new covenant founded and established by christs death , p were first solemnly published and effectually applied to a very considerable body of the iews met at jerusalem on the feast of pentecost , 〈◊〉 only out of iudea , but also out of every nation under heaven . this was a most solemn transaction , all things duly considered . for , . as the lord god , fifty dayes after the sacrificing of the first passover , appeared to all israel like devouring fire , and spake his law that old covenant to them out of the midst of the fire , so the holy ghost , fifty dayes after the sacrificing of our great passover jesus christ for us , appeared to all this conflux of iews in the shape of cloven tongues , as of fire sitting upon the heads of the apostles , speaking in all their languages the wonderful works of god , and mysteries of the new covenant ; as is specially evident in peters sermon , preaching christs life , passion , death , burial , resurrection , exaltation at gods right hand in highest glory as lord and christ , whence he had shed forth those admirable endowments of the holy ghost . . it was a singular and strange providence of god , that so great a body of iews from all nations under heaven , not of iudah only , but of israel , should meet at jerusalem at that time , when this new covenant doctrine in christ should be so solemnly published after the establishment of it . since the death of jesus christ the like convention of jews is not storied in all the new testament . . the new covenant doctrine was most effectually applied to them , to the conviction , contrition and conversion of . souls who were baptized and added to the christian church under this new covenant the self-same day : besides the many thousands which were added afterwards . this publication and application of new covenant doctrine and mercies is first made to the jews of judah and israel united in christ before the tender thereof was made to any gentiles . . because , on that day of pentecost , when the jews q pricked in their hearts , cried out to the apostles for a remedy , men and brethren what shall we do ? peter prescribed to them spiritual remedies , the new-covenant-remedies , repentance and baptism , assuring them of those two great blessings of the new covenant thereupon , viz. remission of sins , and the gift of the holy ghost : and this , because the promise , viz. the r covenant-promise made to abraham and his seed was first to them and to their children , and then to the gentiles afar off whom god should call , and to their seed proportionably — then peter said unto them , repent and be baptized every one of you in the name of iesus christ , for remission of sins , and ye shall receive the gift of the holy ghost : for the promise is unto you and to your children ; and to all that are afar off , even as many as the lord our god shall call , acts . , the words contain a spiritual remedy prescribed against a spiritual malady . i. the malady was , trouble of heart and conscience for sin , and particularly for their guilt of christs blood in crucifying him , ver . , . ii. the spiritual new-covenant-remedy against this malady , is both propounded and proved . . propounded and directed , partly by commanding and imposing upon them a double new-covenant-duty towards god , viz. to repent , an●… to be baptized in the name of iesus christ. partly by promising to them thereupon a double new-covenant-blessing from god , viz. remission of sins , and the gift of the holy ghost , ver . . . proved and demonstrated , to be their new-covenant-duty which they ought to perform to god , and to be their new covenant blessing which they may expect from god ; from the nature and large extent of the promise . first to them and their children , and then to the gentiles afar off whom god shall call , and consequently to their children , ver . . as if peter had said ; oye jews , pricked in heart for crucifying of christ , here 's your new-covenant-remedy , repent and be baptized in the name of christ , so your sins shall be remitted , and the gift of the holy ghost shall be conferred upon you : for god hath intended and extended his covenant-promise ( requiring these duties , and assuring of these mercies ) generally both to jews and gentiles , but first to you and your children , and then to all that are afar off , viz. the gentiles whom the lord shall call ; and proportionably to their children . this i judge to be the clear genuine sense and intent of the words , without vexing or forcing of them . by [ promise ] i understand , not that particular promise in ioel precisely , which is fore-cited in this chapter , but the ancient s covenant-promise made to abraham , isaac , and iacob , and their seed , and to all nations in them . and my reasons are ; . because this promise is said to be to them and to their children , and to all afar off whom god shall call ( this is the tenour of the covenant with abraham , isaac and iacob which is made with their seed , both of jews and gentiles . ) . because , from their interest in this promise , they are exhorted and commanded to be baptized . now no interest in any foregoing promise or covenant , except t those promises which are confirmed by christ in the new covenant , can be a sufficient warrant for partaking of baptism , which is peculiarly one of the tokens of the new covenant only . . because , the new covenant-doctrine in christ exhibited was first preached , and the new covenant-tokens were first administred , to the jews : before they were tendered and dispensed to the gentiles at all . for , . the new covenant-doctrine was preached by iohn baptist , jesus christ , and his apostles more preparatorily before christs death to the jews only , by iohn baptist , iohn . , , , &c. ver . , , &c. ver . . to . math. . , , , , , . iohn . . to the end . by jesus christ , math . , . & . , &c. see also the history of christ throughout all the four evangelists testifying of christs new covenant-doctrine . by the apostles also , u whom christ sent forth and commanded them , saying ; go not into the way of the gentiles , and into any city of the samaritans , enter ye not : but go rather to the lost sheep of the house of israel . and as ye go , preach , saying ; the kingdome of heaven is at hand , &c. . although christ had enlarged the apostles commission after his resurrection , x to the discipling , baptizing and teaching all nations , yet notwithstanding the apostles y preached the new covenant-doctrine more plenarily after christs ascension , to the jews only at the first . and afterwards to certain z proselites of the grecians and gentiles , and to the a samaritans . but they did not purposely and throughly set to the work of preaching the covenant-doctrine to the gentiles , till b christ by special vision from heaven sent peter to preach to cornelius and his company , being gentiles : and till the jews began to reject the apostles doctrine c contradicting and blaspheming ; then paul and barnabas waxed bold , and said , it was necessary that the word of god should first have been spoken to you , but seeing ye put it from you , and judge your selves unworthy of everlasting life ; lo , we turn to the gentiles . for so hath the lord commanded us , saying , i have set thee to be a light of the gentiles , that thou shouldst be for salvation to the ends of the earth . and when the gentiles heard this , they were glad , and glorified the word of the lord : and as many as were ordained to eternal life believed . . the covenant-tokens , viz. baptism and the lords supper , were first administred to the jews only , d before christs death : and for a good while also e after his death to them and none other . now by this preaching of the new covenant-doctrine , and dispensing baptism and the lords supper the new covenant-tokens , first unto the jews only , it is plain that first and immediately god intended the jews to be foederates in this new covenant with him . to this effect , that speech of peter to the jews , is very observable ; f — ye are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed . unto you first , god having raised up his son iesus , sent him to bless you , in turning away every one of you from his iniquities . . because , the jews the g natural branches of the good olive-tree , were some of them first broken off through unbelief ; before the gentiles , the branches of the olive-tree wild by nature , were graffed in , in their stead by faith ; ( their h fall being the gentiles rise , their diminution the riches of the gentiles , & their casting away the reconciling of the world : ) nor were the jews totally and finally broken off , but only i till the fulness of the gentiles be come in , that the salvation of the gentiles may provoke the jews to jealousie , & at last all israel may be saved . now the jews being the natural branches , gentiles wilde branches : jews first broken off , ere gentiles were graffed in - & after the gentiles fulness , the jews being to be graffed in again : it is evident that first and immediately god looked at the iews as his foederates in this new covenant . consider all these six arguments together , and they fully prove the first position . position ii. that , the gentiles , whom afterwards god should call and incorporate into one church-body with the iews by christ , were next intended to be joynt foederates with the iews in this new covenant with god. this may be evinced by several arguments . for , . the word ( israel ) in gods k promise of the new covenant , not only well may , but needs must comprize in it the gentiles whom god should call , as well as the iews . forasmuch as , . this word ( israel ) ▪ sometimes used in such latitude , as to comprehend the whole church of god both of jews and gentiles ; as gal. . . and why should it be restrained here , where god expresseth who shall be his new covenant-foederates ? doth not god under these terms , ( israel , and iudah , ) and then under one word ( israel ) fully comprize all that should be foederates with him ? certainly other scriptures abundantly declare that god intended all the gentiles which should be called to be foederates as well as iews in this new covenant , as after will appear : & this many sufficiently expound to us , what god here intended by this word , israel ; viz. all called gentiles , as well as jews in christ . the gentiles were ( according to gods frequent promises ) to be israelitized , to be made part of the israel of god , by l being ingrafied into the good olive-tree , to partake the root & fatness of the olive●… . that is , by being ingraffed into the true church of israel in co●… with god , to partake all church-priviledges with israel . this 〈◊〉 apostle excellently expresseth , saying ; m — that the gentiles 〈◊〉 be fellow heirs , and of the same body , and partakers of his promise 〈◊〉 by the gospel . and some are of opinion , n that , ephraim , 〈◊〉 tribes , or israel were in a sort a type of the gentiles . nor doth there want a resemblance betwixt them , for ; ( ) israel were many more then iudah , so gentiles many moe then the church of god : ( ) israel departed and separated themselves from under the rule of davids house , so gentiles were actually severed from , and at enmity with the rule of christ the true david , eph. . , ( ) israel was very idolatrous , not only worshipping the true god falsly in the two calves ; but worshipping false gods , as baal , ashtaroth , &c. so gentiles were carried away to these dumbidols even as they were led , cor. . . ( ) israel should at last be re-united to iudah , ezek. . . to the end , so gentiles should at last be incorporated into one body with the church of god , rom. . , &c. ephes. . . now god intending the gentiles union with israel , that jews and gentiles should become one israel , one church under the new testament : how great cause have we to conclude , that under this name israel god intended his whole church of iews & gent. to be confoederates with him in this n. cov. . learned and judicious writers , as o calvin , p pareus , and q others understand by israel , and iudah ( which then comprized the whole church of god , ) the whole church which should be made up after christs death both of iews and gentiles . . the calling and coversion of the gentiles by the gospel to partake with the jews the grace , blessings and benefits of the new covenant in jesus christ , was from the beginning of the world intended by god , the fellowship of this mysterie from the beginning of the world being hid in god , eph. . . with ver . , , , , . and accordingly it was by degrees ( but very obscurely at the first ) revealed and promised , till it came to be performed . as , r god shall enlarge japheth ( or , perswade japheth , ) and he shall dwell in the tents of shem. of iapheth came the gentiles , especially the european gentiles , in shem's posterity especially true religion and the true church was continued : god himself should at last by his word and spirit perswade gentiles to embrace the true religion , and to dwell in the true church as members thereof . so god told abram ; s in thee shall all the families of the earth be blessed . elsewhere ; t in thy seed shall all the nations of the earth be blessed . this the apostle applies to the gentiles , saying ; u and the scripture foreseeing that god would justifie the heathen through faith , preached before the gospel unto abraham , saying , in thee shall all nations be blessed . god said elsewhere to christ ; x — ask of me , and i will give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . and again y — it is a light thing that thou shouldst be my servant , to raise up the tribes of jacob , & to restore the preserved of israel : i will also give thee for a light to the gent. that thou maist be my salvation unto the end of the earth . christ also tells the jews ; z — and other sheep i have , which are not of this fold , ( viz. the gentiles : ) them also i must bring , & they shall hear my voice ; and there shall be one fold , & one shepherd . that of pauls ( to add no more ) is pregnant ; a — now i say that i. christ was a minister of the circumcision for the truth of god , to confirm the promises made unto the fathers : and that the gentiles might glorifie god for his mercy , as it is written ; b for this cause i will confess to thee among the gentiles , & sing unto thy name . and again he saith , c rejoyce ye gent. with his people . and again ; d praise the lord all ye gent. and laud him all ye people . and again isaiah saith ; e there shall be a ro●…t of iesse , & he that shall rise to reign over the gentiles , in him shall the gent. trust . the scriptures abound with testimonies to this effect . consequently , all such prophecies and promises touching the gentiles calling by christ to partake the n. cov. grace and mercies , must needs have their accomplishment in their becoming joynt foederates with the jews in this new cov. . jesus christ by his death , did meritoriously , virtually and fundamentally incorporate the gentiles into one church-body with the jews : f of twain , making them one new man ; of forreigners and strangers , making them fellow-citizens with the saints , and of the houshold of g●…d , fellow heirs and of the same body . this great and blessed union of iews and gentiles christ iesus meritoriously wrought by his death , divers waies , viz. . by bringing the gentiles nigh unto god , as the iews were a people neer unto him , psal. . . g — remember that ye being in time passed gentiles in the flesh , — that at that time ye were without christ , &c. — but now in christ iesus ye who sometimes were afar off , are made nigh by the blood of christ for he is our peace who hath made both one . . by redeeming the gentiles as well as the jews , from the curse : that they as well as jews might share in the blessing of abraham . h christ hath redeemed us from the curse of the law : being made a curse for us : for it is written , cursed is every one that hangeth on a tree : that the blessing of abraham might come on the gentiles through i. christ ; that we might receive the promise of the spirit through faith. . by reconciling the gentiles as well as the jews unto god : who were originally one as well as the other enemies to god. i — and that be might reconcile both unto god in one body by the cross , having slain the enmity thereby , or , in himself . even the enmity betwixt god and them , by reason of sin : and not only the enmity betwixt jews and gentiles by reason of the ceremonial law. . by demolishing the partition-wall of levitical ordinances & ceremonies , which divided and distinguishing the iews from all other nations , and set them at odds and enmity with all the gentiles . k — for he is our peace , who hath made both one , and hath broken down the middle wall of partition between us : having abolished in his flesh the enmity , even the law of commandments contained in ordinances , for to make in himself of twain , one new-man , so making peace . this was christs way , he takes away the partition and enmity that was betwixt iew and gentile by reason of circumcision and other ceremonials , & so consolidates them in one : as a man that would make two rooms one , or two fields one ; he pulls down the partition wall , and plucks up the hedge , and then it s done . . by vouchsafing unto the gentile as well as the iew a sweet access unto god as to a father in all their suits and requests l for through him ( i. e. christ ) we both ( viz. iew & gentile ) have an access by one spirit unto the father . now therefore ye are no more strangers & forreigners , but fellow-citizens with the saints , and of the houshold of god , &c. thus , as j. christ by his death established his n. cov. founding it in his blood ; so by his death he reduced iews and gentiles into one body mystical , that they might be equally joynt foederates in his n. cov. . iesus christ , having by his death , both actually established his new covenant , and meritoriously united iews and gentiles into one body to be foederates in his new covenant ; in the next place he proceeds to call the gentiles by the preaching of his gospel , that they might formally & actually be united to the iews by his n. covenant . and therefore being risen from the dead , before he ascended into heaven , he gave commission to his apostles , to disciple , baptize and teach all nations . m goye into all the world , and preath the gospel to every creature , &c. n — go ye therefore and disciple ye all nations , baptizing them in the name of the father , and of the son , and of the holy ghost : teaching them to observe all things whatsoever i have commanded you . and ●…o , i am with you all daies , even unto the end of the world , amen . and speedily after his ascension he caused his apostles actually to execute this his commission , as is evident in the history of their acts. but more especially , he o commanded peter by vision from heaven to go preach his n. covenant doctrine to cornelius and his company : and by p extraordinary voice and apparition from heaven he called paul to be the great teacher of the gentiles . — delivering thee from the people and from the gentiles , unto whom now i send thee , to open their eyes , and to turn them from darkness to light : and from the power of satan unto god ; that they may receive forgiveness of sins , and inheritance among them that are sanctified through faith that is in me , acts . , , , . accordingly the apostles and disciples preached this new covenant-doctrine to the gentiles far and neer : and the lord q crowned their labours , especially pauls , with wonderful success in coverting the gentiles most abundantly throughout the world , rom. , , , , , . this their preaching of the new covenant doctrine both to iews and gentiles , was so authorized , commanded , assisted , blest , prospered and owned by christ , was so much christs : that in their going and preaching , christ himself is said to come and preach ; r — and coming ( that is , christ coming by his authority , spirit , efficacy and spiritual presence with his apostles and ministers ) he evangelized peace to you which were afar off , and to them which are nigh . why did christ take all this care after his death speedily to have the gentiles called by the preaching of the new covenant-doctrine to them : but that he might actually enstate them with the iews in all his new covenant-priviledges setled on them both by his death ? . the promise , ( that is , the promise made to abraham , isaac and iacob , touching gods blessing all nations , in their seed , confirmed and fulfilled in the new covenant , ) equally belongs and is extended to the gentiles that should be called , and to the iews ; it is made to both : therefore gentiles as well as iews are foederates therein . hence peter preaching on the feast of pentecost to that great assembly of iews , wherein also were some gentilish proselites , acts . , , , , . said ; s repent and be baptized every one of you in the name of iesus christ for the remission of sins , and ye shall receive the gift of the holy ghost : for , the promise is unto you , and to your children ; and to all that are afar off , even as many as the lord our god shall call . this promise , confirmed , fulfilled in , and digested into , the new covenant belongs both to iews and called gentiles and to their children : and this is here urged as a ground why they should be baptized , and so actually installed into the new covenant . . the gentiles called by the gospel , actually partake new covenant graces , priviledges and benefits of all sorts , as well as the iews ; therefore god made them foederates therein with himself , equally with the iews , t putting no difference betwixt iew and gentile . gentiles believed as well as iews , acts . & . . with . , . & . gentiles had their hearts purified by faith , and were justified by faith without the deeds of the law : as well as iews , acts . . gal. . . with . . gentiles received the holy-ghost , as well as iews , acts . , , , , . gentiles were baptized as well as iews , acts . , . & . , , , . with acts . . gentiles received the lords supper , therein maintaining communion with christ and one with another : as well as iews , acts . . with . . and in a word , the gentiles came behinde the iews in no new covenant-blessing : how then can any imagine but that gentiles as well as jews were foederates in this new covenant ? . finally , paul declares to us , u that abraham had two sons , viz. ishmael and isaac ; that by a bond-maid , hagar , this by a free-woman sarah ; that after the flesh , this after the spirit and by promise : & that these things are an allegory ; the two mothers are two covenants , or resemble to us gods two covenants , viz. hagar the bond-woman typed out the servile old covenant from m. sinai , sarah the free-woman figured out the free new covenant from mount sion ; the two sons shadowed out the two sorts of churches and their conditions under these two covenants ; ishmael , the jewish church , the ierusalem below in a state of bondage under the old covenants servile dispensation ; isaac , the christian church , the ierusalem above , which is free , the mother of us all , whether jews or gen. x the desolate hath many more children , then she that had an husband . and at last he concludes , y so then brethren , we ( that is , jews & gentiles now since christ ) are not children of the bondwoman , but of the free . exhorting the gentile galatians to z stand fast in this new covenant - liberty wherewith christ hath made us free . thus he makes gentiles called as well as iews , foederates and parties to this new covenant . put all these seven particulars together , and the second position is clear beyond contradiction . position iii. the posterity , seed or children both of believing iews and called gentiles , are with their parents , foederates in this new covenant . as iewish and gentilish parents believing are in this new covenant with god ; so their seed , their children with them are in the same new covenant . both parents and children , both root and branches are foederates with god in this n. covenant , and so accounted by him . although some would fain void this n. cov. charter as to their children ; and blot their interest out of christs last will and testament . this position may briefly be confirmed by these ensuing arguments , drawn , partly from the n. cov. it-self ; partly from other scriptures . . argument . all sorts of persons which are necessarily comprized under those new covenant-phrases , [ i will make a new covenant with the house of israel and with the house of iudah , ier. . , . heb. . , . ] must needs be foederates with god in this new covenant . this proposition is evident . for , in these phrases , the house of israel and house of iudah , god expresseth all his new covenant foederates . consequently , all sorts of persons , which here are necessarily comprized in and under these phrases , must needs be his new covenant-foederates . who can better signifie to us in fit , full and comprehensive terms or phrases gods new covenant foederates , then god himself the author of this covenant ? but the seed , posterity or children of believing iews and called gentiles are necessarily comprized under those new covenant-phrases , [ the house of israel , and the house of iudah . ] for , . house or family most properly consists of parents and their seed , posterity or children . god said to noah ; a come thou and all thine house into the ark : and who went in , but parents and children ? and noah went in , and his sons , and his wife , and his sons wives with him . these were all . david said , b although my house be not so with god , &c. that is , although i and my posterity are not as yet in this excellent flourishing condition , & c. yet gods covenant with me and my seed is sure . he by house understood himself and his seed . scriptures abound with like instances . parents and their children are the integral parts of the house : servants are but accidentals . . otherwise , when this new covenant was made , it was made only with the present parents then in being : their posterity being wholly left out of the covenant . but this is absurd : for , then the children of the new covenant-foederates were in nature and condition altogether c christless , covenantless , church-less , hopeless , godless , as the very children of heathens ; which is abominable to assert . . otherwise also , the christianized iews should become great losers by exchanging their old-covenant-condition and interest with this new covenant condition . for , by this means their children are shut out of covenant with god , and have no covenant-state or priviledge under this new covenant , which yet the old covenant afforded to them , deut. . , . & . , , , , & c. with gen. . , . this would have been small encouragement to the iew to have become a christian. this would have been an intollerable stumbling block before the iew against the new covenant . but doubtless the new covenant priviledges and advantages must needs be every way greater and larger , then those of any fore-going covenant whatsoever : the new covenant being the highest , fullest , perfectest , last and best of all covenant expressures . therefore , the children of believing iews and called gentiles must needs be foederates with god in this new covenant . . argument . all such sorts of persons as god admitted foederates in the more imperfect expressures of the covenant of faith , are intended by god to be foederates still in this most perfect expressure of the covenant of faith , the new covenant . . that this new covenant is the most perfect expressure of the covenant of faith , and all covenant-expressures that went before were comparatively more imperfect ; hath already been manifested , and will afterwards be more fully cleared , and is in it self so evident that i think no rationall man that 's acquainted with the scripture can contradict it . . that such sorts of persons as were admitted by god foederates in covenants more imperfect , are intended still to be foederates in this most perfect new covenant ; is a sequele so clear and cogent , from the less to the greater affirmatively , that it cannot rationally be denyed . for the most perfect in any kind must needs comprize in it all perfections of the less perfect , and some perfections further . if it want any perfections or excellencies of that is less perfect , it cannot be any longer most perfect . but the seed , posterity or children of professed believing parents both iewish and gentilish are a sort of persons which were with their parents admitted foederates by god in the more imperfect expressures of the covenant of faith. this is evident , i. of the seed and children of abraham , isaac , israel . . in gods covenant with abraham . god established it d with him and with his seed after him in their generations . and e in isaac his covenant-seed was called : this is one limitation of the covenant-seed of abraham . again the lord limited the covenant-seed of isaac unto iacob , f for when rebeckah had conceived by one , by our father isaac , — it was said to her , the elder shall serve the yonger ; as it is written , jacob have i loved , but esau have i hated . and so the covenant was settled on iacob and all his seed without limitation , till they should break themselves off by unbelief . thus all the seed of abraham by isaac and jacob ( except such as should cast off gods covenant by infidelity ) till the time of the new covenant were still admitted foederates with their parents . . in gods covenant with israel at mount-sinai : which was made , not only with parents , but with their posterity and children ; promising ( as i have g formerly shewed ) to be a god to them and their children . see deut. . , . — , & c. the covenant was made with the whole body of israel old and young . even with their captains of tribes , elders , officers , men , little-ones , wives , strangers , deut. . , , , , , , & c. . in gods covenant with david : which was made with him and his seed , psal. . , , , . to . & . , . . in gods covenant with the captives in babylon ; which was made with them and their children , and childrens children , ezek. . , , . isa. . , . thus the children of abraham , isaac , israel and the iews , were with their parents admitted foederates in these four less perfect expressures of the covenant of faith. ii. of the seed of gentilish proselites , joyning themselves to the seed of abraham the church , this is also evident , that not only they themselves , but also their children were taken in by god into the same covenant , ( as h mr. william lyford , hath well observed ) their males being circumcised , — he that is eight dayes old shall be circumcised among you , every man-child in your generations , he that is born in the house , or bought with money of any stranger , which is not of thy seed . he that is born in thy house , and i he that is bought with thy money must needs be circumcised , &c. gen. . , , , , . this stranger , not of abraham's seed , yet bought by abraham's money must be circumcised : that is , if he accepted abraham's god , religion and covenant as a proselite ; otherwise they were not to be forced ; and they being circumcised , all their males also were to be circumcised when they were eight dayes old , as the males of abrahams seed , exod. . , . therefore , the seed , posterity or children of profest believing parents , both lewish and gentilish are intended by god to be foederates , as well as their parents in this most perfect expressure of the covenant of faith , the new-covenant . . argument . all such sorts of persons as god hath heretofore taken into the covenant of faith , and hath never since excluded or debarred them from it , are still intended by him to be foederates in this new covenant also . this 〈◊〉 cannot rationally be denied ; . because , the nature of the covenant of faith , as to the essence and substance of it , is one & the same in this new-covenant-expressure , and in all the foregoing expressures of the covenants of promise , though their accidentals and circumstantials are different . therefore parents and their children being once admitted foederates in the covenant of faith , and never after debarred , are still intended to be foederates therein ; in this new covenant as well as in any other , yea rather then in any other , this being the top-excellency of the covenant of faith. . because , god the author of the covenant of faith hath all and sole authority of admitting and excluding , what sorts of persons he pleaseth , into and from the covenant of faith in every gradual discovery thereof . it s his peculiar prerogative-royal to appoint and declare , who shall , and who shall not , be foederates with him in his covenant . he admits , and he debars whom he pleaseth : without controul . if therefore god hath once admitted the seed and children of believing parents iewish or gentilish into the covenant of faith as well as their parents ; and after such admission hath no where excluded or debarred them from the covenant of faith : then such seed and children are still intended by him to be foederates within that covenant of faith in all the folloiwng dispensations thereof , and so in this new covenant . but the seed , posterity or children of profest believing parents , whether iews or proselite-gentiles , are a sort of persons which god hath heretofore taken into the covenant of faith , and hath never since excluded or debarred them from it . this assumption also must needs be granted . for , . that , the seed , posterity or children of profest believers , iews or gentelish proselites , have been heretofore admitted or taken into the covenant of faith by god ; is plain . for , gods covenants with abraham , with israel , with david , with the captives , were all of them covenants of faith , into which god admitted heretofore the children of such parents , with their parents , as i have k already proved . . that , since such admission of children with their parents into the covenant of faith , he hath never after excluded or debarred them from the covenant of faith , in all the scripture , is also evident . for , where , or by what scriptures hath the lord excluded and debarred children of believing parents from his covenant of faith : hath god any where said to this effect ; i have heretofore accepted all the the infants of profest believers into covenant , but now under the new covenant i will accept them no longer ? the adversaries of infants-covenant-state cannot solidly produce any such scriptures , excluding or debarring them . god hath once put such children into possession of this covenant-interest : and never since put them out of possession . therefore , the seed , posterity or children of profest believing parents iews or proselite gentiles , are still intended of god to be foederates in this new covenant . . argument . all such sorts of persons as god declares to be covenant-saints , or foederally holy under the new covenant , are accepted and accounted by god to be foederates with him in his new covenant . for clearing of this proposition , i shal shew ▪ ( ) what i intend by covenant-saints , or foederally holy. ( ) that all such as god declares to be covenant-saints under the new covenant , are accounted and accepted by him as foederates in the new covenant . i. what i intend by covenant saints , or foederally holy ; i shall the better discover , by noting briefly some various uses and acceptations of the word [ holy ; ] and [ sanctified , ] in the scriptures , as it is applyed unto men or women . men are holy , or sanctified , . by segregation , seperation , or calling : and this , ( ) either when they are visibly and outwardly called and seperated , from the profane , paganish , unbelieving , impure mass of the world , to the worship and service of the true god in christ , to be a people neer to god. so all within the church visible are holy and sanctified , deut. . . & . . & . . rom. . , . tim. . . ( ) or when they are seperated , set apart or dedicated from the common sort in the visible church , to some special service or peculiar office about holy things . as , holy priests , exod. . . levit. . , . numb . . , . psal. . . holy prophets , luke . . acts . . holy apostles , eph. . . rev. . . ( ) or when persons , ( as well as things ) are segregated , seperated , and allowed to the lawfull and warrantable use of believers : so that they may use them purely , lawfully , conscientiously without sin , &c. thus , l the unbelieving husband is sanctified by the believing wife , and the unbelieving wife is sanctified by the believing husband , viz. sanctified to cohabitation and propagation of an holy covenant-seed , that the believers issue by the infidel should not be counted an infidel , but a christian-seed . thus , m every creature is said to be sanctified by the word and prayer , &c. to the pure . . by profession ; when men make an holy profession of faith , love , obedience , and religion towards god , jesus christ , &c. then they are called saints , holy , sanctified , &c. deut. . , , . cor. . . with . . heb. . . . by foederation with the most holy god , in his n holy covenant . they that are severed from the profane unbelieving world , unto god , by accepting his covenant , are covenant-saints , foederally holy , yea though they want the true inward holiness . thus all israel were holy , gods saints , exod. . , . psal. . . gather my saints together unto me , those that have made a covenant with me by sacrifice . so the children of parents , whereof one was a believer the other a pagan , are co●…nted o holy , because such children are taken into gods covenant with the believing parent . p and if the root be holy , so are the branches ; that is , if abraham , isaac , iacob and other fathers of the jews were holy foederates with god , so are their posterity the jews foederally holy also . . by infusion and real participation of true inward holiness , part of the image of god , cor. . , . eph. . . pet. . . thus it is evident what i mean , by covenant-saints , or foederally holy : viz. those that become holy by foederation , as in the third particular . ii. that all such as god declares to be covenant-saints , or foederally holy under the new covenant , are accounted by god foederates in the new covenant ; is plain . for , they are therefore accounted covenant-saints , or foederally holy , because they are brought within gods holy covenant , and thereby seperated from the unholiness of the covenantless world . covenant-holiness doth not precede , but follow upon a covenant-state . first men are in covenant , and then they are foederate-saints , by that covenant . the covenant can denominate none holy that are out of covenant . but the seed , posterity or children of foederate parents , profest believers , iewish or gentilish , are a sort of persons declared by god to be foederally holy or covenant-saints now under the new covenant . this assumption is evident . for god hath declared such children covenant-saints , or foederally holy , in sundry passages of the new testament . i. in that to the romans ; q — for if the first-fruit be holy , the lump is also holy : and if the root be holy , so are the branches . for understanding of this , note ; . that these words are brought in as an argument , both proving that the jews ( though broken off from their root ) shall again be graffed in and called ; and also inciting the apostle to endeavour their calling . this argument is couched in a double similitude ; the one of the first fruit , and the lump ▪ the other , of the root and branches . such as is the first-fruit , such is the lump ; and such as is the root , such the branches : therefore if the first fruit and root of the church of the iews were holy , that is foederally holy , the whole lump and branches thereof must needs be holy in like manner , foederally holy. and consequently the jews were not cut off from all hope , because the covenant and promises made to their root belonged in some sort to them the branches ; who therefore should in gods due time be graffed in again upon their root . . that this first-fruit and lump , this root and branches , are parents and their seed brought into covenant with god , and making up his church . ( ) the first-fruit and root of this olive tree , the parents , were abraham , isaac , and iacob especially and joyntly considered : for r ismael the son of abraham , and esau the son of isaac , are excluded from this priviledge . why are these compared to the first-fruit and root ? because they are the general root of the church , the covenant being made to to them and to their seed , gen. . , , , , , , . & . . with . . & . , . these were the parents . ( ) the lump , the branches , the seed , were natural or graffed . the s natural branches were the iews or israelites , naturally descending of the common root abraham , isaac and iacob . these made up the church of the jews . the t graffed branches or spiritual seed ▪ are all the believing gentiles , heirs of abraham's faith , and so his children . these make up the church of the gentiles , graffed into the good olive tree with the jews , and of the same body . now , as the root was holy , so all the branches , both natural of jews , and graffed of gentiles , were holy likewise with the root . root and branches are alike . . that , this holiness of root and branches , could not be any infused and inherent holiness ; for , such holiness cannot be derived and propagated from the root to the branches , as this holiness is here implied to be : but must needs be a covenant-holiness , belonging to all the branches , because branches of that holy root in covenant with god. covenant-holiness is conveyable and descendable from parents to children : inherent holiness is not . so then , as the parents are in church-state and foederally holy : so the children are with them in church-state and foederally holy , whether among jews or gentiles . ii. in that passage to the corinthians ; u the unbelieving husband is sanctified by the wife , and the unbelieving wife is sanctified by the husband : else were your children unclean , but now are they holy. for clearing of this , consider , . that these words , together with the context from ver . . to . are the apostles answer to a case of conscience put to him , touching continuance of marriage betwixt a pagan unbeliever and a profest christian believer . it was a frequent case in those times among the heathens , that after marriage one of the married parties was converted from paganism to christianism : thence doubts and scruples did arise to the believing parties . here now the question or case of conscience put to the apostle ( as appears by his answer ) was this , or to this effect , viz. q. whether such a marriage-society betwixt a believer and an unbeliever , that is , betwixt a profest believing christian and an infidel-pagan was to be continued or dissolved ? there being some doubt and scruple , partly touching their issue in such marriage-state , lest her●…by they should be reckoned among the unclean sinners of the gentiles , and not among the believing saints , as under the old testament it was in a much like case resolved , ezr. . , , . &c. with . , , . partly touching themselves , lest they should be perverted and seduced to idolatry by their idolatrous yoke-fellows respectively , as , neh. . . see also deut. . . the apostle x answers , ( ) that they should dwell together as man and wife ; because the infidel ▪ pagan in such case was thereunto sanctified by the believing christian , as to the propagating of an holy covenant-issue . the issue being reckoned with the better , not with the worse parent : becoming foederally holy with the believer , not remaining paganishly unclean with the believer , ver . , , . thus he removes their scruple about their children and issue . ( ) that in case the infidel-pagan voluntarily depart , the believing christian in such case is free , ver . . ( ) that there was great hopes and probability of the infidels conversion by the believer , which therefore was to be endeavoured by their cohabitation . ver . . thus he removes their scruple , as to themselves . . that the children of such parents , whereof one was still an infidel-pagan , the other a profest believing christian , were not unclean as gentiles out of covenant , but clean and holy , that is , relatively and foederally holy and in covenant with god together with the believing parent . this is the plain and direct sense and intent of the apostle in these words , y else were your children unclean , but now are they holy. that is , now sith one parent is a foederate believer , such children are no longer unclean but holy no longer pagans but christians , no longer without , but within gods covenant ; although the other parent remain a pagan . the great dispute here is about the word holy , in what sence it is to be taken , and how their children are here stiled holy. there are three interpretations given , two extream , one middle betwixt the extreams . one , that they are holy qualitatively , by holiness infused and inherent : another , that they are holy matrimonially , by a kind of marriage holiness , your children are holy , that is , legitimate : another , that they are holy relatively or foederally by being within covenant with their believing parent : that is , they are joyned with god in covenant , dedicated to his service , are visible church-members , distinguished from pagans , turks and all infidels . the first advanceth their childrens holiness here too high : the second debaseth their holiness too low : the third sets their holiness in its due place and state . for , ( ) their children were not asserted by the apostle here to be holy qualitatively , by a true infused inherent holiness ; first , because the true infused and inherent holiness of regeneration is wholly z supernatural : and cannot be propagated or derived from parents to children by naturall generation . true grace and regeneration is not universally , nor mostly , drawn through the loyns of the elect. but here the apostle intends such an holiness as belongs to the children of a believer , because children of a believer , and consequently to all the children of a believer . a quatenus ad omne , valet argumentum . secondly , because should the apostle here have intended their childrens inherent holiness of regeneration , he had not answered to their question so as to remove their scruple . their scruple was not touching children of parents , professing one and the same religion , one of them really , the other only formally , whether such children were really or onely formally holy : but it was touching children of parents of several religions , the one a pagan idolater , the other a profest christian believer , whether such children were to be counted unclean paganish children out of covenant with god , or holy christian children in covenant with god. the apostle resolves them , that because one parent was a believer , the children were an holy seed of such a root , foederally holy. ( ) their children were not here on the other hand asserted or intended by the apostle to be matrimonially holy , that is , legitimate children , not spurious and bastards . first , because thus , and in this sense their children had been holy , that is , matrimonially holy , legitimate , and not bastards , if both parents had remained infidel-pagans , and neither of them had become a profest believing christian. marriage being an ordinance of a civl not of a spiritual or ecclesiastical nature , common to heathens as well as to christians ; the children of parents lawfully married , whether pagans or christians , are legitimate , and no bastards . secondly , because the apostle devolves and grounds the holiness of the children here peculiarly upon the priviledge and interest of the believing parent only . it s the believer , the profest christian by whom the unbeliever was sanctified to cohabitation and propagation of an holy covenant-seed : it s the believer , upon whose interest the children are holy , and not unclean . else , ( that is , otherwise , if it were not so , that one of the parents at least were a believer , a profest christian ) your children should have been all unclean , unholy , un-covenanted pagans ; but now , that one parent is a believer , they also are with their parent foederally holy . therefore the apostle could not intend legitimateness of the children here , the benefit of legitimation equally flowing from both parents , but this holiness peculiarly from the believer . thirdly , because the scriptures do not any where , that i can remember , stile the children holy , because the parents are lawfully joyned together in marriage , and may warrantably dwell together as man and wife . fourthly , because the uncleaness of children here opposed to their holiness , is not intended of a matrimonial or civil uncleaness , that all the children born at corinth of infidel parents were an illegitimate impu●…e spurious off-spring of bastards , which were absurd to assert ; but is meant of a pagan-uncleaness , that they were not comprized within gods holy covenant , but altogether strangers to it and to god. consequently the childrens holiness here cannot be meant of their matrimonial or civil holiness , of their legitimation . and the phrase , [ but now are they holy , ] is emphatical , and denotes a preheminence of all the children of believing christians above those of infidel-pagans : and what p●…eheminence can be rationally imagined , but their holy interest in gods covenant into which they are taken with their parents ? fifthly , because should the apostle here have understood and intended matrimonial holiness , that their children were legitimate and not bastards , it had not at all satisfied the doubt or scruple of the corinthians . for their doubt was not , whether if they continued in their marriage-society their children should be bastards or legitimate ? but whether thy should be paganish-sinners , or christian-saints ? ( ) their children therefore were declared here by the apostle to be holy by covenant , covenant-saints , foederally holy , with their believing and foederate parent . for , their holiness is here bottomed upon the peculiar priviledge and interest of the believing parent , being in covenant . again , their holiness is universally extended to all children of such a parent , without exception or limitation : else were your children unclean , but now are they holy ; even all of them . both which reasons agree only to foederall holiness . finally , their foederal holiness here asserted , answers properly and fully to their proposed doubt and scruple , a as mr. robert baily my godly and learned freind hath well observed . and therefore by [ holy ] the apostle here intends only foederally holy : not inherently holy , nor matrimonially holy. thus the assumption is proved ; viz. that the seed , posterity or children of foederall parents , professed believers , iewish or gentilish , are a sort of persons declared by god to be covenant-saints or foederally holy now under the new covenant . i conclude . therefore , the seed , posterity or children of foederate parents , profest believers iewish or gentilish are accepted and accounted of god to be foederates with him in the new covenant . . argument . all sorts of persons to whom in the time of the new covenant , that ancient covenant-promise , made to abraham , isaac , and jacob and to their seed touching the blessing of all nations in their seed , and being a god to them and their seed , doth appertain , are intended by god to be foederates with him in his new covenant . this proposition is firm ; . because that ancient b covenant-promise made to abraham , isaac and iacob and to their seed touching the blessing of all nations , in their seed , and being a god to them and to their seed in theer generations , is ratified , confirmed and hath its full acomplishment upon jews & gentiles by jesus christ under the new covenant . yea , it is digested by christ into the new covenant , & is perpetuated in and with the new covenant to the end of the world . c — now i say that iesus christ was a minister of the circumcision for the truth of god , to confirm the promises made unto the fathers : and that the gentiles might glorifie god for his mercy : as it is written , for this cause i will confess to thee among the gentiles , and sing unto thy name . and again he saith , rejoyce ye gentiles with his people . and again , praise the lord all ye gentiles , and laud him all ye people . and again isaias saith ; there shall be a root of jesse , and he that shall rise to reign over the gentiles , in him shall the gentiles trust , where its plain ; ( ) that iesus christ was a minister of the circumcision for the truth of god : that is , a minister of the jews by the discharge of his mediatory office in his prophecy , priesthood and kingship both in state of humiliation & exaltation , that the jews might be saved , and the truth of god in christ be verified , by his confirming the promises made unto the fathers . what promise ? especially those promises made to d abraham , isaac , iacob and their seed touching his blessing of all nations therein ; & his being a god to them , and to their seed in their generations . how did christ confirm these promises ? especially by his death , resurrection , &c. whereby jews and gentiles were redeemed , & by the application of these effectually unto them , whereby they became actually partakers of the blessing of abraham , compare gal. . , . with acts . , . now this he doth ; by establishing his new covenant by his blood : by publishing his new covenant by his ministers : by applying his new covenant by his spirit . in all which the promises made to the fathers were confirmed & ratified . ( ) that , christs ministry to the iews for confirming the poomises made to the fathers , had a special intent to the gaining also of the gentiles . that they might partake the same promises and glorifie god for his mercy as well as the jews , rom. . , , , . this was fulfilled by his calling the gentiles by his new covenant to partake the blessing of abraham , acts . , . gal. . , . seeing therefore the promises made to the fathers , touching the blessing of all nations in their seed , were confirmed to , and accomplished upon both jews & gentiles by jesus christ in his new covenant ; it is plain , those promises , and so the new covenant , appertained to such jews and gentiles : and that god intended them to be foederates in his new covenant . . because , in and under the new covenant , peter exhorted his hearers to perform the new covenant-duty of repenting , and to partake the new covenant-token of being baptized for remission of sins , promising thereupon the new-covenant blessing , the gift of the holy ghost : & all this because the promise ( viz. the e covenant-promise made to abraham , isaac , iacob , and their seed touching the blessing of all nations in their seed , and being a god to them and to their seed in their generations , ) was to them and to their children , and to the gentiles afar off , whom god should call , and proportionably to their children . f — then peter said ; repent ▪ and be baptized every one of you in the name of iesus christ for the remission of sins , and ye shall receive the gift of the holy ghost : for , the promise is unto you and to you●… children , and to all that are afar off , even as many as the lord our god shall call . because the promise made to the fathers , appertained to them , was to them ; therefore they are urged to receive the new covenant-token , baptism : and assured of the new covenant benefit the gift of the holy-ghost : which peculiarly belonged to the foederates of the new covenant . consequently , all such jews or gentiles under the new testament to whom that promise was , were intended of god to be foederates in his new covenant . otherwise that promises being unto them , &c. was not a sufficient ground for the apostles exhortation of them to new-covenant duties , or for his assurance given them of new covenant blessings . but the seed , posterity and children of iews and called gentiles are a sort of persons , to whom in the time of the new covenant the promise made to abraham , isaac , jacob and their seed touching the blessing of all nations in their seed , and his being a god to them and their seed in their generation , doth appertain . this is evident in the words of peter to his hearers at pentecost , both g iews and proselites , saying ; h repent , &c. — for the promise is to you and to your children , and to all that are afar off , even as many as the lord our god shal call . these words i have i formerly explained according to the plain genuine sense of them : there see. now i am to prove some points of that explanation for the confirming of this assumption ▪ especially these , viz. . that , the promise here spoken off was especially gods promise made of old to abraham , isaac , jacob and their seed . . that , this promise belonged to the children of the iews and of the called gentiles , as well as to their parents . . that , this promise appertains to such children of iews and gentiles in this time of the new testament . i. that the promise here spoken off , was especially gods k ancient covenant-promise to abraham . isaac , jacob and their seed , touching his blessing of all nations in their seed , and his being a god to them and to their seed in their generations , i thus prove . . because , of all foregoing promises mentioned in scriptures , this covenant-promise made to abraham , isaac , iacob and to their seed touching the blessing of all nations in their seed , &c. is most congruous , apposite and suitable here to this passage , and to peters intent therein . for , ( ) this of all other foregoing promises was most eminent and famous among the jews ( the chief l hearers of peter at that time ▪ ) who greatly gloried in their being abrahams children . see gal. . , , , . and here the apostle speaks not of any obscure , but of an eminent , famous and noted promise well known to them . ( ) this of all other fore-going promises was most notably extended ; both to jews and gentiles , in their seed all the nations of the earth jews or gentiles should be blessed ; as also to parents jews or proselites and to their seed , gen. . , , . exod. . , . and this promise here mentioned is urged with this extensiveness , to iews and gentiles , to parents and their children ( ) this of all other foregoing promises was most observably confirmed and fulfilled by jesus christ under the new covenant , rom. . . to . hence said paul ; christ hath redeemed us from the curse of the law , being made a curse for us : — that the blessing of abraham might come on the gentiles through iesus christ , that we might receive the promise of the spirit through faith , gal. . , , . and the promise here mentioned is implyed to be so confirmed by christ and by his new testament , yea so incorporated into his new covenant , that from this promise to them and their children , they are exhorted to accept the first token of the new covenant , viz. baptism . ( ) this promise here urged , seems in the next chapter to be interpreted by peter in his sermon of like nature , of gods promise with abraham , whence the jews are again urged to repentance and conversion ; m ye are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed . unto you first , god having raised up his son iesus , sent him to bless you , in turning away every one of you from his iniquities . . because this promise cannot be meant of that particular promise of the extraordinary gifts of the holy ghost , formerly n alledged by peter out of ioel : no not although it be said in the verse immediately foregoing , — and ye shall receive the gift of the holy ghost . for , ( ) this promise is to jews and gentiles , even to all gentiles whom the lord shall call till the worlds end : here 's no limitation of time . but the extraordinary gifts of the holy ghost are here promised to be given and continued to jews and gentiles till the worlds end . ( ) this promise is to called parents and to all their children , even to infant-children as well as to adult-children : but children , especially infant-children , are less capable of the extraordinary gifts of the holy ghost , then of his ordinary gifts and graces . ( ) this promise is here urged as a ground or reason why they should be baptized , and the gift of the holy ghost is assured them upon such ▪ their baptism : but o baptism is grounded upon , and annexed to only the doctrine and promises of the new covenant , or on the promises made to the fathers confirmed by the new covenant ; and though the ordinary gifts of the holy ghost are sometimes imparted to the baptized upon their baptism , as acts . . to the end . & . , . & . , . yet where do we finde in all the new testament these extraordinary miraculous gifts of the holy ghost annexed to , or communicated with baptism ? sometimes they were poured forth at the preaching of the word , before baptism , as acts . , , , . sometimes at or upon imposition of hands , after baptism , as acts . , . & . . sometimes upon occasion of fervent praying , acts . . ( ) these hearers of peter here , received upon their baptism the ordinary gifts of the holy ghost , acts . . to the end of the chapt . but the extraordinary miraculous gifts of the holy ghost were not ( that we read ) conferred upon them : therefore not the extraordinary , but only the ordinary gifts of the holy ghost were here promised to them , for doubtless they received what was promised . ( ) the promise here mentioned and made to them was such as was most pertinent and suitable to the comfort of peters hearers p pricked in heart , and crying men and brethren what shall we do ? now , the promise of the extraordinary gifts of the holy ghost ( which may possibly befall reprobates , math. . , . cor. . , . ) could not be suitable to their comfort ; but the promise of the ordinary were most suitable , and the covenant-promise of blessedness by christ , abrahams seed to all nations , in remission of sins , sanctification and assurance thereof by the holy ghost were most proper and comfortable . and this exceeding fitly agrees to the current of other scriptures . compare isaiah . . ezek. . . & . . with gal. . , . acts . , . ( ) that promise of the extraordinary gifts of the spirit alledged out of ioel , is interpreted by peter here to have been fulfilled by gods pouring forth his spirit upon the apostles , acts . . to . and for these reasons it seems clear to me , that this promise was not the promise of extraordinary gifts of the spirit alledged out of joel , but especially the covenant-promise to abraham , isaac , jacob and their seed , touching gods blessing of all nations in his seed , and being a god to them and their seed , &c. ii. that , this promise belonged to the children of the iews , and of the gentiles that should be called , as well as to their parents . . that it belonged to the children of the iews , as well as to the parents , is evident beyond all contradiction ; partly by these express words directed by peter here especially to the jews ; q the promise is to you and to your children . partly by the tenor of gods covenant with abraham , which r was with him and his seed in their generations . . that it belonged also to the children of the gentiles ( called here , as elsewhere , afar off , ephes . , . ) as well as to their parents whom god should call , must needs consequently be granted . for , ( ) here peter as to that promise , puts the gentiles that afterwards should be called , into an equality or sameness of covenant-interest and covenant conditition with the jews , only giving the priority or precedency of covenant-state to the jews . therefore as the promise was to the jewish parents and their children ; so it was to the gentilish parents afar off , when they should be called , and to their children . the gentiles children , though they be not here expressed , yet are they not here excluded , but must needs be here implied , as much reason being for the covenant-priviledge of the one as of the other . ( ) gods covenant-promise with abraham , &c. is s extended to parents and their seed both iews and gentiles . hence all proselite-gentiles and their seed were to be circumcised as well as the jews , gen. . , . exod. . , . thus the second thing is clear , that this promise belonged to the children of iews and of gentiles that should be called , as well as to their parents . iii. that this covenant-promise belongs to the children of iews and of called gentiles now in this time of the new covenant : is plain . . because peter , in the time of the new covenant already established by the blood and death of jesus christ , declares that this promise belongs to such children . . because peter here urgeth his hearers , from their interest in this promise , to accept baptism , the token of the new covenant . . because iesus christ by his new covenant confirms this promise both to iew and gentile , receiving them as his people , rom. . , , , , , . thus the assumption is proved . therefore the seed , posterity and children of iews and called gentiles are a sort of persons intended by god to be foederates with him in the new covenant . . argument . all sort of persons , since christ , which are causelesly and absurdly denyed to be in covenant with god , ought to be acknowledged foederates with god in his new covenant . for , . no sorts of persons under the new testament since christ can be justly denyed their covenant ▪ state and interest , but upon some just cause or ground from scripture , wherein god the lord and sole author of the covenant hath sufficiently declared , whom he accepts as foederates in his new covenant , whom he rejects . whom god accepts in covenant , men are to acknowledge to be foederates , whom god rejects and excludes from his covenant , men may deny to be foederates : men must not presume to admit or exclude declaratively , but only whom god admits or excludes authoritatively . . gods proceedings in his new covenant as to admission or exclusion of men in point of foederation , though they be above reason , yet are they not against reason . t christianity admits not , but condemns all absurdity and irrationality . therefore christians , as they must do and declare nothing causelesly , without just reason , so they must do and declare nothing absurdly , against just ground and reason : touching the new covenant-state of any sort of persons : . the new covenant is the only covenant since christ , wherein men are foederates with god. but the seed , posterity and children of profest believing parents iewish or gentilish are a sort of persons since christ which are causelesly and absurdly denyed to be in covenant with god. i. causelesly are the children of profest believers jewish or gentilish denyed to be in covenant with god : there being no just and sufficient cause of their exclusion from covenant-state either in regard of god , christ , the covenant , or such children themselves : and what other cause can be imagined or pretended : . no cause in regard of god , the lord and author of the covenant . for , ( ) god hath before christ still admitted children from u abraham till the coming of christ into covenant as well as their parents : and since christ god hath never excluded or debarred children from his covenant . ( ) god hath since christ declared by his spirit , that such children are x holy , that is , foederally holy : and that the y covenant-promise is to such children as well as to their parents . . no cause in regard of iesus christ the mediator of the new covenant . for , ( ) iesus christ hath not contracted , limited or curtaild the covenant of god by his death , resurrection and new-covenant-administrations , which he should have done extreamly if he had excluded so great a part of foederates as all the children of foederate parents , but he hath z confirmed and enlarged the same exceedingly , even to gentiles and their children , as well as to jews and theirs . ( ) iesus christ hath declared the infant-children of foederate parents to be such persons , as a of whom is the kingdom of god ; and therefore judged them capable of being brought to him , for his embracements , imposition of hands , and benediction : and can christ be rationally imagined to seclude such from his covenant , as he took up in his arms , put his hands upon , blessed , and declared to be within the kngdom of god ? . no cause in regard of gods covenant since christ. for , ( ) the new covenant administration no where hath excluded the children and seed of foederate parents from covenant-state . ( ) the new covenant of all other covenant-administrations , being fullest , largest , perfectest , most extensive and comprehensive , must needs in the nature of it take in all sorts of foederates and more then the old covenant or former covenants . they took in the iews and proselites with their children : but this takes in both iews and gentiles called of all nations , and their children . the new covenant is stiled , the better covenant , the better testament , heb. . . & . . whereupon saith my worthy friend mr. baylie very pertinently and judiciously ; b the covenant of grace for the substance was ever the same , but for the manner of its administration it was the longer the better , and after christs incarnation best of all : but it had been evidently worse after that time in a very great and main particular , if all iewish infants which before-were church-members and partakers of the sacrifices and sacraments , as the elect ones of them were of the spiritual promises , should have lost these priviledges after the coming of christ ; and have been so far then unchurched , that neither covenant , sacrament , promise , nor any such benefit could belong to them before their years of discretion . so he . . finally , there 's no just cause in regard of the children themselves of profest believing parents , why they should be discovenanted since christ. for , the children of profest believers since christ under the new covenant , are every whit as capable and receptive of the new-covenant , the initiating token , baptism and the benefits thereof , as ever the children of abraham , isaac , iacob , and of the jews were of former covenants , circumcision , and the benefits thereof . all objections against those , militate as strongly against these . thus its evident , that the children of profest believers jewish or gentilish are causelesly denyed to be in covenant with god in this new covenant . ii. absurdly also are such children denyed to be foederates with god in his new covenant . for , . hereby , the dispensations of divine grace since christ , are made more strait and narrow then they were before christ. but that 's absurd . god having reserved his most large , liberal , extensive , diffuse dispensations of his grace for the times of christ. . hereby , jesus christ , by his coming and establishment of his new covenant , is necessarily supposed to diminish , not to increase the priviledges of his church . but that 's absurd . christ every way increasing his churches priviledges by the new covenant . . hereby , a jewish disciple of the old covenant , becoming a christian disciple of the new covenant , shall wholly deprive his children and posterity ( till they come of years of discre●…ion to repent and believe ) of their covenant-state and priviledges . before he accepted the new covenant , all his children as well as himself were in covenant with god , circumcised and marked for gods people , dedicated to him , separated from the world , &c. but as soon as he had embraced the new covenant , all his children are presently discovenanted both from the old covenant and new. but this is notoriously absurd . for , thus the jew loseth by christs coming ; thus the new covenant diminisheth his priviledge and comfort that he had in regard of his children under the old covenant ; thus the jew might justly be deterred and discouraged for ever from embracing the christian faith , or becoming a christian under the new covenant , because by so doing he should presently ( for ought he knows ) undo all his children , shutting them out of covenant-state with god , out of church ▪ membership , and from all the benefits and advantages of both . . hereby , the condition of children of foederate parents jews or gentiles , should be , not better under the new and better covenant , but much worse then the condition of the jews under the old covenant . these were foederates with god : but they are discovenanted ; yea they are reduced into as bad a condition as the covenantless children of pagans and heathens , without god in the world . but this is abominably absurd . shall jews be c christianized , and shall their children thereby , or thereupon , be paganized ? shall parents become christians , and their posterity-remain heathens ? the new testament affords better tidings and comfort to the children of believers , acts . , . cor. . . rom. . . thus , the children of foederates are both causelesly and absurdly denyed their covenant-state since christ. therefore , the seed , posterity and children of profest believing parents iewish or gentilish , ought to be acknowledged foederates with god in his new covenant . and thus i hope it is sufficiently cleared to any sober judgement , that not only iews , judah and israel united , but gentiles that shall be called ; not only parents iewish and gentilish , but with them , their seed , posterity and children also , even their infant-children ; all which those phrases ( the house of israel and the house of judah ) do comprehend , are intended by god , and ought to be acknowledged by man , to be foederates with god in his new covenant . this new covenant state of the children of foederate parents , i have insisted upon the more largely , and laid down my arguments for it the more formally , because that especially is opposed by catabaptistical and anabaptistical spirits : yet i have purposely declined all polemical disputes against particular persons , as being besides my intention in this work , wherein i have propounded to my self positively to assert the truth , without interessing my self in the frivolous janglings and fruitless wranglements of particular adversaries . inferences . forasmuch then , as the confoederates or foederate-parties to the new covenant are , on the one hand , god the lord ; or god as iehovah , the principal party : on the other hand , the house of israel and the house of judah , in christ ; that is , the iews , israel and judah united and their seed , as also the gentiles that shall be called , and their seed , the spiritual israel of god , the less principal party : hence , divers inferences of great consequence naturally result , which i shall comprize in this ensuing aphorism . aphorism ii. hence , . the new-covenant is most sure and faithful ; . most compleat and comprehensive ; . most uniting and consolidating to the church and people of god ; . and is , beyond all other covenant-dispensations , greatest matter of consolation , ioy and thankfulness to the gentiles . . in and under which , all the infant-children of new-covenant-federates , being in covenant with their parents , ought to be signed and marked with the first new-covenant-token , baptism , as well as their parents . these five inferences in this aphorism i explain and evince as followeth . i. hence , the new covenant is most sure and faithful . why ? because the chief foederate-party therein is god the lord , or god as iehovah . the nature of god is such , the nature of this d iehovah is such , actually fulfilling , giving being & subsistence to all his promises : that he can as soon lay aside his very nature , essence and being , as break his new covenant , or suffer the promises thereof to fail . why doth god in his e promise of the new covenant so often repeat that confirming and ensuring phrase in his own great and glorious name , ( saith iehovah , or saith the lord ) even four times over : but to let us know , that because the author and chief foederate of this new covenant is iehovah , therefore this covenant should be certain , and all the promises thereof infallibly faithful and sure ? there are many other grounds of this new covenant s sureness and faithfulness , which i shall have cause hereafter to insist upon , but at present this is one eminent cause thereof ; iehovah himself hath said it , hath engaged himself as the chief foederate in it , therefore it cannot fail , we may certainly depend and rely upon it . but of the sureness of gods covenant , from the nature of god , and his name iehovah , i have f spoken enough already : and its applicable here . ii. hence , the new covenant is , beyond all other covenants , most compleat , comprehensive and extensive . why ? because this new covenant is extended by god most comprehensively to the most ample and numerous multitude of foederates . former covenants were more limited and restrained ; some to particular families , as gods covenants with g adam , with h noah , with i abraham , with k david ; some to particular tribes , or a part of a nation , as l gods covenant with his captives of iudab and ierusalem , &c in babylon ; some to a particular nation singled out from among all the nations of the world , as m gods sinai-covenant made with the whole nation of israel in the wilderness : but this new covenant is to the utmost enlarged and extended to n iews and gentiles , even to all sorts of people of all nations tongues and languages throughout the whole world , whom the lord our god shall call to the faith , and profession of the gospel , from the death of jesus christ , till the end of the world . some few o gentilish proselites , some gleanings of the gentiles , that willingly came in and joyned themselves to the god , religion , and people of abraham , were taken into covenant , & enfranchized with the jews heretofore : but the streams and floods of the gentiles came not in till these new covenant times . the proselites offered themselves to gods former covenants : but this new covenant is offered and preached by christs appointment p to all nations , to all the world ; according to that eminent promise of the lord. q — i will gather all nations and tongues , and they shall come and see my glory . and i will set a sign among them , and i will send these that escape of them , unto the nations , to tarshish , pul , and lud , that draw the bow , to tubal and javan , to the isles afar off , that have not heard my fame , neither have seen my glory ; and they shall declare my glory among the gentiles . and they shall bring all your brethren for an offering unto the lord , out of all nations , upon horses and in chariots , and in litters , and upon mules , and upon swift beasts , to my holy mountain jerusalem , saith the lord , as the children of israel bring an offering in a clean vessel into the house of the lord . and i will also take of them for priests and for levites saith the lord . this promise had its eminent performance and accomplishment in the apostles preaching the new covenant-doctrine to all nations : but r first unto the jews , and then unto the gentiles . iii. hence , the new covenant is to gods church and people the most uniting and consolidating covenant of all others . and this chiefly in two respects , viz. . in respect of israel and iudah . god rent ten tribes from solomon s for his idolatry , and gave them to solomon's servant , which ten tribes were usually called israel , in opposition to the other two tribes continued to davids house , which were called iudah . these , israel and iudah : continued two distinct kingdoms , under two distinct sorts of kings , and two sorts of religions ; never after united till they were both carried away into captivity out of cannan : israel into t assyria and the cities of the medes ; iudah into u babylon . during the babylonish captivity , god made a covenant with his captives : wherein , among other blessings , x the uniting of israel and iudah , that they should no longer be two nations and two kingdoms , but one nation , and one kingdom , under one shepherd , prince and king david ( that is , iesus christ the true david ) for ever . perhaps many of israel came in and joyned themselves with iudah ; when they returned from babylon : but the primary and most plenary accomplishment hereof was in the time of this new covenant , y when iews from all nations under heaven were converted unto christ , at the feast of pentecost and afterwards ; so that not only many thousands , but many myriads , viz. many ten thousands , accepted iesus christ as their shepherd , prince and king , and became z one spiritual kingdom , one holy nation , one peculiar people under iesus christ , the david . thus iesus christ , by his new covenant made an eminent union and consolidation of the house of israel and of the house of iudah , that they became joynt foederates with god in his new covenant : a behold the daies come saith the lord , that i will make a new covenant with the house of israel and with the house of iudah . thus the divided nations and kingdoms of iudah and israel were united and consolidate in one under christ the david by the new covenant . and this consolidation will have its final consummation , when by the new covenant doctrine the b unbelieving iews broken off , shall again be called and graffed into their own natural stock , and so all israel shall be saved . . in respect of iews and gentiles . there was an extream division and distance betwixt these , till the daies of iesus christ and the time of the new covenant , iews c were neer to god ; gentiles afar off from him : iews d were the children ; gentiles , dogs : iews were e saints ; gentiles , sinners : iews f were the church , to whom pertained the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises , &c. gentiles , the world , without christ , aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . and betwixt iews and gentiles there was g a middle wall of partition , that severed them ; an enmity that hindred their unity , even the law of commandments contained in ordinances , circumcs●…ion , the ceremonial law , and the whole levitical service : but christ by his death and blood , not only h broke down this middle wall of partition , and destroyed this enmity , all those ceremonies , types and shadows receiving their plenary accomplishment in him , but also i reconciled both jews and gentiles unto god in one body by the cross , stablished his new covenant in his blood , whereby he preached peace and union to them which were afar off , and to them which were nigh : so that , both have access by one spirit , unto the father ; and gentiles are no more strangers and forreigners , but fellow-citizens with the saints , and of the houshold of god ; and are built upon the foundation of the prophets and apostles , iesus christ himself being the chief corner-stone . thus the gentiles are through christ , by his new covenant incorporated , and consolidate with the jews , into one church-body . this is the k mysterie , that mysterie of christ , the mysterie which from the beginning of the world hath been hid in god , which in other ages , was not made known unto the sons of men , as it is now revealed unto his holy apostles and prophets by the spirit ; that the gentiles should be fellow-heirs , and of the same body , and partakers of his promise in christ by the gospel . o how paul , the teacher of the gentiles , admires and magnifies this sweet mysterie ! and the whole new covenant-ministry both extraordinary and ordinary , were given by christ , for the compleating of this union fully and finally ; l — and he gave some , apostles ; and some , prophets ; and some , evangelists ; and some , pastors and teachers : for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man ; unto the measure of the stature of the fulness of christ. iv. hence , the new covenant , beyond all other covenant-dispensations , is greatest matter of consolation , ioy and thankfulness to the gentiles . for , till the new covenant came , the gentiles ( except some few gleanings of proselytes , ) were wholly destitute m of christ , god , church-priviledges , true religion and hope of salvation . but by the new covenant in and through christs death and blood , n they are incorporated into one and the same mystical body of christ , adopted into the same houshold of god , enfranchized in the same spiritual city and common-wealth of the saints , and partakers of all the promised mercies , priviledges and ordinances of the new covenant . god o putting no difference betwixt gentiles and jews , purifying their hearts by faith , and giving them the great blessing of abraham , the promised spirit through faith , as well as to the jews . now therefore this new covenant is the gentiles door of hope . other covenants left them out : the new covenant takes them in . other covenants separated them from the church : this new covenant unites them to the church , &c. therefore , this new covenant ministers matter of unspeakable , everlasting spiritual consolation , joy and thankfulness to the gentiles , more then all other covenants : as , both the p scriptures abundantly intimate , and the q experience of called gentiles doth eminently testifie . oh! then , let us gentiles account this new covenant , our cordial , our triumph , our iubile : let us suck the hony and oyl of true refreshing consolation out of this rock ; let us triumphantly rejoyce in this full sun-shine of mercy ; let us in heart word and life return all possible thanksgivings unto god , for this covenant of covenants , the new covenant . v. hence , all the infant-children of new-covenant-foederates , being in covenant with god , as their parents , ought to be signed and marked with the first new-covenant-token , baptism , as well as their parents . i have r already proved , that the confoederates with god in this new covenant s were , not only iews , but gentiles , even all that are afar off , whom the lord our god shall call ; and not only such jewish and gentilish parents , but also all their children . professed believing jews and gentiles , and the children of them both , come under the phrase of t the house of israel , and the house of iudah , with whom god makes his new covenant . and therefore , not only professed believing iews and gentiles , but all their children also ought to be signed and marked with the first new covenant token , baptism . this inference i shall further evince briefly by these few arguments , viz. argument i. all sorts of persons that are foederates with god in the new covenant , ought to be initiated , signed , marked and distinguished by baptism ; the first token of the new covenant . this proposition i confirm , partly , by shewing , that baptism is the first token of the new covenant . partly , by proving , that all sorts of foederates with god in the new covenant , ought to be signed with that first token , the initiating token of the new covenant . i. that , baptism , viz. baptism with water , in the name of father , son and holy ghost , is the first token , the initiating token of the new covenant : is evident divers waies . for , . baptism was first instituted , before the lords supper was instituted . baptism was instituted in the beginning of baptist's ministry . iohn himself said ; u — but he ( viz. god ) that sent me to baptize with water . christs command therefore to his disciples after his resurrection , x to disciple and baptize all nations , was not the first institution of baptism , but only an enlargement of their former commission . now they should not only baptize iews but all nations . now the lords-supper was not instituted till the latter end of christs ministry , till the very y night wherein he was betrayed . . baptism was first accepted and sanctified by christ in his own z person , viz. at the beginning of his publick ministry whereby he began to preach the new covenant-doctrine : the lords supper , not a till the latter end of his publick ministry . . baptism was first dispensed in order and time to gods new covenant-people , before the lords supper was administred to them . see math. . , , &c. with math. . . to . thus peter's converts , first were baptized ; and after admitted to the breaking of that sacramental bread , acts . , . nor do we read in all the new testament of any that first received the lords supper , and then were baptized . . baptism in the nature of it precedes the lords supper . baptism signifies , our b implantation into christ : the lords supper our nourishment in and by christ , cor. . , , , , . baptism signifies , our c putting on christ , and union to him : the lords supper our continued communion with him , cor. . . baptism signifies , our d regeneration , and new-birth in christ : the lords supper , our continuation and augmentation in christ , cor. . , . & . , , , . baptism denotes our admission into the mystical body of christ the church : the lords supper , our spiritual maintenance and continuance in that body , cor. . . now our implantation into christ , union to christ , regeneration in christ , and admission in christs mystical body ; do in nature go before our nourishment by christ , our communion with christ , our augmentation in christ , and our continuation in his mystical body : consequently baptism precedes as the first new-covenant-token in order of nature , and the lords-supper follows , as the second . thus the first is so clear , that few adversaries ( if any at all ) will be found to oppose . ii. that , all sorts of persons which are foederates with god in the new covenant , ought to be signed , marked & distinguished by baptism , this first token of the new covenant : is also evident . for , . when e god brought abraham and his seed into covenant with himself , he also appointed that all sorts of persons so brought into covenant , whether abraham and his seed , or strangers proselites and their seed , should be signed , marked and distinguished from all others by circumcision the first token of that covenant . this was the initiating token of the covenant . and this course was afterwards continued both with abrahams covenant-seed , and with proselites and their seed f till the dayes of jesus christ , under the covenant with abraham , israel , david and the captives . consequently , as all sorts of foederates in former covenants were to be signed , marked and distinguished by the first-covenant-token , before christ : so all sorts of foederates in the new covenant are to be signed , marked and distinguished by the first new covenant-token after christ. the covenant both before and after christ , being for substance one and the same : though the administration , and therein the foederal tokens , be changed . and , although the foederate women before christ were not actually signed and marked with the first token of the covenant : yet virtually they were marked and circumcised , in the males , and so reputed of god as circumcised : as is plain ; partly , in that g the whole house of israel are intimated to be circumcised in the flesh. partly , in that the whole jewish nation is called h the circumcision , in opposition to the gentiles called the uncircumcision . partly , in that their i females as well as males did eat the passover , which no uncircumcised person might do . . when jesus christ commissionated and authorized his apostles to go and gather his new covenant church out of all nations , even of gentiles as well jews , he commanded them to sign , mark and distinguish all such sorts as they should make disciples with the first initiating token of the new covenant baptism k — go therefore disciple ye all nations , baptizing them into the name of the father , and of the son , and of the holy-ghost . &c. all that should be made christs disciples , and foederates in his new covenant , out of all nations , jews or gentiles , male or female , bond or free , young or old , all such must be marked with baptism the first new covenant-token . christ will have all his foederates and disciples hereby dedicated to god and his service , matriculated and solemnly entred into his church , and distinguished from all covenantless persons which remain the devils disciples and people . . answerably , the apostles practise in the gathering and planting of the new covenant church was to mark , sign , initiate , and distinguish all sorts with baptism that were converted to the faith of the new covenant in christ , both particulars persons , and whole m families . thereby seperating them visibly from the world to god and jesus christ. . a new covenant state or foederation of any sorts of persons , is the primary , most direct , clear , proper and unquestionable ground for their initiation , signing and obsignation by baptism the first new covenant token . n repent and be baptized — for the promise is to you and to your children , and to all that are afar off , even as many as the lord our god shall call . whence i argue ; if their interest in the ancient covenant promise made to abraham , isaac and iacob ( there intended as o i have shewed ) confirmed and fulfilled by christ in the new covenant , and digested into the new covenant , were a ground to them for their being baptized : much more their interest in the new covenant it self must needs be a plenary and sufficient ground for their baptism . it s an argument from the less to the greater , affirmatively . thus the proposition is firm . but the seed , posterity , children yea infant-children of professed believers iews or gentiles are a sort of persons that are foederates with god in his new covenant . this assumption p i have already proved by many arguments : so that i need here to add no more . therefore , the seed , posterity , children , yea infant-children of profess'd believers iews or gentiles ought to be initiated , signed , marked and distingued from all others by baptism the first token of the new covenant . argument ii. all sorts of persons for whom christs enlarged new covenant commission in mat. . , . was intended , ought to be baptized . this proposition is clear in the text , and cannot be denied . q go therefore , disciple ye all nations , baptizing them into the name of the father and of the son and holy ghost ; teaching them to observe all things , &c. here , discipling and baptizing are of the same equal extent ; and both alike commanded and joyntly given in commission by jesus christ , to his ministers , viz. with intention and reference to all nations . but the children , yea the infant-children of profest believers iews or gentiles are a sort of persons for whom as well as for their parents christs enlarged new covenant commission in mat. . , . was intended . this assumption i prove , partly , from the extent of the object of the ministerial work here intended , all nations . partly from the first act or effect required from the ministers about this object , discipling them . partly , from the order of proceeding directed to the ministers in this commission , first disciple them , then baptize them , then teach them . i. the obiect for whom this enlarged commission of christ was intended , is expressed so extensively and largely , as to comprehend in it children , infant-children , as well as their parents , whether jews or gentiles ; all nations . he doth not say , the parents in all nations ; the adult grown or riper persons come to years of discretion in all nations ; for then there would have been some colour here for excluding of children , especially infant-children : but he saith , all nations , without adding any , restriction or limitation to these or those sorts of people in all those nations . herein christ seems to intend the whole body of those natitions of the gentiles respectively . r mr. s. marshal hath very well argued . that as the whole nation of the iews , male and female , parents and children , &c. were visibly taken in as his covenant-people heretofore under the old testament : so the whole nations of the gentiles , children as well as parents , one as well as another , might be visibly taken in as his covenant-people and disciples now under the new testament . and this is the rather so to be judged , because the gentiles were to be graffed into the church of the jews , rom. . and to be fellow-heirs and of the same body , &c. ephes. . . certainly children are a very considerable parts , yea usually the major part of nations : why then should not children as well as parents be here intended and comprized in this complexive word [ nations , ] there being nothing here in christs commission to exclude them ? ii. the first act which christ commands his apostles and ministers to perform towards or upon this object , all nations , is such , as may agree to children , yea to infant-children , as well as to parents , s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. therefore going , disciple yee all nations , baptizing them , &c. thus the word ( as t beza hath well noted ) may properly be rendred . our translation , teach ye all nations , &c. interprets it not so fitly and axactly here : another word being used in the next verse for teaching , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h. grotius hath noted , u that there 's a twofold way of teaching , the one by way of initiation in the first elements or principles , the other by way of doctrine and that the former seems to be indicated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to initiate into discipline , and is set before baptism ; the latter in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is here placed after baptism . the former word ( thinks x beza ) by proper and peculiar command belonged to the apostles , who by promulgation of the new covenant were to lay the foundation of the catholike church in the whole world , cor. . . eph. . . hence believers at first were called disciples , not of this or that apostle , cor. . . & eph. . . but of christ ; and afterwards more significantly they were called christians . the latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinks to be more generally intended to pastors and teachers , yet the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in my judgement ) ought secondarily to be extended to pastors and teachers , who sometimes lay foundations of churches among pagans : and the later word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well agrees to the whole new testament ministry . now this first act here injoyned by christ to his ministers towards all nations , is to disciple them , to make them christs disciples : disciple ye all nations . he doth not say , disciple ye all parents , all grown persons , all intelligent persons , all of years of discretion , &c. but all nations , which comprizeth children as well as parents : they all were to be discipled , to be brought in as disciples to christ. but first the parents and adult persons , actually , formally , &c. by initiating them in the principles and first elements of christianity , of the new covenant-doctrine : and then their children , even their infant-children , in and with their parents , virtually , fundamentally , &c. are made disciples . this is plain . for , . the children of christs disciples are with their parents in the same school of christ : to be trained up publikely and privately in the nurture and admonition of the lord christ , ephes. . . . little children are accounted by christ church-members , of such is the kingdom of god , mark. . . and are not all church-members , christs disciples ? . the scripture ranks children , even infant-children in the number of disciples : calling all them disciples , upon whose neck the men of iudea would have put the yoke of circumcision after the manner of moses , acts . , . and we all know that infant-children were to be circumcised as well as their parents , gen. . . to . and this yoke of circumcision lay most upon the infant-children . thus not only parnts in all nations , but also their children , even their infant-children , are capable of being made disciples . so that the first ministerial act , of discipling all nations is such , as whereof children are in a sort capable in and with their parents , and therefore we may conclude that this part of the commission took in the children with their parents in all nations , and was in part intended for them . iii. the order of ministerial proceedings directed in this commission towards all nations ( viz. first disciple them , then baptize them , then teach them , ) doth also further manifest that this commission of our saviour was intended for children , even infant-children as well as for their parents and adult persons in all nations . first , disciple them , initiating them into the elements of the christian new covenant-doctrine : then baptize them , &c. upon their professing of the christian faith according to those principles , that so they may be separated from the world , dedicated to god , entred into his church : then teach them to observe all things whatsoever i have commanded you ; carry them on unto further perfection of knowledge by more compleat and perfect instruction . hence , christs intention in this commission is plain , viz. . that all nations should be discipled , or made his disciples ; therefore children , infant-children as well as parents , children being parts of the nations , and capable of being made christs disciples in their kind as well as their parents . . that all the nations which should be discipled , and all the parts of nations ( children as well as adult persons ) which should become disciples , should be baptized , &c. . that all who should be so discipled , and baptized , should be afterwards more fully , compleatly & perfectly taught to observe all christs commands . . that this course should be observed ( as occasion should require ) till the end of the world , the lord promising his y continual presence with his apostles and his successive ministers , pastors and teachers to that effect , till the end of the world , math. . , . from all i conclude ; therefore , the children , yea the infant-children of profest believers , iews or gentiles , are a sort of persons which ought to be baptized . argument iii. all sorts of persons to whom the promise is ( which was anciently made to abraham , isaac , jacob and to their seed , &c. and after confirmed by iesus christ in his new covenant , ) ought to be baptized . this proposition is in effect the apostle peters , acts . , . repent and be baptized every one of you , &c. for the promise is to you and to your children , and to all that are afar off , even as many as the lord our god shall call . here peter exhorts and commands them to be baptized , upon this ground , and for this very reason , because the promise was to them and to their children , &c. for the promise is to you and to your children , &c. ( viz. the promise made to the fathers , and confirmed by christ , as i have z formerly proved . ) if therefore they were to be baptized , because that promise was to them : then a all sorts consequently ought to be baptized , to whom that promise is , and appertains . but the children , infants as well as adult children of profest believers , iews or gentiles , are a sort of persons to whom the promise is , ( which was anciently made to abraham , isaac , jacob and to their seed , &c. and after confirmed by iesus christ in his new covenant . ) this assumption also for substance is the apostle peters ; b — for the promise is to you and to your children , &c. and i have c formerly shewed for the clearing of this particular , . that , this promise belonged to the children of believers whether iews or gentiles , as well as to their parents . . that , this promise belongs to the children of believing iews and gentiles now under the new testament as well as to their parents . there fee. therefore , the children , infants as well as adult children , of profest believers , iews or gentiles , are a sort of persons which ought to be baptized . argument iv. all sorts of persons that were once admitted by god to the initiating sacrament or first covenant-token of the covenant of faith , and were never since by him debarred , ought still to be admitted to the first token of the covenant of faith , what ever it be , under all sorts of ensuing foederal administrations . this proposition cannot well be denyed . for , . god alone hath supream prerogative to admit and debar what sorts of persons he pleaseth both to , and from his covenant of faith , and all covenant-tokens thereof . if he admit once , and never after debar , who shall exclude ? . the covenant of faith , as it is substantially and essentially still one and the same in all ages since the fall , & in all the expressures thereof , though circumstantially and accidentally divers ; so god hath still raised and advanced the after administrations of the covenant of faith to an higher degree of excellency and perfection then those that went before , till he brought forth his new covenant the most excellent and perfect of them all . this d i have formerly manifested . therefore the covenant of faith under all administrations being one and the same , and the latter still perfecter then the former ; all sorts of persons once admitted to the first covenant-token thereof , must be admitted still to the first covenant token of that covenant of faith what ever it be . the covenant is still the same , though the foederal token be changed . yea that covenant is still more and more perfect : and therefore the sacramental initiation of foederates into it must not become defective and imperfect , but be answerably more and more perfect . . though the first foederal tokens of the covenant of faith be divers under several administrations , yet the ground of gods admitting any sorts of persons thereunto is still the same , viz. gods accepting and accounting of such sorts of persons to be within his covenant , therefore he will have them marked and distinguished by his first initiating covenant-token . foederate persons lose not their foederate-state or priviledges , when god changes his covenant-administrations and tokens , but advance their covenant-state and priviledges of all sorts to a higher degree of perfection . but the children , the infant-children of profest believers , both iews and gentiles , are a sort of persons which were once admitted by god to the initiating sacrament or first-covenant-token of the covenant of faith , and were never since by him debarred . this assumption i prove in both the branches of it : viz. i. that , the infant-children of profest believers , iews and gentiles , were once admitted by god to the first covenant-token of the covenant of faith. for , . gods covenant with abraham , and so the sinai-covenant or old covenant , were covenants of faith , e as i have formerly proved : but god admitted infant-children of profest believers jews and gentiles to circumcision , the first covenant-token of those covenants , gen. . . to . exod. . , . luke . . & . . phil. . . and from abraham till christ this admission of children to the first foederal token was continued . . when the covenant of faith came under a new administration , even that of the new covenant after christ , so that the first foederal-token was changed from circumcision to baptism , the apostles in the primitive churches admitted not only particular profest believers , but also their whole families ( though their actual faith be not recorded ) to the initiating sacrament of the new covenant , baptism . when governors of families were converted , not only they , but their families were baptized also : as cornelius and his company , acts . , , , . to the end . lydia and her houshold , acts . , . the jaylor , and all his , acts . . stephanas and his houshold , cor. . . now when , not only the governors of families , but their whole families with them were baptized , can we rationally imagine that none of their children , of their infant-children , were baptized ? do not parents and their children most properly make up the family , servants being only as accidental forreigners thereunto ? take away children from the family , do not you usually take away the greatest part of the family ? when their housholds are said to be baptized , of whom can we understand it but chiefly of their children ? ii. that , children , yea infant-children of profest believers , iews or gentiles were never , since their first admission , debarred by god from the initiating token of the covenant of faith : may thus be cleared . for , . when did god debar them ? ( ) not in all the old testament , from f abraham till the dayes of christ : infant-children being all that while circumcised . ( ) not in all the new testament : for where 's the prohibition that can be pleaded in bar against them in all the new testament ? the adversaries of infant-baptism cannot produce any divine-inhibition of infant-children from the first covenant-token , either in express terms , or by any just and necessary consequence , in all the new testament . they cry , where is infant-baptism commanded ? nay rather we say , infants are g by gods command once put into possession of the initiating token of the covenant of faith : and where hath god ever since dispossessed them ? why then should they not keep their possession still , without any new command ? . how , wherewith , or whereby hath god debarred them ? ( ) not by straitning the successive covenant-administrations or priviledges thereof . for , they have been gradually still more and more enlarged . ( ) not by discovenanting of infant-children of believers . for the new covenant still declares , that they are foederally h holy , and that i the promise is to them . ( ) not by withdrawing his covenant-grace from them . for , they are counted saints , cor. . . and christ saith , of such is the kingdom of god , mark . . ( ) not by prescribing any stricter qualifications of children , for their baptism under the new covenant , then were required in children for their circumcision under the old covenant . children descended of foederate parents , were , because children of such parents , sufficiently qualified for the initiating sacrament or first covenant-token , both under old , and new covenant . and though k faith and repentance be pre-required unto baptism in the new testament ; yet these preparatory qualifications are only required in adult or grown persons that should be called from iudaism or paganism unto the communion of the christian church under the new covenant , either at the first planting of the new-covenant-church , or afterwards ▪ but we no where read that faith and repentance are pre-required in infants of profest believing parents , as to fit them for their baptism : they being taken into covenant and admitted to the first token thereof with their parents , as the jewish children were of old. and for strengthning of this , i desire the reader further to observe ; that he shall not finde one instance in all the new testament , of any infant-child of a baptized parent that was kept or debarred from baptism till years of discretion , and then upon actual profession of faith baptized . ( ) not by reason of infant-childrens in capacity for baptism . for , they are every way as capable of baptism , as jewish children were of circumcision ; and , l the promise belongs to children , therefore baptism belongs to them . by none of these waies , nor by any other that can be justly alledged , are infant-children of believers excluded or debarred by god from the initiating token or sacrament of the covenant of faith , since he first admitted them thereunto . we may justly conclude ; therefore , the children , the infant-children of profest believers , iews and gentiles , are a sort of persons , that ought still to be admitted to the first token of the covenant of faith , what ever it be , under all sorts of ensuing foederal administrations . and therefore to baptism under the new covenant . argument v. all sorts of persons that were circumcised before and under the old covenant administration even until the daies of christ , ought to be baptized under the new covenant administration since the daies of christ. this proposition and the sequel thereof , may strongly be confirmed by divers grounds from scripture . for , . the covenant of god with abraham , under which m circumcision was first instituted ; the sinai-covenant or old covenant , under which n it was after continued till the death of christ ; and the new covenant under which circumcision was abrogated , acts . gal. . , , , . and baptism appointed , iohn . . math. . . are but all one covenant of faith substantially and essentially ; though distinct administrations of that covenant , differing circumstantially and accidentally , ( as i have often shewed ) but the latter administrations being still more compleat and perfect then the former . now , ( ) these covenants being for substance the same , the tokens of these covenants consequently are for substance the same , and the admission of foederates to the first foederal tokens must be for substance the same : as therefore the infant-children of foederate-jews were circumcised , so the infant-children of foederate jews and gentiles are to be baptized . ( ) besides , the new covenant being more compleat and perfect in all covenant-priviledges , infant-children under the new covenant must needs as fully at least enjoy the initiating priviledge of baptism , as the infant-children before and under the old covenant enjoyed the initiating priviledge of circumcision . otherwise the foederal priviledges of ensuing covenants should not be enlarged , but contracted and abridged : which is utterly repugnant to gods order of foederal administrations . . gods command , which did formally oblige abraham to sign and seal his infant-children o with circumcision , the initiating token of the covenant of faith under that administration ; doth virtually oblige christians to sign and seal their infants with baptism , the initiating token of the same covenant of faith under this new covenant administration . and if christ had not changed the initiating token from circumcision to baptism , we ought still to have circumcised our infants . now though the token be changed , yet the covenant is not substantially changed , nor is gods command of initiating the infants of foederates substantially changed . therefore god under the former covenants commanding infants to be sacramentally signed and initially marked , and under the new covenant appointing baptism to be that initial mark or sign , to all nations , without any exception at all of infants ; the infants of believers ought now to be baptized by vertue of that first command , as well as infants of foederates ought then to be circumcised . as the p fourth commandment requiring a sabbath to be sanctified ; viz. any sabbath which god should appoint ; and formally in express terms requiring the seventh day of every week to be that sabbath during the old testament-administration ; doth virtually require and command us christians since christ to sanctifie the first day of every week for the sabbath , christ having changed the particular day from the seventh to the first upon a greater ground , but not abrogated the substance of the fourth commandment . . baptism doth clearly succeed in the room and stead of circumcision q — in whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the circumcision of christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. being buried together with him in baptism , wherein also you are risen with him , &c. here ( as i have r elsewhere shewed ) paul disswades them from mosaical ceremonies , especially from circumcision , as needless to christians , because they have in christ a circumcision far better , in respect of the ( ) author , christ ; ( ) manner , made without hands ; ( ) effect , true sanctification , in putting off the body of the sins of the flesh ; ( ) visible sign , viz. baptism , wherein they are sacramentally buried with christ , and raised with christ. that phrase is much to be noted , — in whom ye are circumcised , — being baptized . whence he gives them to understand , that baptism is our christian circumcision ; baptism is christs circumcision : christ hath appointed baptism instead of circumcision . and the analogy or similitude betwixt them is clear and observable . ( ) circumcision was a token of the covenant of faith , gen. . . to . so baptism , mark . , . math. . , . acts . , . ( ) circumcision was the first token , the initiating token of the covenant , gen. . . to . exod. . , . they must first be circumcised before they might eat the passover : so baptism is the first token , the initiating token of the covenant ( as s i have already proved ) they must first be baptized , before they may eat the lords supper , acts . , . ( ) circumcision signified and sealed regeneration and sanctification , deut. . . col. . . baptism also signifies and seals the same , iohn . , . col. . . tit. . . pet. . . ( ) circumcision was only once applyed to particular persons : so baptism . ( ) circumcision signified and sealed the righteousness of faith in christs blood , rom. . . so baptism , math. . . rom. . , , , . gal. . , . pet. . . so that the analogy and answerable resemblance betwixt them is very great and palpable . thus the proposition is confirmed . but the infant-children of all foederate parents iews or gentilish proselites are a sort of persons that were circumcised before and under the old covenant-administration , even until the daies of christ. this assumption is undeniably evident in t many scriptures . therefore , the infant-children of all foederate parents iews or gentiles are a sort of persons that ought to be baptized under the new covenant-administration since the dayes of christ. argument vi. all sorts of persons to whom the mercies , benefits and blessings promised in the new covenant , and signified in this first new-covenant-token , baptism , appertain and are communicated , ought to be baptized . this proposition is firm . for , . the apostle peter argues , that cornelius and his company were to be baptized , because they had received the new covenant mercy promised ; u can any man forbid water , that these should not be baptized , who have received the holy ghost as well as we ? and elsewhere ; x forasmuch as god gave them the like gifts as he did unto us , what was i that i could withstand god ? and in another place ; y — if thou believest with all thine heart , thou maist . that is , if thou hast the faith of the new covenant , thou maist have the baptism of the new covenant . . where god gives the blessings signified , will he not allow the signs thereof ? shall god give the inward , spiritual , heavenly and most excellent part of baptism to any : and shall the outward , earthly and meanest part of baptism be withheld from such ? it s an argument ( à majori ad minus ) from the greater to the lesser . if god admit to the greater , he will not exclude from the lesser . . some of the learnedst z anabaptists confess , that if they knew any infants to have received the inward grace , they durst not deny them the outward sign ; and that those particular infants which christ took up in his arms and blessed , mar. . might have been baptized . but the infant-children of foederate parents , iews or gentiles , are a sort of persons to whom the mercies , benefits and blessings promised in the new covenant , and signified in this first new covenant-token , baptism , appertain and are communicated . this assumption is also firm , for , . the a promise , confirmed and accomplished by christ under the new covenant , is to such children , as well as to their parents : therefore the promised blessings therein belong to them . . children , even infant-children of foederate parents are covenant-saints , foederally b holy. and foederal holiness is one benefit of the new covenant as well as of the old ▪ . little children , infant-children may partake all such spiritual blessings and benefits belonging to the initiation and being of christians , as are signified and sealed in baptism ; whether regeneration and sanctification , iohn . . tit. . . col. . . remission of sins and justification , acts . . union to , and communion with christ , gal. . . rom. . , , , . or , the great blessing of the holy-ghost , iohn . . tit. . . acts . . or eternal life and salvation , mark . . pet. . . these and such like spiritual blessings are signified and sealed ( as these scriptures shew ) by baptism : now of all these , little children may be partakers , for as much as christ tells us ; c of such is the kingdom of god , of such is the kingdom of heaven , and therefore he put his hands upon them and blessed them . but without regeneration , sanctification , &c. none can enter into , or be members of the kingdom of heaven , iohn . , . heb. . . therefore little children , of whom , as well as of grown persons the kingdom of heaven is , must needs partake these and all such like new covenant benefits , fitting them for the kingdom of god. . should not the saving benefits and blessings promised in new covenant , and sealed in baptism , appertain and be communicated to the infant children of foederate parents , no such children dying in their infancy before years of discretion could be saved : which to assert or imagine , were very horrid , unscriptural , and uncharitable . i conclude , therefore , the infant-children of foederate parents , iews or gentiles , are a sort of persons that ought to be baptized . argument vii . all sorts of persons , whom god hath expresly or virtually commanded to be baptized , ought to be baptized . this proposition is evident . for , . gods command in all parts of his worship ought to be obeyed , and observed as the rule of his worship . we can have no clearer warrant for any religious undertaking , then gods command . anabaptists will confess this . . gods virtual commands by clear and necessary consequence , are to be observed and obeyed , as well as his express commands in so many words and syllables . otherwise , what warrant have we in the new testament , for sanctifying a weekly sabbath ; for observing the first day of the week for our christian sabbath ; for ministers preaching twice , viz. morning and evening , on the lords-day-sabbath ; for womens participation of the lords supper ; for publike collections of alms on the first day of the week ; for observing the laws of forbidden degrees in marriage ; for taking an oath before a magistrate or otherwise , for determining of strife , &c. for we have no express syllabical command for these and many like things in all the new testament : and yet we hold them sufficiently warranted and authorized by gods virtual and implicit commands laid down in the new testament by good and undeniable consequence . . the apostle paul and barnabas held themselves obliged , by a meer virtual and implicit command to turn from the jews and preach to the gentiles ; d — lo , we turn to the gentiles . for so hath the lord commanded us , saying , i have set thee to be a light of the gentiles , that thou shouldst be for salvation to the ends of the earth . here 's an express promise , no express but only an implicit and virtual command : yet this they held themselves bound to obey . but children , even the infant-children of foederate parents , or of profest believers iews or gentiles , are a sort of persons whom god hath expresly or virtually commanded to be baptized . this assumption i prove by several implicit and virtual commands of god for baptizing of such infant-children . . e go disciple ye all nations , baptizing them , &c. here 's christs express formal command for discipling and baptizing of all nations : and here 's christs implicit virtual command for baptizing the infant-children of all profest believers in all nations . unless we shall deny , their infants to be any parts of the nations , or in any capacity of being made christs disciples , of both which enough f formerly . . g repent and be baptized every one of you ( said peter to his heart-pricked hearers ) — for the promise is to you and to your children , &c. here 's another implicit virtual command for baptizing of their infant-children . the words i have analytically explained h heretofore . here 's a command , repent and be baptized , &c. a promise , and ye shall receive , &c. and the ground of both ; for the promise is to you and to your children , &c. whence i note these three things . ( ) that a right to baptism , and a duty of being baptized , are consequences resulting from a covenant-state , and interest in the promise . ( ) that , children , even infant children , of profest believers as well as their parents , have now under the new covenant a covenant-state and interest in the promise . ( ) that , the promi●…e ( which is here the ground of baptism ) being to children as well as to their parents , the command of being baptized equally reacheth to the children and to the parents . . finally , god i commanding abraham to sign or mark his covenant-seed and infant-children with the initiating token of the covenant , circumcifion ; did implicitely and virtually command us under the new covenant to sign our new covenant-seed and infant-children with the initiating token of the new covenant , baptism . for , ( ) the covenant is still for substance the same , but now under a more perfect administration . ( ) the command for an initiating marking of foederate children with the first covenant-token ▪ still remains unrepealed : only christ hath changed the initiating covenant-token , from circumcision to baptism , from which he hath no where excluded believers infant-children . ( ) and baptism k succeeds in place of circumcision , being most analogous thereunto , yet afar excelling it . from all which it is evident , that god expresly and formally commanding abraham to circumcise his infant-children , doth implicitely and virtually command us christians now to baptize our infant-children also . therefore , children , infant-children , of profest believers , iews or gentiles , are a sort of persons that ought to be baptized . by these seven arguments ( to add no more ) i hope it will be evidently clear to all sober un-pre-engaged judgements : that , as infant-children of profest believers jews or gentiles are of the house of israel and judah , and foederates as well as their parents in this new covenant : so they ought to be signed , marked and distinguished from all others by the first sacrament , or initiating . token of the new covenant , baptism . such objections , as may possibly be made against these or any of these arguments , may easily be removed and refelled by what hath been said in explanation and confirmation of these arguments . hitherto of the foederates , or parties to the new covenant : viz. god the lord , on the one hand ; profest believers iews and gentiles with their children , on the other . chap. v. of the matter , or substance of the new covenant . the substance or matter of the new conant comes next in order under consideration . herein the very marrow and kernel of the new covenant is comprized . the matter of the new covenant is laid down ; ( ) partly , in the body of the new covenant , promised by m ieremiah , and recited by n paul : ( ) partly , in the explanations of the nature of this new covenant in the holy scriptures , especially those of the new testament : in opening of this matter of the new covenant , i shall have recourse to both ( as occasion shall require ) for the fuller clearing and unfolding thereof : but primarily to the former , viz. to the body of the new covenant , as promised and recited ; and then secondarily to such explanations thereof , as are more necessary and apposite to explicate , illustrate and unfold the same . and this i must be forced unto the rather , because the matter of the new covenant is expressed so concisely in words , but comprehensively in sense , both by the prophet and apostle . the matter of the new covenant is chiefly laid down in the body of the covenant . o behold the dayes come , saith the lord , when p i will make a new covenant with the house of israel and the house of judah . not according to the covenant that q i made with their fathers in the day when i took them by the hand , to lead them out of the land of egypt , because they continued not in my covenant , and i regarded them not , saith the lord. for this is the r covenant that i will make with the house of israel after those dayes , saith the lord : i will give my laws into their mind , and i will inscribe them upon their hearts , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) : and i will be to them for a god ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) and they shall be to me for a people ▪ and they shall not teach every one his neighbour , and every one his brother , saying : know thou the lord : for all shall know me from the least of them to the greatest of them . for i will be mercifull ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i will be propitiatorily-pacified , or , i will be propitious ) to their unrighteousnesses , and their sins and their transgressions i will remember no more . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will not remember again , or , any more . ) that is , i will never remember them again . in these words , according to the emphasis and propriety of the greek original , the matter of the new covenant is declared to us . the parallel betwixt the words of paul and ieremiah , see in chap. . for the more clear delineation and description of the matter of this new covenant , i shall do three things , viz. . i shall analytically explain these words briefly . . i shall lay down ( notanda quaedam generalia ) certain generals to be noted and diligently observed touching the matter of the new covenant , as represented in this narrative thereof . . lastly , i shall descend to the unfolding of the matter of this new covenant particularly , both promised by god to his foederates , and restipulated by them unto god. and these i shall digest into three distinct sections . section i. first , as to the brief s analytical explication of the apostles recited words , consider , that the new covenant is here set forth , with a note of excellency , and attention ; behold . and is described by the . time , . author , . foederates , . name , and . nature thereof . i. by the time when it should be made and established . the dayes come , saith the lord , when i will make , &c. heb. . the apostle alleadgeth this out of ieremiah : ieremiah herein prophecied of future dayes , viz. the dayes of christ , when this new covenant should begin to commence . these dayes were already actually come and fulfilled in pauls dayes : christ had stablished his new covenant , preparatorily by his publike ministry , compleatly by his death , resurrection , ascension and effusion of his spirit . as i have t formerly evidenced . ii. by the author , or efficient cause of it , the lord ; — saith the lord , when i will make a new covenant , &c. heb. . , . of this u formerly . iii. by the foederates with whom the lord would make this new covenaut ; with the house of israel , and with the house of judah , heb. . , . even with all profest believers , jews and g●…ntiles , and with their children : as i have x already proved . iv. by the denomination or name given to this covenant . — i will make a a new covenant , heb. . . in what sense it s called a new covenant , i have y heretofore explained at large : as also the nature of it more generally . v. by the nature of this new covenant , which is laid down , . negatively , . affirmatively , . negatively , he declares what manner of covenant this new covenant should not be , viz. not such a covenant as was the sinai-covenant , that old covenant . not according to the covenant that i made with their fathers , &c. heb. . . this new covenant should not be according to that covenant , not like that covenant , but very different from it , and far before it . in all this negative the holy ghost seems to have respect to the form and administration ( of which i shall speak when i come to the form of this new covenant ) not to the matter and substance of the new covenant , which is after laid down in the affirmative , that this may the better appear , he sets forth that old covenant divers wayes , viz. . by the author of it ; god. — which i made . . by the foederates with whom god made it ; — that i made with their fathers , viz. with the israelit●…s at mount sinai , after they were brought out of egypt . . by the time when this old covenant was made with them : in the day when i took them by the hand to lead them out of the land of egypt . the word [ day ] here is not to be taken properly , precisely and strictly for the very day when god brought israel out of egypt , for in that day this covenant was not made , but about fifty dayes after : but synecdochically , for that time that was a time of gods special love to their fathers , redeeming them strangers from egypt , conducting them wonderfully towards canaan , and by the way bringing them into covenant with himself : and therefore z by gods commemoration of these his great favours and kindnesses to them , he notably aggravates their unkind covenant-breaking with him after mentioned . . by the evill event of this covenant as to their fathers , which is given in here as a reason why god would afterwards make a new covenant : this ill event is twofold , their sinful breach of this covenant ; because they continued not in my covenant . this hath reference , not only to that notorious breach of this covenant at first in the golden calf , exod. . but also toall their reitered and aggravated idolatries afterwards till their captivity in babylon . they promised to do all that god in this covenant required , exod. . but they knew not their own weakness and the lawes exactness . they attained not to gods righteousness , because they sought it as it were by the deeds of of the law. this covenant required duty , but furnished them not with ability , &c. so that , this covenant becoming faulty , defective and insufficient , through their infirmity and faultiness , this was one cause why there was place sought for the second covenant . heb. . , . this first covenant becoming so weak , unprofitable and ineffectual to them , heb , . , . . gods just displeasure and judgement upon them for this breach of covenant ; and i regarded them not , saith the lord. under gods disregard of them , all sorts of punishments , judgements and afflictions that afterwards came upon them for their idolatries and breach of covenant with god from generation to generation , are comprized . the hebrew phrase in ieremiah is somewhat different from this of the greek : although i was an husband to them . or , should i have continued an husband to them ? both , our translation . but the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better rendred by pagnin and montanus , et ego dominatus sum in eos , and i lorded it over them , that is , a i used my husbandly and lordly authority over them , and so misregarded them . for this phrase , the lxx have , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and i disregarded them : which the apostle also follows , heb. . . so then , gods lordly and husbandly authority not only obligeth to covenant-keeping , but also afflicteth for covenant-breaking . and , when god puts forth his authority against covenant-breakers , he disregards them , counts them as not in covenant with him : which disregard from god , comprizeth in it as it were all sorts of gods judgements . thus , though the phrases in ieremiah and paul differ , yet the sense agrees . . affirmatively and positively . he shews what this new covenant should be . for this is the covenant that i will make with the house of israel , after those dayes , saith the lord , heb . . the words import a surpassing eminency and excellency in this new covenant , beyond what was in the old. for this is the covenant : the expression in the hebrew and greek is very emphatical . but what is this covenant ? or wherein doth the nature and matter of it consist ? principally in four exceeding great and precious promises of god laid down here altogether , heb. . , , . viz. here god promiseth , . his donation and inscription of his laws in their inwards , mind and hearts . i will give my laws into their mind , and write them upon their hearts , heb. . . i will give my law into their inward-part , and upon their heart will i write it , jer. . . here note , . the agent , god ; i will give , i will inscribe — . . the act twofold , giving : i will give . — inscribing : i will inscribe — . . the object of this act , about which this act shall be exerted and put forth , gods laws : my laws distributively , as paul hath it . my law collectively , as ieremiah hath it . both importing the same thing , viz. gods morral-law especially , formerly written in stony tables ; and the whole word of god generally , wherein the moral law is expounded . the moral law is the abridgement of the word of god : the word of god is the explanatory enlargement of the moral law. . the subject whereinto this law of god shall be given , and wherein it shall be written by god : in their mind , or c inward-part : the mind being most inward : and in their hearts . that , denoting , the understanding : this , the will and affections . . the great foederal relation , union , communion and interest betwixt god and his foederates rec procally . and will be unto them for a god , and they shall be to me for a people , heb . . viz. i will be to them all , whatsoever , a god can be , or can need to be , to his covenant-people : and they shall be to me all , whatsoever , a people in covenant can or should be to their god. i will , — they shall : — god here promiseth both , undertakes for both : for himself , and for his foederates . o sweet and blessed new covenant ! . his foederate peoples more excellent & more universal knowledge of the lord , then formerly under the old covenant . this hath in it two things , viz. the surpassing excellency of the new covenant knowledge of the lord , beyond that of the old , and they shall not teach every one his neighbour , and every one his brother , saying , know the lord , heb. . . the word [ not ] here , is not a simple and absolute negative , as if hereby the new covenant excluded all humane teaching ; for that 's most repugnant to new covenant doctrine , as d elsewhere i have shewed ; and shall afterwards farther manifest : but it is rather a comparative ( as its divers times used in scripture , see iohn . . cor. . . ) importing , that the former teaching under the old covenant should be comparatively as no teaching at all , as nothing to the divine teaching of gods foederates under his new covenant . then they were taught the elements , first principles and abc of divine knowledge , as a people in minority : but now gods foederates shall be instructed in the abstruse and more perfect mysteries of god , as a people in maturity . under the new covenant , the divine revelation is more clear and compleat , the donation of the spirit , more full , and proportionably the spiritual illumination of their mindes more perfect and accurate . . the generality of this knowledge of the lord among all sorts under the new covenant ; for all shall know me from the least of them to the greatest of them , heb. . . god will indifferently illuminate small and great : one as well as the other must be beholding to him herein . some particular persons under the new covenant may be grosly ignorant , through natural in capacity or want of ministerial instruction , or contempt of the new covenant , but here the holy ghost intends the e whole new covenant-dispensation , which generally shall introduce such a knowledge of the lord as the generality of foederates never had under the old covenant . now this promise , though it have wonderful accomplishments under the new covenant , yet shall not have ( as f pareus well advertiseth ) its plenary accomplishment till we come to heaven , when we shall all be perfectly taught of god , being beyond all humane instruction publick and private , when we shall know as we are known , and see god as he is , cor. . . iohn . , . . finally , god promiseth ( as a foundation , ground or cause of all the former benefits , ) his own gratuitous propitiousness in christ to them in the utter remission and oblivion , forgiving and forgetting all sorts of their sins ; for i will be propitiously-merciful to their unrighteousnesses , and their sins and their transgressions will i remember no more , heb. . . here note , . the agent or author of this benefit , god ; i will be propitiously merciful , i will not remember — god alone is the god of pardons , neh. . . who can forgive sins like him ? mich. . . or besides him ? mark . . luke . . pardon of sin is gods peculiar prerogative . . the act of grace expressed in two phrases , viz ( ) i-will-be-propitiously-merciful , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the greek word , ( as also the hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ier. . . ) denotes such a mercy in god as hath respect to christs propitiation , propitiatory expiation of , and satisfaction for sin ; who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiation for our sins , &c. ioh. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatory , or mercy-seat , rom. . . whose offering up of himself once was so satisfactory to god , that it was an odour of a sweet smell to god , eph. . . and that thereby he hath for ever perfected them that are sanctified , heb . , . ( ) i will not remember again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , i will never remember again to them , so as to impute them to them . i will forgive and forget . i will pass an act of utter oblivion upon them for ever . this is gods free pardoning and remission of sin in and for christs meritorious satisfaction . . the object about which this act of grace shall be exercised : which is expressed by two hebrew words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guavonam , signifying properly , perversenesses , crookednesses , perverse-iniquities , &c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chattatham , properly errors , stray-sins , wherein they miss the mark : both these are in ier. . . but this object is expressed in three words in the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifie , unrighteousnesses , sinful-errors , unlawfulnesses . the words are very comprehensive , they take in all sorts of sins whatsoever : god will forgive and forget them all . . the connexion of this promise to the promises foregoing , in the causal particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , because . this lets us know , that gods gratuitous mercy in purging away and pardoning all the sins of his people in christ , is the foundation of all the fore-covenanted benefits . thus i have analytically explained in brief the words wherein the new-covenant is described to us both by ieremiah and paul , oh! how significant , how comprehensive , how emphatical , how proper and suitable , how sweet and comfortable are these words for a new covenant expressure ! hence we shall easily borrow much light for the clearing of all ensuing particulars . section ii. secondly , as for those generals to be noted and observed diligently , in this narrative or description of the new covenant by the prophet and apostle , touching the matter or substance of this new covenant , i shall clearly and briefly represent them in this ensuing aphorism . in general , touching the matter of the new covenant , as here described by the prophet jeremiah and the apostle paul , we are diligently to note and observe these things , viz. . that , the matter of the new covenant is here set forth very compendiously in words , but most comprehensively in sense . . that , the whole matter of the new covenant is represented only in promises . . that , all these new covenant - promises , in their express terms , run wholly upon spirituals . . that , these new covenant - promises have a sweet harmony and correspondency with the priesthood , prophecy and kingship of christs mediatory office : in actual performance of which promises to us , we also are made unto god priests , prophets and kings by iesus christ. . that , the matter of the new covenant is so contrived in these promises , as may sufficiently remove all the principal doubts , discouragements and obiections which either a bleeding heart-wounded sinner , or a distressed saint , may make against his salvation . . that , these new covenant promises are so expressed , as virtually to contain in them the agreement and difference betwixt the old and new covenant , yea the preheminencies of the new above the old. . that , all these new covenant promises are wholly grounded upon the meer grace and good pleasure of gods will in iesus christ alone . i shall a little explain these seven generals , because the right and clear understanding of them is very necessary and advantagious to the true understanding of the new covenant . i. that , the matter of the new covenant is here set forth very compendiously in words , but most comprehensively in sense . this was one excellency of the old covenant promulged at mount sinai by god himself , that i●… comprized all duties of religion towards god , and righteousness towards man , in g ten words , or ten sayings : proportionably this is a great excellency of the new covenant , that it comprehendeth all saving mercies and blessings from god to his foederates , and all answerable duties of his foederates to him , in four sententious sayings , in four precious promises . the words are very few , but the meaning much . mountains of sense , under mole-hils of sentences . these sentences are but as four drops : the sense under them is as a very sea. the very first article comprizeth in it the whole law of god , not only the letter , but the spirit of the law ; h i will give my laws into their minde , &c. who then can fadom what is comprized in all the rest ? . here , we have , a secret and mysterious i discovery of the blessed co-operation of father , son and holy ghost to the felicity of the new covenant foederates , iews and gentiles . the father promising pardon of their sins , for the sons expiation of them , whereby the wrath of god is pacified , heb. . . the holy ghost effectually applying christ in the renovation , heb. . . . here , we have the k meer free-grace of god and good-pleasure of his will displayed , as the prime original and fundamental cause of all the foederal happiness here promised . . here , the mediatory office of jesus christ is tacitly implyed , in the proper and peculiar l fruits of his priesthood , prophecy and kingship : viz. remission of sins , wrought by his priesthood ; knowledge of the lord , by his prophecy ; and conformity of minde and heart to the law of god , by his kingship . . here , the plentiful donation and effusion of the spirit upon all sorts jews and gentiles is discovered : by the many m effects of the spirit upon their minds , wills and hearts here promised . . here , the sacred knot of saving benefits and spiritual blessings in heavenly things in christ is assured to the foederates : viz. n conviction , illumination , conversion , regeneration , effectual vocation , sanctification , conformity to gods law , cordial sincerity , adoption into the number of gods people and children , justification , union and communion with god ; and consequently all good things for the life present , and all glory for the life to come . what is not promised , when god himself is promised ? . here , consequently , all answerable o new covenant duties , dispositions , inclinations , affections , endeavours , actions , deportments and performances of these foederates towards god , are virtually , yet vigorously enjoyned . . here , finally , in few words are couched all necessaries to sinners happiness and eternal salvation . ii. that , the whole matter of the new covenant is represented here only in promises . this new covenant is so described by ieremiah and paul , that the matter and substance thereof is set forth in nothing but promises . mark it well ; here 's not one threatning expressed : not one commandment or precept expressed : but all that is expressed is only promises . it runs all upon promises , it consists all in promises ; this new covenant is a knot , a bundle of promises , a rich chain or jewel made up of nothing but promises . here are four grand articles of promises : and that 's all the matter and substance of the new covenant here expressed . no wonder , that the new covenant is said to be q established upon promises : for we finde it in nothing else . all the new covenant mercies and bles●…ings which god stipulates to his foederates , and all the new covenant duties which his foederates restipulate and condition with god ; they are all digested into promises , contained in promises , and to be extracted out of promises , either formally or virtually , directly or consequentially , explicitly or implicitly . yea all new covenant duties required or restipulated , are proportionably to be collected from new covenant-mercies promised . all our duties , as well as gods mercies are founded in his promises . god promiseth his foederates shall generally know the lord ; proportionably it is their duty to know god. god promiseth many blessings ; proportionably it s their duty to believe these promises : the promises and faith are relatives . god promiseth remission and obliteration of all their sins ; proportionably they are to repent of these sins , and accept that promised remission by faith. god promiseth to write his laws in their hearts ; proportionably it is their duty to love and observe sincerely the laws of god in newness of life . god promiseth he will be their god , they shall be his people ; proportionably it s their duty to accept him , and demean themselves every way towards him , as to their god , and wholly to devote and resign up themselves to in him soul and body , in life and death as his people . o what an admirable dispensation of grace is this ! that all our duties should flow from gods blessings , all gods blessings from his promises ; and all his promises from the meer grace and good pleasure of his will in jesus christ ! who can sufficiently value this new covenant administration in this regard ? for , . hence , how far doth this new covenant excell the old ! the r old covenant ran chiefly upon precepts and commands , requiring duties from the foederates : this new covenant runs altogether upon promises , imparting mercies & blessings to the foederates . . hence , god in this new covenant affords ability , as well as requires duty . he requires duty only implicitly and virtually ; but he assures of ability for that duty expresly and formally ; yea he first assures them of ability , before he calls for any duty . this is a sweet dispensation indeed , according to which all our duties take their first rise from gods mercies it was not thus in the old covenant dispensation ; there was much duty required , little ability promised or afforded , but in case of failing the dreadful curse denounced . hereupon s the apostle , entring a parallel betwixt that old and this new ministration of gods covenant , highly prefers this before that in many particulars : two whereof are observable here , viz. . that old , was a ministration of the letter : this new , a ministration of the spirit . that is , in that old covenant there was a strict law promulged by god , written in tables of stone , and repeated by moses , there was precept upon precept , commandment upon commandment , but there was not any inward ability , inclination , disposition or aptness promised for the performance of these commands . all this was but a ministration of the letter , a dead , liveless , spiritless ministration . but in this new covenant here 's ability , fitness and disposedness to perform gods law ; here 's a law within the heart answering to that law without , inclining and enabling to observe and perform : here 's the spirit of the law as well as the letter . this is a ministration of the spirit . . that old , was a t ministration of death and condemnation : this new , a ministration of life and righteousness . that is , the old covenant holding forth many strict commandments , and a severe curse in case of failing , but giving no ability or sufficiency to the performance , discovers mans sin , together with his deserved death and condemnation : so it terrifies him , fights with him , condemns him , kills him ; thus it is a ministration of death and condemnation . thus , u it s all clothed with fire , fils with terrour and amazement ; so that israel was affrighted and fled back , and moses himself did exceedingly fear and quake . the fault is not in the law , which is a perfect rule : but in the x infirmity of our flesh , we are not able to keep it . as a brittle glass or potsheard dashed against a rock , is broken : the fault is not in the rock , a rock should be hard and strong , but the glass or potsheard is weak . on the other hand , this new covenant discovers to us a way of satisfying divine justice and fulfilling the law by the death and obedience of our surety jesus christ , for all our transgressions against the law , so that these transgressions shall not be imputed to us , but christs righteousness , heb. . . it also assu●…es of an inward principle and ability by the inscription of the law in our hearts , whereby y the righteousness of the law may in uprightness be fulfilled in us who walk not after the flesh but after the spirit . thus it s a ministration of life and righteousness . . hence , in this new covenant god in effect undertakes all : not only for himself , but for his foederates also ; he will , and they shall . in the old covenant , god undertook his part , israel their part : but in this new covenant god undertakes both parts ; his own , that he will perform such mercies ; his foederates , that they shall perform such duties ; why ? because he hath digested and moulded this new covenant only into promises , which formally assures of mercies from god , virtually assures of duties from us , which derives all our duties from promised mercies and abilities . in all other covenants betwixt husband and wife , master and servant , man and man , nation and nation , each party undertakes only for himself : but this covenant of god is herein altogether singular and extraordinary , that god undertakes all both for himself and his foederates . o this is a sweet foundation of comfort to us against all our infirmities , frailties , insufficiencies and failings ; that though we can do nothing , god will do all . let god enable us to do what he commands and then let him command us what he pleaseth . . hence , in all our defects , impotencies , inabilities , &c. unto spiritual performances , as repentance , mortification of sin , vivification of grace , new obedience , walking with god in communion , self-resignation , &c. we see here whither to have recourse for supplies : viz. to the promises , and promised mercies in this new covenant . here god undertakes for our ability : he hath implyed and wrapped up all our strength and sufficiency in his promised mercies . therefore we must not think to subdue this sin , to increase this grace , to dispatch this duty , &c. upon our own interest , by our own endeavours , resolutions , wrestlings , &c. but we must go to work upon gods interest , upon his promise-interest in this new covenant . lord ▪ thou hast undertaken for me in thy new covenant ; i have no power against all these strong lusts and corruptions , &c. but mine eyes are to thee , i rest on thee , do thou perform all for me . . hence , faith is of greatest importance and necessity for extracting all influences from the new covenant , and appropriating them to our selves . all our salvation and happiness is contained in this new covenant ; all this new covenant is contained in promises , and nothing but promises ; gods mercies are promised expresly , our duties are promised in those mercies virtually and implicitly : now wherewithall shall we extract all the vertue , strength and sweetness from these promises . and make all our own , but only by faith ? z what the law of works commands by threatning , the law of faith obtains by believing . faith is the hand , whereby we milk these pr●…mises ; faith is the arms , whereby we clasp and a embrace these promises ; faith is the mouth , whereby we suck the breasts of these promises ; faith is the bucket , whereby we draw waters out of these wells of the promises ; faith will reach though this well be deep ; in a word , faith is the spiritual fire whereby we extract the celestial spirits and quintescence of these promises . if this new covenant were laid down in threatnings and menaces only , then fear and trembling would be of chief use : if it were set forthin precepts and commandments only , then love and obedience would be of chief use : but sith it s represented in promises only , therefore faith , the daughter of the promises is of chief use . bring faith to these promises , and then take all that 's in these promises : and i am sure thats enough . faith was of principal necessity and utility in all covenant-expressures since the fall : but most eminently in this new covenant , which is all promises , yea comparatively b faith ( the doctrine of faith , of life and righteousness by faith , &c. ) is not said to come , or to be revealed , till this new covenant came and was revealed ▪ before , faith did but sparkle like a twinkling ▪ star : but now faith shines out gloriously like the sun. iii. that , all these new covenant promises in their expr●…ss terms , run only upon spirituals . view all these artic●…es and bundles of promises ; here 's not one express promise about temporals , about the outward good things of this present life : but every of them is about spirituals . i know , that all the good things of this life are virtually , implicitly and consequentially included in spirituals , as the lesser in the greater ; but here 's no express mention of any thing but only of spirituals , viz. of c the knowledge of god , the law in the heart , the covenant interest in god , the remission of sins , &c. temporals are too low a subject for the new covenant to insist upon and be expressive in : it delights to soar aloft towards heaven ; and to raise up the church ( now d come to ripeness and maturity ) from things below to things above ; from carnals to spirituals ; from perishables to eternals . . hence , the new covenant is deservedly said to be e established upon better promises , viz. upon better promises then the old covenant was stablished upon . why ? for this reason especially ; because the old covenant did principally run upon promises of outward and temporal blessings , as f the inheritance of the land of canaan , long life there , honor , wealth , peace and all outward prosperity there ▪ &c. now and then there were some few drops of spiritual promises sparingly sprinkled among them , but the main stream of the promises ran upon temporals : but here the whole current of the new covenant runs only upon spirituals . that , was a more carnal , this , a more spiritual covenant : that , had more of earth in it , this , more of heaven : that , bred low earth-creeping principles , this , breeds sublime high heaven-aspiring principles . the old covenant-people were happier then all other people , but the new-covenant-people far happier then the old covenant-people . . hence , as the new covenant promises , for the express terms thereof , were wholly of spirituals : so the new covenant foederates proportionably should tend chiefly ( yea if it were possible , only ) to spirituals . shall the new covenant be only spiritual ; and shall the covenanters be only carnal ? shall the new covenant be only above ; and shall the covenanters be only below ? shall the new covenant be all for heaven ▪ and shall the covenanters be all for earth ? when we come to the new covenant , whither are we come ? to a touchable sinai , to a visible fire , to an earthly canaan , to an earthly jerusalem ? &c. no , no. u we are come unto mount sion ; and unto the city of the living god , the heavenly ierusalem ; and to an innumerable company of angels ▪ to the general assembly and church of the first-born , which are enrolled in heaven ; and to god , the judge of all ; and to the spirits of just men made perfect ; and to iesus the mediator of the new covenant : and to the blood of sprinkling , that speaketh better things then that of abel . behold , all things here are sublime , spiritual , heavenly : and shall not we be elevated ? shall not we be spiritualized by 〈◊〉 this 〈◊〉 spirituality ▪ hath god under and by this new covenant dispensation ▪ x quickned us together with christ , and 〈◊〉 ●…s up together , and made us sit together in heavenly places in christ iesus : and shall not we be elevated above this earth ; shall not we y seek and set our affections on things above ? shall not we z have our conversation , ( our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whole business ) in heaven ? oh! let our minds , wills , and affection●… be all spiritual ; let our inward furniture , principles and dispositions , be all spiritual ; let our thoughts , words , and actions be all spiritual ; let our designs , tendencies and intentions be all spiritual : let us be wholly swallowed up with spirituality . then shall we be covenanters answerable to this new covenant and promises thereof , which are wholly spiritual . iv. that , these new covenant-promises have a sweet harmony aud correspondency with the priesthood , prophecy and king-ship of christs mediatory office ; in actual performance of which promises to us , we also are made unto god priests , prophets and kings by iesus christ. the greatest and most eminent publike blessings which god in ancient time was pleased to conferr upon his church and people , were most usually imparted to them by priests , prophets and kings , those three renowned sorts of officers . by a a priest and a king melchizedeck , was abraham the father of all the faithfull blessed . by a priest , b a prophet , and a king was israel brought out of aegypt ; conducted through the red-sea on dry ground ; espoused to god at mount sinai by covenant ; governed as a church in the wilderness , and as the commonwealth of god , by administration of morals , ceremonials and judicials : and led as a flock through the wilderness , c by the hand of moses and aaron : d aaron being priest , and moses both priest , prophet and king in iesurun . by e a priest and a king was israel brought to inherit the land of canaan , and it was divided to them by lot : even by eleazar the priest , and ioshuah the successor of moses , who was a mighty prince in israel . by f priests were all the affairs of religion mannaged in the tabernacle and temple from the dayes of moses till the death of christ. by the g prophets and prophetical persons were all the holy scriptures revealed from god , and recorded for the church . by ( h ) kings and kingly rulers was the common-wealth of israel guided and governed till shiloh came . now all these and such like dispensations were but types and shadows of better things in christ : who is the priest of priests , the prophet of prophets , the king of kings : by whose mediatory priesthood , prophecy , and kingship , all sorts and degrees of blessings and mercies are procured , revealed and effectually applied to his church and people for their happiness in this and in the world to come . this profound and excellent mysterie is very observably suggested to us in this body of the new covenant and promises thereof . for. i. the mercies here promised are such , and so answerable to these mediatory offices of christ , that we may evidently conclude them to be the proper fruits and effects of his priesthood , prophecy , and kingship , viz. . remission of sins , upon pacifying of god for them : promised in the fourth article , heb . . is the proper fruit of his priesthood ▪ . the supernatural and saving knowledge of the lord promised in the third article , heb. . . is the proper effect of his prophecy . . the powerfull conforming of our hearts to the will of god in all things , by his inscribing of his laws in our inwards , mind , and hearts , efficaciously applying his graces and benefits to the soul , promised in the first article , heb. . . is the proper influence of his kingly office. . and the foederal relation , interest , union and communion betwixt god and his new covenant foederates reciprocally , which is promised in the second article , heb. . . is the common and blessed result of all these three together , viz. of his priesthood , prophecy and kingship . thus in the matter of the new covenant , as here expressed , we have an observable idea , model or representation of christs mediatory office in all the three primary branches thereof . ii. these promised new covenant mercies , being actually performed to us , do also imprint an holy image and resemblance of all christs offices upon us , so that we also are made unto our god priests , prophets and kings , by jesus christ. the character and print of these offices is engraven upon us : when once this matter of the new covenant is actually applied to us , and effectually fulfilled in us . for , . when christ , as our great high-priest , i hath washed us from our sins in his own blood , and purged our consciences from dead works to serve the living god , having forgiven us all our trespasses , heb. . . he makes us kings and priests , or a royal priesthood to our god , to offer up spiritual sacrifices , acceptable to god by iesus christ. . when christ as our prophet hath brought us savingly to know the lord , heb. . . he makes us also prophets , by giving us an k annointing that teacheth us all things necessary to salvation , whereb●… we are also enabled to teach and instruct others . . when christ as our king hath subdued our minds and hearts so far as to make them conform and answerable to his law , heb. . . thereby he makes us also spiritual l kings , to rule over and subdue our corruptions more and more , and conquer our spiritual enemies . . hence , the matter of the new covenant , these spiritual promises are an excellent glass wherein we may see the beauteous face of our mediatour christ iesus , and an excellent map delineating forth unto us his officers of mediatourship : yea the vigour , force and efficacy of those offices . what greater discovery can we have of their excellency and efficacy , then . in the fruits and effects thereof upon us , remitting our sins , as a priest : making us know the lord , as a prophet : and writing his laws in our minds and hearts , as a king , heb. . , , . . in transforming us hereby into the similitude of his offices , to become priests , prophets and kings by him unto our god. all the expressures of the covenant of faith , were as so many draughts and pourtraytures of iesus christ . the first covenants with adam and abraham , declare his natures : viz. that he should be man , expresly : m the seed of the woman — the seed of abraham : that he is god , implicitly : being able to bruise the serpe●…ts head , and to bless all the nations of the earth . the after covenants with israel , david and the captives , declare his offices of priesthood , prophecy and kingship : his priesthood , under the type of aaron's : his prophecy , under the type of moses : and his kingship , under the type of david's . but this new covenant with jews and gentiles , declares the influences , vertues and efficacy of all these his offices of priesthood , prophecy and kingship , in remission of sins and justification , in knowledge of the lord and supernaturall illumination , in conversion , regeneration and sancti●…ication . so that , as jesus christ and his mediation can never be rightly understood wirhout the sound knowledge of the covenants of faith , especially of this new covenant : so no expressures of the covenant of faith , least of all this new covenant , can ever be judiciously understood without the solid knowledge of iesus christ and his mediation . . hence , the effects of christs offices applyed unto us , and conforming us according to our measure unto christ , are singular evidences of our good new-covenant-state . for , the spiritual mercies promised in this new covenant , are the proper or common effects of christs priesthood , prophecy and kingship . when therefore jesus christ is become our priest , our prophet , and our king actually : then we are become gods new covenant foederates , not formally but effectually . hereby then let us examine , whether we have a saving interest in the new covenant . v. that , the matter of the new covenant is so contrived in these promises , as it may most sweetly and sufficiently remove all the principall doubts , discouragements and obiections , which either a bleeding heart-wounded sinner , or a distressed saint , may make against his own salvation . for better clearing of this particular , which is of very great consequence , i desire these three things may be seriously considered , viz. i. that , when god converts a sinner to himself , most usually he prepares the sinner for that great work of conversion by previous conviction of his mind and conscience of his sin and misery , and contrition of heart and spirit for that sin and misery ; so that the heart is wounded deeply and bleeds exceedingly . he first n breaks the heart : then binds up the broken hearted , he first captivates the soul , and brings it into a spiritual prison or dungeon under chains of guilt and horrour : then he proclaims liberty to the captives , and the opening of the prison to them that are bound , and the acceptable year ( even the spiritual jubilee-year ) of the lord : he first makes him mourn , and fills him with a spirit of heaviness ; and then appoints to him that mourns in sion , to give unto him beauty for ashes , the oyl of joy for mourning , the garments of praise for the spirit of heaviness . he first o burdens the soul ; and then gives ease and rest of soul to the weary and heavy laden . he first p pricks him in the heart ; and then brings him to gladness and singleness of heart in christ. he first gives him q the spirit of bondage to fear ; and then the spirit of adoption , whereby we cry abba father . this is gods ordinary way in a sinners conversion ; thus he dealt with the prodigal son , luke . to the end . with the sinful woman , luke . , &c. with peters hearers , act. . , , , . with persecuting saul , act. . . to . and thus r he will do with the jews when their families shall more fully return unto the lord and be called , zech. . , , , . & . . this is gods usual way , to bring sinners towards heaven by the very gates of hell. ii. that , even after conversion , gods people oft times meet with many ●…ad and dangerous plunges , that greatly distract and distress them about their spiritual state , and eternal salvation . especially in these three cases , viz. . in case of some sinful relapse . as it was , with s david ; his very bones were broken , the joy of gods salvation was removed , and his sin was ever before him ; with t peter his denyal of jesus christ , cost many bitter tears . . in case of some violent temptation of the flesh , world or satan , which sometimes staggers the servants of god , and makes them call in question their condition towards god. as u david , beholding the prosperity of the wicked , and his own adversity , was almost gone , had almost condemned the generation of the righteous , and concluded that he had washed his hands in vain , &c. . in case of some sad disertion some passive disertion , when god himself seems to hide his face , withdraw himself from them , and forsake them , in withholding the sweet gleams and influences of his wonted grace , favour and consolations from them . whence they are apt sometimes to conclude , that god hath utterly cast them off , and will never more be merciful unto them , &c. as it was with x asaph ; with y heman the ezrahite ; with z mr. peacock in his last sickness , till within a little before his dissolution ; and with many a others of the dear servants of the lord. iii. that , the lord ( to whom a broken heart is sacrifices indeed , who will not despise a broken and a contrite heart , psal. . . who delights to dwell with him that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones , &c. isaiah . , . & . . ) the lord , i say , that is the father of tender-mercies , and the god of all consolations , cor. . . hath sufficiently provided against all these spiritual distress of wounded sinners , and perplexed saints , in his new covenant . for the lord hath so wisely contrived the matter of the new covenant in a sweet conjunction of promises ; that , all the principal , considerable and most dangerous doubts , discouragements or objections , which a bleeding sinner , or a distressed saint , may commonly make against their own present comfort or futu●…e salvation , may hence receive very satisfactory resolutions . their most perplexing and puzling doubts , discouragements and objections are about , . their sins . . the wrath of god. . their gross ignorance of god , and all the things of god. . the deadness , hardness , deceitfulness and manifold vileness of their own hearts . . the want of all spiritual abilities , excellencies and duties which might commend them to god. . the great distance betwixt them and god betwixt them and christ. . the difficulty and seeming impossibility of ever obtaining any assurance of their salvation . now you shall see , what an antidote this new covenant is against all these . god , that knows the troubles of all mens hearts , hath such pertinent , fit and sufficient cordials against all these faintings of soul in his new covenant promises , as if they had been devised for this and no other purpose in the world . . doubt : about sin. oh ( thinks the wounded sinner , and the distressed saint ) mine b iniquities are increased over mine head , and my guiltiness is grown up unto the heavens . they are more then the hairs of mine head , they are heavier then the sand . the acts of them in thought , word and deed , are innumerable ; the venom , poyson , and sinfulnesses of them are unutterable ; the circumstances and black aggravations of them are intolerable . i have sinned against the god that hath made me c curiously ▪ and preserved me to this day graciously : i have kicked against the bowels of mercy , that should pitty me : i have trampled upon the precious blood that should wash me , i have grieved the holy spirit , that should comfort and sanctifie me : i have despised the riches of free grace , that should save me . oh d my sin is ever before me ! in the morning , in 〈◊〉 evening , in my house , in the field , in society , but especi●… in my solitariness : oh how it grates upon my spirit , how it flashes in my conscience , how it kills and murders my soul ! are there any sins in the world , like my sins ? is there any possibility they should be forgiven ? is there any mercy , any pardon , any cure , any comfort , any hope , any salvation , for such a wretch , such a miscreant , such a monster of wickedness as i am ? resolution . stay a little thou sin-bruised soul , yet there 's hope in israel concerning all this . o hark , wh●…t the blessed god hath said , hath promised , hath covenanted , hath confirmed by the irrevocable death of iesus christ ; e i will be propitiously-merciful to their unrighteousnesses , and their sinful-errors and their unlawfulnesses will i remember no more . read this act of divine grace , ponder upon it deliberately , mark it heedfully : if thou canst believe it and apply it to thy self , here 's enough against all thy sins . we had better lose the sun and moon out of gods firmament ; then this glorions promise out of gods covenant . here 's pardon , divine pardon , free pardon , full pardon , final pardon , for all thine iniquities : now draw near , and touch the top of this golden scepter , and thou shalt live . . heres . pardon and remission of sin offered . f — i will be propitiously-merciful , — i will remember their sins , &c. no more . this non-remembring of sins , the apostle interprets to be remission of sins . what can be more seasonable , more suitable , more acceptable to a guilty self-condemned sinner then pardon ? pardoned sin g shall not be any more imputed ; the pardoned sinner h shall not be condemned , hath peace with god , and is a blessed soul. o grasp this pardon tendered : and then all thy sins shall be , as if they had never been . . here 's gods pardon . i will be mecciful , — i will remember no more , — saith god. thy sins that distress thee , thy great sins that kill thy heart , are in their utmost extremity but the sins of a finite man : but the pardon here promised , is the pardon of an infinite god. there 's some proportion betwixt one drop of water , and the whole ocean ; or betwixt one grain of dust and the whole earthly globe ; but betwixt gods pardons and thy sins there 's no proportion or comparison . he is i a god of pardons : can create and give pardons , not as a man , not as a judge , not as a king , but as a god. dishonour not this god of pardons , by doubting of his pardons . do not be merciless to thine own soul , when god will be merciful to thine unrighteousnesses : do not still pore upon thy sins , when god will remember them no more . what creature can charge thee , if god will clear thee and discharge thee ? k who shall lay any thing to the charge of gods elect ? it is god that justifieth : who is he that condemneth ? . here 's free pardon . god saith ; i will be merciful , — i will remember their sins no more . why will god do it ? here 's no other reason given , but he will do it . he doth not say , thou must bring so many sighs , so many tears , so much contrition , so much repentance , &c. or else h●…res no remission : but , i will be merciful , i will remember no more ; 〈◊〉 is , i will do all this freely for mine own sake . thou must l repent , but god pardons the penitent for his m own sake . thy pardon cost christ dear , his liberty , his blood , his life , and herewith god was fully satisfied and pacified : but thy pardon shall cost thee nothing ; come , believe , repent and take it freely . . here 's full pardon . god will not only pardon this or that sin , but all sin : unrighteousnesses , sinful-errors and unlawfulnesses . n where god forgives one sin , he forgives all without exception . do not these three words reach all thy sins of whatsoever sort , degree or aggravation ? . here 's final pardon also . god will not remember their sins any more . god will not only forgive , but forget , and that for ever . god will pass an everlasting act of oblivion upon all thine unrighteousnesses for ever , which no tract of time shall repeal . men may remember thy sins , to reproach and upbraid thee for them ; thou thy self maist remember thy sins again and again to sigh and mourn for them , to loath and abhor thy self for them : but thy god will remember them no more ; he o will not mention them any more unto thee , he will not upbraid thee with them , thou shalt never hear of them from him , to thy shame , confusion or condemnation , but he will p hide th●…m from his face , under christ thy true mercy seat for ever , he will bury them out of his sight in the grave of oblivion for ever . therefore , o thou sin-burdened soul , prop up thy fainting spirit with these reviving consolations . . doubt : about the wrath of god. alas ( thinks the bruised sinner and perplexed saint ) by mine audacious rebellions against god , christ , and the spirit of grace , &c. i have wofully implunged my self into gods deep displeasure . i have been such a desperate enemy to god , that i have provoked god to be an utter q enemy to me . i have made my self a butt for all the arrows of his threats , r curses and judgements which are denounced in his book . i cannot look up to him , but as to an angry ●…in-revenging judge , as to s a consuming fire . i am consumed with the burning heat of his indignation , t for the arrows of the almighty are within me , the poyson whereof drinketh up my spirit : the terrors of god do set themselves in array against me . u his wrath lyeth hard upon me , and he afflicteth me with all his waves . my conscience is full of horror ! i tremble day and night : i am afraid of darkness and solitariness , lest god should turn satan loose upon me : when i sit down to eat , when i lie down to sleep , when i bow down to pray , &c. me thinks the wrath and curse of god is still pursuing me and ready to overtake me . o wretch that i am , x while i suffer his terrors , i am distracted . resolution . o why dost thou thus cast down thy self ? and why is thine heart thus disquieted within thee ? once more cast an eye upon the ●…ormer consolation ; y i will be propitiously-merciful to their unrighteousnesses , and their sinful-errors , and their unlawfulnesses will i remember no more . here thou art assured , . that , the lord himself will freely , fully and finally pardon and obliterate all sorts and degrees of thy sins , if thou wilt but accept this pardon , this promise . and if sin be pardoned , the storm of gods wrath is over . where god remits the sin : he remits also the pu●…ishment . z comfort ye , comfort ye , my people . speak ye to the heart of ierusalem , and cry unto her , that her war-fare is accomplished , that her sin is pardoned . where sin is pardoned , gods wrath is removed ; a i will heal their backsliding , i will love them freely , for mine anger is turned away from him . where sin is pardoned , the sinner is justified and at peace with god ; b being justified by faith , we have peace with god through our lord iesus christ. canst thou believe gods pardon here promised ? then , all gods wrath is turned into love . . that , god will pardon thy sins , upon satisfaction of his wrath and justice for them in christ. i will be propitiously-merciful to their unrighteousnesses : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will be propitious , i will be pacified , &c. the word ( as was formerly noted ) hath reference to christs c propitiation , whereby god is so fully satisfied and appeased for ever , that there needs no more offering for sin while the world stands . this one sacrifice of christ hath more pleased and pacified god , then all the levitical sacrifices whatsoever . the stream of christs most precious blood , hath quenched the flame of gods wrath for ever , to all that will accept christ by believing . be of good cheer therefore , thy provocation of gods wrath is great : but christs pacification of gods provoked wrath is greater , for ( by reason of the infiniteness of his person ) it is infinite . oh grasp this infinite satisfaction : and then god cannot chuse but have all thoughts of love , and peace , and fatherliness towards thee . doubt : about their gross ignorance of god , and of all the things of god. alas ! how should i be saved that know nothing of god , nor of his waies , i am altogether blind , sottish , inapprehensive , incapable of discerning spirituals : they are hidden mysteries , riddles , paradoxes to me ; i know not what they mean. o what shall i do , d when the lord iesus shall be revealed from heaven , with his mighty angels , in flaming fire , taking vengeance of them that know not god. resolution . o thou ignorant and dark soul , god hath promised here also to open thine eyes , and give sight to the blind . look into this new covenant : there 's a sufficient remedy ; e and they shall not teach every man his neighbour , and every man his brother , saying , know the lord ; for all shall know me from the least , to the greatest . o what an antidote against a blind , dark , blockish understanding ! what an admirable knowledge of god , for sort , for degree , for extent , is here promised ! wash the eyes of thy understanding daily with the spirits of this promise , and see if the scales of ignorance shall not by little and little fall away . . the sort of the knowledge of god here promised , is more then humane ; it s not such as every one may teach his neighbour or brother , touching god : f therefore it must needs be divine , such as god teacheth , touching himself . g god will teach thee , god will h annoint thee with eye-salve that thou maist see , god will open thine understanding : he will annoint thee with the holy ghost , that annointing that shall teach thee all things . he will so teach thee , as man cannot teach thee , as flesh and blood cannot teach thee . he will i illuminate thee , he will shine into thine heart , he will give thee a saving k experimental knowledge of himself : he will l so teach thee , as to make thee come to him , and come to christ , and taste how pleasant the lord is . no knowledge in the world can 〈◊〉 with such knowlege of god , and of the things of god , as god himself will vouchsafe thee . and usually when god first converts a sinner to himself , he then most observably m opens his eyes and turns him from darkness to light ; then he rubs off the scales of ignorance , n recovers sight to the blind touching god and spirituals , that ( like a prisoner brought out of a most darksom dungeon into the bright sun-shine ) he thinks himself as in another world . then a man begins to know god and the things of god , to his own and others admiration . here god assures such a sort of knowledge unto thee . . the degree of the knowledge of god here promised , is not only an initial , elementary , abc-knowledge of god , according to first principles and fundamentals ; as the jews knowledge for the most part was , the church being then till christ , o as a childe under age , under elements and rudiments : but a more ripe , perfect and plenary knowledge of god , penetrating into the abstruse , secret and excellent mysteries of godliness . this is notably insinuated ( thinks p calvin ) in that phrase ; know the lord ; which seems to denote the first rudiments of faith , or celestial doctrine , taught them by others , in the time of the old testament . but now the foederates under the new covenant shall comparatively need no such elementary instruction , their knowledge shall attain such maturity and perfection ; god will make them scholars in a higher form , &c. as for kind , so for degree , they shall be taught more perfectly . . the extent of this knowledge to all the foederates ; all shall know me from the least to the greatest . that is , this new covenant-knowledge shall be very general and universal to all sorts and degrees of foederates , small , and great , in comparison of the knowledge that was under the old covenant , which was but narrow and confined to the jews , an handful of people to the gentiles . as to this knowledge , no mans greatness shall help him , no mans meanness shall hinder him . the spirit of god shall be poured forth so plenteously , that the knowledge of the lord shall cover the earth , as the waters cover the sea . here then god undertakes , to instruct all sorts of his foederates , even the meanest of them , and consequently to teach thee that art so ignorant and incapable ; to give them a sort of knowledge more then humane ; to afford them a degree of knowledge more then elementary , usual in former times : wherefore yield up thy self to god to be his disciple ; despise not his word , grieve not his spirit ; then that god , that caused light to shine out of darkness , will shine into thine heart , with the light of the knowledge of the glory of god in the face of iesus christ. . ●…oubt : about the deadness , hardness , deceitfulness and manifold vileness of their own hearts . ah ( thinks the wounded and perplexed soul ) i have a most vile and naughty heart : it s as hard and dead , as untractable and inflexible , to any good , as a very stone . how deceitful , how crooked , how rebellious , how unbelieving , how impenitent , how abominably wicked is it ? is it possible that any in the world should have so bad an heart , as i have ? how can any of my thoughts words or works , how can any of my prayers or religious services , be good or acceptable in the sight of god , which flow from so corrupt a fountain ? resolution . it s most true , an unbelieving impenitent , rebellious , dead , hard stony heart , is a very vile heart : and naturally every man hath q such an heart . but in this new covenant god hath provided an excelleent and effectual cure for such a distempered heart ; — i will give my laws into their minde , and write them upon their hearts , heb. . . note here three things , viz. gods inscription of his laws in their minde and hearts . his preparation of the minde and heart for such inscription . the hearts temper and disposition after such inscription . . gods inscription of his laws in their minde and heart . the minds and hearts of all by nature are vile and naught : but the laws of god are r holy , and iust , and good : and these laws god ( who hath absolute command , soveraignty and dominion over all mens minds and hearts , ) will inscribe in these hearts and minds . mark , god doth not write his laws in their mindes and hearts because they are good ; but that they may be made good . an holy law shall be written in an unholy heart , to make it holy ; a just and straight law , in an unrighteous and crooked heart , to make it straight and righteous ; a good law in a bad heart , to make the bad heart good . the laws of god shall be given and written in the minde and heart , that the minde and heart may have better principles , rules and directions supernaturally , then ever they had naturally . and gods writing will be , ( ) most gratuitous , without , yea contrary to desert , i will give , — i will write ; his own meer will and good-pleasure is the cause why it shall be done : ( ) most efficacious , he can make the heart take what inscription and impression he pleaseth : ( ) most advantagious , there shall be a draught of his own laws delineated upon them . . gods preparation of the minde and heart for this inscription . this is implyed and presupposed . when god saith , i will write my laws , he implies , that he will fit and prepare the heart for this writing . mans heart by nature is extream uncapable of gods writing , being so blurred and blotted with contrary laws , so stony and obdurate . god therefore prepares the heart for his own laws : ( ) partly by obliteration of all contrary laws . s the law of sin , the law of the members , the law and t lusts of satan , &c. these are contrary laws to the laws of god , they cannot be written both at once on the same hearts ; therefore , as in table-books we first wipe out the old writing , ere we can write new , so god first wines out these old abominable laws and principles out of the heart , by u self-denyal and repentance , and then writes his own blessed laws there . ( ) partly , by mollification and softening the heart that it may take gods impression : till the heart be softened it will take no spiritual stamp , but afterwards it will receive any . god therefore x takes away the heart of stone , and gives an heart of flesh . . the hearts temper and disposition after such inscription of gods laws therein , is universally conform to gods laws written therein : there 's a law withi●… answerable to gods law without : the temper and disposition is now holy , iust , good , spiritual , heavenly . as the wax answers to the seal , as the printed characters answer to the stamp : so the heart and mind answer to gods laws , to act or omit , as god shall please . then the heart bends towards the will of god , willingly , delightfully , sincerely , universally , constantly . if the heart be never so bad before ; now all is mended by gods writing his laws there . and therefore put thine heart into gods hand , beseech him , to prepare it for this writing , by obliteration , by mollification ; to write his laws therein ; to make it conform every way to his laws and will : and then thou shalt have an holy , a good heart indeed . and all this god hath covenanted to do . . doubt . about the want of all spiritual excellencies abilities & duties which might commend them to god. alas ( saith the bruised soul ) if i had any spiritual beauty & loveliness , if i had any true worth and excellency in me , if i had any strength or ability to believe , to repent to love and obey him , to resign up my self sincerely unto him : then i might draw neer to him , then i might lay hold of his n. cov. and of jesus christ therein , then i might hopefully wait for his acceptation of me : but i have no such thing in me , a poor , worthless , useless , strengthless creature . ah , what shal i do , that i may be saved ? resolution . to this i reply divers things , viz. i. thou thinkest thou mightest come to god , and accept his covenant , his christ , &c. if thou hadst a spiritual excellency and worth in thee , &c. alas poor soul ! dost thou think , thou maiest not draw neer to god and to this covenant , without a bribe ? dost think christ jesus will not be had , without money and without price ? thou art quite mistaken . dost thou thirst after him , dost thou earnestly desire him , and long for him ? then thou art one , whom he bids y come to the waters : yea though thou hast no money , yet thou maist come , buy and eat , yea come buy wine and milk without money and without price . god doth not sell himself , his christ , his covenant , his favours , his salvation to the sinner ; but he gives all these freely . he doth not bring a sinner into covenant with himself , because he finds him excellent and worthy : but by bringing him into covenant , of vile & unworthy he makes him excellent and worthy . if thou stayst from god and his covenant , till thou beest worthy : thou shalt never come while the world stands . accept & lay hold of this covenant , and this covenant assures thee , that z god will write his laws in thine heart , will make thee know the lord , will forgive and forget all thy sins , will be thy god , and thou shalt be one of his people ; and all this because he will do it ; not for any thing in thee , but for his own sake , for his christs sake . and these , these are the things that will make thee excellent & worthy indeed . doth the patient come to the physitian because he is sound ? or nor rather because he is sick : that he may be sound ? doth the beggar cry at the rich mans door , because he is full and well clothed , or not rather because he is hungry and naked : that he may be fed and clothed ? and hast thou forgot christs saying : a the whole need not the physitian , but they that are sick : i came not to call the righteous , but sinners to repentance ? ii. this new covenant , embraced by thee , will furnish thee with all spiritual sufficiency and ability for duties : as well as with spiritual excellencies . hence thou shalt be enabled , to believe , to repent , to obey , to do and be any thing that god shall please . in his explicit . promises of mercy and sufficiency of spirituals to thee , thou hast his implicit promises of thy duties and performances to him . he undertakes for both parties : for himself , to give thee mercy and ability : for thee , that thou shalt perform duty to him from that mercy . as , . that , thou shalt know him : because b his laws shall be in thy mind , and all shall know him . . that , thou shalt believe in him and in christ. . that , thou shalt repent sincerely of all thy sins . . that , thou shalt love and obey him uprightly : and all because he c will write his laws in thy mind and heart ; which act of grace will abundantly furnish thee and incite unto all these performances , that d thou canst not chuse but do them delightfully , because his law is in thy heart , in thine inwards : . that , thou shalt resign up thy self unto him acceptably : because e thou shalt be one of his people . thus thou art not to contrive so much to bring ability and duty to this new covenant : as to fetch and derive all ability and duty from this new covenant . though this new covenant find thee empty : it will send thee full and rich away . . doubt . about the great distance betwixt them and god , them and christ. for thus thinks the bruised and perplexed heart : although i be now somewhat satisfied and quieted with all this that hath been spoken , yet there is such an infinite distance and disparity betwixt god and me , christ and me : that i tremble and quake to think of approaching neer unto him , or his covenant . for , he is the f holy , holy , holy iehovah : i am a sinful lump of defiled dust and ashes : he is all g light , and in him is no darkness at all : i am all h darkness , and in me is no light at all , in me dwelleth no good thing : he is all life : i am all deadness , sinfull deadness : he is all beauty : i am all deformity : he is all majesty : i am all meaness : he is all might : i am all weakness : he is all iustice : i am all guiltiness : he is i a consuming fire : and i as dry stubble before a devouring fire : and will this great , this glorious , this infinite god cast an eye upon such a worm , such a dead dog , such a filthy dunghill of corruption as i am ? how should i expect it ? resolution . true : the distance , the disparity betwixt god and a sinner , betwixt christ and a sinner is infinite : and god knows this most exactly : yet notwithstanding all this distance which he perfectly observes , god tels all poor sinners that will embrace his new covenant and promises thereof : k and i will be to them for a god , and they shall be to me for a people . as if god had said : i will not stand upon any terms of distance and disparity betwixt my self and poor sinners , though it be infinite : but i will pass by it all , it shall not come into consideration with me , to exclude them from my new covenant : for , i will not disdain to be theirs , nor will i be ashamed to account them mine , i will condescend to them , i will deal familiarly with them in a covenant-way , i will contract and marry them unto my self , there shall be an indissoluble relation stablished betwixt us : all that i am and have shall be theirs , and all that they are and have shall be mine . and all this , because so it pleaseth me . o glorious promise ! o blissful enjoyment ! what can god promise beyond himself : what can a poor soul enjoy beyond , or equal to god ? oh said l austin : what is better then this goodness : what is ▪ happier then this happiness ? if god will not object this distance against afflicted sinners : why should they object it against themselves ? close then with god , o trembling soul , and say to him : behold the servant of the lord , be it unto me even according to thy word . . doubt . about the difficulty and seeming impossibility of ever obtaining any assurance of their salvation . but alas ( saith the wounded sinner & perplexed saint ) though god should forgive my sins , remove his wrath , heal the blindness of my mind , cure the vileness of my heart , furnish with spiritual sufficiency and ability , and become a covenant-god unto me ; though i say , god should do all this for me ; yet if i have no assurance hereof unto my self , if i have no evident discovery hereof within my self , what comfort or advantage can i have thereby ? if christ would audibly say to me as once to zacheus , m this day is salvation come to this house ; or as once to the n palsy-man , and to the o penitent woman ; thy sins are forgiven thee : or if christ would disclose the certainty of my salvation unto me by an angel , by some voice from heaven , by revelation , or by some miracle : then i should walk sweetly and chearfully in the joy of his salvation , then i should p run with patience and triumph the race that is set before me . but alas i am wholly swallowed up with doubts , fears , jealousies and sad apprehensions , that i am still in a lost and reprobate condition : i would not care what i did do , or endure : what i should gain , or lose ; whether i should live or die : so i might but have a certain assurance of mine eternal salvation . but is it ever possible , that such assurance should be rooted in my staggering and unbelieving soul ? resolution . to this also i reply : i. that , this new covenant is so laid down in these promises , as ( being judiciously improved ) may be a strong foundation of this desired assurance to a perplexed soul. for , . in his new covenant here are q four excellent topicks or common-places of assurance ▪ viz. ( ) the divine inscription of gods laws in the heart : ( ) the supernatural knowledge of the lord : ( ) the gratuitous remission of all sin : ( ) and the grand covenant-relation unto god. he that upon good grounds can discover , these laws of god written in his heart by the finger of god , this knowledge of the lord shining in the mind by supernatural instruction , this remission of sin through the blood of christ sprinkled upon the conscience by faith , and this covenant-relation and mutual interest established betwixt god and the soul : he , i say , that can solidly discover in himself these things , may undoubtedly assure himself of his own eternal salvation : forasmuch as these new covenant benefits , are in effect one and the same with effectual r vocation , sanctification and iustification , which unquestionably determine in glorification . . these promised blessings of the new covenant , are the peculiar and saving effects of christs s mediation , which as priest , prophet and king he enricheth all his members withall . now the enjoying of these peculiar and saving fruits of christs mediation , is an undoubted evidence of the enjoyers endless salvation . . all these grounds of assurance & evidences of happiness , promised in this new covenant are therein most infallibly ascertained to every sincere foederate . not by revelation , miracle , voice from heaven , or testimony of an angel , ( all which satan might counterfeit , and so undo the soul for ever : ) but by t gods own immutable promise and covenant upon record in writing both in old and new testament , in u which it is impossible for god to ly , which is ten thousand times more sure , infallible and unquestionable then all . wouldst thou believe an angel or a voice from heaven ? and wilt thou not much more believe unto all assurance , the everliving god himself , and this his x more sure word of prophecy ? ii. that , sometimes the elect of god , in the pangs of their new birth , ( when their own sins and the wrath of god have layn heavy upon their souls , ) have so intensively desired , so fervently longed for this blessed y assurance of their salvation , that they have wished earnestly for some extrardinary and miraculous expressure from god to that end , that their assurance of their salvation might be past all possibility of doubt or question . but this desire of theirs might possibly arise : . partly , from their ignorance of , and unacquaintedness with , the holy scriptures , and the wayes of god. they not understanding ( in their infancy of grace ) what abundant unquestionable and infallible foundations of assurance are treasured up and provided for gods people in the sc●…iptures : and how the lord is never wont to work extraordinarily in temporals or spirituals , when his ordinary provisions are sufficient and abundant . . partly , from the subtilty of satan , who might cunningly put young beginners in grace , to seek for assurance by miracle or extraordinary unwarranted wayes : that so he might take the advantage of their disapointments , to drive them to dispair , saying , you see god will give you no miracle , no voice from heaven to assure you of your salvation , and therefore you are but reprobates and castawayes , only to expect damnation . but at last they have comfortably overcome these infirmities and temptations , upon further experience in the mysteries of christianity : and by judicious comparing the holy scriptures and their own hearts experiments together , have been invincibly established in assurance of their salvation , and in sweet peace with god in jesus christ. vi. that , these new covenant-promises are so exprest , as virtually to contain in them , the agreement and difference betwixt the old and new covenant , yea the prehemineuces of the new above the old. this agreement , difference , and preheminence may thus in brief be evinced , from the words of the covenant . . the agreement betwixt the old and new covenant , for the substance of them , is exprest in two particulars especially , viz. . in the sum and glorious abstract of the covenants ; z i will be to them a god , and they shall be to me a people . this is the sum of both old and new covenant in express terms . . in the laws of this covenant promised to be written in their hearts ; a and i will give my laws into their minds , and write them in their hearts . what laws ? even the same moral laws which were given for b a covenant to israel at mount sinai , which was the old covenant . god doth not say ( as c calvin excellently observes ) i will give another law : but i will write my law : viz. the same which was anciently given to the fathers . he speaks of a law of his that was famous , eminent , well-known amongst them : which best agrees to that moral law , which is as an abridgement of the scripture . . the difference also betwixt the old and new covenant is here purposely expressed , and this , more generally , and more particularly . i. more generally , in those words ; d i will make a new covenant with the house of israel and with the house of iudah : not according to the covenant that i made with their fathers in the day when i took them by the hand to lead them out of the land of egypt , &c. here the lord plainly declares in the general , that he would make a new covenant with them , which should be another manner of covenant , a very different covenant from that old covenant . ii. more particularly ▪ he states this difference in three points expresly , as e calvin hath very well noted , viz. . in the inscription of gods laws . in both old and new covenant there is a writing of gods laws : but , in the old covenant they were f written in tables of stone , in this new covenant upon g the fleshy tables of their mind and heart . that , was only a literal and ineffectuall writing , that shewed duty ▪ but gave no ability : this , is a spiritual and efficacious writing , that affords ability for the required duty . . in the instruction of the foederates . in that old covenant they had mostly h an humane instruction , and that but in principles of the knowledge of the lord ; they were alphabetarians , children under age , capable only of elements and rudiments . but under this new covenant the generality of the foederates have a more then humane , even a divine teaching promised them touching the lord , they are come to age , shall be put up into an higher form , and have in sight into higher mysteries . . in the ablation or taking away of sins . in the old covenant there were i many sacrifices for expiation of sin which were repeated every year , every day , being unable to take away sin , but rather becoming renewed remembrances of sin , year by year , day by day : but in this new covenant , christ by that one sacrifice of himself once offered , and never to be repeated , hath purged k away the sins of his elect for ever , so that they shall need no more sacrifice for expiation , and that god will remember them no more . . the preheminence of the new covenant also above the old , doth stand in all those three points of difference fore-expressed : in all which this new covenant far excelleth . but of this more hereafter in the general inferences . vii . that , all these new covenant promises are wholly grounded upon the meer grace and good pleasure of gods will in iesus christ alone . the covenant ▪ expressions evince : . that , all these promises are founded upon the meer grace and good-pleasure of gods will. because gods will is still declared as the cause of gods making them : l — i will give my laws . — i will write them . — i will be their god. — they shall be my people . — all shall know me . — i will be merciful , — i will remember no more . here 's no cause , no reason , no motive at all drawn from the house of israel or iudah , from the foederates themselves , but all from god. . that , all these promises are also gratuitously made in jesus christ alone , and with reference to his meritorious mediation . partly , because all these promised blessings have an excellent suitableness and answerableness to christs priestly , prophetical and kingly offices : as hath been m already shewed . partly , because remission of sins and justification here freely promised by god to his foederates , and laid down as n a ground why god will perform all the fore-promised blessings , hath a special reference to christs plenary satisfaction of gods justice for the sins of all his elect , whereby god is appeased and pacified towards them for ever . thus far of the generals which are more necessary and helpful to the clear understanding of the matters of the new covenant , as here described by the prophet and apostle . section iii. thirdly , having analytically explained the words wherein the prophet and apostle describe this new covenant , and having unfolded such generals as much conduce to the right understanding of the matter of the new covenant ; now in the last place i shall proceed to the opening of the matter of the new covenant ; more particularly , and this with the greater evidence and perspicuity . the matter or substance of the new covenant , as here described by o jeremiah and paul , is wholly contained in promises . here 's nothing else expressed , not one precept or commandment , not one threatning ; but all promises , and those promises from god unto his foederates . yet these promises are not meer absolute promises , as some others are ; but conditional promises , having implicitly in them certain conditioned duties which the foederates should perform towards god , answerable to his blessings promised unto them . explicitly these promises contain gods covenant-mercies to his foederates : implicitly they also contain the foederates duties towards god. this must needs be so ; . because , these promises here laid down are covenant-promises . god cals them , his new-covenant ; p — i will make a new-covenant . — but this shall be the covenant that i will make with the house of israel , after those daies , saith the lord ; i will give my laws into their mind , &c. and what 's this covenant : but these promises ? now all covenant-promises , in the nature of them , are conditional : either expresly conditional , when the condition is expressed ; as gen. . , &c. & . , , &c. deut. . , , , , &c. psal. . , . or implicitly conditional , when the condition required and expected on the part of the foederates is only implyed . as gen . . and here heb. . , , . for in covenants there is still a mutual agreement betwixt the foederates upon certain terms to be performed by each party . it cannot rationally be imagined , that god should be tyed by his promises , and his foederates altogether remain at liberty unobliged , for that would destroy the very nature of a covenant . . because , the explanations of this new covenant , in the books of the new testament , do express the conditions required and to be performed by us towards god , which in this description of the new covenant are only implyed : as , knowledge , faith , repentance , new obedience , self-resignation to god , &c. as hereafter in the second aphorism of this section will more at large appear . now gods explanations of his new covenant , are ( next unto the description of the body of the covenant it self ) the best discovery and indication of the nature of the covenant , both in regard of gods promises and stipulations , and of his foederates restipulations . now therefore , the matter of this new covenant consists , . in certain mercies or blessings therein promised expresly on gods part to his new covenant-foederates . . in certain duties therein implicitly here required from , and restipulated by the new covenant foederates unto god. these two i shall lay down and explain in two distinct aphorisms . aphorism i. i. the matter of the new covenant , on gods part , consists in certain new covenant-mercies or blessings promised by him to his federates : viz. in , . gods giving and inscribing of his laws in their mind and hearts . . his federate peoples more excellent and more universal knowledge of the lord , then formerly under the old covenant . . his mercy or propitiousness unto them , in his utter remission and oblivion , forgiving and forgetting all their sins for ever . . the grand federal relation , union , communion and interest established betwixt god and his federates reciprocally , he being their god and they his people . these are the four great articles of agreement in this new covenant , and the four great new covenant blessings which god promiseth on his part . i shall handle them in this order as i have here propounded them : wherein i shall only in one particular vary from the order of the text , viz. in putting the second article last ; because it is the q general sum of the covenant , comprehending in it all the rest . all the other particulars follow one another in a clear natural order of their dependancy one upon another . article . of gods writing his laws in their mind and hearts . the first particular , but more complexive , new covenant-blessing promised by god , wherein this new covenant differs from , and excels the old covenant , is ; his giving his laws into their mind , and writing them upon their hearts . r i will give my laws into their mind , and write them upon their hearts . this article hath in it , illumination , effectual calling , regeneration , renovation , new-creation , sanctification , and such like leading mercies , initiating blessings , in the kingdom of god : and therefore this very properly comes first under consideration . for clearing whereof , i shall chiefly unfold these ●…uestions , viz. . what is here meant , by mind and hearts ? . what laws of god are here intended ? . what sort of writing this is , whereby god writes his laws in the mind and hearts of his foederates : and how he writes them there ? . whether gods laws were not written in his peoples hearts before the time of this new covenant ? . why the lord will write his laws in the mind and hearts of his foederates , now under the new covenant ? . how we may know , whether god hath written his laws in our mind and hearts ? these questions ( divers whereof are cases of conscience ) being unfolded and resolved , this first article will be very clear . i question . what is here meant by [ mind and hearts ? ] answer . for resolution herein , note ; i. that , what paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s mind , ieremiah calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kereb , t inward-part . the hebrew word properly signifies , u the middle of any thing : that which is most neer , most intimate , most inward ; as the heart , intrals , bowels , &c. and thence it s metaphorically translated to signifie , the minde , thought , reason or understanding of man , which is most intimate and inward to him : and so here paul renders it , according to the meaning of the holy ghost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind . this word , mind , in scripture hath many various acceptations . it is used ; . for the soul. x — gird up the loyns of your mind . — that is , let your souls be in a fitted and prepared posture to walk on in waies of grace to glory . . for the intellective faculty , the reason , the understanding , &c. whereby we think , know , reason , discourse , &c. y the peace of god — shall keep your hearts and minds through christ iesus . that is , that ye think not , reason not any thing unfitly against gods justice and providential dispensations . so ; z he opened their mind , to understand the scriptures . and in this sense ( to mention no more acceptations of the word mind in scripture ) the lord here saith ; a i will give my laws into their mind , and write them in their minds . for , mind is here contradistinct from their hearts , and therefore imports the whole intellective faculty , the superior powers in the turret of the soul. ii. that , the word [ heart ] also is used in scripture in many several senses . as , . sometimes , properly for the corporal heart , that fountain of vital spirits , b that first lives and last dies ; c — wine that maketh glad the heart of man , — and bread which strengheneth mans heart . . sometimes , metonymically , for the soul , which ( according to some ) is principally seated in the heart . d — the hidden man of the heart — even the ornament of a meek and quiet spirit . e — which is an honest and good heart having heard the word , keep it . that is , keep it in an honest and good soul. f — circumcise the fore-skin of your heart , i. e. of your soul. . sometimes , for the minde and understanding . as , g — the eyes of the heart being illuminated , &c. h — that every imagination of the thoughts of his heart was only evil continually . . sometimes , for the conscience ; as , i davids heart smote him , viz. his conscience checked him , &c. k — if our heart ( viz. our conscience ) condemn us , god is greater then our heart , and knoweth all things . . sometimes , for the memory , which is as the treasury of the soul where we lay up and keep things that we would not forget . l — but his mother kept all these sayings in her heart . . sometimes , for the will and affections : because the heart is the special seat and receptacle of the affections . as , m — whos 's heart the lord opened , that she attended unto the things which were spoken of paul : that is , whose will and affections the lord efficaciously bowed , moved , inclined , &c. to hear and believe . and in this sense the word ( heart ) is often used in scripture . now , as the minde takes in the understanding and all the superiour faculties of the soul : so the heart , here contradistinguished from it , takes in the will and affections , and all the inferiour faculties . but both minde and heart are here mentioned , because god by this his new covenant intends the whole soul and all the faculties , powers , affections and capacities thereof to be the subject or receptacle of his laws . all of them , according to their manner and measure of receiving , shall have the characters , impressions , image , portraiture , and counter-pane of gods laws within them . iii. that , probably all the faculties , powers and affections of the soul are here reduced to two heads , minde and heart , in allusion to the former tables wherein the law was written : that as under the old covenant , gods n laws were literally written in two tables of stone , so under this new covenant gods laws shall be spiritually written in two new tables of flesh , the minde and heart . ii. question . what laws of god are here intended to be written in their minde and heart ? answ. for resolution herein , note ; i. that , the law of god hath many several acceptations in holy scriptures , ( as i have o heretofore at large manifested , ) but as to our present purpose , consider some few , . generally , it is used for any or all divine doctrine or instruction revealed by god , especially in his written word , as psal. . . & . , . & . , , , &c. rom. . . isa. . . & . . gal. . . . particularly , it is taken , ( ) sometimes , for the whole law given by moses , morals , ceremonials and judicials . as , exod. . . deut. . , . & . , . ( ) sometimes , more strictly for the moral law which god wrote in two tables of stone ; p — i will give thee tables of stone , and a law , and commandments which i have written . now god thus wrote only the moral law , the ten commandments , deut. . . thus , law , in malachy contradistinguished from statutes and iudgements , denotes the moral law , mal. . . but of these and other acceptations of the law of god , i have spoken more fully in the place fore-mentioned , whither i refer the reader for his fuller satisfaction . ii. that , by gods q law , or r laws here promised in the new covenant to be written in the hearts of gods new covenant-foederates , gods moral law or laws seem ( in my judgement ) most especially to be intended . i will not exclude gods whole doctrine and instruction revealed in his written word , which is a large commentary upon gods moral law that abstract epitome and abridgement of the holy scriptures : but more specially and peculiarly the moral law seems here to be intended by the holy ghost . and this i judge for these reasons . . because , this promise here , s i will give my laws , or law : and — i will write them , &c. doth not import any new , strange , unknown , unheard of , or obscure law of god ; but some ancient , familiar , well-known , noted and famous law of god. and what law or laws of god , were ever more famous , eminent , noted , known , &c. among the people of god , then his moral laws ? calvin hath well observed ; t he saith afterwards , i will put my law into their inwards . by these words he confirms what i have said , namely that the newness which he before mentioned is not placed in the substance , but only in the form , for god doth not here say , i will give another law ; but , i will write my law : namely the same which was anciently delivered to the fathers . . because , this writing of his laws in their hearts , cannot have reference either to gods ceremonial or iudicial laws : but to his moral laws . forasmuch as this writing of his laws here promised , was to be performed to the house of israel after those daies , heb. . . & . . jer. . . viz. after those daies of the old covenant : for this new covenant was not to be according to that old , but to succeed , supersede and vacate that old covenant ; which was done at the death of jesus christ , whereby he stablished this new covenant in his own blood . now after the death of jesus christ , and the commencing of the new covenant , the ceremonials vanished , and the iudicials , together with the jewish common-wealth ceased : and therefore these dying and vanishing laws of god could never be intended to be written in their hearts , but some other law that was not vanishing and decaying ; and what law is that , but the moral law ? . because , this writing of gods laws in their minds and hearts , is here laid down as one great u difference and preheminency of the new covenant , from and above the old : viz. not in essence or substance , that there should be a new law given under the new covenant ; but in accidents , and circumstance , that there should be new tables for this old law to be written in , and a new form or manner of writing this law therein ; then , gods law was written literally in two dead and hard x tables of stone ; but now , this law should be written spiritually in two living and fleshy tables of the minde and heart . herein this new covenant should not be according to that old covenant which they brake , but far differing and far excelling . . because , gods writing of his moral law in his peoples minds and hearts by christ the second adam , recovers them neerest to the perfection which they at first had , but speedily lost in the first adam . the first adam was made y in the image of god , upright and straight , every way conform and answering to his will & law , without any crookedness or deviation : so that the moral law for substance was written in his heart perfectly ; as appears by the imperfect remains and reliques thereof z written in the very hearts of pagan●… , who never had gods written law imparted to them . now god recovering lapsed man out of his lost condition in adam , raises him up to as good and a better condition in christ ; who as mans surety , hath a gods law perfectly written in his heart , which he perfectly fulfilled in his whole life , and satisfied the penalty of the law by his death for our breach thereof ; so b redeeming us from it ; and who conforms his elect unto himself , writing this law effectually in their hearts by his spirit , that the righteousness of the law may ( in integrity and uprightness ) be fulfilled also in them , not walking after the flesh but after the spirit , rom. . , , . iii. question . what sort of writing this is , whereby god writes his laws in the minde and hearts of his foederates : and how he writes his laws therein ? answ. gods writing of his laws in their minds and hearts that are his covenant-people , is an excellent mysterie , and worthy of most diligent consideration . for , this is a primary blessing of the new covenant , and one excellent way whereby we may certainly discover , that we are gods new covenant-people . gods writing his laws in our minds and hearts is an improper , metaphorical form of speech , borrowed from mens writing of their laws and edicts in books or upon tables , or from gods c writing his laws of old in tables of stone . now for the clearing and opening hereof more particularly , note these things , viz. . that , god here in his new covenant useth two expressions to one and the same effect : d i will give my laws into their mind , and write them in their hearts . he contents not himself to say only , i will give my laws , or only , i will write my laws : but he useth both words , i will give , and i will write . hereby he seems to denote unto us the difficulty , efficacy and excellency of this work . . the e difficulty of this work of bringing mans heart and life to be conform to his law and will. gods law is so razed out of mans heart by the fall , the prints thereof are so obliterated , dimmed and defaced , and so few reliques thereof remaining ; yea naturally there 's so much enmity , contrariety and repugnancy in mans heart against the law of god , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the flesh , the highexcellency of the flesh , is enmity against god , and is not subject to the law of god , nor indeed can be , rom. . , . that its a very great and hard work to bring mans refractory heart to agree with gods law. god must give his law into his heart ; yea , that 's not enough , god must write it in his heart , printing and fixing it there : or else this work will not be done . . the efficacy and excellency of this work . god himself will give it , and he will write it : god will both convay his law into their minds and hearts , that 's his giving ; and confirm , root and stablish his law in their hearts , that 's his writing of it . here 's power and divine efficacy indeed , that brings minde and heart into sweet conformity to the law of god. this is an excellent work , beyond the creatures activity : and as calvin saith , it s a kind of renovation of the world , when men suffer themselves to be governed of god. they cannot give or write gods laws in their own hearts by any power or free will of their own : but god alone will do all , this belongs only to him . . that , god , by this giving and writing his laws in their minds and hearts here promised , intends a far better and more excellent inscription of his laws now under the new covenant , then he had ever made before under any covenant fore-going , heb. . , , . ier. . , , . the new covenant is the last and most excellent of all covenants : therefore gods writing of his laws for his foederates under this new covenant must answerably be the most excellent writing . the scriptures signifie to us gods threefold writing of his moral laws , viz. . in the soul of adam by his creation , under the covenant of works . for if f pagans since the fall , that never had the written law of god made known to them , do by nature the things contained in the law , thereby shewing the work of the law written in their hearts : how much more had adam before the fall this law perfectly written in his heart ? . in g two tables of stone at mo●…nt sinai , under the old covenant , or old testament . . in two spirituall tables of the ( h ) mind and heart now under the new covenant : the first writing was natural , or connatural . the second writing was literal : this third writing s spiritual and supernatural . the first writing was , to enable adam to keep the covenant of works : the second writing was , to enable israel to keep the old covenant : the third witing is to enable the spiritual israel of jews and gentiles to keep the new covenant . the first writing was in the heart of man , without christ : the second was in tables of stone , i without man , but leading to christ : the third is in the spiritual tables of their mind and heart that are brought to christ , and actually partakers of him . the first writing was not continuing , but quickly obliterated by the fall : the second writing was not effectual , but only discovered their sin and duty , yet neither enabling them against the one nor unto the other : the third writing is both effectual and continuing ; effectual in furnishing with ability for duty discovered ; and continuing , in enabling them to persevere in well-doing continually . so that this last inscription of gods laws in the minds and hearts of the new covenant foederates , doth far excell all that went before . . that gods most excellent giving and writing of his laws in his peoples minds and hearts according to this new covenant , comprizeth in it divers things : viz. . gods preparing of their minds and hearts for this writing ; . gods manner and way of writing his laws in the mind and heart so prepared ; . the consequents and effects upon the mind and heart , when gods laws shall be thus written upon them . ( ) gods preparing of mens minds and hearts , for his giving and writing his laws in them . when god would write his law naturally in adam's heart , there was first a king of preparation for it ▪ a divine k consultation to create man in gods own image : and when god was about to write his law , his ten words in the two tables of stone , he first l prepared the tables by his own immediate workmanship , he made them apt and fit for that purpose , and then wrote his laws upon them with his own finger : so proportionably , when god doth actually go about the writing of his laws in the minds and hearts of his new covenant-people , he first previously prepares , fits & disposes their minds and hearts for such inscription . now god prepares and fits their minds and hearts for his own writing of his laws in them : by hewing them , by razing all other writings out of them , and by mollifying them to receive this better writing of his holy laws . i. god hews these tables of mind and heart by the m spirit of bondage working fear and terrour . mens minds and hearts are naturally like n stones in the quarry , rough , rugged , uneaven , crooked , &c. very unfit to have any thing engraven or written upon them , till they be hewen , squared , polished and their ruggedness be taken away . god therefore comes with his spirit of bondage , which layes their o sins and the agrravations thereof before their naked consciences : layes the p curse , the wrath of god , and the wages of sin , death , before their eyes : hereupon their hearts are pricked , and punctually wounded in every part , like the hearts of peters hearers , acts . , . they are full of fear , horrour , trembling and astonishment , like the jaylour ▪ acts . . and like saul , acts . , . they are in excessive bitterness for their sins against god and jesus christ , like those , zech. . . to the end . thus this spirit of bondage rough-hews their minds and hearts , q takes down their pride and exalting imaginations , takes off the knobbedness , ruggedness and crookedness of their spirits , and brings them unto some more smoothness , eveness and fi●…tedness for this writing then naturally they had . thus god hews the tables . ii. god obliterateth and razeth all other laws and writings out of their minds and hearts , repugnant to , and inconsistent with his laws , as r the law of sin in their members , s the lusts of satan , the t lusts and wills of the flesh , u self-opinion , self-love , self-righteousness , and all manner of self-fulness : all these vile law & writings wherewith the mind & heart is naturally blotted and blurred , god wipes out by a spirit of self-denial , as men wipe out the old writings in their table-books , or pare off the old letters in a stone before they can write new therein . without this self-emptying , self-denial x none can be christs disciple , as christ himself hath often intimated : this is a primary preparative unto christianity . thus the disciples left all , for christ , mark . , , . thus paul suffered the loss of all things which were formerly gain to him , accounting all things but loss and dung that he might win christ , phil. . . to . when a mans mind and heart is thus razed , when contrary laws and writings are thus expunged and defaced out of them , then these tables are in an excellent degree of preparedness for gods writing of his laws therein . for till this be done , there 's no room for gods laws : divers laws , contrary laws cannot both at once be there written . this is that which god notably intimates in his excellent promise ; y — and the lord thy god will circumcise thine heart , and the heart of thy seed , to love the lord thy god with all thine heart , and with all thy soul , that thou mayst live . mark , god will first circumcise the heart of them and their seed , that is , he will raze out all other laws of sin , the world and satan , he will pare off the old blots and blurs of corruption , he will wipe out and deface the old writing , &c. and then they shall love the lord with all their heart , and with all their soul : that is , when the heart shall be thus circumcised , thus razed , then it will be prepared for the inscription of the law therein , then the sincere and entire love of god which is the great commandment of the law shall be graven there , shall be acting there , and shall have dominion there . iii. finally , god 〈◊〉 and softneth the mind and heart , he makes them plyant and flexible to receive this better writing of his l●…ws upon them . god turns the hearts z stoniness into fleshiness . a stony heart will take no impression of gods laws : a fleshy heart will receive any . now god most kindly melts and thaws the heart of a sinner by his covenant of faith , and especially by his new covenant , through the co-operation of his spirit applying it . for , the covenant of faith , lets him see , the riches of gods free-grace in jesus christ as the sinners surety , enduring the curse , appeasing gods wrath , fulfilling all righteousness , &c. for the sinner , that the sinner may be adopted into gods family in the right of christ , may be justified in the sight of god by christs righteousness through faith , and may be eternally saved by christs merits . the covenant of faith tells him , a god will inwardly frame his heart with grace , to observe all his laws ; will supernaturally instruct him in the knowledge of the lord ; will in christ be pacified towards all sorts and degrees of his sins , so as to remember them no more , but forgive and forget them for ever ; yea that he will be his god , and he shall be one of his people . now when the poor sinner perceives such a door of hope opened for him , such a flood of mercy and grace flowing in upon him , that god will do all this because he will , because it is his meer pleasure ; oh how this in finite goodness of god in christ , laid to heart by the spirits assistance , melts , softens and even overcomes the soul. now his mind and heart , his opinion , his affection , his disposition is wonderfully altered towards god , towards christ , towards his law , towards all his wayes . now he counts not god , as formerly , an enemy or an hard master , but a friend indeed , a most gracious and compassionate god , not only requiring duty , but giving ability : not only discovering misery , but assuring of the eternal and al-sufficient remedy against it . now he looks not upon the law of god , as a rigorous , harsh and heavy yoke : but as holy just and good , as a sweet and easie yoke in christ , and as a comforrable rule of life and obedience . now when the mind and heart are thus prepare by hewing , by razing , by softning them : then comes the spirit of god and gives his laws into their minds , writes them in their hearts . this is very observable , if we compare this clause of this new covenant : b i will give my laws into their mind , and write them upon their hearts , together with that passage of paul elswhere : c ye are our epistle , written in our hearts , known and read of all men . forasmuch as ye are manifestly declared to be the epistle of christ , ministred by us , written not with ink , but with the spirit of the living god : not in tables of stone , but in fleshly tables of the heart . hereby he intimates to us . . that the heart must first be prepared as tables to write on : . that these tables of the heart are then especially prepared for this writing , when they are not hard , stony , but soft fleshly tables : then the spirit writes gods laws there , then they become christs own epistle . thus of gods preparing their minds and hearts , for writing his laws therein . this is the first thing . ( ) gods way and manner of writing his laws in their minds and hearts thus prepared for it . the apostle alluding ( as d calvin well observes ) to the promise of the new covenant in ieremiah , i will give my law into their inwards , and write it in their hearts : and to the promise in ezekiel , i will take away their heart of stone , and will give them an heart of flesh , shews that this new covenant-promise was fulfilled upon the corinthians by means of his ministry among them , and that therefore , he was a minister of the new testament , not of the old ; of the spirit , not of the letter unto them : saying : e ye are our epistle written in our hearts , known and read of all men . forasmuch as ye are manifestly declared to be the epistle of christ , ministred by us , written not with ink , but with the spirit of the living god : not in tables of stone , but in fleshly tables of the heart . in which words also he tacitly gives us to understand , gods ordinary way and manner of writing his laws in his peoples hearts , now under this new covenant , viz. . that , the tables whereon this law is written , are not tables of stone , but fleshly tables of the heart . the f epithet ( fleshly ) is not here taken in a bad but in a good sense , and signifies a soft , flexible , tractable heart , here opposed to stony , that is , an hard , stubborn , contumacious heart , as mans heart by nature is till it be subdued by the spirit of god. mans heart must first become fleshly and flexible before gods law can be written therein . . that , the pen or instrument wherewith usually gods law is written in the heart , is the minister of christ. the epistle of christ , ministred by us . ministers are the instrumental mean , the pen in the hand of god , in the hand of christ , in this writing : they g can do nothing of themselves , they cannot print this writing upon the mind and heart , but as christ guides them , acts them , uses them , & accompanies their ministry by his spirit to make it pierce into the heart , and render it effectual there . . that , the spiritual ink wherewith ▪ this writing is immediately drawn , is the spirit of the living god. what ink doth upon the paper : that the spirit of god doth upon the mind and heart . it s ink that makes the characters , the lines , the words , the writing : and leaves them remaining upon the paper that they may be read : if there be no ink in the pen , there can be no writing , though the pen be used never so much . it s the spirit of god that effectually writes the prints and characters of gods laws upon the mind and heart : without this spirit the ministry of man can write nothing there , not one law there : they are h but ministers by whom men believe , but its god only that gives the increase . the instruments in this point are nothing : i all the power , vertue and efficacy thereof is only of god by his spirit . . that , the writer , the efficient of this writing , is god in christ by his spirit . they are all three here mentioned : the writing is the epistle of christ , written by the spirit of the living god ; they all three co-operate , and ministers co-operate with them all , and all to produce this great work of writing gods laws in these fleshly tables . whensoever therefore this blessed writing is delineated upon any mans heart , he is to look upon it as a mighty work of god , and not as the work of man upon his heart : he cannot write these laws upon his own heart ; nor can the most excellent ministers in the world , no not apostles themselves , do it without god ; and ordinarily god will not do it without his ministers . hence , ministers are necessary instruments , as pens in the hand of christ , for this writing : to despise them , will be to deprive our selves of this inscription , and to despise gods way of giving his laws into our minds and hearts . thus , the laws of god , are the writing : fleshly hearts , are the tables : ministers of the gospel , are the pens : the spirit of god , is as the ink : and god in christ the writer . there 's much of christ in the mind and heart when the laws of god are written there . this is gods usual way . ( ) the consequents and effects of this writing of gods laws upon the mind and heart , are divers , and very considerable . as , . the universal answerableness of the heart within , to gods law without . . the renovation of the whole soul. . true knowledge of the will and all the wayes of god , and unfeigned love to god and man. . sincerity of obedience from right principles . . a chearful delight in the law of god. . legibleness of the writing . . firmness and durableness of the impression . let me open these particulars a little . i. an universal answerableness of the mind and heart within , to gods laws without . mark , he doth not say , i will write this law , or that law , this table , or that table : but indefinitely , i will give and write my laws : that is , all my laws , here 's none excepted . again , he doth not say , i will write them in their minds alone , or wils alone , or affections alone : but in their mind and hearts : that is , in their whole souls and all the powers or faculties thereof . as under the old covenant , when gods laws were written on tables of stone , k the tables were written on both their sides , on the one side and on the other were they written : the tables were written all over ▪ they were all full of the law , there was no vacant space : so here under the new covenant , the spiritual tables shall be written on every side , on every faculty and affection , the whole law shall be written all over them , the mind and heart shall be full of the law. before this writing , there was an universal contrariety : but since , there 's an universal correspondency , betwixt gods laws and their hearts . now there 's a spiritual law within , called l the law of the mind , answering in every point to the literal law without : as the counterpain answers to the original deed , as the print answers to the stamps , as the impression in the wax answers to the seal , as the image in the glass answers to the face , eye for eye , part for part , proportion for proportion , colour for colour . there is such a general conformity , compliancy , and tendency of the mind and heart to and with the laws of god , that they have a sweet aptness and disposedness to have respect to them all . m then shall i not be ashamed , when i have respect to all thy commandments . ii. the n renovation of the mind and heart , even of the whole soul by the holy ghost , according to the image of god in knowledge , righteousness , and true holiness . this is another consequent or concomitant of gods writing his law in the heart . whilst adam had the law of god in his heart , he retained the image of god in his heart wherein he was created : and when man receives the law of god supernaturally written in his heart , he receives the image of god also into his heart , wherein he is new-created . there cannot be a supernatural writing of the law in the heart , and conformity of the heart to the law , but withal there must needs be the image of god renewed there , wherein this conformity consists . holiness conforms the heart to the whole first table , righteousness conforms it to the whole second table , and knowledge compleats this conformity to both . this renewing of the whole soul , mind and heart after the image of god , is ( as i said ) another consequent following , or a concomitant accompanying gods writing of his law in the mind and heart . it may be accounted a consequent following upon it , forasmuch as this inscription of gods laws in the heart leaves this renewed state behind it upon the heart , the image of god remains there , and abides there ever after : it may also be counted a concomitant accompanying it , forasmuch as gods writing his law in the heart and mind , and his renewing the whole soul , are effects of divine grace wrought both at once in the soul ; yea for substance they are both one , this o renewing of the holy ghost being the hearts conformity to the law of god. by this its evident , that this promised blessing of writing gods laws in their minds and hearts , is very comprehensive , it comprizeth in it , . gods giving of his spirit into their hearts , p whereby this writing of the law shall be delineated there : . the supernatural principles and habits of saving grace infused into the soul : which are called the image of god , ephes. . . col. . . the new man , eph. . . the law of their mind , rom. . . the life of god , eph. . . the divine nature , pet. . . the law of the spirit of life in christ , rom. . . . as also the original and fundamental actings of the spirit to the infusion of these principles , which acts are stiled , renovation , tit. . . regeneration , tit. . . john . , . & . . new-creation , cor. . . vocation , viz. effectual vocation , rom. . . pet. . . sanctification , pet. . . cor. . . all these and such like particulars are comprehended in this sweet promise of gods writing his laws in his peoples minds and hearts . so that this is a very pregnant , full and rich promise . iii. true knowledge of gods will and all his wayes , in christ : and unfeigned love to god and man. . gods laws are given into their mind : hence , the mind must needs have a true knowledge of gods will and all his wayes , in christ. for , gods laws do summarily comprize in them the will and waies of god wherein we should walk ; viz. all his wayes of religion towards god , in the first table ; and all his wayes of righteousness towards man , in the second table ; when the laws of god are within the mind , there 's a true , inward , radical and infallible principle of knowledge there : and this a knowledge in christ ; forasmuch as , when men have the laws of god thus written in their minds and hearts , they q are the epistle of christ , this writing there is the special work of christ by his spirit , this is part of christs new covenant-work . this knowledge is an excellent inlet into obedience , and consequently unto happiness . r if ye know these things , happy are ye if ye do them . . gods laws are written in their hearts : hence , unfeigned love to god and man ( which is the very s summ and abstract of all gods laws ) must needs be deeply engraven in their hearts also . for love is the life of the law , the end of the law , the fulfilling of the law , the substance and abridgement of the whole law : x love to god with all the heart , soul , mind and might , is the first and great commandment , viz. the summ of the first table ; and love to our neighbour as to our selves is the second like unto it , viz. the summ of the second table . so that the law of god cannot be written in any heart : but consequently the love of god and man must needs be deeply engraven upon that heart . now this twofold love must be unfeigned : for what is written in the mind and heart , is real , cordial , unfeigned , without dissimulation , formality or hypocrisie . by the sincerity of this love in the heart , we may notably discover that the laws of god are written there also . iv. sincerity of obedience from right principles of true knowledge and unfeigned love. this is another excellent effect of gods writing his law in the mind and heart : it makes him sincerely obedient from right principles . before gods law be written in the heart , a man may perform many acts of obedience to the law ; as , y herod did many things ; so the z pharisees performed many things ; and paul before his conversion , was touching the law a pharisee , touching the righteousness of the law blameless , but all that they did was from wrong principles , from fear of men , hope of popular applause , carnal expectation of justification by the work done , &c. these are but odd accidental and carnal principles to act upon ; and all such actions are but forced and violent motions , as of a stone cast upwards , which is contrary to its natural motion and inward principle , they are unsound & hypocritical , therefore god disregards and abhors them . but after the law of god is written in a mans heart , then he obeyes sincerely from a right inward and cordial principle which is in his heart . the law of god is within , therefore he cordially , inwardly , connaturally obeys this law. his motion is not a violent and forced , but a natural motion . his obedience springs out of his heart , he obeys in knowledge , a he knows , and then does : b he obeys in love , out of a pure heart and a good conscience , and faith unfeigned , here are right principles : such obedience is sincere , the heart and the act , the inward principle and the outward practise do agree , here 's no hypocrisie , no counterfeit deportment in such obedience . that 's the purest honey that drops from the comb freely without squeezing , that 's the purest and most generous wine that flows from the grape freely with the least pressing , that 's the purest and most genuine motion that comes from an innate inward principle of nature , without external forcing : so that 's the most sincere pure obedience to god , that naturally flows from the principle of the law within , from the image of god , true grace , and love within the heart and soul : these principles breed an aptness , a proneness , a familiar , habitual , connatural disposedness in the soul to obey , and it cannot chuse but incline to such obedience from this supernatural byas that is set upon the heart . v. a chearful delight in the law of god , and in the obedience thereof . this is another effect of gods law in the heart : it makes a man delight exceedingly in it , delight to know it , delight to meditate in it , delight to be conform to it , delight to do it , and perform the will of god in it . paul said : c i delight in the law of god after the inward man. the truly godly and blessed man hath this property : d his delight is in the law of the lord , and in that law will he miditate day and night . david also acknowledged that from gods law written within , he had a delight to do gods will ; e i delight to do thy will , o my god : yea thy law is in the midst of my bowels , or within my heart . herein david was a special f type of jesus christ , whose meat was to do the will of him that sent him , and to finish his work . when gods law is in the heart , then the very bent , disposition , inclination , tendency , and whole stream of the heart and affections is towards this law of god , and the observance of it , and that chearfully , pleasantly , delightfully . whatsoever a man doth from this inward principle of gods law and ingraffed propensity of the heart , he doth not only in uprightness , but also with great alacrity and delightfulness : it s his meat and drink to be doing it , and beyond his appointed food : he delights in it , as the fish in the water , as the foul in the air , which is their proper element : so the law of god is his element , he would still be and live in this element : he delights to know god , to believe in him , to love him , to observe him , to worship him according to his will , to honour his name , to sanctifie his sabbaths , to be doing all good to his brother : he is never well , but when he is dutifully walking with god , and using means to further his obedience . if there were no heaven to reward obedience , no hell to punish disobedience , yet he would g fear the lord , and delight greatly in his commandments . oh what h high esteem had david of the laws of god , beyond honey and honey-comb , beyond rich spoils , beyond thousands of gold and silver , beyond all riches ; he counted them his counsellours , his heritage for ever , and the rejoycing of his heart ; his spirit was endeared to them , and ravished with them exceedingly , i love them excedingly . — oh how love i thy law , it is my meditation all the day , — my soul breaketh for the longing that it hath unto thy judgements at all times . but now on the contrary when gods law is not written in the heart , there is an extream antipathy , aversness and i enmity to it , a man counts it an hard rigorous law , an intolerable yoke , could wish there never had been any such law to chain him up , and restrain him from his lusts and corruptions ; he hates it , and the obedience thereof , it is very bitter , burden some and gravaminous to his spirit . vi. the legibleness of this writing . when god writes his laws in mens hearts , he makes them legible and discernable there ; they may be seen and read there : as when he wrote the k law upon the two tables of stone , it was legible there , moses was able to read it . now this law written in their hearts is legible , of god , of themselves , and of others . . legible of god. the lord exactly discerns and reads his own writings in the heart . he fully l knows what is in man , he m searcheth the reigns and hearts of all men , but he specially beholds with favourable acceptation such persons hearts as have his law in them , his image , his graces , his sanctifying endowments , &c. to such will he look ; such are o men after his own heart , ( as david was ) to fulfill all his will. . legible of themselves . they that have the law of god written in their hearts , can read it and discern it there . as david did : p thy law is within my heart : hebr. thy law is in the midst of my bowels , there is a q white stone given by christ to some , and in the stone a new name written , which no man knoweth ( viz. certainly and infallibly ) but he that receiveth it . now a man may discover the law of god that 's written in his heart , partly , by the apprehensiveness of his own spirit and conscience . r what man knoweth the things of a man , save the spirit of man which is in him ? partly , by the evidence and discoveries thereof by the spirit of god. s now we have received , not the spirit of the world , but the spirit which is of god , that we might know the things that are freely given to us of god. partly , by the light of the law written in the heart . the law put in the heart brings a spiritual light with it , whereby it may be discovered : as a diamond set in gold brings an orient sparkling with it , whereby it may be discerned . t the commandment of the lord is pure , enlightning the eyes . u — the entrance of thy words giveth light , it giveth understanding unto the simple . when the sun or a star ariseth , they bring their natural light with them , and thereby discover themselves to the world : so when the day-star of grace and law of god arise in a mans heart , they bring their spiritual light with them , and so manifest themselves unto the soul. partly , by the great and wonderful alteration which is made in the he art and soul by the writing of the law therein . it was stony , it is fleshly : it was rebellious , it is obsequious : it was full of hatred and enmity against god , it is full of amity and love to god , &c. there 's a mighty change . now great alterations of state , are great demonstrations : a passage from one contrary state to another is very conspicuous . . legible also to others . though others cannot infallibly read the law of god written in their hearts , yet charitatively and probably they may read it , by the preparatives , properties and consequents of such writing . hence said paul to his corinthians : x — ye are our epistle , written in our hearts , seen and read of all men ; forasmuch as ye are manifestly declared to be the epistle of christ ministred by us , &c. thus the law of god written in the heart is legible . and yet its true , it is not alwaies alike legible to our selves and others : sometimes , as in infancy of grace , the characters are very small : sometimes , they are so blured and rubbed off by lapses and infirmities , that its much ado to discover the writing , although there be a true writing there . vii . finally , the firmness and durableness of the laws impression upon the mind and heart . y god gives it , god writes it in mind and heart . by these two expressions he intimates how firmly and strongly he conveyes his laws into the mind and heart , that they may never be oblitered or worn out . writings in the dust may be blown out with a puff of wind , writings in paper may be fetched out by art , yea writings in marble or dead materials may wear away : but god will write his laws in lasting tables , in mind and heart , there they shall be engraven deeply and indelibly , more deeply then any acquired habits ; they shall become connatural to the heart , they shall be incorporated into the very frame of the soul , they shall make such impression as shall never out , nay death it self shall not be able to deface this record , but the laws of god once written by god upon the mind and heart , shall remain as long as those spiritual tables shall remain , that is , for evermore . these are the excellent fruits , effects or consequents of gods writing his laws in his foederates minds and hearts . iv. question . whether gods laws were not written in his peoples minds and hearts before the time of this new covenant ? the reason of this question is , because this new covenant is here said to be z not according to the covenant made with the fathers , &c. and this is laid down as the first particular point wherein the new covenant should differ from the old , viz. that now god would give his laws into their mind , and write them in their hearts , which seems to import that his laws were never so written in the heart before . which to assert , seems very strange ; especially seeing the new covenant is substantially one and the same with former covenants : and gods foederates of old were partakers of renonation in and after the image of god , as well as since the new covenant . answ. for clear resolution to this question , these two things are to be heedfully considered , viz. . that , before the time of this new covenant there was some kind and manner of gods writing his laws in the hearts of his people . as , . a natural writing of the substance of his moral laws in the heart of adam in his innocency , under the covenant of works . this is evident , partly by the a integrity and uprightness of man in his first creation in the image of god : which was his conformity to gods law. partly , by the b work of the law in some measure written upon the hearts of pagans , who never had the written law. if so much of the law remain in mans corrupt nature ; how compleatly was it written in mans perfect nature ? now this writing of the law in adams heart , was only natural , and concreated ; it was such a writing as belonged and was agreeable to the pure primitive state and constitution of man in his very creation , he had it only naturally from god as creator , not supernaturally from god as redeemer . . a supernatural writing of gods moral law , for the substance of it in the hearts of his people , after the fall , under the covenant of faith. this is evident ; partly , because gods people under the covenant of faith , and before the time of the new covenant , had in effect some such thing promised to them , as gods c circumcising their hearts to love him ; his d putting his fear into their hearts that they should not depart from him ; his e giving of his spirit into their hearts , together with many excellent influences of the spirit , f formerly explained . what were these supernatural blessings , but principles of grace conforming them to the law of god , and the writing of gods laws in their hearts . partly , because before the time of the new covenant gods people experimentally received such an inscription of gods laws upon their hearts , as appears by their renovation , their inward principles , their holy practises , and sometimes their express acknowledgements hereof . thus ( ) under gods covenant with adam ; g abel was a believer , and his works righteous . h enoch a believer , and walked with god. ( ) under gods covenant with noah ; i noah was a believer , upright in his generations , walked with god , and moved with fear , by gods warning obediently made an ark. ( ) under gods covenant with abraham ; abraham k believed in the lord ; walked before god , was perfect ; most obedient to gods call and commands , to follow him ( even ad coecam obedientiam ) although he knew not whither ; and commanded his children and houshold after him to keep the way of the lord. so l isaac a believer , feared god. m iacob a believer , wrastled with god in prayer and prevailed , &c. ( ) under gods sinai-covenant with israel ; moses an eminent n believer , and an excellent self-denyer . o caleb and ioshuah , men of another spirit , followed the lord fully . p gedeon , barack , iephta , sampson , &c. were also renowned believers . ( ) under gods covenant with david ; david himself was q a man after gods own heart : and himself confesseth ; r i delight to do thy will , o my god , yea thy law is within my heart , hebr. in the midst of my bowels . ( ) finally , under gods covenant with the captives ; god assured them of s a new heart and a new spirit , promising to take away their heart of stone , and to give them an heart of flesh , that they might walk in his statutes , and keep his ordinances , and do them . by all which its very evident , that in some sort god did supernaturally write his laws in the minds and hearts of his people , before the time of this new covenant . i say , supernaturally ; because whatsoever writing of this sort is savingly printed upon any mans heart since the fall under the covenant of faith in any administration thereof , is wrought by christ the redeemer , by the supernatural efficacy of his spirit . every such writing is the epistle of christ : his grace , his spirit , his efficacy , his image , is illustriously evident therein . this is the first thing to be considered , by way of concession . . that , notwithstanding all this , thus granted , till the time of this new covenant gods laws were not so written in his peoples hearts , as since they have been . this is very evident ; if we take notice how far the manner , efficacy and extent of this new covenant-administration , differed from , and transcended all foederal administrations that went before it : answerable unto which is gods manner , efficacy and extent of writing of his laws , especially under the old & new testament . . the manner of gods former covenant-administations was more carnal and external , and ran for the most part upon carnal and outward blessings , as to the letter of them . as , t bruising the serpents head by the seed of the woman ; u preservation in the ark from the flood of waters that drowned all the world ; the x inheritance of canaan , long life and prosperity there ; the y continuance and glory of davids throne and kingdom to his seed ; the z redemption of the captives out of babylon and restitution of them into their own land , &c. and proportionably gods manner of writing his laws , was more carnal and external ; viz. in two tables of stone , deut. . . cor. . , . but the manner of gods new covenant administration , is more spiritual and internal , mostly consisting of inward spiritual blessings . yea as to the letter of the covenant it wholly runs upon spirituals altogether , ier. . , , , . heb. . . to . and proportionably gods manner of writing his laws is spiritual and inward ; not in tables of stone , but in the soft fleshly tables of the mind and heart , jer. . . heb. ▪ cor. . . this different form and manner of the old and new covenants administration is much to be noted , which eminently holds forth such a different writing of gods laws : that , in literal tables of stones , this , in spiritual tables of the mind and heart . . the efficacy of former administrations , was very weak and small , in comparison of this new covenant-administration which is great and powerfull . under those the , holy spirit was but as it were a sparingly sprinkled upon them ; their knowledge and love of god was dark , feeble b childlike ; their hearts were very stony hard and inflexible , as god intimated to them in writing his laws upon stones , &c. but under this , the holy spirit is c plentifully poured forth as in streams & rivers upon them ; and into them ; their knowledge and love of god is clear , strong , ripe , man like : their hearts very fleshy and flexible to god and his will , &c. hence , the old testament-ministration is called d the ministration of the letter , that condemns and kills , viz. an ineffectual ministration , shewing the letter of the duty and death in case of non-performance , but affording no ability for that duty : but the new testament-ministration is called the ministrationn of the spirit that quickneth , and is a ministration of righteousness , viz. an effectual and powerfull ministration , that affords sufficiency of ability for the duty which it requireth . hence , the spirit is said e not to be given , till christ was glorified : not as if it had not been given at all ; but because it was bestowed so sparingly and slenderly , in comparison to what is now , that it might seem not to be given at all . . the extent of former covenant-administrations , was but to particular familes , as of adam , noah , abraham , david ; or to some particular tribes , as to the captives of iudah and benjamen ; ar to a select nation , as to the jews at mount-sinai : alas , how few , what a small handfull were all these to the rest of the world ! and yet of this small number , how few were there that had any saving inscription of gods laws upon their hearts at all ? and we say , minimum in magne nihil , a small thing in that whch is great is as nothing ; a drop is as nothing in the sea , a grain of sand is as nothing in the earth : so the writing of gods laws in the hearts of so few , is as nothing in the world but the extent of this new covenant-administration is universal , f to all nations in the whole world ; and consequently gods writing of his laws in mens hearts is proportionably extended to all gods people in all those nations : to many thousands and ten thousands more then under all former covenant-expressures . thus the lord under this new covenant writes his laws in his peoples hearts ; ( ) not naturally , as at first in adams heart in his state of creation , under the covenant of works ; but supernaturally , by the spirit of jesus christ , restoring them from their state of corruption under the covenant of faith : and this ( ) not so imperfectly as under foregoing covenant-administrations , but much more perfectly and compleatly in efficaciousness and extensiveness . the chiefest of former covenants , the old covenant holding forth , in the publique and open administration of it , only a writing of gods laws in stones : this new covenant , in the open and manifest administration of it , revealing only a writing of gods laws in the minds and hearts of gods foederates . v. question . why will the lord write his laws in the minds and hearts of his foederates , now under the new covenant ? and why doth god covenant thus to do ? answ. the lord doth covenant this , and will accordingly thus write his laws in the minds and hearts of his covenant-people now under the new covenant ; . because , he will. the meer good pleasure of his will , and his free commiserating grace , is the only original moving cause inclining him hereunto . g i will give my laws into their mind , and i will write them in their hearts . gods foederates cannot deserve this blessing of themselves , more then others : but god will peculiarly conferr it upon them of the riches of his meer grace , which he now under the new covenant displaies more eminently and gloriously then ever , ephes. . . to . . because god intended this new covenant to be a far more perfect and excellent expressure then the ola covenant . h behold — i will make a new covenant — not according to the covenant which i made with their fathers . why ? wherein shall this new covenant excell and be more perfect ? herein saith god ; my old covenant was but i written in tables of stone : but my new covenant shall be engraven upon better tables , upon the mind and heart . this better writing , these better tables , will make this a better covenant . gods covenants were so ordered in their revealing , that the later was still better then the former ; and the last , this new covenant , the best of all . . because , god would more effectually provide against his peoples breach of covenant , then formerly . god brought all israel into an excellent covenant at mount sinai that old covenant , and after he had published it to them by his own immediate voice , he wrote it upon two tables of stone : but presently they brake this covenant by their idolatry in aarons calf , as moses signified by breaking the tables before their eyes . why did they so soon break this old covenant ? because it was not written in their minds and hearts , but only upon tables of stone : they had an outward rule , but they had not the inward principle of obedience , therefore they brake it . which my covenant they brake , jer. . . k because they continued not in my covenant , and i regarded them not , saith the lord. for this is the covenant that i will make with the house of israel after those days saith the lord : i will give my laws into their mind , and write them upon their hearts . as if he had said ; i will take a more effectual course in my new covenant , to prevent their breach of covenant ; their inconstancy and unstedfastness in , and their apostacy from my covenant is very offensive to me : therefore i will give them inward principles and abilities for performance of , and perseverance in my covenant , i will not engraven my laws any more in stones without them , but upon their minds and hearts within them , so that they shall be no more able to forget and forsake my laws and covenant , then they can forget and forsake their own minds and hearts ; thus they shall be constant , steady , and stedfast in my new covenant . . because , god had reserved the most plenary and efficacious donation of his spirit , and all his gracious influences , till the daies of christ , and times of the new covenant : as the scriptures l often intimate . hence , gods most eminent , excellent , efficacious , compleat and extensive writing of his laws in the minds and hearts of his foederates , ( which is the immediate and special work of his m spirit , and hath in it complexively very many of the gracious influences , endowments , effects and operations of the spirit of god , as n i have already manifested , ) is also reserved till these dayes of christ and of his new covenant . the plenary donation of the spirit , is the o fruit of christs actual exaltation and glorification , then he himself received of the father , the promise of the holy-ghost , that is , the promised holy-ghost , and upon that receit shed forth the same upon his people : answerably the spirits most plenary and perfect inscription of gods laws in his peoples hearts , is the proper fruit of the spirits plenary donation . both these , are the gloririous trophies of christs triumphant ascension into heaven , and exaltation at gods right hand : and by both these christ is exceedingly extolled and magnified in his church . . finally , god will under his new covenant write his laws in his peoples minds and hearts , that the spiritual p consequents and effects of such his writing of his laws therein may rest upon them , and really make them gods covenant-people indeed . this is eminently intimated in the connexion of those two promises together ; q i will put my laws into their mind , and write them upon their hearts : and i will be to them a god , and they shall be to me a people . as if he had said ; hereby i will effectually declare and demonstrate my self to be their god in covenant , and will effectually make them my covenant people indeed : even by giving my laws into their minds , and writing them upon their hearts . till this writing be drawn upon their souls , i and the sons of men are at a distance , there is no saving covenant-relation , nor covenant-interest between us , &c. but when this shall be once actually done upon the minds and hearts of any , then all this distance shall be removed from between me and them , then i will be theirs , and they shall be mine effectually and savingly , according to my new covenant . vi. question . how we may know , whether god hath given his laws into our minds , and written them upon our hearts ? answ. we may know this , . by the antecedents , . by the manner , . by the consequents of gods writing his laws in our minds and hearts , as hath already been explained . . by the antecedents foregoing and preparing the mind and heart for gods writing his laws there . as , ( ) hath god hewen the tables of mind and heart by his spirit of bondage ? rom. . . ( ) hath god razed and obliterated out of the mind and heart all other laws , writings , and impressions which are inconsistent with these laws of god ? hath he r circumcised thine heart , cutting off thy natural corruptions ? hath he s taken away the stone out of thy heart ? hath he stript thee naked , and emptied thee of thy self by t self-denial ? ( ) hath god u mollified and softned these tables of thy mind and heart to receive the impression of his laws , by the heart-melting discoveries of the gospel , laying open the riches of divine wisdom , grace and mercy in christ for saving of sinners ? . by the way and manner of gods writing his laws in mind and heart , viz. . by christ , as his hand , his writer ; . by his ministers , as his pens in the hand of christ ; . by the holy spirit , as his ink that immediately makes the characters ; . and in fleshly , soft , flexible tables of mind and heart . ( ) hath christ made his supernatural draught upon mind and heart ? is he the writer ? is the x epistle christs ; or anothers , sin 's , the world's , satan's ? whose image aud superscription is it , that 's upon the heart ? are you y new-creatures in christ iesus ? are you the z workmanship of god created in christ unto good works , & c ? have ye put on the lord iesus ? rom. . . gal. . , . christ is close at work in the soul , when gods laws are a writing there . ( ) are the a ministers of christ , his pens to delineate gods laws in your minds and hearts ? do you prize , love , obey , and submit to them in the lord in their ministrations , as instruments in the hand of christ ? thes. . , . heb. . . thes. . , . gal. . , . cor. . . the corinthians overvalued their ministers , cor. . , . & . , , . the galatians removed from theirs , and undervalued them , gal. . , &c. those , by accounting them above instruments : these by debasing them below instruments , and rejecting them for false teachers ; ( the epidemical disease of these our times , ) but then we shall rightly value them , when we shall account them as ministers , as instruments , as pens in the hand of christ. are they b ministers of the spirit , or only of the letter , to you ? hath their c gospel come unto you , not in word onely ; but also in power , and in the holy ghost , and in much assurance ? ( ) hath the d holy ghost been the blessed ink that hath immediatly written gods laws upon your minds and hearts ? hath this ink been put by christ into his pens , hath this spirit co-operated with his ministers , hath he left his marks , his characters behind him upon your souls , or no ? ( ) have your minds and hearts been found e fleshly , not stony tables , when christ by his spirit and ministers was going to write gods laws upon them ? have they rejected , or received his impressions ? have they yielded to , or rebelled against his inscriptions ? have they been like melted mettal , ready to run into the mould of gods laws , and to receive any impression thereof ? . by the consequents and effects , resulting from , and remaining after gods writing his laws in the mind and heart . after writing , there are characters and words remaining , wherein the mind , meaning , and will of the writer is represented : so after gods writing his laws in the heart , gods mind and will remain upon the heart , in many particulars . as , in ( ) an universal answerableness of the heart , to gods laws . have you a law within , fully answering to gods laws without ? is there an f universal counterpain of gods laws delineated in your hearts ? is there an entire conformity to all his laws ? where god savingly writes one , he writes g all his laws in the heart : his laws of religion , his laws of righteousness . there 's nothing god prescribes , but the heart is disposed to do it : nothing god prohibits , but the heart is careful to decline it . herod , pharisees , hypocrites , pagans , may have some partial conformity to gods laws in some things : but because it is onely in some things , or in many things , and not in all things , gods laws are not savingly written there . ( ) a renovation of the whole soul h according to gods image . there cannot be in the mind and heart an entire conformity to the law of god , but by a transformed renovation of the whole soul according to the image of god in knowledge , righteousness , and true holiness . the old frame is so full of pravity , malignity and enmity against god and his laws : that there must be a renovation , regeneration , new-creation , conversion , sanctification , &c. or else there can be no conformity to gods laws . are you thus renewed , regenerated , & c ? where is this image of god in the soul ? ( ) true knowledge of the will and all the ways of god , and unfeigned love both to god and man. gross ignorance cannot remain in the soul , when the law of god comes to be written there : no more then gross midnight-darkness can remain in the hemisphear when the sun appears in the sky . nor can true love to god and man be absent from the heart , wherein the law is present : because such i love is the law of god , and the law of god is love. what light now of true knowledge of all gods will and ways shines in your minds ? what life and holy flames of true love to god and man burn in your hearts ? ( ) sincere , cordial and entire obedience to gods laws from right principles of knowledge and love. where k gods laws are in the heart , the soul is strongly bowed , inclined , disposed and perswaded to all cordial , sincere , entire obebience : because it knows what is to be done ; because it loves to do what it knows . dost thou obey l knowingly , understandingly ? dost thou obey m lovingly ? then thou canst not chuse but obey cordially , sincerely , entirely . for , knowledge saith , every thing is to be done that god requires : and love saith , i am heartily willing to do every thing that is to be done . ( ) chearful delight in the law of god. such as is the inscription in the heart , whether of the law of sin , or law of god , &c. such is the disposition and genuine temper of the heart : now such as is the temper and disposition of the heart , such is the delight of the heart . the heart delights most in that which is most homogeneal and connatural to it : so when the law of god is made homogeneal and connatural to the heart , by being written therein , the heart cannot chuse but delight therein exceedingly . what n delight now hath thine inner man in the law of god , to meditate therein and do it ? are the o commandments of god joyous , or grievous ? read davids affections to , and delights in gods law , psal. . and see if thine be parallel . ( ) the p legibleness of this writing , not only by god , but also by themselves , and others . is gods law so written in thy mind and heart , that thy self canst read it within , in thy constitution ; that both thy self and others can read it , without , in thy conversation ; that both thy self and others can see and read a general conformity and answerableness of thine heart and life to gods whole law ? if there be nothing , or nothing to the purpose , to be read of gods law in thine inward principles and outward practises ; but rather the laws of sin and satan , heaps of unmortified corruptions , scandals , and abominable offences ; how can it be imagined that gods law is written in thy minde or heart ? if thine own conscience and others observation can behold , no saving knowledge , but gross ignorance ; no faith , but infidelity ; no repentance , but impenitency ; no fear of god , but audacious impiety ; no love to god , but utter enmity ; no true obedience , but notorious rebellion ; no spiritualness at all , but meer carnality ; no regeneration , renovation and sanctification , &c. but an old , unregenerate , sinful state : the law of god hath as yet made no saving impression at all upon thy soul. ( ) finally , the permanency and durableness of this impression . what 's written by god in mind and heart will never out . no time , no temptation , no tribulation , no persecution , no not natures dissolution , can utterly obliterate or expunge the same . the writing may be slurred , dimmed , defaced , and obscured by these things : but can never be totally razed and blotted out . is the impression of gods law upon thy heart vanishing , or continuing ; fading or flourishing : dying , or living ? is the tincture of thine heart in grain ? doth thy soul q break for the longing that it hath unto gods judgements at all times ? is thy r delight in the law of the lord , and dost thou meditate therein day and night ? inferences , will the lord thus give his laws into their minds , and write them upon their hearts ; as hath been explained and evidenced ? then , hence these things follow : viz. i. that , gods moral law is the law of christ. how doth this appear from what hath been spoken ? thus ; the law which god promiseth here to write in their hearts , is gods moral law formerly written upon tables of stone , as i have s already proved . now god writes this moral law in their hearts by christ and his spirit , as t i have also manifested : whereupon they that have gods laws written in their hearts , are called u the epistle of christ , written not with ink , but with the spirit of the living god. forasmuch then as it is christ , who by his spirit writes gods moral laws in his peoples hearts , these moral laws may justly be denominated the laws of christ. christ is the author , and effectual writer of them in their hearts by his spirit : therefore they are his . if the moral law be called x the law of moses , because moses was the instrument by whom god gave and revealed it : how much more may it be called the law of god , because god gave it , published it on mount sinai , and wrote it with his own finger on tables of stone : and the law of christ and of his spirit , because by them it s written upon the fleshly tables of the mind and heart . so that iesus christ , and the moral law are not ( as some weakly imagine ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconsistent , incompatible and irreconcileable : but most consistent , sutable and sweetly agreeable one to another . since mans fall , god never gave his moral law but in his covenant of faith in christ : in christ typified and promised under the old covenant , it was given in tables of stone ; in christ performed and exhibited under the new covenant , it is given in fleshly tables of mind and heart ; but in both there 's much of christ , much of his wisdom , much of his merit , much of his iustice , much of his goodness , mercy , free-grace , and love , much of his power , much of his spirit , &c. christ in both predominates . hence , . the more of gods moral law is supernaturally engraven in the mind and heart , the more of christ is in the mind and heart . when christ comes into the soul , he brings this law with him thither . if this law be effectually there , christ is actually there also . . christ y came not to destroy the law , but to fulfil it . to fulfil it in his own person , actively doing for his elect all the duty required in it , which they could not do ; passively enduring for them all the curse and penalty threatned in it to the transgressors thereof , which otherwise they could not avoid nor endure . to fulfil it also in his members , by writing it in their hearts , that they might be able in sincerity a●…d integrity to observe it . . they that set christ and the moral law at odds irreconcileably , do neither understand the mysterie of iesus christ , nor of the moral law solidly . ii. that , gods moral law is not abolished , but established by his new covenant . why ? because gods writing of his laws in the hearts of his foederates , is a primary promise , yea the very first article of his new covenant ; z — i will give my laws into their mind , and write them in their hearts . had god intended by his new covenant to have abolished his moral law , he would not have new written it , but utterly have expunged it . but in that god undertakes to write his laws again , and to write them more durably and indelibly then they were written before , not in the long-lasting tables of stone , but in the everlasting tables of mind and heart : hereby he eminently confirms and establishes the moral law , as that which shall never be reversed or repealed till the end of this world , yea the substance and soul thereof in lov●… to god and man shall continue for ever in the world to come . hence , . that grand antinomian errour touching the utter abrogation of the moral law , ( that the law given by moses at mount sinai is of no use at all for matter or form to christians now under the new testament : ) is to be abhorred and abandoned , as repugnant and destructive to the very substance and nature of this new covenant . but i have already spoken at large to this effect , . in handling that intricate question , a whether the law of god , given by moses on mount sinai to israel , be abrogated to us now under the new testament or no ? and how far it concerns or obligeth us , if not abrogated ? . in unfolding b in general , how useful it is to all sorts : in particular , of what use it is to carnal persons . of what use it is to the regenerate . . in answering such material c objections from scriptures wrested and misunderstood , as antinomians make against the establishment and use of the moral law now under the new covenant . and therefore for satisfaction in all these particulars , i refer the reader to the places here alledged in the margin , that i may not go over the same things again . . all detractive and reproachfull speeches derogatory from the continued obligation force and use of the moral law to believers and regenerate persons now under the new covenant , ought by all intelligent and conscientious christians , especially ministers , to he utterly forborn and avoyded . as those ignorant and unsavory expressions of some : — legal preachers , legal christians ; — literal-duty-men — old testament spirits ; — mosaical iustitiaries , &c. for by such rotten , rayling and reviling language as this , they not only discover their gross ignorance in the mysteries of old and new covenant , and of the moral law ; but also blasphemously traduce and calumniate both iesus christ and his new covanant , and the infinite wisdom of god , who in them both hath contrived to establish and perpetuate the use of his most perfect moral law to all his old and new covenant people . iii. that , the new covenant agrees with the old in matter and substance , although they differ in manner and circumstance . for , . the matter and substance of them both , is gods moral law , and that moral law written , and that writing made only by the lord himself : herein these two covenants do plainly agree , and are materially one . . the manner and circumstance of writing this moral law by god is very different under these two covenants . in the old covenant god wrote it in tables of stone : in the new covenant he writes in the fleshly tables of mind and heart . in the old covenant it was written , without : in the new , within . in the old covenant it was written more imperfectly , weakly , literally , ineffectually : though the peoples hearts had some impression thereof upon them , yet they remained very stony , stubborn , untractable notwithstanding : but in the new covenant it is written more perfectly , strongly , spiritually , effectually ; the peoples hearts are more mollified , flexible , tractable and transformed into the image of the law of god. iv. that , the moral law is a most d excellent law. this is evident , by the singular care that god hath taken in this his most excellent covenant , the new covenant , to hide , treasure up , and fixedly engrave his moral law upon the minds and hearts of his people . these are holy , heavenly , spiritual , lasting , everlasting treasuries : consequently gods moral laws written and laid up there , are choice , rich and precious jewels , and so to be accounted by us . oh what an invaluable estimate did holy e david ( that man after gods own heart , who had the law of god in his heart ) set upon them ! and most deservedly . read , and mark , and imitate his affections and estimations of the laws of god. it is very observable ; that the lord hath taken care to write his moral law , for the perpetuating thereof , three several wayes , viz. . naturally , in the f heart of adam before his fall , under the covenant of nature , or of works . . literally , upon g tables of stone , and that twice under the old covenant given at mount sinai . . spiritually and most efficaciously , upon the spiritual h fleshly tables of his peoples minds and hearts , under the new covenant . the first writing was perfect , but not durable : the second was compleat , but ineffectual : the third is entire , efficacious , and permanent . now how high and excellent is this moral law of the lord , which god hath so often written with his own finger upon so many tables , before and since the fall , before and after christ ! v. that , naturally , since and by the fall of adam , the laws of god are ob●…terated or blotted out of mens minds and hearts . gods new writing his laws in the mind and heart supernaturally , shews that his old writing of his laws is blotted out of all mens hearts naturally . gods i laws were once in mans heart before the fall so perfectly , that he was able fully in every point to keep it , and by his own actual keeping of it , compleatly to have wrought out and compleated his own righteousness and life eternall in the sight of god : but by mans fall and sin ( which makes havock of all blessings and mercies ) gods law was so extreamly wiped out of the heart of adam and of all his posterity , that nothing at all thereof remains sufficient for mans justification , but only so much as to leave him k without excuse and aggravate his condemnation . hereupon god provides for lapsed man a saviour , a surety jesus christ , ( in whose l heart gods laws should be perfectly written , and in whose m death the penalty of the law broken by mans sin should be perfectly satisfied , ) by and in whom the obliterated law should , first be revived and recorded in tables of stone n under the old covenant , that hereby man might behold , ( ) what integrity he once had before he fell , ( ) what sin and misery he was now naturally enwrapped in by his fall ( ) what exact righteousness and satisfaction according to this law is required in and from mans surety jesus christ for lapsed sinners restauration to life and righteousness , ( ) as also what entire , sincere and cordial conformity of heart and life to the law of god is expected from those that accept jesus christ for their surety and saviour . secondly , be given and written in o spiritual tables of mind and heart under the new covenant , that by this supernatural efficacy , the heart might be furnished with ability , for the performance of all duty which the law requires . so then , sin hath expunged gods law out of all mens hearts and minds by nature , till god again inscribe and engrave it there . hence flows all the impiety and irreligion of mans heart and life against god , all his unrighteousness ageinst man , all his intemperance and insob●…iety against himself ; even from this , that gods law is razed and expunged out of his mind and heart by nature . whereupon carnal man is naturally become the most savage , wild , bruitish , unruly , rebellions , malicious , mischievous , and miserable creature that is on earth . ah! how cursed and abominable is the nature of sin , that so wofully robs and despoyles the hearts of the sons of adam of this blessed and perfect law of god! vi. that , the renewing of the mind and heart , even of of the whole soul , according to gods image , by effectual uocation , conversion , regeneration , new creation and sanctification , is not a natural , but a meer supernatural work , is not at all from man himself , but wholly from god alone . why ? because , it s not man , but p god alone that gives his laws into their midns ; not man , but god alone that writes his laws in their hearts : now this effectual vocation , conversion , regeneration , new-creation , sanctification , &c. is that wherein this his writing his laws in their minds and hearts according to the image of god , especially consists . the carnal q mind is nothing but darkness , blindness , ignorance and sottishness ; the carnal r heart is hardness , stoniness , impenitency , unbelief , deadness , senselesness ; and both of them , even the whole soul is s enmity and malignity against god and his laws : so that there remains nothing at all in meer carnal man that may contribute the least saving influence , efficacy or assistance to the writing of gods laws in mind or heart . this must be let alone , and wholly left to god for ever . he alone prepared the first tables of stone , and he alone wrote thereon , the whole t workmanship was his : so here , he alone prepares the mind and hearts , he alone in christ by his spirit makes the inscription of his laws on the heart so prepared , and he alone leaves the effectual fruits and consequents of this inscription upon the soul : the preparatives , acts , and effects of this writing are all his . man could obliterate gods laws out of his heart , but it s the peculiar and proper work of god only to write them again in the heart . this thing in effect u i have formerly cleared , in answernig that question ; whether god alone can give a new heart , and put a new spirit into us ? there see. vii . that , god first gives his laws into the mind , and then writes them in the heart . in this new covenant-promise , x the mind is still put before the heart . naturally the mind must first be informed with the light of truth , and knowledge of duty , before the heart can be conformed to the love of truth and performance of duty . natural light was the y first particular distinct creature which god made , when he created the world : and supernatural light is the first particular grace which god infuseth into the soul , when he new-creates the heart . z — to turn them from darkness to light , there 's gods first work upon the mind , viz. illumination : and from the power of satan unto god , there 's his next work upon the heart , will and affections , viz. effectual liberation , or actual restitution out of bondage into spiritual liberty : in both their conversion , effectual-vocation , regeneration , &c. sanctification . though gods acts of grace be supernatural , yet are they not contranatural , or unnatural : they excell nature , but do not destroy nature . the mind must still precede , to direct and guide the heart : and then the heart , the will and affections , will orderly follow and obey . the a will doth naturally follow the ultimate direction and command of the understanding : as the rest of the body follows the guidance of the eye . if god have illuminated thy mind : there 's good hopes he will bend and bow thine heart . but if thy mind be darkness , thy will and affections can be nothing but crookedness . viii . that , gods giving his laws into our minds , and writing them in our hearts , is an eminent and manifold priviledge . forasmuch as every article of the new covenant ( and consequently this first ) contains an eniment and manifold priviledge for gods new covenant-people above all other people in the world : viz. not only above all pagans and heathens whatsoever , that are meer strangers to this , and to all gods covenants of faith ; but also above all gods covenant-people under all former covenant-expressures whatsoever , this new covenant in many regards far excelling and transcending them all , as hereafter in the general inferences will appear . now the eminency and multiplicity of this priviledge , of gods giving his laws into our minds , and writing them upon our hearts , herein particularly appears : viz. . in the eminent preparation of mind and heart to be fit spiritual tables for the writing of gods laws therein . the very preparing of the heart hereunto is an eminent and manifold priviledge . for , ( ) hereby , the b stony mind and heart are hewed away by the spirit of bondage , filling them with fear and terrour , because of sin , the wrath and curse of god. ( ) hereby , the c contrary laws and writings of sin , world and satan are obliterated and razed out of the mind and heart , to make way for the better inscription of the laws of god therein . ( ) hereby , the mind and heart are sweetly d mollified and softned , at the evangelical discovery of gods rich grace , mercy , loving-kindness , compassions , goodness , wisdom and justice whereby the sinners salvation by jesus christ through faith is so admirably and al-sufficiently contrived and tendred . now these spiritual tables of mind and heart are prepared . . in the eminent and e joint operation of father , son and holy ghost to this inscription of his laws in the mind and heart by the instrumental subserviency of his new testament ministers thereunto . this is his ordinary way . so infinite , glorious and excellent an agent , as god blessed for ever , denominates this act most excellent . what manner of priviledge also is this , that the everliving god should stoop so low as to write his laws in the minds and hearts of poor sinful dust and ashes ! what familiar condescention to our frailty : that god should make use of the ministration of weak mortal men as instruments in this writing ? . in the eminency and transcendent excellency of gods laws , viz. his f moral laws , which he writes in mind and heart . no laws in the world can compare with gods laws : and no laws of god can compare with his moral laws , for all manner of excellency . how high an advantage then must it needs be to have so choice , rich , and precious a treasure as these laws put so effectually into these mean and despised cabinets ! . in the eminent and intensive g efficacy of gods giving his laws into our minds , and writing them in our hearts . the divine efficacy of this operation shines forth most illustriously in all those perfective alterations , which thereby are wrought upon the minds and hearts of gods sincere new covenant-people , viz. ( ) an universal answerableness of the mind and heart within , to gods laws without . ( ) the renovation of the whole soul according to the image of god in knowledge , righteousness and true holiness . ( ) true knowledge of the will and all the wayes of god , and unfeigned love to god and man. ( ) sincerity of obedience from right inward principles . ( ) a chearfull delight and pleasure of soul in the laws of god. ( ) the legibleness of this writing , and the impressions thereof ; not only to the omniscient eye of god , and charitative eye of man , but also to the experimentall and discerning eye of every particular soul in some good measure , upon whose mind and heart gods laws shall be effectually and supernaturally written . ( ) the firmness and durableness of this sacred impression of gods laws upon the soul : against all danger of its backsliding from god , or from his wayes . . in the h sweet and comfortable provision which hereby god layes in , for bruised sinners and distressed saints , against sundry of their puzling and perplexing doubts and scruples , especially about the blindness of their minds , vileness of their hearts , and extream inability to do any thing in spirituals as god requires . his law given into their mind , removes the blindness and gross ignorance of their mind : his law written in their hearts , cures the abominable vileness , badness and viciousness of their hearts : his laws engraven in both , supplies them with a sufficiency of ability sincerely to act what god expects . . finally , in the extensiveness of this promise , which is exceeding large and broad ; even of gods writing , . his whole law , not only some part of it ; . in the whole soul , mind and heart , not mind , or heart alone ; . and that of all his true foederates in all nations of the world , and not only ( as under the old covenant ) in the jewish nation . thus , gods giving his laws into our minds , and writing them in our hearts , is a very eminent and manifold priviledge . ix . that , all such as would know , whether they be gods new covenant-people indeed , inwardly as well as outwardly , in power as well as in profession : should diligently examine , whether god hath given his laws into their minds , and written them upon their hearts , or no ? for all those , and those only , that have m gods laws thus effectually planted within them by the spirit of the living god , are savingly partakers of an inward new covenant-state and interest in god through iesus christ. but how may we know this , that god hath given his laws into our minds , and written them in our hearts ? answ. this i have discovered already , in answering the vith . question : there see. x. finally , that gods sincere new covenant-people have above all other people in the world greatest cause to live and walk according to the laws , the moral laws of god : in that the lord hath more excellently and obligatorily given and written his laws for them , then for any other . for , . his moral law n was written in adams heart under the covenant of works , naturally : but now it is written in his peoples hearts , under the new covenant , supernaturally . . the work of his moral laws , remains o written upon the very hearts of pagans and heathens that have not the law by other writing or preaching revealed to them , brokenly , maimedly , confusedly ; those characters of the law being only some dark , dim , shattered , broken , confused , maimed reliques and remains of the law which was naturally written in adams heart at his first creation : but now it is written upon the minds and hearts of gods people under the new covenant , distinctly , clearly , integrally , in all the parts and integral perfections thereof , so that they have an universal answerableness to all , and an p entire respect to all the commandments of god. . the moral law , under the old covenant , as to the apparant visible administration thereof , was written only in dead q tables of stone literally ; and as to the inward application and operation thereof , it was written in the hearts of the truly believing jews more obscurely , weakly and imperfectly , according to the r minority of the church in those times : but now under the new testament , as to the very administration thereof , it s promised to be written in the living tables of mind and heart , spiritually ; and as to the application and operation thereof , it is written in the hearts of all believers jews and gentiles much more clearly , powerfully , efficaciously and perfectly , according to the maturity of the church in those times . thus gods laws are given and written for his people now under this new covenant , every way more excellently , then ever they were before for any other : not naturally , but supernaturally ; not maimedly , but integrally ; not literally , but spiritually ; not more weakly and imperfectly , but more powerfully and perfectly . now the more excellently god hath given and written his laws for his sincere new covenant people , the more strongly hath he thereby laid his obligations upon them to live and walk according to those laws . the greater the mercy is , received from god : the greater and stronger is the tie for all answerable duty to god. pagans are bound much , iews much more , but christians most of all , to the observance of gods laws : for christians have , not only the natural reliques of the law in them , which pagans have ; not only s the very letter of the law , which the iews had ; but also the spirit of the law more then either of them had . if therefore the christian walk contrary to gods laws , his sins will of all other be most hainous , and his condemnation will of all other deserve to be most grievous . certainly their errour is very gross , that think their christianity absolves them from the observance of the moral law of god : for true christianity , in the power of it , most forcibly obligeth , and even compels them above any thing else to the observance of gods moral laws . therefore o thou regenerate soul , thou israelite indeed , thou sincere christian , think seriously ; how strong an obligation god hath laid upon thy soul and conscience to live and walk uprightly according to all his moral laws , by giving them effectually into thy mind , and writing them powerfully upon thine heart . thou , of all other oughtest to be t a law to thy self : thou of all other oughtest to u delight in the law of god in thine inward man , and x meditate therein day and night : thou , of all other , shouldst forbare what god forbids , and perform what god prescribes in his holy laws , &c. for furtherance and encouragement of every true hearted nathaniel herein , let these two things be heedfully considered : viz. . gospel-directions for christians right observing , performing and walking according to the moral law. these y i have at large heretofore proposed . . gospel-grounds or motives inciting to this evangelical observance of the moral law. these also z i have already abundantly urged . and if antinomians themselves , whether in opinion or in practise , will but lay aside prejudice against the law of god so far , as deliberately , advisedly and seriously to read , consider and weigh ( as in the presence of the living god , and great law giver of israel ) those gospel-directions for walking according to the moral law ; and those gospel motives inciting thereunto : i hope through the blessing of the heart-ruling god , who alone can effectually give and write his laws in his peoples hearts , they may be a convincing , perswading and prevailing means , to reduce the one from the errour of his opinion , unto truth ; and to reclaim the other from the errour of his way , unto godliness and righteousness . thus of the . article , gods giving his law into his peoples minds , and writing them in their hearts . article . of gods foederate peoples more excellent and more universal knowledge of the lord , then under the old covenant . the second paiticular ( but more distinct ) new covenant-blessing here promised , wherein this new covenant differs from , and excels the old covenant , is ; his federate peoples more excellent , and more universal knowledge of the lord , then under the old covenant . a and they shall not teach every man his neighbour , and every man his brother , saying ; know the lord : for all shall know me from the least to the greatest . this is a second particular , wherein the new covenant shall not be b according to the old covenant which god made with the fathers , &c. but shall much differ from it , shall far surpass and transcend it : viz. in the foederates more excellent and more extensive knowledge of the lord then was under the old covenant . this is evidently the scope and intent of the holy ghost in his promise of this mercy : as is unquestionably clear by the tenour and current of the new covenant laid down both by ieremiah and paul. and unless this be heedfully and judiciously marked , this promised blessing of the foederates knowledge of the lord cannot be rightly expounded and understood : nor the abusive c wrestings of this promise by the unlearned and unstable , so clearly and convincingly refelled . therefore i advertise again and again , that the direct and plain scope of the holy ghost , here may be diligently marked : which that judicious d calvin hath excellently observed , saying ; and they shall teach no more , &c. ] here is laid down another difference betwixt the old and new testament : viz. that god , who had more obscurely manifested himself under the law , will send forth his full brightness , that the knowledge of him shall become familiar . but he hyperbolically extolls this grace when he saith none shall need teacher or master , because every one shall be taught enough . therefore we have in sum the purpose of the prophet , viz. that the light of the gospel should by so great , that it may sufficiently appear god would deal more liberally with his people because his truth should shine as the sun at noon-day , this same thing isaias promiseth , when he saith ; they shall all be taught of god , isa. . . that was true even under the law , but then god afforded only a slender taste of celestial doctrine : but at the coming of christ he opened the treasures of wisdom and understanding ; so that in the gospel , there 's the perfection of the beginning , because we know the old people were like to children and therefore god kept them under rudiments : now because we are become ripe , he vouchsafes us fuller doctrine , as it were and comes neer to us . so he ; very pertinently . the words of the new covenant , containing this promised blessing ; i have e analytically explained already in brief ; there see . but now for the fuller and clearer understanding of them , i shall further open these particulars , with all possible brevity : viz. . wherein the nature of this new covenant-knowledge of god more specially consists . . how and in what way god furnisheth his new covenant-people with such a knowledge of himself . . whether all gods new covenant-people attain to this promised knowledge of god ; seeing experience testifies that very many under the new covenant within the visible church remain most grosly ignorant of god and all his wayes . . whether god by this promise intended to take away , vacuate and ann●…ll all humane teaching , private and publike , as altogether useless and needless now under the new covenant . . why god hath promised this blessing in his new covenant . . how we may discover that we so know the lord , as god here intends in this his new covenant-promise . . inferences . i. question . wherein the nature of this new covenant-knowledge more specially consists ? answ. this new covenant promise in jer. . . heb. . . and they shall not teach every man his brother , and every man his neighbour , saying ; know the lord : for all shall know me , &c. doth evidently state this new covenant-knowledge of god in these two particulars especially , viz. . in the excellency of the knowledge . . in the extensiveness and universality thereof . . in the excellency of the new covenant-knowledge of the lord , beyond that which was vouchsafed under the old covenant . this i collect thus , viz. . partly , from the nature of this new covenant laid down more generally , by way of negation ; f i will make a new covenant with the house of israel and with the house of iudah : not according to the covenant which i made with their fathers , &c. that is , i will make a new covenant , but very unlike to , and different from , and excelling above my old covenant . . partly , from the nature of this new covenant laid down more particularly , by way of affirmation and explication ; g but this shall be the covenant which i will make with the house of israel , after those daies , saith the lord ; i will give my law , &c. and they shall teach no more every man his brother , and every man his neighbour , saying ; know the lord : for they shall all know me from the least of them to the greatest of them , saith the lord . that is , my people , under the old covenant made with their fathers , had many of them , some sort , some measure , of the knowledge of the lord ; they did teach one another every man his neighbour , and every man his brother , to know the lord , according to their capacity : but my people under the new covenant shall all of them generally have a far other and more excellent knowledge of the lord , a knowledge far surpassing and transcending mans teaching , for i my self will instruct them , i will teach them to know the lord. thus , there shall be an excellency in the new-covenant-knowledge of the lord , beyond the old covenant-knowledge . . partly , from such scriptures , as explicating the nature of that knowledge of god and his ways , which god vouchsafes his covenant-people under the new covenant , declare : that , in many regards , it is a knowledge far excelling and out-stripping the knowledge which his people formerly had of him under the old covenant . as is evident , ( ) in the old testament-promises . as , in ioel h and it shall come to pass afterwards , that i will pour out my spirit upon all flesh , and your sons and your daughters shall prophecy ; your old men shall dream dreams , your yong men shall see visions : and also upon the servants , and upon the handmaids in those daies , will i pour out my spirit , &c. in that evangelical isaiah , i — i will pour out water upon him that is thirsty , and flouds upon the dry ground : i will pour my spirit upon thy seed , and my blessing upon thine off-spring , &c. and elsewhere , k and all thy children shall be taught of the lord . ( ) in the new testament-performances , witnessed by the apostles . as , by iohn ; but ye have an unction from the holy one , and ye know all things . l — but the anointing ( viz. the holy ghost ; compare acts . . with cor. . , . ioh. . . ) which ye have received of him , abideth in you : and ye need not that any man teach you : but as the same anointing teacheth you of all things , and is truth , and is no lye : and even as it hath taught you , ye shall abide in him . by paul ; m the spirit searcheth all things , yea , the deep things of god. for what man knoweth the things of a man , save the spirit of man which is in him ? even so the things of god knoweth no man , but the spirit of god. now we have received not the spirit of the world , but the spirit which is of god , that we might know the things that are freely given to us of god. and elswhere he prefers the new covenant-ministration far before the old , upon this very point , of the excellency of the new covenant-knowledge beyond that of the old , saying ; n — we use great plainness of speech . and not as moses which put a vail over his face , that the children of israel could not stedfastly look to the end of that which is abolished . but their minds were blinded : for until this day remaineth the same vail untaken away , in the reading of the old testament : which vail is done away in christ. — but we all with open face , beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord. in these and like passages , the excellencies and extensiveness of new covenant-knowledge , above that of the old , is highly magnified , and particularly expounded : which may give much light to this new covenant-promise , touching the foederates knowledge of the lord. particularly , the excellency of this new covenant-knowledge of the lord , beyond that under the old covenant , doth many ways appear and manifest it self . and especially in that the foederates knowledge of god , under the new covenant is , . more divine ; . more spiritual ; . more clear ; . more evidential ; . more compleat ; . more efficacious ; . more glorious . ( ) more divine . the knowledge which the foederates had of god under the old covenant , was more humane ; there was more of man appeared in it when it was taught them : o the parents taught their children , and their children taught the succeeding generation ; p moses and the prophets taught them in extraordinary , the priests and levites in ordinary ; q the priests lips should keep knowledge , and they should seek the law at his mouth , for he is the messenger of the lord of hosts . they had very much of this teaching which was more outward and humane , as this new covenant promise intimateth , and they shall teach no more every man his neighbour , and every man his brother , saying ; know the lord : for they shall all know me from the least of them to the greatest of them , jer. . . heb. . hereby god intimates ; that under his old covenant , his people were taught to know him , by humane instruction for the most part , they had comparatively very little of his immediate divine instruction , because his r spirit was very sparingly given till christs glorification : but under his new covenant , the knowledge which his foederates should have of god should be more divine , god himself would more immediately teach them , s all their children should be taught of god. not , that god ever intended by this promise to lay aside all t humane teaching , publick or private , under his new covenant ; for god commands & cals for such teaching frequently & vehemently now under his new covenant-administration ; ministers must teach the church and people of god , publikely , mat. . , , . eph. . , , . tim. . . tim. . , , , , . parents must teach their children , and christians must teach one another , privately , ephes . . col. . . heb. . . but under the new covenant his people should have more of the spirit of god poured forth upon them , and more teaching immediately from god , then under the old covenant : under the new covenant gods own immediate teaching should so predominate and bear sway , that all humane teaching should comparatively be ecclipsed and become as nothing . to this effect that of the apostle is very observable , u god who commanded the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledge of the glory of god in the face of iesus christ. in these words paul sets forth the light of the knowledge of god under that new covenant-ministration , as far surpassing that of the old : . by the author of it , god. god that at first commanded light to shine out of darkness , hath shined in our hearts , in his ministers dark hearts . . by the instrumental means which god makes use of for imparting the knowledge of god to men , viz. his ministers , to give the light , &c. that is , x god hath illuminated his ministers , that they may give light to others that they may teach others to know god in christ : not in his own immediate essence , that they cannot endure ; not only in the creature , that is not salvifical ; but in the face of christ , that 's most saving and comfortable . christs face is open , unvailed : moses face was vailed . ( ) more spiritual . under the old covenant the knowledge which gods people had of god and of the things of god , was more literal and carnal . god , christ , and divine mysteries were made known to them in the y letter of the ten commandments written in two table of stone , in the letter of the ceremonial law , &c. thus god was revealed to them as a god , that made heaven and earth in six daies , resting the seventh ; that brought them out of a literal egypt ; that promised them a literal and earthly canaan ; that sate between the earthly cherubims , &c. and so christ was represented literally , under the tabernacle , altar , table of shew-bread , ark , mercy-seat , manifold sacrifices , and such like carnal ordinances : so spiritual mysteries were taught that people by weak and carnal elements ; as , redemption , by deliverance out of egypt ; iustification , by the sprinkling of blood : sanctification , by many ceremonial washings : communion with god in christ , by the shew-bread on the holy table before the lord continually : pardon of sin , by the mercy-seat covering the tables in the ark : the eternal rest in heaven , by canaans rest , and the holy of holies , &c. all this was a kind of literal and carnal teaching , and for the most part raised up that people to a kind of carnal apprehension and literal knowledge of god , christ , and spirituals , they generally resting in the letter and carnality of the ordinances . but under the new covenant , the knowledge which gods people have of god , christ , and the things of god , is more spiritual and heavenly . . they have the spiritual mysteries themselves , which were dimly represented in those earthly and carnal ordinances : they have not only the z patterns of the things in the heavens , but the heavenly things themselves . . they have not a a ministration of the letter , but of the spirit : abundance of spirit being now poured forth , which was but sprinkled heretofore under the law. . hereby , their knowledge and apprehensions of god , christ , and things spiritual are elevated unto an high pitch of spirituality . they rest not in the letter , the shell , the carnality of manifestations : but they penetrate and dive into the spirit , life , kernel , and mysterie of things . b he that is spiritual discerneth all things . — the spirit searcheth all things , even the deep things of god. ( ) more clear . under the old testament , though the foederates had a true and saving knowledge of god , &c. yet it was very dim , dark , obscure ; they were taught by types and shadows of good things to come , by prophecies and promises which were to have a future accomplishment . all things were very remote and at a great distance from them . now prophecies and promises of future blessings , are usually very dim and dark , in comparison of performances : and types are very obscure in comparison of the truth and substance of those shadows : and all things at a great distance are beheld darkly , in comparison of things at hand . hence , c moses spake to the people with a vail upon his face : which denoted , partly the darkness of the old covenants ministration ; partly the darkness and blindness of the peoples hearts , the vail of ignorance and unbelief predominating exceedingly there . the ministration was vailed : and their apprehensions vailed : all was under a dark vail . but now under the new covenant , prophecies and promises are accomplished : types and shadows are fulfilled ; d the vail is done away in christ : all that remote distance is removed : e and we all with ( unvailed ) open face , beholding as in a glass the glory of the lord , are changed into the same image from glory to glory , even as by the spirit of the lord. now the shadows of the night are over , and the day is at hand , and the f sun of righteousness is risen with healing in his wings , as malachi prophecyed ; iews ( as g calvin notes ) had some light , but we have the sun himself . they had sky-light , star-light , moon-light as it were , but we have sun-light . they had the morning , we the noon-tide of light. notable is that of our saviours ; blessed are the eyes which see the things that ye see : for i tell you , that many prophets and kings have desired to see those things that ye see , and have not seen them ; and to hear those things which ye hear , and have not heard them , luke . , . hereby ( as calvin observes ) christ intimates , that god hath shined out more fully by the doctrine of the gospel then formerly . in like sort christ saith , he that 's least in the kingdom of heaven is greater then iohn baptist , mat. . . who yet excelled all the prophets . iohn baptist in his office was more excellent then all the prophets , and surpassed them in understanding , and yet saith christ , the least professor and witness of the gospel is greater then he . this is not only referred to their persons , nor ought only to be restrained to them , but rather to the clear and plain manner of teaching , which is found in the gospel . now he that 's least among the faithful , much more clearly understands whatsoever belongs to the summ of salvation , then those which were not vulgar among the iews : as calvin expresseth himself . ( ) more evidential and ensuring , both in regard of it self , of spirituals , and consequently of our state towards god. this evidentialness of new testament-knowledge , beyond that of the old , necessarily follows from the former surpassing clearness thereof . that which is most clear , resplendent and perspicuous , is most evidential , and best discovers both it self and other things unto us . h whatsoever maketh manifest , is light. as in the coelestial bodies , the more light any of them have in themselves , the more clear they are , the more do they discover , evidence and manifest themselves and all visibles to us ; the moon more then the stars , and the sun far more then the moon : thus , the new covenant-knowledge of god , having in it much more i shining brightness and clearness in the open face of christ , then the old covenant-knowledge had in the vailed face of moses , must needs proportionably evidence it self and spirituals much more to us , then the former could do unto the iews . now this new covenant-knowledge of god doth not only behold god more clearly and conspicuously in the face of jesus christ , but also doth more evidently discover to us , and assure us of three things : viz. . that , it self , even this knowledge of god which we have , is a right knowledge of him . k hereby we do know that we know him , if we keep his commandments , he that saith , i know him , and keep . eth not his commandments , is a lyar , and the truth is not in him . we by our knowledge of god , do know that we know god : partly by the fruits and right effects of the true knowledge of god , as here by obedience , &c. partly by the reflect act of knowledge looking back upon it self , and perceiving it self knowing . . what spirituals we have from god. god hath given us such a spirit of knowledge in christ , that we thereby assuredly know what things the lord hath done for us by christ. l now we have received , not the spirit of the world but the spirit which is of god , that we might know the things that are freely given to us of god. we know , that christ is in us , cor. . . that we are of the truth , john . . that we love the children of god , john . . that we are regenerate , converted , quickened , john . , &c. . that , consequently our spiritual estate towards god is good . this we may discern by an assurance of knowledge . as , that we are passed from death to life , john . . that we have eternal life , john . . that when god in christ shall appear , we shall be like him , for we shall see him as he is , john . . hereupon m full-assurance of spirituals is ascribed , not only to faith and hope , but also to knowledge or understanding . ( ) more compleat , full and perfect . under the old covenant the foederates were as n children under age , brought up and instructed in rudiments and first elements of divine doctrine , in the a b c or alphabet of religion ; they had but an imperfect and child-like understanding of god and divine things , they understood as children , they were but alphabetarians in knowledge : there were many mysteries which they knew not at all ; and what they knew was very darkly , weakly , imperfectly . there was much darkness and ignorance upon them . their knowledge was extreamly imperfect ; both extensively in regard of spiritual mysteries known , which were but few comparatively : and intensively , in regard of the degree and measure of their knowledge , which comparatively was but very small . touching o christ and his priestly office , the hebrews were dull of hearing , needed milk , not strong meat , were as babes that had need of instruction in first principles , &c. touching p regeneration , what a mysterie and paradox was it to nicodemus a master and teacher among them ? &c. but under the new covenant the foederates are as grown men come to maturity , put up to an higher form and harder lesson , having a more ripe and compleat knowledge of god , and the things of god ; both extensively for sorts of things known : and intensively for measure and degree of knowing them . they have more compleat q revelations in the word , touching god and divine things to be known : they have more perfect , r donations and operations of the spirit of god , illuminating them unto all gradual excellencies in knowledge : and consequently their knowledge is full , ripe , and much more perfect ; they are s men in understanding ; they t know more then the kings and prophets of old : they are u greater then even john baptist in knowledge ; they x have by reason of use their senses exercised to discern both good and evil ; they have such y an annoynting as teacheth them all things , viz. all things necessary to their salvation , to their present new testament-state , to their spiritual being and wel-being : they penetrate into the most abstruse and hidden mysteries of religion , with acute , wel-exercised senses : they have not weak glimmerings , but the full sun-shine of light z without clouds and shadows , wherein they are still increasing : they a look not upon the vailed face of moses , but the unvailed face of christ. ( ) more efficacious and powerful . under the old testament , as the foederates knowledge of god was less clear and less perfect , so it was less efficacious : the power and efficacy thereof was proportionable . they rested much in a literal and notional knowledge : few of them had a spiritualized knowledge : consequently the efficacy of their knowledge upon them was either none at all , or very slender . literals and meer notionals have no efficacy : weak spirituals have but weak efficacy upon the hearts and lives . but under the new covenant the foederates knowledge of god , &c. is much more powerful , strong , and efficacious . the apostle signifies this excellently , saying : b but we all with open face , beholding as in a glass the glory of the lord , are changed into the same image from glory to glory , even as by the spirit of the lord. the intent of the apostle in this chapter , is principally to demonstrate the surpassing excellency of the new testament-ministration beyond that of moses in many particulars , as c i have elsewhere shewed : and at last in regard of the perspicuity thereof . the efficacy of this perspicuity of ministration and knowledge of god , is most notably set forth in this ver . . wherein note : d the perspicuity , efficacy , progress and universality of our new covenant-knowledge of god. ( ) the perspicuity of it : in that , we with open face behold as in a glass the glory of the lord. here note the object beheld , viz. the glory of the lord. viz. the glorious excellencies and perfections of god in himself , as also his glorious manifestations of his grace , mercy , wisdom , &c. in the gospel towards his people under the new covenant . the mean whereby we behold this object , the glory of the lord ; viz. as in a class : christ jesus is this glass , thinks e beza , in whom as in a most pure chrystal glass the glorious image of god shines forth to us most illustriously and sweetly unto salvation . in christ , in the face of christ , it is that god offers himself to be seen savingly , cor. . . and not elswhere . the manner of beholding gods glory in this glass ; viz. with open face , without any dark vail or covering : this is elegantly opposed to the vail on moses face . ( ) the efficacy of it : in that this beholding the lords glory in this glass , doth not fright us away from it , as moses shining face frighted away the israelites , but rather attracts and allures us to it through the intensive beauty of it ; yea , transforms ●…s into the same image , as it were by the reflection of its raies upon us . here 's the efficacy and vertue of the new covenant-knowledge of god , it s a transforming knowledge , the more we behold god and know god , the more we become like god , the shine and glory of god beheld , makes us shine and become divinely glorious . this is a powerful change indeed . the glory of moses his face had no such efficacy in it : israel were not , could not be transformed into the same image by beholding it , because this efficacy is wholly from the spirit of the lord. ( ) the progress of this efficacy by degrees . it s not put forth all at once , but from glory to glory . we are still increasing in knowledge and the image of god , from one glorious measure and degree to another . ( ) the universality of it : in that we all behold this glory of god in christ , and are thus transformed : that is , all we that are inwardly and effectually his foederates indeed ; but more eminently this belongs to his faithful new covenant-ministers , of whom he is here especially discoursing . now this efficacy of the new covenant knowledge of god is such , and so great upon gods true foederates : that , . it makes them come to christ by faith ; f every man therefore that hath heard and learned of the father , cometh unto me . . it is the beginning of life eternal in christ. g this is life eternal , that they might know thee the only true god , and iesus christ whom thou hast sent . . it is of eminent note in the sacred list or catalogue of sanctifying graces , that make the saints spiritually fruitful , pet. . , , , . . it powerfully puts upon universal obedience to gods commands . h hereby we do know that we know him , if we keep his commandments . . it mightily incites unto b●…tter lamentings , and penetential mournings for sin , especially as acted against christ , zach. . . to the end . . it is such an universal and well-rooted knowledge , that it makes men persevere in truth and godliness , against all erroneous and ungodly defections . i but as the same anointing teacheth you of all things , and is truth , and is no lye : and even as it hath taught you , ye shall abide in him . . it transforms them that rightly thereby behold god in christ , k into the same image of god , gradually day by day . the reflexion of the divine raies as it were upon us , do make like perfective alterations and impressions in us . it is so efficacious , that it transforms the whole soul , and conforms the whole conversation unto god. . more glorious . the old testament-ministration had some kind of glory , but it was glory under a vail , cor. . , &c. proportionably the old covenant-knowledge of god had some sparkles of glory in it . but the new covenant-ministration excels in glory ; and that not an outward literal and vanishing glory to be done away , but an inward spiritual and lasting glory that shall remain , cor. . . to the end . proportionably the new covenant-knowledge of god is a far more glorious knowledge , more inwardly , spiritually and permanently glorious ; yea the glory , splendor and lustre of this knowledge is continually increasing , l from glory to glory by the spirit of the lord , till it be swallowed up in immediate m vision of god face to face , when we shall see him as he is , and know as we are known , and then it shall be compleatly glorious . thus of the surpassing excellency of the new covenant-knowledge of god and divine things , being more divine , spiritual , clear , evidential , compleat , efficacious and glorious , then the old covenant-knowledge of him . this is the first thing wherein this promise placeeth this new covenant-knowledge , &c. viz. in the singular excellency of it , beyond that of the old covenant . . in the extensiveness and universality of it . and therefore this knowledge of god under the new covenant , is promised not only to some few , or to some chief and great ones , or to many ; but to all . n for , they shall all know me , from the least of them to the greatest of them , saith the lord . this knowledge , none , no not the greatest , can have , but from god and his promise : and god communicates it to small , as well as great , without respect of persons . in like extent and generality , both the promise and performance of this knowledge of god , &c. is elsewhere mentioned . . the promise ; o and all thy children shall be taught of the lord . they all shall be the lords disciples or scholars . p — i will pour out my spirit upon all flesh , and your sons and your daughters shall prophecy , your old men shall dream dreams , your young men shall see visions : and also upon the servants and upon the handmaids in those daies will i pour out my spirit ; that is , under the times of the new covenant , god will so plentifully pour out his spirit upon all flesh , upon all sorts of persons , male and female , old and young , free and bond , that they shall be furnished with such knowledge of the mysteries of salvation , that they shall equalize the very prophets themselves in knowledge , yea they all shall be as so many prophets , as so many doctors , &c. as q calvin hath observed . . the performance also of this promise is expressed very generally ; r — but we all with open face , beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord. note here the extent of this new covenant-knowledge : we all , &c. this hath general reference to the s whole body of the church , but specially to the ministers of the new covenant . now , this promise of new covenant-knowledge , is propounded in such general and large terms , all flesh , — all thy children , — all we , &c. to let us see how far it shall go beyond the old testamentknowledge , not only in the degree and measure of it , but also in the extent and compass of it . not only some sorts , but all sorts of persons , great and small , young and old , bond and free , male and female , shall be endued with it : and those not only in that one nation of the jews , but in all nations of the world . nevertheless ; this universal extensiveness necessarily admits of sundry limitations . as , . it is to be limited , to gods foederates , to the church of god. for all these new covenant-promises are peculiarly directed to t the house of israel , and to the house of iudah . they then , that are out of the church , have actually no part in this promise of knowing the lord. . it is to be limited to all sorts of persons in covenant , great and small , young and old , bond and free , male and female , u as both the words of this promise , and the express terms in joel do evince : and is not to be extended to every individual person of any of those sorts . it is evidently to be understood ( de generibus singulorum , non de singulis generum ) of the kinds of all , not of all those kinds . . it is to be limited , to all sorts of sincere believing foederates , as touching that sort and measure of new covenant-knowledge which is salvifical : false hypocritical foederates may have such notional knowledge , beyond what was under the old covenant , but not any saving knowledge . thus our blessed saviour limiteth it ; x it is written in the prophets , and they shall be all taught of god. every man therefore that hath heard , and hath learned of the father , cometh unto me therefore all they , and they only , that come to christ by believing in him , are taught of god , have heard and learned of the father . that is , all they , and they alone are under the new covenant taught of god savingly , who come unto christ believingly . hypocritical professors may obtain the bark , the shell , the carkase of knowledge , may go as far in notionals as the sincere : but only sincere believers gain the substance , the kernel , the soul of knowledge , which is experimental and efficacious to salvation . hitherto of the i. quest. wherein the nature of this new covenant-knowledge of god and divine things , doth more specially consist ? ii. question . how , and in what way god furnisheth his new covenant-people with such a knowledge of himself . answ. this may be resolved very briefly . god furnisheth his new covenant-people with such a knowledge of god , &c. as hath been described , in this way : viz. . in iesus christ. . by his spirit , and new covenant-ministery ; . in a continual progress and gradation , from their gracious conversion , till their glorious consummation . . in and through iesus christ. y god — hath shined in our hearts , to give the light of the knowledge of the glory of god , in the z face of iesus christ. so that in the face of iesus christ , the light of the knowledge of the glory of god is communicated to us under the new covenant . we know god in christ actually exhibited and performed , clearly revealed : in the face of christ , the open , evident , unvailed face of christ ; whereas the jews under the old testament knew god only in the vailed face of moses , or in the shadowed vailed face of christ. hence , christ is said to be a the brightness of his fathers glory , and the express character or image of his person ; b the image of the invisible god ; c the glass wherein we behold the glory of the lord , which ( though by some it be interpreted , the glass of the gospel , yet ) seems peculiarly to be intended of jesus christ , because in the beginning of the next chapter that phrase is used , of giving the light of the knowledge of the glory of god in the face of iesus christ. and god hath so notably revealed , manifested and made known himself in jesus christ : his properties , his purposes and counsel , his riches of free-grace , mercy , love , &c. his will and ordinances , &c. that christ saith , d he that hath seen me , hath seen the father ; and , believe me , that i am in the father , & the father in me . the knowledge of god immediately in his essence , is so high , that we cannot reach it , but be swallowed up with it : the knowledge of god remotely in his creatures , is so low , that we cannot be saved by it : but the knowledge of god in the face of christ , ( that is , as he hath made himself plainly , clearly , and familiarly known to us in and by christ , as one man is exactly known to another by his face , ) is of all other the most safe , suitable , profitable and comfortable way of knowing god. in christ , the invisible god hath rendered himself visible to us : in christ , the most majestical and glorious god hath rendered himself familiar and near unto us : in christ , the most holy and infinitely offended god hath represented himself most sweetly and comfortably appeased towards us . oh! to know god effectually , in christ already revealed , and exhibited actually , is a knowledge next unto the beatifical vision , wherein we shall see god gloriously . . by his spirit , and new covenant-ministry . in ordinary god brings his people to the saving knowledge of himself only this way . . efficiently , by his spirit ; more plentifully poured forth under the new covenant then ever . gods spirit is the principal and immediate efficient cause of this new covenant-knowledge of god , e i will pour my spirit upon all flesh , and your sons and your daughters shall prophecy , &c. f — we all beholding as in a glass the glory of the lord , are changed into the same image from glory to glory , even as by the spirit of the lord. if gods spirit act not , move not , to the producing of this effect , it cannot be wrought at all . now gods plentiful and powerful spirit becomes the author of this knowledge of god , &c. under the new covenant , especially these three waies . viz. ( ) partly , by his revelation . he reveals god and the things of god , more clearly and fully now under the new covenant , then ever formerly under the old : he makes the object of knowledge more plain and conspicuous , and that mightily furnisheth knowledge itself . the mysterie of the trinity , of christ of free-grace , of faith , of justification , of the gentiles calling , &c. were never before so manifested as now they are in the new testament by the spirit , eph. . , . christ hath now g brought life and immortality to light , through the gospel . why ? had he never done it before ? yes , but never so fully and clearly . ( ) partly , by his illumination . having revealed more perfectly the object to the understanding , in the next place he more compleatly in lightens and opens the eye of the understanding to discern that object , cor. . . heb. . . tim. . . the brightest sun affords no light to us , till our eyes be opened and cured . now the spirit is that h annointing , which teacheth us all things . he creates a light within , receptive of the light without : and then we see clearly . ( ) partly , by his ▪ attestation . gods spirit attests , witnesseth , and evidenceth to us whatsoever we have from god , and so our true knowledge of him , cor. . . hereby we know that he abideth in us , by his spirit that he hath given us . . ioh. . . the spirit witnesseth with our spirits , that we are the sons of god , rom. . . thus god works this true and saving knowledge of himself , &c. in us by his spirit . efficiently , revealing the object , illuminating the eye of the mind , and attesting to us what we have of god. . instrumentally , by his new covenant ministry . god hath appointed all his new testament ministry i to disciple all nations , — teaching them to observe all things whatsoever christ hath commanded ; k to turn them from darkness to light ; l for the perfecting of the saints , for the work of the ministry , for the ●…difying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , &c. that we henceforth be no more children , tossed too and fro , and carried about with every wind of doctrine . hence christ calls his ministers m the light of the world , and n the stars in christs right hand , shining forth unto the church . but that they may shine forth instrumentally in their doctrine , and exemplarily in their life , to others ; god first shines into their hearts , and dispels their natural darkness , shines away their darkness and ignorance ; that , making use of such frail earthy instruments , all the efficacy of their ministry may palpably appear to be of god , and not of them . o for god , who commanded the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledge of the glory of god in the face of iesus christ. but we have this treasure in earthen vessels , ( viz. this treasure of divine light in us as earthen vessels , as gideon and his men had their lamps in earthen pitchers , iudg. . ) that the excellency of the power may be of god , and not of us . god could have given his foederates under the new covenant this knowledge of god immediately by his spirit only , without the ministry of man , but he would not : he gains to himself the more glory , upon occasion of the weakness of his instruments . they then that cast off the ministry and their teaching now under this new covenant ; do cast off god and his ordinance , for breeding new covenant-knowledge , and put themselves quite out of the way of the spirits operation : remaining still in gross darkness and blindness under a spirit of delusion , through gods just judgement : witness the many horrid , prodigious and blasphemous p errours against jesus christ , and almost all the fundamentals of christianity , q published in print , and otherwise by such as have in these daies forsaken the scriptures and way of truth , and separated from the true churches and ministry of christ , unto popery , pretended revelations , enthusiasms , fabulous dreams , and damnable heresies , even r denying the lord that bought them , and bringing upon themselves swift destruction . many following their pernicious waies , by reason of whom the way of truth is evil spoken of , pet. . , . . in a continual progress in the knowledge of god , &c. by degrees , from their gracious conversion , till their glorious consummation . under this new covenant , the promised knowledge of god is not given all at once in a moment to any of his foederates , but gradually , and step by step , according to his peoples capacities . s we know but in part , and prophecy in part ; we see now through a glass darkly . knowledge , as well as the grace of christ in us , is not in compleat maturity , but only in their t growth thereunto . for the u compleating and perfecting of which knowledge , christ hath given all his new testament-ministry till the worlds end . hence it is said , that , x we all beholding as in a glass the glory of the lord , are changed into the same image from glory to glory , viz. from one glorious measure and degree of knowledge and the image of god , to another . and to this effect some understand those y expressions in ioel , of prophecying , dreams and visions , because so distinctly applyed to sons and daughters , old men , and young men , to imply the gradual increase of knowledge in gods foederates under the new covenant . this new covenant-knowledge of god , &c. is , radically and initially planted in us at our conversion , acts . . pet. . , . gradually increased in us day by day , whilest we are in our progress of grace in this life , cor. . . pet. . . compleatly perfected and consummated in us , when we come to be perfected in heaven by full and immediate vision of god face to face , cor. . , , . ioh. . . heb. . . gods foederates therefore are not to be discouraged because their knowledge of god , and of the things of god in them , is very weak and small : but rather they are to make it clear and sure to themselves , that the little knowledge which they have is true saving knowledge , and then they may conclude it will be daily increasing to more and more perfection , and at last become compleat in glory . iii. question . whether all gods new covenant-people attain to this promised knowledge of god ? &c. seeing sad experience seems to speak the contrary , that very many in the visible church remain most grosly ignorant of god , and of all his waies now under the new covenant . answ. this question may be resolved by way of concession , explication , and limitation . . by way of concession . it s granted , that even under this brightest noon-tide and glorious sun-shine of new covenant-light , many , alas very many , within the visible church of christ , do still remain in gross darkness and ignorance of god and divine things . which comes to pass , . partly , from natural stupidity , z incapacity and unteacheableness in some : who are so dull , blockish and unapprehensive of divine mysteries , that though they ●…e a ever learning , yet ( like those silly women ) they are never able to come to the knowledge of the truth . . partly , from the sinful pravity and corruption in many . who , ( ) either b like swine basely neglect and contemn the pearls of instruction , admonition , reproof , &c. trampling them under their feet : contenting themselves in an affected ignorance , and despising all endeavours and means of knowledge . ( ) or c like dogs , bark , revile , turn again and rent those that would inform , teach and admonish them . not enduring , but utterly hating the light , because their deeds are evil . d and this is the condemnation , that light is come into the world , and men loved darkness rather then light , because their deeds were evil . for every one that doth evil , hateth the light ; neither cometh to the light , lest his deeds should be reproved , &c. . partly , from the carnal state and unregenerate condition of most , even in the visible church , e who have no more christianity then a blade , or lamp , or form of profession , or some common gifts of the spirit : whereby they reach only to some n●…tional knowledge and speculations about god and spirituals , but , know nothing as they ought to know , experimentally , affectively , savingly , &c. carnal professors , though of the highest rank , wanting true spiritual senses , f cannot perceive or discern the things of god , because they are spiritually discerned . . partly , from the g just judgement of god upon some , even reprobates and lost persons , whom god hath smitten with judicial-blindness , because they loved not , nor obeyed the truth of god tendred to them . that forasmuch as , seeing , they would not see ; therefore they shall never see , ioh. . . act. . , . . partly , from the defect of christian instruction , nurture and admonition in their first education , want of family-duties . this is a grand and general sin of parents , that they bring up their children like pagans , not diligently catechizing , principling and teaching them in the fundamentals of christianity ; as the lord h requireth , and as the godly use to do , gen. . . chron. . . ▪ tim. . , . . partly , from the great neglect or insufficiency of church-government and discipline : when church-government is not at all established , or if established , not duly managed for the healing of this evil , by i catechizing and other waies . . partly , from peoples k casting off the churches , ministry , and ordinances of christ , wherein and whereby christ ordinarily conveys to his covenant-people the solid and saving knowledge of himself , and of all his waies , eph. . , , , . mat. . , . cor. . , . i have diligently observed , that as ignorance in fundamentals is the mother of separation , causing it : so a further ignorance therein is the daughter of separation , being caused and increased by it ; whilest such do usually lay out all their thoughts and studies , not about the substantials of christianity , but about such odd new fangle conceits and opinions as they have entertainēd . from these bitter fountains the great ignorance of people now under the new covenant flows : oh that there were some effectual remedy , some speedy healing of these great evils in england ! when shall it once be ? . by way of explication . although in the visible church there remains much gross ignorance in many now under the new covenant , so that they attain not to this promised knowledge : yet notwithstanding , this promise , that , all shall know the lord , hath its due and intended accomplishment . for clearing of this ; . we must distinguish of gods foederates under the new covenant . ( ) some are his foederates or covenant-people only outwardly , by visible profession , &c. as , l simon magus , who upon his profession of faith was baptized ; so m ananias and sapphira ; so all hypocrites and formalists . and a great part of the visible church is only of such : n of the four sorts of hearers there were three naught . ( ) some are his foederates inwardly , as well as outwordly , really , as well as formally ; by invisible power of faith and grace , as well at by visible profession . as , o paul , p some of the corinthians , q some of the thessalonians , and as all sincere converts effectually called from darkness to light , and from the power of satan unto god. . we must distinguish of the term [ all ] , which may be taken ; ( ) sometimes , more restrainedly , for all sorts of persons , great and small , all shall know me from the greatest to the least , heb. . . ier. . . — i will pour my spirit upon all flesh , viz. all sorts , male and female , young and old , bond and free , ioel . , , . ( ) sometimes , more largely and universally , for every individual person of all sorts ; r — we have before proved both iews and gentiles , that they are all under sin : that is , all and singular , all and every individual person of jews and gentiles are by nature under sin . . we must distinguish of the knowledge of god. the knowledge which men may have of god is twofold , viz. ( ) notional only and ineffectual , consisting in the meer swimming notion and speculation touching god and things of god , without any powerful sanctifying efficacy upon heart and life , s they profess that they know god , but in works they deny him , being abominable , disobedient , &c. all the knowledge which meer carnal unregenerate men have of god , is meerly notional , and in the head. ( ) real , effectual , cordial , and experimental also ; when the heart and affections know god as well as the head ; when they so know god as to believe in him , love , desire , esteem , delight in him , obey him , &c. t i know my sheep , and am known of mine . when they have experimental sense , and spiritual feeling of things ; u — i pray that your love may abound more and more , in knowledge , and in all sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it intends , spiritual sense and experience . gods people have spiritual senses , and those x senses exercised unto experimental discernings . . we must also distinguish betwixt the publike administration of gods new covenant ; and the private condition and constitution of some particular persons in the visible church under the new covenant . these distinctions premised , we may briefly thus resolve touching the extent of this promise ; y all shall know me from the least to the greatest , viz. . that , in this promise , god doth not intend only a notional and ineffectual knowledge of himself under the new covenant , but also and most especially , a real , effectual , cordial and experimental knowledge of god , and the things of god. for all the rest of these new covenant-promises , and so consequently this of knowing god , are so laid down , as evidently and chiefly to intend true effectual and saving mercies to the foederates , such as are proper and peculiar to the elect only . . that , therefore the foederates , to whom this knowledge of god under the new covenant is specially and peculiarly promised , are not the foederates outwardly by meer visible profession , but the foederates inwardly by invisible power of faith and other graces , as well as by outward profession . the outward foederates may know god notionally , far more under the new covenant , then ever the like foederates knew god notionally under the old covenant : but it s only the inward foederates also that now know god really , effectually , cordially , experimentally ; and herein they shall far excell the inward foederates of the old covenant . . that , under this new covenant , all , that is , all gods inward foederates , living till years of discretion , even all and every one of them individually and numerically ; and those of z all sorts of people , jews , or gentiles , male or female , young or old , bond or free , great or small ; shall know the lord , not only with a notional , but also with a real , cordial , experimental saving kaowledge , much more generally universally , and perfectly then gods people knew him under the old covenant . even the least of gods true new covenant-people shall have so much spirit , and knowledge , &c. that they shall so far excell gods covenant-people therein , that ( as a calvin notes ) they shall comparatively be ( doctores & magistri , ) even doctors and masters , and as it were , all prophets . hitherto that of ioel . , . and that of our saviour , he that is least in the kingdom of heaven , is greater then john baptist , mat. . . are specially to be referred . yea ( as b one hath well noted ) believers under the new covenant shall not only equalize , but in some sense excell all the prophets of old . . that , finally , in this promise we are not so much to consider the private condition and constitution of some particular persons , visible foederates under the new covenant ; as the publike o●…conomie and administration of the new covenant . the private condition of many particular persons may possibly be very dark and ignorant , having little knowledge of god or his wayes , by reason of the occasions of their ignorance forementioned : and yet the publike administration and current of the new covenant is for an universal knowledge of god , all shall know him , &c. as hath been explained : in comparison of which knowledge , that under the old testament ( being very imperfect in degree , very dark and obscure for manner , and very much restrained to the jews only and some few proselites for extent , ) was as nothing ; was gross ignorance rather then knowledge , comparatively . et semper comparative haec intellegi debent : these things ought still to be understood comparatively , as calvin notes , comment . in jer. . . . by way of limitation . though god in this new covenant promise ; all shall know me , from the least even to the greatest of them : and though this promise is performed upon gods new covenant people , as hath been explained ; yet all this is to be understood with some caution and limitation . as , . that , under the new covenant all those that thus know god come not to this knowledge of him in one and the same way . for , in the primitive churches , whose state and condition was somewhat extraordinary , god gave unto his apostles and to many others a knowledge of him and his affairs in an extraordinary way , viz. by prophecy , tim. . . & . . acts . . by visions , as to peter , acts . , . to paul , cor. . , , &c. by dreams , as to ioseph , mat. . . by immediate infallible inspiration , as to the penmen of the books of new testament , tim. . by peculiar revelation , gal. . , . & . . eph. . . acts . , , . but in the successive churches ; whose state and condition is more ordinary , god gives unto his ministers and people a knowledge of himself in an ordinary way : as , by illumination of the spirit , heb . . cor. . , , , , . by preaching the gospel , acts . . cor. . by searching the scriptures , ioh. . . tim. . , . by study , meditation , reading , &c. tim. . , . . that all gods sincere new-covenant-people have not the same equal measure of knowledge , but every one d according to the measure of the gift of christ , and e as god hath dealt to every man the measure of faith. some f are babes , and children in understanding , needing milk : some are more ripe , grown men in understanding , able to digest strong meat , &c. but yet even the knowledge of the weakest and meanest , surpasseth the knowledge of those under the old testament , in distinctness , integrality , and perspicuity . iv. question . whether god by this promise intended to take away , vacate , annull and make void all humane teaching , private and publike , as altogether useless and needless now under the new covenant : seeing he saith ; g and they shall not teach , every man his neighbour , and every man his brother , saying , know the lord ? and john saith elsewhere : h ye need not that any man teach you ? answ. for resolution to this question i shall offer divers things , . by way of concession , that thus some have thought ; . by way of negation , that god never intended this by these or any other like scriptures ; . by way of vindication of those scriptures particularly objected . . by way of concession . i grant , that in these our times i some of unsound judgements , ( who decry the new covenant ministry and ordinances of christ , would lay all things in the church in a level , cry up the absolute gradual perfection of the saints in this life , are for enthusiasms , infallibilities , immediate revelations , and for a christ within them as their only saviour , &c. ) have ignorantly perverted and wrested these scriptures , isa. . . ier. . . heb. . . iohn . . ioel . , . to the voiding of all humane teaching as to the saints ; but especially to the abolishing of the publike ministry now under the new testament , as useless and needless , yea as abrogated by god. knowing well that the publike ministry of christ , set for the defence of the gospel , is the hammer of their heresies to break them , and stands most in their way . and thus they revive the old rotten errors of former times . for , as calvin observes upon this text ; k they shall teach no more every man his neighbour , and everyman his brother , &c. ] ●… have said , here the prophet amplifies the grace of god. and hence we collect that certain fanatick persons have ignorantly abused this testimony , when they would take away all use of doctrine , as in our time some of the anabaptists have rejected all doctrine : and when they pleased themselves in their ignorance , yet they proudly boasted they were endued with the spirit ; and that it was an injury done to christ if we should yet be disciples , because it s written among the encomium's and praises of the gospel , they shall teach no more every man his brother . hence also it came to pass that they became drunk with horrid dotages . for the devil , when they did swell with so great pride , could bewitch them at his pleasure . then every ones pride did move him , to feign dreams to himself . and many knaves have drawn this place to private profit . for when they boasted themselves to be prophets , and perswaded this to the simple ones , they obliged many to themselves , and made a gain of that boasting , &c. . by way of negation . god never intended , by these or any other like scriptures to destroy humane teaching , private or publike , or the office of the publike ministry in the church of god. gods new covenant-promises do not at all tend to lay aside any such humane teaching ▪ for , ( ) under the new covenant gods foederates have but at best an imperfect knowledge of god and the things of god. l they know but in part , — they see through a glass ( as it were a prospective ) darkly . their knowledge is but growing , pet. . . not fully grown up to exact perfection . therefore in order to their edification and salvation they have still need of teaching , even of all kind of teaching both divine and humane , for removing of the remains of ignorance in them : now god will not deprive them of such necessaries for their edification and salvation . ( ) under the new covenant , . god doth often command private teaching one of another ; as , that husbands teach their wives , cor ▪ . . parents their children , ephes. . . and christians one another , thes. . . thes. . . colos. . . . god doth also promise in reference to the kingdom of christ under his new covenant ; m that it shall come to pass in the last dayes that the mountain of the lord's house shall be established in the top of the mountains , and shall be exalted above the hills : and all nations shall slow unto it . and many people shall go and say , come ye and let us go up to the mountain of the lord , to the house of the god of iacob , and he will teach us of his wayes , and we will walk in his paths ; for out of sion shall go forth the law , and the word of the lord from jerusalem . here note , . the glorious exaltation and enlargement of the church of god under the new testament . . the great zeal of many , not only themselves to repair to the house of the lord , but to incite and instruct others also to go with them to be taught of god. . the way how they shall be taught , by gods law and word going out of sion and ierusalem , viz. by the apostles preaching the gospel first at ierusalem , and then all over the world . thus gods new covenant-people should privately provoke and instruct one another to repair to the gospel ordinances , especially to the word preached , that they may thereby be taught . this is a teaching both divine and humane . ( ) under the new covenant jesus christ having n dedicated the new covenant in his own blood , hath taken most effectuall order for establishing the publike ministry , and teaching of his church thereby in all the nations of the world , from his own resurrection and ascension , till the very end of the world . for. . when he ascended up on high , he o gave gifts to men , viz. all his new testament ministry ; extraordinary , apostles , prophets , evangelists ; ordinary , pastors and teachers : for what end ? for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ : for how long ? till we all ( even all the elect of god ) come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man ▪ unto the measure of the stature of the fulness of christ. and that will not be till the worlds end , when all the elect of christ shall be called , and the mystical body of christ fully compleated . . jesus christ immediately before his ascension p gave commission to his ministers for discipling , baptizing and teaching all nations , promising to be with his ministers in this their ministerial work all dayes , even till the end of the world ; therefore the ministerial office must continue till the worlds end ; and the ministerial work of teaching all nations , ( viz. both the primitive and fundamental work of teaching them , that they may be disciples of christ , which is here called discipling them ; and the successive superstructive work of teaching them after they are discipled and baptized , how to walk as christs disciples , observing all his commands ) is to coutinue till the end of the world . by these two full and clear scriptures it is palpably evident beyond all contradiction , that jesus christ himself under his new covenant hath ordained , instituted and commanded his pubike ministry and their publike ministerial teaching of the church and people of god , still to continue and remain from his resurrection and ascension till the very end of the world . and therefore neither this passage q in the new covenant , nor any other in all the scripture , can rationally and solidly be urged for vacating , voiding , or laying aside the office of christs publike ministers , or their duty of publike teaching the church of god. . jesus christ under his new covenant hath so fixedly settled this way of ministerial preaching and teaching for gaining sinners to himself by believing , that ordinarily none can come to him by believing but through his ministers instrumental teaching and preaching , the spirit of god ordinarily working to the conversion of sinners , only by the preaching of the word . r whosoever shall call on the name of the lord , shall be saved : how then shall they call on him , in whom they have not believed ? and how shall they believe in him of whom they have not heard , and how shall they hear . without a preacher ? and how shall they preach , except they be sent ? as intimating to us , that in gods ordinary course these things are impossible . . by way of vindication of those particular scriptures , which usually are wrested , perverted , and ignorantly objected against all humane teaching publike and private , and against the very ministerial office , now under the new covenant . ( ) the first objected scripture . and all thy children shall be taught of the lord , isa. . . then , what need is there of any humane teaching , publike or private , any more ? answ. what need ? great need of humane teaching , even to all the churches children that shall be taught of the lord . for , . humane teaching both publike and private is necessary , necessitate medii , by necessity of instrumental mean , s this being gods ordinary way and mean whereby he teacheth , viz. by the ministry of men . god teacheth immediately , primarily and efficiently by his spirit , iohn . . cor. . , , , . iohn . , . mediately , secondarily and instrumentally by men , by christians privately , col. . . thes. . . by christs ministers publikely and privately , mat. . , . eph. . . to . rom. . , , . tim. . . acts . . t the position of the principal cause , and of the end , takes not away the less principal and instrumental causes of our teaching , but rather infers them and implies them , as means appointed by god to that end . god will judge the people righteously , and govern the nations upon earth , psal. . . is there therefore no more need of iudges , governours and magistrates ▪ god will bless his people so , that the earth shall yield her increase , psal. . , . is there therefore no more need or use of sun , rain , husbandry , tillage , &c ▪ so here , the lokd will teach all the children of the church : is there therefore no more use of ministers , preaching , or publike and private teaching ? how absurd such inferences ! when men teach by gods appointment , the lord himself teaches by those men . yea , because god hath promised all the children shall be taught of the lord ; therefore there is necessity and utility of humane teaching , that being one special way of the lord' 's teaching . . humane teaching is also necessary , necessitate praecepti , by necessity of command : christ having commanded both ministers to teach ex officio , publikely : and christians to teach one another ex charitate , privately : as hath been proved . now u gods promises do not overthrow his precepts , nor ought they to be made to fight one against another . scripture reveals both : and both have their use in their place . ( ) the second objected scripture . — i will pour out my spirit upon all flesh , and your sons your and daughters shall prophecy , your old men shall dream dreams , your young men shall see visions : &c. ioel . , . therefore under the new covenant , all shall be so taught by the spirit , that they shall be prophets , not needing any further humane teaching . answ. . the substance of the answer to the former objected scripture is also applicable here , and enervates utterly this inference , from that of ioel. . this passage in ioel hath special reference to the times of the new covenant ; the scope whereof is , to shew , that god will more plentifully for measure , and more generally for extent , bestow his spirit and the effects thereof upon his people under the new covenant , then he did under the old. for measure , they should have his spirit in prophecy , visions and dreams : that is , they should have all sorts of the manifestations of the spirit upon them , and this should not be as formerly an extraordinary , but an ordinary and common thing . for extent , all flesh , that is , all sorts of gods people , male , female , young and old , bond and free ( as here ioel expounds himself ) should partake of this spirit of god. so that they shall equalize , yea in some sort excell the antient old covenant-prophets themselves , much more the ordinary sort of people , in knowledge ; in regard of the ordinariness , distinctness , clearness and perfectness thereof . this promise was most signally and eminently fullfilled x by gods miraculous pouring forth his spirit upon the apostles on the feast of pentecost , and afterwards by his extraordinary and ordinary shedding forth of his spirit upon others . . this promise of the spirit was never intended to make every one a prophet to himself , and to exclude all teaching by men ; ( ) partly , because the spirit was usually performed to people at the hearing of the word preached by men . as to peters hearers y at his sermon ; to cornelius and his company z at peters sermon : to the gentiles , a at the preaching of paul and barnabas : to the galatians ▪ by the ministry and preaching of paul ; b this only would i learn of you , received ye the spirit by the works of the law , or by the hearing of faith ? that is , by the hearing of the doctrine of faith preached . ( ) partly , because divers having received the spirit ▪ did presently fall upon ▪ preaching the word to others . as the apostles at pentecost , having received the holy ghost c began to speak with other tongues , as the spirit gave them utterance , the wonderful works of god , and peter so preached at that t●…me as to convert d three thousand souls . so saul converted and having received the holy-ghost , e straight-way preached christ in the synagogues , that he is the son of god. so that the receiving of the promised holy-ghost , is so far from rendring humane teaching useless and needless , that it contrariwise greatly confirms and establisheth the same . ( ) the third objected scripture . and they shall teach no more ( gr. and they shall not teach ) every man his neighbour , and every man his brother , saying ; know the lord : for they shall all know me , from the least of them to the greatest of them , jer. . heb. . . therefore it s most plain that under the new covenant , all shall so know the lord , that all mans teaching shall cease and be laid aside as needless . after christs coming none ought to teach his neighbour : away therefore with the external ministry , and let it give place to gods internal inspiration . as f calvin recites the objection . answ. much hath been already spoken in this article of the new covenant , whereby this objection may be refelled . but yet for clearness sake note , first , that the intent and purpose of the holy ghost is here specially to be observed for the removing of this objection . his scope and intent herein is , to shew in particular , what a different covenant this new covenant should be from the old , and how far the new should excell the old. that this is his scope is plain from the series of the context : g i will make a new covenant — not according to the covenant that i made with their fathers , &c. here in general he shews that the new covenant should be different from , and excell the old covenant . then he descends in particular to shew wherein this difference and excellency of the new covenant from , and above the old shall consist ▪ h but this shall be the covenant , &c. as if he had said ; in these three points especially the new covenant shall differ from , and far excell the old , viz. . in the inscription of gods laws in the spiritual tables of their mind and heart . . in the foederates more excellent and more universal knowledge of the lord . . in the utter forgiving and forgetting of all their sins for ever . whereas , . the old covenant was i written in tables of stone : the foederates knowledge of god under it was very sparing , small , dark and vailed : and , . in their sacrifices there was still a renewed k remembrance of sin every year , every day . now we have the clear intent and purpose of the holy-ghost in this scripture . and this gives us a notable ground and light for discovering the vanity and impertinency of the objection . for , secondly , hence it is plain , that those words [ they shall not teach every man his neighbour , and every man his brother , &c. ] are not to be understood negatively ; that under the new covenant there shall be no more humane teaching , publike or private at all , but that all such teaching should absolutely and utterly cease for ever , and give way to immediate inspirations , revelations , &c. but are to be understood onely comparatively ; that they shall not so teach every one his neighbour and brother under the new covenant , as they did under the old ; there shall be such a surpassing , excellent , perfect , clear and general knowledge among all sorts of the foederates small and great . and its usual in scripture in divers places to take the word [ not , ] comparatively rather then negatively : as , l if ye were blind ye should have no sin : gr. ye should not have sin . it cannot be taken negatively , that they should not absolutely have any sin at all : but comparatively , that they should not have so much sin , they should have no sin in comparison . for ignorance excuseth sometimes a tanto from the greatness of the sin : and knowledge adds always an aggravation to sin . so paul said ; m christ sent me not to baptize , but to preach the gospel . [ not ] cannot here be an absolute and simple negative , as if christ did not at all send him to baptize ; for this is contrary to n christs commission , authorizing his apostles and ministers both to preach and baptize ; nor did paul himself so understand it ; for he did o baptize divers ; and did he do it unsent , or without a call ? but it must needs be here only a comparative particle . not , that is , christ sent me not so much to baptize , as to preach ; he sent me principally and especially to preach , rather then to baptize . to this effect , the covenant-ministration , though glorious , is said to have no glory : not none absolutely , but none comparatively , in regard of the exceling glory of the new covenant ▪ p for even that which was made glorious , had no glory in this respect , by reason of the glory that excelleth . so here ; they shall not teach , &c. that is , they shall not so teach , so slenderly , so weakly , so sparingly , so darkly , so literally , so imperfectly , &c. under the new covenant , as they did under the old . our godly and learned interpreters do very generally understand this phrase , not in the negative , but in this comparative sense : but they somewhat diversly explain themselves herein . . some thus ; that whereas in the former covenant moses and the prophets taught only literally ; in this new covenant , they shall all be taught of god , shall come to christ , and having the spirits anointing , they shall know all things . so q iunius . but yet that moses and the prophets taught only literally , must be warily nuderstood : they taught more literally , then spiritually , cor. . . to the end . there was little spirit then given , in comparison of what is given now : then , drops ; now , rivers of the spirit , joh. . , , . . some thus ; that god doth not here quite deny mens teaching one of another : but these ●…e the words , they shall not teach , saying : know the lord . as if he had said , such ignorance shal not possess mens minds as heretofore , that they knew not who god was : they shall not be so grosly ignorant of principles and fundamentals , as alphebetarians in religion , &c. so r calvin ; and s diodat much to that effect , although in another place he thinks t the divine teaching is here preferred before all humane teaching , which fals in with that of iunius . . some thus ; that the new covenant-teaching , shall not be restrained to a few of one nation , but to all sorts of all nations ; shall not be only in fundamentals , but also in more perfect and abstruse mysteries of religion ; shall not be with a servile coaction , but with a voluntary inclination to obedience , &c. so u pareus . but sure we may well put them all together . for this is an high hyperbolical expression whereby god intends to magnifie the new testament ▪ knowledge above the old , that it shall be far different , and much more extensive and excellent , ( as i have already shewed , ) more divine , more spiritual , more clear , more evidential , more compleat , more efficacious , and more glorious . and yet all this by the instrumentality of the more excellent new covenant ministry , cor. . , . to the end , and . ▪ . therefore this promise doth not at all seclude the new covenant publike ministry , nor christians mutual , private instruction one of another . the note in the x large london annotations is excellent : therefore see it in the margin . ( ) the fourth objected scripture . but the anointing which ye have received of him , abideth in you , and ye need not that any man teach you , joh. . . therefore after people receive this anointing from christ , they need no more any mans teaching , &c. answ. for removal of this objection , as quite besides the apostles intent ; consider , first , that the scope and intent of this context from ver . . till ver . . is to exhort them to beware of the dangerous antichrists and heretical seducers , that should come , yea were in part come already , as cerinthians , hebionites , &c. against whom he arms them , encouraging them to persevere in the truth upon nine considerations , as y i have elsewhere shewed . the eighth is this , that though he had written these things to them , concerning them that seduce them ; yet he had propounded therein no new or strange doctrine to them , but such as for substance they knew already , by the holy spirit , that anointing teaching them all things , viz. all things necessary to salvation , whose abiding in them should enable them to abide in the truth , ver . , . this is the direct purpose of the words . secondly , that therefore this phrase [ ye need not that any man teach you ] doth not at all import , that they were now past all need of mans teaching , being so taught by that anointing : for iohn himself was now teaching of them , in writing this very epistle to them , and that very many waies , and particularly in this context z he was teaching them to persevere in the truth against all seducements ; and will any one say ▪ that what here iohn taught them was more then needed ? but this phrase doth imply ; . that they were most throughly and solidly taught by the best teacher , the anointing , viz. the holy ghost , received by them , and remaining in them , ver . , . they that are taught by this divine teacher , comparatively need not that man should teach them . the spirit teacheth most convincingly , clearly , fully , powerfully , perswasively , efficaciously , &c. beyond all mans teaching . not that mans teaching is hereby simply and absolutely excluded : but that the spirits teaching is magnified and preferred above it . so that mans teaching ( though necessary and useful in its place , yet is as no teaching , in comparison of the spirits teaching , that excelleth . . that they needed not that man should teach them , ( ) either any fundamental principles of faith or of the doctrine of the anointing , having so well grounded them , and taught them all things necessary to salvation ; ( ●… ) or any new doctrine of a more exquisite and perfect stamp , as yet strange and a unknown to them for they knew all things , and needed no new gospel , no new light or doctrine for kind and substance , though the best had need of mans teaching in order to growth and further degrees of knowledge , cor. . , , . ●… pet. . . . that , here iohn himself b propounds no other doctrine to them , then what the holy anointing within them would approve and give attestation to , having written the effect and substance thereof in their hearts al ready by his own finger . thus he excellently confirms and establishes them against seducers , in the doctrine and truth which they had already received , shewing that what now he inculcates unto them , they for substance knew already , and had long since not only heard it from their teachers , but learned it also effectually by the holy-ghost within them . thirdly ▪ that what here iohn speaketh of their anointing , of their knowing all things , and that they needed not th●… any man should teach them , being chiefly matters of fact , is specially and peculiarly to be understood of them to whom he wrote this epistle . they were so throughly and soundly instructed by the spirit , that they knew in a sort all things requisite to salvation and sufficient to keep them from seducements , that they comparatively and in some respects had ▪ not need that any man should teach them . but this cannot be the case of all , not of most in the visible church under the new covenant : how few are there of whom ministers can affirm these things ? how many children , babes and infants are there in knowledge , but how few adult , ripe , and grown men in understanding ? therefore this cannot be drawn into a president or general rule for all under the new covenant , as not needing humane teaching . thus it is plain , that god by this promise of excellent knowledge under the new covenant never intended to deprive his church and people of so sweet and rich a blessing , as publike and private teaching , or the publike ministry . v. question . why hath god promised this blessing in his new covenant , that all shall know him , from the least of them to the greatest of them ? answ. these reasons especially may be given , why god hath covenanted to confer such eminent knowledge upon all sorts and degrees of his new covenant-people : viz. . because , none in all the world , besides god alone in christ by his spirit ▪ can furnish the soul with right saving knowledge of himself , and his affairs . for consider . there may be a c natural knowledge of god and religion , such as pagans may have by the dim light of nature remaining in them , and by the book of the creature . this may be sufficient to leave them without excuse in their damnation : though not sufficient for their salvation . for nature cannot ele vate the soul above nature . . there may be a literal or notional , and an acquired knowledge of god and religion by education , reading , hearing , publike or private instruction , meditation , &c. such as d hypocrites may have by common illumination ; or as reprobates may have from the meer capacity of elevated reason . but this literal , notional and acquired knowledge will not effectually save the soul : they that are most exquisite herein , may at last utterly fall away and perish . . there is beyond all these a spiritual , supernatural , infused knowledge of god and religion , which god alone in christ by his spirit teacheth to his elect , viz. ( ) god e the father of lights , ( viz. of all lights natural , spiritual , and coelestial , ) he is the fountain of this light of saving knowledge , he is the first teacher , it originally comes all from him . f all thy children shall be taught of the lord . which christ thus alledgeth and interpreteth , g and they shall be all taught of god. every man therefore that hath heard and hath learned of the father ▪ cometh unto me . ( ) in and by jesus christ the son , our mediator , god the father reveals himself and ways savingly to his people . h no man knoweth the son but the father ; neither knoweth any man the father , save the son , and he to whomsoever the son will reveal him . again , it is said of christ ; i that was the true light , which ligheth every man that cometh into the world . how ? either naturally with the light of natural reason and humane understanding , so christ the word , as creator , enlightneth every man created with this principle of natural light ; see ioh. . . to . or supernaturally with saving knowledge , so iesus christ as our mediatour and great prophet , k enlightens every man that comes into the world that is enlightned ; every man in the world that is savingly enlightned , is enlightned by him . christ is the express character and most perfect image of his father , heb. . . so that he who sees and knows the son , knows the father also , john . . hence it is said ; that the light of the knowledge of the glory of god is given in the face of iesus christ , cor. . . as a man reads the fathers countenance in the face of his son that is most like him : so god represents himself most lively , sweetly and savingly in jesus christ to his elect . in christ he reveals himself as their redeemer , their saviour , their father , their husband , their god in covenant , merciful , gracious , long-suffering , abundant in loving-kindness and truth , pardoning iniquity , transgression and sin , &c. all knowledge of god out of christ , is dead , vanishing , fruitless , ineffectual ; but the knowledge of god in christ is quickening , effectual , lasting and saving . ( ) god gives the saving knowledge of himself in christ , by his spirit . his spirit is that unction , that l anointing which immediately teacheth them all things necessary to salvation . m god hath revealed them unto us by his spirit : for the spirit searcheth all things , even the deep things of god , — the things of god knoweth no man but the spirit of god. now we have received not the spirit of the world , but the spirit which is of god , that we might know the things that are freely given to us of god. the spirit makes use of the n ministery of men , co-operates with the preaching of the gospel , to work this knowledge of god into the hea●…ts of his elect at their conversion , and to increase it afterwards there : but all the efficacy and enlightning vertue is onely from the spirit , men are but only instruments . thus it is god in christ by his spirit , and he alone that can furnish and fill his people with saving knowledge of himself ; he only can rubb off the scales of blindness , he only can savingly open the understanding , he only can anoint us with such eye-salve , that we can supernaturally see : and therefore he promiseth and covenanteth to do this for his people , which himself alone can do . . because , it is most congruous and agreeable to the nature of the new covenant to bring in a more transcendent and excellent knowledge of god and his wayes , then was brought in by the old covenant . for , . this new covenant is the last and best covenant , the most perfect of all covenant-administrations . . the condition of the church under the new covenant is o more ripe and perfect then ever it was before . the church under the old covenant , was as a child in minority , under age : but under the new covenant , is as a man in maturity , of full age . . ●…he p new covenant-knowledge and fruition of god , is gradually the very next unto the immediate glorious vision and fruition of god in heaven face to face . consequently this most excellent and compleat knowledge of god is promised in this new covenant , as being most congruous to the excellent nature of the new covenant . . because , gross ignorance of god and his wayes , is very sinful , mischievous , and dangerous : but especially under the new covenant . i. gross ignorance of god and his wayes , is ; . very sinful . ( ) partly , because the original root of it was adams great sin , his first apostacy from god. hereby he deprived himself and all his posterity of the image of god : which did partly consist q in knowledge . ignorance then is a rotten branch of a rotten root . ( ) partly , because ignorance , in the nature of it , is the r souls darkness and blindness in spirituals . a miserable and deformed sinfulness . knowledge in the soul is as the s eye in the body , or sun in the sky : ignorance is contrariwise as a face without eyes , or the sky without a sun : oh how mishapen dark and deformed ! ( ) partly , because ignorance hath a t stubborness and enmity in it against the light. — men loved darkness rather then light , &c. iohn . , . ( ) partly , because ignorance is the cause , occasion and inlet to many other sins . it hath a very train of sin at its heels , isa. . , . hos. . , . through ignorance men crucified christ , cor. . , , . through ignorance paul was a persecutor , blasphemer and injurious , tim. . , . through ignorance men idolatrously worship they know not what , acts . . oh into what extremities of wickedness will not a blind ignorant creature precipitate himself ! . very mischievous and dangerous . the mischief and danger of ignorance is great and manifold . as ( ) ignorance makes people a prey to all manner of seducers , tim. . , . ( ) ignorance makes men wander in by-paths of errour and ungodliness they know not whither , iohn . . ( ) ignorance hides the gospel from men , that the light thereof shines not in upon them , to their conversion , cor. . , . acts . . iohn . , . ( ) ignorance alienates men from the life of god : that neither god nor godliness lives in them , or by them , eph. . ( ) ignorance involves men in senseless security , hos. . . ( ) ignorance u destroyes a people , my people are destroyed for lack of knowledge . it destroyes them both corporally and spiritually , esai . . . tim. . , . ( ) ignorance is the high-way to hell , and will at last bring upon men the vengeance of god in their everlasting destruction , ●… thes. . , . ii. this ignorance of god and his wayes is most sinful under the new covenant . because against the greatest light and compleatest means of knowledge and fullest effusions of gods illuminating spirit : which the new covenant brings in above all former covenants . ignorance under such light , such means , such e●…fusions of the spirit is deeply aggravated , and more exceedingly sinfull , iohn . . & . , . therefore seeing gross ignorance of god is so sinfull and dangerous , especially in this noontide of light now under the new covenant , god hath now covenanted to furnish his people with more excellent knowledge of himself then ever his people had formerly , that the sin and danger of such ignorance may not undo his new covenant-people . . because , such new covenant-knowledge of god as is here intended , is of general necessity , influence and utility to gods new covenant-people about all the affairs of the christian religion . the light of this supernatural knowledge is as necessary and usefull in the church , as the light of the natural luminaries , sun , moon and stars , is in the world . now this knowledge of god is usefull and necessary these wayes especially ▪ viz. . as a di●…coverer x of god , christ , and of all the mysteries of christian religion , to the soul. the right knowledge of god manifests all those ; but gross ignorance leaves us wholly in the dark about them all . . as a detector of all our sins and corruptions . the right knowledge of god and his infinite purity , in the exactness of his word and law most notably laies open unto us the sinfull impurity and pravity of our hearts and wayes , repugnant to god and his will. thus in y paul ; thus in z iob of old . . as an inlet and open door to all sanctifying graces . as natural light was the first particular distinct creature when god made the world , gen. . . so supernaturall light is the first distinct grace when god new-creates the soul , col. . . pet. . , , . and is an introduction to the rest . as , to faith , isa. . . heb. . . to af●…iance , trust and confidence , psal. . . to repentance , iob . , . ier. . . to temperance , patience , godliness , brotherly-kindness , and love , pet . , , . to obedience , iohn . , &c. knowledge and illumination still leads the way to all distinct graces in order of nature . . as a guide to all our faculties and affections . a light in the bodily eye guides all the bodily parts and members ; so light in the understanding guides all the faculties of the soul : there being a naturral subordination of the affections ro the will , of the will to the understanding , & of the understanding to the light therein only violence of corruption oft-times inverts this orderly subordination . . as a pilot to all our christian duties and actions . knowledge sits at stern in every well-managed action and service . whatsoever we do , we should do it knowingly , understandingly ; we should preach understandingly , cor. . . tim. . . & . . tit. . . we should pray understandingly , cor. . . we should give thanks understandingly , cor. . . we should read and hear understandingly , acts . . iohn . . we must manage all our actions and service of god understandingly , chron. . . otherwise , all we do are but blind services and sacrifices of fools , eccl . . . as an b evidence of all that god hath given us , and done for us in christ : true knowledge lets us see what we have from god , and so doubles our enjoyment . . finally , as an espial of our better condition and state reserved for us in the world to come . c knowing in your selves that you have in heaven a better and more enduring substance . these , and many such like , are the advantages and benefits of true knowledge in the soul. the lord there●…ore knowing how necess●…ry and usefull true knowledge is unto his people , ( in whose prosperity he exceedingly delighteth ) hath promised this knowledge in abundance to his people in this new covenant . . finally , because such universal and eminent knowledge of god under the new covenant , exceedingly advanceth the glory of christ and of his new covenant . before christ came , the knowledge of god and divine things was restrained to a few , an handfull of jews and proselites : and it was imparted to those few under d a veil very darkly and obscurely : then christ and his covenant comparatively had but little glory . but since christs coming , this knowledge being extended generally to all sorts in all nations , and imparted to them eminently for measure and degree with a noontide-light and sun-shine of irradiation , the knowledge of the lord covering the earth as the waters cover the sea , and filling the church as the light of the sun fills the whole world : hereby the glory of jesus christ is most highly advanced , e bringing all this glorious light with him : and the glory of his new covenant is notably exalted above the imperfect , dark , veyled administrations of gods fore-going covenants . now god had a singular intent to glorifie his christ and his new covenant in these latter dayes . vi. question . how may we discover , that we so know the lord , as god here intends in this his new covenant-promise ? answ. so much hath been spoken to this effect already , that i need not add much more then briefly to point at the particulars , which more specially tend to the resolving of this question . in the general , it is plain ; . that such as know god aright , may know that they know him . f — hereby we do know that we know him , if we keep his commandments , &c. the discerning of the truth of our knowledge of god is not a thing impossible or unfeazable . . that very many do think they know god aright , and the things of god aright : when as yet g they know nothing as they ought to know . we all have knowledge , knowledge is an easie attainment : but how few have such knowledge as they ought to have , how hard is it to know god or religion as we ought to know ? a man my know much of god theorically or notionally , that he is ; that he is one ; that he subsists in three distinct persons ▪ that he is al-sufficient , infinite , eternal , &c. that he hath eternally ordained all things , in beginning of time created all things , &c. and yet notwithstanding all this , not knowing him so as to believe in him , admire him , adore him , love him , fear him , delight in him with all his heart , with all his soul , with all his mind , with all his might , obey him sincerely ▪ &c. such a man knows nothing of god as he ought to know . so a man may know much of christ ▪ of his natures , person , offices , effects and fruits of his offices , &c. and yet not knowing him so as to deny a mans self for him , to forsake all for him , to hate father , mother and dearest relations for him , to count all things loss and dung for the excellency of the knowledge and righteousness of christ , to believe and rest upon him alone for salvation , to be acted and ruled by him , his spirit and word , &c. such a man knows nothing of christ as he ought to know . so a man may know much of gods will , and of the things of god and of christ , of his commandments , of his prohibitions , of his covenant and promises , of his ordinances , of the fundamentals and other deeper mysteries of religion , &c. he may be able to describe them , to teach them to others , to defend them by dispute against all gain-sayers , &c. yet if after all this knowledge , he goes on still in his wickedness , he casts gods commands behind his back , walks contrary to the principles of religion , despiseth the covenant and promises of god , prophanes and pollutes all his ordinances , contradicts the will of god by fulfilling his own will and wayes , &c. this man knows nothing of religion and of the things of god as he ought to know . the like is to be said in other cases . and therefore there 's great need of searching whether we know god aright , seeing we may have much knowledge of him , and yet know nothing of him as we ought to know . in particular we may discern that our knowledge of god is such as he intends in this new covenant , especially these four wayes , viz. . by the nature of our knowledge . if it answer the nature of the new covenant-knowledge , which is more excellent then the old covenant-knowledge of god , in . divineness , . spiritualness , . clearness , . evidentialness , . compleatness , . efficaciousness , and . gloriousness . all which i have formerly opened in the i. question . . by gods way and method of bringing and working this knowledge in us . if god , . in jesus christ ; by his spirit and publike ministry have wrought it in us ; . increasing it more and more in us by degrees , as hath been explained in the ii. question . . by the properties of true saving knowledge . it hath these more speciall properties . ( ) it is affective . it works not only upon the head , but also upon the heart : not only upon the understanding , but also upon the affections , iohn . , . phil. . . as h i have elsewhere shewed . it makes a man so know god , as to love him , fear him , obey him , &c. ( ) it is experimental . it affords a man a spiritual sense , taste and i experimental relish of god , christ , and their sweetness , goodness , pleasantness , &c. phil. . . heb. . . psal. . . with pet. . , . this is far beyond all empty notions , though never so subtile and acute . ( ) it is effective . it is not an idle , but k a working knowledge : it s not ineffectual and weak , but very efficacious ▪ it s not only contemplative , but active also . it specially produceth these effects , viz ▪ . humbles the soul for sin , iob . , . . purifieth the heart from sin , iam. . . ioh. . . . makes obedient to god and his commands . is a practical knowledge , . ioh. . , . & . . ioh. . . . disposeth a man to serve the lord sincerely and willingly , chron. . . ( ) it is very pregnant and fruitfull in all goodness , pet. . , , , . jam. . . a barren , empty , dry , fruitless , useless knowledge , that ends only in knowing , and doth good neither to a mans self nor others , &c. is a bad knowledge . . by the associates or l companions , which the scripture joyns with true knowledge , and which actually do accompany true knowledge in the sanctified heart . the companions of a mans delight , are notable indications of his principles , constitution and disposition . the companions of true knowledge of god , are ; m faith , vertue , temperance , patiente , godliness , brotherly-kindness , charity . yea , n knowledge , righteousness , and true holiness are copartners in the image of god renewed in us . where these sacred concomitants are indeed : there true saving knowledge is in some good measure . vii . inferences . shall gods foederates have generally a more excellent knowledge of god , &c. under the new covenant , then they had under the old covenant ? shall not every man teach his neighbour and brother , saying ; know the lord ? for that all shall know him from the least to the greatest of them : then , . hence , the old and new covenant essentially and substantially agree , though accidentally and circumstantially they differ , about the knowledge of the lord . i. essentially they agr●…e as to the essence and substance of this knowledge . both of them teach their foederates to know the lord god ; yea and to know god in christ in some sort . ii. accidentally they disagree , as to the accidents and circumstances of this knowledge of the lord. for , . that knowledge of god under the old covenant was restrained to one sort of people the jews : but this under the new covenant is extended to all sorts of people of all nations . . that was more humane : this more divine . . that more literal and carnal : this more spiritual and celestial . , that more dark and veyled : this more clear and revealed . . that consequently much less : this much more evidential and ensuring . . that more imperfect and childlike : this more pefect , compleat and manlike . . that more weak and ineffectual : this more powerfull and efficacious . . that having some sort of glory : but this being far more excellently glorious . as in all these particulars hath been formerly manifested . so then , though old and new covenant substantially do agree : yet accidentally they much disagree ; the new covenant far transcending and excelling . . hence , the chief perfection of knowledge , is to know god aright . for , the most perfect light and knowledge , is that which is in the church of god , surpassing all pagan-knowledge : the most perfect knowledge in the church , is that knowledge which the church hath in her o most ripe grown and perfect state , now under the new covenant : and the perfection of this new covenant knowledge is wholly placed in this , that p all his covenant people know the lord . for , . the lord god is the highest and perfectest object knowable : and therefore the right knowledge of the lord is the height of knowledge . . the lord cannot be rightly and savingly known q but in jesus christ , and in his face ; ( ) in whom the divine r perfections are most resplendent ; ( ) in whom the whole mysterie of sinners salvation was s contrived and decreed before all time ; ( ) by whom the t redemption and reconcilement of sinners to god was wrought and effected in fulness of time ; ( ) through whom the redemption , reconcilement and salvation of sinners is u actually applied and appropriated to the elect in due time ; and ( ) with whom the everlasting happiness and salvation of sinners shall be consummated in x heavenly glory after all time . so that the right knowledge of god comprehendeth in it all saving knowledge whatsoever : its the center where it all meets ; it s the circumference wherein it is all contained . know god aright , and know all things . . the right knowledge of god , inchoate in this world , y is life eternal , in the root and foundation : the knowledge of god consummate in the world to come , shall be z eternal life and happiness in the compleat consummation thereof . so then , to know god aright is the chief perfection of all knowledge . wouldst thou have the chief perfection of all knowledge ? labour then to know god aright . all light is but darkness ; all knowledge is but ignorance ; which is besides , or without the true knowledge of god. and all dangerous damning darkness and ignorance vanisheth away , as a mornings mist before the sun , when the true glory of this knowledge of god in christ begins to shine into the soul. . hence , the right and saving knowledge of god is a very great and eminent mercy . why ? because this , and this alone of particular graces , is a expresly promised in this new covenant . and nothing is expressed in the new covenant , but what is a very great and eminent mercy . as the sun and moon are great mercies to the world ; the eye to the body ; and reason to the mind : so the true knowledge of god is a very great and eminent mercy to the soul. all other graces of sanctification are implicitely promised , in gods promise of writing his laws in mind and heart : but besides that , the knowledge of the lord is explicitely promised . otheres a singular excellency in this true knowledge of the lord : as b i have formerly manifested . then let all that are ignorant of god , press after the right knowledge of him . and let all that know him aright , rejoyce in him , and magnifie him exceedingly who hath so opened their eyes . . hence , all true saving knowledge of god is only from god. why ? because god promiseth it in his new covenant . if we might have it by nature or by art , from our selves or from the creature , or from any other fountain then from god alone c the father of lights , god might have directed us to repair thither for supply : but promising this knowledge to his foederates , he declares himself the only fountain of this light , and tacitely directs all that want it to come unto him alone for it . he promiseth , what himself alone can perform . he shines unto all his foederates d by the instrumental light of his gospel and new covenant : he shines into all his foederates , even into their minds and hearts e by the effectual light of his spirit . he shines away all their gross sinful darkness , and brings light out of darkness the f god of this world satan can blind mens minds : but it s only the lord our god in christ can g recover sight to the blind , and open their eyes . therefore , thou that art blind or weak-sighted h anoint thine eyes with his ey-salve that thou maist see . beg him to open thine eyes . remember his promises to this effect ; i if any of you lack wisdom , let him ask of god that giveth to all men liberally and upbraideth not , and it shall be given him . and here in this new covenant ; k all shall know me from the least to the greatest . . hence , as the greatest and highest ●…ight not to despise : so the least and lowest need not despair of the true knowledge of god now under the new covenant . why ? because the promise of this knowledge of the lord l is directed , not only to the greatest but to the least also . gods promises are without respect of persons . the least shall know god as well as the greatest . the least had need to know god , because they know him not , or very little : the greatest had need to know him , because they know him not enough . the least shall know god by knowledge implanted into them : the greatest shall know god , by knowledge augmented in them . the least shall know god , that they may be gods disciples : the greatest shall know god , because they are but gods disciples ▪ the least shall know god , because their meaness cannot debase them too low for gods illumination : the greatest shall know god , because their greatness cannot advance too high for gods illumination . the least shall know god , that they may not despair of knowing him enough : the greatest shall know god , that they may not presume of knowing him too much . all shall know god : because both great and small have their knowledge from god. come hither , o ye least of gods people , and be comfortable ; come hither , o ye greatest of gods people , and be humble : the least are not so ignorant , but god will make them know him ; and the greatest are not so intelligent , but god will make them know him more . all knowledge of god in this world is m but in part : and all knowledge in part had need to be increased . . hence , gods federates now under the new covenant should not content themselves to know only fundamentals and first principles touching god and his wayes . under the old covenant they seemed to stick in principles and first elements , they taught one another , saying , know the lord , they were but alphabetarians , n as children in their abc or primer of religion : but under the new covenant they are come to age , they should know the lord more perfectly ; they should not stick in plain principles , but proceed to profound and abstruse mysteries ; the new covenant-light is far greater , and proportionably their knowledge of god and his wayes should be greatned also ; they o should be no longer children but men in understanding , of christs highest form , taking out his deepest and hardest lessons . away with that lazy , sluggish stupidity in many professed christians , who in the knowledge of god take so little pains , that they therein come short of the very iews . shall iews under veils and shadows of of the old govenant , know more of god then christians under the sun-shine and open face of the new covenant ? . hence , all such wayes and means of knowledge as god hath ordained under his new covenant , ought to be made use of in subserviency to , and for accomplishment of this promise of knowing the lord in his new covenant . gods new covenant-precepts and institutions , must not thwart and cross his new covenant-promises and obligations : nor may his promises be urged to evacuate his precepts . gods promises set forth the end , which god will bring his foederates unto : gods precepts set forth the means whereby god is pleased to bring them unto that end. the means must be subordinate and subservient to the end and consequently our observation of his precepts unto our expectation upon his promises . he that despiseth gods prescribed means , despiseth also gods promised end : the contempt of his precepts doth inevitably infer the contempt of his promises . private christian teaching , and publike p ministerial instruction till the worlds end . are ( as hath been q formerly shewed ) is gods ordinary new covenant way , prescribed of god for breeding and increasing the right knowledge of god and his wayes among his people ; and by which his spirit efficaciously works in them that effect : they therefore that despise and would destroy christs new covenant-ministry , preaching and other ordinances , or private christian and domestical instruction , do therein despise the true knowledge of god , the new covenant promising it , and the authority of iesus christ in his new covenant-ordinances and institutions as his ordinary fixed means for the attainment of it . . hence , so long as men remain grosly ignorant of god and the things of god under the new covenant , so long they are without the excellent blessing , influence and saving efficacy of the new covenant . for the true saving knowledge of god and his wayes , is the very first distinct particular blessing promised in the new covenant , and performed accordingly : the writing of gods laws in their hearts , and the grand covenant interest mutually betwixt god and them , formerly expressed in the new covenant , being more general , large and complexive mercies . if therefore thou dost not as yet truly and savingly know the lord in some degree : thou art partaker of the new covenants saving mercy , vertue and efficacy in no degree . as yet thou r art darkness , and not light in the lord ; as yet thou art s not taught of god by his spirit and ministry , so as to come to christ ; as yet the gospel is t hid to thee , as to one that is lost , the god of this world having blinded thy mind ; as yet thou art u a child of the night , and not of the day , the x day hath not savingly dawned upon thee , nor is the day-star risen in thine heart ; and wanting this first covenant-mercy , consequently thou wantest all the rest ; y gods laws are not in thy mind and heart , thine unrighteousnesses , sins and transgressions remain still unpardoned , the lord is not thy god , nor art thou one of his new covenant-people . oh how z sinful and dangerous is this thy dark , blind and ignorant condition ! how shouldst thou lament the a causes thereof ! how canst thou eat , drink , or sleep quietly and contentedly in this b godless , christless , covenantless and hopeless condition for a week together ? . hence , as we desire to approve our selves to be gods new covenant-people ; so we should strive after the having and evidencing to our selves that we have this new covenant-knowledge of the lord. consider seriously ; . they that do not truly and savingly know the lord according to his new covenant , are none of gods new covenant-people , which are all a knowing people in some good measure , and yet there are very many now under the new covenant c extreamly ignorant of god , as i have shewed from many grounds . . they that are most grosly ignorant of god and his ways now under the new covenant , may possibly ( if the fault be not their own ) attain to a sufficient measure of the saving knowledge of the lord. for the lord in his new covenant hath faithfully promised ; d all shall know me from the least even to the greatest . . the only ordinary way whereby dark , ignorant souls may come to the knowledge of god , savingly , is ; in and through jesus christ alone , fundamentally : by his spirit , efficaciously : by his new covenant-ministry , and other more private instruction ; instrumentally : and all this in a continual progress , gradually . as i have e formerly evidenced . hither therefore all must repair , and here all must attend , that want and desire true saving knowledge of god and his wayes . . when any person hath gained saving knowledge of god in christ , he may possibly discover and evidence to himself that he hath such a knowledge . he may know that he knows god : and that in such wayes , as f i have already indigitated . if the seeing body may see that it sees : why should not the knowing soul know that it knows ? now then , would we be assured of our good new covenant state ? let us diligently in gods way press after this new covenant-knowledge . and that we may have the comfort of such knowledge once attained , strive we upon undeceiving grounds to evidence to our own hearts that we have such knowledge of the lord and of his ways . . hence , finally , the better we know the lord , and the things of god now under the new covenant , the more the glory of christ and of his new covenant are exalted and magnified in us . god intended to display the glory of christ now under his new covenant more then ever before : and to that end he hath clothed his new covenant g with far greater excellency and glory , then all foregoing covenants : their glory was as no glory in comparison of the new covenants glory that excelleth . consequently , when the true light and knowledge of god efficaciously shines in our hearts , the glory of christ and of his new covenant resteth upon us and is magnified in us exceedingly , while we h are changed into the same image from glory to glory by the spirit of the lord. thus of the second article , the foederates more excellent and more universal knowledge of the lord under this new covenant , then under the old. of this hierom saith ; * the knowledge of one god , is the possession of all vertues . in such latitude he understands it . article . of gods mercy or propitiousness to them in his utter rimission and oblivion , forgiving and forgetting all their sins for ever . the third particular , & distinct new covenant-blessing here promised , wherein this n. covenant differs from , yea far excels the old covenant , is ; gods mercy or propitiousness to his federates in his utter remission and oblivion , in his forgiving and forgetting all their sins for ever . i for , i will be merciful ( hebr i will pardon ; or , i will remit ; or , i will be propitious , gr. i will be propitious , or i will be propitiously-merciful ) to their unrighteousnesses , and their sinful errours , and their transgressions , ( or , unlawfulnesses , ) i will remember no more ( heb. and gr. i will not remember again , or , any more . ) these words k i have already in brief explained both analytically and grammatically : let the reader look back a little , for his satisfaction , to that explication here the holy ghost points out a third difference betwixt the new covenant aud the old ▪ and a third excellency of the new covenant above the old. god here l promiseth ( as calvin well observes ) to be propitious to his people in another manner , and more perfectly , then of old . of old , under the old covenant ( as m the apostle most excellently makes the parallel ) they had many sacrifices , as buls , goats , &c whose bodies were offered , and whose blood was sprinkled ▪ year by year continually ; the repetition of which sacrifices again and again so often , did evidence : partly , the utter inability and insufficiency of those sacrifices to purge the conscience , take away sin , or to make the commers thereunto perfect , heb. . , , . & . . partly , that those sacrifices of the old covenant were so far from removing sins away , that in those sacrifices there was rather a remembrance again made of sins every year . the renewed sacrifices were a renewed accusation , arraignment and condemnation of the sacrificers for their sins still un-purged away . but now under the new covenant instead of all those many weak and ineffectual sacrifices , yearly repeated ; we have only one propitiatory sacrifice iesus christ himself blessed for ever , whose blood being shed and his body offered once for sins for ever , hath for ever perfected them that are sanctified : that is , hath for ever expiated and purged away their sins that there needs no more sacrifice for sin for ever , heb. . , , . with ver . . hath for ever perfected his people as pertaining to the conscience , having purged their conscience from dead works , that they should have no more conscience of sins , heb. , . & . , . and that thus christs one sacrifice hath taken away our sins for ever , he proves by three arguments , viz . from the prophetical testimony of david , heb. . . to . . from christs sitting down at gods right hand , presently after he had sacrificed himself . an evident demonstration of the perfect satisfaction given by that one sacrifice to gods justice for sins for ever , ver . . to ▪ . . from the testimony of the holy ghost in this new covenant , assuring , that their sins and their iniquities god will remember no more , ver . . to . in the old covenant sins were remembred again every year : but in this new covenant their sins should be remembred no more , &c. herein the new shall differ from , and far excell the old ▪ so that this is a noted point of difference betwixt the new covenant and the old , and wherein the new far excels the old : viz. in this blessed , sweet , and heart-reviving mercy , the remission of sins . now in this precious article or promise of the new covenant , touching remission of sins , ( that we may proceed to a more theological consideration thereof ) there are especially these two promissory propositions couched , which comprize the whole substance and intent of this promise in them : viz. . that , under the new covenant the lord god , in and through iesus christ , will freely , fully and utterly remit all his true foederates sins . . that , therefore god will bestow upon his foederates all the other promised benefits of the new covenant , because he will so freely , fully , aud utterly remit all their sins , in and for the satisfaction of iesus christ. all that shall need to be spoken for the unfolding and clearing of this cordial article about remission of sins , may be easily referred to these two propositions : which i evince and explain as followeth . proposition i. that , under the new covenant , the lord god , in and through iesus christ , will freely , fully and utterly remit all his true federates sins whatsoever . in this proposition ( for clearing the deduction of it from the words of the promise , ) note ; . the efficient cause or author of this mercy , the lord god ; i will be merciful , &c. i will remember no more , saith god. . the meritorious mean , in and through whom this mercy is promised , viz. in and through jesus christ ; i will be propitious , or i will be propitiously merciful . this hath reference to christs propitiation , whereby gods justice is n appeased and pacified , touching their sins . christ is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the o propitiation for our sins , &c. christ is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the p propitiatory through faith in his blood , &c. . the act of grace , wherein the speciall nature of this promised blessing is comprized , viz. remitting of sins . the text expresseth this in two words , q i will be merciful , i will remember no more . the first word in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eslach properly signifies , i will remit , i will pardon , &c. and the later phrase of remembring their sins and iniquities no more , the apostle himself interprets of r remission of sins . so that in both phrases , remission of sins is the act of grace and mercy here intended . this act of remitting sin is in this proposition amplified by three properties or excellencies thereof in these three terms , freely fully , and utterly . . freely : because it flows meerly from gods will and good pleasure in christ. i will be merciful — i will remember no more . — . fully ; because such full and comprehensive terms are used ; unrighteousnesses , sinful-errors , and unlawfulnesses , all in the plural number , and all very extensive , that is , all sorts , all degrees , all aggravations of sin , ( except that s sin against the holy ghost , which scripture elswhere declares unpardonable ) shall be remitted ▪ for what kind , degree , or aggravation of sin can be named that comes not within these three words ? . utterly ; that is absolutely , finally and for ever . their sinful errors and unlawfulness will i remember no more ▪ that is , i will not remember them any more for ever , so as to impute them to them , or charge them upon them to their condemnation . . the object on whom this act of grace , this free , full and utter remission of sin shall be conferred ▪ viz. all gods true eoederates ▪ t their unrighteousness , their sinful errours , and their unlawfulnesses . here 's [ their ] thrice over : whose ? theirs of the house of israel and iudah , of his whole church of jews and gentiles , that shall become gods true foederates indeed , that shall be israelites indeed , that shall be effectually called indeed according to gods purpose . . the season of this promised blessing , when it shall be otherwise and more excellently vouchsafed to gods foederates , then of old : viz. under the new cevenant . sin was pardoned formerly under the old covenant , and before it : but now under the new covenant sin shall be more excellently pardoned : as hereafter will appear . thus the deduction is clear : the proposition fully containing the true sense and substance of this promise of the new covenant . now , for the more satisfactory explication of this great and excellent blessing , viz. remission of sins , contained in this first proposition , and covenanted here in this sweet new covenant promise ; i shall , as briefly and clearly as i can , resolve these four particular questions ; viz. . what the nature of sin is , which is the subject of remission . . what the nature of remission of sins is , which is here promised and covenanted . . whether those that have their sins remitted , may know that they are remitted ; and how they may know this ? . wherein gods remission of sins under the new covenant , differs from , and excells the remission of sins under the old covenant ? to some of these particulars , the chief things to be known touching pardon and remission of sins , may be easily referred . question i. what the nature of sin is , which is the subject of remission ? resolution . in remission of sins , ( sin being the subject ▪ remission the adjunct , ) this adjunct , remission , cannot well be explained , without explication also of this subject thereof , sin. touching sin , i shall especially open ▪ . the denominations of it here in this promise . . the description of it . . the particulars in it , which come under pardon , and which do not . i. the denominations of sin here in this promise , are in the greek u three ; all of them very comprehensive , all of them in the plural number , all of them for substance intending the same thing , but differing in the precise notion , way or manner of signifying the same thing . answerable unto which , there are three other words in the hebrew , viz. two in this promise in x ieremiah , and one y elsewhere . . the first denomination is , z ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly it denotes injustices , unrighteousnesses , injuriousnesses , &c. heb. . . whatsoever is without , besides , or repugnant to the rule of righteousness , equity , &c. even that just law of god , rom. . . is stiled unrighteousness ; and is a wrong or injury against god and his law. answerable to this is the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnhavonam . ier. . . it properly signifies , their crookedness , their wryness , their perversness , their iniquity , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnhavah , which ( as a mercerus notes ) doth properly signifie , to be crooked , or bowed , or writhen , &c. metaphorically to be unjust , perverse , &c. or to do perversly , frowardly , unjustly , &c. their perverse-iniquity , their crooked-iniquity . a metaphor from things crooked , that warp or bend away from the straight rule , when they are compared and laid together . . the second denomination is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . properly it signifies , errours , wandrings , strayings , missings-of-the-mark , straying-sins , sinful-errours , &c. heb. . . it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ( which is now in use for it ) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to err or wander-away , viz. either out of the way , or from the intended scope , mark , or white , as b h. steph. shews by many instances . thence by a metaphor it signifies to sin ; because to sin is to err or wander out of gods way , from the paths of his word and laws , &c. answerable to this is the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chattath , ier. . . which properly signifies errour , viz. either by missing the scope or mark aimed at ; as it s said of those . left-handed men , every one could sling stones at an hair-breadth , and not miss . heb. not err , iudg. . . or , by wandering out of the way ; which errour it more usually denotes . hence it s metaphorically translated to signifie sin , or sinful-errour , or sinful-straying , &c. from the waies and laws of god. . the third denomination is ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies , illegalities , unlawfulnesses , heb. . . which elsewhere is translated , d the-transgression-of-the law. this word is derived from a privative , without , or against , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , law : and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only one that is without law , as cor. . . but also one that is against law , thes. . . tim. . . pet. . . answerable to this word there is not a third hebrew word in ieremiah's narrative of the new covenant , ier. . . but yet there is one e elsewhere , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peshaugh , properly defection , prevarication , transgression of the law , precept or covenant through perfidiousness , &c. as f mercer observeth . all these three hebrew words are together in that one text , — pardoning iniquity and transgression and sin : properly ; — lifting-up , crookedness , defection and errour , exod. . . now why doth god use all these terms and comprehensive expressions , but thereby to assure his people of the largeness ; fulness , compleatness and comprehensiveness of his pardons ; sins of all sorts ▪ of all notions , of all degrees and aggravations which his people shall be guilty of , he will fully pardon . ii. the description of sin . i offer thus in brief . sin is any evil g habit or h act , i against the law of god , and k offensive to him , l drawing away from god , depriving m of righteousness and innocency , n defiling the person and action , o deserving death , and p making guilty of the curse of god. in this description note , . the genus , or general nature of sin ; any evil habit or act. or more exactly , the pravity , viciosity or evilness of habit or act. at first in adam's apostacy , the evil acts bred evil habits in him : but ever since the evil habits produce evil acts. . the differentia , or difference specifical that distinguisheth sin from all other things , consists in that heap of properties , fruits and events of sin enumerated all which are evinced by the scriptures annexed . iii. hence , there are many particulars considerable in sin : that we may see what it is in sin , that is properly capable of , or curable by remission , and what not . for remission is not a fit and proper cure for every thing in sin . especially take notice of these particulars in sin , viz. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , q an unlawfulness , an anomy , a swerving , warping or discrepancy from the law ; as iohn describes it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sin is the transgression of the law. or , sin is unlawfulness . this anomy is both in habituals , and in actuals , and these in defect or excess , in omission or commission , &c. this anomy , this unlawfulness , this discrepancy from , or repugnancy to the law of god , is most essential and intrinsecal to sin : and this is healed , partly by remission , when it is r not imputed , or reckoned to us , but put upon the account and head of jesus christ , our true scape-goat : partly by sanctification and inscription of his laws in our minds and hearts , ier. . . heb. . . whereby both inward faculties and outward acts , constitution and conversation become conform and sweetly answerable to the laws of god , as hath been explained . . offensa , the offence or offensiveness of sin unto god , whereby god is provoked , angred , displeased , grieved , &c. against the offender . thus , s — forty years long was i grieved with this generation , and said , it is a people that err in their hearts . t — they angred him also at the waters of strife . u — thus they provoked him to anger with their inventions . so , when david had involved himself in those two hainous sins of murder and adultery , it s said , x but the thing that david had done , displeased the lord . heb. was evil in the eyes of the lord . contrary hereunto , pauls exercise was , y to have alwaies an inoffensive conscience , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) towards god and towards men . this offence , anger and displeasure of god for sin , is in some sense removed by remission of sin , viz. in regard of the enmity , hatred , punitive and vindictive nature thereof , properly so taken ; z i will heal their back-sliding , i will love them freely , for mine anger is turned away from him . so that properly god doth not as a sin ▪ revenging iudge , punish his pardoned people : yet notwithstanding , as a father he is offended and displeased at them for their sins , and sometimes severely chastizeth them for their iniquities , as he dealt with a moses , b aaron , c david , the d corinthians , &c. . aversio , a with-drawing , recess , departure , or turning-away from god , from godliness , from his law , &c. e — every man is tempted , when he is drawn-away ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of his own lust and enticed . drawn away , from god ; enticed , to evil . thus , adam at first turned away from god by eating the forbidden fruit : israel turned aside quickly , exod. . , . and in every sin , more or less , there is some aversion from god , some turning of the back upon god , and their face upon sin , &c. now this aversion is not properly relieved by remission of sins , but f by the returning or conversion of the sinner again unto god. . privatio , a privation , a loss , &c. of righteousness , rectitude , innocency , integrity , &c. in whole or in part . so , when adam first sinned , he wholly lost his concreated g rectitude , innocency and uprightness in the image of god. when david , peter or other saints of god sinned ; they lost their rectitude and innocency in part , viz. that innocency which they had before in respect of those particular gross offences , whilest un-committed . now this privation of innocency and integrity , cannot properly be so cured by remission of si●… ▪ as that the nocent party should be made innocent again ; innocency lost , is like virginity lost , can never be recovered : it cannot be said , such an one hath not fallen , hath not sinned , hath not broken the law , &c. herein ; this cannot be repaired properly . but yet such innocency lost may so far be regained by remission of sin , as that sin shall h not be imputed to them , to make them nocent and guilty before god ; and their persons may be reputed , accounted and accepted of god as innocent , as i the righteousness of god in christ. by sanctification also god brings in an integrity into a mans spirit , which is answerable in the sight of god to that innocency lost , whereupon gods people are accounted pure and holy , eph. . . psal. . . tit. . . pet. . , . iohn . , , , . . macula , a k stain , spot , pollution , defilement , &c. whereby the person or action is blemished , slurred , made foul , filthy and deformed . which stain and foulness of sin the scripture represents by similitudes of most filthy things : as original uncleanness , by the uncleanness of a menstruous woman , zech. . . actual uncleanness ; by many other legal defilements , levit. . & . & . & . & . & . by the filth under the nails or arm-holes , iam. . . skin of an ethiopian , and spots of a leopard , jer. . . vomit of a dog , and filthy mire wherein a sow walloweth , pet. . . this inherent stain spot and defilement of sin , is efficaciously and most properly cleansed and washed out by the pure water of the l renewing and sanctifying spirit , by that infused purity and cleanness which abideth in the people of god. the guilt of which sin is meritoriously washed away and cleansed by christs blood unto justification , rev. . . zech. . . by merit of whose blood the holy spirit also is procured for his members sanctification . . meritum , the merit , desert , or due wages of sin , of all sin , yea of all the sin of gods elect , is eternal death and condemnation . m the wages of sin is death , but the gift of god is eternal life through iesus christ our lord : viz. eternal death , ( as appears here by the antithesis of eternal life ) is the most proper adaequate wages of sin , of all sin . and although deserved death and damnation be not actually inflicted upon gods elect : yet in strictness of justice , they do in themselves by their sins deserve it , as well as others . in this regard men are said to be n worthy of death for sin. this desert of death is not taken away by remisson of sins . . finally , reatus , guilt or guiltiness of gods curse , viz. of death . this guilt is the actual obligation or binding-over of the sinner to the enduring or under-going of the penalty denounced and threatned to sin . o in the day thou eatest thereof thou shalt dye the death . and , p — cursed is every one that continueth not in all things written in the law to do them . as therefore every one that sinneth is guilty of death ; that is , obliged to endure the punishment of death : so , in regard of the truth of gods threatning , and the vindictive justice of the most righteous judge , it is necessary that one way or other the sinner should undergo that punishment , gen. . . gal. . . rom. . . & . . & . . & . . iam. . . hence those phrases , q guilty of hell-fire . r — guilty of eternal judgement . s — that every mouth may be stopped , and all the world may become guilty before god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under judgement to god , or subject to the judgement of god. hereupon , sins are called debts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , t and forgive us our debts , as we forgive our debtors . they are debts to god. not that we owe them to god , or ought to sin against god ; but metonymically , because they render them that sin obnoxious to gods punishment , even as u pecuniary debts oblige him ( that hath not wherewith to pay ) unto punishment . hence also ( as that learned x gomarus hath well observed ) the name sin is used by way of a double metonymie . viz. . by a metonymie of the cause for the effect , when sin is put for the punishment of sin , as gen. . . and pet. . . by a metonymie of the adjunct for its subject , when sin is put for the sacrifice of sin , which bears the punishment of sin to expiate it . as , he was made sin ; that is , a sacrifice for sin . cor. . . thou wouldst not have sin , psal. . . that is , thou wouldst not have legal sacrifice for sin ; which the apostle by an ellipsis renders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sin ; that is , a sacrifice for sin , heb. . . now guilty sinners must undergo death and curse one way or other , as i said : ei ther in their own persons , according to the express letter of the law , deut. . . gal. . . gen. . thus all reprobates shall endure the punishment for ever , mat. . , . dan , . . or in their surety , according to the tacit intent of of the law , manifested to be the mind of the law-giver in the whole current of the gospel , in christ promised , gen. . . and . . act. . . and in christ exhibited , gal. . , . heb. . . acts . . thus christ dyed and became a curse for his elect , isa. . , , rom. . . gal. . . whose temporal death was of eternal and infinite value , by reason of the infiniteness of his person , being y god as well as man , purchasing his church with his own blood , act. . . heb. . . this sacrifice of christ dying was fully accepted of god as a ransom for all his elect , eph. . . heb. . . to . ioh. . , . heb. . , ▪ . mat. . . pet. . . now remission of sins doth most properly relieve a sinner against this guilt of death , curse and condemnation ; not by abolishing the desert of his guilt , or the merit of his sin : but by releasing him from his actual obligation and ordination to death , curse and damnation ; that though it be deserved by him , yet it never shall be inflicted upon him . thus we see , what the nature of sin is , which is the subject of remission : and what it is in sin that more properly is cured and removed by remission . quest. ii. what the remission of sins is , which is here promised and covenanted in this new covenant . resolut . remission of sins is a most sweet and comfortable blessing , especially to a poor sin-bruised soul. this blessing is more often spoken of , then well understood : and yet it s better understood by many , then experimentally enjoyed . this question , as it is difficult , so it cannot but be very delightfull to be resolved . for satisfaction herein , consider , . the expressions or phrases by which the holy ghost in scripture sets it forth to us . he best knows how to signifie and make known his own mind to us , touching this choice mercy . . the nature of this blessing , of remission of sins . i. the expressions , names or phrases whereby the holy ghost describes this pretious & excellent blessing to us , are very many both in the hebr. of the o. test. & gr. of the n. & those very emphatical & comfortable . i shall briefly note some of the more observable expressions . as , . remission , pardon or forgiveness of sins : gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z that they may receive forgiveness of sins . a — repent and be baptized every one of you in the name of iesus christ , for the remission of sins . this word is most frequently used for this purpose in the new testament . the original of this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to send : whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dismiss , let-go , send-away , remit , permit , or suffer , leave , &c. and thence the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dismission , remission , releasing , viz. of debts , or of bonds for debts , or of captives out of prison . and so it s translated to signifie the pardon and forgiveness of sins : because when god pardons sins , he dismisses them , he releases them , he lets them alone , medles not with them , so as to impute them to condemnation , he remits their debts , he sets the offendor at liberty breaks their bands , and brings them out of prison , &c. by this metaphor , pardon of sin is sweetly set forth in that of isaiah ; b — to proclaim liberty to the captives , and the opening of the prison to them that are bound : which in luke is thus expounded ; c — to preach ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dismission , remission , release ) deliverance to the captives , — to set at liberty ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remission , &c. ) them that are bruised . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from the same orignal , and is used for remission of sins , rom. . . the hebrew word answering properly to this greek word is d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salach , to remit , or forgive , or be merciful to : as here it s used in this promise ; for i will forgive their iniquity . this same word is also often used in this sense elsewhere ▪ as lev. . . chron. . . exod. . ier. . . psal. . . dan. . . hence god is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eloah selichoth , a god of pardons , neh. . . that can create , command , give and apply pardons , as a god. so then , before remission of sin , the sinner is in debt , in danger , in bonds , in prison , &c. but after sin is pardoned , his debt is released , his bonds are cancelled , his prison is opened , and he is dismissed at liberty : god will have no more to say to him in regard of his pardoned sins ; god now accounts of him as if he had not sinned . this is a great expression , and very frequent both in old and new testament . . free-forgiveness , gratuitous-pardon of sin. so it s in the greek in the new testament . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , e having freely-forgiven us all our sins . and again , — even as christ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) freely forgave you , so also do ye . the word f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a gratuitous-forgiving , not only without , but even contrary to all our desert . this denotes to us , that pardon of sin originally flows from that blessed fountain of gods free-grace . he pardons because he will pardon . he forgives freely for his own sake , isai. . . . propitiousness , or propitious-mercifulness upon pacification for sin. the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expiate , pacifie , and render ▪ propitious ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pacified , propitious , favourable , &c. are used for this purpose . as g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ i will be propitiously-mercifull to their unrighteousnesses . or , i will be pacifiedly-favourable to their unrighteousnesses , ( that i may so speak to express the emphasis of the word . ) the like word is in the publicans prayer ; h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o god be mercifull to me a sinne●… . properly ; o god be pacified , or , be pacifiedly-merciful to me a sinner . these are excellent expressions indeed , whereby god promiseth pardon , and the publican begs pardon of sin. these greek words are for substance the same . now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two principal significations in the new testament , viz. . to expiate , or make-reconciliation for sins with god. so it s used only once , of jesus christ ; i — that he might be a merciful and faithfull high-priest , in things pertaining to god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make reconciliation for the sins of the people : or , to expiate the sins of the people . . hence consequently it s drawn to signifie , to pacifie god , or to render him propitious , favourable , merciful . because , when sins are expiated , when reconciliation is made for them , when the penalty is endured fully that is due to them , &c. then god is appeased , pacified , and becomes propitious , favourable , mercifull to the sinner . and in this sense the word is often used in scriptures , as , luke . . heb. . . mat. . . and in prophane authors . and this latter is the most usual and common signification of the word . so that as the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freely to forgive , denotes the spring-head and fountain whence pardon of sin ariseth , even the riches of gods free-grace : so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates the meritorious mean , or procuring-cause of pardon , viz. christs meritorious expiation of sin by his own death and blood , whereupon god is pacified and appeased touching sin , and becomes propitiously merciful to the sinner . hence christ is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the propitiation , k if any man sin , we have an advocate with the father , iesus christ the righteous , and he is the propitiation ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for our sins . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propitiatory or mercy-seat : l whom god hath set forth to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a propitiatory through faith in his blood , to declare his righteousness for theremission of sins that are past , &c. how excellently do gods gratuitous mercy , and his justice meet in this great blessing of remission of sins ! his gratuitous mercy , in that he remits freely , without any desert of the sinners , yea against all his desert : his iustice , in that he remits righteously , upon expiation made by christs blood , and satisfaction given to gods justice for ●…in by his death . answerable to this greek word , is also the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salach , in one of its significations : for it signifies not only to remit and forgive , but also to be propitious . and therefore m for this the apostle puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will be propitiously-mercifull , or i will be pacifiedly favourable to their unrighteousnesses . more fully answerable is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…hitte , to expiate , cleanse , purge . this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chata in the conjugation called kall , signifies , to sin , to err-away , to err from the scope : but in the conjugation piel ; to expiate sin , to cleanse or purge away sin . so david useth it ; n thou shalt purge me with hyssop , and i shall be clean , &c. or , thou shalt expiate me , or cleanse me with hyssop , &c. herein david alludes to the ceremonial rite of cleansing the leper or other unclean persons under the law , the priest took a bunch of hyssop , and therewith sprinkled blood upon them . lev. . , , , , . and sometimes a clean person with hyssop sprinkled water upon the unclean . numb . . , , . this was a type of christs blood and water sprinkled upon the hearts and consciences of sinners by faith for remission of sins , rom. . . heb. . , . the blood of iesus christ his son cleanseth us from all sin , john . . in this phrase therefore david begged pardon of sin in the blood of jesus christ , whereby gods justice was satisfied for sin . he could easily have had the literal ceremonie : but he wanted and earnestly desired this spiritual mysterie . . not-remembring of sin any more . this is another expression for pardon of sin in this new covenant ; o — and their sinful-errour ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo escar guhod ) i will not remember any more . for which the greek hath it ; p and their sinful errours and their unrighteousnesses i will not remember again , or any more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . here are two negatives , which do more vehemently deny , according to the propriety of the greek language . that is , i will never remember them again , i will in no case remember them any more . i will so forgive , as to forget . not that in propriety of phrase , god either remembers , or forgets ; for all things are present to him , he knows and beholds them in one act all at once : but it s an allusion to the manner of men , who when they forgive injures fully and heartily , do also forget them , blot them out of mind , so as neither to upbraid and reproach them for them , nor seek reparation , satisfaction , &c. by way of revenge . or rather , it s an allusion to the manner of the old covenants administration , in the q sacrifices , whereof there was a remembrance again of sins every year , they were a fresh inditement and arraignment of the people for sin continually : but under this new covenant christ r by one offering of himself once offered , hath for ever perfected them that are sanctified , hath for ever taken away the sins of his elect , there needs no more expiatory sacrifice for them , they that are sprinkled with the blood of this sacrifice shall have their sins no more remembred against them , or s mentioned to them to their confusion and condemnation . an act of everlasting oblivion shall be past upon them . . not-imputing of sin to the sinner . by this expression david describes the forgiveness of sin ; t blessed is the man whose transgression is forgiven , whose sin is covered . blessed is the man unto whom the lord imputeth not iniquity . u paul also hath the same expression for substance , alledging that of davids . the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chashab here used by david , and the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by paul have both of them great variety of acceptations in scripture , and there is an imputation of evil , and an imputation of good to one ( as x elsewhere i have already at large manifested ) : but to our present purpose they signifie , to impute-to , attribute-to , ascribe-to , to account-to , to charge-upon , &c. thus when god forgives sin , he doth y not impute sin to such a man , he doth not attribute , account or ascribe it to him , he doth not charge it , or lay it as a debt upon him , he doth not lay it to his charge to his condemnation . why ? because he hath imputed all his sins already unto christ , he hath z laid them all upon him , as his surety , and christ having paid the debt as the sinners surety , it s no more to be charged upon the principal . a — for he hath made him to be sin for us ( by imputation , ) who knew no sin ( by inherent pollution or perpetration ) : that we might be made ( by imputation ) the righteousness of god in him . so that this non-imputing of sin to us , leads us to christ our surety to whom they were imputed , b who himself bare our sins upon his own body on the tree . the expression seems to be a metaphorical allusion to an arithmetical accounting , when upon casting up divers sums a man at last comes to the total result : and accounts , or chargeth so much debt upon one , so much upon another , &c. but where he will freely forgive the debt , he doth not impute , reckon or account any debt to such an one at all . thus god in pardoning sin , imputes not sin to us , reckons it not to us , puts it not upon our account , but as it were crosses all out of his debt-book . oh he is a blessed man to whom the lord will not thus impute sin ! . covering of sin , hiding it , or hiding gods face from it . this expression is oft used for the pardon of sin. the hebrew hath three words especially to this purpose . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chasah ; to cover , or hide out of sight . it s applyed to any object or thing that is covered by something interposed betwixt it and the eye . as the body is covered with garments , ezek. . . the tabernacle was covered with the cloud , numb . . . & . . the waters of the red-sea covered the egyptians , exod. . . thus when sin is pardoned , it s covered from gods eye . not that god doth not see it at all , but that he doth not see it to punish it and requi●…e it with condemnation . so ; c o the blessedness of the man whose trangression is forgiven , and whose sin is covered . and elsewhere ; d — thou hast forgiven the iniquity of thy people , thou hast covered all their sin , selah . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caphar , our english word cover is very neer it . this word e generally signifies to cover , to hide , to cover with pitch , &c. as gen. . . the ark was covered with pitch . hence in piel it signifies , to expiate , cleanse , purge , &c. which is to hide sin or uncleaness ; to remove wrath , that it may not appear . thus the seraphim laying a live-coal from the altar upon the mouth of isaiah , said ; f thine iniquity is taken away , and thy sin purged ▪ or covered . and again ; g surely this iniquity shall not be purged from you ( or , covered ) till ye dye . from this root that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…aphoreth is derived , which signified the covering of the ark , called the mercy-seat or propitiatory , which was a special type of christ , exod. . . to . rom. . . for as the law in the ark , by which is the knowledge of sin , was covered with the mercy-seat : so christ by his death expiates , remits and covers our sins , that the law shall not accuse or condemn us for them . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sathar , to hide , conceal , &c. when god pardons sins , he hides his face from them , he will not look upon them in wrath or revenge ; he looks as it were another way . so david prayed ; h hide thy face from my sin , and blot out all mine iniquities . it seems to be a metaphor , from a guilty person , that cannot endure the face of a strict judge : or from an offending child that cannot bear the fathers frown . when god pardons , he hides his face . oh what comfortable words are these to a penitent , sin-bruised soul ! thou uncoverest all thy sins before god , confessing them , lamenting them , and ripping them up : but god covers them all , he puts them out of his fight . thy sins are ever before thee , psal. . . thou art still poring upon them , &c. but god hides his face from them , he will not look upon them any more . . taking-away sin , removing it , &c. when god remits sin to us , he removes sin from us . here are two hebrew words . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i nasa , to lift up , to take-away , to spare , to remit , &c. this word is very comprehensive in significations , if any other . when god remits sin , which is an heavy burden to the soul , mat. . . he lifts it up off the soul , he takes away this heavy , troublesom load that presseth it down and oppresseth it , he gives lightning and ease to the soul , he unburthens it . oh this is sweet to the heavy-laden ! thus god proclaims himself ; k — keeping mercy for thousands , forgiving ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nose , lifting up , taking away , ) iniquity , and transgression , and sin . that is , all sort of sin . here the participle is used , taking away : its gods constant , daily and continual act to be pardoning ; though we be still sinning , yet he is still pardoning . so elsewhere ; l who is a god like unto thee , pardoning ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nose ▪ lifting-up , taking-away ) iniquity ? &c. there 's no god like our sin-pardoning god : no god , but he can pardon ●…in . m — take-away all iniquity , and receive us graciously . n — o the blessednesses of that man whose transgression is pardoned , or taken-away ! this taking away , or bearing away of sin noted by this word , was excellently shadowed out in the o scape-goat , upon whose head aaron was to lay both his hands , confessing over him all israels iniquities and transgressions , putting them upon his head , and then to send him away into the wilderness , never to return or be found more . and the goat ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nasa , shall take-away ) shall bear-away upon him all their iniquities unto a land of separation , and he shall let go the goat in the wilderness . so christ bears away our sins , far from us , never more to return to us , or be charged upon us . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mosch , to remove , properly to remove-fromhandling . p — and i will remove ( hierom renders it , auferam , i will-take-away ) the iniquity of that land in one day . in that day , saith the lord of hoasts , shall ye call every man his neighbour , under the vine and under the fig-tree . the pardon and removal of sin , is here discovered to be the sweet foundation of all peace , tranquility and prosperity . sin unremoved , like ionas in the ship , storms and disturbs all : but sin removed , like ionas cast out , calms and quiets all . . blotting-out , or wiping-out , or razing out , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q machah , properly and principally it signifies , to blott-out-by-wiping , and so to remove away from its place , that shall not any more appear ; david prayes ; blott-out , wipe-out all mine iniquities , psal. . . god saith ; i , i am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins , isa. . . and again ; i have blotted out as a thick cloud thy transgressions , and as a cloud thy sins , isa. . . when a cloud is blotted out of the air , it is so utterly dissipated and dissolved , that it never returns thither again ; there 's nothing but serenity , clearness and brightness in the heavens ; and when a writing is blotted out of a table-book , it s so defaced , that it can never be read more ; or , when a debt is wiped out of an account-book or debt-book , its never called for or exacted any more ▪ so when god pardons sin , he so utterly blots and wipes it out by the blood of christ , that it shall never be exacted more from that soul , never be found there more unto condemnation . . casting behind gods back . king hezekiah said ; r — and thou hast loved my soul from the pit of corruption , for thou hast cast ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hishlacta , thou hast cast away ) all my sins behind thy back . a metaphor from the action of man , who casts behind his back such things as he cares not for , regards not , looks not after , minds not , &c. so god deals with all our sins which he pardons , and for which he will not condemn us . contrariwise when god punisheth for sin , he is said to set our sins before his face ; s — for we are consumed by thine anger , and by thy wrath are we troubled . thou hast set our iniquities before thee , our secret sins in the light of thy countenance . . removing our sins from us as far as the east is from the west . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachak , properly it signifies , to be far-distant , to be afar off , to be far remote . david useth this word for pardon of sin , t he hath not dealt with us after our sins , nor rewarded us according to our iniquities . for as the heaven is high above the earth : so great is his mercy towards them that fear him . as far as the east is from the west : so far hath he removed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hirchic , hath made-far-distant ) 〈◊〉 transgressions from us . here gods pardoning mercy is magnified three wayes , viz. . by his forbearance of deserved punishment . : by the incomparable transcendency of his mercy above our sins higher then heaven is above the earth . . by his far removal of our sins from us , as east is remote from west . a proverbial speech . east and west are far distant , never meet : so we and our pardoned sins shall never meet more ; our true scape-goat christ hath carried them quite away from us into the wilderness . augustine here saith ; u when sin is remitted , thy sins set ; thy grace riseth . thy sins are as it were in the west : the grace whereby thou art freed is in the east . — thy sins set for ever ; and grace remains for ever . oh it s well for us when our sins are not rising , but setting . . finally , the pardon of sin is most excellently set forth even in a knot or clustre of choice expressions in the prophet micah , x who is a god like thee , pardoning ( or , lifting-up , or taking-away ) iniquity , and passing-by over the transgression of the remnant of his heritage ? he retaineth not his anger for ever , because he delighteth in loving-kindness . he will return , he-will-tenderly compassionate-us , he will subdue our iniquities : and thou wilt cast-away ( or fling-away ) all their sins into the depths of the sea. in this glorious scripture , the singular and incomparable goodness of god is magnified over all gods in his pardoning mercy . the true god is altogether matchless in his sin-pardoning mercy . who is a god like thee ? &c. this his sin-pardoning mercy is , i. emphatically propounded , by way of interrogation . who is a god like thee , pardoning , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nose , lifting-up , taking-away ) iniquity ? of this term y formerly . ii. elegantly amplified by many sweet and comfortable expressions . as , . passing-by over the transgression ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guhober guhal peshaugh ) of the remnant of his heritage . when god pardons sin , he passes over it , he passes by it , he so sees it that will not see it , he will have nothing to say or do to it or for it , as to the point of curse and condemnation . but onely his heritage , that little remnant in the world shall share in this mercy . thus god z passed by the israelites in egypt , whose houses were sprinkled with blood , when he fell upon the egyptians for their sins and destroyed them . . he retaineth not his anger for ever , &c. god may be angry with his people , and sore displeased at them for their sins so as to chastize them severely , though he pardon them graciously : yet he will not be ever angry , he will put off and lay aside his displeasure from them . . he delights , takes-pleasure in loving-kindness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chesed properly notes benignity , loving-kindness . loving-kindness hath these three special properties , viz. to impart tokens and testifications of kindness to the object loved . to accept the smallest upright performances or manifestations of duty . to cover and pass by all weaknesses and infirmities , as if there were no such things . god excels in all these , loving-kindness is his delight . . he will return , he will-tenderly-compassionate-us . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a racham properly denotes , to commiserate , intimately to tender with inward yerning bowels of compassion , tenderly to embrace , as the matrix the child . though sin drive god away sometimes , yet he will not utterly depart , he will return again to us : yea , though we have sinned against his mercy , kicked against his bowels , yet his very bowels yern over us . when god pardons a sinner , oh how he tenders him , how dearly he clasps and embraces him , how he puts him as it were into his very inward and dearest bowels ! &c. . he will subdue our iniquities . when god pardons sin , he subdues sin , he conquers the enmity of sin . partly , he subdues the great and strong provocation of sin , that riseth up against cod. gods pardons prevail against , and overcome our sins provocations : his pardons are above our sins exasperations and aggravations . they are great , but gods pardons infinitely greater . partly , he subdues the great power of sin , that riseth up against us . where god pardons the guilt , he kils and mortifies the power of sin . . he flings away all his peoples sins into the depths of the sea. that is , god so pardons their sins , that he pardon 's all , and that for ever . as that which is flung into the sea , into the deepest places of the sea , can never again he seen or found : or as the b egyptians were all swallowed up in the red-sea , and never troubled , terrified or afflicted israel any more after that day ; god could as easily drown all pharaohs army therein , as one man. so their pardoned sins shall be all drowned in the sea of gods mercy and christs merit for ever ; they ( though never so huge an army ) shall never trouble , terrifie or afflict them any more to their condemnation ; in that sense they shall never be found any more at all , or heard of in gods wrath any more at all . thus i have opened a box of rich and precious oyntment . o how fragrant and refreshing are these expressions to a sin-bruised foul ! how appositely and suitably are they accommodated against all the sadning considerations and apprehensions of sin ! . our sins ars debts : but god doth freely remit them . . our sins are offences ; but god in christ doth expiate them , and is propitious to them . . our sins are upon record in gods book : but god will not remember them , impute them to us , or charge them upon us ; but wipe them quite away . . our sins are foul and deformed : but god will hide and cover them . . our sins are heavy burdens : but god will lift them off us , and take them away . . our sins have been acted all in gods sight , and they are ever before us . but god will cast them all behind his back , and remove them as far away from us as the east is distant from the west . . our sins are great provocations against god , and strong enemies to our salvation : but our matchless sin-pardoning god , will pass them by , will not still retain his anger against them , takes pleasure in loving-kindness ▪ will return to us , will reembeace us with tenderest bowels of commiserations , will subdue our iniquities , and will fling away all our sins , as once the egyptians , into the depths of the sea. o think of these things ye penitent souls , that lie bleeding under your sins and the wrath of god : and lift up your selves herewith out of the doleful pit of your despondencies and disconsolations . thus of the scripture-names and expressions touching remission of sin. the quid nominis . ii. the nature of remission of sins ; the quid rei , what the thing of remission of sins is , hath been very much discoverd in all the former excellent expressions ▪ whereby the holy-ghost points it out unto us in the scriptures . but yet , because this is such a fundamental article of faith ; upon which the consolation of believers doth so much depend , and against which it is very dangerous to err , on the right hand or on the left : i shall , for the more distinct and clear discovery of the nature of remission of sins , propound and explain these positions following , viz posit . i. that , remission of sins , here promised in this new covenant , is not intended of any humane remission , fraternal , or ministerial : but of divine remission of sins , and that not particular , but universal . we must rightly distinguish , before we can clearly and duly define or discribe . remission of sins , according to scripture is two-fold . i. humane , whereby man forgives man , according to gods appointment . this humane remission is also twofold , viz. . fraternal remission , which every private christian ought to perform to his brother sincerely and heartily ▪ as he desires and expects pardon from god. c forgive , and ye shall be forgiven . d — and forgive us our debts , as we forgive our debtors . — for if ye forgive men their trespasses , your heavenly father will also forgive you . but if ye forgive not men their trespasses , neither will your father forgive your trespasses . thus ioseph e forgave his brethren . nor must we forgive one another , f until seven times , but until seventy times seven ; even as often as there is need : as our saviour teacheth by his parable . . ministerial and ecclesiastical remission , which either the ministers pronounce doctrinally according to the word unto every true believing and repenting sinner , which is partly intended in that ; g whosoever sins ye remit , they are remitted unto them ; and whosoever sins ye retain , they are retained . or the church , the governing-church , h pronounceth . orderly in a way of discipline , and censure , to a penitent after ecclesiastical punishment inflicted . but none of these remissions are here intended : but such a remission as is the immediate act of god , heb. . . ier. . . ii. divine , whereby god himself forgives man. and is likewise twofold , viz. . particular or partial , when god remits the punishment of sin in part , or for a time only . as when god remits temporal punishment , even unto reprobates : thus god pardoned the murmurers , in not bringing the pestilence upon them , according to moses request , i pardon i beseech thee the iniquity of this people , — as thou hast forgiven this people from egypt even until now : and yet he afterwards shut them all out of the promised rest for their unbelief . thus god in part k pardoned wicked ahab , in respiting the threatned judgement . but however god may pardon wicked persons in regard of temporal punishment : he will never pardon them in regard of eternal , mat. . . psal. . . . universal or total , when god l gratuitously remits unto truly m penitent and believing sinners , n all punishment and curse of sin properly so called , both temporal and eternal , for and through the meritorious o satisfaction of iesus christ , apprehended by p faith. i say , all punishment properly so called : for even they that are actually pardoned and justified , are not exempted from gods fatherly chastisements , judgements and tryals in this life , and those inflicted sometimes upon occasion of their sins ; witness david , the corinthians , and many others , sam. . , , &c. cor. . . heb. . , , , , . and this universal remission of sin , is that which is propely and plainly intended in this new covenant . posit . ii. that , remission of sin is a distinct blessing and grace from mortification of sin , and not to be confounded therewith . for , . remission of sin is a branch or part of iustification , rom. . , , . and . , , . but mortification of sin is a branch of sanctification , col. . . to . and . , . rom. . . to . . remission of sin properly takes away the guilt of sin , the obligation to condemnation , eph. . . heb. . . but mortification of sin takes away the filth , power , and dominion of sin , and at last by degrees destroys the very inherence and being of sin in us , that there shall be neither spot , nor wrinkle , nor any such thing , rom. . . to . eph. . . remission makes a man no guilty sinner before god : but mortification tends daily to make a man no sinner at all . it s true , remission of sin and mortification of sin , q are divine blessings , cast at the same time upon the same persons ; but yet they are distinct blessings . posit . iii. that , remission of sins strictly and properly taken , is not the all , but only a part of our iustification before god ; but more largely and improperly it is all. for , remission of sin is taken properly or improperly . . more strictly and properly , it denotes an absolution of the sinner from the guilt of sin , viz. from his just obligation unto due punishment , sam. . . mat. . luk. . . and in this sense , remission of sins is not the all and whole nature of justification , but only a part thereof . for , none are just before god perfectly , but such as perform the whole debt due to god. the debt due to god is twofold , viz. one directly & perse ; that is , r perfect and perpetual obedience to gods law. the other indirectly & per accid●…ns , by accident and occasion of sin : that is , s undergoing the punishment due to the transgression of the law : both these are necessarily to be performed for us ; the latter , for obtaining of remission of sins , that is , absolution from the curse and punishment of eternal death deserved : the former , for imputation of righteousness to us unto eternal life . hereupon jesus christ , becoming our mediator and surety , paid and performed both these debts due to god ; viz. the debt of punishment , for obtaining remission of sins , or acquittal from death and curse , for us , isa. . , , . eph. . . cor. . . the debt of perfect obedience , for justification of life , rom. . , . . more largely and improperly , by a synechdoche of the part for the whole , it comprehendeth in it the imputation also of righteousness . as in that passage which paul alledgeth out of the psalms ; t even as david also describeth the blessedness of the man unto whom god imputeth righteousness without works : saying , blessed are they whose iniquities are forgiven , and whose sins are covered . blessed is the man unto whom the lord will not impute sin . davids words expresly mention not a word of the imputation of righteousness : but run only upon gods forgiving , covering , and non-imputing of sin , and yet paul saith , david describes the blessedness of the man to whom god imputeth righteousness . here therefore a synechdoche must needs be acknowledged ; and , that remission of sins , ( here expressed by forgiving , covering , and not-imputing of sin ) doth plainly import and imply also an imputation of righteousness . and seeing remission of sins is sometimes used in the new testament synechdochically to comprize in it the whole of justification , why should it be thought strange to understand it in this extent and latitude here in this body of the u new covenant , the promises and blessings whereof are so complexive , extensive , and fundamental ? surely i see no inconvenience contradicting . and certainly , if we may understand this foederal article so largely , it will so much the more advance the rich grace of the new covenant , and advantage the consolation of the new covenant foederates . posit . iv. that , remission of sins , strictly taken , doth most properly and especially consist in the removal of the offence done to god , and in the acquittal or absolution of the sinner from the guilt of sin , that is , from his obligation , or being bound over , to endure the punishment of death , due for such offence . i have x already shewed , that , among other particulars considerable in sin , these are two specially to be noted , as to the present subject in hand ; viz. offensa , and reatus . i. the offence or provocation against god , as it were stirring up his anger and displeasure . the act of sin may be transient and speedily pass away : but the offence against god remains and continues , till the sin be pardoned . god laies it to heart , when the sinner is pleased with it : god is displeased at it , when the sinner is pleased at it : god books it down , and remembers it , when the sinner forgets it , &c. and god oft-times testifies his deep displeasure because of such offence , before the offendor obtain repentance or pardon . but when sin is remitted , god y ceaseth his conceived anger and displeasure ; blots the sinners offences out of mind and memory , will remember them to him no more , heb. . . ii. the guilt of sin , or the obligation of the sinner to the punishment of death and damnation , z appointed of god. as soon as a man hath sinned , he is presently fallen into the hands of god , who hath right and power over him as a supreme and righteous judge to take vengeance upon him , having already adjudged the sinner unto death : and he is also presently fallen into the hands ( as it were ) of his own conscience , his own guilty conscience . god and his own conscience bind him over to eternal condemnation , as the proper appointed a wages of sin . while this guilt , while this obligation to death lies upon the soul and conscience , there 's no remission of sin there : but in this guilt , sin still lives ; still represents it self with horror to the awakened soul , b my sin is ever before me ; still cryes aloud for vengeance , as if it were but newly acted , &c. when sin therefore is remitted , this guilt removes , this obligation to threatned and deserved pnnishment ceaseth ; the soul is now set at liberty , this dreadful bond is cancelled , the pain , fear , trouble and terrour of conscience is over , and the sinner begins to find some spiritual c rest and ease unto his soul. herein principally and especially remission of sin stands : not in removal of the stain and power of sin , that is done by sanctification : nor in removal of the desert of punishment , for even in a pardoned person , as well as in an unpardoned , sin deserves eternal death and condemnation , this is the proper and adequate d wages of sin wherever it is ; but in removal of the guilt of sin , and that obligation to everlasting death and condemnation , when this guilt is removed , when this obligation is cancelled ; then sin is pardoned . this is evident , . partly , by the metaphors used to express pardon of sin , which peculiarly intend acquittal from the guilt of sin , or disobligation from the punishment of sin . as , e hiding gods face from them , and blotting them out : a similitude from creditors that blot debts out of their books , so as not to exact them to be paid . f remembring sin no more : not remembring them to punish them and damn for them : a metaphor from judges that punish not offences forgotten or unknown . if god punish sin , he still remembers it . g covering of sin : not simply and absolutely that god cannot see it , but that god will not see it to condemnation , &c. . partly , by the expressions used about the pardoning of the sins of such as have been forgiven . as of david , h — the lord also hath put away thy sin , ( heb hath made-to-pass-away thy sinful-errour , ) thou shalt not dye . in the former phrase , pardon of sin is assured : in the latter phrase , this assured pardon is explained , in acquitting him from the obligation to punishment . so of hezekiah ; i thou hast loved my soul from the pit of corruption : for thou hast cast all my sins behind thy back . see also , psal. . , , , . . partly , by the method that god takes about pardoning the sins of his elect. of his free grace he gave christ to be our surety and saviour , heb. . , . and . . upon this our surety christ , he laies all the punishment of our sins , that by his satisfaction , we may be acquitted from our guilt or obligation to punishment , isa. . . rom. . . and . . mat. . . heb. . . tim. . . cor. . . as christ was made sin for us , by having the punishment of our sins charged upon him : so we are discharged from our sins and pardoned , by being released and discharged from our obligation unto due punishment deserved by our ●…ins . posit . v. that , god alone remits sin. remission of sins is gods peculiar prerogative . herein he is alone , and none with him . for , i. remission of sins is in scripture peculiarly ascribed to god , as belonging properly and only to him alone . k the lord — pardoning iniquity and transgression and sin . l — i , even i , am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . m — a god of pardons . n — who is a god like unto thee , pardoning iniquity , &c. o — who can forgive sins save god only ? and hence christ declared himself to be god , that he was able to forgive sins to the palsy man : and he evidenced himself to be able to forgive sins by curing him of his palsy by his word . ii. our saviour p teacheth us daily to direct our prayers to our heavenly father , and to none other for remission of sins . and penitent sin-bruised souls repair to god and him alone for pardon see psal. . , , , &c. hos. . . because they know well that this blessed alms comes only from the bosom of gods love . iii. it is god alone that justifies , rom. . . & . , , . & . . & . and therefore its god alone that remits sin : for remission of sin is one part of iustification ; as hath been manifested . iv. our sins are q debts primarily , properly and peculiarly against god alone ; as being against his will , his laws , his authority ▪ his purity , &c. hence david ; r against thee , thee only have i sinned , &c. sins are only secondarily , and in referrence to god against others , as thereby his moral laws or law of nature , &c. are violated . now who can remit the debt , but the creditor ? who can remit the sin , but god against whom it is committed primarily , and in some sense only ? v. remission of sins in every notion and cosideration , both in foro coeli , & in foro soli , in the court of heaven , and in the court of a man 's own heart and conscience , belongs only to god. . in the court of heaven , remission belongs only to him . for , against him only the offence is done , psal. . . and he only can save from hell , and s destroy both soul and body in hell , and that for evermore . . in the court of a mans own conscience . he only that is god and father of spirits , having immediate soveraignty and power over the hearts and spirits of all men , can upon remission of sins calm , still and pacifie the conscience , and give experimental perswasion , sense , evidence and assurance of pardon . men , ministers may use arguments , apply promises , comforts , and many means to compose a troubled heart ; but all to very little purpose , till the lord himself by his spirit come in . then if he do but say , peace and be still : there 's a perfect calm . so true is that of elihu ; t when he giveth quietness , who then can make trouble ? and when he hideth his face , who then can behold him ? whether it be done against a nation , or against a man only . nathan told david u that god had put away his sin , he should not dye : but all this did not set davids x broken bones in joynt , nor restore to him the joy of gods salvation , till god himself began to smile upon him and speak peace to him . vi. all humane pardons are small matters , are as nothing to gods pardons . fraternal pardons betwixt man and man , christian and christian , are only y charitative passing-by of private personal injuries , without seeking or meditating of revenge . but these cannot at all reach to remove , the offence against god , or the guiltiness of gods iudgement , or the trouble of conscience thereupon . ministerial and ecclesiastical pardons , are only subordinate and declarative : whereby either the spiritual censure and punishment inflicted by the church upon an offendor , is upon testification of his repentance z removed in a way of discipline ; or gods own remission of sin to the truly penitent and believing sinner is according to the holy scripture a doctrinally assured . both which remissions , or loosings of sin are only so far authentick and prevalent , as they are conform to the word , and are ratified in heaven . ( as for popish pardons , they are either wicked tolerations , protections and licences of sinning , or abominable delusions and mockeries of sinners : meer antichristian nets for catching of money , and enslaving souls under the papal tyrannie . ) but gods pardons are absolutely supreme , authoritative and all-sufficient to take away all the offence against god , all the guilt of deserved punishment in this and the world to come , and all the trouble of conscience thereupon . he fully pardons in court of heaven , and court of conscience . his pardons are the only pardons . hence therefore ; . all that have their sins pardoned , may see to whom alone they are to ascribe them . . all that want pardons , may learn from whom alone they are to expect them . posit . vi. that , god pardons sin freely of his own meer grace , without any the least merit or desert of the pardoned sinner . this is most evident . for , . the impulsive or moving cause inclining the lord to pardon sin , is not any thing at all , in the creature , without himself : but only his own rich and free-grace , within himself : as the scriptures abundantly testifie b — being justified freely by his grace . therefore pardoned freely by his grace : remission being part of justification , as is there after intimated . c — having freely-forgiven ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) you all trespasses . d — even as christ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) freely forgave you , so also do ye . e — in whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace : f — i , even i am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . . though god forgive sins only in christ and for his merit and satisfaction : as after shall be shewed , yet , in regard of the pardoned sinner , that also is of meer grace . ( ) partly , in that god pleased to contrive this way of saving sinners by a surety jesus christ , to provide and accept the satisfaction of this surety by his death for the sins of his elect : which he might justly have demanded and exacted of the principals themselves , tim. . , . heb. . . mat. . . dan. . , . isa. . , , , , , . heb. . . rom. . . pet. . , . ( ) partly , in that god pleaseth actually to apply the blood and death of jesus christ unto the hearts and consciences of such or such sinners , by his spirit and faith , for actual remission of sins : when he might justly have left them to perish with others in their sins and unbelief , heb. . , . rom. . , , , . heb. . . cor. . . acts . . rev. . . col. . , , . cor. . . rom. . , , , . to . . although god remit sins to none , but to penitent and believing sinners only , yet that remission even upon such terms also is meerly gratuitous : and not at all for any merit or desert of such faith or such repentance . for both g repentance and h faith are the meer gifts of his free-grace . . that god might most clearly evidence to all the gratuitousness and freeness of his pardoning-mercies , he hath singled out most notorious sinners ▪ most undeserving yea most ill-deserving wretches as subjects and receptacles of his pardons . hereby his pardoning grace appears to be exceeding gracious . he pardoned , david , his murder and adultery , sam. . . the sinful woman , her many sins , luke . , . manasses his many horrid impieties , chron. . . to . peter , his triple denyal of his master , and every time worse then other , mat. . , , , . iohn . . to . paul his persecutions , injuries and blasphemies , tim. . , &c. yea , the iews , their betraying , crucifying and murdering of jesus christ the son of god , acts . , ●… , , , . to this effect said chrysostome elegantly ; i great is the tumult of my sins : but much is the security of my lords love-to-man . he became man : this was of mercy . he came into the virgins womb : this was of love to man. he became what thou art : that thou mightest become what thou art not . this was of mercy . and coming , whom did be presently call ? the wise-men . after them , whom ? the publican . after him : the whore. after her . the thief . after him , whom ? the blasphemer . o new and strange things ! the first-fruits of calling is the tyranny of sin , &c. — art thou impious ? call to mind the magi , the wise men . art thou rapacious ? call to mind the publican . art thou unclean ? call to mind the whore. art thou a man-slayer ? call to mind the thief . art thou an heynous offendor ? call to mind paul the blasphemer and after that an apostle : first a persecutor , and after an evangelist ; first tare and after that wheat : first a wolf , and after a shepheard : first lead , and after that gold : &c. now why doth god single out from among sinners , such notorious and flagitious offendors , to bestow his sanctifying and pardoning mercies upon , but that thereby he might the more gloriously exalt the rich grace of his pardons , in those k patterns of pardons , for the encouragement of all such as after should believe ? posit . vii . that , god remits sin , only upon and for the satisfaction made to his iustice for sin by the obedience and death of iesus christ. for clearing of this , consider ; i. that , god ( having in his covenant of works declared to adam for himself and his posterity , that , l in the day he should transgress by eating the forbidden fruit , he should die the death , ) could not , according to the exactness and strictness of his truth and justice , pass by adams first sin ( wherein m all sinned in him ) without punishing it with death . if in some sense that sin had not been punished with death ; how should god have been true , that threatned it ? how should god have been just , that spared it contrary to justice ? ii. that , lapsed man being utterly unable to pay this debt , to undergo this n death eternal without sinking under it , and being swallowed up wholly by it for ever , the lord was pleased to o find out a sufficient suerty that should fully pay the debt , by undergoing death , ( even a death through the p infinite dignity of his person , equivolent to eternal , viz. iesus christ , ( g ) god-man . iii. that , jesus christ , god-man our only mediatour and surety by his obedience and death , did make a proper , real and full satisfaction to gods justice for the sins of all his elect ; wherewith god is for ever well pleased , isa. . , , , , , , . rom. . , , , . i lay down my life for the sheep , iohn . . r — the son of man came not to be ministred unto , but to minister , and to give his life ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a ransome for many . s — who gave himself ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. precium-ex-adverso-respondens ; vel t aequale-redemptionis-precium ) a full ransome for all . that is for all that he would have come to the knowledge of the truth , as in the u former verse : viz not absolutely all , but of all sorts some . again , x — but now once in the end of the world , hath he appeared to put away sin by the sacrifice of himself . y — by his own blood he entred in once into the holy-place , having obtained ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) eternal redemption for us . z — in whom we have ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) redemption through his blood , even the forgiveness of sins . now how acceptable this ransome , this price of our redemption was to god , the apostle declares ; partly , by comparing christs death to the most fragrant perfume of incense ; a — christ hath loved us , and hath given himself for us , an offering and a sacrifice to god for a sweet smelling savour . partl●… , by declaring how b god pre●…erred this one sacrifice of christs dying , before all the sacrifices of the law whatsoever . partly by the event and effects of christs offering up himself once , viz. c his sitting down at gods right hand ; his perfecting them for ever that are sanctified ; his utter taking away all need of any more expiatory sacrifice for sin. by all these passages and expressions it is very evident , that christ hath by his death and blood , as an d invaluable price of our redemption , made full satisfaction to gods justice for the sins of all his elect , and that god hath fully accepted the same for ever . so that now the mercy of god may embrace the sinner without the least impeachment of wrong to his truth or iustice. iv. that , jesus christ having fully satisfied gods justice for the sins of all his elect , by his death and blood , ( the incomparable price of their redemption , ) hath thereby meritoriously purchased and obtained for all his elect remission of sins , even their everlasting relaxation and freedom from the guilt of sin : that is , from their obligation to death , even to all punishment properly so called , temporal , spiritual and eternal . this is very plain by that expression of pauls in two of his epistles ; e in whom we have redemption through his blood , even the forgiveness of sins . here note , . a great benefit obtained for us by christ ; viz. redemption . from what ? from sin , heb. , . pet. . , . from the wrath of god , thes. . . from the power of darkness , col. . , . from the curse of the law , gal. . . . the way how christ obtained this redemption for us , viz. through his blood . by paying of his matchless price . . the interpretation of this redemption by way of apposition ; viz. even remission of sins . gods justice being satisfied by the price of our redemption , christs blood : remission of sins is obtained for us . his redeeming us from wrath , takes off our guilt and obligation to eternal condemnation : and this is properly remission of sins . thus though god remit our sins most freely , as touching us , who cannot deserve it , but the contrary ; yet he remits our sins justly , as touching christ , who hath meritoriously purchased and obtained it by his death . remission of sins cost christ dear : though it cost us nothing . remission of sins drops down from god to us through christs wounds ; and swims to us in christs blood . oh kiss those wounds with the lips of faith ; oh drink that precious blood with the mouth of faith : and then all thy sins , all thy guilt , all thy condemnation shall flee away . i conclude this position with that of ambrose ; f i have not whence i may glory in mine own works , i have not whence i may boast my self : and therefore i will glory in christ. i will not glory that i am righteous : but i will glory , that i am redeemed . i will glory , not because i am without sin : but because my sins are forgiven . i will not glory because i have profited , or because any hath profited me , but because christ is an advocate with the father for me , but because the blood of christ is shed for me . hence , the popish doctrine of mans own satisfaction in part for his sins , is most derogatory to the plenary and compleat satisfaction of iesus christ for all the punishment temporal , spiritual and eternal due for the sins of the elect , whereby the guilt of all their sins is universally removed . papists say , g this universal remission of sin by christs satisfaction hath place in the first remission , which is by baptism : but not in the second remission , which is given to them that sin after baptism ; in which , eternal punishment is remitted to the penitent , but not temporal punishment . and h that this temporal punishment is to be endured before a man can enter into the kingdom of heaven . . either here in this life by laborious works , patiently endured ; viz. ( ) punishments inflicted by god , ( ) enjoyned by the priest , or ( ) voluntarily undertaken , as fastings , prayers , alms , &c. . or hereafter in purgatory in the life to come . but this is i a wretched doctrine , robbing christ of the glory of his full satisfaction which belongs to him , and attributing to sinful man a satisfaction which cannot belong to him , contrary to what hath been said , and to the clear current of scripture . so that i need add no more by way of refutation . posit . viii . that , god actually remits sin to all truly believing and repenting sinners : and ( in his ordinary dispensation ) to them only . i say , actually : because pardon of sin ( though k purposed and decreed of god , before all time , in which sense god may be said to remit sin decretorily ; and though l purchased and obtained for all gods elect by the meritorious obedience and death of christ , in fulness of time , in which sense god may be said to remit sin meritoriously ; yet ) is not actually applied to any person in due time , but onely to such as truly believe in jesus christ for pardon , and sincerely repent of all their sins which they desire to have pardoned , as afterwards shall be evidenced . again i say , in his ordinary dispensation : because of elect infants , who dying in their infancy doubtless are pardoned and justified in and through jesus christ , applied unto them by the spirit of god extraordinarily , according to his unsearchable wisdom and counsels , although they attain not to the actual exercise of faith & repentance . yet m luther held that elect infants have actual faith : calvin , p. martyr , whitaker , and others of our acute protestant writers , though they dare not go so far , yet they hold they may have faith as they have reason , in principio & radice , in the principle root or fountain : as the reasonable soul in them is the principle and root of reason , so the spirit of god in them is the principle and root of faith. however it be that elect infants are pardoned , justified and saved , it must needs be confessed to be in an extraordinary , not in an ordinary way . now setting aside this extraordinary case , god actually remits sin unto none but such as truly believe and repent . faith and repentance are in order of nature antecedaneous unto actual remission of sins , and pre-required in the subject to be pardoned before the actual application of pardon to the soul. but differently . faith is prerequired , as an instrumental cause or mean for the reception of the pardon promised from god in christ. repentance is pre-required as a necessary qualification of the sinner for pardon . but neither of them are pre-required for any merit or desert thereof to the procuring of pardon from god. god will not pardon without faith and without repentance : yet he doth not pardon for faith and for r●…pentance , but only for christ. this is discreetly to be considered , and still to be remembred . now the necessity of faith and repentance unto pardon , may thus appear . i. true faith in iesus christ according to the promise is pre-required as a necessary instrumental mean to the actual perception , reception and application of remission of sins : without which there 's no actual remission of sins , as hath been explained . this is evident by many scriptures . n — to him give all the prophets witness , that through his name whosoever believeth in him , shall receive remission of sins . o — through this man is preached unto you the forgiveness of sins . and by him all that believe are justified from all things , from which ye could not be justified by the law of moses . that is , all believers are justified from all their sins , have remission of all their sins by jesus christ really and effectually , which the rites and ceremonies of the law without him could never afford , they being only types and shadows of the vertue of christ that should afterwards be revealed , and they p being often repeated , because of their insufficiency to take away sins , till christ the life and substance of them all came . one christ crucified is of more avail and efficacy for remission of sins , then all the sacrifices , purgations , washings and ceremonies of the law. q to open their eyes , and to turn them from darkness to light , and from the power of satan unto god , that they may receive forgiveness of sins , and inheritance among them which are sanctified , by faith that is in me . faith ( as r calvin hath well noted ) is here to be referred to the totum complexum : not to the word sanctified , as if the apostle intended to shew they were sanctified by faith ; but rather to the word receive , faith being here declared to be the hand or instrumental mean whereby we receive both remission of sins , and inheritance among the sanctified . that of pauls also , touching justification , is very pregnant ; — being justified freely by his grace , through the redemption that is in iesus christ : whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god , rom. . , . and all such scriptures as declare , that we are justified by faith , ( as rom. . . . & . , , &c. & . . gal. . . with sundry others ) do also imply that we have remission of sins by faith : remission being part of our iustification . ii. sincere repentance from all sin , and from all dead works , is also pre-required as a necessary & congruous qualification of the subject that shall receive pardon of sin . as ; s — repent and turn your selves from all your transgressions : so iniquity shal not be your ruine . christ said after his resurrection ; t thus it is written , and thus it behoved christ to suffer , and to rise from the dead the third day : and that repentance and remission of sins should be preached in his name among all nations , beginning at jerusalem . thus peter urged his hearers to repent in order to their remission of sins ; u repent , and be baptized every one of you in the name of iesus christ , for the remission of sins . repentance qualifies for remission of sins , and baptism sacramentally assures of that remission . x — him hath god exalted with his right hand to be a prince and a saviour , for to give repentance to israel , and forgiveness of sins . but first repentance , and then forgiveness of sins . y — repent therefore of this thy wickedness , and pray god , if perhaps the thought of thine heart may be forgiven thee . so conversion , under which repentance is comprized , is made the way to the obtaining of remission of sins by faith , acts . . and penitent confession of sins hath the promise of remission , ioh. . . to this effect said chrysostom , z do thou speak thy sins , that thou maist blot them out . — speak of them here : that thou maist not speak of them there . speak and weep . thy sins are written in a book : thy tears are a sponge , weep , and they are wiped away : weep , and the book will be found clear , &c. not that all the repentance or tears ▪ in the world , can give any satisfaction to god for sin , or any way demerit or deserve pardon from him , or make him amends , &c. as papist and pharisaical persons do fondly imagine : but that its very congruous that such as have offended should have a true sense of their offence , bewail it , confess it , and repent of it , when they expect to be forgiven ; which a brokenness of heart is a spiritual sacrifice most acceptable unto god. what the nature of true b faith and sincere c repentance is , i have elsewhere already manifested . now , forasmuch as god remits sin only to them that sincerely believe and repent ; and that true faith and repentance are antecedaneous unto actual repentance , as the former scriptures do clearly evince : therefore , hence these consectaries do plainly result , viz. . hence , gods actual pardon of the sins of the elect ( and so consequently their iustification , whereof pardon of sin is one part , ) is not eternal before all time : but temporal , and in time . why ? because actual d faith and repentance , which are necessarily pre-required to the remission of sins , are only in time . it s true , that from eternity god decreed , that all his elect should believe and repent , and so be pardoned and saved : but it s as true that the actual execution of this decree is onely in time . to say that a man is actually pardoned and justified from eternity ; is , to confound gods decrees with the execution of his decrees , to destroy the use of faith and repentance prescribed in scripture , and to make a man actually pardoned , before he actually was a sinner . which are very absurd . . hence , gods actual pardon of the sins of his elect is not an immanent , but a transient act. because it is not eternal , before all time : but temporal , in due time . now this is the difference betwixt gods immanent and transient acts. . his immanent acts abide in god , producing no real effect out of him , as his decree , &c. but his transient acts make a real effect without , as creation , providence , &c. . his immanent act , is the same with his essence , and eternal ; gods decree is god decreeing , gods will is god willing , &c. but his transient acts are the same with the effect wrough●… . by which its plain , that gods actual remission of sin is not an immanent , but a transient act. . hence , unto actual remission of sins , the co-operation of all the causes of remission is required . it is not enough , that there be the efficient impulsive cause , gods free-grace ; or the meritorious cause , christs death : but there must be also the instrumental cause , true faith. none of these con-causes can be left out . till they all meet together in their influence and activity , the effect of remission is not actually produced . and the instrumental cause is in its kind as necessary , as the impulsive and meritorious causes in their kind . . hence , all that desire to have remission of sins actually conferred upon them , must sincerely endeavour to be partakers of actual faith and repentance . it s not enough that god freely wils the pardon of his elect , and that christ hath dearly bought it by his blood , but they must also actually believe in this christ and his death , and repent of their sins , if they mean that pardon shall be actually theirs . . hence , as actual faith and repentance are necessary for the first application of pardon at our first conversion : so the renewed acts of faith and repentance are alike necessary for the after applications of pardon after relapses . when e david and f peter fell into new sins after their conversion and justification : they renewed their repentance and faith , for the obtaining of remission : and so must we . and because we sin daily , we are g taught by our saviour to beg pardon daily . that the medicine may be as frequent , as the malady . . hence , all such persons as are pardoned actually , are sanctified effectually . for , none are pardoned but such as truly believe and repent : and wheresoever there 's actual faith and repentance , there 's h effectual habitual sanctification , whence they are disposed and enabled to believe and repent . acts presuppose habits . by the truth therefore of our sanctification , we may proceed to assurance of the remission of our sins and iustification . and on the contrary we may certainly conclude , that such persons as are unsanctified , are out of doubt un-pardoned . posit . ix . that , when god actually and savingly pardons sin to the believing and repenting sinner , he pardons fully and finally all his sins past and prēsent , but not his sins to come . this position hath in it three branches very considerable . when god savingly pardons sin to any , . he pardons all sin past and present fully without exception . . he pardons all such sins finally , without revocation . . he pardons no future sins by way of anticipation . i. when god pardons sin savingly to the true believing and penitent person , he pardons all sin past and presentfully and absolutely without exception . he pardons original sin , whether original sin originating , even their first sin in adam , in whom all sinned , rom. . . or original sin originated ; even the corruption of nature , psal. . . ioh. . . he pardons all past and present actual sins , of omission or commission , of ignorance or against knowledge , weaknesses or wilfulnesses , against god or man , in thought , word or deed , together with all the sinful circumstances and aggravations thereof . when god savingly pardons one , he also pardons all fully . so fully , that he leaves not one sin behind unpardoned . so fully , that he takes away all the guilt of sin totally : that a man is wholly freed from all obligation to punishment properly so called , whether temporal , spiritual or eternal : so fully , that sin cannot be more fully forgiven , or better pardoned then they are pardoned . this is plain ; . partly by scripture-expressions about pardon . ( i ) god pardons iniquity , transgression and sin . k he will cover , he will not impute sin . he remits l unrighteousnesses , sinful-errours , and unlawfulnesses . he m blots out their transgressions as a cloud . he n removes our transgressions from us , as far as the east is from the west . he o casts all our sins behind his back . he p subdues our iniquities , he casts all our sins into the depths of the sea ▪ q the blood of iesus christ cleanseth us from all sin . r in those daies , and in that time , saith the lord , the iniquity of israel shall be sought for , and there shall be none ; and the sins of iudah , and they shall not be found : for i will pardon them whom i reserve . the guilt of sin shall be so fully removed , that it shall be as if it had never been . that it shall never be prosecuted with deserved punishment . o how sweet and comfortable a blessing is this to every true believing and penitent soul ! none can know it , but they that taste it . for from these and like expressions its plain , that god calls not pardoned sins any more to the touch , nor doth exact punishments for them from his reconciled people . for , if god punish sin , he still imputes it . if he revenge sin , he remembers it . if he calls it into judgement , he doth not cover it . if he examine it , he tasts it not behind his back if he behold it and look into it , he doth not blot it out as a cloud . if he ventilate and scan it , he doth not cast it into the bottom of the sea. to this effect said augustine ; s sins are covered , are hid , are abolished . if god hath covered sins , he will not advert them ; if he will not advert , he will not animadvert them ; if he will not animadvert , he will not punish , he will not acknowledge them , he had rather pardon them . why doth he say , sins covered ? that they might not be seen . for what was gods seeing sins , but his punishing sins ? so hierom , t that which is covered is not seen , is not imputed : that which is not imputed , shall not be punished . — and a little before that ; whose sins are covered ] that is , that by repentance here , sins may be vailed , lest in the judgement they should be revealed . hence , u that verse in the old glesses and canons , ( perhaps taken out of prosper ) which i may thus english ; god pardons all , or none , to each repenting one . . partly , by reason . for , ( ) the same x free-grace , that inclined god to pardon one sin , doth as much incline him to pardon all sins . ( ) the same merit of christ and blood of christ , that hath purchased remission for one sin , hath also done it for all . ( ) the same person that truly repents of one sin , repents of all : that believes in christ for pardon of one sin , believes in him for the pardon of all . ii. when god pardons sin , he pardons all sin past and present finally and utterly for ever , without revocation . no aster sins shall make god revoke his former pardons . no new sins into which a justified person may fall , shall make void gods old pardons , or bring his old sins to be imputed to him again , unless he re-engage himself sinfully in his old sins again . for , . scripture is very express for this : therein god assuring his people of their final pardon . y i , even i am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . z — but if the wicked will turn from all his sins that he hath committed , — all his transgressions that he hath committed , they shall not be mentioned unto him ; that is , not one of them all shall be mentioned or imputed to him , &c. a — i will forgive their iniquity , and their sins and their unlawfulnesses will i remember no more . b their iniquities shall be sought for , but they shall not be found ▪ there shall be none . . gods c counsel and love is immutable , his gifts and calling ( viz. the gifts of his effectual calling ) are without repentance . therefore god will not revive the guilt of pardoned sins . obiect . . but it s said , d when the righteous man turneth away from his righteousness , and commits iniquity , — all his righteousness that he hath done shall not be mentioned : in his trespass that he hath trespassed , and in his sin that he hath sinned , in them shall he dye . therefore the guilt of sin remitted may be revived . answ. not so . for , . this commination doth not necessarily conclude , that a truly righteous man shall thus fall to all the abominations of the wicked : but is an holy caution and means sanctified to him to keep him from such falling , and dying in his sins . . the intent of this place , is not so much to shew the righteous mans infirmity , ( who of himself , without divine grace upholding , might quickly miscarry ) : as to set forth the most righteous gods equity and equality in his proceedings . if a righteous man should become wicked ( which yet is not possible , upon supposition of divine grace , &c. ) the righteous god would deal with him as with the wicked . . nothing in this scripture implyes a revocation of the guilt of old sins formerly pardoned , but only a punishment for other new sins since committed . obiect . . but in the parable it is intimated , that e the debt formerly remitted by god , may again be exacted , in case we forgive not one another . answ. . the direct scope of this parable is , not to shew that when we commit new sins , god will charge the guilt of old sins upon us , that have been already pardoned ; but to teach us , that unless we forgive one another , we cannot comfortably and groundedly believe-that god doth or will forgive us , we are not qualified for his pardons . this is plain from the reddition of the parable , ver . . . besides f the scope of parables , there 's nothing in them argumentative . in a sword , there 's hilt , and back , and edge , but only the edge cuts : in an instrument there 's wood , and brass , and belly , and frets , and strings , but only the strings do make the melody : so there are many passages in parabolical scriptures subservient to the main scope , which must only be understood with tendency and reference thereunto . the scope of a parable , is the key of a parable . iii. though god pardon 's all sin past and present to the true believing and penitent soul , yet he pardons not any sin to come , by way of anticipation . god actually pardons no sin , before it be committed : though god hath declared the pardon thereof before , and christ hath purchased pardon before . god so provides for his elect already pardoned , by supplies of constant grace , that future sins shall be so repented of , and pardoned , that they shall never be g condemned for them : but sins are not remitted by god , before they be committed by us . for. . scripture speaks of pardon of sin , still in reference to sins ●…ast or present ; not to sins to come . as , sam. . . ier. . . ezek. . . ioh. . . . gods actual pardon is his h remembring of sin no more . properly i things past or present are remembred or not remembred ; but not things to come . . god actually pardons no sin , but to such as actually repent of sin , as hath been shewed ; now no man actually repents of any sin to come , but only of sin past or present . . if sin to come be pardoned to the elect , as well as sin past and present , then they need not daily pray that petition as christ hath taught them , k forgive us our debts , as we forgive o●…r debtors . but that 's false . . if future sin be pardoned before it be acted , then it need not be confessed nor repented of when it shall be acted , because it is already forgiven . but this is l repugnant both to scripture directions , and the practises of the saints . posit . x. that , gods elect whose sins are pardoned , do daily need renewed pardons , for future and renewed sins . this is very evident . for , . the best and holiest of all gods pardoned people whilest they continue in this life , have still m original corruption remaining in them ; n whence they daily break forth into many actual offences , viz. invincible infirmities , and sometimes into grosser sins , as noah into drunkenness , lot into incest , david into murder and adultery , solomon into idolatry , peter into cursing , swearing and denying of his master . insomuch that david said , o who can understand his errours ? cleanse thou me from secret faults . keep back thy servant also from presumptuous sins , &c. iames said ; p in many things we offend all . and iohn is very peremptory , saying ; q if we say that we have no sin , we deceive our selves , and the truth is not in us . — if we say that we have not sinned , we make him a lyar ; and his word is not in us . in the former speech he seems to intend our original , in the latter our actual sins . and sure if we sin daily , we had need to be pardoned daily . if we daily contract defilements , we daily need cleansings from those defilements . . god sees and observes the sins of his own people , and is displeased at them , yea sometimes judges them severely . christ heard peter denying , cursing and swearing : and r the lord looked upon peter . god observed davids murder and adultery , was s displeased at them , and did many waies severely plague them . god took notice of the t corinthians prophanations of the lords supper , for which cause he so judged them , that many of them were sick and weak , and many slept . if then our renewed sins after pardon , are renewed offences against god , we have need of renewed remissions from god. . christ directs us to u pray daily for remission of sin . therefore we have daily maladies , and need daily remedies . sin daily discovered by us , had need to be daily covered by god. posit . xi . that , pardon of sin , though full without exception , and final without revocation , yet is not compleat and consummate in this present life , till the very day of iudgement . that this is so , is evident by the testimony of peter , x repent ye therefore and be converted , that your sins may be blotted out , when the times of refreshing shall come from t●…e presence of the lord. though sin repented of , be now pardoned and blotted out fully and irrevocably , yet there remains some further blotting out to be accomplished when the times of refreshing shall come . what times are those ? the times of the last judgement . then all the elect shall be raised from the dead , or changed from mortality : then all their souls shall be re-united to their bodies for ever : then all their sins , miseries and enemies shall be removed for ever : then they shall meet christ in the air , be set at his right hand , receive their blissful sentence , go into eternal life , and be ever with the lord. o what glorious refreshments will these be ! well may those times be stiled , times of refreshing . but , how shall our sins be blotted out at the times of refreshing , at the last iudgement , so as not till then ? answ. . then , and not till then , all the scars of our guilt shall be taken away . all our guilt , all our obligation to due and proper punishment for sin , is now in this life removed assoon as we are pardoned ; but the scars of this guilt , viz. afflictions , chastisements , corporal death , grave , corruption , &c. will remain till the last judgement but y then even all these very scars of sin and guilt shall be totally and finally wiped away . . then , and not till then , all the elect of god shall be so compleatly assured of the pardon of their sins , as that there shall not be left in their hearts the least doubt , fear , scruple , or hesitancy about it , nor any shadow thereof . in this life z david himself had his tremblings about his pardon , though nathan had told him from god , the lord hath put away thy sin , thou shalt not dye . . then , and not till then , the elect of god will all of them be beyond sinning , and consequently none of them shall ever any more need the re-iteration of pardons . in this world iteration of sins still needs iteration of pardons . . then , and never till then , the remission and absolution of all the elect of god. a shall be openly published by jesus christ before all the world , of men and angels , to their everlasting glory . posit . xii . that , in persons savingly pardoned sin may remain , yet those persons are in the account of god no longer sinners , b●…t righteous . sin may remain in pardoned persons , in regard of the b in-being , in-dwelling , inherence or residence thereof ; yea in regard of the stain spot pollution or deformity of it ; yea in regard of the c lustings , warrings & rebellings of it against the spirit and his graces , &c. i say , sin may thus remain in pardoned persons : yet d not reign over them , nor bring e condemnation to them . yet notwithstanding all this remaining of sin in pardoned persons , god accounts them not sinners , but righteous . as , righteous abel , heb. . . righteous noah , heb. . . gen. . . righteous abraham , rom. . . righteous lot. pet. . , , &c. and they are by this denomination of righteous f contra-distinguished from the wicked . yea god accounts them so righteous , as if they had never been unrighteous : so righteous , that they are called righteousness it self , yea g the righteousness of god in christ. oh what riches of free-grace mercy and loving kindness , do flow and overflow from god in christ to a poor sinner in this remission of his sins ! who would not believe , who would not repent , who would not be content to do any thing or be any thing , that he may be fitted for this blessed remission ? posit . xiii . that sometimes sin may be universally and savingly pardoned , when yet the sense of that pardon may be suspended , and the contrary sense of gods displeasure for sin may be continued . this was davids case . nathan h had pronounced his pardon to him from the lord : and yet davids spirit wanted the sweet sense of that pardon from god ; which therefore he so i vehemently and frequently begs , still bleeding under the sense of gods displeasure . nathan had spoken pardon to his ear : but god had not yet spoken pardon to his heart . he had gods salvation : but he wanted the ioy of gods salvation . he had gods spirit : but he wanted the stablishment of his spirit . the lord had put away davids sin from his eye : but david could not put a way his sin from his own eyes , k my sin is ever before me . the lord by pardoning and acquitting david from death , had reconciled him again unto god , and so had knit again his broken bones : but yet for all that the bones which god had broken could not reioyce . now god may for a time continue upon a pardoned soul the sense of his displeasure , and with-hold from him the comfortable sense and apprehension of the pardon of sin vouchsafed ; for many causes . as , . to humble the soul more deeply for some notorious and scandalous sin into which he hath fallen , and make him experimentally feel the wormwood and the gall of such an offence upon his heart . davids sin l was great and scandolous : god therefore keeps his conscience upon the rack , and with-holds his wonted smiles even after pardon , that david might throughly perceive the extream sinfulness of his sins . slender cuts are soon healed up , but deep and dangerous wounds require the longer cure. and in some cases scarifying and launcing , yea opening of a vein to bleed a while , are most approved for making a safe and speedy cure. . to warn the offendor , and others also by his example , to beware of like sins for time to come , which cost the soul so dear , before restitution . we never read , that david fell into those sins again : m for which his bones were so sorely broken-to-shivers . nor that peter ever denyed his master again : after he had n lamented his denyal with bitter tears . and what pardoned soul , considering these instances , even trembles not at the thoughts of such sins , resolving by divine grace assisting o not to buy repentance at so dear a rate , nor for a few vanishing pleasures of ●…in to contract such deep , and painful , and lasting wounds upon the conscience . . to commend so much the more unto the soul the sweetness of pardon , peace , and reconcilement to god in iesus christ , when true apprehensions thereof shall again be recovered . health is alwaies pleasant , but most pleasant after some deep and dangerous sickness ; the haven is alwaies welcom , but never more welcom then after the roughest and violentest tempest ; life is alwaies sweet , but to be restored to life from the brink of the grave is a double life . so here , after deepest terrours of conscience , peace is most welcom ; after the gall of sin , pardon is most sweet ; after the long frowns of god , his smiles are most pleasant to the soul. . to teach his people wisdom , tenderness and compassionateness to the souls of others in like distresses . to make them of patients , experimental physitians . p restore unto me ( said david ) the joy of thy salvation ; and uphold me with thy free spirit . then will i teach transgressors thy wayes , and sinners shall be converted unto thee . passion , breeds compassion : suffering , sympathizing . and oft-times they prove the best and tenderest bone-setters , who themselves have had experience of broken bones . posit . xiv . that , wheresoever god remits sin , not imputing it to the sinner unto condemnation : there he accepts the person as righteous , imputing christs righteousness to him unto iustification . not , that gods r●…mission of sins , and acceptation of our persons as righteous , are one thing , or ought to be confounded , ( for they are very distinct branches of iustification : ) but that in regard of gods actual application of them they ought not to be divided . no mans sins are remitted for christ : but his person also is accepted of god as righteous in christ. these are twin-blessings , and go together . for , . how absurd were it to imagine , that god may have pardoned all a mans sins , and yet his person remain abhorred of god as an unrighteous sinner ? . in order of nature , acceptation of our persons as righteous , for christs imputed righteousness , goes before the remission of our sins in christ , and is as the cause thereof : for christs righteousness actually imputed to us , as the matter of our righteousness , is the foundation of our remission , viz. that robe whereby our sins are covered , that fountain whereby our sins are cleansed , that medicine whereby our sins are healed . so that he who hath his sins remitted , must also be looked upon as a iustified person . hence , from the whole that hath been said touching remission of sins , it may be briefly thus described ; remission of sins ( viz. universal remission ) is a special act of gods grace whereby he fully and finally absolves or acquits all and every one of his elect , sincerely believing and repenting , and them only , from the offence , and guilt of all their sins , that is , from all obligation to any proper punishment for them , temporal , spiritual and eternal , for the plenary and meritorious satisfaction made for their sins to the iustice of god by the obedience , death and blood of iesus christ their only mediator and surety apprehended and applyed by faith un●…eigned . the confirmation and explication of this description is easily deducible from what hath been said already , and therefore avoiding repetitions , i thither refer the reader for his further satisfaction . thus of the second question : what the nature of remission of sins is , which is here promised and covenanted in this new covenant . question iii. whether those that have their sins remitted , may know that they are remitted : and how this may be known ? resolution . i shall briefly satisfie this question in these four particulars , viz. i. that , it is a most excellent , comfortable and desirable-mercy , to know that our sins are forgiven . for , . by knowing that our sins are forgiven , we may know that gods q wrath is appeased , and that the guilt of all proper r punishment , curse and condemnation for sin is for ever removed from us . when god pardons us , he ceaseth to be wrathful with us ; and he removes all our guilt or obligation to deserved punishment from us . to have these removed is a great deliverance : to know they are removed is a double deliverance . . by knowing that our sins are forgiven , we may know that we are brought into a blessed condition . for , s o the blessednesses of him whose transgression is forgiven , whose sin is covered ! o the blessednesses of the man , unto whom the lord imputeth not iniquity . it s a most sweet thing to be blessed : but it s a double sweetness to know that we are blessed . . by knowing that our sins are forgiven , we may know , that we are t effectually called and converted , that we have unfeignedly u repented , that we have unfeignedly x believed , and that the y blood of jesus christ is actually sprinkled upon our consciences by believing . for none are pardoned but sincere converts , penitents and believers that have christs blood sprinkled upon their consciences . to be such , is comfortable : to know we are such , is double comfortable . . by knowing that our sins are forgiven , we may know that we shall be eternally saved . for , z — whom he hath justified , them he hath glorified . to be saved , how glorious : to know aforehand that we shall be saved , is glory , upon glory . . by knowing that our sins are forgiven , we evidently a have peace with god , our broken bones rejoyce , we have the joy of gods salvation , we joy in hope of the glory of god , and we glory in tribulation . and to walk before the lord in the sense and evidence of these most sweet enjoyments , is to have an heaven on earth , and when we die to pass from one heaven unto another . ii. that , as it is a most excellent priviledge , so it is a very difficult attainment , to know that our iniquities are forgiven . for , . although david was told by nathan the prophet that b the lord had put away his sin , he should not die . yet even after this , he was destitute of this assurance upon his own spirit , the lord did not presently make it known to his heart , and therefore c he begs for pardon and the joy of gods salvation , &c. as fervently as if nathan had said nothing at all to him about his pardon . . although the apostles of christ , were d all of them ( except iudas ) washed , cleansed and pardoned , as our saviour himself tells them : yet notwithstanding for the establishing , clearing and increasing of their assurance of pardon , as well as for other reasons , our saviour teaches them daily to pray ; e forgive us our debts , as we forgive our debtors . pardon of sin must be daily begged ; and if by all our praying we can come to be assured our sins are forgiven , we have obtained a very rich return to our prayers . . it is by faith especially that we both receive pardon from god , and also come to the knowledge and assurance of pardon received . now it s a wonderful hard thing to believe that god will pardon us , and that we are pardoned , pardon of sin in christ being a meer supernatural revelation of gods acts of favour without us , and f faith being a meer supernatural donation from his spirit within us : unto either of which natural reason or abilities cannot contribute any assistance , but o●…times rather makes resistance . . finally , the multiplicity and grievousness of our sins committed before pardon , make assurance of pardon exceeding hard to be obtained : our frequent lapses into iniquities and infirmities after pardon , render the assurance of pardon very difficult to be retained . our former sins do so amaze and astonish our consciences , that they can hardly be perswaded of their pardon : and our following sins do so blur , soyl and dimm our evidences , that our pardon of sin can hardly be discerned . thus , it s a very hard matter to know that our sins are forgiven . iii. that , though it be difficult yet it is possible , to know that our sins are forgiven . for , ●… . we have g received the spirit which is of god , that we might know the things that are freely given to us of god. now the spirit advanceth our assurance many wayes , as a h witness , as a i ●…eal ▪ as an k earnest , as a l first-fruits , &c. the spirit of god helps us to know our pardon and all our spirituals which we have of ●…od . . it s possible to know that we are effectually called , converted and sanctified , john . , . & . . & . . cor. . . consequently its possible to know that we are iustified and pardoned : for iustification and remission of sins are inseparably linked to effectual calling , conversion and sanctification , rom. . , . acts . ●… . . it s possible for gods people now to know what gods people knew heretofore : but heretofore gods people many of them knew that their sins were pardoned . as , iob ; m i know that my redeemer lives , &c. iob could not know these things , but he must also know his sins were pardoned . hezekiah ; n thou hast cast all my sins behind thy back . paul ; o — who was before a blasphemer , and a persecutor , and injurious . but i obtained mercy , &c. iv. that , those that are pardoned come to know they are forgiven ; extraordinarily , or ordinarily . extraordinarily , as , by the testimony of a prophet . so nathan told david ; p the lord hath put away thy sin , &c. by the immediate testimony of jesus christ in the dayes of his flesh : to his apostles ; q ye are clean : to the palfie-man : r son thy sins be forgiven thee : to the penitent woman : s and he said unto her , thy sins are forgiven , &c. but these extraordinaries may not be drawn into presidents : we cannot expect to have our pardon assured in such extraordinary wayes . ordinarily . thus we may come to know and be assured that our sins are remitted by certain ordinary discoveries , signs or tokens thereof laid down in the scriptures . and more especially by these evidences of the remission of sins , viz. . by our effectual calling and conversion from darkness to light , and from the power of satan unto god. effectual calling and conversion is still accompanied t with forgiveness of sins and iustification . no unconverted man is pardoned : no converted man is unpardoned . now we may try our conversion by the newness of heart and spirit given at conversion : of which u formerly . . by the unfeignedness and truth of our faith. for , faith is the hand , the organ , the instrumental mean whereby we receive and apply pardon from god in christ to our selves , as hath been evidenced in pos. viii . quest. . where therefore there 's unfeigned faith apprehending : there 's saving pardon of sin apprehended . now we may try our faith by the nature and acts of true justifying faith x formerly described . . by the sincerity of repentance required , as a qualification rendring the subject fit and capable of pardon . repentance and remission of sins , still go together ; as hath in pos. . quest. . been already manifested . make sure of thy sincere repentance , and thy repentance makes thee sure of remission . try thy repentance by the nature and characters of true repentance which i have y elsewhere unfolded . pardoned sinners do of all other most abandon and abhor their sins . . by the integrity of true affectionate soul-melting love to iesus christ. where sins are pardoned : christ , pardoning those sins , is most dearly and intirely affected . this is most eminently observable in the penitent woman ; z — her sins , which are many , are forgiven , for she loved much . [ for ] is not here to be taken causally , but illatively . her love was not any antecedent cause , but a consequent fruit and effect of her pardon . she was not forgiven , because she loved much : but she loved much , because many sins were forgiven her . and that this was directly our saviours meaning , is evident by the next words ; but to whom little is forgiven , the same loveth little . but whom did this pardoned woman love so much ? jesus christ that pardoned her . but how did she testifie her great love to christ ? a she stood at his feet behind him weeping , and began to wash his feet with tears , and did wipe them with the hairs of her head , and kissed his feet , and anointed them with ointment . oh what actions ! what affections towards christ ! his pardoning mercy overcame her . she had nothing too good , nothing good enough for christ , therefore she bestows all her highest expressions , her weeping , her washing , her wiping , her kissing , her anointing , upon his meanest and lowest part , his feet . hast thou like love and affections towards christ ? then thou hast received like remission of sins from christ. the trial of true love to christ i have b elsewhere discovered . . by an hearty and sincere disposition , inclination and propensity to pardon the injuries and offences done against us by our brethren . he that is forgiven of god his c ten thousand talents : can willingly forgive man his hundred pence . none can more readily forgive , then such as are forgiven . hence d christ makes our forgiveness of one another to be a great argument and sign that we shall be , yea are forgiven our selves of god. but if we cannot forgive one another , if we retain wrath and malice , if we seek and meditate revenge , if we e take one another by the throat for every trifle , for an hundred pence , and shew all extremities without mercy , if we are implacable and can never forget , &c. how can we have any encouragement or assurance at all that god hath forgiven us our trespasses ? thus of the third question , whether we may know that our sins are pardoned ? and how we may know it . ●…uestion . iv. wherein gods remission of sins under the new covenant , differs from , and excels the remission of sins that was under the old covenant ? resolution . this question is somewhat intricate : and might easily occasion a very large discourse , but the volume swels too fast under my hand . therefore thus i in brief resolve , viz. i. concedendo ; by way of concession . i grant , that , as this new covenant differs from , and far excels the old covenant , in the first article , about the inscription of gods laws in their minds and hearts ; and in the second article , about the knowledge of the lord : so in like sort it differs from , and excels the old covenant in this third article , about remission of sins . calvin also accounts this a third point of difference betwixt the old and new covenant , wherein also the new excels the old : saying ; f here he treats of the grace of regeneration : he treats of the gift of understanding : and with all he promiseth that god will be propitious unto his in another manner , and more perfectly then he had been of old. here then is a difference betwixt these to covenants : and that difference is diligently to be sought out . ii. limitando ; by way of caution and limitation . that remission of sins under the old covenant , yea and before also , did not in essence , substance and kind differ from remission under the new covenant . remission of sins was essentially , substantially and specifically one and the same under the new covenant and the old. for , . all the elect of god before and under the old covenant , as well as under the new , had their sins expiated and purged away , and satisfaction made to the justice of god for them , and remission of sins , by one and the same sacrifice of iesus christ our mediatour . hence said christ to the jews ; g your father abraham rejoyced to see my day : and he saw it , and was glad . hence christ is called : h the lamb slain from the foundation of the world . he was slain in the decree and purpose of god , before the foundation of the world , pet. . , . he was slain in the promises of god , which fore-implied his death , gen. . . with col. . , . heb. . , . in the antient sacrifices , which were types of christs death , gen. . . with . , . in the efficacious vertue of his death , extended and reaching backward towards the foundation of the world , as well as forward towards the consummation of the world , heb. . , , , &c. i christs death profited to remission and salvation , before it was , when it was , and after it was : as the sun at mid-day , illuminates not only the meridian where he is ; but also the east backwards whence he came ; and the west forwards , whither he is going . hereupon he is stiled ; k iesus christ the same yesterday , and to day , and for ever . and peter having reference to the fathers of old , ascribes the same salvation of christ to them and to themselves under the new covenant ; l but we believe that through the grace of the lord iesus christ , we shall be saved , even as they . they then were saved through the grace of christ. yea the apostle paul testifies plainly that it was by iesus christ , that they were redeemed from their transgressions and the punishment thereof under the old covenant ; m and for this cause he is the mediatour of the new testament , that by means of death , for the redemption of the transgressions that were under the first testament , ( that is , of transgressors from their transgressions and the punishments thereof ; for properly , as n beza notes , transgressions are not said to be redeemed , ) that they which are called might receive the promise of eternal inheritance . to like effect is that in rom. . , . where the apostle shews that by the blood of christ , both the sins of the iews that were past , and the sins of us now in this present time of the new testament , were propitiated and forgiven . as x beza excellently expounds the place . to whom y ludovic . de dieu in effect subscribes . calvin also thinks z the apostle in that to the romans had reference to the legal expiations , which were testimonies of the future satisfaction by christ , &c. there being but one pacification for all . dr. a sclater also speaks clearly to this purpose in expounding this text : see his words in the margin . . the elect of god before and under the old covenant , as well as under the new , were justified , and so consequently had their sins remitted through faith in christs blood that afterwards was to be shed . notable is that of the apostles to this effect ; b for all have sinned and come short of the glory of god ; being justified freely by his grace , through the redemption that is in iesus christ : whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for remission of sins that are past , ( viz. before christs coming ) through the forbearance of god. to declare , i say , at this time ( viz. since christs coming ) his righteousness : that he might be just , and the justifier of him that believeth in iesus . thus , by faith in christ to come was c abel , d enoch , e noah , f abraham , and other ▪ g believers of old justified : and received remission of sins . and paul proving our remission of sins and justification by faith without works now under the new covenant , from davids description of remission of sins , under the old covenant , doth plainly give us to understand : that remission of sins and justification , was for substance and kind one and the same under both old and new covenant , rom. ▪ , , . with psal. . , . as they who lived in the daies of christ , when he was crucified , had remission of sins by faith in christ , then present ▪ so they who lived before christ was manifested , had remission of sins by faith in christ , then future , and promised ; and we who live since christ is exalted at gods right-hand , have remission of sins in christ , now past , actually performed and glorified . but all have actual remission of sins , before , at , and after christs coming , only by faith in him . iii. explicando ; by way of explication . remission of sins under the new covenant ( though substantially the same , yet ) accidentally differs from , and excels the remission of sins which was under the old testament and before , in divers regards . especially in spiritualness , clearness , perfectness and extensiveness . . in spiritualness . remission of sins under the old covenant and before , was set forth more carnally and externally , in certain outward and h carnal ordinances , as gift and sacrifices , meats and drinks , divers washings , the blood of bulls and of goats , the ashes of an heifer sprinkling the unclean , &c. all which of themselves had only a carnal issue and effect , viz. cleansing or sanctifying to the purifying of the flesh , as the apostle plainly declares ; but none of them i could make him that did the service perfect , as pertaining to the conscience . so that remission of sins was tendered and applied to them in a very carnal , outward and earthly way . but remission of sins under the new covenant is set forth more spiritually , internally and celestially , without all those carnal ordinances , viz. in that high and heavenly sacrifice and blood of jesus christ himself immediately tendered to us in the word ; applied to us and sprinkled upon us ▪ not with a bunch of hyssop , but with a lively faith , prevailing even to purge the very conscience from all sinful guilt and defilements . k — how much more shall the blood of christ , who through the ▪ eternal spirit offered himself without spot to god , purge your conscience from dead works to serve the living god. . in clearness . remission of sins under the old covenant and before , was represented and revealed under a dark veil of figures , types aad shadows : as , of the l mercy-seat or covering of the ark , which did hide the tables of the law , by which is the knowledge of sin ; pre-figuring jesus christ our true mercy-seat and propitiation covering our sins with his righteousness : of the high-priests taking of two m goats , sacrificing one for a sin-offering , and presenting the other alive before the lord , laying both his hands upon his head , and confessing over him all the iniquities , transgressions and sins of israel , putting them upon his head , and then sending him away by a fit man into the wilderness , &c. shadowing forth christs death for our sins , and resurrection for our justification , his bearing all our sins upon his own body on the tree , and taking quite away from his people all their transgressions , never more to return to them , or be charged upon them : of n sprinkling the unclean with blood and water of purifying , &c. typifying christs blood , and taking away sin off the conscience , &c. now what dark and obscure emblems were these of remission of sins ! and how hard was it to spell out this blessed mysterie of pardon of sin in such figures ! but now under the new covenant , remission of sin in christ through faith is represented clearly , plainly , evidently with open face , all shadows being vanished away , acts . . & . , . & . . rom. . , , , . behold the lamb of god , which taketh away the sins of the world , john . . — the blood of iesus christ our lord cleanseth us from all sin , iohn . . — who hath loved us , and washed us from our sins in his own blood , rev. . . besides , remission of sins was under the old covenant revealed in christ at a great distance as only promised , but to come afterwards : now things promised , future and at a great distance , are beheld dimly and darkly : but now it is revealed in christ as performed , as come already , as neer unto us ; so that it is beheld conspicuously and with open face . . in perfectness . under the old covenant , remission of sin was held forth very weakly and imperfectively . there were many sacrifices , washings , and other ordinances ; because no one was enough : and those many were often repeated year by year ▪ because they were all imperfect . they o could not make the comers thereunto perfect , they could not take away the guilt of sin from off the conscience , they could purifie the flesh , but not the spirit , the law made nothing perfect , yea in all those sacrifices there was a remembrance made again of sin every year , and they were thereby still as it were accused , arraigned , convicted and condemned afresh as guilty of death before god for their sins . therefore there was no safety for the people to rest in any or all those legal expiations , they must look further to christ himself , and there was a necessity of p disanulling that administration , because of the weakness and imperfection thereof , it was but the abc of pardon , &c. but now jesus christ q by one sacrifice of himself for sins once for ever hath perfected for ever them that are sanctified , hath expiated all sin from their consciences for ever , so that they shall never need any more expiatory sacrifice for sins for ever , then that one sacrifice once offered . r — through this man is preached unto you forgiveness of sins . and by him all that believe are justified from all things , from which ye could not be justified by the law of moses . yea all the elect of god which obtained pardon and remission of sins from the beginning of the world till the incarnation of christ , s had that remission , not from any rites , ceremonies , sacrifices , washings , or any such like things , but onely from jesus christ and the vertue of his death apprehended and applied by faith , rom. . , , , . with heb. . . so that this new covenant-remission of sins , is the perfection , the life and soul of all remission . . in extensiveness . remission of sins under the old covenant was extended to one nation of the jews , and some few gentilish proselytes laying hold of gods covenant with that nation : and before gods old covenant , only to a few select families in covenant with god , as adam's , enoch's , noah's , abraham's , &c. pardon of sin , and all saving blessings till christ came were under a great restraint , and very sparingly vouchsafed . but now since christ , under the new covenant , which is extended to t all nations , remission of sins and all other new covenant-blessings are likewise universally extended to all nations of the world without exception , heb. . , , , , . rom. . , , , . acts . , . & . , . & . . this christ himself testified to his apostles after his resurrection , saying ; u thus it is written , and thus it behoved christ to suffer , and to rise from the dead the third day : and that repentance and remission of sins should be preached ▪ in his name among all nations , beginning at jerusalem . now in this extensiveness of remission of sins to all nations , the new covenant far excels the old , under which remission was so limited and restrained . hitherto of the first proposition in this third article ; viz. that x under the new covenant the lord god , in and through iesus christ will freely , fully and utterly remit all his true foederates sins whatsoever . herein the body of this article hath been unfolded . proposition ii. that , god will therefore bestow upon his sincere federates all other the promised benefits of the new covenant , because he will so freely , fully and utterly remit all their sins in and for the satisfaction of iesus christ. this proposition flows from the causal particle [ for ] expressed both by ieremiah and paul ; y for i will forgive their iniquity , &c. z for i will be merciful to their unrighteousnesses , &c. wherein the lord gives a reason why he will do all the former things to them , why he will write his law in their minds and hearts , why he will be their god , and they shall be his people , why all shall know him from the least to the greatest of them , viz. because he will remit all their sins freely , fully and utterly ; for i will be merciful to their unrighteousnesses , and their sinful errours and their unlawfulnesses will i remember no more . this is here laid down as a reason , ground or foundation of all the former promised favours . that of calvin's here i highly approve ; a there 's no doubt ( saith he ) but that the prophet here shews the foundation of this benefit , because god will be favourable to his people , not imputing their sins . if therefore we seek the original of the new testament , it is the gratuitous remission of sins . because god reconciles himself to his people . and hence we collect , that we are not to imagine any other cause why god hath appeared in his onely son , and hath used so much liberality : because here the prophet brings all the glory of flesh into nothing , and throws down all merits , when he saith , god will be so liberal towards his people , because he will be propitious , he will forgive their sins , he will not remember their iniquities . so he . now gods covenanted remission of all his sincere foederates sins freely , fully and finally , in and for the satisfaction of jesus christ , may well be given in here as a reason why god will do and perform to them all the fore promised blessings of this new covenant . for , . god freely giving iesus christ for the effecting of remission of sins for us , will with christ thus given , freely give us all things . remission of sins is here promised with reference and respect to jesus christ and his plenary satisfaction by his obedience , sufferings and death to the justice of god for our sins , in that phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . . i will be pacifiedly-favourable to their unrighteousnesses . as i have b already shewed in this chapter : and therefore shall not now need to insist any further upon it . god decreed , devised and contrived this way of redemption of sinners and remission of sins , from eternity , ephes. . . to . pet. . . . . god accordingly sent his son in fulness of time in the similitude of sinful flesh ( yet without sin ) and for sin , to condemn sin in the flesh , to obtain remission of sins for his elect , by offering up himself a sacrifice to gods justice for their sins , and shedding his blood to expiate , purge and wash them away for ever , without shedding of blood , there being no remission , because otherwise no proper and due satisfaction for our sins to the justice of god , gal. . , . rom. . . ephes. . . col. . . heb. . , , . to the end , & . . to . hence christ is said , to be an offering , a sacrifice for sins for ever , heb. . . to be offered to bear the sins of many , heb. . . to bear our sins upon his own body on the tree , pet. . . to redeem us from the curse , being made a curse for us . gal. . , . to be made sin for us , who knew no sin , that we might become the righteousness of god in him , cor. . . to love us , and wash us from our sins in his own blood , rev. . . with many like expressions . now god giving christ thus for effecting of our redemption and remission ; what blessing in the world will he stick at ? c he that spared not his own son , but hath delivered him up for us all : how shall he not with him also freely give us all things ? it s an argument from the greater to the less . hath god not spared , not withheld a son , his son , his own son ; but delivered him up to humiliation , to reproach , to contradiction of sinners , to sorrows , to temptations , to betraying , to false accusing , to shame and spitting , to buffetting , to unjust condemnation , to death , to death on the cross in golgotha between two thieves , to disertion for a time , and to burial in the grave ; and this for us all , for us sinners , for us enemies to god , for us dead in sins and trespasses , for us worthless , loveless wretches , abominable , disobedient , and to every good work reprobate , &c. how shall he not with him freely give us all things ! how shall not he call us effectually , justifie us freely , sanctifie us throughly , glorifie us eternally , and make all thiugs work together for good to us universally ! how shall not he write his law in our minds and hearts , make us all know the lord from the least to the greatest , and perform all other new covenant blessings unto us ! for , . christ is nearer and dearer to god then all things else in this or the world to come , temporals , spirituals or eternals , ioh. . . mat. . . col. . . heb. . . . christ is better in himself then all things : being over all , god blessed for ever , am●…n ; and the gift of god ; and the mercy of mercies , rom. . . heb. . . ioh. . . luke . . pet. . . . christ brings all other blessings with him , all temporals , mat. . . all spirituals and eternals , tim. . . cor. . . pet. . , . . remission of sins finds us most incapable , leaves us most capable of all saving blessings of the new covenant . before god pardon us , what are we ? d sinners , e ungodly , f unholy , g unrighteous , h enemies to god , i enmity to his law , &c. bound over by guilt to eternal death , &c. and what is there in the world so abominable to god as sin , so obstructive to all his mercies as sin , so destructive to us as sin , so seperating betwixt god and us as sin ? sin is as a cloud , and a thick cloud between us : sin is the great partition-wall between us : sin is as mountains and hils between us , &c. therefore sin makes us most incapable of all blessings . but when god hath pardoned sin once , then the enmity is removed , the thick cloud is dispelled , the partition-wall is demolished , the mountains and hils are levelled ; now a facile , plain and easie way is made , a smooth and large channel is prepared for the streams of all divine blessings to flow in upon us . that of the apostle is very pregnant to this purpose ; k — but god commendeth his love towards us , in that while we were yet sinners , christ died for us . much more then being now justified by his blood , we shall be saved from wrath through him . for if when we were enemies we were reconciled to god by the death of his son : much more being reconciled , we shall be saved by his life if god will remit sins unto sinners : what mercies can god deny unto them who by remission are made righteous ? . remission of sins is in-linked and interwoven with all saving blessings of the new covenant in christ : that where remission of sins is bestowed , all other blessings are bestowed likewise . this is part of that golden chain of salvation , from which no link can be taken away ; l whom he hath predestinated , them he hath called ; whom he hath called , them he hath justified , ( there 's remission of sins ) and whom he hath justified , them he hath glorified . all other spirituals are inseparably knit unto this remission of sins , either as causes or effects ; as antecedents , concomitants , or consequents ; in one regard or another : so that our actual interest in this , doth most sweetly and effectually interest us in all spiritual blessings in heavenly things in christ , eph. . . to . rom. . , , , &c. and . , , , , . and . , . heb. . , , , . and . . to . rev. . . and therefore , god promiseth here in the new covenant this great blessing of remission of sins , not only as an excellent distinct and most desirable mercy , but also as a radical fundamental mercy assuring his foederates of all other covenant-mercies . thus of the explanation of remission of sins . inferences , from the whole thus explained and confirmed . in these inferences i shall but briefly point out particulars , having already handled this precious subject so largely . will the lord in this his new covenant be thus pacifiedly-favourable to their unrighteousnesses , and will he remember their sinful-errours and unlawfulnesses no more ? then , . hence , remission of sins is a covenant-blessing . there is such a thing as remission of sins . it s not a fancy , figment or meer imagination : but a real blessing and mercy which god hath in store for his people , and its a covenant-blessing : for , this passage in the new covenant ; m and their sins and iniquities will i remember no more , the apostle interprets of remission of sins , expresly . now every covenant-blessing , especially every new covenant-blessing hath a reality , an excellency , yea a certainty in it . gods foederates may depend upon it . . hence , remission of sins promised under the new covenant , not only differs from , but far excells the remission revealed under and before the old covenant . this point of remission of sins is here brought in as n one particular article wherein the new covenant should not be according to the covenant made with the fathers when they were brought out of egypt . now how far this new covenant-remission agrees with , differs from , or excels that under the old covenant , hath been o already manifested : there see . all remission salvifical , is from christs blood of the new covenant . hither all look , hither all must come for remission , and hence all that have it do receive it : whether living before , at , or after christs coming . christ and his blood of the new covenant , is the only center , root and fountain of all remission , rom. . , , , . heb. . . acts . , . . hence , the lord god himself alone remits and forgives sin. pardon of sin is gods peculiar prerogative royal , exod. . . isa. . . mic. . , . mark . . to . his glorious name is ; p the god of pardons . but of this enough q formerly . therefore , hast thou remission ? let god alone in christ have all the glory of it . wantest thou forgiveness ? repair to god alone in christ for it . r i will forgive , — i will remember no more . . hence , the lord forgives sins to all his sincere foederates . to all such he extends this mercy ; and to such alone he limits it . s i will forgive , — i will remember their unrighteousnesses , &c. no more . whose sins ? the sins of his true foederates , of his sincere covenant-people , of the house of israel and iudah . in whose hearts and minds he hath written his laws , and who savingly know the lord ; and of them only . they that have obtained no effectual foederation with god , hitherto have received no remission of sins from god. none out of covenant may presume of it : none in covenant need despair of it . . hence , the lord god forgives sins to all his sincere foederates , most freely , most fully , and finally : freely , without , yea contrary to all their desert ; fully , without exception of any one sin of theirs ; and finally , without all revocation or annulling of pardon once vouchsafed . freely , t i will be pacified — , i will remember no more : fully , their unrighteousnesses , sinful-errours , and unlawfulnesses ; what comprehensive expressions are these ? and finally ; i will remember no more ; i will obliterate them , and forget them , so as not to punish them for ever . but of these also u formerly . . hence , whatsoever sins god forgives to his foederates , he remits them all in christ , and for his meritorious satisfaction to gods justice for them . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i will be pacified , or pacifiedly-propitious to their unrighteousnesses . this hath direct reference to christs expiation of our sins by his blood , whereby gods justice is satisfied and appeased : as i have y formerly proved . then , . christless persons are un-pardoned persons : the guilt of sin still remains upon the conscience , if the blood of christ have not besprinkled the conscience . . they that want pardon must by faith come to christ for it . they must come and wash in this z fountain opened for sin and for uncleanness . the old covenant had a laver and other vessels of water for sprinkling and washing the unclean , but they had not the fountain opened , that was in a sort shut up and sealed under types and figures , &c. but this new covenant hath this fountain opened , now no vail or shadow hides it from us , now every cover of this fountain is rowled away , come all that will , come freely : drink and live ; wash , and be clean . if thy sins be as an issue , still running ; if as a well , still springing up : yet be not dismayed , here 's a fountain against a fountain ; here 's christs fountain ever-springing , against thine issue and fountain ever running ; though thy sin and uncleanness spring still , yet christs purging pardons and remissions spring still also ; do thou therefore wash and cleanse thy self daily in this fountain . here 's cleansing enough , and christs fountain will run longest , it will run and overflow for thee till thy fountain be quite dryed up in thee . . hence , the lord thus remitting all sins in christ , freely , fully and finally , there a remains no need of any more expiatory sacrifice for sin . b christ is already offered up for sins once for all , having by that one sacrifice for ever perfected them that are sanctified , having obtained eternal redemption and remission for us . he hath fully satisfied gods justice , god expects no more expiatory sacrifice , no more blood , no more satisfaction , christ hath done enough , he hath done all . then , . fare-well all legal sacrifices , blood , expiations , and washings , for ever . christ hath done that , which they could never do , he hath fully for ever purged the consciences of his elect from sins . and in so doing , he hath annulled and abrogated them all . . away with all papal-masses , as c proper propitiatory bloody unbloody sacrifices for quick and dead . they are a bundle of blasphemous idolatries against jesus christ , and the al-sufficiency of his sacrifice : and so , most abominably antichristian , treading under foot the son of god , and counting his blood of the new covenant an unholy , imperfect and insufficient thing . but they who desire it , may see this absurd and abominable popish dotage about the mass sufficiently d refuted by these learned authors here alledged in the margin . . hence , they that would have sin pardoned to them , must embrace this promise and accept iesus christ by unfeigned faith. for in christ and through his satisfaction alone it is that sin is pardoned , according to the tenor of the new covenant , and the promises thereof . actuall remission comes only by actual application of christ by believing . o therefore thou that longest for pardon , come to christ , believe in him , make haste to him , actually apply his blood , and despair not of pardon . think of the great sinners that he hath pardoned : the e penitent woman , that was a manifold sinner ; f peter , that was a frequent denyer of christ ; the g thief , that was a reviler and rayler against christ ; h saul , that was a persecutor of christ ; yea the i iews , that were bloody murderers of christ , even they were pricked in their hearts , they had remission of sins tendred and given to them in the same blood which was wickedly shed by them , repent and be baptized every one of you for remission of sins , &c. whereupon said augustine sweetly ; k who would despair of his sins pardon , when the crime of killing christ was pardoned to the guilty ? . hence , they who have not sin pardoned ▪ are as yet none of gods sincere new covenant people . they may possibly be within the external administration of the new covenant , by a visible profession : but they are not within the internal and effectual salvation of the covenant , by this invisible power of grace . yea , perhaps they may be within the decree of gods election to eternal life : and yet they are without the actual execution of that decree upon them in a saving covenant state . and being without covenant , they are without christ , without the law of god in their minds and hearts , without the true and saving knowledge of the lord , yea and without god himself : for all these have a mutual and inseparable l connexion one to another . therefore , as we desire to be , and to know that we are gods new covenant-people : so we should strive to be , and to know that we are gods pardoned people . now we may know whether we be gods pardoned people or no ; by what hath been spoken m already , touching the expressions of pardon , the nature of pardon , and the evidences of pardon more at large . . hence finally , all gods sincere new covenant-people are in a most happy sweet and comfortable state . why ? because , n their unrighteousnesses , sinful-errours , and unlawfulnesses , are freely , fully and finally pardoned to them by god in jesus christ. o what tongue of man can tell , or what heart can think sufficiently of the priviledge and comfort of this remission ? for they that are thus pardoned , . are acquitted from all their sins , as if they had never been . god will never o impute them more , will never remember them more unto them . . are utterly absolved from all guilt of punishment and condemnation . they may undergo many fatherly chastisements and tribulations , but shall never come into p condemnation . . are q redeemed and reconciled to god by the blood of jesus christ , wiping out all their sins and transgressions . . are r quickned together with christ , by supernatural principles of life : that they should no longer remain dead in trespasses and sins . are s iustified by god through iesus christ ; remission of sin being a branch of iustification . so that henceforth god looks upon them no longer as sinners , but as righteous ; and not only as righteous men and women , but as the righteousness of god in christ. . are at t peace with god , and with their own consciences . so that neither the wrath of god above them , nor the horrour , terrour and anguish of conscience within them , nor the troubles of the creature round about them , shall ever be able to overthrow their peace : but contrariwise , they joy in hope of the glory of god , and glory even in tribulations also . . are happy now even unto admiration . o the happinesses of him whose transgression is forgiven , and whose sin is covered ! o the happinesses of the man unto whom the lord imputeth not iniquity ! psal. . , . rom. . , , . all the distresses in this world shall never be able to overthrow this impregnable happiness . god's theirs , christ's theirs , all theirs ; they must needs be ineffably and invincibly happy . finally , they that have their sins forgiven in this life , shall certainly be glorified in the life to come . u — whom he hath justified , them he hath glorified . their glory is as sure , as if they were glorified already , as if they were in heaven already . here is honey out of the rock , here is sweetness out of strength , here is a well of salvation indeed . o ye pardoned souls , come lick this honey , come taste this sweetness , come draw water out of this well with joy . o comfort your selves with these words , with these considerations . oh every one of you take up davids words with davids spirit ; x bless the lord , o my soul : and all that is within me bless his holy name . bless the lord , o my soul : and forget not all his benefits , who forgiveth all thine iniquities : who healeth all thy diseases : who redeemeth thy life from destruction : who crowneth thee with loving-kindness and tender-mercies . thus of the third article of the new covenant . gods free , full and final pardoning of all his true foederates sins in iesus christ for evermore . article th . of the grand new covenant-relation , interest and communion , mutually , betwixt god and his sincere foederates . now we are come to the fourth , and last , and greatest article of all , in this sweet new covenant : viz. the mutual new covenant-relation , interest , and communion betwixt god and his sincere federates . y — and i will be to them a god , and they shall be to me a people . o , what manner of mercy is here promised , when god himself is promised ! and what manner of duty is required and restipulated , when foederates themselves are restipulated ! here 's mutual relation of god and his foederates , to one another : here 's their mutual interest in one another : here 's their mutual communion , with one another . what doth not god promise to us , when he saith , i will be to them a god ? what do not his foederates re-promise to him , when they say , they will be to him a people ? nay rather , what doth not god promise and undertake , when himself alone doth promise and undertake the performance of both these : not only , that he will be to them a god ; but also , that they shall be to him a people ? that the lord will be our god , is a ravishing and satisfying mercy ; who can sufficiently fadom it ? that we should be his people , is an amazing and astonishing duty ; who can exactly fulfil it ? but that the lord undertakes both these , that he will , and we shall , is a most comfortable and heart-reviving priviledge ; who can chuse but exult in it , triumph in it , and be overcome with it ? all the former articles and promises of this covenant , yea and in the whole sacred volume , are but as inferiour limbs in the body : this is the head of all . they are as pearls and precious stones : but this is the iewel . they are as drops ; but this is the fountain . they are as springs or streams ; but this is the ocean . they are as the glittering stars ; but this is as the glorious sun himself . if the tongues of men and angels were ever desirable for describing and magnifying of any promise in all the bible : this certainly is the promise in reference to the displaying of which they are most desirable . well said that judicious calvin ; z — this is the fruit of the covenant ; that god takes us for his people , and asserts himself president of our salvation . and elsewhere ; a generally here god comprehends the summ of his covenant . for whereunto did the law tend , but that his people might invocate him , and he again would take the care of his people ? for as oft as god pronounceth himself to be our god , he withal offers his fatherly favour , and declares his care to be for our salvation , he gives us free entrance unto prayers , he commands us to rely upon his grace , and to conclude , this promise contains under it all the parts of our salvation . — thence the latter depends , they shall be to me a people : for the one cannot be severed from the other . therefore by these words the prophet briefly signifies , the summ of the covenant to tend hither ; that he may be to us a father , from whom we may ask and expect salvation : and we again may be his people . upon this transcendent theam my very spirit hath vehement desire to expatiate , it is such a delicious bed of spices , flowers and roses , of most sublime spiritual delights . but i must compendiously contract ; partly , because the volume swels too fast : partly , because i have already at large explained this promise of promises in divers places of this treatise . and therefore , . by way of explication , i shall super-add no more : but only indigitate the particulars already explained , and where they may be readily found . . by way of application , i shall some what enlarge my self ; because i have formerly been more brief therein , reserving the enlargement of some inferences from this grand premise , purposely for this article of the new covenant . thus this glorious promise shall not be passed over , without its due and deserved consideration . first , by way of explication , i have already unfolded this promise , . more generally . . more particularly in both the branches of it . i. more generally , i have shewed these three things , viz. . that , this promise is b much insisted upon in most of the eminent covenant-expressures . as , in the covenants of promise , with abraham , with israel , with david , and with the captives in babylon : and in this new covenant . this being the very sum , abstract , quintescence and soul of all gods covenants . . that , c of all foederal clauses , articles or promises laid down in the book of god , this promise is , . the highest . . the fullest . . the surest . . the sweetest . no wonder then that augustine reciting this promise , i will be to them a god , and they shall be to me a people , presently adds ; d what is better then this goodness ! what is happier then this happiness ! . that , this promise e is most excellent . and the excellency of it is attested by the high eulogies of many eminent learned men , as is evident in some of their expressions particularly recited . ii. more particularly , for clearing the first branch of this promise , i will be to them a god ; i have explained these particulars especially , viz. . to f whom the lord will be a god. . what the lord promiseth , when he promiseth to be a god to his people , viz. . whatsoever he is as god : ( ) in essential properties ; ( ) in personal subsistences . book iii. chap. . aph. . sect. . p. , . . whatsoever he hath as god. there , pag. . . whatsoever he can do , or is wont to do for his people as god. and this is laid down at large in thirteen particular acts of his favour to his people . there , pag . to . . how the lord will be a god to his people , viz. . by g covenant . . by covenant of his own establishing . . by an everlasting covenant . . how the lord is our covenant-god only in and through iesus christ. book iii. chap. . aphorism . sect. . pag. , . . h why the lord was pleased to be a covenant-god to israel : and so proportionably to us . thus in these particulars i have already explained the first branch of this promise . for opening also of the second branch of this promise ; and they shall be to me a people : i have explained these particulars , viz. . that , this is the greatest of all duties imposed upon gods people : they therein i promising and restipulating to god , . all they are ; . all they have ; . all they can do ; all they can endure : to be for him , and at his command or appointment . . that , god required , and israel restipulated , this , viz. that k they would be gods covenant-people . . what it implyes , to be gods covenant-people . these things especially , viz. . to be gods people l only . not sin's ; not the world's ; not satan's ; nor their own : but gods by peculiar appropriation . . to be his m by foederal profession and denomination . . to be his covenant-people n in christ. . to be his covenant-people o in all relations . . to be his covenant-people p wholly and entirely , viz. . in all they are ; . in all they have ; . in all they can do or procure ; . in all they can undergo or endure , according to his will. these four particulars , q formerly insisted upon more generally and briefly , are here again handled more particularly and fully . . why israel ( and so proportionably we ) must be such a covenant-people to god. r manifested by six causes hereof . thus in all these particulars i have already explained the second branch of this promise . by all this the judicious reader will easily see , especially if he consult the places here quoted , this admirable promise so far explained already , that i may now wholly desist from any further explications thereof : desiring him for his satisfaction in all or any of these particulars , to cast his eye ( as he hath occasion ) upon these fore-cited explications . secondly , by way of application , i offer these inferences . will the lord be to them a god , and shall they be to him a people : that are his new-covenant-foederates ? doth he by his new covenant establish and assure them of such a covenant-relation , interest , and communion betwixt himself and them ? hath god thus undertaken for both parties ; both for himself , that he will be theirs : and for them , that they shall be his ? then , what excellent matter is here , . for information . . for probation . . for exhortation . . for consolation . i. here 's excellent and manifold matter for information ; that the lord will be to his foederates a god , and they shall be to him a people . for , this may inform our understandings , of these things especially , viz. . of the fulness of the new covenant . the three former articles evince , that this new covenant is very rich and full , in regard of s effectual grace , saving knowledge of the lord , and remission of sins : but this fourth article demonstrates , that this new covenant is most rich and full in all regards . it hath in it gods all and our all. . gods all ; for what is there in the whole world , present or to come , of temporals , spirituals or eternals , which comes not within the verge and limits of this vast comprehensive promise : t i will be their god ? what fulness is there not in god! glory , majesty , life , love , grace , mercy , goodness , sweetness , beauty , blessedness , purity , holiness , righteousness , peace , yea all desirableness , and all infinite . god made all things : god hath all things : god is all things in all and to all his covenant-people . and therefore when this new covenant promiseth ; the lord will be our god : it promiseth gods all. what fulness can we desire more ? . our all ; for , all we are : all we have : all we can do : all we can endure ; comes within the extent of this promise , and they shall be my people . what fulness can we retribute more ? oh the plenitude and riches of this new covenant , in this grand promise . . of the goodness and bountifulness of god to his foederates . oh how matchless , how infinite ! god promiseth for himself , what he will be : god promiseth for them , what they shall be : god undertakes all for both parties , and what he undertakes must needs be . behold , admire , and adore this boundless bounty and goodness of god. . what doth god promise for himself ? that he u will be to them a god. and , what could god promise more , then god ? what can god give more , then god ? what can his foederates want , desire , or enjoy more , then god ? god is above all goodness that can be desired , promised , performed or possessed . what doth not god promise in this promise of himself to us ? if god had promised , x i will be their refuge , and strength and present help in trouble ; y i will be their rock , fortress , deliverer , buckler , horn of their salvation , and their high tower , z i will be their shield about them , their glory , and the lifter up of their head ; a i will be their sun , their shield , and their exceeding great reward ; i will be their lord , their king , their father , their husband , &c. if i say god had promised these things , he had promised very great and precious blessings : but when he promiseth , i will be to them a god , now he promiseth most of all . beyond this promise , what can be promised ? or what is there promisable ? . what doth god promise for his foederates ? that they shall be to him a people . and what can they perform more to god then themselves ! nay because they cannot perform themselves to god , he undertakes for them , he will see this shall be done . there shall be no impediment of unwillingness in him , he will be theirs : there shall be no impediment of weakness in them , they shall be his . here 's bounty upon bounty : here 's goodness upon goodness . . of the happiness of all gods sincere foederates . wherein ? in this especially and principally ; that the lord is their covenant-god , and they his covenant people . when the psalmist had reckoned up many outward blessings , and thereupon concluded , b o the happinesses of that people that is in such a case : by way of correction he presently adds ▪ o the happinesses of that people of whom the lord is their god , this is , of all other , the happiness : no happiness in the world like this happiness . for , . herein gods foederates are ( as hath c formerly been shewed ) a priviledged people above all people of the world . . herein their dignity is very high , and their advantage manifold . as d hath been in six particulars formerly manifested . . hence , they may be abundantly assured , that they shall want neither promises nor mercies : having this promise of promises , this mercy of mercies , theirs . as hath been e evidenced . . hereby , gods foederates are established , in the sweetest relation to god , in the richest interest in god , in the nearest and dearest communion with god. oh , what familiarity is there , in that relation ! what sufficiency , in that interest ! what felicity , in that communion ! this famliarity is most delighting : this sufficiency is most satisfying : this felicity is most ravishing , to all the sincere foederates of god. . of the fewness of gods true and sincere foederates even under this new covenant . there are many formall and nominall , but few real foederates with god : there are many foederates by outward profession ; but few , oh how few , foederates by inward constitution . why ? because they are few , very few , that have the lord for their covenant god , or that have resigned up themselves again unto god to be his covenant-people . how few are they that are gods people only ? his in christ ; his in all relations ; his wholly and entirely , in all they are , in all they have , in all they can do , in all they can endure ? now none are gods sincere new covenant-foederates indeed , but those alone who have the lord for their god , and are themselves his people . . finally , of the wretchedness of all non-foederates whatsoever . for , . the lord is not their god in covenant , nor are they gods covenant people . they have as yet no saving covenant-relation to god , interest in him , or communion with him . . in f despising and neglecting gods covenant , they neglect and despise god , jesus christ , and all true happiness . and this is wretchedness unspeakable , eph. . . ii. here 's notable matter for probation and examination of our true new-covenant condition . let us diligently examine our selves , accurately prove our own selves , whether we be of the house of israel and iudah , whether we be among the number of gods sincere new covenant foederates , or no. but how shall we discover this ? two waies ; . if the lord be our covenant-god . . if we be gods covenant-people . if this glorious promise and clause of the new covenant be effectually verified and performed to us , and fulfilled upon us : if god be sayingly ours , and we sincerely his : then we are in a right new covenant state . ( i. ) is the lord become our god in covenant ? that the lord is our covenant-god , we may discover three waies , viz. . by his foederal impressions and operations upon us . . by our covenant-relation unto him . . by our suitable deportment towards him as our god in covenant . first , by his foederal impressions and operations upon us , as our covenant-god . when the lord becomes our covenant-god , he imprints and works upon us certain marks and characters of his covenant . he effectually delineates and deeply ingraves upon our spirits , the blessings , benefits , effects and fruits of his special favour , promised in his covenant . hereby he makes a great , and a very observable alteration upon us : so that they on whom these foederal impressions are instamped , cannot chuse but in some measure discern them . take these instances ; . he g puts a new spirit , even his own spirit , within us : as our covenant-god . by this new spirit . i here understand gods own spirit . called gods spirit , in opposition to our own meer carnal spirit : and , a new spirit , in opposition to our h old natural corrupt sinful frame of heart and spirit ; as also in regard of its excellent new effects upon us , renewing , new-creating , making all things new within us , mind , conscience , will , affections , old things pass away , and all things become new , tit. . . cor. . . this is gods great covenant-impression upon us , he puts his own spirit within us , he makes him ours , he gives us actual possession of him . hath the lord put his own spirit within us ? then he is our god in covenant . hereby we shall know if gods spirit be within us , for , then he is become to us ; . a convincing spirit , ioh. . , , . he convinceth us , ( ) of our own sinfulness and misery , especially in regard of our not believing in iesus christ ; unbelief being the great sin of the world . ( ) of the al-sufficient remedy against this sin and misery ; viz. christs perfect mediatory righteousness ; herein clearly discovered , that death and grave were not able to hold him , as they hold sinners , but he revived , rose , and ascended to his father as a righteous conqueror of sin and death . had there been but one sin in him ; or but one sin of his elect imputed to him for which he had not fully satisfied his fathers justice , he could never have got out of his grave , or have ascended to his father . ( ) of christs supreme lordship or soveraignty over all his and his peoples enemies , in that he hath subdued and judged satan the prince of this world , his and their grand enemy . . a converting , renewing , regenerating and sanctifying spirit , tit. . . ioh. . , . cor. . . the immediate author and worker of all grace in the soul : sanctifying it throughout . so that every true grace is an evidence of the spirit of grace in us . . an enlivening or quickning spirit , rom. . . it makes them , that were dead in sin , live to god. all acts of such life , as spiritual nourishment , growth , motion , sense , fruitfulness , &c. are discoveries of the power of christs spirit of life in us . . a g●…ding and governing spirit , rom. . . he g●…des and leads all gods children in the wayes of god. are we led by this spirit ? . a praying spirit , rom. . . . he enables us to cry abba father , with servent desires and groans that cannot be uttered . it s not words and phrases and method in praying ( which art may suggest ) but unutterable sighs and groans which this spirit of supplication furnisheth us withall . . a witnessing spirit . it beareth witness with our spirits , that we are the children of god , rom. . , . it discovers to our spirits whom the word counts gods children , with their several notes and characters . it also discovers to us , that there notes and properties of gods children are in us . for , the spirit is therefore given us , that by him we might discover and know the things that are freely given us of god , cor. . . and upon these two discoveries it enables our spirits or consciences to digest all into a practical syllogism , or experimental discourse , for the evincing of our good estate to us . . finally , gods spirit is ( i ) a comforting spirit , still dwelling in gods people ; and yielding them a continual stream ( if not of sensible refreshing , yet ) of secret supporting comfort . he keeps them from fainting , sinking and despairing under greatest discouragements . . he writes his law k in their hearts and inwards . he writes his law in their hearts , powerfully , universally , evidently , i●…libly . . so powerfully , that he leaves an impression , a dint , and an image of his law upon the heart , which the heart is not able to withstand or resist . . so universally , that there is not any branch of gods law left out . every law , every branch of his law , is in some measure put there . he hath something in his heart that answers to every particle of the law , as the counter-pain to the deed. . so evidently , that if others cannot l read the inscription , yet themselves can spell it out in some good measure by the assistance of gods spirit , m whereby they know the things given them of god. . so indelibly , that the impression of gods law can never be blo●…ted out of the heart . this is not like writing letters in the dust or water , that are presently obliterated ; but like writing in marble or steel , most permanent . gods law is enter ▪ woven into the very frame and texture of the heart , that it is inseparably fixed there . thus it was n written in davids heart , that he could never forget his statutes . but how may we know that gods law is written thus in our hearts ? answ. this i have o elsewhere cleared by four discoveries , viz. . the hearts conformity to the law. . the hearts new●…ss . . the 〈◊〉 spiritual ●…enderness and softness . . the hearts obedientialness . there see . . he p gives them an heart to know god , that he is the lord : the covenant-keeping , and promise-performing lord . to know him truly , experimentally , affectively , obedientially , &c. evidences of true covenant-knowledge of the lord , have been also q elswhere hinted . consult them . . he takes r away their hard and stony heart , giving them a tender , tractable , fleshy heart . he transforms stone into flesh. this tender , soft s broken spirit is gods sacrifices , which he will not despise . the truth of this tenderness and brokenness of spirit , i have t formerly elsewhere discovered , i. by the concomitants or companions attending upon a broken spirit , viz. . a spirit of prayer . . humility . . love to jesus christ. . obedience . ii. by the adjuncts or properties of true tenderness of heart , viz. . mourning for sins of others , especially publike sins . . clearest and saddest apprehensions of its own sinfulness . . greatest perplexity at sin , as against god and jesus christ. . trembling at gods word , and at gods rod. . endeavouring seriously , and setting speedily upon a real reformation . . he converts them u entirely and effectually to himself from sin and iniquity . he converts them both in heart and life ; both in inward disposition , and outward conversation . the truth of such conversion , i have x already discovered in another treatise : there see. . he sets his y tabernacle amongst them , walks amongst them , dwels with them and in them : that is , he affords them z special communion with himself ; fellowship with father , son , and holy-ghost . the sweet presence , influence and refreshments of his spirit , graces and comforts , he imparts unto them . this is heaven on earth . now of this fellowship with god and iesus christ a i have elsewhere laid down many evident discoveries , to which i refer the reader for his fuller satisfaction : in perusal whereof i hope he shall not lose his labour . . finally , he b makes them constant and stedfast to himself in covenant . he so principles them , and over-rules them : he so secures them , and undertakes for them , that they shall not depart away from him ; that they shall be his people . these and like foederal impressions the lord works and stamps upon us , when he becomes our covenant-god . and this is one way whereby we may discern whether the lord be our god in covenant , or no. have we these covenant-impressions and characters upon us ? secondly , by our covenant-relation unto god , we may evidently know whether the lord is become our covenant-god . in all covenants there is established a covenant-relation , a mutual reciprocal relation betwixt the foederates . so in this new covenant most eminently between god and us ; if we be christs , if we be true believers : there is a mutual relation , ier. . . heb. . . if the lord become our covenant-god : then we become his covenant-people . and if we become his covenant-people , he also is our covenant-god . these relations do mutually imply one another , do reciprocally and necessarily infer and answer one another . are we brought into this covenant-relation unto god ? are we become , not only in profession and name , but in deed and in truth gods covenant-people ? then the lord is our covenant-god . but how may we discover that we are gods covenant-people , not only in name and by visible profession , but also in deed by invisible participation of the saving benefits of the covenant ? answ. by these ensuing adjunct , and properties of gods covenant-people , viz. . gods new covenant-people are effectually called . not only outwardly and ineffectually , but also inwardly and effectually called . the c vessels of mercy fore prepared unto glory , are a called people , and so become gods people . they are called from darkness into his marvellous light : from sin to grace , d from the power of satan to god. god e called abraham effectually , when he first entred into covenant with him savingly . people uncalled by god , are as yet un-covenanted with god. they are in a contrary covenant and league with sin and satan , inconsistent with the covenant of god. this wretched league is broken and dissolved by effectual calling , that we may joyn in covenant with god. are we effectually called ? : gods new covenant-people are an holy , select and separated people . they are selected and culled out from among all other people . they are drawn out and segregated from the common corrupt mass of the world . holiness implies a separation from common , prophane , impure state , society and use , to peculiar , spiritual , sacred state and use. f i will dwell in them , and walk in them , said god ; and i well be their god , and they shall be my people . wherefore come out from among them , and be ye separate , saith the lord , and touch not the unclean thing , and i will receive you , &c. upon this their being separated from their common and impure condition and society to god and his wayes , they are stiled , g a chosen generation , an holy nation , and a peculiar treasure unto god above all people . are we separated from the common , impure mass of mankind , or are we mingled with them ? have we renounced ungodliness and worldly lusts , tit. . , . or do we still live therein ? when god brought abraham to be one of his covenant-people , he called and separated him from his corrupt , ungodly and idolatrous state in chaldea , unto himself , and to a godly state in him , gen. . , , , &c. . gods new covenant-people are a self-denying people . this h christ frequently cals for in his disciples . this i the grace of god , that is , gods doctrine of grace , ( which is especially contained in the gospel , and new covenant ) teacheth them that are to be his people in reference to their enjoyment of god in jesus christ ; k hearken , o daughter , and consider , and incline thine ear : forget also thine own people , and thy fathers . house . so shall the king greatly desire thy beauty : for he is thy lord , and worship thou him . and this they perform , that accept gods covenant . they are content to deny not only all their self-sinfulness : but all their selfrighteousness , self excellency , self-perfection , self-wisdom , self-will , self-love , self-relations , and what soever self-enjoyments in the world , that might stand in opposition to , or in competition with this covenant with god. they see so much transcendent worth and excellency in god , that they can freely sell all , part with all , that they may enjoy the lord as their covenant-god . thus abraham l denied and forsook his native country , kindred , and fathers house , for god. thus paul m denied all his carnal prerogatives , counting them and all things but loss and dung for the excellency of iesus christ , & that he might be found in him . can we thus deny our selves ? . gods new covenant-people are a willing people . god said to jesus christ ; n rule thou in the midst of thine enemies . thy people shall be willing in the day of thy power . that is thy peculiar people , especially thy true new covenant-people and members , they shall not be as naturally they once were ; o enemies to god and all his wayes ; or compulsorily , forcedly , unwillingly willing through predominancy of fear , danger , punishment , &c. as p the samaritans feared god for his lyons ; or half-willing , having in some good pangs or moods , certain imperfect and faint velleities and ungrounded inclinations to good , as agrippa q almost perswaded to be a christian : but they shall throughly and willingly subject and devote themselves to thy government , to thee and thy wayes ; and they shall freely yield up themselves souls and bodies as cheerful voluntiers to serve in thy wars against thine enemies . jesus christ is their r chief-captain . he now rules and will still rule in the midst of his enemies , s till the worlds end , when they shall all be put under his feet . his peculiar people they shall lay aside their enmity against god and christ , they shall not remain enemies with the world as once they were , but shall be a willing people : willing to be ruled by christ ; willing to serve him , to side with him , to do any thing for him ; their t members shall be weapons of righteousness for him , themselves shall be even sacrifices to him . they will serve him with a perfect heart and willing minde , they will run the waies of his commandments with enlarged hearts , they will delight to do his will , it shall be their meat and drink , &c. murmuring , grumbling , irksomness , &c. shall be far from them . an excellent pattern of this willing-heartedness see in the primitive christians , acts . . to the end . & . , . to the end . are we gods voluntiers ? . gods new covenant-people are his temple . u ye are the temple of the living god , as god hath said , i will dwell in them , and walk in them , and i will be their god , and they shall be my people . what the temple at ierusalem was of old materially and typically , that gods people now are spiritually and truly in reference unto god. . the temple was the speciall x place of gods presence and habitation . he y dwelt between the cherubims . there he z met with his people , and communed with them . so gods people a are built up a spiritual house , for an habitation of god through the spirit . b know ye not that ye are the temple of god : and the spirit of god dwelleth in you ? c god dwells in them , d manifests himself to to them , e sups with them and they with him , affords them sweet heavenly communion with himself . . the temple was the f place of publike worship and sacrifices . so gods people are the receptacles of gods spirituall inward worship in heart and soul. . the temple in regard both of gods presence and worship was relatively g holy , and not to be defiled with legal impurities . so gods people are h holy , and not to be defiled with sinful impurities . are we such temples of god ? doth god dwell in us ? is his worship seated in our hearts ? do we keep our selves holy and undefiled ? . gods new covenant people are an holy and royal priesthood . peter stiles them that are gods people , i sometimes an holy priesthood , sometimes a royall priesthood . that is , k kings and priests to god , as elswhere it is expressed in scripture . kings , as having rule and dominion , in and by christs kingly power , over all our spiritual enemies , sin , the world , afflictions , death , and all the powers of darkness . over all these we are in christ more then conquerors , even triumphers . and shall at last sit as kings with christ l to judge the world , at least by acclamation and assent to christs righteous judgements . after which , m we shall reign with christ in heavenly glory for ever and ever . priests n to offer up spiritual sacrifices acceptable to god by iesus christ : as prayers , praises , thanksgivings , obedience , &c. and to o shew forth the vertues of him , who hath called us out of darkness into his marvellous light , viz. to shew forth his power , wisdom , grace , love , mercy , long-suffering , &c. are we such kings and priests , have we such kingly and priestly abilities ? . gods new covenant-people are gods children , his sons and daughters ; and god is a father unto them . p and it shall come to pass , that in the place where it was said unto them , ye are not my people ; there they shall be called , the children of the living god. had the exact opposition of the phrase been observed here , the words should have run thus ▪ there they shall be called the people of the living god : but he saith , the children of the living god , intimating that gods people are also gods children . and elsewhere having said ; q i will be their god , and they shall be my people : he adds , and i will be a father unto you , and ye shall be my sons and daughters , saith the lord almighty . are we gods children ? then certainly we are gods new covenant-people . gods children may hereby be discerned ; . they are r born again of the spirit of god , supernaturally . . they have s received iesus christ by faith , and he dwels in their hearts . . they have t the spirit of adoption in their hearts , crying abba father , with groans that cannot be uttered . . they are u like their heavenly father that spiritually begat them . they partake his divine nature , and have the very image of god in knowledge , righteousness , and true holiness inprinted upon them . . they are x conformed to jesus christ , the first-born among many brethren . . they y are led and guided by the spirit of god. he acts and moves in them , he stears and regulates them , he works all in them . but contrariwise z satan is the spirit that worketh in the children of disobedience . by that evill spirit they are acted and guided . now if we have these characters of gods children , we are his children and new covenant-people . but besides these i have ( g ) elsewhere largely opened and cleared nine other evidences , of our regeneration , adoption and sonship , whereby we may know whether we be the children of god. thither i refer the reader for fuller satisfaction : the main body of that treatise being spent about this very argument . . lastly , gods new covenant-people are christs . they are more christs then their own : yea they are not their own but christs . — b all things are yours ▪ and ye are christs , and christ is gods. c and if ye be christs , then are ye abraham's seed , and heirs according to the promise . so that all who are christs , are abrahams covenant-seed and heirs : now all abrahams sincere , covenant-seed since christ , are gods new-covenant-people , see rom. . , , , , , , . gal. . , , . & . , , , , . they are first christs , as mediatour : and then they are gods in christ. are we christs ? are we his redeemed ones , his branches ▪ his members , his espoused ones , & c ? then we are gods covenant people . and we may know whether we be christs or no ▪ by five evidences of being christs , d formerly pointed at only , but now handled at large in the sixth chapter of this fourth book : and also by other discoveries laid down e elsewhere to that effect . consult those places . by these things we may know whether we are gods covenant-people ; whether we have a true saving covenant relation to god ; and consequently whether the lord be our god in covenant ; which is the highest covenant-mercy of all . for by this covenant-relation unto god we may discern that the lord is our covenant-god . thirdly , by our deportment and carriage towards him as our god in covenant , we may notably discern that he is our covenant-god , and that we have so accepted him . by what carriage of ours towards god , may this be discovered ▪ answ. . by esteeming him as our god. . by loving him , as our god. . by trusting in him , as in our god. . by fearing him , as our god. . by serving him , as our god. . do we esteem the lord as our god ? none can have the lord to be their god in covenant , who do not set him up and esteem him as their god. to esteem him as god , implies , . the truth of estimation . when the lord is accounted , esteemed and judged to be , as indeed he is , f the only true god : and that all others are but pretended , imaginary and false gods , idols , and nothing in the world . thus the psalmist esteemed god ; g i know that the lord is great , and our lord above all gods. — the idols of the heathen are silver and gold , the work of mens hands . they have mouths but they speak not , &c. do we thus look upon all other deities mentioned in the world , as meer idols , fancies , lies , and vanities ? . the height of estimation . when the lord is valued and esteemed as most excellent , absolutely supream , and infinitely high over all beings & creatures in the world . infinitely above gold and silver , infinitely above honours , riches , and pleasures , infinitely above heaven and earth , men and angels , infinitely above all creatures and every name that is named both in this and the world to come . being h the king eternal , immortal , invisible , the only wise god : the blessed and only potentate , the king of kings , and lord of lords , who only hath immortality , dwelling in the light which no man can approach unto , whom no man hath seen nor can see . when we esteem and prize him , as the only riches , the only portion , the only treasure ; the only happiness , the only heaven . when we esteem and value our part and interest in him , in his love and favour in christ , far beyond all our part and interest in any or all other created comforts and enjoyments : and upon deliberate choice , could freely part with whatsoever is dear to us , in the world , rather then with him alone . when we thus enthrone the lord in highest esteem over all , we notably esteem him and accept him as our god. what we estimate over all , that we account and accept as our god. . do we love him as our god ? estimating , is an act of the judgement ; affecting , is an act of the will and heart . affection answers our estimation , and flows from it . if we esteem the lord as our god , we cannot chuse but desire , love and delight in the lord as our god. that is , we shall love him wholly ; we shall love him only . . we shall love the lord wholly , with all that is within us . i this is the first and great commandment ; thou shalt love the lord thy god with all thine heart ▪ and with all thy soul , and with all thy might , and ( as our saviour adds ) with all thy mind . when we once love the lord as our god , we shall not reserve or divide our affections from him , but we shall turn the whole stream and united current of our affections towards him . we shall willingly let god have all : and think our all , too little for him . why ? because we esteem him as k most desirable , most amiable , most delectable over all the world . because he hath l loved us first , and that with an infinite love , when we were altogether loveless and loathsome . therefore we owe him our whole love : for what is our love , to his love ; or our all , to his all ? do we thus love him as our god , with an intire , perfect and whole love ? do our hearts turn wholly to him , as the needle to the pole , or loadstone ? do our affections flow wholly to him ▪ as all the rivers flow towards the sea ? this is a sign that he is our covenant-god indeed . . we shall love the lord only , so as to love none besides him with the like predominant and intensive love . when we truly love him as god , we in effect love nothing else but god. we love nothing else that stands in opposition against god. not sin ; m ye that love the lord hate evill . not the world ; n the love of this world is enmity against god , &c. we love nothing else that comes in competition with god. we find more in our god , then in all things else . as david ; o whom have i in heaven but thee ? and there is none upon earth that i desire besides thee . our love to all inferiour objects will be so small , that comparatively it may be counted as no love at all , yea as p hatred to them . do we thus love the lord wholly and only as our god ? then the lord is our god ▪ when we truly love god , we love all things in and for god , and with reference to god , viz. god in them . but contrariwise they that intensively love their belly over all , make their q belly their god ; r love their pleasures over all , make their pleasures their god ; s love their gold , silver , children , any thing over all , or above what is meet such creatures should be loved , make such things their god. . do we trust in the lord as in our god ? then we trust in him , more then in all things else in the world . for , god is to be trusted in , rested and relied upon , more then all means , helps , refuges , or creatures whatsoever . none can so supply our wants , suppress our fears , remove our dangers , facilitate our difficulties , and bestead us in all deepest and desperate plunges , as god alone . he can do it with means , without means , contrary unto means . therefore t affiance , trust and confidence peculiarly belongs to god , as a special part of that homage and naturall worship which is due to him by the first commandment . u trust in the lord with all thine heart . x trust in him at all times ye people , &c. trust and affiance in creatures , or in corruptions , or in any thing besides the living god , is frequently forbidden and condemned . y lean not to thine own understanding . — trust not in the uncertainty of riches . — if riches increase , set not your hearts thereon . — trust not in oppression . — it is better to trust in the lord , then to put confidence in man : it is better to trust in the lord , then to put confidence in princes . creature-confidence is a kind of idolatry ; a putting creatures in gods stead . hereupon gods faithfull people have fled to their god as their only refuge and relief in straits and extremities , as having their saving interest in him only . iob said z though he slay me , yet will i trust in him . a asa being to encounter with the huge hoast of the ethiopians and lubims , rested and relyed only upon god. david expresseth himself sweetly ; b my soul , wait thou only upon god : for my expectation is from him . he only is my rock and my salvation ; he is my defence , i shall not be moved . in god is my salvation and my glory : the rock of my strength , and my refuge is in god. trust in him at all times , &c. c what time i am afraid i will trust in thee . and blessed paul relating his trouble in asia , saith ; d we were pressed out of measure , above strength , insomuch that we despaired even of life . but we had the sentence of death in our selves , that we should not trust in our selves , but in god , which raiseth the dead . thus gods covenant-people , when they are themselves , make god their peculiar and only trust : in straits , difficulties , deep plunges and desperate extremities , to him alone they fly . and with him they as it were clothe themselves by faith . e the name of the lord is a strong tower , the righteous fly unto it and are safe . but they that are not gods true covenant-people , in their exigents and extremities they trust not in god , fly not to him , but to other vanities and broken reeds . they trust f in horses and charets in g wealth and riches , in h men and second causes , in i oppression and perversness , in k idols and lying vanities , as the marriners in ionas his ship in a storm , every man to his god , his paganish god , &c. now what is our confidence and chief refuge in difficulties ? do we fly to god ? is he only our rock and salvation , & c ? then he is our god in covenant , who hath enabled us thus to carry our selves towards him as to our god. . do we fear the lord as our god ? the lord is his peoples chief fear . the chief object of their fear . hence he is called , l the fear of isaac . and the psalmist saith ; m vow and pay unto the lord your god , let all that be round about him bring presents to the fear . so the hebrew ought to be translated . that is , to god the chief object of fear ; who is the fear , the fear of fears . such aw , dread and fear is in their hearts towards god , not slavish but childlike fear , that they fear nothing in the world like him ▪ they are more afraid to offend him , then to offend any prince , potentate , yea or tyrant on earth . their n fear of him that can kill both body and soul , and cast them into hell , predominates over all other fears , prevails over them , eats them out , swallows them up as moses his rod devoured the magicians rods . moses his parents o hid him three moneths that he might not be destroyed , because fearing god they were not afraid of the kings commandment . noah p so feared god that he made an ark to save his house at gods command ; not fearing what the world of the ungodly could do against him for such an undertaking the q three couragious jews so feared god that they would not idolatrously worship nebuchadnezzars golden image : and in that case they feared not the kings threats , nor the burning fiery furnace into which they were cast . daniel r so feared god that he would not desist from his worshipping , calling upon , and praying to his god , as in former time ; for any base fear of the kings decree , princes malice , or cruelty of the den of lyons into which he was to be cast . the apostles so feared god , that s they could not but preach in the name of jesus christ : nor did they fear the prohibitions and threats of the elders , scribes and rulers on the contrary . this is to fear the lord as god , when his fear is most prevalent and predominant in us over all other fear ; when his fear more effectually preserves us from evill , then the fear of any creature can push us upon the evil of sin : when his fear so strongly obligeth us to duty , that no creature-fear can deter us from duty . do we thus fear the lord ? . do we serve the lord as our god ? the lords people are t his servants , and they serve him . yea they serve him , as god , as their god. this serving of the lord as god , is very comprehensive , and of large extent . it implies , . their u subjecting themselves to him , to his will , dominion , laws , &c. as those that will be acted , ruled , ordered , commanded by him peculiarly : x being delivered by him from subjection and traldome to sin , satan , &c. such are said to serve him . . their devoting , y addicting and giving up themselves wholly to god and his wayes : not z serving or addicting themselves , to sinfull lusts and pleasures , to wine , to their bellies , to mammon , to the wils placits and humours of men in matters of religion , or to any thing either in opposition against god , or in competition with god. . their worshipping him as god with all acts of religious worship both in publike and in private : as also their pious , holy and religious conversation before god. hence serving of god , is frequently used in scripture for worshipping of god. as , — a when thou hast brought forth this people out of egypt , ye shall serve god upon this mountain . that is , ye shall worship god there . — b thou shalt worship the lord thy god , and him only shalt thou serve . — c anna departed not from the temple , but served the lord with fastings and prayers night and day . serving of god , is also used for a pious and holy course of life . as , — d that we being delivered out of the hands of our enemies without fear , might serve him , in holiness and righteousness before him all the daies of our life . — this is called , — e serving the lord in newness of the spirit ; inasmuch as it proceedeth from the renewing spirit . to this effect , they that fruitfully imploy their talents which they receive from god , are stiled f good and faithful servants to their heavenly master . thus serving of god ( not to mention any more acceptations thereof ) intimates , our subjecting our selves unto god and his dominion ; our addicting and devoting our selves to him and his wayes ; our worshipping him religiously , and walking piously before him . and thus all gods people do serve their god ▪ as g abraham , h iob , i david , k paul , &c. do we thus serve the lord , as god , as our god ? hereby we may discover whether we serve our god aright , viz. . if we serve him reverently . l let us have grace , whereby we may serve god acceptably with reverence and godly fear . — m serve the lord with fear . awfull reverence and child-like fear , becomes the service of god. yea true serving of god and obedience to him ariseth from gods fear . — n only fear the lord and serve him . — o fear god and keep his commandments . hereupon god p acknowledgeth iob as his peculiar servant , in that he was a perfect and an upright man , one that feared god , and eschewed evil . have we such a fear of god implanted in our hearts ? are we afraid to offend him ? have we high and reverential thoughts of him ? . if we serve him obedientially : when we so serve him , as to obey him , do his will and keep his commandments . — q if ye will fear the lord , and serve him , and obey his voice , and not rebell against the mouth of the lord , &c. — they that will not obey god , but rebel against his mouth and word , they serve not god , but satan , sin and their own lusts . . if we serve him chearfully , readily , willingly , from a principle and disposition of love which we bear to him and to his service . thus david instructed solomon ; r and thou solomon my son , know thou the god of thy father , and serve him with a perfect heart , and with a willing mind . vvillingness , chearfulness in gods service is most acceptable to him . it flows from true love to god. whatsoever we do from love , we do chearfully , delightfully . god first requires love , then service , s and now israel , what doth the lord thy god require of thee , but to fear the lord thy god , to walk in all his waies , and to love him , and to serve the lord thy god with all thy heart . are we voluntiers in serving god ? are our hearts enlarged , delighted , lifted-up , like iehoshaphats , in the waies of god ? do we , with our blessed saviour , count it meat and drink to be doing gods will ? &c. . if we serve him purely . the lord t is infinite in purity and holiness , and requires purity and sincerity in all his servants and services . u the pure in heart are blessed , and shall see god. he x desireth truth in the inwards . he will be y worshipped in spirit and truth . there 's a double purity with which we are to serve god ; viz. ( ) purity of heart and conscience within . when we z regard not any guile , hypocrisie , or iniquity in our heart ; we do not approve it , or allow it ; it is not mingled or woven into the frame and constitution of our spirits : but we work it out and reject it , as lees , dregs , dross and scum , &c. a the blood of christ hath purged our conscience from dead works to serve the living god. with such heart-purity paul served god ; b — i thank god , whom i serve from my fore-fathers with pure conscience . ( ) purity of life and conversation without . when it is without scandal and hypocrisie ; when we decline evil , and still approve our selves in all our actions as in gods presence . c — that we might serve him , in holiness and righteousness before him . hereupon god d commendeth his servant iob , in that he was a perfect and upright man , one that feared god , and eschewed evil . he walked purely in the service of god. do we serve the lord with such purity of heart and life ? . if we serve god only . e thou shalt worship the lord thy god , and him only shalt thou serve . how is the lord only to be served ? thus. god only , is to be served with f divine worship , and religious adoration . no idols or creatures may so be served ; for that were idolatry . god only , is to be served primarily and for himself . he alone having supreme dominion and soveraignty over us , and over our consciences . others may be served secondarily , and in subordination to god. but nothing may be served which stands either in opposition to him , or competition with him . we must so serve god , as not to serve sin , lusts , pleasures , satan , mammon , &c. . if we serve god wholly and entirely , with the whole stream of our united faculties and affections , and that in all acts of service which he requires from us . this is the integrity and perfection of gods service , discovering the truth of it . ( ) the integrity of the object ; when we serve him fully ; g walking in all his waies , having respect to his commandments , without indenting , reserving or omitting . ( ) the integrity of the subject ; when we serve him h with a perfect heart . that is , when we serve the lord our god i with all our heart , and with all our soul. when the heart is not parted and divided betwixt god and sin , god and the world , &c. but it is united and wholly carried to god alone . . finally , if we serve god continually , k all the daies of our life . counterfeit serving of god is but for a time , and then vanisheth . the hypocrite will not l alwaies pray , not alwaies obey , &c. but gods sincere servants are constant and persevering . m hannah served god with fastings and prayers night and day . by these three sorts of evidences we may groundedly discover , whether the lord be our covenant god or no , according to the new covenant . and consequently whether we are actually and effectually brought into a good new covenant-condition . ( ii. ) are we become gods people in covenant ? that we are gods true and sincere covenant ▪ people , we may evidence to our own hearts and consciences these three waies , viz. . by the mysterie and nature of this being gods people , formerly described . to be a people to god in covenant , hath in it five things principally : it implyes , they are gods people only , &c. as n hath been manifested . now search and consider ; . are we gods people only , by peculiar appropriation ? not sins : not the worlds : not satans : not our own . . are we gods people by covenant , profession and denomination ? . are we his in and through iesus christ ? . are we his in all relations ? . are we gods people wholly and entirely ; in all we are , have , can do , or endure ? consider we these things throughly according to the several explanations of them here alleadged . . by the adjuncts or properties peculiarly belonging to gods true covenant-people . these properties , i have o heretofore briefly pointed at in twelve particulars . and also ▪ in the former branch of this present inference , have more fully explained the first eight of them . have we these properties in our selves ? . are we inwardly and effectually called ? . are we an holy , select and separated people ? &c. . by our due deportment towards god as becomes his covenant-people . this due deportment or carriage of gods people towards god , as his people , hath been unfolded in five particulars at large in the former branch of this present inference . ▪ do we esteem the lord , as our god ? . do we love him , as our god ? &c. these two last sorts of discoveries , do evidence our covenant-state , in regard of both the branches of this glorious promise , viz. that the lord is our god : and also , that we are his people . but this may suffice for probation . iii. here 's singular matter for exhortation . doth the lord promise and covenant to and with all his sincere new covenant-foederates , that he will be to them a god , and they shall be to him a people ? then here 's a threefold word of exhortation , viz. . to those in the visible church that are strangers to an inward saving new covenant state. . to all that are of the number of sincere foederates with god in this new covenant . . to the faithfull p ministers of the new testament . first , a word to all those in the visible church , that hitherto are meer strangers to an inward and saving new covenant condition . ( and such are q all those , . who are in their unregenerate state , having no effectual inscription of gods law in their minds and hearts ; . who are grosly ignorant of god and all the things of god ; . whose sins through their unbelief and impenitency , have found no remission from the lord. ) all such i earnestly exhort and beseech , sincerely and speedily to take hold of gods new covenant , to accept and embrace it ; in the life and spirit of it , as well as in the letter ; in the inward power , efficacy and reality of it , as well as in the outward profession , name and formality thereof : if ever they desire savingly to have the lord to be their god , and themselves to be his people . o ponder upon this seriously , in the morning when you rise up , in the evening when you lye down to sleep ; when you are in the house , and when you are in the field : commune with your own hearts , ask your own souls each of you these few questions . . o my soul , is there any true happiness or salvation actually to be enjoyed by thee , till thou beest effectually brought into new covenant with god ? is not this the only happiness , to have the lord thy god in covenant , and thy self to be one of his people ; and canst thou be thus happy , will god be thine , canst thou be his ; till his laws be written effectually in thy mind and heart , till thou knowest the lord savingly , till all thy sins be forgiven and forgotten of god for ever ? . o my soul , hasi thou not thus far to this very hour contented thy self with a meer outward profession , form , name , and shadow of a new covenant-state ; without all inward life and substance ? and can this ever carry thee beyond the condition of an hypocrite , reprobate , and cast-away ? do not the greatest number by far of visible christians deceive and undo themselves eternally , by resting in the meer visibles and externals of the new covenant : and wilt thou perish with them also ? wilt thou have so much part in the new covenant only as to leave thee without excuse , & aggravate thy condemnation ? . o my soul , canst thou judge it safe to delay or put off thine acceptance of a new-covenant state in the inward efficacy , power , life and spirit thereof , for another week , for another day ? what if thou beest snatched by death out of my body before this great work be done ? what if god knock no more at the door of thy heart by his spirit and word : offer thee no more softning and converting grace ; yea , what if he give thee up to final hardness in impenitency and unbelief , before this work be done , art thou not then quite undone to all eternity ? . o my soul , wil not a real , inward , efficacious new-covenant condition , immediately vest thee with this matchless happiness : r the lord will be to thee a god , and thou shalt be to him one of his people ? will the lord be to thee a god! then the lord will be to thee , more-sweet , then all thy sins , and sinful pleasures ; more-rich , then all earthly treasures and enjoyments ; more-honourable , then all worldly dignities ; more sure and faithful , then all thy friends and relations in the world ; yea more then earth , more then heaven , more then grace , more then glory . then the lord will be all , and above all unto thee . beyond him nothing can be promised , or performed by god : nothing can be desired or enjoyed by thee . wantest thou god ? nothing can make thee happy . hast thou god ? nothing can make thee miserable . again , shalt thou be to him one of his people ? then , thou shalt not be thine own any longer , to be misled by self-delusions ; thou shalt not be the worlds any longer , to be cheated with perishing vanities ; thou shalt not be satan's any longer , to be s led captive at his will by his temptations ; thou shalt not be sin's any longer , to be enthralled under its guilt and dominion ; thou shalt not be death's any longer , to be exposed unto curse or condemnation . thou art and shalt be gods for thy eternal bliss and salvation . o who would not accept gods new covenant in inward power and efficacy : wherein he shall thus accept god , and thus be accepted of god ? no motives can be more moving : no reasons can be more perswading : no arguments can be more compelling . secondly , a word to all that are of the number of gods sincere foederates within this new covenant . the lord hath brought you and placed you ( as once adam at first ) in a very paradise , when he brought you into this new covenant ▪ for as adam sweetly enjoyed god in paradise : so you as sweetly in christ enjoy god in this new covenant . t i will be to them a god. and god enjoyed , was the supreme glory of that paradise , and of this covenant . nay , what if i say ; this new covenant is beyond that paradise . for , in that paradise god was enjoyed , but a while : in this new covenant god shall be enjoyed , and that for ever . in that paradise adam enjoyed god , but speedily lost him : in this new covenant ye so enjoy him , that ye shall never lose him . here 's a mysterie ; man hath not lost his paradise , but changed it : yea changed it for a better , that shall never be lost . this new covenant is that better paradise , wherein the foederates having tasted of the tree of life christ jesus , shall enjoy their good god alwaies . o give me that paradise , wherein i may never lose my god , the glory , and crown , and paradise of paradise . now o all ye that are savingly enstated in the spiritual paradise of this new covenant , and have the lord your god , and are his people indeed : be perswaded ; . to live upon this promise . . to live up to this promise . . to bring ( what lies in you ) all your near and dear allies and relations within this new covenant effectually , that they may with you partake the blessed fulness and influence of this promise . . live upon this promise . if there be food and matter of life for the soul by faith in any promise of the blessed bible , it is in this glorious covenant-promise . u i will be to them a god , and they shall be to me a people . should i be put to point out one promise only in all the holy scriptures , whereupon i would repose my soul with fullest satisfaction ; whereon i would daily feed with sweetest delight ; wherewith i would enlarge , raise and ravish my heart with richest consolations ; whereby i would steel my spirit against all spiritual maladies ; fill my spirit with all compleat felicities , and assure my spirit of eternal salvation : this , this alone should be that phoenix-promise , among all the promises . . this promise hath free-grace in it : for the meer good-pleasure of gods will is the motive of it , i will be their god. . this promise hath effectual vocation , sanctification , justification , and communion with god in it : for otherwise , how can we be gods people ? . this promise hath all mercy and consolation in it : for he , that will be our god , is x the father of tender mercies , and the god of all consolation . . this promise hath christ in it : for the lord is savingly a god to none , nor are any sincerely a people to god , but only in jesus christ through faith . . this promise hath the spirit of god and of christ in it : for , actually and effectually we become gods people y by the operation of the spirit of god and of christ only . . this promise hath god in it : for herein saith the lord , i will be to them a god. . this promise consequently , hath all temporals , all spirituals , and all eternals in it : for that lord that freely gives his christ , his spirit , and himself to us to be our god , who is best of all things , how shall he not with himself freely give us all things ? now therefore thou that art actually and effectually within this blessed promise , live upon it , feed upon it , rest upon it , dwell upon it : in thy prosperity , in thine adversity ; in thy strength , in thy weakness ; in thine health , in thy sickness ; in thy triumphs , in thy tryals and temptations ; in thy fulness , in thy wants ; in thy joyes , in thy griefs ; in thy comforts , in thy disconsolations ; in thy youth , in thine age ; in thy life , and in thy death . . what distresses will not this promise allay ? z the father of mercies being thy god. . what discomforts will not this promise remove ? the a god of all consolation being thy god. . what wants will not this promise supply ? the b possessour of heaven and earth being thy god. . what enemies will not this promise overthrow ? god c al-sufficient , the lord of hosts being thy god. what sins will not this promise subdue ? the d god of pardons being thy god. . what grace and glory will not this promise assure ? the e god of all grace , the author of every good and perfect gift therein assuring thee that he will be thy god. . and , what doubts , scruples or difficulties about thine eternal salvation , will not this promise resolve and satisfie ? seeing this promise lets thee know , ( ) that the lord will be thy god : and what f cannot god do for thee ? ( ) that thou shalt be one of his people ; and what can g creatures do against thee ? ( ) that , both these god freely promiseth , because he will : and then no unworthiness of thine shall hinder the inchoation of thine happiness . ( ) that , both these god will faithfully perform , because he hath freely promised and undertaken both for himself and his foederates : and then no infirmity , impotency or weakness of thine shall ever hinder the consummation of thine happiness . therefore live , o live still upon this lively promise ; that thou mayst live evermore . let thy mind live upon it , by contemplation : let thy conscience live upon it , by pacification : let thy will live upon it , by contentation : let thine heart and affections live upon it , by exhileration . . live up unto this promise . this promise is most sweet , full , high , holy , comfortable , &c. let thy life and conversation be answerable . the lord is thy covenant god. o live as one possessing such a god. live not carnally , but spiritually . live not earthly , but h heavenly . live not so much below , as i above . live not scandalously , but k inoffensively towards god and man. live not sordidly , but generously . live not murmuringly , distrustfully ▪ and disconsolately : but l contentedly , believingly and comfortably . live not as swine , on husks below : but as angels , on this manna which is above . live not like them that are m without covenant , without christ , without hope , and without god in this world : but as those that are effectually in covenant , full of christ , full of hope , and full of god. so live , thou that hast the lord to be thy god : that it may appear that god lives in thee , and that thou art primarily acted , guided , enabled , over-powered , upheld and comforted by the lord thy god. thou art one of his covenant-people . o live as one possessed by such a god. and therefore , . disclaim sin , the world and satan ; . know god more clearly and experimentally ; . endear thine heart to god sincerely and intensively ; . fear , serve and obey god uprightly , universally and continually ; . walk with god in holy communion ; . stand for god , & take his part against all opposition ; . and advance gods glory over all for his admirable vertues expressed in thy effectual vocation : for these are proper and peculiar duties of gods covenant-people , as i have n heretofore more at large demonstrated . . labour ( what lyes in thee ) to interess and engage all thy near allies and dear relations in this new covenant effectually , that they with thee may partake the unparalleld influence of this promise abundantly . is the lord become savingly thy god in covenant : and dost thou not desire that he may also become the covenant-god of thy husband , wife , parents children , and ( if it were possible ) of all thine endeared relations ? hast thou found such a blissfull advantage , by becoming one of gods covenant people : & dost thou not heartily wish that all thine ▪ allies were altogether herein as thou art , except thine infirmities ? o then commend this new covenant unto them frequently , magnifie the treasures of it highly , display the glory and fulness of this chief promise pathetically , urge them to press after an inward new covenant condition sincerely , &c. that the lord may be their god , and they his people eternally . thirdly and lastly ; here 's a word of quickning to the faithfull ministers of the new testament . your office is to be o ministers of the new covenant , or new testament : o strive to be ministers of the spirit , not of the letter . it s your singular honor and priviledge to be preachers of gods new covenant , which excels all former covenants : oh lay out your chief skill , strength and diligence , in disclosing the glory and perfections of this new covenant , and especially of this paramount promise of the new covenant to all the flock ; in perswading them to embrace unfeinedly the inward spirit of this covenant . then they know indeed , when they understand the new covenant solidly : then they believe indeed , when they embrace the new covenant unfeinedly : then they live indeed , when they live upon , and live up unto the new covenant experimentally : then they are christians indeed , and happy indeed , when the lord is their covenant-god , and they his covenant-people reciprocally and effectually . but hitherto of exhortation . iv. lastly , here 's wonderfull matter for consolation . here 's manna from heaven here 's hony indeed out of the bowels of the lyon. here 's a golden mine , a living spring , a spacious sea of consolation , to all gods true covenant-people , that the lord is their god , and they his people , according to this new covenant in jesus christ ! and this against all the grounds of discomfort which principally are wont to afflict and sadden their hearts , viz. . reliques of inherent corruption ▪ . fears and dangers of apostacy . . outward or inward wants . . strong and violent temptations . . sad and dismaying desertions . . sharp afflictions and persecutions . . and the very terrours and pangs of death it self ! the comfort of this grand promise against all these seven disconsolations comes now to be enlarged , as p formerly i promised . . what an impregnable comfort may this be to every of gods true covenant-people , against all reliques of inherent sin and corruption remaining in them : that the lord is their covenant-god . though they are q sanctified throughout in soul , spirit and body ; in all the faculties and affections of the soul , and in all the senses and members of the body : yet in all these they are but sanctified in part . as in every of them there is some spirit : so there remains some flesh , gal. . . as there is a spiritual r law in their minde , so there is a carnal law in their members : & this oft-times captivates them to the law of sin . so that , s the good they would do , that they do not : and the evil they would not , that they do . yet not they , as sanctified : but sin that dwelleth in them , so far as unsanctified . hence , how often do they suspect their spiritual condition , that all 's unsound , all 's hypocrise , their condition worse then the condition of any ; none of gods people so hard-hearted , unbelieving , impenitent , hypocritical , and every way so wretched ▪ as themselves . hereupon , how do they break their hearts with sighs and groans ! how do their eyes pour out tears to god! how do they cry out and lament , oh when shall all these cursed canaanites be cast out and subdued ; when shall all these iniquities be cast into the bottom of the sea ; when shall this old leaven be purged out ; when shall this body of sin and death , and this old man be destroyed ; when shall neither spot nor wrinkle , nor any such thing remain in us ; when shall we sin no more ; o wretches that we are , t who shall deliver us from the body of this death : oh! when shall we be secured of a good spiritual estate ! yet against all these remains of sin and corruption , every true believer may comfort himself by this new covenant , assuring him in christs blood that the lord is his covenant-god for ever . and this principally three waies . . the lord is their new covenant-god , and they his people : therefore in christ he hath u blotted out all their iniquities , and will remember them no more . he will not upbraid them with them ▪ nor impute them to them : because he is their god in covenant . this is clear by the tenour of the new covenant . satan , wicked men , and their own mis-deeming hearts may impute them to them , and cast them in their face : but god himself will not impute them to them , nor remember them any more . christ saith , x thou art all fair , my love , there is no spot in thee . how sweet is their comfort ! y who shall lay any thing to the charge of gods elect ? it is god that justifieth , who is he that condemneth ? it is christ that dyed , yea rather that is risen again , who is even at the right hand of god , who also maketh intercession for us . . the lord is their covenant god , and they his people : therefore in christ , by his spirit , he is daily z writing his laws in their minds and hearts ; daily sanctifying and cleansing them , — that he may present them to himself glorious at last , not having spot or wrinkle , or any such thing , but that they should be holy and without blemish . so that though many reliques of sin remain in them , yet they are daily wasting , weakning , consuming , decaying , dying : like the house of saul , which waxed weaker and weaker , till it was totally abolished . at a death , all the inherent and actual sins of the righteous totally cease : their b spirits being then made perfect , and eternally freed from all corruptions and c imperfections . pharoah and his hoast were strong and terrible , to fright and trouble israel ; but israels god was stronger to drown them all in the bottom of the red sea : the remains of sin are strong and dismaying to perplex and grieve the saints , but their covenant-god is stronger , to d subdue their iniquities , and thou wilt cast all their sins into the depths of the sea. thou wilt perform the truth to jacob , and the mercy to abraham , which thou hast sworn unto our fathers from the dayes of old . what a comfort is this that our god will utterly extirpate every sin , and compleatly obliterate every spot , wrinkle and shadow of corruption ? . the lord is their covenant-god , and they his people notwithstanding all the remains of corruption . reliques of sin cannot destroy or disturb their covenant-relation to god , nor their covenant ▪ communion with god. what sweet fellowship had noah , abraham , isaac , iacob , moses , david , &c. with god in covenant , notwithstanding all their inherent sins and infirmities ? their sins shall not separate them from their covenant-god : their covenant-god will separate them from all their sins . . what a comfort is this to all abraham's true seed against all fears or dangers of apostacy ! their graces infused are but weak , their corruptions remaining are strong , their temptations fierce and violent , their difficalties which they wrastle withall in the way to heaven are not a few , the e gate to life is exceeding strait , many miss it , few enter : hereupon they are apt to faint and be discouraged ; they shall not hold-out , they shall fall away , they shall not persevere faithful to the death . but oh thou of little faith , and much fear , art thou in covenant with god , and dost thou question thy perseverance ? consider well , . the lord is thy covenant-god , and thou art one of his true covenant-people . did the lord ever cast off , or suffer to fall away any one of his true covenant-people ? and will he now begin with thee ? f with him is no variableness nor shadow of turning . g his gifts of effectual calling are without repentance . he may suffer thee to fall , to fall frequently , to fall foully , to fall from some sense of comfort , from some degrees of grace , for thy further caution , confirmation and spiritual advantage , but totally and finally , he will never suffer thee to fall away or perish , because he is thy god in covenant . for then his covenant should fail for evermore . . the lords new covenant is a covenant of h his own establishment in christs blood : and what god hath established in christs blood , who or what shall overthrow ? . gods new covenant is an i everlasting covenant . and an everlasting covenant hath no end : from an everlasting covenant there can be no apostacy or total backsliding . . the lord god in his new covenant with his people undertakes for k both parties ; and their reciprocal constancy in covenant one to another : as once he did for his captives . and i will make an everlasting covenant with them , that i will not turn away from them , to do them good ; but i will put my fear in their hearts , that they shall not depart from me . so in this new covenant god saith , i will be to them a god , and they shall be to me a people . he undertakes for himself , and for us . in other covenants and contracts the several parties undertake onely for themselves severally : in the marriage covenant the husband undertakes not both for himself and his wife , nor the wife for her self and her husband ; but the husband undertakes onely for himself , and the wife onely for her self , to be constantly faithful . but god in his new covenant with his people is pleased to be an extraordinary undertaker altogether . he undertakes for both sides , both for himself and for his people : for himself , that he will be theirs ; for his people , that they shall be his . so that the faithful god himself , who cannot possibly lie ; the all-powerfull god , who is fully able to perform what he promiseth : he hath engaged himself strongly for his peoples constancy and perseverance towards him , so that in this regard there is no place left for utter apostacy , no possibility of total and final falling away from him and his grace , because he is their covenant-god . . what a comfort is this to all abraham's true seed against all outward or inward wants : and consequently against all discontents and perplexities thence arising ! is the lord become thy god by this everlasting new covenant ? how may this comfort and quiet thy spirit against all outward wants ? wantest thou food , or rayment ; credit , or wealth ; strength , or health ; wantest thou liberty , lands , livings , house , harbour , friends , kindred , children , or any other near and dear relations ? yea perhaps thou wantest these things , while thine enemies , while the l wicked of the world flow and overflow with them . yet thou hast an enjoyment beyond all these wants : the lord is thy god by an everlasting new covenant . therefore look not down so much at thy wants : as look up to thy enjoyment , to thy god , and comfort thy self . for , . thy god is thine all. the lord being thy god in covenant , is in stead of all supplies unto thee . thine health , in sickness : thy strength , in weakness : thine ease , in pain and torments : thine honour , in dishonour : thy glory , in reproaches : thy wealth , in poverty : thy friend , in friendlesness : thine habitation , in harbourlesness : thine enlargement , in bondage : thy cordial and m strength of heart , when heart and strength faileth : yea thy very life , in the valley of the shadow of death . solomon saith ; n a feast is made for laughter , and wine maketh glad the life : but money answereth all things . feasts and wine , meat and drink , though in the number of externals most necessary , yet have but a peculiar and limited usefulness : but money , being an instrument and mean of commerce , that hath a general use , and answereth to all things . money feeds , clothes , heals , honours , befriends , sets at liberty , procures all necessary moveables , purchaseth houses , lands , manours , maketh war , and maketh peace , &c. but gods covenant-people may much more fully , say , their god answers all things . money answers all things , but respectively , restrictively , finitely and with many limitations : but their god answers all things absolutely , unlimitedly , infinitely without all exception . . thy god is much more to thee , then the all that thou wantest . why then shouldst thou repine or murmur at thy wants ? when hannah was greatly distressed through her barrenness and want of children , elkanah her husband thus comforted her ; o hannah , why weepest thou ? and why eatest thou not ? and why is thine heart grieved ? am not i better to thee then ten sons ? how much more may every true new covenant foederate comfort himself against all his wants , saying ; o my soul , why art thou cast down ? why art thou so disquiet within me ? why do i weep , and grieve , and take on for want of these externals ? is not the lord , my god ? and is not my god more to me then ten elkanah's , then ten thousand earthly enjoyments ? what augustin said of iob , may be said of every true believer that hath the lord for his god , against all his wants and losses . * a righteous man shipwracked , escapes rich and naked . holy job was full of these riches . nothing remained in his house , all those things perished at one blow by which he was thought to be rich a little before : suddenly he sits down a beggar upon the dunghil , abounding with worms from head to feet . what more miserable then this misery ? what more happy then his inward happiness ? he had lost all those things which god had given him : but he had him , who gave all things , god himself . consider well , o christian ; hadst thou all those earthly treasures , which thou wantest , or which this whole world can afford : yet thy god in covenant is infinitely more to thee then them all . for , ( ) thy god is more p desirable , amiable and delightful to thee then them all . he is the supreme good : the q only essential and primitive good . these things are scarce drops and shadows of his goodness ; infinitely inferiour to him . he therefore is infinitely desirable before them . ( ) thy god is more influential and comfortable to thee , then they all . all the influence , comfort and benefit that these things afford thee , it is meerly from god and his blessing . without him , it is not in food to nourish , in physick to heal , in clothes to warm , in beds to refresh , in houses and gardens to delight , in friends to comfort , in strongholds or armies to defend , &c. and with him any thing shall serve turn . gideon and israel shall be defended against the midianites r with lamps and earthen pitchers ; daniel and his companions shall be best-liking with coursest s pulse : the blind man shall recover sight by t clay and spittle put upon his eyes , &c. ( ) thy god is more satisfying and contenting to thee then they all . they all have a vanity and an emptiness in them , and cannot fill thee ; they have a disproportion to thy soul , and cannot satisfie thee . thou maist have much of them ; but never enough , though thou hadst them all . but thy god is u al-sufficient . he can fill all thy desires to the full , and make them overflow . having him , thou shalt have enough ▪ yea thou hast all . ( ) thy god is more constant and continuing to thee then they all . they vanish and crumble away , and then all thy small comforts and contentments in them vanish also . but thy god continues to thee for ever ; and therefore he is the most constant and lasting consolation . . thy god can and will , so far as is good for thee , supply all thy wants , in the fittest season : because he is thy god. he x can do all things . he y is able to do for us exceeding abundantly above all that we can ask or think . and he hath promised , that , z they that fear the lord shall not want any good thing . a — the lord will give grace and glory : and no good thing will he withold from them that walk uprightly . why then shouldst thou be troubled at thy wants ? say with david ; b the lord is my shepheard , i shall not want : yea say rather , the lord is my covenant-god , i shall not want . he can , and will give thee every good thing . he hath given himself to thee : how shall he then deny thee any thing ? if thou wantest any thing , either it is because he sees it not good for thee , or because it is not yet good for thee . gods time is the best time for receiving of mercies . . thy god can so sanctifie and bless thy want of outward blessings , that thy want of them shall be a far greater advantage to thee , then thy enjoyment of them . outward wants ; ( ) sometimes become occasions of inward wealth . c hearken my beloved brethren , hath not god chosen the poor of this world rich in faith , and heirs of the kingdom , which he hath promised to them that love him ? ( ) sometimes they draw forth the faith and graces of the saints to more lively exercise and activity . abraham's long want of a son by sarah , greatly improved his faith and expectation on god : so that his faith thereupon became so famous throughout the world , that he is counted the father of the faithfull . had not abraham being exercised so long with the want of a son , his faith in gods promise had never been so renowned . ( ) sometimes they minister occasion to gods extraordinary provisions and providence for his people . when israel was in many wants in the wilderness , then was gods time to furnish them extraordinarily . the d heavens rained them bread ; the e rock of flint ran water for them ; their f garments waxed not old ; their g feet did not swell for fourty years together . when elijah in the famine wanted ordinary food , god appointed the very h ravens to seed him with bread and flesh morning and evening . ( ) sometimes outward wants are gods opportunites of drawing neerer to his people by secret supports , sensible comforts , sweet refreshments , and reviving experiences of his peculiar presence , assistance & light of his countenance . hence h. bradford wanting his liberty , and being in prison , said ; i god doth thus punish me , nay rather in punishing blesseth me . and indeed i thank him more of this prison , then of any parlour , yea then of any pleasure that ever i had : for in it i find god , my most sweet good god alwayes . thus , if the lord be thy god in covenant , this may be thine universal comfort against all outward wants . how comfortable may this be also against all thine inward wants ? as israel of old in the wilderness , so the israel of god in the wilderness of this world are in an imperfect , unsettled and wanting state . nor have they only outward , but also inward wants , to exercise and afflict them . they want degrees of graces , assurance and evidence of their good spiritual state ; the light of gods countenance ; peace of conscience ; comforts of the holy ghost ; strength in the inward man against corruptions and temptations , and for all spiritual undertakings , &c. and because of these defects they are oft-times much discouraged , and drive on very heavily towards heaven . now if the lord be thy god in covenant , this may abundantly comfort thee against all these inward wants . for , . thy covenant-god is fully able to supply all these thine inward wants . he is k the god of all grace : and can bestow all grace for kind and degree upon thee . he that gave such l faith to abraham , such m meekness to moses , such n patience to iob ▪ such o zeal and uprightness to david , such p wisdom to daniel , such q love to iohn ▪ such r courage and self-denial to paul , &c. is fully able to do as much for thee . he s gives his own spirit to us , that we might know the things which are freely given to us of god. even his t spirit of adoption , which witnesseth with our spirits that we are the children of god ; which u sealeth us , and is the earnest of our inheritance . he is x the god of peace , y whose peace passeth all understanding , whereby he can keep our hearts in the knowledge and love of god. and z if he give peace , who can give trouble ? hee is a the god of all consolation : and can give more comforts , then we can have discomforts . he can b fill with joy and peace in believing . yea he can c send the comforter himself into our hearts to abide with us for ever . finally , he by d his divine power can give us all things pertaining to life and godliness ; can e grant us according to the riches of his glory to be strengthned with might by his spirit in the inward man ; and can f bless us with all spirituall blessings in heavenly things in christ. he is god : therefore he can easily do all these things , and so suply all our wants . . thy covenant-god will daily supply these wants , and at last set thee in a state of perfection above them all . for , ( ) he hath in this life g prepared such spiritual supplies and blessings for them that love him , as are utterly beyond all carnal mens capacity of apprehension . ( ) he hath h promised to give grace and glory , and to withhold no good thing from them that walk uprightly . and in the tenour of his covenant hath promised explicitely to furnish his covenant-people with i knowledge , repentance , renovation , the fear of the lord , the spirit of the lord , perseverance , &c. implicitely to furnish them with all things that pertain to godliness , in that he promiseth to be their god. ( ) he hath ordained and k given apostles , prophets , evangelists , pastors and teachers for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ : till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ. ( ) he hath l built us upon the foundation of the apostles and prophets , iesus christ himself being the chief corner stone : in whom all the building fitly framed together , groweth unto an holy temple in the lord. and though m now we do but know in part , &c. yet when that which is perfect is come , that which is in part shall be done away . then all imperfection shall be swallowed up of perfection . there 's a four-fold perfection wherewith god furnisheth all his covenant people , viz. . a perfection n of integrity and uprightness instilled into them , when he first takes them into covenant with himself . this some call a perfection of parts : all the other perfections of degrees . . a pefection of comparative growth ; according to which one believer is counted comparatively perfect in respect of another of less growth in grace . o let us therefore , as many as be perfect , be thus minded . . a perfection of incompleat vision and fruition ; when the souls of believers loosed from their bodies , are convayed instantly into heaven , and there being perfected in grace , do see and injoy god immediately face to face : but incompleatly , inasmuch as not the body but only the soul , doth thus see and enjoy god. p but ye are come , — to god the judge of all , and the spirits of just men made perfect . . a perfection of compleat vision and fruition ; when believers , not only in soul , but also in body reunited , shall q see and enjoy god as he is , fully , immediately and eternally . our god is carrying us on daily from perfection to perfection , from the very lowest to the highest degree of these perfections : and consequently he is daily supplying all our wants more and more , till in the supream perfection every want vanish and be done away . . what a comfort is this against all strong and violent temptations of the flesh , the world , or the devil ! with temptations of these three grand spiritual enemies none are more evidently exercised then gods own covenant-people . for , . carnal men are under their r full dominion , like prisoners in dungeons and irons , the gaoler is sure of them , troubles not himself much about them : therefore they are seldom buffeted by their temptations . but believers are s brought out of prison , rescued from the power of sin , satan , &c. therefore satan raises all his force and fury of temptations upon them to re-enslave them : as the gaoler raises all the country with hue and cry after prisoners escaped when they have broke prison . . carnal men need not many temptations to carry them down the stream : their t whole nature is only prone to evil , and therefore is carried away with every bare suggestion , with every slight proffer of a temptation . they are like tinder ; they catch fire at every spark of temptation . yea they oftimes tempt satan , to tempt them . but gods people having u sanctification as well as corruption , grace as well as sin : they resist and repell temptations , and often get the victory . hereupon satan , &c. re-assaults them more fiercely , with all his malice , stratagems and violence . . gods people are not only the o most eminent of all people , but the greatest enemies to satan , &c. if these cedars and oaks fall , many lesser shrubs will be brought down with them : and satans kindgom more advanced by foyling one of these , then . others . therefore above all p satan desires to have them , to sift them as wheat . them he will q buffet : on them he runs like a r roaring lyon with open mouth to devour them . against them he useth all his s depths , all his t devices : he deals with them , sometimes as an u angel of light , sometimes as a black devil indeed ; but alwaies as an x old serpent the devil and satan . hereupon what fears , straits , tears , prayers , plunges and discomforts are gods dear people put upon ? yea sometimes they are hereby so buffeted , weather-beaten , tossed and tyred : that they begin to despond and faint , and are even weary of their lives . but against all possible temptations no people in the world have greater ground of encouragement and comfort then gods people . and what greater comfort against temptations then this , that the lord is their covenant-god ? for , . their god is stronger then all their tempters or temptations . our best friend , is above our worst foe . our covenant-god is with us ; the flesh , world and satan are against us : there are more with us , then against us : y ye are of god , little children , & have overcome them : because greater is he that is in you , then he that is in the world . and saith christ in reference to his sheep , z my father that gave me them , is greater then all : and no man is able to pluck them out of my fathers hand . . their god is wiser then all their tempters . satan is an old crafty serpent , an old deceiver : hath his depths and devices , &c. but the lord is a god only wise ; unsearchable in counsel ; his understanding is infinite . he hath caught satan in his own craftiness , both in his tempting of the first , and last adam . and b the lord knoweth how to deliver the godly out of temptations . he hath depths , beyond satans depths : and devices , beyond satans devices . he hath more wisdom to bring us out of temptation , then satan hath subtilty to bring us into temptation . . their god is more tender over his people , then the devil is cruel against them . the devil is cruel against them to the uttermost of his ability , c your adversary the devil , as a roaring lyon walketh about , seeking whom he may devour . d — wo to the inhabitants of the earth , and of the sea : for the devil is come down unto you , having great wrath , because he knoweth that he hath but a short time . yet as the devil himself , so all his cruelty , is finite and limited . but gods tenderness over his people is infinite and boundless . no e father can be so tender over his children ; no f mother so tender over her sucking babe ; no man so tender over g the apple of his eye : as god is over his peculiar people . how sweet this comfort ! their god loves them , more then their enemy the devil can hate them . they may triumph in his divine compassion , over all diabolical cruelty . . no temptation can befall gods people , but by the wise permission of their god. satan cannot ▪ tempt them but as their god permits . h god is faithful , who will not suffer you to be tempted above that ye are able . temptations then befall gods children , not when and as their tempters please , but when and as their god permits . . their god limits both tempters and temptations . the devil himself , the grand tempter , is in gods chain : and cannot go one link beyond his leave . he could not touch i iob's goods , or children , or his body , but only according to gods permission and limitation . yea he was not able to touch the k herd of swine , till christ gave leave . that passage is very observable ▪ l behold the devil shall cast some of you into prison , that ye may be tryed , and ye shall have tribulation ten daies , &c. here are four limitations upon the devils temptations by persecuting the church . the persons , their punishment , the event of it , the duration of it are all limited and confined . the persons tempted ; some of you : not all . the punishment inflicted ; they shall cast you into prison : not into merciless waters , not into de vouring flames , not into the grave , not into hell. the event of it ; that ye may be tryed : not that ye may be ruined and destroyed . the time of duration ; for ten daies ; not for twenty daies , not during their pleasure , not for your whole lives , not for ever . all 's under restraint . he that bounds the unruly waves of the sea , saying , thus far shall ye go , and no further . he bounds the more unruly rage of satan , that he cannot pass , or tempt beyond his bounds . . their god will not permit them to be tempted above their ability . he knows their strength to the uttermost , and he is so faithful , m he will not suffer them to be tempted above what they are able ; but will with the temptation also make a way to escape , that ye may be able to bear it . the apostle chiefly here intends temptations by afflictions and sufferings . against these he comforts them from the faithfulness of their god three waies , viz. ( ) in that he will not permit them to be tempted above their ability . that is , he will so allay , qualifie and moderate the temptation , that it shall not be above their ability which they have from god. otherwise gods people are sometimes n pressed out of measure , above strength : as paul in asia , above his own meer humane strength . ( ) in that he will with the temptation , make away to escape ; if that be best . as he made way o for david often to escape from saul : for p peter out of prison , to escape herod , &c. ( ) in that they shall be able to bear the temptation , if they escape not . he let peter escape out of prison , but not q iames : yet he enabled iames to bear it . this is very comfortable against all temptations of the world or satan : our god is so faithful , that he will either decrease and bring down the temptation to our strength , or deliver from it , or increase and bring up our strength proportionably to the temptation . . their god furnisheth them with compleat armour against all temptations : that they may be able to withstand in the evil day , and having done all to stand . this is called , r the panoply , or the whole-armour of god. the apostle excellently describes it . he makes every saint , a souldier : and arms him spiritually from top to toe , but appoints no armour for the back , because there should be no turning the back , no running away in time of temptations from satan . . the grace of their god is sufficient for them against all their temptations . he that was caught up into the third heavens , which is paradise , had afterwards s a thorn in the flesh , the messenger of satan buffeting him . for this he prayed thrice that it might depart from him : the lord would not remove the temptation , but encourageth the tempted , with this ; my grace is sufficient for thee . t satan desired to have the apostles , that he might sift them as wheat : and christ foreknowing that peter would be peculiarly endangered by that sifting , did especially pray for him that his faith might not fail . and his faith did not totally and finally fail , though he foully fell : for he speedily repented , and his dis-located faith was ●…et in joynt again . . their god shall give them compleat victory over satan and his temptations . u christ hath conquered him in his own person , as our head : is daily x conquering him by his graces in his members ; and will at last day both for himself and his members compleatly tread him under foot . y the god of peace shall bruise satan under your feet shortly . saith z hierom ; swiftly . some say shortly , that is , opportunely , seasonably , when he is in the height of his temptations and insolency against them . a some refer this to the day of judgement , which hasteneth apace , and will come shortly , when satan shall be utterly crushed under our feet for evermore , and shall never be able to tempt or trouble us any more . . finally , their god turns their temptations to great advantage . he that brought light out of darkness at first , is wont to extract medecines out of these poisons , and good to his people out of these evils of satans temptations . for , ( ) hereby they are made conform to iesus christ their head. b he was forty daies together most subtilly and dangerously tempted of the devil . yea , c he was in all points tempted like as we are , yet without sin . ( ) hereby they are frequently necessitated to improve d the compleat armour of god : especially the shield of faith , and sword of the spirit . this spiritual warfare , keeps their heavenly armour from rusting : and experimentally evidences it to be armour of proof . ( ) hereby they are singularly experienced and instructed in this spiritual warfare . exercise makes them expert souldiers of iesus christ. so that their hands are taught to war , and their fingers to fight , against all the enemies of their salvation . ( . ) hereby they are forced e to flye to god by prayer : and obtain at least this sweet answer , as a return of prayer particularly : my grace is sufficient for thee . ( ) hereby they are driven to cling closer to iesus christ , that they be not overthrown . the more the tops of well-rooted trees are shaken with the winds : the more deeply their roots are fixed in the earth . when the wind blows hardest , the traveller girds his cloak to him the closest . when temptations are most violent & impetuous : we cling fastest to christ lest we fall , and christ clasps us fastest because we shall not fall . ( ) hereby christ gives them frequent occasions of triumphant victories . no conflict ; no conquest . no temptation : no triumph . christ himself in his own person was pleased to be tempted , that thereby he might take occasion to triumph over the tempter . and he sometimes leads us into temptation , that we may conquer by his conquests , and triumph by his triumphs , over temptation . ( ) finally , hereby they are taught to compassionate and succour others in temptations , themselves having had a feeling of temptations . passion breeds compassion . yea and if gods people sometimes be foiled by temptations , yet hereby they are provoked to more watchfulness for future , in regard of themselves ; and are enabled to more helpfulness towards others . as christ said to peter ; f when thou art converted strengthen thy brethren . and as david promised after his recovery ; g — then shall i teach transgressors thy waies , and sinners shall be converted to thee . of patients , they become physitians . and by having their own bones out of joynt , they become skilful bone-setters unto others . . what a comfort is this against deep and dismaying desertions , wherewith the lord sometimes exerciseth his own people ! here consider briefly , . the nature of these desertions . . the comfort which goas people may have against desertions , from this , that the lord is their god by his everlasting new covenant . ( ) the nature and mysterie of divine desertions , ( to omit all other sorts of desertions ▪ ) seems in general to consist in gods forsaking , or with-drawing from his creature , viz. not in gods withdrawing his essence from his creature , which is immense , infinite and omnipresent , and cannot be excluded from any creature : but in gods with-holding or with-drawing in some sort his spirit , grace , favour , comforts , assistance , &c. from his creature . according to this later sense , gods desertions or forsakings of his creatures are either , . absolute , or . limited . that , as of a supream lord and righteous judge ; this , as of a faithful and loving father . i. gods absolute desertion extends it self to all the vessels of wrath , whether reprobate angels or men . them he forsakes , from them he totally and finally with-holds all saving grace , ( which he is no way bound to give them , ) as a supream lord and righteous judge of all the world : suffering them to perish . as , . he deserted all the reprobate angels so that h they left their first estate and habitation , ( which was mutable ) by sinning : and god left them in their sin and misery i without providing any saviour for them . though he deserted mankind so as to leave them to k fall into sin and misery : yet l he provided a saviour for recovery of all his elect among mankind . . he deserts all reprobate men , denying them the m pure , sanctified and right use of outward benefits , which is the chief excellency or all such outward enjoyments : and yet n he heaps many temporal benefits upon them , as honours , pleasures , riches , friends , peace , liberty , &c. . he deserts great part of mankind , in vouchsafing them no tender of iesus christ or the gospel at all . so that he wholly leaves them to perish in their sins , without offering them any remedy : or vouchsafing them so much as an external call to christ. . he deserts multitudes of people in the visible church that have the outward means of salvation , by p with-holding the effectual and saving co-operation of his spirit by those means . they have word , sacraments , &c. but not saving benefit by these . . he deserts many that seem to partake of his spirit , of faith , repentance , obedience , &c. q denying them the saving truth and perfection of these , so that they content themselves with shews , shadows and imperfect degrees of them , the common endowments of the spirit . but here 's no comfort against this absolute desertion , whereby god forsakes all reprobates , and none but reprobates . ii. gods limited desertion , is peculiar to his elect. them he deserts sometimes as a faithful & loving father : not absolutely , but only in some respects ; not totally , but only in some degrees ; not finally & for ever , but only for some little time . against this limited desertion the present consolation is intended . now thus the lord deserts and leaves his own people , in temptation , in sin and infirmity , in trouble and distress . . in temptation . herein god deserts his people divers waies ; viz. ( ) sometimes , by leaving them to be grievously exercised with them : even r as wheat is tossed and sifted with a sieve , or as a man is beaten and s buffeted about his head and face . thus he left paul to be t buffeted with the messenger of satan : not delivering him from those buffetings , no not upon his many prayers . thus probably christ left his disciples to be u sifted as wheat by satan , about the time of his passion . this is to be left to the trouble and vexation of temptation . ( ) sometimes , by leaving them to be overborn and foyled for a season by the temptation . as x david , y peter , and others . . in sin and infirmity ; thus god deserted king hezekiah , and left him to the pride of his heart expressed in his vain-glorious ostentation before the king of babylons embassadors , z hezekiah prospered in all his works . howbeit , in the business of the embassadours of the princes of babylon , who sent unto him to enquire of the wonder that was done in the land , god left him , to try him , that he might know all that was in his heart . in sin god deserts his people diversly , viz. ( ) he leaves them in some measure during this present life under a original sin , the corruption of their natures . he at their effectual calling sanctifies them in every part ; but not throughout in any part . there are b reliques and powerful remains of sin indwelling in them , together with habits and principles of grace : as canaanites among the israelites . these reliques of sin are c the flesh , contrary to the spirit : d the old man , opposite to the new man : e a body of death , and f law of sin and death , repugnant to the law of the spirit of life : g a law in their members rebelling against the law of their mind , and leading them into captivity to the law of sin ; as paul notably evidenceth . and this proves matter of great affliction to gods people . hence paul sadly sighs and laments ; h o wretched man that i am ! who shall deliver me from the body of this death ? these reliques of sin maintain such a continual conflict with the gracious part in gods people ; that they are hereby oft filled with discomfort , yea and sometimes make question of the truth of their grace . ( ) he leaves them ordinarily during this mortality to divers invincible i infirmities ; viz. k involuntary weaknesses , both in omitting good , and committing evil , against their wills . as doubts , staggerings , fears , spiritual dulness , sluggishness , listlesness in the waies of god , wandring and distracted thoughts in duties , &c. by which their hearts are oft-times much sadned and dejected : they think it is not with any of gods people as with them herein . thus the lord christ left his spouse in her spiritual sluggishness , slumber and security , once and again . l by night on my bed i sought him whom my soul loveth : i sought him , but i found him not . i will rise now , and go about the city in the streets , and in the broad waies i will seek him whom my soul loveth : i sought him , but i found him not . the watchmen that go about the city found me : to whom i said , saw ye him whom my soul loveth ? it was but a little that i passed from them , but i found him whom my soul loveth , &c. and afterwards ; m i sleep , but mine heart waketh . it is the voice of my beloved that knocketh , saying , open to me , my sister , my love , my dove , my undefiled ; for my head is filled with dew , and my locks with the drops of the night . i have put off my coat , how shall i put it on ? i have washed my feet , how shall i defile them ? — i opened to my beloved , but my beloved had withdrawn himself , and was gone : my soul failed , when he spake ; i sought him , but i could not find him ; i called him , but he gave me no answer . ( ) he sometimes leaves them for a time to fall into gross and scandalous sins . as noah into n drunkenness ; lot into o incest with his two daughters ; david into p murder and adultery ; peter into his triple q denyal of his lord and master jesus christ , and every time worse then other , &c. and these falls r cost them many bitter tears , when they come to themselves again : yea hereby their very bones are broken , their joy of gods salvation is lost , their assurance of gods love and evidences for eternal life so blurr'd and defaced , that they call all into question . and of all gods deserting his people in sin , this is most dangerous , and most to be lamented . . in trouble and distress . herein god deserts his people many waies . as , ( ) by leaving them to be exercised under affliction , especially after great experience of gods mercies . hence gideon complained to the angel ; s o my lord , if the lord be with us , why then is all this befallen us ? and where be all his miracles which our fathers told us of , saying ; did not the lord bring us up from egypt ? but now the lord hath forsaken us , and delivered us into the hands of the midianites . god in a sort forsakes his people , while he afflicts his people . ( ) by leaving them to unusuall and extraordinary extremities of affliction . thus t god left iob in the hands of satan to be miserably afflicted and distressed in his goods , in his children , and in his own body : so that at last iob u curses his birth , wisheth for death , utters many passionate and distempered speeches , his friends think him to be a wicked hypocrite , and his wife estranged her self from him . and how hard a thing is it for gods people not to faint in the day of extream affliction , because their strength is but small ! ( ) by leaving them under affliction a long time , the lord delaying his help . o this is a sad aggravation of their distress , when the lord deserts them for a long time together ! hence david complains ; x how long wilt thou forget me o lord , for ever ? how long wilt thou hide thy face from me ? how long shall i take counsel in my soul , having sorrow in mine heart daily ; how long shall mine enemy be exalted over me ? and asaph most sadly expostulates ▪ y will the lord cast off for ever ? and will he be favourable no more ? is his mercy clean gone for ever ? doth his promise fail for evermore ? hath god forgotten to be gracious ? hath he in anger shut up his tender mercies ? selah . ( ) by with-holding from his afflicted people the wonted sense and sweet experience of his comforts , favour and loving-kindness in their afflictions . when god hides his countenance , withdraws himself from them , seems not to lay to heart or consider their trouble . this was davids case , the type : and christs condition upon the cross , the antitype ; z my god , my ged , why hast thou forsaken me ? &c. this was the lot of a mr. rob glover in prison at coventry , after he was condemned to be burned for the truth , two or three daies before his death , his heart was dull , heavy and lumpish , desolate of all spiritual consolation in reference to the bitter cross of martyrdom . so that he feared the lord had withdrawn his wonted favour from him ; and made his moan to austin bernher , a minister , his familiar friend , signifying how earnestly he had prayed night and day unto the lord , and yet could receive no motion nor sense of any comfort from him . austin wished him to wait patiently the lords pleasure , and however his present feeling was , yet seeing his cause was just and true , constantly to stick to the same , and play the man , not doubting but the lord in his good time would satisfie him with plenty of consolation , desiring him to shew some signification thereof when his heart began to be touched with them . the next day , as he was going to the place of martyrdom , and was now come to the sight of the stake , ( although all the night before praying for strength and courage he could feel none suddenly he was so mightily replenished with gods holy comfort and heavenly joyes , that he cryed out , clapping his hands to austin , and saying in these words , austin , he is come , he is come , &c. and that with such joy and alacrity , as one seeming rather to be risen from some deadly danger to liberty of life , then as one passing out of this world by any pains of death . mr b peacock a learned and godly minister , in his last sickness , was so far deserted of god , that he concluded ; the lord had cursed him ▪ that he was a foolish vain-glorious hypocrite ; it was against the course of gods proceedings to save him , he hath otherwise decreed , he cannot ; that he desired no more to believe , then a post , then an horse-shooe , had no more sense of grace then those curtains , then a goose , then that block . c to his friends , saying , suffer us to pray for you , he replyed ; take not the name of god in vain ▪ in praying for a reprobate . d mr. dod asked him how he did ? he answered ; lamentably , wretchedly , miserably . no stamp of grace in me . do you desire to be eased ? infinitely . oh if god would give me but a drop ! e — another time he brake out into this ejaculation ; o god reconcile me unto thee , that i may tast one dram of grace , by which my miserable soul may receive comfort . but after many sad agonies f he received much comfort before his death , as i shall after intimate . ( ) finally , by setting himself , his wrath and terrours against his people in their distresses . it is exceeding sad , when in afflictions god witholds his consolations from his people : but it is double grievous and intolerable when himself heaps positive disconsolations upon his people . who may stand before him when once he is angry ? this was iobs case ; g oh that my grief were throughly weighed , and my calamity laid in the balances together ! for now it would be heavier then the sand of the sea , therefore my words are swallowed up . for the arrows of the almighty are within me , the poyson thereof drinketh up my spirit : the terrours of god do set themselves in array against me . this was heman's condition , who in his desertion thus complaineth to god ; h thou hast laid me in the lowest pit , in darkness , in the deeps . thy wrath lieth hard upon me : and thou hast afflicted me with all thy waves . selah . i — lord why castest thou off my soul ? why hidest thou thy face from me ? i am afflicted and ready to die , from my youth up : while i suffer thy terrours i am distracted . thy fierce wrath goeth over me : thy terrours have cut me off . they came round about me daily like water : they compassed me about together . these are the sad desertions wherewith the lord sometimes exerciseth his dearest people . i have touched at the nature and sorts of them the more largely , that i may lay their foundations of comfort against them more solidly , and you discern the necessity and commodity of such comforts more fully . ( ) the comfort which gods people may have against all these divine desertions , from this , that the lord is their god by this everlasting new covenant ; is manifold , and singularly reviving . for , first , the lord remains still a covenant-god unto his people , in and under their saddest desertions ; as well as before , or after such desertions . jesus christ forsaken by his father when he was dying upon his cross , did yet in this extremity of desertion cry out , k my god , my god , why hast thou forsaken me ? though he had deserted him , yet still he was his god ; and still he apprehended him as his god. david deserted of his god , could yet plead his covenant-interest in him , and relation to him , as his god. l my god , my god , why hast thou forsaken me ? why art thou so far from helping me , and from the words of my roaring ? o my god , i cry in the day-time , but thou hearest not , &c. heman in his most doleful desertion , yet was able to say ; m o lord god of my salvation , i have cryed day and night before thee , &c. yea the lord in desertions still remains their covenant-god though they should not be able so to apprehend him . as the sun still shines , although we cannot alwaies see it shine , by reason of clouds interposing , &c. or as a sick man hath still a true title to , and interest in all his lands and goods , though for present he hath neither apprehension of it , nor consolation in it . and the lord must needs remain their covenant-god in desertion , as well as out ; because he is n their god by an everlasting covenant . now temporary desertions cannot overthrow an everlasting covenant . what then though thou beest under a divine desertion ? yet the main is safe , the substance of thine happiness is sure , the lord still remains thy god in covenant . oh what an heart-reviving cordial ! the lord hath not taken away his grace ▪ but suspended it . he hath not deprived thee of the support of his comforts , but only of the sense and experimental feeling of his comforts . he hath not so much left thee , as concealed himself from thee : he is present with thee as thy god , but hath a little hid himself . it s with thee , as once o with hagar : the well is close by thee , and thou lamentest for water , because thou knowest it not : or as once with the p two disciples going to emmaus , they went lamenting christs death , when christ himself risen from the dead walked and talked with them , but their eyes were held fast that they knew him not . let this refresh thy deserted spirit , the lord hath in some sense left thee : yet still remains a covenant-god unto thee . secondly , gods sincere covenant-people may be long and deeply deserted , but shall never be totally , finally or utterly forsaken . for , . gods new covenant with them in christs blood is q sure and everlasting , and can never be reversed or destroyed : no more then christ can dye a second time . . the mediatour of this covenant jesus christ hath not only dyed , to ratifie gods new covenant unalterably : but also is risen again , for ever to trample upon all the sins and enemies of his true new covenant-people triumphantly . r what then shall separate us from the love of god which is in christ ? shall tribulation , &c. jesus christ may assoon be plucked down from gods right-hand to suffer a second time , as his new covenant-people be separated from god , and utterly cast away . . the promises annexed to this everlasting covenant of god , do peculiarly secure all gods true covenant-people against his final and total forsaking . take a taste of these few . s god promising to make a new covenant with the house of israel and iudah , tels them it should not be according to the former covenant which their fathers brake : whereby he implies , that this new covenant should be of such a nature and constitution , that it should not be broken . god would undertake for both sides , &c. christ saith ; t all that the father giveth me , shall come unto me : and him that cometh to me , i will in no wise cast out . u — my sheep hear my voice , and i know them , and they follow me . and i give unto them eternal life , and they shall never perish ; neither shall any man pluck them out of my hand . and god hath said ; x i will never leave thee , nor forsake thee , viz. totally , finally , utterly . the greek hath five negatives in this promise , intimating most emphatically , that it is a resolute and peremptory promise . it may be thus rendred to the original ; i will not not leave thee , nor will i not not forsake thee . thirdly , god keeps his covenant-people from sinking , fainting and despairing under desertions . because y he will be their covenant-god and they shall be his people ; z he will not turn from them , nor shall they depart from him : viz. not totally , finally , utterly . and consequently when their god gradually and for a time deserts them , yet under those desertions he secretly supports them from utter despondency and despair , because he is , and will be their god. hence , david deserted , could a pray to god as his god upon many grounds of confidence . yea he could say ; b o my god , i cry in the day-time , &c. c — thou art my god from my mothers belly . be not far from me , for trouble is near , for there is none to help . d — be not far from me , o lord ; o my strength haste thee to help me . thus he was secretly supported to plead his covenant-interest in his god , though deserted by his god. asaph deserted , was yet so far supported as to e pray to god prevailingly : and at last to raise up his spirit upon the former experiences of his people . and i said , this is my infirmity : but i will remember the years of the right hand of the most high . heman deserted , could pray ; f o lord god of my salvation , i have cried day and night before thee . the church deserted of christ , was yet so far supported by christ , as g to seek him whom her soul loved . she still loved him dearly , and sought him earnestly . yea jesus christ himself deserted of his father upon the cross , yet was so far kept from despondency under his desertion , as to cry ; h my god , my god , why hast thou forsaken me ? though then such desertions are sad and lamentable , yet such support under them against fainting is comfortable . and the lord as our god thus supports us herein , when we could not support our selves , nor could any other relieve or help us . as david intimates in his desertion ; i be not far from me , for trouble is neer , for there is no helper . this comfort gods people have under desertions , in having the lord to be their god in covenant . fourthly , god seasonably recovers his people out of desertions . in his own season . and his season is the best season . because he is their covenant-god , he will not turn away from them , utterly : and if he turn not away from them utterly , he must needs return again to them seasonably . though he desert them a long time , it shall not be over-long . christ k deserted his church : she sought him , enquiring of the watchmen fo●… him ; it was but a little ( saith she ) that i passed from them , but i found him whom my soul loveth . l david and asaph in the beginning of their prayers complain of gods forsaking them : before the end thereof they intimate gods return unto them . christ himself was m deserted of his father upon the cross : but the same day received by his father into paradise . mr. n robert glover martyr ▪ was deserted of god , and deprived of all sweet sence of his comforts for about three dayes together after his condemnation , though he prayd to god night and day for divine refreshments . but when he was going to the place of execution , and was now come within sight of the stake , the spirit of god returned to him , with such singular comfort , that he triumphantly cryed out to his dear friend ; austin , he is come , he is come . mr. peacock was sadly deserted of god in his last sickness : but about two hours or more before his death , the lord did so graciously return to him with the light of his countenance gladning his soul , that he brake forth into these passages ; o do ye expect to hear from me , what i believe concerning my eternal salvation ? truly god doth for ever so endearedly tender ; and is so unconceivably mercifull to all those whom he hath once loved , that he never finally doth forsake them ; and therefore i am most assuredly confident , that i shall depart from hence into heaven . happy ! thrice happy be these cords of affliction in which my most gracious god hath ty'd and bound me ! p one telling him , you have fought a good fight ; he said , it behoves , it behoves me to strive for heaven . lift me up , lift me up , rid me hence that i may come to heaven . q being remembred of gods goodness to him , in filling his soul with such comfort , after so great temptation , he said ; i do ( god be praised ) feel such comfort from that ▪ what shall i call it ? ( agony ; said one that stood by : ) nay that 's too little ; that if i had five thousands worlds , i could not make satisfaction for such an issue . r — what great cause have i to magnifie the goodness of god , that hath humbled , nay rather that hath exalted such a wretched miscreant , and of so base condition , to an estate so glorious and stately ? the lord hath honoured me with his goodness : i am sure he hath provided a glorious kingdom for me . the joy that i feel in my soul is incredible ! now o deserted christian , stay thine heart with this ; the lord that sadly deserts thee will seasonably return unto thee . and when he returns , he will come with healing and joy . if he come again to thee but two or three hours before thy death , or as thou art going to the stake , it will be so sweet , that all the bitterness of former affliction and desertion will be forgotten . fifthly , god over-powers and orders his peoples desertions for their singular benefit . he brings light out of this darkness : he turns this poyson into a medicine . for , . hereby , gods people are mightily put upon prayer . god seems to fly from them , by with-drawing himself ▪ they fly after him , by strong cryes and prayers , till they overtake him . and when did they ever pray more fervently to god , then when they were deserted most sadly by god ? witness , s david , t asaph , u heman , x paul , y the church , and z iesus christ himself ▪ . hereby , gods people are proved and tryed , that god may see what is in their hearts ; yea rather that god may let themselves see , what is in their own hearts . thus , in the business of the ambassadors of the princes of babylon , ( a ) god left hezekiah to the pride , vanity , and vain-glory of his own spirit , to try him , that he might know all that was in his heart . god knew it fully before this desertion : but hezekiah knew it not . hezekiah therefore had need to know it , that he might be sincerely and penitentially humbled for it . . hereby , the lord provides a singular remedy and antidote against his peoples sins , past , present and future . for , by with-drawing from them and deserting them , ( ) he corrects their sins past . as in iob , who in his distress thus complains to god ; b wherefore hidest thou they face , and holdest me for thine enemy ? wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? for thou writest bitter things against me , and makest me to possess the iniquities of my youths . that is , thou makest my sins stick as fast to me in their punishments as a possession to a purchaser : thou bringest all my youths sins fresh to my memory , and they are as an heavy load upon my conscience , as if i had never repented of them , and thou hadst never pardoned them . ( ) he curbs and restrains their sins present . as in the church , c christ knocks and waits that he might spiritually enter into her by neerer communion : he invites her to open to him by all sweet alluring words . she was in a slumber on her bed of sluggishness and carnal security : she had put off her coat , how should she put it on ? she had washed her feet , how should she defile them ? hereupon christ leaves some memorials of his love and sweetness behind him , and withdraws himself from her , lest she should be lulled asleep in deeper security . seeing his presence did not perswade her against it , his absence should rouse her out of it . and now that christ had left her , she was wakned to the purpose , and restlesly seeks him , and calls after him . ( ) he prevents their sins to come . as in d paul after he had been caught up into the third heavens , he left him a while to be buffeted with temptations , to preserve him from spiritual pride through his revelations . e and lest i should be exalted above measure through the abundance of the revelations , there was given to me a thorn in the flesh , the messenger of satan to buffet me , lest i should be exalted above measure . he speaks it twice over , because this was a special advantage which god intended him by his buffeting temptations . now then if desertions are thus gainfully improved to gods people ▪ as to correct their sins past , curb their sins present , and prevent their sins to come ; what a comfort may this be against them ? . hereby , the faith of gods people is awakened and exercised . when god leaves them , then they are put upon search and inquiry into their own and others former old experiences for their support . as f asaph in his desertion complaining , will the lord cast off for ever ? and will he be favourable no more ? &c. at last recollected himself , and propped up his faith by former experiences ; and i said , this is my infirmity , but i will remember the years of the right hand of the most high . i will remember the works of the lord : surely i will remember thy wonders of old , &c. . hereby , their love and desires are exceedingly enflamed after god and iesus christ , that they cannot rest till they recover some tasts of wonted love and favour . thus , g the drowsie and sleepy affections of the church are notably awakened to christ , by his withdrawing . . hereby , gods return , and renewed discovery of his grace , favour and love , are more eminently commended to gods people , as double , sweet and acceptable . when the church recovered christ after desertition , then , h she entertains him with complacency of affection ; i am my beloveds , and my beloved is mine : he feedeth among the lillies , viz. he feedeth his eye and heart , greatly delighting himself with his people , and his own graces in them . how welcome was the lord to mr. rob. glover martyr , when he met him with his long looked-for comforts , as he was now going to the stake ! his heart and spirit were transported , and his tongue cries out ; he is come , he is come . how welcome were the renewed beams of gods favour to mr. peacock about two or three hours before his dissolution , when he burst out into that rapture ; the lord hath honoured me with his goodness ; i am sure he hath provided a glorious kingdom for me . the joy that i feel in my soul is incredible . . hereby , finally , gods people are experimentally instructed to retain the lord more stedfastly and carefully , when they do recover him . his absence was bitter as death ; his presence is life . therefore they cling faster to him then formerly , they grow into neerer communion with him , they charge all about them to take heed of disturbing or offending him in the lest degree . how emphatically is i this declared in the carriage of the church ! — it was but a little that i passed from them , but i found him whom my soul loveth : i held him , and would not let him go , untill i had brought him into my mothers house , and into the chamber of her that conceived me . i charge you , o ye daughters of jerusalem , by the roes , and by the hinds of the field , that ye stir not up , nor awake my love till he please . . what a comfort is this to all gods true foederates , against all the sharpest afflictions and persecutions possible , that the lord is their god by his own everlasting new covenant ! gods covenant-people are ordinarily an afflicted and persecuted people above all other people in the world . k in this world ye shall have tribulation . l — moses chose rather to suffer affliction with the people of god , then to enjoy the pleasures of sin for a season . m — yea and all that will live godly in christ iesus shall suffer persecution . n many are the troubles of the righteous . o through much tribulation we must enter into the kingdom of god. christ saith ; p if any man will come after me , let him deny himself , and take up his cross daily , and follow me . christ himself bare his cross . deus unicum filium habuit sine peccato : nullum sine flagello ; that is , god had one only son without sin : not one without the scourge . and q christians must be crucians , that is , cross-bearers , as well as their lord and master : as luther notably expresseth it . r he hath not learned ( saith holy bradford ) his a b c in christianity ; that hath not learned the lesson of the cross. ignatius s then counted himself a scholler of christ , when he began to be a sufferer for christ : as himself testifies in his epistle writen to the romans . righteous t abel in the beginning of the world was bathed in his own blood by the cruell hands of his wicked brother cain isaac u mocked and persecuted by ishmael . david x hunted up and down as a partridge by king saul . isaiah is y reported to be sawn asunder with a wooden saw. ieremiah z was put into a miry dungeon , and ( as some say ) sunk up to the shoulders in the mire ; and was a afterwards stoned to death in egypt . ezekiel b slain in babylon . daniel c cast into the hungry lyons den. michaiah d clapt in prison , and there fed with bread and water of affliction . amos brained with a club . micah thrown headlong down a steep place , so that his neck brake , &c. yea steven tells the jews ; e which of the prophets have not your fathers persecuted , and they have slain them which shewed before of the coming of the just one , of whom ye have been now the betrayers and the murderers . in the dayes of the maccabees , gods people endured many horrid cruelties ; f were tortured , cruelly mocked , scourged , bound , imprisoned , stoned , sawn asunder , tempted , slain with the sword , wandred about in sheep-skins and gaot-skins , being destitute , afflicted , tormented . of whom the world was not worthy : they wandred in desarts , and in mountains , and in dens , and caves of the earth . in the times of the new testament what bloody storms of affliction and persecution fell upon the church of god! how cruelly was steven the protomartyr after christ g stoned to death ? and dorotheus relates of . other believers that suffered death the same day . all the apostles , except iohn , were violently put to death for christ and his gospel : and iohn himself was cast into burning oyl ( thinks h tertullian ) at rome , ( think i others ) at ephesus , and it is thought by nero : and suffered no harm thereby ; but he was afterwards banished by domitian into the i le of patmos , rev. . . iames k slain by the sword of herod agrippa . ecclesiastical l writers tell us , that peter was crucified with his heels upwards , counting himself unworthy to be crucified like christ ; andrew was crucified by egeas king of edessa ; philip was crucified , and stoned to death at hieropolis in phrygia ; barthol●…mew was beaten down with staves as he was preaching in armenia , and crucified , his skin afterwards being flead off , & he beheaded ; thomas was slain with a dart at caelamina in india ; mathew was run thorrow with a sword , or as some think he was fastned with nails or spears to the earth , the other iames ( thinks ierom ) was cast headlong from the temple ; lebbeus was slain by agbarus king of edessa ▪ simon the canaanite was crucified in egypt , or as others think , he and iude were slain in a popular tumult ; matthias was stoned , and afterwards beheaded ; paul was frequently and grievously persecuted , imprisoned at rome , and at last beheaded by nero. time would fail to mention the sad and cruel sufferings of the seventy disciples ; of the primitive christians under the ten first persecutions ; of the church in successive ages , in many countries , especially in germany , france , and here in england , till the bloody marian daies . so that we may still see the church and people of god in all ages , as m a bush in the midst of flames : and may say with him ; sanguine fundata est ecclesia ; sanguine crevit ; sanguine successit ; sanguine finis erit . viz. in blood the church was founded ; in blood it doth increase ; with blood t is still surrounded ; and so in blood will cease . now against all their afflictions and persecutions , all gods sincere foederates may much comfort themselves in this , that the lord is their god by this everlasting new covenant . and hence ariseth a seven-fold comfort to gods afflicted people . for , first , their god in covenant will not forget , nor forsake , nor withdraw his love from his afflicted people in any their sufferings or extremities . gods people indeed under strong and long afflictions , may sometimes think , and fear , and complain , that the lord hath forgotten , and forsaken them , and cast them out of his love and favour . as the iews in babylons captivity ; n but sion said , the lord hath forsaken me , and my lord hath forgotten me . and when gods people are under a thick and black cloud of distress , how hard a thing is it for them oft-times to behold any beam or brightness of gods countenance through that cloud ? yet notwithstanding all their sad apprehensions , god will never forget , nor forsake , nor alienate his love from them in affliction : no not when he seems most to do it . for , hear what god saith ; o when the poor and needy seek water , and there is none , and their tongue faileth for thirst ; i the god of israel will not forsake them ; that is , though my people in babylon , or elsewhere in their way thence , be in as great wants and distresses , as once of old when they came from egypt in their dry and parching wilderness : yet i their god will not forsake them . again , when p sion ( in babylons long captivity ) said , the lord hath forsaken me , and my lord hath forgotten me : what sa●…th the answer of the lord ? can a woman forget her sucking child , that she should not have compassion on the son of her womb ? yea , they may forget , yet will i not forget thee . behold , i have graven thee upon the palms of my hands : thy walls are continually before me . a tender mother may be so unmotherly as to forget her child , her sucking child , the son of her womb : yea the q pittiful women did so in ierusalems siege , when they boyled and eat their own children . but god will not forget his afflicted people : for a constant memorial of them , he hath graven or pourtrayed them upon the palms of his hands : their walls , either their ruined walls are continually before him , still before his pittying eye : or their intended walls , in the idea or model of them , are continually before him , still in his thoughts and determinations how they shall be raised , and upon the same ground of gods tender love and faithfulness to his afflicted , these promises are applicable to gods afflicted under the new covenant . and therefore against all divorce of gods people from his love by affliction , or otherwise , how doth the apostle triumph ? r who shall separate us from the love of christ ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword ? — nay in all these things we are more then conquerours through him that loved us . for i am perswaded , that neither death , nor life , nor angel's , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of god which is in christ iesus our lord. how should this hold up head and heart in deepest afflictions and persecutions , whoever forget us , or forsake us , or with-draw affection from us in distresses : our god will never do any of these unto us : and then in worst of sufferings , the main is safe . secondly , god is most infinitely tender and compassionate over his people in all their sufferings . in tenderest compassions he at first made them his covenant people : his foederal tenderness he still continues to them , and in afflictions is wont to express it most tenderly towards them . s the lord's portion is his people : jacob the lot of his inheritance . he found him in a desart land , and in the waste howling wilderness , ( compassed about with many and sore distresses : ) he led him about , ( heb. he compassed him about , as it were embraced him , and clasped his arms about him , ) he instructed him , he kept him as the apple of his eye . as an eagle stirreth up her nest , fluttereth over her young , spreadeth abroad her wings , taketh them , beareth them on her wings : so the lord alone did lead him , &c. oh what yerning tenderness did god shew to his afflicted israel ! they that t touch his people , touch the apple of his eye , his tenderest part . their afflictions , are his afflictions : their sufferings , are christs sufferings . he takes all their wrongs as done to himself : and accordingly rewards them . u in all their affliction he was afflicted . he so pitties his suffering people , that he smarts in their pains , he bleeds in their wounds , he is persecuted in their persecutions . that expression is observable ; x god hath comforted his people , and will have mercy upon his afflicted . such care and tenderness god shews to his people in affliction , that they are stiled by a peculiar appropriation , his afflicted . no tender y father can pitty his sick child , as god the father of fathers commiserates his afflicted children . now as to be un ▪ pittyed in misery , is a great aggravation of misery ; so to be tendered , pittyed and commiserated in distress , is a great alleviation and lessening of distress . and above all compassions , the compassions of our god are most compassionate . humane tenderest commiserations are but meer cruelties to divine compassions . o ye covenant-people of god , comfort your selves against all your sufferings , in that ye are not unpittyed in your sufferings . you have a friend that laies to heart all your afflictions . your god pitties you , and his bowels yern over you . he washes your stripes , he wipes off your tears , he binds up your bruises , he kisseth your wounds ; your z tears he puts into his bottle ; every drop of your blood you shed , is registred in his book : the very hairs of your head are all numbered , mat. . . not an hair falls from your head to your prejudice : your god tells them all . to him you may make your moan , and pour out all your complaint , for he tenders you infinitly . thirdly , god will hear the cryes , and prayers , and groans of his people in their distresses . this he hath promised to his covenant-people , that struck covenant with him by sacrifice , whose god he was ; a call upon me in the day of trouble ; i will deliver thee , and thou shalt glorifie me . and elswhere he saith ; b when the poor and needy seek water and there is none , and their tongue faileth for thirst : i the lord will hear them , i the god of jacob will not forsake them : because he is iehovah , and the god of iacob : that is , because he is their covenant-god , giving being to his covenant and promises : therefore he will hear them , &c. when the lord appeared to moses in the burning bush , he proclaimed himself before moses to be the covenant-god of israel , saying ; c i am the god of thy father , the god of abraham , the god of isaac , and the god of jacob. and what inferred he thence , for the comfort of moses and israel ? in seeing i have seen the affliction of my people which are in egypt , and have heard their cry by reason of their task-masters ; for i know their sorrows . hereby then gods people may comfort themselves , that when they in their troubles pour out their complaints before the lord : he will not turn a deaf ear , nor put away their prayers from him , but attend unto them , because he is their god. d he will regard the prayer of the destitute , and not despise their prayer . this shall be written for the generation to come . — yea , he looks down from heaven , to hear the groaning of the prisoner , and to loose the children of death . if these were comforts to gods afflicted people under former covenants ; much more under this new covenant . fourthly , god allies and qualifies the afflictions of his people . he will not suffer them to be extream and unmeasurable upon them , because he is their god , and they his people in covenant . yea though e their heart was not right with him , neither were they stedfast in his covenant : yet , he being full of compassion forgave their iniquity , and destroyed them not ; yea many a time turned he his anger away , and did not stir up all his wrath . he puts a great difference in this regard betwixt his people and others . he adds a great allay to their troubles , either in regard of manner , measure , kind , continuance or other circumstances : that they are able to bear them . f hath he smitten him , as he smote those that smote him ? or is he slain , according to the slaughter of them that are slain by him ? in measure when it shooteth forth thou wilt debate with it : he stayeth his rough wind in the day of his east wind . all his chastisements upon his people are stinted by measure and favourable proportion : and when he fans them , he blows not all away , but staies , or keeps in , his rough wind , that it should not blow too fiercely and furiously . fifthly , god will supply his peoples extreamest wants in afflictions , with all necessary provisions : and this because he is their god. wants of necessaries in an afflicted condition , greatly aggravates affliction : yea , are themselves a very great affliction . but the lord will work extraordinarily , rather then they shall not seasonably be supplyed . how sweet are those promises ! g when the poor and needy seek water , and there is none ; and their tongue faileth for thirst ; i the lord will hear them , i the god of israel will not forsake them . i will open rivers in high-places , and fountains in midst of the vallies : i will make the wilderness a pool of water , and the dry land springs of water . i will plant in the wilderness the cedar , the shittah-tree , and the myrtle , and the oyl-tree : i will set in the desart the fir-tree , the pine , and the box-tree together : that they may see and know , and consider , and understand together , that the hand of the lord hath done this , and the holy one of israel hath created it . this seems to have reference , immediately , to the extream misery of gods people under the babylonish captivity , and the difficulty of their return thence : mediately , to the spiritual bondage of his elect under sin , &c. typisied and shadowed out under egypts bondage , and babylons captivity ; and so it is most comfortably applycable , even to all gods afflicted and distressed ones under the new covenant . the extremity of the jews sufferings in babylon , or in the way thence to sion , are set forth under the metaphor of extream thirst . hunger and thirst are intolerable and deadly if not satisfied . but thirst is the far more intolerable of the two . against such distress the lord comforts them : more generally , in that he will hear them and not forsake them . more particularly , in that he will extraordinarily and beyond the course of nature provide liberally for their necessities , viz. water against their thirst , even rivers in high-places , fountains in vallies , pools in the wilderness , and springs in the dry land. shade and shelter against the parching heat of the sun , by replenishing the wilderness with great variety of pleasant , bushy , shady trees . so that the long , dry , barren and parching wilderness , which they were to pass through from babylon to sion , should not hinder or discourage them . also under these waters and shady trees , are metaphorically implyed the spiritual refreshments and comforts which god affords his called ones in their way to heaven . sixthly , god is graciously present with his covenant-people in midst of their greatest sufferings & afflictions : and that because he is their god in covenant . upon this consideration the lord comforts his israel against his afflictions and enemies ; h fear thou not , for i am with thee : be not dismayed , for i am thy god. being his god , he was with him : being with him , he need not fear nor be dismayed by reason of any evils or enemies . to like effect was that wonder which moses saw , i the angel of the lord appeared unto him in a flame of fire out of the midst of a bush ; and he looked , and behold the bush burned with fire , and the bush was not consumed . — and god called unto him out of the midst of the bush , and said , moses , moses . — draw not nigh hither ; put off thy shooes from off thy feet , for the place whereon thou standest is holy ground . — i am the god of thy father , the god of abraham , the god of isaac , and the god of iacob , &c. this was the marvel : but what was the mysterie and meaning of it ? this bush ; was the church , the israel of god. this fire wherewith the bush burned , was the fire of afflictions wherewith israel the church of god had been already exercised in egypt , and should be yet further exercised in the wilderness and in other places . this burning of the bush without consuming , was the churches singular and admirable preservation from ruine and destruction under afflictions : she lived , like the k three noble iews , without hurt in midst of flames : or as paul , l troubled on every side , yet not distressed ; perplexed , but not in despair : persecuted , but not forsaken : cast-down , but not destroyed : under afflictions , but not swallowed up of afflictions : in fiery tryals , but not devoured by fiery tryals : in the furnace and fining pot , but still un-consumed gold in the fining pot . and the angel of the lord in the flame of fire in the midst of the bush , was the lord god himself , the covenant-god of abraham , isaac and iacob , who was graciously and powerfully present with his church in her sharpest afflictions , preserving her from destruction by those afflictons . being their covenant-god , he was present with his people in midst of their sufferings . o what an admirable comfort is this to all the lord 's true foederates ! we may be a bush burning with flames of afflictions , but the god of abraham isaac and iacob , our covenant-god , is present with us in midst of those flames . we may be sharply afflicted : but our god will be with us in those afflictions . with us by his speciall providence , by his mighty power , by his singular wisdom , by his peculiar graces and comforts . so with us , as none in the world besides him could be with us . with us in the fire , in the water , in prisons , in dungeons , in the wilderness , in the shadow of death . god was with ioseph in prison ; with israel in egypt , and in the wilderness ; with elishah endangered by the syrians ; with paul in the terrible tempest at sea , when they suffered shipwrack ; with ionas in the bottom of the sea in the belly of the whale ; with daniel in the lyons den ; with the three valiant and noble-spirited iews in the burning fiery furnace ; and with his martyrs at the stakes . who ever start from us , our m god will never start from us , but be near unto us in perplexities . and gods presence with his afflicted people , is a manifold comfort to his afflicted people . for , hence it is that . he exactly observes and laies to heart their sorrows . . he animates them against their fears . . he preserves them from destruction . . he enables them to endure . . he transforms the very nature of their sufferings . . he avengeth them of their adversaries . . he seasonably delivers them out of all . hence , ( ) he exactly observes and laies to heart their sorrows and sufferings . he is present with them : therefore he cannot chuse but know and pitty their afflicted condition . he was n in the midst of the bush burning with fire : therefore he perfectly knew the force , fury and sharpness of that fire , and how the bush smarted in it . hence he spake so sympathizingly ; i have surely seen the affliction of my people which are in egypt , and have heard their cry by reason of their task-masters : for i know their sorrows : and i am come down to deliver them out of the hand of the egyptians . he knows their sorrows , and pitties them ; he pitties them , and delivers them . he observes and laies to heart , every stripe they bear , every groan they sigh out , every tear they let fall , every drop of blood they shed , &c. not one of all these shall be neglected or forgotten of their god. hence , ( ) he animates them against their fears . afflictions , dangers and troubles are apt to fill them with fears . david before achish king of gath was full of fears : o i sought the lord , and he heard me , and delivered me from all my fears . and saith paul ; p we were troubled on every side : without were fightings , within were fears . now gods presence with his people in their most dangerous afflicted state , is a singular antidote against all their fears . thus god propounds it ; q fear thou not , for i am with thee : be not dismayed , for i am thy god. and again ; r thus saith the lord , that created thee , o iacob , and he that formed thee , o israel , fear not : for i have redeemed thee , i have called thee by thy name , thou art mine . when thou passest through the waters , i will be with thee , &c. and thus gods people have proved it , especially when they have apprehended gods presence with them in their distresses . with what courage and resolution have they trampled upon their fears and dangers ? s though i walk through the valley of the shadow of death , i will fear no evil : for thou art with me , thy rod and thy staff they comfort me . we fear evils , because we apprehend they will be too hard for us , and over-match us : but gods presence apprehended , dissipates these fears , because we know that god can over-match all our dangers and distresses . hence , ( ) he preserves them from destruction . gods presence with his afflicted people , is their al-sufficient preservative . it was gods presence t in the burning bush , that kept the burning bush from being consumed . it was gods presence u with the three iews in the fiery furnace , that preserved them from being burnt to death by the merciless flames , yea from the smell of fire on their garments . it was gods presence x with daniel in the den of hungry lyons , that shut their mouths , that they did not break and tear him to pieces . when god is with us , safety is with us . hence , ( ) he enables them to endure and undergo the worst of sufferings . gods presence is an assisting and an enabling presence . when god is with us in trouble , he enables us to do and endure beyond our selves . y fear thou not , for i am with thee : be not dismayed , for i am thy god : i will strengthen thee , yea i will help thee ; yea i will uphold thee with the right hand of my righteousness . — for i the lord thy god will hold thy right hand , saying unto thee , fear not , i will help thee . if gods presence help us , how easily shall we bear the heavyest burdens ? how couragiously shall we oppose the greatest dangers ? how constantly shall we endure the greatest extremities ? how wonderfully did gods presence uphold iob in all his un-parallel'd troubles from sinking and despairing ! without gods helpful presence , those troubles had broke his back . though of our selves in such cases we can do nothing : yet through our god assisting , we shall be able to do all things . hence , ( ) he transforms the very nature of their sufferings , that they become as no sufferings or afflictions , but rather advantages to gods people . his z presence with daniel in the lyons den , changes the tearing lyons as it were into harmless lambs , and the dismal den into a safe receptacle . the lyons were intended for his executioners , and the den for his grave : but the den became his chamber of safe rest , and the lyons his quiet companions . gods a presence with the three iews in the fiery furnace , suspends the fury of the fire , that it burnt them no more , then the temperate air . it burnt their bonds : but set them at liberty to walk therein without hurt . to this effect god promiseth first his presence to his afflicted iacob , and then from his presence the transforming of their afflictions into an un-afflicting disposition ; b when thou passest through the water , i will be with thee : ( there 's his presence in affliction : ) and through the rivers , they shall not over-flow thee . when thou walkest through the fire , thou shalt not be burnt ; neither shall the flame kindle upon thee . for i am the lord , thy god ; the holy one of israel , thy saviour . gods presence turned holy bradfords prison as into a pleasant parlour . gods presence made laurence sanders martyr say ; c i was in prison , till i got into prison . and at another time ; my dear lord iesus christ hath begun to me of a more bitter cup then mine shall be , and shall i not pledge my most sweet saviour ? afterwards he took the stake , to which he should be chained , in his arms , and kissed it , saying ; welcome the cross of christ , welcome everlasting life . gods presence enabled iames baynham , ( as he was at the stake in the midst of the flaming fire , which fire had half consumed his arms and his legs , ) to speak these words ; d o ye papists , behold , ye look for miracles , and here now you may see a miracle : for in this fire i feel no more pain , then if i were in a bed of down : but it is to me as a bed of roses . by the influence and comfort of gods presence , their sufferings are so changed and altered , that they are as no sufferings , shadows of sufferings rather then realities . as it were reproaches ; and yet glory and honour : as it were imprisonment ; and yet enlargement : as it were pains ; and yet ease : as it were torments ; and yet contentments : as it were poverty ; and yet plenty : as it were miseries ; and yet mercies : as it were troubles ; and yet triumphs , &c. to this effect paul elegantly declares his own and other ministers experiences , saying ; e — as deceivers , and yet true : as unknown , and yet well known : as dying , and behold we live : as chastened , and not killed : as sorrowful , yet alway rejoycing : as poor , yet making many rich : as having nothing , and yet possessing all things . thus the presence of god in his peoples troubles , brings light out of darkness , digests the viper into a triacle , turns all things ( beyond the philosophers stone ) into gold. hence , ( ) he avengeth his afflicted people of their adversaries , instrumental to inflict or aggravate their afflictions . the lord f assuring his people of his presence in their afflictions , thereupon promiseth to crush their afflicting adversaries . gods g presence with the three iews preserved them from being devoured by the flames ; whilest they are burnt to death by the same flames that cast them into the furnace . gods presence h saves israel in the bowels of the sea , and drowns israels enemies , the egyptians , in the bottom of the sea. hence , ( ) finally , he seasonably delivers his afflicted people out of all their afflictions . gods presence , is his afflicted peoples deliverance . when god had declared his presence in the burning bush , in the afflicted church , and had i expressed himself to be the god of abraham , isaac and iacob , that is , their covenant god ; he presently added : i have surely seen the affliction of my people which are in egypt , — and i am come down to deliver them out of the hand of the egyptians , &c. he was present with the three iews in the fiery furnace , to deliver them out of the furnace and the fire ▪ he was k with daniel in the lyons den , to deliver him both from the horrid den and from the cruel lyons . he was l with ioseph in the prison and in irons , to deliver him from the prison , and make him ruler of the land of egypt . he was present m with paul at his first answer before nero ; when no man stood with him , but all men forsook him ; notwithstanding the lord stood with him , and strengthened him , that by him the preaching might be fully known , and that all the gentiles might believe : and he was delivered out of the mouth of the lyon. and thus gods promise runs to every true beleiver that makes the almighty his refuge , his fortress , his god : n i will be with him in trouble , i will deliver him , and honour him . if god be with us in trouble , we need not fear our deliverance out of trouble . if christ be in the ship , in the storm , the disciples need not doubt their weathering out of it , and their safe arrival on the shore . these are the comforts which flow from gods presence with his covenant-people in their afflictions . and he will be thus present with them therein , because he is their covenant-god . seventhly and lastly , the lord god will do much good to all his covenant-peple by all their afflictions and persecutions . he is o their god and father , and they his children : therefore all his chastisements upon them , are for their benefit . he for our profit , that we might be partakers of his holiness . he actually becomes their god , by calling them effectually according to his purpose : p and ( saith paul ) we know that all things ( and he especially intends afflictions and persecutions ) work-together for good to them that love god , that are the called according to his purpose . their god so loves them , and holds them so dear unto him , that he would not suffer any evil of affliction and persecution to befall them , but out of which he will extract a greater good , yea a manifold good. for , . hereby he more clearly convinceth them of their sins , and of the sinfulness thereof . as blots appear broadest in wet paper . q and if they be-bound in fetters , and be holden in cords of affliction : then he sheweth them their work , and their transgressions that they have exceeded . iosephs z brethren being brought into some straits and distress in egypt , call to mind afresh their cruel dealing with their brother ioseph many years ago . . hereby he more kindly melteth and humbleth them for their iniquities . the fire of tribulation softneth their hearts like wax to take any impression , and melteth them like mettle fit to run into any mold . hezekiah , a after his recovery , had his heart lifted up : therefore there was wrath upon him , and upon judah and ierusalem . notwithstanding hezekiah humbled himself for the lifting up of his heart , both he and the inhabitants of ierusalem . yea , when that precious king b iosiah discerned but gods rod shaken against the land in the threatnings of the book of the law , he rent his clothes , and humbled himself , and his heart was tender , and he wept before the lord. . hereby , he purgeth and purifieth them from their iniquities . c then he openeth their ear to discipline , and commandeth that they return from iniquity . d — he stayeth his rough wind , in the day of his east wind . by this therefore shall the iniquity of iacob be purged , and this is all the fruit to take away his sin . david himself could say , e before i was afflicted , i went astray ; but now have i kept thy word . afflictions hunt us again into gods park , when we have leapt out . they are gods furnace , to burn up our dross ; gods files , to rubb off our rust ; gods soap and fullers earth , to fetch out our stains and spots : gods fan to blow away our chaff : gods purgatives , to evacuate our corrupt and peccant humours . distresses and persecutions are much like the f fiery furnace to the three iews , which hurt not their bodies , but onely burnt their bonds in sunder : they consume not us , but our bonds and cords of sin , to set us at more spiritual liberty . . hereby , they are g conform to christ the first born among many brethren , who took up his cross , and was a man of sorrows , even perfected and consecrated through sufferings . now it is the honour and perfection of the members to be conform to their head. . hereby their graces are proved and tried , whether they be true or counterfeit . the heat of persecution made the fruit of the i stony-ground hearers to wither away , when the fruit of the good-ground hearers persevered to perfection . the storm tries the building ; and discovers k which is built upon a rock , which upon the sands . l the devil shall cast some of you into prison that you may be tried . m — think it not strange concerning the fiery trial , which is to try you . n — that the trial of your faith being much more precious then of gold that perisheth , though it be tried with fire , might be found unto praise and honour and glory . the storm tries the pilot. the touchstone tries the mettal , whether it be gold or copper . the furnace tries the gold , whether it be pure or drossie . so afflictions and persecutions try the christian. paint will rubb off with washing , but true beauty by washing will appear more beautiful . . hereby their graces are improved and advanced to greater perfection . o tribulation worketh patience ; and patience experience ; and experience hope ; and hope makes not ashamed . as israel , p the more they were afflicted , the more they grew ; or , as the palm-tree the more it s pressed downward , the more it contends upward ; so their faith , patience , &c. are improved and excited by sufferings and opposition . the sun sheweth biggest face in lowest state ; the nail shines the brighter by wearing ; the p●…mander smels the sweeter by rubbing ; the camomil grows better by treading upon it : so sufferings draw forth the activity , beauty and fragrancy of graces . but for sufferings q iobs patience had never been so renowned . . hereby their saint-like duties and devotions are notably incited and revived . their meditations , prayer , obedience , &c. are then put upon the wheels . david said ; r it is good for me that i have been afflicted : that i might learn thy statutes . david never prayed more pathetically and fervently , then when under gods rod. we read not of davids scandalous miscarriages , while he was under sauls persecutions : but then he frequently poured forth his purest devotions . as the strings of an instrument make no melody , till they be struck ; or as the birds in the spring sing most sweetly , when it rains most sadly . . hereby their s son-like relation to god is notably cleared . he chastizeth them as a father : while they are enabled to endure his chastizements as children . god will not spend his rods upon bastards and strangers ; but upon his own children , because he loves them . such afflictions , though bad things , yet are good signs . . hereby , their future condemnation is prevented ; t when ye are judged , ye are chastened of the lord , that ye should not be condemned in the world . . hereby , finally , god prepares his people for their eternal glory in the world to come . the cross is the way to the crown ; martyrdom to the kingdom . christ was first humbled , and then exalted ; first he u descended into the lower parts of the earth , and after ascended far above all heavens . and his members must go to heaven the same way . x through much tribulation we must enter into the kingdom of god. y if we suffer , we shall also reign with him . z our light affliction which is but for a moment ; worketh for us a far more ex : ceeding and eternal weight of glory . the harbour is more gratefull to the marriner after a tempestuous voyage ; rest is more sweet to the labourer after a weary day ; health is more gladning to the patient after sharp and tedious sickness ; liberty is more delightful to the captive after long and rigorous imprisonment : and doubtless heaven it self will be more ravishing , even a double heaven to gods people , after all their earthly sufferings and persecutions . these things being so ; write upon all thy losses , crosses , pains , diseases , poverty , reproaches , bonds , imprisonments , chains . prison-doors , and upon the forehead of all thy sufferings , this universal and most cordial consolation : yet the lord is my god by his own everlasting covenant . . finally , what a singular comfort is this against all the terrours and pangs even of death it self : that the lord is our god by an everlasting new covenant ! death is the privation of life , and separation of soul from the body : life is most precious . a skin for skin , and all that a man hath will he give for his life . b death is the wages of sin ; and hath passed upon all men , for that all have sinned . death is c the king of terrours : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most terrible of terribles . death is a dangerous enemy , and d the last enemy that shall be destroyed by christ. naturally , till christ deliver them , men are e through fear of death all their life-time subject to bondage . what slavish fears , terrours , tremblings , agonies , &c. inthrall men in regard of death ? yea jesus christ himself , when his death approached , prayed earnestly thrice ; f father , if it be possible , let this cup pass from me , &c. no wonder then that the serious apprehensions of death approaching , sometimes perplex the children of god , fill them with fears , sadness , and discomfort . they had need therefore to store up choicest cordials against that hour . now against death what cordial can more comfort and revive gods people then this ; that the lord is their god by his everlasting new covenant ? for , this affords a five-fold comfort against death . first , the lord is still the god of his covenant-people in death as well as in life , and in death they all live unto him . he is g their god by an everlasting covenant , therefore he is their god for ever ; their god in life , their god in death , their god to all eternity . death cannot disanull an everlasting covenant : though it destroy a temporary covenant . after abraham , isaac , and iacob , gods covenant-people , had been dead and buried long ago , god told moses out of the burning bush ; h i am the god of abraham , and the god of isaac , and the god of jacob gods covenant with them lived still , though they were dead : and they were still his covenant-people , and he their god. even death dissolved not this covenant union and relation betwixt them . hence christ i infers the resurrection of the dead ; saying , he is not the god of the dead , but the god of the living ; viz. according to his everlasting covenant . his covenant-people , though deceased ; yet are not absolutely dead , but all alive to him : that is , their souls are actually alive with him ; their bodies are virtually and potentially alive to him , in that he can , and will at last raise them from the dead ; and their whole persons are foederally alive to him , as being still his in covenant , which cannot be destroyed by death . their living souls , their dead bodies , their dead dust are his : death may divide the soul from the body : and both from the land of the living , from earthly friends , and all worldly enjoyments ; but can divide no soul , nor body from god and his covenant . the lord is still theirs , and they are his . k for none of us liveth to himself , and no man dyeth to himself . for whether we live , we live unto the lord : and whether we dye , we dye unto the lord : whether we live therefore or dye , we are the lords . what a comfort is this ! the lord will continue thy god in death , as well as life ; in the grave , as well as in the land of the living . he will look down from heaven into thy grave ; there he will own thy dead bones and ashes , which thy dearest friends abhor to look upon ; there he will take care of thy dead dust , which others trample under foot : there he will keep it as a dear and precious treasure till the morning of the resurrection . thou losest not thy god , when thou dyest and art laid in grave ; no more then when thou lyest down in bed to sleep . he is thy god still in death it self : and thou art his . secondly , death cannot separate gods covenant-people from the bosom of gods love . this flows from the former . for , if death cannot separate them from god , it cannot separate them from his love : if in death he continues their god still , in death he continues his love still unto them . hence paul triumphs ; l i am perswaded , that neither death , nor life , &c. nor height , nor depth , nor any other creature , shall be able to separate us from the love of god which is in christ iesus our lord. death may separate thee from the love of friends , acquaintance , kindred , family , children , parents , wife , husband , and of all in this world : but can never separate thee from the love of thy god. they may love thee till death : but god will love thee in death . god will love thee , when none in this world besides will love thee : when thy strength is weakness , when thy beauty is paleness and gastliness , when thine honour is in the dust , when thou art a deformed lump of dead cold clay , when thou art surrounded with worms and rottenness , when thou art returned into ashes , &c. even then will god continue his dear love unto thee . and gods love infinitly transcends all love of creatures in all the world . thirdly , the lord is with them in the shadow of death . for , if the lord remain their god still , and love them still , even in death : consequently he must needs be graciously with them in death it self . m fear thou not , for i am with thee : be not dismayed , for i am thy god , &c. hence david encourageth himself , n the lord is my shepheard : i shall not want . — yea though i walk through the valley of the shadow of death , i will fear no evil : for thou art with me , thy r●…d and thy staff they comfort me . that is , thy shepherds staff and crook , thy special providence , protection and guidance they comfort me : thou wilt keep me safe in greatest danger , thou wilt order and over-rule all things for best for me , therefore i fear not . he that will be o their refuge in straits , a very present help in trouble : will he not be with his people in the greatest strait , and shock of death , when they have most need ? yea he will then be with them peculiarly . and that three wayes , viz. . with them by his special providence , to protect and preserve them from deadly danger , till their appointed time come , as with p david , with q paul , &c. and to order their death and all the circumstances of it for their best , when their time is come . herein they are much comforted . . with them by his spirit and grace ; assisting , strengthening and supporting them against all faintings of spirit , slavish fears , sad apprehensions of death , and temptations which may then arise : enabling them constantly to persevere notwithstanding all . thus he was with iob , when he said ; r though he slay me , yet will i trust in him . s — i know that my redeemer liveth , and that he shall stand at the latter day upon the earth . and though after my skin , worms destroy this body , yet in my flesh shall i see god : whom i shall see for my self , and mine eyes shall behold , and not another , though my reins be consumed within me . thus he was with david , saying ; t whom have i in heaven but thee , and there is none upon earth that i desire besides thee . my flesh and my heart faileth : but god is the strength of my heart , and my portion for ever . thus he was with steven immediately before he was stoned to death ; for , u he being full of the holy ghost , looked up stedfastly into heaven , and saw the glory of god and iesus standing on the right hand of god ; and said , behold i see the heavens opened , and the son of man standing on the right hand of god. and hereby he was so supported against that mortall and murdering shower of stones ; that he not only commended his spirit sweetly unto the lord , x calling upon god , and saying , lord iesus receive my spirit ; but also he kneeled down and prayed with a loud voice for his bloody persecutors , lord lay not this sin to their charge . thus he was with y tho : hawks martyr , who , when his speech was taken away by the violence of the flame , his skin drawn together , and his fingers consumed with the fire , so that all men thought certainly he had been gone , suddenly and contrary to all expectation , he reached up his hands burning on a light fire over his head , triumphantly clapping them three times together . thus he was with z iames baynham martyr in the flames , who when his legs and arms were half consumed with fire , said ; oye papists , behold , ye look for miracles , and here now you may see a miracle , for in this fire i feel no more pain then if i were in a bed of down , but it is to me as a bed of roses . thus the lord being with his people by his spirit and grace , is their strength in weakness , their courage in fears , their cordial in faintings , their ease in pain , their triumph in troubles , their liberty in bondage , their life in death . . with them by the ministry of angels a sent forth to minister for them who shall be heirs of salvation . these angels , sometimes miraculously keep them from death , in deadly danger ; as b the three iews in the fiery furnace , c daniel in the lyons den , d paul in his shipwrack at sea , &c. sometimes comfort , strengthen and encourage them against death . as when christ himself was in his agony a little before his death ; e there appeared an angel unto him from heaven strengthening him . and alwayes they immediately upon dissolution of soul and body , conduct the souls of gods people into abrahams bosome , into heaven . f lazarus the beggar dyed and was carried by the angels into abrahams bosome . yea the angels like a chariot and horses of fire carried up elijah both soul and body g by a whirl-wind into heaven . o then why should gods people be so appaled at death ? their god is h with them in the valley of the shadow of death . why should they be afraid ? there 's more with them then against them . fourthly , the lord hath pardoned all the sins of his new covenant people , and l will remember them no more . this the tenour of his new covenant with them . now all their sins being pardoned . death is utterly disarmed ▪ the sting of death is plucked out , for m the sting of death is sin. the sting of death being plucked out , death is become but a droan , a name , a noise to gods people . who fears an hornet , or a snake , or a scorpion , &c. when he knows they have lost their stings . then they may handle them , put them into their bosomes without harm . in this regard gods people may triumph over death ; n o death where is thy sting ? o grave where is thy victory ? our god hath destroyed all thy venom , poyson , curse , mischief : he haah pluckt out thy sting , he hath pardoned our sins ; now death do thy worst . fifthly , the lord god hath given unto his covenant-people iesus christ the mediatour of his covenant , as their absolute conquest and triumph over death , and antidote against death . if they tremble , when they look down at death : they may triumph , when they look up to christ. christ is their true ioshuah : by him they are called forth to set their feet upon the very neck of this conquered enemy , as sometimes o israel upon the necks of the five conquered kings . for , . christ by dying hath conquered death , and hath buried the grave by being buried in the grave , and rising again . he p dyed and was buried for our sins , who himself knew no sin : and so receiving in himself the sting of sin , hath plucked out that sting for us . as the bee striking his sting upon a dead body , retains his sting still ; but striking it into a living body he loseth his sting , and becomes a droan : so death striking his sting into christs living body wherein was no spirituall deadliness , hath lost his sting as to christs members for evermore . actually he hath subdued death in his own person : and virtually he hath subdued it for his members . his q rising from the dead proclaimed his victory : his r ascending into heaven was his triumph , for then he led captivity captive . . christ having conquered death , hath also , s by death subdued him that had the power of death , that is , the devil . the devil hath the power of death , not authoritatively ; that 's gods prerogative : but executively , as the hangman hath power over the gallows . him christ hath destroyed by dying . he hath given him his mortal heart-stab , that by death he shall not have such cursed and full dominion over his elect , as once he had . . christ having conquered death , and him that had the power of death , the devil : hath now t the keyes of hell and death . it s an allusion to stewards in kings houses that have the rule of the house committed to them , and the keyes thereof delivered to them as a badge of their authority . so here christ hath the keyes of hell and death , that is , the power and rule over hell and death . he opens and none shuts , he shuts and none opens . he lets in , and he keeps out of , death , grave and hell , whom , when and how he pleaseth . death and grave shall not touch any of his members , till he please ; nor further then he orders or permits . the time , place , manner and all circumstances of their death , are all appointed and determined by him . o christian , fear not to enter into the house of death , when thy time is come : for christs time is the best time ▪ he hath the keyes of death , he lets thee in , and he will let thee out again . what a comfort is this ! not the devil , nor any of thine enemies have the keyes of death but only iesus christ thy saviour . whilst thou shalt continue in state of the dead , thou shalt be only under christs lock and key . when death or grave fright thee , remember this . christ hath the keyes of death : shake christs keyes at hell and death , and triumph over them . iesus christ reigns over death : therefore death shall not reign over thee . . iesus christ dyed and rose again , not only to destroy him that had the power of death , that is , the devil : but also to u deliver his people who through fear of death were all their life time subject to bondage . fear of death hath a bondage and slavery in it : christ delivers his people from this servile fear by dying for them . for , hereby he x purged away their sins , and so plucked out the sting of death . hereby he y destroyed the power of death . hereby he z took occasion to rise again from the dead victoriously ▪ and to ascend triumphantly . like sampson , a bearing away the bars and gates of the city wherein he was encompassed : christ carried away the bars and gates of death wherein he was held . fear not therefore this king of fears , death . christ purposely dyed to deliver thee from these fears . if thou givest way to them , if thou sufferest them to have dominion over thee , how dost thou cross and frustate one eminent end of his death ? when christ came into the world , god sent him , in b performance of the mercy promised to our fathers , and in remembrance of his holy covenant : the oath which he sware to our father abraham , that he would grant unto us , that we being delivered out of the hands of our enemies without fear , ( death being one of these enemies , ) might serve him in holiness and righteousness before him all the dayes of our life . . in and through iesus christ the malignity , venom , poyson , and mischief of death is removed : yea turned into great advantage unto gods covenant-people . not only c the world , and life , but death also , with things present and to come , even all things are theirs , and they are christs , and christ is gods. death is theirs for good as well as life , or any other thing here instanced in what ? death thiers ? were it not better for them , death were not theirs ? no. death is their friend , not their foe : their advantage , not their prejudice . of carnall men , it may be said , they are death's ; they are death's slaves , death's captives , &c. but of christians it may be said , death is theirs ; theirs to serve them , to befriend them , to do them good , viz. ( ) death is their d dissolution , separating soul and body for a while : not their desolation or destruction . ( ) death is their e rest from their labours in sin and sorrow , wherewith they have been so wofully toyled and tyred . f they rest in their beds of their graves , sweetned and perfumed by christs own buriall for them . what wearied bones or body are afraid to go to rest ? ( ) death is their g sleep n iesus . they sleep as in the arms and bosom of jesus under his peculiar custody : for he hath the keyes of death . if they sleep , they shall do well : they shall awake again in the morning of the resurrection : and then they shall awake h mightily refreshed with heavenly qualifications . ( ) death is their i unclothing , or putting off of their earthly tabernacle , that they may be clothed upon with their house which is from heaven : that mortality may be swallowed up of life . their changing of earthly rags , for heavenly robes : of perishing clay tabernacles , for eternal mansions in the heavens . ( ) death is their k departure , or loosing from the earthly shore , that they may presently land in the desired haven and harbour of heaven it self . ( ) death is their l absenting from the body , that they may be present with the lord christ , which is far best of all . ( ) death is their endless m gain of immortality , of perfect grace , of glory , of paradise , of glorified saints , of glorious angels , and of the most glorious god in jesus christ face to face , the glory of glory . . iesus christ will at last compleatly n swallow up death in victory . for , he must reign , till he hath put all enemies under his feet . the last enemy that shall be destroyed is death . christ hath destroyed death already fully in his own person : he hath destroyed death also incompleatly in his members , removing the sting and curse of death : and he will destroy death compleatly for all his members when they shall be wholly freed from the very state of death and all corruptibility for ever at the generall resurrection . for , o then shall be brought to pass the saying that is written , death is swallowed up in victory . o death , where is thy sting ? o grave , where is thy victory ? the sting of death is sin : and the strength of sin is the law. but thanks be to god , which giveth us the victory through our lord iesus christ. so that death shall fully be destroyed , though the last enemy that shall be destroyed . yea then , p death and hell shall be cast into the lake of fire : this is the second death . thus jesus christ the mediatour of the covenant , is our victory and triumph over death , and effectual antidote against death . the lord as our god in covenant , hath thus comforted us against death in jesus christ. in this regard let us triumph against death with that blessed hierom ; q o cruel and hard-hearted death that dividest brothers , and partest lovers ! the lord hath brought up from the wilderness a burning wind , which hath dryed up thy veins , and desolated thy fountain . thou hast devoured ( the true ) jonah : but in thy belly he was alive . thou carriedst him away as dead , that the tempest of the world might cease : and our ninive be saved by his preaching . he , he hath conquered thee : he hath stabbed thee . even the flying prophet , who left his house , for sook his inheritance , gave his dear life into their hands that sought him . who by hosea of old rigidly threatned thee ; o death i will be thy death : o grave , i will be thy plague . by his death , thou art dead : by his death , we are made alive . thou hast devoured : and thou art devoured . and whilest thou art solicited with the enticement of his assumed body , and with greedy jaws takest him for a prey : he hath eaten through thine inward bowels . o christ our saviour , we thy creature give thee thanks , that our so potent adversary thou hast slain , whilest thou wast slain . thus comfort your selves , o ye true new covenant foederates with god against death , the king of-terrours ; in that the lord is your covenant-god , who is the king of heaven . upon your dying bed , upon your coffin , upon your hears , upon your tomb and tomb-stone , write this triumphant sentence in capital characters ; the lord is my god by an everlasting new covenant . therefore death is mine : and all 's mine . hitherto of the matter of the new covenant , on the part of god , consisting in many excellent blessings , explicitly promised unto his foederates . next of the matter of it , on the part of his foederate people . aphorism ii. ii. the matter of this new covenant , on the part of gods new covenant federates , consists in certain new covenant duties , implicitly here required from , and restipulated by his new covenant-people : viz. . knowledge . . faith. . repentance . . conformity to gods law in heart and life . . and entire self-denying , self-resignation unto god. the r body of this new covenant ; explicitly contains only promised mercies : but implicitly it also intends required and restipulated duties . having already opened the mercies expressed : come we now to unfold the duties implyed . and because all these five duties are implyed in the blessings promised , which have been largely explained ; it will be sufficient very briefly to indigitate and delineate these duties re-promised . i. knowledge . when in this new covenant s god explicitly promiseth to his foederates , a more excellent and universal knowledge of himself , and so of all the things of god , then ever was promised to his foederates of the old covenant , as i have already manifested in opening the second article of the new covenant : then god in this promise implicitly requireth , that all his new covenant people be diligent and careful to abound and excell in the knowledge of god and his waies : i say , to excell in knowledge those of old under the old covenant ; and gods foederates do by consequent implicitly re-promise , and re-stipulate , through his grace , thus to know god. gods promise of such knowledge , obligeth his foederates to all possible endeavours after such knowledge , and to all due t exercise of such knowledge . for further clearing of this , it is to be diligently noted . . that , god in his new-testament calls for a more ripe , abounding and increasing knowledge . u brethren , be not children in understanding : howbeit , in malice be ye children , but in understanding be men : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye perfect : or , be ye of ripe age . x and besides this , giving all diligence , add to your faith , vertue ; and to vertue , knowledge , &c. for if these things be in you and abound , they make you that you shall neither be barren , nor unfruitful in the knowledge of our lord iesus christ. and again ; y but grow in grace , and in the knowledge of our lord and saviour iesus christ. z — for the time ye ought to be teachers . under the a old covenant they knew as children under elements or rudiments : but under the new covenant we should know as sons come to ripeness of age . . that , god under his new covenant hath b given his foederates a more plentiful measure of his spirit , as an holy unction upon them , to make them know god and all things : more then ever was given under the old covenant . . that , under the new covenant , god hath purposely given all his new covenant-ministry , both extraordinary , and ordinary ; c for the perfecting of the saints , for the work of the ministry ▪ for the edifying of the body of christ ; till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ : that we henceforth ( that is , from the time of the new covenant dispensation ) be no more children , tossed too and fro , and carried about with every wind of doctrine . the churches child-like knowledge should be over , and her man-like knowledge succeed , now under the new covenant . ▪ that , jesus christ makes so great reckoning of the knowledge of god under the new-testament , that he by his prophet ascribes iustification to the knowledge of christ ; d by his knowledge shall my righteous servant justifie many : and by his own personal doctrine placeth eternal lise fundamentally in the knowledge of god and of jesus christ ; e this is life eternal , to know thee the only true god , and iesus christ whom thou hast sent . . that , gross ignorance of god and of his gospel , is so dangerous a sin now under the new covenant in the midst of the glorious sun-shine of the gospel , that its a great evidence of such persons f lost condition , that satan the god of this world hath blinded them , through the just judgement of god : and that g when the lord iesus shall be revealed from heaven with his mighty angels , he shall in flaming fire take vengeance on them that know not god , and obey not the gospel of our lord iesus christ. by all which laid together its evident , that now under the new covenant god requires from his foederates , and they implicitly restipulate , to endeavour after a more excellent knowledge of god , then was in ordinary under the old covenant . what manner of knowledge of god this is , which is now under the new covenant required and expected from us ; and how we may know whether we have such a knowledge ; hath been h already manifested . ii. faith. this new covenant is laid down wholly in promises : and therefore god implicitly requires and expects faith from his foederates to accept , embrace and apply those promises : gods promises and our faith are relatives . when god promiseth he intends we should believe : otherwise how shall his promises , or promised mercies be appropriated to us as our own , without faith ? but more particularly when god promiseth here i remission of sins , and so consequently iustification in christ , and for his satisfaction , as hath been shewed in opening the third article of this new covenant ; he also implicitly requires and expects from all his foederates , and they implicitly restipulate ( through his grace ) true saving and justifying faith in iesus christ already revealed and exhibited . for , as hath been shewed , remission of sins is promised only in christ k through faith : and by faith only is to be received . and we are l iustified by faith without the deeds of the law. true faith in christ to come afterwards , was required of the foederates under the old covenant ; they being by the law ( not shut out from the faith , but ) shut up unto the faith , that after should be more clearly and fully revealed . the law being our school-master to bring us to christ , that we might be justified by faith , gal. . , , . but true faith in christ , come already , humbled and exalted for us already , &c. is now much more called for and required of the foederates under the new covenant . for , i. now the doctrine of iustification by faith is come , being now more clearly and fully revealed then ever under the old covenant ; m but after that faith is come , we are no longer under a school-master : for ye are all the children of god by faith in christ iesus . now under the new covenant he saith ; faith is come ; not , that it was not come at all under the old covenant , ( for even then it was revealed more imperfectly , darkly and sparingly , gen. . . with rom. . , , . deut. . . to . with rom. . . to . psal. . , . with rom. . , , . ) but , that it is now so clearly and fully revealed since christ , that all are to be justified by faith in christ , that comparatively faith is not said to come till now . faith came before , but very darkly , obscurely , imperfectly , sparingly , &c. but faith is come now very clearly , evidently , perfectly , plentifully . that coming of faith , was comparatively as no coming , in respect of this coming . read those two accurate and admirable epistles of paul to the romans , and galatians ; and therein you shall easily see , that this blessed doctrine of iustification and salvation by faith in iesus christ , is more plainly and fully stated , then in all the books of the old testament . . now under the new covenant , god , more positively and peremptorily then ever under the old , commands believing in christ for life and righteousness , as the great work that he expects and accepts ; n this is his commandment , that we should believe on the name of his son iesus christ. o — iesus answered and said unto them , this is the work of god , that ye believe on him whom he hath sent . how earnestly doth our saviour christ in his doctrine call for believing ? as , mark . , . ioh. . . & . , , . and how did his apostles press believing upon such as desired jesus christ and salvation by him ? as acts . , . & . , . . new under the new covenant the promises of righteousness , pardon , life and salvation are more clearly and plentifully annexed to faith in christ , then ever formerly under the old covenant . p by him all that believe are justified from all things , &c. q — through his name whosoever believeth in him shall receive remission of sins . r that whosoever believeth in him should not perish , but have eternal life . s — whosoever believeth on him , shall not be confounded . t — whosoever shall call upon the name of the lord shall be saved : how then shall they call on him in whom they have not believed ? u — he that comes to me shall never hunger , and he that believes in me shall never thirst . x — him that cometh to me , i will in no wise cast out . y — he that believes , shall be saved . with many promises of like nature . . now under the new covenant , unbelief in jesus christ is more condemned as the grand sin of sins , and more threatned with damnation then ever under the old covenant . though unbelief in christ to come , was very sinful and damnable then : yet unbelief in christ already come , is double sinful and damnable now. z — and when he ( viz. the holy ghost ) is come ▪ he will convincingly-reprove the world of sin , of righteousness , and of iudgement . of sin , because they believe not on me . among pardonable sins , no sin is comparable to this not believing in christ : therefore this is the only sin mentioned to be reproved a — he that believeth not is condemned already : because he hath not believed on the name of the only begotten son of god. b — he that believeth not the son , shall not see life ; but the wrath of god abideth on him . from all these particulars its very clear that god much more expects and requires faith under the new covenant , then under the old. under the old covenant , faith was in its infancy , minority , obscurity , &c. but under the new covenant , faith should be in its maturity , high excellency and glory . what true faith in christ is ; how it acts ; and how we may discover it to be in our selves : hath been c already unfolded . as also , how we are to d walk before god in true faith : and how we are to e live by faith , in general : and in the f particular case of tribulations and distresses . see all these , for thy satisfaction , pointed at in the margin . iii. repentance . god in this new covenant promising to write his laws in the minds and hearts of his foederates , promiseth in and under that blessing to give them renovation , repentance , sanctification , &c. as hath been manifested in opening of that article : and promising g remission of sins , in not remembring them any more , he implicitly requires them to exercise repentance ; and when they close with this promise , they also implicitly re-promise to repent . this is evident . for , . under this new covenant god doth command and call for true and unfeined repentance , more fully and universally , then under the old covenant . of old god commanded h only the iews to repent , they only being taken into covenant with god : but now god commandeth ( not only the i iews , but ) k all men every where to repent , in all nations , having extended his new cevenant to all nations . and christ plainly instructs his apostles in this point after his resurrection , saying ; l thus it is written , and thus it behoved christ to suffer , and to rise from the dead the third day . and that repentance and remission of sins should be preached in his name among all nations , beginning at ierusalem . thus also the apostles mannaged their preaching : first calling the m iews , then the n gentiles , to repentance . and this was pauls course , according to his commission ▪ o shewing first unto them of damascus , and at ierusalem , and throughout all the coasts of iudea , and then to the gentiles , that they should repent , and turn to god , and do works meet for repentance . . remission of sins p is under the new covenant preached and promised more clearly and fully upon repentance and turning unto god , then it was under the old. . the apostolical practise under this new covenant was , to admit men as foederates to the new covenant , and baptize them , upon q testification and profession of their faith and repentance . . when any church-members had been cast out of church-society for their scandalous and contagious deportment , the primitive churches did not receive them again into wonted fellowship r till they had given very good demonstration of their sincere repentance . by all this its plain , that under this new covenant , god requires , and his foederates restipulate and perform ( through his grace ▪ repentance from dead works . what true repentance is ; and how we may know whether we have attained to it or no ; hath been s elswhere manifested . iv. conformity to gods laws in heart and life , in inward constitution , and outward conversation . in this new covenant god promiseth this great blessing , whilest he covenants to t give his laws into the minds , and to write them in the hearts of his foederates . for what is this his giving of his laws into their minds and hearts , but his new framing and new principling their minds and hearts so with his spirit , image , and grace , that they shall be sweetly conform and answerable in all points to his laws ? and also an harmonious answerableness of life and practise , resulting from those principles , is consequently promised . now , the lord , promising explicitly such inscription of his laws in their mind and heart , to bring their mind , heart and life into a sweet conformity to his laws , doth implicitly expect and require from his foederates an universal conformity and agreeableness of heart and life to his laws . this is plain . for , . the lord , in this his new covenant , doth therefore promise a new inscription of his laws in the minds and hearts of his people , that both their hearts and lives may be conform to his laws , and may keep the same . when god , in the old u covenant administration , wrote his laws only upon tables of stone , without the people , that writing did not at all prevail to make either their hearts or lives conform and answerable to gods laws , but they contrariwise did violate and break the same . god therefore purposely contrives a new covenant and new tables for his laws , x the fleshly i ables of mind and heart ; and a new inscription of his laws in these new tables , by his spirit : that their minds and hearts might be conform and agreeable to his laws , that they might have a law within them answerable to the law without them , that so gods law & new covenant might not be broken as his old covenant was . this is a principal thing which god aimed at in the constitution of his new covenant that the hearts of his people , as fleshy , flexible and compliant tables , might in all things so answer his laws , that in their lives and practises they might sincerely keep them . . the y grace of god , the doctrine and gospel of gods grace in christ now under the new covenant , appearing to all men , to all sorts of men , iews and gentiles , teacheth us to live soberly towards our selves , righteously towards man , and godly towards god , in this present world . this comprizeth in it an universal & compleat conformity of life to the whole law of god. for what duties of first or second table do not those three words , those three great adverbs , soberly , righteously and godly , comprehend ? as i have z already evidenced . and to like effect in the books of the new testament there are a many exhortations , directions and commands of walking answerably to the law of god. . christians , now under the new covenant , are b gods workmanship created in christ iesus unto good works , which god hath before ordained that we should walk in them . therefore in the new covenant god intended that our walk , way and course of life should be conform to the law of god. especially considering that the inward frame of the ( o ) divine nature and image of god wherein they are new created in christ , consists in knowledge , righteousness and true holiness . which implies a plenary answerableness of their hearts ( whence their actions flow ) to the law of god. . the doctrine of the new covenant much commends and urgeth love , as the sweetest principle enabling and inclining to keep the law of god sincerely , chearfully , delightfully . d if you love me ( said christ ) keep my commandments . e — for this is the love of god , that we keep his commandments , & his commandments are not grievous . love makes every thing light and easie . yea love is highly magnified as f the very fulfiling of the law : as the g substance and soul of the law and of all obedience . . sincere observance of gods commandments from a principle of love , is encouraged by divers great and precious h promises in the doctrine of the new covenant . . the i sins and abominations against the law of god are in the books of the new testament threatned with severest judgments and eternal condemnation . and therefore by all this its clear that god expects an universal conformity of his foederates hearts and lives to his holy laws . wherein this conformity stands , see in the opening of the first article of the new covenant , and k elswhere in unfolding walking before god in obedience . v. entire self-denying , self-resignation vnto god. when god promiseth in his new covenant , this blessing ▪ and they shall be my people : he implicitly requires from them , & they tacitly re-promise unto him , in accepting of his covenant , that they will be his people , that they will yield up themselves souls and bodies in an entire self-denying , self-resignation unto god. as god promiseth , they shall be my people : so they sweetly eccho again to god , we will be thy people , that is , we are well contented , to be thine only in christ , not our own , not sin 's , not the world's , not satan's : and thine wholly in christ , in all we are , have , can do or endure for thy glory . this is a very comprehensive duty : hath in it especially two grand branches , plainly implied in this new covenant , and expresly required in the books of the new testament again and again , viz. . self-denyal , or self-abnegation , for god in christ. . self-resignation to god in christ. . self-denyal , or self-abnegation , for god in christ. this is one of the first and fundamental lessons in christ's school . l — if any man ( saith christ ) will come after me , let him deny himself . that is , whatsoever belongs to himself , that stands in opposition against god , or comes in competition with god. as , . all self-sinfulness , ungodliness and worldly lusts tit. . , . . all self-righteousness . as did paul , phil. . . to . . all self-wisdom , cor. . , , . let him become a fool , that he may be wise . . all self-willedness . thy will be done in earth , as in heaven . math. . . luke . . . all self-relations to dearest naturall allyes , as father , mother , wife , children , sister , brother , &c. mat. . , . luke . , &c. . all self-possessions and worldly injoyments , luke . . to . iohn . . . all self-l●…e . he must deny not only his liberty , but even his very life for god in christ , mat. . , . luke . . acts . . & . . all must be denyed ; that god in christ , better then all , may be enjoyed . . self-resignation of all we are , have , can do , or endure unto god. m — present your bodies a living sacrifice , holy , acceptable unto god , which is your service according to the word . n — ye are not your own . for ye are bought with a price : therefore glorifie god in your body , and in your spirit , which are gods. inferences . i hence , as gods new covenant-mercies expresly promised , so our new covenant-duties implicitly restipulated , are very comprehensive . what mercy is not comprized in those mercies ! what duty is not comprehended in those duties ! ii. hence , the new covenant-duties are so required from us , as is most consistent with gods free-grace unto us . for he first expresly promiseth ability ; and then implicitly requires answerable duty . first he enables us to do , what he will require : then requires us to do , what we are able . we must know him , but first he will teach us : we must believe and repent , and be conform to his laws in heart and life , but first he will write his law in our minds and hearts : we must be his people , but first he will make us his people . well said augustine , o lord give me to do what thou commandest , and then command what thou pleasest . iii. hence , as we would receive the new covenant-blessings from god : so we should return the new covenant duties to god. thus far of the matter of the new covenant . chap. vi. of the blessed messiah , our lord iesus christ god-man ; the onely mediator , testator , and surety of the new covenant betwixt god and man. having thus unfolded the matter of the new covenant , consisting , partly in precious blessings promised on gods part to his foederates ; partly in spiritual duties required from and actually restipulated by his foederates to god , when they come actually to close with god in this covenant : in the next place , take we into serious consideration . the p mediator , q testator , and r surety of the new covenant , iesus christ ; in and by whom , this new covenant is dedicated or established , and all the new covenant-mercies and blessings are obtained for us , promised to us , applyed and effectually conferred upon us . and touching the mediator of this new covenant , i shall principally endeavour to set forth ; . the necessity of a mediator betwixt god and man. . the person●… the mediator , who and what manner of person he is , and ought to be . . the office of this mediator , wherein it consists , and how he executeth it . . the dedication and application of this new covenant , by vertue of that his mediatory office. these four heads will easily comprize what is here necessary to be spoken touching the mediator of the new covenant , iesus christ . and now , being s come to iesus the mediator of the new covenant , and tò the blood of sprinkling that speaketh better things then the blood of abel : we are come to look into that profound , supernatural mysterie , which our b saviour himself saith : t flesh and blood hath not revealed , but his father which is in heaven . and paul intimates that , u the preaching of christ , is according to the revelation of the mysterie , which was kept secret since the world began , but now is made manifest — and made known to all nations for the obedience of faith. hierom said : x we know christ to be wisdom . this treasure is bred in the field of the scriptures : this gem is bought with many pearls . — christ is sanctification , without which none shall see the face of god. christ is redemption , ●…he redeemer , and the price . christ is all , so that he who hath left all for christ , may find one for all . and elsewhere he stiles christ ; y the head of all the scriptures . the head and beginning of the whole body , and of them that believe , and of all spiritual understanding . sweetly and elegantly said ambrose : z we have all things in christ. let every soul come to him , whether it be sick of corporal sins : or wounded with some nails of worldly desire : or as yet imperfect , but profiting by intentive meditation : or already perfect with many vertues : every one is in the lords power , and christ is all unto us . if thou desirest to have thy wound cured , he is the physitian : if thou burnest with feavers , he is a fountain : if thou art laden with iniquity , he is righteousness : if thou needest help , he is strength : if thou fearest death , he is life : if thou desirest heaven , he is the way : if thou declinest darkness , he is light : if thou seekest food , he is thy nourishment . o taste and see , how sweet the lord is : happy is the man that hopeth in him ! now therefore we are come , to the marrow of a all the scriptures : to the kernel of the b new covenant , and of all the covenants of promise : to the center of all gods c promises : to the d mysterie of christianity : to the e head , hope , and life of the church and all true christians : and to the only f foundation of all true peace , happiness and consolation : even to jesus christ g god-man , h mediator betwixt god and man. whose . necessity , . person and office , more generally , . execution of his office , more particularly , . new covenant establishment and application thereby , i shall for clearness sake , represent in four distinct aphorisms ensuing . aphorism . i. of the necessity of a mediator betwixt god and man , in general . that , a true , fit , and sufficient mediator of the new covenant was most necessary betwixt god and man. for evincing of this , i shall shew . how , and in what sense a mediator was necessary . . why , and in what respects such a mediator was so necessary betwixt god and man. i. how , and in what sense a mediator may be said to be necessary betwixt god and man. for resolving this note ; . there is ( as the i schoolmen well observe ) a threefold necessity . viz. . a most perfect and absolute necessity , when a thing is so , that it cannot not be , by the power of any agent whatsoever . this necessity belongs only to the divine nature which is most perfect , and cannot by any agent whatsoever be brought not to be , or to be other , or otherwise then he is , iames . . tim. . . . a natural necessity whereby any thing so is , that by vertue of a natural agent it cannot be or behave it self otherwise . so , the heavens are necessarily moved about , and no natural thing can hinder their motion . so , fire is necessarily hot , and tends upwards : no creature can take these properties from fire . thus , man necessarily flies misery , desireth happiness , true or false , &c. an hypothetical necessity , which is also called a necessity of consequence when any thing is necessary ( aliquo supposito ) upon supposition of some other thing . and this is not a necessity absolute , in the things themselves , but respective and upon connexion of one thing with another . thus , supposing that the sun enlightens all the world , it must necessarily have light in it self : supposing k gods covenant , truth and justice : man sinning must necessarily die , if satisfaction be not made to gods justice : supposing gods l decree , they that shall be glorified must necessarily be called and justified . and in this last sense , a mediator betwixt god and man was necessary : that is , his suppositis , these and such like things being supposed , viz. ( ) that , god hath decreed to create mankind and to glorifie his mercy , and justice in mankind peculiarly , preparing some as vessels of mercy unto glory , and passing by others as vessels of wrath fitted to destruction , rom. . , . ( ) that , those of mankind whom god intended as vessels of mercy for glory , he elected in jesus christ. ephes. . , . ( ) that , god purposed to create man upright under a covenant of works upon pain of death , but to leave man to himself , so as to suffer him to fall , that thereby he might take occasion to express the riches of his free-grace and mercy in saving his elect by jesus christ : and that god did this accordingly , gen. . , , . eccles. . & gen. . , . & . throughout . rom. . . god working all things according to the counsel of his own will , ephes. . . ( ) that , man being upright , but mutable , being left to himself , fell from god through the enticement of satan , and so in adam all mankind became guilty of eternal death , and at utter enmity with god , gen. . throughout . rom. . . & . . & . , . ( ) that god having threatned death to adam in case of sin , gen . , . and adam sinning , and in him all mankind , the elect , as well as others , gen. . throughout . rom. . . the elect could not be restored and saved according to gods decree , without impeachment to his truth and justice , gen. . , . rom. . , , . deut. . . unless gods truth should be verified , and his justice satisfied , by man offending , or by a sufficient mediator or surety for man , which should fully pay mans debt by undergoing death for man , heb. . . to the end . & . . to . & . . pet. . , . so reconciling god and man , cor. . , , , . rom. . , , , . ( ) that the elect according to gods decree must be eternally saved , rom. . , . upon presupposal of these , and such like things , a mediator betwixt god and man was necessary . that is , a mediator was necessary by an hypothetical necessity . . again , i say , [ a true , fit and sufficient mediator was necessary under the new covenant . ] true ; that is , more then typical : fit , that is , equally middle betwixt god and man : sufficient ; that is , being every way able to reconcile god and man. moses under the old covenant was m mediator : but neither true , fit , nor sufficient . not true , but typical : being herein a dark type and figure of christ. not fit , but very unfit ; being no equally middle person , but a meer man , nearer to man then to god. not sufficient , but very insufficient : being utterly unable to reconcile god and the people , yea n himself needing reconcilement to god by an higher mediator . such a typical , unfit , insufficient mediator was moses . but the new covenant being ordained purposely for o reformation of the imperfections of the old covenant , the mediator of the new covenant must be true , fit and sufficient fully to bring god and man into unity and peace : he must every way transcend moses . ii. why , and in what respects a mediator of the new covenant , yea such a true , fit and sufficient mediator , was necessary betwixt god and man. resolut . a true , fit and sufficient mediator of the new covenant betwixt god and man was hypothetically most necessary in divers regards . for , . without a mediator , and that such a mediator , gods eternal decree touching mans true , spiritual and everlasting happiness should never have been brought unto actual execution , for , as all mans spiritual and eternal happiness is eternally p decreed : so it is all decreed to man q in and through a mediator . mans redemption is decreed in , and through a mediator , pet. , , . his adoption into gods family is decreed , in and through a mediator , eph. . . his holiness and unblameableness in love is decreed , but in and through a mediator , ●…ph . . . his obedience is decreed , but in and through a mediator , pet. . . his eternal happiness of both soul and body ( comprized under adoption , rom. . . ) is decreed , but in a mediator , eph. . , . his vocation , iustification and glorification are decreed , but in a mediator , rom. . , , . therefore without a mediator gods decrees , touching mans spiritu●…l and eternal happiness cannot have their full execution and accomplishment . thus a mediator betwixt god and man was most necessary for the execution of gods decrees . . without a mediator , and that such a mediator , the prophecies , promises and types laid down in holy scripture could never actually have been fulfilled and accomplished . for , . moses and the prophets r have foretold the mysterie of a mediator , and how all spiritual and eternal blessings are procured for , and applyed unto the elect of god , by a mediator . . the promises of all saving blessings to mankind ; as , of the s seed of the woman to bruise the serpents head , of the t seed of abraham in whom all the families of the earth should be blessed , of a u prophet like moses to be heard in all things , of x a priest after the order of melchizedeck , of the y seed of david that should sit upon his throne to rule the house of jacob for ever , of z redemption and deliverance from all our spiritual enemies , of a blessing all nations in their effectual calling and conversion from their iniquities , of b remission of sins and justification , of c the holy spirit and sanctification , of d eternal life and salvation ; i say all these , and all other promises in the book of god , are either promises of a mediator , or promises in and through a mediator : in whom all the promises of god are yea , and amen , cor. . . . the types and shadows of old did all intend a mediator , and center in a mediator , representing something or other of a mediator , viz. either his person , that he should be god-man , shadowed out in the pillar of fire and cloud , exod. . , . & . , . as formerly i have shewed in opening the sinai-covenant : or his offices of prophet , priest and king ; shadowed out by those ●…hree famous offices among his people . of his being sacrificed to expiate our sins , shadowed out by all the le●…itical sacrifices , &c. heb. . , &c. & . , , , . col. . , . all the ceremonials were purposely ordained to adumbrate a mediator one way or other : as e heretofore i have abundantly evidenced in explaining the sinai-covenant . now that all such prophecies , promises and types ( so notably fore-telling , fore-assuring and prefiguring a mediator ) might at last have their due and intended accomplishment , it was necessary there should be a mediator betwixt god and man , without whom they would have proved false , and vain , and null , and void . . without a true , fit and sufficient mediator , the new covenant would have been as weak and imperfect as the old. the old covenant was very imperfect , weak , ineffectual , unprofitable . why ? especially and principally because it wanted the true , fit and sufficient mediator : having only some dark types and shadows of a mediator , in moses , in the priesthood , in the sacrifices , &c. as the f apostle shews . but the new covenant was to be , and is a g better covenant , reforming all the defects and imperfections of the former covenant by a better priesthood , a better sacrifice , a better and more perfect tabernacle , &c. that is , by the true , fit and sufficient mediator of the new covenant , by whom the covenant and all things under the covenant are made better . take away this mediator from the new covenant , and it s as weak , unprofitable , imperfect and ineffectual as the old. . without a true , fit and sufficient mediator , the extream enmity by reason of sin betwixt god and lapsed mankind could never have been removed , nor god and man reconciled . for , consider deliberately ▪ i. god on the one hand ( who h made man upright in his own image , ) is , . infinitely pure and holy . so that he cannot endure sin in his creature ; but forbids it upon pain of death . isa. . . hab. . . exod. . . gen. . , . . infinitely iust. so that he cannot but take vengeance of sin acted by his creature , and punish it to the uttermost , unless full satisfaction be made by man , or for man , deut. . . rom. . , . & . . . infinitely true and faithful . so that his threatning of death for sin , must be accomplished and verified . deut. . gen. . , . rom. . . ii. man on the other hand , being i made in gods image upright . . was most justly obliged , by the law of nature and creation , to be exactly obedient and subject to the just and equal law of his maker . . was as justly exposed to the curse and malediction of gods law , in case he transgressed it and therefore assoon as man had offended god by k transgressing his law , he became presently guilty of death and condemnation . . man lapsed could no way satisfie the infinite justice of the offended god , nor could he of himself do or endure any thing that could prevail to make reconciliation betwixt god and him : being but a meer finite creature , yea a wretched l sinner without strength , still treasuring up unto himself wrath , by increasing sin continually . iii. hence , from all this it follows ; . that , there 's an utter m enmity betwixt god and lapsed man , which nor man nor any meer creature in the world can possibly remove . . that , of necessity , the holy , righteous and faithfull god must inflict the penalty of his broken law , death , upon all mankind lapsed , according to his truth and justice ; and then , either mankind should for ever lose all happiness in fruition of god , and god should lose all the voluntary service and subjection of mankind unto himself : or god must not punish lapsed man for his sin , which would be utterly against his truth and justice . or some middle way must be devised , to n devolve , translate and put mans sins and punishment upon some fit and sufficient person fully able to bear them , and make compleat satisfaction for them to god : as also to interest lapsed man in that sufficient persons righteousness for his acceptation with god. and this middle way , is by way of mediator . thus , man lapsed must for ever perish , or god must be unfaithful and unjust , or there must be a mediator interposing to satisfie gods justice and fufill his truth , that the sinner may be saved . . without a true , fit and sufficient mediator , lapsed man could never have been redeemed . this is evident especially two wayes . for , . the bondage and o thraldom into which lapsed man is implunged , is such and so great , that none but such a mediator can rescue and redeem him from it , viz. a bondage , ( ) under the power and dominion of sin and iniquity , rom. . , , , . & ▪ . acts . . eph. . . ( ) under the guilt of eternal death and condemnation for sin , rom. . . & . . & . . eph. . . ( ) under the irritation , rigour and curse of the law , rom. . to . gal. . . ( ) under the fear and terrour of death , heb. . . ( ) under the merciless tyranny and cuelty of satan and the powers of darkness , heb. . . tim. . . col . . . the way of lapsed man's redemption and deliverance from all this thraldom , from the hand and power of all those enemies , is such , viz. by right , price and power , that none in the world but such a mediator can possibly effect or accomplish the same . the p right of redemption belongs , not to a stranger , but to a neer kinsman , by the law. none but a neer kinsman is a fit redeemer . the price of redemption must be beyond all corruptibles , that meer creatures can perform , that it may be fully satisfactory to gods infinite justice , pet. . , . acts . . and the power of the redeemer must transcend the power of all our spiritual enemies that enthrall us , math. . . . without a true , fit and sufficient mediator lapsed man could never have been effectually called , sanctified , iustified , and saved . for it is by the bounty , fulness , vertue , power and efficacy of such a mediator , that lapsed man is converted from his sins and iniquities , acts . , . sanctified through the spirit , pet. . . cor. . . & . . iustified in the sight of god by imputed righteousness , covering all sin , acts . , . cor. . . and saved from eternal wrath and condemnation , rom. . , . by all this we may plainly see , ●… in the general , the great necessity of a true , fit and sufficient mediator betwixt god and man. aphorism ii. of the person of christ ; and of his mediatory office , more generally . that iesus the only son of god , is also the son of the urigin mary , god and man in one person , the christ and promised messiah , is , as god-man , the only true , fit and sufficient mediator , testator and surety of the new covenant betwixt god and man. in this aphorism is set forth , i. the person of the mediator ; who and what he is . and this , . by his proper denomination ; q iesus . . by his descent and filiation ; which is twofold , viz. ( ) eternal , before all time . and so he is ; r the onely son of god. ( ) temporal , in fulness of time , gal. . . so he is also , s the son of the virgin mary . . by his two natures , divine and humane , personally united ; t god and man in one person . god incarnate , the word made flesh ; god manifest in the flesh ; immanuel , that is , god-with-us . ii. the office of this mediator . and this three wayes . . by his designation and unction for it ; u the christ and promised messiah . the greek word christ ; and the hebrew word , messiah ; do both of them signifie annoynted . . by the nature of his office , and the peculiar appropriation of it to him alone ; x the only true , fit , and sufficient mediator , testator , and surety of the new covenant betwixt god and man. . by the capacity in which he became mediator , testator and surety , viz. not as god alone , nor as man alone ; but , y as god-man . all these particulars touching the person and office of the mediator , are couched closely together in this short aphorism , and are evident by these scriptures annexed in the margin . but , these being fundamental principles of faith , and of very high consequence to salvation ( yet divers of them very intricate and hard to be understood , ) they had need to be more largely expl●…cated and evidenced . and therefore for greater clearness herein , i shall resolve the apherism into these four distinct positions ; withall , explaining and confirming them , viz. . that iesus the only son of god , and the son of the virgin mary , is god and man in one person . . that , iesus , god-man , is the christ the promised messiah : and he alone . . that , iesus christ god and man , is the only true , fit , and sufficient mediator , testator and surety of the new covenant betwixt god and man. . that iesus christ is mediator , testator and surety of the new covenant betwixt god and man , as he is god-man . all the former particulars will easily be reduced to these four poositions . position i. that . iesus , the only son of god , and the son of the uirgin mary , is god and man in one person . here note , . what this name iesus imports . . that this iesus is the only son of god. . that this iesus also is the son of the virgin mary . . that this iesus , son of god and of the virgin mary , is god and man in one person . i. what this name iesus imports . this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek z most frequently given to our saviour in the new testament , which in latin and english is iesus is originally an hebrew name , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ieshuah , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iehoshuah , a saviour . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iashah , which in hiphil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoshiah , to save , to preserve , to help . this hebrew name was first given to hosheah the son of nun , whom moses called iehoshuah , numb . . . and the apostle cals , iesus , heb. . . he saved israel from their enemies , the canaanites , &c. and brought them into the promised land of rest ; therein being a type of our true iesus , that saves all the elect israel of god from all their spiritual enemies , and brings them into heavens everlasting rest , heb. . . to the end . sundry witty a allusions or allusive etymologies are given of this name iesus , to shew the signification and reason thereof ; but waving those curiosaties , we are to acquiesce in the angels reason , why our mediator should be called iesus , as most authentique and unexceptionable . — and thou shalt call his name iesus , for he shall save his people from their sins , mat. . . our blessed mediator is called iesus , that is , asaviour ; . because he saves his people from their sins . this is the b angels reason , and its the grand reason , whereupon other reasons do depend . . because , he c saves them from the wrath of god. gods wrath being only for sin . . because , he d saves and redeems from the accusation , malediction , rigour and terrour of the law of god. gods law accusing , cursing and terrifying only for sin . . because , he e saves from death , iudgement and eternal condemnation . those being the proper and peculiar wages of sin . . because , he f saves and delivers us from satan and all the powers of darkness , yea from all our spiritual enemies . which have got advantage against us only by sin . now our blessed jesus so saves : that , . he is the only saviour , g neither is there salvation in any other : for there is none other name under heaven given among men whereby we must be saved . . he saves h universally all the elect people of god that are lost in the first adam , whether jews or gentiles , of what nation soever in the whole world . . he saves variously , with all manner of necessary salvation , viz. meritoriously , i by himself and his own mediation with god for us . efficatiously , by his k spirit and his effectual operation in us . instrumentally ; on his part , by his l word and m ministers : on our part , by n faith embracing christ for salvation . . he saves most sufficiently , and for ever , all that come unto god by him . o he is able to save to the uttermost ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all end ) all that come unto god , &c. hence he is called , not only saviour , but salvation it self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luke . . he is his peoples only , manifold , perfect and al-sufficient salvation : from sin , wrath , curse , death , condemnation , and all the powers of darkness . all these are comprized in this one word iesus . p the whole gospel is hid in this name iesus . ( ) when we are first initiated into the church : we are baptized into the name of iesus , acts . . and . . ( ) when we are converted to god ; we put on the lord iesus , rom. . . ( ) when we act any thing , whatsoever we do in word or deed , we should do all in the name of the lord iesus , col. . . ( ) and when we are dissolved , and lay aside these earthly tabernacles ; we sleep in iesus , thes. . . the saints dead dust is under the key and custody of this iesus . o sweetest , and most delicious name ! for what can be sweeter to a sinner then a saviour ; to a lost soul. then a iesus ? the name iesus , is the musick of the gospel , the comfort of repenters , the triumph of believers , the terrour of the devil and of all the powers of darkness . q the name iesus , is light and life , meat and medicine , health and hope unto the soul. this sweet name iesus , is honey in the mouth , melody in the ear , and a very iubilee in the heart . ii. that this iesus is the only son of god. . how ? ( ) not by creation : so the angels and all mankind are sons of god , iob . . heb. . . numb . . . and . . ( ) not by adoption : so all the elect of god actually called , are the sons and daughters of god , gal. . , , . cor. . , . rom. . , . iohn . . ( ) but by generation . even by eternal , ineffable and unconceivable generation of the father before all worlds , according to his deity . he is also called the son of god , according to his humanity , in regard of his miraculous conception in the virgins womb , without man , by the holy-ghost , luke . . but that comes not under this present consideration . . whence may it appear that this iesus is in this sense , according to his god-head , the only son of god ? divers waies , viz. ( ) from clear testimonies of scripture , wherein he is stiled the son of god , yea the only begotten son of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peter confessed ; r thou art christ , that son of the living god. here 's a demonstrative particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that son : denoting christ to be son of the living god so peculiarly , as neither eliah , nor ieremiah , nor iohn baptist , nor any of the prophets were the sons of god. s and the word was made flesh , and dwelt amongst us , and we beheld his glory , the glory as of the only begotten of the father . t — the only begotten son , which is in the bosom of the father , he hath declared him . u — god soloved the world , that he gave his only begotten son , &c. x — because he hath not believed in the name of the only begotten son of god. y — god sent his only begotten son into the world , that we might live through him . ( ) from the glorious & exact resemblance of this son begotten , to the father begetting . z god hath in these last daies spoken to us by his son , — who being the brightness of his glory , and the express image ( or character ) of his person , &c. none but jesus christ is the brightness of gods glory , and the express image of his person , this is here ascribed to him alone by peculiar appropriation . therefore he alone is gods natural and eternal son. ( ) from the sufficient enumeration of the persons of the blessed trinity . those persons or distinct divine subsistences are only three in one essence . a there are three that bear record in heaven , the father , the word , ( elswhere called , the son ) and the holy-ghost : and these three are one . among these three , there 's but one son , the word ; as there is but one father : and this son , this word , was made flesh , iohn . . this is that iesus , the only eternal son of god. hence , in holy scripture , . the names , . attributes , . works , and worship , which properly and peculiarly belong to god , are ascribed to iesus , this son of god. i. the names of god are given to iesus the son of god. as , . god. the word was god , ioh. . ●… . b — the flock of god , which he hath purchased with his own blood . c — god manifest in the flesh . the great god , tit. . . the true god , ioh. . . over all god blessed for ever , amen , rom. . . . the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this word the septuagint are wont to render the hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iehovah , which is gods most proper essential name . and the d apostles so render it also . — my lord and my god , iohn . . — one lord iesus christ , cor. . . — the only lord god , and our lord iesus christ , iude . — he is lord of all , acts . . the lord from heaven , cor. . . the lord of glory , cor. . lord of lords , and king of kings , rev. . . . the most high , luke . , &c. ii. the essential attributes and properties of god are ascribed or given to this iesus . as , . equality to , and unity with the father , phil. . . iohn . . & . . & . . iohn . . col. . . . omniscience , that he knows all things ; searcheth hearts and reyns , ioh. . . & . & . . rev. . . . omnipotency . the mighty god , isa. . . almighty , rev. . . & . . — his mighty power whereby he can subdue all things . — phil. . . . immortality . hath life in himself , iohn . . prince of life , acts . . life , ioh. . . . immutability . still the same , heb. . . & . . . infiniteness and omnipresence . he is boundless , and every where present , ioh. . , &c. rev. . . ioh. . . . eternity , isa. . . ioh. . . heb. . . & . . i need not mention any more . iii. the works proper and peculiar to god , are ascribed to this iesus , ioh. . , , , . & . . as in particular , . creation . ioh. . , . heb. . . col. . . . conservation of all things created , heb. . . cor. . . col. . . . redemption of sinners , luk. . . mat. . . heb. . , , . acts . . . donation of his spirit , iohn . , &c. . . & . . . raising himself from the dead , ioh. . . & . . rom. . , . . institution of ordinances and officers in his church , mat. . , , . cor. . . eph. . , , , &c. . iudging of the world at last . iohn . . mat. . . to the end . acts . . iv. the worship proper and due only unto god , is given also to iesus christ , iohn . . as believing in him , ioh. . . . hoping or trusting in him , isa. . . psal. . ult . . being baptized in his name , acts . , . mat. . . . living to him , &c. rom. . . by all which , and many such like particulars , the god-head of iesus the only begotten son of god , is abundantly manifested . iii. that , this iesus , the only begotten son of god , was also the son of the virgin mary . for the more clear evincing of this , these particulars are to be evidenced , viz. . whence the virgin mary her self descended . . that iesus was the son of the virgin mary . . how iesus was the son of the virgin mary . . what denominations are given to him in scripture hereupon . these things had need to be rightly understood , for the due knowledge of iesus our mediator . i. whence the virgin mary her self descended ? answ. the uirgin mary naturally descended of david , and was of his house in the tribe of iudah . for , . our lord iesus , son of the virgin mary , sprang of the tribe of iuda , out of the house of david . e — for it is evident that our lord sprang out of juda. f — concerning his son iesus christ our lord , which was made of the seed of david according to the flesh . . it is said ; g the angel gabriel — was sent , to a virgin , espoused to a man whose name was joseph , of the house of david , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose name was mary , &c. ( the intent of the angels message , was to assure her that iesus should be conceived and brought forth of her . ) here those words ( of the house of david ) may refer , according to the greek , to mary as well as to ioseph . . the h genealogy described by luke , puts the matter quite out of question , that the virgin mary descended of david naturally , and not only legally . for , it s evident beyond doubt , that ( according to the genealogy by matthew ) ioseph the husband of mary was the natural son of iacob : because it s said ; i and jacob begat joseph the husband of mary , &c. so that eli , mentioned in luke to be iosephs father , was only his legal or civil father , but maries natural father . husband and wife becoming one flesh , the father of one is father of both , gen. . . as k p. galatinus hath well observed . the genealogy therefore described by luke , doth plainly describe the natural descent of the virgin mary from the house of david . object . but why then doth luke carry his genealogy upwards from ioseph : and not from mary , she being not mentioned in his genealogy . resol . because ( as l galatinus hath noted ) it is not the manner of scripture to make up genealogies by women , therefore luke in the genealogie of the glorious virgin , did put ioseph himself in stead of the virgin , calling him the son of eli , that is , of iehojakim . thus the genealogies of matthew and luke are clearly reconciled , as touching the father of ioseph and of mary : iacob was iosephs natural father , but eli was iosephs civil , and maries natural father . or , they may thus be easily reconciled without forcing any thing in the text , by placing the parenthesis in that of luke , not as it is in our translation — being ( as was supposed ) the son of ioseph , &c. but thus ; and iesus himself began to be about thirty years of age , being ( as was supposed , the son of ioseph , ) the son of eli , &c. that is , the grand-child of eli , by his daughter mary . and this resolution greatly satisfies that learned m spanhemius . and he n very well answers calvins objection against drawing the line of mary and of christ , from david by nathan , and not by solomon . the learned reader may consult him for his further satisfaction . ii. that iesus was the son of the virgin mary . this is very plain . for , . this was fore-prophesied by the prophet isaiah , behold a virgin shall conceive , &c. isa. . . mat. . , . . this was fore-promised by the angel gabriel to the virgin mary her self , that she should conceive and bring forth a son , and call him iesus , &c. luke . . to . . this was actually fulfilled , for when the daies were accomplished , she brought forth her first-born son in the city of david , which is bethlehem , and on the eighth day when he was circumcised , his name was called iesvs , who was so named of the angel before he was conceived in the womb , luke . , , , , &c. , &c. mat. . . to the end . & . , &c. iii. how iesus was the son of the virgin mary . answ. iesus became the son of the virgin mary ; . extraordinarily ; in a way altogether extraordinary and miraculous . partly , in that he was conceived , not by ordinary humane generation , but by the holy ghosts extraordinary and miraculous operation : who wonderfully formed the humane nature of christ , of the substance of the virgin mary , perfectly sanctifying it in the first moment of conception . o then said mary unto the angel , how shall this be , seeing i know not a man ? and the angel answered and said unto her , the holy-ghost shall come upon thee , and the power of the highest shall over-shadow thee : therefore also that holy thing which shall be born of thee , shall be called the son of god. partly , in that he was conceived and born of a p virgin : she still remaining a virgin till after his nativity . for a virgin to conceive is ordinary : but for a virgin to conceive and bring forth , remaining a virgin , this is extraordinary and miraculous . partly , in that he was conceived q most purely , in the womb of a sinner , without sin. for the virgin was a sinner , and needed a r saviour , and was liable to death . . truly and really . iesus partaking the true humane nature of the virgin , luke . , . & . , , , . and not only a phantasm , imaginary or seeming nature only , as the marcionites , manichees and other hereticks falsly pretended . he had the true properties , affections and actions of man : he was conceived , born , circumcised , did hunger , thirst , was weary , was cloathed , did eat , drink , sleep , hear , see , touch , speak , sigh , weep , grow in wisdom and stature , &c. as the four evangelists do abundantly testifie . . compleatly and perfectly . he took to himself the whole humane nature , in both the essential parts of man , soul and body . a true humane and reasonable s soul. a true real humane body also , mar. . . iohn . . col. . . luke . . mat. . . there 's often mention of his flesh , blood and bones , &c. rom. . . luke . . iohn . . acts . . iohn . . — hence said augustine ; t therefore he took the whole man without sin , that he might heal the whole , of which man consists , of the plague of sin . and fulgentius to like purpose ; u as the devil smote by deceiving the whole man ; so god saves by assuming the whole man. — yea he so took the humane nature of the virgin , that he x took our infirmities , wants and weaknesses ( but without sin ) together with our nature . not mans personal infirmities , which from some particular causes befall this or that person , as leprosie , blindness , dumbness , palsey , epilepsy , &c. i do not say he took any such infirmities . but mans natural infirmities , which belong to all mankind since the fall : as , hunger , thirst , wearisomness , sorrowfulness , sweating , bleeding , wounds , death , burial , &c. as the evangelists abundantly testifie . iv. denominations given unto iesus in scripture hereupon , are many : setting forth further unto us the verity and reality of his humane nature . hence , jesus is called , the son of the virgin , isa. . . her first born son , luke . . the branch , zech. . . & . . the branch of righteousness growing up to david , ●…er . . . & . . a rod out of the stem of iesse , and a branch out of his roots , isa. . . the fruit of davidi loyns , psal . . & . . acts . . of the seed of david according to the flesh , rom. . . sam. . . the son of david , mat. . . david : jesus being the true david , hos. . . ezek. . . & . , . the lyon of the tribe of iuda , rev. . the seed of iacob , gen. . . the seed of isaac , gen. ●… . . the seed and son of abraham , gen. . . mat. . . the seed of the woman , gen. . . a son born to us , a child given to us , isa. . . the son of man , mat. . . & . . rev. . ●… . gods son made of a woman , gal. . . man , tim. . . luke . . flesh , iohn . . iv. that , this iesus , son of god and of the virgin mary , is god and man in one person . that he is god , and that he is man : hath been sufficiently proved . now we are to consider , that iesus our mediator is not two persons , but only one individual person , con sisting of two natures really & essentially distinct one from another ; viz the divine and humane , whereupon he is god man. he is one and the same begotten of the father without time , the son of god without mother : and born of the virgin in time , the son of man without father . the natural and consubstantial son of both . this y without controversie is the great mysterie of godliness , god manifest in the flesh . here note touching this mysterie . . the fitness of the son , the second person to become man. . the nature of the union betwixt his divinity and humanity . . the unity or oneness of his person , though consisting of these two natures . . similitudes illustrating this union . . the effects or consequents resulting from this union . ( ) the fitness of the son of god , to become the son of man , the son of the virgin . it was more fit the son should be incarnate for the office of mediatorship , then either , the father or holy-ghost . for , . the son is the middle person betwixt the father and the holy-ghost : and therefore fittest to be a middle officer betwixt god and man. . by the son all things were at the beginning z created : therefore by the son most fitly all things were to be a re-created , new created . hence said augustine ; b it would be an injury to him , if the work formed by him should be re formed by another . . having lost the image of god by sin , in which image we were at first fashioned by the son , the substantial image of god and express character of his person , gen. . . col. . . ephes. . . heb. . . who was so fit to restore the image of god to us , as the substantial image of god the son , who at first did fashion it in us ? . mankind by sin being at enmity with god , col. . . rom. . . who was fitter to reconcile us unto god again , and make us accepted of god , then the son of his love in whom he was well pleased ? rom. . . ephes. . . col. . . math. . for , a double mission was nesessary , one for redeeming and reconciling of enemies , the other to confer gifts upon the reconciled : hence , the father , being of none , sent his son to redeem and reconcile sinners , ioh. . , . cor. . . and both father and son send the holy-ghost , to seal them that are redeemed and reconciled , iohn . . & . . eph. . , . . the son , being the c only begotten son of god by nature ; was fittest to make us the d adopted sons of god by grace , who were by nature the e children of wrath . . the son being the word of life , iohn . . in whom is life , and that life the light of men at first , iohn . . was fittest to repair life in us , who were estranged from the life of god , and dead in trespasses and sins , eph. . . & . , &c. iohn . . . the son of god was fittest to be the son of man , that so both god and man in the unity of person might be one f son of god. ( ) the nature of the union betwixt the god-head and man-hood of iesus christ ▪ is ; . personal . . indivisible . . of natures remaining still distinct one from another . i. personal and intimate . it s not a natural ▪ but a personal conjunction of two natures , not of two persons , in christ : not such as is of superiours with inferiours , of accidents with substances , or of the part with the whole ; but whereby two natures mediately are united in one person , and the humane nature is immediately united to the divine person in a secret and most strict manner , tim. . . gal. . . col. . . ii. indivisible . this conjunction is made g indivisibly and inseparably for ever , so that the son of god will never lay aside the assumed man-hood , and cease to be man , nor shall the humane nature be severed from his person , from the first moment of his conception . yea when his soul and body were divided by death , yet even then the humane nature remained united to the divine . for should the humane nature of christ ever subsist without the divine ; then christ must needs have two persons ; which is repugnant to scripture , tim. . . cor. . . eph. . iii. of natures preserved and remaining still distinct one from another . though this union of divine and humane nature in christ be personal , intimate , and indivisible , yet these two natures in christ are preserved from h confusion and commutation . from confusion ; so that of these two natures is not made one : from commutation ; so that the one is not changed into the other . but they remain distinct , and their properties distinct : the humane nature being created , finite , visible , &c. the divine , increated , infinite , invisible , &c. ( ) the unity or oneness of his person , though consisting of two distinct natures . though jesus christ be god and man , yet is he only one person god-man . divers things evince this oneness or unity of his person consisting of two natures . as , i. scripture testimonies . for , iesus christ is , i — immanuel ; that is , god with us . k — the son of god ; which should be born of the virgin mary . l — the word made flesh . m — gods son made of a woman . n — god manifested in the flesh . o — of the fathers according to the flesh , who is over all , god blessed for ever , amen . scripture expresly saith ; there is one lord , and one mediator , eph. . . cor. . . tim. . . but if christ had two persons , we should have two lords , and two mediators . ii. the properties and actions of each nature , divine and humane , attributed to one and the same christ , who as god and man , is , eternal , yet born in time : infinite , and finite ; a creator , and a creature : invisible , and visible : was dead , and yet immortal , &c. viz. eternal as god , born in time as man , &c. iii. the end , scope or intent of christs incarnation : viz. that jesus christ might be a true , fit , and sufficient mediator betwixt god and man ; evinceth that it was requisite , god and man should become one in person : not by communication of grace , but by truth of nature : not by confusion of substance , but by unity of person . for , . he must be man , our near p kinsman , that he might have the right of redemption , be a q merciful and faithful high ▪ priest , being in all things like his brethren : and he must be god , that he might be fully able to redeem us , r to destroy death , and him that had the power of death , the devil , deliver us from the guilt of sin , and curse of the law , and preserve us safe to his heavenly kingdom . . he must be man , that he might as our s surety suffer for us , shed his blood and die for our offences , become a t curse and sin for us , it being most congruous that he should have some communion with us , who suffers for our faults ; this he could not do as god : he must be god , that he u might undergo the wrath of god without sinking , satisfie gods justice to the full by his suffering ; obtain eternal redemption for us , reconcile us to god by his death , put away our sin by the sacrifice of himself , purge our conscience from dead works , redeem us from the curse and wrath of god , that the blessing of abraham might come upon us , &c. this he could not do as meer man. . he must be man , one with us in x participation of our humane nature , passions , infirmities , temptations , &c. that he might be experimentally touched with the feeling of our infirmities , might sympathizingly and compassionately succour them that are tempted ▪ and might the more readily suffer for us ▪ having in so many things suffered with us . he must be god , one with god in his divine nature , that he ▪ y might purge away our sins by his death , iustifie us by his resurrection , be king and head of his church , crush all our enemies , and captivate our very captivity , appear in the presence of god for us ▪ as our continual intercessor and advocate ; send forth his spirit into us , sanctisie our natures in us , perfume all our spiritual services and sacrifices by his merit , raise up our bodies at the last day , and present us to himself a glorious church , not having spot or wrinkle , or any such thing . . he must be man , that he might be humbled deeply , and so discharge all the acts and parts of his mediatorship which were to be executed in his humiliation : he must be god , that after his humiliation he might be highly exalted , and so accomplish 〈◊〉 rest of his mediation in all such acts as are to be fulfilled in his exaltation . . he must be god and man in one person , a middle person between god and man , having perfect interest in both god and man : that he might be a fit middle officer , a fit and prevalent mediator betwixt god and man , to bring god and man into one covenant . ( ) the similitudes used , by both antient and modern writers , to illustrate this mysterious union of god and man in one person of iesus our mediator : are divers , and very useful . these are more observable ; i. of z the soul and body making but one man. the soul and body are different natures ; the soul immortal , the body mortal ; the soul reasoneth , the body accordingly executeth ; yet soul and body united make but one individual man : so there 's godhead and man-hood in christ ; they are two different and distinct natures ; the god-head immortal , the man-hood mortal ; the god-head wrought miracles , the man-hood was crucified , &c. yet both make one christ. but this similitude a comes short ; in that , . soul and body are imperfect natures , and make up but one perfect nature of man : but christs god-head and manhood are perfect distinct natures . . soul and body have no perfect subsistence , but in the whole : but christs god-head perfectly subsists of it self without the man-hood , and assumed unto it , and sustaineth in it the man-hood which never had subsistence of it self , but in union with the god-head . ii. of the b primoridal light at first created , gen. . , . and of the body of the sun in which that light was afterward seated , gen. . , &c. both making one luminary . the light and solar body are two distinct natures , which make one sun : so the two natures , the divine which subsisted first , eternally , and the humane which was created in subsistence with the divine , make one christ. but this similitude comes short ; in that , . neither light nor solar body d●…d ever perfectly subsist alone . not the solar body : for in the creation ▪ light was seated in it . not the light , for that c subsisted all abroad in the air , before it was feated in the sun. . neither light nor solar body are drawn into the unity of the subsistence of one another . iii. of d a sword fired and enflamed . the subsistence of a sword and fire are so conjoined , that their operations notably concur , and there is as it were a communication of properties from the one to the other . for , this fiered sword in cutting burneth , and in burning cutteth . and we may say ; that this fiery thing is a cutting sword , and this cutting sword is a fiery thing . but in this it comes short , viz. in that the e nature of fire is not drawn into the unity of subsistence with the sword , nor the sword of fire : so that we cannot say ▪ this sword is fire , or this fire is a sword . iv. of f one man having two accidental forms , or qualities , as skill in divinity and in physick . for , here are two qualities or natures different , meeting in one and the same person . and ●…at one person may be denominated from either , and doth the works of both , and there is a communication of properties hence resulting . so that we may say ; this divine is a physitian , and this physitian is a divine : this divine is happy in curing diseases , and this physitian is happy in converting of souls . v. of a g cions or branch grafted into a tree . this similitude dr. field ( of the church , book . chap. . ) prefers before all the former for setting forth the personal union of the two natures of christ. and saith ; it fails but in two things , viz. . in that the branch hath a distinct and separate subsistence of it self , and then loosing it , is drawn into the unity of subsistence with the tree or stock into which its grafted . . in that the branch , wanting a root , and so wanteth an integral part of the nature of a tree . but if the branch of one tree should by divine power be created in the stock of another tree , then this similitude would fail only in one point , viz. in the want of the root , whereas christs humane nature wanted neither essential nor integral part . vi. finally , therefore to supply these defects , i will add my similitude also to illustrate this profound mysterie in christ , viz. of the miscelto in the oak , or in the apple-tree . in this similitude those two defects are not , but an excellent and manifold resemblance . for , . the apple-tree and the miscelto are two perfect and different natures in one tree ; the miscelto wanting no integral part that belongs unto miscelto : so the god-head and man-hood are two perfect and different natures in one person , in one christ. . the miscelto never had a separate and distinct subsistence of its own ; but only subsisteth in union with the apple-tree , which sustaineth and maintaineth it : so the humane nature of christ never had any distinct and separate subsistence of its own , but from the first conception subsisted in union with the divine subsistence . . the apple-tree & the miscelto are so one tree , that their two different natures are neither confounded together , nor changed one into another , to make up a third nature , but are so individually united , that retain ing their different natures , they are but one tree : so the two natures of christ are without confusion or commutation united in one person , and yet still retain their reall differences . . the apple-tree and miscelto , though one tree , yet having different natures , bear different fruits , viz. apples and berries : so the god-head and man-hood of christ , though but one person , yet being different natures , perform distinct and different actions peculiar to each of them . . as we may truly say , by reason of this union , this apple-tree is a miscelto , and this miscelto is an apple-tree , and consequently this miscelto beareth apples , and this apple-tree beareth berries : so we may truly say , by reason of the personal union of god and man in christ , this son of mary is the son of god , and this son of god is the son of mary ; the son of god was crucified , and the son of mary created heaven and earth . ( ) the effects or consequents resulting from this personal union of the humane nature into the person of the son of god. these are of three sorts ; i. the h communication of properties . when the properties of either nature , are attributed , & truly agree to the whole person , whether they have their denomination from either nature , or from his office , in the concrete . and this communication of properties is of divers sorts . ii. endowments . the humane nature , by reason of its union with the divine , being adorned and fitted to the utmost with most excellent and admirable gifts , iohn . . col. . , . & . . iii. operations accomplished . the person of our mediator , by reason of this personal union , performs his mediatory acts according to both natures , of which more hereafter . this personal union is the base and foundation of all these three . but thus of posit . i. that , iesus the only son of god , and the son of the virgin mary , is god and man in one person . position ii. that , this iesus , god-man , is the christ , the promised messiah and he alone . ; to err about the person of iesus christ the mediator , accounting the true christ to be false , and a false christ to be true ; is a most dangerous and desperate error : forasmuch as there is i no salvation to be had under heaven , but only in the true christ. the iews k rejected the true messiah of gods providing , when he came ; and expecting another messiah of their own devising , to come they know not when : have miserably dashed themselves upon this stumbling stone , now for years together , to their own destruction & eternal ruine . this therefore is an high and necessary point , wherein we should be fully resolved and stablished . to this end i shall , . explain . . confirm this position . i. for explanation , there are only two words , viz. messiah , and christ , that are to be expounded . they are two eminent names given to the true mediator betwixt god and man , and true saviour of sinners : that , in the old testament ; this in the new ; both of them signifying one and the same thing , viz. annointed . messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mashiach , annointed . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mashach , to annoint . this name is often given to the true mediator in the books of old testament . as ; l — and exalt the horn of his messiah . m — the rulers take counsel together against the lord , and against his messiah●… this prophecy is interpreted of , and applyed to christ by the apostles in the new testament . but especially in daniel . n — from the going forth of the commandment , to restore and to build ierusalem , unto the messiah the prince , shall be seven weeks — . and after threescore and two weeks shall messiah be cut off , but not for himself . the greek word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , christos , christ , signifies , annointed . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annoint . it answers to the hebrew word messiah , as not only the lxx but also the o new testament renders it . the new testament gives and appropriates this name to iesus god-man very often . as luke . . iohn . . math. . , , . & . , , &c. now these two names are attributed to iesus , god-man , our mediator , in reference to his mediatory office , which as prophet , priest and king he was to execute , and did actually execute for us : and they denote his qualification & designation to his office for under the old testament god ordained an holy annointing o●…l , and gave the p composition of it , wherewithal three sorts of officers were annointed , viz. prophets , kings . . priests , exod. . , &c. kings , sam. . . & . . kings . . the annointing oyl being poured upon their heads , ran down to the skirts of their garments , psal. . , . this was a sign & mean of their qualification for , and designation unto those offices . for , as that sacred oyl did outwardly warm , refresh and make agile the bodily members to imployment : so the endowments of gods spirit , did inwardly fit the soul with prudence , wisdom , joy , chearfulness , zeal , courage , fortitude , magnanimity , &c. for managing those offices . thus iesus ( of whom prophets , priests and kings were but types ) was q annointed by god , not with material oyl but with the holy ghost and with power for his mediatory office . and r having the fulness of the god-head in him ; and all fulness ; and s receiving the spirit not by measure , but above measure : he is said to be t annointed with the oyl of gladness above his fellows . the holy-ghost being called oyl of gladness , from the effect thereof upon us , by christs office : and with this oyl christ was annointed more abundantly then all his fellows , v●…z . above all his members , and above all prophets , priests and kings before him . or ( as u illyricus hath observed ) the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mechabareka , above thy fellows , may be rendered , for thy fellows . christ being thus annointed , x that out of this fulness they might receive , and grace for grace , and so be compleat in him . now iesus being thus annointed , is thereby fully qualified for , and constituted in his mediatory office ; as prophet , like moses . deut. . , &c. acts . . isa. . , , &c. a priest after the order of melchizedeck , psal. . . heb. . throughout . a king in sion , to rule over the house of iacob for ever , psal. . , . luke . , . hence , from christ , his disciples are called y christians , ( it being usual to denominate disciples from their master , ) and deservedly ; because they partake of christs annointing , being annointed in their measure with the holy ghost , teaching them all things as prophets , and making them kings and priests unto god. cor. . , . iohn . , . rev. , , . ii. for confirmation of this necessary position ; that this iesus , god-man in one person , is the promised messiah , is the only true christ , the annointed , qualified and constituted of god mediator betwixt god and man , and none but he alone : take these few demonstrations , viz. . from gods eternal decree before the foundation of the world . this iesvs , god-man , and he alone , is that very person whom god hath eternally fore ordained before the world began to be our mediator and redeemer , and that by means of his death . z — ye were not redeemed with corruptible things , &c. but with the precious blood of christ , as of a lamb without blemish and without spot . who verily was fore-ordained before the foundation of world , but was manifest in these last times for you . hence christ is said , to be a delivered by the determinate counsel and fore ▪ knowledge of god , &c. and that b herod and pontius pilate with the gentiles and people were gathered together against this holy child iesvs , for to do what soever gods hand and his counsel determined before to be done . to this effect , all that are predestinated and elected to adoption , life and salvation , are c elected thereunto in this iesus christ , and predestinated to be conform unto him . . from gods promises and prophetical predictions which have been since the world began . for , this iesus and he alone is the person which in all the promises and prophecies in former ages was intended by god for a restorer , redeemer and saviour of lapsed mankind , and a mediator betwixt god and man. as may appear more generally and more particularly . i. more generally ; that the law and prophets intended him . as is very observable in divers testimonies as , . of iesus christ himself . d search the scriptures , — they are they which testifie of me . — moses wrote of me . to the two disciples going to emmanus ; e — o fools and slow of heart to believe all that the prophets have spoken ! ought not christ to have suffered these things , and to enter into his glory ? and beginning at moses and all the prophets , he expounded unto them in all the scriptures the things concerning himself . to the apostles a little before his ascension ; f these are the words which i spake unto you , while i was yet with you , that all things must be fulfilled which were written in the law of moses , and in the prophets , and in the psalms , concerning me . . of peter , who preaching christ to cornelius , said ; g to him give all the prophets witness , that through his name , whosoever believeth in him , shall receive remission of sins . and before that , he told the iews that killed the prince of life ; h — i wot that through ignorance ye did it , as did also your rulers . but those things which god before had shewed by the mouth of all his prophets , that christ should suffer , he hath so fulfilled . . of steven the proto-martyr , acts ▪ . . of paul ; i — saying none other things then th●…e which the prophets and moses did say should come : that christ should suffer , and that he should be the first that should rise from the dead , and should shew light unto the people and to the gentiles . ii. no●…e particulerly ; it is not difficult to shew from promise to prom●…e , and from prophecy to prophecy , throughout all ages before chri●… how they did all intend , and had their accomplishment in this iesus . to mention some noted instances . . this iesus is that seed of the woman , that should bruise the serpents head , gen. . . with gal. . . col. . . heb. . , . . this iesus is that seed of abraham , in whom all the nations of the earth should be blessed , gen. . . & . . with acts . , . gal. . , , . heb. . . mat. . , &c. . this iesus is that great prophet like unto moses , which god would raise up to israel , from among themselves , deut. . . to . with acts . , , , , & . . . this iesus is that ●…riest for ever after the order of melchizedeck , consecrated by gods own sacred oath , of which he will not repent , psal. . . with heb. throughout . . this iesus is that seed of david which god would raise up to sit upon his throne to reign over the house of iacob for ever , psal. . , , . to . & . , with acts . . to . mat. . , &c. luke . , . . this iesus is the sure mercies of david , raised from the dead , and not suffered to see corruption , isai. . . psal. . , &c. with acts . . to . . this iesus is that annointed of the lord , against whom the heathen raged , and the people imagined a vain thing , the kings of the earth stood up , and the rulers took counsel together , psal. . , , , &c. with acts . . to . thus iesus is the scope and mark at which the promises and prophecies of old do peculiarly aym : and therefore he alone is the very christ. . from the lineal descent of christ , according to the flesh. for k this iesus , and he alone , did lineally and naturally descend according to his humanity , of abraham , and david , by a virgin , according to the scriptures : as is evident in the genealogy of this b. iesus described by luke , luke . . to the end . this being the natural line of christ , as hath been formerly noted , though the name of the virgin mary his mother be not expressed , but her husbands in stead of hers , according to the custom of the jews , who draw down genealogies by men and not by women , as is observed by l p. galatinus , and others . . from the compleat and exact accomplishment of the scriptures of the old testament . they are most admirably fulfilled and accomplished in all particulars touching the messiah , in this iesus christ : as is most evident in all the four evangelists hystories , and the acts. this being one principal intent of the four evangelists histories of iesus christ , to prove that this iesus is the christ. m — these are written that ye might believe that iesus is the christ the son of god , and that believing ye might have life through his name . hereupon n piscator hath very appositely digested into a syllogism the predictions touching christ in the old testament , and the acomplishments there of in this iesus according to the history of those four evangelists ▪ those in the major , these in the minor of a syllogism ▪ thence concluding , that this iesus is the very christ. let the learned consult him diligently . . from jacobs prophecy , and the accomplishment thereof . the prophecy ; o the scepter shall not depart from judah , nor a law giver from between his feet , untill shiloh come , and unto him shall the gathering of the people be . p by iudah , we are here to understand not the person of judah , one of iacobs sons , but the tribe of judah so denominated from him . by scepter we are generally to understand the political rule , regiment , or government of the common-wealth . it cannot be restrained to kingly rule ; for that was taken away by nebuchadnezzar from zedekiah , as was foretold , ezek. . , . nor to princely government , by princes and governors , who governed after the captivity , for that is confessed by learned men to be injuriously translated by the assamanaei ( or maccabees ) levites and priests to the tribe of levi , and so propagated in that tribe . but to be extended also to such magistrates and iudges , as the greek calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the councel , which the jews corruptly stiled sanhedrin : a grand councel at jerusalem , governing the common-wealth . after iudah became a distinct kingdom , it was not destitute of civil government , either by kings , or by princely governours , or by the councel , till shiloh came : although this grand councel was extreamly weakned , and divided into lesser councels , by the romans , as q iosephus confesseth ; yet it was not wholly taken away and demolished till shiloh came , for then the jewish common-wealth would have been wholly dissolved . by shiloh its generally agreed that christ is intended , though the proper signification of the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shiloh is much controverted . so then , till jesus christ came , the government in one kind or another remained in iudah : but after he was come , the scepter quickly departed , and that iewish common-wealth was utterly dissolved to this day ; and therefore this iesus must needs be the shiloh , the true christ here intended . . from daniels weeks . daniel positively determines the time when the messiah should be cut off , but not for himself , to finish transgression , make an end of sins , and bring in everlasting righteousness ; viz. r . weeks of years . there is some small difference among learned men about the beginning and end of these . years , by reason of several commands that went forth to restore and build jerusalem . hence , s some place the messiah's death in the year of the wo●…ld . some t in the year . helvicus u in the year . as the x late large english annotations note there was a fourfold commandment , decree or precept went out for re-building of ierusalem , mentioned in ezra and nehemiah , to some of which the beginning of these . weeks must be referred , and to the ending of which the cutting off of iesus christ the messiah doth exactly agree . not to enter now into that intricate dispute , which of them it was : it is plain on all hands against the iews , that the promised messiah is already come and cut off , and that daniels weeks had their particu lar accomplishment in this iesus christ . . from the general agreement of all the types to this iesus , as the body and center of them all , col. . , . heb. . . iohn . . there were many y types and shadows , personal and real , ordinary and extraordinary , &c. but this iesus , god-man , is the truth and substance of them all . he is the true z adam that justifies and quickens all his supernatural seed , as the first adam condemned and killed all his natural seed . he is the true a melchizedeck , first king of righteousness , and then king of salem , that is , king of peace : without father according to his manhood , without mother according to his god-head , without beginning of dayes , or end of life . he is the true b passover that is sacrificed for us . he is the true c bread of life , that true mannah that came down from heaven ▪ whereof a man may eat and not dy . he is the true d rock that affords living water indeed to his church in the wilderness of this world . that rock that followed them was christ. and that mannah and water are called spiritual meat and drink , because they were types and sacraments representing christ unto them . he is the true e serpent lifted up in the wilderness to heal the mortal stings of the old serpent the devil , that whosoever believeth in him , looks up to him by the eye of faith , may not perish but have eternal life . he is the true f prophet , like moses , to be hearkned to in all things , &c. he is the true g ioshuah that brings his israel , all true believers , into the eternal rest. he is the true h seed of david , that r●…s over the house of jacob for evermore . and what shall i say , he is the mysterie and substance of all the levitical ceremonies , they all intended him , shadowed out him , i as i have already manifested at large in opening the sinai-covenant . now he that is the body and substance of the types of old , must needs be the messiah , the very christ : for those figures and types were gods way of revealing christ unto his people , till he was exhibited . . from the testimony of john the baptist. iohn baptist was the elias that was to come , in the power and spirit of elias , as the harbinger of christ , to prepare his way before him . and he i began to preach a little before christ began his publike ministry . now he pointed out christ as with the finger . k behold the lamb of god that taketh away the sins of the world . and iohn baptist confesseth ; l i knew him not ▪ but ●…e that sent me to baptize with water , the same said unto me , upon whom thou s●…lt see the spirit descending and remaining on him , the same is he that baptizeth with the holy-ghost . and i saw and bare record , that this is the son of god. and after he tels the jews plainly , m i am not the christ , but sent before him : not the bridegroom that hath the bride the church , but the bridegrooms friend , rejoycing to ●…e ●… the bridegrooms voice . he must increase : but i must decrease , &c. . from gods authorizing , constituting , ordaining and establishing this iesus to be the christ . none can be the messiah , or christ , but whom god cals , annoints , seals and appoints thereunto . now god hath constituted and ordained this jesus , god-man , and him alone to be the christ , the mediator and saviour , the iudge of quick and dead , &c. n god sent his son into the world , — that the world through him might be saved . o — god sent his son , made of a woman , made under the law , to redeem them that were under the law. p — labour for the meat which endureth to everlasting life , which the son of man will give unto you : for him hath god the father sealed . q — christ glorified not himself to be made an high-priest : but he that said unto him , thou art my son , this day have i begotten thee , &c. r — god annointed iesus of nazareth with the holy ghost and with power , &c. — and he commanded us to preach unto the people , and to testifie , that it is he , which was ordained of god to be the judge of quick o●…d dead . hence , god furnished him with all authority , power and ability for his mediatory office , mat. . , , . iohn . , , . & . , . col. . . and . , . . from the testimony of father , son and holy ghost . he must needs be the mediator , messiah and christ , whom father , son and holy ghost testifie and declare to be such . now this iesus hath the testimony of father , son , and holy ghost . i. the father testifieth twice by voice from heaven ; s this is my beloved son , in whom i am well pleased . hence god the father is said t to have sealed him . and christ h●…reupon said ; u the father himself which hath sent me , hath born witness of me . and the fathers testimony of him , hath special respect to his mediatory person and office . the father bare record to christ , sealing and approving him , at his baptism , and at his transfiguration . . at his baptism ; and that x three wayes , viz. ( ) by opening of the heavens unto him . ( ) by sending down his spirit in likeness of a dove upon him . ( ) by voice from heaven , this is my well beloved son , in whom i am well-pleased . . at his transfiguration also , and that y three wayes , viz. ( ) by the heavenly glory put upon christ , to encourage him against his passion approaching . ( ) by the appearance of moses and elias , talking with him about his decease which he should accomplish at ierusalem , according to the law and prophets , which meet in christ and bear witness to him . ( ) by his voice from heaven , this is my beloved son , in whom i am well-pleased , hear him . ii. the son himself testifieth , by his works and miracles that he was the christ , sent of god. z the works which the father hath given me to finish , the same works that i do bear witness of me that the father hath sent me . and therefore when iohn in prison heard of the works of christ , and sent to him , saying : a art thou he that should come , or do we look for another ? iesus answered and said unto them . go and shew john again the things which ye do hear and see : the ●…ind receive their sight , and the lame walk , the lepers are cleansed , and the deaf hear , the dead are raised up , and the poor have the gospel preached to them . and blessed is ●…e whosoever shall not be offended in me . as if he had said ; my works , my miracles are an evident demonstration that i am the christ. iii. the holy ghost testifieth that this jesus is the christ : partly , by his b descending and resting upon him in a visible shape of a dove , when jesus was baptized , and began solemnly to enter upon the publike execution of his mediatory office . partly , by his plentifull and miraculous falling upon the apostles , acts . , , ▪ , , . and primitive christians , acts . , , , , &c. partly , by his effectual attestation to our hearts and consciences , iohn . . to . who can experimentally discern and feel the efficacy of the spirit of jesus upon his heart , inlightning , converting , sanctifying , comforting , attesting , sealing , &c. and not conclude that this iesus who gives such a spirit into us must needs be the christ ? these , among many other arguments , may suffice to convince any sober mind ; that this iesus , god-man , and he alone is the promised messiah , the christ. and that c there is no other name under heaven given among men whereby we may be saved . position iii. that , iesus christ , god and man , is the only true , fit and sufficient mediator , testator and surety of the new covenant betwixt god and man. this i shall evidence in two branches , viz. i. that iesus christ is the mediator , testator , and surety of the new covenant . this is clear in all these three branches . . iesus christ is the mediator of the new covenant . d — for there is one god , and one mediator betwixt god and men , the man christ iesus . e — he is the mediator of a better covenant , which was stablished upon better promises . f — and for this cause he is the mediator of the new testament , &c. g — but ye are come unto mount sion , — and to iesus the mediator of the new covenant . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all these places , doth most properly signifie , a mediator ; or , a midler ( that i may so express it : ) because he is , both a middle person , and a middle of ficer betwixt god and man , to reconcile and reunite god and man. this of all other , is the most proper and genuine signification of this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jesus christ h is the middle , that is , the second person in the trinity , betwixt the father and the holy ghost . he is the only middle person betwixt god and man , being in one person i god-man . and he is the k middle officer , intervening , or interposing , or coming between god and man by office ▪ satisfying gods justice to the full for mans sins by his obedience to the death , and continually interceding for his elect : to whom he reveals and effectually applies this his satisfaction , intercession , redemption , &c. for their actual reconcilement unto god. hence ( as l one observes ) iesus christ as a true mediator , is still found , in medio , in the middle . he was born , as some think from wisd. . ▪ about the middle of the night ; he suffered in the middle of the world , that is , at ierusalem , seated in the middle of the earth ; he was crucified in the midst between the two thieves ; he died in the air on the cross , in the midst between heaven and earth ; he stood after his resurrection in the midst of his disciples , iohn . . he promiseth , where two or three are gathered together , to be in the midst of them , mat. . . he walks in the midst of the golden candlesticks , the churches , rev. . . and he , as the heart in the midst , distributes spirit and vertue to all the parts of his mystical body . so he . thus iesus christ is the mediator betwixt god and man ; middle in person , and middle in office. yea iesus christ is mediator of the new covenant , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more peculiarly and eminently then of any other covenant . m moses was a typical mediator under the old covenant , he went betwixt god and israel , he typed out christ the only true mediator , tim. . . heb. . . gal. . , &c. but christ is the true mediator of the new covenant , the better covenant most eminently and singularly ; for , . he n dedicated and established the new covenant in his own blood . the best blood that ever was shed , for covenant ▪ sanction , in the world . . he ratified and confirmed this new covenant with the sacramentall tokens of his blood , o baptism and the lords supper . . he obtains for us all new covenant blessings from god , by his merit fully p satisfying gods justice for all our sins and debts : and enables us to all new covenant duties to god by his spirit . . he brings god and man into this blessed new covenant , as confoederates in him : to which end he manageth all the mysteries and affairs of this new covenant , as prophet , priest , and king most advantagiously and effectually . . iesus christ is the testator of this new testament . as this new covenant is a foederal tastament , or a testamental covevenant : so iesus christ , mediator of this new covenant is a mediatory testator , or a testatory mediator . hence in the same context christ is stiled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mediator , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disposer , or testator . q and for this cause he is the mediator of the new testament , that by means of death , &c. they which are called might receive the promise of the eternal inheritance . for where a testament is , there must also of necessity be the death of the testator . how fitly is iesus christ counted the testator of this new testament , of this his last will and testament . for , . iesus christ confirmed and made of force this his new testament r by his blood and death as testator . . all the blessings promised in this new testament , are as so many bequests and legacies of christ the testator , that was dead , and is alive , to his church and members in this his last will. . the scripture , the written s word of christ , is the t instrument , or evidence . . the prophets , apostles , and holy penmen of scripture , were the notaries or scribes that wrote his will. . the sacraments are the u seals annexed to this new testament . . the witnesses , are x three that bare record in heaven ▪ the father , the word , and the holy ghost : and three that bear witness on earth , the spirit , and the water , and the blood . . the executor of christs last will and testament is iesus christ himself by his spirit , effectually applying it and the benefits of it to all his members . and to this end though he dyed to ratifie his testament , yet he revived and rose again to execute it , and behold he is alive for evermore . but of these things i y have already spoken heretofore . . iesus christ is surety of this new covenant . z by so much was iesus made surety ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of a better covenant . our english translation hath it , of a better testament ; but not so fitly , because properly a testament neither useth to have , nor needeth to have a surety ; as a covenant doth . a beza therefore justly blameth both erasmus and the vulgar translation for rendring it testament ▪ for that a surety is not added in testaments , and should he be added , how can the same be both a testator and a surety ? so that this word surety hath reference properly to a covenant , and not to a testament . the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sponsor , fidejussor , praes : a surety , a pledger , &c. is very significative : being derived , as b some think , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hand , as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hands , because the security , or pledge is given in hand . or as suidas and others , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth , because the earth is the most firm and stable of all the elements . a surety , is properly one that willingly promiseth and undertakes to pay and discharge the debt , if the debtor fayl and be not able to make satisfaction himself . thus paul willingly and spontaneously , from the love that he had to his converted onesimus , promised and undertook to make satisfaction to philemon for any wrong that onesimus had done to him ; c if he hath wronged thee , or oweth thee ought , put that on mine account . i paul have written it with mine own hand , i will repayit . hence iesus christ being called , mediator of a better covenant , heb. . . and surety of a better covenant , heb. . . viz. so a mediator , as a surety ; and so a surety , as a mediator : this may clearly let us see ▪ what manner of mediator christ is . for , one of these words is to be explained by the other , viz. mediator , by surety . so that iesus christ is not only such a mediator , as is a legate ambassador , or messenger , only betwixt god and men , d as that dangerous heretick socinus pretends : but properly an intercessor , a pacifier , an attoner , a satisfier ; because christ the mediator , is surety of the new covenant , that is , our satisfier , our pacifier , our appeaser , our intercessor , &c. with god. how ? it s expressed , tim. . , . by giving himself ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a ransom for us ; & heb . . by purging our sins by himself ; & heb. . . by making reconciliation for the sins of the people as a mercifull and faithfull high priest , & heb. . . & . , . by offering up himself once for the sins of the people to god the father , by the eternal spirit , having obtained eternal redemption for them ; & . cor. . . pet. . . heb. . , . by being made sin for us , bearing our sins ( that is , the punishment and curse of our sins ) upon his own body on the tree , even by offering one sacrifice for sins for ever , the body of iesus christ once for all . thus christ , as our mediator was our surety , and as our surety , fully paid all our debt , setting us perfectly free for ever . thus , iesus christ is mediator , testator and surety of the new covenant . ii. that , iesus christ is the only true , fit and sufficient mediator , &c. of the new covenant betwixt god and man. christ is the sole and whole mediator : not the blessed virgin , not any saint , not any or all the prophets , apostles , martyrs , or glorious angels , as the papists fondly do imagine . here consider , . the state of this position . . the confirmation of it . for the state of this position : note . there 's a twofold mediation , viz. of redemption and of intercession . i. of redemption and reconciliation ; whereby a full price or ransom is paid for us , by enduring death for our sins to the satisfying of divine justice . and in this sense e christ alone is mediator : he alone redeeming us by his death , and reconciling us to god by his blood . ii. of intercession ; and this again is twofold , viz. . meritoria , meritorious : by way of merit or desert . and so christ only is our advocate with the father , and continual intercessor , appearing in the presence of god for us , presenting his death and merits before god , and so making intercession for us . . petitoria , petitory : by way of petition or supplication ; whereby , the saints on earth more generally , or this or that saint more particularly , pray one for another in this world g according to christs command , having in general or in particular a knowledge and fellow-feeling of one anothers wants , miseries , temptations , &c. thus paul prayed earnestly for the churches , as heb. . , . philem. . thes. . . phil. . . and desired most earnestly their prayers again for himself ▪ eph. . , . heb. . , . thes. . . rom. . , , . this state of the position duely improved , will easily cut asunder all the popish arguments made to the contrary . for the confirmation of this position , thus stated , briefly consider ; . that , the scripture mentions only h one mediator and surety of the new covenant ; only one i testator of the new testament , between god and man ; onely one k advocate and intercessor with the father ; and only one l saviour : viz. iesus christ the righteous , god and man. and therefore iesus christ and he alone , is mediator , surety , testator and saviour . the scripture reveals no other : and we ought to receive no other . christ was the true mediator , even of the old covenant , gal. . , . heb. . . but more darkly and more imperfectly revealed , and that under the type of moses that stood between god and the people , exod. . deut. . and under the shadows of typical sacrifices and blood of innocent beasts , heb. . & . but he is mediator of the new covenant most eminently ▪ clearly , perfectly , by his own death and blood , &c. . that , iesus christ , and he alone was ▪ a fit and sufficient person , for the office of a mediator of the new covenant betwixt god and man. this his fitness and sufficiency , . as the second person in trinity , the son of god. . as god-man , an exact middle person betwixt god and man , equally near to , and interessed in both god and man : hath been m already declared . . that , iesus god-man , and he alone , is the messiah , the christ , annointed with the holy-ghost and with power , for the mediatory office , sealed , commissionated , and called by the father to this office , accepted and approved in this office , as n hath been abundantly manifested ; and therefore iesus christ alone must needs be the only fit and sufficient mediator of the new covenant , able to save to the uttermost all that come unto god by him ▪ heb. . . thus , iesus christ is the only mediator , surety and testator of the new covenant and testament betwixt god and man. position iv. that , iesus christ is mediator , testator and surety of the new covenant betwixt god and man , as he is god-man . he is mediator , &c. not as god only , nor as man only , but as god-man in one person . here consider , . the sense . . the grounds of this position . i. for the sense of this position , note ; . there is a conjunction and union of two natures divine and humane in one and the same individual person of the mediator . this is by some stiled , substantial mediation . and this is so necessary to the office of mediatorship ; that without this ( as is confessed on all hands ) christ could not have been a fit mediator . . there is a co-operation and concurrence of these two natures in the person of the mediator , unto the acts or works of mediation , according to the peculiar propriety of each nature : which acts he performs , divine as god , humane as man , one and individed as mediator ; the real difference of the two natures being still preserved distinct and entire . 〈◊〉 papists do grant the former , viz. the conjunction of the divine and humane natures in the person of the mediator : but they deny the latter , viz. the co-operation of both those natures in the acts of mediation . for , o they hold that christ performs the acts of mediatorship , not as god , but only as man : from his humanity , not from his deity . bellarmine speaks plainly , thus distinguishing ; the principium quod , the principle or beginning which did the works of mediatorship , was not god alone , nor man alone , but both together , viz. god-man ; but the principium quo , the principle or beginning whereby these works were done of the mediator , was his humane nature , not his divine . but the orthodox resolve better , that jesus christ acts as mediator from both his natures , his humanity doing what is properly humane , his divinity what is properly divine , both of them concurring unto one work of mediatorship . the worker is one person , the work is one mediation , but the formal principles or beginnings of this work are the two distinct natures in that one person of the mediator . as the divine and humane nature concur to make one person of christ the mediator : so the distinct acts of these two natures in christ concur to make up one and the same compleat work of mediation . christ did his opera authoritatis or magisterii , his works of authority from his god-head : but his opera ministerii , his works of ministery , from his man-hood : but as his natures are united in one person : so his acts and operations from his two principles , are conjoyned in one mediation . ii. the grounds of this position , thus stated and explained , are divers . for , . the holy scriptures do frequently ascribe the acts of christs mediation to his divine , as well as to his humane nature . and the holy scriptures are our best guides in this mysterie , which is not of natural cognisance ; but only of meer supernatural revelation . as , ( ) god was in christ reconciling the world to himself , not imputing their trespasses unto them , cor. . . therefore god in christ , as well as man in christ , acted to the reconcilement of the world , and to their justification : consequently to the works of mediation . ( ) the law ( that p covenant of god at mount sina●… ) was ordained by angels in the hand of a mediator , q ga●… . . , . of what mediator ? not of moses , who was only an intervening messenger betwixt god and israel , in the solemn transactions of that sinai-covenant , or at most but a typical mediator ; but of christ the promised messia●… , that r angel ( viz. the s angel of the covenant ) which spake to moses in the mount sinai , and with our fathers , of whom moses was but a dark type o●… shadow . this promised messiah did then act as mediator of the covenant and that according to his god-head , for at that time he had not assumed the man-hood . ( ) — to feed the church of god , which he hath purchased with his own blood , act. . . therefore , iesus christ as god hath purchased his church with his own blood as man. the purchase , is the church : the price whereby this purchase was made , was the blood of god , viz. the humane blood of christ ▪ god-man : but the purchaser , was christ as god , his god-head making his humane blood a price sufficient . his god-head therefore did co-operate with his man-hood in this work of redemption . ( ) how much more shall the blood of christ , who through the eternal spirit , offered himself without spot to god , purge your conscience from dead works to serve the living god ? and for this cause he is the mediator of the new testament , &c. heb. . , . here touching christ our mediator , note ; that christ as priest , offered himself without spot as man , through the eternal spirit , viz. by the power and vertue of his own god-head . as god-man , he was priest : as man , he was sacrafice : as god , he made his sacrifice sufficient and prevalent for our redemption . ( ) the lord sware and will not repent , thou art a priest for ever after the order of melchizedeck . — the word of the oath maketh the son ( high priest , ) who is consecrated for evermore , heb. . , . if christ be high-priest as he is the son : then as he is god , for as he is the son t when god sware , he is god. again , if he be an eternal priest after the order of melchizedeck , then he must be priest as god and man : for melchizedeck is set forth , u without father , without mother , without pedigree , having neither beginning of dayes , nor end of life . and all , that he might be a fit type of christ : who is without father , according to his man-hood ; without mother , according to his god-head ; without beginning of dayes , according to his divine nature ; without end of life , according to his mediatory person . and if christ must needs be priest as god and man : consequently he must needs act in his priestly office , as both god and man. ( ) there is one god , and one mediator between god & men , the man christ iesus : who gave himself a ransom for all , to be testified in due time , tim. . , . here iesus christ is declared , that one mediator betwixt god and men : and his mediatorship is described by one eminent act thereof , his redemption ; who gave himself a ransom for all . the ransom-given , is himself , viz. as man : the ransom-giver , is himself also , viz. as god , his man-hood also consenting . therefore as god he acted in his mediation , as well as man. ob. but it s said ; the man christ iesus : x why doth he add ▪ [ the man , ] but to express according to which nature christ is mediator . answer . he expresseth the nature according to which he is mediator , not according to which only . . the word [ man ] here may be taken personally , to denote the person of christ , who is man as well as god , rather then naturally to designout his humane nature onely . it being usual with scripture to denominate the whole person from either nature . so christ is called , y the lord of glory , when his person is understood . thus here the man christ iesus ; to shew z that in him there was the humane , as well as the divine nature in one person , and that consequently he was a ●…it middle person , or meidiator betwixt god and man. and we have the more cause to understand this word [ man ] here , not naturally , but personally ; because it is not barely said the man , but the man christ iesus : christ iesus denoting that person , who is god and man. . this phrase , the man christ iesus , seems also to be added ; partly , for our greater consolation and encouragement , that we may the more confidently draw near to him and to god in him , who is our elder brother , partaker of flesh and blood with us , that he might be a mercifull and faithfull hight-priest for us in things pertaining unto god partly , a to admonish us not to despair of the salvation of any sort of men : christ taking unto him the common nature of man. . the scope , end or intent of the personal union of the divine and humane natures in one christ , was b that he might act and execute his mediatory office compleatly according to both those natures . agents do act or work , according to their essence and form. if christ do not act according to both his natures , as forms and beginnings of his mediatory actions , to what end was his person constituted of those two natures , when one would have sufficed ? are there not some mediatory actions so proper and peculiar to one nature , that they cannot belong properly to the other ? do not divers necessary and essential acts of christs mediatory office , flow from his god-head , as the immediate , proper and formal beginning thereof ? . his incarnation was from his god-head , assuming his man-hood : for the man-hood , not being , could not assume it self . . his c manifestation of god in the flesh , was efficiently and primarily from his god-head . instrumentally in and by his man-hood . . his delivering and offering himself up to god by death for us , was actively from his god-head , d through the eternal spirit he offered up himself , e — i have power to lay it down , &c. but passively from his man-hood . christs dying was an act of power , and an act of weakness : that power belonged to his god-head , this weakness to his man-hood . . his resurrection from the dead , was f by the power of his god-head . his humane flesh was that which did rise : but his divine power was that whereby he did rise . . his ascention into heaven , was in his humanity : but the vertue or power whereby he ascended , was from his deity . . his captivating captivity , was in his humane nature ascending ; but from his divine nature , conquering . . his sitting on the right hand of god , and coming again to judge the world , belong to his man-hood , but from his god-head , &c. these , and like acts , which primarily and necessarily appertain to his mediatory office , have their proper rise and original from christs divine nature . and therefore he was god and man in one person , that he might act as god and man in one office. . the nature of the mediatory office is such , that it could not be compleatly executed and fulfilled , if christ god-man should not act therein both as god and man. this may be easily evinced in all the primary parts or functions of his mediatorship , by induction of particulars . as , i. in his prophecy jesus christ as god , g knows his fathers will fully , reveals it compleatly , and h opens our understandings to receive it effectually : as man he teacheth us i familiarly and according to our capacity . ii. in his priest-hood , many waies . for , . iesus christ , as man , suffered : as god , supported himself under his sufferings . . as man , was sacrificed for us : as god , did offer up himself for a sacrifice , heb. . . . . as k man , dyed and was buried : as god , overcame death , and rose again from the dead . . as l man , was in his body and blood the price of our redemption , and a ransom for us : as m god , he made that price and ransom of infinite worth , dignity , value , efficacy , acceptableness , &c. . as man , n he did bear our sins upon his body on the tree , and the wrath of god for them : as god he sustained his man-hood from sinking , and being utterly swallowed up under the wrath of god , which no meer creature in the world could ever have undergone without being utterly overwhelmed , . as man , he prayed with strong cries and tears , and intercedes for us , heb. . , . & . . iohn . . , . rom. . . as god , he makes his intercession of infinite acceptance with his heavenly father for ever , heb. . , . iii. in his king-ship . for , . as man , he did conflict with his and our spiritual enemies , sin , satan , death , &c. but as god he conquered them , by being in his humanity in some sort conquered by them , rom. . . col. . . heb. . . . . as man , he did triumph over them in his going up into heaven , and shall finally doom and judge them in his coming again from heaven : but as god he hath the power and authority of this victory , triumph and judgement , acts . . & . . rom. . . ioh. . . and what shall i say ? as all his acts of ministery and meanness in his mediation , have their primary and proper ri●…e from his man-hood ; as , to be conceived , born , circumcised , afflicted , scourged , crucified , slain , buried , &c. so all his acts of magistery and authority have their proper and primary rise from his god-head ; as , to know the heart , to work miracles , to rise from the dead , ascend into heaven , sit-down at gods right hand ▪ shed forth his spirit , gather and preserve his elect , subdue their enemies , and judge the world , &c. . i conclude this position with that excellent passage of augustine ; o i ( saith the lord ) will be to them a god , and my servant david a prince in the midst of them . why in the midst of them ? because the word was made flesh , and dwelt amongst us . a prince in the midst of them : thence he is mediator both of god and man , because he is god with the father , and man with men . not a mediator as man besides the deity : not a mediator as god besides the humanity . behold the mediator . the divinity is not mediator without the humanity , the humanity is not mediator without the divinity : but betwixt divinity alone , and humanity alone , christs humane divinity , and divine humanity is mediator . to which i will only add the notable testimony of claudius espens●…us a sorbon doctor among the papists , who at large defends christs mediation according to both his natures , and hath this passage ; p and this is altogether a saving and enlivening mediation , and the action , execution , efficacy , efficiency , and ( as the greeks speak ) the energy thereof as such , is neither divine only , being not of meer god , but of god-man , or made man : nor humane only , being not of meer man , but of man dei●…ied : but theandrical , viz. of god and man existing together . let the learned reader for his further satisfaction about christs mediation according to both natures , consult that learned and judicious andr. rivet in his cathol . orthodox . tract . . quest. . tom. . hitherto , of the person of christ : as also of his mediatory office , more generally . aphorism iii. of christ's execution of his mediatory office , more particularly . that , iesus christ , god-man , executeth his mediatory office in a q prophetical , r priestly and s kingly way , or , as prophet , priest and king ; both in his state of t humiliation , and u exaltation . for the better clearing of this aphorism , three things are to be explained especially , viz. . whence it may be evinced , that christ executes his mediatory office these three waies . . wherein the nature of christs prophecy , priest-hood , and king-ship consists . . what are those two states of christs humiliation and exaltation , wherein he thus executes his mediation betwixt god and man. i shall unfold these in three distinct sections . section i. whence it may be evinced , that christ executes his mediatory office , in a prophetical , priestly and kingly way . these three , some call , the species or kinds of his mediatory office ; some , the parts or branches thereof : it is not much material whether notion we make use off , seeing for substance they come both to one . now , that iesus christ executes his mediatory office in this threefold capacity . as , prophet , priest and king , may be evinced these six waies especially , viz. . from the condition of lapsed man , without christ ; and his necessity of restauration by christ. . from the personal types of old prefiguring these functions in christ. . from the order of conferring salvation upon us . . from the reality of christs unction hereunto . . from the sufficient enumeration of christs benefits , and his way of procuring them . . from christs many denominations given to him in scriptures , and notably reducible to these three functions . . from the condition of lapsed man , without christ ; and his necessity of restauration by christ. lapsed man by reason of sin is miserably involved in a threefold disease ; viz. . gross t ignorance of god and of all the mysteries of salvation , yea and u of his own poor , blind , naked , wretched and und one condition . . utter x alienation and estrangement from god and all happiness , yea extream hostility and enmity to god , his laws , & all his wa●…es . . ●…tal y impotency and inability of returning again to god from ●…in and satan , for recovering of his favour , happiness and salvation . now , lapsed man had need to have such a mediator , as hath an office and ability sufficient for healing of all these grand evils and diseases : otherwise he cannot be restored and saved . the remedy , must fully answer the malady . behold therefore how richly and fully god hath provided for lapsed mans recovery ▪ in christ. for his ignorance is cured by christs prophecy . his alienation from , and enmity against god , is healed by christs priest-hood . his impotency and inability , is remedyed by his king ship . all which will evidently appear in the particular opening of these functions . . from the personal types of old , prefiguring these three functions in christ. christ under and before the old testament was revealed to his church more darkly and imperfectly under types and figures , representing some excellency or other that should be in the person office or benefits of the promised messiah . those types and shadows were either persons or things ▪ persons represented christ in many regards : amongst others , in the eminent offices which th●…y did bear and discharge for the good of gods people ; viz. of prophets , priests ▪ and kings ▪ by which three offices god usually conveyed all his choice blessings to his people of old , as z i have formerly shewed . thus , . moses a the great prophet , was a special type of iesus christ , gods greatest prophet of all ▪ that prophet of prophets . . the levi●…ical b priests , especially the high priest , and melchizede●…k the priest of the most high god , of another and 〈◊〉 excellent order , were special types of our great high priest ie●… christ. . the excellent c kings also , as melchizedeck king of salem , david and solomon , kings of israel , &c. 〈◊〉 singul●… types of iesus christ our true king of righteousness , prince of peace , and king of kings , to whom d the lord god gave the throve of his father david , that he might reign over the house of iacob for ever , of whose kingdom there shall be no end ▪ now , how moses ▪ melchizedeck ▪ the priests , david , and solomon did typifie christ in these 〈◊〉 three functions , i have , e alraedy manifested . . from the order of con●…ring salvation upon us . which is especially threefold , viz. . it must be revealed in the mysterie of it , to us that are ignorant . . it must be acquired and procured , for us that are aliens and enemies . . it must be applyed effectually , to us that are without strength and impotent . if it be onely revealed , and not acquired : it s onely as a remedy in the theory or contemplation . if it be onely revealed and procured , but not applyed : it is onely as a remedy in readiness or in composition . but if it be revealed , acquired , and applyed : it is as a remedy in actual and effectual operation to the cure. now iesus christ reveals the whole way and mysterie of salvation ; as a prophet : acquires and purchaseth salvation revealed ; as a priest : applyes , efficaciously salvation revealed and purchased as a king. . from the reality of christs unction hereunto . for , as in former times men were annointed with material oyl , with the f holy annoynting oyl , denoting their designation and vocation to , their endowments and qualifications for , those three eminent offices of g prophet , h priest , and i king : so iesus christ was annointed with the true spiritual immaterial oyl , k with the oyl of gladness above his fellows , viz. with the holy-ghost and with power most plentifully and abundantly , whereby he was most plenarily and transcendently qualified for , and most authentically called unto his tripple office of prophet , priest and king to his church , and became the true christ , messiah and annointed of the living god. . from the sufficient enumeration of christs benefits , and his way of procuring them for us . i. christs benefits towards us are chiefly of three sorts , viz. . he l makes known unto us the whole counsel and will of god touching sinners salvation in his word : inlightning our minds by his spirit to understand the same . this he doth as a prophet . . he m suffers and satisfies for the sins of his elect : he n redeems , them from spiritual thraldom by the invaluable price of his own blood : he reconciles o them to god by his own death : he obtains p remission of their sins , removing their guilt , & covering all their iniquities , that they may become the righteousness of god in him , who was made sin for them : he q ever lives to make intercession for them , and thereby to impetrate all saving blessings upon them . all these and such like blessings he works for us , as a priest. . he effectually applyes to us all the benefits and purchases of his mediation : he subdues , calls and governs us by the spiritual scepter of his word and spirit , psal. . , . act. . . . rom. . , . &c. & . . he restrains and conquers all our enemies , psal. . . cor. . . heb. . , . col. . , . and he will come again at last to judge the world , to take us home unto himself , that we may be where he is , to behold his glory , acts . . matth. . . to the end . iohn . , , . & . . now all these and such like benefits he vouchsafes to us , as a king. ii. christs order and way of working and procuring such benefits for us is answerable . for , . he first teacheth , as a prophet . . then he offereth himself , as a priest. . at last enters into his kingdom most powerfully and gloriously administring the same , as a king. . finally , from christs many denominations given to him in scriptures , which are eminently reducible to these three functions . for , i. christ is stiled , a counseller , isa. . . a teacher come from god , john . . a master , mat. . . the apostle of our profession , heb. . . a shepherd , ezek. . . & . . that good shepherd , john . . the great shepherd of the sheep , heb. . . the chief shepherd , pet. . . a prophet like moses . deut. . . to . that great prophet , luke . . & . . our law-giver , isa. . . these and such like point out his prophetical office. ii. christ is stiled , our peace , eph. ●… . . our propitiatory , rom. . . the propitiation for our sins , john . , . a r ransom for many , mat. . . tim. . , . the lamb of god ; alluding to the lamb daily sacrificed , john . . exod. . , . the lamb slain from the foundation of the world , rev. . . our pass-over which is sacrificed for us , cor. . . a sacrifice for sin , rom. . . heb. . . our advocate with the father , ever living to make intercession for us , iohn . , . heb. . . the minister of the sanctuary and true tabernacle which god hath pitched , and not man , heb. . . a priest forever after the order of me●…chizedeck , psal. . . our high-priest , heb. . . an high-priest of good things to come , heb. . . an high-priest over the house of god , heb. . . a merciful and faithful high priest in things pertaining to god , to make reconciliation for the sins of the people , heb. . . these and such like appe●…ations have special reference to christs priestly office . iii. christ is stiled , the head of the church , eph. . . head over all things to the church , eph. . . a governor that shall rule gods people israel , mat. . . he that is to be ruler in israel , micah . . the s arch-duke of our salvation , heb. . . the prince of peace , upon whose shoulder is the government , isa. . , . the prince of life , acts . . the lord of glory , cor. . . the lord of lords , rev. . . a leader and commander to the people , isa. . . our iudge , our law-giver or statute-maker , our king , isa. . . david their king and prince for ever , hos. . . ezek. . , . gods king set on his holy ●…ill of sion , psal. . . the son of the highest , having the throne of his father david , reigning over the house of iacob for ever , luke . , . king of kings , rev. . . ordained of god to be iudge of quick and dead , acts . . these and such like glorious and majestical titles , do eminently denote his kingly office . from all these it is evident , that christ executes his mediatorship , as prophet , priest and king. section ii. wherein the nature of christs prophecy , priest hood and king-ship consists . this may best be resolved , by considering them particularly . i. christs prophetical office , is that branch of his mediatorship , whereby he fully reveals to , and in his elect , his church , both before , and under the new covenant , the whole counsel and will of god touching their restauration and salvation . the nature of his prophetical office , consists in his primary and plenary teaching of his church : viz. . by revelation or promulgation of his doctrine . . by illumination of his peoples minds to receive the same . . christ reveals and promulgeth his doctrine , in his word ; called therefore t the word of christ. and he reveals his doctrine in his word , immediately , and mediately . i. more immediately , by himself , . under , and before the old covenant . thus u iesus christ according to his divine nature , made known the doctrine and will of god touching sinners restitution and salvation , to the patriarchs , prophets and holy men of god , x by visions , dreams , urim and thummim , inspirations , vocal oracles , &c. till at last by the inspiration of his spirit , they had written all the books of the old testament , comprizing fully and perfectly the whole counsel of god , sufficient for their salvation who lived before christs incarnation . christs revelations of his doctrine were still from age to age more and more clear ; though alwayes far short of those now under his new covenant ; yet sufficient for his elects instruction to salvation in every age respectively . . under the new covenant . thus iesus christ , according to both his natures , as god and man , y in whom are hid all the treasures of wisdom and knowledge , hath finally , clearly and compleatly revealed the last , fullest and perfectest counsel and will of god touching sinners life and salvation . this is that z manifold wisdom of god : that a so great salvation which at first began to be spoken by the lord , the neglect whereof is much more dangerous then the neglect of the old covenant , which yet was severely punnished . this is b the wisdom of god in a mysterie , the hidden wisdom which god ordained before the world unto our glory . which none of the princes of this world knew , &c. touching such things as carnal mans eye hath not seen , nor ear heard neither have entred into the heart of man. c things that the very angels desire to look into , and disdain not to ▪ learn d from and by the church of god. this plenary and final revelation of saving doctrine iesus christ our e teacher come from god , hath most gloriously vouchsafed under the new covenant , ioh. . . math. . . for himself testifieth ; f all things that i have heard of my father i have made known unto you . and again in his prayer to his father ; g i have given them the words which thou gavest me , and they have received them , &c. now iesus christ god-man hath under this new covenant , immediately revealed or promulged this so great salvation , principally two waies , viz. ( ) by his own personal ministration in the church of god , according as was h formerly prophecied of him . he , after his baptism , beginning to be about thirty years of age , did in the daies of his flesh , for the space of about three years and an half , or four years , preach the gospel of the kingdom ; expound the law of god , vindicating it from the corrupt glosses and mis-interpretations of the pharisees ; erect and appoint new covenant ordinances and officers : and indefatigably discharge all the then necessary parts of his prophecy . and this in iudea , samaria , and galilee , throughout the holy land : and that not in private , but publikely in the temple , synagogues , or other places where the multitude resorted to him . and in regard of his personal coming into , and teaching in zerubbabels temple , i the glory of that later house was greater then the glory of the former . and the church in these last daies , is dignified and priviledged far more then in all former ages ; in that , k god , who at sundry times , and in divers manners , spake in time past to the fathers by the prophets , hath in these last daies spoken unto us by his son , — who is the brightness of his glory , and the express character of his person . ( ) by his instruction and information of his apostles about the mysteries of the kingdom . l opening their understandings , and m giving them commandments , not only before , but also and especially after his resurrection , about his preaching of the doctrine of salvation . n go disciple all nations , — teaching them to observe all things whatsoever i have commanded you , &c. yea , christ did by his spirit so infallibly inspire his apostles and other holy men , o leading them into all truth , taking of christs , and shewing it unto them ; and bringing all things unto their remembrance : that they penned the whole scriptures of the new testament compleatly , the revelation ( setting forth the affairs of the church till the end of the world ) closing up the canon of holy scripture so perfectly , that nothing may be added thereto , or taken thencefrom , but p under severest penalties . and thus iesus christ as our great prophet , revealed his doctrine of salvation immediately by himself , both under and before the old covenant , and under the new covenant . ii. more mediately , christ our prophet revealed his doctrine for sinners life and salvation , to his church and people ; . under the old covenant and before , christ teaching his church the mysteries and waies of salvation : ( ) sometimes extraordinarily , by the ministery of fathers , patriarchs , and prophets . to which effect it is said , that q christ by his spirit , ( that is , by his god-head assisting noah , a preacher of righteousness , pet. . . ) went and preached to the spirits in prison , ( that is , to men then on earth , but dying impenitent , now spirits in the prison of hell , when peter wrote this epistle , ) which sometimes were disobedient , when once the long-suffering of god waited in the dayes of noah while the ark was preparing . christ by his god-head preached to the world in the dayes of noah , but it was mediately by the ministry of noah , who preached repentance and righteousness to the wicked world both by his doctrine and life ; and specially by his making the ark . years together , every knock upon the ark being a warning to the wicked world . ( ) sometimes ordinarily , by the standing ministry of the priests and levites . r the priests lips should keep knowledge ; and they should seek the law at his mouth : for he is the messenger of the lord of hoasts . . under the new covenant , christ teaching his church ; ( ) at first plantation , by officers and ministers extraordinary ; as , s apostles , prophets , evangelists , given by christ for that end . ( ) afterwards by ministers ordinary : viz. t pastors and teachers , which are to be a setled standing ministry to his church . all being ambassadors for christ , praying men in christs stead to be reconciled unto god. cor. . , . and thus jesus christ , as a prophet reveals his doctrine of salvation . . christ illuminates the minds , and inclines the wills of his elect efficaciously , to understand and receive his doctrine revealed . the former was outward : this is inward teaching . that , was christs revealing his doctrine to them : this , his revealing his doctrine in them . this is ( praecipuum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officii prophetici ) that chief perfective-effect of christs prophetick office . one of the eminent blessings u promised in the new covenant : and performed both to christs ministers , and members . x christ opened his apostles understandings to understand the scriptures . y he gave them the words , which the father gave to him , and they received them . and christs members , z have an annointing from the holy one , and know all things . yea they are so a ●…aught of god , as to come to christ. under the old testament , b gods people were under a veil : but under the new , the veil is done away in christ. and , c we all with open face beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord. thus of christs prophetical office. ii. christs priestly office , is that branch of his mediatorship , whereby he is our great high priest , compleatly fulfilled the law of god and suffered death for his elect , so making a proper and plenary satisfaction to gods justice for them , and also presenting himself and his merit before god , he undertakes for them , and makes continual intercession for them . this priestly office of christ was notably shadowed out under the old covenant , under the type of the d high-priest ; and of e melchizedeck , of whose order christ is said to be , both for the dignity of his person , and manner of his calling . now the high-priest typed out the priesthood of jesus christ our great high-priest , heb. . . many wayes , as f i have already manifested . to which now i further add ; the high priest typed out christs priesthood in the acts of his office chiefly three wayes , viz. i. by his keeping and fulfilling the law of god. the high-priest was singularly to fulfill the law. and therefore to his peculiar care the keeping of the two tables of the law in the ark of the covenant was singularly committed , and none but he was to enter into the holy of holies . thus jesus christ most exactly fulfilled the law of god. for , . his person was holy , harmless , undefiled , seperate from sinners , heb. . . the law of god was in his heart fully , as the law was in the ark , psal. . , . his mind and will being perfectly conform thereunto . . his g life and actions were also exactly agreeable in every point to the law of god , without sin in the least degree . and christ fulfilled the law exactly both in person and conversation for our sakes . as he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god-man for our sakes ; so whatsoever he had , or did , as man , was for us . hence it s said ; h by the obedience of one shall many be made righteous . i — christ is the end of the law for righteousness to every one that believeth . ii. by his offering unto god , expiatory and propitiatory sacrifices of innocent beasts , to purge away sin and make reconciliation with god for the people . this he did , . by the burnt-offering , slain , and wholly burnt to ashes , levit. . , &c. this was , ( ) ordinary and perpetual : either for every day , morning and evening , two-lambs , exod. . . to . or for the sabbath dayes , the offering was to be doubled , numb . . , . or monethly in the new-moons , numb . . , &c. or yearly , as on several set feasts , num. . throughout . ( ) extraordinary and incidental , either for the whole people , as , sam . , . or for particular persons , as for david , sam. . ●… . . by the sin offering , whereby some certain sins were expiated and purged away . as , ( ) sins done ignorantly , lev. . ( ) sins done knowingly and willingly , lev. . and . and both these at the feasts of new moons , passover and pentecost , lev. . , &c. numb . . . to the end . thus jesus christ the antitype , k offered one sacrifice for sins for ever , when l through the eternal spirit he offered himself without spot to god , to purge our conscience from dead works . and by this m one offering he hath perfected for ever them that are sanctified , so that there needs no more expiatory sacrifice for sin . in this offering of himself christ was priest , sacrifice and altar . priest , as god and man , heb. . . sacrifice , as man. heb. . . pet. . . col. . . though the vertue , force and excellency of this sacrifice depended chiefly upon the god-head to which it was personally united . his whole man , soul and body suffered : that thereby our whole man , soul , and body might be saved . altar as god , heb. . . & . . the altar , sanctifying the gift , being greater then the gift , mat. . . iii. by his intercession . the high-priest presented himself daily before the lord , n offering incense upon the golden altar morning and evening for an odor of a sweet smell , o praying for , and blessing the people . thus jesus christ , . appears in the p presence of god for us as our advocate : . presents the sweetest q odors of his own merits . . and makes continual r intercession for us . thus the priesthood of christ is executed by him chiefly two wayes , viz. . in his making satisfaction to god by his sufferings and death for the sins of his people . . in his continual intercession for them with the father . this priesthood of christ is a most excellent foundation of hope , and fountain of consolation to poor sinners ; and therefore satan hath extreamly bestirred himself against it by dangerous and heretical opinions sown in the minds of many , ( socinians on the one hand denying christs satisfaction , papists on the other hand extending his death to all , and destroying christs intercession by setting up saint-intercessors , ) that by this means he might ecclipse the glory of christs priesthood , and so dash the hopes and comforts of poor sinners . and were not this volume swelled too big already , i should here very much have enlarged my self against these intollerable errours . but i must ; full sore against my will , forbear . only let me a little more fully explain these two sweet points ad parts of christs priesthood , viz. his satisfaction , and his intercession . wherein i shall positively assert the truth against those errors , by some brief scripture grounds for the support and benefit of christs purchased people . ( i ) of christs satisfaction . here i shall shew , . that iesus christ by his obedience and death hath made satisfaction to god for his peoples sins . . what are the parts of this his satisfaction . . what are the fruits or effects of his satisfaction . . for whom christ made such his satisfaction . first , that iesus christ by his obedience and death hath made a true , real , proper and full satisfaction to god for his peoples sins . the word satisfaction , i grant , is not syllabically and literally expressed in the scriptures , but the thing is expressed abundantly therein , and that 's enough . as the words , trinity , sacrament , &c. are not expresly named ; yet the things which we intend by them ; are sufficiently set forth in scripture . now that christ hath by his obedience and death made a true , real , proper and full satisfaction to god for his peoples sins , is evident many wayes . for , ●… . christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s the surety of the better covenant , the new covenant . of the sense of which word t formerly . a surety confirms the agreement , promiseth to pay the debt , and actually doth pay it , if the principal fail . as philem. vers . , . thus christ is not only mediator and testator , but also surety of the new covenant . god is as the creditor , we as debtors , our sins the debts , christ the surety , his obedience and death the satisfaction , the new covenant the deed according to which christ hath made voluntary satisfaction to god. if christs satisfaction be denyed , his suretyship is destroyed . now that christ suffered punishment and death for us and our sins ; not only for our good , as one man may suffer for the good of another , as paul , col. . . and martyrs suffered for the good of the church , but also as our surety substituted , and voluntarily substituting himself , in our room and stead , is evident many wayes . as , i. by christs dying and suffering for us . the scriptures often testifie that christ suffered and dyed for us , or words to that effect . u — in due time christ dyed for the ungodly . — when we were yet sinners christ dyed for us . x — he that spared not his own son , but delivered him up for us all . y — he gave himself a ransom for all , &c. z — to give his life a ransom for many . a — i lay down my life for the sheep — no man taketh it from me , but i lay it down of my self . the scripture abounds with like expressions : as , mark . . iohn . . heb. . . cor. . . & . . gal. . . christ hath once suffered , — the just for the unjust , being put to death in the flesh ▪ pet. . , &c. therefore if christ hath suffered death for us , he suffered as our surety substituted in our stead : and not as socinus falsly pretends , only for our good , to confirm his doctrine , and make way for his glory and intercession , &c. for , . the apostle paul suffered for the church in this sense , that is , for her good , col. . . who yet counts it an hainous thing to say , that any other then christ was crucified for us . b is christ divided ? was paul crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you ? . though the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for , are sometimes used to denote , for any good or utility : yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for , which scripture often useth in this matter , doth alwaies signifie a substitution of one for another , in anothers stead and place , a compensation . as c — not rendring ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) evil for evil . d — ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) an eye for an eye , tooth for a tooth . so luke . . r●… . . . cor. . . heb. . . nor can there be given an instance in the new testament of any other sense of this word . and thus it s used in the present case ; e — that he might give his life a ransom ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for many , instead of many . and so the compound wor●… ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ransom , ) used , tim. . . doth ( as f learned gomarus hath well noted ) properly signifie , an equal price of redemption ; an answerable price , even as one scale answers another exactly . . in some passages this substitution of christ for us , and this compensation , is manifestly noted . — its expedient for us , that one man should dye for the people ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and that the whole nation perish not , john . , . so , — in due time christ dyed for the ungodly . for scarcely for a righteous man will one die , rom. , , . and , — if one dyed for all ; then were all dead , cor. . here were no consequence in this inference , unless that phrase one dyed for all do signifie that he dyed in their room and stead as their substituted surety . so , christ hath once suffered , the just for the unjust , being put to death in the flesh , pet . . that is , iesus christ being in himself most just and innocent , suffered as surety substituted for us unjust . the scripture is much in such expressions . ii. by christs bearing our sins upon himself , suffering and dying for our sins , being made sin and a curse for us . by these and such like expressions , christs surety ship , subrogation , substitution , compensation , satisfaction , &c. for us and for our sins is very significantly denoted in the scriptures . . christ bare our sins upon himself , viz. our sins were imputed to him charged upon him , and he bare the punishment of them . as , g — who his own self bare our sins in his own body on the tree . h — for he shall bare their iniquities . i — the lord hath laid ( or , made to meet ) on him the iniquity of us all . he was oppressed and he was afflicted . that is , he bare our sins , by bearing the affliction of them . our sins and their punishment were divolved and translated upon christ. and this phrase of ( bearing sin ) in scripture use , denotes frequently k bearing the punishment of sin . christ then bearing the punishment of our sins , stood as our surety , in our stead , to satisfie for our debt . . to these also may be referred those phrases ; l he knew no sin , was made sin for us . m — christ hath redeemed us from the curse of the law , being made a curse for us , &c. . besides christ is said to suffer and die for our sins , offences , &c. — that christ dyed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for our sins according to the scriptures , cor. . . giving himself ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for our sins , gal. . . — but this man having offered one sacrifice ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for sins , heb. . . see also rom. . . cor . . — because even christ once suffered ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for sins , pet. . . who was delivered ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for our offences , rom. . . in which passages , those greek particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated , for , being applied to christs sufferings , do note to us the meritorious ; deserving , procuring cause of those his sufferings , viz. our sins . applied to other things they may sometimes denote the ●…inal cause , but being applied to sufferings , they point out only the meritorious cause . iii. by gods n delivering of christ up to death for our sins , and that an ignominious , violent cursed , judicial death , having the sense of gods wrath annexed . death is so the proper wages 〈◊〉 in , rom. . & . . that divine justice in●…licteth it not nor can 〈◊〉 it upon any ; but either upon the sinner , or the sinners surety . death could not be inflicted upon christ , as a sinner ; for o he was absolutely without all sin : therefore it was inflicted on him only as the sinners surety ; making true , proper and real satisfaction for sinners to offended justice and the law of god. . christ is said often in scripture ▪ p to redeem us , to buy us , or purchase us with a price , to give himself a ransome or price of redemption , &c. for us : therefore as in all redeeming , purchasing , &c. so in this of christs there is given a price , a compensation , a satisfaction for that which is bought , purchased or redeemed . the former is evident abundantly . as , q the son of man came — to give his soul ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a ransom for many . the greek word properly signifies , a price-of-redemption-for-which-we-are-set-at-liberty . r — there is one mediator betwixt god and man , the man christ iesus , who gave himself ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) an-equal-ransom , ( or , a fully-answerable-ransom ) for all , &c. s — in whom we have ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) redemption by his blood . eternal redemption , &c. — ye are bought with a price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . t — thou wast slain , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and hast bought us to god by thy blood . that 's the price . u christ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hath-thoroughly-bought us , ( or , bought ●…-out ) from the curse of the law , being made a curse for us . x — made under the law , that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he might buy out them that are under the law. now buying us , and redeeming us with a price , even the price of christs invaluable blood , doth plainly import the substitution of christ , and his compensation or satisfaction made for us by his death , to god , eph. . . heb. . . rev. . . . the sins of those that lived and died before christ was revealed , were expiated , purged and pardoned only by the death and blood of iesus christ. the y legal sacrifices did expiate typically as pertaining to the flesh : but only christ and his blood typified by them did purge as pertaining to the conscience . z and for this cause he is the mediator of the new testament , that by means of death , for the redemption of the transgressions that were under the first testament , they which are called might receive the promise of the eternal inheritance . a — whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for remission of sins that are past . hence , this is one reason why christ is called . b the lamb slain from the foundation of the world : because the vertue of his death profited and saved his elect , even from the foundation of the world . to this effect it was only c once that christ appeared in the end of the world to put away sin by the sacrifice of himself , the vertue & merit of his sacrifice extending it self backward to the foundation of the world : other wise christ should have suffered often from the foundation of the world , as the high-priest every year entred into the holy place with the blood of others . now if christs death & blood did redeem them from their transgressions that were under the first covenant , his death could be no other then a meritorious moving cause of their redemption , by way of satisfaction for them . for christs death being then not distinctly understood by them of the old covenant , it could not possibly profit them as an example or confirmation of christs doctrine , but as a real satisfaction only . . christ is said to reconcile us unto god , and to be our propitiation with god by his blood and death . d — if when we were enemies we were reconciled to god by the death of his son : much more being reconciled , we shall be saved by his life . e — god was in christ reconciling the world unto himself , &c. for he hath made him to be sin for us , &c. all things are of god , who hath reconciled us to himself by iesus christ , and hath given to us the ministry of reconciliation . f — and that he might reconcile both ( viz. jews and gentiles ) unto god in one body by the cross , having slain the enmity thereby . g — and ( having made peace through the blood of his cross ) by him to reconcile all things unto himself , &c. in that to the corinthians the apostle hints to us a double reconcilement , . the one virtual and meritorious , by the death of christ , in our redemption : when the enmity betwixt god and us is by christs satisfaction taken away , and we that were children of wrath are restored to favour . in which respect christ is called , the h propitiation for our sins ; and i a propitiatory through faith in his blood . . the other actual and efficacious , by the spirit and ministry of the gospel , in our conversion : when we who hated god before , do now actually love him , and set our hearts upon him . this later is the fruit of the former . but here we are chiefly to understand the former , even that reconciliation of god and sinners by christs blood ; so that in christ god becomes propitiously favourable to them . now in what way , or in what ●…ence can christ be said to reconcile us to god by his death : but by satisfying his offended justice and violated law ? . christ is mediator betwixt god , and man , not only by teaching as a prophet , and by ruling and efficacious applying the means of salvation as a king , but also by sacrificing and interceding for us as a priest. christ k sacrificed himself for us as our great high-priest once for all here on earth to expiate our sins for ever , which implies his satisfaction made to god for our sins for ever . and christ l intercedes for us in heaven , appearing there in the presence of god ▪ and still representing before god his merit and satisfaction . otherwise if christ by his death had only confirmed his doctrine , and not made satisfaction for our sins , he had not dyed as our priest , whose office it is to offer sacrifice , and make attonement thereby . . as there were many expiatory sacrifices , both burnt offerings and sin-offerings forementioned for purging away of sin typically under the law : so christ , the truth of all those types , the substance of all those shadows , did truly and really expiate all his peoples sins by the sacrifice of himself , and therefore made satisfaction to god for them . here note ; . that the sacrifices under the law were in the nature of them expiatory sacrifices , to purge away sin , and make attonement for the sinner , that his sin should not be imputed to him , nor the punishment thereof inflicted upon him . as , the burnt-offerings ; and he shall put his hand upon the head of the burnt-offering , and i●… shall be accepted for him to make attonement ( or , expiate , or , purge away-sin-by-covevering it , as the hebr. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le-cappar properly signifies ) for him , levit. . . the sin-offerings also were expiatory , with them the priest made attonement for sin , and the sin was forgiven . see levit. . , , , , . & . , , , . the goat of the sin-offering made attonement for the priest , and his house , and all the congregation of israel : after which , on the live-goat , the scape-goat aaron laid both his hands , and confessed over him all the iniquities of the children of israel , putting them upon the head of the goat , and sent him away by the hand of a fit man into the wilderness , that he might bear upon him all their iniquities , into a land not inhabited , levit. . . to . and in a word , the blood of all the sacrifices was expiatory , and therefore it was not to be eaten ; n for the life of the flesh is in the blood , and i have given it to you upon the altar , to make an attonement for your souls ; for it is the blood that maketh attonement for the soul. thus the typical sacrifices were expiatory . . that christ and his sacrifice of himself , the truth of all these types , was also truly expiatory , and satisfactory , much more . ( ) those sacrifices o were shadows of good things to come , but the body and truth of them all was christ. hence christ is called , one offering , heb. . . one sacrifice for sins for ever , heb. . . the lamb of god taking away the sins of the world , ioh. . . alluding to the daily lamb for a burnt-offering , exod , . . to . christ our pass-over sacrificed for us . cor. . . he is our scape-goat , on whom god laid the iniquities of us all , that he might bear them away from us for ever , isaiah . , , . ( ) and christ the true sacrifice of sacrifices did much more sanctifie to the purging of the conscience , then those typical sacrifices sanctified to the purifying of the flesh . p christ being come an high-priest of good things to come , by a greater and more perfect tabernacle , not made with hands , that is to say , not of this building : neither by the blood of goats and calves , but by his own blood he entred in once into the holy-place , having obtained eternal redemption for us . for if the blood of bulls , and of goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh : how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works to serve the living god ? and afterwards ; q — and almost all things are by the law purged with blood ; and without shedding of blood is no remission . it was therefore necessary that the patterns of things in the heavens should be purified with these ; but the heavenly things themselves with better sacrifices then these . and again ; r — every priest standeth daily ministring and offering often-times the same sacrifices which can never take away sins : but this man , after he had offered one sacrifice for sins for ever , sate down on the right hand of god , from henceforth expecting till his enemies be made his foot-stool . these things declare christs satisfaction for , and expiation of , his peoples sins by his own death and blood , by his true , real , proper and expiatory sacrifice of himself , beyond contradiction . . finally ; the perfection , fulness and compleatness of christs satisfaction for sin and expiation of sin by his obedience , death and blood , ( and not by a fiction in law , or divine acceptilation , as they diminutively phrase it , ) is evident many wayes ; ( it being still presupposed , that god s gave a law , promised life upon perfect and perpetual personal obedience , but threatning death in case of failing , &c. ) as , ( ) by the extremity of christs death and sufferings . his sufferings were various and grevious throughout his whole life : but especially towards his dissolution . as , . his agony in the garden . ( ) sadning and wounding his soul most deeply even unto sore amazement , math. . , . mark . , . iohn . . ( ) making him pray more earnestly , with strong cries and tears , that that cup might pass from him , and this thrice over , math. . , &c. luke . . heb. . . ( ) causing , in a cold night , a bloody sweat , in so great abundance , that it went through his apparel , and fell in great drops to the ground : wherewith he was so spent and weakned , that at present an angel from heaven was seen to comfort him , and the next day he was not able to bear his cross , luk. . , . & . . . his desertion upon the cross by his heavenly father for a time . so that he cried out ; t my god , my god , why hast thou forsaken me ? . his cursed and bitter death it self upon the cross , phil. . . gal. . . the wages of sin , rom. . . now why did god exact such sufferings , such an agony , such a desertion , such a bloody and cursed death of his son iesus christ : if it had pleased him to acquiesce in any slight satisfaction for our sins ? these sufferings of christ were necessary to make full satisfaction , because it is impossible that the blood of bulls and goats should take away sins , heb. . , , &c. which argument concludes not , if christ satisfied onely imperfectly , and the father accepted of his imperfect as if it had been perfect satisfaction . ( ) by christs mediation and sufferings as our surety , to whom it properly belongs to pay and satisfie fully for the whole debt , heb. . . of which formerly . ( ) by the expressions of christs purchasing , buying and redeeming us , at a proper and plenary price , according to the exactness of commutative justice and arithmetical proportion . of which before . ( ) by the infinite valor and boundless worth of his obedience , blood and death , being his that was god as well as man. the infinite dignity of his person infinitely dignified his passion . so that his sufferings for a time were equipollent to our deserved sufferings for ever . hence , blood is called ; u the precious blood of christ : x the blood of iesus christ his son : y the blood of god. he is called ; z the bread that came down from heaven . and it is said of him ; a the blood of christ , who through the eternal spirit offered himself without spot to god. ( ) by the witness of the new covenant it self , dedicated & established in this blood of christ. wherein god saith ; b — and their sins and iniquities will i remember no more . now , where remission of these is , there is no more offering for sin . for by one offering he hath perfected for ever them that are sanctified , as the holy ghost by these words of the covenant witnesseth . ( ) by the effects and fruits of christs obedience , sufferings and death . as , his c purging our sins by himself , and then sitting down on the right hand of the majesty on high . his d obtaining eternal redemption for us . his e perfecting for ever , by one sacrifice , them that are sanctified . his f giving himself for us , that he might redeem us from all iniquity . g the blood of iesus christ our lord cleansing us from all sin . h reconciling us to god by his death . his i condemning sin in the flesh , that the righteousness of the law may be fulfilled in us , which walk not after the flesh , but after the spirit . and christs death was so fully satisfactory and pleasing to god for us , that it s said : k christ hath loved us , and hath given himself for us , an offering , and a sacrifice to god for a sweet smelling savour . by all this its evident , that jesus christ by his obedience , sufferings , blood and death , hath properly , really , truly , perfectly , and plenarily satisfied god justice and law for the sins of all his people , and hath by that perfect sacrifice of himself expiated and purged them away for ever . secondly . what are the branches , or cheif parts of christs satisfaction . the parts of christs satisfaction are chiefly two , viz. i. his exact , perfect , and constant fulfilling of the law for us : for our redemption , iustification , and salvation . this is called his active obedience . this is that , whereby ▪ in part we are redeemed and justified , &c. l — god sent his son , made of a woman , made under the law ▪ ( that is , under the obedience of the law ▪ as well as under the penalty and curse thereof for our disobedience ) to redeem them that were under the law ▪ that we might receive the adoption of sons . m — by the obedience of one shall many be made righteous . n — christ is the end of the law for righteousness to every one that beleiveth . and christ said ▪ o — thus it becometh us to fulfill all righteousness ▪ and ▪ again ; p think not that i am come to destroy the law ●…r ▪ the prophets : i am not come to destroy , but to fulfill ▪ this therefore is one branch of his satisfaction . ii. his undergoing or ▪ voluntary suffering the punishment , penalty or curse of the law , even unto death it self , the death upon the cross , as our surety , for our transgressions . as , phil. . . gal. . . . & . . isa. . , . rom. . . . this is stiled his passive obedience . both were necessary for our righteousness and salvation : this against our iniquity and sin whereby we had broken gods law already for time past ; that , against our impotency and inability , whereby we are wholly insufficient to keep the law for time to come . now both christs active and passive obedience , in order to satisfaction , must be , perfect , meritorious , and for us . . perfect . not only in regard of parts , but also of degrees , math. . . heb. . . and this perfection must needs be ▪ and be acknowledged , in christ. partly , in regard of the sanctity of his person , which was altogether holy , pure and spotless , without sin heb. . . & . . isa. . . iohn . . heb. . , . pet. . , . partly , in regard of the infinite dignity of his person , cor. . . luke . , , . heb. . , . heb. . . zech. . , &c. acts . . . meritorious . able to impetrate , obtain and deserve redemption and life for sinners . as , heb. . , , . cor. . . pet. . , &c. iohn . , . & . . . for us , and for his elect people . that all his obedience was performed , not for himself , but for us and in our stead , by christ as our surety , is plain in many scriptures , heb. . . his active obedience , gal. . , . rom. . . cor. . . his passive obedience also , isa. . , , , . iohn . . pet. . . gal. . , . cor. . . jesus christ suffered and satisfied for us , q who had no need at all to suffer for himself . thirdly , what are the fruits or effects of christs death and satisfaction . the fruits and effects of christ death and satisfaction thereby , are many and most comfortable . as , . sanction , dedication and establishment of the new covenant and all the promises thereof , matth. . . heb. . , . . pacification , or appeasing of god : christ is our peace , eph. . . our propitiation ▪ iohn . , . our propitiatory , rom. . . . reconciliation to god ▪ the enmity being taken away and destroyed by the cross of christ ▪ ( ) more generally , col. . . ( ) more specially ▪ ephes. . . rom. . . cor. . , , , . . redemption , purchasing and buying of his elect unto god and to himself , from all manner of thraldom and bondage whatsoever , rev. . . cor. . , . tit. . . more particularly , christ by his death and satisfaction hath redeemed us , . from all our sins , original and actual , tit. . . heb. . . iohn . . pet. . . . from the wrath to come , thes. . . . from the curse of the law , gal. . , . . from the wages of sin , death , heb. . , . . from satan , and all our spiritual enemies , heb. . , . luke . . . from this present evil world , gal. . . . from the earth , and from among men , rev. , . . donation of the spirit promised , the great comprehensive blessing of abraham , gal. . , . . adoption unto gods own family , gal. . , , . . remission of sins and justification , eph. . . col. . . rom. . . cor. . , . rev. . . rom. . . heb. . , , . . sanctification , cor. . . & . . tit. . . . free liberty of entrance by faith now , and fruition hereafter , into the holiest of all , heaven it self , by the blood of iesus , by a new and living way , which he hath consecrated for us , through the vail , that is to say , his flesh , heb. . , . fourthly , for whom christ made this his proper and plenary satisfaction by his obedience and death . in general it may thus be resolved ; jesus christ did properly and fully satisfie for them , for whom he peculiarly , purposely , intentionally , and savingly dyed . in particular , jesus christ did not by an universal grace and favour suffer and die intentionally and savingly for all and singular , as well reprobates that are damned , as the elect that are saved : but by special grace and favour , christ did peculiarly , intentionally , savingly die for the elect of god , and in their stead , who shall be eternally saved . for the scripture doth peculiarly limit and appropriate christs death to his elect only ; declaring that christ suffered , dyed , &c. for , his church , his sheep , his people , his brethren , his children , the people and children of god , and for those that are given to him of the father . . for his church ; r christ is the head of the church , and he is the saviour of the body . — christ loved the church , and gave himself for it , &c. s take heed to your selves , and to all the flock , over which the holy ghost hath made you over-seers , to feed the church of god , which he hath purchased with his own blood . hence the church confesseth to christ ; t thou art worthy to take the book , and open the seals thereof : for thou wast slain , and hast redeemed us to god by thy blood , out of every kindred , and tongue , and people , and nation . u — unto him that loved us , and washed us from our sins in his own blood ▪ x — who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . . for his sheep ; y as the father knoweth me , even so know i the father ▪ and i lay down my life for the sheep . — iam the good shepherd , the good shepherd giveth his life for the sheep . hence christ is stiled ; z the great shepherd of the sheep , through the blood of the everlasting covenant . but as for the goats , opposed to christs sheep , christ will shed and divide them from his sheep , fully and finally at last day ; setting his sheep ▪ at his right hand , the goats on the left , judging these to eternal punnishment , but th●…se to life eternal , mat. . . to the end . . for his people ; a — thou shalt call his name iesus ; for he shall save his people from their sins . . for his brethren ; b for both he that sanctifieth , and they who are sanctified , are all of one : for which cause he is not ashamed to call them brethren , &c. wherefore ▪ in all things it behooved him to be made like unto his brethren , that he might be a merciful and faithful high priest , in things pertaining to god , to make reconciliation for the sins of the people . . for his children , sons and seed ; c — behold i , and the children which god hath given me . for asmuch then as children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the devil , &c. d — that he by the grace of god should taste death for every man , ( viz. for every sort of men , gentiles as well as jews : which after is limited to sons , brethren and children of christ , ver . , , , , . ) for it became him , for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the captain of their salvation perfect through sufferings . e — when thou shalt make his soul an offering for sin , he shall see his seed . these spiritual children and seed of christ , are christs all , and christs many , which shall be justified : as the natural children and seed of the first adam ▪ are his all , his many that are condemned rom. . . to the end . and that 's the true intent of that parallel , betwitxt the two adams . . for the people and children of god ; f — and this spake he not of himself ; but being high priest that year , he prophecyed , that iesus should die for that nation : and not for that nation only , but that also he should gather together in one , the children of god that were scattered abroad . . finally , for those that are given to christ by the father ; g as thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him . and christ gives eternal life to them , by dying for them , and applying his death to them by faith here , & full fruition hereafter , ioh. . , , , . & . . and christ would not dye for all , or give eternal life to all : for he would not pray for all . h i pray for them , i pray not for the world , but for them which thou hast given me , for they are thine . thus the scripture declares for whom christ peculiarly , intentionally and savingly dyed ▪ and for whom he satisfied gods iustice and law by dying . and though christs death in some expressions of scripture seem to be extended to all , to every man , to the world , to the whole world , &c. yet in all such places , those large and universal expressions are restrained , limited and appropriated to the elect in some or other of those forementioned notions : as the intentive and intelligent reader may observe , if the context be heedfully considered . if any learned reader desire to see further into the state of this question ; and what further arguments may be drawn from scripture for asserting of this truth , and how the contrary arguments from pretended scriptures may be refelled , and the scriptures cleared : i must for brevity sake , refer him to i others , who have learnedly and judiciously handled this question at large ; because i may not now expatiate , nor is it my intent ( further then needs must ) to be polemical in this treatise . but thus far , of christs satisfaction : the first part of his priesthood . ( ii ) of christ's intercession . this is the second part of christs priest-hood . touching the intercession of christ , consider ; . that christ is our intercessor . . the nature of his intercession . . the difference of it from his satisfaction , and from his spirits intercession . in the fruits and benefits of it in reference to his people . . that iesus christ is our intercessor , interceding with god for his people : is evident two waies , viz. . by the title of advocate given to him . k and if any man sin , we have an advocate ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with the father , iesus christ the righteous : and he is the propitiation for our sins . christs person is righteous : his priestly office is , to be our propitiation , by way of satisfaction ; and our advocate , by way of intercession . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advocate , signifies also a l comforter , and so it s translated when ascribed to the holy ghost . but m learned men are of opinion , that it most properly and primarily signifies , an advocate . advocates , in common acceptation , were friends of guilty persons called in to intreate for them : and differed from the patron or orator that mannaged their cause , as n beza noteth . more strictly it imports an officer at law , an advocate , atturney , &c. that appears and answers in court for a man that is there accused , and pleads his cause . thus iesus christ is our advocate by office , appointed of god , to appear for us , answer for us , plead and intercede for us : when the iustice or law of god shall object any thing against us for our sins ; or when satan , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly ) our o court-adversary , pet. . . with math. . . the old accuser of the brethren , rev. . . . by the acts of intercession ascribed to him . he prayed on earth for them that did believe , or should believe , iohn . , . he now appears in the presence of god for us , heb. . . he ever lives to make intercession for us , heb. . . he is at the right hand of god , who also maketh intercession for us , rom. . . the greek word p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , maketh intercession , prorerly signifies one that attains the mark intended by darts or other weapons cast , &c. and thence metaphorically it denotes , to impetrate , to obtain what we desire , &c. thus christ attains exactly , impetrates and obtains fully , for us from the father , whatsoever he desires . . the nature of christs intercession , consists in q christs gracious will , fervently , immovably and continually desiring , that , for the plenary r merit and satisfaction of his obedience and death ; s the persons and spiritual sacrifices t of all and every one of his elect members might be for ever acceptable with the father , whereunto the father fully and continually u assents . here note , . the execution . and . the perfections of christs intercession . i. the execution of christs intecession . christ executes his priestly intercession , . inchoatively , on earth , in his state of humiliation , by prayers for all and singular his elect people , with strong cries and tears : and in such posture or gesture , lifting up his eyes , kneeling down , prostrating himself or falling to the ground , &c. as was suitable to his humiliation , iohn . , . luk . . heb. . . iohn . , &c. luke ●… . , &c. math. . , &c. mark . . iohn . . mat. . & . . & . . . perfectively and consummatively in heaven ▪ in his state of highest exaltation . and this he doth , ( ) by his appearing or presenting of his person god man , as our mediator and suerty , in the presence of god for us , heb. . with heb. . . & . . as x iudah both mediated , and engaged as suerty for benjamin . or , as y paul mediated , and became surety for onesimus . christ appears as a publick officer in our stead : as the high-priest of old did appear in the holiest of all with the names of the twelve tribes of israel upon his breast , and upon his two shoulders , for a memorial , before the lord , that israel might never be forgotten , exod. . , , , , , to . to which the church alludes ; z set me as a seal upon thine heart , as a seal upon thine arm. that , denoting christs love : this , the manifestation of his love. iesus christ still appears before god , for an everlasting memorial of his elect : that they may never be forgotten any of them before god. ( ) by his presenting his obedience and death , together with the infinite satisfaction and merit thereof , before his father in heaven , desiring continually that for the same all his elect in their persons and sacrifices may be fully and eternally accepted of god , . iohn . , . rom. . heb. . . this was notably tipifyed in the action of the high-priest of old , a he killed the sin-offerings , and then brought the blood of them within the vail into the holiest of all , and sprinkled it upon the mercy-seat , and before the mercy seat. this was one continued action of the high-priest : his act was not compleat , till the blood was represented within the vail , before the mercy-seat . thus christ first shed his blood , and offered himself by dying : and then entred as our intercessor within the vail , into heaven it self , there to present his blood before god , to sprinkle it as it were on and before the mercy-seat , and to present his satisfaction and merit perpetually there for us . otherwise , b if christ were still on earth , he should not be a priest ( that is , not a compleat priest ) seeing that there are priests that offer gifts according to the law , that is , till christ , by consummating his sacrifice , in presenting it before the mercy-seat in heaven , did abrogate the levitical priests . the inchoation of christs priest-hood did not abolish the levitical priest-hood on earth , but the consummation thereof in heaven by his intercession did . now christ in his appearing , presenting his satisfaction and merit , and interceding for us in heaven , doth not fall down , kneel , prostrate himself or pray to his father as he did on earth ; for such acts are inconsistent with the majesty of his glory and exaltation : but all this must be understood to be performed suitably to his present and most excellent glory . ii. the perfections and excellencies of christs intercession are many and matchless . for , . it is grounded and bottomed upon his c satisfaction and meritorious propitiation , which was , by reason of the dignity of his person god-man , of infinite value . he first pacified god for us : then intercedes with him on our behalf . hence , it is not charitative , as our intercessions are for others when we pray for mercies of free-grace for them , which nor we nor they can any way deserve ; but d authoritative , when christ so intercedes for blessings for his members , as that he hath merited them , and hath also a joynt right and authority of bestowing them . . hence , it is universally e prevalent with god. the father infinitely accepts him and delights in him : and hears him alwayes in all his suits . this master of requests is never denyed . his one intercession , the voice of his blood of sprinkling , is more prevailing and effectual , then the prayers and intercessions of all the saints in the world . whilst f christ appears and intercedes , no accusations of gods justice , law , our sins , or satans malice shall be heard against his members : the voice of his blood silenceth all . . it is glorious : viz. his g intercession now in heaven for it is at gods right hand . . it is h general and universal : for all and singular his elect that are , or shall be his members . . it is fully i salvifical to all that come unto god by him . . it is perpetual and eternal . k he ever liveth to make intercession for us . oh! no intercession , is like christs intercession . when we know not what to pray for as we ought , rom. . , . christ intercedes , and speeds for us . our names are alwayes upon the heart and shoulders of this our great high-priest before god. . the difference of christs intercession from his satisfaction , and from his spirits intercession is observable . christs intercession and satisfaction are joynt acts of christs priesthood , that may not be severed ; yet must be distinguished . for , . his satisfaction , was properly l expiatory by his death and sufferings ▪ his intercession , is especially presentatory , m presenting himself and his merits for us in heaven . . his satisfaction , was chiefly accomplished on earth , in his humiliation , when n he suffered without the gate ; no sin , nor punishment for sin , can come within the holy-place . his intercession is o chiefly accomplished and compleated in heaven , in his exaltation , at gods right hand . . his satisfaction , was by offering himself up for a sacrifice . his intercession is by commemoration of that sacrifice . . his satisfaction , was by suffering . his intercession is now without suffering . . his satisfaction was made but p once by once dying , though the vertue of his death be everlasting . his intercession is q continual and uncessant for evermore . . his satisfaction , obtained our redemption , reconciliation , &c. his intercession tends specially to apply those benefits obtained to us . christ and the spirit , are both of them called our ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) advocate . compare iohn . . with iohn . , , . & . . and both of them are said to make intercession for us . compare rom. . . heb. . . with rom. . , . but there 's a great deal of difference betwixt their intercession . for , . christ intercedes r without us , with the father . but the spirit intercedes s within us , to the father . . christ intercedes for us , t as our high-priest and advocate by office , by presentation of his death , satisfaction and merit , and undertaking our cause with the father against all contrary charge , or accusation of any adversary whatsoever . but the spirit intercedes , not as our high-priest , but u as an assistant to us by his energy and operation ▪ who by christ are made kings and priests to god to offer up spiritual sacrifices acceptable to god by him . the spirit instructs , counsels , inspires , acts , moves , suggests , assists us : and so makes intercession for us , by enabling us to intercede for ourselves , and plead our own cause with god in christ. . christ intercedes for us , x by the voice of his own blood speaking better things then the blood of abel , by the merit whereof he covers our infirmities and iniquities . but the spirit intercedes for us , by y raysing up in our hearts groans unutterable , by his vertue and efficacy helping our infirmities . . the fruits , effects or benefits of christs intercession are manifold and very precious . as is evident by these particularly , viz. ( ) hereby , all the infirmities , sins and iniquities , which the people of god , the elect members of christ may possibly fall into , are remedied , and the full pardon of them assured . z if any man sin , we have an advocate with the father iesus christ the righteous : and he is the propitiation for our sins : and not for ours only , but also for the sins of the whole world . ( ) hereby , the persons , performances , and all the upright spiritual sacrifices of gods people , are presented to god as acceptable , and remain as a sweet memorial in his presence continually through jesus christ , exod. . , , , , . to . heb. . . rev. . . pet. . , . notwithstanding all their frailties . ( ) hereby , all gods elect in christ are sweetly secured against all the oppositions , temptations , charges , accusations , &c. that any spiritual enemies whatsoever , world , flesh or satan can possibly-lay against them . a i pray not that thou shouldst take them out of the world , but that shouldst keep them from the evil . they may , ye must be tempted : but shall be delivered from the mischief of the temptation . christ would not intercede for peter , that he might not be sifted , but b that his faith might not fail . c who shall lay any thing to the charge of gods elect ? it is god that justifieth : who is he that condemneth ? it is christ that died , yea rather that is risen again , who is even at the right hand of god , who also maketh intercession for us . ( ) hereby , gods people become more plentifully partakers of the holy-ghost the comforter to lead them into all truth , and dwell in them for ever . d — if i go not away the comforter will not come unto you , but if i depart i will send him unto you . e — i will pray the father , and he shall give you another comforter , ( or , advocate ) that he may abide with you for ever , even the spirit of truth , &c. christ our advocate , will intercede for the spirit another advocate : that so we may have an advocate in earth , as well as an advocate in heaven ; an advocate within us , as well as an advocate above us with the father . oh , where this comforter comes and dwels , there a confluence of all grace , truth , peace , consolation , joy and spiritual blessings comes and dwels also . the comforter brings all fruits and effects of the spirit with him . ( ) hereby , we have great encouragement , to f hold fast our profession , against all our infirmities within , and temptations without . for our great high-priest is in heaven , who was in all points tempted as we are , yet without sin , and therefore he hath a feeling of our infirmities . ( ) hereby , the faithful have sweet and free access to the throne of grace for all manner of blessings in time of need . g — let us therefore come boldly unto the throne of grace , that we may obtain mercy , and find grace to help in time of need . we have a friend in the high court of heaven , the great master of requests , that will succeed and speed our petitions . h whatsoever ye shall ask in my name ; that will i do , that the father may be glorified in the son . if ye shall ask any thing in my name , i will do it . ask , and have : oh what an encouragement unto prayer ! christ i offers up much incense with the prayers of all saints . if the incense of christs intercession be offered up with our prayers , they must needs be most fragrant , acceptable and prevalent . ( ) hereby , the faithfull are assured of that sweetest oneness , union and communion with the father and jesus christ this is that one only thing on earth which christ begs for the faithfull in his solemn prayer , iohn . , , . they that gain this , gain all spiritual blessings with it , and in it . ( ) hereby , the saints obtain perseverance and stability in grace , and inseperableness from the love of god in christ iesus our lord against all adversaries and possible oppositions , luke . . rom. . , , , , , . it is christ — who is even at the right hand of god , who also maketh intercession for us , who shall seperate us from the love of christ ? &c. ( ) hereby , all the faithful that come unto god by christ are assured of eternal salvation . k wherefore he is able to save to the utmost ( gr. to all-end ) all that come unto god by him , seeing he ever liveth to make intercession for them . he intercedes eternally : therefore they shall be saved eternally . ( ) finally , hereby , christ takes care that all his elect may live with him im heaven , to behold his glory beatifically for their glory . l father i will that they also whom thou hast given me , may be with me where i am , that they may behold my glory which thou hast given me . what a ravishing , beatifical , transforming , inneffable vision will that be ! m the lord iesus ( said augustine upon these words ) lifts up his unto great hopes , then which there cannot be greater . — hear , believe , hope , desire what he saith ; father i will , &c. thus , of christs priestly office . iii. christs kingly office , is that branch of his n mediatorship , whereby jesus christ our mediator , god-man , o annointed with the holy-ghost and with power , and p most highly exalted at gods right hand , to be head over all things to the church , doth powerfully q call , r govern , s defend , and t reward all that are u given him for subjects by the father ; sufficiently x restraining , and at last utterly y conquering all his and their enemies : for z his peoples exceeding benefit and his own eternal a glory . for unfolding of this regal office of christ more particularly , i shall very briefly shew . . that iesus christ our mediator is king. . the nature of his kingdom . . his regalities appertaining to him as king. . his actual administration or execution of his kingly office. . the benefits of his kingship . . the continuance of this royal office. . that iesus christ our mediator is king : is evident divers wayes . as ; . by the prophecies that went of him : which are true and must needs have their due accomplishment in him . as , that the scepter of iudah should terminate in him , gen. . . that he should be gods king in sion , &c. psal. . throughout , with acts . , , , . that he should be full of glory and majesty , &c. psal. . throughout . that he should succeed david and sit upon his throne , psal. . , . with luke . , , . acts . . see also isa. . , , , &c. hos. . . ezek. . , . & . , . that he should be a prince of peace , having the government upon his shoulder , of the increase of whose government and peace there shall be no end , upon the throne of david , and upon his kingdom , to order it , and to establish it , with judgement and with justice , from henceforth and for ever , isa. . , . that he should be the messiah , the prince , dan. . . who should break in pieces all other kingdoms , but of his kingdom there shall be no end , dan. . . & . , . . by the types and shadows prefiguring christ as king. as , of b melchizedeck , first king of righteousness , then king of peace : a singular type of christ our king , who first iustifies and then pacifies . of david , and solomon : both , royal types of jesus christ the true david , and solomon ; as i have c already manifested in many particulars . . by the many regal and princely titles attributed to christ in holy scripture . which d i have in this chapter already mentioned . . by christs own e acknowledgemant before pilate , that he was a king , that his kingdom was not of this world , and that for this end he was born , and for this cause he came into the world , to bear witness to the truth ; viz. especially to the truth touching his kingly office . for which cause especially he was f condemned and put to death , having this title written upon his cross in latine , greek and hebrew , iesus of nazareth the king of the iews . the truth of whose spiritual king-ship the convertthief had revealed unto him upon the cross , whereupon he prayed ; g lord remember me when thou comest into thy kingdom . . the nature of christs kingdom . it is not a carnal , earthly , temporal kingdom , but a spiritual , heavenly and eternal kingdom h my kingdom is not of this world , — but now is my kingdom not from hence . i he shall raign over the house of jacob ( that is , the church ) for ever , and of his kingdom there shall be no end the kingdom of the son of god , is twofold . essential , and personal . i. essential , which belongs to him in regard of his divine essence and nature , as well as to the father and holy-ghost . god , which is father , son and holy-ghost , creator of the whole world , is absolutely lord and king of the whole world . this essential or natural kingdom belongs , as to the father and holy-ghost , so to the son , as god the creator . but of this essential kingdom i am not now to speak . ii. personal , k which by the fathers voluntary dispensation , doth properly and peculiarly belong to the person of jesus christ , god-man , as our mediator . this his personal kingdom is hereupon by some stiled , his mediatory kingdom ; because it properly appertains to him , and is administred by him as mediator . by others his oeconomical , or dispensatory kingdom : because l it is delegated , committed and dispensed to him as mediator from the father . this personal and mediatory kingdom of christ god man , dispensed to him from the father , is again twofold . general , and special . . general and universal over all the world for his churches good , and his own glory . iesus christ god-man , as our mediator is constituted and ordained of god , head , lord , king and iudge over all creatures in heaven and earth , to the church . m — according to the working of his mighty power which he wrought in christ when he raised him from the dead , and set him at his own right hand in the heavenly places , far above all principality and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come : and hath put all things under his feet , and gave him to be the head over all things to the church , which is his body , the fulness of him that filleth all in all . to the like effect are these ensuing testimonies , and such like , mat. . . iohn . . & . . phil. . , . . acts . . & . . rev. . . & . . pet. . . and therefore all persons , kingdoms , creatures , and revolutions of affairs , times and seasons in the whole world are ordered and over-powered by our mediator iesus christ. nothing n comes to pass in the world , but what he wills : and all one way or other shall at last be turned about in a sweet subserviency and co-operation , to his peoples good . the parts of this universal kingdom of christ are two . viz. ( ) the government of it , ruling over all creatures with supream and greatest power , psal. . , , . mat. . . pet. . . ( ) the bringing of all creatures , according to gods appointment , into a certain and plenary subjection at last to himself , and puting all things under his feet . psal. . . heb. . . phil. . , , . cor. . . and although all things are not as yet in act and perfectly put under him , heb. . . yet in right and inchoatively all things are put in subjection under his feet , heb. . . ephes. . . cor. . . and this subjection of all things to him shall at last be universally compleated . the manner how these things are done and shall be done , is divers , according to his two distinct natures , viz. according to his divine nature , by manifestation and approbation of that power which the son of god , made man , hath by his own right for ever over all creatures as their omnipotent creator . o for , as he in a sort emptyed himself of the glory of his kingdom for the time of his humiliation ; not by any privation of his dominion ; but by veiling of it under mean flesh and in a servile afflicted form , phil. . . so contrariwise he is said to have received a kingdom , after the glorification of his flesh ; not by accession of new power , which he formerly wanted , but by a famous revelation and confirmation of his ancient kingdom which he alwaies had ; whereby he , though clothed with flesh , may be by all acknowledged , to be lord , psal. . , . phil. . , , . and according to his humane , by having all finite power , far above and over all creatures attributed to him , math. . . eph. . . and this is the nature of his personal mediatory-kingdom , which is general and universal . . special and particular oevr his church and people peculiarly . this special mediatory kingdom of christ , is that his suprem and glorious power and authority for calling , governing , defending , and saving , or rewarding his church gathered out of all nations , luke . , . psal. . . math. . , , . eph. . , . and this is done , ( ) partly , in this present world , math. . , . act. . . & . . & . , . ( ) partly , at the end of this world , math. . . to the end . thes. . . to the end . cor. . . to the end . rev. . . to the end . luke . . eph. . . ( ) partly , in the world to come , math. . & . . iohn . . and this is the nature of christs personal mediatory kingdom , which is special or particular . now from all this its evident , who are the subjects of this king ; viz. more generally , all the creatures in the world . more specially and peculiarly , the church and people of god. . the regalities appertaining to iesus christ as king , are many and very majestical . as , . his unction . . his inauguration . . his throne . . his crown . . his scepter . . his laws . . his prerogatives . ( ) his unction . kings in former times were annointed with the holy oyl , before their actual investiture and coronation : as david was p annointed , long before he was crowned . this unction did import , their qualification for , and designation to the royal office , sam. . , . thus christ was q annointed with the oyl of gladness above his fellows : viz. with the holy-ghost and with power ; and god gave not the spirit to him by measure , as to others of his members . christ had all fulness dwelling in him , for his mediatory offices : extensively , all kinds of fulness ; intensively , all degrees of fulness . and all for us , see col. . . ioh. . , . by this unction he was r fitted for his kingship . ( . ) his inauguration . christ was designed to be king , by gods decree , psal. . , , . he was fore-promised , and fore-typified to be king , in the old testament , as hath been shewed ; he was proclaimed to be lord & king before and at his birth , luk. . , , . mat. . , . luk. . , . he was acknowledged to be king at his death , ioh. . . to . & . . to . luk. . , . but his solemn investiture , installment or inauguration was when he ascended into heaven and sate down on the right hand of god. s who is gone into heaven , and is on the right hand of god , angels , and authorities , and powers being made subject unto him . t — he hath set him on his own right hand in the heavenly places , far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come : & hath put all things under his feet , and gave him to be the head over all things to the church . u he is set down at the right hand of the throne of god. x — he is set on the right hand of the throne of the majesty in the heavens . this is christs advancement far above angels . for , y to which of the angels said he at any time , sit on my right hand , until i make thine enemies thy footstool ? this phrase of sitting at gods right hand the apostle expounds of reigning there ; z for he must reign , till he hath put all enemies under his feet . iesus christ is said ; to be at the right hand of god , rom. . . pet. . . to stand at the right hand of god , act. . . most usually to sit at the right hand of god , &c. psal. . . heb. . . mark . . luk. . . heb. . . & . . & . . all which are metaphorical expressions , borrowed from men . mans right-hand , is the hand of honor , kings . . the hand of might and power , as psal. . . & . , . the hand of skil and cunning , psal. . . answerably , the a right hand ascribed to god , denotes his majesty , glory , honor , authority , power , strength , aid , assistance , counsel , fidelity , &c. as is evident by many phrases in scripture . to stand at the right hand , implyes in scripture phrase ; ( ) to oppose , resist , withstand or hinder the acts or endeavors of any one , as zech. . . psal. . . ( ) to aid , assist , protect , defend against enemies , evils or dangers , as psal. . . & . . ( ) to have the next place and degree of honor to them at whose right hand they stand , psal. . . thus christ standing at gods right hand , is next to god in honor , majesty and power ; protects and defends his church against all evils ; opposeth and withstands all their adversaries . to sit at the right hand , imports special honor , dignity , majesty , rule , power , authority , love and favor , manifestified , or conferred upon them that are so set , king. . . math. . , . thus , christ sitting at gods right hand , denotes the supream exaltation of iesus christ god-man , after his death and sufferings , far above all created beings ; to be immediate & next unto god in majesty , glory , honor , power , authority , &c. over all things , for his church , pet. . . eph. . , , , . heb. . , , . phil. . , , , . i say ▪ the supream exaltation of iesus christ god man : for , though properly the god-head of christ be not capable of any intrinsecal and essential exaltation or humiliation , as his man-hood was : yet the majesty , b glory , &c. of his god head , veiled and shadowed a while under his man-hood in his humiliation , by manifestation is magnified at gods right hand . and so in some sence christs whole person may be said to be exalted , act. . , . eph. . , &c. phil. . , , . act. . . & . . heb. . , . more particularly , christs sitting down on the right hand of god , doth imply these things , viz. . the fathers supreamest , highest and compleatest manifestation of his infinite love , favor , delight , and acquiescence to , and in iesus christ god-man our mediator , for his sufferings and death for his elect . upon this account god c testified his love to him often : but most compleatly and gloriously in setting him at his right hand , next to himself for evermore , eph. . , , , . phil. . , , , . with iohn . . . the matchless and incomparable replenishing of christs humane nature to the uttermost capacity with all d fulness of the spirit in knowledge , wisdom , grace , life , power , authority , &c. beyond all creatures , for the plenary , powerfull and most effectual administration of his mediatorship . the spirit was not given to him by measure , ioh. . . as to steven and other saints , said to be e full of the holy-ghost ; viz. according to their measure , as a bottle or glass is full of water , or as a star , or torch is full of light : but beyond measure . not infinitely : but comparatively , in regard of all creatures . christ being full extensively with all kinds , intensively with all degrees of fulness : as the sun is full of light , or as a fountain , or the ocean is full of water . for his fulness is to be diffused and communicated to his church : he is full , that he might fill all things , eph. . . & . . ioh. . , . . christs preheminence and prerogative , not onely as god-man , but also as man ; above all creatures in heaven and earth , men or angels . in him the humane nature is advanced next to god himself , eph. . , , . f he is the beginning , the first born from the dead , that in all things he might have the preheminence . . not onely christs dignity above , but his power and supream authority as god-man over all things in the world for the good of his church : having all things ( de jure , & inchoative ) of right , and by inchoation , put under him . g and he hath put all things under his feet , and gave him to be the head over all things to the church . here he is also called ; the head of all principallity and power , col. . . . christs glorious head-ship more peculiarly over the church . christ is head over all things to the church , more generally : but he is head onely of the church peculiarly ; to animate , guide , direct , inform , actuate , and replenish the church with all saving influences . h and he is the head of the body , the church , i — christ is the head of the church , and he is the saviour of the body . and as supream and sole head of the church he hath all power and authority in heaven and earth given to him as mediator , for her constitution , conservation and salvation , mat. . , , . . the due of divine adoration and worship from all men and angels . k the father hath committed all judgement to the son : that all men should honor the son , even as they honor the father . l — and let all the angels of god worship him . the scriptures frequently ascribe divine worship to him , and require it to be performed , see phil. . , , . psal. . . ioh. . . isai. . . rom. . . act. . , . the apostles in the salutations of their epistles desire grace and peace from god the father and our lord iesus christ , ioh. . rev. . , . rom. . . cor. . . cor. . . gal. . . eph. . . tim. . . and in like sort in their valedictions of their epistles , they beg for the grace of our lord iesus christ , unto the churches , cor. . . gal. . . cor. . . phil. . . thes. . . thes. . . philem. . tim. . . . finally , christs sitting down at gods right hand , implyes christs admission , installment or inauguration into all divine , royal , celestial fulness of glory and blessedness , fixedly , setledly and eternally to enjoy the same , without all ecclipse or shadow of the least cessation , interruption , diminution , or alteration , ioh. . . acts . . revel . . . ( ) his throne . a m throne is a majestical seat of royalty , peculiar to kings and princes when they would appear in all their glory and majesty . christ hath his throne : as god , the same throne with his father ; as god-man , the next throne unto his father , which he sate down upon after he overcame all his and our enemies . n to him that overcomes will i grant to sit with me on my throne : even as i also overcame , and am set down with my father in his throne . the further sense of these words i have laid down o elswhere . now this throne of christ is in the highest heavens , according to his humanity . p he is set on the right hand of the throne of the majesty in the heavens . there christ is , eph. . . heb. . . col. . . there christ intercedes for us , heb. . . & . . there he must be received , until the times of restitution of all things , act. . . thence at last we expect him , and he shall be revealed , phil. . , . thes. . . . christ according to his humanity , is onely in heaven : according to his god-head he is every where , and so with his ministers and churches to the worlds end , mat. . . now this throne of christ is glorious , and everlasting : q thy throne o god is for ever and ever . ( ) his crown . kings have r crowns of gold put upon their heads : eminent ensigns of royalty . so iesus christ , after his cross , came to his crown : and that not a fading crown of coruptible gold , &c. but an unfading crown of incorruptible glory . s — but we see iesus , who was made a little lower then the angels , for the suffering of death , crowned with glory and honour . his crown of thorns on earth , could not keep him from his crown of glory in heaven . and his members , t that are contented here to be crowned with christs thorns , shall hereafter be crowned with christs glory . ( ) his scepter . kings have u scepters to ●…way ; signal rods of royal majesty , rule , and dominion : scepters of gold. iesus christ also hath his scepter ; x thy throne o god is for ever and ever , a scepter of righteousness ( gr. rightness , or straitness ) is the scepter of thy kingdom . now christ hath a double scepter ascribed to him in scripture . . the one , as it were a scepter of gold , wherewith he rules and governs his subjects , psal. . . heb. . the lord shall send the rod of thy strength on t of sion : rule thou , &c. psal. . . this rod of his strength out of sion , is christs ruling rod , or seepter . now there were two things sent out of sion ( as is by y some well observed , ) viz. ( ) the word or gospel of the lord ; the law shall proceed out of sion , and the word of the lord from ierusalem , mic. . . ( ) the spirit of the lord , which was first sent unto sion , upon the apostles at ierusalem , act. . . & . &c. and from thence was shed abroad upon all flesh , act. . . both these are the power or strength of christ. his word , a gospel of power , the z power of god to salvation . and his spirit , a a spirit of power , which is therefore called the finger and arm of the lord , luk. . . math. . . isa. . . thus christs rod , or scepter of his kingdom is his word and spirit . by these he powerfully rules and guides his kingdom and all his subjects . . the other scepter is his rod of iron , wherewith he b breaks and dasheth in pieces all his enemies , as a potters vessel . ( ) his laws . kings rule according to certain known laws : tyrants rule arbitrarily , their will and pleasure is their law. but jesus christ rules by laws , known laws , c holy , iust and good : the best laws in the world . the whole scriptures stiled d the word of christ , is his great pandect , or statute-book : an excellent abridgement whereof we have in the ten commandments . christs laws are holy , without the least corruption or sinfulness ; righteous , without the least injustice or oppressiveness ; good , without the least incommodiousness ; perfect , without the least defectiveness ; true , without the least errour or deceivableness ; pure , without the least drossiness ; wise , without all shadow of foolishness &c. see how e david extolls and admires them . and lest they should be , as mens laws are , a meer weak , ineffectual dead letter without us , christ f puts his laws into our minds , and writes them in our hearts , that they be most powerful and efficacious within us . not only outward rules of duty , but also inward principles of ability . ( ) his prerogatives . kings have many prerogatives royal , and they insist much upon them , that they should not in the least be infringed or diminished . as , . tributes and customs , rom. . , . so christ hath a spiritual tribute of worship due unto him , psal. . . . magazins for military provisions for defence of his kingdom . so christ hath his armory for our defence against our spiritual enemies , armour of light , &c. the panoply of god , eph. . . to . rom. . , , ●… thes. . . . high waies , are called the kings waies , wherein men go under the kings protection . so christ hath his royal waies of faith , repentance , new-obedience , called the law of christ , gal. . . and the royal law of g liberty , iam. . . they who walk herein are under christs protection . . embassadors , chron. . . so christ hath his embassadors , beseeching men in his stead to be reconciled unto god , cor. . , . . goods of an uncertain lord , concealed lands , not challengeable by any particular owner , &c. belong unto kings as supream within their dominions . so those persons belong to christ in the world , h who belong not to satan , sin , or other lords . . the laws and values of coyn that shall be currant in their dominions . so it i appertains to christ only to coyn and institute what ordinances he will in the church . . power of judgement is in kings , as fountains of humane equity to their inferiour officers and subjects . so christ hath all judgement committed to him from the father , iohn . . to which may be referred the power of princes to reprieve and pardon malefactors and condemned persons . herein christ excells , k he remits sins , he redeems from the curse of the law , and delivers from death , poor condemned sinners . . christs execution or actual administration of his kingly office . this hath a twofold consideration . viz. . according to his general mediatory kingdom over all things for his church . . according to his special mediatory kingdom over his church . ( ) his general mediatory kingdom over all things for his church , eph. . . christ manageth and administreth , especially by these and like royal acts , viz . sustentando . by l sustaining and upholding all things by the word of his power , continuing the world , &c. till all his elect be gathered and perfected . . permittendo . by permitting satan and his instruments , wicked men in the world , to hate , oppose , afflict and persecute most cruelly the church and people of god , for wise ends , according to the counsel of his will , rev. . . & . , , . & . , . & . . & . , , . . coercendo . by restraining , limiting , chaining up , girding in , both satan , wicked men , and all their malitious rage against the church and members of christ , that they cannot do what they list , but what , and when , and how christ will let them or suffer them , rev. . . he m laies hold of the dragon , that old serpent the devil and satan , and binds him a thousand years with a great chain : how much more doth he chain up devillish and wicked men . . protegendo . by protecting , preserving and defending his church and people from ruine and destruction by satan and his instruments , rev. . . n michael and his angels fought against the dragon and his angels , who would have destroyed the man-child , christ mystical , assoon as he should have been born , in primitive times : the child being caught up unto god. and the o woman , the church , persecuted by the dragon , had wings given her to flie into the wilderness for her preservation , the earth helping her , and swallowing up the flood of persecution which the dragon cast out after her . and in the corruptest times , christ preserved p a pure virgin ▪ company of sincere worshippers , viz ▪ . following the lamb whithersoever he goes , having his fathers name written in their fore-heads . . ordinando . by ordering , disposing , directing , and over-powring all things in the world , yea their worst afflictions and persecutions , one way or other for the good of his church , people , gospel and kingdom at last , rom. . . cor. . . phil. . , , . the q persecution about steven , is made an occasion of spreading the gospel and increasing the church . saul is powerfully r made a paul , christ from heaven converting him miraculously from a persecutor to be a preacher , from a destroyer to be a builder of the church , from a wolf to be a shepherd , &c. the s antichristian cruelties against christs pure worshippers , do but provide for them a first resurrection , a thousand years before the rest of the dead revive , and a reigning with christ. yea all things are so wheeled about by christ , that they are made subservient to his peoples happiness in this and the world to come . . vindicando . by t avenging his church and people of all their enemies to the full at last , utterly destroying all opposite kingdoms and empires in the world , the great whore of babylon , the beast and false prophet , the dragon , gog and magog , death and hell , casting them into the lake of fire . . liberando . by full and final u delivering , freeing and setting his church and people at compleat liberty from all evils and enemies for ever . ( ) his special mediatory kingdom over his church and people , christ administreth and executeth principally by these and such like kingly actions , viz. i. in this present world . . by pouring forth his spirit more plentifully and efficaciously upon all flesh , then ever formerly : for the actual and effectual application of all the merits and benefits of christ to his elect , ioh. . , . act. . , , , . ioh. . . to . . by giving gifts to men , viz. by sending , illuminating , qualifying , and conserviug a new covenant ministry to his church both extraordinary and ordinary : extraordinary , as apostles , prophets , evangelists , for a time for the laying of the foundation of the new testament church ; ordinary , as pastors and teachers till the end of the world for the further edification and perfecting of the church till christs second coming , eph. . , , , , , . mat. . , . mark . . acts . , , . to which may be referred ▪ elders , who are to assist in church-governing , tim. . . cor. . . and deacons , who are to take care of the churches pnblick goods , and minister to the the necessities of the sick and poor members of the church , called , helps , acts . . to . cor. . . phil. . . . by instituting his new-covenant-ordinances which are to be managed and administred by these his officers . as , preaching the gospel to all nations , for making them disciples , mark . . mat. . , , . dispensing of baptism and the lords supper , mat. . , . mark . . mat. . . to . cor. . , &c. publick prayers for all sorts , tim. . , , . acts . . publick praises and singing of psalms , &c. iam. . . col. . . heb. . . eph. . , , . censures , mat. . . to . cor. . throughout . cor. . . to . sanctification of the lords day , &c. the first day of the week , mat. . , . to . rev. . ▪ acts . . cor. . , . . by gathering and constituting his new testament church out of all nations of the world , by the ministry of the word and sacraments , mat. . , . mark . . acts . , . acts . , , . . by building up , confirming and perfecting of the church gathered , and of the saints called , and all his ordinances and officers till they all come to be one compleat man in christ , to the measure of the stature of the fulness of christ , eph. . , , , . acts . . ii. at the end of this world . . by x descending most gloriously from heaven with a shout , with the voice of the arch-angel and trumpet of god , in his own , and his fathers glory , with all his holy angels attending him . . by y raising the dead , and changing of the living , in a moment , in the twinkling of an eye , at the sound of the last trumpet . . by catching up all the elect to meet the lord in the air , thes. . , , . . by z gathering together all nations , raised and changed , before christ , by his angels , from all the four winds : and setting them before his tribunal , the sheep on his right hand , the goats on his lest . . by a pronouncing his last and final sentence of salvation upon the sheep , and damnation upon the goats for evermore . . by b purifying the whole creation , heaven and earth with fire : that there may be a new heaven and new earth wherein dwells righteousness . behold i make all things new ; said he , that sate upon the throne . iii. in the world to come ; . by distributing everlasting rewards to all according to their works , rom. . . to . iude ver . . c takeing his elect unto himself , that they may be ever with the lord , to behold his glory , and enjoy him fully and immediately face to face , as their supream happiness to all eternity . but d casting all reprobates from his presence , into the lake of fire and brimstone , which is the second death , there to be punished and tormented for ever and ever . . by reigning immediately , as god-man , head and king of his elect , in and over his church triumphant in glory for ever and ever , they also reigning with him for ever and ever , luke . , . heb. . , , . mat. . , . rev. . . rom. . . tim. . . for , although iesus christ shall give up his mediatory kingdom to the father at last when he shall have put down all rule , and all authority , and power , cor. . . to . yet this is to be understood , only in regard of the accidents or manner of his mediatory kingdoms administration ; he shall not rule them any more by his word preached , sacraments dispensed , donation of his spirit , &c as he doth now , cor. . . but in regard of the substance and essence of his kingdom , that shall still-remain ; he shall be head and king of his church for ever and ever , even then when god shall be all in all , heb. . , . . the benefits of christs kingdom , are many and excellent . but these are in effect laid down in what hath been already spoken , especially touching his actual execution or administration of his kingdom there see . . the continuance of christs royal office . christs essential or natural kingdom which belongs to him as god equally with father and holy-ghost , is absolutely eternal , without beginning or end . christs mediatory kingdom , for the essence and substance of it , e shall never end , but continue for ever and ever ; otherwise the church should be deprived at last of her head , and christ should cease to be mediator , &c. which things cannot stand with the churches eternal happiness . but , for the manner of his royal government , and administration of his kingly office , so it shall f cease ; he shall rule his church no more , after the last judgement , by his word , sacraments , censures , and such ordinances as he rules her now by ; but more immediately , gloriously , triumphantly , ineffably . by all this that hath been said , the nature of christs prophecy , triest-hood and king-ship , wherein he actually exerciseth his mediatorship is in some measure represented . section iii. what are those two states of christs humiliation and exaltation , wherein he , as prophet , priest and king , thus executes his mediation betwixt god and man. this will best be discovered , by unfolding the several steps or degrees of christs humiliation and exaltation severally . i. christs state of humiliation , was that his exceeding abased condition , wherein , for his elect , he for a time emptied himself of his glory , taking upon him the form of a servant , phil. . , , . which he did especially in his conception , birth , life , death , burial , and continuance in the state of the dead under the dominion of death for three daies . . in his conception , christ deeply humbled himself . forasmuch as , . being the eternal son of god , he assumed the true humane nature perfectly , into personal union with his divine nature in fulness of time . oh what self-abasure ! the maker of all things , was made man , g made of a woman , &c. god was manifest in the flesh , and so veiled in that manifestation . . he was conceived by a virgin , of davids race , but of a very h low , mean , poor and despicable condition for the outward man. . in his birth christ deeply abased himself . for , . he i that from eternity to eternity was the living god , was in fulness of time born of a woman . he that k gives life and breath to all his living and breathing creatures , took life and breath of a woman . . his birth was attended with many abasing circumstances . as , he was born , not at his mothers home , but in her absence from home : luke . , , . not in a palace , but in a common inn : not in the guest-chamber , but in the very stable , there being no room for such poor guests as they in the inn , luke . , . he that 's l clothed with bright glory and majesty , is wrapped in swadling clothes : he that m laid the foundations of heaven and earth , is laid in a manger , luk. . , . oh , how extreamly was he debased below the ordinary sort of men ! oh , how highly is humane nature advanced , even above the angels ! oh why should sinfull dust and ashes , disdain or be ashamed of mean birth and parentage , when the undefiled saviour of sinners , became thus mean in his conception and nativity ! . in his life , christ greatly humbled himself . for , . he n was made under the law , to fulfill it , and he did exactly fulfill it , though himself was the law-giver . . he was exposed to the violent , and subtile o temptations of satan , who holds satan in his chains of darkness to the judgment of the great day . . he was exercised with much course entertainment , and many vile indignities of the world . what hatred , opposition , contempt , reproach , contradiction of sinners , conspiracies , treacheries , and persecutions did he undergo ? ioh. . . mat. . . mark . . psal. . . heb. . , . mark . . math. . , . & . . & . , , . . he had much p experimentall sense of humane infirmities , and afflictions ; both common to humane nature , as q hunger , thirst , weakness , faintness , &c. and peculiar r to his own low estate wherein he had debased himself . yea his whole life , as it were from his manger to his cross , was a continued passion . oh! why should sinners think they should live without afflictions in the world : when jesus christ , gods only son , without sin , could not pass through the world , without many sorrows ? . in his death , christ yet humbled himself more deeply . for , . he was villanously s betrayed by one of his twelve apostles , iudas . . he was sadly t deserted by all his disciples , when he was apprehended . . he was u thrice most shamefully denyed by peter , who a little before professed he would die rather then he would deny him . . he was most odiously x abused by false witnesses , by spitting in his face , blindfolding , mocking , buffeting , &c. . he was most causelesly , and unjustly y condemned by pilate . . he z was disgracefully handled after he was condemned , by the barbarous souldiers . . he was ignominiously a crucified , between two notorious theives , and in that filthy stinking place , without the gate of the city , called golgotha ; to fix the deeper infamy upon him . . as before his condemnation in the garden of gethsemane b he was in so deep an agony , that he was sorrowfull to the death , and sweat great drops of blood falling down to the ground : so whilest he was hanging on the cross , the wrath of god was so heavy upon him for our sins , that he cryed out , d my god my god , why hast thou for saken me ? . whilest he hanged upon the cross d he was reviled , reproached and mocked most blasphemously by the by-standers , yea by the very theives that were crucified with him . . he e yeilded up his life an offering for our sins , by enduring a painfull , shamefull , cruell , and cursed death upon the cross ; being made a curse , to redeem us from the curse . thus , the light of the world , was extinguished ; the health of the world , was wounded ; the life of the world , was put to death and murdered ; and the saviour of the world , who knew no sin , was made sin , for sinners . . in his buriall , christ was yet further abased . . in that , he who hath the f keyes of hell and death , of grave and death , was laid dead in the grave : he g who should see no corruption , was buried in the pit of corruption , as the grave is stiled , isa. . . . in that , he was buried meanly and obscurely without funerall , pomp or solemnity . not by his own kindred , but by two strangers , yet disciples of christ , h ioseph of arimathea , and nicodemus . not with heralds , escutcheons , hear●…e , or coffin : but in i a winding sheet of linnen with spices , as the iews manner is to bury . not in any burying-place of his ancestors : but in the k new sepulchre of ioseph of arimathea which he had in his garden , near the place of his execution . as he l had not where to lay his head , while he was alive , so had he not where to lay his body , when he was dead ; although m he was lord of all , and heir of all things . oh , why should sinners stand so much upon pompous funerals , when jesus christ the sinners saviour was so obscurely interred ! . in his continuance in the state of the dead , and under the dominion of death for n three dayes currant . christ was also yet further abased . for , . so long christ remained as a bondman and prisoner of death for our sins , as if he himself had been a sinner : so long o the power , pains , or cords of death did hold him fast . . so long he was a companion of the dead , in the land of darkness and forgetfulness . . so long , p satan , sin , death , and the world , seemed to have gotten the victory of him , and to have insulted over him . this now was his last , and lowest degree of abasement , which some think is expressed in the apostles creed , by those words , q he descended into hell : which , being so understood , do set forth very clearly , and orderly , the series and degree of christs humiliation , beyond any other interpretatino given thereof . ii. christs state of exaltation , is that his highly exalted condition after his abasement , wherein he hath obtained r a name above every name , in heaven , earth , and under the earth ; s being set at gods right hand , in a heavenly place , far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come : god having put all things under his feet , and given him to be the head over all things to the church . this his exaltation more parculiarly consists , in his reviving , resurrection from the dead , ascension into heaven , sitting down at gods right hand , and his coming again to judge the world at the last day . . in his reviving , christ was exalted very much . for , . he was restored t from death to life ; never to die more , but to be alive for evermore . . he revived , and quickned himself u by the spirit , viz. by the power of his own god-head : before he should see corruption . . he so quickned himself , as really to unite his soul to his own numericall body that was crucified and buried , retaining all the essentiall properties thereof , yet the mortality , and all other infirmities thereof being utterly removed for ever , luk. . ioh. . . rom. . . act. . . rev. . . christ that quickned his own dead body , can easily quicken our dead souls and bodeis . . in his resurrection from the dead , christ was exalted more . for , i. christ x rose from the dead the third day , by the power of his own god-head , never more to return to the pit of corruption . ii. christ by rising thus from the dead , mightily and convincingly declared himself , . to be the son of god , rom. . . . to have satisfied divine iustice to the uttermost , for the sins of all his elect , rom. . . . to have purged away their sins for ever , by his death and blood , once offered , heb. . . to . . to have conquered death and grave fully , and him that had the power of death , the devil , acts . . heb. . , . and much more , to have defeated the malicious iews that sealed and watched his sepulchre , mat. . . to the end . & . , , , &c. . to be lord of quick and dead , rom. . , . iii. christ rose from the dead , not in a private ▪ but in a publick capacity ; as a second adam , as the first fruits of them that slept , cor. . , , , , . to . as the head of the church , eph. . , , . col. . . and therefore every way for our benefit , viz. . for our spiritual quickning by grace and sanctification , who were naturally dead in trespasses and sins , eph. . , , . col. . . . for our iustification , rom. . . . for the effecting and assuring us of our corporal y resurrection at last , cor. . . to . . for consolatory demonstration to us of christs full and final subduing of all his and our enemies , cor. . . to . eph. . , , , . . for certioration or assuring of us , that christ shall be judge of quick and dead , acts . , . iv. christ risen from the dead , . did manifest himself z for fourty daies to his disciples , and to many witnesses , evidencing by many infallible proofs that he was alive after his passion . as , ( ) to mary magdalen , at the sepulchre , out of whom he had cast seven devils , mark . , , . iohn . . to . ( ) to two of the disciples ( whereof simon was one ) as they went into the countrey the same day towards emaus , mark . , . luk. . . to . cor. . . ( ) to the eleven the same day at even , thomas not being with them , iohn . . to . mark . , &c. ( ) after that he was seen of above five hundred brethren at once , cor. . . ( ) after that to iames , cor. . . ( ) then of all the apostles , cor. . . thomas being with them , iohn . . to . ( ) after these things to the disciples at the sea of tiberius , iohn . . to . ( ) to his apostles immediately before his ascension , shewing them his hands and feet , bidding them to handle him , and eating with them a piece of a broyled fish , and of an hoyey-comb , &c. luke . . to the end . acts . . to . ( ) to the apostle paul last of all , cor. . . . did give commandments to the apostles , speaking of the things pertaining to the kingdom of god , acts . , . . opened the scriptures , and their understandings , luke . . to . . gave them ▪ commission to preach the gospel , and dispence the sacraments to all nations , annexing many encouraging promises , mark . . to . . directed them to tarry at ierusalem till the promised spirit was shed forth upon them , luke . . acts . . to . . lift up his hands and blessed them , and as he blessed them , he was taken up into heaven , luke . , , . acts . , , . thus he was exceedingly exalted by his resurrection from the dead . . in his a ascending visibly up on high into heaven , yea far above all heavens , fourty daies after his resurrection : christ was yet further exalted . for , i. christ ascended into heaven in a publick capacity , for us , as our head and fore-runner , and great high-priest entering within the vail , heb. . , . ii. christ ascending , did triumphantly lead captivity captive ; as it were chained all his and our conquered enemies to his triumphant chariot , eph. . . psal. . . iii. christ ascended into heaven for high and excellent ends . as , . that he might be both lord and christ , acts . , , . . to receive gifts for men , and to give them , eph. . , , &c. . to prepare a place in heaven for us , iohn . . . to allure and draw up our hearts and earnest affections after him into heaven , col. . , . phil. . . . to fill all things , eph. . . . to sit down at gods right hand , enthroned in highest majesty and glory , heb. . . & . . . in his session at gods right-hand , christ was most gloriously exalted . but of this b formerly . . finally , in his coming at last to judge the whole world , christ shall be most visibly and openly exalted before men and angels . but of this also c heretofore . these are the two states of christ , his humiliation , and exaltation , wherein he most mysteriously executes his prophetical , priestly , and kingly mediation for his church . thus of the third aphorism . aphorism iv. of christs establishment of his new covenant , and application of it to gods elect. that iesus christ , by vertue of this his prophetical , priestly and kingly mediation , surety-ship and testator-ship , hath established his new covenant for ever ; and is continually bringing all those whom the father hath given him into this new covenant with god , to partake all the mercies , and perform all the duties thereof . in this aphorism are two things especially considerable , viz. . christs establishment of his new covenant . . christs bringing of persons into this covenant with himself . that , is his dedication of it , to make it of force in it self : this , is his application of it , to make it of force and efficacy unto us . without that , there had been no new covenant : without this , we have no benefit by the new covenant . i. iesus christ , as mediator , surety and testator , hath established his new covenant for ever . . as mediator . by vertue of his mediation christ hath stablished the new covenant divers waies , viz. . by his prophecy , revealing it , and founding it upon better promises then those of the old covenant . d — he is mediator of a better covenant , which was established upon better promises . . by his priest hood ; ( ) dedicating , and by solemn sanction e confirming it at first by sacrifice and blood ; by the best blood that ever was shed , even his f own most precious blood , the blood of god : and by the best sacrifice that ever was offered up to god , even g the sacrifice of himself , by the eternal spirit . the h old covenant was dedicated with blood and sacrifices , but alas those were but shadows : no blood is like christs blood , no sacrifice like christs sacrifice , whereby he dedicated his new covenant for ever . this is i the blood of the everlasting covenant . the vertue of this blood shall last ever : and so the vigour of this new covenant shall last ever . christ can never die more : nor shall the new covenant in his blood ever die , for the substance of it : nor shall any other covenant succeed it , for the administration of it , so long as the world shall continue . ( ) ratifying it ever since his ascension into heaven , k by his continual appearing there in the presence of god for us , representing the merits of his obecience and blood , so making continual intercession for us : that all the new covenant benefits may be eternally ours . . by his kingship and supream authority over all in heaven and earth ; l authoritatively annexing ( ) foederal tokens to this his new covenant : baptism , and m the lords supper . ( ) authoratively requiring the n publication of this new covenant to all nations . ( ) and powerfully bestowing the great blessing of the new covenant , the holy-ghost and his influences , both upon his ministers and on other believers , acts . , , &c. & . , &c. as a pregnant seal both of the new covenants authority and efficacy . . as surety . by vertue of his surety-ship , christ hath established his new covenant . o — and in asmuch as not without an oath , he was made priest , ( for those priests were made without an oath : but this with an oath , by him that said unto him , the lord sware and will not repent , thou art a priest for ever after the order of melchizedeck ) by so much was iesus made a surety of a better covenant . hence , . christ is priest after the order of melchizedeck for ever . . christ is made priest by gods oath which cannot be changed , of which god will not repent . . therefore the new covenant , wherein he exerciseth this his melchizedeckian and unchangeable priest-hood , is a better covenant , then the old ( the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should be here translated , covenant , rather then testament , because properly a surety hath no place in testaments . ) . and of this better new covenant christ is so priest and mediator , that he is surety , to confirm establish and make good the covenant . the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , surety , i have already explained in this chapter . jesus christ , as surety establisheth this new covenant especially three waies , viz. . solvendo . by p paying our debt , enduring a cursed death upon the cross under the wrath of god for our sins , against gods law , and in our stead , q as hath been manifested . christ hath redeemed us from the curse , being made a curse for us . when the surety hath discharged the debt , the principal is set at liberty from it , it can in justice be exacted no more of him : christ having satisfied for our sins , god requires no more satisfaction from us , if we will accept and apply christs satisfaction to our selves . . servando . by keeping and fulfilling gods r law and covenant of works most exactly for us , who in our selves are utterly unable to keep it . by whose obedience , as well as by his satisfaction , we are made righteous , rom. . , . . spondendo . by promising and undertaking for us , as our sponsor and fidejussor , s that we shall in uprightness keep the law of god. now , jesus christ having as our surety fully satisfied gods justice for our breach of the law , fulfilled the law perfectly for us who could not keep the law , and enabled us by his spirit and grace to keep it in uprightness , the law and justice of god have now nothing against us , that may hinder our acceptance with god in christ , according to this new covenant . so christ , as our surety stablisheth this new covenant , for us , and to us . . as testator . by vertue of his testator-ship christ establisheth also this new covenant , as his last will and testament t by his death . whilest a testator lives , he hath power and liberty of altering his testament as oft as he pleaseth : hence no mans testament is of force while the testator liveth , but after he is dead ; then none may add thereto , or take thence from , or alter therein . thus christ is testator : his new covenant is his u new testament , confirmed by his death , beyond all revocation , addition , detraction , or alteration for ever . it can no more be disanulled , then christ can be brought down again from the right hand of god to die a second time . thus christ as mediator , surety and testator hath established his new covenant . ii. iesus christ our mediator , sutety and testator , having established his new covenant for ever , especially x by his blood of the everlasting covenant ; in the next place he proceeds to apply this new covenant , and to bring men into this covenant with god in christ , by uocation or calling them thereinto . here consider , . that christ brings men into this new covenant , and applyes it to them , by vocation , or calling them . . wherein the nature of his vocation consists . . that iesus christs our mediator , surety and testator , brings men into this new covenant with god , by calling them ; is evident . i. by scripture-testimony . for , . peters hearers are exhorted to repent and be baptized ( baptism being the new covenant token ) because the promise ( viz. the famous promise made to abraham , isaac and iacob of blessing all nations in their seed , christ ) belonged not only to the iews and their seed ; but also to all the gentiles afar off , who should be called by god , and to their seed : but the gentiles must be first called , and then partake the promise , y — repent and be baptized — for the promise is unto you , and to your children , and to all that are afar off , even as many as the lord our god shall call. so , though the new covenant be extended to all nations , yet they must be brought into it , and have it actually applyed to them by calling . . paul tells the hebrews , that christ by his death redeemed not only us under the new , but the fathers also under the old testament , from transgression : but the benefit of this redemption , and the covenant , are applyed unto the called only . z and for this cause he is the mediator of the new covenant , that by means of death , for the redemption of the transgressions which were under the first testament , they which are called might receive the promise of eternal inheritance . ii. by christs mission of , and commission to his apostles , for preaching the gospel and new covenant doctrine to all nations in the world , that they might be brought into this new covenant , upon embracing whereof they were to be marked with baptism the first new covenant-token , matth. . , , . mark . , , &c. acts . , . which the apostles did execute accordingly , beginning at ierusalem , luke , . acts . . to , , &c. & . . to the end . & . , &c. iii. by the constant order of christs proceedings , in making people partakers of his new covenant-blessings , which is ; first , by making them partakers of christ , the fountain of all those blessings , by union to him , pet . , , , , . eph. . . god is faithful , by whom ye are called into the fellowship of his son iesus christ our lord , cor. . . hence , they are said to be in christ , phil. . . iohn . . cor. . . thes. . . & thes. . . yea we are called , christ , cor. . . the union betwixt him and us is so close and intimate , eph. . . secondly , by making them in christ partakers of all the covenanted benefits and blessings of christ : as all communion , so this with christ , is founded upon , and results from union . a — who hath blessed us with all spiritual blessings in heavenly things in christ. b — all things are yours , whether paul , or apollo , or cephas , or the world , or life , or death , or things present , or things to come , all are yours , and ye are christs . and usually the covenant-blessings of christ , are said to be ours , in reference to our union to christ , or being in christ. as , redemption , eph. . , , . reconciliation , cor. . . adoption , iohn . , . iustification , phil. . . sanctification , cor. . . inheritance , acts . . eph. . . all things , rom. . , &c. thus all our communion with christ in his redemption , reconciliation , son-ship , righteousness , &c. flows from our union to christ : and our union to christ is effected by our vocation or calling to him , cor. . . now , when by calling we are united to christ , and by union to christ have communion with him in all his new covenant benefits promised , by this calling we are actually brought into this new covenant with god , and enstated therein . . wherein the nature of this vocation or calling consists , by which iesus christ brings men into his new covenant with god , to partake the benefits , and perform the duties thereof . thus i shall open it very briefly : by considering , the author , instrumental means , matter , terms , form , and end thereof . i. the author or efficient cause of calling , is god , father , son and holy-ghost , viz. the father by the son , through the holy-ghost . c — according to the power of god , who hath saved us , and called us with an holy calling . d god is faithfull , by whom ye were called unto the fellowship of his son iesus christ our lord. see also , cor. . , , . thes . , . rom. . , . e — but the god of all grace who hath called us into his eternal glory by christ iesus , — f renewing of the holy-ghost . god calls , . according to his eternal decree and purpose , and not otherwise , tim. . . rom. . , . . therefore , of his own meer grace , whom , when , whereby , and how he pleaseth : not according to any works or worth in man , tim. . . rom. . , , . tit. . . iam. . . cor. . , , . ii. the instrumental means of calling , under god , is ordinarily , the new-covenant gospel preached . g god hath from the beginning chosen you to salvation , through sanctification of the spirit and belief of the truth , whereunto he called you by our gospel , to the obtaining of the glory of our lord iesus christ. somtimes by reading the scriptures , and scripture-doctrine in good books , as also by conference even with private christians , men may instrumentally be called : but ordinarily this is wrought by the publick preaching of the new covenant doctrine . this onely is that doctrine which extends the gospel , and offers christ to all nations , mark . , . math. . , , . heb. . , , &c. act. . . the law is herein of use to detect sin , convince and humble the sinner , and so to prepare him for christ , rom. . . & . , , . but herein the law is to be used with subserviency to the new covenant , and in order thereunto . hence the ministers of the new testament are sent forth to preach this new covenant doctrine to all nations , thereby calling , inviting , perswading men to come in , believe in christ , and be converted , math. . , . mark . , . act. . . & . , . and therefore , h they are said to call men , gal. . . they are the servants that call to the marriage of the kings son , mat. . . to . they are planters , waterers , co-workers with god , ministers by whom men believe , &c. cor. . . to . but all the efficacy is of god. iii. the subiect-matter of this calling , or parties called , are wretched , lost , undone sinners of all nations , iewish or gentilish , of all sexes , ages , conditions , even of all sorts of sinners some , without respect of persons , math. . to . cor. . , , . act. . , , &c. & . , . & . . luk. . , . iv. the terms , points or states from which and to which they are called , are : from sin , satan and the world : to iesus christ , to his grace , fellowship , glory , &c. and in him unto god. i — to shew forth the vertues of him that hath called you , out of darkness into his marvellous light : which in time past were not a people , but now are the people of god , &c. k — delivering thee from the people , and from the gentiles , unto whom now i send thee , to open their eyes , and to turn them from darkness to light , and from the power of satan unto god , that they may receive forgiveness of sins , and inheritance among them that are sanctified , by faith that is in me . l — from him that called you into the grace of christ. m — by whom ye were called unto the fellowship of his son iesus christ our lord. n — who by him do believe in god. v. the form or manner of this calling , is chiefly , ( ) in the tender or offering of christ , and of all saving happiness in him , unto sinners . ( ) in sinners accepting , embracing or closing with this tender . . christ , and all saving happiness in him , is offered or tendered unto sinners , on gods part , &c. act. . . heb. . . cor. . , . cor. . , , . math. . . to . math. . , , . this tender or offer of christ to sinners is twofold , viz. ineffectual , and effectual . ( ) ineffectual , which becomes not fully efficacious to conversion and salvation . and this again is either , outward onely , when christ and his benefits are onely outwardly tendered in his gospel , new covenant promises , &c. preached and propounded , act. . , . & . . & . , . as , when the preaching of the gospel is tendered to them , that refuse to hear it , but put it from them , stop their ears against it , contradict , &c. act. . . & . , . or if they do hear it , yet do not understand it , ( much less assent to it , ) as the hearer compared to the ground by the way side , math. . , . inward also , when the word is not only offered and propounded to the outward ear , but also to the inward heart : so that they not onely hear it , but understand it , math. . , . yea sometimes not onely understand it , but also by a temporary faith for a time assent to it and receive it with ioy , math. . , , , . luke . , . all these degrees of calling , outward and inward , are ineffectual , and insufficient to salvation : yet are they of great use , consequence and advantage to the interessing of persons in the visible church , to the partaking of all the ordinances and means of grace , whereby much sin may be prevented , and perhaps true grace may be conveyed . ( ) effectual , when christ and his benefits are so tendered to the mind and heart in the new covenant-doctrine , that the mind is savingly illuminated to understand , and the heart effectually opened to assent to the tender , and fiducially to apply it , luk. . . eph. . . iohn . . act. . . & . ▪ , . from this different tender of christ ineffectual and effectual , ariseth that distinction of ineffectual calling ; o many are called and few chosen : and effectual calling , viz. p according to gods purpose of election . that , may befall hypocrites and reprobates : this , is peculiar onely to the elect. thus christ and all saving happiness in him is propounded and tendered to sinners . . this offer and tender of christ and of all saving happiness in him ; is accepted , entertained and embraced by sinners : so that christ becomes theirs , and they christs , ioh. . . cor. . . his house , heb. . . christ dwelling in their hearts by faith , eph. . . his branches , ioh. . , . his members , cor. . . members of his body , of his flesh , and of his bones , eph. . . yea the very name christ is given them , in a collective sense , cor. . . as this tender of christ , is properly stiled vocation , wherein q the father draws the sinner to christ : so this acceptance or reception of christ tendered , is called r regeneration , and s renovation , as it is a beginning of new life ; and conversion , in as much as they that obey the divine call are t turned from darkness to light , and from the power of satan unto god. this reception of . christ tendered is twofold ; viz. passive and active . ( ) passive , when god apprehends the sinner , infusing into his soul , habits , principles , seeds of faith , repentance , grace , &c. whereby the dark mind is enlightened , the dead heart is quickned , the unwilling will is made willing , &c. phil. . . eph. . . cor. . . iohn . . eph. . , . phil. . . this is properly , regeneration , renovation , new-creation , habitual sanctification , tit. . . cor. . . cor. . . pet. . . eph. . . this mighty work of grace upon the heart and will of the sinner , is not upon the will or heart , either as a free agent , or as a natural patient , but in regard of that obediential disposition wherein it stands to gods almighty power , which it cannot but obey , and yield unto , coming to any thing whereunto he will bring it , powerfully and efficaciously , phil. . . iohn . . eph. . . ( ) active , when the mind , will and heart of a sinner thus apprehended , qualified and principled by god , through his assistant and co-operating grace , doth accept iesus christ by faith , fiducially resting and relying upon christ alone , and upon god in him , for life and salvation , iohn . , . & . , . pet. . . and as the soul by faith turns to christ as his chief good : so by repentance it also turns from sin as the chief evil , inconsistent with that good . hence , faith and repentance are linked together in scripture , as two inseparable twin graces , mark . . acts . . and as faith , so true repentance , is the meer gift of god , acts . . tim. . . but of the nature both of u faith , and x repentance , i have spoken heretofore : there see . and thus the sinner is savingly brought by christ into his new covenant . vi. the end of uocation of sinners to christ is , . more immediate and subordinate ; the spiritual , and eternal happiness of the called , cor. . . gal. . . acts . , . pet. . . rom. . , , . . more mediate and ultimate ; the glory of god calling and converting them , pet. . , . thus iesus christ our mediator applies his new covenant , bringing all into it that are by election given him of the father , iohn . . & . . inferences from the whole , touching iesus christ the mediator of this new covenant . i. hence , behold and admire the infinite severity and goodness of god , in giving so necessary and sufficient a mediator betwixt god and man , as iesus christ god-man . his severity against sin : his goodness to the sinner . his severity against sin was such , that he would not pass it by without full satisfaction ▪ by sinners or their surety : the violation of his law must be duly punished with death , the y truth of his threatning must be fulfilled , his offended justice must be appeased : otherwise no pardon or peace with god could be obtained . the sinner could not do it ; the surety must : that the creature might not lose his happiness , nor the creator his glory . his goodness therefore was boundless towards sinners , that rather then they should die and perish eternally as they had deserved , jesus christ , god-man , the spotless son of god , heb. . . shall suffer and die for them , ioh. . . rom. . , , , , . & . . pet. . . & . . cor. . . gal. . , . here is love , mercy , bowels , goodness , even to astonishment ; that god should give a son , his own son , his righteous son , his only son , his son who was god ; for whom ? for us , us wretches , us sinners , us rebellious enemies . oh who can estimate this love sufficiently ( saith z salvian , ) god loves us more then a father his son : for he spared not his own son , but delivered him up for us all , rom. . . to this point augustine speaks sweetly and pathetically ; a oh admirable condition of the censure , o ineffable disposition of the mysterie ! the unjust sins , and the just is punished : the guilty transgresseth , and the innocent is scourged : the impious offends , and the pious is condemned . the good suffers , what the bad hath deserved : the lord payes , what the servant hath perpetrated : god undergoes , what man hath committed , &c. ii. hence iesus the son of god , and of the uirgin mary , the mediator , surety and testator , of the new testament , is the only true christ and promised messiah . this b hath been already demonstrated . and therefore every one pretending to be christ , ( besides that jesus , ) to whom this person and office doth not , nor can agree , or belong , is a false christ , and an antichrist . this is a most high , and necessary fundamental of christian religion , to believe c that iesus is the christ , to pitch our faith upon this one only true christ : all other christs being but meer humane fictions , vanities and lies . consider ; . the whole d scriptures of old and new testament do singularly intend to shew , that this iesus is the christ : and are for this end specially written , that we might believe that iesus is the christ the son of god , and that beleiving , we might have life through his name . . this is that grand truth e which the ministers of the gospel should prove and clear from the scriptures , that this iesus is the christ ; as they diligently did in the primitive times almost in every sermon . . this is that saving truth f beyond the ability of flesh and blood to reveal , which makes such as truly receive it by faith , really and presently blessed . . this is that g rock upon which christ builds his church so firm and sure , that the gates of hell , all the policie and power of satan , shall not prevail against it . . this truth rightly believed , is a notable evidence of regeneration . h whosoever believeth that iesus is the christ , is born of god. but then in the visible church all will be regenerate . not so : it s right believing this , that discovers regeneration . so to believe this , as to come to christ , to accept christ , to love christ , to obey christ , to live to christ , and upon christ , to be wholly christs . notably augustine ; i who doth not believe that iesus is the christ ? he that doth not so live , as is commanded by christ. many say , i believe : but faith , without works doth not save . . the denying of this point makes a man a lyar , and an antichrist , a lying antichrist , and an antichristian lyar . who is a lyar , but he that denyeth that iesus is the christ ? he is antichrist , that denyeth the father and the son , ioh. . . . the beleiving of this truth is of such necessity to salvation , that the not believing it will inevitably bring damnation . if ye believe not ( said christ ▪ that i am he , ye shall die in your sins , ioh. . . oh this is a blessed and glorious truth ! believe it ; not only with a bare dogmaticall assenting faith , but also with a fiduciall and practicall faith , gal. . . iii. hence , iesus christ is indeed k the wonderfull , and the l great mysterie of godliness , both in his person and office . i. how wonderfull , what a mysterie in his person ! his person consisting of god and man , of creator and creature , of son of god , and son of man , of omnipotent , and impotent , of infinite , and finite , of eternall , and temporall , of omnipresent , and sitting only at gods right hand , of omniscient , and yet m nescient when the day and hour of the last judgement shall be , of invisible , and visible , &c. oh wonderfull and mysterious person ! who can understand , or sufficiently admire , this humanized deity , th●…s deified humanity , this god-man n immanuel ! ii. how wonderfull , and what a profound mysterie also is his office ! he is god offended : and yet a mediator betwixt god , and man offending . he is both o surety and testator of the new testament . he is both covenant , isa. . . & . . and mediator of the covenant , heb . . & . . & . . he is a propheticall and preistly king , a propheticall and royall priest , a priestly and royall prophet : being at once both prophet , priest and king. he is priest , sacrifice and altar : altar as god , sacrifice as man , priest as god-man . he died , and yet is p a priest for ever , after the order of melchizedeck . he could not sin , knew no sin , and yet was made sin for us . he could not suffer : and yet suffered death for us he is glory , yet was abased . he is innocency , yet was condemned . he is the life , and yet was murdered . he is the resurrection , and yet was buried and enthralled in the grave . he descended to deepest abasement : he ascended to highest advancement ; and all for his elect , that they might be brought to glory . oh , how wonderfull and mysterious are the effects of his offices : and his way of producing them ! by christs offices , we slaves are redeemed ; we enemies are reconciled ; we aliens are adopted ; we dead are quickned ; we buried are raised ; we cursed are blessed ; we sinners are sainted . but how ? by his bondage , by his condemnation , by his rejection , by his death , by his buriall , by his curse , and by his becoming sin for us . how are we bound to god for the matter of our salvation ! how bound also for the mysterie of our salvation ! his incarnation , is our defication ; his humiliation ; is our exaltation : his stripes , are our healing : his blood is our balm : his accusation is our clearing : his condemnation is our righteousness : his curse is our blessing : his death is our life and victory over death and satan : his temptation is our triumph : his exaltation is our glory . here are mysteries upon mysteries , in christ our wonderfull . what paradoxes are these to flesh and blood ! blessed lord , bring about our salvation as strangely and mysteriously as thou wilt , so we may be eternally saved . we adore thy christ , we admire his mysteriousness . iiii. hence , as gods covenants are the marrow of holy scriptures ; and the new covenant the flower and spirits of the covenants : so iesus christ our mediator , is the life and soul of the new covenant . the q covenant of works before mans fall ; the covenants of faith , since his fall , either in christ promised , as all the r covenant of promise ; or in christ performed , as the s new covenant , do plainly take up the whole body and series of the scriptures . among all these covenants , the t new covenant excels and predominates ; as the sun among the stars . but whence hath this new covenant such preheminence ? especially from iesus christ . he is the author , the chief matter , the mediator , surety , and testator , the end and primary mysterie of the new covenant , more clearly and fully then of any other : he exhibited is the very life and soul of it . u before iohn baptist , was gods time of promises ; since ( as augustine hath well noted ) is his time of performances . and all gods performances of promises meet in christ. o therefore wouldst thou compendiously be possest of all covenant treasures at once ! possess thy self of this one treasure of treasures , jesus christ , and thou hast all . v. hence , the new covenant far excels the old covenant and all foregoing covenants , in having iesus christ actually exhibited , to be mediator , surety and testator thereof . christ was x promised darkly , and y typified obscurely in former covenants ; and especially under the old covenant , wherein he is set forth as a mediator , z the law being ordained by angels in the hand of a mediator . by which mediator , whether we understand the son of god according to his god head , a as some ; or moses as a typicall mediator shadowing out christ , as others , and perhaps better : yet still we are to understand the mediator only promised , not as yet performed in humane flesh . but christ actually exhibited and incarnate is mediator , surety , and testator of this new testament , most immediately , clearly , fully , efficaciously , &c. therefore this new covenant must needs as far exceell the old , and all before , as the performance excels the promise . vi. hence , iesus christ god-man , mediator ▪ surety and testator of the new covenant , is an al-sufficient saviour of sinners . his person , and office demonstrate undeniably this his al-sufficiency . what can be required to sinners plenary salvation , which is not fully found in him ? is sinners salvation , and the way of it to be revealed ? christ is our prophet , in the fathers bosom . is it to be obtained , by satisfying gods law and justice for sin , by fufilling the law for the sinner , and by appearing in the presence of god for the sinner for ever ? christ is our great high-priest , who satisfies , by dying ; who fufils by exact obeying ; who appears before god , ever living to make intercession for us . is salvation to be effectually applied to the sinner ? christ is our king at gods right hand , who se●…ds forth his spirit to apply all his benefits to us . are we slaves ? he redeems us : are we enemies to god ? he reconciles us . are we carnall ? he cals and converts us : are we filthy ? he sanctifies us : are we aliens ? he adopts us : are we guilty ? he justifies us : are we inglorious ? he glorifies us . could not these things be effected for us , only on earth , or only in heaven ? on earth , christ was deeply humbled ; in heaven he is highly exalted : that both in heaven and earth our salvation might be accomplished . and must our mediator be a right middle person betwixt god and man , having equall interest in both ? thus also jesus christ is true and perfect god-man , that he might be an all-sufficient mediator . as man , he could discharge all mean acts , as god , all magisteriall acts of his mediation . the infinite dignity of his person , adding infinite worth to all his mediation . vii . hence , iesus christ the new covenant mediator , surety , and testator , is the only hope , and refuge of bruised sinners : and compleatest consolation of believing saints . for , . whither else shall bruised sinners fly hopefully for refuge against sin , guilt , wrath of god , curse of the law , malice of satan , &c. but to jesus christ alone ? he , he b alone is their door of hope , and tower of safety : he hath c condemned sin in the flesh . he d justifies them by his blood : he e delivers them from wrath to come : he f redeems them from the c●…rse of the law : he g by death hath destroyed death , and him that had the power of death , the devil . he is mighty to save , he is ready to save , he alone can save : whither then can the sinner fly but to such a saviour ? ( ) mighty h to save . for , he is a mighty mediator ; he hath a mighty mediation ; his merit is beyond all our misery , his righteousness is above all our unrighteousness , his pardons , are more then all our debts , his life is stronger then our death , his salvation far transcends our condemnation . why ? because we sinners , are but finite men , but he the saviour is also the infinite god. when he saved matthew the publican , mary magdalen , the demoniack possest of seven devils , saul the persecutor , and blasphemer , the theif upon the cross , ( that famous experiment of his cross , ) yea the betrayers and murderers of himself ; who can but admire , as the grace , so the power , of his salvation ; ( ) he is ready to save . why else i came he into the world , but to save sinners ? why else did he preach so many heavenly sermons , work such divine miracles to confirm his doctrine , endure so much contempt , ignominy , reproach , hard usage and sufferings in the world , shed so many tears , pour out so many strong cryes and prayers , sweat so much blood , and at last expose himself willingly to such a painfull , shamefull and cursed death ; his head , hands , feet , side and heart , streaming out his vital blood , but that he thirsted for sinners salvation ? why else did he rise again , ascend into heaven , and sit down at gods right hand : but to allure and draw sinners after him ? why else doth he k invite sinners by so many sweet promises and importancies to come to him , and believe in him ? and why else doth he denounce so many sad and severe threatnings to them that will not come to him that they might be saved ? ( ) he alone can save , and none other under heaven , act. . . . as for believing saints , christ is their compleatest consolation . for , in his person their humane nature is elevated above that of angels : by his office they are redeemed , reconciled to god , called , sanctified , adopted into his own family , justified , priviledged , and glorified : by him m the new covenant is irrevocably stablished , and they instated in it ; n in him all the promises of god are yea , and amen , and all entailed upon godliness : in him they have abounding consolations in all their abounding tribulations ; cor. . . and in a word , having christ , with christ they have o all things . therefore christ that affords believers such heaps of cordials , such a sea of comfort , must needs be their compleatest consolation . viii . hence , the new covenants dedication was most bitter to christ ; although the new covenant application be most sweet to christians . this new covenant was dedicated by his blood , this new testament p was established and made of force by his death . and what death ? a death upon the cross . therefore , a death painfull , shamefull , cursed , having also the wrath of god imprinted on it . oh this was a bitter dedication●… consider well , his agony in the garden , his bloody sweat , his pricked head , his scourged back , his pierced hands and feet , his opened side , his wounded heart , his sad desertion and doleful cry upon the cross : and then think how bitter this new-covenants establishment was to christ , it cost him very dear . but on the other hand ▪ how sweet is the new covenant application unto christians ! yea therefore this covenant was so bitter to christ in its dedication ; that it might be the sweeter to us in its application . this makes all the promises and blessings of the new covenant ours : this makes temporals , spirituals and eternals ours : this makes iesus christ , and all that 's christs ours : this makes god , and all that 's god 's ours . o sweet and blissful soul inriching application ! the agony was christs ; but the victory was ours the condemnation christs ; the iustification ours . the pain christs ; the ease ours . the stripes christs ; the healing by those stripes ours . the wounds christs ; the balm flowing out of those wounds ours . the gall and vinegar christs ; the honey ours . the curse christs ; the blessing ours . the death christs ; the life ours . the crown of thorns was christs ; but the crown of glory ours . o what pleasant fruit doth spring from this bitter root ! oh how was christ abased , that we might be exalted ! how willing should we be to be abased for christ , that he may be exalted ! what a value should we set upon this new covenant , which was so bitter and costly for christ to confirm , which is so sweet and gainful to us to enjoy ! ix . hence , let all such as long to know that they are within this new covenant savingly , examine with all diligence whether they be brought into it by being called to christ , and made christs effectually . for christ brings his elect into this new covenant by effectual q vocation , as hath been evidenced : and whom he effectually calls , he r calls unto himself , that he may be theirs , and they christs . now ( having s formerly promised more largely to unfold in this fourth book , the signs of being christs ) hereby we may discover whether we be christs , or no : and consequently whether we be in new covenant with god or no. . have we christs spirit dwelling in us ? ye are not in the flesh , but in the spirit , if so be the spirit of god dwell in you . now if any man have not the spirit of christ , he is none of his , rom. . . the spirit of god , and the spirit of christ , are here counted one and the same . and as all the members of the natural body are actuated and enlivened by one and the same humane spirit from the head : so all the members of christs mystical body are actuated and enlivened by one and the same divine spirit from their head christ. hath christ given his spirit into our hearts ? we have no saving gift from christ , till we have this gift : but whereby may we know that we have christs spirit ? answ. hereby christs spirit is , . a convincing spirit . effectually convincing the sinner , both of his own sinful malady , and of christs saving remedy , ioh. . , , . . an enlivening spirit . instilling spiritual life into the dead soul , freeing it from the law , or power of sin and death , rom. . . . an holy and sanctifying spirit , purifying and washing the persons of those that are christs from the stains and defilements of sin , cor. . . by infusing holy habits and principles of grace into the heart : which resist corruption , and work it out daily more and more . as pure honey works out the wax and dross : as generous wine works out the lees and dregs . . a filial child like spirit , enabling all that are christs to cry abba father , gal. . . rom. . . his spirit is a spirit of supplication in their hearts : a praying spirit . he teacheth them to pray with child-like confidence , familiarity and importunity , to god as their tender and compassionate father . of our selves we know not how to pray , or what to pray for as we ought , but the spirit it self maketh intercession for us , ( that is , enables us to pray for our selves ▪ ) with groanings which cannot be uttered : ( that is , with such fervent desires and groans of the heart , as the lips and tongue cannot express . ) rom. . . . a comforting spirit . secretly , but strongly supporting , cherishing , encouraging , and comforting their hearts that are christs ; against corruptions , temptations , tribulations , persecutions , and all occasions of disconsolation whatsoever , and that continually , ioh. . , . acts . . rom. . . cor. . , , . they that are christs have manifold discomforts : but yet their comforts from christs spirit , viz. either their sensible refreshing comforts , or at least their secret supporting comforts , are prevailing and predominant over them all . . are we new-creatures ? all that are in christ , that are christs ; are new-creatures . if any man be in christ , he is a new creature : old things are past away , behold all things are become new. and all things are of god , who hath reconciled us to himself by iesus christ , cor. . , . the first adam by sinning made all things old , decaying and vanishing ; he ruined and destroyed all things . the last adam , jesus christ by suffering and satisfying for sin , repaired and renewed all things . more generally , he renews the whole frame of the creation : creating a new heaven and new earth , wherein dwells righteousness , according to his promise , isa. . . pet. . . rev. . . more specially , he new-creates his church , breaking down the wall of partition betwixt iews and gentiles , — for to make of twain one new man , so making peace , eph. . , , , , , . whereupon this time under the new testament wherein this is effected , is called , the time of reformation , heb. . . yea more particularly and individually iesus christ calling his elect from their sinful state and condition , he new-creates their persons ; makes every one of them a new creature . he leaves them not in their old condition , in their old sins , pet. . . in their old carnal state ; but he makes old things pass away ; and he brings them into a new state of grace and righteousness . not that he abolisheth the substance of soul or body , or the natural essence of the faculties , affections , senses and members thereof : but only the qualifications , qualities or dispositions of these . the old carnalness , sinfulness , &c. he makes pass away : and makes the whole man more holy and spiritual , &c. more distinctly , they become new creatures that are in christ , in these three respects , viz. in regard of their . condition , . constitution , and . conversation . i. in respect of their condition , they are new creatures : they t were in the flesh , in the gall of bitterness , and bond of iniquity : u are in the spirit , placed in a sweet and free state of righteousness by the son of god. they x were under the power of satan : are under the dominion of god. they y were enemies to god by their sins : are reconciled to god by christs sufferings . they z were children of wrath even as others : are vessels of mercy . they a were not a people : but now are the people of the living god. they had not obtained mercy : but now they have obtained mercy : they b were quite lost , but are found . they c were dead in trespasses and sins : but are alive again with and by iesus christ risen from the dead . art thou brought into this new-created condition ? ii. in respect of their frame and inward constitution , they are new creatures . . their faculties are new created . ( ) their minds that were wholly d blinded with gross darkness , ignorance , errour and inapprehensiveness of the things of god : are now e opened , become light in the lord , and savingly furnished with truth , wisdom and apprehensiveness of all the things of christ. ( ) their consciences , that were f evil , secure , senseless , feared , full of guilt , and oft-times filled with horrour : are become g good , tender , pure , void of offence towards god and towards man , and filled with peace passing all understanding . ( ) their wills , that were h averse to all good , froward , rebellious , and perverse in all evil , and wholly opposite to the will of god : are now i made averse to all evil , fixed and resolute in all good , holy , righteous and universally subordinate to the will of god , in willing what he wils , being acted and ca●…ied by gods will , as the star in its proper orb , so far as it is new-created . . their affections are new-created . their desires , love , joy , delight , &c. were k wickedly set upon sin , l inordinately upon the empty perishables of this world , not at all , m unless hypocritically , upon spirituals and the things of a better life ; and contrariwise their flight , hatred , grief , detestation , &c. n were against god , his people , and all his waies : but now they desire , love , joy , delight in nothing more , in nothing so much as o in god , iesus christ. the light of his countenance , communion with him , his covenant , promises , ordinances , people , and in all spirituals ; and they flie , hate , grieve for , abominate nothing so much , as p sin , corruption and all ungodly waies . . their senses and bodily members are new-created . they q were thorow-fares for vanity , instruments and weapons of all unrighteousness unto sin : but now r are receptacles and harbingers of spirituals , and weapons of righteousness unto holiness . are thy faculties , affections , senses and members thus new-created ? doubtless then thou art in christ. iii. in respect of their life and conversation , they that are christs are new creatures . s for we are his workmanship , created in christ iesus unto good works , which god hath before ordained that we should walk in them . by nature we are t abominable , disobedient , and to every good work reprobate . altogether u without strength to any spiritual acts or exercises . walking x according to the course of this world , according to the prince of the power of the air , the spirit that now worketh in the children of disobedience . among whom also we all had our conversation in times past , in the lusts of our flesh , fulfilling the wills of the flesh , and of the mind . and y running with them to all excess of ryot , &c. but by the grace of this new-creation , we are brought to z walk ▪ in newness of life : to deny ungodliness and worldly lusts , and to live soberly , righteously and godly in this present world : to live by faith , walk in love , and abound in a all well pleasing , being fruitful in every good work : b to have our conversation in heaven , and to mind the things that are above : in a word , c to walk worthy of the lord , and of his kingdom whereunto we are called ; d herein exercising our selves to have a conscience alwaies void of offence , both towards god , and towards men . art thou thus renewed and new-created in thy conversation ? . are we one with christ , by faith and love ? they that are christs , are mystically one with him . and this oneness is most near and intimate . as e stones are one with the foundation ; as f vine-branches are one with the root ; as g members are one with the head ; as h the wife is one with her husband , for we are members of his body , of his flesh , and of his bones . yea , i he that is joyned to the lord , is one spirit . insomuch that both head and members thus united , are , and are stiled , one k christ . are we thus united , incorporated , consolidated with iesus christ ? this union is wrought , partly by christs l spirit apprehending us , that we may be christs . have we christs spirit , according to former evidences of it ? partly , by our faith and love re-apprehending christ iesus . by faith , we m come to christ ; we n receive him ; we o put him on ; we p eat his flesh , and drink his blood ; we q have christ living in us ; yea by faith we have r christ dwelling in our hearts . by love , we are sweetly en-linkt and endeared to christ , and christ to us reciprocally . so that from this spirit of sincere love to him , . we bear a most benevolent affection towards him , s wishing him all good , all glory , &c. . we have strong desires and longings after more compleat union to him ; t make hast o my beloved , & be as the hinds or the roes upon the mountains of spices ; . and so far as we are united to christ , we have delightful complacency and heart-satisfying acquiescence in him : glorying herein with the church ; u my beloved is mine , and i am his . . have we crucified and mortified our corruptions ? x they that are christs , have crucified the flesh , with the affections ( gr. passions ) and lusts . christ our head was crucified for the sins of his members : therefore all that are christs true members ▪ must be conform to their head , by being crucified and dead to their own sins . by [ the flesh with the passions and lusts , ] understand the original corruption of nature , together with actual sins thence flowing , whether elicit or imperate , inward or outward . as calvin , well ; y flesh and its lusts , are put for the root and fruits : for the flesh is the vitiosity of corrupt nature , whence all evils proceed . these are the malefactors to be crucified . by [ crucifying ] ( which is a metaphoricall allusion to christs crucifying ) understand , the mortifying , deadning , destroying of sin orignal and actual ; and that by exemplary imitation of christs death , and by efficacious vertue from christs death . not that sin in this life can be compleatly crucified all at once : for sin will be in the z best of saints , while this natural life continues . but when we first become christs , sin receives its deaths wound , the reign and dominion of it is destroyed : and it is daily a wounding , bleeding , weakning , decaying , gasping and dying . by that phrase , [ they that are christs , ] understand all that are christs : being an indefinite expression , its equivalent to an universal . all that are christs , one as well as another , have in some good degree ( though not equally , crucified the flesh with the passions and lusts . more particularly they that are christs do crucifie the flesh with the passions and lusts , by their conformity to , and communion with iesus christ and him crucified , viz. . christ was discovered : so they detect and discover their sins convincingly , a the spirit convinces them of their sin : spreads all open before them , that they see the extream sinfulness thereof . as b david , c paul , d peters hearers . true sight of sin , is the first step to repentance . . christ discovered was apprehended and attatched : so they apprehend and lay hold of their sins , and bring them into the presence of god , and before his tribunal . . christ was arraigned , indited and accused before pilates judgement-seat : so they that are christs , arraign , indite and accuse their sins , and themselves for their sins , with all the aggravations they can , before gods bar. as e david . . christ was judged and condemned : so they that are christs , judge and condemn their sins , and themselves for their sins , that they may not be condemned . they f judge themselves worthy of shame , confusion , condemnation and death . . christ after he was condemned was executed : so they that are christs , having judged and doomed themselves for their sins , proceed to execution of them , and actual crucifying and deadning them , divers wayes . viz. ( ) partly , by applying to themselves christs death and cross for their sins by faith. hereby they fetch vertue from christ crucified , to crucifie their flesh . thus they reason ; christ dying bare our sins , represented our persons . therefore christ being crucified , we were crucified : christ dying , we died . if then we be one with christ : we may no longer sevre sin . ( ) partly by making christs crucifying an exemplary cause , pattern or motive , to the crucifying of the flesh . in this sort ; did christ endure such sorrows , such shame , such bruises , such wounds , such pain , such a cruel and cursed death for our sins ? & shall we love , or live in those sins , shall we love those sins for which christ was hated : or excuse those sins , for which christ was accused : or justifie those sins , for which christ was condemned : or cleave to those sins , for which christ was deserted of god : or spare those sins , for which christ was pierced : or live in those sins , for which christ was crucified and murdered ? oh hate , abhor , destroy the flesh with the affections and lusts ; as the iudas that betrayed him , as the pilate that condemned him , as the nailes and spear that pierced him . how shall we be destroyed for our own sins : if they be not destroyed by christs death ? thus let g our old man he crucified with christ , that the body of sin may be destroyed , that henceforth we should not serve sin . ( ) partly , by daily stabbing , wounding and hewing in pieces this body of sin ▪ h by the sword of the spirit , the word of god : as samuel hewed agag in pieces . opposing the flesh and the lusts thereof by gods commands , prohibitions , threats and judgements , recorded in his word . ( ) partly , by i ceasing to make provision for the flesh , to fulfill the lusts thereof . and so starving sin out . ( ) partly , by k cutting off , and shunning all the occasions , inlets , inducements , temptations , and beginings of sin . . do we walk after the spirit , not after the flesh ? they that are in christ , walk not after the flesh , but after the spirit . they do not babitually follow the lusts , motions , guidance , instigations , &c. of the flesh : as somtime m they did : but the motions , stirrings , actings and guidance of gods spirit , n being led by him according to the word . they may somtimes step awry after the flesh , but that 's not their walk , their course which they delight in , but their error and infirmity which they o strive against . by these things we may know whether we be christs . and they that thus are christs effectually , are within his new covenant actually and savingly . x. hence , finally , let all who are convinced they are p christless and covenantless persons , and yet thirst after a new covenant-state , sincerely q accept christ tendered : and let all that find they are in new covenant with god , through christ , r walk worthy of christ accepted . . let all that thirst after a new covenant state , sincerely accept christ tendered . for they that accept christ aright , accept his new covenant also christ is the jewel : the new covenant is the casket or cabinet that contains this jewel . s sell all that you have , to purchase this pearl of greatest price . t count all things loss and dung , deny all self-sinfulness , all self-righteousness , all self-fulness suffer willingly , the loss of all things , that you may win christ , and be found in him . christ is wrapped up in the u promises : embrace them , and christ therein . christ is tendered in all the gospel-ordinances , especially in x the word and y sacraments , and this pathetically , importunately , frequently : accept the tender of christ , z neglect not so great salvation . christ a stands at the door of thine heart and knocks . he stands , patiently ; he knocks , importunately : he waits , and knocks . he knocks by his word ; he knocks by his rod ; he knocks by his spirits convictions , motions , impulses , strivings , instigations , &c. he knocks restlesly , audibly ; how fain would he enter ! o shut not christ still out of thy soul. set b open the everlasting doors , and this king of glory shall come in . christ is the best guest , the most blessed in-mate that can possibly be entertained in thy soul. o lodge him in the in most cabinet of thine heart . that day , that hour that christ comes into thy soul , salvation comes into thy soul , heaven comes into thy soul , yea god blessed for ever comes into thy soul. deeply lay to heart , and seriously ponder upon these ensuing considerations . they may be as so many steps or degrees towards christ , and as so many urgent motives to thee to press and strive after him . ( ) by nature since mans fall in adam , all the people in the world are utterly without iesus christ. naturally all people are christless ; having no saving right at all to him , or interest in him . this is true of the gentiles . c remember that ye being in time passed gentiles in the flesh , — that at that time ye were without christ. and it is also true of the jews , while in their carnal and unregenerate state ; as d peter , writing to the dispersed jews , notably testifieth . they came not to christ the living stone by faith indeed , so as to taste that the lord is gracious , till they were new-born-babes . till then , they were not a people , had not obtained mercy , viz. saving mercy in christ the mercy of mercies . and e of both iews and gentiles the apostle paul hath proved , that they are all under sin . and consequently , that all the world is become guilty before god. now to be under sin , viz. under the state , dominion and curse of sin is to be without christ. for , f they that are in christ , are freed from the state , power and curse of sin , though not from the in-being of the reliques of sin . ( ) all persons , whilest christless , are most wretched and miserable . for , . whose are they , whilest they are not christs ? they are the worlds . g men of the world ; h children of this world ; the worlds i own , &c. they are sins : they are sins k vassels , drudges , slaves ; they l serve sin , they m are in sin , n in the flesh , o in the bond of iniquity , &c. they are wholly involved , ingulfed , overwhelmed therein . they are deaths ; death spiritual hath actual dominion over them , p they are dead in sins and trespasses : and the curse of death corporal with the adequate q wages of death eternal do wait upon them . yea they are the devils : r cain was of that wicked one , and slew his brother ; s ye are of your father the devil ( said christ to the wicked iews ) and the works of your father ye will do ; t iudas was a very devil . not to be christs ; but the worlds , and sins , and the devils , how sad and woful is it ! . christless persons , are u aliens from the common-wealth of israel , strangers from the covenants of promise , having no hope , and without god in the world ; that is , churchless , covenant-less , promise-less , hope-less and god-less . forasmuch as jesus christ is the only head of the church , testator and mediator of the new covenant , substance and accomplishment of the promises , foundation of our eternal hope , and the only way unto god. . christless persons are actually under the rigour and x curse of the broken covenant of works , the law : in that they have not accepted of christ , nor the covenant of faith in him , by way of remedy . and besides christ , there is no remedy against that curse in the whole world . . christless persons are y enemies to god , and utterly unable to please god in any thing , whilest they so remain . . christless persons z are without faith : in state of unbelief . and a unbelievers have the wrath of god abiding on them : so remaining cannot possibly be saved ; b shall certainly be damned ; yea , c are condemned already , because they believe not in the only begotten son of god. who would not strive to be christs , and to have christ theirs : rather then still remain in this sea of misery ? ( ) there 's such necessity of iesus christ for saving of sinners ; that without him there is no escaping of damnation , no obtaining of salvation . they that become not christs , must inevitably d die in their sins . e — neither is there salvation in any other : for there is no other name under heaven given among men whereby we must be saved . and , no wonder : for , . no lapsed sinner can possibly save himself . being f darkness , how should he illuminate himself ? being g without strength , how should he help himself ? being h enmity against god , how should he reconcile himself to god ? being wholly i lost , how should he find himself ? being utterly k dead in trespasses and sins , how should he quicken himself ? &c. nay , the sinner is so far from effecting his own salvation , that without supernatural grace he cannot l will or desire his own salvation : but contrariwise is m wilfully set upon his own destruction . . no meer creature or created being can save sinners . nay , all the angels in heaven are not able to save one sinner from eternal wrath , though they should give themselves to die for his sins to all eternity . for they are but finite creatures , and therefore their sufferings being finite also , can never fully satisfie gods infinite justice offended . should all the meer creatures in the world burn for ever in hells torments for mans sin : all these sufferings could not expiate one sinfull thought . . none in all the world can save sinners , but he that was eternally ordained to be a saviour of sinners . for sinners salvation is only effected according to gods eternal decree and predestination . now n jesus christ alone is from eternity pre-ordained to be a saviour of sinners . . none in all the world can save sinners , but he that was since the fall of man , fore-promised , fore-typified and fore-prophecied , all along under the old testament , before the fulness af time , to be the only saviour of sinners : and was in fulness of time accordingly exhibited . but jesus christ alone is he that o was fore-promised , fore-typified and fore-prophecied in all ages of the old testament , as p the seed of the woman , q seed of abraham , the r prophet like moses , our s great high-priest after the order of melchizedeck , the son of david , &c. and was accordingly performed under the new testament as a saviour of sinners . . none in the whole world can save sinners , but he that can fully and to the uttermost reveal gods counsels touching their salvation , satisfie and appease divine justice offended . remove the wrath and curse of god from the sinner , conquer sin , death , hell and all the enemies of sinners salvation , and effectually subdue the sinner to himself , applying all his sufficiencies to him for salvation . but jesus christ is the sole person in the whole world that t can do these things . . all that is in or from sinners , without christ , tends only and fully to their condemnation . there is nothing in them but flesh , nothing comes from them but flesh . u that which is born of the flesh , is flesh . and x in their flesh dwells no good thing . their y minds are darkness and enmity against god : the small glimmerings of light reremaining in them tending only to leave them without excuse . their z consciences are desi●…ed with manifold guilt . their a wills are perverse and obstinate in evil . their b affections are wholly distempered and disordered , set more upon sin , the world , &c. then upon god. their c corporal senses and members wholly depraved and poysoned with sin . d every imagination of the thoughts of their hearts is only evil continually . e out of the abundance of their hearts their mouth vents nothing but corrupt communication . their f righteousness is but dung and filthy rags . their duties , g prayers and all their sacrifices are abominable before god. their h plowing , eating , drinking , sleeping , with all their natural actions , even their whole way , is sin . so that all that sinners are , or can do , without christ , can only damn them , not at all save them . . finally , all things in the world do in one-sort or other help forward the condemnation of christless sinners . by the i patience and long-suffering of god abused , they are the more encouraged and resolved in evill ; by the k mercies and prosperity they enjoy , they embolden themselves to cast off gods fear , to forget god , to despise and oppose god ; by the l judgements inflicted on them , they are hardned the more in their wickedness , and trespass yet more against the lord : yea sometimes proceed to blaspheme the most high ; by the m lewdness of the wicked , they are emboldned to run with them to the same excess of riot ; by the n godliness of the faithfull , they are exasperated to hate , revile , and persecute them , yea sometimes to the death ; yea by the very o gospel and means of grace , they are blinded , hardned and wax worse and worse ; while they live , p they treasure up wrath against the day of wrath ; and when they die , q they are actually plunged into a sea of wrath for evermore . thus all things help christless persons to perdition . hence , without christ there 's no salvation , nothing but condemnation . ( ) iesus christ is fully able to save sinners , and to make them compleatly happy to all eternity . for , mark what scripture testifieth . he is able to save them to the r uttermost , ( gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfectly , wholly , fully , absolutely , or for evermore ) that come unto god by him , seeing he ever liveth to make intercession for them . all saving abilities , all perfections of a saviour , are eminently in him : whether we respect his person , or his office. the person of iesus christ is such , that he is fully able to save sinners . for , he is s god-man in one person . the son of god , the second person in trinity , personally and individually uniting to himself the whole humane nature both soul and body . ( ) this humane nature of christ , never distinctly subsisted but in union to the word ; ( ) is so united to the word , as therewith to make up but one distinct individual person . ( ) and in that personal union still retains its true humane nature and essence wholly distinct and differing from the divine nature and person . as the miscelto in the apple-tree ; ( ) it never distinctly subsisted but in union to the apple-tree ; ( ) it is so united to the apple-tree , as therewith to make up but one individual tree ; ( ) and yet in that union it still retains its own nature really differing from-he appletree . now , . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god-man in one person , iesus christ , is most sufficient and suitable for saving of sinners . being medius persona , that he might be mediator officio , he is a middle person between god and man , that he might be a t mediator in office betwixt god and man. god and man are united in christs person , that they might be united and reconciled by christs office . christ as man u suffered and died for mans sin , without shedding of blood there being no remission : christ as god fully x satisfied gods justice by such suffering , the infinite dignity of his godhead putting a kind of infinite and incomparable value upon the sufferings of his manhood . had christ been god only , he could not have suffered or dyed : had he been man only , he could not have satisfied by suffering or dying : but being god man , he could both suffer for man , and satisfie by such suffering . . this god man is most gratefull and acceptable to god above all other persons of men and angels in order to the saving of sinners . his y beloved son in whom he is well pleased , z the son of his love , a his elect in whom his soul delighteth , &c. and therefore giving himself for us , b he was an offering and a sacrifice to god for a sweet smelling savour . what this person of infinite dearness to god once did and endured for sinners , more pleased god , then if all men , angels and creatures in the world had endured the utmost extremities of hels torments for evermore . the office of iesus christ god-man is such , that he is fully able to save sinners . for , . his office taken upon him for saving of sinners is full and compleat for sinners salvation : viz. his mediatorship , wherein he is c prophet , d priest , and e king , as god-man . prophet , fully to f reveal the great mysterie of gods counsel and will touching the saving of sinners by christ : of which lapsed sinners were wholly ignorant . priest , fully to effect and accomplish sinners salvation revealed , g by his perfect satisfaction to divine justice for sinners through his obedience and death , and by his continual intercession for them in heaven . these things lapsed sinners were never able to effect or work out for themselves . king , h to conquer fully all the spiritual enemies of sinners salvation , sin , death , grave , world , hell and all the powers of darkness ; to subdue lost sinners compleatly to himself , and apply effectually the purchased salvation to them , as their king and head , inchoately in this life , consummatively in the life to come . this regall conquest and application of salvation purchased , lapsed sinners could never have atchieved of themselves . and therefore that mediatory office of christ whereby , he reveales salvation to sinners wholly ignorant thereof , he obtains salvation revealed for sinners wholly alienated from god , and he applies salvation revealed and obtained to sinners wholly impotent thereunto : that mediatory office must needs be fully compleat and sufficient for sinners salvation . . his calling to this office was such as fully proclaimed his compleat ability for sinners salvation . for , ( ) he was i pre-ordained to be the saviour of sinners before the foundation of the world was laid . ( ) he was k sent , sealed and commissionated by his heavenly father in fulness of time , to save sinners . ( ) he was incomparably qualified and furnished l with all mediatory fulness , perfections and endowments , that he might be able to save sinners to the uttermost . ( ) he hath fully executed and discharged this office whereunto he was called . for he hath m revealed the whole mysterie of gods counsel for saving of sinners , n effectually wrought that salvation revealed for all his elect , and o actually applies in all ages that salvation wrought for all his chosen . so that no ability for saving of sinners , can possibly be imagined , which is not to be found in jesus christ our saviour . whither therefore should poor lost sinners fly , but to jesus christ , who is fully able to save them ? jesus christ is p the last adam : q the first adam by his disobedience damned all his naturall posterity ; jesus christ the last adam is much more able by his obedience to save all his spiritual posterity . ( ) iesus christ is as willing , as able to save sinners . he is infinitely able and infinitely willing to save sinners . shall the saviour be so willing to save : and sinners be so unwilling to be saved ? behold and admire christs incomparable willingness to save sinners , most abundantly discovered ; . by his cheerfull willingness to suffer and die for sinners salvation . hence christ is prophetically brought in by the psalmist , saying ; r lo i come , in the volume of the book it is written of me : i delight to do thy will , o my god ; yea thy law is in the midst of my bowels . which doing of gods will , the apostle expounds of christs sufferings , saying ; s by the which will we are sanctified , through the offering of the body of iesus christ once for all . so that jesus christ delighted even in suffering his fathers will for sinners . and he professeth ; t my meat is to do the will of him that sent me , and to finish his work . he finished his fathers will , in dying : then , u it was finished . would christ so humble himself , to such sufferings and such a death , and that so readily for sinners salvation : and was he not most willing to save them ? . by his frequent and sweet invitations of sinners to come to him for salvation . x ho , every one that thirsteth , come ye to the waters , and he that hath no mony ; come ye , buy and eat , yea , come , buy wine and milk without mony , and without price , &c. y — if any man thirst , let him come to me and drink z — come unto me all ye that labour and are heavy laden , &c. a — let him that is athirst , come ; and whosoever will , let him take of the water of life freely . . by his precious soul-alluring promises . what variety of blessings and mercies doth he promise to all that will come to him and believe in him ? as b plentoeus enjoyment of the spirit ; c rest of soul ; d life ; e living water ; and f salvation it self . . by his rejecting of none that truly come unto him , though never so weak , and worthless in themselves . g all that the father giveth me , shall come to me ; and him that cometh to me , i will in no wise cast ou●… . christ never yet rejected any : and he will not now reject thee . . by his expostulating lamentations , when sinners neglect their own salvation , despise their own mercy . h cast away from you all your transgressions , whereby ye have transgressed , and make you a new heart , and a new spirit ; for why will ye die , o house of israel ? i — o ierusalem , ierusalem , — how oft would i have gathered thy children together , even as an hen gathereth her chickens under her wings , and ye would not ! . by his singular joy when sinners are saved , or in the way of salvation . the converting of the samaritan woman , and afterwards of other samaritans upon that occasion , k was his meat to eat which his disciples knew not of . christ is so dearly and delightfully affected with the truly godly , that he saith ; l whosoever shall do the will of my father which is in heaven , the same is my brother , and sister , and mother . to this effect m the parables of the lost groat , of the lost sheep , of the lost son , emphatically declare the surpassing joy that there is in heaven upon the recovery of the lost sinner . . by his actuall saving , even of greatest offenders , christ shews his singular desire and willingness to save lost sinners . palpable instances of this kind are these ; n mathew , and o zacheus , the publicans : p the woman of samaria , and other samaritans , reputed as a refuse people : q the prodigall son , adumbrating the miserable gentiles : r the penitent woman , that had many sins , and was a sinner with a witness : s mary magdalen , that had been a very cage of unclean spirits , out of whom christ cast seven devils : t the thief upon the cross : u saul himself , that was a cruel persecutor of christ and his church , and a blasphemer , and injurious ; yet he obtained mercy , that in him first christ iesus might shew forth all long-suffering , for a pattern to them which should hereafter believe on him to life everlasting : yea x many of them that had an hand in crucifying jesus christ , were saved by jesus christ. oh! when christ saves such sinners as these , who is not encouraged to believe ? oh how infinitely doth jesus christ our saviour thirst and long after sinners salvation ! and shall not lost sinners thirst after their own salvation : and cheerfully hasten to such a saviour ? ( ) none can ordinarily become christs , or be saved by him , but ( ) by rejecting what is inconsistent with him ; ( ) by strong desires after him ; and ( ) by actuall accepting of him , at the gospel propounds him . all that would be christs must reject and deny all things inconsistent with christ , viz. the●… must deny y themselves , their z self-sinfulness , their a self-righteousness , their b self-wisdom , their c self-will , their d self love , their self-excellencies and perfections of all sorts , and all their self-interests in the creature that are any way repugnant to , or inconsistent with christianity . otherwise whilst a man remains self-full , he is incapable of christs fulness . . all that would be christs must have strong and fervent desires after him . true sense of the want of christ , and of the misery of that want , fils the soul with pantings and longings after him , hungerings and thirstings for him . the more christ is desired and thirsted after while wanted , the more he will be esteemed and delighted in when enjoyed . christ loves nor to c●…me to the soul , till he shall be welcome indeed . hence , such e fervent hungrings after him have the promises of satisfaction . . all that would be christs must actually close with him , and accept him as the gospel propounds him , viz. they must f receive him by true faith , g as their jesus , their christ , their lord , to be saved and ruled by him , to live upon him , and every way to walk worthy of him . this is the way to become christs , and consequently gods new covenant-people in him . ( ) finally , the great cause why most people in the visible church do not become christs ; is not because they cannot , but because they h will not become his . and at the last day the greatest part of visible professors that shall perish , shall be damned , not so much because they could not , as because they would not come unto christ for salvation . let us therefore so strive to be christs , so vigorously press after him , and salvation by him , to the uttermost of all our ability and opportunity : that we may not through wilfulness neglect or reject christ , and salvation by him , lest thereby we receive the greater damnation : let us never be found among the number of the will-not's . i grant indeed that no meer carnall man , can compleatly come to christ , accept him , and become his by any , or all his meer naturall abilities , or perfections whatsoever , without divine , supernaturall renewing grace . for , . holy scriptures are full and clear for this . i iesus said , — no man can come unto me except the father which hath sent me draw him . k — it is god which worketh in you , both to will , and to do , of his good pleasure : l — which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of god. . repentance and faith , whereby we come out of our selves to christ , are not of our selves , but are the meer m gifts of god. . the meer carnal man hath , in and of himself no abilities sufficient to bring him unto christ. he is , n without strength , o without light , p without life , without hope . his q mind is ●…nmity against god , and his law : his r conscience is defiled : his s will is rebellious against christ : his t heart and affections are hardned and estranged from god. his u way is abomination to god ; x the poyson of asps is under his tongue ; yea y every imagination of the thoughts of his heart is only evill continually . he is z dead in sins and trespasses ; a in the gall of bitterness and bond of iniquity ; b under the power of satan , the prince of the air , c led captive by him at his will ; d reprobate to every good work ; and e remaining in the flesh cannot please god. . effectuall calling and conversion of a carnall man to christ is so great a work , as that it utterly transcends , not only all carnall mans abilities , but all meer finite creatures activities : and can only be effected and compleated by the infinite power of god himself . for it is no less then f the renewing of them that were wholly old and corrupt ; the g regenerating of them that were unr●…generate ; the h releasing of them that were wholly captivated under sin and satan ; the i quickning and passing of them from death to life , that were dead in sins and trespasses ; and the k new-creating of them , that were wholly old creatures . hence in the first and fundementall saving work of god upon the soul , the infusion of gracious habits and principles into the soul , the carnall man is meerly passive , and can actively do nothing at all therein . notwithstanding , a meer carnall man by naturall abilities and activities , helped forward by common and restraining grace , may make a great progress towards christ , and go very far towards salvation . for , . he may disclaim and l avoid many gross sins and pollutions of the world : so that he may be blameless among men . he may do all imperate acts of piety and righteou●…ness , viz. all outward imitable acts that a true believer can do . he may profess christ , read and hear the word , receive the sacraments , fast , pray , confer about matters of religion , give alms , &c. witness , m herod , n the three false grounds , o the pharisees , p the foolish virgins , &c. . he may manifest much q zeal , and affection in these performances . . he may have a great inward work upon his soul. r may be enlightned ; may taste of the heavenly gift ; may partake of the holy ghost , in his common endowments ; may taste of the good word of god , and powers of the world to come ; and s may believe for a time . thus far a meer carnall man may go towards christ , and yet still remain a meer carnall man , without christ. and yet very many , ( oh that i could not say , most ) in the visible church never came thus far towards christ and salvation : not because they cannot , but because they will not . christ said to the jews t ye will not come unto me , that ye might have life . and to ierusalem ; u o ierusalem , ierusalem , thou that killest the prophets , and stonest them which are sent unto thee , how often would i have gathered thy children together , even as an hen gathereth her chikens under her wings , and ye would not ? x — we will not have this man to reign over us . as no carnall man can of himself fully come to christ , and be his , so few carnall men will come to him , few will put forth themselves towards christ so far as they are able , few will go so far as they may go in these four steps forementioned ; therefore they are willing to be without christ , willing to perish , yea wilfull to their own destruction . and if men be condemned not only for weakness , but for wilfulness also , how dreadfull and inexcusable will be that condemnation . seeing then that all these things are so , . that naturally since the fall , all people in the world are christless ; . that all persons , whilest christless , are most miserable ; . that without christ there is no escaping of damnation , no obtaining of salvation . . that jesus christ is fully able to save sinners to the uttermost . . that jesus christ is as willing as able to save sinners . . that ordinarily none can be saved by christ , but by rejecting what is inconsistent with christ , by strong desires after him , and actuall accepting of him according to the tender of the gospel ; and . that the great cause why most in the visible church become not christs , is not so much because they cannot , but because they will not ; for one cannot , a thousand will not's shall be condemned ; oh how should all strive and endeavor to the utmost to accept christ tendered , and to become christs , that so they may in christ become gods new covenant-people . let all , that upon good grounds find they are in new covenant with god , through christ , y walk worthy of jesus christ , the lord accepted , unto all pleasing . they that have received christ , should answerably walk in christ ; z as ye have therefore received christ iesus the lord , so walk ye in him . but how are we to walk worthy of christ ? according to these and such like scripture-directions . ( ) know jesus christ and his will , clearly and judiciously . a — this is life eternall , that they might know thee the only true god , and iesus christ whom thou hast sent . b — i know my sheep , and am known of mine . c — and to desire , that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding , that ye might walk worthy of the lord unto all pleasing , being fruitfull in every good work , and increasing in the knowledge of god. christ is most worthy to be known : for , d in him are hid all the treasures of wisdom and knowledge . there is such an e excellency of the knowledge of iesus christ our lord , that paul counted all things loss and dung for it , desiring to know nothing else . and he f bowed his knee to god , for the ephesians , that they might be able to comprehend with all saints , what is the breadth , and length , and depth , and height , and to know the love of christ , which passeth knowledge . in comparison of this , all knowledge is but ignorance , all learning is but barbarism . know christ , and know all . si christum nescis , &c. ( ) be rooted and grounded in the faith and love of christ more and more . g as ye have therefore received iesus christ the lord , so walk ye in him : rooted — and stablished in the faith , as ye have been taught , abounding therein with thanksgiving . h — that christ may dwell in your hearts by faith , that ye being rooted and grounded in love , &c. there is faith , the doctrine of christ : be rooted in that strongly , against all errours and deceits of men . there is faith , the grace of christ : be grounded in that sincerely and vigorously , against all corruptions and temptations . by that i faith , let christ dwell in your hearts , and let christ live in you continually . think seriously of christs grounded love to you , ephes. . , . gal. . . rev. . . ioh. . , , . rom. . , , . and then strive to return a cordiall and grounded love to christ. such a love to christ , as . to love him sincerely for himself , cant. . , . & . . to the end . . to love him intensively over all , counting no enjoyments , relations , no nor life it self dear , for his sake , mat. . . luk. . . act. . . & . . with love as strong as death and grave , having a vehem●…nt and unquenchable flame , cant. . , . . to keep his commandments delightfully , ioh. . . & . , . ioh. . . . to abide and continue in his love constantly , ioh. , . loving the lord iesus christ in incorruption . ephes. . . . to love his members , and our christian brethren sincerely : yea as christ hath loved us ; which is his new commandment , because love is therein urged by a new pattern , ioh. . . col. . , . ( ) walk as christ walked , in all imitable acts and excellencies , taking him ●…or an example , treading in his steps . k he that saith , he abideth in him , ought himself also to walk , even as he walked . how walked christ ? answ . in meekness and holiness of heart , mat. . , . . holily , righteously , soberly , unblamably , without sin or offence , isa. . . heb. . . ioh. . . . in all zealous obedience to his fathers will , and finishing of his work given him to do , ioh. . , . & . . . most fruitfully , walking about and doing good every where . act. . . mat. . . & . mark . . . most spiritually and heavenly , taking all occasions to raise up his disciples and hearers to spirituality , ioh. . , , . & . , &c & . , , &c. luk. . . and often . . most devoutly , being much in servent prayers night and day , mat. . . luk. . . mar. . mat. . . ioh. . . to the end . heb. . . teaching us to pray daily , mat. . luk. . . most compassionately towards poor sinners , mat. . . & . . mark . . luk. . . & . . heb. . . both in reference to their bodies and souls . . most patiently , in his afflictions , though most injustly inflicted , pet. . , , , . isa. . . yea praying for his murderers ; father forgive them , for they know not what they do , luke . . thus christ walked : and ( saith l bernard well ) christians having their name from christ ; it is meet , as they are heirs of his name , so they should be imitators of his holiness . ( ) eschew all evill possible , and pursue all good . m let us cast off the works of darkness , and put on the armor of light . let us walk honestly as in the day , not in rioting and drunkeness , not in chambring and wantonness , not in strife and envying . but put ye on the lord iesus christ , and make no provision for the flesh to fulfill the lusts thereof . n — they that are christs , have crucified the flesh , with the passions and lusts . christians are o gods workmanship , created i●… christ iesus unto good works ; which god hath before ordained , that we should walk in them . ( ) have your hearts and conversations fixedly in heaven . p christ is risen and ascended : let your hearts and affections , lives and actions rise and ascend after him . ( ) grow and increase daily q in grace and in the knowledge of iesus christ our lord ; r forgetting what is behind : and reaching forth unto those things which are before , press towards the mark for the price of the high calling of god in christ iesus . ( ) maintain sweet s communion with jesus christ , whereunto ye are called . this is light in darkness , liberty in prison , joy in sorrow , heaven in earth , life in death . ( ) love , long for and hasten unto the the coming of our lord jesus christ to judgement , that you may be taken home unto himself , and be ever with the lord to behold his glory , tim. . . pet. . , . phil. . , . iohn . , . . thes . . make haste o my beloved , &c. cant. . ult . even so come lord iesus , rev. . . i desire to be dissolved and be with christ , which is t far more best , phil. . . ( ) strive that u whether you be present with christ , or absent from him , you may be accepted of him : x whether you live , live to the lord ; whether you die , die to the lord ; whether you live or die , endeavour to be the lords ; for to this end christ both died , and rose , and revived , that he might be lord both of the dead and living . and as christ is the door and gate of paradise , the only way to the father and to eternal life : so let him be to you , y the way , the truth , and the life . saith z chrysostom hereupon ; i am the way , because ye shall come by me : the truth , because doubtless these things shall be , nor is there any lie in me : the life , because even death itself shall not hinder your coming to me . and if i be the way , ye need no guide : if the truth , i speak no falshood : if the life , though ye die , yet shall ye obtain what i have promised . augustine ; a i am the way , and the truth , and the life : that is , by me they go , to me they come , in me they abide . all must begin their journey from christ , who desire to come to the truth , and abide in eternal life . and again ; b wouldst thou walk ? i am the way . wouldst thou not be deceived ? i am the truth . wouldst thou not dy ? i am the life . and elsewhere : c what way wilt thou go ? i am the way . whither wilt thou go ? i am the truth . where wilt thou abide ? i am the life . the interlineary gloss ; d the way without error , to them that seek : the truth without falshood , to them that find : the life without death , to them that abide . gerson ; e he is the life ▪ animating : the way , moving : the truth , establishing . hugo ; f he is the way leading : the truth shining : the life unending . but bernard most excellently ; g we thy people and sheep of thy pasture will follow thee , by thee , unto thee : because thou art the way , the truth , and the life : the way , in example ; the truth , in the promise ; the life in the reward . and elsewhere more fully ; h i am the way , by which ye are to go : the truth , to which you are to come : and the life , in which you are to abide . i am the way without error : the truth , without falshood : the life , without death . i am the way , in example : the truth , in promise : the life , in reward . i am the way , passable : the truth , irrevocable : the life , interminable . i am the way , large and spacious : the truth , mighty and copious : the life , delectable and glorious . i am the way of beginners , the truth of proficients , the life of attainers . i am the way of light , serene : the truth living without pain : the life happy and pleasant . i am the way , on the cross : the truth , in the grave : the life , injoy of resurrection . i am the way , wherein is no thorn or thistle . the truth , wherein is no sting of falshood : the life , in which he that 's dead revives . i am the way , direct : the truth , perfect : the life , without end and measure . i am the way of reconciliation , the truth of retribution , the life of blessedness . none cometh unto the father but by me ; as if he had said , none comes unto me the truth and the life but by me the way , &c. oh let this way , without wandring ; this truth , without shadowing ; this life , without ending ; be alwayes our way , truth , and life ; our true way to eternal life , amen . thus of the blessed , al-sufficient and only mediator , surety , and testator of the new foederal testament , or testamental covenant iesus christ . chap. vii . of the form of the new covenant . aphorism the form of this new covenant consists ; inwardly , in the mutual obligation betwixt god and his new-covenant federates in iesus christ the mediator thereof : outwardly , in the way and manner of this new covenants manifestation , confirmation and administration . this aphorism needs very little explanation or proof , so much i having been already spoken to this effect . therefore briefly thus : ( i ) the inward more essential and constitutive form of the new covenant , especially stands , in the mutual and reciprocal obligation of god and his foederates in iesus christ one to another . this is the inward form of all covenants : herein they all agree . without this the very nature of a covenant is destroyed . . the lord god , k father , son , and holy-ghost on his part expresly obligeth himself to his foederates , by promising most excellent new covenant-blessings , heb. . , , . jer. . , . and l faithfull ( saith augustine sweetly ) is god , who hath made himself our debtor : not by receiving any thing of us , but by promising so great things to us . his promise was little , he would be bound by writing also , making as it were an hand writing of his promises to us : that when he should begin to perform the things which he hath promised , in the scripture of promises we might consider the order of performances . the time of prophecy , was the time of the prediction of promises : the time from john baptist to the end , is the time of performances . . the house of israel and judah , even all the new covenant foederates with god in christ in all nations , jewish and gentilish , do on their part implicitely re-oblige themselves to god by re-promising many important new covenant-duties answerable to , and grounded upon , or flowing from those new covenant-blessings , as i have formerly noted , in chap. . sect. . general . ii. these promised blessings and repromised duties , of the new covenant , have been abundantly unfolded , in ch . . sect. . aph. . & . ( ii ) the outward and more accidental form of the new covenant , is principally comprized in the way and manner of this new covenants , . manifestation , confirmation , and . administration . i. the manifestation of this new covenant , hath in it two things : viz. i. gods first and promissory revelation of it . god m revealed his new covenant at first , immediately to the prophet ieremiah ; mediately by him unto the people of god under babylonish thraldom : god promising therein what manner of new covenant he would make with his church after those dayes , viz in the dayes of christs incarnation . god revealed and first manifested promissorily his new covenant , . partly , in reference to the jews his own people , to comfort them in their sad babylonish afflictions . . partly , in reference to the old covenant , which being weak and unprofitable did need to be reforme●… . . partly in regard of the greatness of mans sin and misery , that could not be 〈◊〉 but by , the new covenant mediator actually revealed . all 〈◊〉 i have n formerly manifested . ii. gods after and preparatory inchoation of this new covenant . the new covenant had its preparatory inchoation , as i have o already shewed , . by the ministry of john the baptist , who by his doctrine and baptism made way for christ and his new covenant kingdom , as a middle prophet betwixt the old and new covenant . . by the ministry of iesus christ himself in person , and of his disciples , who , by new covenant-doctrine miracles confirming the same , and baptism the first new covenant-token , began to lay the foundation of the new covenant . but touching these things i need speak no further . ii. the confirmation of this new covenant , is surpassingly eminent , viz. . by the lords choicest promises . . by the inviolable oath of god. . by the irrevocable death and most precious blood of iesus christ. . by the best sacramental tokens , baptism and the lords supper . . by the choicest promises of god. notable is that of the apostles touching christ ; p — but now hath he obtained a more excellent ministery , by how much also he is the mediator of a better covenant , which ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is established upon be●…ter promises . this better covenant , whereof christ is mediator , is the q new covenant : therefore this new covenant is established , confirmed , &c. upon better promises . the greek word here , for ( established , ) doth properly signifie ; is-put-as-a-law , is-enacted-as-a-law , is-made-authentical , is-confirmed , is-established . it denotes such an establishment of the new covenant as is of authority , force , vertue & efficacy like an established law , like a law enacted by good authority . the promises of god ( for such only are here intended ) are gods gracious declarations of the good-pleasure of his will in iesus christ , touching any future good , temporal , spiritual or eternal , which he will perform unto his people , tit. . . eph. . . pet. . . cor. . . tim. . . this is the nature of gods promises in the general . now gods new covenant promises , upon which it is established , are better promises . note here , . how they are better promises . . how this new covenant is stablished upon them . i. the new covenants promises are better promises , then those of the old covenant , and consequently much more then those of the fore-going covenants , in many regards . as , . better in regard of perspicuity and clearness . the promises of the old covenant were very dark , dim and obscure . they were promises under a veil , under shadows & types , especially if we consider spirituals and eternals . christ is promised under r the types of moses , aaron , melchizedeck , david , &c. redemption is promised under the s types of bringing israel out of egypt , and judah out of babylon : remission of sins and iustification is promised under the tppes of expiatory sacrifices , burnt-offerings , sin-offerings , the scape-goat , &c. sanctification is promised under divers ceremonial washings , cleansings , purifications : heaven and eternal rest there , is promised under the types of the land of rest , canaan , and of the holy of holies in the tabernacle and temple , &c. thus those pormises were under a veil , very dark and obscure : and it was an hard matter for the people to discern these mysteries in those shadows . besides , the promises of christ , and the things of christ , under and before the old covenant , were at a great distance ; as to come long after ; the fathers beheld them afar off , heb. . . and what we see at a distance afar off , we behold very darkly , weakly and imperfectly . but the promises of the new covenant are clear , plain , perspicuous , without veil , the veil being so done away in christ come , and exhibited already in our flesh , so that we may with open face behold them , cor. . , , . . better in regard of spirituality . the promises of the old covenant , and of those before , were in the current and tenour of them more carnal , literal , external , and temporal about temporal and outward blessings for the most part : as , bruising the serpents head , preservation in the ark from the flood , possession of canaan , prosperity , peace & rest there , a visible and earthly sanctuary , &c. and great part of the people did carnally rest in these externals onely , not aspiring to the spirituals intended therein . but the new covenant promises in the express tenour and strain of them are more spiritual , celestial and sublime , very few externals in comparison being insisted upon in all the new covenant explanations . and the t whole body of the new covenant ( as u i have already manifested ) consists onely of promises : and all those promises , onely of spirituals , far excelling all temporals whatsoever . diligently consult what hath been formerly said to this point . . better in regard of divine efficacy and sufficiency . for , ( ) the old covenant-promises under levitical rites and shadows did figure , propound and promise that which themselves did not perform , ( as x beza noteth ) in that they did transmit or send the minds of believers to christ that was to come , and to the new covenant . y the law made nothing perfect , but the bringing in of a better hope did , &c. but the new covenant-promises perform what they promise , and refer us not to any further covenant or promises to supply their defectiveness . those under the old testament , as well as those under the new , that were savingly redeemed , pardoned , iustified &c. received these blessings from the vertue of the blood of the new testament , heb. . . ( ) the promises of the old covenant assured of many blessings in case of such obedience to the law , such performances , &c. deut. . to . exod. . , . deut. . . to the end . but furnished not with ability for such obedience and performances , the covenant being written onely in hard z tables of stone . but the promises of the new covenant , do not only assure of blessings from god , but also of ability to perform all our duties to god , god covenanting to a write his law in our minds and hearts to that end . yea ( as b hath been shewed ) this new covenant in the body of it consisting only of promises . all our duties & abilties for them aswell as gods mercies are founded on those promises , & to be fetcht from them . ( ) the promises of the old covenant running mostly in a low , carnal , earthly strain , did not so powerfully raise the foederates , to spiritualness , heavenliness and c participation of the divine . nature , as those of the new covenant do . ( ) the ●…romises of the old covenant , being for the generality about outward things , did not , could not so inwardly refresh and revive the souls of wounded sinners or distressed saints . but the new covenants promises are evidently so contrived , disgested and propounded , as may most sweetly and sufficiently remove all the principal doubts , discouragements and objections , which either a bleeding , heart-wounded sinner , or a distressed saint , may make against his own salvation : as d hath been already manifested in many particulars ▪ so that of all gods promises , his new covenant-promises must needs be acknowledged most consolatory , and most exquisitly cordial to a distressed soul. better in regard of extent . the old covenant-promises , and others before , e were more peculiarly directed and limited to certain peculiar families , or to that one particular nation of the iews : the nations of the gentiles being f strangers from the covenants of promise . but the new covenant promises are , without restraint o●… limitation , g extended to all nations of the world . . better in regard of duration . a very great part of the promises of the old covenant and of others fore-going , as touching deliverance from egypt , from babylon , bringing into canaan , victory over canaanites , the temple at jerusalem , &c. having received their accomplishment , are expired . but the new covenant-promises , with the new covenant , which is h everlasting , do and shall still endure till the end of the world . and the more durable promises are , the better they are . thus the promises of the new covenant are far better promises then those of the old and of other fore-going covenants . ii. now , upon these better promises the new covenant is established and firmly setled : and that divers wayes , viz. . materially ; as these better promises are the very matter of the new covenant , of which it is composed and constituted . for , the i new covenant-mercies promised on gods part to his foederates are contained in these better promises , expresly : and the new covenant-duties restipulated are comprized in these better promises , implicitly . now all the promises of god , and consequently these better promises in an eminent sort , have these two properties in them ; ( ) infallible verity and truth . it being utterly k impossible that god ( who is the supream truth , and fountain of all truth ) should lie in them . l — god who cannot lie hath promised . ( ) immutability or unchangableness . as with god there 's m no variableness nor shadow of turning : so gods promises are n immutable promises . now gods new covenant being materially moulded up and composed of better pormises , having these two properties , certain verity , and infallibility ; it must needs be notably established upon such promises . . relatively and reductively ; as these better promises relate to christ , and reductively bring this new covenant to christ , who is the proper base & foundation upon which it is bottomed . for these , as o all other the promises of god since the fall , are in christ yea , and in him amen . christ is as the center where the lines of all the promises meet : christ is as the glorious sun , whence all the resplendent beams of the promises flow : christ is as the very sea or ocean , whither all the streams and rivers of the promises run . iesus christ is the primary and precious foundation of both promises and covenants , the promises are as pillars of gold upon this foundation , and the covenants as chapiters of gold upon those pillars . . by the inviolable oath of god. although god established not his old covenant by his oath , but ( as p i have shewed ) by another manner of sanction , because that q covenant was to wax old and vanish away : yet hath he established this new covenant ( which is still to remain new , fresh and vigorous , cor. . . heb. . . ) by his own sacred and inviolable oath , of which he will never repent , in establishing christs new covenant-mediation in his everlasting melchizedeckian priest-hood by his oath irrevocably , unalterably . r the lord hath sworn , and will not repent , thou art a priest for ever after the order of melchizedeck . the old-covenant-priest-hood was made without an oath , but christs new covenant priest-hood with an oath : hence the apostle concludes the new covenant it self to be better , heb. . , , . viz. more firm , unchangeable , lasting , &c. then the old covenant . so then , christs everlasting melchizedeckian priest-hood , and his new covenant have such a near , close , inseparable relation and connexion to , and dependance upon one another : that god confirming christs priest-hood by his oath , he consequently confirms this new covenant by his oath . now god established his new covenant by oath ; . to declare hereby the immutability of his counsel in his new covenant . though gods bare saying , may sometimes implicitly leave a liberty for revoking or altering , ier. . , . as in case of the old covenant : yet gods swearing , puts things sworn past reversing . see heb. . . psal. . , . isa. . , . for god by his oath pawns his own being , life , power , truth , holiness , &c. to make good what he hath so ratified . . to exalt and magnifie by his oath the excellency of the new covenant so sworn , above the old , heb. . , , . cor. . . every covenant or thing , the more firm and permanent it is , the more excellent it is . . to fill and furnish the hearts of his true foederate people with strong consolation , assurance and encouragement in his new covenant , who have fled for refuge to lay hold upon the hope set before us , heb. . , , , . an oath is the strongest and most inviolable bond amongst men , s an oath for confirmation is an end of all strife : how much more strong and securing is gods oath . who shall doubt , when god swears : who cannot possibly deny himself , or forswear himself ? o comfort we our selves in the new covenant , and in christs new covenant-mediation , in this : that god hath confirmed them by his oath , and he will never repent , they shall stand for ever . . by the irrevocable death and blood of iesus christ our mediator , surety and testator . the t old covenant or testament had a solemn typical sanction by slaying of sacrifices , and blood sprinkled : but the new covenant or testament had the most solemn , antitypical and substantial sanction , by the death , blood and sacrifice of iesus christ himself , u who is over all god blessed for ever , amen . by christs own death , blood and sacrifice of himself , this new covenant was dedicated and established , heb. . , , , , , , &c. mat. . , . mark . , . luke . . cor. . . now christs death ( and consequently his dedication and sanction of his new covenant thereby , ) was with greatest solemnity : as x i have already manifested in divers particulars . and as christs death , bloodshed and sacrificing of himself , was with greatest solemnity ; so it was of greatest force and efficacy for the establishment of this his new covenant for ever . for , i. christ iesus dyed , shed his blood , and offered up himself without spot to god by the eternal spirit , as y mediator , surety , and testator of the new covenant . he dyed not in a private , but in this publick capacity : to seal up his new covenant , and his elects salvation according to it , with his own blood. . as iesus christ is mediator , he stablished his new covenant by his death , blood and sacrifice . in that hereby he hath fully pacified god towards his elect , as their propitiation , heb. . . iohn . , . rom. . . and reconciled his elect meritoriously unto god , rom. . . so that now god and they are in christs blood brought unto terms of sweetest unity , peace and favour , eph. . . to . . as iesus christ is surety , he hath by his blood established the new covenant . in that he hath thereby compleatly discharged our debt which we had contracted by the violation of gods laws , having therein satisfied gods justice and laws to the uttermost for all his elect , heb. . . & . , , . & . . to . eph. . . . as iesus christ is testator , he hath by his death confirmed , made authentical , and consummated this his last will and testament : in asmuch as z a testament is of force after men are dead , otherwise it is of no strength at all while the testator liveth . the testator while he liveth hath power of revoking his testament , and of making a later as oft as he will , and ( as the first deed , so ) the last will stands in force : but when the testator hath once ratified his testament by his death , there can be no more revocation or alteration thereof . therefore christ the testator being dead , his new testament is irrevocably confirmed : nothing can be added thereto , taken thencefrom , or changed therein , till the worlds end. ii. iesus christ dying as mediator , surety and testator , established this new covenant by his death , blood and sacrifice of himself , virtually and consequentially . and this divers waies . . adimplendo . by fulfilling and abrogating the old covenant ▪ by his death he fulfilled and vacated all the sacrifices of the old covenant : and the body being come , he drew a curtain over all those pictures and shadows thereof . this was one thing intended in christs speech on the cross ; a it is finished . this old covenant and sacrifices thereof were taken away , that the new covenant , in christs blood might be established . b — he taketh away the first , that he may establish the second . both could not be in full force at once . the old therefore is abolished , that the new may be established . . vincendo . by conquering c sin , satan , death and curse , those spiritual enemies , that stand in the way of our enjoyment of the blessings of the new covenant . and he conquered them by his death and cross. . merendo . by meriting for his elect by his death all the blessings of the new covenant , as redemption , reconciliation to god , vocation , sanctification , adoption , iustification , &c. d these are the purchases of his blood and death , heb. . . rom. . , . heb. . . gal. . , . rom. . . heb. . , . now christ meriting and obtaining for us by his death all the new covenant-benefits from god , hath thereby established most notably the new covenant it self . thus , the death of iesus christ , was the life of the new covenant : his sacrifice of himself was the stablishment of the new covenant . the new covenant can no more fail , then christ can die again , or shed his blood again . . finally , the new covenant is confirmed and stablished by the best sacramental tokens , baptism , and the lords-supper . ever since gods promises were in scripture called covenants , they have been confirmed by visible and sensible tokens : as the covenant with noah , by the token of the rainbow ; the covenant with abraham and israel at sinai , by the ordinary tokens circumcision and the ●…assover , and for a time in the wilderness by the four extraordinary tokens , the cloudy fiery pillar , sea , mannah , and water out of the rock : the covenant with david and with the captives , by circumcision and the passover . thus this last and most excellent covenant is confirmed by two sacramental tokens excelling all that went before , viz. baptism and the lords supper ; which are , in signification , clearer ; in vertue , greater ; in utility , better ; in act , easier ; in number , fewer , &c. as e i have formerly noted out of augustine . those sacraments were bloody , these not bloody : those signified darkly christ to come afterwards , these signifie clearly christ come already ; those were painful and costly , these without pain , and cheap : those did wax old and vanish away with the old covenant , these are still to continue in force till the worlds end with the new covenant . now both in those old , and these new covenant-tokens ; . some were first , for initiating of persons visibly into the mystical body of christ the church , &c. as circumcision , ordinarily ; the cloudy fiery-pillar and the sea , extraordinarily : to all which , baptism under the new testament most fully answers , and plainly succeeds them , col. . , , , , &c. cor. . , , &c. . some were second , for continuing & nourishing up persons initiated in the church by christ the spiritual meat and drink of the soul. as the passover , ordinarily ; mannah from heaven , and water out of the rock , extraordinarily : to all which the lords supper under the new testament most fully answers , and evidently comes in the room of them , cor. . . & . , , , . & . . to . now as f i have formerly opened the nature of the covenant-tokens o●… sacraments of old , shewing how they did confirm those covenants whereunto they were annexed , re●…pectively : so i shall , touching baptism and the lords supper , those two tokens of the new covenant , briefly shew ; . that baptism and the lords supper do confirm and establish the new covenant . . wherein the nature of baptism and the lords supper doth consist . . how these two tokens do confirm this new covenant . ( ) that baptism and the lords supper do confirm the new covenant ; is evident . i. baptism confirms the new covenant . this is plain ; . from christs commission . as christ gave commission to his apostles , to g disciple all nations , by preaching to them the new covenant doctrine : so he appointed them to baptize all them that should be so discipled , professing their faith. to what end should they be so baptized , and at that time : but to initiate them into , and establish them in the new covenant . . from the apostolical practise . h who , when ( upon their preaching the new covenant-doctrine ) any did believe and profess the same , did forthwith confirm , stablish and seal them in that their covenant-faith and doctrine , by baptizing them . . from the new covenant ▪ blessings confirmed by baptism . it confirms to us , regeneration , iohn . , . tit. . . remission of sins and iustification , rom. . . sanctification , by dying unto sin and living unto righteousness , rom. . . to . col. . , , &c. adoption into gods family , and communion with christ , gal. . , . now these are i new covenant-blessings . therefore baptism confirming the new covenant-blessings to us , consequently confirms the new covenant it self . . from the analogy betwixt circumcision and baptism . circumcision was a sacramental token confirming the old covenant : consequently baptism succeeding in the room of circumcision , col. . , , , . is a sacramental token confirming the new covenant . ii. the lords supper also confirms and establisheth the new covenant . this is clear ; . from the words of the institution . christ saith of the cup in this ordinance ; k this cup is the new testament in my blood : that is , this wine in the cup is a token , sign , seal and instrumental conveyance of the new testament in my blood. the new testament is confirmed , by this cup , sacramentally and symbolically ; by the blood of christ fundamentally . . from the end and use of the lords supper ; which is , to confirm l communion with christ and his members ; remission of sins ; and such like new covenant-benefits , heb. . , , . and consequently to confirm and establish the new covenant it self . ( ) wherein the nature of baptism and the lords supper doth consist . more generally , touching all sacraments , as also touching both these sacraments of the new covenant , note ; . that , as god hath been pleased in all ages to deal with his church by way of covenants , as i m have already shewed : so in all ages to those his covenants he hath annexed sacraments , proportionably . . that , sacraments are part , not of gods natural , but only of his instituted worship . and therefore both in their nature and use they wholly depend upon gods institutions . . that , all sacraments instituted by god since adams fall , were tokens , pledges , &c. of the gratuitous covenant of faith . . that , all sacraments or tokens of the covenant of faith in all ages , did principally represent iesus christ , and him as suffering death for his elect. . that , these sacramental tokens were of several sorts , viz. some representing christ as to suffer afterwards : and those both ordinary and extraordinary , as all before christ. some representing christ as having suffered already , as these of the new covenant since christ. . that , in all sacraments , there are two parts , viz. outward signs , representing ; and inward mysteries , thereby represented : as also a sacramental union , or relation betwixt those two parts . of all these , ( u ) i have elsewhere spoken ; let the reader consult the particulars . . that , as touching these two sacraments or tokens of the new covenant , baptism and the lords supper , the rise of them seems to be from some rites or customs in use among the jews before these sacraments were instituted . christ appointed not new and unusual matters unknown to the jews ; but antient , usual and well-known matters , rites and actions , but to new ends and purposes : o he set a new stamp or superscription ( as some observe ) on the old mettal . and hereby the iews reception of his institutions was exceedingly facilitated : their own familiar rites , customs , and usages being improved by him to further and more excellent uses , ends and advantages under the new covenant . thus , ( ) touching baptism , the initiating sacrament of the new covenant , it seems , ( as p learned men have observed , ) to have had its rise , from the iewish custome of entering themselves into covenant with god , and of admitting heathens thereinto after the same manner , viz. q by circumcision and baptism , and sacrifice . ( ) touching the lords supper , the nourishing sacrament of the new covenant , it seems also to have had its rise from the iewish customs in celebrating the paschal supper , and in their after supper , or second course at the same time . they are described by ainsworth in his annotat. on exod. . . and by that learned buxtorf , well acquainted with the iewish customs , see his synagog . iudaic. cap. . let the diligent reader peruse them throughly ; and as ainsworth there observes , — these observations of the iews — may give light to some particulars in the passover that christ kept . as ▪ why they lay down , one leaning on anothers bosom , john . . ( a sign of rest and security ) and stood not , as at the first passover , neither sa●…e on high , as we use . why christ ●…ose from supper , & washed , & sate down again , ioh. . , , . why he blessed , or gave thanks for the bread apart , and for the cup , or wine , apart , mark . , . and why it s said , he took the cup after supper , luke ▪ 〈◊〉 also concerning the hymn which they sung at the end , mat. . . and why paul calleth it ; the shewing forth of the lords death , cor. . . as the iews usually called their passover , haggadah , that is , a shewing or declaration . but especially we may observe , how the bread which was of old a remembrance of their deliverance out of egypt , was sanctified by the son of god , to be a remembrance of his death , and of our redemption thereby from satan , cor. . , , . for which we have much more cause to praise , honour and magnifie the lord , then the hebrews had for their temporary salvation . so he . more particularly , touching these two new covenant-sacraments , baptism and the lords supper , thus their nature may in brief be represented , viz. baptism , and the nature thereof , may clearly be discovered to us by the . author , . matter , . form , and . end thereof . i. the author of baptism , as a new covenant-token , is god by iesus christ : and that by a double commission , viz. . by a commission given to iohn the baptist , for baptizing only of that one nation of the iews . this was done in the preparations for , and inchoations of the new covenant , r that iesus christ might be made manifest unto israel . and ( saith iohn ) i knew him not : but he that sent me to baptize with water , the same said unto me , upon whom thou shalt see the spirit descending and remaining on him , the same is he which baptizeth with the holy ghost . this was the first institution of baptism : but this commission was very much limited and restrained . . by a commission given to the apostles after christs resurrection , and by christ risen , s for baptizing not only of the iews , but also of all nations throughout the whole world . this was done after the solemn sanction of the new covenant by the death and blood of iesus christ. this was for substance the same commission , but exceedingly enlarged . ii. the matter of baptism , is twofold , viz. . the matter constituent , whereof baptism is made up and constituted . and this is , ( ) partly , outward , viz. the element signifying water , iohn . , . acts . , . the action of applying this water , baptizing , or washing , mat. . . iohn . , . acts . . & . . this washing may be done by sprinkling , or effusion , or dipping . ( ) partly , inward , viz. the spiritual mysteries signified by this element and action , which is twofold ; namely , the blood of christ , sprinkled upon the soul and heart through faith , washing away the guilt of sin , unto remission of sins and justification , rom. . . eph. . , . with iohn . . heb. . , . acts . , . and the spirit of christ poured upon the soul through grace , washing away the filth , stain and power of sin , by regeneration , vocation , sanctification in dying to sin , and living to righteousness , &c. iohn . , , . tit. . . rom. . , , , . col. . , , . pet. . . . the matter recipient , or subjects capable of baptism are of two sorts , viz. ( ) professed believers of all nations , iews or gentiles , mat. . . mark . , . acts . , . & . , . & . , , , . yea though their profession of faith be not sound and sincere , but hypocritical , acts . , . ( ) all the children , even the infant-children of such profest believers , iews or gentiles , acts . , . but this i have already demonstrated at large , proving both , t that all such infants are together with their parents foederates in this new covenant ; and u that all such infants may and ought to be baptized , as well as their parents . there see. iii. the form of baptism is twofold , viz. . inward and essential , constituting baptism , viz. that sacramental union or relation , which ( by vertue of christs institution ) is established ●…etwixt the sign and things signified ; which relation or union consists in , ( ) signifying fitly the mysteries represented : ( ) sealing strongly the benefits signified : ( ) exhibiting truly and really the blessings signified and sealed , to the believing soul. and this , not ( ex opere operato ) from the bare work done ; which worketh not physically , like a medicine : nor ( ex opere operantis ) from the work of the worker , or any worthiness of the minister dispensing it ; for though none , no not in any pretended case of necessity , can warrantably dispence the sacrament of baptism , but x a true minister of christ lawfully called , yet the perfectest minister and his actions are full of frailties and imperfections . . outward and accidental ; viz. the form or manner of administring baptism , y in the name of father , son and holy ghost . that is , . by authority and warrant from father , son and holy ghost . . into professed covenant and communion with father , son and holy ghost : to partake from all three , all the benefits , blessings and priviledges of the new covenant , which are also signified and confirmed by this sacrament ; as also on our parts to perform to all three all restipulated and conditioned new covenant duties sin cerely . iv. the end of baptism , . negatively considered , is ( ) not an utter obliteration of all sin and punishment , act. . , . ( ) nor a collation of gracè from the meer work done , or from the dignity of the minister dispensing it . ( ) nor any impression of an indelible character . ( ) nor an absolute alligation or tying , either of the thing signified to the signs , or of persons to the sacrament , as if no new-covenant grace could be conferred without this sacrament . for god can confer grace when and how he will , ordinarily or extraordinarily , with means or without means , when himself denies the means . god ties us , but not himself , to the use of means . nor is it the simple privation , but the neglect , and contempt , and prophanation of baptism that is sinful and dangerous . . affirmatively considered , the end of baptism is chiefly twofold , viz first , the primary and antecedent end , having peculiar respect to faith in god and christ ; and so baptism is intended to signifie , seal and exhibit , ( ) our implantation or insition into christ , union to him , and communion with him . hence those phrases of z being baptized into christ ; putting on christ ; being a baptized into the name of the son ; being b buried with christ by baptism , being baptized into his death and resurrection , &c. ( ) our c remission of sins and justification by the blood of jesus christ. ( ) or regeneration and renovation by his spirit , tit. . . eph. . , , . pet. . . ( ) our d adoption as sons and daughters into the family and houshold of god. ( ) our e sanctification , by dying unto sin , and walking in newness of life . ( ) our resurrection from the dead at the last day , rom. . . cor. . . ( ) our eternal salvation in gods kingdom , mark . , . pet. . . iohn . , . secondly , the secondary and consequent end of baptism hath singular reference to our confession of faith , before men . and thus baptism is intended to signifie , seal and perform sacramentally these things , viz. ( ) our f open and professed engagement to be solely and wholly the lords . ( ) our g incorporation into the mystical body of christ , the church , to walk in union and holy communion with the members thereof ▪ ( ) an actual discrimination and difference of baptized church-members from all un-baptized heathens . thus of the nature of baptism . the lords supper , and the nature thereof may also in like manner be plainly delineated , by consideration of the . author , matter , . form , and . end thereof . but h having elsewhere already explained all these particulars , i refer the reader thither , for brevity sake . ( ) how these two sacramental tokens , baptism and the lords supper do confirm the new covenant . this may in great measure be resolved by what hath been already said . but i add more generally , baptism and the lords supper confirm the new covenant ; not physically or naturally by any natural quality , property , vertue or operation thereof : but sacramentally and spiritually , as sacramental signs or tokens , seals and instrumental means for conveying jesus christ and the benefits of the new covenant to gods foederates , and all this by vertue of christs institution of these ordinances to this end . more particularly ; baptism confirms the new covenant ; i. as a token or sign of the new covenant . that baptism is a token or sign of the new covenant , is plain : for , ( ) it succeeds in the room and stead of circumcision , and to all such foederal uses and purposes , col. . , , , &c. now circumcision in the nature and use of it according to the first institution thereof , was i a token of the covenant . therefore consequently , so is baptism . ( ) in christs commission , k baptism is annexed to the doctrine of the new covenant . ( ) in apostolical practise , baptism l was still administred to all that embraced the new covenant and the doctrine thereof : whereby as foederates they were initiated and implanted into christ , into his mystical body , &c. now baptism , as a token or sign , confirms the new covenant , divers wayes . viz. . as a memorative token ; being a notable memorial of the actual incarnation and exhibition of jesus christ to israel . for iohn the baptist therefore m came baptizing with water , that he might be made manifest to israel . for , n john knew him not , but he that sent him to baptize with water , the same said unto him , upon whom thou shalt see the spirit descending and remaining on him , the same is he that baptizeth with the holy ghost . and accordingly , o when iesus came to john to be baptized of him , he saw the heavens opened , and the spirit of god descending like a dove and resting upon him , and lo , a voice from heaven , saying , this is my beloved son in whom i am well pleased now jesus christ , actually incarnate , being thus manifest by baptism to iohn ; p john bare record , that this is the son of god : and pointed him out as with the finger q behold the lamb of god that taketh away the sins of the world . baptism therefore is a notable memorial of christs actual incarnation and manifestation to israel in our flesh in fulness of time ; for establishment of his new covenant . . as a significative token ; baptism signifying and assuring of those seven excellent fore-mentioned new covenant benefits , implantation into , and union with christ , remission of sins , &c. . as a distinctive token ; baptism distinguishing baptized christians from all unbaptized pagans , jews , &c. . as an instructing sign ; discovering to us , ( ) the natural guilt , stain , foulness , and filthiness of sin , in us all , which stands need of washing , cleansing , purifying , &c. ( ) the spiritual and supernatural healing , cleansing , purging away of all this guilt and filthiness by the blood and spirit of christ , col. . , , . pet. . . tit. . . which is a new covenant benefit , heb. . . . as an obligatory token or sign ; obliging the baptized , to put off the body of the sins of the flesh , and die unto sin : but to live unto god , and walk in newness of life , col. . , , . rom. . , , , . ii. as a seal of the new covenant . circumcision was r a seal of the covenant blessing , the righteousness of faith , to abraham ; consequently baptism , s suceeding circumcision , is a seal of new-covenant blessings . baptism seals what it signifies . iii. as an instrumental mean for conveying of new-covenant benefits signified and sealed , gal. . , . rom. . , , , . the lords supper confirms the new covenant also . i. as a sign and token of the new covenant in christs blood ; or as a sign of christs blood of the new covenant , confirming and individually applying the new testament , with all the promises , benefits , priviledges and comfort thereof to right receivers , luke . . cor. . . mat. . . mark . . now the lords supper , as a token or sign confirms the new covenant several wayes , viz. . as a memorative sign , lively remembring , and bringing fresh into mind the lord jesus christ , his passion , death , &c. for his elect , his infinite love , &c. in so dying . t do this in remembrance of me . — as oft as you eat this bread and drink this cup , ye shew forth the lords death till he come . this is a monumental memorial of christ crucified to the worlds end . and by christs death the new covenant was established , heb. , , , , . . as a significative sign or token ; the lords supper signifying ; ( ) christs u body broken for us , and christs blood of the new covenant shed for us . ( ) our x communion with christ crucified in all the benefits of his cross and death . ( ) remission of sins in his blood , shed for that end . mat. . . ( ) spiritual y nourishment of faith in christ , and all grace by this lords supper . ( ) sweet z union and communion of the saints one with another . . as an instructive sign ; the lords supper instructs us in many things ; as , ( ) that , christ jesus is already actually betrayed , and put to death for our sins , cor. . , , . ( ) that , the old covenant and the sacraments thereof are already abrogated , and the new covenant actually established , by his death , cor. . . mat. . . ( ) that , jesus christ already crucified is compleat new covenant-nourishment for us , cor. . , , . ( ) that , the contempt and abuse of the lords supper is an high contempt of jesus christ himself , of his death , and of his new covenant : and punished by god accordingly , cor. . , , , , , . ( ) that , therefore to come to the lords supper ignorantly , unbelievingly , impenitently , uncharitably , or any way unworthily , is a most dangerous sin , cor. . , , . and to come to it in knowledge , faith , repentance , &c. is a most necessary duty . ( ) that , the lords supper is no propitiatory sacrifice , but a remembrance of christs propitiatory sacrifice , cor. . , , . ( ) that , the lords supper is to continue till christ come , cor. . . and consequently the new covenant is so long to continue also , and that in the present form of administration , mat. . , . heb. . . . as a distinctive token ; distinguishing new covenant-foederates , from all aliens to the new covenant . . as an obligatory sign ; binding and obliging all communicants according to the tenor of the new covenant , fitly to prepare for it , duly to use it , and afterwards to walk sutably and answerably to it . ii. as a seal of the new covenant in christs blood ; sealing all the former matters and mysteries signified . why shall one sacrament be a a seal , and not every sacrament ? iii. as an instrumental mean of conveyance . in the right use , according to christs institution , it so effectually conveyes christ and new covenant benefits to believers , by vertue of sacramental union and divine benediction , that it is said ; b this is my body , this is my blood , this is the new testament in my blood . but thus of the new covenants confirmation . iii. the administration or actual execution of the new covenant is singularly eminent , viz . with universal reference to all nations of the world iewish and gentilish , and to the oecumenical or general church to be gathered out of them all : but in the first place to the jews , and then unto the gentiles , mat. . , . mark . , . cor. . , , &c. . luke . , . acts . , . & . , . . by the preaching of the new covenant doctrine , the gospel of iesus christ exhibited , most clearly , fully and efficaciously , by c catechetical instruction in principles and otherwise , for the discipling of all nations , for bringing people of all nations in the world to be christs disciples , mat. . , , . mark . , . luke . . to whom , by whom , and how , the new covenant-doctrine is to be preached , d hath elsewhere been further manifested . and this course of preaching the apostles diligently observed , acts . throughout . & . , , &c. & . , . & . . their doctrine did principally run upon christ now already performed , and actually exhibited , according to gods promises of old : whose birth , life , sufferings , death , burial , resurrection , ascension , sitting down at gods right hand , effusions of his spirit , giving gifts to men , &c. for the collection , edification and consummate salvation of his church ▪ even of all his elect throughout the whole world , through faith and repentance for remission of sins &c. is the principal subject matter of their doctrine , see acts . . to . & . . to the end . & . , , , . & . , . & . . to & . . to . & . . to . & . . to . & . . to . eph. . . to . this new covenant-doctrine in christ , fince christs e establishment of his new testament by his death , is preached , . most clearly , plainly and with open face , the veyl of all dark types , figures and shadows being done away in christ , cor. . . to the end . cor. . , . . most fully and compleatly , the mysterie of christ touching the gentiles incorporation into the church of god with the iews being now more fully revealed by the spirit to the apostles and prophets , then ever in any former ages , eph. . , , , . as also the mysteries of all future affairs and conditions of the church till the end of the world , rev. . to the end of the book . the mysteries of the iews calling again , after the gentiles fulness , rom. . of the resurrection of the dead , change of the living , final judgement of all , &c. cor. . thes. . mat. . these and many other mysteries of christians were never so fully and compleatly discovered as now by and under the new covenant . . most efficaciously to the conversion of many , ( ) both among the ( f ) iews , acts . . & . & . . & . & . . & . . & . . ( ) and among the gentiles ; as , at antioch , acts . , , , . at ephesus , acts . , , , , , . cor. . , . at corinth , acts . , , , , , . at rome , rom. . , . & . . paul with great success preached the gospel of christ from ierusalem and round about unto illyricum , rom. . , . which is in a direct line ( saith g pareus ) . germane miles : that is . english miles , so that the gentiles became obedient both in word and deed , round about far and near . and if the conversion of the gentiles throughout the world be duly considered , it is evident there was never such efficacy of any covenant-doctrine since the foundation of the world , as of this new covenant-doctrine . . by sundry other ordinances of publike new covenant worship for all nations . as , . by the two solemn foederal tokens of the new covenant to be continued till the worlds end ; baptism and the lords supper , mat. . , , . cor. . . to . . by publike prayer and thanksgiving , tim. . , . with . , . cor. . , , . act. . mat. , , . . by publike singing of psalms . eph . , . col. . . cor. , , . . by due sanctification of the lords dayes . sabbaths on the first day of every week , in works of piety , necessity & mercy , acts . . rev. . . cor. . . the seventh day-sabbath in memorial of the work of creation , gen. . , . exod. . , , , . being virtually changed by christs resurrection to the first day of the week in memorial of the greater work of the worlds redemption . . by a new covenant-government of the church of god in several acts and ordinances appointed to that effect . as , . by authoritative discerning and judging of doctrine , according to the rule and standard of the word , acts . , , . & . . . by publike admonishing , warning and rebuking of sinners , mat . , . . thes. . . tit. . . tim. . . tit. . . cor. . . . by rejecting , purging out or putting away from church-communion , scandalously wicked and incorrigible persons , mat. . , . with . . iohn . , . tit. . . cor. . throughout . . by seasonable-remitting , comforting , confirming and receiving again into the communion of the church , such as are penitent , mat. . . & . . iohn . . cor. . , , , . . by ordination of presbyters , after prayer and fasting , with imposition of the hands of the presbyterie , tim. . . & . . tit. . acts . , . . by a visible and successive new covenant-ministry ; extraordinary , and ordinary ; and by other new covenant officers . i. by a new covenant-ministry , to which christ hath promised his presence to the end of the world , mat. . , , . this ministry is , . extraordinary , unlimited to any particular place , imployed chiefly in the first planting of the new covenant-church , by laying the h foundation of the new covenant doctrine : as , ( ) apostles , ( ) prophets , ( ) evangelists , eph. . , , , . this extraordinary work ceasing , these extraordinary officers also ceased , the ordinary succeeding them . . ordinary , limited to particular places , building upon the foundation laid : as ( ) pastors , ( ) teachers , eph. . , , , &c. these pastors and teachers are to continue till the worlds end , mat. . , . and by them all the former ordinances appertaining to doctrine , worship and discipline are to be mannaged . ii. other new testament officers , are . elders , whose work is to assist the pastors and teachers in matters of government and discipline , tim. . . rom. . . cor. . . . deacons , who out of the churches allowance are to take care of her poor and distressed members , acts . . to . shewing mercy , rom. . . helps , to the helpless , cor. . . . with more plenary , palpable and visible effusions of the spirit , both in extraordinary and ordinary endowments , then ever was under any foregoing covenant-administration , acts . , , , &c. to the end . cor. . . to . acts . , , . cor. . , , . iohn . , , . before christs ascension the spirit was sparingly given in drops , &c. but since as it were in streams and rivers . . with more perfect filial christian liberty , both from fear and bondage under sin , satan , curse , death , and all our spiritual enemies , luke . , . tit. . . gal. . , . heb. . , . and also from all the servitude of the mosaical pedagogie , the church being now past her minority , and come to maturity , col. . . gal. . , , . i hagar the bond-woman and her children are cast out , and we are children not of the bond-woman , but of the free . not of the servile old covenant from mount sinai : but of the free new covenant from mount sion . k if the son shall make you free , ye shall be free indeed . . finally , this new covenant is managed and administred with far more glory then the old , or any that went before it . the old covenant was glorious , as apears by the glory and shining of moses countenance . l but that which was made glorious , had no glory in this respect , by reason of the glory that excelleth . herein the new covenant glory excelleth ; . it s a spiritual , not a carnal glory , cor. . , . . it s a comfortable and saving , not a dismaying and condemning glory , cor. . , . . it s a clear , open and unveiled , not a veiled glory , cor. . . to the end . . it s an effectual , transforming , not an ineffectual glory , cor. . , , . . it s a permanent and remaining , not a transient and vanishing glory , cor. . , . inferences . . hence , the new covenant is of all other most comfortable . for it was at first manifested and revealed to the captives by ieremiah , as a ground of stronger comfort to the captives then the covenant with the captives , or old covenant ; as m hath been already observed . now the comfortableness of the new covenant against , . sin , . apostacy , . wants , inward or outward , . temptations , . desertions , . afflictions and persecutions ▪ and . death it self , n hath been already at large unfolded in this book . there see. this new covenant is a blessed cabinet of sweetest soul-reviving cordials . . hence , the new covenant is of all other covenants most sufficient . for , it was first revealed and discovered for redress of the old covenants weakness , unprofitableness and insufficiency , heb. . . , & . , , , , &c. & . , , , , . and all saving blessings , obscurely pointed out in former covenants , are most clearly revealed and accomplished under this new covenant , acts . , . rom . . heb. . . all former covenants , lead and tend to this new covenant , as the center , perfection and accomplishment of them all . . hence , the grace of the new covenant is most compleat . and this , . extensively , in that it takes in all nations of the world , luke mat. . , mark , . intensively , in that it more efficaciously converts the abundance of both jews and gentiles , then any covenant-expressure ever did before . and in that it more fully affords the effusions of the spirit . . hence , the new covenant is most sure for it is most strongly stablished by , and founded upon , . the lords better promises , . his sacred oath , of which he will not repent . . the death and blood of jesus christ once for all , never to be repealed . . the best and surest sacraments , which shall not wear away while the world shall continue , mat . , . cor. . . . hence , the new covenant is utterly irrevocable . it can no more be revoked , repealed , called in , or made void : then god can belie himself , or forswear himself , or then christ can be brought down again from gods right-hand to be barbarously crucified between two theives . hence , the new covenant must needs be o everlasting . everlasting absolutely in the substance of it : as that which shall so continue with us in heaven . everlasting respectively for the circumstance and administration of it ▪ as that which shall so continue till the worlds end . the promises of the new covenant are of everlasting truth : the oath of the new covenant is of everlasting stability : the blood of the new covenant is of p everlasting vertue : and the tokens of the new covenant , of q everlasting appointment till the end of the world . . hence , in all these respects the new covenant is most excelling . but of the excellency and preheminence of the new covenant hereafter . thus of the form of the new covenant . chap. viii . of the intended sope , or end of the new covenant . having viewed at large , the efficient , matter , and form of the new covenant ; come we now to take special notice of gods intended scope or end therein . the intended scope or end of god and iesus christ our mediator in this new testamental covenant , is ; . more immediately , to represent and describe to israel and to all nations of the world most fully and ultimately , ( ) the person of iesus christ actually , in fulness of time exhibited ; ( ) his office of mediation betwixt god and man already executed both in his state of humiliation and exaltation ; ( ) as also the fruits and benefits of his mediation . . more mediately , ( ) to extend his church universally to all the nations of the whole world ; ( ) to advance the condition and enioyments of his new covenant church to an higher perfection then ever before , in order to eternal salvation ; ( ) and by all to exalt the glory of his own holy name most transcendently and gloriously . as the new covenant , so the end thereof , is most excellent and transcendent : as laid down in this aphorism . which thus in brief i explicate . i. the more immediate end intended by god in this new covenant , is , the most full and ultimate representation of the person , office and benefits of iesus christ actually exhibited , to israel and to all nations . all gods covenants of faith intend more immediately the discovery and description of iesus christ. but this new cove nant intends this more then they all . here note , . what this new covenant intends immediately to represent and describe . . how. . to whom . . what this new covenant intends more immediately to represent and describe , viz. iesus christ as actually exhibited . all former covenants of faith intend to set forth christ , as promised , and to be afterwards in fulness of time performed : but this new covenant intends to set forth , and doth represent christ , as r actually performed and exhibited already , according to all the promises of gods former covenants . and this principally , . in his person . . in his office. . in the fruits , effects and benefits of his office. ( ) iesus christ in his person is most excellently and clearly described in this new covenant , and the explications thereof in the books of the new testament . as , that , he is the only son of god , the true god , essentially one with , and co-equal to the father , creator and preserver of all things in heaven and earth , iohn . , . & . . & . . math. . , , . iohn . . . iohn . . phil. . . iohn . , , , , , , . heb. . , . col. . , , . that , he is true and perfect man , descending of the woman , of abraham , isaac and iacob , and of david , by the virgin mary according to the flesh , tim. . . with iohn . . to . & luke , , , . & iohn . , , . gen. . . with luke . . gen. . . & . . & . . & . . with luke . . psal. . . with luke . , , . & . . math. . , . to the end . & luke . . to . & . . to . with isai. . . that , he is god-man in one person , ioh. . . gal. . . tim. . . that , s this iesus god and man is the very christ , promised in all ages of the church from the beginning of the world , iohn . . act. . . & . . & . . to the end . & . . & . . this is one special intent of the books of the new testament , by shewing how all the promises of old touching the messiah have their plenary accomplishment in this iesus , to demonstrate that this iesus is the christ . his t state or condition of humiliation , phil. . , , . is most lively and accurately described in all the degrees thereof , by the four evangelists especially , viz. his conception , nativity , life , acts , passions or sufferings , death and burial ; together with the circumstances of time , place , manner , &c. attending thereupon respectively . his state or condition of glory and exaltation also is excellently delineated , especially by the four evangelists ▪ and by luke in the acts of the apostles , viz. his reviving , resurrection the third day , ascension into heaven , sitting down on gods right hand , and his coming again to judge the world at the last day : together with the cicumstances attending thereupon . ( ) iesus christ , in his office of mediation betwixt god & man , is also most notably and particulerly represented , in the new covenant and the explanations thereof . as , that he alone is mediator ; that he is a fit and sufficient mediator ; that he is mediator as god man ; that he executes his mediation actually in his prophecy , priest-hood , and king-ship , both in his states of humiliation , and exaltation , and that by sundry acts of those three branches of his mediation . all this u i have already evidenced heretofore out of the new testament particularly . ( ) iesus christ , in regard of the benefits , fruits and effects of all his offices , is likewise set forth most excellently in the new covenant , and the explanations thereof throughout the books of the new testament : as x i have already manifested abundantly . . how the new covenant represents and describes iesus christ , exhibited already , in his person , offices and fruits of his offices . the new covenant represents and sets forth iesus christ actually exhibited , fully and ultimately . . fully . so that now the y whole and entire mysterie of christ is clearly and compleatly revealed in the new testament , in all the essential , integral and gradual perfections thereof , for the happiness and salvation of the new covenant-church , so as it was never formerly made known in any foregoing covenant-expressure . christ made known to his apostles , z all things that he had heard from his father : commanding then to teach all things whatsoever he had commanded them , to the world . and his apostles accordingly a kept back nothing that was profitable , not shunning to declare to the churches the whole counsel of god ; which is so compleat and perfect , that b nothing is to be added thereto , or taken thence-from . . ultimately . so that after this new covenant , no further revelation of the mysterie of christ , in regard of his person , offices , or benefits , for his elects salvation , is to be expected or harkened unto till the end of this world . for , this is christs c new and everlasting covenant , that shall still remain new , and never wax old till the end of this world . this is christs d last will and testament , confirmed and consummate by his death , from which nothing can be detracted , to which nothing can be added , in which nothing can be altered . christs new covenant-priesthood is e everlasting , cofirmed by the irrevocable oath of god , whereof he never will repent . the new covenant-tokens , baptism and the lords supper are to f continue till the end of the world , till christ come . the new covenant-discoveries of the future state and condition of the church in this world , are g extended to occurrents in all ages from the primitive times till the end of the world . and the new covenant-ministry h is to continue , and shall have christs presence , blessing and assistance till the end of the world . . to whom this new covenant more immediatly intends thus fully and ultimately to discover and represent iesus christ in his person , offices and benefits , viz. to the whole israel of god , both of jews and gentiles , heb. . , but first to the jews , and then to the gentiles , luke . , . acts . , . & . , & c. & . . ii. the more mediate end of the new covenant , is twofold , viz. subordinate , and ultimate . . subordinate . and that also is twosold . . to extend , spread , propagate and plant the church of god far and near i among all the nations of the world : which before the new covenant was confined to certain particular families or tribes , or to that one select nation of the iews . this extent and enlargement of the church under the new covenant , was frequently foretold by the prophets , and sometimes most emphatically . see isa. . . to . & . throughout . & . throughout . & . . & . . to the end . christ was born k to be a light to lighten the gentiles , as well as to be the glory of his people israel . and the amplitude of the church of god , by the access of the gentiles and their incorporation thereinto l is most abundantly revealed and fulfilled in these new covenant-daies . . to advance the condition and enjoyments of gods enlarged new covenant-church to a far higher perfection , in order to salvation , then ever heretofore . as , ( ) to more ripeness and maturity , gal. . . to . ( ) to christian freedom and liberty from the old covenant-yoak of bondage , gal. . , , . to the end . & . , , , , & c. ( ) to better promises of a better covenant , heb. . . & . . ( ) to higher and more perfect foederal blessings , better inscription of gods laws , better knowledge of the lord , and better remission of transgressions , heb. . , , . ( ) to more sweet , perfect and comfortable fellowship , heb. . . to . ( ) to more clear and spiritual ordinances , cor. . throughout . ( ) to more plenary and powerful effusions of his spirit , iohn . , . with acts . throughout , &c. the condition of the new covenant-church comes nearest to that of the spirits of just men made perfect , and therefore should be now more then ever heretofore advanced to a sublime excellency of graciousness 〈◊〉 and heavenliness . . ultimate . to exalt the glory of god transcendently in all . the m glory of gods infinite grace , goodness , mercy , loving-kindness , wisdom , iustice , holiness , and powerfulness shines forth in this new covenants contrivance , manifestation , dedication , publication , and application of it to poor sinners , even to admiration . this new covenant is fullest of god , of christ , of the spirit ; and therefore most glorious unto god. this new covenant hath in it the marrow and extract of all fore-going covenants , and many other superadded priviledges approaching nearest to coelestial perfection : and therefore thereby gods glory is rendred exceeding glorious . inferences . . hence , this new covenant in its intended scope and end far excells all former covenants . their end was to reveal christ , as promised , and to come afterwards : the new covenant is to represent christ as performed , and come already . they intended the happiness of the church in particular families or tribes , or one select nation : this intends the happiness of the church in all nations of the world . they intended to reveal blessings agreeable to the churches minority : this intends and reveals blessings suitable to the churches maturity . . hence , of all gods covenant-expressures , the new covenant should be most precious , dear and delightful to us . why ? because , hereby the church is most enlarged ; hereby the churches condition & enjoyments are most happily improved ; hereby iesus christ in his person , office and benefits is most plenarily and ultimately revealed ; and hereby gods glory is most gloriously advanced ▪ all which ought to be very dear , delightful and precious to us . . hence , they that would be acquainted with iesus christ most fully , should study and exercise themselves in the new covenant most frequently . some covenants represent christ much ; some more ; but this new covenant most of all . there you have christ promised : here christ actually performed and exhibited . oh peruse the new testament diligently , there you have christ displaid most clearly , compleatly and transcendently . the new covenant is the rock , christ the water that flows from it : the new covenant is the cloud , christ the manna that rained from it : the new covenant is the honey-comb , christ is the honey that drops from it : the new covenant is the cabinet , christ is the iewel that 's lockt up in it . . hence , they that deny iesus christ to be actually exhibited and already come in the flesh , do utterly evacuate and make void a primary end of the new covenant . for the new covenant eminently intends to represent christ as actually performed according to all the promises of old . oh how sadly have the iews hitherto denyed christs coming in the flesh , and 〈◊〉 the new covenants n great salvation ! such o spirits are 〈◊〉 of god , but the very spirit of antichrist . . hence , the gentiles conversion and churches dilatation are peculiarly to be ascribed to the new covenant . the old covenant-dispensation hindred it : this p new covenant-dispensation promotes and effects it . . hence , gods new covenant-people should not content themselves with less then a new covenant-condition and enjoyments . they should aspire to a more perfect condition and enjoyments then any other covenant affords : else they fall short of the new covenants intention . they that under the new covenant content themselves , q without heart-conformity to gods laws , without clear knowledge of the lord , without remission of sins , without covenant-relation to god , without christian maturity and filial liberty , &c. they put away the new covenant from them , counting themselves unworthy of its blessed intendments , and of eternal life . . hence , they that are truly partakers of gods new covenant , should highly extoll him for his new covenant . oh how hath he therein displayed the riches of his grace , mercy , love , wisdom , &c. for poor sinners , for lost gentiles ! herein he greatly intended the glory of his own great name : oh let us hereupon most triumphantly declare and spread abroad his glory . thus of the end or intended scope of the new covenant . chap. ix . of certain general inferences resulting from the whole of this new covenant . having thus ( through the help of my most gracious god in jesus christ ) in some measure set forth and represented , . the terms , or limits of continuance ; . the denominations , and general nature ; . the efficient cause or author , together with the occasions , and impulsives , moving thereunto ; . the foederates with god ; . the matter , on gods part , and on theirs ; . the lord iesus christ , as mediator , surety and testator ; . the form , inward and outward ; . and also the intended scope or end , of this highest , sweetest and most excellent faederal expressure , the new testamental covenant , or the new federal testament , which is the glory of all covenants : i shall now close up this whole discourse about the new covenant , and also my whole treatise about the covenants of god , ( as r i formerly propounded ) with certain general inferences from the whole of this new covenant ; which i summarily offer in this ensuing aphorism , viz. from the whole mysterie of the new covenant thus disclosed , these things are evident ; . that the new covenant is the covenant of covenants . . what the properties and perfections of the new covenant are . . what agreement and difference there is betwixt this new covenant and the old , and consequently all other covenants . . what the new covenants preheminencies and excellencies are above the old , and all former covenants . . how great are the priviledges of gods new covenant-people . . how we may discover , that we are gods new covenant-people . . how much it concerns all , especially us gentiles , to esteem , embrace , rest upon , conform to , and triumph in , this blessed new covenant . . that , gods new covenant people should approve themselves , answerably to this new , better and more illustrious covenant , a new , better , and more excellent people in their hearts and conversations . . that , all distressed and disconsolate souls should chiefly have recourse to this new covenant for their sweetest and fullest consolations . . that , this new testamental covenant approacheth nearest , as in contiguity of time , so in excellency of nature , to the celestial glory . these consectaries or inferences are so fluent from the premises , that it shall suffice very briefly to explain them , especially divers of them . i. hence , the new covenant is the cevenant of covenants . as gods covenants surpass all other covenants , so this new covenant is the last and best of all gods covenants . for . no former covenant since the foundation of the world had such a s sanction and dedication , as this new covenant ; by the death and blood of iesus christ. . no fore-going covenant had such a constitution , t wholly of promises , and those meer spiritual promises , as this new covenant : as hath been already observed . . no former covenant had so successful a promulgation or first publication , as this new covenant to the conversion of three thousand , acts . throughout . . no former covenant was universally extended to all the nations of the world , but only this new covenant , heb. . , . with mat. . , . mark . , . luke . , . . all former covenants were but as preludium's and introductions to this new covenant , the u perfection of them all , the end and x accomplishment of them all . . all former covenants , like rivers run into this sea , like lines meet in this center , like beams meet in this sun of the new covenant , being all their fulness , wealth and glory into it . the treasures which are found dispersed and scattered in and among other covenants , are all collected and united in this new covenant : the seed of the woman , the true noah , the seed of abraham , isaac and iacob , the priest like melchizedeck , the prophet like moses , the king like david , &c. all these discoveries of many several covenants in several ages meet together in this one new covenant , &c. are at once most richly and fully represented in iesus christ the son of god , and of the virgin mary , actually exhibited to be mediator , surety and testator of the new testament . . no former covenants afford such admirable events and occurrents in their respective periods or revolutions , y as this new covenant . . finally , this new covenant succeeds and swallows up all other covenants , but none shall succeed this , z which is to remain of force so long as this world shall continue . upon these and sundry like considerations it is clear , that this new covenant is a peerless and matchless covenant : god still-proceeding in his covenant-expressures from the less to the more perfect , till at last he came from the first and least , to this last and greatest covenant of all . ii. hence , we may easily perceive what the properties and perfections of the new covenant are , viz. especially these : the new covenant is , . most divine ; . gratuitous ; . evangelical ; . wise ; . holy ; . promissory ; . spiritual ; testamental , . clear and glorious ; . full ; . free ; . efficacious ; . sure and faithful ; consolatory ; . extensive ; . and continuing . . most divine . for , this new covenant hath much of god , and of his divine authority , excellency and efficacy engraven upon it . . god , father , son and holy-ghost , is the sole author of it . . the father , of old time revealed it : the son , in fulness of time established it ; the holy-ghost in due time applyes it . . the father , son and holy-ghost do joyntly undertake ( but according to their order of subsisting ) to confer all the new covenant-blessings upon his foederates : which blessings are more peculiarly referred to the several persons , according to their peculiar order and manner of working . a all these things have been already cleared . . gratuitous . of the meer grace and good-pleasure of gods will , in iesus christ. these were the b impulsive or moving causes inclining god to reveal , establish and apply this new covenant : not any worth , dignity or excellency at all in iews or gentiles . . evangelical . all gods covenants of faith were evangelical , as i have shewed : but gods new covenant is of all other most purely evangelical . see c the general nature and description of the new covenant former covenants were gospel in minority ; this new covenant is gospel in maturity . former covenants , were gospel veiled : this new covenant is gospel unveiled . former covenants were gospel ( that is , glad tidings of sinners salvation by faith ) in christ promised and to come afterwards : this new covenant is gospel in christ performed , and come in the flesh already . former covenants were gospel inchoate : this new covenant is gospel consummate . in this new covenant especially , d mercy and truth are met together , righteousness and peace have kissed each other , &c. in this covenant , the goodness and mercy of god hath most eminently shined forth to the sinner , the severity and justice of god hath most notably been expressed upon jesus christ the sinners surety : and this mysterie of mercy and iustice in the sinners salvation upon gods pacification is excellently evangelical ; by way of eminency and singularity , this new covenant is called , e the grace of god bringing salvation ; f the gospel through which christ hath brought life and immortality to light ; the g coming of faith for remission of sins past , and justification of the elect under former covenants . the grace of god , the gospel , and doctrine of faith were before : but comparatively they were not till the times of the new covenant . . wise. the new covenant is eminently wise. for , . it is contrived by the only wise god , father , son and holy-ghost . . it is stored and filled with all accomplishments of wisdom for sinners happiness : as h hath been already manifested in many particulars . holy. this new covenant is very holy , in divers regards ; . the author of it is god , most holy , heb. . , . with isa. . . . the foederates in it , are the house of israel and iudah , the israel of god , the whole universal church of jews and gentiles , which are an holy nation , an holy temple of god , &c. heb. . , . with pet. . . cor. . , . eph. . , . . the matter of it , is ; holy blessings promised on gods part , expresly , heb. . , , . and holy duties of faith , &c. re-promised on their part , implicitely , iude . pet. . , . . the mediator of it is holy , jesus christ , i the holy one of god. k holy , harmless , undefiled , seperate from sinners . . the form of it holy . consisting in an holy manifestation , confirmation and administration ; as hath been evidenced . it is ( foedus sanctum , quasi sancitum , as augustine ) an holy covenant , because a firmly setled and established covenant . . the end of it holy. . promissory . the old covenant was chiefly mandatory and minatory : but this new covenant if we look at the l body of it , is , ( as m hath been manifeste●… already ) . altogether promissory . . the promises thereof whereupon it is established being better promises . . and all those promises being meerly ( as to the express terms thereof ) only of spirituals . oh how sweet is this dispensation , wherein we may fetch not only gods mercies , but also our duties and abilities for them from gods promises . . spiritual . of all covenants this new covenant is most sublime , heavenly and purely spiritual . former covenants were more carnal , external , literal administrations : but this new more n spiritual , called therefore o the ministration of the spirit . in former covenants spirituals were darkly couched under carnals and externals : as under the p seed of the woman , bruising the serpents head , christ incarnate subduing satan ; under q noahs saving of his house in the ark by water , christs saving his elect remnant in his church by his blood ; under the promised r seed of abraham , isaac , and jacob , christs blessing of all the nations of the world ▪ under all the ceremonial types and shadows , christ the truth and body intended , the better hope perfecting us as pertaining to the conscience and bringing us neer unto god , john . , . col. . heb. . , . & . & . . to under s davids seed promised to sit upon his throne for ever , christ his primary seed that should rule the house of iacob the church for evermore ; under the t redemption of the captives out of babylon , christs redemption of his elect from their spiritual thraldome was represented ; so that though they had many spirituals represented in them , yet all was under a cloud or veil of carnals ; thereby the spirituals of former covenants were much darkned and carnalized : but in this new covenant spirituals are set forth most openly , immediately and expresly in clear view , and as with open face , u the veil being done away in christ ; and x carnals being comprized in , and annexed to spirituals , the carnals of this new covenant are therein spirituallized . and as under former covenants the foederates of god remained more carnal : so under this new covenant they become more y spiritual , to worship the lord in spirit and truth ; a spiritual house , and holy priesthood to offer up spiritual sacrifices acceptable to god by iesus christ. . testamental . the new covenant , is so a z covenant , in respect of god : that it is also a a testament , in respect of jesus christ the testator . it is a foederal testament , or a testamental covenant : as i have already shewed at large in this fourth book chap. . aph. . there see . the old covenant was christs b first will and testament , stablished by typical blood and sacrifices : but this nw covenant is christs c new , second or last will and testament , revoking his old testament ▪ being finally & irrevocably confirmed by the blood , death and sacrifice of jesus christ himself the testator . in what regards it is a testament , and a new testament , hath been there unfolded . . clear and glorious . under this new covenant , the dark shadows and d veil , both upon the mysteries of the covenant , and upon the foederates covenanting , are done away in christ ; so that now we may behold as in a glass clearly and transformingly the glory of the lord in the face of jesus christ , having a more clear and excellent knowledge of god , & e giving of his laws in our minds , promised ▪ then ever formerly . now the covenant of god shines out in its perfect day . now the sun of righteousness hath appeared in his perfect glory . now the church of god hath attained to her maturity , &c. see what f hath been formerly spoken to this effect at large . . full. never covenant since the fall of man was so rich , full and compleat as this new covenant . they that went before were but as springs and rivers : this is as a very sea. and no wonder : for , . this is the only covenant g stablished in fulness of time , by the fullest sanction and dedication , in the blood of jesus christ , full of grace and truth for us , in whom all fulness extensive and intensive dwells , yea the fulness of the god-head personally . . this is the only covenant in and under which h the spirit of god and all saving blessings are revealed , obtained and applyed to the elect of god most fully . so that under this covenant gods people are compleat in christ now in all essential and integral perfections pertaining to salvation , col. . . and shall be at last consummate in all graduals , eph. . , , , . jesus christ having i ascended up far above all heavens , that he might fill all things ; and his body the church becoming k the fulness of him that filleth all and in all . . this is the only covenant , unto which all former covenants collime , scope , tend and refer ; into which they joyntly and universally empty themselves as the rivers into the sea ; and from which they derive and extract all salvifical vertue for the elect under former covenants , heb. . , , . rom . . . this is the only covenant that shall l continue to the worlds end , having no need of any more additional perfections , or any other foederal administrations , to be annexed thereto , or to succeed in room thereof . . free. much servitude and bondage did predominate in former covenants ; witness the many gravaminous rites and observances of m sacrifices , circumcision , purifications , and other carnal ordinances , ( imposed till the time of reformation . ) which were n a yoke that neither they nor their fathers were able to bear . but in this new covenant god hath so abundantly provided for the spiritual redemption , release , liberty and freedom of his church and people more then ever heretofore , that this peculiar time of christ , this whole new covenant time is as the churches last , greatest and continued o iubilee . especially this is most observable in the old and new covenant , compared by the apostle to abrahams two wives ; viz. hagar the bond-woman , which brought forth ishmael her bond-son , who with her son was cast out of abraham's house , representing the old covenant from mount sinai , begetting children unto bondage , which covenant with her children is cast out and laid aside ; and sarah the free-woman , which brought forth isaac her free son , the son of the promise , the heir of abraham , representing this new covenant from mount sion , gendring children unto liberty , who are heirs according to promise . now this new covenant is in a peculiar and eminent sort , above all that went before , a covenant of true liberty and freedom ; . because , under this new covenant , all the spirit●…al , salvifical and eternal p redemption , liberty or freedom of gods elect , which have been , are or shall be from the beginning to the end of the world , from sin , death , satan and all spiritual enemies , hath been meritoriously purchased , procured and wrought by the merit of jesus christ our only lord and mediator . the vertue of christs redemption reached to all ages by-past , even to the beginning of the world : but the transaction and accomplishment of it was only under his new covenant , inchoate or compleat . . because , under this new covenant all the bondage , servitude and slavery of fore-going covenant-administrations is utterly abolished and done away : especially that of the old covenant , restraining to dayes , moneths and years , to external rites in worship , to places , to meats and drinks , &c. eph. . , . col. . . gal. . throughout . & . , , , , , &c. heb. . , . & . , , . & . , , , &c. and the contrary liberty and freedom is established by christ , gal. . . the church while q under age , was in a servile condition , under tutors and governors , though heir of all : but when come to maturity , she was redeemed by christ from all that servitude , to receive the adoption of sons . r ye have not received the spirit of bondage again , to fear : but the spirit of adoption , whereby we cry abba father . chr●…st gives ability , as well as requires duty : therefore christs s yoke is easie and his burden is light ▪ . because , under this new covenant , all restraint of the church , gospel , ordinances and means of salvation to the particular nation of the jews is quite taken off : these blessings being without exception or limitation extended to all the nations of the world , mat. . , , . mark . , . 〈◊〉 . , . . efficacious . for , . this new covenant is a t ministration of the spirit , not of the letter ; a ministration of life , not of death : now spirit and life are full of efficacy . . the new covenant is most effectually given and graven , viz. in u mind and heart , not in dead tables of stone . . the x spirit is most powerfully and efficaciously given under the new covenant , the more spirit , the more efficacy . . in this new covenant , the fulness of christ is most magnifically displaid , more then in all former covenants , iohn . , . col. . . & . , . eph. . , &c. and christs fulness is most efficacious . . the conversion of the iews by y thousands ; and of the gentiles as it were by floods and z sea●… to god , under the new covenant , demonstrate the transcendent efficacy thereof before all the world , &c. but of this new covenants efficaciousness , i a have spoken already in divers particulars . there see . . sure and faithfull . how can this new covenant chuse but be most sure , faithfull and infallible ? for , . the author of it is most faithfull , iehovah , heb. . , . that gives being and subsistence to all his covenants and promises ( as that his most essential name imports , exod. . . ) this name of his , iehovah , is mentioned b four several times in this new covenant , for the greater assurance of this covenants fidelity . . the impulsive , or c moving causes of it were meerly gods most rich and free-grace in iesus christ without any respect at all had to any thing in jews or gentiles . it was not founded in mans worthiness : nor shall be confounded by mans unworthiness . . the matter of it is so laid down d in the body of the covenant , that god himself in effect undertakes both for himself and for his foederates . he will be theirs , and they shall be his . their restipulated duties , are all implicitely comprized , in his expresly promised mercies . he first promises ability to them , before he calls for duty from them . . the form of it is partly with such establishment and confirmation as can never be shaken or removed . it is confirmed ( as e hath been evidenced abundantly , ) ( ) by the choicest and best promises of god ; ( ) by the sacred and inviolable oath of god. ( ) by the irrevocable death and precious blood of jesus christ ; as also , ( ) by the best foederal tokens , baptism and the lords supper . now , god that promised cannot possibly lie ; god that hath sworn cannot repent or forswear himself ; christ that died , dieth no more , &c. therefore this new covenant can never be overthrown . . the mediator of this new covenant is f al-sufficient : both to enrich us with covenant-mercies from god , and to enable us unto covenant-duties to god ; that as there can be no fayler on gods part , so there shall be none on ours . oh with what affiance and consolation may we lean upon this sure , faithful and immutable new covenant in all exigents and extremities ! . consolatory . no covenant is consolatory like the new covenant . for no covenant is dignified with such g promises , such a h mediator , such a i comforter : and these are the very springs of consolation but of this consolating property which abounds in the new covenant i have spoken so much already , that i need not to add further . having shewed , i. that , k the matter of this new covenant is so contrived , as may most sweetly and sufficiently remove all the principall doubts , discouragements and objections , which either a bleeding heart wounded sinner , or a distressed saint , may make against his own salvation . this is evinced in seven chief particulars . ii. that , l this new covenant is an excellent antidote against the greatest adversities and afflictions of gods covenant-people . this is manifested in five particulars . iii. that , here 's wonderfull matter of consolation in that clause of this new covenant ; i will be to them a god , &c. heb. . . and this , against . remains of sin. . fears and dangers of apostacy . . outward or inward wants . . strong and violent temptations . . sad and dismaying desertions . . sharp afflictions and persecutions . . the very terrors and pangs of death it self . against all and every of which many sweet consolations m are extracted from that great and glorious promise . consult all these diligently , if thou desirest to taste and suck the delicious sweetness of the new covenants consolations . extensive . this new covenant is beyond all other most extensive . it n spreads forth its arms even to all n●…tions of the world , jewish and gentilish , accepting all profest believers jews and gentiles , and their children , into visible foederation with god ▪ and all true sincere believers into foederation invisible . this is o already handled at large in three distinct positions . consider them heedfully ▪ . continuing and everlasting . it continues still p new when the former covenant waxeth old and weareth away . how long doth it continue , hath been already explained , viz ▪ q from christs death till the end of the world . as also in what sense it is everlasting , viz. r absolutely , in regard of its substantials : respectively , only in regard of its circumstantials . iii. hence , we may iudi●…ioully discern , what agreement and difference there is betwixt this new covenant and the old , and consequently betwixt-it and all other covenants . the agreement and difference s betwixt the old covenant and the three fore-going covenants hath been stated already : therefore if now we can come to a clear and true state of the agreement and difference betwixt this new and that old covenant , we shall consequently most easily discern the agreement and difference betwixt this new covenant and all other fore-going covenants of faith. the new covenants agreement with , or disagreement from the old covenant , i have referred to this , as to its most fit and proper place : according t as i have heretofore propounded . the due discovery of this agreement and disagreement betwixt them is of much consequence : for , . hereby the nature of the new covenant will be the more distinctly discerned . . hereby , the excellency of it above the old will be discovered . . hereby , divers errors of men in mis ▪ stating the agreement and difference betwixt the old and new covenant , purposely devised for their own sinister ends and advantages , will be detected and defeated . . hereby ▪ that singular art of right distinguishing betwixt the law and gospel , shall in some measure be exerted ; which luther so much extols ; u he that well knows to discern the gospel from the law , let him give god thanks , and know himself to be a divine . for , the law given at mount sinai , is that old covenant : and the gospel strictly taken , is this new covenant ▪ . hereby divers scriptures which put sundry differences betwixt the old and new covenant , shall be better understood , as , heb. . , , . & . . to . cor. . . to the end . gal. . . to the end . here therefore i shall lay down , . the agreement ; . the difference ; betwixt the new covenant and old , which to me seems most consonant to the scriptures . and this with all possible brevity and perspicuity . the agreement betwixt the old covenant , x given at mount sinai ; and this new covenant , from y mount sion , ( that i may use the apostles terms , ) doth stand especially in these particulars , and such like , viz. . both of them are covenants of the same sort and nature ▪ more generally . . both of them are covenants of god with man , gal. . . heb. . , . ▪ both of them are gods covenants with man since the fall , heb. . , . ier. . , . ▪ both of them are covenants no●… of works ) but of faith , and through jesus christ revealing righteousness , life and salvation to lapsed sinners in and by jesus christ through faith. that the law was given at mount sinai as a covenant , and that as a covenant of faith in jesus christ , not at all as a covenant of works ; i z have proved heretofore by many arguments , as also answered the contrary objections which are of any moment or consequence . that , this new covenant is a covenant of faith most eminently , needs no more proof , then what a hath been already laid down in this fourth book . . both of them are b testamental covenants , or foederal testaments . . both of them have the same author or efficient cause , the lord god. god as jehovah hath instituted and authorized them both , deut. . , , , , . with ier. . , , , . heb. . . to . how god covenanted as iehovah c hath been explained . . both of them have the same impulsive or moving causes , viz. the riches of gods meer grace , in and through the merit of jesus christ alone , see exod . , , , . & . . deut. . , , , , . & . , , , . heb. . . to . see also book iv. chap. . aph. . . both of them expressed in general the same bounty and benevolent affection to their foederates , accepting into covenant with god , not only parents , but also their seed and posterity together with the parents . the old covenant took in the d whole body of israel , men , women , little ones , &c. exod. . , . & . , &c. deut. . . , , , , &c. . compared with deut. . , , , , , , &c. all israel of old , both parents and children were foederates with god , and circumcised , till the dayes of christ , gen. . , , . exod. . . luke . . & . . phil. . . and the new covenant takes in as foederates all profest believing parents , jewish and gentilish , and their seed , or children ; who are therefore to be baptized : as e i have proved at large by many arguments . . both of them contain for substance , the same subject-matters or articles of agreement betwixt god and his foederates , in many things . as , i. god on his part promiseth in both ; . to be a god to his foederates . . to give christ to them . . to bestow his spirit upon them . . to furnish them with many spirituals ; as acceptance of them as his people ; sanctification ; justification by faith in christ , freely remitting all their sins ; ability supernatural to keep his covenants , &c. ii. gods foederates on their part re-promising expresly or implicitely ( as god requires from them ) . to be gods people . . to keep gods covenant ; by true faith ; by sincere constant obedience in christ. . to repent in case of failings and miscariages . . to take gods law ( the same law of god which is written for gods foederates , under old and new covenant , deut. . . with heb. . . ) as their rule for their faith and obedience . f all these things are very clear by what hath been already manifested and proved touching the matters of these two covenants : as the d●…gent reader may easily observe . . both of them have for substance one and the same mediator , iesus christ : though g typically represented in the mediation of moses , in the old covenant ; h truly , in his own person actually exhibited in humane flesh , in the new. see book iv. chap. . . both of them have the same general way of sanction , dedication or fundamental establishment : viz. by blood , and death of sacrifices , exod. . to . mat. . heb. . . to . though a most different blood and sacrifice . . both of them had the like general season of publication ; viz. about fifty dayes after the sacrificing of the passover , viz. the old , fifty dayes after the typical passover was offered up in egypt , exod. . , , . with exod . , &c. the new covenant was published on the feast of pentecost , fifty dayes after christ our true passover was offered up for us at jerusalem , acts . , , &c. cor. . . as i augustine also hath elegantly observed this congruency . . both of them were further confirmed and established in the same way , for the general , viz. . by promises , both were established upon gods promises , heb. . . . by visible tokens of the covenants . see luke . . & . . & . . to . with mat. . , , . acts . , . luke . , . . both of them effect , produce and constitute one and the same church of christ essentially and substantially . the old covenant church and new covenant church are in essence and essential unity one and the same : having , one and the same covenant k god , iehovah ; one and the same mediator , redeemer and saviour l iesus christ ; one and the same m holy ghost for their sanctification and consolation ; one and the same everlasting gospel for substance , revealing christ and salvation to both ; one and the same way of iustification , both of the circumcision and uncircumcision , viz. by , or through faith , rom . , . & . . to . gal. . , . one and the same n kingdom of god , wherein men from east , west , &c. shall set down with abraham , isaac and iacob ; yea one and the same hope of resurrection and eternal life , acts . , . this essential oneness and sameness of the church of old and new testament is notably demonstrated in these times of the new covenant , by their o union , incorporation and consolidation into one body , through the death of jesus christ : which mysterie of their oneness the apostle most highly and emphatically magnifies . . finally , both old and new covenant agree in the same common end , viz. more immediately , the revealing of iesus christ for sinners happiness . more mediately , the happiness and salvation of gods foederates by christ ; and the glory of their covenant god in all ; as p hath been more at large explained touching both . herein especially , and in particulars of like nature reducible hereunto , the old and new covenant do most sweetly and harmoniously agree . the disagreement or difference betwixt the old and this new covenant is manifold ; as divers scriptures , yea the very body of this new covenant doth expresly intimate , heb. . , , , , . & . . to . gal. . . to the end . cor. . . to the end . but the difference is not so easily assigned as the agreement betwixt these two covenants ; because sundry false differences , either corruptly devised , or inconsiderately embraced , are pretended and obtruded , and some of them for sinister and unsound interests . here therefore i shall propound the disagreements betwixt the old and new covenant , . negatively , what they are not . so i shall discover the chief , false and pretended differences . . affirmatively , what they are . so i shall propound the true differences . we had need to judge and distinguish here exactly ; for errour here is dangerous . ( i. ) negatively . the disagreement and difference betwixt the old and new covenant , doth not stand in these particulars following , viz. . not in this ; that the old covenant is a covenant of works , holding forth righteousness , life and salvation , only upon terms of perfect and perpetual personal doing : but the new covenant is a covenant of grace , holding forth righteousness , life and salvation upon terms of believing in christ. for , it hath beenalready proved by many arguments , . that this old covenant q was not given on mount sinai as a covenant of works . . that this old covenant , r was given at mount sinai as a covenant of faith. and the contrary arguments are repelled , &c. . not in this ; that the old covenant is a meer carnal earthy covenant , c●…ntaining meer carnal , external and earthly blessings , as canaan , honour , riches , &c. but the new covenant is a spiritual and coelestial covenant , containing also spiritual and eternal blessings . this the difference assigned , b●… s bellarmine , and other papists . and after them by the t socinians ( who mudd and poyson the fountain-truths of god by their carnal subtilties , as the papists do by their heresies and superstitions , ) who hold that the spirit of god and eternal life , were not promised under the old covenant . and this device serves the so●…inian excellently , for his better debasing and decrying of the scripture . this device is al●…o taken up by some of the u anabaptistical party : thereby the more colourably to defeat infants of their baptism ; and to withstand that shrewd argument for poedobaptism drawn from circumcision . doubtless this is a very carnal and earthly opinion . but the falshood and folly of this pretended difference may sufficiently appear , . partly , by considering the matters or blessings promised in the old covenant , viz the spirit of god , many spirituals and eternals ; in book iii. chap. . aphorism . sect. . p. , &c. and chap. . aph. . sect. . p. ▪ &c. . partly , by perusing what my learned , judicious and godly friend mr tho. blake ( whose dexterity of judgement in matters of religion hath been of high account with me ever since my first acquaintance with him ) hath said in refutation thereof . in his vindic ▪ foederis . chap. . throughout . . not in this ; that the old covenant is a mixt covenant , part ly legal , partly evangelical ; mixt of two divers covenants , the covenant of works ▪ and the covenant of grace , ( as x one , who otherwise was very pious and learned , expressed himself ; but not so soundly and wisely , as were to be desired : ) but the new covenant is a pure evangelical covenant ▪ he seems to have run into this mistake , partly by considering the moral law too abstractedly , abstracting it from moses dispensation ▪ partly by not ob●…erving heedfully the mysterious and singul●…r way o●… gods revealing this sinai covenant . but against this errour , be pleased diligently to consider , . that this covenant at mount sinai , was given as a pure unmixed evangelical covenant of faith : as y is already proved by many arguments , &c. . that gods way of revealing and establishing this old covenant was very singular , profound and mysterious : as z hath been manifested in the form of this old covenant . which two things ●…eedfully peru●…ed , will i hope satisfie any un-byassed judgement , that this sina●… covenant was not in this sense a mixt covenant . . not in this ; that the old covenant ( in a far other sense ) is mixed , viz. a not a pure gospel coven●…nt , 〈◊〉 〈◊〉 ▪ having promises mixt , some evange●…ical ▪ belonging to those to whom the gospel belongs ; some domestical or civil , specially respect●…ng the house of abraham , and policy of israel : but that the new covenant is purely evangelical ; this notion ▪ i doubt ▪ is mixed and made up of — , the better to seclude infants of believers from baptism . but b mr. blake hath sufficiently laid open the weakness of it : to whom for brevity sake the reader is referred . . not in this ; that gods covenant is threefold , of nature , of grace , and subservient to the covenant of grace . the new covenant is this covenant of grace : the old covenant , is this subservient covenant . this difference is given by that learned camero . how dissatisfactory this his notion is , i c have declared already : there see diligently . . not in this ; that the old covenant admitted and accepted , as foederates with god , all the natural seed of abraham , isaac , iacob , &c. though only professing faith. &c. but the new covenant accepts none as foederates , but elect and regenerate persons . against this pretended but groundless difference betwixt old and new covenant , and against that unwarrantable restraining of new covenant-foederates only to elect and regenerate persons , much might have been said , and not without great need , considering how this false difference is improved for sinister purposes both by papists , anabaptists and other separatists : but my worthily honoured friend d mr. tho. blake hath done this to my hand so fully and satisfactorily , that i need say nothing , but only request the reader diligently to peruse what he hath said . . finally , the true difference betwixt old and new covenant stands not in this ; that the old covenant comprized in it as foederates with god all persons professing true faith and obedience to god , and all their seed : but the new covenant is made so personally with them that actually make such profession , that it terminates in their persons , not taking in their seed as foederates with them . this difference is plainly levelled against infant-baptism . but , that profest believers , iews and gentiles and their seed , are taken in as foederates with god in his new covenant , i e have abundantly proved already . there see. mr. blake hath also exceedingly , and to very good purpose , enlarged himself upon this particular , in his vindic. foederis . chap. . to chap . consult him diligently . these especially are those unsound and unjustifiable differences betwixt the old and new covenant , some whereof are unadvisedly expressed by men of ●…ounder judgement ; others are most corruptly contrived for the abetting of errour by men of corrupt minds . let all the fincere lovers of the truth with vigilant circumspection decline them all . ( ii. ) affirmatively . the true difference and disagreement betwixt the old and new covenant , doth ( as is evident from the natures of them both , already unfolded ) consist especially in these particulars , viz. . in the distinct peculi●…rity of their natures . for though both of them are gods covenants of faith , yet they are two distinct individual expressures of the covenant of faith ; the old covenant being one of the f covenants of promise , in christ promised , and to come afterwards ; the new covenant being that eminent covenant of performance , in christ actually performed and exhibited , and come in humane flesh already ; as g i have formerly distinguished them , and cleared the distinction by scripture : so that they are rather distinct individuals of the same species , then distinct species or kinds of the same genus : in asmuch as they differ not essentially , but only accidentally . . in the peculiar notion and consideration of the author . god was author of the old covenant , as the lord , israels covenant-god , israels redeemer , law-giver , and endeared husband , as h hath been formerly explained : but god was author of the new covenant , as the lord . hence in laying down of this new covenant , this his great and glorious essential name i iehovah is so often mentioned . besides , this being a testamental-covenant , jesus christ k as testator is author of it , confirming and establishing this his last will and testament by his death and blood , beyond revocation or alteration . . in the peculiarity of occasion which god took of making these two covenants . god established his old covenant with israel at mount sinai upon occasion of that great and eminent redemption of them out of egypt , that he might carry them into the possession of the promised canaan , as hath l been already evidenced in many particulars . but the occasion which he took of establishing his new covenant , was , m the disconsolate condition of his captives in babylon , the weakness and unprofitableness of the old covenant , and the extream sinful and miserable condition of mankind , no man to be cured but by the provisions of the new covenant in iesus christ exhibited . . in the diversity of agents , officers and instrumental causes which god made use of for manifestation and administration of these two covenants . the old covenant , was first given by the ministration of n moses a servant in gods house , as an intervening person or typical mediator ; was ordained by angels in the hand of a mediator : and was afterwards administred and managed , ordinarily by o priests , extraordinarily by p prophets . but this new covenant ( fore-promised of god by the prophet ieremiah , chap. . , &c. ) was in fulness of time that great salvation , that great doctrine of salvation ▪ which began to be spoken by q iesus christ , as a son ov●…r his own house , and was confirmed unto us by them that heard him , god also bearing them witness both with ▪ signs and wonders , and with divers miracles and gifts of the holy-ghost , according to ▪ his own will. and iesus christ ha●…h r committed the after ▪ administration of this new covenant , and of all the ordinances thereof , partly to his apostles , ●…rophets and evangelists , officers extraordinary , for a time till the new covenant-church was planted throughout the world ; partly , to pastors and teachers , &c. ordinary officers , till the end of the world , that the church be edified , and the saints perfected . . in their extensiveness towards gods foederates . the old covenant was of less and more limited extent , only to the s nation of the jews , the natural seed of abraham , isaac and iacob , and their children , and to some t few gentilish proselytes embracing the jewish religion . these only were u gods covenant-people , others no people ; these near unto god , others far off ; these having obtained mercy , others not having obtained mercy : these of the houshold of god , others strangers ; these gods children , others dogs , &c. but this new covenant is enlarged and extended to all nations of the world , and accepts as foederates with god all profest believers iewish or gentilish , and their seed without exception , as x hath been abundantly manifested , mat. . ; , . mark . , . luke . , . acts . , . & . . eph. . . to the end . & . . to . . in the gradual perfections and excellencies of promised blessings and restipulated duties . as to the substance of these , both these covenants agree : but as to the excellent degree and perfection thereof they differ . i. promised y mercies under the new covenant are , as extensively , so gradually , full , larger and higher , heb. . , , , , . . the law of god is given into , and engraven in , the minds and hearts of his foederates more fully and efficaciously . . the spirit of the lord is poured forth more abundantly , iohn . , , , . acts . throughout . . the knowledge of the lord is vouchsafed more excellently and universally . . remission of sins is vouchsafed more singularly , &c. ii. re-promised duties and abilities for them , are in the new covenant more sweetly provided for then under the old ▪ that they may be performed , not so carnally , but much more spiritually ; not so servilely and slavishly , but much more freely and lovingly ; not so z erroneously as to seek justification by working , but regularly so as to seek justification by believing , and to express the truth of iustification and sanctification by working , &c. . in their different representation of the mediator . iesus christ was mediator in both : but in the old covenant he was represented darkly , under the a type of moses , and as future , to come afterwards ; in the new covenant he is set forth clearly , as the mediator , surety and testator thereof actually exhibited already in humane flesh , yea dead , risen , ascended and set down already on the right hand of god , heb. . , , , &c. & . . & . . gal. . , &c. . in their outward form or manner of manifestation , confirmation , administration . much of these two covenants difference lies in their outward form. as , i. in their outward form of manifestation ▪ for , . the b old covenant was manifested with great terrour , out of the midst of the devouring fire : the new without terrour , with as much sweetness . . the old covenant was c written literally in two tables of stone : the new is written spiritually in the d fleshly tables of mind and heart . . the old filled the foederates with a spirit of bondage to fear ; the new fills with a spirit of adoption and liberty to love , &c. rom. . . gal. . , , . compared with heb. . . to . notable is that of augustines ; e this is the shortest and plainest difference of the two testaments , fear and love , &c. . the old , hence , is called a ministration of death and condemnation : the new a ministration of life and righteousness , cor. . , , . . the old was glorious , but veiled : the new much more glorious , and unveiled , cor . . to the end , &c. ii. in their outward form of confirmation . for , . the old covenant was confirmed and dedicated by typical blood and death of innocent sacrifices , exod. . to . with heb. . . , , &c. but the new covenant was dedicated with far better blood and sacrifice , viz. with the true blood and death of iesus christ the lamb of god without spot , taking away the sins of the world , heb. . , , . mat. . . . the old covenant was without an oath : the new with the oath of god , of which he will never repent , heb. . , , , . . the old covenant was stablished upon gods good promises : but the new upon gods better promises , heb. . . . the old was confirmed by more dark , difficult , chargeable tokens , circumcision and the passover , signifying christ to come : the new is confirmed by more clear , easie and cheap tokens , baptism and the lords supper , signifying iesus christ already come , mat. . , . mat. . . cor. . , . iii. in their outward administration . for , . the old covenant had a worldly sanctuary , whereunto the publick ministrations were principally affixed , heb. . . to . the new covenant hath f a better and more perfect tabernacle , that of christs humanity wherein our great high-priest officiated , performing more perfect sacrifices , and releasing his church from restraint places , to worship him in any place , iohn . . . tim. . . . the old covenant had many dark g carnal ordinances , rites , ceremonies and appointments of divine service imposed on them till the time of reformation , which could not make the comers thereunto perfect as pertaining to the conscience , they being only shadows of good things to come , but the body is of christ , heb. . , &c. col. . . but the new covenant being established by the death , blood and sacrifice of christ himself , doth raise the people of god from more carnal to more clear , spiritual sacrifices and services of divine worship ; as preaching , praying , baptism , breaking of bread , thank giving , &c. acceptable unto god by iesus christ , pet. . . heb. . . rom. . . tim. . , . acts . . & . . mat. . , , , cor. . , , , , . as also to more spiritual acts of church-government , admonition of offendors , mat. . , , , . casting out of the obstinate and incorrigible , cor. . throughout . restoring again of the penitent , cor. . , , . . the ordinances of the old covenant were managed ; extraordinarily by prophets , ordinarily by h priests and levites , the old covenant ministry : the ordinances of the new covenant are mannaged , extraordinarily , by apostles , prophets , evangelists ; ordinarily , by pastors , teachers , elders and deacons , eph . , , . cor. . tim. . . rom. . . to . . the old covenant had many solemn set times of publick worship , and a seventh-day sabbath : the new covenant hath only one solemn set time for publick worship , viz. on every first-day of the week , which is the lords day sabbath , rev. . . acts. . . cor. . , . . in certain accidentals appertaining to the condition of the church of christ , which was essentially one under both old and new covenant : as the new moon and the old is one essentially , differing only accidentally . for , . the church under the old covenant was i as an heir in minority : but the church under the new covenant is as an heir come to maturity of age . . the church under the old covenant was k in a more servile condition , under tutors and governors : but the church under the new covenant is in a more free condition , stated in son-like , and heir-like liberty . . the church under the old covenant l was under a veil : but under the new covenant the veil is done away in christ. . the church under the old covenant was very small and of narrow extent , confined to that one little nation of the iews : but the church under the new covenant is of most large extent , enlarged to all nations of the world , mat. . , , . mar. . , . luke . . in duration . the old covenant endured only from the g●…ving of the law at , mount sinai , till the death of iesus christ , as m hath been manifested : but the new covenant abolishing the old , as to what was vanishing in it , continues still new from christs death till the end of the world , as n hath been evidenced , mat. . , . cor. . . eph. . , , . the old covenant is antiquated by the new : the new shall be antiquated by none . . in regard of memorable occurrents , falling out under these two foederal expressures ; which were most various , yet these of the new covenant far transcending , compare book iii. chap. . introduct . with book iv. chap. . aphorism . . finally , in particularity of ends. for , . the old covenant intended a fuller o revealing of christ then formerly , as the promised saviour : the new covenant intends the fullest revealing of iesus christ , as the exhibited and performed saviour . . the old covenant intended the particular happiness of israel , one nation in the world : the new covenant intends the general happiness of all the nations of the world . iv. hence , we may evidently discover , what the additional excellencies and prehemin●…ncies of the new covenant are beyond those of the old , and of all other fore going covenants . the new covenant excels them all , and particularly the old. . in clearness . gods covenants with adam and noah , were as the day-dawning , of saving light and grace to poor sinners : his covenant with abraham , was as the sun-rise : his old covenant , comprizing those with david and the captives , was as the morning light growing clearer and clearer till the perfect day : but his new covenant , is as the brightest noon-tide , the perfect day , the mid day of clearest light , wherein the sun of righteousness shines forth in his strength most gloriously . now , gods p mysteries are most clearly unveiled ; gods ordinances are most clearly laid down , q the veil is done away in christ : gods r promises are most clearly propounded : s iesus christ is most clearly revealed , and all spirituals in him : the t way into the holiest of all , heaven it self is most clearly opened and made manifest by the blood of iesus : and the u minds of gods foederates are most clearly illuminated for understanding of all the deep things of god. . in spiritualness . in the old covenant administration , there was much outwardness , earthiness , carnalness in ordinances , times , places , instruments , officers and performers of divine worship : and these outward services could reach only the flesh , the outward man , they could not purifie the conscience : so there was much earthiness in the promises , and in the hopes of the people , looking at an earthly canaan , and earthly happiness there , &c. but under this new covenant , the x promises are mostly spiritual , the y ordinances and whole worship of god very spiritual : yea , the z hearts and lives of gods true foederates very much spiritualized . see infer . ii. property . . in spiritual liberty , and holy freedom from all sort of spiritual thraldom . this covenant-time is to the church of god the greatest iubilee , the greatest year of redemption and release , that ever was or shall be in this world . see isa. . , , &c. luke . , , . but of this a formerly . . in fulness and compleatness . of this also b formerly . . in extensiveness . the old covenant was extended to the israel according to the flesh , in one nation , rom. . . eph. . . but this new covenant is extended to the israel according to the spirit , in all the nations of the world , mat. . , , . mark . , . luke . , . but of this see more c above . . in efficaciousness . as formerly . in gen. infer . ii. property . . in comfortableness . as d hath been already manifested most abundantly in many cases of saddest disconsolation . . in e durableness . the old covenant vanisheth away , this new still remains . it s as heart of oak : yea it s an everlasting covenant , heb. . . & . . . in gloriousness . this new covenant out-shines the old , as far as the sun out-shines the moon . yea as the moon derives and borrows all her clear light from the sun , having nothing but a dim blackish darkness of her own : so the old covenant ( having only a darkish blackish body of it self ) derived and borrowed as it were all her clearest light from christ , and the mysteries of the new covenant . there was a gloriousness in the old covenant : but a far greater glory in the new. f — for even that which was made glorious , had no glory in this respect , by reason of the glory that excelleth . and no wonder ; for , . the g glory of the old covenant , was only a veiled glory , glory under a veil , moses put a veil upon his shining face : but the glory of the new covenant is unveiled , the veil is done away in christ. . the h glory of the old covenant , was but the glory of the letter : the glory of the new covenant is the glory of the spirit . . the i glory of the old covenant , was but the glory of the ministration of death and condemnation : but the glory of the new covenant is the glory of the ministration of life and righteousness . . the k glory of the old covenant , was but a servile glory of bondage , like shining golden fetters : but the glory of the new covenant is a glory of sweet filial liberty . . the l glory of the old covenant was an affrighting and dazling glory : but the glory of the new covenant is an alluring and transforming glory . . finally , the m glory of the old covenant was vanishing : but the glory of the new covenant is abiding . in all which regards the glory of the new covenant is a glory far transcending and excelling . v. hence , how great are the priviledges of gods new covenant-people ! to be in a covenant-less condition , is most wretched : such are n christless , churchless , hopeless and godless in the world . to be in covenant with god , not only by outward , but also by inward foederation , is most advantagious : such are safe in the ark , when the rest of the world is drowned ; such are blessed with abraham , when all the rest of the world are cursed ; such are gods peculiar treasure and special people with israel , when all the rest of the world are not his people , &c. but to be gods sincere new covenant-people , in power as well as form , in truth as well as name , is most glorious ; as the new covenants preheminencies are above those of all other covenants . so the new covenant-peoples priviledges are above all other foederates priviledges . god hath done much for all his covenant people in all ages ; but he hath done most for his new covenant-people in this last age . they had many and great priviledges , but ours are more and greater . cast a discreet eye upon the new covenant , as already here set forth , and then extoll and admire the priviledges of gods new covenant-people , even our priviledges . for , . we are foederates in a covenant , that hath o removed all the darkness , weakness , imperfections , unprofitablness , bondage and gravaminousness of all former covenants ; and that compleatly . so that now we have a covenant disvested of all inconveniencies . . we are foederates in such a covenant as is the common cistern , receptacle and treasury of all the light , strength , profitableness , perfections , benefits , liberties , sweetness , and comfortableness of all fore-going covenants , touching p temporals , spirituals and eternals . oh what a priviledge ! god in this new covenant hath given us his honey without sting , his roses without prickles , his wine without water , his q burden without weight , his yoak without trouble . . we are foederates in such a covenant as far transcendeth and surpasseth the old covenant , and all former covenants in multiplicity of excellencies : answerable whereunto are our enjoyments , and our priviledges therein . being gods new covenant-people , we have gods best and richest mercies wherewith his new covenant is furnished , heb. . , , . we have gods best and choicest promises , whereupon his new covenant is established , heb. . , , , . we have the sweetest way of restipulated duties . all our duties being r comprized in gods promised mercies , wherein god assures us of ability from himself , for all the duty which he expects from us , yea in effect the lord himself undertakes for our ability , and for our duty . we have the last and best discoveries of iesus christ , the only mediator betwixt god and man , in this new covenant . here we may see , this seed of the woman bruising the serpents head , col. . , . with gen. . . this true noah saving his elect remnant by water , pet. . . with gen. . & . this blessed seed of abraham , blessing all nations , acts . , . gal. . , . with gen. . . this true prophet like moses raised up from among the people israel , acts . , . & . . with deut. . . to . this seed and son of david , sitting upon his throne , and ruling the house of iacob for ever , luke . , , . with psal. . ●… . here we may see , the desire of all nations already come into his temple , the messiah already incarnate and cut off , not for himself , but for our sins ; the sinners only saviour , suffering , dying , buried , revived , raised from the dead , ascending into heaven , and set down on gods right hand in highest glory . never covenant set forth christ so fully and gloriously as this new covenant . s many kings and prophets desired to see these things which we see , and have not seen them ; to hear these things which we hear , and have not heard them . we have the compleatest t effusions of the spirit under this new covenant . we have a covenant most excellently manifested , most admirably established , and most spiritually administred . u christ himself hath revealed it , christs own blood and the oath of god hath confirmed it , and by most spiritual ordinances , seals and censures it is administred . we have attained a better state and condition , then was ever attainable under any fore-going covenant . all x former covenants advanced the foederates no higher then to a servile state of minority : this new covenant brings us to a free son-like state of maturity . we are by this new covenant enstated in the y compleatest church that ever was on earth , viz. the oecumenical or general church of god extended to all the nations of the world . we are foederates in such a covenant , as z hath , doth and will represent during its continuance , the most rare , desirable and wonderful occurrents , that were ever discovered to the world . yea finally , we have such a covenant as abides and remains when others are removed , and a will continue so long as the world shall continue ; till it hath gathered all the elect , perfected all the saints , edified the church to the top-stone , and made all things ready for the blessed return of iesus christ to judgement . vi. hence , we may , by this new covenant , very sweetly assure our selves that we are gods new covenant-people . and i need not superadd any further discoveries , or notes of tryal , of our true , inward , saving new covenant-state , but only point at such as have been already laid down in several places of this fourth book . we may be solidly and comfortably assured that we are truly and savingly gods new covenant-people . . by gods writing of his laws in our minds and hearts . many notes whereof , see in book iv. chap. . sect. . aph. . p. . to . . by our being furnished with true new-covenant-knowledge of god , and of the things of god. many evidences hereof , see in book iv. chap. . sect. . aph . pag. , , . . by gods actual remission of our sins . all of us who have our sins actually remitted , are gods sincere new covenant-people . now those that have their sins pardoned , may know that their sins are pardoned , and that by many discoveries : laid down in book iv. chap. . sect. . aphor. . pag. . to . . by our being brought into this new covenant by being called to christ , and made christs effectually . now whether we be truly and effectually christs or no , may be discovered by many evidences thereof , unfolded in book iv. chap. . inference ix . . by the lords being our covenant-god . for if he be sa●…ingly our covenant-god , we must needs be his covenant-people . these are relatives . now we may notably discern whet●…er the lord be savingly our covenant-god . ( ) by his foederal impressions and operations upon us , as our covenant-god . here seven are laid down in book iv. chap. . sect. . aph. . p. , , . ( ) by our covenant-relation unto god. evidenced in . particulars . there , p. . to . ( ) by our deportment and carriage towards him , as towards our god in covenant . which is set forth at large in five particulars . there , p. . to . these evidences of our true and salvifical new covenant ▪ state , dispersed in several parts of this fourth book , are here summarily c●…llected together , and represented in one view unto our eyes . do we desire to know that we are gods new covenant people indeed , and that savingly ? then , consult we all these topicks of evidences diligently . let us weigh our selves in these sanctuary scales heedfully ; let us try our selves at these sacred touch-stones impartially . vii . hence , how much doth it concern all , especially us gentiles to esteem , embrace , rest-upon , conform-to , and triumph in this blessed new covenant . for , i. of all covenants which since the foundation of the world god revealed to man , this new covenant is ; . every way most excellent ; and therefore to be esteemed by all . . every way most desirable , amiable , and delectable ; and therefore to be embraced by all . . every way most firm , sure , faithful , immutable and irrevocable : and therefore to be believed , assented to , acquiesced in , and rested upon by all . . every way most holy , iust and good most equal , upright , spiritual and heavenly : and therefore to be complyed with , and conformed unto by all . . and it is every way , sufficient for our miseries ; suitable to our necessities ; satisfactory against our scruples , doubts and objections ; confirmatory against our spiritual enemies and their temptations , & consolatory against all out imaginable disconsolations : and therefore it is to be triumphed in by all . ii. of all the people in the world , we gentiles have far the greatest cause , thus to esteem , embrace , rest-upon , conform to , and triumph in , this blessed new covenant . for , . from what extremities of miserie did god rerestore us gentiles when he brought us first into this new covenant ! we b were no people , we had not obtained mercy , we were without christ , being aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . could there be a more wretched people in the world , then such gentiles ? . to what high eminencies of priviledges did god at the very first advance us gentiles , when he accepted us at first foederates with himself in this new covenant ! his own peculiar people the iews must wait many ages for this covenant , and pass many gradual preparatories , especially under the old covenant , before they could be fitted for , and capable of this covenant : and yet we strangers , aliens , enemies to god , were at once exalted from our deepest paganish misery , to this highest new covenant felicity . . the gentiles are so taken into covenant , that they are fellow heirs , and of the same body with the jews . this a great mysterie , eph. . . to . and what more ? . the gentiles are so c generally and universally taken in as foederates with god in this new covenant , even all profest believing gentiles in all nations and their seed , that their glory far out-shines the glory of the very jews . d sing o barren , thou that didst not bear , break forth into singing and cry aloud thou that didst not travel with child : for more are the children of the desolate , then the children of the married wife , saith the lord . the abundant access of the gentiles to the church , is the great glory of the church , isa. . . to the end . and what further ? . the gentiles are entertained and retained as foederates with god in this new covenant , when gods antient covenant-people the jews are rejected : e jews are broken off , and gentiles are graffed in . gods only people become no people : and they that were not a people become the people of the living god. behold here the goodness and severity of god! and what may be further added ? . when the jews shall again be converted unto god , and graffed in , they shall obtain mercy through the gentiles mercy , as the gentiles obtained mercy through the iews unbelief , rom. . , . to . let all this be duly considered , and then all we gentiles may cry out with the great doctor of the gentiles , f o the depth , &c. how can we look upon this new covenant , and not be ravisht with it ! viii . hence , gods new covenant-people , ( answerably to this g new , better , and more illustrious covenant , ) should approve themselves as a new , better and more excellent people both in their persons and conversations . our hearts and lives , our inward constitutions , and outward conversations should bear an harmonious agreement and correspondency with divine dispensations under which we live . thus , h christ our passover is sacrificed for us : therefore we should keep the feast , not with old leaven , neither with the leaven of malice and wickedness , but with the unleavened bread of sincerity and truth . all this new covenant time since the death of christ till the worlds end , is our great passover-feast : therefore it is to be kept without all spiritual leaven . again , i — ye were sometimes darkness , but now are light in the lord : walk as children of light , &c. and elswhere ; k — and that , knowing the time , that now it is high time to awake out of sleep : for now is our salvation nearer then when we beleived . ( that is , then when we first believed . ) the night ( viz. of pagani●…m ) is far spent , the day ( viz. of christianism ) is at hand : let us therefore cast off the works of darkness , and let us put on the armour of light . let us walk honestly , as in the day , &c. gods merciful dispensations to us , should be strong obligations upon us . the like we are to judge here touching the new covenant dispensation under which we live : we should be conform to this new covenant in heart and life . . the covenant is l new : so should we be new ; new creatures , having new minds by illumination , new consciences by purification , new wills by renovation , new affections by sanctification , and new lives and actions by reformation . what a shameful incongruity were it for us to persist still in our old carnality , in our old ignorance and unbelief , in our old sins and wicked courses , under this new covenant , especially professing our selves to be gods new covenant-people ? . this new covenant is m better then ever the old covenant was : so should we that are professed foederates therein , be a better people then those under the old. we new covenant christians , should be better then the old covenant iews . better in our minds & judgements ; not having a veil of blindness and errour upon them , wandring from gods truth and will : resting in the law , seeking for righteousness by the deeds of the law , stumbling at that stumbling stone , rom. . , , . better in our consciences : not corrupt , secure , erroneous , counting it duty , and doing god service to betray and murder the prince of life jesus christ , and to kill his apostles , &c. better in our wills and hearts : not being perverse , froward , crooked , stubborn , rebellious , hard-hearted , impenitent , earthly , carnal , &c. better in all our principles : abounding much more with love , out of a pure heart , good conscience , and faith unfeigned , tim. . . better in all our practises : being therein , not superstitious , but truly religious ; not scandalous , but inoffensive : not rebellious , but obsequious unto god ; not carnal and literal , but spiritual ; not earthly , but heavenly , phil. . . not hypocritical , but sincere ; not apostatizing from god and his fear through unbelief , drawing back unto perdition , but stedfastly persevering with god in well-doing , through faith , to the saving of the soul , heb. . , . . this new covenant is more illustrious and excellent then the old , or any that went before : proportionably so should we , and all that are gods new covenant foederates , illustriously excell the foederates of old . we should excell them , in maturity of apprehensions of god and all divine mysteries ; in vivacity of faith , n living by the faith of the son of god ; in activity of love , to god and iesus christ over all ; in fervency of zeal to the glory of gods most excellent name ; in heroick perfections of all the graces of sanctification ; in dearest soul-ravishing communion with father , son and holy-ghost ; in integrity of obedience to gods whole revealed will , w●…th true delight ; in uncessant o growth in knowledge , grace and all the perfections of the inner man ; in p unmovable stedfastness and constant abounding in all the work of the lord ; in diligent q pressing towards the mark for the price of the high-calling of god in iesus christ ; in r loving , longing for , and hastening unto the appearing of our lord iesus christ , who said , s surely i come quickly . to whom our fervent spirits should eccho out ; amen . even so come lord iesus . ix . hence , all bruised , distressed and disconsolate souls should in an especial manner have recourse to this blessed new covenant for their sweetest and fullest consolations . much t consolation is to be had from former covenants and their promises ; but most of all from this new covenant and its promises . they abound : but this superabounds . they flow : but this overflows ( like the land of canaan ) with milk and honey of most delicious consolations . what is it that wounds thine heart , sads thy spirit , or makes thy perplexed soul droop within thee ; which this new covenant w●…ll not remove ? . is it guilt of sin : . is it the wrath of god : . is it the gross darkness of thy mind : . is it the hardness , deceitfulness , and vileness of thine heart : . is it the want of spiritual excellencies and abilities : . is it the greatness of the distance betwixt god , christ and thee : . is it the great difficulty or seeming 〈◊〉 of ever obtaining assurance of salvation : . it is the reliques of corruption : . is it the fears and dangers of back-sliding : . is it any inward or outward wants : . is it strong and violent temptations : . is it sad and dismaying desertions : . is it sharp afflictions or persecutions : or is it the very terrours & pangs of death it self ? is it any , or many , or all of these , that fills thee with discomfort , and girds thee about with sackcloath ? against all and every one of these , this new covenant is a most rich and precious antidote ; as u hath been abundantly evidenced in every one of these particulars . come hither therefore o thou poor tossed and weather-beaten soul ; that x walkest in darkness and hast no light : learn here of this new covenant to wait upon the lord , and stay thy self upon thy god : come anchor in this sweet haven of peace : come lick the honey out of this rock ; come draw and drink water out of these wells of salvation with joy . these new covenant-consolations , are the sweetest , strongest and most lasting consolations . x. hence , finally , it is very evident , that this new testamental-covenant approacheth nearest , as in contiguity of time , so in excellency of nature , unto the celestial glory . the y first and lowest expressure of the covenant of faith began in the earthly paradise : this last and highest expressure of the new covenant , will end in the heavenly paradise . this new covenant which is to continue z till the worlds end , will reach to the very borders of the heavenly countrey , the coelestial canaan : and of all covenants the sublime nature of it is most neerly elevated to the perfection of the heavenly faelicity . the three first covenants with adam , noah and abraham , were suitable to the churches extream infancy : the old covenant , as also those with david , and the captives in babylon , were answerable to the churches non-age and minority : but this new covenant is most agreeable to the churches full-age and maturity . under the three first , the church was only domestical , in private families : in the three next , the church was come to be national , in that one nation of the jews : in this last the new covenant , the church becomes o●…cumenical , being generally extended to all nations of the world . in those christ was only promised : in this christ is actually performed and exhibited . in those redemption , reconciliation and salvation of sinners was fore-shadowed : in this all these glorious things are actually fulfilled . in those there was much of heaven : in this there is most of all . in this , the truth of god is most clear , the mysteries of god are most plain , the grace of god discovers it self most full and free , the gospel of god is most glorified , the people of god are most multiplyed , the saints of god are most perfected , and the church of god is most compleated and prepared for the eternal solemnities of her marriage with the lamb , where a the reward of vertue ( as augustine sweetly ) will be , he that is the giver of vertue , who hath promised himself , then whom nothing can be better or greater , &c. when we shall be like him , for that we shall see him as he is , ioh. . . — we shall rest and see , we shall see and love , we shall love and laud. lo this shall be , in the end , without end. oh happy new covenant that at last will inclose the church in the bosom of god , and blissful arms of jesus christ ! make haste my beloved , and be thou like to a roe , or to a young hart upon the mountains of spices , cant. . . — and the spirit and the bride say , come ; and let him that heareth say , come : and christ himself saith , behold i come quickly . amen . even so come lord iesus , rev. . , . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finis . iii. an alphabetical table of subject-matters , things and words explained in these four books . a aarons rod a type of christ. p. . abraham who he was . his descent , his name , his religion . p. , . his country ur of the chaldees . p. . gods calling him from ur to canaan , &c. p. . to . his establishing his covenant with him thus called . p. . to . and not only , with him , but with his seed . p. . his seed distinguished . p. . with which seed the covenant was established . p. . to . how with his seed ; as one christ collectively , mystically . p. , , , . abrahams seed have , . a covenant-state . . covenant-promises of mercies . . covenant inauguration , by being brought into covenant with him . p. . to . as abraham's iewish seed were circumcised ; so abraham's christian seed are to be baptized , proved seven waies . p. , . we may know that we are abraham's true seed and children . p. . . by our being christs : and that five waies . . by our walking in the steps of abraham's faith ; and that seven waies . . by our doing the works of abraham , and that six waies . p. . to . his admirable act about offering isaac . p. , . how all nations blessed in him and in his seed . p. . to . strive to be abraham's seed . directions . p. . to . abram changed to abraham . the notation and reason of his name , and wherein his high fatherhood consists . p. . to . the manner of gods foederal dealings with abraham , in seven particulars . p. . to . adam . how all sinned in him . p. , . gods covenant of works with him , and all his natural seed largely handled . p. , &c. how adam dyed the same day he sinned , three waies . p. , . the five degrees of adams sin . p. , . how soon adam sinned and fell . p. . to . seven sorts of aggravations of adams sin , rendring it extreamly hainous , p. . to . the punishment of adams sin grievous eight waies . p. . to . gods covenant with adam after his fall . p. . to . whether gods covenant with adam after the fall comprized all his natural seed , as the covenant of works did . p. . to . admiring mens persons , condemned . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly signifies . p. , . afflictions . god visits the iniquity of his covenant-people with the rod of affliction , &c. for five benefits to them . p. . to . god neither forsakes nor forgets his covenant-people in their deepest distresses . p. , . in extremities of tribulation , gods covenant of faith in christ yields sweeter consolation . p. , . gods people by their sins turn their mercies into miseries : but god alone of his wisdom and goodness turns those miseries into mercies . p. . gods sweetest consolations are usually showred on his people in their sharpest tribulations . p. . the new covenant an excellent antidote against all afflictions of gods true new covenant people : and this seven waies . p. . to . four greek words for afflictions . p. . gods people are ordinarily an afflicted and persecuted people above others . evidenced by many instances . p. . to . seven eminent comforts against their afflictions , &c. from the lords being their covenant-god . p. . to . ten waies how their afflictions work together for their good . p. . to . altar of burnt-offering , a type of christ five wayes . p. , . altar of incense , a type of christ. p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aman what it signifies . p. . antinomians , to be abhorred . p. . in opinion against the moral law. the scriptures vindicated which they wrest against the moral law. p. . to . antinomians in practice condemned . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it denotes properly . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it signifies properly . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly signifies . p. , &c. apostacy . see backsliding . ark. noahs ark a type of the church , eight waies . p . to . and noahs saving his family in the ark , of christs saving his elect in the church , eight waies . p. . to . ark of the covenant a type of christ , how , p. , , . arminius . his interpretation of faiths imputation for righteousness , viz. the very act of faith , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , in a proper sense , not metonymically , &c. is laid down , and rejected , upon seven considerations : and four waies it symbolizeth with the popish doctrine about justification , and leads thereunto . p. . to . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and thence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what they properly signifie . p. . assurance . how the new covenant comforts in case of want of assurance . p. . to . gods way of giving assurance . p. , . and in margin . p. . b babylon . literal , what . mystical ▪ what egyptian . p. , . when and how long the iews were captivated there . p. . seven sorts of sins for which they were captivated there . god intended their good herein . p. , &c. their redemption from babylon promised , under which seven eminent mercies were comprized . p. . to . ten arguments comfortably perswading the captives they should be thus redeemed . p. . to . the exact accomplishment of their redemption at the end of seventy years . p. , &c. their redemption from babylon typified sinners spiritual redemption by christ : proved by seven arguments . the parallel betwixt these two redemptions in six things . p. . to . backsliding . the new covenant comforts against the fear and danger of it , four waies . p. , . baptism . the original rise of it . p. , &c. the author of it . p. , &c. the matter constituent and recipient of it . p. . the form of it , inward and outward . p. , . the end of baptism : negatively considered four waies . affirmatively considered , is . primary , and that seven fold . . secondary , and that three fold . p. . baptism . abraham's christian seed are to be baptized , proved by seven arguments . p. , . baptizing of israel in the cloud and sea : what it signified . p. . the infant children of new covenant foederates ought to be baptized , proved at large by seven arguments . p. . to . baptism with water , &c. is the first initiating token of the new covenant , evinced four waies . p. , &c. all new covenant foederates ought to be marked with baptism , this first token , proved four waies . p. , . baptism succeeds circumcision , proved . and the analogy betwixt them laid down in five particulars . p. , . blessings particularly signified and sealed by baptism . p. . god hath given three implicit or vertual commands for baptizing infants of new covenant . foederates . p. , . that baptism confirms the new covenant . evinced four waies . p. . how baptism confirms the new covenant three waies . p. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barak . what it signifies p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belial . what it denotes . p. . believing . what. p. . believing in the lord , what it imports . p. , . justifying faith described , by its general nature , efficient , subject , object , end , and acts direct and reflexive . p. . to . believers . are heirs of the world . p. , . five reasons why they actually possess so little of this world . p. , . are , kings to god , in nine respects : priests to god , in six respects . an holy nation in seven respects : a peculiar treasure to god in twelve respects . p. . to . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . berith . notation , and five derivations of it . p. , . it s used in scripture for compacts . religious . civil . sinfull . p. . bless . what it signifies , four senses of it . p. , . god blessed abraham , with temporals five waies ; with spirituals eight waies . p. , . how all families and nations shall be blessed in abraham and his seed . p. . to . brazen serpent , a type of christ. p. . c calling . gods calling of man is manifold . p. , . gods call first invites to self-denyal . p. . is very prevalent . p. . betters the condition of the called . p. . is an excellent preparative to gods covenant . p. , . is of meer grace . p. , . god brings into new covenant by calling , proved three waies . p. , . calling described by the author , instrumental means , matter , terms , form , and end thereof . p ▪ . to . canaan . the land of cannan , is described by its situation . denominations given to it in scripture , eight in number . commendations of it four waies . mystical signification . p. , . how given to abraham and his seed . p. . to . how for an everlasting possession . p. , . canaan implyed . . the inheritance of the world . p , . . the inheritance of heaven . canaan , three waies a type of heaven . p. . to . candlestick ▪ golden candlestick a type of christ. p. , . captives . gods covenant with his captives in babylon . the duration of it . p. , . the difference of it from the covenant with david ; in seven points . p. , &c. order of handling it . p. . author of it the lord god. p. , &c. occasion of it , the iews sad captivity in babylon , ( see babylon ) and this for five reasons : p. . to . impulsive causes , gods mercy in christ. p. . foederates , god in a three fold notion , and the captives of iudah and ierusalem p. , . this was a covenant of faith , not of works , evidenced four waies : and a covenant of promise . p. . to . hence seven inferences . p. ▪ to . god promised , . to raise up the messiah jesus christ to them : in a four-fold notion . p. . to . . to redeem them from babylons captivity , and bring them into their own land. p. . to . . to cleanse them from their spiritual defilements , idols , &c p. . to . . to put his spirit within them , where , seven excellent fruits of his spirit . p. . to . . to vouchsafe his presence in his sanctuary by his spirit , word and ministery . p. . to . . to be their god , &c. p. , &c. . mutual constancy in covenant . p. , . the captives re-promise , . faith. . repentance . . obedience . . becoming gods people . . enqui ring of god , &c. p. . to . inferences thirteen . p. . to . this covenant reveals many excellent points of christian religion , nine mentioned . p. . to . the form of this covenant . p. . to . the end of it . p. . to . christ herein further discovered three waies . p. , &c. ten general inferences . p. . to . carnal state . see sinfull state . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly signifies . p. . censer . the golden censer for incense , a type of christ. p. . ceremonial law. the notation of ceremony . p. . ceremonial law , imposed on the iews for six reasons . p. . various denominations of it . p. , . distributions of ceremonial laws and ordinances . p. . to . ceremonial law abrogated now under new covenant . p. , . all the ceremonials types of christ. p. . to . children , seed , posterity . the children of profest believing iews and gentiles , are as well as their parents , foederates in the new covenant : proved at large by six arguments . p. . to . children of profest believers are holy , and how . p. . to . children of such , are causelesly and absurdly denyed to be in covenant with god. evidenced divers waies . p. to . all the infant-children of new covenant foederates ought to be signed with the first new covenant-token , baptism : proved by seven arguments at large . p. . to . children have been once admitted by god to the first covenant-token , and were never since debarred by god : therefore to be admitted still , and baptized . p. , . infant-children , elect , may have faith : and how. p. . children of god. six evidences of gods children . p. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whence derived . what it signifies . p. , . christ . the last adam . a parallel between the two adams in regard of gods covenants . p. . to . what god promiseth in the covenant of faith to christ , and what christ repromiseth to god. p. . to . christ is the very marrow and kernel of the covenant of faith. p. . to . christ the seed of the woman , bruising the serpents head ; and how . p. , , , &c. christ bruiseth the serpents head , seven waies in his own person . p. . to . and six waies in the persons of his elect. p. . to . why the first promise was revealed in christ as the womans seed . p. , . christ typified by noah seven waies . p : . to . and his saving of his elect in the church , by noahs saving his family in the ark eight waies . p. . to . christ the primary seed of abraham . p. , . christs death and sufferings were many waies intimated and adumbrated under the covenant with abraham . p. . to . and so confirmed that covenant . p. , . christ is the end of the law — two waies . p. . christ is revealed in the old covenant , proved four waies . p. , . christ is revealed in the old covenant more then in any foregoing covenant , in his descent , person , office , states . p. to . the same christ , that saved under old and new covenant . p. , &c. christ promised under old covenant . p. . to . the mysterious contrivance of sinners salvation by christ is therein admirably set forth . p. , . the old covenant full of christ eight waies . p. . to . christ , how typified by sacred , places , utensils or instruments of ministration , persons , things , and times . p. . to . david and solomon types of christ eminently in their persons , offices , conditions , and acts done : and this many waies . p. . to . david and solomon knew and spake much of christ , viz. of his person , offices , states and effects of his offices . p. . to . christ was preached to the captives . p. . christ was promised to them as their covenant-redeemer , sure mercies of david , branch of righteousness and plant of renown , as david their shepheard , prince and king for ever . p. . to . christ is to be sought more then all our own concernments . p. . christ promised to the captives with reference to david . p. . christ was the captives redeemer , cyrus but his instrument . p. , &c. christ discovered further , in his person , office and actuall appearing , under the covenant with the captives . p. , . christ was actually performed under it . p. . christs death and sacrifice most eminent , . in solemnity seven waies . . in dignity . . in efficacy seven waies . p. . to . christ , his person and office described at large : see , mediator . gods goodness and severity in christ. p. , &c. iesus is the only true christ . p. , &c. christ is the wonderful : the great mysterie of godliness . p. , &c. christ is the life and soul of the new covenant . p. . iesus christ is an al-sufficient saviour of sinners . p. . christ is the only hope and refuge of bruised sinners , and compleatest consolation of believing saints . p. , &c. the new covenants dedication bitter to christ , though the application of it be sweet to christians . p. , &c. evidences that we are christs , . have we christs spirit dwelling in us ? five notes thereof . p. , &c. . are we new creatures ? three tryals hereof . p. . to . . are we one with christ by faith and love ? p. , &c. . have we crucified our corruptions ? five discoveries hereof . p. , &c. . do we walk after the spirit , &c. p. . seven weighty considerations pathetically pressing christless persons to accept christ. p. . to . nine scripture directions , for them that have christ , and are in new covenant in him ; how to walk worthy of christ. p. . to . how christ walked , in eight particulars , for our imitation . p. . how he is the way , truth and life . p. , . christ by his death confirmed his new covenant , and how . p. , . christian. nine excellent points of christian religion revealed under the covenant with the captives . p. . to . church . god in all ages hath his church , three reasons of it . p. . church . gods habitation in his church , see , habitation . circumcision . instituted . p. , . what it was for efficient , matter , form and end . p. . how it confirmed gods covenant with abraham and his seed , divers waies . p. , . gods command to abraham to circumcise his children , binds christians to baptize theirs . baptism succeeds circumcision . p. , . cleansing . god promised to cleanse his captives in babylon from all their spiritual defilements , idols , &c. and performed it accordingly . p. . to . comfort . the several sorts of comfort , and how many several waies things may be said to be comfortable . p. . the exceeding comfortableness of the covenant of faith , in seven respects . p. . to . of the new covenant . p. . commandments . ten commandments : see , moral law. communion . the covenant of faith a sweet paradise of believers union and communion with god in christ. p. , . communion with god , how sweet . p. , . condition , conditional . the notation of the word . the several sorts of conditions . the signification of it in certain positions . p. , &c. the conditionality of the covenant of faith or grace , . stated . . asserted and confirmed by arguments . . contrary objections refelled . p. . to . how perfect doing , and believing are conditioned in the old covenant . p . to . conscience , natural , or sanctified . the acts of conscience p. , . how conscience ought not to be left at liberty in matters of religion . p. . to . contentiousness , in matters of religion condemned . p. . conversion . motives six inciting converts to endeavour the conversion of other sinners . p. , . gods ordinary method in conversion . p. , , after conversion , gods people meet with many great plunges , especially in three cases . p. , &c. covenant . whence so called . p. . marg . the sorts of gods covenants . p. . god in all ages deals with his church by way of covenant . p. , , . five reasons hereof . p. . to . names given to covenants in scripture ; their notation , and various acceptations . p. to . all covenants are agreements . p. , . a scheme of gods covenants , justified . p. . to . covenant of works with first adam , &c. opened at large p. , &c. covenant breaking how hainous p. . a covenantless condition , lamentable p. . covenant of faith in christ the last adam , &c. unfolded at large in the general . p , &c. how christ the last adam , and in him all his seed are parties with god in this covenant of faith , set forth in four particulars . p. . to . covenant of faith is conditionall : see condition . six properties of it . p. . covenant of faith most comfortable in seven respects . p. . to . agreements and differences betwixt the covenant of works and of faith. p. . to . covenants of promise , and performance . this distinction is agreeable to scriptures ; founded on christ ; the meaning of it ; covenants of promise , in christ promised , belonged only to one sort of people ; six eminent discoveries of them . p. to . viz. . from adam till noah p. . to see adam , seed of woman , serpent . . from noah till abraham p. . to see noah . ark. . from abraham till moses . p. . to . see abraham . covenants dedicated by killing and dividing sacrifices . p. , . . from moses till david . p. . to . see law , old covenant . . from david till the babylonish captivity p. . to . see david . . from the babylonish captivity , till the death of jesus christ p. to . see babylon , captives . the covenant of performance in christ exhibited . p. , &c. see new covenant no difficulties , &c. can hinder gods covenant p. , &c. covetousness . cause of divisions in religion : p. , &c. creation . gods order in the worlds creation . p . creed . the apostles creed , why so called . p. . the article of christs descent into hell , not in all the ancient recitals of that creed . four interpretations of the sense of it . p. . to d david . his many failings covered with uprightness . p. , . a description of david by his name . descent . qualifications . offices . p. , . renowned acts of-many sorts . p. . failings , ten are mentioned . p. , . penitential recoveries . p. . afflictions . p. . and death . p. . god made a covenant with david and his seed . p. . and that a covenant of faith in jesus christ promised , evidenced four waies . p. . to . the foederates , god in a five-fold notion . p. . to . david a five-fold notion also , in all which christ is primarily intended . p. , . his seed in a two-fold notion , chiefly intending christ. p. . to . the impulsive causes , gods mercy , christs merit . p. , . occasion . p. ●… . to . i. god promised in this covenant : to david , the subduing of all his enemies , &c. p. , &c. stablishing of his kingdom . p. . enlargement of his glory and dominion . p. . to . sweet covenant relations . p. . to . fulfilling his daies . p. , &c. building him an house , especially by raising up his seed to sit upon his throne . p. . perpetuity of gods covenant and mercy with him . p. , . to davids seed ; paternal relation thereto . p. . that davids seed should build god an house . p. . to . that god would establish his seed in his kingdom and throne for ever . p. , &c. that god would not utterly take away his covenant-faithfulness . &c. p. . to●… ●… . touching davids kingdom and subjects . viz. gods habitation in sion for ever . p. . to . the peaceable and secure establishment of israel for ever . p. . to . their singular prosperity in temporals and spirituals . p. . to . ii. david and his seed re-promised , and god required it of them . . to keep gods covenant and testimony , walking in all his commandments , statutes , and judgements : this implies five things . p. . to . . as to their royal rule , to be just , ruling in the fear of god. p. . to . the form of gods covenant with david , inward and outward . p. . to . the end of this covenant . p. . to . general inferences . . this was a royal covenant . p. , &c. . david and his seed , especially solomon , were many waies types of christ in their persons , offices , conditions , and acts wrought by them . p. . to . . the seven properties of this covenant . p. . to . . the agreements and differences betwixt this and all former covenants . p. . to . . david and solomon knew and spake much of christ , viz. of his person , office , states and effects of his offices ▪ p. . to . death . what it is , and the sorts of it . p. , . how comfortable gods covenant is to parents on their death beds in reference to their posterity . p. , . death . terrible . p. . a five-fold comfort to gods true covenant people from this , that the lord is their covenant god. p. . to . a six-fold comfort to gods people against death , from jesus christ. p. . to . seven denominations of death , shewing so many advantages of gods people by death . p. , . death of christ. how it confirmed the new covenant . p. , . debt . man ows a double debt to god , viz. a debt of punishment for sin , and a debt of obedience . that indirectly and per accidens : this directly , and per se. christ payes both these debts as our surety , viz. the debt of punishment , for obtaining remission of sins : and the debt of obedience , for the acceptation of our persons . p. . decree . gods decree and the execution of it in esau and iacob . p. , . descending into hell : the article of christs descending into hell , is thought not to be antiently in the apostles creed : because some antient writers , reciting the creed , mention it not , though others do . p. , . four interprerations , about the sense of this article : and which is to be preferred . p. , . why it s called the apostles creed . p. . desertions . the nature , mysterie and sorts of divine desertions . p. , &c. absolutely god deserts all reprobates . how ? five waies . p. . limitedly god deserts his elect. . in temptation . . in sin and infirmity , three waies . . in trouble and distress , five waies . p. . to . god overpowers their desertions for a seven-fold benefit to them . p. . to . the lord 's being his peoples covenant-god , eminently comforts them against their desertions , five principall waies . p. . to . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the notation of the word . p. , . the acceptations of it in scpriture . p. , . what . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , testator . what it properly signifies . p. , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly notes . p. , . divisions . ten great mischiefs of divisions in heart and way about matters of religion . p. , . eight bitter roots , causes or occasions of divisions , to be plucked up . p. . to . an error of opinion about divisions . p. . doing . how perfect doing , and yet believing , are conditioned in the old covenant . p. . to . five reasons why god pressed obeying and doing , more then believing , upon israel under the old covenant : and yet believing a more necessary and excellent duty . p. , . doubts . seven sorts of doubts , discouragements and difficulties incident to wounded sinners and distressed saints ; all remedied by the new covenant . p. , &c. as , . about sin and the pardon thereof . p. , . . about the wrath of god. p. , &c. . about their ignorance of god , &c. p. , &c. . about the hardness , deceitfulness , &c. of their hearts . p. . to . . about their want of spiritual excellencies , abilities and duties . p. , &c. . about the great distance betwixt god , christ and them . p. , &c. . about the difficulty and seeming impossibility of obtaining assurance of salvation . p. . to ●… . duties . god so requires covenant duties , that he undertakes our performances for us . p. . new covenant comprizeth all our duties in promises . hence god affords ability , as well as enjoyns duty . god effects all . p. , , . e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . surety . the notation , and proper signification of the word . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly signifies . p. , . enmity , threatned betwixt the serpent and the woman , and their seeds , what it was . p. . three sorts of evidences , that we have enmity against the serpent . p. . to . esau. whence denominated . p. . he was rejected when iacob was loved . gods decree , and the execution of it touching them . p. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elohim . the notation , and various acceptations of it . p. . everlasting : things may be said to be everlasting three waies . p. . how the covenant of faith is everlasting . p. . to . for ever , and everlasting used variously . p. . how gods covenant with abraham is everlasting . p. . to . exaltation . christs state of exaltation in five degrees . christ was highly exalted , . in his reviving , three waies . p. . . in his resurrection from the dead , four waies . here five benefits of his resurrection . six acts after his resurrection . nine apparitions of his , after his rising . p. , &c. . in his ascention into heaven , three waies . p. . . in his sitting at gods right hand . p. . see right hand . . in his coming at last to judge the world . p. . f. faith . see believing . walking before god in faith , what things it implies . p. . to . five primary acts of faith. p. , . living by faith stands in five particulars . p. . living by faith in afflictions , notes twelve things . p. , . what iustifying faith is ; see believing . faith justifies only as an instrument . see impute : proved by seven arguments . p. . to . how faith is imputed as an instrumental mean. three explanations , which to be preferred . p. . to . faith in christ , and justification by faith , revealed in the old covenant . p. . to . faith shadowed out by hysop divers waies under the old testament p. . true faith in christ ▪ what . p. . that it was required for keeping the old covenant , proved by seven arguments . p. . to . how required . p. , . faith in christ unfained , is uniting . p. . is most necessary under new covenant . p. . and called for now more then formerly . p. , . elect infants may have faith in the root and principle of it . p. . faith. covenant of faith. see covenant . fame . see name and renown . families . how all families blessed in abraham and his seed . p. . to . fast. the three great fasters . p. . father . gods being our father , and accounting us his sons , imports seven sorts of blessings from god : and seven sorts of duties from us . p. . to . fear . fear of god hath five acceptations in scripture . p. , . the fear of god promised is an excellent blessing : as is evidenced six waies , most of which are notes and characters of the fear of god. p. . to . festivals . the several sorts of them under the old testament . p. , . they typified christ many waies . p. . to . flesh. heart of flesh : see tenderness . freewill . what it was at first about sin , now is , and shall be in heaven . p. . margin . g. gentiles . their calling was intended from the beginning of the world . p. , &c. they were virtually and fundementally incorporated into one church body with the iews , by christs death five waies . p. . were called , pertook the promise , and new covenant-graces , as well as iews . p. , . israel , the ten tribes , a type of them . the resemblance in four things . p. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gillalim , idols . the notation and proper signification of it . p. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guhavonothim . what it properly signifies . p. . god. what he is : what his attributes . p. . he is lord of hoasts , in divers respects . p. , . a rock . p. . a father to us , and we his children . this imports seven sorts of blessings from god ; and seven sorts of duties from us . p. . to . gods dwelling in zion , in his church : see habitation . saving knowledge of god : see know. walking with god : see walking . how god is obliged to us : and how our debtor . p. , . man enjoys the lord as his god two waies . p. . gods covenants : see covenant . god. the lord is a god to persons or things , three waies . p. . god , as our god in covenant . his covenanting to be a god to his people , is , . the highest . . the fullest . . the surest . . the sweetest of all gods promises . p. , . god , what it signifies . how it s used in scripture . p. . what this phrase , of being a god to any one , imports : generally in the judgement of learned writers . p. . to . see also p. , . particularly . . to whom he will be a god. . what it imports . . how he will be a god to any . p. , &c. this grand promise of promises in the new covenant , is explicated . . more generally , three waies . . more particularly , five waies . p. , , . what it is to be gods people , explained four waies . p. , . hence , i. this promise informs , . of the new covenants fulness . . of gods goodness and bountifulness . . of the happiness of all gods sincere foederates . . of their fewness . . of the wretchedness of all non-foederates . p. . to . ii. this proves our true new covenant-condition , two waies . is the lord become our god in covenant ? this may be discovered . . by his foederal impressions and operations upon us , of which here are seven instances . p. . to . . by our covenant-relation to god : whence divers adjuncts or properties of gods covenant-people flow , viz. eight here mentioned . p. . to . . by our deportment towards him as our covenant-god : in esteeming , loving , trusting , hearing and serving him as our god. p. . to . are we gods people in covenant ? evidenced three waies . p. , . how we are to esteem god. p. , &c. to love god , wholly and only . p. , &c. to trust in god. p. , &c. to fear god. p. , &c. to serve god. p. . seven evidences ▪ of serving god aright . p. . to . iii. this exhorts , . all out of this saving new covenant state , speedily to get into it . four motives . p. , . . all that are sincere new covenant foederates ; to live upon this promise . p. . to . to live up unto this promise . p. . to engage all friends and allies in it . p. . . all ministers to preach the new covenant , and especially this promise . p. . iiii. this new covenant promise wonderfully comforts gods true foederates . . against reliques of indwelling sin , three waies . p. , &c. . against all fears and dangers of apostacy , four waies . p. , &c. . against all outward and inward wants , divers waies . p. . to . . against all temptations , ten waies . p. . to . . against deep dismaying desertions , five waies . p. . to . . against sharpest afflictions and persecutions , seven waies . p. . to . . against death it self , five waies . p. . to . godly . three waies , actually , virtually , professedly . p. . how we are to live godly , in seven acts . p. , . gospel . why so called , whence the word is derived . p. . governour . see ruler . grace . what it imports . and how the covenant of faith is a wonderful contrivance of meer grace . p. . to . various acceptations of the word , grace . p. . what to be under grace , and under the law. p. , . the riches of grace under the new covenant . p. , . h. habitation , gods dwelling in his temple and tabernacle , an eminent blessing seven waies . p. . to . gods presence and habitation is , . general : three waies . . special , three waies . p. , . eight sweet priviledges upon gods presence and residence in zion ; in his church . p. , . why god dwelsin zion , &c. p. . ten sorts of sins which provoked god to forsake his habitation among the iews : a caution to christians . p. , . gods presence and residence in his sanctuary and tabernacle among his people by his spirit , word , and publike ministery : is a great and excellent mercy , four waies . p. . to . how this was performed to the iews . p. , &c. hagar and sarah . the allegory of them represented . p. . hardness of heart . is an heart of stone : why ? p. . the hard heart resembled to a stone , in seven particulars . p. . to . hardness of heart what it is . it is opposed to divers things in scripture . p. . it is . raigning , viz. natural , acquired , and judicial hardness . . not raigning . p. . to . seven steps of sins deceit in order to hardening . and bernards six degrees of hardening . p. , . god alone can remove stoniness of heart . this he doth , . divers waies . . by seven gradual acts . p. . to . five sorts of evidences discovering that god hath taken away the heart of stone . p. , &c. how the new covenant comforts against hardness and badness of heart . p. . to . heart . what is meant by heart and spirit . p. . newness of heart and spirit . see new. an heart knowing the lord : see know. fleshiness and stoniness of heart : see hardness and tenderness . oneness of heart : see oneness . heart . six several acceptations of it in scripture . p. , . of gods writing his laws in mind and heart . p. , &c. what laws are written therein , viz. the moral laws , for four reasons . p. , &c. what fort of writing this is : and how god writes his laws in the heart . here , . gods preparing the mind and heart : by hewing , razing , and mollifying the tables . p. . to . . gods manner of writing , &c. tables , pen , ink , writer . p. . to . . the seven effects or fruits of this writing gods laws in mind and heart . p. . to . a man may discover the law written in his mind and heart , four waies . p. . whether gods laws were not written in his peoples minds and hearts before the time of this new covenant : and how the new covenant writing excels . p. . to . five reasons of gods covenanting thus to write , and of his writing his laws in their minds and hearts . p. . to . how we may know , by the antecedents , manner and consequents , that gods laws are written in our minds and hearts . p. . to . ten inferences from the whole . p. . to . god first gives his laws into the mind , then into the heart . p. . gods giving his laws into our mind , and writing them in our heart , is an eminent and manifold priviledge : six waies . p. . to . heaven . typified by canaan many waies . p. . to . six directions to abrahams true christian seed how to walk as heirs of the heavenly canaan ▪ p. , . heel . what it imports . p. , , &c. how the serpent bruiseth the heel of christ , and of them that are christs . how this is permitted , limited , over-ruled . p. . to . hell. of christs descent into hell . see descending into hell . holy. a thing is said to be holy , and so gods covenant , in five respects . p. . to . israel an holy nation three waies . p. . believers an holy nation seven waies . p. . persons said to be holy four waies . p. , . children of believers holy p. . to . covenant-holiness what . p. , . holy-ghost . promised under the old covenant . p. . to . what holy-ghost signifies . p. . horn. what it denotes in scripture . use of it . p. . house of israel , &c. how used in scripture . p . house , properly denotes , parents and their seed . p. , &c. humiliation . christs state of humiliation stood in six degrees . christ was deeply humbled , . in his conception , two waies . p. . . in his birth two waies . p. . . in his life , four waies . p. . . in his death , ten waies . p. , &c. . in his burial , two waies . p. . . in his continuance in the state of the dead , under deaths ▪ dominion for three daies current , three waies . p. , &c. this his descending into hell . see descending , &c. humility . what. how excellent for maintaining of unity . p. , . hypocrites . three sorts of hypocrites . p. , . characters or notes of hypocrisie and hypocrites . . in regard of their frame of heart three waies . p. , &c. . in regard of their eschewing and hating of evil , four waies . p. . to . . in regard of their doing of good , four waies . p. . to . hysop under the old testament it shadowed out faith , divers wayes . p. i. iacob . whence so called . p. . gods decree , and his execution of it touching iacob and esau. p. , . the manner of gods foederal dealings with him , under four heads . p. . to . his ladder a type of christ. p. , . idols . how god promised to cleanse his people in babylons captivity from their idols , &c. and how he performed it effectually . p. . to . five notable expressions or denominations in the hebrew for their idols and sins . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iehovah . the notation and proper signification of this great and glorious name . p. , . iesus . the notation of the name . many reasons why he is called iesus . p. , . the gospel hid in this name iesus . p. . he is the only son of god. how. arguments evincing this . p. . to . is the son of the virgin mary . arguments proving it . how her son. his denominations hereupon . p. . to . is god and man in one person . the son fittest to become man , in seven respects . p. , &c. the nature of the union betwixt his god-head and man-hood . p. . the oneness of his person , though consisting of two natures . five reasons why he must be both god and man. p. . to . the six similitudes representing this personal union in christ. p. , . the effects of this union . p. , &c. that , this iesus is the christ the promised messiah , and hee alone . explained , confirmed by ten demonstrations . p. to . iews . the doctrine and blessings of the new covenant first published and applyed to the iews . p. , &c. and . ignorance . is ground of error in religion . p. , &c. how the new covenant comforts against ignorance of god , &c. p. , &c. seven causes of peoples gross ignorance , who live in the visible church now under the new covenant . p. , . gross ignorance of god , is very sinfull , four waies , very dangerous and mischievous seven waies : especially under the new covenant . p. , &c. whilst men remain grosly ignorant of god , &c. they are without the saving benefit of the new covenant . p. . immortal , four waies . p. . impute . what the hebrew and greek words for it do signifie . p. , &c. what imputation is , more generally ; and more particularly , twofold , viz. of evil , or of good . p. . to . what it was which god imputed to abraham for righteousness . believing . p. , &c. how believing was imputed to abraham for righteousness . four interpretations at large opened , and which of them is to be preferred . p. , &c , faith is not imputed as an efficient and meritorious , in the popish sense : for five reasons . p. . to . nor is the very act of faith , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , imputed for righteousness , in a proper sense , and not metonymically , &c. in the arminian sense . against this seven arguments at large urged . this arminian opinion doth four waies symbolize with , and lead unto the popish way of justification . p. . to . nor is faith imputed as a condition of the covenant performed by us , &c. p. , . but faith is imputed unto righteousness as an organ , instrument , or instrumental cause receiving christs righteousness . this is expressed in three branches . p. , . this is the unanimous judgement and interpretation of the truly reformed churches . p. . to . this is confirmed by seven arguments . p. . to . this also is explained , how faith is so imputed . p. . to . see faith. incense . typed out christs intercession , and christians prayers , &c. p. , . integrity . see perfection , &c. intercession . christ is our intercessor , proved . p. . christ executes his intercession divers waies . p. , &c. seven perfections of christs intercession . p. . christs intercession differs from his satisfaction , six waies . p. , &c and from his spirits intercession three waies . p. . ten fruits or benefits of christs intercession . p. . to . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iosher . what it properly signifies p. , . isaac . that is , laughter : and why . p. . how abraham was tempted to offer him up for a burnt offering . p. , , &c. isaac fifteen waies a type of christ. p. , . gods foederal dealings with isaac , three waies ; described . p. . to . israel . iacob first so named , why . p. . israel . gods peculiar treasure , and that ten waies . p. . to . a kingdom of priests ; and an holy nation in three regards p. , . they came far short of performing due obedience to god , shewed seven waies . p , . irae●… . what. variously used in scripture . p. , &c. house of israel and iudah : of various acceptations . p. , . israel notes called gentiles as well as iews . p. , . israel the ten tribes a type of the gentiles , resembled thereby four waies . p. , . itch of the ear , condemned . p. . iubilee , whence so called . typed christ. p. . iudgement-day . the signs of christs comming to judgement . p . iudicial-laws . an appendix to the moral law. p. . their denominations and distribution . p. . imposed on the iews for six reasons . p. . abrogated to us under the new testament . p. . iustice , or righteousness , what. p. . is , particular iustice of fact . p. . or universal iustice of person ▪ legal or evangelical . p. , . this last imputed to abraham . ibid. iustification . how faith iustifies . four interpretations . see impute . whether abraham in some sense was not iustified by works . and how paul and iames are to be reconciled in this point . p. . to . all abrahams true seed must be justified the same way as abraham was . p . to . iustification is described . p. . the eighth sense and use of the word justification . p. . the proper subject of justification , what it is . p. , . the causes of justification , efficient , matter , form , and end , unfolded . p. . justification by faith in christ , is revealed in the old covenant . p. . to . is promised to israel under the old covenant , four waies . p. . to . k. kereb . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly signifies ; and how it s used in scripture . p. . king. see ruler . israel , kings and priests , or a kingdom of priests . p. . believers are kings to god , in nine respects . p. . kingship , kingly office , or kingdom of christ , what it is . p. . that jesus christ our mediator is king , proved four waies . p. , &c. the nature and sorts of christs kingdom , viz. essential , and personal : and this general or special ; and how they are managed . p. . to . christs regalities , viz. . his unction . . his inauguration , especially by his sitting down on gods right hand , which implies seven things . see right-hand . . his throne . . his crown . . his scepter , viz. his word and spirit . . his laws . . his prerogatives : seven whereof are instanced . p. . to . christs execution or actual administration of his kingly office , viz. . of his general mediatory kingdom , by seven royal acts . p. , &c. of his special mediatory kingdom . in this world by five acts . at the end of this world , by six acts . afterwards in the world to come by two acts . p. , &c. the benefits of christs kingdom p. . the continuance of his royal office. p. , &c. know , knowledge . an heart knowing the lord . god only is the author of it , and how . p. . the nature of it , set forth by the habit , act , object thereof . p. , . eight characters of the true supernatural saving knowledge of god. p. . knowledge of christ is uniting . p. . the new covenant knowledge , excels all former knowledge , seven waies . p. . the efficacy of new covenant knowledge , in seven particulars . p. , . the extensiveness of it . p. , . how god furnisheth his people with such knowledge , viz. . in christ. . by his spirit , and new covenant ministery . . gradually . p. . to . whether all gods new covenant people attain such knowledge . p. . to . god by promising this knowledge under new covenant , never intended to destroy humane teaching , publike or private . grounds evincing this . scriptures wrested are vindicated . p. . to . five reasons , why god hath promised all shall know him , &c. p. . to . knowledge is , natural , literal , spiritual : this last god gives three waies . p. , . seven benefits of true new covenant-knowledge . p. , &c. how we may discover that we so know god , as he intends in this new covenant-promise , viz. four waies . p. . to . old and new covenant substantially agree , circumstantially differ , about the knowledge of the lord , eight waies . p. , &c. the chief knowledge is to know god aright . p. . and this is a great mercy , and only from god. p. , . the greatest should not despise , nor the least despair of the knowledge of god , &c. p. , &c. gods new covenant foederates should not content themselves only to know fundamentals . p. . we should use the new covenant waies and means of knowledge . p. . we should strive after new covenant-knowledge ; as we would approve our selves gods new covenant-people . p . what manner of knowledge god calls for under the new covenant . p. . to . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 koom . what it properly signifies . p. . and . l. ladder of iacob , a type of christ. p. , . laver of brass , a type of christ. p . law. the moral law was written in adams heart , and was the covenant of works . p. . why god gave adam a positive law , as well as the moral law in his heart . p. , . law of nature . miserably expunged by adams fall . p. . moral law for substance same with law of nature writ in adams heart : yet five differences betwixt them . p. . to . law. the law was given to israel in the wilderness after their redemption out of egypt , &c. evidenced four waies . p. . to . what law it was which was then given p. . the notation of the word law . p. , . the various theological acceptations of the word law. p . to . and . the distribution of gods law into moral , ceremenial and iudicial , is founded on scripture . p. , . the nature of these three at large described . p. . to . they all were given by god to moses on mount sinai for israel p. , . see moral , ceremonial , iudicial . gods way and manner of giving this threefold law to israel ; - in eight particulars . p. , . reasons of gods giving his law to them at that time . p. . to . the law discovers sin three waies . p. . how the church had the moral law before moses . p. . the moral law , the same in substance with the law of nature written in adams heart , proved four waies . p. , . five differences betwixt the moral law and law of nature . p. . to . whether the law given at sinai , especially the moral law , be abrogated , or no ? the state of the q. p. . to . see moral law. christ is the end of the law for righteousness two waies . p. . god in giving his law at mount sinai , manifested his glory seven waies . his goodness many waies . p. . to . the law given at mount sinai , as a covenant p. , &c. see old covenant . the law is very spiritual , four waies . p. . perfect p. . to . excellent seven waies . p. , . was so given on mount sinai , as might best set forth the necessity , and sufficiency of christ , &c. p. . the law a schoolmaster to christ seven waies . p. . to . . of gods writing his laws in mind and heart . p. , &c. see heart . conformity in heart and life to gods laws required in the new covenant . p. , &c. league . whence so called . p. . marg. lex . the notation of the word . p. . life . long life is is an excellent mercy to gods people three waies . p. , . four waies . p. , . lords-supper . the original rise of it . p. . the nature of it . p. . it confirms the new covenant , and that three waies . . as a sign , five waies . . as a seal . . as an instrumental mean. p. , , . love. hath in it three degrees , it unites christians . p. , . love of god and christ magnified in the new covenant highly . p. , &c. m. magen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it signifies . p. . mannah . the history , and mysterie of it . p. , . resembled christ ten waies . ibid. golden pot with mannah , a type of christ. p. . mary . the virgin mary , descended of david . p. , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mashiach . what it signifies . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly signifies . p. , . mediator . god is well pleased when sinners fly to a mediator . p. , , , &c. . the excellency of jesus christ the mediator . p. , &c. here , i. the necessity of a true , fit and sufficient mediator , viz. . in what sense necessary . p. , &c. . in six respects such a mediator was most necessary . p. . to . ii. the person of the mediator . here note four things , viz. . that jesus , the only son of god , and son of the virgin mary , is god and man in one person . p. . to . see iesus . . that , iesus is the christ , the only true promised messiah , explained , confirmed by ten demonstrations . p. . to . . that jesus christ god-man is mediator , surety , and testator of the new covenant . mediator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it properly denotes . p. . to . and that he is the only true , fit and sufficient mediator , proved by three arguments . p. , &c. . that jesus christ god-man is mediator as god and man. the sense , and many grounds of this position . p. . to . iii. jesus christ god-man executeth his mediatory office , as prophet , priest and king in his state of humiliation and exaltation . here , . that christ executes his mediation these three waies , is proved by six arguments . p. . to . . the nature of these three offices is opened . of his prophesie , discharged by revelation , and illumination . p. . to . of his priesthood , performed by his satisfaction and intercession . p. . to . see satisfaction , and intercession . of his kingly office. p. . to . see kingship . . christs states of humiliation and exaltation , are unfolded . p. . to . see humiliation , exaltation . iiii. christ establisheth his new covenant . . as mediator . . as surety . . as testator thereof . p. . to . and he applies this new covenant by calling men into it . which calling is described . p. . to . see calling . from the whole , about jesus christ the mediator , ten inferences , wherein are , seven pressing considerations urging to accept christ : and nine scripture directions for walking worthy of christ. p. . to . meekness . what it is . how it differs from humility . is an excellent furtherance to unity . p. . melchizedek . a singular type of christs person and office , many waies . p. , . mercy seat ; a type of christ. p. . millenaries . their opinion about christs personal reign on earth , rejected . p. , . mind . the various acceptations of it . p. . of gods writing his laws in mind and heart : see heart . ministers . the publike 〈◊〉 of the ordinances of god , are a great priviledge to any people , seven waies . p. , . why god imparts his covenant-mysteries unto men by men ; three reasons . p. . miscelto . a fit similitude of the humane nature of christ , &c. p. . misery of man. so great , that nothing but christ revealed in the new covenant could remove it . . moral . the notation of the word . p. . the moral law excels other laws five waies . p. . ten denominations of it . p. . distributed . into two tables . . into ten words . p. , . . into two great commandments of love p. . here , the analysis of the ten commandments according to the matter of it . love to god , to our neighbour . p. . moral law now under the new covenant , is abrogated four waies . p. , . proved . p. , . but is not abrogated three waies , this is evidenced by eight arguments . p. . to . the manifold and excellent use of the moral law , generally to all sorts seven waies . p. . to . specially , to unregenerate persons five wayes . p. to . to regenerate persons seven wayes . p. . to . moral laws surpass all laws four wayes . p. . eight gospel directions for christians right observing of the moral . laws . p. . to . seven gospel-motives inciting to the evangelical observance of the moral law. p. . to . scriptures vindicated , which antinomians wrest against the use of the moral law. p. . to . seventeen general rules for the right understanding and keeping of the ten commandments . p. . to . christ the end of the moral law. p. , &c. it requires exactness , accepts uprightness . p. , &c. gods moral law is the law of christ. p. . this moral law is not abolished , but established by the new covenant . p. , . the moral law , a most excellent law. p. . since the fall blotted out of mens minds and hearts . p. , . gods sincere new covenant-people have greatest cause to walk according to gods moral laws . p. , &c. moses . the first evangelist , &c. p. . miracles . the seven miracles by which israel lived in the wilderness . p. . mysterie . the profound , supernatural mysterie of the covenant of faith. p. . to . old covenant manifested and administred mysteriously . p. , . n. name . wherein true greatness of name consists ; negatively four wayes . affirmatively in four things . p. . to . nations . how all nations blessed in abraham and his seed , p. . to . necessity . a threefold necessity . p. . new. a thing is said in scripture to be new in five respects . p. , . new●…ess of heart and spirit promised ▪ p. , &c. consists , generally in five things . p. , &c. particularly , it s the new creation according to gods image , &c. and implies six things . p. . to . a carnal , unregenerate person cannot make himself a new heart . three reasons for it . p. , &c. the new heart and spirit is peculiarly gods work in man. proved by five arguments . p. . to . yet it is not in vain that god exhorts carnal men to make themselves a new heart , &c. p. , &c. why god promises to give a new heart and spirit to his professed people . four reasons . p. . seven evidences whereby we may discover , that we have a new heart and spirit . p. , . renewing of mind and heart , is a meer supernatural work . p. , &c. new covenant . how it was erected instead of the old , . more mediately , more immediately . p. , . how it differs three wayes from the sinai-covenant . p. . the excellency of it . p. , . substance of it , and order of handling it p. . to . i. the terms of it , from christs death , till the worlds end. explained . p. . to . confirmed , by divers reasons in regard of both the terms . p. . to . hence , the new covenants inchoation was most excellent , three wayes . p. , . the duration excellent . the determination of it will be excellent , in eight respects . p. . none can certainly determine how long it shall last . p. , . new covenant better then all other covenants in duration . p. . and believers in better condition under it . p. . no doctrine should be taught , no worship or practice embraced , no occurrents expected , till the worlds end , which are inconsistent with the new covenant . p. . to . the new covenant is most illustrious in the sanction , prolongation , and twenty one most observable events falling out under the dispensation of it . p. . to . comes neerest to the celestial perfection . p. . to . ii six denominations of this covenant , viz. . new covenant , in seven respects . p. . to . . new testament , in seven regards wherein it it agrees with testaments . p. . to . . second covenant . in what sense . p. , . . better covenant , better testament ; in six respects . p. , . . everlasting covenant . p. . . a ministration excelling that of the old . nine wayes . p. . to . a description of the new covenant , generally considered . p. . to . iii. author . that god , father , son and holy-ghost is author of the new covenant , proved by five arguments . p. . to . the three persons act according to the order of their subsisting . the particulars , which every of these three persons , severally undertakes in this new covenant . p. , . how all these three persons act in promising , establishing , and applying of the new covenant . p. . to . the three great occasions of the new covenant . p. . to . the impulsive causes ; free grace of god , and merit of christ. p. . to . inferences . p. . to . iiii. federates . the lord : and house of israel and iudah , viz. . the whole body of the iews united in christ , evinced by seven reasons . p. . to . . the gentiles which should be incorporated into one church-body with the iews , proved by seven arguments . p. . to . . the seed or posterity of such iews and gentiles , evidenced by six arguments . p. . to . inferences . hence , . the new covenant is most sure and faithfull . . most compleat and extensive . . most uniting : . most consolatory to the gentiles . p. . to . . all the infant-children of new covenant foederates , ought to be signed with the first new covenant-token , baptism , proved by seven arguments . p. . to . v. the matter of the new covenant , in the prophets and apostles texts . . analytically explained . p. . to . . seven generals to be noted touching the matter of the new covenant , as laid down by ieremiah and paul. p. . to . . the four grand articles of the new covenant , containing both gods promised new covenant-blessings , and his foederates restipulated duties . p. . to . new covenant is very comprehensive . p. , &c. is represented only in promises . p. , &c. these promises in express terms run only upon spirituals . p. , &c. they answer to christs threefold office , of prophet , priest and king. p. , &c. they answer all the doubts of wounded sinners , and distressed saints . seven doubts instanced . p. . to . they virtually contain divers differences betwixt old and new covenant . p. , . are wholly founded on meer grace . p. , &c. the new covenant agrees with the old in matter and substance , although they differ in manner and circumstance . p. , &c. the new covenant far excels the old and all others , in regard of the mediator thereof , jesus christ actually exhibited . p. , &c. vi. the mediator of the new covenant . p. . to . see mediator . vii . the form of the new covenant . . inward . . outward : in manifestation , confirmation , four waies ; and administration in eight particulars p. . to . viii . the end of the new covenant . immediate , a full and ultimate representing of whrist exhibited . p. . to . mediate . the extension and perfection of the church , and glory of god. p. . to . ix . general inferences from the whole , ten in all . p. , &c. here , seven excellencies of the new covenant . p. , &c. fourteen properties of the new covenant . p. . to . the agreement of the new covenant with the old , eleven waies . p. . to . the differences betwixt them . here , seven false differences rejected . p. . to . and twelve true differences asserted . p. . to . nine preheminencies of the new covenant above the old , and all that went before . p. , &c. many great priviledges of gods new covenant-people . p. . to . we may know we are gods nek covenant people , five waies . p. , &c. all , especially gentiles should triumph in the new covenant . p. , &c. gods new covenant people should be new , better , &c. p. , &c. the new covenant comfortable fourteen waies . p. . it comes neerest to coelestial glory . p. , . noah , described by his pedigree , name , religion , priviledges . p. , , . gods covenant with him , described . p. . to . noah a singular type of christ seven waies . p. . to . his ark , of the church , eight waies . p. . to . noahs saving of his family , &c. in the 〈◊〉 , of christs saving his elect in the church , eight waies . p. . to . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the notation of the word . p. . not. this word is sometimes used comparatively rather then negatively . p. . . o. oath . god by his inviolable oath confirmed divers of his covenants . as his covenant with noah . p. . with abraham . p. , . with david . p. . and . with the captives . p. . and his new covenant . p. . obedience . see doing . right principles , acts , manner , and ends of obedience , largely described . p. . to . that god required , and israel restipulated sincere , intire and constant obedience . p. . to . in what notion obedience was required under the old covenant . p. . to . rules for it . p. . to . excellency of obedience , five waies . p. , &c. officers . church-officers under the new covenant ordained by christ our king. p. . old covenant . the bounds or terms of it . p. , . how it was abrogated , and the new covenant instituted , more incompleatly , and more compleatly . p. , . ten illustrious occurrents under it . p. , . the method propounded for unfolding of it . p. . see law , sinai , ten commandments . this old covenant the law , given at mount sinai . divers names of that covenant . p. . i. that the law given as a covenant is evidenced by the names , and nature of a covenant . p. . to . what law it was that was given as a covenant . p. . what manner of covenant the law given at mount sinai , was , viz. . not a covenant of works . p. . to , . . not as a mixt covenant made up of works and grace . p. . to . . not a subservient covenant . p. . to . . but a covenant of faith , or grace , though promulged and dispensed in a very unusual way , in ten respects . p. . to . , . yet most accommodate to that time and people in seven respects . p. . to . proved to be a pure covenant of faith in christ , by seven arguments at large . p. . to . and the contrary objections answered . p. . to . christ is revealed in this old covenant , proved four waies , p. , . faith in christ , and justification by faith is also revealed in this old covenant . p. . to . how this old covenant differs three waies from the new. p. . how perfect doing , and believing , are both conditioned in this old covenant . p. . to . why god gave this covenant-law at mount sinai . p. . gods giving this covenant-law was a singular act of divine grace . p. . this sinai-covenant revealed christ more then any foregoing covenants , in his descent . person . office. and states . p. . to . the same christ that saved both under old and new covenant . p. , &c. the old covenant intended not justification by works , but by faith. p. . to . this covenant was israels gospel . p. , . is to be looked on with an evengelical eye . p. . ii. that god and israel , &c. were federates to this covenant , proved three waies . p. . to . god was foederate , . as iehovah . p. , &c. . as israels covenant-god . p. . . as israels redeemer . p. . . as israels law-giver . p. . . as israels endeared husband . p. , . israel and their seed were confoederates , as , . abrahams covenant seed . . gods redeemed . . gods espoused people . . and heirs of canaan , though under age . p. . to . iii. the matter of this covenant . god promised , . to be a god to them and their posterity . this is explained in four particulars . p. . to . . to raise up christ to them a mediator and saviour . and why , p. . to . . to give them the spirit of god and of christ , proved five waies . p. . to . . to give them many temporals . why. in what notion . p. . to . . to confer upon them seven sorts of spirituals . p. . to . . to crown them with eternals , evinced six waies against socinians . p. . to . israel restipulated . . to be gods covenant-people , this proved and explained . p. . to . six reasons why they must become his covenant-people . p. . to . . to keep this covenant by true faith in christ , and sincere entire constant obedience . p. . to . . to repent in case of failings . p. . to . iiii. the form of the old covenant , inward and outward . outward form , considered ; . generally , in nine particulars . p. . to . . particularly : the manifestation of it , in eight particulars . p. . to . the administration of it in seven particulars . p. . to . v. the end of the old covenant . p. . to . vi. general inferences . p. , &c. this old covenant was not of works , but of faith. p. . was manifested and administred mysteriously . p. . sixteen properties of it . p. . to . agrees with former covenants seven waies : differs seven waies : and excels them seven waies . p. . to . was israels eminent priviledge six waies . p. . to . was full of christ , evidenced eight waies , where is shewed how all the ceremonials were types of christ at large . p. . to . the old testament is pure gospel . p. . the diligent study and understanding of it is necessary to all christians . p. , . that under this old covenant god revealed other two covenants , viz. with david , and the babylonish captives . both covenants of promise in christ : not abrogating but enlarging the old covenant . p. . to . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly imports . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly signifies . p. . oneness . oneness of heart and way promised . p. . and what meant by heart and way . p. . oneness of heart and way , is , . personal . . ecclesiastical . p. , . oneness of heart implies , oneness in judgement , will , affection . p. . to . oneness of way hath in it eight things . p. , . how choice and excellent a blessing this oneness in heart and way is , is at large laid down under six heads . p. . to . ten helps or directions for obtaining and maintaining of oneness of heart and way among the people of god. p. . to . ordinances . new covenant-ordinances , appointed by christ our king. p. . p. pardon of sin . see remission . passover . instituted , signification of it . p. . belonged to gods covenant with abraham originally . p. . the nature of it set forth , generally and particularly by the efficient , matter , form , and end of it . p. . to . it resembled christ fourteen waies . p. , , . how it confirmed gods covenant with abraham . p. . peace . peaceable dispositions are excellent for maintaining of unity . p. . people to covenant to be a people to god , implies , all they are , all they have , all they can do , all they can endure for god. p. , . see also , this more fully explained . p. . to . twelve notes of gods covenant-people . p. . what it is to be gods people , explicated four waies . p. , . eight adjuncts or properties of gods covenant-people . p. . to . evidences that we are gods covenant-people . and how we are to walk as his covenant people . see god , as our god in covenant . perfect . perfection . a four-fold perfection . p. , &c. five hebrew words , and five greek words used for perfect . p. , . perfection is divine or humane . humane is natural , or supernatural . supernatural perfection is considered as it renders man , . positively perfect . . comparatively perfect . . superlatively perfect . p. . to . here divers synonymous expressions for perfection , viz. . truth . . uprightness . . purity . . simplicity . . sincerity , all largely explained . p. . to . four reasons or grounds why gods covenant obligeth to perfection . p. . to . characters of perfection and integrity , viz. . a perfect frame of heart in four things . p. , . . antipathy to sin ; manifested four waies . p. , . . doing and pursuing of good aright , in five respects . p. . to . . companions of integrity : five are insisted upon . p. . to . nine helps or furtherances to integrity . p. . to . six motives or inducements to integrity , comprizing many other particulars in them . p. . to . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly signifies . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peshaguhim . what it notes properly . p. . pillar . the cloudy and fiery pillar , an extraordinary sacrament . described many wayes . p. , . a type of christ four wayes . p. , . place . which god chose to put his name there , ierusalem , in the temple . p. . . this an eminent mercy three ways . p. . see temple . popery . the popish doctrine of justification by faith as an efficient and meritorious cause , rejected for five reasons . p. . to . prejudice . condemned . p. , . presence of god in his temple and tabernacle . an eminent blessing seven wayes . p. . to . see habitation . god delights to afford his presence among his covenant-people . p. . priests . israel kings and priests . p. . believers are priests to god in six respects . p. , . the priests and levites types of christ many wayes . p. . to . promise . it differs from a covenant , command and threat . p. , . the first promise , the mother-promise , had in it much gospel . p. . had in it the nature and reality of a covenant . p. . to . no length of time or multitudes of impediments can disappoint gods promises . p. , . all gods promises yea and amen in christ three wayes . p. , : &c. no difficulties , &c. can hinder the accomplishment of gods promises . p. , &c. new covenant is represented only in promises , and those expressing only spirituals . p. . to . all covenant-promises conditional . p. . the new covenant-promises are better promises then those of the old , five ways . and how the new covenant is established upon them . p. . to . purity , or pureness . two greek words for it . it imports three things . p. , r. rainbow . what it is , when it was set in the cloud . what manner of token it is in regard of gods covenant . p. . to . a pledge of divine favour , mercy and peace : so a shadow of christ. p. , . recovery of sinners . . the impetration of it three waies . . the application of it by six degrees p. , . five reasons why lapsed man could never have recovered himself from 〈◊〉 and death . p. , . mans recovery : revealed very darkly at first . four reasons of it . p. . to . redemption , implies three things . p. . is applyed by six steps or degrees , p. , . the covenants from adam till noah , and from noah till abraham , favour not universal redemption . p. , . that gods corporal redemption of the iews from babylon , typified sinners spiritual redemption by christ , proved by seven arguments . the parallel betwixt that corporal , and christs spiritual redemption in six particulars . p. . to . regeneration . see new heart , &c. remission of sins . promised in the new covenant . p. , &c. under the new covenant god will freely , fully , and utterly forgive all his true foederates sins . p. , . i. the nature of sin , which is the subject of forgiveness . here , three denominations of sin in the new covenant , explained . sin described . and seven particulars in sin noted , and which of them is remedied by remission . p. . to . guilt , what . p. . sins are debts . how. p . pardon of sin is set forth in scripture under various expressions . which out of the hebrew and greek words are explained . as , . remission . p. . . free-forgiveness . p. , &c. . propitious-mercifulness upon pacification . p. . . not remembring sin any more . p. . . not imputing of sin . p. . . covering , or hiding of sin . p. , &c. . taking away sin , removing sin . p. . . blotting out sin . p. . . casting sin behind gods back . p. . . removing our sins as far , as east from west . p. . . in an heap of expressions , from micah . . p. , &c. ii. the nature of remission of sins , promised in this new covenant , is comprized in these fourteen positions . . it is not an humane remission , fraternal , or ministerial : but divine , and that not particular , but universal . p. , &c. . it is distinct from mortification . p. . . strictly and properly taken , it is not the all , but only a part of our iustification : but largely and improperly it is all. p. , . . strictly taken it most properly consists in removal of the offence done to god , and absolving of the sinner from guilt , viz. from his obligation to endure the punishment of death for such offence . p. . to . . god alone remits sin , six reasons . p. . to . . god pardons sin freely of his own meer grace , without any desert in the sinner . p. , &c. . god remits sin only upon and for christs satisfaction to his justice for sin , by his obedience and death , evinced four waies . p. . to . . god actually remits sin to believing , and repenting sinners , and ( in his ordinary dispensation ) to them only . hence , six consectaries . p. . to . . when god savingly pardons sin to the believing and repenting sinner , he pardons fully and finally , all his sins past and present , but not his sins to come . p. . to . . gods elect whose sins are pardoned , do daily need renewed pardons for renewed sins , p. . . pardon of sin is not compleat and consummate till the day of judgement , p. . . sin may remain in pardoned persons , yet god accounts such , not sinners , but righteous . p. . . sin may be pardoned , when the sense of that pardon is suspended , and the contrary sense of gods wrath continued , for four reasons . p. , &c. . where god remits sin , &c. there he accepts the person as righteous . p. , &c. iii. to know that our sins are remitted , . is most comfortable and desirable . . is difficult . . is possible . . is obtained ordinarily five waies . p. . to . iiii. wherein gods remission of sins under the new covevenant , differs from , and excels remission of sin under the old. p. . to . god freely , fully and utterly remitting all our sins for christs satisfaction , will consequently bestow upon us all other his new covenant benefits , three reasons hereof . p. . to . ten inferences from the whole of remission of sin . p. . to . renovation . see new heart . renown . wherein true renown consists . p. . to . repentance , of two sorts . p. , . described . . that god required repentance in the old covenant , proved seven waies . p. . to . that distinction of repentance into legal and evangelical , must be warily understood . p. . penitentialness of heart promised to the captives , is described . p. . to . repentance much required under the new covenant . p. . how necessary to remission of sins . p. . to . resurrection . christ declared five things notably by his resurrection from the dead . obtained by it five benefits for us . appeared after it nine times . dispatched also six acts . p. , . reward . the various acceptations of the word . p. . god is a reward , vehemently great , to abraham effctively , objectively , exclusively . p. . to . righteousness . see iustice. what , strictly taken . the acts of righteousness towards our neighbour . p. , , . right-hand . it denotes divers things when ascribed to god. p. . to stand at the right-hand , denotes three things . to sit at the right-hand : what it imports . p. . christs sitting on gods right hand , imports seven excellencies of his exalted condition . p. , . rock . water out of the rock : the history , and mysterie of it . p. , &c. rock resembled christ five waies . p. . ruler . rulers over men must be righteous and religious . p. . i. righteous , . in their persons , unto which seven subservient endowments are necessary . p. . . in their office of ruling , both in their protection , and gubernation divers waies . p. , . ii. religious , ruling in the fear of god , viz. . having hearts principled with his fear . . governing according to the rule of gods fear , the word . . making it the chief scope of their rule to advance the fear of god and religion , viz. seven waies . p. . to . david and his seed did rule righteously and religiously p. . , &c. s. sabbath . three sorts of works for the sabbath . p. . neglect of the sabbath draws with it the neglect of all the commandments . p. . seventh day sabbaths types of christ. p. , &c. sacraments . tokens of gods covenants . the rainbow a token of the covenant with noah . p. . to , , . the two ordinary fixed sacraments , circumcision and the passover : and the four extraordinary itinerant sacraments . the pillar , sea , mannah , and water out of the rock tokens of the covenant with abraham . p. . to . sacraments under the sinai-covenant . p. . baptism and lords supper , sacraments of the new covenant , preferred before those of the old. p. . six things to be considered in all sacraments . p. . the two new covenant sacraments described . they confirm the new covenant : and how . p. . to . sacred times . see festivals . sacrifices . they were instituted of old under the first covenant . four reasons of it . p. . to . nine sorts of sacrifices . p. , . sacrifices of all sorts , eminent types of christ , evidenced in eight sorts . p. . to . saints , sanctified . see holy. sanctification . promised to israel under the notion of heart-circumcision p. , &c. in seven particulars is excellently resembled by bodily circumcision . p. . to . saphire-stone . what it signifies . p. . sarai . why changed to sarah , their signification . p. . sarah and hagar . the allegory of them represented . p. . satisfaction . jesus christ by his obedience and death made a proper , real , and full satisfaction to gods justice for the sins of all his elect. p. , &c. popish doctrine about mans own satisfaction rejected . p . that jesus christ by his obedience and death hath made satisfaction to god for his peoples sins , proved by seven arguments . p. . to . the parts of christs satisfactions p. , &c. nine effects of his satisfaction p. , &c. christ satisfied intentionally only for them for whom be dyed , and dyed only for his elect , proved by seven waies . p. , . sea. the red sea , and passing through it . the history and mysterie of it . p. , &c. was answerable to christs blood , and our baptism , seven waies . p. , . seed . what it denotes . natural and spiritual . p. . what , the seed of the woman , and seed of the serpent . p. , . seed of abraham . see abraham . the godly are sometimes blessed with a godly seed , for divers generations . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segullah , peculiar treasure . the proper signification and emphasis of the word . p. , . self-denyal required under the new covenant . p. . seven branches of it . p. , . serpent . corporeal and spiritual . p. . serpents seed , what . p. . coporeal and incorporeal , serpents curse wherein it consisted . p. . to . serpents head , how bruised by christ , in his own person seven waies , and in his elect six waies . p. . to . how the serpent bruiseth the heel of the womans seed , both christ . p. . to and of his elect that are christs . p. . to . three sorts of evidences , that we are at enmity against the serpent . p. . to . five signs that we bruise the serpents head . p. , . five discoveries that at worst the serpent doth but bruise our heel . p. , . serve . how we are to serve god. seven evidences of our serving god aright . p. . to . shield . what it imports that god will be a shield , &c p. . to . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . shikkutsim . what it properly signifies . p. . simplicity , or singleness , it implies two things . p. , . sinai-covenant . see old covenant . sincerity , sincere . whence this english word is derived . sincerety implies three things . p. , . sin , adams sin , see adam ▪ two signs of being under sins dominion . p. . sin. seven degrees of sins deceit , hardning the heart . six gradations of sins hardning the heart according to bernard . p. , . fellowship with others in their sins , may be . before the act , four waies . . in the act , three waies . . after the act , three waies . p. , . how the new covenant comforts about sin , and the pardon of it . p. , . see remission . against remains of sin . the new covenant promise of the lord to be our god , comforts three waies . p. , . denominations of sin : sin described , seven particulars in sin : and which of them is properly cured by remission . p. . to . sins are debts : how. p. . guilt of sin , what . p. . sinful state , miserable , four ways . p. , . lapsed man cannot recover himself out of his sinful state , for five reasons . p. , . skins . why adam and eve clothed with skins . four reasons . p. . sobriety . what. four principal acts wherein it puts forth it self . p. . to . socinians . their denying gods promise of his spirit , and of eternal life under the old testament , refuted . p. , , , , , , , , &c. . softness of heart : see tenderness . solomon . an eminent type of christ , in his person , office , condition and acts , divers wayes . p. . to . he spake of christ six wayes . p. . sons of god. six evidences of such . p. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the notation of it . p. . spirit . various acceptations of the spirit of god. p. , . gods spirit was promised to his captives in babylon . p. , &c. how and in what respects the spirit of god was given before that time , contrary to the socinian error . p. . see socinians . seven influences or fruits of the spirit promised also with the spirit , viz. newness of heart and spirit . a●… heart knowing the lord . fleshiness instead of stoniness of heart . penitentialness of heart . oneness of heart and way . constant fear of god. obedientialness towards god. p. . to , . see these particulars in their proper places . the spirit of god remaining upon and in his church , is a singular benefit , seven waies . p. , &c. seven waies we may know that gods spirit is within us . p. , . spirituals . seven sorts of spiritual blessings promised in the old covenant . p. . to . stone . an heart of stone : see hardness of 〈◊〉 suffering 〈◊〉 doing , are renowned . p. . supper . see lords supper . sure. what it imports in hebrew phrase . p. , . the sureness of gods covenant of faith abundantly evinced from five sorts of grounds . p. . to . surety . christ is surety of the new covenant , what this imports . p. . t. tabernacle , three parts of it . the sacred utensils in those three parts . p. . table . the golden table a type of christ. p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tamim . what it signifies . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what it properly signifies . p. . temple . at ierusalem , the place which god chose . p. , . an eminent mercy , three waies . p. . parts of it . see tabernacle . gods presence , and residence among his people in his temple , and tabernacle , an eminent mercy , seven waies . p. . to . the temple and tabernacle types of christ , six waies . p. . to . types also of the church of god , and of particular believers , six waies . p. , , . temporals . many temporals promised under the old covenant . why , and in what notion . p. . to . temptations . gods covenant-people why most exercised with temptations , three reasons . p. . that the lord is their covenant-god , comforts against temptations ten waies . p. . to . seven benefits vouchsafed them by temptations . p. , &c. ten commandments . see moral law , divided into two tables . p. , . the commandments of the first table have a singular preheminence over those of the second . p . to . tenderness . tenderness of heart promised . p. , . a tender heart is an heart of flesh , in what sense , and is resembled to flesh in seven respects . p. . to . tenderness of heart is . c●…rnal : and that threefold , viz natural , worldly , hypocritical . . spiritual : and that , habitual , actual . p. , . god alone can give the heart of flesh , which he doth . divers waies . . by seven gradual acts . p. . to . five sorts of evidences , discovering true tenderness of heart . p. , &c. testament . what the word imports , and how used . p. . five things in a testament . the covenant of faith is te stamental . p. , . the old covenant was testamentary . p. . the new covenant is called a testament for its agreement with a testament , seven waies . p. . to testator . christ is testator of the new testament in seven regards . p. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorah . the notation , and proper signification of it . p. , . the various theological acceptations of it . p. . to . threatnings . gods threatnings have a good use , five waies . p. . treasure . peculiar treasure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segullah what. p. , . israel gods peculiar treasure ten waies . p. . believers a peculiar treasure to god , in twelve regards . p , . trees . tree of knowledge , and tree of life . what. p. , . why it was called the tree of knowledge , four opinions . p. , . trinity of persons in the godhead . the order of their subsisting ; and of their working : and what every person undertakes more peculiarly in the new covenant . p. , . see new covenant . truth , in the creature is the conformity of any thing to its rule , &c. evidenced in five instances . p. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumothim . what it signifies . p. . u. upright . what. p. . see perfect . uprightness . what the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iosher properly signifies . p. , &c. uprightness implies four things . p. . ur of the chaldees , why so called . p. , &c. w. vvalk . hath various acceptations in scripture . p. . walk before god , what . how it agrees with corporal walking , in eight things . p. . to . walking in faith and good works . p. . walking before god in ●…aith , hath in it five things . p. . to . walking before god in love , good works and obedience , hath in it six things . p. . to . seven reasons why abraham and his seed were thus to walk before god. p. . to . walking before god , an admirable priviledge as well as duty : considering the way , the company , the terms , the ability , the period of such walking . p. . to . nine sorts of persons who walk not thus with god , and so are not in covenant with him . p. . to . seven motives to walking with god. p. , . wants . outward and inward . that the lord is our god in covenant , eminently comforts , . against all outward wants , four waies . p. . to . . against all inward wants ; divers waies p. to . water out of the rock . see rock . word . the enjoyment of the word of god is a great advantage to a people , eight waies . p. . works . covenant of works , accomplished in the covenant of faith. p. . see covenant . men are rightly principled for good works six waies . p. , . right acts of good works . p. , &c. right way , and manner of managing such acts. p. . to , and right ends . p. , . world. the inheritance of the world , implyed in the inheritance of canaan . p. . believers are heirs of the world . p. , . five reasons why believers , though heirs of the world , yet actually posses so little of it . p. , . none can certainly tell how long the world shall last . p. , . worship . inward and outward . inward worship is simply , and alwaies necessary : not so outward . p. , &c. wrath. how the new covenant comforts about the wrath of god. p. , &c. writing . of gods writing his laws in mind and heart . see heart . how god writes them there , four waies . p. . z. zion . a type of gods church . and gods dwelling there , an adumb●…tion of his dwelling in the church . p. , &c. see habitation . presence of god. iv. a textval table , of certain select scriptures , occasionally illustrated , expounded , or vindicated , in these four books . genesis . cha. ver. pag. ii . , . but of the tree of knowledge — for in the day thou eatest thereof thou shalt die , p. . & . to , , , &c. iii. . neither shall ye touch it , lest ye die , p. .   . voice of god — in the cool of the day , p. .   , . art cursed — i will put enmity , p. . to ▪ ▪ at large .   . seed of the woman shall bruise , p. , .   . — multiply thy sorrows — thy desire ; p. , .   , , . cursed is the ground , &c. p. , .   . with coats of skins ▪ p. , .   , . the tree of life , p. ▪ vi . . my spirit shall not alwaies strive , p. .   . every imagination of the thoughts , &c. p. .   . i will establish my covenant , p. . x. . nimrod the mighty hunter , p. .   , &c. get thee out of thy countrey , &c. p. , . xii . . i will make thy name great , p. , &c.   thou shalt be a blessing , p. , .   . bless them that bless thee , and curse — p. , .   in thee shall all families , &c. p. . to .   . abram was . years old , p. , . xii . to the xxii . analysed , p. . to . xiv . . abraham the hebrew , p. . xv . . i thy shield , thy reward , &c. p. . to .   . he believed in the lord , &c. p. , &c.   . a smoaking furnace , &c. p. .   . four hundred years , p. , .   . but in the fourth generation , p. ▪ &c.   . a smoaking furnace , and a burning lamp , &c. p. ▪ , ▪ xvii . . walk before me , and be perfect , p. , ▪ &c. , , &c.   . be called abram , but thy name shall be abraham , p. , .   . to be a god to thee and to thy seed , p .   . canaan , for an everlasting possession , p. , . xviii . . i know him , that he will command , p. , . xxii . . to the . analysed , p. , .   . as the stars — as the sand — p. , .   shall possess the gates — p. , .   . in thy seed shall all the nations of the earth be blessed , p. . to . xxv . . two nations are in thy womb , p. .   , . ch. analysed , p. , . xxxii , xxxiii . analysed , p. , .   . . to the . analysed , p. , &c.   . to the end of genesis analysed , p. , . xlix . . till shiloh come , p. , . exodus . cha. ver. pag. i. to the xiv . analysed , p. . to . iii. , , . in a flame of fire out of the midst of a bush , &c. p. , , . vi . . but by my name iehovah was i not known , &c. p. , , , , , , , , . x. . take from me this death only , p. . xix . . to . ye have seen what i did to the egyptians , and how i bare you , p. , , . ☞ , . ye shall be a peculiar treasure unto me , — a kingdom of priests — holy nation , p. . to . xx . . i am the lord thy god , &c. p. , , .   . speak thou with us , & we will hear , p. . xxiv . . to . ratification of the covevenant , p. . to .   . builded an altar , and twelve pillars , p. .   , . caused burnt-offerings , &c. p. .   . they saw the god of israel , p. . a paved work of a saphir-stone , p. .   . tables of stone , and a law , p. . xxv . — the testimony , p. . xxxii . , . tables were written on both their sides , &c. p. , .   . strawed it on the water , &c. p. . xxxii . analytically explained , p. . to . xxxiii . analytically explained , p. . to . xxxiv . analytically explained , p. . to . xxxiv . . taking-away iniquity , and transgression , and sin , p. .   . he put a veil on his face , p. , , . numbers . cha. ver. pag. xiv . . as thou hast forgiven this people from aegypt , &c. p. . xviii . . a covenant of salt , p. . deuteronomie . cha. ver. pag. iv . . ten words . p. .   . testimonies — statutes — judgements , p. . v. . — out of the midst of the cloud , p. , &c. xii . , , , , &c. then there shall be a place , which the lord your god shall chuse , &c. p. , . xxvi . , &c. thou hast avouched , &c. p. .   , . the lord hath avouched — to make thee high — in praise , name , honour , p. , . xxvii . . cursed is he that confirmeth not all the words of this law , to do them , p. . xxx . . will circumcise thine heart , p. , , , . xxxiii . . ten thousands of saints , p. . ii. samuel . cha. ver. pag. vii . , . i will appoint a place , &c. p. . to .   , . if he commit iniquity , i will chasten him , &c. p. . to .   , &c. who am i o lord god , &c. p. , , .   and is this the manner of man , p. .   . for thy word's sake , p. , . xxiii . . to . davids last words expounded , p. . to .   . ruleth over men , must be just , &c. p. . to .   . an everlasting covenant , ordered in all things , and sure , &c. p. ●… . . to .   , . but the sons of belial , p. . i kings . cha. ver. pag. xv . . and turned not aside from any thing , p. , . ii kings . cha. ver. pag. iv . . there is death in the pot , p. . xx . . to walk in the law — with all his heart , p. . xxiv . . ten thousand captives , reconciled with that in ieremiah . . mentioning but . jews , p. . i chronicles . cha. ver. pag. xvii . , . i will appoint a place , &c. p. . to .   . the lord will build thee an house , p. .   . o lord , for thy servant's sake , p. , . ii chronicles . cha. ver. pag. xiii . . a ▪ covenant of salt , p. . psalms . cha. ver. pag. ii . . , , . yet have i set my king , &c. p. .   . thou art my son , this day , p. , . xviii . . upright before him , p. . xix . . law of the lord is perfect , p. . xxiii . . though i walk — thou art with me , p. , . xxxii . . to whom the lord imputeth not , p. .   whose sin is covered , p. , &c. xxxvii . . a little that the righteous man hath , is better , &c. better four waies , p. , . xlv . . with the oyl of gladness , p. . xlix . . man being in honour abideth not , &c. p. . li. . my sin is ever before me , p. .   . purge me with hysop , p. , , .   . hide thy face — blot out — p. , . lxxxiv . . sun and shield — grace and glory , p. . lxxxv . . mercy and truth have met , p. . lxxxix . , , . in my name shall his horn be exalted , &c. p. .   . to . if his children forsake my law , &c. p. . to .   . once have i sworn , p. , .   , . his throne as the sun — moon — faithful witness in heaven , p. . xc . , . hast set our sins before thee , &c. p. . xcvii . . light is sown for , p. . ciii . . so far hath he removed ou●… — p. . cv . . the word which he commanded , p. .   . and his oath unto isaac , p. . cx . , &c. sit thou on my right hand , p. , , .   . send the rod of thy strength , p. .   . from the womb of the morning , &c. p. , .   . thou art a priest for ever ▪ &c. p. , . cxix . , . blessed are the perfect , &c. p. , . cxxxii . . to . bless her provision , p. .   , . for the lord hath chosen   sion , he hath desired it for his habitation , p. . to .   . clothe her priests with salvation , p. , .   . the horn of david to bud , &c. p. , . cxliv. ●… . yea happy is that people whose god is the lord , p. , . proverbs . cha. ver. pag. x. . the way of the lord is strength , &c. p. . ecclesiastes . cha. ver. pag. vii . . god made man upright , &c. p. . x. . — but money answereth all things , p. . song . cha. ver. pag. viii . . a seal upon thine heart — arm , p. .   . if she be a wall — if she be a door ▪ p. . isaiah . cha. ver. pag. ii . . the law shall go forth of sion , p. . iv . . a cloud and smoak by day , p. . vi . . thy sin purged — or covered , p. . vii . . the land of immanuel , p. , &c. xxii . . shall not be purged from you , till , p. . xxxiii . , . munitions of rocks , p. . xxxviii . . hast cast all my sins hehind — p. . xli . . to . when the poor and needy seek water , and there is none , &c. p. . xlii . . a covenant of the people , p. . xlix . , , . i have laboured in vain , &c. p. .   . to . in an acceptable time , a covenant of the people , p. , .   , . can a woman forget — p. , &c. , . liv . , &c. thy stones with fair colours — saphires — agats — carbuncles — p. , &c.   . all thy children shall be taught , p. , . lv . . sure mercies of david , p. , . ieremiah . cha. ver. pag. xxiii . , . — out of the land of egypt — but out of the north countrey , p. . xxiv . , &c. two baskets of figs , &c. p. .   . an heart to know me , &c. p. , . xxxi . , &c. behold , the daies come , &c. p. .   . to . the new covenant analytically explained , p. . to .   . not according to the covenant , p. , .   . they shall not teach every man his neighbour , p. , , , , , &c. . to . , &c.   for , i will forgive their iniquity , p. , , , . xxxii . . i will give them one heart and one way , &c. p. . , &c.   that they may fear me for ever , p. .   . i will not turn away from them , p. , . xxxiii . , &c. the branch of righteousness , p. , &c.   . she shall be called , the lord , &c. p. .   , &c. the two families , p. . xxxiv . . cut the half in twain , and passed between the parts thereof , p. . lii . . three thousand and twenty three iews . reconciled with that in king.     . . mentioning ten thousand captives . see , p. . ezekiel . cha. ver. pag. xviii . , . all his righteousness , p. . xxxiv . . my servant david a prince , p. , . xxxvi . . clean water — filthinesses , p. , .   . a new heart , — a new spirit , p. , &c.   i will take away the stony heart , &c. p. , &c.   . i will put my spirit within them , p. , .   . save them from all their uncleannesses , p. .   i will call for the corn , p. ●… .   . and shall loath your selves in your own sight , &c. p. , .   . cleansed you from all your iniquities , p. .   . i will yet be enquired of , p. , . xxxvii . . i will open your graves , p. , .   . stick for iudah — stick of ephraim , p. , .   . idols , viz. heb. dung-heaps , p. , , .   , . my servant david a prince — a covenant of peace , &c. p. .   . they shall dwell therein for ever , p. . daniel . cha. ver. pag. xii . . justifiers of many , p. . hosea . cha. ver. pag. i. . the blood of iezreel , p. . ioel . cha. ver. pag. ii . , . i will pour out my spirit upon all flesh , &c. p. , , , , , &c. micah . cha. ver. pag. vii . , . who is a god like thee , pardoning iniquity , &c. p. , .   . truth to iacob , and the mercy to abraham , &c. p. , . habakkuk . cha. ver. pag. ii . . but the just shall live by his faith , p. , . zechariah . cha. ver. pag. iii. , . i will remove the iniquity of the land in one day , &c. p. . ix . . pit wherein is no water , p. , . xi . , &c. the one i called beauty , the other bands , &c. p. , . malachi . cha. ver. pag. iii. . angel of the covenant , p. . matthew . cha. ver. pag. ii . . he shall be called a nazarene , p. . iii. , . lo , the heavens were opened , &c. p. . v. . pure in heart , for they shall see god , p. .   , , &c. to destroy the law and the prophets , &c. p. , , . xi . . more then a prophet , p. . xvii . , &c. transfigured , &c. p. . xviii . . to the end . of debt remitted , again exacted , p. . xxii . . many are called , few chosen , p. .   , . make clean your out-side , &c. p. .   , . but as touching the resurrection , p. , , . xxvi . . my blood of the new testament , p. . to .   . till i drink it new — p. . xxvii . . the veil of the temple was rent , p. . xxviii . . in the name of father , son , and holy-ghost , p. .   , . go disciple ye all nations ,   baptizing them , &c. p. . to , , . mark . cha. ver. pag. xii . , . not the god of the dead , but , p. . xv . . the veil of the temple was rent , p. . luke . cha. ver. pag. i. . to remember his holy covenant , p. . to . . vii . , . stood at his feet behind him , weeping , p. . ix . . let the dead bury their dead , p. . xvi . . law and the prophets were until iohn , p. , . xx . , . not the god of the dead , but , p. . iohn . cha. ver. pag. i. , , . in him was life , and that life , &c. p. .   . the law was given by moses , but , p. , . iii. . not the spirit to him by measure , p. . iv . . to finish his work , p. . vi . . the work of god , that ye believe , p. . vii . . the holy-ghost was not yet given , p. , . viii . . he was a murderer from the beginning , &c. p. .   . before abraham was , i am , p. . x. . is it not written in the law , i have said , p. . xiii . . a new commandment , p. , , . xiv . . the way , the truth , and the life , p. , .   , . will pray the father , and he shall give you another comforter , or advocate , p. . xv . . fulfilled that is written in their law , p. . xvii . . that they all may be one , p. , . xix . . it is finished , p. , . acts . cha. ver. pag. ii . . pricked in their heart , p. ▪   , . repent and be baptized — for the promise is to you , &c. p. , &c. . to , , , .   for forgiveness of sins , p. .   . apostles doctrine , fellowship , &c. p. .   . had all things common , p. . iii. . blotted out , when the times of refreshing , p. . iv . . neither is there salvation in any other , p. . to . xiii . , . all that believe are justified from , p. , &c. xx . . church of god which he hath purchased , p. . xxiii . . i have lived in all good conscience , p. . xxvi . . to turn from darkness to light , p. , . — which are sanctified , by faith , &c. p. . romans . cha. ver. pag. i. . from faith to faith , p. . iii. . by the law is the knowledge of sin , p. .   , . at this time — for sins that are past , p. .   . where is boasting — law of works — law of faith , &c. p. , , , , .   . do we then make void the law through faith ? p. . iv . , , . — to whom god imputeth righteousness , p. .   imputeth not iniquity , p. .   . should be heir of the world , p. . v. . as by one man sin entred into the world , p. , .   . sin is not imputed , when there is no law , p. . . the figure of him that was to come , p. .   . as by one mans disobedience , &c. p. , .   . the law entred , that sin might abound . p. . vi . . ye are not under the law , but under grace , p. . vii . , , . but now ye are delivered from the law , &c. p. . viii . . — in christ , who walk not after the flesh , &c. p. .   , . for what the law could not do , &c. p. .   . maketh intercession for us with groans , p. .   . all things work together for good , p. . to .   . he that spared not his own son , but , &c. p. .   , . that neither death — shall separate , p. , . ix . . the glory , p. .   . when rebeckah had conceived , &c. p. , . x. . christ is the end of the law , p. , .   . to . that the man which doth those things shall live — but the righteousness of faith , saith , &c. p. . to . , .   . the word is nigh — that is , the word of faith , p. , . xi . . if the first fruit be holy , the lump , p. .   . of him , and to him , and through him , &c. p. . xiii . , &c. the night is far spent , p. . xv . . to . jesus christ was a minister of the circumcision , &c. p. , &c.   . from ierusalem , and round about unto illyricum , p. . xvi . . bruise satan under your feet shortly , p. . i corinthians . cha. ver. pag. i. . — perfectly joynted together , &c. p. .   that ye speak the same thing . p. .   . made unto us — righteousness , &c. p. . vii . . else were your children unclean , but now are they holy , p. . to . ix . . thou shalt not muzzle the mouth , p. . x. . god is faithful , who will not suffer , p. . xi . . there must be also heresies , p. .   . this cup is the new testament in my blood , p. . xii . . so also is christ , p. , , . xiii . . when that which is perfect is come , p. . xiiii . . in the law it is written , with men of — p. . xv . . when he shall have delivered up , p. .   , . last enemy that shall be destroyed is death , p. .   . i die daily , p. . ii corinthians ▪ cha. ver. pag. i. . promises of god , in him are yea , &c. p. , , &c. iii. , . ye are our epistle — written not with ink , &c. p. , , .   . to the end . ministration , &c. p. . to , , .   , . ministration of death and condemnation , p. , .   . not as moses , who put a veil over his face , p. .   . but we all with open face , &c. p. , , . to . iiii . . hath shined in our hearts , to give , , .   . have this treasure in earthen vessels , p. . v. , . new creatures — all things — new ▪ p. . to .   . to . reconciling the world , &c. p. .   . made him to be sin for us , &c. p. , , . vi . . ye are the temple of god , p. , . xi . . in deaths often , p. . xii . . my strength is made perfect in weakness , p. . galathians . cha. ver. pag. ii . ▪ i live by the faith of the son , p. . iii. . cursed is every one that continueth not in all things , p. . . to .   . the law is not of faith , p. , , , . to .   , . christ hath redeemed us , p. .   . and to thy seed , which is christ , p. , , , .   . the covenant , &c. confirmed before of god in christ , p. , , , , .   . inheritance be of the law , it s no more , p. .   . is the law then against the promises ? p. .   , . in the hand of a mediator , p. , , .   . hath concluded all under sin , p. .   . kept under the law , shut up unto the faith , p. , &c.   . the law was our schoolmaster , p. , . to .   . abrahams seed , and heirs according to the — p. . iv . . to the end . allegory of hagar and sarah , p. .   . to . abraham had two sons , &c. p. , &c.   . but he of the free-woman by promise , p. .   . these are the two covenants , the one from the mount sinai , &c. to bondage , p. , , . v. . justified by the law , ye are fallen from grace , p. .   . if ye be led by the spirit , ye are not under the law , &c. p. .   . they that are christs have crucified , p. , .   . we are no longer under a schoolmaster , p. , . vi . . the law of christ , p. . ephesians . cha. ver. pag. i. . redemption through his blood , the forgiveness of sins , p. .   . gather together in one all things in christ , p. , . ii . , . dead in trespasses and sins , p. .   . at that time ye were without christ , p. , , , , .   — covenants of promise , p. , .   . of twain one new man , p. . iii. , . grounded in love , p. .   the bredth , and length , and depth , and height , p. , . iv . . forbearing one another in love , p. , .   , , . one body , and one spirit , &c. p. , . v. . have no fellowship with the unfruitful , p. , . vi . . whole armour of god , &c. p. , . philippians . cha. ver. pag. ii . , . like-minded , having the same love , being of one accord , of one mind — p. . to . iii. . as many as be perfect , &c. p. .   if in any thing ye be otherwise minded , p. .   . whereunto we have attained , let us walk by the same rule , p. . colossians . cha. ver. pag. i. . redemption through his blood , even the forgiveness of sins . p. .   . — all fulness dwell , p. . ii . . and stablished in the faith , p. .   , , &c. in whom also ye are circumcised , &c. being buried with him in baptism , p. , , .   . having freely forgiven , &c. p. , &c. ii thessalonians . cha. ver. pag. ii . , . god hath from the beginning chosen you , p. . i timothy . cha. ver. pag. i. . the end of the commandment is love , p. .   . the law is not made for a righteous man , p. .   . came into the world to save sinners , p. . ii . . one mediator — the man christ jesus , p. , .   . adam was not deceived , but the woman , p. . v. . is dead while she liveth , p. . vi . . who only hath immortality , p. . titus . cha. ver. pag. ii . , . live soberly , righteously and godly , ( explained at large ) p. . to , .   . a peculiar people , p. . hebrews . cha. ver. pag. iii. . to . jesus christ was counted worthy of more glory then moses , &c. p. . v. . and being made perfect , he , &c. p. .   . strong meat belongeth to them that are perfect , p. , . vi . . confirmed it by an oath , &c. p. , .   that by two immutable things , &c. p. , . vii . , , . without father , &c. p. .   , , . not without an oath he was , &c. p. , .   . able to save to the uttermost , p. , to . viii . , , , . if he were still on earth , &c. p. .   . a better covenant , p. . , &c.   established on better promises , p. , , , , to .   . if the first covenant — no place for the second , p. .   . i will make a new covenant , p. , . to .   . to . the new covenant analytically explained . see p. . to . . to .   . not according to the covenant that i made , p. , .   . i will give my laws into their mind , and write them in their hearts , p. , &c. , .   . they shall not teach every man — for all shall know me , p. , , , , , &c. . to .   . for , i will be merciful to their unrighteousnesses , &c. p. , , , , , , , &c. , , , &c. ix . . time of reformation , p. .   , . how much more shall the blood , p. .   . for the redemption of the transgressions under the first testament , &c. p. .   , , , &c. testament , &c. p. , , . x. . to do thy will , o god , p. .   . he taketh away the first , that he p. . xi . . subsistence of things hoped for , p. .   . by faith noah being warned , &c. p. , .   . he hath prepared for them a city , p. . xii . . — prophane person — p. .   . he found no place for repentance , &c. p. , .   . spirits of just men made perfect , p. . xiii . . i will never leave thee , nor — p. , &c.   . everlasting covenant , p. , . iames . cha. ver. pag. i. . let patience have her perfect work , p. .   , . every man is tempted , when , &c. p. , &c.   . — father of lights , p. . ii . . to the end . analytically explained , p. . to .   . was not abraham our father justified by works , &c. p. , . &c.   . by works was faith made perfect , p. .   . — the friend of god , p. . iii. . — the same is a perfect man , p. . i peter . cha. ver. pag. ii . . — a peculiar people , &c. p. . iv . . the spirit of glory and of god , p. . ii peter . cha. ver. pag. i. . — be ye cloathed with humility , p. . ii . . a preacher of righteousness , p. .   . the lord knoweth how to deliver , p. . i. iohn . cha. ver. pag. i. . our fellowship is with the father , &c. p. .   , . if we say we have no sin — if we say that we have not sinned , p. , . ii . . ought himself also to walk , even as he walked ▪ p. .   , , , . a new commandment — and an old. p. .   , . an anointing , teaching , &c. p. , . to . v. . whosoever believeth that jesus is the christ , is born of god , p. . revelation . cha. ver. pag. ii . . the devil shall cast some of you , &c. p. , &c. iii. . — i stand at the door and knock , &c. p. . xiii . . the lamb slain from the foundation of the world , p. , , . xiv . . — the everlasting gospel , p. , , . cha. ver. pag. genesis xv . . he believed in the lord , and he imputed , &c. p. . exod. xix . . to the end . analytically explained , p. . to . xx . . i am the lord thy god , &c. p. , . xx . . to the end . analytically explained , p. . to . xxiv . , , . seventy elders — saw the god of israel , &c. p. , . xxiv . . to the end . analytically explained , p. . to . xxv . . to . analytically explained , p. . xxxii . . let me alone , &c. p. . xxxiv . , . and he wrote upon the tables , &c. p. . xxxvii . , &c. bezaleel made the ark , &c. p. . levit. xvi . , . to . scape-goat , &c. p. , , , &c. xvii . , . blood shall be imputed to that man , &c. p. . xxvi . , . ye shall be my people , p. . deut. iv . . his covenant which he commanded , &c. p. , &c. v. . o that there were such an heart , &c. p. . vi . . these are the commandments , the statures , &c. p. .   , , &c. thou shalt love the lord thy god with all ; &c. p. . v. . and he added no more , p. , . xxx . , . the lord thy god will circumcise , &c. p. . xxxiii . . fiery law , p. . sam. vii . . he will build thee an house ; p. . to . xxiii . , , . god of israel — rock of israel , &c. p. . psalm xix . . law of the lord is perfect , p. . to .   the testimony of the lord , &c. p. . xviii . tit. in the day that the lord , &c. p. , &c. xix . . the law of the lord that is perfect , &c. p. . xxvii . . when my father and mother forsake , &c. p. . lxxxix . . that know the joyful sound , p. .   , . a mighty one — david my servant , p. , .   , . my father , my god , and the rock , &c. p. . to .   , . my first-born , &c. p. . cvi . , . that was counted to him for righteousness , p. . ●…x . . but thy commandment is exceeding broad , p. , . cantic . ●… . . kiss me with the kisses of his mouth , p. . viii . . as my brother , that sucked , &c. p. . isaiah xxxii . , . a king shall reign in righteousness , p. . ezek. xvi . . i spread my skirt over thee , &c. p. zech. xii . . to . they shall look upon me , &c. p. . iohn . . but as many as received him , to them , &c. p. . i. . made flesh , and tabernacled amongst us , p. , . iii. , , . as moses lifted up the serpent ▪ &c. p. . xvii . . for their sakes i sanctifie my self , &c. p. . acts xxvi . . which are sanctified , by-faith , &c. p. rom. ii . . the judgement of god is according to truth , p. , . iii. . yea we establish the law , p. . iv . . believed in the lord , and he imputed , &c. p. .   . not reckoned of grace , but of debt , p. , &c.   . his faith is imputed unto righteousness , p. , .   justifieth the ungodly , &c. p. , .   . god imputeth righteousness without works , p. , . v. , . sin is not imputed ; when there is no law , p. . vii . . law is holy-just-good , p. , . vii . . the law is spiritual , p. . ix . . the adoption and the glory , &c. p. , , , . cor. i. . not to baptize , but to preach , p. . gal. iii. under the curse , &c. p. .   . the law is not of faith , p. , , , .   . scripture — concluded all under sin , p. .   . shut up unto the faith , that after should , &c. p. .   . the law was our school-master , &c. p. .   , , . but after that faith is come , &c. p. , &c. iv . . weak and beggarly elements , &c. p. . v. , . against such there is no law , p. . ephes. ii . , . covenants of promise , p. .   enmity , the law of commandments , &c. p. . ephes. vii . 〈◊〉 commandment with promise , p. . col. ii . , . shadows , &c. p. . iii. . the word of christ , p. . tim. i. , , . law is not made for a righteous man , &c. p. . heb. ix . , , . mediator of the new testament ▪ &c. p. . xi . . subsistence of things hoped for , &c. p. . xii . . kingdom that cannot be shaken , p. . iames ii . , . offend in one point , is guilty of all , p. . finis , laus deo , nescia finis . books published by francis roberts , and are to be sold by george calvert at the sign of the half-moon in pauls church-yard . clavis bibliorum , the key of the b●…ble , unlocking the richest treasury of the holy scriptures , whereby the . order , . names , . times , . penmen , . occasion , . scope , and . principal parts , containing the subject-matter of the books of the old and new testament , are familiarly and briefly opened for the help of the weakest capacity in the understanding of the whole bible : in o. believers evidences for eternal life , collected out of the first epistle of iohn , which is catholick : explained and confirmed by very many subservient signs , or under notes grounded upon scriptures , and illustrated by testimonies both of antient fathers and modern writers , whereby persons truly regenerate may divers waies discover their present state of grace , and title unto glory : in o. a communicant instructed , or practical directions for worthy receiving of the lords supper : in o. a broken spirit gods sacrifices , or the gratefulness of a broken spirit unto god. represented in a sermon before the right honourable house of peers in king henry the sevenths chappel in the abby ▪ westminster , upon wednesday decemb. . . being a day of publick humiliation for removing of the great judgement of rain and waters then upon the kingdom . ius divinum regiminis ecclesiastici , or the divine right of church government asserted and evidenced by the holy scriptures , according to the light whereof ( besides many particulars mentioned after the preface ) first the nature of a divine right is delineated . secondly the church government which is of divine right is described . thirdly , this description in the several branches is explicated and confirmed . fourthly , the divine right of ecclesiastical censures , officers , and ruling assemblies is manifested : in all which it is apparent , that the presbyterian government by preaching and ruling presbyters in congregational , classical , and synodal assemblies , may lay the truest claim to a divine right according to the scriptures : by sundry ministers of christ within the city of london . reader , through the authors absence from the press , and the printers negligence many misprintings have escaped in this large book-literals , and mis-pointings thou wilt pass by of course : but be intreated to correct with thy pen these that follow , which corrupt the sense , or make non-sense , viz. book ii. pag. . l. . r. eve p. l. r rivet p. . l dele that p. . l. . r. three & l. . r. nor p. l. r. are & l. . r. christ and his p. . l. . r. receptacle p. . l. . ●… . apostle p. . l. r. mine p . l. dele he p. . l. r. with l. r. openly p. . l . dele ye p. . l. . r. by paul & l. . r. evangelicall also p. . l. . r. at that time p l. r. fall p. . l. ult r. full p. l. . r. join p. . l. . r. fear p. . l. pen. r. comprizeth p. l. . r. heic p. . l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l . r. our translators render p. . l . r. in it self & l. . r. promises p. . l. . r. ramban & l. . r. mid●…as p. ●… . l. pen. r. appointed him p. . l. . dele true p. . l. r. to p. . l. . & l. . r. their p. . l ●… . either , . as p. l. . r. pa●…lour & l. . r. find god p. . l. r. gods last p. . l. . r. things p. . l. . r. viz. i. in p. . l. r. undeserving p. . l. . r. though . book iii. pag. . l. . r. because p. . l. . r. latter p. . l. pen r. wound p. . margin . r. aug. in p. l . r. seed p . l. . r. sin & l. r. of death p. l. pen r. christs & l. ult . r. mercy in p. l. . r. ur p. . l r. fathers dwelt on p. . l. dele glory p. . l. r. many p. . l. r. shall all families p. . l. . r. before them p. . l. . r. are p. ●… l. ult . r. use p. . margin . r. simeon de muis p. . l. ●… . r. soul p l. . r. hungry p. . l. . r. about it p . l. . r. that he is p. . l. . r. prefer p. . l pen. r. impurity p. . l. ●… . r. commutative p. . l . r. in his outward p . l. r. grace ; these go p. . l . r. constant p. . l. r. unusually p . l. . r. pacifies p . l. . dele them p. . l. r. could p . l. r. not by faith p . l. . r. this p . twice in marg . r. marcion p. . l. antepen . r. shadowed . p. . l. . r. israel ▪ in subordination p . l. . r. them p. . l. . r. sacrifice of himself p ●… . l . r. governs p. . l. pen. r. purity p marg : l. antepen r. spiri●…us p. . l. pen. r semi-plena p. . l. pen. r. isaac p. . l. r us p. . l. . r. for p. l r love p. l r. thee p . l. . r. to faith p. . l. . r. specially & l. . r. exquisit p. l. 〈◊〉 . r. second p. . l . r. others p. . l. . r out to p l. . r. objections p l. . r. peoples transgressions p. . l. r. declared p. . l. . r. covenant of works p. . l. . r. or p. . l. . r. here in p. . l. ult . ●… . lave●… p. . l. . r. representatives p. . l. ult . ●… . nor p. . pen. r. confining p. . l. . ●… . believes p. . l. . r. property p. . l. . r. wi●…hout p. . l. ●… . r. ensuing p. . l. . r. article p. . l. . r. headless p. . l. . dele upon & l. . r. as upon a p. . l. . sins p. . l. . r. this is & l. . dele that p. . l. . r. also of p. . l. . r. upon p. . l. . r. of . p. . l. . r. fiftieth p. . l. . dele were not disanulled but p. . l. . r. women p. . l. . r. rashly & l. pen. r. ceciderunt , ne cadant ; ●… . ult . p. . r. . p. . l. . r. cords p. . l. . r. throne to p. . l. . r. as a promise p. . l. . r. ●…asi and others p. . l. . to r. for . p. . l. . ●… . ahaz . p. . l. . r. son p. . l. . r. his p. . l. . r. covenant p. . l. . r. other p. . l. . ●… . line p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . r. richer & l. . r. col. . . p. . l , . r. orderly performed l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shemurah p. . l. . r. gratuitous l. . r. gods grace evangelical p. . l. . ●… . of it p. . l. . r. pontus p. . l. . r. revolution p. . l. . r. forgot p. . l. . r. words p. . l. . r. two p. . in marg . r. pareus in adversar p. . s. . r. see in p. . l. . dele new p. . l. . r. wholly and fully l. . r. spirit . for , p. . l. . r. of notion , or simple l. . r. &c. iohn . . l. , . r. explained ) to know god as , l. . they shall know me to be a god p. . l. . r. mat. . & l. . r. chron. . p. l. . r. iii. by the p. . l. . r. david . ezek. . . to the end p. . l. . r. still our dividing & l. . r backsliders doth dangerously p. . l. ult . ●… . sauls p. . l. . r. was so common l. . ●… . ●…od . p. . l. . r. spake p. . l. . r. their p. . l. . r. acts . . . . & l. . r. act. . , . & l. . r. isa. . , . p. . l. penult . r. blessedness p. . l. . r. in the midst of p. . l. . r. perform service or homage to p. . l. . ●… . idolatry p. . l. . r. nations p. . l. . r. . that . p. . l. . dele the p. . l. ult . r. ezek. . . book iv. pag. . l. . r. iudah p. . in marg . r. fatentur p. . marg . to l. r. ( o ) heb. . . ier. . . p. . l. . r. a part-post p. l. ●… . r. gal. . p. . l. . r. . then ( c ) the p. . l. . . r. . p. . l. . dele ( m ) & l. ●… . r. ( m ) deacons p . marg . r. notamina p. . l. . r. supersedes p. . l. . dele as & l. . r. and p. . l. . r. whom , god p. l. . dele ma & l. . r. many p. . l. . r. gods laws p. . l. . r. acts . , . p. . l. . dele six & l. . r. may p. . l. . r. deut. . p. . l. . r. unbeliever p. ●… . l. . r. what promises ? p . l. ult . r. for ever is promised p. . l. . r. and of the holy-ghost p. . l. . r. part p. . l. . r. strangely l. . r. reiterated p. . l. ult . r. and i will p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . r. the hearts renovation p. . l. . r. in it l. . r. to him in p. . l. . r. offices p. . l. . dele here p. . l . r. is spiritual p. . l. . r. laws l , . r. disciples p. . l. . r. reins marg . r. iohn . . p . l. . r. or p. . l. . r. engrave p. . l. . r. law was p. . l. . r. be p. . l . r. of every one of all those kinds p. . l. . r. pet. . . p. . l. . & l. . r. psal. . p. . l. r. the doctrine of christ , the p. . marg . r. ( u ) rom . , . p. . l. antepen . r. advance them too p . l. . dele is p. . l . ●… . institutions requiring it , as p l & l. . r. unrighteousnesses p l. . a r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnhod . p. l . r. that it shall p . l r. our l. . r. gnhober guhal peshaguh p. . l. . r. god l. . r. be p l r. mat. . p. . marg r. ( l ) gen. . rom . p . l. r this p. l . r. two p. . l. dele that p. l. . r. gifts p. . l . r is so inlinked p. . l. . r. adjuncts and p l . dele to p l. r hath p. . l. . r. been p. l . r. them p. . l . r aggravate p . l r. as also p. l. . r. a prophet p . l. . r. . p . l. . r. is ( f ) our p. . l. . r. this p. . l. r. and p. . l r. he who knew p. . l. . r into p l . r. in p. l. . r. christ. p . l . r. straightness p. . l. . r. covenants p. l. . r. serve p. . l. . r come p l . r. lowliness p. . l . r promises p. . l. . dele so p. l . r. mysterie p. l . r. our p. l. . r. comforts p. . l. r. them l. ult r. confirmed p . l. ult . r. bring p. l. r. new. p. . l. r. way p . l. r. restraint of p. l. r. saving & l. r. ruling p. l ▪ . r collected . notes, typically marginal, from the original text notes for div a -e a luke . . b gen. . , . c gen. . , & . , &c. & . , , &c. & . , . & . , ●…s c. & . , , &c. deut. . , &c , with exod. . . to . psal. . , &c. ezek. . . &c. heb. to . d acts . , . e see all these seven particulars abundantly cleared in all gods foederal expressures unfolded in the ensuing treatise . ( f ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g i began in my weekly lectures , to treat of gods covenants on septemb. . an. dom. ●… . and have persisted therein till the very publication of this book in may , an. dom. . h ezek. . , , , . i isa. . k isa. . . l pet. . . m cor. . , &c. n gen. . , , , &c. the lord god. iohn . . mat. . . iohn . . o psal. . . p tim. . . q psal. . . r mat. . . s iohn . . tim. . . heb. . . eph. . , , . phil. . , , . t gen. . . to the end . u cor. . . iohn . . cor . . x mat. . . iohn . , . iohn . . y chron. . . with sam. . see the origin●…l 〈◊〉 , see also p. . z gen. . , . a gen. . , . & . , &c. & . , , , &c. deut. . , &c. with exod. . . to . psal. . , &c. ezek. . , &c. heb. . . to the end . b heb. . , &c mark . . iohn . . iohn . . tim. . . c gen. . , . eccles . . leut. . . gal. . . rom. . . d gen. . throughout . rom. . , &c. . e in p. , &c. f dr. andrews stiles it , a covenant of obedience , and a covenant of faith. in his expos. of the moral law. p. . g in book i. ch . . aph. . p. , , &c. & book ii. ch . . p. . to p. . h eph. . . i ier. . , &c. heb. . , , , , , . k in book ii. ch . . aph. . p. . to l gen. . . . m gen . , &c. pet. . , . n gen. . . acts . , gal. . , . o deut. . , . acts . & . . p psal. . , &c. luke . , , . q ezek. . . to the end . r tim. . . s heb. . . t heb. . u heb. . . gen. . x deut. . , &c. with rom. . , &c y psal. . , , &c. z hab. . with gal. . . heb. . . a gal. . , . b cor. . . to the end . c ezek. . . d gen. . , . e gen. . , &c. f gen. . , & . , &c. g deut. . . to . h psal . . luke . , . i ezek. . to the end . k gal. . , . mat. . , , . eph. . , &c. heb. . , , . l gen. . , . m gen. . , . n rom. . , , . gal. , . o gen. . . & . , . & . , . with gal. . , , luk. . , . gal. . , , . p gen. . . . q gen. . with heb . . r gen . , , , , &c. s deut. . exod. . t psal. . . u ezek. . . , . x ●… tim. . , . y this will the more easily appear , by considering how many fundamentals of faith have inavoidably come to be unfolded in this treatise in handling the covenants of god. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pet. . . a col. . , . heb . . & . . b heb. . . tim. . , . c eph. . . d cor. . , &c. e psal , . . f cor. . . g totum del verbum à primario subjecto appellationem suam accepit , ut dicatur , foedus vetus & n●…vum . hinc olevianus se appellavit , concionator●…m foederis : quod in omnibus conscionibus hoc foedus del gratuitum sibi urgendum esse v●…deret , &c. h. alsted . in theolog. catech. §. . c. . p. . h eph. . ●… . i heb. . . to the end . k tim. . , , . & . , ▪ . l tim. . . tim. . , , . m pet. . n cor. . . o acts . . p dum brevis esse laboro , obscurus ●…io . q videor mihi debitum ingentis hujus operis , adjuvante domino , reddidisse . quibus parum , vel quibus nimium est , mihi ignoscant ; quibus autem satis est , non mihi sed domino mecum , gratias congratulantes agunt , amen . aug. de civit. dei , l. . c. . tom. . r eph. . , , . s eph. . . t tim. . . u iohn . . cor. . ult . x cor. . . y cor. . , , , &c. notes for div a -e a rom. . . & . . cor. . . b mat. . . tim. . . c mat. . . act . . . with gal . . d p●…al . . e psal. . . ephes. . . f eccl. . . g gen. . , . h gen. . , . i tim. . . cor. . , . ephes. . , , . iohn . , , . k heb. . . l iohn . m gen. . , . n rom. . , to . with gal. . , . & gen. . , . ezek. . . heb. . . o ephes. . . p ier. . . with heb. . . q psal. . . . r psal. . . exod. . . rev. . . rom. . . acts . . s rom. . , . hos. . , . with acts . , . t iohn . . cor. . . heb. . . u deut. . . cor. . , . iohn . . . x mat. . . ioh. . . cor. . . ioh. . . acts . . . y iohn . . z gen. . . acts . . rom. . , . a mal. . . iames . . b psal. . . & . . iob . , . c kings . . iob . , . d deut. . . tim. . . psal. . . & . , , . e p●…al . . . heb. . . iohn . . f psal. . . acts . . p●…al . . , , , &c. g deut. . . h ephes. . . i exod. . . & . . luke . . k exod. . . psal. . . l iohn . . m exod. . . . psal. . , , &c. n ●… pet. . . exod. . . psal. . . o deut. . . p●…al . . . & . . p exod. . psal. . . isa. . . q mat. . . rev. . . r dan . . . . iude ver . . s mat. . . iob . , . t amos . . exod. . . u mark . . rom. . . x cor. . . exod. . . isa. . . y p●…ov . . . rom. . . z deut. . , & . . exod. , . tit. . . pet. . . cor. . . a gen. . . . & . . . & . , , . b luke . . to the end . gen. . . c gen. . , . d gen. . . & . . e gen. . . luke . . f gen. . , . heb. . , . g ●…am . . . rom. . . psal. . , . h acts . . i gen . . acts . , . gal. . . k acts . , , . l mat. . . ephes. . . m mat. . . n mat. . , . o ezek. . . to . p exod. . . ephes. . . to . tit. . , . q eph. . , , . deut. . , . . r eph. . acts . . pet. . . . s tit. . . , , . tim. . . t prov. . , . u mat. . , , . eph. . , , . cor. . . to the end . psal. . , . x cor. . , . y psal. . . z eph. . , . a rom. . , . b gen. . , . c see book . chap. . 〈◊〉 . d gen. . . e gen. . , &c. with pet. . , . & heb. . . f gen. . . to . w●…th act. . , . gal. . . rom. . . g jer. ●… . . heb. . . h deut. . . . & . , , , , . w●…th exod. . to chap. weigh well the series and order of the 〈◊〉 . i sam. . . psal. . throughout . sam. . . to . k psal. . , , , , . & . . l act. . , . m ezek. . , , , . hos. . . iohn . . & . , . eph. . . n psal. . . cor. . , , . o ier. . . to the end . ezek. . . to . & . . to the end of the chapt. p heb. . . to the end , with ier. . . to . q act. . . r gal. . . s psal. . , , . t psal. . . with gen. . . ●…ob . . to ●… . isa. . . to . u psal. . . x rom. . . to . t it . , . y col. . . rom . . luke . , . z deut. . , . a ezek. . . to , &c. b sam. . . ●… c chron. . . d sam. . . with . to . psalm . e sam. . , , . f ier. . . with psal. . . ezek. . , , . g rom. . . h eph. . . i psal. . . k sam. . . l gen. . , . m gal. . , , . rom. . . to . n gen. . ●… . o gen. . . pet. . , . pet. . . p gal. . . &c. q gal. . . &c. r polan . partit . theol. l. . p. ▪ . edit . s john . . . t tim. . . u tim. . . x gal. . , , . y gen. . . z gen. . . pet. . , . a gen. . . &c. b deut. . . & . . . &c. c sam. . . psa. . d ezek. . . &c. e heb. . &c. * h. alsted . in theolog. catcchet . sect. . cap. . p. . hanov. . f pet. . , . g gen. . . & . . & . , , , , , , , , , . deut. . . sam. . . ier. . . & . , , . h luke . . rom. . . gal. . . ephes. . . heb. . , , , . i d. pareus in gen. . . k mercer . in p●…gnin . lexic . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synops. pur. theol. d●…sp . . l dictio vero , berith , . pactum , à fi●…mitate nomen sortitur : und ; beroth nomen arboris firmae & fortu . cant. . oleaster . in pentat . sup . gen. . . compare also pagnin . in le●… . ad ▪ verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m bux●…orf . lex . in verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n m. 〈◊〉 . ball in h●…s treat . of the covenant . p. . o and. rivet . exeroil . . in genes . v ●… . p and rivet . in gen. . exercitat . . q numb . . . chron. . . r oleast . in pentat . ad num. . s and. rivet . in gen. exerc. ▪ t m. ball of the covenant . chap. . u in synops. purior . theolog . disp. . thes. . x heb. . , , . & . . y syno●…s . pur. theol. disp. . thes. . and. rivet . in gen vi. 〈◊〉 - . pag. lugdun . . z heb. . , , . & . & . a heb. . , , , . mat. . . b h. ainsworth annotat. on gen. . . synops. pur. theol. disp. . thes. . . c covenant seems to be so called from the latin conventio , a convening , or coming together : because in making covenants , men come together not only into one place , but especially into one agreement , &c. league , seems to be derived either from the latin lego , to send , because ambassages or messages use to be sent about making of leagues . or from ligo , to binde : leagues being binding to them that enter into them . d auson . popma de verb. different . lib. . in verb. foedus . cooks instit. part. . l. . c. . sect. . e amos . . f compare gen. . . & eccles. . . with rom. . , . g gen. . . i exod. . . & . . h gen. . . & . . . &c. i exod. . . & . . k mal. . . l gen. . & . . & . ●…er . . . & . . & osten . m gen . . & . . deut. . . & . . ●…am . . . heb . , . . &c. n eph. . . , , . o gen. . . with rom. . . p gen. . . q gen. . . to the end . heb. . . r gen. . , . &c. s gen. . . t gen. . . u gen. . . x rom. . ▪ to the end of the ch . y eph. . . z gen. . . a gen. . , . &c. b gen. . . & . . . &c. c exod. . . to . deut. . , , . &c. d sam. . . to . & . . psal. . e ier. . . to the end . f ier. . . to . heb. . . &c. g rom. . ●… . h rom. . . i polan . in partit . theol. lib. . pag. . . edit . . k m. edw. leigh in his treat . of promises . l. . c. . l ioh. cameron in thes. de . federe . thes. . &c. p. . &c. in fol. genev . . notes for div a -e m see gen. . , . with gen. . , . n august . de genesi ad literam . lib. . ca●… . . tom. . o gen. . , . p exod. . , , &c. with . . & . , &c. q rom. . . r rom. . . s rom. . . with gal. . . t gal. . , . u rom. . . x gen. . , . y eccles. . . z rom. . , . a gen. . , . b gen. . c gen. . . d ioh. calvin . com. in gen. . e ioh. . , . f why so called , see hereafter in this ch●…pt . a●…hor . . in the duty test●…pulated quest. . . doubt . . g gen. . , . h erat ergo & lignum vi●… quemadmodum petra christus : nec sine mysteriis rerum spiritualium corporaliter praelentatis voluit hominem deus in paradiso vivere . exat ei ergo in lignis caeteris alime●…tum , in illo autem sacramentum , &c. august . de genesi ●…d literam l. . c. . tom. . basil . . i b. hall in his contemplations . lib. . of paradise . p. . in fol. k m. w. perkins in his exposit. of the creed . p. . a. volum . . london . and in his order of causes , &c. p. , . ibid. l iohn calvin . com. in gen. . . — d. pareus . in gen. . . — h. ainsworth in his annot. on gen. . . — polan . partit . theolog. lib. . p. . &c. edit . . m cor. . . n rom. . . see also all the context following to the end of the chap. o ludovic . de dieu in animadvers . ad rom. . . m. anthony burges of iustfication ▪ lect. . p. . p omnes ille unus homo suerunt . august . q rom . . r lud. de dieu in a imadvers . in ep. ad rom. . . s rom. . . t psal. . . ioh. . . u rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x gen . . y gen. . . z gen. . . . a sam. . . psal. . b acts . . with isa. . . c m. ioh. ball of the covenant . ch : . d innocens erat , & deo de proximo amicus , & paradisi colonus . tertul. de patient . lib. p. . . fran●…ker . . e ioh. camer . de federe thes . . . f see the lesser catech. advised by the assemb . of divines . g see before . in b●…ok i. ch . . aphor. . h rom. . , . i gen. . , . k gen. . , . & . l aug st . de genesi . ad liter . lib . c. . tom. . d. pareus in comment . in genes . . . m compare and well weigh gen. . , . & . , . eccles. . . with gal . . n gen. . . o gen. . . p andr. rivet . in gen. . exercit. , , . d. pareus in gen. . . q tim. . . r math. . . s compare gen. . . with rom. . , , . mat. . ult rom. . ult . t gen. . . u eph. . . x eph. . , . y tim. . . z luke . . a iohn . . b ioh. . . c exod. . . d kings . . e cor. . . f cor. . . g rev. . . h mat. . . i rom. . . k rom. . , , . with mat. . ult . l eph. . , . col. . . rom. . . m gen. . . n rom. . , . o exod. . ●… kings . . cor. . . ●… cor. . . p gen. , , , , . q pet. . . r ion. . . s gen. . , , . t gen. . , , . u eph. . . x acts . . y and. rivet . in gen. . exercit●… . . z rom. . . adam non quidem è vestigio mori●…batur morte corporali ; statim tamen fic●…at mortalis , paulatim moriebatur ; & mox ●…rat mortuus morte aeterna . d. zach. ursin. in explicat . catechet . part . ●… . quest. . a gen. . . b gal. . . with deut. . . c rom. . , . d phil. . . e gal. . . . f gal. . , . mat. . . g rom. ●… . , . & . . h rom. . , . i rom. . , . k gen. . . l vid. and. rivet . in gen. . exercitat . xviii . m gen. . , . n gen. . , , . o ioseph . iud. antiq. lib. . p gen. . . q rupert . tostatus . pererius in gon. . r as in gen. . , . numb . . . s arbor illa apellata est scienti●… dignoscendi boni & malis , non quia inde talia quasi poma pendebant , sed quicquid esset a●…bor illa , cujusl●…bet pomi , cujus●… bet fructus esset , ideo sic vocata est ; quia bomo qui nollet bonum à malo discernere per praeceptum , discreturus erat per experimentum , ut tangendo vetitum inveniret supplicium . aug. de verb. dom. serm. . tom. . andr. rivet . in gea . . exercitat . . d. pareus in gen. ●… . . t si aliquid mali esset signum illud unde probibuit hominem deus , ejus ipsius mali natura ven●…natus videretur ad mortem . quia vero ligna omnia in paradiso bona plantataverat , qui secit omnia bona valde , nec ulla ibi natura mali erat : quia nusquam est mali ulla natura : — ab eo ligno quod malum non erat prohibitus est , ut ipsa per se praecepti conservatio bonum illi esset , & transgressio malum . nec potuit melius & diligentius commendari , quantum malum sit sela inobedientia , cum ideo reus iniquitatis factus est bomo , quia eam rem ●…etigit , contra prohibitio●…em , quam si non probibitus tetigisset , non utique peccasset . nam qui dicit , verbi gratia , noli tangere hanc herbam , si sorte venenosa est , mortemque pr●…nunciat , si tetigerit , sequitur quidem mors contemptorem pr●…cepti , sed etiam si nemo pro●…ibuisset , atque ille tetigisses , nihi●…ominus utique moreretur . illa quippe res contraria s●…luti vitaeque ejus esset , sive inde vetaretur , sive non veteratur . item cum quisque prohibet eam rem tangi , quae non quidem tangenti , sed illi qui prohibuit obesset : velut si quisquom in alienam p●…cuniam misisset manum , prohibitus ab eo cujus erat pecunia illa ▪ ideo esset prohibito peccatum , quia prohibenti poterat esse damnosum . cum vero illud tangitur , quod nec tangenti obesset si non prohibere●…ir , nec cuiquam alteri quamlibet tangeretur , quare prohibitum est , nisi ut ipsius per se bonum obedientiae , & ipsius per se malum inobedientiae monstraretur ? august . de genesi ad literam . lib. . cap. . tom. . u quid est illa arbor ? si ●…ona est , quare non tango ? si mala est , quid fecit in paradiso ? prorsus ideo est in paradiso quia bona est , sed nolo eam tangas : quare non tango ? quia obedientem te volo , non contradicentem . serve audi , adhuc serve : sed noli male serve . serve audi prius domini jussum , & tunc ●…ubentis disce consilium . bona est arbor , nolo tangos . quare ? quia dominus sum , & tu servus . haec tota causa est . si parva est dedignaris esse servus ? quid autem tibi expédit nisi esse sub domino ? quomodo eris sub domino , nisi fueris sub prae●…cepto ? august . de verb. dom. serm. . tom. . x rom. . . y rom. . . . gen. . z gen. . . & . . , . rom. . . a gen. . , . b eccles. . . c in pagn . lexico . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d see before , in apho. iiii . of this cha . e rev. . . f possunt h●…c etiam in ecclesia intellig●… ut ea melius accipiamus tanquam prophetica indici●… pr●…cedentia futurorum . paradisum scilicet ips●…m ecclesiam , sicut etiam legitur in cantico canticorum ; quotuor aut●…m paradisi flumina , quatu●…r evangelia ; ligna fructifera sanctos ; fructus autem eorum , opera corum ; ●…guum vitae , sanctum sanctorum , utique christum ; lignum scientiae boni & mati , proprium voluntatis arbitrium . august . de civitat . dei ; lib. . cap. . tom. . g gen. . . to . h gen. . . to the end of the chap. i rom. . . k rom. . . l rom. . , , , . m rom. . , , . n gen . . with gen. . , . o gen. . , . p gen. . . with . , . q gen. . . r gen . . s gen. . . t iohn . . u gen. . . x gen. . . y tim. . . z eccles. . . a iam. . . b gen. . . c gen. . , . d gen. . , , . e gen. . . f gen. . . g gen . . to . h gen . , . i gen. . . k compare gen . & . with . , &c. l movetur etiam à nonnultis quaestio de lapsus vel potiu●… rui●…ae tempore . opinio haec passim recept●… suit , eodem quo conditi fuerant die , excidisse ; id●…o augustinus scribit , stetisse tantum per sex horas . quod alii con●…iciunt , dilatam fuisse in diem sabbati tentationem à satana , ut sanctum diem profanaret , nimis infirmum est . et certe his documentis monentur pii omnes ut in 〈◊〉 speculationibus sibi p●…rcius indulgea●…t . ego ut de tempore quod asseram non habeo , ita ex mosis narratione 〈◊〉 posse arbitror , non diu retinuisse quam acceperant dignitatem . nam simulac conditos fuisse dixit , nulla alterius rei facta mentione transit ad defectionem . si vel modico temporis spacio habitasset adam ab uxore , non inanis certe fuisset dei benedictio in propaganda sobole : sed moses dei beneficiis privatos fuisse significat , antequam uti consuescere●…t . facile igitur augustini exclamationi subscribo , o miserum liberum arbitrium quod adhuc incolume tam parum habuit firmitatis ! atque ut tacea●… us de brevitate temporis , illa bernardi admonitio 〈◊〉 digna est ; quum tam horribile pr●…cipitium in paradiso accidisse legamus , quid nos facturi sumus in sterquilinio ? io. calvin . comment . in gen. . . m cur ergo non 〈◊〉 nisi cum exiis●…ent de para●…iso . cito re●…ponderi potest , quia mox creata ●…uliere priusquam coierunt , facta est illa transgressio , cujus merito in mortem destinati , etiam de l●…co illius ●…oelicitatis exierunt . aug. de genesi ad liter . lib. . c. . tom. . n gen. . . to the end of the chap. o gen. . . to . p gen. . . &c. q ioh. chrysost. in gen. . homil. . tom. . r iren. advers . heres . lib. . cap. . ad fin . s ioh. calvin . in gen. . . t gen. . , . u gen. . . x ioh. . . y joh. . , . z compare ioh. . , , . with math. . , . a rom. . . b gen. . . c psal. . . d h. ainsworth in his annot. on psal. . . e ioh. calvin . in gen. . . ut supra . mercer . in gen. . . f iedu . advers . haeres . lib. . cap. . g lud. de dieu animadvers . in gen. . . h h. broughton con. of script . at the beginning . i the general view of script . p. , , . edit . . london , . k m. g. walker in his doctrine of the sabbath . ch. . l ioh. . . m rev. . . n gen. . , . eccles. . . o rom. ▪ . . p andr. rivet . in gen. . exercit . . q psal. . , , . r vivebat itaque hom●… in paradiso sicut vol●…bat , quamdiu volebat quod deus jusserat : vivebat 〈◊〉 deo , ex quo bono erat bonus : vivebat sine ulla egestate , ita semper vivere 〈◊〉 in potestate . cibus aderat , ne esuririret : potus , ne sitiret : lignum vitae , ne illud senecta dissolveret , &c. aug. de civit . dei lib. . c. . tom. . s sam. . , , . t isa. . , . u gen. . , , . x gen. . , . y gen. . . & . . z gen. . . . a gen. . . b exod. . , . deut. . . c gen. . , . d gen. . . & . . e in hac enim lege adae data , omnia praecepta condita recognoscimus , quae postea pullulaverunt data per mosen , id est , diliges dominum deum tuum de toto corde tuo , & ex tota anima tua , & diliges proximum tibi tanquam te , & non occides , non m●…chaberis , non fra●…daveris , falsum testimonium non dices . honora p●…rtem tuum & matrem , & alienum non concupisces . primordialis lex est enim data ad●… & eva in paradiso quasi matrix omnium praeceptorum dei . denique si dominum deum suum dilexissent , contra praeceptum ejus non fecissent ; si proximum diligerent , id est ; semetipsos , persuasioni serpentis non credidissent ; ●…tque ita in semetipsos homicidium non commisissent , excidendo de immortalitate , faciendo contra dei praeceptum , &c. tert. l●… . advers . iudeos . cap. . f iob. . . g ubi magna est inobedientiae poena proposita ; & res à creatore facilis imperata ; quisnam satis explicet quantum malum sit , non obedire in re faciti , & tantae potestatis imperio , & tanto terrenti supplicio ? aug. de civit . del. l. . c. . tom. . h iob . . i hoc itaque de uno cibi genere non ed●…ndo , ubi aliorum tanta copia subjacebat , tam leve praeceptum ad observandum , tam breve ad memoriâ retinendum ; ubi praesertim nondum voluntati cupiditas resistebat , quod de poena transgressionis postea subsecutum est , tanto majore injustitia violatum est , quanto faciliore possit observantia custodiri . aug. de civit. de●… . lib. . c. . tom. . k desertor aternae vita , etiam aeterna ( nisi gratia liberaret ) morte damnatus . si quis hujusmodi damnationem vel nimiam vel injustam putat , metiri profecto nescit , quanta fuerit iniquitas in peccando , ubi tanta erat non peccandi facilitas . sicut enim abrahae non immerito magna obedientia praedicatur , quia ut occiderat filium , res difficillima est imperata : ita et in paradiso tanto maior inobedientia fuit , quanto id quod praeceptum est , nullius difficultatis fuit . et sicut obedientia secundi hominis eo praedicabilior , qua factus est obediens usque ad mortem : ita inobedientia primi hominis eo detestabilior , qua factus est inobediens usque ad mortem . aug. de civ . dei l. . to. . c. . l iob. . . m deut. . . n tit. . . o gen. . . with . . p gen. . , , . q psal. ▪ . r prov. . . s gen. . , . t gen. ▪ , . u rom. . , , . x rom. . . to the e●…d . y gen. . . z pet . . a gen. . b gen. . . c gen. . . d gen. . . 〈◊〉 ne forte pagnln . e gen. . . with . . f gen . , . g gen. . , . h iohn . . i de●…t . ▪ . tit. . . k gen. . , . l gen. . . m gen. . . n gen. . . o gen. p gen. . . . q gen. . . r gen. . . s chron. . , . t reddere bonum pro bono , ●…umanum ; reddere bonum pro malo , divinum : sed reddere malum pro bono , diabolicum . u rom. . . gen. . . x sam. . , , . y gen. . , . z gen. . , , . a gen. . , , . b gen. . , . rom. . . to the end . ephes. . . &c. c rom. . . d rom. , . . to . eph. . , , . e rom. . . & . . cor. . . phil. . . f rom. . . gal. . . g gen. . . rom. . . h joh. . . psal. . . job . . & . . i iam. . , . rom. . . math. . . k eccles. . . compared with col. . , . & eph. ●… . , , . l iob . . ioh. . . m gen. . . n gen. . . . o r●…m . . . p gen. . , , . q et dixit adam , mulier q●…am dedisti mecum , haec mihi dedit a ligno , & edi . nunquid dixit , peccavi ? superbia habet confusionis deformitatem , & non habet confessionis humilitatem . aug. de gen. ad liter . l. . c. . tom. . r gen. . , , . s psal. . . t ioan. me●…cer . in prael●…ction . in gen. . . u gen. . vid. ioh. calv. com. ibid. x isa. . , . ●…er . . ●… . y psal. . . acts . ●… . z thes. . . a luke . , , . b gen. . . c gen. . . d gen. . , , . e psal. . . pet. . . f gen. . . & . . g gen. . , . h gen. . , , . i eccles. . . k eccles. ●… . l eccles. . . m eccles. . . n psal. , , . o rom. . , . p pet. , . q gen. . . r psal. . . s gen. . , . t psal. . . u vid. ●…an . merceri praelect . in gen. . . x gen. . . y gen. . , , . z see aphorism . of this chapt . a gen. . , . deut. . . b psal. , . c psal. . , . d deut. . . kings . . n●…h . . . & . . e deut. . , , . f psal. . . g compare rom. . . with tim ▪ . . h psal. . , , &c. i gen. . . ier. . , , . hos. . . k hos. . . &c. ier. . . &c. l compare iosh. . . with sam. . sam. . . to . m chron. . . &c. kings . , , , . 〈◊〉 . . . to . n gen. . , . o rom. . . p rom. . . q rom. . . r see before in this first chap. aphor. . s gal. . . deut. . . t iam. . . u in book ii. chap. . aphorism . quest. . & . x gen. . . y gen. . , , , . z see the hist. of genesis throughout . a psal. . . . b gen. . , , , . c acts . . rom. . , . cor. . , , . d iohn . , . rom. . , . psal. . . e ●…ph . . . . f rom. . . g ●…ph . . . rom. . . h 〈◊〉 . . ▪ . i luke . . to . k rom. . , . l revel . . . m norunt medici ●…grotantem , & non sentientem , periculosius laborare . n rom. . . & . . ioh. . , . & . , , . . & . . & . . . o ioh. . . heb. . , . p luke . . ioh. . , , . & . . q gal. . . r ioh. . . & , , . rom. . . s rom. . . t eph. . . u cor. . , , . heb. . , . gal. . . x thes. . . y cor . . z phil. . , . a psal. . . heb. . . b heb. . . to . c luke . , . jam. . . d heb. . . e thes. . . f cor. . , , . &c. g rom. . . h psal. . i eccles. . . gen. . . k ●…oh . . , . l pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m rom. . . to the end . n ioh. . . o pet. . . ●…oh . . . p ioh. . , ●… . q rom. . . r gal. . . s eph. . . t rom. . . u rom. . . x rom. . . y gen. . . z compare gal. . . rom. . , . with rom. . . & tit. . , . a see for clearing this , my key of the bible , on rom. §. iv. b rom. . . c math. . , , , , , , , , . . d rom. . . to . e rom. . . f gal. . . g compare gen. . . , . w●…th ver . . h eph. . , , . i neque enim deus omnipotens quod etiam infideles fatentur , rerum cui summa potestas , cum summe bonus sit , ullo modo sineret mali esse aliquid in operibus suis , nisi usque adeo esset omnipotens & bonus , ut benefaceret etiam de malo . aug in 〈◊〉 . ad laurentium . cap. . tom. . k o foelix culpa mea , ad quam diluendam dum ille charitate trabitur , ipsa quoque e●…us charitas mihi eam de sideranti & eam totis praecordiis concupiscenti aperitur ! nunquam tam bene dilectionem ejus agnoscerem , nisi in tantis ●…ericulis expertus eam suissem . o quam ●…eliciter cecidi , qui post lapsum felicius resurrex●… ! august in meditat . lib. cap. . tom. . a cor. . , . b consider well that whole context , viz. rom. . . to the end of the chapt . c ioh . . d gal. . , . e heb. . , &c. ier. . . to . f ier. . . to the end . g sam. . . & . . to . with psal. . throughout . h deut. . , , , , . ier. . . i gen. . , , , . k gen. . . l gen. . . to the end of the chapt . m deus autem noster contra omnem spem , contra omnem pene fidem , ex divitiis misericordi ▪ e su●…e in malo bonum nactus , in iracundia gene●…ans confi●…mansque pietatem , peccandi semen , in fructum voluit ev●…dere miserandi : & qui nos propter transgressionem perdere debuisset , propter suam misericordiam reparaturum se esse promisit . et illo tempore quo supplicia merebamur , argumentum salvationis ostendit : ut intelligere possemus , quantum valeret 〈◊〉 non iaesus , qui tantum donaret iratus . i●… primo ergo homine ut loqueb●…tur , statim nobis iudiciarium spospondit auxilium ; statim de ●…ono thesauro bona produxit statim ignotum ipsis angelis sacramentum , quod implendum esset in novissimo tempore , publicavi●… , & terreno adae adam pro●…isit e coelo . hieronym . ad amic . aegrot . de viro perfect . p. , . tom. . basil. . n rom. . . o rom. . . p rom. . . . q rom. . . r gen. . . s tit. . , , . t eph. . , , , u rom. . , . x ioh. . . to . mat. . , ●… . y tim. . . with rom. . . z rom. . , . a rom. . , . b rom. . , . c tit. . . d eccles. . . e heb. . . f rom. . . g gen. . . with heb. . , . col. . . & ioh. . . h gen. . , . i gen . , . k iude . l gen. . . m prov. . . n rom. . . o rom. . . p gal. . . . q gen. . . r heb. . . gen. . . s heb. . throughout . t cor. . , , , &c. col. . , . u heb. . . x compare rom. . , , , , . with rom. . , . gal. . . , . y rom. . . z joh. . , , . a see in 〈◊〉 i. 〈◊〉 . ii. 〈◊〉 . . b gen. . , . & . . & . , , . , , , , , , . exod. . . deut. . , ●… . & . . sam. . . psal. . , . ier. . . heb. . ●… , , . ●… 〈◊〉 . 〈◊〉 . c eph. . . d pet. . . e cor. . . f eph. . , . g rom. . ●… . h luke . , . , , . . i deut. . , . & . . well compared with the series of the context from deut . , . &c. k ezek. . . ●…o . l ezek. . , . compared with the context . m cor. ●… . , . n gen. . . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . . p compare rom . . to the end with cor. . . , , . q act. . . r gen. . s rom. . . &c. t isa. . , . u psal. . . x psal. . . y thus ainsworth . in anno●… . & mr. ed. reynolds in exposit . upon ps. . ●… . z ioh. . . . . a ioh. . , , , , . with ioh . . & isa. . . b ●…ph . . , . c isa. . . d isa. . , . e pet. . . f pet. . . g ioh. . , . rom. . . . h ioh. . , . i ioh. . . k rom. . , , , . l phil . , . cor. . , . m psal. . . & . . n ioh. . . & . . . o eph. . . p z●…nch . com. in loc . q cor. . . r tim. . . s rom. . . gen. . . eph. . . t col. . . rom . . u gal. . . ge●… . x eph. . . y ioh. calv. com. in cor. . . z psal. . . beneplacitum populi , passive sumitur pro di●…ectione qua deus electos gratis amplecti●…ur calv. in loc . a gal. . . b pet. . . . with gal. . . & heb. . . c tim. . . d gal. . . e d. pareus in com ▪ ad gal. . . f cor. . g ioh. calvin . com. in cor. . . h heb. . . . &c. i eph. . . k gal. . . l cor. . m gal. . , . n pet. . . with eph. . , . o math. . . with eph. . , . o joh. . . ●…im . . . rom. . , . & . . & . . p ioh. . . & , . & . , . cor. . . q heb. . . ●…al . . . rom. . , . . r isal. . , , . &c. heb. . . to . , . s cor. . , , , . joh. . , . & . . heb. . . with rev. . . t math. . , ●… . &c. iude , . cor. . , , . rev. . , . u gen. . . x gen. . . to . y gal. . , . z be●… . in annot. ad gal. . . a gal. . . b psal. . . c psal. . , , . d psal. . , , . e isa. . , . f i●…a . , , , . g it is here to be observed , that the promises made to abraham , are first made to christ , and then in christ to all that believe in him , be they iews or gentiles . this conclusion is of great use . first , by it we learn the difference of the promises of the law and the gospel . the promises of the law are directed and made to the person of every man particularly ; the promises of the gospel are first directed and made to christ , and then by consequent unto them that are by faith ingrafted into christ. secondly , by this we learn to acknowledge the communion that is between christ and us . christ as mediator is fi●…st of all elected , and we in him : christ is first justified , that is acquit of our sins , and we justified in him : he is heir of the world , and we heirs in him ; he dyed upon the cross , not as a private person , but as a publick person representing all the elect ; and all the elect dyed in him and with him . in the same manner they rise with him to life , and sit at the right hand of god with him in glory . thirdly , here we see the ground of the certainty of perseverance of all them that are the true children of god. for , the office of christ , to which he is set apart , is to receive the promise of god for us , and to apply it unto us . and this work is done by christ without impediment , and without repentance on his part . — lastly , here is comfort against the consideration of our unworthiness . thou sayest , thou art unworthy of the mercy of god , and therefore hast no hope . and i say again ▪ lost thou truly exercise thy self in the spiritual exercises of faith , invocation , repentance ▪ be not discouraged ; thou must not receive the promise immediately of god , but christ must do it for the●… , &c. mr. w. perkins on galat. , . it is said , the promise is made to the seed ; yet the promise is made to us ; and yet again , the covenant is made with abraham : how can all these stand together ? answ. the promises that are made to the seed , that is , to christ himself , those are these promises : thou sh●…ll be a priest for ever ; and i will give ●…hee ●…he kingdom of david ; thou shalt sit on that throne ; thou shalt be a prince of peace , and the government shall be upon thy shoulders . likewise , thou shalt be a prophet to my people , thou shalt open the prison to the captive , thou shalt be annointed , &c , and thou shalt go and preach to them . these are the promises that are made unto the seed . the promises that are made to us , though they be of the same covenant , yet they differ in this : the active part is committed to the messiah , to the seed it self ; but the passive part , those are promises that are made to us : you shall be taught , you shall be made prophets ; likewise , you shall have your sins forgiven , you shall have the effect of his pries●…hood made good unto you ; you shall be subject to his ▪ government by an 〈◊〉 righteousness that he shal●… work in you , for you shall be made kings . so the promise is made to us . how is the promise made to abraham ? for it is said , in thee all the nations of the earth shall be blessed . the meaning of it is , they are derivative promises ; the primitive and original was made to iesus christ. — there was none that ever was partaker of the promises , but the children of abraham ; and therefore they were derived from abraham to all the men in the world besides , that ever have been since . d. preston of the new cove●…ant . p. , . lond. . promises are the efficient causes of our purification as they are the rayes and beams of christ the sun of righteousness , in whom they are all founded and established . they are all in him yea , and in him amen . ●… or . . . every promise by faith apprehended carries a man to christ , and to the consideration of our uni●…y with him , in the right whereof we have claim to the promises ; even as every line in a circumference , though there never so distant from others , doth , being pursued , c●…rry a man at last to one and the same c●…nter , common unto them all . for the promises are not made for any thing in us , nor have their stability in us ; but they are made in and for christ unto us ; unto christ in our behalf , and unto us onely so far forth as we are members of christ. for they were not made to seeds , as many ; but to seed , namely , to christ , in aggregat●… , as comprehending the head and the members in the unity of one body . gal. . . caput & corpus ●…nus est christus . aug. mr. reynolds in his sinfulness of sin. pag. . lond. . h q. w●…th whom was the covenant of grace made ? a. the covenant of grace was made with christ , as the second adam ; and , in him , with all the elect as his seed . gal. . . rom. . . to the end . isa. . , . so the assembly , in the larger catechism . p. . in quarto . i rom . , . k weigh well rom. . , , . l psal . . m heb. . & . . to . p heb. . ●… . o heb. . . ( n ) ioh. . . to the end . p heb. . ●… . r heb. . , . ( q ) ioh. . . s heb. . , , . &c. t heb. . , , , . u isa. . , . x isa. . . y psal. . , , , . with rev. . , . & . . z psal. . , , , , . a isa. . , . b isa. . . c luke . , . d isa. . , , . e isa. . , , . f psal. . to . with acts . , , , . g isa. . , . . h psal. . . i acts . , . k psal. . , , , . compared with acts . . to . & . , , . l psal. . . m eph. . , , , , . &c. n psal. . . o acts . , . p rom. . . q eph. . ; , . r act. . . s joh. . , . t heb. . . & . . u psal. . , , . x psal. . . cor. . , , . y psal. . , . z psal. . , , . a isa. . , , , . b is. . to . upon this text calvin speaks excellently ; laterea vero quod sub icit propheta , dabo te in f●…dus , nomini alteri quam christo convenit . quomodo haec tater se concillabinus ●… nempe si consideremus christum non tam esse suum quam nostrum , quia nec venit , nec mortuus est , nec resurrexit sibi . — itaq●… promittit deus universo ecclesiae corpori . christus qui veluti sponsor intermedius est , recipit has promissiones : nec fibi privatim stipulatur , sed toti ecclesiae , in cujus salutem missus est . c isa. . , , . d compare psal. . . to . with heb. . . to . e isa. . , , . with luke , , , . f isa. . , , , , . g psal. . , , , . compared with act. , , , , &c. h pet. . , . i tit. . . k gal. . . l tim. . . m rom. . . eph. . . heb. . , . & . . to . ●… n cor. . , . rom. . . dan. . . o joh. . , , , . p act. . . math. . . q tit. . . rom. . . r cor. . . eph. . . s rom. . . cor. . , t tit. . . ioh. . , , , , . & . . u pet. , . cor. . . thes. . . x per. . y ioh. . . z gal. . , . ioh. . . rom. . . eph. . . a gal. . . rom. . , . b gal. . . & . . ioh. . . c gal. . . rom. . . d rom. . , , . & , , , , . cor. . . . rom. . . , , . & . , , , , , , . e rom. . . f rom. . . g rom. . . h rom. . . eph. . , . cor. . . ioh. . . heb. . . & . . i pet. . . thes. . . ●…ph . . , . k rev. . pet. . . ioh. . , , . rom. . , . l acts . . heb. . . luke . . . phil. . . m thes. . . cor. . , , . n thes. . . o math. . . to the end . p cor. . , . q cor. . . math. . . ioh. . . cor. . thes . . r eph. . , . rom. . . s rom. . , . t ioh . , . u heb. . , , . x eph. . . acts . . y math. . . z ioh. . , . a rom. . , . eph. . , , . ioh. . . & . . & . , . act. . . b gen. . , . c deut . , , . exod. . . d psal. . , , . e ier. . . & . . & . , . ezek. . . & . . f heb. . . ier. . . g gen. . , , , . h luke . . i gen. . , . k sam. . . ( l ) levit. . . to . particularly see ver . . ●…zek . . , , , . m ioh. . . n tim. . . o rom. . . p ioh. . . rom. . , q solus tu esjocunditas ; amaritudine plenus est mundus . august . in psal. . p. . d. tom. . basil. . r iohn . , s iohn . , . t act. . . u iohn . , . x mark . . y iohn . . , . z ioh. . , . a acts . . with . . & rom. . . & . . b isa. . . c rom . . pet. . with isa. . . d mark . . e ioh. . . f ioh. . . g ioh. . , . h rom. . th●…oughout . i ioh. . . k gal. . , , , . l gal. . , . m rom. . , . n eph. . . thes. . . thes. . . . o col. ●… , , , , . p ●…zek . . , , , . q gen. . , . r deut. . . &c. with . . s exod. , . deut. . . t psal. . , , . & , . u ezek. . . x iosh. . , . chron. . , , . kings . . with chron. . , . n●…h . , . with . , ▪ &c. y ier. . . & . . & . . & , . & . . ezek . . & . & . . & , . heb. . . z cor. . , . & . , . a rom. . , , . b cor. . , . c rom. . . d ●…ph . . . e heb. . . f heb. . , , . g heb. . . h luke . . i acts . . k rev. . . gal. . l rom. . ▪ , . , , . with pet. . . m eccles. . gen. . , . n eph. . . tim. . . o eph . . ezek. . . p ezek. . , , heb . . q pet. . , ▪ , , . r gen. . . with gal. . . s ier. . . cor. . . rom. . . to the end . t compare ioh. . . with rom. . , , , , . u act. . . ioh. . . x gal. . . rom. . , , . iam. . . to the end . y via reg●…i , non causa regnandi . z gen. . . a gen. . . b gen. . . c gen. . . to the eńd of the chapter . & . . with rom. . . d gen. . . act . . gal. . . e gen. . , . rom. . . f deut. . , , , . g exod. . . to . h deut. . , , , , &c. exod. . . i gal. . . k heb. . , , , . exod. . , &c. l gal. . . m exod. , & , &c. being well considered . n sam. . . o act. . . psa. . . & . , , &c. p sam. . , , . with psa. . throughout . q psal. . . . with act. . , . r psa. . . cor. . , , . s ezek . , , , & . . t ezek. . , &c. & . . & . . u ezek. . . & . . x ezek. . . y ezek. . , , , , . z ezek. . , . a ier. . . to . heb. . , , &c. b mat. . . cor. . . tim . . . eph. . . & . . col. . . cor. . . eph. . . & . . & . , . col. . , . & . . c gal. . , , , . d ioh. . . e gen. . , . f act. . deut. . . g cant. . . h heb. . . i luk. . . to . & ver . , , . & . , , , , . to . . to . k cor. . , , . l heb. . , , . compared with cor. . heb. . , . chapters . cor. . , &c. col. . , . rom. . m heb. . . to . cor. . mat. . , , . & cor. . , , , . pet. . . ioh. . . n see book i. chap. ii. aphorism o heb. . . cor. . . luk. . . cor. . . heb. . , , , , , . p heb. . . to . q heb. . . & . . r heb. . . s heb. . t gal. . . u heb. . . x rom. . . gal. . . cor. . , . y heb. . . z rom. . . tim. . . tim. . , . ioh. . . a mat. . . b luk. ▪ . cor. . . c heb. . , , , . d rom. . , &c. , , &c. e act. . , , . f rom. . . g rom. . . h rom. . , . mat. . . to , , , &c. & . , , &c. & ver . , . cor. . , , . & . . i act. . , . k tim. . . l cor. . . m act. . . luk. . . n cor. . . heb. . . o rom. . . cor. . . p deut. . . q act. . . & . . r ●… . cor. . . s psal. . , . rom. . , . & . . act. . , . tit. . , . t eph. . . u tim. . . x col. , . y tim. . . z eph. . , to . a eph. . , to . rom. . , . b eph. . , . c cor. , . d cor. . , . with thes. . , . e cor. . . f eph. . , . * m. luther in his comment . on galat. . . g rom. . , , , . h cor. . , , , , . i eph. . , . k rom. . ▪ l ioh. cameron in praelect . de ecclesia . page . in fol. genev. . m eph. . , . n luke . . psal. . . exod. . . o see before in book i. chap ii. aphorism . p eph. . . q rom. . . r tit. . . s pet. . . t cor. . . u in book ii. chap. . aphorism . section . x heb. . . y heb. . . z eph. . , . a luk. . . b pet. . . c ioh. . . d isa. . . with ioh. . . e heb. . . f is●… . . . g rev. . . h eph. . . . i eph. . . k tit. . . l math. . , luke . . m tit. . . n tim. . . o acts . . p tim. . . cor. . , , , . q eph. . , . r rom. . , . tit. . . s eph. . , , , . t rom. . . u rom. . . x phil. . . y eph. . . z eph. . . with cor. . . & phil. . . a math. , , . b mark. . . c deut. . . &c. d gen. . , . &c. & . . acts . , . e gen . f eph. . . &c. g tim. . . h tit. . . i beza . annot. in tit. . . & tim. . . k math. . . to . l heb. . . & . . ●…im . . m heb. . , , &c. wa●… cor. . , , . ●…om . ●… . . n heb. . . & . , &c. o iohn . , . heb. . . & . ▪ p heb. . . q rev. . , . 〈◊〉 . , . r iohn . , . , . prov. . throughout . cor. . . s gal. . . t bez. 〈◊〉 . in gal. . . u piscat . in schol. ad gal. . . io. drodate in his annot. on gal. . . x hieronym . comment . in epist . ad gal. c. . . tom. . — d ambros. om . in ep. ad gal. . . tom. . — ioan. chrysost. in c. . epi●… . ad gal. com. — oecumen . comment . in ●…pist . ad gal — ioan. calvin . in epist. ad gal. . . — david pareus in ep. ad gal. . . y mat. . . t●…c . , . z mat. . . cor. . . cor. . . ioh. , . a ●…al . b gal. . ●… . c eph. . . d m. luther in 〈◊〉 comment . on gal ▪ . . e the absoluteness of the covenant of grace , without condition , is asserted by d. crisp ; in this covenant of grace to wit the new covenant , it is far otherwise ; there is not any condition in this covenant . — i say the new covenant is without any conditions whatsoever on mans part . man is tyed to no condition that he must perform , that if he do not perform , the covenant is made void by him . christ alone exalted , se●…m . p. . the whole performance of the covenant lies only upon god himself , and that there is not one bond or obligation upon man to the fulfilling of the covenant , or partaking in the benefits of the covenant . page , . again ; all the tye lies upon gods part , to do every thing that is mentioned in the covenant . — i say only in way of condition of the covenant you must do nothing . p. , . and afterwards ; i must needs tell you directly and according to the truth , that faith is not the condition of the covenant . same sermon , p. . by m. saltmarsh , whatsoever promise hath a condition in it , is ours in christ , who only is the conditioned person for all promises . free grace , page . — all the conditions were on christs part , none on o●…ts . there , p. . — in the new-covenant god gives himself freely in christ , undertaking all both with the father and the soul , nothing being required on mans part . there . p. . those ministers who press repentance and faith , do over-heat the wine of the gospel with conditions and qualifications ; so the poor souls cannot taste it . in his occasional word . by sundry others also , who incline in whole or in part to the antinomian misapprehensions . f the conditionalness of the covenant of faith ( or grace ) is on the contrary maintained by very many eminently godly , learned , and judicious ; yea the general current of sound writers , both ancient and modern , and these both forrain and domestical , runs this way most unanimously : as shall ●…ereafter particularly appear . g condere propriè e●…t in unum & interiorem lo●…um dare ad custodiam faciliorem ; consc●…ibere , ●…acere , componere , & struere . fest. fran. holy-okes dictionary . in verb. cond●… & conditio . h potest homo nondum re conciliatus per opera poenitentiae impetrare , & mereri ex congruo gratiam , ustificationis , ut in primo libro demonstratum est our igitur non poterit idem ipse , dum est justus & amicus dei. impetrare & mereri ex congruo r●…parationem , si sortè lab●…tur ? bellar. tom. . l. . de iustificat . cap . i pa●…vitatem & humilitatem ut conditionem praerequiri à deo , ad hoc , ut paulo potius quam caiphae sidem velit ingenerare nicol. grevinch . pag. . k resipiscentiam , fidem , & mandatorum etiam praestationem , praerequiri ad hoc , ut particeps quis 〈◊〉 〈◊〉 saederis novi , inter qu●… est regeneratio . episcop . in thes. privat . disp. & . vid. etiam d. ames . coron . in ar●…ic . . de causa fidei , thes. . videatur etiam armin. in articul ▪ nonnul . viz. in artic. d●… voca●…ione peccatorum ad communionem cum christo , &c. page . . ed●…t . . l gen. . , &c. m ●…en . . , , . & . . , , . &c. & . . &c. n exod. . & with o rom . . to . p exod. . . . wi●…h deut . . to . q acts . . , . , . r acts . , . s rom. . ●… . t gen. , , & . , , &c & . . &c. rom . u intelligere te oportet , &c. thou must understand that the promises of god are , either concerning the end itself , viz. mans enjoyment of god in eternal happiness , and the salvation of our souls ; or such as concern the way and means unto that end. now those which do concern the end , are indeed conditional , that no profane person should dare to stretch forth his hand to the ●…ree of life . but lest there should be none to whom these promises may appertain , for we all come short of the condition , he hath made promises of the conditions themselves , and made them pure , free , simple , absolute , nullis conditionum 〈◊〉 circumscriptas , not circumscribed with any articles of conditions at all . abbots in thoms . diat . page . x gen. . , , , , with gal. . , . y phil. . . to . z luke . . a tit. . , . b mark . . c acts . , . d exod. . , , . wit●… 〈◊〉 . . , , . e mark. . . f acts . , , , . g rom. . . to . h ier. . , . ezek. . . i deut. . , . & . , . mat. . . k gen. . , , &c. l gen. ▪ , & . . with . , ▪ . to . m exod. . , . deut. . , . n deut. . , , . & . , , . to . , . & . , . and often . o ●…zek . . , , , . p ●…eut . . . to . with . . to the end . q of them that slip aside and transgress the covenant , god calleth for and commandeth repentance , that is , it is his will and command , that they bethink themselves of their evil-doings , confess their iniquities , and turn un to the lord. the frequent and earnest exhortations of the prophets made to backsliding and rebellious israel , that she should acknowledge her wickedness and return unto the lord ( ier. . . . & . , . ) is a full commentary ▪ of that which god required of them in this covenant , in case they should turn away from the holy commandment . the lord protesteth by his prophet ezekiel , that he hath no pleasure in the death of him that dyeth , but rather that he should repent and live . ezek. . , , , . & . , . and the same for substance he made known to israel in the covenant which he stroke with them ▪ viz. that if they transgress and go astray , he doth admit , will accept and approve , nay command their unfained repentance , and coming home unto the lord. that they might live . mr. io. ball. treat . of the covenant , chap. . page . lord. . r rom. . . & . . to . s rom. . . t rom. . . 〈◊〉 . . . heb. . . u gal. . , x mr ▪ ier. burroughs in moses self-den . p. . y mr. io. ball in his treat . of the covenant . chap. . pag. , , , . lond. ●… . z gal. . . d●…ut . , . a tim. . . b psal . . ●… . & . . c true it is the promises run upon this condition ; if ye ob●…y m●… voice , and do my commandments ; but conditions are of two sorts , antecedent ▪ or cons●…quent . antecedent , when the condition is the cause of the thing promised or given , as in all civil cont●…acts of justice , where one thing is given for another . consequent , when the condition is annexed to the promise , as a qualification in the subi●…ct , or an adjunct that must attend the thing promised . and in this later s●…nse , ●…bedience to the commandments , was a condition of the promise : not a cause why the thing promised wa●… vouchsafed ; but a qualification of the subiect capable , or a consequence of such great me●…cy ●…reely conferred . mr. io. b●…ll in his treat . of the covenant , chap. . pag. , . lond. . d gen. . . , . e rom . . &c. iohn . , , , . mark . . f gen. . ●… . g gen. , c. with pet. . , . h gen ●… ▪ , . & . , . & . . &c. i gen. . , , . & . . & . , , . to . k exod. . , . deut. . . l lev. . . to . m deut. . , . n exod. . . ephes. . . deut. . . to . lev. . . to . o exod. . , . lev. . . p exod. . . deut. . . & , . q deut. . , . levit. . , , . kings . . to . r psal. . . & . . . . to . s psal. . . & , , , . t ier. . . to the end . u ier. . , , . x heb. . . to the end y heb. . . z heb . . to . a cor. . , . & . . b as , . under the first covenant-discovery gen. . , . & . . . . . under the second covenant-discovery from noah till abraham . gen. . , . & . . & , , , . . under the third covenant-discovery from abraham till moses . gen. . . . under the fourth covenant-discovery from moses till david . exod. . , . & . . . & . , . & . . levit. . . to . deut. . . to the end , &c. . under the fifth covenant-dispensation from david till the captivity . psal. . , , , . sam. . . . under the sixth covenant-dispensation , from the captivity till christ. ezek. . , , . ma●… . . , , . & . , , , . & . . . lastly , under the new testament . mark . . iohn . . . . cor. . . . revel . . . c cor. . . d phil. . . e ioh. . . cant. . . f ephez . . &c. gal. . . iohn . . g ioh. . . h rev. . . cant. . &c. i rom. . . k rom. . . l rom. . . m rom. . . & . . n mark. . . ●…oh . . . . heb. . . thes. . . ●…eb . . iam. . . ●…o the end . o ier. . . & . . p isa. . . q rom. . . to the end . & . , , . r math ▪ . , , . act. . . ●…ph . . . to . cor. . , . cor. . . cor. . . s prov. . . t cor. . . x d. t. crisp. christ alone exalted . serm. . page . lond. . y gen. . . . sam. . . ier. . . ezek. . . heb. , . z rom . . a d. t. crisp. ibid. page . to . b heb. . . c d. t. crisp. ibid. p. . &c. d mr. rutherford , christ dy●…ng , page . to . and mr. i●… . gra●…l , vindica tion of conditions in the covenant . e gen. . . to . f cor. . , , . luke . . rev. . . g 〈◊〉 . . with 〈◊〉 ch●…p . . . & . h 〈◊〉 . 〈◊〉 . to 〈◊〉 . ●…oh . . . cor. 〈◊〉 . i ioh. ●… . ioh. ●… . , . cor. . . math. . . heb . , . k gen. . l heb. . , , . m ioh. . . n ioh. . . col. . . heb. . . o ioh. . . p ioh. . . to the end of the chapter . q dan. . . . r psal. . , . s luke . , t lev. . , , . exod. . . & ▪ . psal. . . king. . . u and. rivet . comment . in exod. . . x iob. . , , . with exod. . , . y heb. . . psal. . l●…st . iohn . . isa. . . z rev. . . acts . . cor. . a pet. . . . b isa . . revel . . . c psal. . . d exod. . . e luke . ●… . f acts . . & , . & . . iohn . . g mark . . luke . . h heb . . thes. . . i pet. . . k pet. . . l eph. . . cor. . . m pet. . . n exod . . pet. . . o deut. . & . . isa. . . p eph . . pet. . , . q luke . , , . r jude . s luke . . t cor. . . u 〈◊〉 . harm . eva●…gel . c. . pag. . &c. . p. . scap. lex . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x ideo spiritus sanctus dicitur , quoniam ad permanendum sanciuntur , quicunque sanctificantur ; nec dubium est à sanciendo ●…anctitatem vocari . aug. de fld. & symb. p. . d. tom. . basil. . ger. harm . evan. c. . p. . y rom. . . z in book ●… . chap. . aphorism . section . & corollar . . a sam. . . b vid. pagn in thesaur . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c cor. . . & . . d gen. . throughout . psal. . throughout . eccles. . . e gen. . , . with gen. . , . e gen. . . f gen. . , &c. heb. . . pet. . , . g gen. . . & . . with acts . . gal. . , . h exod. . & , &c. with ioh. . . col. . . heb . . to . i psal. . . . . & . . with acts . k ezek. . . to with ioh. . . l ioh. . . ●…im . . . ioh. . , . eph. . , , . heb . . & . . to . m sam. . . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curam , ●…ollicitudinem & diligentiam con●… , ne quid emittat●…r , elabatur aut excutiatur . mercer . in pagn . thesaur . ad verb. o ier. ●… . , . p rom . . q heb . . r h●…b . . , . s ●…an . . . n●…hem . . . & . . t kings ch●…on . . . u exod. . . this verse is clearly expounded in ver . . to . following . x to abraham . gen. . to isaac . gen. . , . and to i●…kob . gen. . . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ommiserating and g●…ccious . ●…xod . . . psal. . . z see book . chap. . aphorism . . section i. & 〈◊〉 . . a rom. . . b ier. . . iob . . ●…ohn . . c deut. . . psal. ●… . . d psal. . . e psal. . . & . . f ti●… . . g heb . , . h sam. . . i tim. . k rom. . , . l deut. . . m heb. . . n heb. . . o tim. . p ioh. . . iob . . q ●…sal . . . r act. . . s psal. . . t ●…ph . . u iob . . x gen. . . iohn . . gen. . . y psal. . . & . . z eph. . . a gen. . . b rom . . to . c heb. . , , . d iam. . . sam . e heb. . , . f gen. . . & . . & . , . &c. g gen. . . h gen. . . i gen. . , , , . k ioan. mercer . in praelection . in gen. . . l gen. . . & . . m h. ainsworth in his annotat. on gen. . . n deu●… . . . o iudg. . . p psal. . , . q ier. . , , . r isa. . . s psal. . t psal. . . u ier. . . x this ceremony , or solemnity of covenanting the heathens used , having borrowed it probably from the iews . — et caesa jungebant faedera porca . virgil. aeneid . ●… . . see also homer . iliad . l. . cicer. de invent . lib. . liv. hist. l. . but especially p. virgil describes this ancient custom among the romans , with others among other nations in their making of covenants . see , polydor. virgil de inventione r●…rum , lib. . cap. . y gen. . , , , . z heb. . . exod. . dan. . . rev. . a sam. . . b ●…xod . ●… . . to c gen. . . d act . . e gen. . . . f rom. ●… . . g luke . , with cor. . ●… . h heb. . , , . i heb . . k heb. . l gen. . . psal. . , , , . luk. . , . m deut. . , . n psal. . , . o psal. . , . p acts . , . q luke . , . r gal. . . with heb . , , , . s heb. . . t mat. . . mark . . u luke . . cor. . . x compare isa. . . with acts . . y gen. . . z gal. . ●… , ▪ w●…th ioh. . . a luke . , , . b gen. . , , &c. c gen. . . & . thorowout . with heb. . . d gen. . , , , , &c. e gen. . f heb. . , . g act. . . h exod. . , , . & . &c. i exod. , , &c. k exod. . . with acts . , . & gal. . . l iosh. . , , . & , . m nehem. . , . to . n psal. . , , . and so on to ver . . o psal. . , , , . p mat. . , , &c. q acts . , . r ga●… . . , , . s deut. . , , . t deut. . , , . u kings . . x sam. . , , , , , . psal. . , . y kings . , . & chron. . , . z act. . , . to . & , . to . eph. . , , . & . . to . a ier. . , . & . . to . ezek. . . to the end , & ●… . , , , . b dan. . . to the end of the chapt . c chron. . , . nehem. . throughout ; and the ensuing chapters . d ier. . , , , . e heb. . . to the end . f heb. . to . g heb. . . to . h ●…it . . . i heb. . . . k heb . . with deut. . . l tim. . . with psal. ▪ . m rom. . . n gen. . . iob . . o rom. . , . & . . p psal. . . deut. . hab. . . q n●…h . . . r sam . . . s heb. . , , . t psal. . . u psal. . , . x psal. . & . . kings . . y cor. . . z heb. . . a heb. . . b mat. . . luke . . iohn . . c isa. . . d luke . , , . e luke . . f mat. . . luke . , . g cor. . . h rom. . , . i heb. . . & . , , , , &c. cor. , . k cor. . . l col. . . m ●…sal . . with ioh. . . n iohn . , . col. . . o cor. . . p heb. . . q col. . . r col. . . s heb. . t heb. . , , , . u ioh. . . x iohn . , ▪ y heb. . . z gen , . , , . a in book ii. chap. . aphorism . corollar . . b ezek. . . to . & . . to . c eph. . . d rom. . . e heb. . . f . cor. . . g ier. . 〈◊〉 . h heb. . . i heb. . , . ●…sal . . , . heb. . , . tit. . k king. . , , . l psal. . throughout . especially ver . , . m rom. , . n ps l. . . with rom. . , , , &c. o d. will. sclater in his exposit. on rom. . , . p psal. . . to . q tim. . . r psal. . . s mat. . . t ier. . . u ioh. . . isa. . , , . deut. . , , , , . ioh. . , . compared with dan. . , . . x rev. . . gen. . . with cor. . . rev. . . exod. . . acts . . psal. . , , , , . sam. . . & , . prov. . . y ioh. . , . rom. . . col. . . z gen. . . a gal. . , , . b gal. . . to . well weigh the apostles argumentation in this context . c gal. . . d deut. . . e exod. . , . f rom. . . ezek. . . to . & . . g heb. . . to . h eph. , , , . i tit. , . k psal. . , . l ier. . , , . m rom. . . n ephes. . . iob . . o gal. . . p phil. . . q sam. . . heb. . . r rom. . . s heb. . , . t sam. . , , . u psal. . . . x rom. . , , . y iohn . . z m●…t . rom. . . acts . a mat. . , . mark. . . heb. . , . . b rom. . . c psal. . , . d rom. , , , . e act. . . f prov. . . g cant . . psal. . . sam. . . h psa. . , . rom. . , , . i mat. . , . 〈◊〉 . . heb. , , k pro. l mat. . , , . acts . , , &c. m mat. . , , . n heb. . , . o gen . ▪ p rom. ●…●… . q eph. . . r eph. . ●… . s hos. . . t iob . . u cor. . , . x cor. , . y thes. , . z isa. . . with thes. . . phil. . . a cor. . . pec. , . tim. . . b ioh. . , ●… . eph. . . rom. . , &c. gal. . . c heb. . , . d heb. . . ier. . . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e heb. . . 〈◊〉 . . . f heb. . . with ier. . . g iohn . . h ioh. . , . i gen. . . k ier. . . with rom . . to the end of the chapt . l ier. . . heb. . . m rom ▪ . . n psal. . . o psal. . . p psal. . . q psal. . . r psal. . . s ier. . . heb. . . t psal. . to . u ier. . . heb. . . x pro. . y rom. . . ( y ) mat. . , , . a ier. . . heb. . . b iob. . rom . . c rom . . to the end d rom . . e cor. . , , . f deut. . , . g deut. . , . iames , . h isa. . . i rom. . , . iames . . k rom. . l psal. . . m psal. . . n om . o heb. . . to . p cor . ●… . q io. bradford . epist. ad matrem . act. & 〈◊〉 . vol. . r ignot . epist. ad roman . s rom. . . rev. . . t isa. . . thes. . . u luk . . cor. . . x ier. . . y ezek. . . z ezek. . . a heb. . . b heb. . . ezek. . . , , . c gen . . d ier. . . e ezek. . f ezek. . . with zach. . . gal. . , . g ier . . heb. . . h ●…am . . . ier. . heb. . . i ier. . . k zach. , . ier. . . psal. . . mat. . , . with luke . . mat. . . iohn ●… . . & . . iames . . rom. . . l psal. , . . ▪ m gen. . , . n san. . . to the end of the chapt . o chron. . , , , &c. p neh. . , , &c. ●… . q psal. . , , , &c. . . r iames . . to the end of the chapt . s m. luther in gal. . . t ier. . . heb. ▪ . u ier. . . heb. , . x ezek. . , . y ezek. . , . z psal. . . a i●…r . . . heb. . . b gal . , . c rom. . ●… d ier. . , . e ezek. . . f heb. . . g gen. . . h rom. . , , . i gen. . . isa. . . & . . & . . ier. . ●… . 〈◊〉 . ▪ . & . . k heb . . l chron. . , . & psal. . , . m sam. . . n heb. . , . o heb. . . p ioh. , , . isa. . . heb. . , , . . q heb. . . isa. . . heb. . . & . , . r psal. ●… . . s gen. . isa . . . psal. . . & . . to t mat. . with dan. . . luke . . u n●…mb . . , . x gen. . . y rom. . . to the end . z rom. . . a gen. . , . with gen. . . & . . & . . &c. exod. . . sam. . . ier. . , , , &c. h●…b . . . &c. b gen. . , . cor. . . c ezek. . . to . & . , . d gen. . , . & . . e compare gen. . , . & rom. . , . with gen. . . rom. . . to the end . gal. . . . f see in book ii. chap. . aphor. . section iii. g gen. . , . & . . deut. . , &c. h see before in ch. ii. aphorism . . sect. . i t●…t . , . heb. . . & . . deut. . . k gen. ▪ . with rom. . , , . l ier. . . & . . ezek. , , . m gen. . , ▪ with gen. . . & . . & . . &c. n see corol●…r . in this pre●…ent chap. o gen. . , . eccles. . . p gen. . . q gen. . , . with rom. . gal. . , . r gen. . , . gal. . . s gal. . , . & . . rom. . t rom ●… . , , . psal. . . kings . ▪ mat. . . u gen. . . . gal. . x rom. . . gal. . . iohn . , , . & . . y rom. . , , &c. z gen. . . gal . . a ioh. . . mark ●… . . b heb. . . with●…zek ●…zek . . , , . isa. . , , . & . . c ezek. . , . zech. . , &c. d gen. . , . with rom. . . gal. . . . e ier. . , , . f ●…o . 〈◊〉 de triplici 〈◊〉 , thes. ●… , , . in 〈◊〉 miscel. 〈◊〉 . in fol. genev. . g eph. . . h rom. . , , . & . , . i gal. . . ●… cor. . . with zach. . , ●… . k dan. . heb. . , , . to . l gen. . , . gal. . . m gal. . . n gen. . , . o gen. . ▪ . gal. . . p rom. . , . & . , , , . q bona op●…ra sunt via 〈◊〉 , non causa regnandi . r ●…en . . . gal. . . s gen. . , . t gen. . . with heb. . , , . c●…r ▪ ▪ ▪ u rom. . , . x gen. . . . . y gen. . . gal. . . heb. . . ioh. . , . cor. . . cor. . , , . z rom . , . a heb. . . b gen. . , . c gen. . . & . . & . . &c. with exod. ●… . , . heb. . . d gen. . , . e gen. . . gal. . . f heb. . . mat. . , . g gal. . . h sam. . . heb . . i psal. . k eph. . . l eph . . . ioh. . , . gal. , , . rom. , . m rom. . . n ioh. . , . o rom. . . p rom. . . q gen. . , , &c. r gal. . . s rom. . . t see before at the beginning of this chap. u eph. . , , . x eph. . , , &c. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to perform the mercy with our fathers . see luke . . z heb. . . a acts . b iohan. cameron . de triplici faedere . thes. , . in op●…scul . miscellan . c heb. . . d luke . , , , , , , &c. e iohan. ●…lvin . in ephes. . . f gen . . & . & . g mr. paul bayn in his comment on eph. . . h deut. . . &c. i conditiones , qua stipulabatur deus , ad summam & in substantia , eaedem fuerunt . fides scilicet viva cum dei dilectione conjuncta , & obedientia . sed pro diver sitate temporum , in accidentibus fuerunt vari●…tae . quia ante mosen paucas instituit ceremonias ; per mosen , multas ; p●…r christum abrogatae istae fuerunt , & pauciores & faciliores substitutae . atque hoc sibi voluit apostolus , cum unam promissionem nominavit , & plura pacta . zanch. com. in ephes. . . k et extraneos a faederibus promission●…s . una fuit promissio , si rem ipsam spectes : sed saepius sancita . ideo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit multitudinis numero . possumus etiam tabulas me●…onymice interpretari ? nomen autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veteres codices secuti , cum praecedentibus conju●…ximus , quod nonnulli ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connectunt , eadem tamen manente sententia , cum nihil sperandum sit nisi quod promissum est , & vicissim nulla sit extra fadus promissio . bez. annotat. in ephes. . . l ier. . . heb. . . m heb. . . n eph. . , , &c. o psal. . , . p rom. . 〈◊〉 . q rom. . . r eph. . . to the end of the chap●… . s ephes. . , . . t mat. . , . mark. . , . u acts . , , &c. x eph. . . y see in book ii. chap. . aph. . sect. iv. the form of the covenant of faith. notes for div a -e z psal. . . title . a deut. . . , . numb . . , , . b luk. . . iohn . . c gen. . , . d rev. . . e iohan. chrysost. homil . l. . in gen. . tom. . f secundum erroris ordinem damnationis quoque or do servatus est . ambros. de paradis . lib. cap. . to. . g andr. rivet in gen. . exerci●…at . . d. pareus in comment . ad gen. . , , &c. h rev. . . i ambros. lib. de suga seculi . c. . circa med & lib. de paradis . c. . tom. . k august . de 〈◊〉 contra manich . l. . cap. . tom. . — & de genes . ad lit . lib . cap . tom. . tata ista sen●… 〈◊〉 〈◊〉 ▪ &c. l gregor . in psal ●… . m ioan. chrysost. in gen . hom. . circ . med . ●…om . . n ioan. mercer . p●…aelect . in gen . and. river . in gen. . exerc . . — dav. pareus comment . in gen. , . &c. — ioan. calv. in gen. . , . o rom. . p fran. gomar . in append. ad part 〈◊〉 . p. . fol. q 〈◊〉 〈◊〉 〈◊〉 d●…lectatio 〈◊〉 〈◊〉 〈◊〉 sensus est nostr●… ; vir 〈◊〉 est delect●…tio . amb●… 〈◊〉 ▪ 〈◊〉 . l. b c. . ●…om . r pareus noteth comment . in gen. . . s andr. river . in gen. . ●…xerci at . . — io. calvin . in gen. . . — io. mercer . praelection . in gen. . . — franc. gomarus in append ad part. d . p. . 〈◊〉 . . t andr. rivet . in gen. . exercit . . ad initium . u gen. . . tim. . . x gen. . , . y gen. . . with psal. . . isa. . . gal. . . rom . . z gen. . . a gen. . . b gen. . , , , . c ioh . , , . psal. . . isa. . . d ioh. . . ioh. . , . ioh. . eph. . ●… . e vid. andr. rivet . in gen. . exercitat . . ad in it . f quid semen mulieris sit controversia est nobilis . fran. gomar . in append . ad part. . p. . g luk. . . h iohn . . i rev. . , , , , . & . , , . k eph . , . l fran. gomar . in append. ad part. . p. . — . mercer . in praelec . ad gen. . . m d. pareus in gen. . . cum andr. rivet . in gen. excercitat . . n rev. . throughout . ioh. . , , , . o gen. . . p gen. . . q andr. rivet . in gen. exercit. . p. . b. lugdun . . r gen. . , . s gen. . . t vid. moses bar-cepha in lib. de paradiso . u gen. . , &c. x isa. . & . . mic . . psal. . & . . y pet. . . z august . de genesi ad lit . c. . & . a greg. 〈◊〉 . l. . c. . b ambr. lib . de p●…nit . c. . c hieron . in isa. . . tom. . d rev. . , , &c. e ioh. . . f serpens ictus corporis , quantumvis graves , sustinere potest sine periculo . sed si caput vel minima virgula series , statim extinguitur . luth. in gen. cap. . p. . b. to. . g gen. . . h gen. . . i ●… ioh. . . heb. . , . cor. . . to . k diaboli c●…put sunt & mors & pecc●…tum . luth. in gen. fol. . b. tom. . l see in book chap. . aphor. . partic. . m gen. . throughout duly considered . n gen . , . &c. see ●…ook . chap. . aphor. . § . o gen. . , , &c. p heb. . . q gen. . . r h. ainsworth on psal. . . s heb . . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rev. . . u tit. . . x ioh. calvin . in tit. . . y psal. . . z gal. . , . . a gen. . with psal. . . b bis dat qui cito dat ; nil dat qui munera tardat . c gen. . , . compared with iude . d ezek. . . e 〈◊〉 . f ezek. . ●… . g nec sincret b●…nus fieri m●…lè , nisi omnipotens etiam de malo facere posset bene . aug. ad enchirid . ad laurent . c. . tom. . h gen. . , . i eccles. . . k iam. . . l iude . m gen. . , . n act. . . o gal. . . see also iude ver . , . levit. . . mat. . , , . luke . , . p psal. . , . q act. . & . , , . r cor. . . to . s iude ver . , . gal. . . t prov. . . u acts . . x iam. . , . y mat. . . z dan. . . a gen. . , . b gen. . . c gen. . throughout . d some place christs death in an. mundi . a●… broughton . some in an. m. . ●…e sacred chronology by r. d. m. d. p. . e quicquid recipitur , recipitur ad modum recipientis . e there seem to be three causes why this promise was laid down thus obscurely and figuratively . because of the devil , to whom god would have this promise remain obscure , that he might be exercised with perpetual fear , and might envy and suspect all women bringing forth children from that time till the exhibition of christ , lest they should bring forth the promised seed which was to bruise ▪ his head for if the mysterie of the incarnation remained a long time hid from the angels themselv . , how much more from satan ? eph. . . . for the first parents and their faithful posterity , whose faith and invocation god would exercise by this obscurity , and stir up ▪ in them a more ardent desire of the promised seed , and diligence in searching out the time and manner of the redemption to come . as peter testifies of the prophets , that they diligently searched and i●… quited of the grace and salvation that was to come upon us . pet. . . . for the seed it self , christ , for whole manifestation and glory , a clearer light was reserved ; that betwixt the grace of the old and new testament there might be kept an eminent difference , as betwixt morning and midday . meanwhile god was not wanting to the weakness of the fathers ; but divers way relieved their faith by immediate conference with them , revelations , dreams , oracles , visions and prophecies . and this same promise of the womans seed at first given more obscurely and more generally , by little and little he made clearer , when he restrained it to a certain nation , to a certain tribe , to a certain family , to a certain person , to a certain place , and at last to a certain time. d. pareus in c●…mment . ad gen. . . f nimis v●…hemens sensibile destruit sensum . g ma●… . . , , . h dan . , , . i ●…zek . . , , . k heb. . , , . l gen. . . m ioh. . . & . . n cor. . , , . o gen. . . p cor. . . q gal. . . r mat. . s gal. . , . dan . , , . luke & . throughout . t h. broughtous concen . of script . general view of h. scrip. p. . &c. london . sacred chronol . p. . london u pet. . , , . x gen. . , . luke . , , . y gal. . . z heb. . . a rev . . b ioh. . ●… . c aliqui 〈◊〉 ho●… in ●…ternam christi divinitatem competere putant , ac comparant cum illo mosis loco , ego sum qui sum . ego vero longius extend●… : quia virtus & gratia christs , quatenus mund●… 〈◊〉 est , omnium ●…tatum communis suit . io. calvin . in ioan. . . d ioh. . ioh. . . col. . . heb. . , . e iohn . . f rom. . . g gen. . , . h tit. . . iames . . i rom. . . 〈◊〉 . k act. . . l pet. . , , . m pet. . , . n ioh. . . tim. . . isa. . . o iohn . , . p ioh. . , . & . , . act . , , . q ioh . & . . thes. . . r cor. . eph. . . s cor. . . t eph . . ioh. . . u rom. . . x cor. . . y eph. . z act . a tim. . . b gen. . . c eph. . . d gen. . . gal. . . e rom. . , . f ioh. . . g ioh. . . h mat. . . i luke . . k 〈◊〉 . . , . l ioh. . . with eph . . m ioh. . . n heb. . . o gen. . . p gen. . , . q gen. . , . r gen. . , , . s gen. . . t ioh. . . ioh. . . u ioh. . , . in the margin . x psa. . . y ioh. . . z eph. . col. . . a tim. . , . a tim. . , . b psal. . . & . . ioh. . , , . psal. . , . ioh. , ●… . c rom. . . luke . . rom. . . ioh . , . iohn . . to . iohn . . d tit. . , . luke . psal. . . & . . e eph. . , , . pet. . iohn . galat . . f psal ▪ . . iohn . . g ioh. . . ioh. . . h gen. . . i gen. . . to . mat. . . to . cor. . . & . . rev. . . k ioh. . . eph. . . , , . l heb. . . m lev. . , &c. ruth . . , . heb. . , , . . gal. , , . n gal. . . . o ioh. . . p mat. . . to . q cor. . . isa. . . rom. . , . r heb. . , , , . s gai. . . t heb. . , . with col. . . u duo in cruce affixi intelliguntur ; christ us visibi●…iter , sponte sua , ad tempus ; diabolus invisibiliter , invitus , in perpetuum . origen . x o. dav. in expos. ad col. . . y act. . . z iudg. ●… . . . . a mat. . , . b psal. ●… . . eph. . . mark. . . ioh ●… . . c ioh. . , , , . d eph. . , , . phil. . , , . e iude . f rev. . , . mat. . . g act. . , . ●…ph . , , , &c. h eph. . , , . with tim. . , . i luke . , . k gen. . throughout . l col. . ●… , . m thes. . . n cor. . . o rom. . . gal. . , . p eph. . , , . q iohn . . & . . r ioh. . . s luke . , . t ●…ph . . . rom. . u rom. . . to●… ●… . ●…●…et . , . heb. ●… . ●… . cor. . ●… . x cor. . ier. . . y rom . . z heb. . , . a rom. . , . b cor. . . c rev. . . d cor. . . e pet. . . f rom. . , , , . g eph. . , . h eph. ▪ . & . . i rev. . . k thes. . . to . cor. . , , &c. l cor. . , , , . m cor. . . . n mat. . , . thes. . . o gen. . ●… . † vide magnum discrimen inter christi & satanae pugnam , quod in vocibus capitis & calcanci ostenditur . caput satanae christus petit & conterit , in quo totum robur , qu●… contrito totum corpus conteritur & perit ; totum e●…us regnum & potentiam evertit , ac ejus ministros , peccatum , mortem , ac insernum , &c. at satan●…s non nisi calcaneum ejus petit , id est , leviora & infirmiora , etsi valide eum oppugnet , & delere conetur totis viribus christi regnum , non tamen petit nisi calcaneum , &c. io. mercer . in gen. . . p mark . , , . q gen. . , r mat. . . to . mark . , . luke . . to . s met. . to . t ioh. . . u mat. . . mark . . luke . . x luke . . ioh. . , ●… . y mar. . . z heb. ▪ . . a luke . , , . b ioh. . . c ioh. . , . d mark . . luke . . e ioh. . . f ioh. . . mark . . g mar. . . luke . . h mar. ●… . . mat . . i psal. ●… . , . acts . ●… . , , . mark . ●… . ioh. . ●… . k ioh. . ●… , , . l mat. . . m ●…oh , , , , . n luke ▪ . throughout . gal. ▪ . o ioh. . . . p ●…uk . ●… . . q psal. . ●… . r iam. . . s luke . . t luke . , . u mat. . . ioh. . . tim , . . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. . . y mat . . z luke . a psal. . , . acts . . to . b mat. . . to . iohn . . c heb. . . d phil. . ▪ ●… ▪ . 〈◊〉 ▪ e phil. . , ▪ . eph. , , . f ioh. . & , , ●… . luke . . i●…hn . . act. . , , , &c g heb , , . & . , , ●… , ●… . & . . h psal. ▪ . heb. ▪ 〈◊〉 ▪ . with●…sal ●…sal . i●… . , . cor. . . , . i mat. . . eph. . . k heb. . . & . l rom. . . heb. . , . ●…ol . . , . m mat. . . to . n ioh. . . o heb. . . p heb. . , . q heb. . , . col. . , . r luk. . . s chron. . . t cor. . , , . u cor. . . x rev . . y cor. ●… . . z cor. . . a cor. . . b pet. . . c pet. . . d iob. . . & . . ( e ) iob. . & . chapters . e iob. . & . chapters . f rev. . . g rev. . , , , , . h ioh. . . gen. . . to . rom. . . i ioh. . k heb. . , . l rev. . , , . & . , , , , . m iob . . n mat. . . o psal. . . p rev. . . q iob . . & . . r mat. . . s eccles. . . t psal. . . u luke . . x cor. . , . y thes. . , &c. z cor. . , , , . a gen. . , . eccles. . . & . . to . b eph. . . col. . . c ioh. . . d ioh. . . & . ▪ . e rom. . f ioh. . , . g rom. . , , , , . h mat. . . i tit. . . k ioh. . , , . l pet. . m pet. . , , . n cor. . . o cor. . . p cor. . , . q eph. . , &c. r eph. . . s iam. . . t rom. . . u isa. . . x psal. . , . y rev. . . pet. . , . & . z iob. . . & . , , . iames . . ob , . & ●… ▪ . a heb. . . b rom. . , . c exod. . . d heb. . , , , . e cor. . . f psal. . . g luke . . h cor. . i luke . , , . mat. . , . k rom. . . ioh. . . l rev. . . m rev. ; . & . . n mat. ●… . . ●… ioh. . . o phil. . p gen. ●… . ●… . erod . , , , . q ionah . , . r gen. ●… . . with . . rom . , &c. s ionah . . , . t gen. . , . u exod. . , . x gen. . . to . y gen. . . . z gen. . . a gen. . , , . b gen . , . well considered , as b●…th been explained . c ep●… . . d gen. . . e ioh. . . f rom. . ▪ . col. . ●… . g isa . . h isa. . . mat. . . ioh. . . tim. . . i ioh. . ▪ eph. . , ▪ . k ioh. . † o promissionem eg●…egiam , & primis parentibus nimis qūam necessariam , sine qua vivere nunquam ●…ustinuissent , sed conscientia accusante millies sibi mortem constivissent , cum se tot ac ●…antorum malorum in ●…mnem posteritatem suam derivandorum authores viderent , io. mercer in praelect . ad gen. . . l ioh. . . m cor. . , . n ioh. . , . o cor. . , . p cor. . , , . tit. . , ▪ . q eph. . . to . r ioh . . ioh. . . with pet. . . s ioh. . . ●…oh . . t eph. . . & . . u mat. . . ●…oh . . . cor. . . x cor. . ioh. . ●… . y gal. . . z ●…uke . , . a psal ▪ . , . b ●…uk . . c tim. . . d ephes. . & . . e eph. . . &c. f mat. . . to . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g psal . h ioh. . . psal. . . & . , . & . , . i act. . . k luk. . . . l tim. . . m ephes . . to . n ●…am . . o eph. . . p eph. . . &c. q ioh. . . ioh. . . r luk. . . s cor. . . t heb. . , . u gal. . . x gal. . y cor. . . ●…ph . , , , . ●…it . ●… . , ▪ , . ioh. . , . z eph . . thes. . . a eph. . . the●… . . . b iob . , . & . , , . & . . to . & . throughout . c eph. . , , . d mat. . . to . e cor. . , , , . rev. . f gen . , . g ioh . . ioh. . . h cor. . . pet. . . luk. . , . i rev. . . k iob . , . l psal. . ●… . chron. . , , . m ioh. . . n rom. . . o gen. . , . p book ii. chas. . aph. . section . q gen. . , . r book . ii. ch . . aphor. . sect. . s gen. . , . t gen. . . u gen. . . x gen. . , . rom. . . to the end . cor. . , . y book ii. chap. . aphoris . z gen. . , , , &c. a gen. . . b gen. . , , &c. c ioh. . . d gen. . . e gen. . . f gen. . . g heb . . & . , , . h heb. . , , , , . i heb. . , . k ioh. . , . ephes. . . l eph. . . m act . . n ioh. . , . o heb. . . p gen. . . q heb. ●… . ver . . r ver . , . s gen. . , . t gal. . . u ●…am . . x gen. . . & . . y gen. , . heb. . . z gen. . . to . a gen. . , . b gen. . . c gen. . . d gen. . . e cur autem pelliceis vestibus induerit ipsos dominus , haec mihi videtur esse ratio : quia ex ea materia confecta , belluinum quiddam magis saperent , quam lineae vel lancae . voluit ergo deu●… in tali habitu primos homines , non secus ac prius in nuditore , conspicere suam s●…ditatem : atque ita peccati reminisci . io. calvin . comment . in gen. . . they were clothed with coats of skins for a perpetual memorial of their disobedience . chrysost. f pelliceae vestes significant mortalitatem . corpus enim adami ab initio fuit tenuius & mollius , nec omnino mortale , sed mediae conditionis inter mortale & immortale . nazianzen . orat. . de pasch. g gen. . . h iustin. martyr . in quest. & respon . ad orthodox . i io. calvin . in comment . ad gen . . k adam and eve were clothed with skins , as it should appear , with skins of beasts , to shew their beastliness , which god for them had slain to offer for sacrifice , to teach them the use thereof . for no doubt god would not destroy beasts to have them spoyled , seeing that adam was not to eat any . the general view of the holy scriptures . p. . lond. . l gen. . , , . m gen. . . to n heb. . . o gen. . , . p gen. . , . q heb. . . r rom . . s heb. . . to . t ioh. . . . u rev. . . x gen. . . y gen. . . z gen. . . with heb. . a gen . , , . b gen . , c gen. . , , , . & . . d gen. . , . e gen. . . f rom. . . g pet. . . h pet. . , , . i iude v. , . k pet. . . l gen. . throughout . m pet. . . n gen. . with mat. . , . luk. . , . o consider well gen . . & gen. . . see also a concent of scripture by h. broughton a little after the beginning ; and sacred chronology , by r. d. p. . &c. a compare gen. . . with . . b gen. . , , . with act. . , , . c sacred chr●…ol . difficulty . & p. . d gen. . . &c. e gen. . throughout . esp. ver . , , , , . f see boo●… . i. chap. ii. a●…h . . g gen . . h gen. . . &c. & . , . to the end of the chap. i o●…east . comment . in genes . . . k i will stablish ] that is , make sure and stable , and faithfully keep my covenant . for so the word importeth , and other scriptures open it . as , establish thou , sam. . . is expounded , let it be faithful , ( or , sure ) chron. . . and to stablish the words of a covenant . . king. . . is , to do , ( or , perform ) them . chron. . . and to continue in doing them , gal. . . with deut. . . h. anysworth annot. on gen. . . l ubi quaerunt ebraei quomodo stabiliturum dicat de●… f●…dus , quod nondum perc●…sserat . sed utrumque fit 〈◊〉 eodemque 〈◊〉 : stabilitur enim cum initur . andr. rive●… . in gen. . exercit. . m gen. . , &c. . n gen. . . o gen. . . p chron. . , , , , gen. . throughout . q gen. . . r gen. . . s h. ai●…sworth also speaks to this effect . annot. on gen. . . t gen. . . u gen. . . & . . x heb . . y ●…zek . . . . z pet . . a gen. . . b gen. . . c amos . . d heb. . . e heb. . . f gen. . . heb. . . g gen. . . h gen . . i gen. . , , , &c. k gen. . . & . l luk. . . rom . . m gen. . , . & . . n heb. . . o heb . . p gen. . . q gen. . , , , , , & . , . r gen. , , , . s gen. . . & . ●… . t gen. . throughout . u gen. . . x jude , . pet. . . gen. . . y gen. . , . z luk. . ●… , . a gen. . . luk. . . b gen. . . c gen. . , , . d gen. . . e gen. . . f mat. . , . g pet. . , , . h gen. . . to the end of the chap. & . . i gen. . . k ioan. calv. comment . in gen. . . l pet. . to . m gen . n gen. . to . gal. . . rom. . , , . o he. . . p mat. . . to . q prov. . . r gen. . , &c. s gen. . , , . t jer. . , and . , , , . u dan. . . x pet. . . y exod. . and . z ionah . , . a cor. . , , . b gen. . , , . and . . to . c gen. . , , . with . , , . d gen . , , , . ●…sal . . . e gen. . ●… . to . f ioan. mercer . in praelec . ad genes . . . g gen. . , . h gen. . , , . i eph. . . with heb. k gen. . ●… , . and . , . l gen. . , , . and . , , , . m gen. . , , , . ; , . n ioan. calv. com ▪ in gen. . . o d. par. com. in gen. . , &c. p gen. . . q ●…sal . . , . r gen. . , , , , . s tim . . t cor. . ●… tim. . . sec before in book ii. 〈◊〉 . ii. aphor. . u isa. . . a●…d . , , , , . x rom. . , , y acts . . z rom. ▪ . a acts . . b cor. . . c gen. . . to . with ver . . &c. d gen. . , , . e gen. . throughout . f gen. . , . with . . to . g pet. . . h gen. . . to . i gen. . . k videatur ●… kekerma . syllem . physic. lib. . sub finem . l rasi vult , quia supra generaliter tantum proposuerat se signum saederis hujus arcum in nube constituere , nec interim eum in coelo ollocarat , mox in praesenti ad majorem rei confirmationem in praesentia euin in caelo collocasse , inductis repente nubibus & arcu in illis , tunque adiccisse , e●… tibi signum de quo eram loculus ; itaque velut illi commonstrasse ; vides hunc a●…cum , hic tibi pro signo erit me●… promissionis & foederu , ne quicquam dubites . quod etsi non rejecerim , simul 〈◊〉 & hoc loco ep●…ogum esse , & summum superiorum . jo ▪ mercer . in gen. . . m d. pare●… in genes . . — and. rivet . in gen. . exercitat . . sub finem . — ioan. calvin . comment . in gen. . . n mat. . . o mar. . . p cor. . . q ▪ cor. . , , . r the rainbow was no natural , but an instituted sign ▪ and therefore it may seal the assurance of the promise , though there were no correspondency betwixt it and the thing signified : and yet it was the fitter to be a sign of security from the future flood . . because of the place , which is in the clouds of heaven , whence the rain came that drowned the world before . . because the bow is bended upwards towards god , not towards the creature below , as when it is taken in hand to shoot at a mark : nor is there in the bow any arrow , which is said to be made ready upon the string , when hurt is intended ▪ psal. ▪ . . because the rainbow commonly appeareth with rain , and so where men might begin to fear this judgement , there they may take comfort against it , in that it is a sign of his covenant for safety . . because the rainbow appears not but when there is a clearness and a brightness in some part of the sky : but at the general flood it was all black with rain . see the late annotations on gen. . . s pet. . . t gen. . . &c. u gen. . . to . x gen. . . y gen. . , . z cor. . , . with ▪ tim. . gal. . . heb. . ●… . a gen. . , . b heb. . . c rom. . . to . d rom. , . mat. . . rom . . e rom. . . & . . f rom. . , , , . phil. . . g rom. . . gal. . . h rom. . , , . gal. . . gal. . , , . i rom. . , ▪ k mat. . , , . luk. . , . pet. . , , . l christus etiam figuratu●… est in noe , & in illa arca orbis terrarum . aug. expos. in evang. joan. tract . . p. . a. basil. . tom. . h. broughton in the general view of holy scripture . p. . london . dr. tho. taylor , in his christ revealed . chap. . m gen. . . n mat. . . o isa. . , , . luk. . , , , . p mat ▪ . , . q gen. . . r gen. . , . s mat. . . psal. . , , . t luk. . . u isa. . . x heb. . . y luk. . . z col. . . a gen. . . b pet. . . c gen . , , , . d heb. . . e heb. . , , & . . to . f heb. . , . & . . ioh. . . g ioh. . . & . . & ●… . . pet. . , , . h luk. . . i psal ●… . , . act. . , , , . k eph. . . to . l isai . . m is . , . n cor. . . ps. . . o gen. . . to the ●…nd . p heb. . , . mat. . . q gen. . , , . & . . to . r heb. . s ephes. . . t heb. . . to the end . & . . u mat. . . act. . . x mat. . , , . cor. . , , , . y gen. . , , , . z ioh. . . act. . throughout . a mat. . . . b ioh. . . & . , . rom. . . c rom. . . d gen. . . e eph. . , ●… , , , . f col. . , , , . herewith well compare , and consider , rom. . . to ●… . ●… pet. . ●… . act. . . which ascribe to chr●… the creating of a n●…w heavens & new earth ; and restitution of all things . g pet. . . . arca noe ecclesiae typus fuit , dicente petro apostolo : in arca noe , pauci , id est , octo animae , &c. hieronym . advers . luciferianos . p. . a. basil. ●…om . . h august . de civitat . dei. lib. . cap. . tom. . — & in dialog . question . lxv . p. . q. . &c. tom. . basil. . — praecipuè verò in lib. . contra faust. manichaeum cap. . ad . tom. . i hieronym . advers . luciferian . p. . a. &c. tom. . basil. . k cyprian ad novatianum haeeticum . num . , , , . p . an. dom. . — illa arca figuram ecclesiae s●… superius diximus , portabat , quae verberabatur hinc atque illinc aquu insurgentibus tantum . cataclys●… e●…ga ille qui. sub noe factus est , figura persecutionis , &c. l d. taylor of types . chap. iii. — h. broughton in the generall view of the holy scriptures . p. ▪ . london . and that learned river herein thus expresseth himself ; illud certum est , ecc esiam in qua servamur per baptismum , per arcam fuisse significatam aquis innatantem ut petrus ostendit , . epist. c. ver . . uade idem augustinus lib. de unitat. eccles. cap. ●… . nulli nostrum dubium est , inquit , per arcam noe , salva rerum gestarum ●…ide ut deletis peccatoribus domus just●… a diluvio liberaretu●… , etiam ecclesiam fulsse figura●…am ; quae forte humani ingen●… conjectura videretur , nisi hoc petrus apostolus in sua epist. diceret . eodem reserri potest familiaris ecclesiae comparatio . cum navi ▪ unde est quod aliqui dicuntur fluctuare . eph . v. . vel naufragare a ●…ide . . tim . v. . ad hanc figuram referri potest quod dicitur ver . . stabilio f●…dus meum tecum , ut ingredieris in arcam , tu & filii tul , & uxor tua & uxores filiorum tuorum tecum . his enim deus adopta●… 〈◊〉 in famil●… suam , & in domum introdu●… , in qu●… vult eum cum suis alere & servare . et quamvis ▪ f●…dus illud videatur tantum spectare praesentem vitam , tamen ●…ltius conscendendum est , adrem significatam . est en●…m foedus gratiae , qu●… aliud spectat quam temporalis vit●… aliquot annorum usuram . — and. rivet : in gen. . excercitat . . m gen. . . n heb. . . o rom. . . p eph. . , . q cor. . , &c. r ●…ph . . . s gen. . , , . and ch . . throughou●… . pet. . , . t gen . u mat. , , . cor. . . x gen. . . y isa. . . z rom . . cor. . . a col. . . cant. . . . b bitumen enim ●…gnificat charitatem , &c. aug. dialog . quest. lxv . quest . tom. . c eph. . . d psal. . . e eph. . . f gen . . g ioh. . . h gen. . i ioh. . , . k oh . . . l a●…is . . m et quod ostiu●… i●… latere accepit , profecto illud est vuin●…s , quando latus crucifixi 〈◊〉 perforatum est . hoc quippe ●…d illum veni●…tes ingrediextur , quia inde sacramen a vianarunt , quibus credei●…es 〈◊〉 . aug de 〈◊〉 . dei l●… . . cap. . tom. . n gen. . . o habuit arca nidos suos ; ecclesia plur●…mas mansiones . hieron . advers . lucife●…ian ▪ p. tom. . basil . p heb. . , . thes. , . tim. . , . q cor. . . rom. . , . . . r rom. . , . cor. ●… . , &c. s cor . , . heb. . . . . t rom. . and . . u phil. . . cor. . . x ioh. . . y dan. . . z rom. . . a gen. . , and , , , . b gen. . , , , . c acts . . to . . col. . . gal. ●… . cor. . . to the end of the ●…hap . d mat. . . to . . ●…o . e mat. . . to . f mat. . . to . g vt in i●… omnium animalium genera ; ita & in hac universa●…um & gen●…tum & morum homines sunt . ut ibi pard●… & haedi , lup●…●… agni ; ita & hic justi & peccatores , id est vafa aurea & argentea , ci●…m ligneis & fictilibus commorantur . hieron . advers . lucifer . p. . a. tom. . basil. . h rom. . , , . i pet . , . k iohn . . l psal. . . m tim. . n act. . . o periditata est arca in diluvio ; periclitatur ecclesia in mundo . hieron . adver . luciferianos . p. . tom. . basil. . p illa arca figuram ecclesiae portabat , quae verberabotur hinc atque inde aquis insurgentibus tantum . cataclysmus ergo ille qui : sub noe factus est . figuram persecutionis , quae per totum orbem nunc nuper supereffusa est , ostendit , &c. d. cyprian . ad novatian . haereticum . §. . p. . edit . . q ●…et . . , . r gen. . , , . s extra ecclesi●…m non est salus . t eph. . . u quisquis ille est , & qualiscunque ille est . christianus non est qui in christi ecclesia non est . aug. de tempor . ser. . p. . 〈◊〉 tom. . basil. . x firmissime tene & nulatenus 〈◊〉 , non so●…um omnes paganos , sed etiam omnes . iudaeos haereticos atque schismaticos , qui extra ecclesiam catholicam prasentem finiunt vitam , in ignem aeternum ituros , qui paratus est diabolo & angelis ejus . aug. de fide ad pet. d●…aconum . p. . ●… . c. tom. basil. . y pet. . ▪ gen. . . z pet. . . a mark . . b john . . eph. . , , . c cor. . . d pet. ●… . . john . . e quid significat , quod noe per aquam & lignum liberatur ? aqua significat baptismum , & lignum crucem . sicut noe per aquam & lignum liberabatur : ita & ecclesia ●…aptismo & passionis signaculo liberatur . aug. dialog . quae. lxv . q. tom. . f pet. . , , . g col. . , . eph. . , . h phil. . . i mat. . , . k isa. . , , . l isa. . . m gal. . ●… . n isa. . , o cor. . . p gen. . ●… . q pet. . . r gen. . . &c. s pet ▪ . . t rev. . , . u mat. . , . luk. . . x luk. . . y mat. . . and . . z gen. . , , . and . . to . a rev. . . b rev. . . c gen. . , , . and . . to . d gal. . . e h. ainsworth in his annot. on gen. . . f gen. . , , . g heb. . . h gen. . . &c. i eph. . . k gen. . . to . l rev. . . m rev. . . n sed ●…eglgendum non est quod ioan. apoc . cap. . v. . scribit . in circuitu throni fuisse iridem , &c. andr. ●…ivet . in genes . . exerc. ix . sub fin . o h. ainsw . in his annot. on gen . . p et iris erat in circuitu scdis similis visioni 〈◊〉 ] iris itaque graca latinaque lingua arcus vocatur , qui in die pluviae apparere videtur ; & quid per hanc nisi reconciliatio mundi designatur , quae per inc●…rnati verbi dispensationem facta cognoscitur ? hoc certe si solerter inspicitur , effectus ipsius iris i●…dicare videtur . arcus itaque tun●… apparet , cum rad●…is solis imbrisera fuerit nubes illustrata . sole igitur nubem illustra●…te , itis , id est , arcus apparuit : quia videlicet cum patris verbum , quod cand●…r est lucis aeto●…ae ac sol justitiae , humanam suscipiendo illustravit naturam , ipsa humanitatis ejus susceptio , quae p. ofectò nubes a propheta vocatur , reconciliatio facta est mundi , &c. august . in apocalyps . joan. homil . p. . c d. tom. . basil. . q andr. rivet . in gen . exercitat . . p. . ludg. . r d. parel comment . in gen. . . and in gen. . . s h. ainsw . in his annotat. on gen. . . t dextera quamtum vis fuerat tibi manca , docendi pollebas mira dexteritate tamen . u mr. william perkins in his comment . on heb. . . x eph. . . y gen. . , , &c. & . . to . z gen , . , , . & . . to . a gen. . , &c. b eph. . . with gen. . , , . & . . to . c pet. . , . d eph. . . e act. . . f illius foetu nascimur : illius lacte nu ▪ trimur : spiritu ejus animamur . adulterari non potest sponsa christi , incorrupta est & pudica : unam demum novit , unius cubiculi sanctitatem casto pudore custodit . haec nos deo servat . haec filios regno quos generavit assignat . quisquis ab ecclesia segregatus adulterae jungitur , à promissis ecclesiae separatur . nec perveniet ad christi prae nia qui relinquit ecclesiam christi . asieaus est , profanus est , hostis est . habere jam non potest deum patrem , qui ecclesiam non habet matrem . si potuit evadere quisquam qui extra a●…cum noe fuit ; & qui extra ecclesiam foris fuerit , evadet . d. cyprian . de unitate ecclesiae lib. sect. . p. . edit . . g pet. . , . h ioh. . . i ioh. . , . k tim. . . l act . m pet. . , . n rom. . . cor. . . pet. . . gal. . . o ephes. . . heb. . . to . p rom. . . tim. . . q gal. . . col. . , , . ephes. . . r eph. . , , . col. . , &c. rom. . . s rom. . , , . t rom. . . u rom. . . x pet. . , . y mr. w. perkins in his comment . on heb. . . z gen. . . to . a mat. . . tim. . . heb. . . with rom. . . b gen. . & . & . & . chapters . c cor. . , , . d heb. ●… . . mat. . . e mat. . , . f gen. . . & . . , , , , , . g gen. . . h gen. . . i isai. . , ; , . k gen. . . to the end . & . . to . l gen. . . & , . m eph. . . n pet. . , , . o isai. . , . with gen. . . see h. ainsw . annot. thereupon . p gen. . . to . q gen. . . r gen. . , . s gen. . . t gen. . , . u mat. . . x tim. . . y gen. . . z gen. . . & . , . a pet. . , , . heb. . . b isa. . , . with gen. . . see h. ainsw . annot. there . c gen. . . to . d gen. . . . e gen. . . & . , , , , . f gen. . . with gen. . . & . , . g gen. . . with gen. . . h gen. . . with gen. . , , &c. i gen. . , , &c. with gen. . . & . , , , &c. k gen. . . l gen. . . m gen. . , . with pet. . , , . n gen. . , . o gen. . . with . , , . p isa. . , . heb. . . q gen. . . to . r gen. . . with gen. . , . s gen. . , , , . t gen. . , , , , . u see book iii. ch . . aph. . doubt . also see the quest. in aphorism . of chap. . of this book . x gen. . ●… . y gen. . . a weigh well gen. . , . and gen. . , , , . act. . , , . see sacred chronology by r. d. in the preamble . disficul . . h. broughton refers this prom. to abram's . year , mistaking ( i suppose ) that place gen. . , . gen. view of holy script . p. . l●…nd . and concent of script . b gal. . , . exod. , , . c gen. . d gen. . , . e gen. , , &c. f gen. . . g n●…h . , &c. h acts. . , , . i gen. , . to . k h. broughton in his generall view of holy script . p. . lond. . l rom. , , , , , . m iosh. . . n late annot . on iosh. . . o gen. . , . p act. . , , . q plin. nat. hist. l. . c. . r dan. . , , . s h. ainsworth in his annot. on gen. . . t num. . . to . also sec gen . . and . . u d. pareus in com. ad . gen. . . x h. broughton in his general view of holy script . p. . lond. . y gen. . , . z buxtors . in lexic . ad verb. a gen. . , , . b levit. . ●… . c deut. . , . d heb. . . with gen. . . and , , . and . , &c. and . . e exod. . . with heb. . . , , , . f deut. . , . psal. . . heb. . . g zech. . ●… . h exod. . . i hos. . . k exod. . . l ●…sal . . . ●… m isa. . . n ma●… . . . o ●…sal . . . ●… z k. . . and . . luk. . . and . . p ezek. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had searched out diligent●…y , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perlustrare , investigare , scrutari , circumcundo & in gyrum ; explorare circumquaque . pagn . mercer . q deut. . , , . r deut. . , . . s ●…zek . ▪ . t exod. . , . u mat. . . psal. ●… . , . x math. . . psal. . . y deut. . . king. . . z king. . , , , &c. psal. . , . exod. . , , . a psal. . . rom. . , . b heb. . , , , , , . c mat. . . and . . d cor. . , , , . e mat. . f iosh. . . g gen. . . . see also the whole history of abram's life . h heb. . . i h. brought on in his gen. view of scrip. p. . . k gen. . . l gen , . , , , . m acts . , , . n gen. . , . o gen. . , , . p gal. . , . exod. . , . q gen. . . r gen. . . s exod. . , . t neh. . , . u gen. . , , . with acts . , . x gen. . , . y gen. . , , , , . z gen. . throughout . a gen. . thr●…ughout . b gen ▪ . , . with . , . c gen. . . to . d gen. . , , . e gal. . see also acts . . f gen. . , &c. g gen. . , . &c. h gal. . . i tim . . k cor. . . l gen. . . m gen. . . n heb. . . o gen. . . p gen. . , ▪ . q joh. . . r iustin. h●…st . l. ●… . ioseph iud. an●…iq . l. ●… . c. . euseh de praep . evang. l. . c. . 〈…〉 . s psal. . , . t luk. . . u luk. . . to . x cor. . . to the end. y hab. . . z exod. . . a lev. . . b gal. . . with gen. . . c gal. . . d ●…ez . annot●…in gal. ▪ . e gen. ●… , , . rom. . . f rom. . . g rom. . . h gal. . , , . i gal. . . , . k gal. . . l gen. . . & . . & . . m gal. . , . n act. . , . o gal. , . p gen. . . & . , . & , , , . & . . q isa. . . r heb. . , . with . , . & . . s ioh. . , , . ma●… . . . heb. . , , . t gen. . , . u cor. . . x eph. . . y book ii. ch . . aphor. . sect. . z gen. ●… . , . a rom. . . to the end . b gal. . . c rom. . . d rom. . , &c. e gen. . . f ioh. . . g gen. ▪ , , , &c. h gen. . , , . i gen. . , . with heb. . , &c. k gen. . , , &c. heb. . , &c. l heb. . , , . m rom. . throughout . gen. . , . n rom. . , , , . o gal. . . p act. , . q gen. , , , , , . r heb. . . s heb. . , , . cor. . . t ier. . . u exod. . , , . deut . . ier. . . x heb. . 〈◊〉 . exod. . . & . . y ●…an . . . revel . . ●… . z gen. . , , &c. to v. . a rom. . . & . , , &c. b col. . . c gen. ●… . . d psal. . , . e mat. . , , . ma●… . . . luk. ▪ . & . . to the e●…d . f tit. . , . g isa. . , . h cor. . , , . i luk. . , , , . rom. . . phil. . . rev. . . k phil. . , . l eph. . , , . act. . . ioh. . . tim. . . m cor. . . cor. . , . n mat. . . o josh. . . p gen. . , , . q heb. . r mat. . . with luk. . to . s act . to . t missus est ad gentes , ex latrone pa●…r , ex ●…upo ●…vis . aug. de temp. serm. . p. . d. tom. . basil . . u isa●… . . , , , , , . & . , , , . mat. . , , . x ●…oh . . ●… . y luk. . . z eph. , , . phil. . , jer. . , a ezek. . . b . cor. . . c cor. . , . d ma●… . . , . e act. . . f mat. . . g act. . , &c. with . , , , , . & act. . . h ●…om . . . ioh. . , . i ioh. . , . a●…t . . . k act. . . l heb. . . m phil. . . to . n ioh. . , . ●… ph . . , &c o pet. . . p eph. . . col. . . q ioh. . , , . r gen. . , , . s isa. . ▪ , ●… , . ma●… . . , . cor. . t act . , , , . u iosh. . . x iosh. . . rom. . . y king. . , &c. z king. . , . a exod. ▪ ▪ b ezek. . . c gen. . , , . with gal. . . act. . . d r●… . . . e ioh. . , . f gen . , , , . g gen. . , , , . h gal. . . see also rom. . . i luk. . , . k gen. . , , , . with gal. . . acts . , . l act. . . m gen. . . n gen. . , . o gen. . o . p gen. . . q iohn . . rom. . , . and . , , r rom. . . , , . s gal. . . t gen. . . rom . , . u rom. . , . x rom. . with ioh. . . y gal. . z rom. . . - . gal. . . ( a ) rom. . , . b mat. . &c. heb. . . gal. . . c luk . , . mat. . , , . d gen. . . and . . act. . . gal●… . , , , . e gen. . , , . rom. . , . f gen. . , . gal. . . g rom. , , , . h gal. . , . i gen. . , . , , , . k ioan. calvin . in com. ad gen. . . l d. pare●… in com ad gen. . m gen. . , , , . and . , , , . n gen. ●… . rom. . , ▪ . o gen. . . p joh. . . q acts . . r gal. . . s gal. . . t gal . u gal. . , . x gal. . , . y gal. . . z rom. . , . a gen. . . b rom. . . c gal. . . d gal. . . e gal. . . f gal. . . g 〈◊〉 . . . with col. . . h eez. in annot . ad eph. . . i cor. . . k eph. . . l gal. . . m gal. . . s●…e m●… w. pe●…kins in his comment . hereon . n eph. . , &c. o rom. . . , . p col. . q mat. ●… . . r eph . . s rom. . . col. . . t ●…it . . . . u eph. . . x 〈◊〉 . . . y book ii. chap. . aphor. . sect●…on . ●…nd section . z psal. . . , . and . . rom. . , . a mat. . . act. . , . b gen. . c isa. . . d isa. . . jam. . . e zelus indign●…ntis , zelus amantis . f deu●… . ▪ , . jer. . . g gen. . ●… . h eccles. . . i gen. . , . k gen. . . and . . l gen. . . and , , . and . . &c. and , . m mat. . . &c. gen. . . and . . n gen. . , , &c. o gen. . , , . and . , . p exod. . . , . q isal. . . r rom. . . s gen. . . t rom. . , , , . u gal. . . . x gal. . . y omnia opera trinita●… ad extra sunt ind●…visa . z cor. . . a gal. . . . rom. . , , , . b cor. . . ●…ph . , rom. . . ga. . , . c rom. . ; . d gen. . , . e cor. . . f psal. . . g gal. ●… . , . h gen. . ●… . ●… . , ●… ▪ ●… . i gen. . . k deut. . , . l deut. . . & . . m exod. . , . n rom. . . o pet. . , , . p cor. . , . q gen. . 〈◊〉 & . . & . . r gen. . . s gen. . , . t gen. . . u gen. . , . & , , . & . , , , , . & . . x gen. . , , . y rom. . . z gen. . , , . a gen. . . b gen. . , . c gen. . . & . . & . . d gen. . . to . e gen. . . f rom. . . g gen. . , . act. . . h cor. . , . act. . , . i ●…ct . , . k gen. . . to . l col. . , , . m cor. . . gal. . . n gen. . . o gen. . . p gen. . . q luk. . , . act. . , . gal. . , . r gen. . . & . , . rom. . . s gen. . , , , . & . . to . t gen. . , . & . . u gen. . , & . . & . . & . . x gen. . , . y luk. . , . z prov. . . a psal. . . b isa. . . c gen. . 〈◊〉 . d mat. . last . e psal. . , . f lev. . , . g deut. . , . with lev. . , . h gen. . . exod ▪ . , . i eccles. ●… . . with ▪ pet ▪ . . k gen. . , . l rom. . . tim. . . m psal. . . . rom. . . n heb. . , &c. to . o matth. . , , . cor. . . p rom. . , . mat. . . acts . , , , , . q rom. . , . r mat. . . s luk. . . to . t gal. . , . u heb. . . x ioh. . . and . . y rom. . , . z ioh. ver . . . a ▪ tim. . . acts . , 〈…〉 . b luke . 〈…〉 . c gen. . . , . ●…nd . . with heb. . ●… . to . d luk. . . to the end of the chap. e gal. . . f gal. . . g rom. . h cor. , . i cor. . . k gal . . l rom . . m rom. . , , . n gal. . , . o rom. . , . gen. . . and . . and . . p rom. . , . q rom. . . gen. . r rom. . . s gen. . , . rom . . . t gen. . . ●…nd . rom. . heb. . . u gen. . . x heb . . isa. . , , and . . 〈◊〉 . . , . h●…b . . . to . y micah . , . z psal. . . cor. . . . . rom. . z●…ch . . . joh . . psal. . , . b rom. . . c rom. . . d king. . , , &c. e gen. . to . f numb . . . to . g luke . . to . h rom. . . i rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k rom. . . l gen. . . to . m num. . . to . n luk . . to . o rom. . , . heb . , , . p joh. , . q gen. . , ●… . , . heb. . . r josh. . . rom. . . s gen. . . to . . to the end . and . . t ioan. calvin . comm. in gen. . . u gen. . . x iohn . . y luk. . . z strength out of weakness , published by the corporation , . p. . a gen. . . to . b joh. . . c believers evidences . chap. . note . p. . to . & chap. viii . toro●…ghout . d gen. . . e deut. . , , , & . , . ephes. . . f deut. . . & . , . psal. . . act. . , . g ioan. calvin . in com. ad gen. . . h eph. . . i gen. . , , , . k job . . l josh. . , . m psal. . throughout . n act. . , . o ier. . . p see the book 〈◊〉 strength out of weakness , published by the corporation . . p. . . q gen. . , &c. heb. . . r heb. . . s gen. . . . t gen. . . to . u gen. . , . x abrahae factum quando filium voluit immo●…arc , quod deo jubente fuit obedientia ; deo non jubente quid suit nisi dementia ? aug. contra secundam gaud. epist. tom. . p. . d. basil . . y novum praecepti genus est homini , legem sceleris dare , & religiosum bibere , si impium voluerit perpetrare . abraham si par●…icidium f●…cerit , iustus est : si non fecerit , indevo●…us est . — ecce inter pietatem pat-is & devotionem dei , filium est quidem scelus occidere , sed deum s●…elestius non audire . in angusto p●…sita est 〈◊〉 justitia . par●…iciaium juberis ut facias , te manibus orbaturu●… . quid hoc est ? imperat parricidium , qui prohibet homicidium . iubetur , inquit , filium victimare , solatium paternae senectutis , & unicum pignus posteritatis . qui quanto seriot , tanto dulcior : quanto solus aut mi●…us , tanto charior & dilectus , &c. august . de tempore serm. . ad init . tom. . p. . a. b. basil. . z mat. . , , . luk. . . to . & . . tit. . , . a ephes. . . b gen. . . c psal. . . d rom. . . e rom. . , . pet. . , . f gen. . . & . g gen. . , . h cor. . , , . i gen. . , , . k gen. . . l gen. . , , , . m gen. . , , , . to the end of the chapter . n gen. . to . & ver . , , , , . o gen. . , , , , . p gen. . , , , . q gen. . , . r gen. . , . s gen. . , . t chron. . . u pagnin . thesaur . & buxtorf . lex . ad verb. x psal. . . and . , , , , . and often in the old testament . luk. . . and . . cor. . . . y gen. . , . z gen. . . to . a gen. . . and . , . b gen. ●… . . heb. , . c lev. . numb . . , , , , . d gen. . . e gen. . . f mat. . . luk. . . cor. . . pet. . . g gen. . . exod. . . h mat. . . cor . . and . , . i acts . . k gal. . . l ●…en . . , . and . . ●…nd . . m d. 〈◊〉 in gen. . . n gen. ●… . . o g●…n . ●… . . p gen. . . q gen. . . r gen. . . s gen. . , , . t gen. . . and . . u gen. . , , , . x gen. . . to . heb. . , . y gen. . . z gen. . , . a heb. . , . b gen. . . c eph. . . d gen. . . rom. . . to . heb. . , , , . e gen. . . rom. . . &c. e gen. . . rom. . . &c. f rom . . g gen. . . heb. . . gen. . , , . h gen. . , , , a●…d . . &c. with heb. . , , . i gen. . . to the end . k gen. . . l gen. . . and . , . m psal. . . n t●…t . . . o psal. . . p gen. . . q lond. l●…te annot. on ge●… . . . r ioan. ca●…vin . in gen. . . s d. parcus , ●…nd ioan. calvin . in gen. . . t gen. , . u andr. rivet . in gen. . exercitat . . x gen. . . y heb. . . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c ioan. chrysost . in c. . genes ▪ homil. . p. . tom. . paris . . a iam. . . b chron. . . c gen. . . d 〈◊〉 : chrys●…st . quo suprc ▪ e d. pareus in com. ad gen. . . f gen. . . to the end . g gen. . , , . h ioan. calvin . in com. ad gen. . . i gen. . , . k g●…n . , , . l exod. . , , , . m exod. ch. to chap. . 〈◊〉 psal. . ●… . to . and . . to . n exod. . . to the end . o num. . . to . p num. . , , . q num. . . &c. r iosh. . throughou●… . s is●… . . . t isa. . , &c. u obadiah throughout . x z●…ch . . , , , . y mat. . , , . and . . to . z luk. . , . a thes. . . . b acts . , . c ma●… . . ●… . to the end . d revel . , . e rev. . . f rev. . . g gen. . . h gen. . , . i num. . . k zech. . , , , , . l zech. ●… . ●… , &c. m isa. . , , . mat. . , , . n tit. . . o psal. . , . with psal. . , . p rom. . . heb. . . , . luk. . . q thes. . . jer. . . s cor. . . exod. . . t jer. . . u eph. . . . x exod. . , . y ●…ct . , . z mat. . . to the end . a psal. . ●… . isa. . , . b exod. . . c mal. . . d deut. . . e z●…ch . . . f i●…a . . , , , , ▪ , , . g psal. . . h luk. . . i gen. . . with gal. . . k gen. . . with ioh. . . l gen. . . m act. . . n prov. . . o neh. . . p psal. . . to . ●…ob . . q chron. . . r psal. . . ( s ) matth. . . t psal. . , , . u psal. . . x psal. . . y king. . . z sam. . . a psal. . , . b isa. . . c psal. . , . & . , . d compare gen. . & . . act. . . gal. . . with gen. . . & . . & . . e act . , . gal. . . f ger. ●… . . g gen. . . h gen. . . gen. . . k gen. . . l act. . , . gal. . . m gal. . . n see before in the 〈◊〉 branch of gods blessing . quest. . o ephes. . . p pet. . . q gal . , . r gal. . , . s gal. . , . t d●… pareus in com. ad gal. . . u bez. in ann●…t . ad gal. . . x luk. . . act. . . y act. . . z isa. . . & . . jer. . . & . . ezek. . . & . , . ●…oel . , . z●…ch . . a act. . . ●… . b gal. . , . ioh. . , , . c ioh. . , . d gal. . . rom. . . e rom. . . f rom. . . gal. . . g gal. . , . h psal. . , . i gen. . , ●… . k heb. . , &c. l psal. . . m luk. . , . n luk. . . o mat. . . & . . to . ioh. . , . p mat. . , , . q psal. . , . cor. . , , . r rom . . s tim. . . t gen. . . & . . u gen. . . gal. . . act. . , . x gen. . . & . . y gen. . . z act. . , . with gen. . . a gal. . . with gen. . . b gal. . , , , . c gen. , with ●…ohn . . d gen. . . . e gen. . . with gal. . . f gen. . , . heb. . . g psal. . titl●… . h kings . . &c. i mar. . . iohn . ●… . k gen . with . . . & . . l gen. . . with gal. 〈◊〉 . m gen. ●… . . , . n gen. . o gen. . . p gen. . . q gal ▪ . , , , , . r mat. . . s rom. . , . t mat. . . u gen. . , , . x gen. . , , . y heb. . throughout . z andr. rive●… . in gen. exer citat . . a gal. . . b rev. . . c gal. . . d gal. . . gen. . . e gen. . . f t●…t . . . g 〈◊〉 . . . 〈◊〉 . . . i psal. . 〈◊〉 . k psal. . , . rom. . , , . and . , . l acts . , . m luk. . n thes. . . . o eph. . . p pet. . . q gal. . , . r eph. . . to the end of the chap. s pet. . , . t eph. . . u mat. . . x luk. , y psal. . . z dan. . . to . a revel . . and . and ▪ and . and . throughout . b rom. . , . c isa. . throughout . & . throughout . & . psal. . . & . , . d gen. . . e gen. : . & . . & ●… . , ▪ & . , , ●… , . & . . & . . f 〈◊〉 . . ▪ , . g psal. ●… . , , . h gen ▪ . . ▪ & . . . & ●… . , . i gen. . 〈◊〉 , . k ro●… ▪ . . heb. . . l gen. . . & ▪ . m heb. . . n gen. . . o gen. . . p iohn . . q gen. , , , . r gen. . . to ●… . s heb. . , . t gen. . , . u tit. . . x rom. . ▪ y gal. . ▪ z gen. . . and . ▪ a gen. . . b gen. . . c gen. . . f gen. . ▪ g gen. . . h gen. . . gen. . ●… . k 〈◊〉 , & alii . l h. aynsworth . annot. on gen. . . m ille pulveris 〈◊〉 siderumque micantium subduca●… nume●…um . catull. n deut. . , . o numb . . . p heb. . . exod. . . gal. . , . rom. . , , , . s isa. . , , . gal. . . t revel . . . 〈◊〉 . luk. . . x isa. . , . y isa. . . z gen. . , . a pet. . . b gen. . . & . . to . c gen. . throughout . d isa. . . luk. . , &c. e revel . . . f gen. . ▪ & . . g numb . . . h deut. . . i heb. . . k numb . . ●… ▪ ●… . & . . l numb . . . m deut. . ●… , , , . n deut . ●… , . psal. , . rom. . , . . o see deut. . ▪ , , , , , . & . . to . p psal. . , , . ezr. . , , &c. q psal. . . isa. . . r gen. . . s gen. . ▪ & . . exod. . , . t gen. . . to . u gen. . . , , . x gen. . , . y promissionem hanc insculpsit quasi nomini ejus , ut perpetuo audiat ejus symbolum . d. pareus . in gen. . , . z gen. . , , . a rom. . . b gen. . , . c neh. d gen. . . e isa. . , ▪ , . ezek. . . g rev. . . h ier. . . to the end . isa . . k rom. . . to . gal. . , , , , . joh. . . l ioan. cal●… . in com. ad gen. . , . m gal. . ▪ n gal. . ▪ o rom. . , , . p act. . , , , &c. q joh. . . cor. . , , . r rom. . . gal. . . s ioh. . , . & . , . pet. . . iam. . . t rom. . , . u eph. . . heb. . . pet. . . x col. . . eph. . . pet. . , , , ▪ luk. . . matth. . . pet. . . y rom. . . iohn . . z eph. . . a gal. . , . b gal. . , . c gal. . . d rom. . , . e pet. . , . f rom. . . g luk. . , . matth. . . h see isa. . throughout . especially isa. . i eph. . . to the end . and eph. . throughout . k rev. . ▪ . l see before in aphor. ii. of this chap. m pet. . n gen. . . gal. . . o eph. . . p gen. . . and . . q see especially d. tho. taylor in his treat . of types . chap. v. r iohn . ▪ s gal. . t gen. . , . u rev. . . x gen. . , . rom. . . y iustin. martyr . in dial . cum tryphon . iudaeo . p. , . an. dom. . z mat. . . &c. luke . . to the end . a matth. . . b rom . . c heb. . . d heb. . . e rom. . . f iohn . . g gen. . . h luk. . to . i cor. . . k proprio laus so●…d , ●… in ore . l rom. . . m luke . . n acts . , . o ioh. . . p act. : . q act. . , . r luke . , , , : s laudari est a laudato viro. t luke . . u acts . ●…●… , , . x mat. . . y mat. . , . z cor. . , , . a ier. . . b matth. . . to . and . . to . heb. . . to . c isa. . . d pet. . , . e eph. . . f psal. . ast . g deut . , , . psal. . . h luke . i isa. . . k isa. . ●… , , . l pet. . . m eph. . . col. . . n rom. . . o cor. . . p rom. . . q heb. . , , . &c. r gen. . . and . . s gen. . . and . . t gen. . , , , &c. and . rom. . . to the end . u gen. . , , . x ph●…l . . y pet. . , . z pet. . . a pet. . . luk. . . mat. . . pet. . . pet. . . b rom. . . c rom. . . ●…im . . . cor. . . d acts . . e rom. . . acts ●… . . philip. . . to . philem. . . gal. . . f o beatam ecclesiam nostra●… , quam sic honor divinae dignationis illuminat , quam temporibus nost●…is gloriosus martyrum sanguis illustrat ! erat antè in operibus fratrum candida : nunc facti est in martyrum cruore purpurea . floribus ejus nec lilia nec rolae desunt . certent nunc singuli ad utriu'que honoris emplissimam dignitatem . ut accipiant coronas vel de opere candidas ; vel de passione purpureas . in coelestibus castris & pa●… & acies habent flores suos , quibus miles christi ob gloriam coronetur . cypr. epist. . p. . . g clauduntur oculi in persecutionibus ter●…ae , sed patet coelum : minatur antichristus , sed christus tuetur ; mors infertur , sed immortalitas sequitur ; occiso mundus eripitur , sed restituto paradisus exhibetur ; vila temporalis extinguitur , sed aeterna reparatur . quanta est dignitas & quanta securitas , exire hinc laetum , exire inter pressuras & engustias gloriosum ; claudere in momento oculos , quibus homines v debantur & mundus ; & aperire eosdem statim , ut deus videatur & christus ? tam feliciter migrandi , quanta velocitas ? terris repente subtraberis , ut in regnis coelestibus reponaris . d. cyprian . lib. de exhortatione martyrum . cap. . h gen. . . i gen. . . to . v d. august . de temp. serm. . tom. . k gen. . , . rom. . , , &c. l gen. . . rom. . . galat. . . m gen. . . and . . & . throughout . n gen. . . o chron. ▪ . isa. . . jam. . . p gen. . , . john . , . q ioh. , . r ioh. . . s gen. . . t iustin. lib. . ioseph . iud. antiq. l. . c. . eusch. de p●…aepar . evangelic . l. . cap. . u gal. . , , . x rom. . . y iosh. . z neh. . . a psal. . . b eccle. . . prov. . . c isa. . , . d odor enim bonus . bona sama est : quam quisquis bonae vitae operibus habuerit dum vestigia christi sequitur , quasi pedes ejus prec●…acissimo odore perfundit . aug. de doctrin . christian . l. . c. . tom. . e sam. . . f prov. . . g ioh. . . h prov. . . i psal. . . with isa. . , . zeph. . . k rom. . . cor. . . l phil. . . m tit. . . n act. . tim. . . tit. . , . o quisquis ●… criminibus fl●…gitiorum atque facinorum vitam suam custodit , sibi benesacit ; quisquis autem etiam samam , & in alios misericors est . nobis onim necessaria est vita nostra , iliis fama nostra : & utique etiam quod ●…liis ministramus misericorditer ad salutem , ad nostram quoque redundat utilitatem . august . de bono viduitaris lib cap. . tom. . p propter nos conscientia nostra suffi●…it nobis : propter vos fama nostra non pollui , sed pollere debet in vobis . tenete quod dixi , atque distinguite . du●… sunt res , conscientia & fama . conscientia necessaria est tibi ; fama proximo tuo . qui fidens conscientia su●… negligit famam suam , crudelis est : maxime in loco isto posicus , de quo dicit apostolus scribens ad discipulum suum , circa omnes ●…eipsumbonorum operum prabe exemplum . august . ad fratres in eremo . serm. . tom. . q gen. . . r deut. . . iob . . ruth . . , . s iudg. . , ▪ psal. . . t mat. . . u lev. . . psal. . . x iosh. . . to the end . y sam . . z sam. . throughout . & chron. . throughout . a sam. . ●… . ●…o●… ●… . b iosh. . . c rom. . , . heb. . , . col. . ▪ . ephes. . . d luk. . . to . e heb . throughout . f hos. . . ezek. . , . ier. ▪ . g luk. . . to . h rom. . , , , , . i gal . , , , &c. k tales ergo illos viros vel illos homines habehat deus , & illo tempore tales secerat praecones filio venturo , ut non solum in his quae dicebant , sed etiam in his quae faciebant , vel in his quae accidebant , christus qu●…ratur , christus inveniatur , christus intelligatur . quicquid scriptura dicit de abraham , & factum est , & prophetia est , &c. august . de tempore serm. . tom. . l book . i●…i . chap. . aphor. . propos. . . m gen. . . n gen. . , , . o gen. . , , , ▪ p gen. . . q gen. . . r gen. . s act. . . t gen . . u gen. . . x gen. . . y act. . . gen. . . & . . & . . z gen. . , . a gen. . . , . & . . b exod. . , . c judg. . . d sam. . . e chron. . . f king. . . & . . g king. . . h act. . . i gen. . , . & . , , . k psal. . . l dan. . . m gen. . . , , . with act. . . n heb . . o act. . . p gen. . . levit. . . deut. . . & . , , &c. q gen. . & . . r mar. . , . s josh. . ▪ , . t psal. . ●… , , . & . , , , . & . , . & . , , , . & . , , ●… . . u neh. ▪ . to . x psal. . , , . y gen. . , . z see the large annot. on gen. . . &c. london . . a chron. . , , . & . . act. . . b iosh. . . numb . . . c sacred chronol . by r. d. pag. , . lond. . d exod. . , , . e new annot . london . on gen. , . f gen. . . g gal. . . h h. broug●…on in his con●…nt of s. scripture . i iosh . . k chron. . , . . l gen. ●… ▪ , , . m h. 〈◊〉 . ●… ger. . . n h. broughton in his concent of s. scrip. o exod. . , , , . and●… ●… . . p exod. . , , , . and ▪ . . to . q exod. . . , . r exod. . , , &c. heb. . . s exod. . , . and . , . t exod. . . , , &c. u exod. . , . x deut. . . and . . y num. . . ●…o the end . z numb . . , , , . a exod. . . to the end . numb . . to , , . & numb . . . to . b numb . ch. to ch. . c heb. . , . d deut. . , &c. e heb. . , . ▪ cor. . . f cor. . . g exod. . . , , , , . heb. . , , ; . cor. . . numb . . ●… . to . h exod. . numb . . j iosh. . . to the end . k iosh. . . psal. . , , . l gen. . , , . and ▪ . . act. . ●… . m gen. . . n numb . . . o exod. . . deut. . . iosh ▪ . . p iosh. ●… . , . and . , . q gen. ●… ▪ . ●… d . ▪ r heb. . . s heb. . . s heb. ●… . , . and ▪ . to . u book iii. chap. . a●…horism ii. quest. . x vid. andr. rivet . exercitat . ▪ in gen. . y deut. . , ▪ , , . and . , , , &c. z psal. . , ▪ . and . , , . and . . to ▪ neh. . . to . a psal. . . and . . to . b deut. ▪ , , . c deut. . , &c. ▪ d deut. . , , . gen. . . e psal. . . to the end . deut. chap. , , . &c. f rom. ▪ ▪ g d. parcus in comment . ad rom. . . h d ▪ w. scla●… in 〈◊〉 expos o●… rom. . l tim . k cor. . , , ▪ l heb. . , , . and . . to . m rev. . . n heb. . , . , , . o heb. ▪ , , , , . p psal. . ●… . q heb. . , , . r gal. . . s josh. . . &c. t col. . , . . heb. ●… . . u exod. . deut. . & . iosh. . x revel . . , , , , , . and . , , . y rom. : . to the end . z heb. . . a mark . . ioh. , ●… . b gen. . . and . , , , . c iohn . , , . d exod. . , . and . . to . numb . . , . e rom ▪ . . acts . . heb . ●… , &c. and . tim . . act. ▪ 〈◊〉 ▪ f cor. . , . g ezek. ▪ . h rev. . ●… . heb . . iohn . , . tim. . . cor. . . i iohn . . . , . to . k deut. . . to . and . . to . iosh. . , , . l gal. . . m heb. . . n col. . , . heb. . , . eph. . . cor. . , , . o cor. . . p iohn . . matth. . , &c. q exod. . , . r exod. . . psal. . , . s psal. . , , . t psal. . . u iosh. . . x iosh. . , ▪ . y iosh . . z rom. . , , , . to the end a rom. . . b iosh. . , . c rom . . d rom . . e iohn . , . f iosh. . . g cor. . . and ▪ . , . matth. . , . cor. . . eph. . , , . h tunc librorum doctrina cessabit . hieronym . i cor. . , , . k revel . . , . l cor. . , ●… . m cor. . , , . iude . n luke . . o mar. . . p act. . . q mar. . . r heb. . , , ▪ s mar. . , , , , . t psal. . , . & . ●… . u pet. . . iude . x heb. . . deut. . . iosh. . . y heb ▪ . . , . rev. . . z zek . ▪ . a psal. . . b ezek. . . c mat. . , . d rev. . ●… &c. e psal. . . f psal. . . & . . exod. . . numb . . g psal ▪ . . eccles. . . mat. . . c ▪ ●… ▪ . . ioh. . . h mat. . . i psal. . . k dan. . . l dan. , ●… . m dan. . , . n heb. . . to . vid. etiam and. rivet . in gen . exercit . . o gen. . . with exod. . ▪ . p gen. . . & . . q gen. . . r exod. . , . & . throughout . s exod . . , &c. t exod. . , , . u exod. . , &c. numb . . to the end . & . , , ●… , , &c. x exod. , . & ▪ , . psal. . y numb . ch . . to ch . . heb. . , . deut. . , &c. heb. . , . cor. . , . z numb . . . to . a deut. . , . b iosh. . , , . c deut. . . numb . . . ▪ . d ezek. . . e ezek. . . f gal. . . rom. . . g cor. , , . h tim. . . i heb. . . k rom . gal. . . pet. . , ●… . l gal . . m heb. . cor. . . mat. ●… . . n eph. . . o cor. ▪ . p psal. . . q mat. . , . rom . . r tim ▪ mat. . . s heb. . . rom. . . gal ▪ . . cor. . , , ▪ t mark. . , . u mat. . , , &c. mark . . x rom. . . y psal. . , . z acts . . eph. . , , . tim. . . a rom. . . b luk. . . c acts . . d iohn . , . and . . iohn . . e gal. . . f pe●… . . . eph. . . g iohn . . h rom. . . i col. . , . eph. . . k eph. . , ▪ . &c. l numb . . . m ioh. . . and . . n ioh. . , . and . . o ioh. . . rom. . . tim. . . p cor. . , , . heb. . , . q phil. . , , . r cor. . , , . s heb. . . to . t phil. . . col. . , . u gen. . . x psal. . . y can. . . z revel . . . a gen. . , . b king. . . c eccles. . . d heb. . . e gen. . . f indg. . . king. . . act. . . g gen ●… . . & . . & . . h psal. . . ier. . . i iob . k gen. . , . l iam. . . m rom. . ●… . n rom. . . o rom. . & . , . p cor. ●… . ●… . cor. . , . q cor. ▪ , , ▪ ●… thes. . , , . r eccles. . . s luk. . ●…eb . . . t psal. . . and . , . . prov . . and , , . gen. . . exod. . . with eph. . . u iob . , . x iudg. . . y chron. . . z psal. . , , . a kings ●… . , , . b phil. . , , . c luk. . . to . d prov. . . e gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f gen. . . to the end . heb. . . g quod enim dulcius à deo praemium , quam ipse deus . august . de tempore serm. . tom. . h gen , . i gen. . , , , , , , , , , , . k pro●…gere , ab●…condere . circu●… claude●… ▪ circu●… mu●…re , concludere septo vet ●…cnto munie●…di causa , circum cingere ad defendendum . pagnin . & mercer . in thes●…ut ▪ ad verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l king. . , . m exod. . & ch . . n iudg. . , , . o psal. . . &c. p chron. ●… . , , &c. q sam. . , , , . r act. . , , , . psal. . , , &c. gen. . , . & . , . s gen. . . t gen. . , . u gen. . , . x exod. . . iosh. . . y dan. . , , . z dan. . . a deut. . . b psal. . , , . ezra . , , , &c. c ●…eb . . . d psal. ●… . , . e dan. . . f acts . , . to . g king. . , , . h kin. . , , . i psal. . . to . k iosh. . , , . iudg. . . l kings . . to . m exod. . . n pet. . . exod. . iudg. . . o exod. . . p gen. . , . pet. . . q exod. . r chron. , . to s ionah . , . t ierem. . . u z●…ch . . . x psal. . , . y psal. . . and . , . z psal. . . a heb. . b psal. . . c isa. . , , . d gen. . . e psal. . , , . and . . f gen. . . g rom . . h gen. . . i exod. . , . k luke . . l pet. . . m acts . ▪ n psal. . . o pet. . , . p rom. . . q cor. . , , , , . r mat. . . . s rom. . . t luke . , , . mat. . . u psal. . . x mat. . . and . . y heb. . . z heb. . . a rev. . . b psal. . . c gen. . . gen. . , , , , . e gen. . , , . f gen. . , . g gen . . h gen. . and . . and . . i gen. . , . rom . . k gen. ●… . . l gen . , &c. and . . rom. . . m gen. . . n gen. . ▪ . o gen. ▪ . . and . . p gen. . ●… . acts . . gal. . . q heb. . , , ●… , , , . r psal. . . s psal. . t psal. . . u psal. . . x psal. . , . y omne bonum meum à deo est , & in solo deo. pars , portio , calix , sors , unum sunt , quae simul ad amptificationem , & majorem empha●…im congeruntur . simeon de illius comment . in psal. . . z ier. . . & . . a erit enim tunc deus omnia in omnibus ; nec erit ulla infelicitas quae nos exercea●… , sed felicitas sola quae pascat . ipse autem pastor no●…er , deus noster est : ipse potus noster , deus noster : honor noster , deus noster ; divitiae nostrae , deus noster . qu●…cunque hic ●…aria quaeris , ipse tibi unu●… omnia erit . aug. de verb. dom. serm. . tom. . b pe●… . . . c gen. . . heb. . . d gen. . . & . , . , . & . , &c. & . . e rom. . . f gen. . . g gen. . . & ▪ . & . . & . . h gen. . to the end . & chap. . throughout . i gen. . . to the end , with . . k gen. . throughout . heb. . , , . l heb. . gen. . . m heb. . ●… , , . n luk. . . o gen. . ▪ &c. p gen. . . to . q gen. . , , &c. r gen. . , . s heb. . . t iam. . . u gen. . . x gen. . . y gen . , , . z gen. . ●… . a cor. . . b gen. . . . c deut. . , ●… , . exod. . lev. . . d psal. . ●… , , . e ier. . . & . . & . , . ezek . . . & . . f heb. . . ier. . . g book ii. chap ii apho●…is . ii. sect. . matters covenanted on gods part to christs seed . h ●…al . . , . i sic mercer & cev●…ler . in pagn . ad verb. k gen. . . iosh. . . l sam. . . and . . and ch●…on . . , , . m psal. . . n exod . . psal. . , , . o exod. . . cor. . . p habet omnia , qui habet habentem omnia . q adoro scripturae plenitudinem . quae mihi & factorem manifestat & facta . tertul. advers . hermogen . lib. cap. . francker . . r ut st●… tibi deus , &c. ] haec est fo●…mula foederis exparte domini , & conditio , quòd se ●…oc foedere promittit deum iudicem , vind●…cem & protectorem fore abrahami , & ejus posterorum ex eo procre●…torum , & quid non ? nomen enim dei generale est , &c. io. ●…ercer ▪ in praelection . ad gen. . . s notemu●… ergo hoc esse 〈◊〉 soederis c●…put , quod se abrahae 〈◊〉 deum sore promittit , &c io. calvin . in gen. . . t andr. rivet . exer cirat . in gen. . u h. ainsw . on gen. . . x ut sim tibi & semini tuo post ●…e in deum . ] nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . haec est anima foederis , et omnium fromissionum dei. idem quidem promiserat prius●… ero clypeus tu●…s , & merces tua magna valde item , ego deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sed hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicit . ero tibi ac semini tuo in 〈◊〉 ; quas●… dica●… , quan tus quantus sum , vester ero ; vobis meipsum , bona mea , soelicitatem meam communicab●… , &c ▪ — haec inquam est illa promissio omnium sacramentorum anima , et nucleus , in qua ●…otissimum aternit●… foederis , dei sita est . d. pareus in commen . ad gen. . . y deus enim pollicitus est , s●… suturum populi sui deum , nempe qui adsit e●… juvando , eripiendo , & modis omnibus quoad omma bonorum genera ornando ●…opulus vicissim recepit se dominum i●…bovam pro deo suo , credendo , colendo , & obediendo habiturum . christus autem in foed●…re , tanquam mediator , inter utramque partem intercedit . p. martyr . comment . in lib. judic . c. . ver . . z antiquit ùs foederis caput sv●…mvm erat . deum verum sore nobis verè deum . pet. martyr . comment . in sam. . , . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioan. chrysostom . in gen. . . homil. . tom. . b praemium virtutis erit ipse qui virtutem dedi●… , & qui seipsum , quò ●…ivs & majus nihil pos●…t esse , p●…omi sit . quid est enim aliud quod per prophe●…am dixit ; ero illorum deus , & ipsi erunt mi●…i plebs ●… 〈◊〉 , ego ero vnde satientvr , ego ero quaecvnqve ab omnibvs honeste desideran t●…r , et vita , & salus , & victus , & copia , & gloria , & honor , & pax , & omnia bona ? sic enim & illud certe intelligitur quod ait apostolus , vt sit deus omnia in omnibus . ipse finis erit desideriorum nostrorum , qui ●…ine fine videbitur , sine fastidio am●…bitur , sine satigatione laudabitur . d. aurel augustin . de civir . dei lib. ▪ c. . tom. . c gal. . . . d cor. . . heb. . . e gen. . . f psa. . . isa. . . g exod. . . rev. . . psal. . . isa. . . and . . tim . h isa. . . . amos . . acts . rom. . last . i exod. . . ●…er . . there ( saith iehovah , &c. ) repeated . times for strengthening 〈◊〉 promises . ezek. . , , . and . last , and . last . k john . john . . l gen. . . exod. . . act. . . m psal. . . to . & . . iam. . . n psal. . . iob . , , . king. . . psal. . . to . and . . o iohn . . deut. . . exod. . . and . , . isa . . gen. . . heb. . . psal. . . eph. . . p iude . psal. . dan. . , . q mat. . . amos . . ●…im . . , . isa. . . r i●…hn . . s iohn . . and . , . t heb. . . u iohn . . rom. . . gal. . . x gen. . . y deut. . . z psal. . a chro. . , , , . b acts . , , . c rom. . , . d pet. . . e psal. . . f cor. . . g iam. . . h rom. . . i cor. . , , . k ph●…l . . . l luke . . . m gen. . . n john . . o psal. . , , , , . and . , ▪ and . . heb. . . isa . . . p psal. , ●… . and . q psal. . . ●…ev . . . r jer . . , . s ezek. . , , . t john . , . u rom. . , . thes. . . rom. . x rom. . y cor. . . z cor. . . a rom. . . b ezek. . , . c rom. . iohn . . d pe●… . . . e exod. . and . f ●…sal . ▪ . , . and ●… . deut. . g ps●… . . , to . h iohn . , , . i kings . , . k king. . . l dan. . . m dan. . , , n psal. . . and . . o psal. . . p io. calvin comment . in psal. . . q o vaniloqui , o fi●…ii alie●… . ●…eatum dixerunt populum cu●… haec sunt . — quid ●…u david ▪ quid tu corpus christi ? quid vos 〈…〉 cui haec sunt : vos 〈◊〉 ? beatus populus cujus dominus deus ipsius . august . enarrat . in psal. . tom. . r quaero quid ●…abeas , ut beatus sis . cum enim beatus fueris , melior utique eris qu●…m cum mi●…er es fieri au tem non potest ut res deterior t●… faciat 〈◊〉 . homo es ; deterius te est quicquid cupis , quo beatus esse desideras . aurum , argentum , quaelibet corpora quibus i●…as acquirendis , possidendis , fruendis , inferi●… sunt t●… . — vis esse melior ●…u : & quaeris , p●…quiris per quae id fiat , deteriora te ? quicquid quaesieris in terra , deterius est quam tu . — iste qui tibi praes●…itit omnia , iste qui fecit ●…esses , qui ●…is qui le●…um sunt etiam malis praestat so●…em ; praestat pluviam , praestat fructus , fontes , vitam , salutem , tantas consolationes : servat tibi aliquid quod non det , nisi tibi . quid est autem quod tibi servat nisi se ? pete aliud si melius inveneris , se tibi servat deus . avare , quid in●…as coela & terr●… ? melior est qui fecit ●…oelum & terr●…m ; ipsum vi●…rus , ipsum habita●…us es . — erg●… des●…derate i●…t habeatis , tunc demum beati eritis . h●…c sola beati eritis ; re meliore quam vos estis me●…ores eritis . deus est , inquam melior tc , qui fecit te . beata gens cujus est dominus deus cotum . aug. enarrat . in psal. . tom. . s ezek. . , . t ezek. . , , . u cor. . . x ier. . . heb. . . y rom. . . z ier. . . a ezek. . , . and . , , . b psal. . . c isa . . d ier. . . e ier. . , . f heb. . , . g psal. . , . h heb. . . to . i ezek. . , . k ier. . , . l rom. . . m pet. . . n col. . . eph. . . o cor. . . p acts . . q ier. . . ezek. . , . and . , . r lev. . , . with ezek. . , . and cor. . . s re●… . . . t habitatio enim dei apud aliquos , est gratiae communi catio . and. r●…vet . in gen. . exercitat . . u rev. . , . ier. . , . and . , . and . . to . ezek. . . to . x lev. . to . ier. . , , , , , . and ▪ . and . to . ezek. . . to . and . , , . y heb. . . z mat. . . a heb. . . gen. . . &c. b heb. . , . c iohn . , , &c. d pet. . , , . rom. ▪ . cor. . . e mat. . , . exod. . . f ex eo enim quod deus se dixerat , &c. andr. rive●… . in gen. . exercitat . . g gen. . . ier. . . h ●…er . . , . i omn●…a fluunt ex oceano illo magno primi praecepti , & rursus in ipsum refluunt . ut non sit sclatio saecundior & plenior audita . vox , nec audienda unquam ; rursus nec durior nec severi●…r , primi praecepti : ego sum dominus deus tuus . luther . in tom. . lat. p. . k gen. . . l gen. . . chron. . ezra . . m rev. . n isa. . . o acts . . p ezra . . q exod. . , , . r isa. . . s dan. . . t acts . . u eph. . . x iohn . . . y n●…h . . , . levit. . , . deu●… . . . and . . cor. . , , . z eph. . . a lev . , . ezek. , , , . jer. . . and . , . heb . ●… . b cor. . ●… . c in book ii. chap. ii. aphorism . sect. . d john . . e gen. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f gal. . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. . . h gen. . . i rom. . , , . gal. . . k ioh. . , , , . rom. . , . l book iii. chap. i. aphorism . quest. . m exod. . , , , . and c●… . . . n cor. . , , , , . o rom. . . p rom. . . to . q rom. . . iohn . , . r rom. . . s psal. . . iam. . . t rom. . , . u gal. . . x gal. . , . y pet . . z cor. . . a iob . ●… tim. . . heb. . . act. . . revel . . . 〈◊〉 . . . rom. . . eph. . . to . & . . b joh. . . rom. . . eph. . . isa. . . cor. . . joh. . . col. . , . c ioh. . . pet. . . ioh. . , . rom. . , , . eph . , . rom. . . . d abbot in his geography . grimston also . e psa. . . & . . f psal. . . . & . . g levit. . , . jer. . . & . . e●…ek . , . & . , , . jer. . , . heb. , ▪ cor. . , . rev. . h relata mutuo se pan●…nt & t●…llunt . i eph. . , . k pet. . , . l eph. . , . m eph. . . n pet. ▪ , . o ier. . , , . p cor . , . and . . joh. . , , . ●… it . . , . q rev. . . r jer. . , . heb. . , . s ●…oh . . . u deut. . , . mat. . . mark . . luk. 〈◊〉 . . x deut. . . & . . y deut. . . z exod. ●… . . to . deut. . . to . lev. . , , . a deut. . . b amos . . c pet . ▪ . d ioan. calv. com. in pet. . , . e co●… . . , . f mat. . . psal. . . pet. . , . g cor. . . h jam. . . i act. . , . psa. . . k ro. . . l see these evidenced by scripture-testimonies , in my communicant instructed . pag. , to . london , . m epb. . . n ioh. . . o ioh. . . p gen. . . w●…th gal. . . q gen. . , . with ioh. . . r gen. . . s gal. . . t rom. . , . u ioh. . , . x in this iii. cha. aphor. iii. coroll . . y mansions are nothing , 〈◊〉 any mansions are little , yea many mansions in christs fathers house are created chips of happiness , and of blood and kin to nothing , if they be created . ah! we want himself ; and i should refuse heaven , if christ were not there . — heaven without christ , should look like the doleful land of death . — mansions are but as places of bryars and thorns without christ ; therefore i would have heaven for christ , and not christ for heaven . mr. sam. rutherford , christ dying . to the reader , n. . z eph. . , . a gal. . , . b gal. . . c rom. . , , . d gal . . e rom. . , . a gal. . . joh. . . with gen . , . b rom. . . c rom. . . d rom. . . e rom. . . f rom. ▪ g rom. . . h book iii. cha. iii aphor. . corol. . i ioh. . , . k book iii. cha. iii. aphor. . coroll . . l gen. . , , ▪ . heb. . . m gen. . . to . . to the e●…d . & . . n ioh. . . o pet. . . joh . . & . . p phllem . . q joh . . r pet. . . s joh. . . t gen. . . to . u jam. . , , , . . x gen. . . gal. . . y gen. . . &c. joh. . . z pet. . . a eph. . b tim. . . c col. . , , . & . . d cor. . . col. . . phllem . v. . e gen. . . f ier. . . psal. . . g numb . . . & . . deut. . iosh. . , , . h gen. . , &c. heb. . . i mal. . , . k mal. . . l psa. . , . m psal. . , . n psal. . o psal. . , . & . . p gen. . , , . q verba pauca , sensus multus . r shindl. institut . hebraic . p. , . s gen. . . t gen. . . u luk. . . x psal. . . y mar. . z gal. . . a joh. . . b sam. . . c luk. . . d gen. . . e iude v. , . f gen. . g gen. . . with heb. . . h luk . thess . . & . . i amos . . k king . ●… . hos. . . l num. . , deut. . iohn . . m deut. . , &c. kin ●… . n thess . . o col. . p luk. . . q eph . ●… . r cor. . ●… . s rom. . . t tim. ●… . . tit. . . u psal . ●… . ●…am . . . gal ▪ ●… . , , , . x joh. . last ▪ act. . . tim. . . ▪ cor. ●… . . to . y heb. . . pet. . . z act . ▪ , . thes. . . heb. . . & . , . a col. . , . eph. . , &c. pet. . . b pet. . . pet. . . col . , . heb . . c joh. . , . cor. . . to . ●… ioh. . , , . d cor. . . gal. . . e rom. . . f lev. . . g deut. . , . h luk. . . i eph. ▪ . k tim. . . l ambula coram me . ] . vive ex praescripto voluntatis meae , quasi coram me semper viveres , & ob oculos meos , timens me offendere : & esto integer ] &c. — intellige ab eo postulari , ut integritatem vitae , fidei & morum tu●…atur , in deum , & in homines , se●…e candide sine ulla simulatione gerat omni parte virae , non duplex externe & interne , &c. — fidem ergo & obedientiam primum requirit deus , ut suum nobiscum fedus stabi●…iat ; nam extra illa non potest fedus consistere dei in nobis . illa autem donat ipse , sed ubi donavit , vult nos in illis persistere , assensum nostium assidu●… praebere , ne nostra culpa nobis excidat foedus quod vnit nobiscum continuare deus . io●…n . mercer . in prelect . in genes . . . ego deus omnipotens : ambula coram me , & esta integer . ] hanc esse summam foederis , hoc est , mutuae inter deum & abrahamum stipulationis , statim ve . s. . indicatur : & ponam soed●… me●… &c. porro 〈◊〉 ●…oederis consistit in promissione dei , & obligatione abrami . promissio continetur descriptione dei , &c. — vicissim obstringit abrrmum ad duo . 〈◊〉 ad fiduciam & cultum sui , secundo ad integricacem . ambulare coram deo , non est for●…s ●…mulate pietatem hypocritarum more ; sed est sincere deo fidere , a deo solo pendere , deo soli servlie & obedire secundum ipsius voluntatem onkeles ▪ serv●…s coram me . lxx . placeas coram me . sic henoch & noach dicuntur ambulesse c●… deo , ieu coram deo , supra cap. . . esto perfectus . modus ambuandi coram deo additur . ut sincere , ab●…q , hypocrisi & fuco ambulemus , &c. d. pareus in gen. . . walk th●… , ] or walk pleasing●…y , as the greek translation implyeth . — the chaldee translateth it , serve thou . this walking comprehendeth both true faith , heb . , and careful obedience to gods commandments . wherefore that which is written , king. . . to walk before me , as thou hast walked before me : is expounded in chron. . . to walk in my law. and this in luk. . . is explained to be , all the commandments and ordinances of the lord , &c h. a●…sworth in his anilt . on gen. . . in brief , to walk before god , is from a true and sincere heart to believe , think and do whatsoever god prescribeth , and that in such manner as he prescribeth : to attend upon the pure worship of god and to live nol●…y , justly and unblamably . as they are said to be just before god , who are truly and sincerely just ; or such as be righteous by way of eminency in comparison of others , &c. mr. io. ball of the covenant , chap. vi. ●… . . lond. . m gen. . . n gen. , , , &c. o heb. . . p tim. . . with mat. . , , . rom. . , , . gal. . . q heb. . . . gen. . , . r pet. . , , . s gal. . . t isa. . . ioh. . . heb. . . u ioh. . . x heb. . . y heb. . . z ioh. . , , , . a ioh. . , . b heb. . . c ioh. . . d gal. . . e d. will. sclater on rom. . , , . f gen. . . to . g rom. . , . h rom . . eph. . . i chr. . . k psal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l psal. . . m ps. . , . n psal. . . o iob . . p rom. . , , , , . q heb. . . r joh . . & . . & . . col. . . ioh. . ▪ . s gal. . . t joh. . . ioh. . . u rom. . . x rom. . . y heb. . . z gal. . . a heb. . throughout . b hab. . , . c heb. . . d cor. . . e thes. . . f rom. . . g pet. . ●… , . h luk. ▪ . i luk. . . k rev. . . l heb. . , &c. m iob . . n gal. . rom. . . o heb. . . , . p iam. . . to the end . q eph. . . r cor. . . s col. . . eph. . . t heb. . . u psal. . . x tim. . . y psa. . . z rom. . , . a tim. . . b tim. . . c heb . . & . . d act. . . e act. . . f tim. . . g matt . . luk. . . act. . . h pet . , , . i heb. . . k tim. . . l mat. , , . rom. . , , . m joh. . . n joh. . , , , . o gal. . p mat. . , , , . q luk. . , . r tit. ●… , . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t tim . . u eph. . . x pet. . , . y ioh. . . z heb. . . a mat. . . b luk. . c exod. . . d exod. . , to . e rev. . . f pet. . . g phil. . . h eph. . i eph. . . col. . . luk . . tit. . . k sam. . ●… , . l act. . . & . . m 〈◊〉 . . ●… ioh. , . n phil. . , . o mat. . . mar. . . p ioh. . , . q mat. . , &c. r heb. . . s col. . . t heb. . . u gal. . . levit. . . x thes. . ▪ y mat. . . tit. . , . tim. , . pet. . . z heb. . . a rom. . , . b thes. ●… . . col. . . c mat. . . d rom. . , . e thes. . , , . f thes. . . g tim. . . heb. . . h rom. . . i est gracis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , temperantia , v●…tus qu●… cupiditates circa potum ac cibum ac res venereas coercet : dicta quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . memtis prudentiam servans , prudentiae enim comites sunt sobrietas & temperantia . aret. in problem . k act. . , . l phil. . . m rom. . . greek , not to be over-wise above what is meet to be wise ; but to be wise unto sobriety . n prov. . . o tim. . . p ephes. . . q cor. . . to the end . r ebriet as autem non solum in potione vini , sed in omnibus rebus ostenditur : quibus & in contractibus , & in negociis seculi , & damnis ac lucris , amore & odio mens inebriatur & fluctuat , & statum suum tenere non potest . hieron . in ●…zek . . tom. . p. . d. basil. . s luk. . . t tim. . ▪ u prov. . , . x psal. . . y cor. . , , . z iob . , . a phil. . . b prov. . . c tim. . . d eph. . . e luk. . . f tit. . , . g heb. . , , . h quatenus ipsum includit de omni . i psa. . , . k jam. . , . l tim. . . m joh. . . n oderunt peccare boni , virtutis amore : oderunt peccare mali , formidine poena . horat. o joh. . . p psa. . . q psal. . . r mat. . . s rom. . . t eccles. . , . with num. . . u eccles. . . x mat . , . y mat. . , , , &c. z pro. . , . a mat. . . b rom. . . c rom. . d joh. . . e ioh. . . f pet. . . g phil. . . h psal. . i ioh . ●… . k rom. . 〈◊〉 . l deut. . with isa. . m rev. . . n eoh. . . o pet. . . p matth. . . isa. . . & . . rev. . q pet. . . phil. . . r col. . . s king. . , , , . t prov. . . u ioh. . . & . . cor. . . x phll. . . y thes . . z cor. . , . cor. . . a cor. , . cor. . . tim. . . col. . . eph. . , , . &c. b exod. . , . c cor. . , to . d phil. . , . e tim. . . f gen. . . g iosh. . . h psal. . . , . i cor. . . tim . . pet. . . ioh. . k rom. . . l isa. . . m phil . , , . n rom. . , , , , , , , , . o iam. . . to the end . fides sola justificat : sed fides justificans non est sola . p iam. . . q heb. . . r rom. . , . s pet. . . t thes. . . u pet. . , , , . x cor. . . y phil. . , . z rev. . . a rev. . . b cor. . . c isa. . . d tim. . . e thes. . . f luk. . gal. . . g luk. . , , , . h compare gen. . . with gen. . , &c. & . , , , . & . , , , . & . . to . i gen. . . &c. k gen. . . l gen. . . & . . & . . act. . . gal. . . m psal. . . rev. . . with . n psal. . , . rom. . . heb. . , . cor. . , , . o isa. . . heb. . . & . . p mat. . , . q heb. . . r cor. . , . s col. . , , . t gen. . , . with heb. . , . u gen. . , , . & . . x gen. . . & . . & heb. . , . gen. . . y numb . . , , , , , &c. z act. , . a prov. . . rom. . ult . b eph. . . . c phil. . . d eph. . . e phil. . . ephes. . ▪ f luk. . . to . g luk. . , , , , , . h thus the greek seems to be best translated , if the placing and the pointing of the words be considered . i amos . . k chron. . . with tim. . . l jam. . , , . m gen. . . n rom. . . o heb. . . gen. . , , , &c. p heb. . , , . q rom. . . to . r book . iii. chap. . aphorism . . corollar . . s heb. . , , . t gen. . , , , . with heb. . . u gen. . . to . . to the end . & . . x ioh. . . y gen. . . to . ioh. . . z gen . . a gen. . . . heb. . . b in book iii. chap. . aphoris . i. corol. . c rom. . . gen. . . d rom . . e rom. . , , . f gen. . , , . g rom. , , , . with . gal. . . iam. . . h psal. . , . isa. . . cor. . . i cor. . . ●…am . . . k psal. . , . l rom. . , , . phil. . . m rom. . . n rom. . , . o rom. . , , . p rom. . . q in book iii. chap. . aphorism . sect. . r gen. . . to . & , , , , . s gen. . . to the end . & . . t gen. . , , , &c. u gen. . , , . x rom. . , , . ioh. . , . y gen. . . z heb. . . to . a rom. . . b rom. . . c the question about the conditionality of the covenant , see formerly stated and determined in the general nature of the covenant of faith. book . ii. d gen. . . &c. e gal. . . f gen. . . ier. . ▪ . & . , , . ioh. . rom . ●…o . ezek. . , , . heb. . , , . g heb. . , , , . cor. . , . h isa. . . i isa. . . k luk. . , . l ier. . . matth. . , , . rom. . . m mat. . , . luk. . . n ioh . & . . o tim. . . cor. . . pet. . . gal. . . p psal. . . q rev. . . r phil. . . eph. . . s gen. . , . heb. . . t ioh. . . jam. . . u joh. . . x mat. . , . y joh. . ●… . z psal. . . a see ps. . throughout . psal. . , , . & . . &c. b ps . , . & . , . c psa. . . d psal. . , . e phil. . . f rom. . , . g ps . . h ioh. . , . i psal. . . k amos . . l eph. . . m rom. . . n rom. . . cor. . , . o cor. . , , . p tit. . , , . q ioh. . , . r eph. . . s phil. . . t eph. . , . u rom. . . cor. . . x phil. . , . y cor. . , . z heb. . . a pet. . . b tim. . . rev. . . pet. . . c cor. . . d phil. . . ●…oh . . . e mat. . . ioh. . . ioh. . . f gen. . . rom. . , , . gal. . . see this iustification by faith opened more fully in aphorism . v. of this chapter . g iam. . , , , . h gen . . . pet. . . i heb. . . k gen. . . gal. . . l rom. . . m ezek. . , . & . , , . ier. . , , . heb. . , . n eph. , , . o rom. . . , , , , , . p rom. . . q rom. . . r ioh , , . s cor. . . t eph. , . heb. . . u isa. . ioh. . . ( ) thes. . . y eph. . . rom. . , . pet. . , . z isa. . . a rom. . . col. . . b amcs . . c ps. . , . d gen. . . heb. . . e iob . , . f psal. . , , . & . . mat. . . g gal. . . h gen. . with joh. . . i psal. . . k gen. . . l gen. . . m gen. . ●… & . heb. 〈◊〉 . . to . n rom , , , . o eph. . . p prov. . . q psal. . . to the end . r rev. . . s gen. . , . t gen. . . u gen. . , , &c. x pagnin . & buxtorf . in verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y job . . z isa. . , . a iob . . b king. . . c as , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simple , plain . iacob was a perfect man , i. e. simple , without deceit , gen. ●… , . ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blameless , irreprehensible , irreprovable , gen. . . iob . , . & . . & . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; spotless , without ble●…ish , psal. . . & . , . & . . to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed , cant. . . pr●…v . . . ezek. . . & . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , innocent , without mulct or punishment , psal. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iust , righteous , prov. . . iosh. . . king. . . prov. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whole , entire , ezek. . . deut. . . iosh. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy , godly , amos . . prov. . . & . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without malice , without evill , innocent , saultless , psal. . . & . . & . . iob . . prov. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pure , gen. , , . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , single , sincere , prov. . . sam. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true , deut. . . prov. . . isa. . . deut. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfect , deut. . . cant. . . king. . . & . . & . , . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full , king. . . chr. . . chr. . . & . . & . . & . . by all which variety of expressions , the lxx. notably set forth the plenteous and emphatical signification especially of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfect , the word in the text . and it may serve as a compendious comment upon the sense and force thereof . d mat. . . e mat. . . act. . , . rom. . , . f iob . , , . g gen. . . h eccl. . . i gen. . , . k cor. . . eph. . , . col. . . pet. . . to . l thef . . . m psal. . . n gen. . . & . . o ●…ob . . & . throughout . p king. . . sam. . q king. . . chr. ●… . . r king. . , &c. chron. . , &c. s psa. . . i was also upright before him , and i kept my self from mine iniquity . t iam. . . u psal. . . x mat. . & before . y prov. . . iob , , . z king. . . a chron. . . & . . & . . king. . . & . . king. . . b heb. . , , . with . , , . c heb. . , , . with . , &c. d heb. . . e gal. . , &c. f cor. . . g phil. . . h joh. . . i heb. . . k jam. . . l iam. . . m heb. . . n heb. . , . o iam. . . p cor. . . q cor. . , , &c. r heb. . . s cor. . , , , . to . eph. . , . & . . t pet. . . u iosh. . . x psal. . . y isal. . . z eph. . . a psal. . . b isa. . . c rom. . . d psal. . . e kin. . . f psal. . . g psa. . . h iob . . i mercer . in pagn . thesaur . ling. sanct. ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k eccl. . . l psal. . . m isa. . . n ps. . . o psal. . , . p psal. . , &c. q gal. . . r cor. . . s tim. . . t joh. . . u mat. . . x ioh. . . y tim. . . tim. . . z tim. . . a tim. . . b ioh. . . rev. . . c eph. . . d ●…sal . . . ●…oh . . . e gal. . . f ●…zek . . . g ioh. . . h cor. . . i scap. 〈◊〉 . in a. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k cor. . . l eph. . . m col. . . n mat. . . luk. . . o iosh. . . p ps. . . q ps. . , . r cor. . . s cor. . . t cor. . . u cor. . . x 〈◊〉 ▪ ●… . . y 〈◊〉 . . . z cor. . . a psal. . , . b cor. . . c cor. . . d cor. . . e ioh. . ▪ , f psal. , . g mat. . . h gen. . , . i ezek. . . jer. . . k hab. . . l rev. . . jer. . , . m tit. . . n ma●… . . . o ephes. . , . p cor. . . q king. . , , , , . r king. . & . s kin. . . t ver . . u a●…dr . rivet com. in hos. . . x hos. . . y d●…n dike of the hearts deceitfulness , ch . z chr. . . a mat. . & . luk. . , , . b psal. . . c pro. . . d numb . . , . with psal. . , . e luk. . , . f mark. . , , . g luk. . . h ●… co●… . . . . ●… . i mat. . k iob . , &c. l iob . , . m iob . . to . n iob . . o iob . , . p iob . . to the end . q sam. . . to the end . r sam. ●… . , . s sam. . , , , , . t sam. . . ps. . . u sam. . . to the end . x sam. . , , &c. with chap. . & . & . y sam. . . chr. . . to . ●… z sam. . , , . & . . a sam. . . b sam. . , &c. v. . c king. . . d king. . . e dan. dike of the deceitfulness of mans heart , ch . . mot. . f pet. mart. comment . in reg. . . g chr. . . see lond. annot. there . h chr. . . to . i ver . . k ver . . l chr. . . m dan. dike of the hearts deceitfulness , ch . . n joh. . . to the end . o act. ●… . . to . p act. . , , , , . to the end of the chapter . q psa. . , , . & . , , , . r psal. , , , , , . s joh. . , &c. t joh. . , , . u rom. . , . x luk. . , , . y psa. . . z psa. . . a eph. . . b heb. . . c rev. . . . d psal. . . e isa. . . f psal . , . g ps. . , . h joh. . . i luk. . . k eph. . , . l tim. . . m col. . . eph. . . n thes. . . o mat. . . p psa. . . q rom. . , , &c. r gal. . . s cor. . . eph. . , , . col. . , . t iob . . u psa. , . x pro. . . y psal. . . z king. . , . a iob . , . b psa. . , , . c psa. . . d king. . , . e ps. . , . f sam. . . g psal. . throughout . h chr. . , . i mat. . . to the end . k psal. . , , . l isa. . . m cor. . . n gen. . . o gen. . . p cor. . . q eph. , , , . r col. . , , . s mat. . , , , , , , , . co. . . t sam. . , , , . psal. . . to . u ps. . . x chron. . . y deut . . numb . . z chr. . . a mat. . mar. . . b phil. . , , . c cor. . . d psal. . , , . e job . . & . , . f gen. . , , , . — & ver . , . & . , , , . g chr. . . h king. . . i job . . , , . & . , . & . , . k job . , , . & . . to . l gen. . . m tim. . . n act. . . o act. . . p tim. . . q act. . . r pet. . , , . s act. . , . t tim. . . u pet. . , , . x cant. . , . y prov. . . z job . . . a prov. . . b prov. . . c eccl. . . d psa. . . e chr. . . f king. . . to the end . g king. . , , , . h mar. . , , , . i luk. . . mat. . , . k col. . . eph. . . m eph. . . ( l ) heb. . . n luk. . , , . o eph. . . p tim. . . q luk. . , . r pet. . . s phil. . . t king. . , , , . u mar. . , , . x ioh. . . y act. . , . z luk. . . with matt. . , , . a phil. . . b tim. . , , &c. c mat. . . d mat. . . to . e mat. . . f mar. . , . g matth. . . h matth. . . i ioh. . . k matt. . . l qualls haec innocentlae simulatio , pecuniam sanguinis non mittere in arcam ; & ipsum sanguinem mittere in conscientiam ? augustin . m luk . , , &c. n sam. . , . to . o mat. , , . p ioh. . . to . c gen. . , , , , , , , , . d sam. . , , , , , , . e odlo habuit tyrannum non tyrannydem . f tim. . . g pet. . , , . h mat. . , , . i eph. . . & . , . tit. . . k tim. . . l rom . , . m act. . . &c. phil. . , , , , &c. n mat. . , . o king. . , &c. p esth. . . q mar. . , , , . matth. . . luk. . , . with mar. . . r mat. . , &c. s mat. . , , , &c. t mar. . . u king. . . x sam. . , , . y act. . . z ioh. . . a mat. . , , &c. b nullum violentum perpetuum . c luk. . . d mat. . , . e tim . , . f gen. . , . g chron. . . h eph. . , , . i act. . . k ioh. . , . l cor. . . with . , , . m gen. . . n cor. . . o psal. . , , . p joh. . . q ps. . . r prov. . . s rom. . . t eccles. . . u luk. . , . x ps. . . y psal. . . z psal. . . . a psal. . , . b cor. . , . c chr. . . d psal. . . e psal. . . f pro. . . g gen. . , . h psal. . . i prov. . . k psal. . . l psa. . . m prov. . . o chr. . . p hic murus a heneus ●…esto , nil conscire sibi , nulla pallescere culpa . horat. q prov. . . r psal. . . s psal. . . t luk. . . u mat. . , . x mat. . ▪ y mat. . . z king. . . a isa. . . to . b mat. . , , &c. c mat. . , &c. d mat. . . & . e mat. . . f job . , , , , &c. g job . , . to the end . h isa. . . i cor. . . k ps. . . l prov. . , . m pro. . , , . n pro. . . o chr. . . p isa. . , . q prov. . . r psal. . , . s job . , . t psa. . . u psa. . . x psa. . . y job . , . z pro. . . a ps. . . b quod postea sequitur gratiam & gloriam dabit , ita poffet accipi , quos deus in hoc mundo sua gratia o●…navit , tandem in regno suo coelesti gloria coronare . sed quia vercor ne arguta sit ill distinctio , praestabit , meo judicio , ita resolvere sententiam . postquam favore su●… complexus fuerit deus fideles , extollet eos in summam dignitatem , nec definet eos suis donis locupletare . quod etiam confirmat proximo membro , non prohibebit bonum ambulantibus in rectitudine : acsi diceret , nunquam exhauriri dei beneficentiam quin assidue fluat . ioan. calvin . in comment . ad psal. . c gratiam & gloriam dat dominus , hoc est , fack deus ut grat●… sint , adeoque in honore apud allos , quotquot sinceri sint animi , de quibus totus intelligendus est versus . probat hoc illud , prov. . . & adde illud , gen. . . simeon de mu●…s comment . in psal. . d ps. . , . & . , , . e pet. . . f psal. . , , . & . . g ps. . . h ver . . i ver . . k ps. . , . l mat. . . m mat. . , . n ioh. . . o heb. . . cor. . . pet. . . ioh. . . p cor. . . ioh. . , . q gen. . , . r book ii. ch . . aphor. . sect. . s book iii. ch . aphor. . sect . t act . , . & gal. . . u gal. . . x act. . . y gal. . . z gal. . . a luk. . . to . b rom. . , , , , . c heb. . . to . d psa. . , , , . e tit. . . f deus non est debitor , quia ad alia non ordinatur , sed omnia ad ipsum . tho. aquin. g reddit debita , null●… debens ; donat debita nihil pendens . h rom. . . i in his enim quae jam habemus , laudemus deum largitorem : in his quae nondum habemus , tenemus debitorem . d●…bitor enim factus est , non aliquid a nobis accipiendo , sed quod ci placuit promittendo . augustin . de verb. apostoli serm. . ad initium . tom. . and elsewhere ; fidelis deus qui se nostrum debitorem fecit : non aliquid a nobis acciplendo , sed tanta nobis promittendo . parum erat promissio , etiam scripto se teneri voluit , veluti faciens nobiscum chirographum promissorum suorum ; ut cum ea q●…ae promisit solvere inciperet in scriptura promissorum consideraremus ordinem solvendorum . august . enarrat . in ps. . p. . c. d. tom. . basil. . k gen. . . & . . & . . & . , , , . l gen. . . & . & . . & . , . & . , , . & . . m gen. . . &c. & . . & . . & . . &c. n gen. . , , , . o gen. . . & . , , , ▪ & . , . p gen. . . q gen. . . r gal. . , , . s gen. ●… . , to . t gal. . , , . u act. . . x gen. . , , . y gen. . , &c. heb. . . z gen. . , . &c. to ch . . . a heb. . . b gen. . . to the end of the chap. c gen. . & . & . throughout . d as the h●…brews have a saying , that whatsoever befell unto the fathers , is a sign unto their children : so of this victory they write , that it befell abraham , to teach that four kingdoms should stand up to rule over the world , and that in the end , his children should rule over them , and they should all fall by their hand , and they should bring again all their captives , and all their substance ; which are the four kingdoms spoken of in daniel . r. men●…chem on gen. . h. ainsw . in his annot. on gen. . . e aphor. v. f hab. . . g mat. . . h gen. . . to the end . i ioh , , . k gen. . . to the end . & . & . & . ▪ l gal. . . m gal. . . to the end . n gen. . . to . o heb . . p isaac a type of iesus christ , in . parti culars . q ioh. . . mat. . . col . . isa. . ●… . r luk. . . to s gal. . . t luk. . . u mat. . . x ioh. . . rom. . . y luk. . . z isa. . . mat. . ●… . & . . mark . . & . . act . a ioh. . . b ioh. ●… . , , . c luk. . . d mar. . . e ioh . , . & . . phil. . . f ioh. . . . g ioh. . . act. . . h mat. . . cor. . , . i in this cha. aphorism . iii. k heb. . . to the end . l gen. . , . m gen. . , . n sam. . . o gen. . . ioh. , . gal. . , . p gen. . . ioh. . , . gal. . . . q mal. , , . r rom. . , , , . s gen. . , . t gen. . . u hos. . , . x gen. . . to the end . y heb. . . z the dignity of the first-birth-right the law sheweth to be great , in that all the first-born were peculiarly consecrated and given unto god. exod. . . were next in honour to their parents . gen. . . had a double portion of their fathers goods . deut. . . succeeded them in the government of the family , or kingdom . chron. . . and administration of the priesthood and service of god. numb . . , . therefore the first-born is used for one that is loved and dear to his father . exod . . and higher then his brethren . psal. . . and figured christ , rom. . . and true christians , heirs of the kingdom of heaven . heb. . . this honour iacob strove to have at his birth , but missing then , he seeketh now ; and obtaineth it . h. ainsworth in his annotat. on gen. . . a heb. . , . b of this patriarchal and prophetical blessing , pareus saith ; benedictio patriarchalis & prophetica , qua patres & viri prophetici ante mortem benedictiones singulares , presertim jus soederis & promissionis gratiae dei nomine ptomittebant , & quasi per manus tradebant iis filiis qui futuri erant promissionum haeredes & populus dei nam soedus gratiae ita deus cum patriarchis pepigerat , ut id quasi fidele depositum solenni benedictione transmitterent ad posteros , in quorum familiis ecclesia , & gratia foederis propaganda erat usque ad christum . sic noach benedixit filio sem. gen . . abraham jussu dei solum isaacum instituit haeredem domus , & propagatorem seminis sui ; ismaele & reliquis filiis exclusis dei mandato ; in isaaco tibi vocabitur semen . benedictionem a patre acceptam isaac contu●…it filio iacobo . iacob nepotibus ephraim & manasse . gen. . . & duodecim filiis , gen. . moses duodecim tribubus . deut. . d. pareus in comment . ad gen. . quest. . c gen. . . to . , , . d gen. . , , , . e gen. . . to the end . f joh. . . g iacobs ladder , how a type of iesus christ. h gen. & . throughout . i gen. . , , . k gen. . . to . l cen. . . &c. m psal. . . n gen. . . to the end . o gen. . ●… . to . p gen. . . q gen. . , , . r gen. . throughout . s gen. . throughout . t gen. . , . u pagnin . thesaur . in verb. & 〈◊〉 . lexic . x h. ainsw . in annot. on gen. . . y gen. . . & . . to . z gen. . , , . a exod. . & , &c. b exod. . , , . c exod. . , , . to the end ; & chap. , , . d exod. . , , , &c. e exod. ●… . , ▪ . & . , ●… , , , . f ●…xod . , , , , . g exod. . . to . . to . h the passover , what it signified . i exod. . . to . k exod. . . to . l rom. . . m cor. . , . n ioan. calvin . in comment . ad ierem . . o gen. . . p gen. . . q gen. . . r gen. . , . u gal. . . x gal. . , , , , , , . y gen. . , , . z gal. . , , . a bez. annotat . on gal. . . b d. pareus in comment . on gal. . . c heb. . . d heb. . . e gen. . , , , . & . . & . . &c. & . . &c. f titus . , . g heb. . , . h heb . . to . vid. d. pareum in comment ad loc . i iam. . . k gen. . . l gal. . , . phil. . , . m gen. . , , . with act. . , . n gal. . . o gen. . , . p gen. . , , , , . q gen. . throughout , compared with cap. . r gen. . to the end . s gen. . , . with . , . t gen. . . to . u gen. . . to . , , . x gen. . . to the end . y see h. ainsworths annotat. on gen. . , . z gen. . . to the end . a gen. . . to . b gen. . , , , . c exod. . . deut. . . king. . . especially in lev. . . d sed quo certior constaret sides , ●… repetere voluit erga isaac & iacob ; facit enim talls propagatio ut altlus hominum cordibus insideat del veritas ; deinde ut notior sit ae magis celebris del gratia , repetitis vicibus saepius testata . ioan. calvin . in comment . ad psal. . . e joh. . . f exod. . ▪ . g gen. . . to . & . . to the end . h gen. . . i h. ainsw . in annot. on gen. . . k key of the bible , on heb. sect. i. l act. . , . m heb. . . to . n gen. . , , . o psa. . . p heb. . . & . . & . throughout . q heb. . . r heb. . , . s psal. . , . t psal. . . & . . u isa. . . to . x ier. . . y cor. . . z rom. . , . a rom. . . b joh . . phil. . . c col. . , . f heb. . . g psa. . . heb. . . h heb. . , . i eph. . . k heb. . , , , . l heb. . , . with cor. , . . m gen. . . . n gen. . . to . o psal. . , , . p ut annotavit simeon de mu●…s in psal. . . q gen. . . to . r gen. . . s luk. , , . to . t heb. . , , , , . u psal. . . x gen. . , , . y ver . . z ver . . to the end . a ioan. calvin . in com. ad gen. ▪ b deut. . . ier. . . c isai. . . psalm . . lam. . . mat. . . d exod. . . e dan. . . rev. . . f isa. . . g psal. . , . h ier. . , , . i gen. . , . k col. . , . l ioh. . . luk. . , , , , , . m luk. . . , . n mat. . , . o exod. . . &c. p mat. . . to . q gen. . . to . r gen. . . to . s circumcision described , and the description explained . t gen. . , . &c. u gen. . . &c. x gen. . , , . y deut. ●… . . & . . ier. . . rom. . . & . . phil. . . col. . . z rom . . a gen. . . b rom. . . c gen. . , , . act. . . d deut. . . ier. . . & . . act. . . e col. . . gal. . , , , . rom. . . acts . . f gen . , . g gen . . h sam. . . i gal. . , , . k gen. . . rom . . act. . . l gen. . . m gen. . . n rom. . . o gen. . . act. . , p gen. . ▪ q deut. . . ler. . . & . . act. . r act . . gen. . . with gal. . . . . rom. . ▪ . . s exod. . . . with . eph. . . t heb. . . & . . . rom. . u luk. . . gal. . , . x iohn . . ( . & . . rom. . . y gen. . , , . act. . . rom. . . gal , . . , ▪ z ezod . . . to . a exod. . . b mat. . . to . c exod. . throughout . d ioh. . . e exod. . , . f exod. . , , , . with gen. . , . deut. . . g exod. . , , . h exod . , , , . i exod. . , . k exod. . . l cor. . , . heb. . ●… . . m gen. . . with gal. . . & gen. . , . & exod. . . n exod. . . , , . with gen. . , , &c. & . , , . o gen. . , . &c. p exod. . , , . q exod. . , , . gen. . , . r joh. . . cor. . , . heb. . . r●…m . . . s heb , . , , . t cor. . , , , . ei●… pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut act. . . & . . est hebraeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod saepe est per. ut hos. . . ludovit . de dieu in animadvers . ad cor. . . u num. . . to . x deut. . . y exod. . , , . numb . . , . . z exod. . . numb . . . cor. . , . a exod. . , . & . , , . b exod. . , . & . . c psal . . d exod. . , . e cor. . , . f numb . . . to the end . g exod. . , . numb , &c. h numb . . , , &c. i exod. . , . k psal. . . l numb . . . m exod. . , . to the end . n psal. . . o deut. . , , &c. exod. . . p cor. . . q tit. . . mark . . pet. . . r cor. . , . see lond. annot. there . s exod. . , , . t ioh. . . tim. . . u exod. . . x col. . , . y ioh. . . z heb. . , . a heb . , . b pet. . . rom. . . mat. . , . c rom. . . d luk. . , , . e isai. . . f rev. . , , . mat. . . g cor. . , , . ( h ) exod. . . to the end . i cor. . , . k cor. . , . l mark . . pet. . . m rom. . , , , . n rom. . . & . . col. . , . heb. , . o cor. . , . p rev. . . ●…oh . . . heb. . . q heb. . ▪ . r exod . . to the end . s exod. . . josh. . . t ioh. . , &c. u cor. . , . x psal. . , , . y ioh. . , , , . z exod. . , . a heb. . . & . b mat. . . c psal. . , &c. d ioh. . , . e exod. . . iosh. . . f ioh. . , &c. g ioh. . , . h numb . . . exod. . . i cant. . ●… . & . . pet. . . heb. . . k exod. . . l heb. . . ioh. . . m exod. . . n cant. . , . rev. . . o exod. . , , . p ioh. . , . col. . . & . , . ephes. . , . q exod. . , , . r ioh. . , , , . pet. , , . s exod. . . to , . josh. . . t cor. . . to . u exod. . , , . x rom. . . rev. . . y exod. . . to . z cor. . . a ephes. . , , , . ioh. . . b mat . . c pet. . mat. . . d isal. . , . e ioh. . . ●… . & . , . rom. . . cor. . ioh. . . eph. . . ioh. . . f iohn . . to . gal. . , ▪ g ioh. . . rom . . h gal , . , , , . ioh. . . & . , . & . . i gen. . , , . k exod. . . &c. l exod. . , . m exod . . to the end . n gen. . . & , , . & . , , , . & . . o exod ▪ . , . p cor. . , . q col. . , , . r rom. . . gen. . . s gal . , . heb. . , . , . &c. t gen. . . u gal. . , . x gen. . . & . . & . . y psal. . , . z isa. . . a psal. , , , , . b gen. . c luk. . . to . d rom . . e heb. . , . f col. . , . e gen. . . h heb. . . & . . & . . , , , . & . , . ( i ) gen. . . ( k ) rom. . l eph. . . ( m ) gen. . . to the end . o h. ainsworth in his annot ▪ on gen. . ( u ) ioan. calvin . in gen. . p transibant autem per medias partes , ut sanctius in unum corpus coalescerent sacrificio simul inclusi . calv in gen. . q ioh. . . r gen . . to . heb. . , , . s ioh. . . rom. . , ▪ . & . . ioh. . . & . . r gal. . . vide d. pareum in loc . u heb. . , , , . x cor. . . y eph. . . z rev. . . a gen. . ▪ b gen. . , , . gal . . c gen. . . . d luk. . , . e ap●…orism . corollar . . quest. . f gen. . , . g heb. . . h heb. . , , . i heb. . . . k gal. . , , . l isa. . . m mat. . . n gal. . . o rom. . , , , . &c. p gal. . , . q gen. . . luk. . . to . rom. . , . r gen. . . s psal. . , , , . t lnk. . , . u gen. . . x gen. . . y gen. . . . with . , . z see book . iii. chap. . a heb. . ●… , , . b rom. . . to the end . c heb. . . d heb. . , . e heb. . , . f heb. . , , . g heb. . , . h exod. . . i exod. . , k psal. . . & before . l luk. . . to . m heb. . , , . n rom. ●… . . o rom. ●… . . p neh. . . &c. q iosh. . with rom. . . r gen. . gal . , . s gal. . , . t deut. . . n mica . . . x luk. . , . y luk. . , , , . &c. z gen. . , . with exod. . . gal. . . a gen. . , , , . b gen. . see sacred chronology , by r. d. p. . &c. c psal. . . to . d psal. . , . gen. . , . e exod. . & . with psal. . . to . f deut. . . g num. . . to . h deut . , . i deut. . . k see to this effect psal. . throughout . l gen. . . m gen. . . exod. , . num. . & . chapter . n psal. . . to . exod. . , . o deut. . throughout . p psal. . , . psal. . . , . q gen. . . with . , , . r exod. . , , . s gen. . . with iosh. . . & gen. . , . chro. . , . t psal. . , , , . to . . . n psal. . to . , . neh. . . to . x gen. . . with . , , . y exod. . , . z luk. . , , , . a gen. . , , . b gen. . & . . & . . c gal. . . to . acts . . d gal. . . ti●… . . , , , . tim. . . rom. . . . mat. . e gen. . , ●… . gal. . , . luk. . , . to . f gal. . . . gen. . , . g act. . , . gen . . h gal. . , , . & . , . gen. . . i gen. . , . & . . gal. . . , . k gen. . . l gen. , . heb. . . to . m see aphoris . iii. of this chap. in the . branch , viz. divine benediction . n gen. . . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . gal. . . iam. . . p et credidit in dominum , & imputavit illud ei iustitiam . q in pag. thesaur . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r h. ains . on gen. . . s fr. gomarin o●…er . part. . disp. . t gen. . , , . u psal. . . x aug. tractat. . in ioan tom. . y dist. lib. . z ioan. merc. praelect . in gen. . . a and●… , riv. in gen. xv. exercit . b fran. gomar . in annot. explic . ad rom. . c rom. . . gal. . . d ioh. . e ioh. . , , . f ioh. . , , with●…oh ●…oh . . . g eph. . , . mar. . . h rom. . . & . . i eph. . . k heb. . . l mark . . m gal. . . n rom. . . o ioh. . , , & . , . p rom. . . q thes. . . r act. . . s thes. . . rom. . , . t ioh. . , . u tit. . . x act. , . & . . tim. . , , . y act. . , . z mar. . . & . , . rom. . . a joh. . . & . . cor. . . & . . joh. . , . b mat. . . joh. . . & . . & . . act. . . ioh. . . c ioh. . . act. . . & . , . heb. . . & . . & . . ioh. . . ioh. . . rom. . . & . , . cor. . . . heb. . . & . . d gai. . . iude . e rom. . . f rom. . . g phil. . ●… . h rom. . . i gal. . . k bell●… in . de iustificat . lib. . cap. . & . l ioh. . . m ioh. . , . n ioh. . . , . o ioh. . ●… , . p gen . . rom . . q rom. . . r rom. . , , . s luk. . , , . ioh. . . eph. . , . & , . & . , , , rom. . . & . . & . . . tim. . . pet. . . t ioh. . . pet. . . thes. . . & . . u gal. . . act. . . & . . & . . rom. . , . & . , , . phil. . cor. . . x ioh. . . pet. . , . heb. . . & . , . y gal . . eph. . , . z cor. . . a isa. . . b ioh. . . c heb. . . d iob. . . e heb. . . f ioh. . . g ioh. . , . h ioh. . . i ioh. . , . k ioh . . l ioh. . . m ioh . . n the assent of the mind hath three degrees . the first is when the mind hath some , though weak , inclination and propension to assent to a thing propounded , perhaps moved by some slight sign , or by apprehension of possible truth . some call this suspicion ; more fitly perhaps , coniecture . the second is , when the assent is more stable , and resolute ; yet not without fe●…r , that the contrary may be true . this is called opinion . the third and highest , is a perfect and peremptory acknowledgement , that the thing propounded is of certain and infallible truth . of this last sort is the assent that faith yields . now this certain and perfect assent is of four sorts , according to a fourfold means swaying the mind . the first is , that which is caused by sense . as when the mind acknowledgeth a thing for truth , because it hath received perfect intelligence from the fight , hearing , &c. or other senses not hindred or deceived . the second is , that which is caused out of the clear light and evidence of the thing , without arguments of any kind to perswade it . as in principles clear of themselves , and that need no demonstration or evidence , but their own light to convince . as that , omne totum maius est sua parte . the third is , that which is caused by certain discourse , and demonstrative arguments ; which they call science . the last is , that which is procured by the authority and credit of him that propounds a thing to be received for truth ; which authority ( being without exception ) breeds perswasion as firm as any can be raised by argument , senie , or if there be any other means more forcible with the mind to perswade . and of this last sort is faith. dr. will. sclater in his expos. on rom. . . in these words this learned author hath very satisfactorily cleared the nature and degrees of assent ; and therein hath given faith's assent its due . and therefore i have transcribed them . o heb. . . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplector , amice accipio , amanter complector , cupide apprehendo . scap. q heb. . . r eph. . . s rom . . t ioh. . . u ioh. . . x eph. . . y ioh. . , , . z ioh. . . a gen. . . b psal. . . c in thesaur . ad verb. d buxtorf . lex . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e psal. . . f eph. . . rom. . . g eph. . . h ioh. . . i rom . . see also heb. . . & . . k psal. . . l isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innitatur . m heb. . . n d. pareus in heb. . . o heb. . . p nec valet aliquid , argumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contra doctrinam illam fidei , quia una & eadem virtus esset in duobus subject is , nempe ●…ntellectu & voluntate . certe thomas ipse vult actum credendi ab intellectu & voluntate proficisci . a ae q . art. . et alibi ostendit ▪ aliquam virtutem esse possein duabus potentiis : non quidem ex aequo , sed ordine ▪ quodam . in una principaliter , in aliis per modum diffusionis & dispo●…tion is . a ae quest. . art. . sic potest attribui intellectui per modum dispositionis fides , quae absolvitur in voluntare per siducialem apprehensionem . quid si dicamus , ut omni cavillationi obviam eatur , fidem justificantem non esse unam virtutem , simplicem , sed ex duabus conflatam & compositam , cujus quidem commune subjectum sit cor sive anima : sed uniuscujusque partis speciale , intellectum & voluntatem ; ita tamen ut non possint hae partes separari , quin destruatur fidei justificantis natura ? sic justitiam originalem fatentur ipsi scholastici , esse mentis & voluntatis facultatem , aut mixtam ●…x intelligentia & appetitu rationali , ut loquitur thomas . q . artic. . andr. rivet . in explicat . isa. . vers . . q especially see dr. will. sclater in his expos. on rom. . . page . till . r isa. . . s iohn . . t rom. . , , . u rom. . . x eph. . , y col. . , . z act. . . a rom. . . & , , . b gal. . . c rom. . , . d rom. . . e heb. . throughout . f thes. . . g iam. . , , . h gal. . . i oh . . . k rom. . . l gal. . . ( m ) heb. . . n hab. . , , . o iob . , . & . , , . p dan. . q dan. . r heb. . . to . s gal. . . with cor . & . t se mr. sam. wara's living speeches of dying christians . u act. . . x ioh. . , . y io●… . . . z pet. iam. . a phes . . . b ioh. . . c tim. . . d gen. . . e deut. ●… . . f eccles. . . g ioh. . h numb . . . to . i p●…al . . , . k and●… . rivet . in gen. . exercit. . l ●… . aius-annot . on psal. . . m calv. commen●…n psal. . . n quain du●… enim dura●… tempus atque aetas , nulla unquam erit posterltas , quae phineae zel m atque ardorem non praedicet sim. de muis in ps. . . o gen. . . with ioh. . . p deut. . q deut. . . r the righteousness of the law and of the gospel are not two several kinds of righteousness , but the same in regard of the matter and substance thereof ; only they differ in the subject and manner of application . the righteousness of works is that holiness and obedience which is inherent in our own persons , and performed by our selves ; the righteousness of faith is the same holiness and obedience inherent in the person of christ , and performed by him , but embraced by our faith , and accepted by god as done in our stead , and for our benefit . mr. william pemble in his treat . of iustification . sect. . chap. . that it is no other righteousness , then what the law prescribes for substance , whereof in justification we are made partakers , that one place in rom. . ▪ is clear . where , the apostle giving a reason why the iews that followed the law of righteousness , &c. w. sclater on rom. . , , . p. . s gal. . . t gen . , . with eccl. . . u gal. . . x rom. . . y ier. . . z cor. . . a rom. . , . b rom. . , . c rom . ●… , . d rom. . . e gen. . . rom. . , , , , , . f gen. . . g rom. . . , , . gal. . iam. . . h imputare enim significat , vel . agnoscere id quod in unoquoque vere est , eius esse , illique tribuero ; vel el tribuere quod tamen ejus non est , sive in bonum sive in malum . est enim in genere alicuj us rei causam in aliquem transcribere , vel ttansferre , aut el ascribere . sic ulpianus in lege . . parag . item quaeritur . de separat . sibi imputent quo minus idoneu●…n fidejussorem acceperint , id est , ascribant & tribuant . item apud iurise . imput are significat acceptum seu expensum ferre ▪ ut imputare sibi debet , qui credulus fuit . lege . §. dolum . ff . de eo per quem factum . priori modo quo alicui imputatur quod in eo vere est , imputantur peccata , & imputatur stultitia , iob . altero paulus ad philem ▪ vult sibi imputari factum onesimi . &c. andr. rivet . in gen. . exercitat ▪ . i levit. . , . k iun. annot in loc. & lond. annot. there . h. ainsworth . l fran. gomar . i●… analyt . expsic . ad rom. . . m sam. . , . n rom. . . &c. o philem. , . p cor. . . q isa. . . r gen. . , &c. s sam. . , , . t king. . to . u psal. . . x luk. . , , . ioh ▪ . . y ioh . . z isa. . , . a prov. . . b prov. . . c rom. . . d rom. . . e rom. . , , & . , , . . , . f gen. . . g rom. . . with psal. . , . h rom. . ●… . equivalent hereunto is that in rom. . , . i ier. . k cor. . l rom. . . m rom. . , , , . n rom . , . o rom. . , , , , , , , , . p gen. . . q rom. . , . r rom. . . s gen. . . t gen. . . u gen. ●… . . with rom. . . to the end . x heb. . . with gen. . , &c. y ●…stius in epist. ad roman . c. . z andr. rive●… . in exercitat . ad gen. . p. , . a sequitur argumentum quartum , quod petitur ex modo justificandi ipsius fidei . nam praeclpua causa cur adversarli soli fidei justificationem attribua●…t , illa est , quod existiment , fidem non justificare per modum causae , aut dignitatis , aut merici , sed so●…um relative , quia videlicet credendo accipit , quod deus promittendo offert . nam si persuaderi possent , fidem justificare impetrando ac promerendo , & suo quodam modo inchoando justificationem sine dub●…o non negarent , id etiam dilectioni , & ●…entiae , aliisque bonis actibus convenire . 〈◊〉 ●…robemus igi●…ur fidem veram & justificantem non esse ( ut adversarii volunt ) nudem ac solam app●…ehensionem justi●…iae ▪ sed esse causam & vim habere justificandi . — fidem esse initium justitiae , ac per hoc esse causam formalem inchoatam usti●…icationis . — per fidem impetrari remissionem peccatorum , ●…c per hoc justificari homine●… ex fide , non quia●…ides tantum respicia●… promissionem , & illam credendo apprehendat , sed quia remissionem impetret , & suo quodam modo etiam me●…eatur . bellarmi●… ▪ ●…n lib. . de iustificat . cap. . tom. ●… . b thes. . . cor. . , . pet. . . c rom. . . d luk. . , . e iob . , . & . , , . psa. . , . f rom. . . g psa. . . h psa. . . i gratis autem justificari ideo dicamur , quia nihil e●…rum quae justificationem praecedunt , sive fides , sive opera , ipsam justificationis gratiam promeretur . si enim gratia est , jam non ex operibus ; alioquin ( ut idem apostolus inquit ) gratia jam non est gratia . concil . trident. sess. . cap. . k rom. . . l rom. . , . m rom. . , , , . n rom. . , . o rom. . . p dr. andrew willet in his synopsis papismi . the general controversie . part. . artic. . after what manner faith justifieth . p. . &c. mr. will. pemble in his tract . of iustification . sect. . chap . q let the judicious reader exactly compare these places in arminius his writings together . viz epist. ad hypolyt . a coll. p. . . — dispul . pub . xix sect. . — declaratio sententiae . p . — respons . ad xxxi . articul . art. . p. . edit . . r vorst . antibe●… . pag. . — et comment . in epist. ad rem . . , . s pert. bert. in collat. cum si●… . lubber . t episcop . in thes. de j●…stificatione . u rom. . . x phil. . . y rom. . . z phil. . . ●…om . . . with rom. . . a e●… . . . & . . b cor. . . c ephes. . . to . pet. . . d er . . . & . . e ●…om . . . & . . f cor. . . ●…om . . , . g rom. . . h ●…om . , , , . i ●…om . . , ●… . k psal. . . l ●…om . . . m ●…n book ii. cha. . aphorism . . n see book i●… . chap. . aph●…rism . o . cor. . . q pet. . . ( p ) heb. . . r sal . . s hoc autem culpant nonnulli , quod ipsum fidei actum , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , dico imputari in justitiam , idque proprio sensu , non metonymice . fateor sane praeeunte mihi apostolo . cap. . epist. ad rom. & saeplus istam phrasin usurpante . at quod inde concludunt , nempe sic christum ejusque justitiam à justificatione nostra excludi , ●…amque dignitati sidei nostrae tribui , minime concedo deduci ex mea sententia posse . vox enim imputandi significat fidem non esse ipsam ●…ustitiam , sed gratiose pro justitia haberi ; quo ipso omnis dignitas à fide a●…fertur nisi quae est per gratiosam dignationem del. gratiosa autem illa dignatio & aestimatio non est extra christum , sed respectu christi , in christo , & propter christum ; quem constit●…it deus placamentum per fidem in sanguine ipsius . dico igitur fidem imputari nobis in justitiam , propter christum & justitiam ejus . in qua enunciatione , fides est objectum imputationis , christus vero & obedientis ejus causa justificationis impetratoria seu meritoria : qui christus cum obedientia sua objectum est ●…del nostrae , at non objectum justificationis seu imputationis divinae , quasi deus christum ejusque justitiam nobis imput et in justitiam , quod fieri nequit , cum obedientia christi fit ipsissima iustitia secundum severissimum rigorem legis sumpta . non nego autem christi obedientiam nobis imput ar●… , id est pro nobis & nostro bono praestitam censeri ▪ quia ●…oc ipsum , quod deus nostro bono & pro nobis justitiam christi praestitam esse censer , causa est , cur deus fidem nostram , quae christum ejusque justitiam habet pro obejcto & fundamento , nobis in justitiam imputet , nosque fide , ex fide per fidem justificet . armin. in epist. ad hippolytum ●… collibus , pag. , . edit . ●… . t ●…ac a m. 〈◊〉 respons . ad xxx●… . arti●… . art. . — & in epist. ad hippol. p. , . ut videre est in verbis supracitatis . u rom. . . x rom. . , . y iac. arm. in epist ad hippol. quo su●…ra . z istorum hominum sensum v●…cis imputandi , quatenus volunt semper significare rei imputatae imperfectionem , merito rej●…imus . quia hoc falsum esse ex eo evidenter apparet , quod imperfectio si qua sit , non est in re imputata sed in eo cui imputatur , aut in ea re cui aliquid imputatur . res enim quae imputatur perfecta est , u●… si imputetur debitori solutio , perfecta est solutio , sed quia imputatur illi quod non praestitit , arguitur ejus imperfectio . justitia quae nobis à deo imputatur est perfecta ; alioqui justitia non esset quae justificaret , aut qua ●…usti haberemur ; sed ejus imputatio arguit nostram imperfectionem . andr. rivet . in gen. xv. exercit t. . pag. . edit . . a quod vero arminius in epistola ad hippolytum legatum palatinum , contendit , fidem proprie debere accipi , non autem improprie pro christi justitia ; hactenus non male lequitur , ut ex an tecedentibus patet . sed ratio , quam illi rei probandae adducit , falsa est , qua ait , quod ea , nempe christi justitia , non possit imputari ad justitiam ; quod ( ut con●…endit ) imputare significet , alicui adscribere aliquid , quod non est tale . unde colligit , cum christi justitia sit omnibus nume●…is perfecta justitia , eam ad justitiam imputari vere non posse : id●…oque fidem imputari in justitiam , seu pro justitia scilicet perfecta , à deo pergratuitam acceptationem haberi , etiamsi sit tantu ●… pars illius , ecque imperfecta . etenim illud omnino diffentantum est à verbis & mente apostoli , falsaque nititur votis imputandi significatione . nam neque hebraea vox qua utitur moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; neque graeca qua paulus etiam interpretatur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; imo neque latina , imputare ( ut bonotum authorum usus , & lexicographorum explicatio , demonstrat ) eam habet per se significationem specialem : sed generatim ▪ reputare , aestimare , adjudicare , adscribere , seu attribuere , significat , sive vere id fiat , five secus . nec ullus è scriptuta sacra , locus , aut ex probis authoribus linguarum hactenus alla●…us est , qui contrarium probet , &c. fran. gomarus in annalyt . explicat . epist. ad roman . c. . pag. , . oper. p●…t . ●… . b andr. rivet . in gen. xv . exe●…citat . . pag. . . c rom. . . d rom. . , . e rom. . , . f rom. . . to . g rom. . to . h rom. . , , . i rom. . , . k rom. . , , . l ephes. . . m gen. . . rom. . , , . psal. . . & . . ioh. . . luke . . n iohn . . o loquuti erant de operibus ; christus ad unum opus eos revocat , hoc est , ad fidem . quo significat , quicquid , extra fidem homines moliuntur , inutile ac vanum esse , solam vero fidem sufficere ; quia hoc unum à nobis ▪ deus postulat ut credamus . — qui ex hoc loco colligunt , fidem donum esse dei , falluntur ; neque enim quid efficiat deus in nobis , sed quid requirat ac velit , christus docet . ioan. calvin . comment . in ioan. . . p ier. . . q cor. . . r rom . . ●… . s rom. . . t rom. . . u rom. . . x . cor. . . y armin. i●… e●… . ad hippol. p. . z bellarmin . de ius●…if . l. . c. . &c. . tom. . a iac. armin. in epist. ad hippolytum a coll bus , p. , . b fidem esse initium justitiae , ac per hoc esse causam formalem inchoatam justificationis . id inprimis docet apostolus ad roman . quarto , cum dicit ; credenti in e●…m qui justificat impium , reputatur fides ejus ad justitiam . ubi ipsa fides 〈◊〉 esse justitia ; ac per hoc non apprehendit fides justitiam christi , sed ips●… fides in christum est justitia . ●…t siquidem sit fides viva , & perfecta per charitatem , erit perfecta justitia : sin minus , crit saltem imperfecta inchoataque justitia . rob. bellarm de iustificat . lib. . cap. h. tom. . edit . colon. . c armin. quo supr . d r●…b . b●…l larmin . de iustificat . lib. . c. re●… tot . praecipuè vero vid. in f. & c. tom. . e armin. in epist. ad hippolyt . f bellarm , de iustificat ▪ lib. . cap. . f. g. ●… . tom. . g thu●… d. will. sclater recites their opinion , in his exposition ●…n rom. . ver . , , . pag . h book . ch . . aphor. . i fides non iustificat per modum praeparationis , cum caeteris virtutibus ; vel ut conditio requisita per inhae●…entem credendi actum ; sed relative , per modum organi satisfactionem christi apprehendentis , &c. d. prideaux . lect. . k rom . , . & . , , , . l a quatenu●… , ad omne valet argumentum . m mar. . . act. . . n gen. . . o rom. . . p rom. . . q rom. . . r ioan. prideaux in lect. v de iustificatione . let the judicious reader diligently consult him . s among the publique confessions of the churches , take the sense of these . . of the helvetian confession ; — quoniam vero nos justificationem hanc recipimus , non per ulla opera , sed per fidem in dei misericordiam & christum : ideo docemus & credimus cum apostolo hominem peccatorem justificari sola fide in christum , non lege , aut uliis operibus . — ergo quia fides christum justitiam nostram recipit , & gratiae dei in christo omnia tribuit , ideo fidei tribuitur justificatio , maxime propter christum , & non ideo quia nostrum opus est : donum enim dei est . corp. confession . part. . pag. , . edit . genev. . . of the french confession ; credimus nos sola fide fieri hujus justitiae participes , sicut scriptum est ipsum passum esse acquirendae nobis saluti , ut quicunque crediderit in eum non pereat . hoc autem ideo fit , quod promissiones vitae nobis in ipso oblatae , tunc u●…ui nostro applicantur , & nobis redduntur efficaces , cum eas amplectimur , nihil ambigentes nobis obventura de quibus ore dei certiores simus . itaque justitia quam fide obtinemus pendet à gratuitis promissionibus , quibus nos à se diligi deus declarat & testificatur . corp. confession . part. . pag. . . of the augustane confession . — cum igitur dicimus , fide justificamur , non hoc intelligimus , quod justi simus propter ipsius virtutis dignitatem . sed haec est sententia , consequi nos remissionem peccatorum & imputationem justitiae per misericordiam propter christum : verum haec misericordia non potest accipi , nisi fide , &c. corp. co●…fession . part. . pag. . . of the saxony confession ; — itaq & correlativè inte●…l genda est haec oratio , fide justificamur , hoc est , fiducia filii dei justificamur , non propter nostram qualitatem , sed quia ipse est propitiator , in quo cor acquiescit , fiducia promissae misericordiae propter eum , quam fiduciam ipse spiritu suo sancto exuscitat . corp. confess . part. . pag. . . of the confession of the belgick reformed churches revised in the national synod at dort in the years . & . — wherefore we do justly say with st paul , that we are justified by faith alone , or by faith without works ; yet to speak properly , we do not mean that faith by it self doth justifie us ; as being only an ●…nstrument , whereby we apprehend christ our righteousness ; but jesus christ imputing unto us all his merits , and so many holy works , which he hath done for us and in our stead ▪ is our righteousness ; and faith is the instrument which keepeth us with him , in the fellowship of all his benefits , which being made ours , are even more then enough unto us , for our absolution from all our sins . see artic. . of this confession , pag. . in the discipline of the dutch churches , printed at london , an. . . the confession of faith , or articles of christian religion , compiled by the assembly of divines sitting by authority of parliament at westminster . which together with the publique catechism framed by them , speak more fully and clearly to this point , then all the former confessions . — these whom god effectually calleth , he also freely justifieth , rom. . . & . . not , by infusing righteousness into them , but by pardoning their sins , and by accounting and accepting their persons as righteous ; not for any thing wrought in them , or done by them , but for christs sake alone , not by imputing faith it self , the act of believing , or any ohter evangelical obedience , to them , as their righteousness , but by imputing the obedience and satisfaction of christ unto them , rom. , , , , cor. . , . rom. . , , , , . tit. . , , ephes. . . ier. . . cor. . , . rom. . , , . they receiving and resting on him and his righteousness by faith ; which faith , they have , not of themselves , it is the gift of god. act. . . gal. . . phil. . . act. . , . ephes. . , . faith thus receiving and resting on christ and his righteousness , is the alone instrument of justification ; ioh. . . rom. . . & . . yet is it not alone in the person justified , but is ever accompanyed with all other saving graces , and is no dead faith , but worketh by love , ia●… . . , , . gal. . . articles of christian religion , chap. . published . — q. how ▪ doth faith justifie a sinner in the sight of god ? a. faith justifies a sinner in the sight of god , not because of those other graces which do always accompany it , or of good works which are the fruits of it , gal. . . rom. . . nor as if the grace of faith , or any act thereof , were imputed to him for justification ; rom. . . with rom. . . but only as it is an instrument , by which he receiveth and applyeth christ and his righteousness , ioh. . . phil. . . gal. . . larger catechism advised by the assembly of divines , p. . in to . among learned orthodox writers within the reformed churches , particularly take into consideration the judgement of these few . viz. . of luther ; ( in whose heart this one article reigned , viz. the faith of christ ; as himself confesseth in his preface to his com. on ep. to galat. ) fides justificat , quia apprehendit & possidet illum thesaurum , scilicet christum praesentem . tom. . fol. . . fides non tanquam opus , justificat ; sed ideo justificat , quia apprehendit misericordiam in christo exhibitam . tom. . in genes . . fol. . a. promissio caput est doctrinae , & principale : huic adjungitur fides ; seu , ut clarius dicam , hanc apprehendit fides . apprehensio autem promissionis certa vocatur fides . et justificat non tanquam opus nostrum , sed tanquam dei opus . tom. . in genes . . fol. . a. . of calvin , that wonder of men for acuteness of iudgement ; quod objicit , vim justificandi non inesse fidei ex seipsa , sed quatenus christum recipit , libenter admitto . nam si per se , vel intrinseca ( ut loquuntur ) virtute justificaret fides , ut est semper debilis & imperfecta , non efficeret hoc nisi ex parte . sic ma●…a esset justitia quae frustulum salutis nobis conferret . nos quidem nihil tale imaginamur , sed propriè loquendo deum unum justificare dicimus : deinde hoc idem transferimus ad christum , quia datus est nobis in justitiam . fidem vero quasi vasi confe●…imus , quia nisi exinaniti ad expetendam christi gratiam aperto animae ore accedimus , non sumus christi capaces . — inscitè ergo fidem , quae instrumentum est duntaxat percipiendae justitiae , dico misceri cum christo ▪ qui materialis est causa , tantique beneficii author simul & minister . institut . l. . cap. . sect. . hic memoria repetere convenit , quam prius relationem constituimus inter fidem & evangelium ; quia inde justificare dicitur fides , quod oblatam in evangelio justitiam recipit & amplectitur . quod autem per evangelium dicitur offerri , eo excluditur omnis operum consideratio , &c. iust. lib. . cap. . sect. . . of trelcatiu●… l. f. who saith ; ex parte hominis , iustificationis passiva causa , efficiens est ac dicitur reductivè ▪ tota est instrumentalis , & fides est , per quam , non propter quam , justificari dicimur , tum ratione sui correlativi , tum contrarii , legis & bonorum operum . correlativi , quia tota fidei qua justificans est , forma in relatione consistit , nec qua qualitas , sed qua relativè in correlato suo applicando , occupatum est , nos justificare dicitur . contrarii , quia quae bona opera in persona justificati requiruntur , à merito justificationis excluduntur . instit. lib. . de iustificat . . of m. fred. wendeline , who saith ; nos igitur orthodoxi fidem dicimus justificare correctivè , hoc est , per modum instrumenti , quod justitiam evangelicam extra nos in christo constitutam apprehendit & nobis applicat . — eodem sensu à paulo fides dicitur imputari ad justitiam , non quod propter fidei dignitatem & perfectionem à maledictione legis absolvamur & justi reputemur ; sed quod justitia christi fide apprehensa nobis imputetur , seu nostra esse censestur . christian. theolog. lib. . cap. . thes. vi . & explicat . . of zac. ursine . fide justificamur , ut causa instrumentali : qua quasi manu justitiam christi nobis imputatam apprehendimus . vulgò dicitur , fide justificamur correlative , hoc est , eo justificamur , quod est correllativum fidei , nempe merito christi ad quod refertur , seu quod apprehendit fides . nam fides & satisfactio christi habent se correlativè ut accipens , & acceptum , &c. in explicat . chatech●…t . part . . quaest. lx. & lxi . . of ant. vvalaeus , who affirms this to be the judgement of the whole reformed church ; nempe eo fidem justificare , aut nos per fidem justificari , quia apprehendit christi justitiam , quae nobis in evangelio offertur ; seu quatenus relatè consideratur , & cum respectu ad christi meritum . quum enim evangelium sit instrumentum externum quo nobis christi justitia offertur , cor. . . ut sacramenta , per quae nobiscum magis & magis christus unitur , atque applicatur , cor. . . gal. . . fides unicum est illud instrumentum , quo christum & ejus justitiam admittimus , & in eo recepto acquiescimus . in enchirid. relig. reformat . de iustificat . pag. , . tom. . lugdun . . . of the four learned leiden professors , i. polyander , and. rivet . ant walaeus , and ant. thysius . who express themselves excellently in this point ; justificamur ergo hac fide , ex fide , & per fidem ; imò ab apost . fides imputari dicitur ad iustitiam , rom. . , , , , , , , . non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . primo & per se , ut qualitas propriè aut motus , actio vel passio , aut opus al quod bonum , & eximii pretii , quasi ipsa sit justitia aut ejus pars , aut etiam justitiae loco , ex censu & aestimatione dei : sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secundario , & secundum aliud , nempe ut modus , medium & instrumentum , ceu oculus & manus , qua christi ejusque justitiae participes reddimur , adeoque relativè ad objectum jesum , ipsius justitiam , & promissiones gratiae , phil. . . ea sola justificamur , quia aliter apprehendi promissiones dei , remissio peccatorum , & aliena justitia ▪ vitaque inde aeterna , non potest ; neque aliud instrumentum monstrari , vel ex tota scriptura , vel tota rei natura . non enim charitate , aut bonis operibus haec ipsa accipiuntur . sed solam fidem deus ad haec ordinavit . in doctiss. synops. purior . theolog. disput. xxxiii . sect. . . . of dr. w. sclater ▪ who after a more large d●…scussion about this point , thus concludes ; the sum of all is this ; sith faith is accepted to justification , neither in respect of the worth of it , to procure it ; nor yet as being the form of righteousness ; nor as a preparation ; nor as a condition ; it remains that it justifieth ●…nstrumentally only , or because it apprehends that for which we are justified , namely , the merit and righteousness of christ. in his exposit. on rom. . , , . p. . lond. . . of mr. w. perkins , that famous light of cambridge ; who did more good to the church of god with one hand , then many learned men have done with both ; the second point to be considered , is : how faith is a means to justifie ? i answer thus . faith doth not justifie as it is an excellent work of god in us : for then all vertues might be means of justification , as well as faith. it doth not justifie as it is an excellent virtue itself : because it is imperfect and mingled with unbelief . it doth not justifie as a means to prepare and dispose us to our justification : for , so soon as we begin to believe in christ , we are justified without any disposition or preparation between faith and justification . ( chrysost. hom. in rom. quam primum homo crediderit , confestim simul justificatus est ) lastly , it doth not justifie as it contains in it all other vertues and good works , as the kernel contains the tree with all its branches : for then should it be a part , yea the principal part of our justice ; whereas s. paul distinguisheth justice and faith , saying that our righteousness is of god upon faith ; and not for faith , but by faith. now then faith justifies as it is an instrument or hand to apprehend or receive the benefits of christ for ours ; and this apprehension is made , when we do indeed believe christ and his benefits to be ours . and lest any should imagine , that the very action of faith in apprehending christ justifieth ; we are to understand , that faith doth not apprehend by power from itself ; but by vertue of the covenant . if a man believe the kingdom of france to be his , it is not therefore his ; yet if he believe christ and the kingdom of heaven by christ to be his , it is his indeed : not simply because he believes , but because he believes upon commandment and promise . for in the tenour of the covenant ▪ god promiseth to impute the obedience of christ unto us for our righeeousness , if we believe . in his treat . christ the true and perfect gain , pag. . vol. . lond. . see also , his grain of mustardseed . expos. of d conclus . p. . vol. . his com. on gal. pag. . d. — & p. . c. — & p. . d. . of mr. will. pemble in his treat . of iustification , section . chap. . pag. . lond. . the sentence of the reformed churches touching this point , consisteth of two branches . first , that a sinner is justified by faith , not properly as it is a quality or action , which by its own dignity or merit deserves at gods hands remission of sins , or is by gods favourable acceptance taken for the whole and perfect righteousness of the law , which is otherwise required of a sinner ; but only in relation to the object of it , the righteousness of christ which it embraceth and resteth upon . secondly , that a sinner is justified by faith in opposition to the righteousness of works in the fulfilling of the law : whereby now no man can be justified . . of mr. iohn forbs at middleburg ; now we come to speak of the third point , that is , concerning the things which are said to be imputed to us in the work of our justification ; and these be two , according to the two gifts that god giveth us to this end , that we may be righteous . the first is faith , which is the supernatural instrument given us of god , to apprehend our righteousness . the second is the righteousness itself apprehended by faith , that is , christ crucified , or his blood shed for us . for although the lord hath given us faith , and christ jesus his son ; yet albeit we have them , we have them not as our own ▪ but by the imputation of god. so that gods gift maketh possession ; but his imputation maketh our right in propriety , in the thing possessed , &c. so that in his judgement faith is imputed as the instrument of our justification . in his treat . of iustification . chap. . pag. . middleburg . . . lastly , of that godly learned and judicious mr. io. ball ; faith is not imputed for righteousness , in respect of the worth or dignity of faith either in habit or act ; but in respect of its office whereunto it is ordained in the covenant of grace , as it doth embrace christ , and thereby we are made partakers of his free and willing and perfect obedience to the command of grace . faith is accounted for righteousness in regard of the object , and is a cause of that justification which is of grace . a cause , i say , not a bare condition , without which the thing cannot be ; but a cause , not meritorious or material , but instrumental only , receiving christ promised and offered in the word of grace , &c. in his treat . of the covenant of grace . chap. . pag. , . &c. lond. . t rom. . . phil. . u rom. . . & . . . & . . gal. . . & . . . . x rom. . , , . y ioh. . . z rom. . , . & . . gal. . , . a rom. . . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…d est , oblatam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fidei videlicet manu . t. bez. annot. in loc . c rom. . . d act. ▪ . e bez. annot ▪ in acts . . f ioh. . . act. . . rom. . . g gal. . . rom. . , . h ioh. . . i ioh. . , , , , . k rom. . . , . l phil. . . m rom. . . n gen. . . rom. . . to . o heb. ●… . . p rom. . , . & . . q atqui fides nihil ad deum aff●…rt ; quin potius hominem vacuum & inopem sistit coram deo , ut christo ejusque gratia impleatur . quare passivum est opus ( ut ita loquar ) cui nulla potest rependi merces ; nec aliam confert homini justitiam , nifi quam à christo recipit . ioh. calvin . in evangel . secund . ioan . . vid. & institut . l. . c. . §. . r fides nihil deo dat , sed accipit tantum ; at opera sunt veluti sacrificia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae nos deo offerlmus . fides enim organum est , & veluti manus animae , qua suscipimus dei beneficia . ioan. cameron . praelect . in math. . pag. . in fol. genev. . s rom. . , , . t thes. . . pet. . . rom. . . u rom. . , . & . . gal. . . &c. x phil . . cor. . . mat. . . y faith doth not justify in respect of i●…elt , because it is an action or vertue ; or because it is strong , lively and perfect ; but in respect of the object thereof , namely christ crucified , whom faith apprehendeth , as he is set forth unto us in the word and sacraments . it is christ that is the author and matter of our justice , and it is he that applyeth the same unto us ; as for faith in us , it is but an instrument to apprehend that which christ for his part offereth and giveth . therefore i●… faith err not in his proper object , but follow the promise of god , though it do but weakly apprehend , or at the least cause a man only to endeavour and desire to apprehend , it is true faith , and justifieth . though our apprehension be necessary ; yet our salvation stands ●…ather in this . that god apprehends us for his own , then that we apprehend him for ours , phil. verse . and rather in this , that we are known of him , then that we know him , gal. . . mr. w. perkins in his grain of mustardseed . expos. of conclus . iii. pag. . vol. . lond. . z . cor. . . a phil. . , , . b act. . . c synops. pu●… . theo●… . disp. . sect. . d rom. . , , , , , , , . e fran. gom●…us in analy●… . exp●…cat epist ▪ ad roman . c. . p. . o●…part . secunda . f gen. . . rom●… . . g phes . ▪ . h io. forbes in his treatise of iustification . ch . . p. . to . i ephes. . . k rom. . . l rom. . . m rom. . , , , , ●…th gen. . n am . . . to . o hieronym . ●…n catol . scrip. eccles●…st . p. . a. tom . basil. . p euseb. hist. eccles●… . c. . q morbo medicina no●…entior ipso . r rom ▪ , , , . s gal. . . ●…om . . t iam. . , , , . u iam. . . x gal. . . y fran gomarus in analyt . explicat . ad rom. . oper . part. . z tim. . . a rom. . . gal. . . gal. . b act. . , . c jam. . . d luk. . . matth. . , . e iam. . . f tim. . . g gen. . , . with heb. . . h heb. . . i perfecta est , id est , perfecta declarata est fran. gomar . in analyt . explicat . iac. . . k cor. . . l gen. . . rom. . . gal. . . m f. gomar . ●…n ana yt . explicat . iac. . . n io. camero●… . in p●…aeiect . in math. . . p. , , . o m. w. pe●…ble in his tre●…t . of iustification . ●… . vi. chap. . p vid etiam f●…an gom●…r . analyt . explicat . in ●…ac . . . &c. q rom. . , , ●… , . r iam. . . to . s gen. . . & . . rom. . , . t rom . , , . , , . u rom. . , , , , . x gal. . . y tim. . . z rom. . . a rom. . , . b act. . , . c heb. . . d rom. . , , , . e de iusti●…atione peccatoris coram deo : qui locus in theologia facile primarius , nobisque maxime salutar is est , &c. synops. purior . theol. dis. . thes. . f rom . . . . . rom. . . g rom. . , . h rom. . . & . , , . . cor. . , . i rom. . , , . k rom. . . & . , , , . & ●… . . gal. ●… . . , . l ioh. . ioh. . . rom. . . & . . & . . . ephes. . . m rom. . , , . & . , . . cor. . . ierem. . . with . ▪ n rom. . , , , . ephes. . . tit. . , . o rom. . , ▪ . & . , , . cor. . p rom. . . gal. . . act. . . & . . phil. . . q rom. . , . ephes. . , . r rom. . , , . & . . s r●… . bell. de iustificat . li. . c. . & . tom. . t sed in eo multum e●…rant doctores isti grammatici potius quam theologi , quod vocum significationes ex etymologia potius ducunt , quam ex communi scripturae & bonorum authotum usu . bell●…rm . de poenitent . lib. . ●… . . tom . u fran. gomar . disp. de iustificat . thes. . & . x rom. . . y rom. . z rom. . . a iohn . . b rom. . . ●… pet. . , . acts . . cor. . . col. . eph. . . gal. . . c phil. . . ioh. . . d iohn . . e eph. . , , . iohn . . &c. f iohn . acts . . rom. . . g gen. . . rom. . . . , , , , . gal. . . h eph . . i rom. . , , , . acts . . k rom. . . &c. cor. . . l rom. . , . & . , . gal. . . luke . . m exod. . . n iam. . . isai. . . o heb. . . gen. . . p psal. . . mat. . . q iohn . . cor. . . rom . , . & . , . & . , , , . r eph. . . s rom. . . cor. . . t rom. . . u isa. . . math. . , . x cor. . . ioh. . , . y rom. . . tit. . , , . z isal. . . a rom. ●… . heb. . . & . , , . &c. b math. . . tim. . . rom. . , . c eph. . . d rom. . , . e cor. . . f dan. ▪ . g math. . . h tim. . . iam. . . i rom. . . & . , . & . . gal. . . & . . k rom. . . phil. . . l rom. . , , . m rom. . . n gen. . . rom. , , , . , , . o rom. . , . & . , , phil. . . p rom. . . tit. . . . q gal. . . r rom . . s rom. . . t cor. . . phil. . , . u psal. . . x rom. . , , . & . , , . & . , . cor. . . cor. . . y cor. . . heb. . . luke . . pet. . . z heb. . . rom. . . a gal. ●… . . psal. . . iohn . ●… . heb. . . b gal. . . phil. . , . gal. . , . c gal. . . & . . ioh. . . d heb. . , . e heb. . . to . f cor. . . g heb. . . h dan. . . i rom. . , . ioh. . . k cor. . . l ier . . & . . m mal. . . n heb. . , . o rom. . , . & . . cor. . . rom. . , , , , , . gen. . . p rom. . , . ioh. . ▪ . q ▪ cor. . . r rom. . , , . s eph. . . tit. , . . t rom. . u rom. . . x gal. . . with gen. . . y gen. . . with gal. . , . z heb . . a gai. . . b gal. . . c luk. . . to . d luk. . , . e psal. . . f gen. . . &c. isa. . . g gen. . , , . & . . ●…im . . . h mar. . . luk. . . heb. . . i pet. . . cor. . . k gal. . . act. . ▪ . l heb. . . to . & . , . m iude . n luk. . , . o mic. . , . luk. . . p luk. . , . q psal. . , , , . r ps. ▪ . s rom. . . t mic. . . u rom . . x rom. . . y eph. . . z heb. . , . a heb. . . b psal. . . , , . c gen. . , . d see in this chapt. aphorism iiii. in forence . e gen. . . f gen. . . to . g gen. . , . & . , . h gen. . . i gen. . . &c. & . . &c. k gen. . . & . , , . l gen. . , , &c. m gen. . , , . n gen. . , , . heb. . , &c. o isa. . . with gen. . . to . p gen. . , , , . q gen. . . to . r exod. . throughout . s gen . . & . , . t gen. . . to . u cor. . , , . x in this chapt. aphorism iiii. y heb. . . , . z gen. . . a heb. . , . col. . . b gen. . . with pet. . . c gen. . . & . . & . . . d gen. . . & . , . e eph. . . f heb. . , , . g heb. . . h gen. . . i gen . . k gen. . , , . l gen. . , . m gen. . . n gen. . . o gen. . . gal. . . rom. . , , . p gen. . . q gen. . . & . , . & . . to . r heb. . , , , . gen. . . & . , . & . , . s in this chapter , aphorism iii. t gen. . . u gen. . . & . . x gen. . . to . y isa. . . with gen. . to . z see in this third chapter , aphorism iv. a●…large . a gen. . ●… . b gen. . , , . c gen. . , , . & . , . d see much more to this effects in the manner of this covenants dispensation more generally , and more particularly in this chapter , aphorism iv. e cor. . . f cor. . g gen. . throughout . h hag. . . i in this chap. aphorism i. propos. . k rom. . . with iosh. . . i rom. . , , . k gen. . . l heb. . . m gen. . & . & . & . n gen. . & . , . o rom. . . gen. . . &c. & . . p gen. . . q eph. . . r see in this chapter , aphorism ii. inference . s gal ▪ . . with gen. . , . t gen. . . u rev. . . x heb. . . a gal ▪ . . phil. . , . b luk. . , , , . ioh. . . & . . mat. . , . c mar. . . to . with ioh. . . to . & . . to the end . d ioh. . . to . & . , . & . , . &c. & . , . to the end . e ioh. . . f mat. . . to the end . g ioh. . , . h heb. . . to the end . mat. . , . i mat. . . to . cor. . . k ioh. . vid. iohan. 〈◊〉 . in loc . l ma●… . . . mar. . . luk . . with heb. . . to . m mat. . , , , , . n ephes. . , , . o act. . ▪ to the end . p exod. . deut. . q exod. . throughout . gal. . , . r exod. . ▪ &c. s rom. . . sam. . , . t rom. . . u rom. . . x rom. . . y rom. . , . psal. . , . z tim. . , . pet. . , . a rom. . . exod. , . b iosh. ▪ , , . c eph. . . exod. , . &c. d act. . . e exod. . throughout . f chron. , . &c. g ezra . . to the end . & . , , . h hag. . , , . i rom. . . gal. . . hag. . , . k gen. . , , , . l exod. . , , , & . , , , . m exod. . , . n exod. . , . act. . . o act. . . p exod. . . q exod. . , . r deut. . to . s exod. . . deut. . , , . t ioh. . . u exod. . , . to the end & . deut. . , , , . t. ●… . x gen. . , , . act. . , , . gal. . . y exod. . ▪ , . z gen. . , . a gen ▪ . . b gen. . , . c gen. . , . with act. . , . d exod. , &c. see lond. annot. h. ainsw . annot . there . e act. . , &c. f exod. . . deut. . , . g mercer . in pagnin . thesaur . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 io. buxtorf . in lexic . ad verb. h deut. . ●… , . i gerh. loc. com . de lege dei cap. . k h. ainsw . in his annotat. on psal. . . l ioh. . . m cicero lib. . de legeb . ad init . n rom. . . o rom. . p rom. . . q sam. . . et ista lex hominis . pagnin . r chron. . . s ezr. , , , . & . , , . esth. . . isa. . . t psal. . . & , . & . , , , &c. rom. . . u isa . . & . . & . . ler. . . mic. . . gal. . . x rom. . . y gal. . . z rom. . . a ioh. . . with ps. . . b ioh. . . with psal. . . c cor. . . with isa. . . d rom. . . to . with psal. . , , . & . . & . , , . & . . isa. . , . e luk. . . f mat. . . g rom. . . h gal. . . with gen. . . & . . i mar. . . with exod. . ●… . k ioh. . . with levit . . l heb. . . with numb . . . m ioh. . . with deut. . . n deut. . , . o exod. . . p mal. . q compare exod. ch . . . to . with all that follows till cb . . . r deut. . , . s h. ainsw . in annot. on deut. . . t exod. . . to . u exod. . . x mal. . . y deut. . , , , , , , &c. z gal. . . to . a deut. . . b hab. . ▪ c lev. . . d rom. . . e rom. . , . f rom. . . g luth. in comment . ad epist. ad galat . & in loc. commun . secund●… classis . loc. , , , , , , . h deut . , . i deut. . . & . . & . . & . . & . . & . . & . . levit. . . k levit. . . l deut. . . m mal. . . n rom. . . o sam. . , . p deut. . . q deut. . . exod. . . & . , . r exod. . , . s ioh. gerh. in loc. de leg. ceremonial . & forens . i. t mat , . . u exod. . x er . . . y mal. . . z deut. . . & . . a deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so deut. . . b exod. . . deut. . . c deut . ▪ d psal. . . exod. . , . & . . e deut. . . & . , , , , ▪ &c. f rom . . g deut. . . h deut. . . i luk. . , . mat. . , , , . k h. zanch de decalog . lib . c. . thes. . l io gerh. in loc. com. de lege dei , cap . sect. . §. . m august . confes. l. . c. . & qu●…st . . in exod. n ●… . andrews on the ten commandments , p. , . lond. . o hier. zanch. de decalog . l. . c. . thes. . p tim. . . q mat. . . to . r see also the ten commandments analytically explained in a table somewhat different in form from this , but for substance the same ; in my key of the bible ▪ on exodus . sect. vi. london . . s rom . . t rom. . . u rom. . . x psal. . . y deut. . & ▪ & . z rom. . . a deut. . b gal. . , , , , . c heb. . . col. . . d gal. . . e ioh . . f cor. . . g eph. . . h deut. . , , . & . . i deut. . , &c. k lev. . . deut. . . l exod. . . m numb . . . n deut. . , &c. o rom . . p col. . . heb. . . q gal. . . r eph. . . s cerus , veterum lingua idem fuit quod sanctus . dionys. gothofredus in notis ad festum . p. . t polidor . virgil. l. . cap. . u valer. max. de memorabil . l. . c. . exemp . . x fr holy-oke , dict. y eph. . . z rom. . a heb. . , , . b gal. . . c act. . . d gal . , , . e col. . . f heb. . . g act. . , . numb . . , , , &c. act. . , . h deut. . ▪ . i deut. . , &c. k deut. . , . & . . & . . & . . & . . & . . & . . mal. . . 〈◊〉 often . l chron. . . m rom. . . n h. zanch de leg. de●… , lib. . c. ▪ thes. ▪ o praefat. ioan. calvin . in reliquos . m●…sis libros in formam harmoniae digest . & com. in ex. . p jo. gerh. loe. com. de leg. forens . tract . . c. . q exod. . , &c. & . throughout . r exod. . . to the end . & ch . . to ch . . s exod. . . & . . deut. . . t exod. . . & . . u lev. . . x lev. . . y deut. . , . z see deut. . , &c. to deut . . a mal. . . b deut. . . & . . , &c. c exod. . . co . d exod. . . to the end . e exod. . ▪ 〈◊〉 ●… . dou●… . . 〈◊〉 . f exod. . , , , . dou●… . . ●… . to the end . & ●… . . to . g exod. . , &c. ●…o 〈◊〉 . ●… . . h exod . . to . i exod. . . to . . k exod. . , &c. l ●…ee secti●…●… ●… . of this chap. m deut. . , , , . n deut. , , with ezek. . . o psal. . , . p rom. . &c . . q hos. . . r gen. . . to . s numb . . , . t gen. . . u iosephus in antiq. x gal. . , , , . y gal. . ▪ . rom. ▪ , . z rom. . . deut. . . psal. . a deut. . . b exod. . , . c rom. . , . d gen. . . , . e gen. . . & . f gen. . , . g gen. . . h gen. . . i exod. . & &c. k exod. . l gen. . . & ●… . , &c. m gen. . , . n rom. . . o rom. . . p rom . . q gal. . . r rom. . s rom . . t g●…l . . . u heb. . , ●… , . x levit. . , , , . y gal. . , . z gal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a n●… enim lex ●… fide eos arcebat ; sed ne vagarentur extra septa fidei , retinebat eos , &c. ●…oan . calv. in com. ad gal. . . b gal. . . c gal. . , . d gal . , , , , , . &c. e deut. . . f deut. . , , , . &c. g deut. . , , . h exod. . . &c. i deut. . . to . & . . to . & . . to the end , with . . to . k gen. . , . l rom. . , . m tertul li●… . advers . iud●…os . c. . see his words formerly expressed . book . ap●…orism . v. . n gen. . . exod. . . gen. . . & . . & . & . . o gen. ●… . . p ●…en . . q gen. . . ●… r ge●… . . s i●…de ver . , . t pet . . u gen . exod. x gen. . . to . y gen. . . to . &c. & . . & . , , . z gen. . . a exod. . to . b ●…en . . . c gen. . . &c. d gen. . e gen. . , . f gen. . g gen. . . & . & . , . h gen. . ●… , , . i gen. , . &c. k gen. . , , , . with math. . mark . . l gen. . . m gen. . , . n gen. . . o gen. . , . &c. p gen. . q gen. . , , . r gen. . , . s gen. . . t gen. . . with gen. . . ●… chr. , , . u gen. . . x gen. . . y gen. . . &c. z gen. . , , . a gen. . , . b gen. . c gen. . . d gen. . e gen. . , . f gen. . g gen. . . &c. h rom. . , . i math. . . to . & . . k eccles. . . l gen. . ●… , . m eph. . n gen. . & . o gal. . . &c. & . . p rom. . . q mr. w. perkins gives certain notes of judicial laws , moral in substance and foundation ▪ comment . on gal. . , , . r see exod. . throughout & . . to . with pet. . , . mat. ●… . . with ver . ; . cor. . , , . s deut. . . ma●… . . . t rom . . u gal. . , , . x col. . , , . dan. . . ep●… . . , . heb. . , , . y heb. . . z heb. . throughout , & . . &c. col. . . & . , , , . cor. . . a cor. . . cor. . . iude . b heb. . . c gal. . , , , . d isleb●…s agricola ( ●…he f●…t antinomian , and father of them ) and his followers deliver ▪ this position ; assoon as thou once beginnest to think 〈◊〉 men should live g●…ly and modestly , presently thou hast wandered from the gospel ▪ and again ; the law and works only belong to the court of rome . ) see mr. 〈◊〉 〈◊〉 ( i●… his 〈◊〉 legis , 〈◊〉 〈◊〉 pag. . . m. randal and mr. iohn simso●… ▪ delivered this ; the moral law is ▪ of no use at all to a believer ▪ no rule for him to walk by nor to exam●…e his life by gods eye on his israel ▪ by tho. ga●…aker . b. d. in ●…pist . to the reader . 〈◊〉 . . london ●… . e 〈…〉 f hieronym . za●…chius in ●…ib . ●… . de dec●…logo . ca●… ▪ 〈◊〉 . the●… . g wolfang ▪ ●…usculus in l●…c . com. de a●…rogatione l●…gis 〈◊〉 h 〈…〉 i ce●…erum nos verius putamus , legem moralem , etiam ut est data per mosem & per prophe●…as , atque ut est in libris veteris testamenti scripta , ve●…e obligare christianos . nam quod dominus ait , math. ▪ non veni legem solvere , sed ad implere , intelligitur de lege moral●… , &c. r. b●…llarm ▪ de iustificatione lib. . cap. . tom. . and there arguments . k d. pareus in aphorism : de magistrat . civili . ad roman . . vid. and. rivet . explic. decal . in ex. . . sub finem . l mr. anth. burges in his vindication of the law. lecture xvii . m andr. rivet . in com. ad exod. . . in q. an lex decalog●… ad nos pertineat ? n brevius , dicitur lex abrogata , quoad justificationem , damnationem , coactionem , significationem : non quoad doctrinam , obedientiam . &c. d. pareus in com. ad gal. . . o w. perkins in his comment on gal. . , , . p ioan calvin . in institut . lib. . c. . sect. . ad . praecipue vid. § , . q articles of christian religion . chap. xix . published by authority of parliament , iune . . r and. rivet . in explic. decal . ad ex. . . q. an lex decalogi ad nos pertineat ? s and. rivet . in explicat . decalog . ad ex. . . q. an lex decalogi ad nos pertineat ? t gal. . , , , , . u gal. . , . x act. ●… . . y gal. . . z gal. . . , , , . a gal. . . b quest. iv. c gal. . . d gal. . , . e gal. . . f lev. . , , . g heb. ●… . . h gal. . . i gal. . , , , , . k gal. . l gal : . , . m heb. . . n gal. . . to . col. . , , . ioh. . , &c. . act. . . cor. . , . o exod. . . & deut. ●… . . p eph. , , , . q heb. . , &c. r gal . , . exod. . . with deut. . s exod. . t h ▪ za●…ch . lib. de decalog . cap. . th●…s . . u h. zanch. lib. . de decal . c. . thes. . x see in q. y rom. . . . z rom. . , . a rom. . b tim. . , . c cor. . . to . d ●…oan . calv. in octav. praecep . comment . pag. . e deut. . . f tim. . , . g cor. . , , , . h ier. . , , , . heb. . , , , , . i isai. . , , , . mic. . . to . k mat. , , , &c. l rom. . , , . m eph. . , , . n iam. . , , , . o act. . , , &c. p rom. . , &c. q rom. . . r deut. . . s eph. . , , . t matth. . , &c. u gal. . , . x rom. . . y rom. . , . psal. . , &c. z psal. . . a iam. . . , . rom. . , . b gal : : . c rom. . . gal. . , . d iam. . . e rom. . , . f rom. . ●… . g rom. . . h gal. . . i rom. . . k rom. . . l gal. . . m rom. . , , . n gal. . , . o rom. . . p lev. . q gal. . . r christus est finis legis perficiens , non interficiens . finis quippe dicitur propter quem fiunt omnia , quaecunque aliquo fiunt officio . nam inter officium & finem hoc distat , quod officium est in eis quae facere debemus : finis propter quem facimus . aug. contra adversarium legis , &c. lib. . cap. . tom. . finis enim legis christus est , alt apostolus , ad justitiam omni credenti . finis perficiens , non interficiens : finis quousque eamus , non ubi percamus . sic omnino intelligendum e●… pascha nostrum immolatus est , christus . ipse etiam finis noster : in illum est transitus noster . august in expos. evang. ioannis trac●…at . . tom. . s rom ▪ . . to the end . especially see ver . , , , , , . t gal. . ▪ u mat. ●… . . x ioh. . . y ioh . . z phil. . a gal. ▪ . b rom. . . c primum libe●…um arbitrium quod homini datum est , q●…um primum creatus est rectus , potuit non peccare , sed potuit & peccare ▪ hoc autem novissimum eo quo peccare non poterit . verum hoc quoque de●… munere , non fuae possibili●…ate naturae . — sed quia peccavit ista natura cum peccare potuit , largiore gratia liberatur , ut ad eam per ducatur libertatem , in qua peccare non possi●… . sic●… enim prima immortalitas fult quam peccando adam perdidit , posse non mori ; novissima erit , non posse mori : ita primum liberum arbitrium , posse non peccare ; novissimum , non posse peccare ▪ sic enim erit inamissib●…is voluntas pietatis & aequ●…tatis quomodo est felicitatis . aug. de civ . dei lib. . c. ▪ tom. . d gal. . . e rom. . . f rom . . g ●…m ▪ . . h gal. . . i . tim. . , , . k gal. . . l cor. . , . m gal. . ●… , . n gal. . . o gal. . . p isa . , , . q rom. . . r see , mr. bolton's instructions for comforting of ●…icted consciences , abun antly clearing this , both by scr●…ptures , and 〈◊〉 〈◊〉 of many learned godly 〈◊〉 . pag. . to . & . to . london ▪ ●… . s rom. . . t rom. . , . u calv. inst. . . §. . x tim. . , . y rom. . , . z — nondum regenerati tantum timoris violentiâ ad legis studium tra●…niur . sed tamen haec coacta expressaque justitia , necessaria est publicae hominum communitati , ●…ujus h●…c tranquillitati consulitur , dum cavetur ne omnis permisceantur tumultu ; quod fieret , ●…i omnia omnibus licerent . calv. ●…nstit . . . §. . a rom. . , , . & . . b pet. , , . q psal. . , , , . r lev. . . & . . & . . pet. . , . s rom. . . t rom. . , , , . u rom. . , . x rom. . . & . , . gal. . , ●… . y rom. . , , . z col. . , , , . a luk. . , . with ver . , . b thes. . . c thes. . . d tim. . . e gal. . f matth. . throughout . g rom. . , , . eccl. . , , . iam. . , , , . rom . . tit. . , . h psal. . , . i ier. . , &c. heb. . , &c. k eph. . . l psal. ●… m psal. ●… . . n ver . o ver . . p deut. . , . & , . & . . to . q psal. . , . hos. . . r mat. . . to the end . s rom. . . & . , . jam . , , , , . t rom. . . gal. . . u levit. . , , . . x gal. . , . y gal. . , &c. z act. . . a heb. . , , . b gen. . . c gen. . . d deut. . , ▪ . psal. . , . e exod. . , &c. f rom. . . g psal. . . h rom. . . i psal. . . to the end . & psal. . throughout . k psal. . . l psal. . , . m isa. . . n psal. . . o mat. . . to the end . p bellarm. lib. . de iustificat . c. , , . tom. . q rom. . . r iam . . s iam. . . t heb. . . u psal. . . x ●…oh . . . y phil. . . z eph. . . a rom. , , , . b math. . , , , . mark . . n tim. . . o iohn . . p iohn . . q job . , . r rom. . . s psal. . . &c. & . throguhout . t psal. . u rev. . . x servare legem , est christum legis consummatorem , per fidem habere . luth. tom. . lat. . ●… . facere legem est credere , & sic per fidem praestare legem luth. tom. . . . y ita ●…ulcescunt praecepta dei , quando non in libris tantum , sed in vulneribus dulcissim●… salvatoris legenda intelligimus . luth. tom. . epist. . ad staupitium . an. . z iam . a psal. . , , . b kings . c mar . . ( e ) num. . , , . e psal. . . kings . . f luk. . . g act. . . & . . h num. . , . i deut. . . & . . math. . . mark . . luke . . k psal. . . l psal. . . m rom. . . n mat. . . &c. o prov. . . p rom. . . q luk. . . to . r deut. . . to chap. . . s deut. . , . t deut. . . ●…ith ▪ . , . u non opera impl●…nt legem , sed 〈◊〉 legis ●…acit oper●… : 〈◊〉 〈◊〉 〈◊〉 endo 〈◊〉 fi●… ▪ sed fa●…tus justu●… facit justa . prior est justitia 〈◊〉 legis , antequam fiant opera , cum haec 〈◊〉 ●…lla fluant . lu●…h . tom. . la●… . . a. x psal. . . y deut. . . & . . & . . z luk. . . a heb. . . b psal. . . . . . c ioh. . . d psal. . . . e ●…at . . . to the end of the chap. & . , , , . f rom. . , . eph. . , , . ●…am . . . to . g gal . . mat. . . ioh. . . gal. . . h isa. . . heb. . . & . . i ioh. . . k cor. . . l mat. . . ioh. . . m cor. . . n mat. . . &c. o math. . , . p ver . . q ver . . &c. r ver . . s math. . . t mat. . . u psal. . . x psal. . ●… . y math. . , , . . z mat. . . a cor. . , &c. mat. . . to . b ioh. . , . c lev. . . d ioh. . , , , , . e in my key of the bible , on ioh. . , , &c. f rom. . ▪ g gal. . , . & . . h mat. . , . gal. . . rom. . , . i rom. ▪ , , , . k luk. . . l rom. . , , &c. m rom. . , , , . n tit. . . o ver . . p heb. . , , . psal. . . q eph. . . r mat. . . to . . ioh. . , , , . & . , . luk. . , . s jam. . . eph. . , , . t mat. . . iam. . , , . rev. . . jud. v. , . ( u ) luther . contra antinom . lib. pag. . vol. . sonsselberg . hony-comb of iustificat . x d. taylor against antinom . y exod. . throughout ▪ with cor. . , . . z rom. . . a gal. . . rom. . , . gen. . . b cor. . , , . c ecce quem admodum sumus israel adoptione divina , non humana cognatione gloriantes , nec in manifesto sed in occulto , nec litera séd spiritu , nec carnis sed cordis circumcisione iudaei . aug. epist. . as●…lico . to●… . ●… . d luke . , . e mat. . . f mat. . . g gal. . , . & . . h cor. . . to the end . i rom. . , , , , , , , , . k gal. . , . l rom. . . eph. . , . m pet. . . cor. . . n rom. . . ●…ph . . . & . . o tit. . , . p acts . . q gal. . thus also understand th●…t in cor. . . r gal. . ●… . . s cor. . t rom. . , . u ve●… . . x rom. . , , . y rom. . , . z gal. . , . ( a ) cor. . . b rom. . ●… . to . c ver . . d ver . ●… , , . e see this text also before interpreted in pos. iv. ( ) f luk. ●… . g in pos. iv. . ( ●… ) h gal. . . ( i ) rom. . . k rom. . . & . . l heb. . , , . m gal. . , , , . n gal. . , . o ver . , . ( p ) gal. . , . q psal. . . to the end ▪ & . . pet. . . r rom. . , , , . eph. . . s gal. . . ( t ) heb. . . &c. u gal. . . x thes. . , . y pet. . . z heb. . . a heb. . . b gal. . , , , . c heb. . , , , , , . d heb. . . . e heb. . , . f exod. . . g deut. . . . h deut. . , , , , . to ver . . i deut. . . k deut. . . l psal. . . exod. . m king. . . with chro. . . n king. . . o ier. . , , . p ier. ●… . , . q rom ▪ . , . r heb. . . s ephes. . , . t heb. . , , , . u compare well ex . & . & . & . & . together . x exod. . , . y exod. . , , , , . z deut. . , . & . . to . a deut. . , , . b numb . . . & . . c mr. anth. burges in his vindic legis . lect. xxiv . d rom. . . gal. . , . e gal. . . f eph. . . g gal. . ▪ . h gen. . , &c. with heb. . . i gen. . & . , , &c. k gen. . , . l rom. . ●… . to . m synops. pur●…or . theolog ▪ disp. . thes. x. ad . xxi . n ibid. thes. , , . o to this effect also gerhard expr●…sseth his opinion . loc. com. de evangel . c. . s. . tom. . p viz synops . purior . theolog. q heb. . , . r cor. . . s aug. in e●…ist . . pag. . c. tom. . basil. . apostolorum instrumentum t●…rtul . advers . marian. l . . . t tertul. advers . marian . l. . c. . u synop●… . pur . theol. disp . thes. . & . ( z ) cor. . , . y acts . . with lev. . . ezek. . neh. . . z rom. . , , . a rom. . . gal. . . b cor. . , , . c cor. . . d ioh. . . e heb. . . & . , . f exod , . . to . compared with deut. . . to . g gal. , . h rom. . . i gal. , , , , , . k g●…l . . . to . l gal. . , , , , , , . m ●…al . . n gal. . , . ( o ) rom. . . p gal. . . q gal. . . r exod. . with iosh. , . to . . & . , , . s rom. . . t gen. . . with gal. ▪ . u heb. . . x gen. . . y heb. . , . z deut. . . a ergo non adversa , sed diversa : non contradictione oppositâ , sed subordinata sunt haec duo doctrinarum genera . gerh. loc . com. de evangel . lib. . sect. . b gal. . , , , . c eph. . . d luk. . . & . , , . e rom. . . f gal. . , . with exod. . deut. . . deut. . , , . g see this opinion laid down ▪ more at large by mr. ●… ball in his treatise of the covenant , ch. . p. to . lond . . h exod. . . deut . , &c. & , . & . . & . . i ier. . . , . & . , . k heb. . . l rom. . , . m exod. . , , . n ier. . , . o exod. . , . p exod. . , . q exod. . , , . with deut . to the end of the chapter . deut. . . to . r exod. . , , . & ch . , , . throughout . & . . . s exod. . . to . t exod. . , , . u exod. . . to the end of the chapt . x exod . . with . , to . specially note that . ver . y exod . throughout . z cor. . , &c. a cor. . , , b ioan. calvin . in exod. . . c h. ainsw . in his annot. on exod. . , &c. d and●… . ri●…et . in comment . ad exod . . ●…d fin . e lond. annot. on cor. . . &c. f quod autem 〈◊〉 est de ministro veteris testamenti moyse , quod non poterant intendere fil●…i israel in faciem ejus propter gloriam vultus ejus , signum erat , quia in lege christum 〈◊〉 non erant . et id eo velamen inter 〈◊〉 moysis & ipsos positum erat , ut non intenderent , 〈◊〉 scriptum est , filii israel usque in finem . finis autem legis , quis est ? ad hoc , non ego , sed apostolis ipse respondeat . finis enim legis , inquit , christus , ad justitiam omni 〈◊〉 : finis pe●…ficiens , non interficiens . finis quippe 〈◊〉 , propter quem fiunt omnia quaecunque fiunt aliquo officio . nam inter officium & finem hoc distat , quod officium est in e●…s quae facere debe●…jus ; finis , propter quem facimus . quia itaq illa omnia propter 〈◊〉 fiebant , quem filii israel in e●…s quae faciebant non intelligebant : hoc significabat velamen , quod eos usque in finem non sinebat intendere , id est , usque ad faciem moysis , quae significabat christum , &c. august . contra adversar . legis . & prophet . lib. . c. . tom. . g ioan. cameron . de triplici dei cum homine foedere , thes. , &c. in opuscu●… . misc●…llan . h idem ibid. thes. . , , &c. i eph. . . k exod. . , . l numb . . . m heb. . , , . &c. ioh. . . n exod : . , . o deut. . . p in book ii. chap. . aphorism . ( q ) in book iii. ch. . r h●…b . . , , . s deut. . . to . t gal. . . u rom. . . x gal. . . x exod. . , &c. y exod. . throughout . z exod. . , , . & . , , &c. d●…ut . . , &c. heb. . , , , . a exod. . . & . b exod. . , , . & . . numb . . . c exod. ▪ . to . d gen. . , , , , . e exod. . . & . . . f exod. . , , . g gal. . h exod. . , &c. i exod. . . & . . k mr. io. b●…ll in his trea●… . of the covenant 〈◊〉 . . p. . lond. . l rom. . . m rom. . . n rom. . . o gal. . . p gal. . . q deut , . to . r rom . , . s rom. . . t gal. . ; , , , . u heb. . . x act. . . y eph. . . z deut. . , . a deut. . , &c. b deut. . , , , . c exod. . , , . . d in this chap. aph. i. quest. . particular . e rev. . , . f pet. . , . g ier. . . with heb. . . ●…zek . . . h deut. . , , . i ier. . , , . with lev. . . k exod. . , . l exod. . , , , , &c. m exod. . , , , , , . n cor. . . o cor. . . p exod. . . q heb. . . r gal. . . s act. . . t see formerly in aph. . quest. . u exod. . . . & . . to . x exod. . , , &c. deut. . . to the end . y d●…ut . . . to . z exod. . to the end . & . to . chapter . a heb. . col. . , . b gal. . . c heb. . . d exod. . , . to . e heb. . . to the end of the chapter . & . . f exod. . , , . g aphorism . q. . particular . h exod. . . &c. i exod. . , , , , , , . k exod. . . levit. . le●… . . . ●…eut . . ●…o l levit. ▪ , . m exod. ▪ . n exod. . . ●…eut . . . ●…er . . , . deut ▪ , , . o levit. . . to . deut. . . to . & . to . p tim. . . q exod. . ▪ levit. . . ier. . . r deut. . . to . s deut. . ●… , . ●…ev . . . t exod. . , . ( n ) gen. . . to . x exod. . y gen. . . to the end of the chapt . z iohn . , . & lev. . . to . deut. . . to . a ioh. . , , . ioh. . . b luke . . c luk. . . d acts . , . e act. . , . f exod. . , . with pet. . , . g exod. . . h iohn . . i iohn . . k in primo precepto invenies christum , vitam , victoriam , mortis , & resurrectionem mortuorum in vitam eternam : totum denique vetus & novum testamentum in lut. gen. . p. . b. m heb. . . ( s ) exod. . n deut. . . to . ●…oh . . . acts . . & . . o cor. . . &c. p acts . . q cor. . . . r rom. . . s gal. . . t gal. . . u gal. . . x gal. . . y act. . . z gal. . . a heb. . . b deut. . . rom. , . gal. , . c rom. . . & . . d rom . . gal. . . e exod. . . &c. with heb. . . f see exod. . throughout . g gal. . . h gal. . . i rom. . , , . k rom. . . to . l deut. . ●… , , , . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. clem. rom. in . epist. ad corinth . pag. . edit . oxon. ●… . n gal. . . o gal. . . p gen. . . q heb. . . r rom. . . to . from deut. . . to . s book iii. chap. . aph. . qu. . t ●…er . . . with lev. . . ier. . . u heb. . , , , , &c. x heb. . . to . y exod. . & . z ioh . . a rom. . , . b in this ch . aph●…r . ●… . inser . answ. to . obiect . c tit. . ●… . d ioh. calv. com in ioan. . . iohn b●…ll of the covenant , ch . . p. lond. . i. d●…od . annot. on ioh. . . e praeceptum quippe reos faciebat ad desiderandam salutem , promissum autem figuras celebrabat ad expectandum solvatorem : ut per adven●…um novi testamenti illo●… libe●…aret gratia donata , illas au●…erret veritas reddita . ipsa enim lex per mosen data est : gratia & ver●…as per iesum christum facta est . gratia scili●…et , ut eata indulgent●…a peccatoru●… qu●…d pr●…ceptum erat ex dei dono custodiretur ; veritas autem , ut ablata observatione umbratum , quod promissum erat ex dei fide presentatetur . august . contra faust. manichae 〈◊〉 lib. . cap. vi . tom. . f in this ch . a hor. i. i fer . vi . answ. to . obi●…ct . g gal. . . h gal. . , &c. i cor . , , . k mr. ioh. ball in his treat . of the covenant . ch . p. . london . . l in ch . . p. , . m exod. . n ps. . . o ps. . . p psal. . , . q iam. . . r rom. . ▪ s ioan. calv in com. ad . rom. . , . t pet. martyr in loc. com. class . . cap. . sect. ●… . ioan. calv. com. in ep. ad rom●… . . ver . . d. pareus in rom. . deut. . mr. iohn 〈◊〉 of the covenant , ch . . mr. anth. burges in his vindic . legis s●…ct . xxi●… ▪ do all speak to this effect . u cor. . , . x rom. . . to . y deut. . , , , . z mr. ioh. ball of the covenant , ch . . p. . a rom. . , . b io●…n . cal●… i●… com. ad rom. . . c ioh. . . d rom. . . gal. . , , . e deut. . . to . with rom. . . to . f gal. . . g gal. . . h gal. . . i rom. . . k ps. . . l ioan. calv. in loc . m misericordia & verit●…s obviaverunt sibi . i. e. simul convenerunt in personâ christi ; quia ex dei misericordiâ verbum assumpsit carnem ad complendam veritatem promissionis factae patribus vet. testamenti de incarnatione filii-dei . iustiti●… & pax osculat●… su●…t , q●…ia christus in s●…â passione satisfecit pro nobis per vi●…m justiti●… : quam justitiam statlm pax fuit osculata , quia per suu●… sang●…inem pacifica vit ea quae sunt caelis & ●…n ter●…â . col . lyranus , in loc . n d. field of the church . book . . chap. . o rom. . . p rom. . . q rom. . . r gal. . . . s rom . . t see before , in this fourth chap. aphor. . quest. . at large . u ezek. . . x ps. . , . y gen. . , . z gen. . , . &c. with pet. . , . a gen. . . &c. b deut. . acts . . & . . c exod. . , . . numb . . . sam. . . d heb. . . & . , . iohn . , . col. , . iohn . . e exod. . . &c num . . . exod. . . mat. . . f heb. . . g heb. . . & . . . h heb. . , . i heb. . . k exod. . . &c. with deut. . . to toe end . & . . to . l gal . ▪ m deut. . . to . n deut . . o heb. . , & . , , . & . , , , , , . &c. p heb. . & . , , , ●… . q heb. . . to . & . to the end . r heb. , , , , , . , . & . . s heb. . . t heb. . . u iohn . . x exod. . . to . y gal. . , . z acts . a deut. . . & . . b numb . . , , , , . c psal. . , , . eph . . luke . . d exod. . . ps. . . e deut . , . f heb. . iosh. . . &c. g hos. . . sam. , , , , . & ch . . h deut. . . i luk. . . eph. . , k deut. . . . acts . & . . l lev. . . . to . m rom. . . n heb. . . o gal. . . to . p heb. . . q eph. . . r eph. . to the end . s gal. . , . t acts . , . u eph . . x eph. . , , , . y math. . , . z catec . rakovian . apud hen. alsted . in theol. polem part. . §. . a rom. . , . b iohn . & . c rom. . . d deut. ●… . ●… . &c. exod. . . e in book iii. ch . . f gen. . , . ●…ith heb. . , . g exod. . . math. . . h heb. . . i kings . . k luke . , , . l catech. rakovian ▪ apud hen. alsted ▪ in theol. polem . part. . sect. . m heb. . . n rom. . . o rom. . . p rom . . to . with deut. . to . q rom. . , , . r rom. . . s rom. . , , ▪ . t gal. . , . u acts . . x acts . throughout . y gal. . . ( z ) rom. . . a rom. . . gal. . , , . rom. . . b gal. . c rom. . . gal. . , . d gal. . , , , . rom. . . e deut. . , . f deut. . , , , , , . g deut. . , . h deut. . , . i deut. . . k psal. . . l king. . . with chr. . . m ez●…k . . . n ier. . , . o heb. . , , &c. p and that it ( viz. gods ●…ovenant with israel and their posterity ) might be the better established , god gave special charge and commandment , that the words which he had spoken by moses and the prophets , should be pub●…iquely read , often inculcated and expounded unto them : and that all his visitation of this people , whether in mercy whilst they obeyed his voice , or in judgement for their disobedience , should be registred to remain upon record as so many ●…uled cases and presidents , and published and rehearsed unto their children , that they might learn to set their hope in god , and not forget his commandments , deut. . ▪ & . , , . psal. . , , . but this covenant was so made with the iews , that if any stranger amongst them , or near adjoyning heathen , did turn unto the lord , he was not to be excluded , exod. . . deut. . , . mr. i. ball of the covenant , chap. . p. . q exod. . . r exod. . to . hen. a●…nsw . in his annot. on that p●…ace . s deut. . , , , &c. t deut. . , &c. exod. . &c. u rev. . . x exod. . , . ps. . . isa. . . & . . tim. . . y ●…sa . . , . amos . . rom. . ult . act. . ●… . z ez●…k . . , , . & . ult . & . ult . a isa. . , . b ier. . c exod. . , . d act. . . heb. . , . e gen. . . f gen. . , . g gen. . , . h deut. . . i deut. . , . k deut. . . l deut . , , , . m exod . , , . n exod. , , , &c. o ier. . , . . & . , . p exod. 〈◊〉 . q col. . , , . r exod. . & . s deut. . t deut. . . exod . . u deut. . . x gal. . . rom. . , . & . . & . , , . heb. . , , . y rom. . . z gal. . , . a gal. . , , . b gal. . , , , . c luk. . . to . d gal. . . e ier. , , , . f ier. . , . g exod. . . to . h exod. . throughout . i ezek. . . k ruth . . gen. . . l exod . . deut. . , &c. m exod. , . n exod. . , , , . & . , , . &c. o ier. . , . ezek. . p ier. . , . q ●…er . . . ezek. . . . &c. hos. . , , . r deut. . . s deut. . , , , , , , , , , . to the end . t exod. . , &c. u deut. . , , . x deut. . . to . & . . to . y gal. . , , , , , . &c. & . , , . z exod. . & . & . & . throughout . a deut. . . & . . . . b exod. . . to . deut. . . to . c lev. . . — . d ier. . , , . e deut. . , , , . f numb . . . & . . g exod. . . h eph. . . i gen. . , . k see book iii. ch. . aph. . l deut. . , . m exod. . . n deut. . . , , . o exod. . , , . deut. . , , , . lev. . . to . deut. . . to . p mat. . . mat. . . q ps. . . & . , , . r ps. . . s psal. . . t deut. . , , . u see book iii. ch. . aph. . sect. . ( x ) deut. . &c. y deut. . , &c. z see in this chap. iv. a●…h . inference i. a ph . . b ephes. . c exod. . deut. . with deut. . , &c. d eph. . . e book ii. ch. . aphor. . f rom. . . g ioh. . . & . . h col. . . ma●…th . . . i heb. . . k phil. . rom. . ioh. . , . col. . , , . l rom. . . m isa. . . psal. . . n heb. . . o rom . . p act. . . q ioh. . . r deut. . . & . , , . lev. . , . ier. . , , . l●…z . . . deut. . , , , . s deut. . , , , . t rom. . , , , , . u rom . . x ioan. calvi●… . in deut. . p. , . ge●…ev . ●… . y ●…zek . . , . z deut. . . - . a col. . , . b gal. . . c gal. . . eph. . . . cor. . . d pet. . . e exod. . , , . f ●… pet. . , , . g ezek. . , . & , . h heb. . throughout , with gal. . . i heb. . throughout , with gal. . . k psal. . , . l iohn . , , . m eph. . . gal. . , . n iohn . . o iohn . . p cor. . . q math. . , , . r acts . . & . . & . & . & . , . & . . & . . & . &c s ●…ohn . . . tit. ●… . cor. . . gal. . . t compare acts . . to . with loc●… . . isa. . . u duo sunt promissa christi ad novum soe●…us duntaxat pertinentia , v●…z vita aeterna , & dōnum spiritus sancti quorum neutrum in lege mosis suit comprehensum . etenim nusquam in lege mosis reperies , aut vita●… aeternam , aut donum scriptus sancti obedientibus praeceptis legis promissum , quemadmodum in lege per christum data promis●… sunt . catechis . racoviens . apud hen. alf●…ed . in theol. polem . part . . §. x. pag. . hanov. . x gal. . . y luk. ●… . . z iohn . , act. . & c. ●…el . . isai. . . a deut. . . to . b exod. . . deut. . , . &c. & . , . &c. lev. . . . &c. deut. . , , , , . c rom. . . d math. . . e tim. . . f see book iii. chap. . g terra promissionis intel igitur regnum coelorum . august enarrat ●…n ps. p. b. b. sil . ●… . tom h august . de tempore serm. . per tot tom. i psal. . ●… . k zech. . with isa . ioel . . rev. . . & . . l psal. . m gen. . . n psal . . o psal. . , . p cor. . . q rom . vid. d. pareus in loc . r exod. . . ier. . . s exod. . , , , . t in this . chap. aph. i. quest. iii. u in the●… saur . ad ve . b. x io. mercer . in pag. thes. ad verb. y ioh. ball of the covenant , ch . . from h. ainsworth on exod. . z eccles. . . chr. . . a eritis mihi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segullah . vulgata ; pretium graeci , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; selectus , eximius & quasi mihi segregatus . chaldaeus , dilecti eritis coram me . segullah haeb●…aeis rem caram , preciosam , & quae ab omnibus expetitur , significat ; ut est argentum , aurum , gemmae , & reliquae respreclosae , cujusmodi reges , in thesauris suis solent asservare . theodotion vert it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acquisitionem : symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , egregium , seu praecipuum . sensus ergo est , etitis mihi tanquam propria possessio , tanquam preciosus thesaurus , quem prae caeteris omnibus rebus charum habebo . sic deut . . & . . est autem haec beneficiorum omnium summa , quia caput & origo est omnium bonorum , si deus in suum curam & protectionem singularem , aliquem suscipit , quo modo res nobis preciosas sollicitè asservamus . andr. rivet . comment . in exod. . . b h. ainsworth in annot. on exod. . . c r. selomoh , thesaurum ( seu gazas ) regum ; aurum scilicet , argentum & lapides , preciosos , quae reges reponunt in thesauris ( gazis ) suis. ▪ r. abr. scribit , quod est res desiderata , reservata ad jactandum se in illa , ut lapides preciosi , qui inveniuntur apud reges , & desiderabilia quae in unâ duntaxat inveniuntur provinciâ . pag. in thesaur . ad verb. d deut. . . e deut. . . f deut. . g ps. . . h mal. . . i tit. . . vid. hieronym . com. in loc . tom. . k io. camer . de eccles. ▪ l t. taylor in his com. on tit. . . p. . cambr. . m pet. . . n sic enim simpliciter accipio , quod dominus nos vocavit , ut tanquam vere suos & sibi addictos possideat . io. calv. in loc . o scap. lexic . in verb. p deut . , , , &c. q eph . . rom. . deut. . , . r rom. . . s rom. . with sam. . , . t rom. . , . deut. . , . u sal . . . x rom ▪ . eph. . , . act. . . y deut. . . z rom. . . a eph . deut. ●… . , . b deut. . . to act. . throughout . c eph. . . d numb . . . e among this people god had his peculiar portion ; for , . he had the israelites for his nation . . the levites for his service . . the first-born of clean creatures for sacrifice . . the sabbath for time. . the tabernacle and temple for place . . the tithes for revenue . so , to all●…nate any of these without his consent is sacriledge . l●…nd . annot. on exod. . . f exod. , . g pet. . h rev. . . & . . i flagius . k rev. . . & . . l psal. . . m and rivc●…m . in exod. . . n exod. . . o exod. . . . deut. . . & . . & . . p luk . . ●…sal . . . q deut. . , , &c. r psal. . . cor. . . s deut. . , , . t heb. . . cor. . . with . . & . . &c & . , &c. . , , , , , . & . . u pet. . . , , . with . . x eph. . , . & . . , , . y prov. . . z tim. . . rom. . , , &c. a psal. . , , . vid. ioan. calv. com. in loc . & h. ainsw . annot. there . b cor. . , . d eph. . , . e rom. . . , . gal. . f acts . . ioh. ▪ . g pet. . . h cor. . i gal. . . k rom. . . , . gal. . . l deut. . . m col. . . n rom. . . o rom . , . p math. . , . q gal. . . r cor. . ul●… . s eph. . . gal. . . rom ▪ . , . & . , . . t pet. ▪ . u mark . . x math. . . y math. . . z iohn . , . a cor. . . b eph. . , , . c gen. . . d col. . . e deut. . . & . . f exod. . 〈◊〉 . . g acts . . h iam. . . i gen. . . k acts . . l pungendo penetro , punctim caedo . scap. lex . m mr. rob. bolton . n rom. . . o cor. . . p zech. , , , , . ( q ) ille dolet verè , qui sine teste dolet . r math. . . s tit. . , . t thes. . . u eph . . col. . . &c. . x pet. . . y rom. . . z hos. . . a pet. . , . b rom . , . c gal. . . d rom. . . to . e rom. . , . f rom. . . g rom. . . gal. . , . h rom. , . i psal. . k psal. . , l iude . m rom. . ult . n chap. . aph. . qu. . o lev. . , . p lev. . . q isa. . , . cor. . . r psal. . , , . rom . s heb. . . . with . , . t exod. . , , , , , , . u deut. . . to . x kings . , . y acts ●… . & ●… . , . z psal. . , . a exod. . . to ●…ith heb . , , , . b heb. . ▪ c psal. . . d rom. . , . cor. . . dan. . . math. . . e [ hysop . ] this herb was used to sprinkle with , in other services and purifications ; see ex. . , . lev. . . numb . . . and signified the instrument whereby the blood of christ is sprinkled upon , and applyed unto our hearts , which is the preaching of faith ; for faith purifieth the heart of sins , act. . . and it cometh by the preaching of the word , rom. . . — . which ministreth unto us the spirit , gal. . . and we are elect through sanctification of the spirit , unto obedience and sprinkling of the blood of iesus christ , pet. , which purgeth our consciences from dead works , to serve the living god , heb. . . see psal. . . h. ainsworth in his annotat. on exod. . f rom. . . & . . . & . . gal. . . & . . . . — rom. . . phil. . . — rom. . . . . — rom. . . — gen. . . rom. . . . . , , . g hysopus fides , quae cum sit herba humilis radicibus haeret in petrâ . augustin . question super numeros lib. . c. . pag. . b. tom. . basil. . hysop . is faith , and faith resembles the herb in four things , . it is a ground herb low and weak ; so faith in itself , and in us , is weak , frail , feeble , and of most despised . neither hath every man that hath hysop in his garden , this bunch of hysop in his heart . . rooting in a rock ( for so it is used among the ●…ews ) whence some thought it to be pellitory of the wall , faith roots itself upon the rock iesus christ , and cannot grow or prosper in any other soyl . other hysop roots in earth ; this in heaven . . it s an herb cleansing and curing . faith only is an herb of soveraign virtue , both to purifie the heart , acts . . and to heal all the wounds of conscience , acts . . the gaoler wounded and pricked in heart must believe in the lord iesus christ ; and be saved . our lord himself was wont to say to distressed persons according to thy faith be it to thee . . it was fitter then other nerbs for receiving and sprinkling of liquor ; so faith , although a low and weak plant is only fit to receive the precious liquour of the blood of christ. only faith draws virtue from christ ; as in the poor woman that stood behind christ , mark . , , , , and the want of this bunch of hysop disables christ from doing thee any good . christ could do nothing in capernaum for their unbelief . d. tho. taylor in his treat of types chap. . sect. . pag . lond. . h deut. . , , , . i rom. . , , , , , . k heb. . , . ioh. , , . heb. . . & . . l col. . . . heb. . , . m et tota spes mea , non nisi in magna valde misericordia cua . da quod jubes , & jube quod vis , &c. aug. confess . lib. . c. . p. . ●… . basil. . n deut. . , . . o deut. . . . p pet. , . q ●…ph . . . r rom. . . , . with mat. . . to . s tim . . t deut. . , , , u to keep ] that is , that th●…n shouldst keep ; which , a●… it is a part of the covenant on gods behalf so is i●…th work of his grace in all his people ▪ as he hath said , i will put my law in their inward parts , and write it i●… their hearts . ier. . . hen. answ. in his annot. on deut. . . x deut. . . to . y deut. . , , &c. z h. ainsw . annot. on deut. . . a numb . . . exod. . . numb . . b chron. . . . king. . . c chron. ●… . . . gen. . . sam. . d psal. . , . e exod . . numb . . & . . psal . . f deut. . . to . g psal. . . & . . h isai. . mat. . . i psal. . king. . , , , , , , . with . dan. . . k ioh. . , . col. . . l cor. . . & . . cor . . eph. . , . m heb. . n ps. . . & . . & . , . o exod. . . & . . levit. . . to . p deut. . . q psal. . . r psal. , . s psal. . . t exod. . , . numb . . . u sam . . sam . king. . isal. . . chr. . . psal. . . & . . x deut. . . y deut. . z psal. . . a amos . b lev. . . c exod. . , , . d exod. . e exod. . ●… . f ioh. . . cor. , . g exod. . . &c. h psa. . . . i ioh. . . cor. , . k psal. . . , . l ps. . . m ps. . . n psal. . , . o exod. . . p num. . , , . q psal. . , , . r psal. . ●… . s dan. ●… t dan ▪ . u act. . . x exod. , , . y isa. . , . &c. & . . z acts . . a psal. . . . . &c. b deut. . c numb . . , . d psal. . , , , . e levit. . , . f deut. . . . g phil. . . heb. . . prov. . . h col. . , , ▪ phil. . . i isa. . , , . k deut. ▪ , , . l isa. . . m psal. . . n isal. . . o isai. . . p king. . . q isa. . . r isa. . . s isa. . . t ezek. . . to . u ier. . . & . . x eph . , . y psa. . . pet. . . psal. . . . eph. . z psal. . . eph . . a rev ▪ . . , , . b compare exod. . , . with pet. . , . c rev. . . d cor. . . ●… . heb. . . e deut. . . f col. . . g rom. . . to . & . . & . , , . &c. h compare deut . . with ier. . , , , . i heb. . . &c. col. . . k eph . , , . cor. . , , . l ioh. . . m iohn . , . rom. . . gal. . , . n cal. . ●… . o psal. . , . p rom. . , . q exod. . , . r exod. . . s matth. . . mark. . , ●… . luk ▪ , . t heb. . . u cor. . . to the end . x lev. . . deut. . . y exod. . . ps. . , , z mat. . , , . . luk. , a deut. . . b gal. . . with rom. . . c mat. . , , . luk . , , . d levit. . throughout . with heb . , , , . & . , , . e luk. . ●… , . f exod. . ●… . with deut. , & . . iosh. . , . & . . & . . & . . chr . . g heb. . . to the end & . . to the end . h rom. . . i rom. . . & . . k cor. . . l tim. . . m vid. catechism . rakov●…ens . de prophet . iesu christi munere §. x. apud henric. alst. in theol. polem . part iii. ●… . . &c. n tim. . . cor. . , , . o heb . . p quo suprà . q rom. . . r rom. , . s heb. . . &c. & . , . t heb. . & . u psal. . . x exod. . ▪ . y ti●… . . . iet . . , . z primum p●…aeceptum 〈◊〉 & mensura est omnium aliorum luth. tom. . latin. p. . a. b. a exod. . , . b levit. . ▪ ▪ . c deut. . , , &c. & . , d deum vero ex toto eorde & ex tota anima , & ex tota mente : ut omnes cogitationes tuas , & omnem vitam , & omnem intellectum in illum conferas ▪ a quo habes ea ipsa quae confers . cum ait , toto corde , tota anima , tota mente , nullam vitae nostrae reliquit partem quae vacare debeat , & quasi locum dare ut al●…a re velit fru●… , sed quicquid aliud diligendum vene●…it in animum , illuc rapia●…ur quo toti●…s d●…ionis impetus cur●…t . aug. de doct●… . christian. l. . cap. . tom . e deut. . . , , , . f deut . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g psal. . , , . h exod. . i see formerly in gods covenant with abraham , chap. iii. book iii. k rom. . . l exod . . with deut. ●… . . , . & . math . . m rom. . , . with . , & , . n rom . , . o rom. . . p psal. . . with ezek. . . . q psal. . . tit. . . rom. . ▪ iude . thes. . eph . . r iohn . iohn . ●… . s iohn . math. ▪ . luke . . t math. . . u tim. . . x cor. y math. . , , . z ioh . . a pet. . , . b rom. . , , . c tit. . . ●… . d col. . , . &c. e cor. . , . f eph. . , . tim. ●… ▪ . g iohn . . ( h ) luke . . i acts ▪ . k pet. . . l eph. . . to . rom. , . m psal. . . ( n ) acts . . o cor. . . pet. . , . acts . . p cor. . , . q luke . . cor. . . luke . . & . phil. . , , , . tit. . . mat. . . luke . . r deut. . , . psal. . . s deut. . . . exod. . . . & . , . & , . t sam. . , . chr. . . u dan. . . x ier. . . y isa. . . z isai. . . a numb . . . b math. . . c rev. . . d eph. . . e cor. . f gal. . , . g psal. . . & . . h exod. . . d●…ut . . . i eph. . . cor. . , , . cor. . , . k cor. . , , . eph. . . l hos. . to the end . ezek. . . ier. . . rev. . . m eph. . . , , . n cor. . . o iohn . , . p psal . . & . . & . . q rom. . . r cor. . with rom. . . s deut. . . ma●… . . . luk. . . t rom. . . u ps. . . chr. . . x chr. . & . & . & . & . y chr. . . to the end . z chr. . . to the end . a chr. . & . & . b chr. . & . c ioh. . & , &c. d iam. . & , &c. e iude epist. f pet. . . & . , , &c. g act. . , &c. h gen. . . i iosh. . . k iob . . l psal. . , , . m act. . , . n prov. . . o cor. . . p prov. . . q exod , . & . r chr. . & . s luk. . . t cor. . . phil. . . u phil. . . tim. . . x cor. . , . y act. . . phil. . . z cor. . . a rom. . , . b psal. . . ioh. . . & . . c psal. . . . d act. . . e heb . . f heb. . ●… . g thes. . . h thes. . , . i thes. . . k chr. ▪ . to . l prov. . . m ezra . . n phil. . . o pet. . . p act. . , . q matth. . . luk. . . & . . r rom. . , &c. s see to this effect ●…r ●…fords epist. ad matren . in act. & mon. vol. . t cor. . . u rom. . . x heb. . , , . y eph . phil. . . , , . col. . , . tim. . philem. . . act. . . tim. . . gal . . z cor. . . a act. . . b heb. . . to end . c ignat. in epist. ad roman . p. . oxon. . d relata mu●…uò se ponun●… & tol●…unt . e ier . . f ezek. . g hos. . , , &c. see from ver . . to the end . h exod. . throughout . i per. . , . k hag. . . tit. . . l eph . . m isa. . . n ioh. . . o pet. . . p heb. . . q rom. . . r isa. . . to . ier. . . to . mat. . , , , . & . . to . & . . tim. . , . tit. . , . s book iii. chap . aph. . § . in that branch , a god in covenant . inference . abraham and his true seed are gods covenant-people . p. . to . t numb . , . cor. . . u acts . , . x ioh. . . gal. . . y cor. . . z mat. . . ioh. . . acts . , , , . & . , , . & . . & . . thes. . , , . a rom . . to the end . & . . . b see these psalms throughout . ps. . & . & . & , & . c ●…er . . , , . d hos. . . to the end . e heb. . , , . ( f ) in book iii. ch. . aph. , &c. as is before alledged . g in book iv. ch . . sect. . aph. . art. . inference ii. p. . to . h in book iv. chap. . i ●…xod . . , , . k deut. ●… . , . l deut. . . m deut. . . to . n deut . o deut. . , . & . . & & . , , . & ▪ . p iosh. . . . & . udg . . psal . . ier. . . to . q book iii. chap. . aph. . quest. ●… . r in aph. . sect. ii. s gen. . , . t gen . , . heb. . . u gen. . . heb. . . x gen . . &c. pet. . , . y heb. . . z gen. . , , . a gal. . . b gen. . . c as is hereafter ex-plained in the general corollaries . corol. vii . there see at large d exod. . , , . with heb. . , . e august . quest. sup . numer●…s l. . c. . ( f ) numb . . , , , . g ioh. . , , . h et cum sc●…amus diabolum in scripturis serpentem nominarl , quis auderet de domino ita credere , nisi ipse in serpentis similitudinem verb is propriis expressiss●…t dicens ; sicut moyses exaltavit serpentem in deserto , &c. hieron . comment . in iob . sub finem . tom. . i rom. . . k gal. . . l tim. . . m act. . n rom. . . to . with deut. . , &c. o rom. . , , , . p deut. . , , . & . . q gal. . . with pet. . , , . r tim. . . with gal. . . s mr. io. ball of the covenant , ch . . p. . t deut. . . vid. io. calvin . ibid. rom. . . u exod. . , . x eph. . . y ioh. . . z heb. . ▪ a deut. . . to . & . . & . , . b exod. . , . . c deut . . to . , , , , . & ▪ , . & . . & . . . to the end . & . . & often . d tit. . , . e gal. . . f ●…im , . g heb . . isai . . to . heb . . with gen . , . pet. . . h deut. . , . i exod. . . k gal. . . l rom. . . m heb. . . n co●… . . . o eph. . . p gal. . . q mr. w. perkins in his comment . on gal. . . r rom. . , . to . with deut. . , &c. gal. . , . s gal. . . t deut. . , &c. u deut. . . x rom. . , , . . &c. with rom . , , , . y iustificatio per fidem iesu christi data est datur , & dabitur c●…edentibus , ante legem , sub lege & post legem , eadem . augustin . z book iii. chap. . aphor. . sect. . a deut. . . b deut . exod. . . to . deut. . to . c psal. . , , . d deut. . & . & . throughout . & , , , , . & . . & . . to . wherein also they are commanded to write all the words of thi●… covenant upon great stones , very plainly , when they should have passed over iordan , for a memorial and motive of obedience . deut. . . e deut. . . & . . f exod. . . lev. . . to . deut. . , , . & . & . to . exod. . , . lev. . , . deut. . . , . g exod. . , , , , , , , h deut. . , , , . & . , . & . , , . & . , , & . . to the end . lev. . . &c. i numb . ●… to . & . , , . k numb . ●… . , , ●… . l exod. , , , . m numb . . , , ▪ with cor. . n numb . . , . with cor. . . o cor. . . numb . . p exod. . , . q numb . . to . r lev. . . s numb . t iosh. . throughout . u in this fourth chap. aph. . x exod. . , . deut. . , , . y psal. . . to . kings . . ●…sal . , , . z rom. . . to the end . & . , , , . a iam. . . b deut. . , , . c eccles. . gen. . , . & . , . d of such conditions see book ii. chap. . aph. . sect. . corol. . e deut. . , , . f in chap. ●… . aph. . inference . g rom. ●… . . h book iii chap . aph. . answ. to object . . i rom. . . k gal. . , . l deut , , , ●… , with rom . ●… . &c. ( m ) rom. . . n ●…am . . . to the end o iam . , , , . p book iii. chap. . aph. . que ●… . . q faith was the efficient cause of that precious oblation in abel , of reverence and preparing the ark in noah , of obedience in abraham : but it was the instrument only of their iustification . for it doth not justify as it produceth good works , but as it receiveth christ ; though it cannot receive christ , unless it brings forth good works . a disposition to good works is necessary to iustification , being the qualification of a lively and active faith. good works of all sorts are necessary to our continuance in the state of iustification , and so to our final absolution , if god give opportunity : but they are not the cause of , but only a precedent qualification or condition to final forgiveness and eternal 〈◊〉 . mr. ioh. ●…all in his treat . of the covenant . chap. . pag. . lond. . and after ●…ards more s●…y he speaks to this effect , hinting some ground thereof ; the faith that is lively to embrace mercy is ever conjoyned with an unfeigned purpose to walk in all well pleasing ; and the sincere performance of all holy obedience , as opportunity is offered , doth ever attend that faith whereb●… we continually lay hold upon the promises once embraced actual good works o all sorts ( though not perfect in degree ) are necessary to the continuance of actual iustification ; because faith can no longer lay faithful claim to the promises of life , then it doth virtually or actually lead us forward in the way to heaven . for if we s●…y we have fellowship with god & walk in darkness , we lie and do not the truth ; but if we walk in the light , as he is in the light , we have fellowship one with another , ioh. . , . this [ walking in the light , as he is in the light ] is that qualification whereby we become immediately capeable of christs righteousness , or actual participants of his propitiation , which is the sole immediate cause of our justification , taken for remission of sins , or actual approbation with god the truth of which doctrine s. ioha likewise ratifies in terms equivalent , in the words presently following ; and the blood of christ cleanseth us ( walking in the light as god is in the light ) from all sin . ibid. pag. . r in this fourth chapter aph. . partic . ●…i . s det. . . t as and. rivet . prelect . in cap. . exod. a most solid piece — the moral law expounded by bishop adnrews ; a learned work . — mr. ioh. dod's exposition of the commandments ; very plain , familiar and practical . — zach. ursin. in his cat●…chism , quest. . to quest. . a sound and useful treat . now in english. — edw. flron — hieron . zanch. lib cap. . &c. ad fin . lib. tom. . — ioan calvin institut . lib cap. . — hen. alsted . in theol. catech. sect. iii. cap. . ad cap. . — ioan. gerhard . de leg. dei tom. . ad init . — pet. martyr . loc . com . class . secund. cap. . ad cap. . besides many others in their common-places . u rom. . . x d. parees in com. ad rom. . . y iohn . . ex. . . z deus est spiritus spiri tualissimus . less . de persection d●…vin . a math. . . to . b ioh. . . c psal. . &c. d psal. . e rom. . , . deut. . . math . , , & . . to the end . iam. . . f chron. , ioh. . prov. . . gen. . . isai. . . math. . , . g iohn . h rom. . . i cor. . k rom. . . . l cor. . . & . m isal. . to cor . . n prov. . heb. . . psal. . . o acts p isai. . . q math. . , ●… , , . & . . , . heb. , . thes. . . iude ●… . cal. . . r math. . , , , . s math. . , . t math. . , . u porro observare debemus , omnia mandata dei vel p●…aecipere aliquid vel interdicere — quare in his duobus mandat is energia & ( ut ita dicam ) anima legis esse intelligitur ; ut sine quibus , coetera dei mandata , plena & perfect a esse non possunt . pet. martyr in loc. com. class . secund. c. . § . x math. . . to . y math. . to . z eph. . ●… . a math. . . to . b eph. . , , , . col. . , . c eph. . . to . col. . . to the end . & . . d col. . , . eph. . to the end . e exod . . with prov. . . f exod . . with psal. . & psal. . . to . g exod. . , , . h exod. . i gen. . . deut. . , . iosh. . . chron. . . k lev. . . l cor. . . thes. . , . m thes. . . heb. . , . n tim. . . o act . , . cor. . . p eph . q ●…ccessarium sequ●…tur naturam principalis . r agentes & consentientes , pari 〈◊〉 plectuntur . s qui cum possit , non prohibet , jub●… . t neh. . . u ezek. . . rev. . , . x sam. . king. . . y king. . . z qui tacet , consentire videtur . ut malus sermo inducit in peccatum ; sic malum silentium relinquit in peccato . augustin . a eph. . . b in omnibus praeceptis decalogi synechdochen esse agnoscendam ; qua specie unâ proposita ▪ intelliguntur omnes sub eodem genere : & externa actione imperatâ , intelligitur etiam interna : similiter in prohibitionibus . id probat ipsa leg sl●…toris natura , qui non tam actionem externam , quam cordis puritatem requirit , &c and r●…vet exp●…ic . decal . in exod. . . pag. . lugd. . h●… . a●…sted . in theol. catechet . sect. . ●…p . . regul . . c deut. . . gal. . . iam . , . d p. martyr in loc . ●…om . class sec●…nd . cap. . § . e quid est secund ●… tabula sine prim ●…●…st enim brevis temporis secunda tabula ; cessint parentes . e●…ssant nostra corpora , uxor , liberi , res familiaris . res autem primae , sabu●…ae non cessabunt . luth. in psal . p. . b. f luk. . . g eph. . , , . h act. , ●… . i dan. . k dan. . l hos. . . matth. . . m prov. . . n exod. . , . lev. . & . . sam. . . matth. . , . o numb . . , . iosh. . p sam . , . q exod. . . to . deut. . , , , . r mat. . , , , &c. s mac. . . t ioh. . , . luk. , , , . u cor. . . x rom. . . y omnia fluunt ex occano illo magno primi praecepti . & rursus in ipsum refluunt , &c. luth. p. . a. tom. . latin . — primum mandatum omnia alia in se continet . qui enim hoc servat , omnia servat ; & qui aliquod non servat , hoc non servat , quia cor ejus alium quam solum deum respicit . luth. p. . a. tom. . latin . — omnia praecepta sunt in primo praecepto tanquam capite suo . nam omne peccatum est contemptus dei , ac per hoc ipsum contra primum praeceptum ; nec potest aliquid praeceptum l●…di , nisi simul & primum laedatur quod continet omnia . ibid. p. pag . b. z rom. . . a in this . ch. apho. is . . quest . par●… . iii b prov. . . oh . . , . c isal . . to . 〈◊〉 . , , . mat . . to . tit. . . d deut. . , . e mat. . f iob . , . rom. . . g praecepta affirmativa obligant semper , sed non ad semper ; prae cepta negativa obligant semper , & ad semper . h. alsted . in theol. cat. sect. . c. reg. viii . h act. . . i sam. . . , , . k eph. . l tim. . . with col. . . m amos . , , . n prov. . & tim. . . o heb. . . p eccl. . . q in this . ch . apho●… . . pa●…tic . r i●… c●…lv in penteteuch . com●…e t. s th. cartwright . com. in ●…roverb tab. poster . t vid h. al sted . in theolog. catech. sect. . c. . reg. . u in this . chap. aphor. . partic. i. x in this . chap. a●…hor . . partic. iii. y rom. . , , &c. gal. . , . z see in this . ch. aphor. . partic. iii. especially , the confirmation of the . opinion , the answers to obiections , and inferences thence resulting . consult these diligently . a king. . . psal. . . & . , . b chron. . . c exod. . throughout . & . , , . d numb . . , , , , , . to . & . , , . e ezod . . . to . with . , . f numb . . , . & . . iosh. . , . . g in this i●…i . book , ch. . aph. . quest. vii . h cor. . . i iohn . . phil. . . k eph. . . pet. . . l eph. . . tim. . . m col. . . n rom. . . o pet. mart in loc . com. p book iii chap. . aph. . quest. . partic . . q hen. alstea . in theol. catechet . sect. . cap. . in fia . r exod. . , , , . s exod. . . to . deut. . . & . . to . t exod. . , . deut. . , , u exod. . . to . x deut . throughout . lev. . throughout . y psal. . throughout , especially note ver . . & . & . & . ezra . neh. . z gal. . . a rom. . b phil. . , , , . c gal. . , . d exod. . . deut. . . ●…er . . , . e deut. . , . ●…er . . . f deut. . . & . . to . exod. . . to . psal. . , , . g deut. . ▪ . psal. ●… . . to the end h lev. . . to . deut. . . to . i chron. . , . &c. with psal. . throughout , & ver . . k exod. . . to . l deut. . , , , . m deut. . , &c. & . , &c. lev. . . to the end . n psal. . & . & . ●…zra . neh. . dan. . o deut. . . to . with exod. . p deut. . , . q deut. . . to . r numb . . , , . s numb . . . to the end . t numb . . throughout . u numb . & . x numb . . , , , &c. y numb . . , &c. z numb . . , &c. a numb . . , . b numb . . , , , &c. c deut. . . to the end . with . . to . d psal. . & . & . & . & . e dan. . , &c. f ezra . . , &c. g neh . , &c. h acts . . with . , , . i acts . throughout . k cor. . . to . l the sins which they committed in the wilderness were many and great . as open idolatry by the calf at horeb , exod. . and with baal-peor ; numb . . unbelief at kadesh , numb . . and afterwards presumptuous boldness in the same place ; murmurings against god sundry times , with tempting of christ ( as the apostle speaketh , cor. ●… . ) contention and rebellion against their governors often . lusting for flesh to fill their appetite ; and loathing manna the heavenly food . whoredom with the daughters of moab , and sundry the like : that this complaint is after made of them ; how oft did they provoke him in the wilderness , and grieve him in the desart ! psal. . . all sorts of persons sinned against god ; the multitude of people very often . the mixt multitude of strangers among them . numb . . the princes ; as , the ten spies , dathan , abiram , &c. the levites ; as , korah and his company . mary the prophetess , numb . . aaron the priest , with her : beside his sin at horeb , exod. . and at the water of meribah , numb . . moses also himself at the same place , for which he could not come into the land of canaan , the punishments laid on them by the lord for their disobedience were many , &c. h. ainsworth in his annot. on numb . . . m rom. . . n cor. . , . o gal. . . tim. . . tit. . . p cor. . . phil. . . q iam. . . to . tit. . , . r acts . . & . s iam. . . to the end . t rom. . . to the end . gal. . , &c. u acts . . x mat. . , , . y . kings , , . z iona. . , &c. a mat. . , , . b math. . , . c fran. gomar . in part. . explic . in math. . , , d mat. . . e acts . . f heb. . . g tim. . . h acts . , . i eph. . , , . acts . . k acts . . l cor. . . m in my communit . instructed . p. ▪ to pag. . lond. . n exod. . , . o cor. iohn . . p psal. . throughout . ier. . , , . q see exod. . & . throughout . r exod. . . to . s exod. . . t exod. . . u exod. . to . x exod. . . to . y exod. . , , , &c. z exod. . . to . a exod. . . to . b compare exod. . , , with . , . c exod . , , , &c. d neh. . , . mat. . ●… . to the end . e ioel . . mal. . . f heb. . , , , . g neh . , . h mat. . , , , . i mat. . . mar. . . k ●…uk . ▪ . l deut. , , . lev. . , , . chr. . , , . king. . , , , , , &c. m deut. , . ezek ▪ . , ▪ . n ier. . , . . o exod . . to . isa●… . . . to . p compare exod. . , . with , . hos. . . to the end . ier. . , . q amos . , , , . ier. . , . r psal. . . to . s exod. . & . & . & . deut. . heb. . cor. . t deut. . . u exod. ▪ , . x deut. . . y exod. . 〈◊〉 , &c. z exod. . 〈◊〉 , &c. a exod. . , , &c. b psal. . . . & . , , . c gal. . , , . d in this . ch. aphor. iii. e exod. . & . & . deut. . with mat. . . to . ioh. . . luk. . , . heb. . . to . f rom. . . gal. . , . g rom. . . gal. . ▪ . h io●… . . . ●… . i exod. . , , , . k thus this heb. word is used in chr. . . eccles . . l rev. . . & . . pet. . , . m deut. . . & . , , &c. n exod. ▪ , , , . o exod. . p exod. . , , . q psal. . . r plaut . in a●…ut . act. . scen. . s tertul. de orat. c. . t ioan. chry. sost . in mat. hom. . u exod. . , . x exod. . , , , . y exod. . . z exod. . ▪ , . deut. . , . h●…b . . , , , . a heb . . to . b exod. . . c deut. , , . d exod. . . e exod. . . to the end . f deut. . . & . . g exod. . . to . h exod. . . i deut . . k deut. . . l exod. . . deut. . . ( m ) ephes. . n exod. . . o heb. . . p deut. . . q heb. . . r deut. . . s deut. . . t deut. . . u psal . , , . & . , , . x heb. . . y acts . . gal. . . z heb. . . a deut. . . b heb. . . c heb. . , . d exod. . , , , . deut. . . to the end . & . . to . e exod. . , , . f deut. . . ( g ) heb. . , . h gen. . i rom. . . k rom. . . l gal. . , &c. rom. . . m rom. . . gal. . , . heb. . , . n exod. . . deut. . . to . o gal. . . p deut. . . q . r . s . t . u deut. . . to . x exod. . , &c. y exod. . , . with deut. . , , , , , . ( z ) exod. . , , . a heb. . . &c. b iohn . . heb. . . ioh. . , , col. . , . c exod. . . to chap. . . d exod. . . to . e exod. ▪ , . f a●…dr . rivet com. in exod. . . i●…an . ca●…vin com in exod. . , &c. g exod. . , , , h heb. . , . & . , , &c. i exod. . . k exod. . . l exod. . , . heb. . . m exod. . . n i●… . calv com. in exod. . . p. . genev. . o exod. . . with . . & lev. . & . chap. p heb . throughout . q exod. . . r exod. , . s oh . . . heb. , pet. , . t exod. . , , . u ioan. calvin . com. in exod. . . x andr. rivet com. in exod. . . y anselm . boaetius hist. lap. l. . c. . z h. ains . annot. on ex. . . a exod. . . b exod. . , , , . &c. c exod. . , , . d exod. . . e exod. . . f exod. . . deut. . . g kings . . h math. . . i exod. . . to . . k exod. . . l exod. . , . m ioan. calvin com. in exod. . , . n h. ainsw . in his annot. on exod. . . o exod. . . ●… ▪ . . ier. . . heb. . . p exod. . . & ▪ . q exod. . , ▪ , . r rom. . n●…h . . , . s deut. . , , . see h. a●…nsw . his annot . on this place . t deut. ▪ ●… . exod. . . cor. . . u by this they were taught the way of salvation from their sins ; whiles moses ( that , is , the law ) giveth the knowledge of sin and condemnation for the same , rom. . . gal . . and forceth men unto christ , the rock from whom do flow the waters of life , wherein all sin is swallowed up to the repeutant believing sinner ; who by drinking the dust thereof with the waters of the gospel , into their own bowels , do acknowledge the curse which they have deserved , and do judge themselves , who are else to be condemned of the lord , gal. . . ezek. . . & . . cor. . . compare numb . . , . h. ainswin annot. on exod. . . x exod. ●… . . to . y compare exod. . . to . with ver . . z ex●…d . ●… . , . a io. calv. com. in exod. . . b h. aynsw. in his annot. on deut. . . c ioan. cal●… . com. in exod. . . d and. r●…v . com. in . exod. . . e hieronym . ab o●eastro in annot. ad exod . . f lond. annot . on exod. . , &c. g exod. . , , . h exod. . . to . i exod. . to the end of the chap. k cor. . broughout . l exod. . . to . with deut. . . to m deut. . , , , , . with exod &c. n exod. , &c. o exod. . . to . p king. . q exod. . . deut. . . exod. . . r ●…xod . . . s exod. . . act. . . t deut. , , . u numb . . heb. . . x rev. . . y psal . , . heb. . z rom. . . ioh. . . a eph. . . , , . b p. martyr in loc. com. c rom. . . d rom. . . e exod. . . f exod. . , , , . g exod. . , , . & . , , ●… , , . h psal ▪ . , &c. & . throughout . i ps. . k rom. . . l mat. . . luk . . m rom . . n cor. . o heb. . . exod. . . p cor. . , , rom . . gal. . . q gal. . . . & , . r if any man shall think , that christ ( the second person in trini ty to be incarnate , who is called the angel of the covenant , or messenger of the covenant , ●…scil . by whom it was sent unto moses , ] mal. . . and the angel of his presence , exod. . , . & . . isa. . . ) did deliver the law unto moses , i will not gainsay it , because it is expresly said ; that moses was in the church in the wilderness with the angel , who 〈◊〉 to him in the mount sinai , act. . . who is called christ , cor. . . and this covenant of grace was made in christ , the promised seed . for , god was not the god of isra●…l , but in and through the promised messiah : whose person and offices are more fully described , whose death and p●…esurrection is more lively typified in this expressure of the covenant , then in either of the former . had ye believed moses ( saith christ himself the author of truth ) ye would have believed me ; for he wrote of me , ioh. . . that is , christ was , if not the sole subject , yet the only scope of moses his writings . mr. ioh. ball in his t●…eat . of the covenant , chap. . p. , . lond. . s exod . , . w●…th exod. . , , . cor. . heb . , &c. t rom. . . gal. . . rom. , . u ●… cor. . x pet. , . y deut. . . to . col. . , . heb. . , &c. z luk. . . a gal. . b exod. . . deut . . & . , , &c. & . ●… . ier , . c deut. . . d rom. . , . e deut. . . & . , , . f exod. , . g exod. ▪ , &c. ( h ) exod. . i ier. . ●… . k heb. . exod. . , , . deut. . , &c. l ier. . . m exod. . . n exod. . , , , &c. cor. . . o gal. . , . p exod. . & . & . & . & . q col . , , &c. heb. . , &c. r exod. . with heb. . , &c. s exod. . & . luke . . t gen. . , . u gal. . , . x rom. . . y ia this s●…urth cha●… . aphori●…m . z eph. . . a gal. . , , . b rom. . . c cor. . . to . d exod. . . to the end of the chap. e cor. . , &c. to the ●…nd . f rom. . . sam. . , . psal. . . & . . g heb . . h exod. & . & . chr. . hag. . , , . isa. . . i exod. . throughout . k cor. . , &c. l exod. . , &c. cor. . , &c. m cor. . . n cor. ●… . . o gal. . , , , , , , . p acts . . q gal. . r gal. . . to the end . s mr. ioh. ball in his treat ▪ of the cov. chap. . p. , . london . . t gal. . . u heb. . , , &c. x deut. . . to . y gal. . . rom. . . z deut. . . a rom. . b rom. . . gal. . . c gal. . . rom. . . gal. . . d exod. . . deut. . . lev. . . to . deut. . . to . e lev. . . to the end . deut. . . to the end . f heb. . . acts . . gal . . col. . . g lev. . throughout ▪ h lev. . throughout . i lev. . , , , . k rom. . . to the end of the chapter . l iohn . . rom. . . with . . & . . m gal. . . n gal. . , . o in this chap. aph. . quest. . p gal. . , . q rom. . , . gal. . . to . r heb. . . & . . s heb. . . t heb. . , . u heb. . . with . , . x heb. . . to . y exod. . , . z psal. . . rev . , . heb , . & . . . ●…om . . . a heb. . , . b mat. . , . c mat. . , . ioh. . to . d act. . . gal. . . rom. ▪ . ioh. . . e exod. & . f exod. . g exod. . deut. . h rom. . . i heb. . . k exod. . , . l eph. . , . m psal. . . n eph. . , , , &c. o eph. . , . to the end of the chap. p psal. . , . q exod. . & . & . & . & . being duly compared together . r sam , . ( s ) hos. . . t eph. . , , . u cant. . . x ps ▪ . . y act. . . z gal. . . a gal. . . b eph. . . c gal. . , , , . d matth. . , , . e ps. . . f rom. . . g gal. . , , , . h gal. . , , , . i gal. . . k rom. . . l gal. . , , , , , . m rom. . . n ioh. . , , . & . . luk. . , . act. . , . & . , . o gal. . , . p in this chap. aphor . op●…n answ. to object . . q rom. . r in this chap. aph. . partic . i. s aphor. . opin . . partic . iii. t exod. . & . & . & . . u exod. . x exod. . , &c. y exod. . , , . z deut. . . a cor. . . b exod. . to chap. . c heb. . , &c. col. . . d gal. . , , , , , . e see in this fourth chap. aphor. . opinion iv. partic. . in divers of the reasons . — and , there in answer to ob●…ect . i. — and there in inference ii. — and in aph. v. s●…ct . . & . throughout . ( f ) rom. . . g see in th●…s chap. a●…hor 〈◊〉 iv sect ▪ i. & ii. h exod. . , , . deut. . , , . & . , . i exod. . . with . , &c. k see aph. iv. sect. . l mic. . . m levit. . . n exod. . , . with . . to . &c. o see in this chap. aph. . corol. . p deut. . . q neh. . . to . psal. . . to the end . r iosh. . , . & . . r iosh. . , . & . . s neh. . . to . psal. . . to the end . & . t exod. . & u exod. . x exod. . y psal. , , . & . . . z ez●…k . . ●… , , , . psal. ▪ , . a deut. . acts , . isa. . . math. . . luke . . heb. . . b gal. . , , , , . c rom. . . g●…l . . ▪ . d book iii. chap. . aph. . e ezek. . , , , . f rom. , , . & . , , , , &c. g in this . chap. aphor. and the explanation of it throughout . h rom. ▪ . i gal. . . k gal. . , . l rom. . , . m see in this . ch. aphor. v. throughout . n aph. . opin . . i. o exod. . with heb ▪ . , , , . p exod. . throughout . q exod. . throughout . r exod. . . , , &c. s gal. . . act. . . t gal . , , , , , . u mat. . , , . x exod. . & . with . & . y aphor. v. z gen. . , . a see in this . ch. aphor. . to aphor. . b book iii. chap. . aphoris . . in the general rules for understanding , &c. of the ten commandments , rule . c act. . . d eph. . . e exod. . , , . f eph. . . with levit. . . g ephes. . , &c. h eph. . . i eph. . , &c. with pet. . , , . k deut. . . god commanded moses to teach them , and by moses commanded israel to observe them , deut. . , , . ▪ . & . , , to . . & often . l heb. . . to . w●…th exod. . . to . m exod. . . to . n rev. . . o heb . , , . p cor. . . to the end . q col. . heb. . ▪ &c. r heb. . . s gal. . . to the end . t gal. . , , . & . . rom. . . u in this ch. aphor. . sect. ii. partic . . x rom . . with ver . , , , , . y exod. . , . deut. . . z psal. . . a mar. . . b ps. . title . c heb. . . d psal. . . e rom. . . f deut. . . g psal. . h psal. . ●… . & . 〈◊〉 . i psal. . k rom. . . gal. . , . l rom. . , . m math. . . n heb. . . o in book iii. chap. . aphorism . quest. . p deut. . . with tim. . . q rom. . . r gal. . , . s deut. . , . t psal. . . u psal. . , , , . x psal. . . y book iii chap. . aph. . general ●…ules for understanding the ten commandments . rule . z heb. , , , &c a heb. . , . dilig●…tly weigh chap. & . & . & . to th●…s ●…ffect . b psal . . c psal. . . d iosh , . . . & . . e in this cha●… . a●…h . the glory of his truth &c. f heb . . g iev . with cor. . . h deut. . . to with luke . . i deut. . with iohn . , . k heb. . . l heb. . , . m luke . . n revel . . . o deut. . . p rom. . ult . eph. . , , . iam. . . to . mat. . . . to the end . & ver . , . q psal. . . r heb. . , , , &c. . s heb. . . col. . . t gal. . . to the end . & . , , , , , , . u gal. . , , , . x gal. . . y in this sou●…h chap. a●…horism ii. z eph. . . a heb. . , . b heb. . . c gen. . . rom . . , &c. d rom. , , . psal. . , e rom. . to . w●…th eut . , , . rom. . , . f rom. . . g gal. . , . h gen. . . i gen. 〈◊〉 . , , &c. pet. . k gen. . , , . & . . , . l see book iii. chap. . aph. . m see book iii. chap. . aph. . n acts . . o rom. . . p gen. . . q rom. . . r gal. . . s isa. . ▪ with gen. . . to . t exod. . u in this fourth chap. aph. v. x exod. . , , . y exod. . , . z exod. . . a exod. . , , , . with deut. . . to the end . & . . to . b exod. . . to . c exod. . , &c. d deut. . . to . & . , , . & . & ver . . to . . with rom. . , &c. ier. . . ezek . . rom. . . gal. . , , &c. e rom. . . gal. . . f col. . . g in aphor. . sect. . throughout . h see general rules for understanding the ten commandments . rule . i deut. . . & . . iosh. . . k in aphor. . of this ch. l rom. . & . . & . , , , ▪ . m exod. . n exod. . , &c. deu ▪ . , &c. heb. . . o deut. . to . p see hereafter cor. vii . q see heb. . & . throughout . r psal. . , . see fiel●… of the church . book v. ch . . s col. . . heb. . , . with gen. . . t pet. . , ioh. . . rom. . , , . with gen. . , &c. u mat. . . heb. . . act. . , . gal. . , , , . with gen. . . x act. . . with deut. . . to . col. . . heb. . , , , &c. & . , , , , , &c. y ioh. . . z deut. . . , , . a psal. . , &c. b exod. . , . with . . to the end . c king. . , &c. chro. . , , &c. d king. . . e ki. . . f ezr. . , , , , &c. & . . to the end . zech. . . g hag. . , , , . h isai. . . i heb. . , , . & . ▪ to the end . k gen . . & . . & . . & . &c. & . ●… . & . . ex●…d . . . l iosh . , , . & . , . m eph. . . n phil. . . o tim. . . p eph. . . q act. . . tim. . . ( r ) ephe●… . . , &c. s exod. . , . t isa. . , . u act. . . x psal. . eph. . . y pet. . , . z mat. . , . a rom. . . gal. . , ▪ b gal. ▪ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c gal ▪ . , , , , , . d in this . ch ▪ aphor. . quest. iv. reas. . & aph. 〈◊〉 . answ. to ob●…ect . i. & aphoris . ii. ins●…rence ii. e exod. . , , . with pet. . , . rev. . . f exod. . ▪ deut. . . g cor. . . h gen. . . with gal. . , . i exod. ▪ throughout . cor. . , &c. k deut. . . l ioh . m pet. . . n ioh. . . o pet. . , , . p deut. . . q mr. george walker on gen. . , . r exod. . . cor. . . s isa. . . t ioh. . , . u rom. . . x col. . . mat . . y ioh. . . z gal. . . a lev. . . b deut. . . to . c deut. . , . d cor. . , , . mat. . . e act . : f exod . , . & . . isa . . g mal. . . h cor. . . i exod. . . to . deut. . . to the end ▪ & . ▪ to . k exod. . . to . l see to this effect . heb. . . to the end . m exod. . , , . n exod. , , , &c. o exod. . , , , , &c. p exod. . , &c. q heb. . , &c. col ▪ . . ioh. . . r in this . ch. aphor. i. quest. ii. s ioh . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t heb. . . u heb. . , . x ioh. . . to . y exod. . . z col. . , . a heb. . , . b heb. . . & . , . c exod. . . isa . . heb. . . d heb. . . e heb. . . f luk. . . g deut. . to . chr . & . throughout . h col. . . i eph. . . with pet. . . k exod. . , . l exod. . , , &c. m ps. . . ( n ) ioh. . . ( o ) ioh. . . p heb. . , . q pet. , . r eph. . , , . s ps. . . t exod. . . & . . to . u heb. . . x zech. . . rev. . . y hab. . . lam. . . ier. . . sam. . . z h. ainsw . on exod. . . a rom. . , . & . . zech. . , . b exod. . , ▪ numb . . . to . c mat. . . & exod. . . d christs godhead was the altar ; his manhood the sacrifice ; his person the priest. e exod. ●… . . to . f rev. . , . g tit. . . h heb. . . i psa. . k exod. . . to . l exod. . . to . with levit. . . to . m recited by and. riv. in command . exod. ▪ , &c. n gal. . . o cor. . . p see ps . . & . . prov. . . rev. . . q ps. . . luk. . , . r exod. . . to the end . s psal. . prov. . . pet. . . ( t ) eph. . , &c. u cor. . . to . x ier. 〈◊〉 . 〈◊〉 , . y rev. . ●… . numb . . . z exod. . . to . numb . . . a psal. . . rev. . , . heb. . , . & . . rom. . . b isa. . . & . . c heb. . . d exod. . . to . heb. . , , . e exod. . . f psal. . , , , , . heb. . . to . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k king. . . ps. . . l rev. . , . ezek. . , , . & . , , with rev. . , , . m so h. ainsw . on exod . . , . n heb. . , , . with●…xod ●…xod . . , , . o ioh. . , , , . p rev . . q numb . . , &c. r heb. . , . s lev. . , . heb. . , , . t heb . , , . u deut. . . & . . king. . . x heb. . . y ●…ev . . to the end . z exod. . , &c. a exod. . . b mat. . , &c. & . , &c. c psal. . , , , . d exod. . , &c. e exod. . . f isa. , &c. with luk. . . g psal. . . h exod. . , , , , &c. i heb. . , . & . , . & . . & . . k ioh. . ●… . l heb. . . m heb. . . n mal. . . o mat. . . p numb . . . q heb. . . with ioh. . . r heb. . . rom. . . ioh. . s gal. . , . t act . , . u numb . . x eph. . . pet. . , . heb. . . y lev. . , . exod. . , . z ioh. . , . & . . a rev . . & . . pet ●… ▪ . b exod. ●… . 〈◊〉 lev. . , . c rev. . ●… d exod. . . lev. . , , , &c. e numb . . . , , . f numb . . , , . exod. . , . deut. . . g heb. . . & . . h rev. . . isa●… . . , . i rev. . . k rev. . . l the lord having slain all the first-born of egypt , and spared the israelites , did therefore challenge for his own , and sanctifie to himself , all israels first-born , exod. . . but took the levites and their cattel in stead of israels first-born men and cattel , numb . . and gave them as a gift to aaron , to minister unto him . who being in his priesthood a type of christ , all these rites are in him fulfilled : for , unto christ god gave children , heb. . . and they are a congregation of first-born written in heaven , heb . . being of gods will begotten by the word of truth , that they should be a kind of first-fruits of his creatures , iam. . . to whom he also giveth the first-fruits of his spirit , rom. . . these wait on and follow the lamb christ , being bought from among men , and first-fruits unto god and to the lamb , rev. . . these were brought for an offering unto the lord , out of all nations ; and of them the lord hath taken for priests and for levites , isa. . . . and christ hath made us kings and priests unto god , and his father , that we may serve him day and night in his temple , rev. . . & . . h. aynsw. in his annotat. on numb . . . the first born were special types of iesus christ ; . as they were gods peculiar , exod. . . . as the second and next to the father of the family , and as a father to it . . as rulers and priests in their families , gen. . . gen . . as having a double portion in goods , deut. . . these particulars see enlarged and accommodated to christ , by dr. taylor , in his christ revealed , chap. xiii . p. . &c. lond. . m levit. . , &c. n heb. . , . with rom. . , , . o rom. . , heb. . . rom. . . p levit. . , &c. heb. . , , . q isa. . . r rom. . . s psa. ▪ . t mal. . , . u tim. . . x lev. . , &c. y iudg. . . & , chr. . . z hos. ●… . . heb. . . a eph. . , , . act. . . heb. . . & . . b heb. . . c hos. . . heb. ●… . . d lev. . & . e isa. . . , , . f cor. . , . g levit. . throughout . h isa. . . i lev. . , &c. & . , &c. lev. . . k lev. . . . , , , . l rom. . , . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . consecratorem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myster●…a . scap. lex . n see exod. . . o cor. . . & . . p lev. . & . & . numb . . q zech. . , &c. m rev. . . n rev. . . o exod. . . . numb . . , &c. p rom. . . heb. . , . isal. . . col . . q pet. . , . r rev. . . s iam. . . rom. . . t heb. . . u exod. . . to . x psal. . . act. . . isa. . . cant. . . y psal. . ioh. . . & . , . z eph. . , &c. psal. . . cant. . . psal. . . cor. . , . ioh. . , . a see and consider well matth. . . ioh. . , . iude . . cor. . . . b exod. . , &c. c eph. . . d psal. ●… ▪ . rev. . , . heb. . 〈◊〉 & . . luk. , , . e phil. . . f col. ▪ . . g see deut. . , , . the coming out of egypt ( which seems to be on the sabbath day ) is here made a reason of observing this day . for it was a figure of deliverance out of spiritual bondage by christ , and so fit to be meditated upon the sabbath . h. ainsworth annot. on deut. . . elsewhere also he expresseth himself very well touching the sabbath , saying ; the sabbath was a remembrance , ( ) of the creation of the world , exod. . . ( ) of israels coming out of egypt , deut. . . ( consequently of our redemption typified by that deliverance , ) ( ) a sign of their sanctification by the lord , ezek. . . ( ) and a figure of grace and rest , ( not only in the times of the new testament here on earth , but also in heaven it self hereafter for ever ) which should come by faith in christ , heb. . as therefore this day was a sign of more then ordinary favours from the lord , so he required greater testimonies of their thankfulness and sanctification . and ezekiel prophesying of the churches service under the gospel , under the figure of these legal ordinances , he saith ; and the burnt-offering that the prince shall offer unto the lord , in the sabbath day , shall be six lambs perfect , and a ram perfect : and the meat-offering shall be an ephah for a ram ; and the meat-offering for the lambs shall be the gift of his hand , and an ▪ hin of oyl to an ephah , ezek. . . signifying that the service of god now in spirit and truth should exceed the legal services of old . h. aynsworth in annotat. on numb . . . h numb . ●… . . to . i daven●…nt . cum. in col. . k h. ains●…r . annot ●…t . on numb . . . l is●…i . . m ezek. . . n exod. ●… . to ●… . & . . & . . o cor. . , . p exod. . . lev. . . deut. . , , . q act. . . r act. . ●… , &c. ezek. . , . heb. . . s exod. : . & . . deut. . . ●…oh . . . t levit. . , . u deut. . , . x this feast they kept — to figure out the coming of christ into the world , at this time of the year , to dwell in the tabernacle of ou●… flesh , who was made flesh , and dwelt ( or pitcht his tent ) among us , ioh. . . at this feast solomons temple ( a figure of christs body , ioh. . . ▪ ) was dedicated with great solemnity , and the ark brought into it , chron. . , . this feast we also are to keep , zech. ●… . , . which thing we do by belief in christ , th●…t his grace is susficient for us ▪ and that in all our infirmities the power of christ resteth upon us , ( or protecteth-us-as-a-tabernacle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as paul saith , cor. . . likewise knowing that when our earthly house of tabernacle wherein we are shall be dissolved , we have a build●…ng of god eternal in the heavens , with which we desire to be clothed ; and therefore being strangers and pilgrims on earth , we have our conversation in heaven until we put off this tabernacle , cor. . , . heb. . , . phil. . . pet. . , . h. ainsworth in his annot. on levit. . . y h. ainsw . in annot. on levit. . . z mat. ●… . , , . a luk. ▪ . isai. . , , . mal . , &c. ( b ) exod. . , . lev. . to ▪ c deut. . , , . d mat. . . e luk. . , . mat. . . luk. . . f ephes. . . col. . . g mat. . , . ma●… . . . h deut. . . to . i ex. . . k ier. . , , , &c. l isal. . , . luk. . . rom . , , . & . . heb. . , . ioh. . , , , . m isa. . . n lev. . . to . o isa. . . & . , . p luk. . . gal. . , . isa. . . q eph. . . r gen. . with luk. . . s isa. . , ●… . t luk. . , . u quod at●…inet ad festa , — quamvis instituta erant ob recordationem beneficiorum praeteritorum ; ut pascha in commemorationen liberationis ex egypto , pentecoste ad recolendum beneficium legis datae tabernaculorum in memoriam divinae protectionis in de setto , sabbathum in memoriam creationis , & sic de reliquis ▪ tamen habebant conjunctam adumbrationem & promissionem spiritua●…sum beneficiorum in christo exhibendorum . liberatio ex egypto , & pascha iuoaeorum , nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & immo●…ationem christi adumbrat . pentecoste , & illa legis datae celebratio , spiritus sancti missionem , & legis in tabulis cordium per eundem spiritum inscriptionem adumbravit . scenopeglae festum , peregrinationem hominl●… pii per hoc mundi desertum ad coelestem patriam delineabat . sabbatum , 〈◊〉 spirituale , & requlem conscientiae datam in christo. neomeniae , illuminationem ec●…lesiae per christum solem 〈◊〉 , vel vitae novae sanctificationem . ne singula persequar , cum apostolo dicere possumus ; legem ( hanc ceremonialem ) habui●…e umbram fatucorum bonorum , non ipsam expressam rerum imaginem , heb. . . at nobis christianis ipsa solida bona jam data sunt , umbris & medio remotis . d. davenant . expos. in col. . , . x davenant . quo supr . y hunc enim ●…esum christum iterum dicam hujus dei filium ▪ et in veteri testamento legimus esses repromissum & in novo testamento●… an 〈◊〉 esse exhibitum , omnium sacramentorum ●…mbras & figuras de praesentia corporatae 〈◊〉 〈◊〉 novatian 〈◊〉 tertullian . lib. de trinitat . cap. . z ioh. . . a 〈…〉 . b clem. alexandrin . strom . c 〈…〉 . d 〈…〉 . a in book iii. ch . . in the introduction , &c. b ezek. . . c sam. . . to . chron. . . to . d psal. . & . e sam. . . to . f ier. . . to the end . & . g ezek. . . to . & . . to the end . h isa. . , , & . , . zech. . . dan. . . mich. . . h psal. . , . sam. . . . luk. . , , . act. . , . i ier. . , . & . , . zech. . . dan. . . mi●… . . . k eph. . . l sam. . . to . m sam. . throughout . psal. . . & . & . & . n sam. . , , . chro. . & . & . & . & . & . & . o deut. . , , , , , . p psa. . , &c. q ezr. . , &c. & . , &c. r dan. . , . luk. . , , . & . , , , . s luk. . . t luk. . , , . u ioh. . . & . . & . . x mat. . , , , . y cor. . . heb. . , , , , , . z isa. . . act. . . a psal. . , . act. . . b hag. . . with mat. . . . . luk. . . . c dan. . , , , . d sam. . , , . e hos. . . f sam. , , &c. act. . , . g ezr. . . n●…h . . . & . . & . h gen. . . i flag . ●… . . k 〈◊〉 ●… . . l dan ●… . , , , . m gen. . . n gen. . , &c. o gen. . , , . & , , , , . & , , , , . & . , . p exod. . with deut. . , , , , , &c. q sam. : r ier. . & ezek. . s heb. . . to the end . t sam. . . act. . . u psal. . . . & . . x sam. . . y chr. . . ●… . throughout . matth. . . to . z c r. . . , . a luk. . . iohn . . . b sacred chronol . by r. d. p. , . answ. pre , a , to psal. c s●…m . . . psal. . , . d sam. . e ver. . f sam. . . . . & . . to . . , . g act. . . psalm . . . . & . . & . . & . . . . . — ps. . throughout . & . . . & . . , . — & . . . — psal . . with eph. . — & . . h sam. . i sam. . . to . . . . psal. . . & . . . & . ●… . k psal. . . & . , . & . , . l psal. . , , . . & . & . & . . m sam. . . . . — sam. . . chron. . ●… . & . ●… , , , . psal. . &c. . . — psal. . . & . . . — psal. . , , , . — psal. ▪ . , , , . n psal. . . & . . & . . o psal. . , , , , , . . . &c. act. . . p psal. . , , , . & . throughout . q , psal. . , . & . . r psal. . 〈◊〉 . & . . & . , . ( s ) psal. , , , . & . throughout . & . . to the end . yea the whole book of psalms eminently discovers the holy spiritual and heavenly frame of the soul. t sam. . . u psal. . . x sam. . . to . y ●… sam. , , . with 〈◊〉 ●… . , . z sam. ●… . 〈◊〉 . a . sam. . to the end . b sam. . throughout . c ●… sam. . , , . d sam. . ●… ▪ to &c. e sam. ●…o chap. . f sam. . to chap. . g sam. ●… . . to the end h ●… sam. . . to chap. , . i ●… sam . , &c. k sam. . . &c & . . to . chr. . to . l sam. . . &c. m sam. . . &c. n chr. . . to . o chr. . . to . p ver . . , . q chro. . to chap. . r chr. . s chro . t kings . . to . chron. , u sam. . ▪ . x sam. . , . ( y ) sam. . . z psal. . . a sam. ●… . . to the end . b sam. . ●… . . & . throughout . c sam. . . . d kings . , , . e sam. . , . with . . & . . f . sa●… . ●… . . to . g chr. . . . sam. . . , . h kings . , . i multi cadere volunt cum david , & nolunt surgere cum david . non ergo cadend●… exemplum propositum est , sed si cecideris , resurgendi . a●…ende ne cada●… . non fit delectatio minorum , lapsus majorum ; sed ●…it casus majorum , tre mor minoru●… ad hoc propositum est , ad hoc scriptum est , ad hoc in ●…cclesiia saep●… lectum & can●…atum . aud●…ant , qui non cecid erunt ; aud●…t , qui ceciderunt , ut ●…urgant . august . enarrat . in psal. l. tom. . pag. . a. b. ba●…t . . k sam. . . to . l sam. . . . to . m sam. . , . ( u ) sam. . . to chap. . o king. . . &c. p sam. . q sam. . r sam. . . to the end . chr. . & . & . s sam. , . t psal. . . u sam. . , . x psal. . , . y psal. . , . & . . z sam. . . , . &c. . psal. . & . throughout . & . . & . & . a act. . . b sam. . , , . c chr. . & . d act. . . chron. . . e sam. . . to . chron. . . to . f c●…mpare psal. . , , , , , , . & . , , with sam. . , . g psal. . , , , . , &c. h psal. ●… . , . i sam. . . k sam. . , . l sam. . . to . psal. ●… . . to . m sam. . , n sam. . . &c. w●…th deut. . , , . o sam. . . &c. p sam. . . q psal. . . r psal. . , . s sam. . , . to . t sam. . . , , , , . u chr. . & . x compare sam . . . psal. . . . with luk. . , , . & act. . . y eph. . ●… . z rom. . to . & psal. ●… 〈◊〉 . , . a in aph. . of this chap. b act. . . c sam. . . to . chr. . . to . d sam. e sam. . . f gen. . . g eph. . . h in book i. ch . . aphor. . i cant. . . k cant. . , , . l sam. . , &c. chr. , &c. m chron. . . n sam. . , , . o sam . . ps. . . p deut. . . q ps. . , . r nullus pat●…r tam pater . s sam. . , , . t ioh. . . u psal. . . . x bo. iii. c. y psal. . . z sam. . . a ps. . . b sam. . , . . c psal. . , . . d psal. . . . e isa. . , with mat. . . f pet. . . . g psal. . . , sam. . . h psal . . sam. . . i sam. . . & . ▪ . kings ▪ . , , . & . . . & . . kings . . & ▪ & ●… . . chr. . . chr. . , , , . psal. . . & . & . . & . . . & , ●… luk. . . ●…s . . k psal. . , , &c. sam. . . l psal. . , . m num. . . to . mat. . , , , . o chr. . . ( u ) num. . , , , . mal. . , , . & , . p deut. . . q isa. . . psal. . . mat. . . heb. . r sa . . math. . . col. . . ●…ph . s psal. . . &c. & . , , . t psal. . . &c . . & . , , , , . ioh . ●… . col. . . u col. . . . x rev. . . y rev. . . z ●…sal . . heb. ●… . a sam. . ▪ chron. . . . b sam. . , . chr. . , , . psal. . , , , . & . , . c luk. . , , . act. . , , . &c. d chr. . , . e sam. . . ( f ) mr. io. ball. in his treat . of the co●… . chap. . g sam. . . h chr. ●… . ●… , . i ezek. . , . & . , . ier. . . hos. . . ioh. . . col. . . k psal. . throughout . isa. . . ( l ) in aph. . inference . of this chap. m sam. . . iuxta cor tuum . nullo meo merico ; sed ex mera gratia . lavat . in chr. . . n chr. . . o secundum co●… tuum ita enim deus bonus est . ut non expectat meri●…a nostra sed sua solius voluntate ▪ & mera misericordia moveat●…r itaque paulu●… ad phe●…ios ait &c. pet. martyr . in s●…m . ▪ . p psal. . . q psal. . , . &c. r sam. . . chr. . s . sam. . . t chron. . . u larg . annot. lond. on sam. . . x pet. mar. in sam , . . y diodat . in his annot. on sam . . ( q ) larg . an. load . on chr. . . a lavater . in chr , . . large an-lond . on chr. . . b chr. . , . c pet. mar. comment . in sam. . , . d hos. . . e chr. . . f deut. . , , , , . g sam. . , . h compare sam . . to . with chr. . . to . i luk . . , . act. . , . &c. k . sam. . . to the end . chr. . . to the end . l heb. . . m in the year . see the solemn league and covenant art. . n hag. . . o sam. . to . chr. . to . p pal. . & ●… . q sam. . . to . r chr. . . s psal. . , , . t psal. . . u sam. . . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequ●…a , nequam . quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob●…que-jugo . qui jugum laboris pictatis ac legis dei excussit , ac proinde nihil boni ag●…t vel qu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui nihil protest , qui nullius frugis & utilitatis est . buxtors . in lexic ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y pet. 〈◊〉 . comment . in loc . z sam. . . a sam. . . ●… . . chr ▪ . . b sam. . throughout . psal. . c ●… sam. . ●… . d rom. . . heb . . . col. , . , . ephes. . . thes. . . ioh. . , . e psal. . co●… . . , , . f dan. . . to . g rev. . . . . h rev. . , . i . cor. . , , , . . rev . . to the end . k psal. . , ▪ , , . l postea adjung it , se custodem fore hujus regni , cujus author est ; sicuti non ●…olet inchoata sua opera deserere , sed continuo progressu perdu cere ad suum finem . ioan. calv. com. in psal. . . m sam. . , , ▪ , . n ver. . to the end of the chap. sam. . . , , . o psal. . throughout . & . & . , . isa. . . to . p psal. . , , . q ioan. calv. in loc. r sam. . . heb. . . s dan. . . . . rev. . . & . . t numb . . . iosh. . . u ioan calv. com. in psal. . x gen. . . y exod. . . num. . . to . deut. . . iosh. . ●… . z psal. . , . a luke . . b sam. . . sam. . . psal. . . , . . c isa. . . d zech. . . e prov. . . f mat. . . g psal. . . h gen. . , . i kings . . k kings . . ( l ) iob . . & . . prov. . . & . . & . . m isa. . . n sam. . , , . o sam. . . p sam. . . . & . . q kings . . r chr. . . s chr. . , . t chr. . , . u kings . . chr. . . x luk. . . y luke . . z luk. . , . a psal . , . mat. . , . act. . . col. . , . rev. . . & . . b psai . . , . c ipse invocabi●… me , quoniam mihi adhaerebit , & cognoscet fibi a me dignitatem & omne robur conti gisse ; adeoque ad me semper consuglet ; me quasi ●…a trem acdeum & servatorem suum semper ▪ inclamabir . sim. de muis n psal. ▪ . d ioan. calvin . in com. ad psal. . . e psal. . . f heb. . , . g prov. . . h ioh. . . . ●…am . . . . ioh. . . i psal. . . k pet. . . l col. . eph. . . m gal. . . rom. . , . . n eph. . . & . . ●… . o rom. . . heb. . . . &c. pet. . . p iohn . . q sam. . . , . r psal. . . s hos. . . . see also that emphatical expression , isa. . , , . s hos. . . . see also that emphatical expression , isa. . , , . t ioh. . . . to . rev. . . u lnk. . . mat. . . rev. . . rom. . . eph. . , . psal. . . x cor. . , , , . tim. . , , . y heb. . . to . z ne●… . . . a zech. . . . psal. . . . b cor. . . c tim. ●… . ●… . rom. . cor. . , ●… . psal. . cor. . . . d pet. . : to . mat. . . to the end . e deut. . . mat. . . ioh. . . f ioh. . . g ep●…es , . , . h mal. ●… . . i pet. . . k pet. . , , , . l oh . . . phil. . . . m vitam petuidit , ne obedientiam perderet . n psal. . . . . luke . . o ●…om . . . . p ioh. . throughout . mat. . . , . q mat. . . &c. luke . . &c. r psal. . , . & . . & . . & . . & . . & . . s psal. . . t ●…sal . . . u tim. . . x tim. . . y psal. . &c. & . . &c. z psal. . . &c. & . . to . a sam. . . b psal. . , . . c sam. . . d pet. mar. com. in . sam. . . e gen. . . f iob. . . g exod. . . eph. . , , . h gen . . ●…xod . . . psal. . & . , , . prov. . . & , , . i eccl. , . k psal. . , . l phil. . . to . m chr. . , . n sam. . . o chr. . . p heb. . . q psal. . . r chr. . , , . . s●…m . , . s psalm . . t psal. . , . u pet. mar. com. in sam. . . x rom. . . y mat. . . z luke . to the end . a mat. . . to . b luke . , , . act. . , . c dan. . , . . d sam. . . to . e sam. . . f cor. . . g psal. ▪ , , . h psal . , , . isa. . . to . i heb. . . k cor. . . ier. . . l king. . . to the end . m dan. . , . n dan. . , , , . o rev. . , , , ●… . & , , . p mat. . , . q mat. . , . , . r psal. ●… . , , , , . s heb . . to the end . t ●…im . de mu●…s com. in psal. . . u amos . . x adverbium semel significat jus●…urandum esse irrevocabile , nec ullum esse inconstantiae periculum . io c●…l . com. in sal . . y semel , hoc est , irrevocabiliter & immutabiliter . hoc sensu hanc particulam accipit kimchi ; nec non ezra , qui explicat semel , id quod satis est . s●… . de muis com. in . psalm . . z sam. . . a luke . , , . act. . , , , . b psal. . , ▪ &c. c ezek. . , , . d in this chap. aph. . inference . e sam . , . chr. . , . f chr. . . g heb. . , . h luke . , , . i deut. , , , , , , . k sam. . . &c. with chr. . , , . l chr. . . sam. . . m psalm . . chr. . , . n deut. . . to . mark. . . isa. ●… . . o col. . ●…oh . . . p cor. ▪ . eph. . . q cor. . . eph. . . r act. . , , . s king. . . t kings . , . . to . u eph. . , , . pet. . , . x heb. . , , , , . y cor. . , . & . . cor. . . eph. , , . pet. . . z isa. . . a chron. . . b psalm . . c deut. . . to . heb . , . mark. . . isa. ●… . . mat. . . act. . . d pet. . . tim. . . eph . , , . e psal. . . f cor. . , . & . . g eph. . . . & . . h cor. . . i psal. . . & . . isa. . k cor. . . l pet. . . m pet. . , . eph. . . to the end . n exod. . , . &c. o cor . . , . p eph. . . , , , . , , . q heb. . . & . . . & . . r in this chap. apbor . . inference . s chr. . , , , . sam. . . to . t chro. . . u psal. . , . x ver . . y ver . , . z psal. . a sim. de muis com. in psal. . . large annot. lond. on the ●…lace . b ier. . , . ●…ith gen. . , . c chro. . d psal. . . e see chr. . , ●… , to●… ●… . math. . . to . f credibile est , davidem sensisse , hanc promissionem pertinere ad poste ritatem suam , pet. mar. com. in sam. . g gen. . . h rom. . . i luke . , , . k sam. . , . l psal. . . to . m sam. . , , . n psalm . o proverb . . , . heb. . . to . p iob. . , . q chr. , . r chr . , . s chr. . , . t chr. , , . u isa. . . x iob. . , . . y isa. . . z psal. . . . a ier. . , . b hos. . . c see kings . throughout ( q ) chr. . throughout , e chr. . . to . f chr. ●… . throughout . g chr : . with . . g chr : . with . . h chr. . , , . i chr. . k chr. . . to . l chr. : . to . m chr. . . to n chr. . . to . o chr. . to . p chr. . , , . with isa. . throughout . q chr. . . to . r chr. . . to . s chr. . , , . t chr. . , , . ( u ) chr. . , . x chr . . to . ezeck . . , , . . y solomon●… ●… kings . , , , . under abija●… , kings . . under iehoram , chr. . . king. . . to . z luke . . to . mat. . , &c. ( a ) gen. . . b . pet. . . c cor. . . d isa. . , . e isa. . . f o mirabilis censurae conditio , & ineff●…bilis mysterli dispositio ! peccat iniquus & pun●…ur justus ; delinquit reus , & vapulat innocens : offendit impius , & damnatur pius ; quod meretur malus , patitur bons quod perpetrat servus , exolvit dominus : quod committit homo , sustinet deus , &c. aug. lib. medi●…at . c. . tom. . g mat. . . luk. . . h luk. . . to . i luk. . , . k mat. . , , to . l act. . , to . m psa. . , , , . n psal. . , to . o ioan. ca●… . com. in psal. . . p chron. . . q gen. . . & heb. . , , . r psa. . . s sim de muis c●…m . in psal. . . t psal. . . u ●…b . ●… , . x ●…ev . . , &c. y rom. . , . & . , . z eph. . . a io●… . . ●… , . b cor. . , , . c cor. . . d rev. . . e iohn . . f deut. . , . g ●…oh . . , ●… . ●… im . . . h psal. . . with luk. . . act. . . i chron. . , , &c. psal. . . k chron. . . l ver. , , , . see also deut. . . to the end . ier. . , . m psal. . . n sam. . ▪ . chron. , . o sam. . , to ●… . chron. . , to . p quae plantata sunt , non facile a radicibus auferantur . p. mart. com. in sam. . . q exod. . . r gen. . . s chron. . , , , . t luk. . . dan. . . u heb. . . x cor. . . to . y sam. . . . with chron. . , . z psal. . , , , , . a tim. . mat. . . b psal. . . c chron. . . d psal. . . e ioan calv●… com. in psal. . ; . f c●…mad●…sal ●…sal . . . & . g lavat-com . in chr. . . h that the priests should be clothed ●…ith salvation , &c. that is , the ministration of the priests should be profitable and saving to the people , which should be an ornament to them , as a garment of honour : and the people should sing cheerfully . the salvation of the person only is not here meant , but the conservation of the ministery . as if it shonld be said . i will cause that the ministery of the priests be safe , that it shall not be troubled with ungodly men , nor defiled with the filth of errour : and that it shall be effectual in the minds of the go●…ly , and many by the blessing of this ministry may obtain eternal happiness . it may also be applyed to the ●…rivate salvation of the priests , bceause they should be defended and protected from above , and adorned with blessings of all kinds . mr. iohn ball in his treat . of the covenant . chapter ▪ ●… . page . london . i psal. . , . k psal. . , , , . l chr. . , . m ver . , . n psal. . , . chr. . . psal. , . o in book iii. ch . . aph. . sect. . ( p ) see b. iii. ch . . aph. . sect. . & ch . . aph. . sect. . q book . iii. ch . . aph . r heb. . . s in bo. iii. ch . . aph. . ●…ect . . t king. . , . . u kings . , , , , , . chr. . . to the end . x see king. . . to . & . chr. . . to . & . , , y ●… sam. ●… . . z sam. . . a pet. . . b is●… . . , . c iob . , , , . d sam. . . e ier. . . f heb. . , . g cum magistratus in sacri●… literis dii nom●…nantur , prima & potissima ipsorum cura ●…sse debet , tali pacto deo se●…vire , ut regnum ejus in imperiis suis innotescat , crescat , conservetur . cent. magd. in prefat . cant. . h chron. . . i psal. . . and . . to . k prov. . . l isa. . , to . psal. . throughout . psal. . m psa●… . . , . n king. . , to . o king. . . to the end . p king. . . to the end . q sam. . . to the end . r deut. . , , . psal. . , . rom. . , . & . , . ephes. . . s exo. . . t psal. . , to . u psal. . . & . , , , . sam. . , . x psal. . . to the end . y book ii. chap. . aphorism . sect. . corollary . throughout . z sam. . , to . chron. . , to . psal. . , &c. a iob . . b gen. . . c dan. . , . d act. . , &c. e rev. . , . f sam. . , . psal. . . g heb. . , ▪ . h heb. . , , . ( i ) psal. . , . and . . k sam. . , to . chron. . , to . l king. . . and . . to . chron. . , to . ier. . , to the end . ezek. . , . and . , . hos. . . luk. . , , , . act. . , , . as also in those scriptures that testifie , how god , in case of the miscarriages of some of davids seed , did not utterly destroy his kingdom , nor root out his seed , but still reserved a light for david of his seed in israel , according to his covenant . as king. . , , , . and . , ▪ chron. . . king. . , to . m in aphorism . of this chap. sect. . n sam. . , to . psal. . . ( o ) sam. . , . p psal. . , to . & . . & . . with heb. . , , ▪ q sam. . , , . psal. . , . & . . with luk. . , , . heb. . , . act. . , . , &c. r heb. . , , , &c. s psal. . . t chron. . . sam. . . u chron. . . x psal. . , , . y psal. . , . , to . z ●…oh . . . a sam. . . b chron. . & sam. . c hos. . . d ier. . . e ezek. . , . f ezek. . , . g sam. . . acts . . h ●…sa . . . i sam. . . ●…sa . . . k sam. . , . l col. . m s●…m . ●… . , to the ●…nd . n gen. . , . with heb. . . , . o heb. . . and . , , ●… . luke . ●… . heb. . , . p mat. . , , . q act. , throughout . r prov. . . eccles. . . song . . . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pax , prosperitas , &c. t isa. . ●… , , . u chron. . . . and ●… . x king. ●… . . ( y ) sam. . , , . ( z ) chron. . . with sam. . ●… z chron. . . with sam. . . a sam. . . chron. . . b in this . chap. aphor. c sam. . . psal. . , , . d psal. . . e psal. . , . chron. . , , , . f sam. . . g book ii. ●…hap . . aph. . sect. h sam. . . . &c. ( l ) psal. . &c. k sam. . , . chr. . . l sam. . . m sam. . , . chr. . . . with exodus . . n sam. . . o sam. . , . p psal. . , . with rom. . , , . q in book iii. chap. . aph. . corol. . r exod. . ▪ &c. deut. . , &c. s exod. . t psal. . . & . . a eph. . . b see afterwards in aph. i. §. i. author of this covenant . c compare ▪ ezek. . . with . . to the end . & . . to the end . d see jer. . , , , &c. with ver . . to the end . e kings . , , . dan. . , , . f ezek. . . with ch. . & , & . g ier. . ▪ h jer. ▪ , , , &c. i jer. . . k see book iii. chap. . introduct . l dan. . , &c. m book iii. ch. . in the general introduction . n see book iii. ch. . introduction . o hag. . , , . p luke . , , . q dan. . , , . r luke . . s mal. . . t isa. . . to ▪ . u isa. . , . x isa. . . & . . &c. & . , . y isa. ●… . , &c. & . , &c. z ezek. . , , , . a ezek . . . to the end of the ch. b ier . , , , . to the end . c gen. . d gen. . . . e gen. . , , &c. f gen. . , , . g gen. . . jer. . , . ezek. . . h dan. . , , . ( i ) dan. . , , . gen. . . jer. . . isa. . . dan. . . k pet. . , . l tertul. de coron . mil. advers . iud. & de probat . nat. christi . m hieron . in epist. paulae & eustoch . ad marcellan . lib. . contra iovinian . in fin . & com. in isa. . n august . de civit. dei. lib. . c. . o isai. . , . p in the preface to this covenant-explanation . q chro. . , . ezra . . r ezek. . s ezek. . . & . . jer. . . t jer. . . & . . u in the preface to this covenant . x ezek. . . & . & . & . chap. a jer. . , , , &c. b chro. . . to . c job . , , . d ezek. . . & ▪ , , &c. e see neh. . & . chap. throughout . f rediisse à morte a●… vitam , vi●…ae gratiam duplicat . g ezek. . . to . h ezek. . , , . i ezek. . , , , . k psal. . , , , &c. l ezek. . . to the end of the chapter . m ez●…k . , , . n zech. . , , &c. o ier. . , , , . p as in large lond. annot. on this place , is noted to be the sence of interpreters . q ier. . . to . especially note vers . , , , , , . r ezek. . . — . s ezek. . , . t jer. . , . & . , , , . hos. . . jer. . . ezek. . , . & . , . u zech. . . x in book iii. chap. . aph. . y jer. . . — . z in book iii. chap. . aph. . a book iii. ch. . aph. . b see book iii. ch. . general introduction . c see my key of the bible , upon iohn . d in book iii. ch. . aph. . e isa. . . f this i have evidently demonstrated in my key of the bible , on isaiah . §. iv. p. , &c. lond. . g isa. . , , with acts . . isa. . , . jer . , , , . ezek. . , , , . & . , , . ezek. . . h eph. . . i dan. . , , , . math. . , &c. & . , , , . with luke . , , , , . & . . to . k luke . , , , , &c. l isa. . . & . . & . . & . . jer. . . ezek. . . & . . m isa. . . n isa . . o ezek. . , , . p t it . . q heb . . , . r ezek. . , . s in opening gods covenant with abraham book i●…i . ch . a●…h . . t ezek. . . u isa. . . chron. . . x lam. . . & . . y chro. . , , , , . z ezek. . a ezek. . , , , , , , , &c. b sam. . chron. . c ezek. . . to . d gen. . , , . josh. . . rom. . , . e gen. . , , &c. f gen. . . g ezek. . . to . h isa. . . to . i kings . . to . lam. . . k lam. . , . l psal. . . m ezek. . . n rev. . , &c. o psal. . . p see isa. . . lam. . , , . zech. . , , & . , . q jer. ●… . , , , . isa. ch . . & . & , &c. r isa. . , , . & . throughout . hag. . , , . ezek. . . to the end of the book . s ezek. . , . & . , . t ezek. . . to the end . & . . to . jer. . , , , . u ezek. . , . x jer. ●… . . ezek. . , , . y psal. . . z eph . a isa. . . to . &c. b pet. . , . cer. . . c ezra . , , , . isa. . ●… . & . . & . . & . . psal. . . to . d luke . . john ●… . , , . acts . . col. . . tim. . ●… . heb. . , . ●… john . . isa. ●… . . & . , . luke . . , . e see the late lond. annot . also expounding this place to this effect . f luke . . g isa. . . , . compared with acts . . h isa. . . cor. . . pet. . , i sam. . . to . & . , , . psal. . , , , , , , , . & . , , luke . , . k acts . . with isa. . . l vid. bez. 〈◊〉 drusium , ludovic . de dieu in loc . m j●…hn . , . & . , . & . . & . . n rev . . o isa. . . heb. . . cor. . . p ezek. . . &c. . q ier. . , , . r ier. . , . to the end , particularly see ver . . s ier. . . to . t zech. . . & . . isa. . . ier. . . & . . isa. . . u mat. . . x iudges . . y vid. sol glass ▪ in ●…hilolog sacr. l. part. . tract . sect. . pag . ioan. piscat . sc●…ol . in math. . z ier. . , , . a — hoc est nomen quo vocabant eam , iehovah justitia nostra . — quam enim antea ▪ christum esse verum iehovah testatus esset , unde fl●…it justitia ▪ nunc pronunciat , ecelesiam de●… hoc vere ita censuram , ut nomine ipso gloriari queat . itaque priore loco ●…ons & causa iustiti●… ponitur , deinde additur effectus . ioan. calvin . insti●… . l. . cap. . §. . b ●…zek . . . , , &c. c ezek. . , , . d jer. . , , , , , . e jer. . . . to . f isai. . . to . g ezek. . . , . h ezek. . . i ezek. . . to . , , , &c. k jer. . , , , , . see also jer. . , , . to . ( l ) ier. . , , . l ier. . , , . m ier. . , . & . , . n ier. . , . o ezek. . . p ezek. . . q ezek. . . r ezek. . . to . s ezek. . , , , . t ezr. . , , &c. u ier. ●… . , , , , . x jer. . , . y ezek. . , , . z ezek. . , , . a ver. , . b ver. . , , , . c vid. lud. lavater . hom. in ezek. . d ezek . , , . e hos. . . f eph. . . to the end . g iohn . , . h eph. . , . i math. . , . & . . to the end . thes. . . to the end . k ezek. . . l gen. . . m ezra . , . neh. . , . n histor. ecclesiastic . magdeb. cent. . lib. . cap. . pag. . basil. . o ibid. p ezek. . . to the end . q cor. . . tim. . . math. . . r ezek. . , . s isa. . . to the end . t jer. . . to . u isa. . , &c. x isa. . , , , &c. y in book iii. chap. . aph. . sect. . z ier. . . ioh. . . cor. . . cor. . . eph. . , . iohn . , . a ezek. . , . & . . b math. . . c see exo. . . with levit. . , , , . sam. . . d jer. . . to . & . , &c. e chron. . , . f dan. . . to the end of the chapter . see proughton's consent ●… script . in preface . and sacred ch●…onol . by r. d. pag. . g zech. . . , &c. h dan. . . to the end . i dan. . . to the end . k vid. calvin . com. in dan. . , &c. l chron. . , . ezra . , , , , &c. m ezr. . throughout & . n psal. . , , . o in my key of the bible , on isaiah . §. iv. p. . lond. . p comfort ye , comfort ye my people , saith your god. ] in the foregoing chapter , was an hint given of the babylonian captivity . and by the subject-matter of the ensuing prophecies , it may appear , how fitly the story therein related , was here inserted . for , the subsequent sermons are generally most , if not all of them , concerning that their captivity , their delivery out of it , and the restitution of their state and church in after-times : but so , that they rest not in that , but reach still farther , unto the spiritual delivery of gods people , from the far more direful thraldom under sin , and satan , by the messias therein typifyed , the advancement of his kingdom and enlargement thereof , by the subduing and bringing in of those nations , that had formerly been enemies thereunto . annotat. on isaiah . . listen o isles , unto me ; and hearken o people , from far . ] the prophecy delivered and recorded in this chapter , runneth on in the same strain with the former , relating the restauration and enlargement of gods church , consisting both of jews and gentiles , under a type of the jews releasme●…t from the babylonian deportation , and the re-establishment of them in their former estate , with much honour and increase , by accession of other nations unto them , both effected by the mighty power of the lord jesus , the messias . annot. on isaiah . . q compare isa. . . to the end . with . throughout . r ier. . , , , , . s ier. . , , , &c. t isa. . , , . luke . , &c. heb. . , . pet. . , . u zech. . , , , , &c. x ezek. . . to the end of the chapter . y exod. . with cor. . , . exod. . , &c. z jer. . , . ( b ) ver. , . a jer. . , , , , , . b ver. , , c zech. . , . with gen. . , , , . psal. . ●… . d ezek. . , &c. e ephes. . , &c. acts . . tit. . . eph. . . f ezek. . , &c. g eph. . , , , . h col. . . i gal. . , , . dan. . , &c. k ezek. . , , . l cor. . . acts . . rom. . , &c. m pet. . . ●…ph . . , , . n ez●…k . . . ezra . , &c. o pet , , act. . , . eph. . , , . p ●…zek . . , . q ver. . . & . , . r l●…t . homil. . in ezek. . . s ●…zek . . . t ver. . u ver. . x jer. . , . y ioan. c●…l . comment . in jer. . , . mut●…ione h●…c numeri propheta ostendit 〈◊〉 & vari●…tatem 〈◊〉 , &c. z ier. . . a heb. . . . with levit. . . numb . . , &c. & . , . & . . & . . - . lev. . . & . , , . b fagnin . ●…hesaur . in ver . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c ●…sa . . , . rom. . , , . d ez●…k . . . & . , . ier. . . e josh. . . f gen. . , , . & . , , . g josh. . . h exod. . , &c. cor. . . act. . , . i numb . . . to . & . . 〈◊〉 ▪ cor. . . k judg. . , , . & . , , . & . . & . , &c. & . . l see at large in the i. & ii. books of kings . m see ezek. . throughout . n dion . cassius rom. hist. lib. . o joseph . antiq. iud. l●…b . . cap. . & . p hist. ecclesiast . magdeburg . cent. . lib. . cap. . p. . basil. . q ezek. . , , . r ezek. . , , , s jer. . . t jer. . , , , . u isal. . , . vid. ioan. calv. comment . in ●…oc . & d. pares adversus . ibid. x ioh. . & . . iohn . . y catechis . racoviens . in q. x. de v. & n. test. apud h. alsted . in theol. polem . p. . z book iii. chap. . aph. . sect. . . a ezek. ▪ , . & . . b ezek. ●… ▪ . & . . & . . c sicuti per nomen cordis intelligit affectus , ita etiam per spiritum mentem ipsam , & omnes cogitationes designat . spiritus hominis saepe capitur pro tota anima , & tunc comprehendit etiam omnes affectus . sed ubi haec duo simul junguntur , cor & spiritus , cor vocatur sedes omnium affectuum , denique est ipsa voluntas hominis : spiritus autem est facultas intelligendi . scimus enim duas esse praecipuas animae dotes , prior est quod ratione polleat , deinde , quod praedita sit judicio & electione . — sed hoc principium tenendum est ▪ animam hominis excellere primum intelligentia vel ratione , deinde judicio , unde pendet electio & voluntas . ioh. calvin . praelect . in ezek. . . d cor. . . e rev. . . with phil. . . f lam. . . g mark . . with acts . . h exod. . . i iohn . . k math. . . mark . . l acts . . m ier. . . n mark . . o eph. . , , . p iohn , , . q cor. . . r per. . , , . s iohn . . to . t pet. . . u . cor. , , , , . x cor. . . col. . . rom . , . psal. . . y thes. . . iohn . , . z cor. . , . phil. . , , . a tit. . . iohn . . b col. . eph. . , , . c rom. . , . cor. . . eph. . . gen. . . ioh. . . d tit. . , , . & . , . iohn . . e rom. . . f col. . , . g eph. . , , . h cor. . , . i eph. . , , . col. . , . k thes. . . l cor. . , . m phil. . , , , . n heb. . . o cor. . . p thes. . . q ephes. . . r ezek. . , . & . . s ezek. . . t see d. prideaux . lect. . de gracia universali . & lect. . de modo conversionis . & g. ames . coron . art. . & p. mo●…lin's anat. of armin . chap. ●… . to the end of the book . u eph. . . cor. . . x ezek. . . y act. . . z rom. . , . a prov. . , , . & . . b eph. . , . cor. . . c tim. . . d john . . e rom. . . f gen . . g iohn . . h rom. . . to . i jer. . , . iohn . . k rom. . . l gal. . . m rom. . . to . n rom. . , . o iam. . . p tit. . . q iohn . , . r eph. . . phil. . s iohn . . t tit. . ▪ iohn . ▪ . u iohn . . & . . tit. . . x rom. . . y rom. . , ●… . z john . , . eph. . . , ▪ ▪ iohn . . a cor. . . b cor. . ▪ c heb. . d psal. . . e ier. . , , . f tim. . . to . cor. . . g tit. . . to . h eph. . . to , &c. i pet. . , , , ▪ , . & . , . k iohn . . l eph. . . phil. . ▪ iohn ▪ . m ezek ▪ . , , ▪ ●…oel . , . n acts ▪ . tim. . . o ●…er . . , ▪ . p lam . . q deut. . . r deut. . . s phil. . , . t ezek. . . u ezek. . . x gen. . . y john. . . z act. . . a act. . . b non igitur deus impossibilia jubet , sed jubendo admonet , & facere quod possis , & petere quod non possis . aug. de natur. & grac. contra pelagianos . c. . tom. . c tit. . . iohn . , . d rom. . . e eph. . ●… , , , . john . , . iohn . . f cor. . . g col. . , . eph. . , , . h eph. . . rom. . , , , . cor. . , , , . tit. . . to . i ier. . . , . k ephes. . , . cor. . , . l cor. . . , . acts . . m cor. . , , . n heb. . . cor. . , , . cor. . . o deut. . p john . . , . q heb. . . r mat. . . s iohn . , . t psal. . . u psal. . . & . . & . , , , , , . & . . x heb. . . isai. . . y psal. . . z ier. . . a iohn . . b ioh. . . c ioh. . . cor. . . d book . iii. chap. . e gen. . , . & . , , , &c. f io. caivin . com . in loc . ier. . . . g in my communicant instructed . ●… p. . to . lond. . h ezek. . . compared with ver . , . i ezek. . , . k cor hominis non renati vocatur lapidcum , ezek . & . non 〈◊〉 reum , 〈◊〉 . 〈◊〉 ser●… durum sit , 〈◊〉 mani bu●… flecti non possit , versa●…que sicut cera : habet tamen quandam qualitatem , licet exiguam , ad mollitiem nempe , ut si ign●… admo●…eatur , molle fier●… queat , & malleo in omnem formam fl●…cti , quanquam remaneat ferrum . at lapis nullam habet mollitiem , neque ad mollitiem aptitudinem , ut scilicet adjutus igne mollesce●…e malleo●…ue flecti possit , permanens lapis : sic cor nostrum nulla ratione ductile aut flexibile est ad recti obedientiam , ide●…que opus est ut totum cor auseratur , & aliud in ejus locum reponatūr . . ex lapide nullus unquam liquor exprim ▪ poterit , unde miraculum illud fuit maximum , cum è petra in deserto fluxe●…unt aquae : sic è corde nostro nihil penitus exprimi potest boni , nisi aliud fiat , i. e. elapideo carneum . . lapis non vivit ut caro nec in corde est aliquid vi●…ae spiritu●…lis . . non ai●… deus , se transformaturum cor lapideum in cor carneum : sed ablaturum lapideum & daturum carneum . significans in nostra natura nihil esse quod affinitatem habeat cum natura dei , sed opus est ut tota vetus natura toliatur , & nova reponatur . hier. za●…ch . de lib. ar●…itr . thes. . l eph. . , . john . . m psal. . , , , , , , , , . n rev. . , , . o acts . . p job . , . & . . with gen. . . psal. . , , . & . , , , . rom. . . to . q mar. . . kings . , , &c. r rom. . . s ezek. . . & . . psal. . , . heb. . , . & . . t heb. . . u jam. . , . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z perfectum itaque peccatum non intelligo unū aliquod opus perpetratum , sed cursum ▪ peccandi com . pletum , &c. io. calv. com. in iac. . . a ●…t vide lapsum , imo casum malae conscientiae , quam minutatim & pedetentim declinet a deo : & ita in profundum descendat , ut super eum urgeat puteus os suum . primum quando homo assuetus bonis graviterpeccat , videtur ci adeo importabile , ut in infernum vivens descendere videatur . processu vero temporis non importablle , sed tamen grave videtur , &c. pern . lib. de consc. ad quend . religios . de mala & tranquil . conscient . p. . antwer . . b psal. . , . rom. . , , , &c. kings . , . john . , . c rom. . . isa. . , . with . , . d mark . . & . . e exod. . . & . . & . , , . & . . & . . f exod. . . & . . g psal. . . h rom. . . i math. . . k rom. . . & . , , , , , , , . gal. . . l rom. . , , , , . m rom. . . rev. . . n psalm . , , . & . , , , &c. & . & . . o ●… phil. . , . p cor. . . q cor. . , , , &c. r heb. . , . with gen. . . s gen. . , , . t sam. . . u math. . . x cor. . . y kings . , , . z mat. . . a zech. . , , . acts . , , . math. . . b acts . . c cor. . . d psal. . . e chron. . , . f psal. . throughout . g mat. . . h in my sermon intituled . a broken spirit , gods sacrifices , pag. . to . lond. . i chron. . , . k exod. . . & . . & . , , . & . . & . . l luke . , . m sam. . . n acts . , , . o acts . . p acts . . q ezek. . . r ver. . to . s jer. . . eph. . . t see my sermon intituled , a broken spirit gods sacrifices . p. , , . lond. . u da quod jubes , & jube quod vis . august . confess . lib. . cap. . tom. . x in my said sermon . y in my sermon intituled , a broken spirit is gods sacrifices . p. . to . lond. z ezek. . . a ezek. . . b jer. . , . c gen. . , . psal. . , , . d fastidio eritis v●…bis ipsis . iunius . e et quod succisione digni essetis , judicabitis in conspectu vestro . pagn . f et reprobabitis vos in faciebus vestris . mont. ( g ) mercer . in pagn . thesaur . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h luke . . i job . , , , . k luke . to the end . l luke . , . m ephes. . , . n tim. . . o acts & monuments of the church . vol. . p acts . . jer. . . hos. . . q act. . . tim. . . r act . . s in my communicant instr●…cted . p●…g . . to . lond. . t ezek. , ●… , , , . u jer. . , , , &c. x nam supervacua esset imo absurda promissio , si diceret deus se nobis daturum , quod jam nostrum esset , & quod quisque sibi potest conferre . io cal. com. in jer. . . y mat. . , , . z king. . . a ioh. . . b mat. . . c iosh. . , . d cor. ●… . . eph. . ●… . ●… , &c. e cor. . . phil. . . f eph. . . cor. . . to . eph. . , . g hos. . . h cor. . . to . eph. . , . i phil. . , . k hieron . zanch. com. in phil. . . bez. annot. in loc . l bez. annot. in phil. . . m h. zan. in ▪ com. ad . phil. . . n iohn . , . eph. . . heb. . . iohn . . o cor. . . p bez. 〈◊〉 . 〈◊〉 cor. . . q io. ●…al . co●… . in cor. . . r eph. . . s tim. . . t phil. . . u acts . . & . . to the end . x dicit cor unum fuisse in multitudine : quia hoc longe praestantius suit , &c. io. cal ▪ com. in acts . . y phil . , . z hier. zan. com. in phil. . , . a cor. . . jer. . . b cor. . . c rom. . . d the confession of faith presented to the parliament . apr ▪ . e tim. . . . mat. . , ▪ cor. . ▪ &c. tim. . , . f phil. . . thes. . . pet. . . g gen. . . & . . h iohn . , , , . i col. . . k rom. . . l eph. . , , . m d. iohn reynolds in his conference with hart. p. . . lon. ▪ n so io. cal. in ioan. . . o cor. . , . joh. . , , , , . col. . . p ierh . harm . in ioh. . . late large land. annot. on iohn . . q bez. annot. in loc . piscat . in loc . r acts . . s act. . , . t acts . , . u acts . , . x io. calv. com. in acts . . y acts . . z cor. . , . a gal. . , , . cor. . . iude ver . . b cor. . . to . c cor. , . compared with ver . , , , , . d eph. . , , . e cor. . , . f iohn . . cor. . , . eph. . , . g iude . iohn . . eph. . . h rom. . , . i eph. . , . k quisquis ab ecelesia segregatus adulterae jungitur a promissis ecclesiae separatur . nec pervenit ad christi praemia , qui rel inquit ecclesiam christi . alienus est , profanus est , hostis est . habere jam non potest deum patrem , qui ecclesiam non habet matrem , &c. cypr de unitat. eccles. cathol . §. . p. . edit . . l iohn . . ●… . to . m ad pacis prae ●…ium venite non possu●…t qui p●…cem domini discordiae furore r●…pesunt . cypr. de unit. ecclesi . cathol . §. . n iohn . , . . o iohn . , , , . p eph. . , , . q gal. . , . r act. . . gal. . . & . . s iohn . cor. . . eph. . . to . phil . , , , . t iohn . . to . u john . . x psal. . , &c. y concordia res parvae crescunt ; discordia res magnae dilabuntur . z eph. . , , . a eph. . , , , &c. b ephes. . , . c eph. . , , , . d iohn . . to . iohn . . e eph. . . to . f cor. ●… . . to the end . eph. . g cor. . , &c. h cor. . , . i cor. . , . k joh. . l ioan. calv. com. in ephes. . . m cor. . , , , . heb. . ●… . n iohn . . o heb. ●… . . p phil. . . ioh . . ●…ohn . . q a q. id etiam beata civita●…●…ila magnum in se bonum vi debit , quod nulli superiori ullus inferior invidebit , sicut nunc non invident aarchangelis angeli coe●…e ri : tumq ▪ nolit esse unusquisque quod non accepit , quamvis fit paca●…issimo concordiae vinculo ei qui accepit obst . ictus ; quum nec in corpote vult ocu lus esse quod est digitus , cum membrum utrumque contineat totius car●…is pac●… ta comp●…go . august . ●…e civit. dei lib. . cap. . pag. . a. b. b isil . . r ibi vacabimus , & videbimus ; videbimus , & amabimus ; amabimus & la udabimus . ●…ce quod erit in fine , sine fine . nam quis alius noster est finis , nisi pervenire ad regnum , cujus nullus est finis . aug. ibid. p●…g . . d. s qui enim habet , servandi illi sollcitudo praecipitur ; qui autem non habet , studium illi ut habere valeat imperatur . hieronym . com. in ep. ad eph. . . tom. . t cor. . . u eph. . , , , , , . x phil. . , , , . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ●…o chrysostom . ho●…nil . . in phil. a dinit . z eph. . . to . phil. . , , , . a act. . . & . , , , . & . . b eph. . , , . c iohn . . to . d iohn . , , . e cor. . . f gal. ●… . , , . g cor. , . with . . to . h rom. , , . i john . . k acts . . l gal. . , . m jam. . . n eph. . . o heb. . , , . p cor. . . to , &c. q cor. . , . r rom. . , , . s acts . . & . . heb. . . acts . . t tit. . . heb. . . u zech. . . with deut. . . to . eph. . . x rom. . , , . y acts . . & . z tit. . . heb. . . . tim. . . a cor. . . . b acts . , . c john . . d numb . . , . & deut. . . to the end . e deut. . . to . zech. . . f exod. . . g lev. . . to . h rom. . . i eph. . , . rom. . , &c. k cor. . , . l cor. . . m cor. . & . n cor. . . o ●… cor. . , , , , . p ●… cor. . , , . q phil. . , , . r tit. . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s tim. . . t tim. . , , . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y tim. . , . z tim. . , . a jude ver . , . b jam. . . c cor. . , . . d joh . mat. , , . mark . , &c. mat. . . iohn . . e act. . , , &c. f tit. . , . g phil. . , . h rom. , . i iude ep. ver . . with pet. . , . k phil. . . l pet. . , , . m eph. . , , . cor. . , . n luke . . o act. . . p tim. . . q eph. . , , . & . . r gal. . . s zanch. de natur. dei. lib. . cap. . quest. . §. . t eph. . , , . u phil. . , . x act. . . y cor. . . to . z col. . . claromontanus codex legit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , u●…itatis : quod nusquam alibi inveni , sed mihi accommodatissimum videtur . bez. annotatan loc . a thes. . . b heb. . . c rom. . d cor. . . e gal. . . f psal. . , , . g rom. . . h pet. . , &c. i eph. . . k pet. . . l prov. . . m eph ▪ . , , . n phil. . , . o mat. . ●… . eph . . col. . mat. . . p eph. . , . ●…im . . . gal. . . q mat. ●… . r pet. . . s eph. . , , , &c. t tim. . , . u rom. . , &c. x gal. . , , . y eph . . z rom. . , . mat. . . tit. . , . pet. . , , . acts . . col. . . eph. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . , . b pet. . . eph. . . rom. . . c iren●…us advers . haeres . lib. . cap. . d iohn . , . e rom. . . f phil. . . g heb. . , , . . cor. . , . h gal. . . i cor. . . k cor. . . l phil. . . m phil. . , , , . n cor. . . to the end . o phil. . . p hag. , , , , &c. q jer. . , , . r heb. ▪ . s in my believers evidences for eternal life . ch. . §. ii. p. , &c. t ezek. . . u ezek. . , . x deut. . . & . , , . y math. . , . z psal. . , . a john . . b rev. . . c in book iii. chap. . aph. . sect. . pag. , &c. d book iii. chap. . aph. . sect. . pag. , &c. e ezek. . , , . f do sanct●…fie israel ] that is , do take it , and consecrate it to my self , and by my presence do keep it holy and invincible against all manner of injuries and offences . large lond. annot. on ezek. . . g ●…sal . . , . h rom. . , . vid. lo●…d annot. ●…here . i jerem. . . to . k book iii. chap. . aph. . §. . n. . & . pag. , &c. l iohn . , , ●… , . with acts . , &c. , . cor. . , . rom. . . m in this chap. in opening the fourth covenant-mercy . n rom. . , . o tim. . . p pet. . . psal. . . q eph. . , . r act. . . with rom. . . s act. . . t tim. . , . rom. . . u eph. . . x ioh. . . psal. . , . y tim. . . z cor. . , , . a sam. . , . b numb . . . c cor. . , . d heb. . . e rev. . . & . . cor. . . f cor. . , . g cor. . . h cor. . . i ezek. . , , &c. k cor. . . acts . . eph. . , , . l cor. . . thes. . . m thes. . . n mat. . , . o zech ▪ . to . p mat. . . to . q ioan , cal. com. in zeth . ●… ▪ . r mat. . . acts . , . with eph. . . s ezek. . . to . t rom. . , &c. u jer. . , , , . & . , , . x ezek. . , . & . , , . & . . y see gods covenant w●…th abraham , book iii. ch. . aphorism . sect. . and the sinai-covenant with israel , book iii. chap. . aph. . sect. . z book iii. chap. . aph. . sect. . & chap. . aph. . sect. . a jet . . , &c. b isa. . , , &c. c rom. . . d see in this sixth ch. aph. . sect. . the sixth influence of the spirit . e isa. . , , . f iohn . . g isa. . . h isa. . , , , . i math. . , , . & . . john , , , , , , . & . , , . to . k in book iii. chap. . aph. . quest. , , , , , , . l hab. . , , . m rom. . . gal. . . heb. . . n in bo. iii. chap. . aph. . sect. . p. . o ier. . , , . p ezek. . . to . q rom. . . r iohn . . s iohn . . mat. . . iohn . . t book iii. ch . . aph. . §. . p. , &c. u ezek. . , . x ezek. . . y ezek. . , . z book . ch . . aph. . §. . pag. , &c. & ch. . aph. §. . p. . to . a relata mutuo se ponunt & tollunt . b ezek. . , . c ezek. . . & . . & . . d book iii. chap. . aph. . §. . e eph. . . f ezek. . . with what went before , from ver . , &c. g isa. . , , , . with acts . . h ezek. . , &c. . ier. . , , . i ezek. . , &c. & . , , . ier. . , , , , , . k dan. . , . chr. . ●… , . ezr. . , &c. l isai. . . to , &c. m exod. . n psal. . , , , &c. o see in this aph. sect . covenant-mercy ii. p ezek. . , &c. q dan. . . r chr. . , . ezr. . , , , &c. s zech. . , , , , . ezr. . , . t rev. . . heb. . . u pet . , , . tit. . , , . x see before in the iii. promised mercy . y tit. . , . z dan. . , , &c. ( a ) catech. r●…koviens . quest. x. b ezek. . , . c in the fourth covenant-mercy . d cor. . . to . gal. . , . eph. . . e math. . . with luke . . f gal. . , . g ezek. . , , . h in the fifth covenant-mercy . i exod. . . k in my key of the bible on ezek. § v. l ezek. . . m see formerly , in the sixth covenant-mercy . n ezek. . , , . o jer. . . p jer. . . ezek. . , , . q jer. . , , . r isa. . , , , . with acts . . s see the ii. covenant-mercy here . t ezek. . , , . u ezek. . . — . & . , . x ezek. . , . . & . , & . . & . . y book iii. chap. vi. in the preface to this covenants explanation . z exod. . , , , . deut. . . to the end . a jer. . . to the end of the chap. b ezek. . . to the end of the chap. c ezek. . . to . d ezek. . , . e isa. . . f isa. . . to . g heb. . , . h ezek. . , &c. i hag. . , , . k read diligently ezek. . & . jer. . & isa. . to the end of his prophency . l dan. . , , , . m cor. . . n ezek. . . to the end with mat. . , . ioh. . , . rev. . . o isa. . , , , &c. p zech. . . to . rom. . , . q book iii. chap. . aph. . r ier. . , , . s hag. . , , . t zech. . , . isa. . . , , , &c. u isa. . . to . &c. zech. . . x isa. . . y mal. . . z isa. . , . a zech. . . b isa. . . with act. . . c isa. . . d ezek. . ●… , , &c. & . , , . e dan. . , , , . f ioan. calv. com. in dan. ▪ . g hag. . , , , . h zech. . . with mat. . . john . . isa. . . i mal. . . k mal. . . & . , . l isa. . , , . m psal. . , , , , &c. n ezek. . . o isa . ▪ to . zech. . ●… . ezek. . & . . to the end . p ezek. . , , , , &c. . q mal. . . r isa. . , , , &c. . s in this vi. chap. aph. . v. t psal. . . u psal. . . ezek. . , . x hag. . . y ier. . to the end . with ier. . . to the end . ezek . , . z dan. . . to the end . a gen. . , . b exod. . , . c cor. . , , . d zech. . . e isa. . . f acts . , , . g psal. . . h psal. . . i in aphoris . . of this chap. k in this chap. aph. . v. l see book iii. chap. . aphor. . inference . m isa. . , , &c. i●…r . . , , . ezek. . , , . & . . to the end . n king. . , , &c. chron. . . to . o in this chap. aph. . sect . the i. & ii. covenant-mercies . p see isa. . throughout . & . . to . & . . to . ier. . . to the end of the chap. & . throughout . ezek. . . to the end of the chap. & . throughout . q see aph. . in this chap. r see book iii. ch. . the general introduction , &c. s book iii. chap. . aph. . corol. . & chap. . aph . inference . t eph. . . u see my rev of the bible , in the chronological table before isaiah . x see all the four evangelists testifying thus much . y luke . , . z gal. . . to the end . † gal. . . notes for div a -e a eph. . . b ier. . . to . heb. . . to the end . & . , , ▪ &c. & . , , . math. . , , , . cor. . , , . c heb. . . col. . , . ioh. . . d gal. . . to . e gal. . , , , &c. heb. . . to the end . f cor. . , , , , . g gal. . , , . cor. . , &c. h cor. . . i ier. . . to . k heb. . . to the end . l in my key of the bible on the epist. to the hebr. §. vi. p. . lond. . m ier. . . heb. . . n per dies istos quorum meminit propheta intentus omnes designar●… christi regnum . ioh. calv. com. in heb. . . p ier. ●… . . heb. . . q in book iii. chap. . introduction , &c. r see ●…ook iii. chap. . introduction , &c. s acts . , , , , , , &c. to the end of the chapter . t heb. . , , &c. . & . , . u iohn . . vid. ioan. calvin . com. ibid. x math. . . mark . . y cor. . throughout . z cor. . . to the end . a heb. . , . b math. . . to . c heb. . . to . d heb. . . to the end . e math. , . f heb. . , , . g math. . , , , , . h acts . , . i eph. . . to . k acts . , &c. & . l ter. . . heb. . , . m mat. . . n heb. . . o psal. . . heb. . , , , . p heb. . , , , . q luke . , , , . r cor. . , , . s math. . , . with cor. . . t eph. . , , , . u math. . , . x mat. . , , . y math. . , . with . z math. . , , . iohn . . with iohn . ●… . & . , . a math. . , , , , . b ioh. . . to the end of the chap. c math. . , . d ioh. . . e exod. . throughout . f cor. . , , , , . g math. . . heb. . . to the end . h acts . . i gen. . , , . & . . to the end . exod. . throughout . k heb. . , &c. l acts . , , &c. to the end . m exod. . n exod. . deut. . o see book iii. chap. . & . & . & . at the beginning . p mat. . . q thes. . . r . thes. . . cor. . . s cor. . . . t thes. . u mat. . , . x mat. . . to the end of the chapter . y pet. . , . z math. . . a thes. . , , , &c. b august . de civitat . dei , l. . cap. . & . tom. . c cyprian . in epist. . §. . & . §. . & . §. . d lactan-firmian . de divin . praemio lib. . cap. . e acts . . f deut. . . g heb. . . h heb. . , , . — . i heb. . , , . k cor. . , . &c. l iohn . . & . , , . heb. . & & . tim. . . m rev. . , . n rom. . , , . ephes. . . acts . , . ioh. . . rom. . . eph. . , . o iohn . . p thes. . . eph. . . col. . . thes. . . q cor. . , . r iohn . . gal. . , . s dan. . , , &c. t doctor prideaux in lect. xiii . de mille annis apocalypticis , states this question , refutes the error by many arguments , and answers the contrary arguments . mr. robert boyly minister at glasgow in scotland , hath also derived the original rise of this opinion from cerinthus the heretique ; laid down the opinion it self in terms as now it is held ; confutes it by many arguments ; and answers such arguments or scriptures as are produced for defence of it . let the diligent reader consult him , in his disswasive from the errours of the time , london . chap. xi . throughout . p. , &c. u gen. . throughout . x exod. . throughout . y mark . , , . heb. . , , &c. z luke . . to . a luke . , . b aut deus naturae par●…tur : aut tota mundi machina dissolvetur . io. gerh. harm . evangel de passione , &c. c. . p. . a. edit . genev. . d rev. . . ( c ) math. . , , . e gen. . with exod. . f heb. . . to the end . & . . to . g acts . . h heb. . , , &c. i heb. . , , , . k heb. . . l heb. . . m heb. . . n eph. . . heb. . . to . o heb. . . p rom. . . . q rom. . . heb. . . & . , , , . r rom. . , . s heb. . , . col. . , . t heb. . . & . . iohn . , . u heb. . , . x heb. . . y math. . . z cor. . . rom. . . cor. , . a acts . . iohn . . , , , , . cor. . , , , . b math. . , . c acts . , , , . d heb . , , &c. & . , &c. e eph. , , , , . f act. . . to . g act. . . to . h act . . to the end . & . . & . . i act. . . & . , . k acts . . to the end . & . to the end . l eph. . . , , . &c. cor. . , &c. m acts . . to . . cor. . . n acts . , &c. o acts . . to . p cor. . . q missus est ad gentes , ex latrone , pastor ; ex lupo , ovis . august . de tempore serm. . tom. . r acts . , , , . with chap. . throughout . & . , &c. & . . to the end . rom. . . to the end . s psalm . throughout . & . , . to the end . t luke . , , , . with mat. . , . to . u hist. ecclesiast . magdeburg . cent. . lib . cap. . x rev. . . y rev. . . to the end . z rev. . , . a rev. . . to the end . b rev . . to the end . & . throughout . c rev. . . to the end . d rev. . , &c. e rev. ch . . , &c. to ch . . . f rev. . , , , . g rev. . . to . . h rom. . to the end . i rev. . . with . . k eph . , , . l mat. . . m pet. . . n luk. . , . o mat. . . p mat. . . to the end . thes. . , , , . q gal. . , , , , , . r gal. . , ▪ , . to the end . rom. - . s heb. . . to . see in my key of the bible these words expounded . t heb. . , . u heb. . . x ier. . . heb . , , . y nomina sunt rerum vitamina . a ier. . . b heb. . . c in book i. chap. ii. aphorism i. sect. i. d ezek. . . e math. . . f deut. . . & . . g deut. . . h heb. ●… , . . i mark . . k exod. . . l iohn . . m heb. . . n heb. . , , , , , . & . . o math. . . p heb. . . q ier. . . heb. . . r ier. . . heb. . . s with the house of israel , and with the house of iudah . ] with the main body of my church , consisting of iews and gentiles , rom. . , . thus the large lond. annotat. on ier. . . house of irael , &c. ] under which terms we are to understand all the faithful , not only the iew , but also the gentile , who was to be ingraffed into the true olive tree . see rom. . , &c. the same lond. annot. on heb. . . domum israel & domum iudah nominat , quod posteri abrahae in duo regna divisi erant . ita promissio est de omnibus electis in unum corpus iterum colligendis , utcumque prius segregati fuerant . ioan. calvin . com. ad heb. . . videatur etiam ioan calvin . comment . in ier. . . cum domo israel & cum domo iudah . ] an vero ad solos israelitas & iudaeos pactum novum pert●…net ? nequaquam . alibi enim ad omnes gentes extendit . ies. . & . . ioel . hag. . . christus quoque novi testamenti gratiam extendit ad omnes gentes ; docete omnes gentes , — praedicate omni creature , &c. nomine igitur domus israel & domus iudah universa ecclesia novi testamenti insignitur : qula olim duobus illis regnis seu familiis tota ecclesia continebatur . cui quia gentes inseri debuerunt , idem nomen in prophetarum scriptis obtinent , & fideles novi testamenti non rato spiritualis israel appellantur in apostolorum scriptis . d. pareus in com. ad heb. . . t cor. . . to the end , with exod. . . to the end . u ioh. . . x iohn . , . isa. . . ioel . . acts . , . to the end . & . , . cor. . . to . y mat. . , , . col. , , . mat. . . to . cor . . . to the end . & . . z proinde prima sacra menta , quae ▪ observabantur & celebrabantur ex lege praenunciativa erant christi venturi ; quae cum suo adventu christus implevisset , ablata sunt ; & ideo ablata , quia impleta . non enim venit solvere legem , sed adimplere . et alia sunt instituta , virtute majora , utilitate meliora , actu faciliora , numero pauciora , &c. aug. contra faust. manichaeum . lib. ch . . tom. . hoc vero tempore p●…steaquam resurrectione domini nostri iesu christi manifestissimum judicium nostrae libertatis illuxit , nec eorum quidem signorum quae jam intelligimus operatione gravi onerati sumus ; sed quaedam pauca pro multis , eademque factu facillima , & intellectu augustissima , & observatione castissima , ipse dominus & apostolica tradidit disciplina ; sicuti est baptismi sacramentum ; & celebratio c●…poris & sanguinis domini . aug. de doctrin . christian. lib. . cap. . tom. . a eph. . , b eph. . , , . c heb. . . d heb. . . to the end . & . . to . e cor. . . rom. . . f ier. . , &c. g acts . . h acts . ●… . i eph. . , , , , &c. k rev. . . & . . l psal. . . and often . . . m mat. . . n heb. . . o isal. . . & . . pet. . . revel . . . p a new covenant not simply in regard of the substance of it : for the main matter and substance of the former was as here , ver . . so gen. . . deut. . , . & . . and this old covenant was ratified , as well as the new by the blood of the messias , ( who was ever the same , heb. . . cor. . , . ) that blood of his being in those times , as well as typified by the blood of the sacrifice , as by another element is in these dayes obsigned . see the same words in a manner to this effect of either , exod. . . compared with mat. . . luke . . cor. . . heb. . . but it is in divers respects called a new cevenant : as the commandment of love is in some respects called a new commandment , though in nature and substance the same still that it was ever , levit. . mat. . . luke . . iohn . . iohn . , . and so is it with this covenant , though in nature and essence it continue the same , to wit , of remission of sin and eternal salvation by the messias , upon condition of faith in him , repentance and newness of life ; yet is it in divers regards said to be new : . in that it is ratified by the death of our savour exhibited , which was but in expectation before : the faith of gods people being then fixed on the messias to come , and to be sacrificed for their sins , isai. . , . iohn . . acts . . the faith of christians now resting on christ already come in the flesh , having been sacrificed for them , and being ascended up into heaven , iohn . . acts . . — . rom. . . cor. . . tim. . . heb. . . — . and . , , . iohn . . . in that the doctrine of the gospel is now more fully , distinctly , and clearly revealed , then formerly it had been ; when it was more darkly , confusedly , and in generalities only by that dimmer candle-light which then they enjoyed , with most that then lived , apprehended and discerned , mal. . . iohn . . cor. . . pet. . . . in that the former covenant comprehended together with those spiritual promises , which yet were the principal part of it , many temporal blessings , as the possession of the land of canaan , and multiplicity of issue , and outward prosperity , gen. . , , . and . , , , psal. . . . deut. . . . whereas this latter runneth wholly upon the spiritual and celestial blessings , rom. . , . and . , . eph. . . heb. . . . in regard of those manifold ceremonies and shadows , to the observation whereof they that lived under that covenant were thereby strictly obliged : whereas in this latter they are all taken away , and a service of god more spiritual substituted in the room of them , chap. . . iohn . , . and . , . gal. . , . and . . — . and . , . heb. . . — . and . . — . . in regard of the dilatation and enlargement of it , it being in those dayes confined to the jewish nation and state , and some few proselytes that adjoyned themselves thereunto , deut. . . psal. . , . and . , . rom. . , . and . . eph. . . whereas now it is propounded and extended without respect of persons or places unto all indifferently of all people and nations that shall imbrace the faith of christ , isai. . . and . . and . . and . , . ier. . . mic. . , . mal. . . mat. . . mark . . luke . . rom. . . and . . to . ephes. . . to . col. . . revel . . . . in regard of that large measure of spiritual endowments and variety of gifts , so plentifully exhibited after christs ascension , such as the like had never been known nor heard of before , isai. . . ioel . . iohn . , . acts . , , , . cor. . . to . . . in regard of the efficacy of the spirit accompanying the use of these gifts , whereby so many millions have been out of all places converted unto christ , acts . . and . . and . . . and . . and . , , . and . . and . . . lastly , in regard of continuance . the government of gods church by the evangelical ministry , ( succeeding in the room of the levitical priesthood and ministry now abolished ; and the worship of god settled in place of the mosaical rites , now abandoned : ) being to continue without change in the church , end among the people of god , until the end of the world , and the consummation of all things at christs second coming , mat. . , , . cor. . . ephes. . , . see the large london annotations on jer. . . q luke . . & cor. . . r mat. . . mark. . . s heb. . . t in book . i. chap. . aph. . sect. . u testamentum , ( .i. ) testatio mētis , which is made nullo presentis metu periculi , sed sola cogitatione mortalitatis . omne testamentum morte consummatum . cooks institutes part lib. cap. . sect. . x acts . . y acts . . z heb. . . a eph. . , , , . b col. . . c iohn . . & . . d mat. . . e heb. . . to the end . cor. . . pet. . , tim. . . rom. . , . f heb . . to the end . mat. . . to . g luke . . cor. . , . h acts . throughout . see also the ensuing hystory of the acts of the apost . i heb. . , , , , , , &c. k heb. . . to the end . & , , &c. . , , , , , &c. l heb. . . to . m heb. . , &c. n heb. . . to . cor. . o heb. . , . p heb ▪ . . q heb. . . r heb ▪ . s in this book iv. ch. . aph. . partic. iv. t in my key of the bible , on heb. . , &c. u heb. . . to the end & . . to x heb. . . , , , &c. y heb. . , . z heb. . , , . a cor. . b cor. . . to the end . gal. . . to the end . heb. . . to the end . c non intelligit paulus illic simplicem & genuinum sensum legis ; sed vocat literam alla ratlone , quia tantum proposuerat hominum oculls , quid rectum esset , deinde etiam aures ipsas docuerit . sed nomen literae refertur ad scriptum : quasi diceret , scripta fuit lex in lapidibus : fuit igitur litera . evangelium autem quid ? est spiritus : h. e. deus non tantum dirigit sermonem ad aures & oculos hominum in evangelio , sed intus etiam docet corda ipsa & mentes . calv. in ier. . . d heb. . . ier. . . e heb. . throughout . f rom. . . g gal. . . h heb. . , , , , &c. i iohn . . k ier. . . heb. . . & . . l heb. . . , . gal. . . to the end . cor. . . to the end . heb. . . to the end . m heb. . , , , , & . . & . . n heb. . , . & . , to . gal. . , , . & . , . cor. . , , & c. ●…ph . . , , , . acts . , , &c. . o heb. . . ier. . . p as hath been already evidenced , in this iv. book , chapt. i. aph. . q iohn . . . mark . , . acts . . & . , , . gal. . . cor. . . math. . . luke . . tit. . . ephes. . . r heb. . , , . ●…er . . , . s math. . , . & . . to . cor. . , , &c. t ephes. . , . rom . , . gal. . , &c. u eph. . . x heb. . . y heb. . , , , . & . . & . , , , &c. z math. . . mark . , . a heb. . , , . ier. . , . heb. . , . & . . to . b heb. . , . c haec descriptio nov●… testamenti naturam perspicu●… explicat , ●…amque in tribus his potissimum consistere ostendit . i. in genere doctrin●… , aperto & plano , merè evangelico de benefici●…s gra●…uitis messiae exhibiti . ii. in immunitate à maledictione legis , & ab onere legalium rituum , & politiae mosaicae . iii. in ecclesi●… nov●… amplitudine seu ●…latatione per totum o●…bem , unde catholica dicitur . d. pareus in prolegom . general . ante ep. ad rom. pag. . a. franco●…urt . . d the nature of this testament stands principally in three things . . ●…he kinde of doctrine , plain , full , and meerly ●…vangelical . . in freedom from the curse of the law , and freedom from legal rites . . in the amplitude and enlargement of the new church , throughout all nations of the world . m. ioh. ball in his treatise of the new covenant . chap. . pag. . london , . e ier. . , . heb. . , . f heb. . , , . g heb. . , , , . h ier. . , . heb. . , , . & . , . i mat. . , , . ( h ) see iohn forbes his treatise of iustification , chap. . more fully clearing this . l cor. . . rom. . . m eph. . . n heb. . . cor. . , , . acts . . to . eph. . . o rev. . . rom. . . cor. . . ier. . , . & . , . p cor. . . ioh. , . . tit. . . gal. . , , , . q opera trinitatis ad extra sunt indiv●…sa . r ioh. . , . s ier. . , &c. t see ier. . & . & . & . & , &c. u heb. . ●… . & . , , . x mat. . . y heb. . , , , . exod. . z exod. . . heb. . . a heb. . . b acts . . , . c thes. . , . d see ●…er . ch . ●… . to ch . . &c ezek. . e king. to . & . to . f ezek. . . to the end . g to this effect calvin in com. in ier. . , &c. expounds this occasion of gods promising this new covenant . h heb. . , . i heb. . . to the end . k heb. . , . & . , , , , . & . , &c. l heb. . . m heb. . , , . n heb. . . to . o heb. . , , &c. p pr●…varicationum sub ●…eteri foedere . ] an vero patribus praevaricationes non fuera●…t remissae ? & cur praevaricationum veteris foederis potius meminit , quam novi , cum novi foederis mediator videatur potius novi foederis praevaricationes expiare debui●…se ? respond . non hoc vult , quasi praevacationes novi foederis non etiam expiarit . id enim dubitatione vacat . ad vete●…es vero praev●…ricationes mortem christi extendit , ne ad novi duntaxat testamenti tempus ejus vigorem adstrictum putemus . 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veteres peccata eluere , conscientias purgare non potuisse : deus quoque sub novo demum ●…oedere praevaricationum remissionem promiserat . hinc videbatur patribus negata peccatorum remissio . non , inquit , negata fuit eis remissio , sed sub novum ●…oedus suspensa fuit vera peccatorum expiatio . quare patribus obtigit quidem promissa prepitiatio : non vero propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , victimas , purgationes , lotio●…es typicas ; sed propter mortem mediatoris novi testamenti . locus non absimilis est apostoli , rom. . . — per remissionem peccatorum praecedentium . id est , eorum , quae sub veteri foedere remiss●… quidem , sed nondum expiata fuerant mediatoris sanguine . &c. d. pareus in com . ad heb. . . q there is nothing in man to move god to shew mercy , but only misery ; which might be an occasion but can be no cause , either why mercy is promised , or salvation granted . if man had not fallen from grace and state of innocency , god had never sent his son to redeem him , nor shewed mercy , reaching to the pardon and covering of his iniquity ; if he had not lost himself , christ had never come to find and restore him ; if he had not wounded himself ▪ he had not been healed and repaired of grace . man then is a subject on whom god bestows grace , and in whom he works it ; and his misery an occasion that the lord took of manifesting his mercy , in succouring and lifting him up out of that distress ; but the free-grace and love of god is the sole cause of what the lord hath promised in this new covenant , and doth give according to promise . mr. ioh. ball in his treat . of the new covenant , chap. . p. , . lond. . r ier. , . with heb. , . s ezek. . . to the end . t eph. . . pet. . , . eph. . , , . u heb. . , , . & . , . x gen. . . y gen. . . & . . z gen. . , , . & . . rom. . , , , , , , , , , . a chron. . . with the context . b ezek. . . to the end . c rom. . , . d tit. . , . e cor. , . f ephes. . , , . g heb. . h eph. . . i iohn . . k rom. . . l iohn . , , . m rev. . n iohn . . with rom. . , , . o ephes. . . — , , . p to like effect zanchy expounds this excellent scripture out of photius . q eph. . . iohn . . . r mat. . . eph. . . & . , , . isa. . . s iohn . . isa. . . rev. . . gal. . . cor. . , , &c. col. . , . heb. . , . eph. . , . cor. . , &c. h●…b . . . t eph . . heb. . . iohn . , . & . . u cor. . . see also what i have ▪ elswhere said of this text . book . . ch . . aph. . sect. . p. . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y ioan. calv. com . in cor. . . z in book ii. ch . . aph. . sect. . pag. . &c. a gal. . b large lond. annotat. on cor. . . c gal. . . d tim. . . e iam. . . f cor. . . col. . , . g ioh. . . isa. . . h cor. . . & . . i heb. . . k isa. . . l psalm . . m tim. . t it . . heb. . . & . . iam. . . n heb. . . & . , , . o heb. . , , . & . , . p heb. . . to . ephes. . . q heb. . , , . pet. . , . gal. . , . rom. . , . r ier. . . with the context foregoing and following . s ezek. . . t rom. . . & . . u acts . . cor. . . x heb. . , , . & . . y heb. . , , , &c. z gen. . . a gen. . , , &c. b gen. . . to the end . c deut. . , , &c. d ezek. . throughout . e acts . , . f rom. . , . g gal. . , . h eph. . , . i rom. . . k cor. . . to the end . l mat. . , . ma●…k . , . m tim. . . n cor. . , . o acts . . to the end . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ignatius in epist. ad roman . p. . oxon. . q deut. . . ezek. . , , . r acts . , , , , , . s ioh. . . t joh. . , , . u ioh. . , . x iam. . . y rom. . , . z rom. . . a eph. . , . b heb . , , . ier. . , , , . c psal. . , , , , . with heb. . . to . d in foro pol●… , & in foro soli . e cor. . ▪ . f cor. . . g kings . . h iob . , . i iob . . k heb. . . l heb. . . m heb. . . n heb. . o sam . . p job . , . q heb. . . r judg. . . s isa. . . t iob . . u heb. . . x isa. . , . y isa. . , , . z rom. . . & . . col. . . a rom. . . ioh. . . eph. . , , , . phil. . . b tim. . . john . . tim. . , . heb. . . & . . c heb. . . d ier. , , . & h●…b . , , , &c. e ier. . , , . heb. . , , . f in book iii. ch . . aph. . g gen. . . to . h gen. . . to . iudges . , , &c. sam. . , &c. & . . to ●… . heb. . . i rom. . , . ephes. . . & . : to the end . k ezek. . . to the end of the chapter . l acts . throughout . m erat vero tum ( ut omnes norunt ) in duas factiones scissum davidis regnum , quas significat prop●… novi pacti interventu ru●…sus con●…unctum iri . b●…z . an. in heb. . . n ier. . . o ier. . . p acts . . to the end . q acts . , , , . r gen. . , . & . , . & . , , . & . , . & . , , , &c. s gen. . , . & . , . & . , , . & . , . & . , , , &c. t rom. . , , , , . u mat. . , , . &c. x mat. . , , . y acts . , &c. z acts . . & , &c. a acts . . to . b act. . . to the end . & . , . c acts . , . , . d mat. . , . ioh. . , . mat. . . to . e acts . , , . f act. . , . g rom. . , , , , , , , , . h rom. . , , . i rom. . , , , , . k ier. . , . heb. . , . l rom. . , . m eph. . , , . see 〈◊〉 . bain on this place . n ephraim , vel . tribus ge●…untypum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o domum israel & domum iudah nominat , quod po●…teri abrahae in duo regna divisa erant : ita promissio est , de omnibus electis in unum corpus iterum colligendis , u●…cumque prius segregati fuerint . ioan. calvin . com . in heb. . . p ecce dies venient ] tempora messiae exhibiti in carne designat , phrasi prophetis consueta . tunc lgitur promittit se novum ●…oedus pacturum cum domo israel & cum domo iudah . an vero ad solos israelitas & iudaeos pactum novum pertinet ? nequaquam . alibi enim ad omnes gentes extendit : ies. . . & . . ioel . hag. . . christus quoque novi testamenti graciam extendit ad omnes gentes : docete omnes gentes . praedicate omni creaturae , &c. nomine igitur domus israel & domuus iudah universa ecclesia novi testamenti insignitur : quia olim duobus illis regnis seu familils tota ecclesia continebatur . cui , quia gentes inseri debu●…runt , idem nomen in prophetarum scriptis obtinent : & fideles novi testamenti non raro spiritualis israel appellantur in apostolorum scriptis . d. pareus in com. ad heb. . . q with the house of israel , and with the house of iudah . ] as ver . . chap. . . with the main body of my church consisting of iews and gentiles , rom . , . large lond. annot. on ier. . , . — with my whole church of choice ones . with the house of israel , &c. ] then , the party in the new-covenant is not all mankinde , but the church of the new testament ; the spiritual israel and iudah . d. dickson on heb. . . r gen. . . s gen. . . t gen. . ●… . u gal. . . x psal. . . see also psal. . , . & . . & . . & . . . y isa. . . with acts . . . z iohn . . a rom. . . to . b psal. . . c deut. . . d psal. . . e isal. . . f ephes. . . to the end . & . . g ephes. . , , , . h gal. . , . i ephes. . . k ephes. . , , l ephes. , , , , . m mark . , . n math. . , , . o acts . to the ●…nd . p acts . . & . & . . rom . , . 〈◊〉 . . , . q see the h●…story of peter , acts & . & . & of paul , acts . to the end of the book . r ephes. . . s acts . , . t acts . , . & . . u gal. . . to . x isa. . , & c. y gal. . . z gal. . , & c. a gen. . . with ver . . b sam. . , , . c eph. . , . d gen. . , . e gen. . , . & . . rom. . . f rom. . , , , . g in book iii. ch . ▪ aph. . sect . p. . h god took into the covenant of grace , not the parents only , but with them their infant-seed ; this is the express tenour of the covenant , gen. . . betwixt god and abraham , between me and thee , and thy seed , to be a god unto you . what seed meaneth he ? his infant-seed , ver . . he that is eight dayes old , whether it be a child of thy loyns , or of a stranger , a proselite , which is not of thy seed . this covenant was first made with abraham , gen. . . wherein god promised that in his seed should all the nations of the earth be blessed , i e. in christ ; and it was renewed with the sign of circumcision added unto it , gen. . , . wherein observe three things . . that the covenant made with abraham , was the gospel-covenant , wherein blessedness was promised in and through christ the promised seed . for , god preached the gospel to abraham when he said ; in thy seed shall all nations be blessed , as saint paul reasoneth , gal. . . the which covenant seeing it was . years before the law , and not disanulled by the coming of the law , it was to endure till the seed should come to whom the promise was made , ver . , . and consequently to the end of the world , because christ came to establish the covenant made to the fathers , rom. . . and after christ no more changes to be expected . . that the persons with whom that 〈◊〉 - covenant was made , were abraham and his infant-seed , and all nations , even us englishmen and our infant-seed , as appears , gen. . , . my covenant is with thee and with thy seed in their generations , and with the stranger that is not thy seed , all of them must be circumcised , compared with rom. . , . now i say that iesus christ was a minister of the circumcision ( i. e. of the jews ) for the truth of god , to confirm the promises ( of the covenant ) made unto the fathers , and that the gentiles might glorifie god for his mercy , being made partakers with them of the same promises , according as it is written , rejoyce ye gentiles with his people , &c. now this covenant of promises made with the fathers , christ should not confirm , but clip and curtail it , if so great a part as all our infants be left out and excluded . but if god take our infants into covenant ; who shall dare to exclude them ? . when god at first gave that covenant to abraham and to the nations , he gave withall a commandment that the initial mark of the covenant should be set upon all whom he had taken into covenant , both jews and gentiles , and their infants . the covenant it self and the mark of th covenant are alike extended to all the same persons , whether young or old , gen. . . note further , that when christ renewed and established that covenant in his own blood , though he changed the sign , yet he repealed not that commandment : nay he added a new commandment , enjoyning the new sign baptism to be given to all nations , mat. . . without exception of any persons formerly received into covenant . so that we are under a twofold commandment to baptize our infants : one , of god who first made the covenant , and gave that commandment , the which is still so of force , that if christ the lord of the house had not changed it , we were all bound at this day to be circumcised . and seeing he hath changed that sign into baptism , but not the covenant it self , nor the commandment thereto annexed ; it followeth , that by the old commandment enjoyning infants to be marked , and by christs new commandment enjoyning baptism to be that mark : all , that are not excepted out of the covenant , stand bound to receive it , &c , mr. william lyford in his apologie for our publike ministry and infant-baptism . quest. . p. , . i this is to be understood of the children of strangers , for none of them , if of age to consent or dissent , was to be compelled to be circumcis●…d . for circumcision was to be used but as a token of the covenant , ver . . and he that was out of the covenant , ( as all those who were not of abrahams seed by the free-woman were , unless they were proselites , and willingly betook themselves to the profession of the religion of abraham , and then they were abrahams spiritual , though not his carnal posterity ) was kept out from circumision also . large lond. annotat. on gen. . . k in the assumption of the second argument . l cor. . . m tit. . . tim. . , . , n luke . . psal. . . o cor. . . p rom. . . q rom. . . compared with the context . see this scripture solidly expounded and urged for maintaining of childrens covenant-holiness of foederate parents , and ●…en exceptions to the contrary re●…elled , by my godly judicious and learned friend mr. tho. blake in his vindic . foederis . ch . . r rom. . . to . s rom. . , , , , , . t rom. . , , . & ▪ , , . gal. . . eph. , . to the end . & . . u cor. . . x see the series of the context to this effect in my key of the bible . on cor. . . to . y see this scriptu●…e judic●…ously vindicated from misinterpretations by my godly and learned friend mr. tho. blake in his vindic . foederis . chap. . z john . , . & . , , . a the corinthians had propounded to the apostle their doubt ; if a believing husband might lawfully cohabit with his unbelieving wife . the apostles answer is affirmative : and the reason of the answer is , because what ever the unbelieving parties may be in themselves , yet their cohabitation is sanctified to believers . and of this sanctification the holiness of their children is brought for an evidence : since the lord counted their children holy and in covenant with him , the believers might rest assured , that their abode with their companions ( though unbelieving ) was acceptable unto god. the apostle here is speaking of husbands and wives , not of men and whores . — to have said , that children was lawful , was no more then that their marriage was lawful , which was not the question : but to say that the children of their lawful marriage were holy , did infer not only the lawfulness of the marriage , but the sanctified use of the marriage , and that now their cohabitation was without sin , and acceptable to god. mr. ro●… . baily in his anabaptism unsealed . chap. . p. . b gen. . , . & . , . & . , . & . , . & . , , , &c. c rom. . . to . d compare rom. . . with acts . , . & gen. . . & . , . & . , . & . , . & . , , . e to abraham , gen. . , & . , . & . , . to isaac , gen. . , . and to iacob , gen . , , , &c. f acts . , . g acts . , &c. h acts . , . i in position . reason . there se●… . k gen. ▪ , . & , . & . , . & . , . & . , , , &c. l acts . , , , . ioh. . ●… , . m acts . . — . — , . n acts . , . with ver . . to . o mark . . math. . . rom. . , &c. p acts . , , . q acts . . r gen. . , , &c. s gen. . , , . & . , . & . , . t thes. . , . cor. . . to . u gen. . , , &c. luke . . & . . x cor. . . rom. , . y acts . , . z rom. . , , &c. to . math. . , . a mark . , , , . b mr. rob. baylie in his anabaptism unsealed . chap. . p. , . c it is ( said one well ) gods great work to church the world ; and the devils counter-work is to heathenise the church . it troubles the devil much , that ch●…ldren from their infancy should be under an engagement , to receive nurture and admonition in the lord , to frequent the ordinances , and to own iesus christ by an external profession . if he could but contrive to prevent their coming in to that engagement , he might hope more easily to keep them out , when they are grown up , then to work them out ( so grown up ) to a renouncing of christianity , which yet he hath brought some unto . a treat . entituled , a blow at the root ; or , a discovery of satans devices . p. . d exod. . , &c. e ier. . , , , . f see ●…ook ii. chap. . aph. . sect. . p. , &c. 〈◊〉 book iii. chap . aph. . pag. , &c. g gen. . . h gen. . , &c. i gen. . , , &c. k sam. . . l ezek. . . m deut. . , &c. n ier. . , &c. acts . , . o gen. . , . exod. . , . p math. . , . mark . , . q isaiah . . to . see also isa. . throughout . r acts . , . & . , . s kings . . to . . to . t kings . , , , . u kings ch . . & . x ezek. . . to the end . y acts . . to . . & . & . . & . . & . . & . . & . . z pet. . , . with pet. . . a jer. . , &c. b rom . . to the end . c psal. . . eph. . , . d math. . . mark . , ●… . e deut. . . gal. . . f acts . . rom. . , . & . , . eph. . . g eph. . , , , , &c. h eph. . , , . i eph. . , , , , &c. heb. . , , , , . k eph. . , , , , , , , &c. l ephes. . , , . m eph. . . n eph. . , , , , &c. and . , , . o acts . , . gal. . , . p rom. . , , , , . q acts . , , . r in this fourth chap. aph. . s acts . , . t i●…r . , , &c. heb. . , . u iohn . . x math. . . y cor. . , &c. math. . . to . z math. . , &c. with chap. . a math. . . to . cor. . . b rom. . , , . c gal. . . d iohn . , . tit. . . e gen. . , , , , , , , . exod. . , . f luke . . g ier. . , . h rom. . . &c. & . . i exod. . , , , , , . k mat. . , . m acts . , . & ver . , , . cor. . . n act. . , . o in this . chapt. . aph. iii. position . argument . p see , position iii. of this fourth chap. aph. . q mat. . ▪ . r secondly , we have the persons to whom they were to do this , all nations , whereas before the church was tyed to one nation , one nation only were disciples , now their commission was extended to make all nations disciples ; every nation which should receive the faith , should be to him now , as the peculiar nation of the iews had been to him in time past . in a word , nations here are opposed to the one nation before . now we know that when that one nation of the iews were made disciples and circumcised , their infants were made disciples ( made to belong to gods school ) and circumcised with them . when that nation was made disciples in abrahams loyns , and circumcised , their seed also was the same ; when that nation was taken out of egypt , and actually made disciples , their children were also with them ; and we know that in every nation the children make a great part of the nation , and are alwayes included under every administration to the nation , whether promises or threatnings , priviledges or burdens , mercies or iudgements , unless they be excepted . so are they in cities , in families , it being the way of the scripture , when speaking ●…ndefinitely of a people , nation , city , or family , to be either saved or damned , to receive mercies or punishments , expresly to except infants when they are to be excepted , as we see in the judgement that hefell israel in the wilderness , when all that rebellious company that came out of egypt , was to perish by gods righteous doom , their little ones were expresly excepted , numb . . . and in the covenant actually entred into by the body of the nation , neh. . . its expresly limited to them who had knowledge and understanding , &c. mr. steven marshall in his sermon of the baptizing of infants . p. , &c. s mat. . . . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo hoc loco non neutro passive pro discipulum esse , sed active accipitur , quasi in conjugatione hiphil , ac ●…i dicas , discipulare , &c. bez. annot. in mat. . . u cum duplex sit docendi ratio , alia per modum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alia per modum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; prior supra videtur indicare , verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id enim est velut in disciplinam initiare , & baptismo praeponitur ; posterior verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod hic post baptismum locatur . hug. grotius in annot. in mat. . . x 〈◊〉 facite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id est ▪ discipulos mihi facite ex omnibus gentibus . uulg . docete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nimium generali interpretatione . est enim ●…oc munus omnibus pastoribus & doctoribus in ecclesia impositum ; illud vero proprio & peculiari mandato ad apostolos 〈◊〉 utpote fundamentum ecclesiae catholicae jacturos , &c. bez. an. in mat. . . y hinc autem manifestissime apparet , voluisse christum ut apostoli aliis , ●…lli rursum aliis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus illud magisterii commendarent , ut videre est , tim. . . nam cum promissio haec ad consummationem saeculi se extendat , apostoli autem tam diu victuri non essent , omnino hic christus in apostolorum persona censendus est etiam successores ejus ●…uneris compellasse . h. grotius in annotat. in math. . . z see in this . chapt. position iii. . argument . a argumentum à quatenus — ad omne . b act. . , . c in this fourth chap. position iii. argument . d in book ii. chap. . aph. . sect. . . p. , , . e in book iii. chap. . aph. . iii. proposition . ●…ag . , &c. ●…nd chap. . aph. partic . iii. p. , &c. f gen. . . to . exod. . , . with luke . . & . . phil. . . g gen. . . to . h rom. . . cor. . . i acts . , . k mark . . math. . , . acts . , . & . , . , . l acts . , . m gen. . . to . n exod. . , . luke . . & ●… . phil. . . o gen. . . to . p exod. . , , , . q col. . , ●… , &c. r in my key of the bible on colos §. iv. and in this treatise of gods cove nants , book iii. chap. . aph. . quest. . pag. . ●… here see . s in this fourth chap. inference . argument . t gen. . . to . exod. . , . luke . . & . . phil. . . u acts . . x acts . . y acts . , , . z see mr. marshals sermon of baptizing infants . p. . a acts . , . with rom. . , &c. b rom. . . cor. . . c mark . , , , . mat. . , . d acts . , . e mat. . , . f see in this fourth chap. in●…erence v. argument . g acts . , . h in this fourth chap. inference v. argument . i gen. . . to . k col. . , . m ier. . , , , . n heb. . , , , . o heb. . , , , , . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i will finish , i will per●…ect , or i will consummate . so properly ; very significantly ; for by this new covenant god did perfect , finish and consummate all his covenant administrations . this the last & compleatest of them all q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i made . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the covenant which i will cov ▪ or the covenant which i will dispose . it may have reference both to a foederal establishment , and to a testamentary disposal . and so it agrees well with this new covenont , which is a foederal testament or , a testamentary covenant . s see this done , but much more briefly in my key of the bible on hebrews , sect. vi. t in this fourth book . chap. . u in chap. . x in chap. . y in chap. . z tanti beneficii commemoratione , crimen defectionis exaggerat . ioan. calv. com. in heb. . . a d. dickson on heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is significant . medium , venter , sic appellatus , quod sit in medio corporis ; & metaphorice nonnunquam cogitatio . sic appell●…tur quicquid est propinquissimum & intimum , ut cor , & ●…xta , ac viscera ; unde ad mentem & cogitationem humani cordis , quae in homine intima est , significandam tranfertur sicut & autor epist. ad hebr. vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pagnin . thesaur . ad verb. d in my rep of the 〈◊〉 on hebrews , s●…ct . v. e 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in h●…b . . f ●…ertia promissio : cujus complementum etsi futurae vitae : 〈◊〉 , quando omnes erimus perfecti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nec opus 〈◊〉 ministerio publi●…o vel institutione privata ; sed omnes ●…ntuebimur deum sicuti est ; tamen etiam in hac vita illustria futur●… 〈◊〉 initia & incrementa 〈◊〉 ecclesiae novae ; quoniam non ut olim paucis , sed pluribus ; uno omnibus ecclesiae civibus deus luculenter in 〈◊〉 sepatefacit . neque ut olim in primis fidei rud●…mentis subsistunt novi testamenti cives , sed intima fidei mysteria praeclare intelligunt , gratia uberiore spiritus sancti super omnem carnem effusa . d. pareus in com. ad heb. . . g heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . . h heb. . . i heb. . , , . k heb. . , . l heb. . , , . m heb. . , . n heb. . , , . o heb. . , , . ( p ) heb. . , , . ier. . , . q h●…b . . . r exod. . . to . deut. . . to . s cor. . . to the end . see my key of the bible on that chapt . §. v. t cor. . , . u heb. . , , , . with exod. . . to the end . x rom. . . y rom. . . z quod operum lex minando imperat , hoc 〈◊〉 ●…ex credendo impetrat . august . de spir. & lit. lib. c. . p ▪ . p. tom. . a heb. . . b gal. . . c heb. . , , . d gal. . , , . e heb. . . f exod. . . deut. . . with eph. . . deut. . . to the end . & . , , . & . & . . to . u heb. . . to . x eph. . , . y col . , z phil. . . a gen. . , , . rom. . , , . b by a prophet the lord brought israel out of egypt , and by a prophet was he preserved , hosea . . c exod. . , . & . . & . , &c. psal. . . d psal . deut. . , . & . . & . . e iosh. . f numb . . . & . . to . g luke , acts . . . eph . . ( k ) gen . . with m●…r . . . to . i rev. . , . heb. . col. . . pet. . . k ioh. . . col. . . l rev. . , . gal. . . col. . . to . m gen. . . & . , . & . . n isa. . , , . with luke . , . o math. . , . p acts . ▪ , , . q rom. . , . r see hutcheson's judicious exposition on zech. . , &c. s psalm . throughout , with sam. . t math. . . to the end . u psal. . . to the end . x psal. . throughout . y psal. . throughout . z see , a narrative of mr. peacocks grievous vi●…itation and disertion . lond. . a see , the story of mr. robert glover , in acts and monuments , vol. . p. . to . lond. and , the discourse of the christian life and death of mrs. katherine bretterg . lond. . b ezra . . c psal. . , , . d psalm . . e heb. . . f heb. . , , . g psal. . , . h rom. . . & . . psal. . , . i nehem. . . k rom. . , . l acts . . m isa. . . n larga dei bonitas veniam non dimidiabit : aut nihil , aut totum , te lachrymante , dabit . o ezek. . , , . p psal. . . q psal. . . r gal. . . s heb. . . t iob . ●… . u psal. . . x psal. . . y heb. . . z isa . , . a hos. . b rom. . . c rom. . , , . iohn . . , ●…ph . . . ●…eb . . . to . d thes. . , . e heb. . . f neque enim deus promittit quod est in facultate nostra positum ; sed quod ipse solus nobis praestat . io. calv. com. in heb. . . g iohn . . h rev. . . iohn . . i heb. . . cor. . . eph. . . k phil. . , . l iohn . . pet. , . m acts . . n luke . . o gal. ●… . , , . p videmus ergo prophetani promittere cognitionem , ut non sint amplius alph●…betarii . nam h●…c particula , cognoscite iehovam , designat prima rudimenta fidei , vel cleoestis doctrinae . et certe fi respicimus quanta fuerit veteris populi ●…uditas , erant tunc elementarli . hodie autem qui minimus est inter fideles , eo u●…que pro●… est , ut clarius 〈◊〉 cognoscat quicquid pertinet ad summam salutis , quam qui tunc fuerunt e●…iam non vulgares . summa ●…st igitur , omnes dei electos fore etiam inst●…uctos dono intelligent●…ae , ut non subsistant in primis elementis . — and a little before ; — 〈◊〉 〈◊〉 aliud discrimen veteris & novi testamenti ; nompe quia deus , qui obscurius se 〈◊〉 sub lege , plenum fulgorem emittet , ita ut ejus cognitio futura sit familiaris . sed hyperbolice extollit hanc graciam , cum dicit neminem opus habiturum doctore vel migistro , quia quisque satis edoctus erit . 〈◊〉 calvin . comment . in ierem. . q tim. . . rom. . . eph. . , , . ezek. . . r rom. . . s rom. . . t iohn . . u tit. . , . x ezek. . . y isa. . . to . z heb. . , , . a math. . , . b heb. . , . c heb. . . d psal. . e heb. . . f isa. . . g ioh. . . h rom. . . eph. . . i heb. . ul●… . k heb. . . l 〈◊〉 , ●…nquit ▪ 〈◊〉 in 〈◊〉 , & 〈◊〉 erunt , 〈◊〉 populus . ] quid hoc hono melius ? quid hac felicita●…e felici u●… ? &c. aug. d. spir. & litera lib. cap. ●… . p. . a. tom. . m lu●…e . . n mark . o luke . . p ●…eb ●… . . q heb. ●… . , , . r rom. . , . s see in this §. . general iv. t ier. . , , , . heb. . , , . u heb. . , , . x pet. . , , . y i knew a christian above thirty years ago , who in the infancy of his christianity so vehemently panted after the infallible assurance of gods favour in christ , of his own election and salvation , that for a long time together he most earnestly desired some voice from heaven , yea , some miraculous voice from trees or slo●…es in the field , or some other extraordinary testimony , for establishing and confirming his spirit in the undoubted assurance of his eternal happiness . this after many desires and longings , was denied ; but a better grounded assurance was afterwards afforded ; partly , by the sweet attestation and obsignation of the spirit of god , and that especially vouchsafed in his prayers and tears , parswading him of his comfortable and saving condition towards god , rom. . , . eph. . , . which testimony of the spirit of god did so abundantly fill and satisfie the thirstings of his soul , that not only his former desires after extrao●…dinary and miraculous waies of assurance did cease , through the surpassing sweetness of the spirits certioration secretly refreshing him at his heart-root ▪ but also whilst that activity of the spirits witness remained upon his soul , whilst this sacred fire was burning , and this heavenly ●…ight shining there , he was so powerfully possest of the love of god shed abroad in his heart , that he could have done and endured any thing for ●…od , yea could have been contented ( if it had been possible , and if god had so pleased ) to have been dragged through the very torments of hell for the immediate vision and fruition of christ. . partly , by an experimental argumentation from the holy scriptures . the scriptures dictating to him the proposition , in some characters and discoveries of a gracious and saving condition ; as , he that believes shall be saved , mark. . . he that truly loves his brother ( a christian for his christianity ) is passed from death to life , iohn . . his conscience furnishing him out of his own experience with the assumption , from his agreement with the scripture characters ; but i believe , — but i truly love my christian brother for his christianity , &c. whereupon the heart was able to make a comfortable conclusion touching his own good spiritual estate . and this discourse and reasoning from scripture-evidence ▪ and his own experience joyned together , he found to be a very convincing comfortable and continuing ground of assurance to his soul. z compare heb. . . & ier. . . with deut. . , , . & lev. . . a heb. . . b deut. . , , , &c. c n●…que enim dicit hic deus , legem al●…am dabo ; sed scribam legem meam ; nempe eandem quae tradita 〈◊〉 fuerat patribus . ioan. calvin . comment . in ier. . . d heb. . , . e ioan. calvin . com. in ier. . , . f deut. . . g heb. . . h heb. . . gal. . , , . i heb. . , , . k heb. . . & . . to . l heb. . , , . m in sect. . general iv. n heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will be 〈◊〉 merciful , &c. o ier. . , , , . heb. . , , , , . p ier. . , , , ●… . heb. . , , , , . q et ero illis in deum , &c. ] generaliter hic deus comprehendit summam foederis sui . io. calvin . com. in ier. . . r heb . . jer. . . see the explanation of these words in §. . of this fifth chapter . s heb. . . t ier. . . u see pagn . thesaur . ling. sanct. in verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x pet. . . y phil. . . z luke . . a heb. . & . . from ier. . . b primum vivens , & ultimum moriens . c psalm . . d pet . . e luke . . f deut. . . & . . g eph. . . h gen. . . i sam. . . k ioh. . , . l luke . . m acts . . n deut. . . o in book iii. ch . . aph. . quest. . p. , &c. p ezod . . . q ier. . . r heb. . . & . . s ier. . heb. . ●… . & . . t dicit postea , ponam legem meam in 〈◊〉 eorum . confi●…mat his verbis quod diximus , nempe novitatem cujus meminit antea non in substantia esse positum sed i●… form●… duntaxat . neque enim dicit hic deus , legem aliam d●…bo : sed 〈◊〉 legem meam , nempe eandem quae tradita olim fuerat patribus . ioan. cal. com. in ier. . . u 〈◊〉 well heb. , . with ver . . x deut. . . y gen. . , . eccles. . . z rom. . , . a psal. . , , . with heb. . , , , , &c. b gal. . , , . c deut. . . d heb. . & . ▪ 〈◊〉 . . . e poni●… autem duas locutiones , quod legem suam ponet in visceribus & scribet in cordibus , quia scimus quam difficile sit hominem sic formati in obedientiam justitiae , ut consentiat ejus vita cum lege dei. omnes enim affectus carnis todidem sunt inimicitiae , quemadmodum dicit paulus ad rom. . . quae pugnant cum deo. cum igitur omnes sensus nostri ita bellum gerunt cum deo ; est quaedam mundi renovatio , ubi homines patiuntur se divinitus regi . et scimus quid dicat sc●…iptura ( math. . . luke , . ) non ●…ore nos christi discipulos , donec renunciaverimus & nobis , & mundo & abnegaverimus nos ipsos . haec ratio est , cur proph. non fuerit contentus una voce duntaxat , sed dixerit , ponam in visceribus , scribam in cordibus . ioan. calvin . com. in ier. . . f rom. . , . with gen. . , . eccl. . . g deut. . . cor. . . i deut. . . gal. . , . k gen. . ▪ l exod. . , . m rom. . . n ezek. . . o acts . , . p gal. . . eph. . . rom. . . q cor. . , &c. r rom. . . s ioh. . . t iohn . . & eph. . , , . u rom. . mat. . , ▪ . phil. . , &c. x luke . . mat. . , , . luke . . to . tit. . , . y deut. . . z ezek. . . a heb. . , , . & . , . ier. . , . b heb. . . & ●…er . . . c cor. . , . d ioan. calv. com ▪ ad cor. . . e cor. . , . with ier. . ezek. . . f epithetum carnei ▪ non capitur hic in malam partem sed molle & flexibile significat : quoniam opponitur lapideo , h. e. duro & contumac●… , &c. ioan. calv. com. in cor . g cor. . , . & cor. . , , . h cor. . , , . i cor. . , . k exod. . . l rom. . . m psa . . n col. . . ephes . . tit. . . o rom. . , . p cor. . . q cor. ▪ , &c. r ioh. . . s mat. . . to . ( t ) tim. . . ( u ) rom. . , , . x mat. . to . y mar. . . z mat. . & . luke . , . phil. . . a ioh. . . b tim. . . c rom. . . d psal. . , . e psal. . . f heb. . . iohn . . g psalm . . h psal. . . . . . . . . . . . . readd ligently the whole psalm . i rom. . . k deut. . . l ioh. . . m rev. . . ( n ) isa. . . o act. . . p psal. . . q rev. . . r cor. . . rom. . . s cor. . . t psal. . . u psalm . . x cor. . , . y heb. . . z heb. . , , . ier. . , , . a eccl. . . gen. . , b rom. . , . c deut. . . d ier. . , . e ezek. . , , &c. f in bo. iii. ch . . aph. . §. . g heb. . . john . . h heb. . , . gen. . , . i heb. . . gen. . . k heb. . . to . gen. . . & . . & . . l heb. . . gen. . . m heb. . . gen. . . to the end . n heb. . . to . o numb . . . . . p heb. . , . q acts . . r psal. . . s ezek. . , , &c. & . , . t gen. . . u gen. . . to . x gen. . , , , . & . . to . exod. . . & . . to . y sam. . , , &c. psal. . , , &c , & . , , &c. z 〈◊〉 . . . to the end . a john. . , , . b gal. . . , . c isa. . , , . ioel . , , &c. ioh. . . acts . , , &c. d cor. . . to the end . e ioh. . . f mat. . , . g ier. . . heb. . . & . . h ier. . , , . heb. . , , . i deut. . . cor. , . k heb. . , . l see isa. . . . & . , , . ioel . , , &c. ioh. . , , . acts . , , , , , . m cor. ▪ . n in iii. question . the consequents and effects of this writing . o ioh. . . acts . . p these consequents and effects see in iii question . q heb. . . r deut. . . s ezek. . . & . , . t luk. . . u ezek. . . & . , . x cor. . , &c. y cor. . . z eph. . . a cor. . , , &c. b cor. . , . c thes. . . d cor. . . e cor. . . f psal. . . g heb. . . ier. . . h tit. . . col. . . ephes . . i mat. . . to . k psal. . . l ioh. . m ioh. . , . n rom. . . psal. . . & . . o ioh. . . p cor. . , . q psal. . . r psal. . . s in this . aphorism . ii question . t in iii. question . u cor. . , , &c. x mal. . . ioh. . . y mat. . , . see this expounded in bo. iii. ch . . aph. . p. , &c. z ie●… . . . heb. . . & . . with rom. . . this last place see expounded in ●…o . iii. ch . aph. . p. , . a in book iii. ch . . aph. . q. . p. . to . b in the same q . p. . to . c in book iii. ch . . aph. . p. . to p. . d see book iii. ch . . ap●… . q. . p. . & . e acts . . psal. . . with psal. . . to the end . & . throughout . f gen. . , . eccl. . . ●…om . . . g deut . . & . . & . . . h heb. . cor. . , &c. i gen. . , . ●…ccl . . . rom. . . k rom. . , , . l psal. . . with heb. ●… . , , &c. m gal. . , , . n deut : . o ier . . heb. . . & . . cor. . ▪ &c. p ier . . heb. . . & . . q eph . . acts . . pet. ●… . , . eph. . . cor. . , , , , . r ezek. . . rom. . , . . tim. . . eph. . , . s rom . col. . . iames . . iohn . . t exod. . , . u in book iii. ch . aph. . §. . p. . to . x ier. . . heb. . . & . . y gen. . , , , , &c. z acts . . a voluntas sequitur ultimum dictamen intellectus . b ezek. . . rom. . . act. . , , &c. c rom. . . iohn . . deut. . . ezek. . . luke . . d ezek. . . to . zech . . to . luke . , . to the end . & , , , . , &c. e heb. . . & . . cor. . . &c. f see in book iii. ch . . aph. . at large . g see formerly in iii. quest. of this present chapter . h see in this fifth chapter . sect . doubt . . & & . m heb. . . & . . cor. . , &c. n eccl. . gen. . , rem . . o rom . , , . p psal. . . q deut. . . r gal . , , . s in the hebrew text . exod. . , &c. t rom. . , . u rom. . . x psal. . . y in book iii. ch . . aph. . inference v. p. . to . z in the same place , p. . to . a heb. . . ier. . b ier. . , , . heb. . , , , . c pet. . . d et non docebit . ] hic statuitur aliud discrimen veteris & novi testamenti ; nempe quod deus , qui obscurius ●…e patefecerat sub lege , plenum fulgorem emittet , ita ut ejus cognitio futura sit familiaris . sed hyperbolice extollit hanc gratiam , cum dicit neminem opus habiturum doctore vel magistro ; quia quisque satis edoctus erit . tenemus ergo in summa confilium prophetae , nempe tantam fore lucem ●…vangelil , ut satis appareat deum liberalius agere cum populo suo quouiam ●…uceat ejus veritas tanquam sol in meridie , &c. ioan. calv. com . in ier. . . e in this fifth ch . §. . f ier. . , . heb. . , , . see the words expounded in sect. . of this chapt . g ier. . , , heb. . , . h ioel . , . & c. act. . . to . i isa. . , , . ioh. . , , . k isa. . . with ioh. . . l ioh. . , . m cor. . , , , . n cor. . , , , , , , . o gen. . deut. . ●… . . exod. . , . psal. . , , , , & c. p luke . ▪ . q mal. . . r ioh. . , , . s isa . with ioh. . . t atqui propheta hic non designat entheusiasmum , qui excludat usum doctrinae ; sed — tantum promittit clariorem fore evangeli●… lucem . sicuti deus sub lege non ita perfecte populum suum docuit , sicut nos ho ▪ die . ioan. calvin . com. in . ier. . . u cor. . . x illuxit cordibus nostris ( i. e eorum qui propter christum vestri servi sumus ) ut eam postea vobis imperti remus . bez annot. in cor. . y exod. deut. . & . . z heb. a cor. . . . ioh. . , . b cor. ●… . , ●… . c cor. . , &c. d cor. . . e cor. . . f mal. . . g et hinc etiam illud christi , beati ocul●… , &c. christus ergo optimus est interpres hujus loci ; nempe quod deus affulserit plenius per evangelil doctrinam ; & ideo vocatur christus apud malachiam sol iustitiae . mal. . . significat enim illic propheta fuisse quidem aliquid lucis patribus , sed non uti nobis . — et eadem ratione dicit christus , qui minimus est in regno coelorum , esse majorem ioanne b●…ptista , qui tamen excelluit supra omnes prophetas . ioannes baptista in suo munere praestantior fuit omnibus prophetis , & superavit eos intelligentia ; & tamen minimus ●…vangelii professor & test is major est ! oanne baptista , inquit christus . et hoc no●… tantum refertur ad personas , neque etiam ad eas restringi debet . sed potius ad ciaram & perspicuam docendi formam , quae in evangel●…o comprehenditur . — hodie autem qui minimus est inter fideles , to usque progressus est ut clarius multo cognosca●… quicquid pertinet ad summam salutis , quam qui tunc fuerunt etiam non vulgares . ioan. calv. in com . ad ier . . h eph . . i cor . . & . . . . k ioh. . , , . l cor. . . m heb. . . & . . col. . . n gal. . , , , . o heb. . , , , . p ioh. . , to . q ephes. . , , , , . r ioh. . , . eph. . , . s cor. . . t luke . . . u mat. . . x heb. . , , . y iohn . , . z cor. . . a cor. . . & . , , . b cor. . . c in my ●…ey of the bible on cor. . d in evangello nos habere apertam dei revela tionem , — verum simul & vim revelationis notat , & 〈◊〉 profectum . nam ob haec ●…ria similltudine ista usus est . . non esse quod obscur●…tatem vereamur cum accedimus ad evangelium ; illic enim deus faciem suam nobis conspi●… am exhibet . . deinde , non decere 〈◊〉 haec sit mortu●… contemplatio ; sed nos per ●…am transformari in dei i●…aginem . . tertio non imple●…i 〈◊〉 uno momento 〈◊〉 nobis ; sed crescendum esse continuo successu , tam in notitia quam in conformitate imaginis dei ; hoc enim significat , a gloria in gloriam . ioan. calv. com. in cor. . . e detecta 〈◊〉 , &c. ] non 〈◊〉 paulus aut brevius aut divinius in nobis gratiae dei progressus expl●…care . — ●…rimum omnium igitur gratia dei in ●…hristo n●…bis velamen adimit ; id est , ten●…b : as illas densissimas quibus undique obsepti eramus . deinde recep ▪ is jam oculis ad tantam lucem minime cal●…gantibus sed ultro etiam eam appetentibus , offertur nobis christus ; in quo , non sicut olim in mose , sed tanquam in 〈◊〉 speculo , & vera patris imagine , deum ad salutem 〈◊〉 ▪ neque vero splendore istius specull effendimur , sed contra alicimur , magis ac magis in illud intuentes , donec in eam ipsam imaginem transformemur , id est , fiamus & ipse ejus splendoris participes , ac ●…anquam secundariae quaedam imagines , ex illorum radiorum veluti refl●…xione , &c. beza annotat. in cor. . . f ioh. . . g joh. . . h ioh. . , . i iohn . . k cor. . . l cor. . . & . . m mat. . cor. . . ioh. . . n ier. . . heb. . . o isa. . . with ioh. . . p ●…oel . , . with acts . , , &c. q promit●…it omnes passim fore prophetas & doctores : qu●…sci l●…cit uberi●…r ●…odie sit dei gratia & sempe●… comparative haec intell●…gi debent . 〈◊〉 . calv. in co●… . ad ioel. . r cor. . . s nos omnes , inquit ; totum enim ecclesiae corpus complecti tur , io. calvin . com. in cor. . . t ier. . . , , . ●…eb . . . to . cor. . . isa. . u ●…er . , heb . . ioel . , . x ioh. . . with isa. . fer. . . y cor. . . z namely in iesus christ , who is as it were the great sun ; and is revealed , and fully made known by the gospel . diodat . a heb . . b col. . . c cor. . . with . . d ioh. . , , . e ioel . , . acts . , &c. f cor. . . g tim. . . h ioh. . ●… , . i mat. . , . k acts . , . l ●…ph . . , , , . m mat. . . n rev. . . o cor. . , . p see the catalogue of errours in the london-ministers testimony to the truth , p. . to . london , . q see a catalogue of popish-books lately printed in england , in ●…e beacon-fired . . r see mr. r. fa●…mer his treatise called , quakerism in its exaltation . p. . to . london , . s cor. . , . t pet. . . u eph. . , , , . mat. . , . x cor. . . y ioel . , . doct. . as for those waies of revealing the will of god of old , by prophecy , visions and dreams ; albeit they point all at one thing , and seem to be named all here , to set out the fulness of gospel-knowledge answering to all of them ; and therefore seem to be comprehended all under prophecying , as it is attributed to his servants of all sorts and ages , acts . . yet seeing they are distinctly named , and attributed to several sorts of persons , as prophecying to sons and daughters ; visions to young men , and dreams to old men ; we may from it take up some steps and degrees of the knowledge of god , wherein they grow up who are under the spiri●…s teaching . as , , by prophecying , attributed to sons and daughters , we may understand simply , the knowledge of divine things . by visions , attributed to young men , we may understand , their clearer insight , and up-taking of these mysteries , then they had in their younger daies : for vision doth represent the thing revealed more sensibly . . by dreams , wherein men have their senses shut up from the world , and which are attributed to old men , we may understand a further degree of illumination , when light received doth take hold on the affections , to sanctifie and subdue them ; so that mens hearts are taken off the world , and filled with the things of ●…od . and so this gradation will teach , that the knowledge of god which is communicated unto men by the spirit , will be on the growing hand , ●…ill from a common notion and remembering of it , it come to be more seriously pondered and laid to heart , and till it take hold of the affections , and co●…quer the whole heart to god. mr. george hutcheson in his exposition on ioel . , . z ex quovis ligno non sit mercurius . a tim. . . b mat . . c mat . . d ioh . , , . e mat. . . to & . . tim. . . f cor. . . g cor. . , . thes. . , , . rom. . , , , , &c. h eph. . . deut. . , , , . i gal. . . k iude , , , , , , . tim. . , . l acts . , . m acts . , &c. n mat. . . to . o tim. . , , , , . p cor. . , , . q thes. . . r rom. . . s tit. . . t ●…oh . . . u phil. . . x heb. . y heb. . . z ier. . . he . . . 〈◊〉 . , ▪ a ioan. cal. ●…n com . in ier. . . b . the ●…nowledge ●…f the my●…te ●…es of salvati●…n , which is 〈◊〉 by the spi●…t under the gospel , i●…●…omparable to ●…ny measure ●…f knowledge ●…ttained by ●…ncient pro●…hets of old. ●…t only doth ●…traordinary ●…evelation ●…nder the ●…ew testa●…ent in the ●…rimitive ●…mes parallel ●…hat they ●…d then ; ●…ut even the ●…fts of light ●…d know●…dge confe●…d in ordi●…ry upon ●…en and the ●…ving know●…dge confer●…d upon be●…evers , may ●… compared ●…erewith . for ●…hereas these evelations ●…ere but at fits ●…d times only , is is con●…ant ; and ●…ese , albeit ●…ey were fin●…ilar in the ●…anner of 〈◊〉 , yet the ●…ruth con●…yed thereby ●…s but more ●…rkly ●…ld out , and under a vell ▪ whereas now truths are seen with open face . therefore , as is before cleared , are ●…e names of prophecy , visions and dreams , given to this knowledge . so that the ignorance of men under ●…e gospel doth speak but little enjoyment of the spirit . mr. george hutcheson in his exposition on ioel . , ●… . lond. . ( c ) heb. . ier . . d eph. . . e rom. . , , &c ▪ f heb. . , ▪ . g ier ▪ . . heb. . . h iohn . . i as is evident in divers erroneous pamphlets printed of ●…ate , with whose names i think not sit to blurr my margin . k dicit igitur , non docebit quisque &c. dixi prophetam hic amplificate gratiam dei. et hinc colligimus quos ▪ dam fanaticos inscite & perperam abusos fuisse hoc testimonio , cum vellent tollere omnem doctrinae usum , sicuti nostro tempore quidam ex ana. baptistis rejecerunt omnem doctrinam ; & cum sibi placerent in sua inscitia , tamen superbe jactabant se praeditos esse spiritu , & f●…eri christo injuriam si adhuc scimus discipuli , quia scriptum est inter laudes & encomia novi testamenti , non docebit amplius quisque proximum suum . hinc etiam factum est , ut horrendis deliriis fuerunt inebriati . diabolus enim , cum ●…urgerent tanta superbia , potuit eos fascinate p●…o suo arbitrio . deinde etiam unumquemque propria superbia 〈◊〉 , ut fingerent sibi somnia . et multi nebulones traxerunt hunc locum ad privatam utilitatem . nam cum se gloriarentur esse prophetas , et etiam simplicibus hoc persuaderent , tenuerunt mul●…os sibi obstrictos , & quaeslum fecerunt ex illa ●…actantia . atqui propheta hic non designat en●…ousiasmum , &c. ioan. calv. in comment . ad ier. . . l cor. . , . phil. . , , . m isa. , . n heb. . . to . m●… . . . luke . . o eph . , , , , , . p mat. . , , . compared with tim. . . q ier. . . heb. . . r rom . , , . s mat ▪ . , . eph. . ▪ to . rom. . , , . thes. . . thes. . . col. . . t posito fine ponuntur omnia media ad finem . arist. . phis. tex . . keck . eng. c. l. . c. ●… canon . u utrumque docet scriptura : omnes doceri a deo ▪ et omnes debere audire , legere , & meditari scripturas & verbum dei ▪ itaque promissiones non evertunt praecepta ; neque posita causa prima tolluntur mediae ; vt enim non sequitur , deus omnia pascit ; ergo non opus est pane & agricultura ▪ pe●… haec enim media deus pascit . ita non sequitur deus omnes docet ; ergo non opus est verbo ; per verbum enim auditum & praedicatum omnes docet . d. pareus in comment . ad heb. . . x acts , ●… , , &c. y act . ▪ , , . to the end . z acts . , &c & . , , . a acts . , , , . b gal. . . c acts . , . d acts . , , . e acts . , , , . f haec eorum est objectio ; post christi adventum non debet quisque proximum suum docere ; facessat igitur externum ministerium , ut internae dei inspirationi detur lo cus . ioan. calv. in com. ad heb. . . g ier. . , . h ier. . , . i deut. . . k heb. . , , . l ioh. ▪ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m cor. . . n mat. . , . o cor. . , , . p cor. . . q . non autem solum docebunt amplius quisque , &c. ] vide jescha . . . id est , in priore foedere docuerunt mosche & prophetae litera tantummodo : in posteriore vero erunt omnes docti a deo , venient ad christum quos pater traxerit , & unctionem habentes a sancto illius spiritu cognoscent omnia , ioan. . , . cor. . . & . . & sequent . ioh. . . est autem in his verbis eclipsis apud hebraeos frequens , ut observavimus , gen. . . & shem. . . fran. iunius in annot. ad ier. . . r atqui praetereunt quod in primis animadversione dignum erat . neque enim in totum propheta negat quin docturi sint alii alios , sed haec sunt verba : non docebunt dicendo , cognosce dominum . ac si diceret , non amplius occupabit hominum mentes ignorantia qualis antehac , ut nesciant quis sit deus . — videm●…s ergo prophetam promittere cognitionem , ut non sint amplius alphabetarii . nam hac particula , cognoscite iehovam , designat prima rudimenta fidei , vel coelestis doctrina , ioan calv. in com. ad heb. . . & ad ier. . . s shall not teach ] viz. men shall not be so ignorant , as they were when they knew not what belonged to god : for the prophet intends not here to take away the ministry of the church . diodat . annot. on heb. . . t see also diodat . annot. on ier. . . u neque docebunt , &c. ] — non ut olim paucis , sed pluribus ; imo omnibus ecclesiae civibus deus luculenter in christo se patefecit . neque ut olim in primis fidei rudimentis substistunt n. testamenti cives , sed intima fidei mysteria praeclare intelligunt , gratia uberiore spiritus sancti super omnem carnem effusa . denique non tam servili coactione ut olim , obedientiam deo praestant electi n. testamenti , sed spiritu spontaneo cultum voluntarium exhibent . d. pareus in com. ad heb . . x and they shall teach no more , &c. ] this passage is not to be conceived , as if the meaning were , that they should need no teaching at all in those times ; or , that the office of teachers should then cease as superfluous : ●…or while men live in this world , they know but in part , nor exactly indeed ought , cor. . . . & . . nor can any while they live here , attain to such an height of perfection either in knowledge or in grace , but that they may still grow in either , phil. . . — . pet. . . and the office of teaching therefore is to continue to the worlds end , mat. . . ephes. . , . yea , it is expresly said , in the prophecies of the very same times here intended , that people should call one upon another to repair together unto gods house , there to be taught : by whom , but by his ministers ? isa. . . mic. . . but the question is then , how these words are to be understood ? for answer whereunto , some render the words , they shall not only teach one another ; as the like defect of the restrictive term is oft found omitted , gen. . . sam. . . and so the meaning should be , that they shall not be taught by their teachers alone , but god should co-operate together with their teaching , and instruct them inwardly by his spirit , isa. . . & . . ioh. . . ioh. . , . others conceive it to be understood , that none should ordinarily be so silly and ignorant , as not to have some competent measure of knowledge of the main grounds at least , and the first principles of saving truth , though having need further to be built up in the same , heb. . , . others , that they should not need to be urged and pressed upon the fear and service of god : they should be prone and forward to it of themselves ; by the knowledge of god , after the chaldee paraphrast , understanding such a knowledge of him as worketh in the heart a reverent dread and regard of him , and care to serve and obey him , chap. . . ioh. . . others , that men shall not need to take so much pains and travel about teaching of the elect , as they had been constrained to take with people in former times , and all to no purpose , isa. . . — . the like manner of speech they suppose to be found ioh. . . i conceive in this form of speech to be intimated , . the great measure of clear light that should in those times be revealed , cor. . , . . the great measure of knowledge that should by reason thereof abound , isa. . . hab. . . . the clearness of understanding , that many should so be possessed with , that they might seem rather to have been taught by some immediate irradiation , then by any means of instruction , as gal. . . . the generality or numerosity at least of knowing persons , far above that that had been in former times , and that even amongst the meaner sort . see acts . , . large lond. annotations on ierem. . . y in my key of the bible on ioh. . . to . z ioh. . . to . a sic io. calvin in com. ad ioh. . . & bez. annot. in loc . b sic ioan. calv. in com . ad ioh. . & bez annot. in loc . c rom. . , , , . d heb. . , , . pet. . , , . e iam. . . f isa. . . g ioh. . . h mat. . . ioh. . . i i●…h . ▪ . k it is another kind of teaching , when the lord tea h●…th u●… knowledge , then that is that we can h●…ve from the hands of men ; christ is another kind of prophet , you come not to hear him speak , to hear him teaching , as a man hears other lectures , where his understanding is informed ; but he is such a prophet as enlightens every man within , that comes into the world ; that is , every man th●…t is enlightned , is enlightned by him . d. preston of the new covenant , sermon . p . lord. , . l ioh. . , . m cor. . , , . n act. . . pet. . , . phil. . . cor . , . o gal . , , , &c. p cor. . . cor. . . iohn . ●… . q col. . . r ●…ph . . & . . s eph. . . t iob . , . eph. . . u hos . . x eph . , , , , iohn . . eph . . y rom. . , , , , , ●…hil . to . z iob . , . a luke , , . mat. , . b cor. . . to the end . iohn ●… . cor. . c heb. . . d cor. . . to the end . e tim. . , . cor. , . to the end f iohn . , . g cor. . , . h in my communicant instructed , p. . lond. . i see there p. , . k see there p. , , . l noscitur ex comite qui non dignoscitur ex se. m pet . , , . n col. . . eph. . , . o gal . , , , &c. p ier. . . heb. . . q cor. . , . & . . r cor. . ●… . iohn . , , . s eph. . , , . t eph. . . rom. . , , . u rom. . . eph. . . x iohn . . & . , . y ioh. . . z mat. . . iohn . , iohn . . a heb. . . ier. . . b in v. q. . reaso . c iam . . d cor. . . , . e cor. . . f cor. . , . g luke . . h rev. . . i iam. . . k heb. . . l heb. . . ier. . . m cor. . , , . n gal. . , , , &c. o eph. . . cor. . . p mat. . , . eph . , , , &c. q in ii. q. especially in iv. q. throughout . r eph. . . s ioh. . . t cor. . , . u thes. . , , . x pet. . . y heb. . , . ier. . , . z see quest. v. reas. . a see quest. iii. . b eph. . . c in quest. iii. . d heb. . . ier. . . see also quest. iii. , . e in quest. ii. , , . f in quest. vi. throughout g cor. . throughout . h cor. . . * notitiaque unius dei , omnium virtutum possessio est . hieron . com. in ier. . . p. . a. tom. . basil. . i heb . ier. . . k in §. . o●… this fifth chap. l promittit deum fore propitium suis alio modo & perfectius , quam olim fuerat . io. calvin . in com. ad ier. . . m heb. . 〈◊〉 . n eph. . . o ioh. . . p rom. . . q ier. . . heb. . . r heb. . , . s mat. . , . ioh. . . t heb. . . u heb. . . x ier. . y exod. . . z ab a privativ . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus , justitia , fas , &c. a mercer . in pagn . thesaur . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b hen. stephanus in thesaur . ling. graec. ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( c ) compare psal. . . with rom. . , . d iohn . . e exod. . . f io. mercer . in pagn . thesaur . ad verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g psal. . . rom. . , , . h rom. . . sam. . . & . . i iohn . . k rom. . , , , , ▪ sam. . . hab. . . . . l jam. have failed , eph. . . m eccl . . rom. . . — come short of the glory of god ; that is , come behind , come short of that glorious image of god wherein they were created . col. . . n tit. . . iam. . . rev. . . cor. . . psal. . . hag. . . o rom. . . p rom. . . gal. . . exod. . . ephes. . , . q ioh. . . r psal . . isa. . . cor. . . levit. . , , s psal. . . & . . t psal. . . u psal. . . x sam. . . y act. ▪ . z hosea . . a psal. . , . b numb . . , . c sam. . . & . , . & . , , , . d cor. . . e iam. . . f ier. . . hos. ▪ , . & . , . act. . . g eccles. . . gen. . , . rom. . . h psal. . , . cor. . . i cor. . . k rev. . . & . . hag . . tit. . . l cor. . . tit. . . eph. . , . m rom. . . n rom. . . o gen. . . p gal. . . q mat. . . r mark . . s rom. . . t mat . u mat. . x fran. gomarus in illustrat . luk. . . p. . a. tom. . y ioh. . . . tim. . . z acts . . a acts . b isa. . . c luke . . d ier ▪ . . e col. . . & . . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat , praeter meritum , imo contra quam quis meritus sit , ex gratia condonare . chemnit . g heb. . . h luke . . i hebrews . . k iohn . , . l rom. . . m compare ier. . . with heb. . . n psalm . . o ier. . . p heb. . . q heb. . , , , &c. r heb. . . to . s ezek. . t psal. . , . u rom. . , . x in book iii. chap. . aph. q. . ●… . , . y cor. . . not imputing their trespasses unto them . z isa. . , , . cor. . , . a cor. . b pet . . c psal. . . with rom. . . d psal. . . e mercer . in pagn . thesaur . ad verb. f isa. . g isa. . . h psal. . . i see pagn . thes. in verb. k exod. . . l mic. . . m hos. . . n psal. . . o lev. . , , . p zech. . , . q abstergendo-delere : & ita loco amovere ne ultra appareat . mercer . in pagn . thesaur . ad verb. r isa. . . s psal. . , . t psal. . , , . u quando peccatum remittitur , occi dunt peccata tua , oritur gratia tua . peccata tua tanquam in occasu sunt ; gratia qua libera●…s in ortu est . — et peccata in ae●…ernum occidunt ; & gratia in aeternum manet , &c. august in enarrat . in psal. p. . g. c. tom. . basil . . x mic. . , . y in the seventh denomination or expression of pardon . z exod. . a sunt qu●… a visceribus factum verbum existimant , quasi inviscerare dicas , hoc est intimo affectu qui visceribus inditus est , tangi , & commoveri erga aliquem . intimo commiserationis affectu quemp●…am prosequi , quo scilicit matrix quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur , fetum complectitur tuen●…o & fovendo mercer . in pagnin . thesaur . ad verb. b exod. . & . c luk. . math. . . d math . , , . mark . , . e gen. . , , &c. f math. . . to the end . g ioh. . h math. . . to . iohn . . math. . , . cor. , , , , . i numb . . to . . heb. . , . & . . k king. . , . l col. . . & . . m acts . . rom. . . ioh. . . n eph. . . col. . . gal. . . rom. . . o isa. . , , . rom. . . & . . cor. . . p rom. . . q col. . , , . r deut. . . s rom. . . & . . deu●… . . . t psal. . , . with rom. . , , . u heb. . . ●…er . . . x in quest. i. y micah . . z gen. . . rom. . . deut. . . a rom. . . b psalm . . c mat. . , . d rom. . . & . . e psalm . . isaiah . ●… . f heb. . . jer. . . isa. . . g psal. . . h sam. . . i isaiah . . k exod. . l isaiah . m neh. . n micah . . o mark . . to . p matth. . . luk. . . q math. . . luke . . r psal. . . s math. . . t iob . . u sam. . . x psal. . throughout . y mat. . , , . mark . , . with mat. . , , , , . rom. . , , , . z mat. . . to . cor. . , , , , . a iohn . . b rom. . , . c col. . . d col. . . e eph. . . f isa . . g acts . . tim. . . h eph. . . phil. . . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. io. chrysost hom. in psalm . p. , tom. . paris . . k tim. . , , , . l gen. . . rom. . . m rom. . . n rom. . . o heb. . . & . , , , . tim. . , . heb. . . to ●… . p acts . . ( q ) tim. . . ●…oh . . . r mat. . . s ●…im . . , . t sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. aequilibrium , u●…urpatur . u tim. . . x heb. . , . y heb . z col. . . ●…ph . . . a eph. . . b heb. . , , , &c. c heb. . . to . d acts . . pet. . , . e col. . . ●…ph . . . f non habeo igitur unde gloriari in operibus meis possim , non habeo unde me jactem ; & ideo gloriabor in christo. non gloriabor quia justus sum , sed gloriabor quia redemptus sum . gloriabor , non quia vacuus peccati sum , sed quia mihi remissa sunt peccata . non gloriabor , qui●… profui , neque quia profuit mihi quispiam , sed quia pro me advocatus apud patrem christus est , sed quia pro me christi sanguis effusus est . ambros. de iacob & vita beat . lib. . cap . pag. , . basi●… . . g concil . trident. sess . cap. . & sess. . can. 〈◊〉 . h bellarm de poenit l. . c. . tom. . concil . trid●…nt . ses. . cap. . i vid. gom. illustr . loc. luc. . . p. , . tom. . k rom. . , . ●…ph . . . to l col. . . eph. . . heb. . , , , . rom. . , . m vide guilhelm . whitaker . prae lection . de baptism q. cap . & . . p. ad . francos●…rt . . n acts . . o acts . , . p heb. . , , . q acts . . r 〈◊〉 un●… contextu quid●…m legunt , 〈◊〉 sanctifica●…os per fidem ; quia particula haec ad totum complexum extenditur . ideo sensus est , fide nos venire in possessionem bonorum omnium quae per evangelium 〈◊〉 . ioh. calv. com. in acts . . s ezek. . . t luke . , . u acts . . x acts . . y acts . . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. io. chrysost . hom. in psal. . p. . 〈◊〉 . r. paris ▪ . a psal. . . b in book iii. cha●… . . a●…h . . quest. . , , &c. c in ●…ook iii. chap. . a●…h . . §. . p. , , &c. d that faith and repentance are antecedents to iustification ; is judiciously proved by sundry arguments , and the contrary arguments or objections resol ved by my learned and godly brother m. anth. burges , in his true doctrine of iustification . lect. xx . xxi . xxii . e sam. . , , &c. psalm . f mat. . . to the end . g mat. . . h act. . . rom. . , . ( 〈◊〉 ) exod. . k psal. . , . cor. . . l heb. . . m isaiah . . n psalm . . o 〈◊〉 . . . p mic. . . q iohn . . r ier. . . s co-operta sunt peccata , tecta sunt , abolita sunt . si texit peccata deus , noluit advertere ; si noluit advertere , noluit animadvertere ; si noluit ani madverte●… enoluit punire , noluit agnoscere , maluit ignoscere . — tecta peccata quare dixit ? ut non viderentur . quid enim erat dei videre peccata , nisi punire peccata ? aug. ena●…rat . . in psal. . p. . c. d. tom. 〈◊〉 . basil. . t quod tegitur , non videtur , non imputatur ; quod non imputatur , nec punietur , hieronym . comment . in psal. . a. vel , quorum tecta sunt peccata ; hoc est , ut hic velentur per poenirentiam , ne in judicio revelentur . ibid ▪ u in veteribus canonibus & glossis recitatur versiculus ; ●…erga dei pieta●… veniam non dimidiabit , aut nihil aut totum te lach●…ymante d●…bit . desumptum hoc est ex ilio prosperi ; ex toto veniam dabit , & non dimidiabit . gerh. in loc . com. de poenitent . c. . sect. . n. . x col. . . iohn . . y isa. . . z ezek. . , . a ier. . . heb. . & . . b ier. . . c rom. . , d ezek. . , . e mat. . . to the end . especially ver . , . f theologia parabolica non est argumentativa . g rom. . , . h ier. . . heb. . . i memoria non datur futurorm , sed praesentium & praeteritorum . k math. . . l sam. . . to . ●…at . . . psal. . throughout . math. . . m rom. . , , . heb. . . psal . . n rom. . . to the end . o psal. . , . p iam. . . q ioh. . , . ioh. . , . r mat. . . to the end . luke , . s sam. . . & . . to . t cor. . , , , . u mat. . . x acts . . y rom. . . cor. ▪ , , . . to . phil ▪ . . rev. . , . z sam. . . with psal. . throughout . a mat . . to . b rom. . , . c gal. . . rom. . , , , . d rom. . , , . e rom. . , , . f psal. . . pet. . . g cor. . . h sam. . . i psal. . , , &c. k psalm . . l sam. . . m psalm . . n matth. . . o nolo tant●… eme●…e poenitent●…am . p psal. . , . q mic. . , . r sam. . . heb. . . s psal. . , . t act. . . u acts . . & . . x acts . . & . . y rom. . . eph. . . z rom. . . a rom. . , , . psal. . , . b sam. . c psal. . throughout . d iohn . , , . & . . e mat. . . f eph. . . g cor. . . h rom. . . i eph. . . k eph. . . l rom. . . m iob . , , . n isa. . . o tim. . , . p sam. . . q iohn . , , . r mark . . to . s luke . . t acts . . rom. . , . u in ●…ook iii. ch . . aph. . §. . p. , . x in b●…ok iii. ch . . a●…h . . q. . p. . to . & a●…h . . §. . p. ●… to . — in my communicant instructed . p. ●… . to . lond. . y in book iii. ch . . a●…h . . §. . p. , &c. but see especicially in my communicant instructed . p. . to . lond. . z luke . . a luke . , , , , , , . b in my communicant instructed . p. . to . lond. . c mat . . to the end . d mat. . , , . e mat. . , , . f hîc ergo tractat de gratis regenerationis , tractat de dono intelligentiae , & simul promittit deum fore propitium suis al●…o modo , & perfect●…us , quam olim fue●…at . ioan. cal. com. in ier. . g ioh. . . h rev . . i christi mors profuit antequam fuit , quum fuit , & postquam fuit . k heb. l acts . . m heb. . . n bez. an. in heb. . x pez . an. in rom. . , . y lud. de dieu in animadvers . ad rom. . , z ioan. cal. comment . in rom. . . a to declare his justice , &c. ] followeth now an amplification ▪ of the sins forgiven , by a distinction or distribution of them , according to several times of committing . some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that i●… , done or committed , in time , before christs exhibiting in the flesh . some after . to both which the merit of christs passion extends it self : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . divers are the interpretations ; that now spicified , i judge most probable , comparing this place with that heb. . . consent of other interpreters , both popish and others might be shewn . whence the collection is easie ; that , the vertue of christs passion reached unto the fathers of the old testament ; and that the lord give the plenary forgiveness of their sins , respecting the future humiliation of his son. this point needed not much proof , but that our romish adversaries , by a consequent of their doctrine , seem to deny it . for truth of it , see these scriptures , acts . . ioh . . heb. . . rev. ●… . . and what should let then to infer ? that they were admitted to heaven properly so called , without detainment in their limbus , the skirt of hell , untill christs coming thither to deliver them . — now if it be true , . their sins were remitted ; . they justified and reconciled unto god , by faith in christ to come ; . were adopted for sons : how can it be imagined that they were thus punished ? ( and so he goes on , resuting the popish limbus patrum , and vindicating the scriptures abused to maintain it . ) dr. william sclater in his exposition on rom. . , p. to . b rom. . , , , . c heb. . . d heb. . , . e heb. . . f heb. . , &c. rom . , , , , , , , . gen. . . g psal. . , . h heb . , , , , . with lev. . throughout . i heb. . . k he . . , . l exod. . . to . with rom. . . iohn . , . m lev. . . to . with rom. . . cor. . isa. . , , . pet. . . n heb. . o heb. . , , , . & . , , &c. & . , . p heb. . , . q heb. . . to . r acts . , . rom. . , . s si quis ●…utem roget , annon remissa suerint patribus peccata etiam sub lege ? tenenda est solutio quam ante dixi ; fuisse remis sa , sed christi beneficio ▪ ergo quod ad externas expiationes , semper tenebantur reatu alligati . ioan ▪ calv. com. in heb. . . t mat. . , . mark . . u luke . , . x heb. . . ier. . ▪ y ier. . . z heb. . . a non dubium est , quin propheta hic ostendat fundamentum hujus beneficii , quia scilicet deus redibit in gratiam cum populo suo , non imputando peccata . ergo si originem novi testamenti quaerimus , &c. io. calvin . in ier. . . b in this fifth chap. sect. i. & sect. ii. quest. . expression . about pardon , and position . c rom. . . d rom. . . e rom. . . f tit. . . tim. . . g cor. . , , . h c●…l . . . i rom. . . k rom. . , , . l rom. . , . m heb . & . , , . n ier. . , , , . heb . , , , . o in this . chap. sect. . prop. . quest. . p neh. . . q in chap. . sect. . prop. . posit . . r ier. . . heb. . . s heb. . . , , . t heb. . . u in this . chap. sect . . proposit. . posit . . & . x heb. . . y in this . chap. sect . . proposit. . posit . . z zech. . a heb. . , . b heb. . . to . & . , , . eph. . . col. . . c concil . trident. ses . cap. . & cap. . can . , , , . d ioan. calvin . institut . lib. . cap. . dr. ioan. prideaux in lection . xvi . — an ton . walaeus in operib . pag. , , . tom. . — and. willet in his synopses papismi , . general controversie , quest. . e luke . , . f mat. . to the end . with iohn . , , . g luk. . , . mat. . . h tim. . , , , . i acts . , , , . k quis despera●…et sibi ●…onanda peccata , quando crimen occisi christi reis donabatur ? aug de tem●…ore s●…rm . ●… . . a. b. som. . basil . l heb. . . to . ier. . , , , . m in this . chap. §. . proposit. . quest. . & . n heb. . . & . , , . o psal. . . heb . . cor. . p rom. . . q eph. . . col. . . rom . , . r col. . . s rom. . , , . cor. . t rom. . , , , , . u rom. . , . x psal. . , , , . y heb. . . ier. . . z hic fr●…ctus est foederis . quod nos deus in populum cooptat ; seque salutis nostrae praecidem fore asserit . ioan. calvin . comment . in . hebr. . . a addit , et ●…ro illis in deum , &c. generaliter hic deus comprehendit summam foederis sui . quorsum enim tendebat lex , nisi ●…t populus ipsum invocaret , & ipse vicissim curam gererat populi su●… ? quoties enim prouunciat deus , se nobis fore in deum , simul offert paternum suam savotem , & declarat salutem nostram sibi fore curae dat nobis liberum aditum ad preces , jubet nos recumbere in sua gratia , deniq : haec promiss●…osub se continet omnes partes salutis nostrae . — inde pender posterius quod dicit , erant mihi in populum . neque enim alterum potest ab altero seperar●… . ergo his verbis breviter significat propheta , huc tendere summam foederis dei ; ut sit nobis pater , à quo salutem petamus & expectemus ; & nos vicissim simus e●…us populus . ioan. calvin . in comment . ad ier. . b book ii. chap. aph. . §. . p. , . c book ii. chap. . aph. . §. . p. , . d ero , i●…quit , illis in deum : & ipsi erunt mihi populus . quid hoc bono melius : quid hac faelicitate saelicius ! &c. august . lib. de spiritu & litera ad marcellin . cap. . pag. . a. tom. . basil. . e book iii. chap. . aph. . sect. . p. , , . f book iii. chap. . aph. . sect. . pag. . g book iii. chap. . aph. . sect. . p , to . h book iii. chap. . aph. . sect . . pag. , . i book ii. chap. . aph. . sect . . pag. , . k book iii. chap. . aph. . sect. . pag , . l book iii. chap. . aph. . sect. . pag. , . m there , p. . n there , p. . o there , p. . p there , p. . to . q in book ii. chap. . aph. sect. . pag. , . r book iii. chap. . aph. . sect. . pag. , , . s heb. . , , . ier. . , . t heb. . . u heb. . . ier. , . x psal. . . y psal. . . z psal. . . a psalm . . gen. . . b psal. ▪ , , , . c in book iii. chap. . aph. . sect. . p. , . d there , p. . e there , p. . f see ●…ok iii. chap. . aph. . sect. . p. , . g ezek. , . & . , , . ioh. . , , . acts . , &c. . to . h rom. . . eph. . , , . ( l ) ioh. . , . k ier . . heb. . . psal. . . l cor. ●… . ●… , ●… . m rev. . . co●… . . . n psal. . , . . o see more fully in my communicant instructed , p. , , . p ier. . . ioh. . , . q in my communicant instructed . p. , , . r ezek. . , . & . , , . s psal. . . t in my sermon before the house of peers , on psal. . . p. . to . see also , the nature , and characters of the heart of flesh , at large . in book iii. chap aph. . §. . p. . to . u ier. . acts . . x in my communicant instructed . p. . to . y lev. . , . ezek. . , . cor. . . z ioh . . cor. . . a in my believers evidences for eternal life . chap. vii . p. to . b ier . , . heb. . . ier. . . c rom. . , , . pet. . , . d acts . . e gen. . , , . with gal ●… . f cor. . , , g . pet. . , . exod. . , . h mat. . , . luke . . mat. . , ●…c . i tit. . , . k psal. ●… . , . l gen. . , , , &c. m phil. . , , , , , . n psal. . , . o rom. . , , . p kings . , . ier. . . q acts . . r heb. . . s cor . , , . t rom. . . & . . & . . u cor. . , ▪ . x psalm . . y psalm . . z exod. . , . a pet. . . eph. . ▪ . b cor. . . c cor. . , . d iohn . , . e rev. . . f deut. . , , , , . pet. . . g kings . . psal. . . h pet. . . cor. . . i pet. . , , . k rev. . . lev. . . rev. . . l cor. . , . m tim. . . rev. . . & . , , . n pet. . . o pet. . , . p rom. . q cor. . , , . r iohn . , . & . , . s iohn . , . eph. . . t rom. . , . gal. . u mat . ▪ . pet. . . col. . . eph. . . x rom. . . y rom. . . z eph. . . ( a ) in my believers evidences , &c. chap. ii. throughout . p. . to p. . b cor. . , . c gal. . . d book ii. chap. iii. aph. ii. coroll . iii. e in my believets evidences . chap. iii. p. , , . f cor. . , , . iohn . . g psal. . , , , , . & . . to . h tim. . . & . , . i deut. . . mat. . , . luke . . k psal. . . iohn . , ▪ l iohn . . m psal. . . n iames . . ioh. . . o psalm . . p luke . . mat. . . q phil. . . r tim. . . s col. . . t exod. . u prov . x psalm y prov. . . ●…m . ●… sal . . . & . , . z iob . a chron . . & . . b psal. . , , , , &c. c psalm . . d cor. , , . e proverbs . . f psalm . . g psal. . . prov. . . ier. . . psal . . h isa. . ▪ . i isa. . . k isa. . . ionah . . l gen. . , . m psalm . . n mat. . . isa. . , . o heb. . . p heb. . . q dan. . . to , &c. r dan. . , &c. s acts . , , , , . t rev. . . u chron. . . psal. . , . x luke . . rom. . . y . cor. . . mat. . . z tit. . . & . rom. . . mat . . luke . . cor. . . a exod. . . & . . & . & . , . acts . . b mat. . . luke . c luke . . d luke . , . e rom. . . see also rom. . . & . thes. . . ●…im . . . f mat. , , . g gen. . . h iob . , . & . . i psal. . . k tim. . l heb. . . m psal . . n sam. . . o eccles. . . p iob . , & . . q sam. . r chron. . . s deut. . . & . . t hab . . isa. . . u mat. . . x psal. . . y ioh. . . z psalm . . a heb . b tim. . . c luke . , . d iob . . & . . e mat ▪ . . luke . . f deut. . . g deut. . . psal . . h chron. . . i deut. . . & . . sam. . . k luk. . . l iob . . m luke . . n book iii. chap. . aph. . sect. . p. . to . — and book ii. chap. . aph. sect. . pag. , . o book iii. chap. . aph. . sect. . p. . p cor. . . q heb. . , , . pet. . , . r heb. . , . ier. . , . s tim. . . t heb. . . u heb. . . ier. . . x cor. . . y ▪ cor. . , , . with ephe. . , . rom. . , , . ioh. . . z cor. . . a cor. . . b gen. . . c gen. . . psal. . , . d neh. . . e pet. . . iam ▪ . . f gen. . . g rom. . , , . heb. . , . h phil. . . i col. . , &c. k acts . . l heb. . . gal. . . acts . . m ephes. . . n in book iii. chap. . aph. . sect. . p. . o cor. . . p book iii. chap. . aph. . sect. . pag. . q thes. . . r rom. . . s rom. . , . t rom. . . u ier. . . heb ▪ & . , , . x cant. . . heb. ▪ . y rom . , . z heb. . ier. . . ezek. . ●… . to . ephes. . , . a rom. . . b heb. . c cor. . d micah . , . e luke . . f iam. . . g rom. . . h ier. . , , , . heb. . . to . luke . . i heb. . . k ier. . . with ier. . , , , . & heb . . to . l iob . , &c. psal. . , , &c. m psal. . , . n eccles. . . o sam. . , , , . * iustus enim naufragus , coadit dives & nudu●… . his divitiis plenus erat sanctus iob. nihil in domo reman●…erat , omnia uno 〈◊〉 , perlerunt , quibus opulentus paulo ante videbatur ; subito mendicus in ●…ercore sedet ; a capite usque ad pedes vermibus scatens . quid ista miseria miserius ? quid interlore feliehate felicius ? perdiderat omnia illa quae dederit deus ; sed habebat ipsum qui omnia dederat deum . august . de tempore , serm. . p. ●… . c. d. tom. . basil. . p psal. . . & . , . q mat. . . r iudg. . s dan. . , . t ioh. . , . u gen. . . x iob . , . y eph. . . z psal. . . . a psal. . . b psal. . . c iam. . . d psal. ▪ ▪ exod. . e exod. . . numb . . psal. . . deut. . ▪ . psalm . . f deut. . . g deut . . h kings . ▪ . i act. & monum . epist. to his mother . vol. . k pet. . . l rom. . , &c m numb . . . n iam. . . o psal. . ●… , , &c. & . . p dan. . ▪ q ioh. . . r acts . . & . . phil. . s cor. . . t rom. . , . u eph. . . x heb. . . y phil. . . z job . . a cor. . b rom. . . c iohn . , . d pet. . . e eph. . , , . f eph. . . g cor. . . h psal. . i ier. . . ezek. . . . ier. . , , . ezek. . . k eph. . , , . l eph. . . , . m cor. . , . n psal. . . gen. . . o phil. . . p heb. . . q iohn . r acts . tim. . . s luke . . acts . . rom. . , , . t psal. . . ioh. . . rom. . . gen. . . u gal. . . o psalm . . p luke . . q cor. . . r pet. . . s rev. . . t cor. . . u cor. . . pet. . . x rev. . . y iohn . . z ioh. . . a tim. . . rom. . . psalm . . b pet. . . c pet. . . d rev. . . e psalm . . f isa. . , . g zech . . h cor. . . i iob . . & . . k mark . , . l rev. . . m cor. . n cor. . . o psal. . title . p act. . to . q act . . r eph. . . to . s cor. . , , , . t luke . , . compared with ma●… . . . & iohn . . to . u mat. . . to . x iam. . pet. . , . gal. . . y rom. . . z velociter . hieronym . in rom. . tom. . a d. paraeus in comment . ad rom. . . b luk. . . to . mat. , &c. c heb. . . d eph. . . to . e cor . , , . f luke . . g psalm . . h iude . i heb. . . k gen. . rom. . . l luke . , , tim. . . iohn . . m tit. . . n psal. . . mat. . . psal. . , . ( o ) psal. ●… . . acts . . eph . . p isa. . . . cor. . ▪ acts . q mat. . . to . luke . . . . mat. . , , . heb . , , . pet. . , , . r luke . . s cor. . . t cor. ●… . . &c. u luke . ●… , . x sam. . throughout . y mat. . , , . z chron. . , . isa. . . to the end . a gal. . . rom. . . b rom. . . to the end . c gal. . . d eph. . , . e rom. . . f rom. . . g rom . . h rom. . . i rom. . . k rom. . , . l cant. . , , , , . m cant. ●… . , , , , , , . n gen. . , . o gen. . , &c. p sam. . , &c. q mat. . , , . r mat. . . psal. . , . s iudg. . , . t iob . . & . . u iob . , &c. & . & . x psal . , . see especially psalm . . to . y psal. . , , . z psal. . , . mat. . . mat. . . a acts and monuments , vol. . p. . lond. an. . b see , a narration of the grievous visitation and dreadsul desertion of mr. peacock , p , &c. lond. . c page . d page . e page . f pag. , , , , , , , , g iob . , , . & chap. , , , . h psal. . , . i ver. , , , . k mat. . . mark . . l psal. . , , , . m psal. . , &c. n heb. . . & . . o gen. . to . p luke . . to . q heb. . . to . luke . . heb. . . r rom. . . to the end . s ier. . . to . ●…eb . . . to . t ioh. . . u ioh . , , . x heb. . . y ier. . . heb. . . z ier. . a psal. . throughout . b ver. . c ver. , ▪ d ver. . e psal. . , &c. , , , &c. f psal. . , &c. g cant. . , , , . & . , , , . h mat. . . i psal. . , . k cant. . , , , . l psal ▪ . , &c. & . , &c. m mat. . . with luke . . n acts & monuments , vol. . p. ●… . lond. . o mr. peacocks grievous visitation and desertion p. , , . p pag. . q pag. , . r pag. . s psal. . , &c. t psal. . ▪ &c. u psal. . , &c. x cor. . , , ▪ y cant. . ▪ z mat. . ▪ ( t ) chron. . . b iob . , , c cant. . . to . d cor. . to . e ver. . f psal. ▪ . to the end . g cant. . , , . & . . to the end . h cant. . throughout . & , , , . i cant. . . to . k iohn . . l heb. . . m tim. . . n psal. . . o acts . . p luke . . q christianus , crucianus . qui non est crucianus , non est christianus . luth. in gen. cap. . r acts & monuments , in his letter to the town of walden , p. , . vol. . lond. . s ignat. ep. ad roman . p. ▪ oxon. . t gen. . . to . iohn . . u gen. . . gal. . . x sam. . . y see my key of the bible ou isaiah §. . z ieremiah . . a ioan gal. proem ▪ in ier. b key of the bible on ezek. §. . c dan. . . d kings . . e acts . . f heb. . . to . g acts . , , , . h tertul. de prescript . advers . haer. l c. . p. . franck. . i hist. eccl. magd. . cent. l. . c . k acts . , . l histor. ecclesiastic . madg. cent. . lib. . cap. . de vitis doc . orum . h●…e ronim . in catal. scriptor . ecclesiastic . tom. . p. , &c. basil. . m exod. . . n isaiah . . o isa. . . p isaiah . , , . q lament . . . r rom. . . to the end . s deut. . , , . t zech. . . u isa. . . x isa . . y psalm . . z psalm . . a psal. . , , . b isa. . . c exod. . , , . d psal. . , , , . e psalm . , , . f isa. . , . g isa. . , , , . h isaiah . . i exod. . , , , , . k dan. . , . l cor. . , . m tim. . , . n exod. . , . o psal. title . & ver . p cor. . . q isaiah . r isaiah . , . s psalm . . t exod. . . u dan. . , . x dan. . , . y isa. . , , . z dan. . , . a dan. . , . b isa. . , . c act. & monum . vol. . p. . lond. . d acts and monuments ▪ p. . vol. . lond. . e cor. . , , . f isa. . . to . g dan. . , , . h exod. . throughout . i exod. . , , , . k dan. . , . l gen. . . to the end . m tim. . , , . n psal. . , , . o heb. . , , , , . p rom. . . q iob . , , . z gen. 〈◊〉 . , . a chron. . , , . b chron. . , . c iob . , , . d isa. . , . e psalm . . f dan. . , , . g rom. . , . ( h ) isa. . , . heb. . , i mat. . , , . k mat. . . to the end l rev. . . m . ●…et . . . n pet. . , . o rom. . , , . p exod . . q iam. . . r psal. . . s heb. . , , , , . amos . . pet . , . t cor. . . u eph. . , . luke . . x acts . . y tim. . . rom. . . z cor. . . a iob . . b rom. . . & . . c iob . . d cor. . . e heb. . . f mat. . , , , . g heb. . . & . . h exod. . . i mat. . , . mark . , . luke . . . k rom. . , , . l rom. . , . m isa. . . n psal. . , . o psal. . , . p psal. . . q tim. . , , . r iob . . s iob . , , . t psal. . . u ac●… . , , 〈◊〉 x acts . , . y acts & monuments , vol. . p. . a. lond. . z acts & monuments , vol. . p. . b. lond. . a heb. . . b dan. . , . c dan. . . d acts . , . e luke . , . f luke . . g kings . 〈◊〉 . h psal . . l heb. . , , . m cor. , . n cor. . . o iosh. . . p rom. . . cor. . , . cor. . . q acts . . rom. . . r eph. . . &c. s heb. . . col. . , . t rev. . . u heb. . , . x heb. . . cor. . . y hos. . . cor. . . z cor. . . eph . , , . a iudg. . , . b luke . ●… , , , . with gen. . . c . cor. . ●… , , . d phil. . . luke . . e rev. . . f ●…sa . . g thes. . . h cor. ▪ , , . i cor. . , , , . k luke . . l cor. . . phil. . . m phil. . . n cor. . , . o cor. . , , , p rev. . . q o mors quae fratres dividis , & amore sociatos , crudelis ac dura dissocias ! adduxit urentem ventum dominus de deserto ascendentem , qui siccavit venas tuas , & desolavit sontem tuum . devorasti quidem ionam , sed & in utero tuo-vivus suit . portasti quasi mortuum , ut tempestus mundi conquiesceret : & ninive nostra illius praeconio salvaretur . ille , ●…lle te vicit : ille te jugulavit . fugitivus prophera , qui reliquit domum suam , dimisit haereditatem suam , dedit dilectam animam suam in manibus quaerentium eum . qui per osee quondam tibi rigidus minebatur ; ero mors tua , o mors ; ero morsus ●…uus inferne . illius morte , tu mortuaes ; illius morte , nos vivimus . devorasti , & devorata es ; dumque assumpti corporis sollicitaris illecebra , & avidi ▪ ●…aucibus praedam putas ; interiora tua adunco dente confossa sunt . gracias tibi christe salvator tua agimus creatura , quodtam potentem adversarium nostrum dum occideris , occidisti . hieronym ad hel●…odorum in epitaph . ne●…tiani . p. . tom. . basil. . r heb. . , , . ier. . , . s heb. . . ier . . t cor. . . to . u cor. . . x pet. . , , , , . y pet. . . z heb. . . a gal. . . to . b iohn . , , . ioh. . , , . c eph. . , , , . to which purpose the apostle notably praies for the knowledge of god , in the ephesians , eph. . , , , . and in the philippians , phil. . , d isa. . . e ioh. . . f cor. . , g thes. . , h in opening of the second article of this new covenant , in this ●… . chap. aph. . i heb. . . & . , , . rom. . , , , . k acts . . & . , . & . . rom. . , . l rom. . , . & . . , &c. & . . & . . to gal. . . and often m gal. . , , . n ioh. . . o iohn . , . p acts . , . q acts . . & . . r ioh. . , , . s rom. . . & . . t rom. . , . u ioh. . x ioh. . . y mark . . z ioh. . , . a ioh. . . b ioh. . . c book iii. chav . . aph. quest. . p. . to ●… . and in my communican●… instructed . p. . to . london , . d book iii chap. . aph. . sect. . p. . to . e there in pag. . f book iii. chap. . aph. . sect. . pag. , . g heb. . . & , , . h as ezek. . , , . i mark . k acts . , . l luke . , . m acts . ●… . & . . & . . n acts . , . o acts . , , , . & . . p luke . , . acts . & . . & . . & . . q acts . , . & . , . &c. r cor. . , , ▪ . s book iii. chap. . a●…h . . sect. . pag. ●… , &c. and in my communicant instructed . p. . to . lond. . t heb . . & . , . ier. . . u deut. . . with ier. . , , , . ●…eb . . , , , , . x cor. . , &c. y tit. . , . z book iii. chap. . aph. . sect. . p. . to . a iam. . . to . rom. . , , . mat. . , , , . b ephes. . . ( c ) col. . . ephes. . . pet. . . d iohn . . e iohn ●… . . f rom. . , , . g mat : . , , , . h iohn . , , , , . i rom. . , , . cor . , . gal. . , , . thes. . , , . rev. . . & . . k book iii. chap. . aph. . sect. . p. . to . l luke . , . m rom. . . n cor. . , . o domine da quod jubes , & jube quod vis . aug. in confess . l. . cap. . p heb. . . & . . q heb. . , . r heb. . . s heb. . . t mat. . . u rom. , . x christum scimus sapientiam . hic the saurus in agro scriptutarum nascitur ; haec gemma multis emitur margaritis . — christus sanctificatio est ; sine qua nemo videbit faciem dei : christus redemptio , idem redemptor & prerium . christus omnia : ut qui omnia propter christum dimiserit . unum inveniat pro omnibus . hieronym . ad pamm●…chium . tom. . p. a ●…asil . ●… . y — et non tenens caput omnium scripturarum , illud de quo scriptum est ; caput viri christus est . caput autem ac principium totius corporis eorumque qui credunt , & omnis intelligentiae spiritualis . hieronym . algasiae . quaest. . p. . b. tom. . basil. . z omnia igitur habemus in christo. omni●… anima accedat ad eum , sive corporalibus aegra peccatis , sive clavis quibusdam secularls cupiditatis infixa , sive imperfecta , adhuc quidem sed intent●… tamen moditatione proficie●… sive multi●… aliqua sit jam perfecta virtutibus , omnis in domini potestate est , & omnia christus est no●…●…vulnus curare desideras , ●…edicus est ; si ●…bribus aestnas , fous est ; si gravaris iniquitate , justitia 〈◊〉 auxilio indiges virtus est ; si mortem times , vita est ; si coelum desideras via est ; si tenebras sugis , ●…ux est ▪ sicibum quaeris , alimentum e●… . gustare igitur & vid●…te , quoniam suavis est dominus ; beatus vir qui sperat in eo . ambros. de virginibus lib . pag. . tom. . basil. . a ioh ●… . . acts . . ioh. . . b heb. . . luke . . c cor. . . pet. . . tim. . . d tim. . . rom. . , . e eph. . . tim. . ●… . col. . f isa. . . gen. . . ioh. . , , &c. g ioh. . . tim. . h tim. . . heb. . . i aquin. summ. . part. q. . artic. . gui●… . estius comment . in sent. lib. . dist. . §. . k gen. . , . with rom. . . deut. . . l rom. . , . m gal. . . with deut . . to the end . n ●…sal . . , . 〈◊〉 . . , , , . deut. . , , , . o heb. . . & . , . p ephes. , . q ephes. . , , . r ioh. . . acts . . & . , . s gen. . . col , . t gen. . . & . . gal. . u deut. . , , , . acts . . & . x psal. . . heb , , . & . throughout . y psal . , . acts . . luke . , , , , . z gen . . luke . to . a gen. . . acts . , . b isa. . . acts . . c ezek. . , . gal. . , . d ezek. . , . mat. . . luke . . e in book iii. chap . a●…b . corol. . throughout . from . p. . to p. . f heb. . , , . to the end . & . & . chapters . g heb. . . . & . . & . , , , , &c. see heb. . & . & . & . chapters throughout . h eccles. . . gen. . , , . i gen. . , , . eccles. . . k gen. . , . & . throughout . rom. . . l rom. . , . gen. . . rom . . m rom. . , . n cor. . o luke . p heb. . , , , , . lev . . to , . to the end . q luke . . & . . mat. . . r iohn . , . & . ●… , , . iohn . . s math. . . to the end . luke . . to . & . . to . t iohn . . gal. . . tim. . . mat. . . ●…om . . , ●… . u iohn . , . mat. . , . acts . , . & . . ioh. . ●… . x heb. . . & . , , . & . . tim. . . heb. . . to the end & . ●… . . to . y rom. ●… . ▪ with . , z mat. . , . luke . & . & often elsewhere . a — quod andreas osiander . vir doctissimus ▪ in harmonia sua evangelica statuat , illud nomen iesu esse ipsum nomen dei iehovah , quod cum suerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu in effabile , dicit insertione literae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ex voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. . . ) factum fuisse effabile , ut ita hoc nomin●… significatur . . christum esse verum deum , ob nomen iehovah , & verum hominem ob literam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex sc●…ilo , quae ●… uman●…atem e●…us notet ; & quod sunt unitae illae duae naturae in unam personam , sicut ex divinae & humanae naturae nominibus factum est unum nomen . . incomprehensibilem deum , assumpto homine , coepisse nobis esse cognoscibilem scribi igitur , inquit , proprie suis literis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & per contractionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●…mon glasius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mes●…ae prophetica . p. . ad p. . ienae . vid. etiam io. gerhard in loc. commun . loc cap. . tom. . b mat. . ; . c rom. . , . & . . d gal , . & . . . . e heb. . . rom. . . & . . f heb. . . col. . . luke . . rom. . . g acts . . h mat. . . john . , . & . , . iohn . , . i heb. . . & . . & . . rom. . , , , , . to the end . k tit. . . l iam. . . cor. . . m tim. . . cor. . . n heb. . . mark . o heb. . . p in nomine iesu totum latet evangelium . sol. glassi●… quo supra , p. . q nomen iesu est lux cibus & me di●…ina animae nost●…ae nomen ●…esu , in ore mel , in aure melo●… in corde ●…ubilus . s●…l . glass●…us ib●…d p. . r mat. . , . s iohn . . t iohn . . u iohn . . x iohn . . y iohn . . z heb. . , , . a iohn . . mat. . . b acts . . c tim. . . d compare ier. . to . with heb. . . to . & heb . . with psalm . . e heb. . . f rom. . . g luke . , &c. h luke . . to the end . i mat. . . k pet. gal●…tin . lib. . cap. . l quod mos non esset scriptu●…arum per mulieres gene logius te xere , 〈◊〉 : co lucam in genealogia gloriose virginis ipsam ioseph posuisse eumque filium ●…li , hoc est , iehojakim nuncupasse . p. golatin . lib . cap. . m frederic . spanhem . in dub. evangel . dub. , , . sect . . p. genev. . n ibid sect. . p. , &c. o luke . , . p isa. . . luk. . , . mat. . , , . q luke . . heb. . . & . . isa. . . r luke . , s mat. . & . . luke . . ioh. . . isa . . luke . . iohn . . t propterea quippe totum hominem 〈◊〉 peccato ille suscepit ; ut totum quo constat homo , à peccatorum peste sanaret . aug. de civ . dei. lib. . c. . p. . a. tom. . basil. . u sicut totum hominem diabolus decipiendo percussit ; ita ceus totum suscipiendo salvavit . fulgent . ad traesymund . lib. . p. . x heb. , , , , ▪ . & . , . & . . y tim. . . z ioh. . . heb . . a col. . . to . gal. . . cor. . . b id ini uriam ejus pertineret , si opus per eum factum , per alium reformaretur . aug. quest. ex utroque test. quest. . p. . c. tom . c ioh. . , . & . , . ioh. . . d eph. . . iohn . . gal. . , . e eph . f ●…on pater carnem assumpsit , neque spiritus sanctus , sed filius tantum ; ut qui erat in divinitate dei patris filius , ipse fieret in homine hominis matris filius : ne filii nomen ad alterum transiter , qui non esset aeterna nativitate filius , &c. aug. lib. de ecclesiast . dogmat . cap. . tom. . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i isa. . . mat. . . k luk. . . l ioh. . . m gal. . . n tim. . . o rom. . . p levit. . . to . but especially , ver . . to the end . q heb. . , , , , . r heb. . , . s heb. . . & . , . rom. . . t gal. . . cor. . . u act. . . iohn . , . heb. . , , . eph. . . heb. . , . rom. . . heb. . . gal. . , . x heb. . , , , . & . . y heb . ▪ rom. . . eph. . , , . rev. . . heb. . , ▪ eph. . heb . . & . . ioh ▪ . , . acts . cor. . pet. . . rev. . . iohn . . eph ●… . , , . z iustin martyr in exposit . fidei de recta consessio . p. . an. . he shews the parity and disparity of this similitude . athanas. in symbolo . a as is noted by rich. field of the church , book . chap. . b iustin martyr quo supr . p. , . c as iustin martyr ▪ ibid. p. . d basil. in ora●… in sanct. nativ . & damascen . de orthod . fide. 〈◊〉 . cap. . e d. rich. field , of the church . book . chap. . f d. rich. field ▪ ibid. g alex. de hales sum. theol. part . . q. . memb. . artic. . h of this see at large in field of the church . book . chap. . & . & . and in frid. wendelini christian. theolog. lib. . cap. . i acts . . k iohn . . & . . l sam. . . m psal. . . with acts . , , , . n dan. . , . o act. . . from psal . . p exod . , &c. q acts . . r col. . , & . s iohn . . t psalm . . u illyr . in psal. . . x ioh. . , . col. . . . y acts . . z pet. . , , . a act. . . b acts . , . c eph. . , , . pet. . . rom. . , , . d ioh. . , . e luk. . , , . f luk. . g acts . . h acts . . to . i acts . , . & , , . k gen. . . psal. , . & . , . with heb. . . rom. , . isa. . . mat. . . to the 〈◊〉 . l pet. galat. l . c. . m iohn . , . n piscat . ante parti●… . histor. . evangelist . o gen. . . p see this prophecy most learnedly explicated and vindicated by that accurate fran. gomar . in operum , tom. . p. . ad . q ioseph . iud. antiq. lib. . c. . & . r dan. . , , , . s h. broughton in his concent of scripture . t r. d. in his sacred cronol . u helvic . chronol . p. . x large english anno●… on da●… . . . &c. y see d●… . t. ta●…lor his treatise of the type of our saviour . z rom. . . to the end . cor. . , . a heb . . to the end . b cor. . , . c ioh. . . to . d cor. . , , . e iohn . , . f act. . , , , . g heb. . throughout . h luke . , , . i book . iii. chap. . aph. . c●…rol . . p. . to . i mat. & . k iohn . . l iohn . , , , , . m iohn . . to the end . n iohn . . o gal. . , . p iohn . q heb. . , , . r acts . . to . & . . s mat. . . & . . t iohn . . u ioh. . . x mat. . , . y luke . , &c. mat. . , &c. mark . , &c. z iohn . . a mat. . . to . acts . , &c. b mat. . , . c acts . . d tim. . . e heb. . , , . f heb. . , . g heb. . , , . h mat. . . ioh. . . i tim . . k tim. . , . heb. . , , . & . . cor. . , , . l io ▪ ger●…ard . in loc . com loc . . de person . & offic●… christi , c . § ▪ . m exod. . . to . deut. . . to the end . n heb. . , , . o mat. . , . luke . , . p tim. . , . heb. . , , . & . . q heb. . , . r heb. . , . s col. . . t ier. . , &c. heb. . , , , , . u mat. . . & . . to . x iohn . . , , , . y in book iv chap. . aph. . p. . , &c. z heb . a vulgata & erasmus , testamenti ; quod non convenit huic loco ▪ neque enim in testamentis adhibitur fidejussor . deinde etiamsi adhiberetu●… , quomodo idem esset testator , & fidejussor ? bez. annot. in hebr. . b scapul . in lexic . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c philem. , . d socin . de servator . lib. . cap. . e tim. . , . heb. . , , , . & . . rom. . , , . pet. . . g mat. . , &c. luke . , &c. iam. . . h tim. . , . heb. . . & . . & . . i heb. . , . k iohn . , . heb. . , rom . . l acts . . m in this sixth chap. aph ▪ . posit . . sect. iv. n in this sixth chap. aph. . posit . . o christ was head of the church , and our chief bishop and priest according to his man hood , &c rhem. annotat on n. testam . on mat. §. . & . — christ is the chief minister , according to his man hood , of all our reconcilement to god , rhem. annotat. on cor. . . 〈◊〉 and elswhere ; beware of the wicked heresie of the arrians and calvinists , — that 〈◊〉 not to say , that christ was a priest , or did sacrifice , according to his god ▪ head . which is to make christ , god the fathers priest , and not his son ▪ and to do sacrifice and homage to him as his lord , and not as his equal in ●…ignity and nature . rhem. annotat. on heb. . §. . bellarmine also insists much upon this , as the common opinion of the catholicks — est au●…em sententia communis catholicorum , ipsum quidem mediatorem , sive ( ut theologi loquuntur ) principium quod operabatur opera mediatoris , non fuisse deum solum , vel hominem solum , sed utrumque simul , id est , verbum incarnatum , sive deum humanatum . principium tamen quo illa opera à mediatore ●…iebant , fuisse 〈◊〉 humanam , non divinam . tametsi enim deus inea●…natus erat , qui orabat , ●…atiebatur , obedieba●… , sat ▪ ●…ciebat , tamen haec omnia facieba●… secundum formam servi , non secundum formam dei. bellar , de christo , lib. . c. . &c. . tom. . p deut. . , . ier. . , . heb. . ▪ . q vid. and. rive●… . in cath●… . orthodox . tract . . quest. . §. . tom. . r acts. . , . s mal. . . t psalm . . u heb. . . x cur quaeso a●…didit , homo ; nisi ad exprimend●…m naturam , secundum quam christus est mediator ? bell●…r . de christo mediator . lib. . cap. . tom. . y cor. . . z iun. animadvers . in bellarm. co●…tr . lib. . cap. . not. , . a ames . bellarm. enervat . de christ. mediat . l. . p. . amster . . b operari , sequitur esse . c tim. . . d heb. . . e iohn . . f rom. . . tim. . . justified in the spirit . g mat. ●… . . ioh. . . h luke ●… . . i deut. . . to . k ●… pet. . ●… . l pet. . , &c. tim. . ●… . m heb. . . act. . . n pet. . . o ego , inquit dominus , ero illis in deum , & servus meus david princeps in medio eorum . quare in medio eorum ? quia verbum caro factum est , & habitavit in nobls . princeps in medio eorum : inde & mediator dei & hominum , quia deus cum patre , quia homo cum hominibus . non mediator homo praeter deltatem : non mediator deus praeter humanltatem . ecce mediator . divinitas sine humanitate non est mediatrix : humanitas sine divinitat●… non est mediatrix ; sed inter divinitatem solam , & humanitatem solam , mediatrix est humana divinitas , & divina humanitas christi , august . in lib. de ovibus cap. . tom. . p et omnino salutaris h●…c , & vivisica mediatio , ejusque quatenus talis , actio , executio , efficacia , efficientia , & ut graeci loqu●…ntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neque divina tantum est , cum non sit dei nudi , sed humanati , seu hominis facti : neque humana tantum , cum nihilo magis sit hominis nudi , sed deificati : sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deivira , seu deiviril●…s , nimirum ut dei simul existentis & hominis , ut ample deducit . domis●…nus de orth. fide lib. . cap. . sic claud. espensaeus in tract . de mediator . cap. . in fine digression . in ad timoth. . q deut. . to . iohn . . acts . . & . . luk. . r psa . . heb. . throughout see also chap. . & . & . & . s psal. . . ezek. . , . hos. . . isa. . . luke . , . rev. . . t phil. , , . isa. . throughout gal. . , &c. u acts. . , , , . heb. . , . phil. . , , . ephes. . , , , . t eph. . , . cor. . , , . u rev . . x eph. . . col. . . rom. . . y rom. . . acts . . eph. . , , . phil. . . ier. . . z in book iv. chap. . sect. . gen. . p. . a deut. . . to . iohn . . acts . . & . . b heb. . . & . , , . & . ●… . to the end . c heb. . . ier. . . isa. . , . ezek. . , ●… . luke . , . rev. . . d luke . , . e moses in his prophecy . book iii. chap. . aphorism . . infer . . 〈◊〉 . , , &c. the levites , prie●…s and high priest , as also melchiz●…deck , in his priesthood . boo●… iii. chap. . aphorism . coroll●…r . . p. , , . as also in book iii. chap. . aphorism . p. , . me●…deck , david and solomon , in his ki●…g-ship . book ●…ii . chap. . aph. . p. . and book iii. chap. . 〈◊〉 ▪ ●… . pag. . to . where also is shewed , that in some sense david was both prophet , priest , and king. f exod. . , , &c. g kings . . h exod. . . & . . i sam. . , . k psal. . . acts . . iohn . . col. . . & . . heb. . , , &c. l ioh. . . & . . mat. . . iohn . , . iohn . , . m isa. . , , . rom. . . tim. . . n heb. . . pet. . , . o rom. . . p acts . , . cor. . . q heb. . . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t col. . . u heb. . . pet. . , . x gen. . . & . . & . . dan. . . sam . , . numb . . . pet. . , . sam. . . acts . . rom. . . y col . . z eph. . a 〈◊〉 . . , , . b cor . , , , . c pet. . . d eph . e ioh. . . f iohn . g ioh. . . h deut. . . to . psal. . , , , . isa. . . to . & . , . i hag. . , , . k heb. . , , . l luke . . m acts . , . n mat. . , . o john . , . & . . p rev. ●… . , . q pet. . , , . r mal. . . chron. . . s eph. . , , . mat. . , . cor . , . t eph. . , , . u heb. . . iohn . . x luke . . y ioh. . . z iohn . . . a iohn . . b cor. . , , . c cor. . d heb. . . & . . & . . & . . and often . e psal. . . heb. . throughout . & . , . f in book iii. chap. . aph . coroll . . p. , . g gal. . . mat. . . ioh. . . . isa. . . ioh , . . luke . . h rom. . . i rom. . . & . , . k heb. . . l heb . , , , . m heb. . , , . n lev. . , . exod. . , . o numb . . . p heb . . q eph. . . rev. . & . . ●… pet. . . r heb. . . iohn . , . rom . . s heb. . . t in this sixth chap. aph. . pos. . u rom. . , . x rom. . . y tim. . . z mat. . . a iohn . , , . b cor. . . c pet. . . d mat. . . e mat. . . mark . . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , ex adverso respon●…ens , seu aequ●…e redemptionis praecium . . tim. . . quo modo , vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , ●…uilibrium , ●…urpatur . fra●… . g●…mar . illustrat . loci luc. . . p. . tom. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vicissim redimo , cap●…t capite redimo , aris●…ot . eth. . cap. . g pet. . , . h isa. . . i isa. . , . k lev. . . & . & . numb . . & . . lam. . ez●…k . . . l cor. . . m gal. . ●… . n rom . . ●…al . . . cor. . . luke . , , . mat . . o cor. . . isa. . heb . & . . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q math. . . mark . . r tim. . , . s eph. . . col. . . the same word is also used , rom. . . heb. . . tit. . . pet. . . t rev. . . u gal. . . x gal. . . y heb. . , . & . , , , . & . . z heb. . . a rom. . . b rev. . . c heb . , . d rom. . . e cor . , , , . f eph. . . g col . , , . h iohn . . & . . i rom. . . k heb. . . . & . . , & . . to . eph. . . l heb. . . & ▪ . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caphar , est bituminare , tegere , oblinire , &c. in piel . expiare , emundare , perpurgare , quod est immunditiem aut erratum abscondere ; iram vel offensum amovere , ne ultra appareat , vel imputetur . mercer . in pagn . thesaurad verb. n levit. . , , . o heb. . . col. . . iohn . . heb. . . to . p heb , . , , , . q heb. . , . r heb. . , . s gen. . , . t mat. . . mark . . u pet. . . x iohn . . y acts . . z iohn . . a heb. . . b heb. . , , , , c heb. . & . , . d heb . . e heb. . . f tit. . . g ioh. . . h rom. . i rom. . , . k eph. . 〈◊〉 l gal. . , . m rom . . n rom. . . o matth. . . p matth. . ●… . q pro me doluit , qui non habuit quod pro se dole●…et . r eph. . , , , . s acts . . t rev. . . u rev. . . x titus . , . y iohn . . . z heb. . . a mat. . . tit. . b heb. . . to the end of the chap. c heb. . , , . d heb. . , . e ●…sa . . psalm . . f john . , , . g ioh . . h ioh. . . i especially consult . mr. i●… . ball in his treat of the new covenant . chap. . and that learned fra. gamarus ▪ in explicat . epist. ad galat. cap. . p. . ad p. ●… . tom. . who most solidly asserts the truth by many ●…cripture-arguments , and most excellently ( and sometimes singularly , and by unusual , yet well-grounded interpretations ) , vindicates the scriptures that are alledged by the patrons of universal redemption . he is worthy to be read diligently . vid. etiam fa●…n . gomar . disp. . de morte christ●… . tom. . k iohn . , . l iohn . , , . & . . m vid. fra. gomar . illustrverb . christi in ioan. . , . p. . tom. . n beza annotat . in ioh. . , . o vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro prie notat adversarium in in causa forensi . fran. gomar . ibid. p scap lex . in verb. q ioh. . . heb. . . rom. . . r heb. . . iohn . , . s heb. . . rev. . . pet. . . rom. . . t iohn . , . luke . , . u mat. ▪ . iohn . x gen. . . . y philem. ●… o●… . , . z cant . . a levit. . , , ●… , . b heb. . , , , . c iohn . , . rom. . . heb. . . to the end . d iohn . . mat. . . iohn . , ▪ , . e iohn . . col. . . mat. . . & . . heb. . . iohn . . & . . f rom. . . g rom. . . h iohn . . . heb. . . ioh. . . i heb. . . k heb. . . l heb. . . & . . m heb. . . n heb. . . o rom. . . heb. . . p heb. . ▪ . & . , , . q heb. . . r ioh. . . rom. . . s rom. . , , . t heb. . , . iohn . . heb. . . rom . . u rom. . , . rev. . , . pet. . , . x heb. . . y rom. . , . z ioh. . . a iohn . . b luke . . c rom. . , . d iohn . . with . , . e iohn . , . f heb. . , . & . , , , . g heb. . , , . & . , , , . h iohn . , . i rev. . . k heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l iohn . . m in magnam spem dominus iesus suos erigit , qua major omnio esse non possit . — audite , credite , sperate , desiderate quod dicit ; pater , &c. august in evangel . ioan. c. . tract . . tom. . n acts . . to . eph. . to the end . heb. . , &c. o acts . . . psal. . , . p acts . . phil. . , , . eph. . , , , ▪ q psal. . , . isa. . , . acts . , , . & . , . gen. . . r isa. . . & . . heb. . . mat. . , . cor. . , . mat. . , , . eph. . , . , , , . s isa. . , . t rev. . . & . . mat. . , &c. u psalm . , . iohn . . x rev. . . acts . , . rev. . , , . y cor. . . psalm . , &c. & . . z eph. . , . rom. . . a rom. . . , . b see heb. . throughout . rom. . . c in book iii. ch. . aph. . inference . p. , &c. d in aph. . §. . at the end of it . e iohn . . to . f iohn . . to . g luke . , . h iohn . . i luke . , , . k psal. . . iohn . . ephes. . , , . luke . , , . l mat. . . ioh. . , , , . eph. . , &c. phil. . , . m eph. . , , , , . n heb. . ▪ dan. . . to . rom. . , . o sic. cl●…riss . fran. gomarus d●… sessione christi , &c. disp xx . tom. . p sam. . , . sam. . . q psal. . , . with acts . . iohn . . col. . . r isa. . , , &c. s pet. . . t eph. . , , . see also , phil. . , , . u heb. . . x heb. . . y heb. . . z cor. . . a heb. . . luke ●… . . psal. ●… ▪ 〈◊〉 ▪ & ▪ ▪ & ▪ ▪ & ●… . . & . . & . . & . . & . & . . hab. . ●… . b ioh. . . c isa. . . , . . mat. . . & . . eph . . col. . . ioh. . eph. . . d col. . . psal. . . ioh. . , . e acts . . & . . luke . . f col. . . g eph. . . heb. . , . ●…ev . . . h col. . . i eph . . k iohn . , . l heb. . . m chron . chron. . , , . n rev. . . o in my key of the bible . on rev. ●… . . p heb. . . q heb. . . psal. . , . r psal. . . esth. . . s heb . . t rom. . . pet. . . cor. . . u esth ▪ ●… . . x heb. . . psal. . . y dr. edw. reynolds , on psal. . . z rom . . cor. . . cor. . . . . a cor. . . tim. . . b psal. . . rev. . . c rom. . . d col. . . e psal. . , &c. & . throughout . f heb. . . g iam. . . psal. . . prov. . . h isa. . . i matth. . , . fph. . , , . k mark . , , . heb . , . gal. . ●…eb . , . l heb. . . col. . . ●…ph . . ●… . & . , , . mat. m rev . , , . n rev. . . to . o rev. . , ●… , , . p rev. . . to . q acts . , , , , &c. r acts . throughout . s rev. . , , . t luk. . , , . dan. . . to . rev. . & . & . & . cor. . . u rev. . , , , . x thes. . . cor. . . mat. . . & . . mark . . y thes . , . cor. . cor. . , &c. z mat. . . & . , , . a mat. . . to . b pet. . , . , . rev. . , . c ioh. . thes. . . iohn . . ioh. . , . phil. . , . d mat. . , , &c. . rev. . , , . e luke . , . heb. . , . psalm . , . f cor. . . to . g gal. . . iohn . . tim. . . h luke . . mat. . . mark . . i psal. . . mat. . . k acts . . l psal. . , . m psal . , . n gal. . mat. . . gal. . . isa. . . o mat. . . to . luk. . . to●… ●… . jude ver . . p heb. . , . & . . q mat. . . ioh , . luk . , . r isa. . , &c. s mat. . , , & . . t mat. . . u mat. . , &c. x mat. . . to . y mat. . to . z mat. . . to . a ioh. ●… . , . mat. ●… . ●… . b luk. . . to . mat . . d mat. . . d mat. . . to . e isa. . . heb. ●… . phil. . . heb. . . ●…al . . , . f rev. . . cor. . . act. . . g psal. . , &c. act. . . to . h ioh. . , , . i ioh. . , . k ioh . , . mat. . . to . l luk. . m act. . . heb. . . n mat. . . o act. . , , , , . with psal. . . rom. . . p heb. . . rom. . . . mat. . . to the end . q this article [ he descended into hell ] is not anciently found in the apostles creed . for , divers of the ancient writers in their recitals , and expositions of this creed , do presently pass from the buriall , to the resurrection of christ , not once mentioning his descending into hell . as , . irenaeus . advers . herises , lib. . cap. . p. , , . col. . tertullian . de virginibus velandis , lib. cap. p. . franck. . & lib. adversus prax●…an , de trinitat . cap. . p. . . origen . libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ad initium . . augustine , he expounds the apostles creed often : as , ( ) in lib. de fide & symbole , pag. . ad . tom. . basil. . ( ) in lib. . de symbolo ad catechumenos . p. . ad . tom. . ( ) detempore , serm. . pag. , &c. tom. . ( ) and serm. . pag. , &c. ibid. in all these places augustine expounding the apostles creed mentions not the article of christs descent into hell at all . ( so that bellarmine takes it for granted that augustine mentions not this part of the creed at all , though he expound the creed five times . bellarm. de christi anima lib. . cap. . tom. . but bellarmine is much mistaken : for though augustine in those forecited places mentions it not , yet in three other places he expresseth it plainly : viz. ( ) de tempore , serm. . de traditione symboli , p. . tom. . he , shewing what every apostle contributed to the making up of the creed , saith ; thomas ait descendit ad inferna , tertio die resurrexit à mortuis . ( ) de expositione symboli ad cempetentes . serm. . de tempore p. , . tom. . reciting the whole creed , he saith , descendit ad inferna , &c. ( ) de expositione symboli . serm. de temp. . pag. . expressing that article , descendit ad inferna , he expounds it , but very unsoundly . had ballarmine observed his words , he would greatly have triumphed in them . ) . ruffinus , aquileiensis , presbyter , expounding the apostles creed , mentions and expounds this article , but adds : that it is not in the creed of the roman church , nor of the eastern churches . apud cyprian . tom. . p. . sect. . preux . & apud hieronim . tom. . pag. . ad . basil . . this article is not in the nicene creed . but this article of christs descent into hell is very generally received in after times , and found in the recitals and expositions of the apostles creed , both with protestants and papists . yet there is very much discord among writers about the sense of this clause , he descended into hell . i. some thus , he descended into hell , viz. he descended into the grave . and ( as beza annot. in act. . . notes ) to descend into hell , properly signifies to be buried ; translatitiously , to be so oppressed with extream dolours of soul or body , as to be nigh unto utter destruction , as gen. . . & . . sam. . . psalm . . & . . and elsewhere frequently . but this interpretation is rejected . . partly , because it brings in a needless tautology into the compendious creed . . partly , because this darker expression is made exegeticall or explanatory to the former ( and buried ) which is far clearer , and that 's absurd . ii. some thus , he descended into hell , viz. his soul descended into the place of the damned , to deliver the fathers from the skirts of hell , limbo patrum . so the papists . yet herein they differ among themselves : ( ) some of them holding that his soul descended thither not in its substance , but in certain effects wrought there by it . so durandus in . d. . q. . whom bellarmine refutes , lib. . de christi anim. cap. . tom. . ( ) some that christs soul in substance went really and locally into hell . so bellarmine , de christ. anima . lib. . cap. , , , , , , . tom. . but this popish interpretation is unsound . . partly , because that limbus patrum , and christs setching them thence , is a mear fable , without any solid ground of scripture . as ioh. calvin in institut . lib. . cap. . sect. . . partly , because christ dying , and satisfying for our sins , his soul went that day into paradise : as adam sinning ; was that day cast out of paradise , luk. . . gen. . , . perkins on the creed , p. . vol. . lond. . and his soul could not be in two places at once : though bellarmine be forced to grant this absurdity , saying ; nec enim deo impossibile er at efficere , ut christi anima simul , esset in duobus locis . bellarm. de christi anim. lib. . cap. . sub fin . tom. . . partly , because this descent of christs soul was altogether needless , and to no end . what need was there of it , or to what end ? not to suffer in hell : for that was finished on the cross , iohn . . not to redeem or rescue the fathers out of hell : for , the elect were never there ; and redemption from hell was wrought by christs death , heb. . . thes. . . not to triumph there over the devils , &c. for christ triumphed over them , on his cross , heb. . , . col. . , . and by his ascension — ephes. . , , , . iii. some thus , he descended into hell , viz. he endured hellish torments of loss , and sence in his soul. as in his agony , and especially on the cross . and these sufferings of his soul , are in this phrase of descending into hell , set after all his bodily sufferings , for the more distinctness of order . this interpretation is embraced by many learned and godly writers : as calvin in institut . lib. . cap. . sect. , , . vrsin & paraeus , in vrsin . catechet . explicat . quest. . kekerm . in system . theolog. lib. . cap. . with many others . and extram sorrows or sufferings are in scripture phrase somtimes stiled , sorrows of hell , &c. psal. . . and . . sam. . . and this exposition is pious . but yet seems not so sutable here : . partly , because those hellish sufferings in christs soul were implied in the former expressions , suffered under pontius pilate , was crucified , dead and buried . for they were not any ordinary sufferings and death which christ endured , but cursed and extream , and having deepest impressions of gods wrath upon them , to his soul for our sins . gal. . . therefore here to mention these soul-sufferings of christ again , would bring in a kind of tautology . . partly , because the phrase of his descending into hell seems to point out some degree of his humiliation betwixt his buriall and resurrection , not expressed nor implyed before , viz. his bondage under deaths power and dominion for a time . iiii. some thus , he descended into hell , viz. when he was dead and buried , he was held captive in the grave , and lay in bondage under death for the space of three dayes . thus mr. will. perkins , in his exposition of the creed , pag. . vol. . lond. . and the assembly of divines in their larger catechism , as also in the lesser catechism and confession of faith. this interpretation i prefer before the rest : . partly , because it sets forth a degree of christs humiliation after his buriall , and before his resurrection , which is no where else expressed , or necessarily implyed in the creed : and this degree is also pointed out in act. . . viz. his bondage under death , and grave three dayes . . partly , because this most excellently agrees with the series and order of the creed , setting last in order this his last and lowest degree of humiliation as it befell jesus christ. these things may a little clear that dark , but usefull clause in that excellent and very antient creed , called the apostles creed , . more conjecturally , by some of the ancients , who say , it is a tradition of the elders , that after christs ascension , when the holy-ghost fell upon the apostles , enabling them to speak all manner of languages , that they might preach the gospel to all nations , before they departed to this work , one from another , they joyntly agreed upon a rule of faith or sum of true doctrine , which they would preach , and so being altogether , and full of the holy-ghost , they composed this rule of faith , to be given to beleivers . see augustine . serm. . de tempore . tom. . & exposit . symbol . per ruffinum apud cyprian . tom. . p. , &c. . more certainly , by some modern writers : who count it an apostolicall creed , only because its very consonant to the apostolicall doctrine recorded by them in the new testament . r phil. . , , . s ephes. . , , . t rom. . . rev. . . u pet. . . psal. . . act. . . x cor. . . luke . , &c. mat. . . to . iohn . . acts . . y fiducia christianorum , resurrectio mortuorum . tertull . de resur . carnis . lib. c. . z acts . . cor. . . to . a luke . , , . acts . , , , . eph. . . b in §. ii. of his kingly office. . his inauguration . c in §. ii. at latter end . d heb. . . e heb. . , . mat. . . f heb. . . acts . . g heb. . . & . , . h exod. . with heb. . , , &c. i heb. . . k heb. . , . rom. . . iohn . , . heb. . , , . l mat. . . m mat. . , &c. n mat. . , , . o heb. . . , . psal. . . p isa. . , , , &c. cor. . . pet. . . gal. . , q in this chap. aph. . of his priesthood . r gal. . . mat. . , . rom. . . s rom. . , . eph. . . t heb. . , , , , &c. u mat. . . mark . . luke . . cor. . . x heb. . . y acts . , . z heb. . ●… . a eph. . . b cor. . , , . c tim. . , . d cor. . . e pet. . f tit. . . iohn . . g thes. . , . h see mr. perkins on gal. . . i pet. . , . k acts . , . l gal. . . m cor. . . n pet. . . o mat. . . & . . p rom. . , . q iohn . . r ioh. . . & . , , . pet . . & . . ioh. . . s tit. . . t acts . , . pet. . . . u in book iii. chap. . aphor. . quest. , , , , , , . x in book iii. chap. . aph. . §. . p. , &c. and in my communicant tustructed , p. , &c. y gen. . , . z plus nos amat deus , quam filium pater . evidens quippe res est ▪ quod supra affectum filiorum nos deus diligit , qui propter nos filio non pepercit . et quid plus addo ? & hoc filio justo , & hoc filio unigenito , & hoc filio deo. et quid dici amplius potest ? & hoc pro nobis , id est , pro malis , pro impiissimis , pro iniquis . quis aestimare hunc erga nos dei amorem queat , nisi quod justitia dei tanta est , ut in eum aliquid injustum cadere non possit ? &c. salvian . m●…ssil . de gub. dei , lib. . p. , &c. a o mirabilis censurae conditio . & ineffabilis mysteril dispositio ! peccat iniquus , & punitur justus : delinquit reus , & vapulat innocens : offendit impius , & damnatur pius : quod meretur mal●…s , patitur bonus : quod perpetrat servus , exolvit dominus : quod committit homo , ●…ustinet deus . quo nate dei , quo tua descendit humilitas ? quo tua fl●…gravit charitus ? quo p rocessa●… pietas ? quo excrevit benignitas ? quo tuus attigit amor ? quo pervenit compassio ? &c. aug. lib. meditat . cap. . tom. . b in this th . chap. aphoris . . c act. . , . d ioh. . . luk. . . act. . . with ioh. . . e act. . . & . . to the end . & . . & . . f mat. . , . g mat. . . h ioh. . . i quis est qui non credit quod iesus sit christus ? qui non sic vivit quomodo p●…aecipit christ●…s . multi ●…nim dicunt , credo : sed fides sine operibus non salvat . august . in expos . . epist. ioan . tract . . tom . k isa. . . l tim. . . m ma●…k . . n mat. . isa. . . o heb. . . & . , . . p heb. . . cor. . . q gen. . , . r eph. . . s heb. . , &c. t heb. . . . & . . cor. . . to the end . u tempus enim constituit deus promissis suis , & tempus els quae promisit implendis . promissionum tempus erat tempor e prophetarum usque ad joannem baptistam : ab illo autem & deinceps usque ad finem , tempus est implendi ●…a quae promissa sunt , &c. augustum psal. . enarrat . in initio . tom. . x gen. . . & . . & . . y gen. . . with . . & . , &c. with heb. , &c. z gal. . . a andr. rivet . in cathol . orthodox . tract . . que. . . b act. . . c rom. . . d rom. . . e thes. . . f gal. . . g heb. . , . h heb. . . i tim. . . ioh. . . gal. . , . k mat. . , , . ioh. . , . & . . mark . , . ( l ) ioh. . , . mar. . . m heb. . , , , . mat. . . n cor. . . tim. . . o rom. . . mat. . . cor. , , . p mat. . . heb. . , , & phil . gal. . . q heb. . . acts . . r cor. . . s in book iii. chap. . aphorism . sect. . p. . t rom. . . act. . . u rom. . . ioh. . . x act. . ●… . y rom. . . & . . col. . , . z eph. . . ●…om . . . a pet. . , . b luke . ult . c ephes. . , . d eph. . . & . . acts . . iam. . . cor. . . e acts . . eph. . . cor. . , , , , . f heb. . . eph. ▪ , . tim. . . tit. . . rom. . mat. . , , ▪ g acts . . chron. . . tim. . . acts . . rom. . . phil. . . h mat. . . ioh. . . ezek. . . ier. . , . i psal. . . psalm . . phil. . . k gen. . . isa. . . l luke . . to . m mat. . ●… , . mar . . n rom. . . tim. . . iohn . o psal. ●… . . phil. . , , , , . psal. . , . phil. . , . psalm . . & . , , . & . & . & . . p psal. . . q pet. . . rom . . r psal. . . & . ▪ . rom. . . s ephes. . . t tit. . . u rom. . . x ephes. . , . y pet. . ●… . z rom. . . tit. . . gal. . ephes. . . a col. . . b phil. . . col. . , &c. c thes. . . d acts . . & . . e pet. . , . f iohn . . g cor. . , &c. h eph. . , , . i cor. . . k ▪ cor. . . gal. . . l iohn . . phil. . . m iohn . . n iohn . , . o rom. . . p iohn . , . q gal. . . r eph. . . s iohn . . to . cor. . . t cant. . . u cant. . . x gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y caro & concupiscentiae ejus , pro radice & fructibus : caro enim ipsa est naturae corruptae vitiositas , unde mala omnia prodeunt . ioa●… . calvin . in gal. . . z rom. . . & . . gal. . . a iohn . , . b psal. . , , . c rom. . , . d acts . , . e psal. . , ●… , , , &c. f dan. . , . g rom. . . h psal. . . eph. . . i rom. . . k gen. . , , . m eph. . . ( l ) rom. . . n rom. . . o rom. . , , , , , , . gal. . . p eph. . . q iohn . , . r iohn . , , , . col. . , . s mat . , . t phil. , . u cor. . . x ioh. . . eph. . . acts . . y cor. . , . col. . , . rom. . , , , . cor. . , . cor. . , &c. z heb. . . a rev. . . b psal. . , , , . c eph. . , . d pet. . . with . . to . e rom. . , . f rom. . , , . g psal. . . h luke . . i iohn . . k acts . . l rom. . . tit. . . m cor. . . n rom . . o acts . . p eph. . , . q rom. . . r iohn . . s iohn . . t iohn . , . u eph. . . x gal. . . to . y rom. . , . tit. . , z gal. . , . eph. . . a iohn . . b mark . . c ioh. . . d ioh . e act. . . f eph . . acts . . g rom. . . h rom. . . i luke . . k ephes. . , . l phil. . . m ezek. . . mat. . . iohn . . n pet. . . acts . . & . . o acts . . iohn ●… . . acts . , . p gen. . . gal . . q gen. . mat. . . r deut. . . acts . . & . . s psal. . . hrb. ▪ . & . throughout . t col. . , . iohn . . p●…al . . , , , . — heb. . , , , . eph. . . — rom. . . gal . , . — rom. . . col. . . heb. . , . luke . . — psal. . , , . u iohn . . x rom. . . y eph. . . rom. . . & . , . z tit. . . a ier. . , . b eph. . . gal. . . c rom. . . to . d gen . . e mat. . . f phil. . , . isa. . . g isa. . , , . & . . prov. . . h prov. ●… . . & . . to . & . . . i eccl. . . rom. . , . k psal. . . prov. . . psal. . . & . . iob . . to . l exod. . . & ch . , , , , . m psal. . , , , . pet. , . n iohn . . gal. . . o cor. . , ▪ acts ▪ , , . p rom. . . q acts . . luke . , , . r heb. . , . s ioh. . . tim. . . t tim. . . u rom. . . heb. . . x eph. . . heb. . , &c. acts . . y mat . . z col. . a ●…sa . . . b eph. . . c acts . . d heb. . . e psal. . . & ●… . . f luke . , . g heb. . . & . . & . . h psal. . , col. . . cor . . ●…ohn . . hag. . . ezek. . , . i pet. . . acts . . & . . k gal. . . iohn . . mat. . . l ioh. . . . & . col. . . & . . m luke . , . n heb. . . o psal. . , . iohn . , . & . . p cor. . . q rom. . . to the end . r psal. . , , . s heb. . . to . t ioh . . u ioh. . . x isa. . , , . y ioh . . z mat. . , . a rev. . . b ioh. . , , . c mat. . , . d isa. . , , . e ioh. . , . & . . f mar. . . g ioh. . . h ezek. . . i mat. . . k ioh. . compared with the context before . l mat. ●… . . m luke . throughout . n mat . . o l●…ke . . to . p iohn . q luke . r luke . . to the end . s luke . , , . t luke . to . u tim. . , . acts . . to . & . , &c. x act. . . to the end of the chapter . y luk . . z tit. . , . a phil. . , , . b cor. . . c mat. . . & . , . d mat. . . luke . . to the end . e isa. . , , . ioh. . . & . , . ●…ev . : . f ioh. . , . g col. . , . h ioh. . . i ioh. . . k phil. . , . l ioh. . , . m tim. . . ephes. . . n rom . . o eph. . . p eph. . , . q rom. . . r tit. . . s luke . . t rom. . , . u pro. . . x rom. . , . y gen. . . z eph. . . a act. . . b acts . . eph. . . c tim. . . d tit. . . e rom. . . f tit. . . g tit. . . iohn . . h luke . , . i eph. . . iohn . . k cor. . . l pet . . m mark . . n mat. ●… . o ●…at . & . & . chapt . p mat. . ●… &c. q mat. . , . r heb. . , . s luke . . t ioh. . . u mat. . . x luk. . . y col . z col. . . a iohn . . b iohn . . c col. . , . d col . , . e phil. . , , , . cor. . . f eph. . , , . g col. . , . h eph. . , . i eph. . . gal. . . k iohn . . l christian●… à christo nomen accep●…runt ; & operae pretium est , ut ●…icut sunt haeredes nomini●…●…a sint imitatores sancti●…atis bern ●…entent . l. p. . . antwer p. . m rom. . , , . tit. . , . n gal. . . o eph. . . p col. . , , , &c. phil. . . q pet. . . r phil. . , , . s cor. . . ioh ●… . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phil. . . u cor. . , , , . x rom. . , . y iohn . z ioan. chrysost. hom. . in ioan. . p. . lutet . . a a quo tamen aggtediendum & exordiendum iter est omnibus , qui ad veritatem pervenire , & in vita 〈◊〉 permanere defiderant . sic enim ●…it : ego sum via , & veritas , & vit●… hoc 〈◊〉 , per●…e venitur , ●…e●…tur ●…tur , i●…●…e permanetur . aug. de doctrin . christian. l. . c. . tom. . b ambulare vis ? ego sum via . fall●… non vis ? ego sum veritas . mo●…i non vis ? ego sum vita . aug. expos . in evan. ioan. tract . . p. . d. tom. . basil. . c ego sum via , veritas , & vita . tanquam diceret . qua vis ire ? ego sum via . quo vis ire ? ego sum veritas . ubi vis permanere ? ego sum vita . aug. de verb. dom. serm. . in i●…itio . p. . tom. . d via sine errore , quaerentibus : veritas sine falsitate , invenientibus ; vita finemorte , permanentibus ; gloss. inter. e 〈◊〉 vita animans , via movens , veritas stabiliens . gerson in prefat . lib. de vit . spirit . f est via , ducens ; veritas , lucens : vita , indeficiens . hugo de pr●…t . serm. . de spi●… . coron . g nos autem populus ●…uus , & oves pascuae ●…uae sequamur te , per te , ad te ; quia tu es ▪ via , veritas & vita : via in exemplo , veritas in promisso , vita in praemio bernard . de ascensione dom. serm. . in fine . p. . ●… . antwerp . h ego sum via : via , per quam e●…t ●…undum ; & veritas , ad quam veniendum ; & vita , in qua permanendum . ego sum via , sine errore ; veritas , sine falsitate ; vita , sine morte . ego sum via , in exemplo ; 〈◊〉 , ●…n pomisso ; uita in praemio . ego sum via habilis ; veritas irrevocabilis ; vita interminabilis . 〈◊〉 sum via lata & spaciosa ; veritas potens & copiosa ; vita delectabilis & gloriosa . ego sum via incipientium ; veritas proficientium ; vita pervenientium . ego sum via lucis & serena ; veritas vivens absque poena ; vita faelix & amaena . ego sum via in patibulo , veritas in inferno , vita in resurectionis gaudio . ego sum via , in qua non est spina vel tribulus ; veritas , in qua non est falsitatis stimulus ; vita in qua revivi●…cit mortuus . ego sum via recta , veritas perfecta , vita sine sine & mensura . ego sum vi●… reconc●…liationis , veritas retributionis , vita aeternae beatudinis . nemo venit ad patrem nisi per me . ac si dicat , nemo venit ad me veritatem & vitam , nisi per me viam , &c. bernard in coena dom. ●…erm . . pag. , . antw●…rp . . i in book iiii. chap. . aph. . & ch . . aph. . & ch . . §. . k see before in ch . . aph. . p. , . l ●…idelis deus qui se nostrum debitorem fecit ; non aliquid a nobis accipiendo , sed tanta nobis promittendo . parum erat promissio , etiam scripto se teneri voluit , veluti faciens nobiscum chlrographum promissorum suorum : ut cum ea quae promisit solvere inciperet , in scriptura promissorum consideraremus ordinem solvendorum , &c. augustin . in psal. . enarrat . in init . tom. . m jer. . , , , . n in this book iiii. ch . . aph. . the occasion . p. , &c. o in book iiii. ch . . aph. . p. . p heb. . . q heb. . . & . . r deut. . . to . heb. . , . psal. . . ezek. . , . s gen. . , , , &c isa. . throughout . t heb. . , , . ●…er . . , . u in this . book . chap. . sect . . general , , . pag. . to . x bez. annotat . in heb. . . y heb. . z deut. . ●… . a heb. . . b in this . ●…ook , chap. . sect . . general . p. . to . c pet. . , . d in this . book , chap. . ●…ect . general . p . to . e ●…om . . f eph. . . g mark . , . luke . . mat. . , , . h heb. . . i heb. . , , . k heb. . , . l tit. . . m iam. . . n heb. . . to . o cor. . . p in book iii. chap. . aph. . sect . . partic . . pag. , &c. q heb. . . r psal. . . heb. . throughout , but especially see ver . , , , , , . s heb. . . t exod. . throughout , with heb. . , , , &c. u rom. . . x in book iv. chap. . aphor. , . y heb. . , , , , , &c. & . . z heb. . , , , . a iohn . . b heb. . ▪ , , &c. c rom. . . heb. . , . col. , . gal. . . d see book iv. chap. . aph. . pag. . e in book iv. chap. . aph. ●… . pag. . f see book . chap. . athor . . pag. , . & chap. . aph. p. . to . g mat. . , . mark . , . h acts . , , . & . , , . & . , , , , . i heb. . , , . k cor. . . l cor. ▪ , ▪ mat. . . m in book i. chap. . aph. . & . pag. , &c. ( n ) in my communicant instructed , p. . to . lond. . o mr. r. vines in his treat ▪ of the lords supper , chap. . §. . p. . p hug. grotius in annotat. ad mat. . . & . . q by three things ( say the hebrew doctors ) did israel enter into the covenant ; by circumcision , and baptism , and sacrifice . circumcision was in aegypt , as it is written ; no uncircumcised shall eat thereof , exod. . . baptism was in the wilderness before the giving of the law ; as it is written ; sanctifie them today and tomorrow , an●… let them wash their cloaths , exod. . . and sacrifice , as it is said ; and he sent young men of the sons af israel which offered burnt-offerings , &c. exod. . . and so in all ages , when an ethnick is willing to enter into the covenant , and gather himself under the wings of the majesty of god , and take upon him the yoak of the law ; he must be circumcised , and baptized , and bring a sacrifice . and if it be a woman , she must be baptized , and b●…ng a sacrifice ; as it is written , numb . ●… . . as ye are ▪ so shall the stranger lie . how are ye ? by circumcision , and baptism , and bringing of a sacrifice : so likewise the stranger throughout all generations ; by circumcision , and baptism , and bringing of a sacrifice . and what is the strangers sacrifice , a burnt-offering of a ●…east , or two turtle ▪ doves , or two young pigeons , both of them for a burnt-offering . and at this time when there is no sacrificing ; they must be circumcised and baptized , and when the temple shall be builded , they are to bring the sacrifice . a stranger that is circumcised , and not ●…aptized ; or baptized , and not circumcised ; he is not a pros●…lyte , till he be both circumcised and baptized , &c. maimony in 〈◊〉 t●…m . . i●… 〈◊〉 bia●… . chap. . ●… . , , , , . hereupon ( s●…ith ainsworth ) baptism was nothing strange unto the iews , when iohn the baptist began his ministry , mat. . , . they make question of his person that did it , but not of the thing it self , iohn . . h. ainsworth in his annotat. on gen. . . r iohn . , , . with mat. . , , , , . to the end . s mat. . , , . mark . , , &c. t in book . chap. . aph. . posit . . pag. . to . u in book . chap. . aph. . inference . p. . to . x mat. . , . ioh. . , . heb. . . y mat. . . z gal. . . a mat. . . b rom . , , &c. c acts . . & . mat. . . rev. . d gal. . , . e rom . , , &c. col. . , , . f rom. . . iohn . . act. . . g cor. . . h in my communicant instructed . p. , , . lond. . i gen. . . k mat. . , , . mark . , . l acts . . , . & . , . & . , . & . , , , . m iohn . . n ioh. . o mat. . . , , , . p iohn . , . q iohn . , . r rom. . . s col . , , , . t cor. . , , . u cor. . , . x cor. . . y cor. . . iohn . , . z cor. . . a rom . . b cor. . , , , . c heb. . . & . , . cor. . , . gal. . . d in the divine right of church-government . chap. . e heb. , , , . mat. . . ( e ) see the divine right of church-government . ch . . p. . to . g d. pareus in com. ad rom. . . h cor. . , , , &c. i gal. . . to the end . & . , &c. k iohn . . l cor. . , , , . m in this fourth book ch . . aph. . p. . n book iv. chap. ●… . aph. . p. . to but especially see ch . . §. . ap. . p. . to the end of that chapter . o heb. . . p heb. . . & . q mat. . , . cor. . . r gal. . , &c. ioh. . ▪ &c. mat. . throughout . luke . & . & . throughout . s vid ioh. piscator . praefat . in evang. secund . mat. mar. luc. & iohan. et argument . evangel . mat. & mart. t of christs humiliation , and exaltation . see in book . chap . u in this . book , chap. . x in book . chap. . sect . . general . p. , &c. & chap. . y heb. . . to the end . cor. . . to the end . eph. . . to . z ioh. . . mat. . , , . a acts . , , . b rev. . , . c heb. . . & . . d heb. . , , , . with●…al ●…al . . . e heb. . , . f mat. . . cor. . . g ●…ev . cha . . to the end ●…f the book . h mat. . , , . eph . , , , . i mat. . , , mark . , . l ke . , . acts . , & c. iohn . . k luke . , . l eph. . & . chap. throughout . m this is evident in all the former particulars opened about the new covenant : especially in the author , occasion , impulsives , foedera●…es , matter and form thereof . n heb . . o iohn . , . p eph. . , , , , &c. q heb. . , , . r in book . chap. . pag. . s heb. . , , , , &c. mat. . . cor. . . heb. . acts . . t heb. . , , . see book . chap. . sect . . p. , &c. u heb. . , , &c. . gal. . , , , . x heb. . . rom. . . y see book iv. chap. . aph. . pag. , &c. z heb. . . mat. . , . cor. . . a in book iv. chap . aph. . pag. , &c. b see book iv. chap. . aph. . pag. , to . c in book iv. chap. . aph. . d psal. . , . e tit. . , . f tim. . , . g gal. . , , , . rom. . , . heb. . , &c. h in book iv. ch . . aph. . p. . i luke . . k heb. . . & . . & . . l heb. . , , . m see book iv. chap. . 〈◊〉 . . general ii. & iii. & ch. . aph. . partic . iv. n see book iv. ch. . aph. . p. , &c. o cor. . , , . p gen. . . heb. , . q gen & heb. . . pet . . r gen . . act. . gal. . , . s psal. . . luke . , , . t compare ezek. with lia . . u cor . , . x heb. . , , . tim. . . mat. . . y pet. . . with iohn . . z heb. . , . a heb. . . mat. . . b heb. . , ▪ , &c. exod. . c heb. . . & . . , . & . , , . d cor . . & . , . e heb . , . f in book iv. ch . 〈◊〉 . §. . aph. . rt . . throughout . p. . to . g gal. . , , . heb. . , &c. mat. . . ioh. . , . col. . . & . , . h iohn . , , . act. . throughout . iohn . , , . heb . , , . i eph. . . k eph. . . l heb. . . mat. . , . cor. . . m gen. . , &c. & . , . & . . . & . . to . ●…eb . . . to . n acts . . gal. . . o isa . , , . with luke . , , . p luke . . to . tit. . . heb. . . rom. . . heb. . . & . , . thes. . . gal. . , . q gal . , , , , . r rom. . . s heb. . . with mat. . , . t cor. . , , . u heb. . . cor. . . deut. . . x io●…n . , , . y acts . . & . . z isa. . , , , , &c. a in book iv. ch . . §. . aph. . p. , &c. & p. . , . b ier. . , , , . c book iv. ch . . aph. . p. , &c. d book iv. chap. . §. . general ii. & iii p. , &c. e in book . iv. ch . f see book iv. ch . g heb. . . h heb. . . & . . i iohn . , , . k in book iv. ch ▪ . sect. . general v. p . to . l in book iv. chap . aph. . p. . to . m book iv. ch . . sect. . aph. . p. , &c. n mat. . , , . mark . , . luke . , o in book iv. ch . aph. . & . throughout . p. . to . p heb . , . q in book iv. chap. . ●…h . . p. . to . r book iv. chap. ap. . p. . s in book iii. chap. . aph. . corrolar . . p. , &c. t book iv. ch . . aph. ●… . corol. . p. . u qui bene novit discernere evangelium à lege , gratias ag●… deo , & se●…ar se esse theologum . luth. in fol. . . tom. . latin . x gal. . , . heb. . . to . y heb. . . to . gal. . , , &c. z in book iii. chap. . a●…h ▪ . especially o●…in . iv. p. . to . a see book iv. ch . . aph. . & . b heb. . . to . c in book iii. ch . . aph. . p. , . d see book iii. chap. . aph. . r . &c. e in book iv. ch . . aph. . throughout . f compare book iii. ch . . ap. . throughout ; with book iv. chap. . sect. . aph. . & . g deut . , , , . gal. . , . h heb. . . & . . i dies en●…m quinquaginta computantur a celebratione paschae , quae occisione figuratae ovis per moysen fieri praecepta est , in significationem utique suturae dominicae passionis , usque ad diem quo moyses legem accepit in tabulis digito dei conscriptis : similiter ab occisione & resurrectione illius qui sicut ovis ad immolandum ductus est , quinquaginta diebus completis , congregatos in unum fideles , digitus dei , hoc est , spiritus sanctus implevit , &c. aug. in lib. de spir. & litera . cap. . p. . b. tom. . k rom. . . l heb. . . & . . m deut. . . ezek. . ●… , . iohn . , . . acts . ioh. . , , &c n mat. . ●… . o ephes. . . to the end . & . . to . p compare book iii. chap. . aph. . with book iv. chap. . q in book iii. chap. . aph. . opi●…ion . p. . to . r in book iii. chap. . aph. . opin . . p. . s bellarm. de sacr. baptism . lib. . chap. . p. . f. tom. colon. and de eff●…ctu sacrament . l●…b . . cap. . passi ●… . t●…m . . p. , . t catechism 〈◊〉 . de prophet . christi munere , q . re●…ulat . apud he●…r . alst. in theolog . ●…olem . part . p. , &c. and a iosua stegman in photinia●…ismo . disp . ●…x . u blackwood in his storm . &c. p. , , &c. x mr. geo. walker in his t●…eat ▪ of the o●…d and new coven●…nt . cha . . y book iii. ch●…p . . aph. . o●…in . . p. , &c. z in book iii. chap. . aph. . sect . . throughout . a mr. io●… ▪ tombs in his exercitat , p. . b mr. tho. blake in his vindic. foederis . chap. . c in book . chap . aph. . opin . . pag. . to . d mr. tho. blake in his vindic. foed . chap. . to chap. . e in book iv. chap. . aph. . pag. . to . f eph. . . g in book i. ch . . a●…h . . p. , &c. & in book ii. ch . . aph . p. , &c. h in book . ch●…p . . aph. . p. , &c. i ●…er . . , , , . k heb. . , , . gal. . . l in book iii. chap. . aph. qu. p. . to . m book ▪ v. chap. . aph. . p. , &c. n john . . heb. . , , . deut. . , , , , . gal. , . acts . . o heb. . , . p sam. . . heb. . . q heb . , . & . . r mat. . , . mark . , . eph. . , , . s rom ▪ . . eph. . . t gen. . to . exod. . , . u eph. . , , . pet. . , , . x in book iv. chap. aph. . & . throughout . p. . to . y see at large this cleared in book iv. ch . . sect . . aph. . throughout . z rom. . , . & . , &c. a deut. . , , , . gal . , . b heb. . . to . c deut. . . d heb. . . cor. . , , &c. e nam haec est brevissima & apertissima differentia duorum testamentorum ; timor , & amor , &c. aug contra ad●…mantum manich●…i discipulum , lib. ca. . p. , . tom. . basil. . f heb. . , &c. g heb. . , &c. , . & . , , , &c. h heb. . , . mal. . . i gal. . , , . k gal. . . to . . to the end . & . , &c. ioh. . l cor. . . to the end . m in book iii. chap. . introduct n in book iv. chap. . aphorism . o see book iii. chap. . aphorism . and book iv. chap. . p eph. . , . &c. q cor. ▪ , , , , , , . r heb. tim. . s cor. . . t heb. . , . u heb. . . cor. . , , &c. iohn . . . x heb. . , , . eph. . . y ioh. . . z col. . , , . phil. . . a in gen. inferen . ii. property . b in gen. inferen . ii. property . c in ger inferen . ii. property . d in gen. inferen . ii. property . e see gen. inference ii. property . f cor. . . g cor. . , , , &c. h cor. . , , . i cor. . , , , , . k cor. . . l cor. . , . m cor. . . n eph. . . o cor. . . to the end . heb. . , , . & . . to the end . & . . to . & . . to . gal. . to the end . & . , &c. p tim. . . heb. . , , . eph. . . heb. . . & . , . q mat. . , . r heb. . . , . see book iv. chap. . sect . . gener. . & . s luke . . t iohn . , , , . acts . u see book iv. chap . throughout . x gal. . , , , , , , &c. y mat . , , . ma●… . . , . z book iv. chap. . aph. . a se mat. . , . cor. . . eph. . , , , &c. b eph. . , . pet. . , , . c mat. . , . mar. . , . luk. . , . d isa. . , &c. e rom. . . to the end . f rom. . , &c. g heb. . , . & . . h cor. . , . i eph. . , , , . k rom. . , , , l heb. . . & . . m heb. . & . . n gal. . . o pet. . . p cor. . , . q phil. . , . r tim. 〈◊〉 . . pet. . . s rev. . . t heb. . , . u see ge●…eral inference ii. property . and consult the places there alledged . x isa . . y gen. . , &c. z mat. . , , . cor. . . heb. . . a praemium vi●…tutis erit ipse qui virtutem dedit , & qui seipsum quo melius & majus nihil possit esse , promisit . quid est enim aliud quod per prophetam dixit : ero illorum deus , & ipsi erunt mihi plebs ; nisi ego ero unde satientur , ego ero quaecunque ab omnibus honeste desiderantur , & vita , & salus , & virtus , & copia , & gloria , & honor , & pax , & omnia bona ? — 〈◊〉 vacabimus , & videbimus ; videbimus , & amabimus ; amabimus & laudabimus . ec●…e quod erit in fine sine fine . nam alius quis noster est finis , nisi pervenire ad regnum , cujus nullus est finis . aug. de civit. dei , ib. . cap. . tom. . the manifold vvisedome of god in the divers dispensation of grace by iesus christ, in the old new testament. in the covenant of faith. workes. their agreement and difference. by g. walker, b.d. pastor of saint iohn the evangelist in watlingstreet. walker, george, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing w ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing w estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the manifold vvisedome of god in the divers dispensation of grace by iesus christ, in the old new testament. in the covenant of faith. workes. their agreement and difference. by g. walker, b.d. pastor of saint iohn the evangelist in watlingstreet. walker, george, ?- . [ ], , [ ] p. printed by r. h[odgkinson] for iohn bartlet, and are to be solde at the signe of the gilt cup, neere s. austins gate in pauls church-yard, london : . the epistle dedicatory signed: george walker. imprimatur on a v dated iuly . . with errata on verso of imprimatur leaf. in the title the words "old new" and "faith. workes." are joined by left braces. reproduction of the original in the bodleian library, oxford. eng covenant theology -- early works to . grace (theology) -- early works to . a r (wing w ). civilwar no the manifold vvisedome of god. in the divers dispensation of grace by iesus christ, in the old new testament. in the covenant of faith. work walker, george d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the manifold wisedome of god . in the divers dispensation of grace by iesus christ . in the old testament . in the new testament . in the covenant of faith . in the covenant of workes . their agreement and difference . by g. walker , b. d. pastor of saint iohn the evangelist in watlingstreet . london . printed by r. h. for iohn bartlet , and are to be sold at the signe of the gilt cup , neere s. anstins gate in pauls church-yard . . to all that love the lord iesus christ , especially , the godly and religious professors of the true faith in and about the citie of london , grace and peace be multiplied . beloved in the lord , as your christian love and charity hath abounded towards mee in my bonds : so christian affection bindes me to returne to you some tokens and testimonies of thankfulnesse . when i was sicke and shut up so fast in close prison , that no liberty to visit me , nor any accesse unto me for my comforts could by any importunity , prayers , or petitions be obtained : then , next under god ( whose holy word the sacred scriptures in the originall tongues were allowed me for my solace and sole companions day and night ) your faithfull and fervent prayers which you powred out to god in my behalfe , were my chiefest outward help : & the vertue & power of them piercing through the double doores , lockes and bolts , through which no keyes of gold or silver could make way or enterance , did most sensibly reach unto me , and i had a lively feeling , and sweet fruition of the benefit and comfort of them . also after the loosening of my strait bands , and imprisonment ; when , for the preserving of my life and recovery of health , i had obtained the favour to be only confined to the house of my brother , where my friends might visit me ; divers of you did most charitably minister unto my necessities , and did ease me of the clog of cares for necessaries of this life , which otherwise would have pressed me downe , as an unsupportable burden , and consumed me , being stript of my maintenance and meanes of liveli hood , and the profits of my benefice , which were sequestred and given to others . this your christian charity ▪ i do acknowledge with all thankfulnesse , and do mention in my dayly prayers and thanksgiving to god ; firmely beleeving and perswading my selfe , that he will aboundantly reward your worke of love , and charity , who hath promised that whosoever shall give to drinke unto one of his litle ones which belong to christ a cup of cold water only , verily he shall in no wise lose his reward , mat. . . neither have i in this time of my restraint neglected to use all diligence , and to doe my best endeavour ( you also helping together by prayer for me ) that your charity bestowed on me might bring forth some manifest fruits to your selves and others ; and that by meanes thereof thanks and praise may be given by many to god on our behalfe . for being freed by your bounty from worldly cares , i gave my self wholly to care for the things of god , and to spend my whole study and paines in some things which might be profitable to the people of god , especially in revising papers , and making fit for the presse , and for publike use , divers of my labours and workes which they whose judgment i doe much reverence , have perswaded me to be more profitable ; and many of my most judicious hearers have importuned me to publish for the commō benefit of many . the first , ( in the communicating whereof i have yeelded to their desire ) is this small treatise which is as a praeface to the rest , and indeed it was first delivered in some few sermons , as a praeface to the exposition of the gospel of saint iohn in the yeare . it justly challengeth the first place , because the first receiving of men into the church of god to be visible members of christ , is by their baptisme , which is the sacrament of initiation , and their entring into covenant with god in christ ; which covenant is here in this treatise plainly described , and the agreement and difference shewed betweene it , and the old covenant of workes , as also between the old and new testament , and betweene the law and the gospel . the next in order is , the instruction of christians in the doctrine of christ , which in another treatise is described , and set forth by the matter , forme , fruit , affect , end , use , and ground of it . first delivered in divers sermons upon heb. . v. , , , . and now made and formed into a treatise fit to be published for the benefit of gods church , at the importunity , and request of divers well affected hearers . the third is a treatise of god , who is the proper subject of the divine art of theology , or sacred divinity , in which the eternall and only true god is described , and set forth at large , out of the words of moses , deu. . . in the unity of his essence , and all his attributes , and essentiall properties , and in the sacred trinity of persons ; all fully and clearly proved by plaine testimonies and demonstrations out of the sacred canonicall scriptures . the fourth is the doctrine of gods internall operations , and eternall works , to wet his eternall counsells , purposes , and decrees , concerning the last and utmost end of all reasonable creatures men and angels , and concerning the way and means by which they are brought to their last end , some to eternall life and blessednesse , and some to eternall damnation , wo and misery . the fifth is the doctrine of gods externall works , and outward operations ; which are first generally laid open and proved out of severall texts of holy scriptures ▪ and afterwards divided into severall heads . the first is the great worke of creation , fully and plainly described out of the first and second chap. of the booke of genesis . to which is joyned a treatise of gods actuall providence by which he doth order and dispose all things created , and the actions and motions of them to his owne glory , and the eternall salvation and blessednesse of his elect . the sixth is the fall and corruption of mankind , with all the evills which thereby entred into the world ; fully and plainly described out of gen. cap. . the seventh is the institution of the sabbath on the seventh day of the world , on which day christ was promised : and by the promise of christ which was the greatest blessing given and revealed to the fathers in the old testament , that day came to be the most blessed day of the weeke , and was sanctified by god to be the weekly sabbath , untill by the full exhibition of christ a perfect redeemer in his resurrection on the first day of the weeke , that first day became a more blessed day , and by christ the lord of the sabbath ▪ was sanctified , and had the honour of the weekly sabbath transferred unto it , and is to be observed of christians for their holy day of rest , untill they come to the eternall rest in heaven . these severall treatises i have in this time of my restraint made fit for the presse , & the publike view of the world , and here i offer them up to god , as a sacrifice of thanksgiving for his bounty extended to me , by you his instruments , by whose charity my necessities have beene supplied , the burthen of worldly care removed from my shoulders , and i have beene enabled and encouraged to performe these workes with cheerfulnesse . if with you , ( to whom i tender them as testimonies of my love , and tokens of my thankfull heart ) they find acceptation , and prove profitable to the church and people of god , i shall thinke my vowes performed , my desires in some good measure obtained , and the best recompence of my paines which i expect and seek in this world , received ; and with strength , courage , alacrity , and cheerfulnesse shall proceed in the opening , and unfolding of the rest of gods great works of wisdome , power , goodnesse and mercy , which concerne the restauration of mankind corrupted ; by which the elect are gathered unto god in christ , lifted up out of their wofull wretched and miserable condition to the state of grace in this life , and in the end exalted to the blessed state of glory . as namely the works which belong to redemption , which god hath wrought only by iesus christ ; and the workes which belong to the application of redemption , which god worketh in his elect by the holy ghost shed on them aboundantly through iesus christ in their new birth , and spirituall regeneration ; as their effectuall vocation , adoption , justification , sanctification , and glorification , divers of which i have in my course of preaching , opened and unfolded out of severall texts of holy scripture , as occasion hath heretofore been offered ; and if god be pleased to continue life , health , and liberty , they may be continued into severall treatises in that order and method which i have in the first beginning , and enterance into the body of sacred divinity propounded , in the treatise of god , deut. . , for the accomplishing of these workes by the good will and pleasure of god , i do in the words of the apostle exhort and beseech you , to continue in prayer , and to watch in the same with thanksgiving , praying alwayes with all prayer and supplication in the spirit , and watching thereunto with all perseverance , & supplication for all saints , withall praying for us his ministers , that god would open unto us a doore of utterance , that we may open our mouthes boldly to speake as we ought , and to make knowne the mistery of the gospel . and now , brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance , among all them which are sanctified . george walker . the contents of the severall chapters . chap. . the great profit and benefit which doth arise from the knowledge of the true difference betweene the old and new testament ; the covenant of workes , and the covenant of grace ; the law and the gospell . page . chap. . what the word testament signifieth , and what is the nature of a testament . that the scriptures both of the old and new testament are called testaments onely in respect of christ , who by his death ratified them , and not in respect of god the father , who could not die to make them offorce . the agreement and differencè betweene the old and new testament is plainly shewed . chap. . the doctrine of the former chapter is applyed by way of use , to confute five differences which the schoolemen have made , and three differences which the iesuites have added to them , betweene the old and new testament , and the vanity of them is therby discovered , and a two-fold use is moreover shewed ▪ chap. . what the word covenant signifieth , what is the nature of a covenant in generall . chap. : the severall kindes of covenants betweene god and men . the covenant of nature is described . the covenant of grace is unfolded , and the blessings therein promised are rehearsed ; that this covenant is a covenant of free grace is plainely proved . the division of it into the old and new covenant . chap. . the covenant of grace first made with adam after his fall . the liberty thereby given to man , proveth that we gain more by christ then we lost in adam . of the renuing of it with noah . the form of renuing it with abraham , and revealing it more plainly by things . of the renuing of it with israel at mount sinah and by moses . that it is called the old covenant in respect of the new covenant in the gospell . that it is mixt of the covenant of workes , and of the covenant of grace . the reasons why god in making it did renue the covenant of workes , and mingle it with the covenant of grace made with man in christ after his fall . chap. . of the new covenant of grace , as it is made most plainely in the gospell , and in the new testament . the reasons why it is called the new covenant . chap. . the method and order propounded , which is to be followed in shewing how the new and old covenants of grace doe agree and differ . chap. . the threefold agreement between the covenant of nature , which is called the first covenant , and the covenant of grace , which is called the second covenant . chap. . the sixe notable things in which the covenant of nature doth differ from the covenant of grace . chap. . the profitable and holy use which may be made of the doctrine concerning those differences betweene the covenant of nature and the covenant of grace . chap. . the sixfold agreement betweene the covenant of grace , as it was revealed to the fathers of the old testament , and the same renued and more fully explained in the gospell . chap. . the sevenfold difference betweene the covenant of grace , as it was made with the fathers , and the covenant as it was made in the gospell . chap. . a twofold use is made of the doctrine in the two former chapters . chap. . the agreement betweene the pure and plaine covenant of grace in the gospell , and the mixt covenant which god made with israel on mount horeh , by the ministery of moses , which consisted partly of the covenant of workes , and partly of the covenant of grce . chap. . the severall differences betweene the pure and mixt covenant . chap. . the use of the doctrine is shewed for the discovering of gods singular providence in preparing meanes of grace fit for the severall ages of the world . chap. . the signification of the words , law and gospell . how they agree and differ , being taken in their severall senses . the use of the doctrine . iuly . . imprimatur , the . wykes . faults escaped . pag. . line . for the , read their , p. . l. . for repentance , read regeneration . pag. . l. . read . for . and line . for new , read old , page . line . read a for the , page , line blot out , ye , pag. , last line . blot out of it , page . line . for order read frame , and line . after the word greeke , put in word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and line . after the word new put in , and the septuagints in the old. page line . read tree of knowledge page line . read , in his owne person , page . line . put out , all . page . l. . put in , the . page . l. . read unprofitable servants , for unprofitablenesse . page . line . for christs , read christs blood . chap. i. a briefe treatise concerning the agreement and difference betweene the old and new testament ; the first covenant betweene god and man , in innocency , which is the old covenant of works : and the new covenant made with mankinde , in christ , which is called the covenant of free grace ; also betweene the law and the gospell . it is an ancient custome which hath beene for many ages in use among the learned before the entrance into the large exposition of the gospell of christ in the new testament , to premise and lay downe by way of preparation , the nature , difference , and agreement between the old and new testament , the covenant of workes , and the covenant of grace , the law and the gospell , the prophets and the evangelists . and surely if wee doe rightly consider the end and use of this practise , and the profit and benefit which may arise from the knowledge of the nature of these beforehand , and of the true difference and agreement betweene them , we cannot but judge those learned men worthy of imitation ; and that it will be profitable for us to walke in the same steps when like occasion is offered . for the knowledge of the true difference of the old and new testament , the covenant of workes , and the covenant of grace , the law and the gospel , will not only give us great light , for the right understanding of divers particular speeches used in the new testament by the evangelists and apostles , but also may keepe us from many dangerous errours , and enable us to answer the objections of the adversaries which they make out of the words of the apostles and prophets , wrongfully wrested and misconstrued according to their owne foolish imaginations . as for example , sometimes the apostles exhort us to observe the things which by tradition have beene delivered unto us , and command to observe the good orders and ordinances established in the churches . now a man not knowing the difference betweene the old and new testament , the law and the gospel , when hee heares such speeches , may imagine that in those words he is injoyned to observe the traditions and ordinances of moses , and so may with the seduced galatians fall into a great errour . so in some places of the apostles we read , that they who are borne of god sin not , that they who sin are of the devill , that they who sinne wilfully after that they have received the knowledge of the truth , can have no sacrifice for their sinne , and that he who beleeveth not is condemned already . these things when a man heares or reades , who is igno rant of the difference betweene the law and the gospell ; hee may imagine with our new up ▪ start heretiques , that every sinne which a man willingly commits , doth prove him to be a childe of the devill , destitute of all grace : and that when men are once called and justified , they cannot willingly sinne any more . and many such errours he may runne into : but if he understandeth that sinne in those places signifieth sinne against the evangelicall law , the two commandements of the gospell , which commands us to beleeve and repent , and not every sinne against any commandement of the law ▪ hee cannot bee deceived . for sinne against the gospell , is when a man being before called to beleeve and professe the gospell , and having received the commandements thereof , which injoyne repentance of all sinne , and beleefe in this iesus christ whom the gospell preacheth , doth afterwards rebell against these two precepts , that is , falls into infidelity and impenitency , which is wilfull apostacy . now these sinnes none can commit who is borne of god , or hath any true saving grace in him ; and if wee thus understand sinne , wee shall not be deceived . so likewise the evangelists and apostles do tell us , that if we doe such and such good workes we are righteous , if wee call on the name of the lord wee shall be saved ; and our saviour saith , that he will pronounce them the blessed of his father , and will say to them , come , inherit the kingdome : for yee fedde mee when i was hungry , and visited mee in prison : in that yee did these things to my little ones . and againe , many sins are forgiven her , for shee loved much . if wee know not the difference betweene the law and the gospell , we may by these speeches be moved to thinke that men are justified and saved by their workes , and may merit heaven by good deeds , as the iewes and papists doe beleeve . but if wee know , that by good deeds and righteous workes , the evangelists and apostles doe commonly meane not simple workes of obedience to the law , but works done by a true saving and justifying faith , he cannot be deceived . for such workes have these two prerogatives above all others . first , in that they are fruits of a justifying faith , which can never faile , and doe proceed from the spirit of repentance , which makes us one with christ , sonnes of god in him , and abides in us , as an immortall seed , they are infallible tokens of our justification , and do assure unto us the crowne of glory which christ hath purchased for us , and the kingdome of heaven which is the inheritance of sons . and therefore we may truely say , that he which doth such workes is righteous , and shall be saved , and injoy all blessednesse , not meaning that they make him righteous or merit heaven ; but that they are the evidences of his right to heaven . and the more they are , and the greater and more excellent , the more they testifie a mans union and communion with christ by a lively faith , and give more assurance of a greater reward . secondly , being the workes of a man that is justified by faith , and hath perfect communion of christs righteousnesse , they have all their spots and staines cleansed and covered with the robe of christs righteousnesse , and all their defects thereby supplyed to the full , and so they are perfect righteous workes , as well as the doer of them is a perfect righteous man , not in themselves , but by vertue of christ his obedience , which is communicated and imputed to the worker of them , and in him to them also . they are righteous , and are so called , not actually or effectually , but passively ; that is , not for making the doer of them righteous , but by the doers receiving of christs righteousnesse by that faith whereof they are fruits ; which righteousnesse doth supply all their defects , and makes them righteous , not by reason of a naturall change in themselves , or alteration of their nature , but by spirituall communion which they have of it , together with the doers of them . thus if we understand these words in the evangelicall sense , we cannot bee deceived , but may know the truth , and how to answer all gainesayers . i could bring many instances of this nature , but these are sufficient to shew , that before wee can sufficiently expound & rightly understand the gospell , it is meet that we should know , and be able to shew the nature , and also the agreement and difference betweene the law and the gospell , and betweene the old and new testament . wherefore before i come to the particular expounding of the gospell of saint iohn , which i have undertaken , i will follow the steps of the learned of former times , and will endevour to shew briefely the agreement and difference betweene the old and new testament , betweene the old covenant of workes , and the new covenant of grace , and between the law & the gospell in the first place . and in so doing i will labour to reform some things which they have done before me , and to handle this point a little more distinctly . for whereas the most part of them doe confusedly compare the law and the gospel together without distinction of the words : and while they labour to make the gospell more glorious by all meanes , they doe put too great a difference betweene it and the law , which hath beene a cause of much errour to many , and even of vilifying and contemning the old testament and the law ; my desire and purpose is , first to shew the severall acceptations and the true sense and meaning of the words ; and then to declare the true agreement and difference , and to make those differences which are observed by others to agree together so far as truth will suffer , and to cut off all vaine and needlesse differences . this doing , i hope i shall reserve to each their due reverence and respect ; god shall have his glory by both the law and gospell ; your hearts shall be enabled with love of both , and you better enabled to understand the true meaning of the gospell , and to feele the power thereof in your soules . chap. ii. first for the word testament , it doth signifie the last will of a man which he makes before his death , and leaves behinde him either in word or writing , testified by seales and ▪ witnesses ; by vertue of which will hee doth dispose his lands and possessions which he hath purchased , and all his goods which he hath gathered in his life time , and doth bequeath them as hee himselfe will , and to whom hee thinkes fit , either freely or with condition , to have and hold them after his death , and not before ; this is the true and proper meaning of the word , and thus it is used by the apostle , hebr. . . and because the apostle there cals the covenant christs testament , and also elsewhere in his epistles wheresoever hee doth speake of the old and new covenant , that is , of the covenant of the law and of the gospell , doth use the greeke word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , even the same which there he useth for the last will and testament of a testator , whereupon it comes to passe , that the bookes of the law and the prophets , before christ , and the covenant in them are called the new testament , and that very fitly in some respect , i meane in respect of christ the mediator . for the truth is , that the covenant of grace more obscurely revealed to the fathers in the writings of the law and prophets , and more plainely in the gospell and writings of the apostles , was never in force , neither could be ratified but by the death of christ . it was before his comming sealed by his blood in types and figures ; and at his death in his flesh it was fully sealed and ratified by his very blood it selfe actually , and indeed shed for our sinnes , and in this respect it may be fitly called the testament . because as a testament is not inforce till the testator be dead , and where a testament is , there the death of the testator must come between to ratifie it ; so it is with the covenant of grace , and the promises therein made unto us . christ hath performed and purchased all things necessary for us , & doth freely give to us himself , his righteousness , and all his treasures , as a man gives his lands and goods in his last will , but they cannot be of force to bring us to heaven , till his death come betweene as a satisfaction for sin also ; it is as necessary that iustice should be satisfied for sinne by his death , as righteousnesse of life performed , and salvation purchased by him for us . secondly , as a man doth seale his testament when hee seeth or imagineth that his death is at hand ; so christ at his last supper , by instituting the sacrament of his body and blood , and by the outward signes and seales therein contained , did seale to his church the covenant of grace . thus in respect of christ the mediatour , god and man , the covenant of grace , and the writings , old and new , wherein it is contained , are called testaments . but in respect of god the father , and in respect of god , considered simply , or as the maker of the covenant with man , and the party betweene whom and man the covenant is made ; the covenant and the writing , old and new , wherein it is comprehended , can in no case be called a testament , because a testament is of no force without the testators death . but god the father never dyed , nor can die , neither god simply considered , nor god the maker of the covenant with man , and the other party in it wch is opposed to man . only christ dyed as hee was mediatour , god and man , and as he was made a partner with man , and stood on his side in the covenant , and as he is the testator , and free giver of his word in the old and new testament , and of his graces and gifts therein promised ; so they are called testaments , and in no other respect at all . from the word testament thus expounded , wee may easily collect and gather what is the nature of a testament , and both the agreement , and the true and maine difference betweene the old and new testament , and the writings contained in both . first , we see that they both agree in this , that they are the writings and instruments of one and the same christ , and his last will , in which , and by which hee doth give himselfe to his church withall his righteousnesse and obedience , and all the blessings which thereupon depend , and they are both sealed by his blood , and ratified by his death . this is manifest by the exposition of the word before laid downe , wherein is shewed , that both the old and new writings of the covenant are called by the name of testaments , only in respect of christ the mediatour , and as they are sealed by his blood , and ratified by his death , and he is the testator in them as hee is mediatour . if either of them bee not sealed , ratified and proceed from him as mediator , it is no testament at all ; to call it a testament , is to say that christ is the testatour , and his death comes betweene to make it of force ; and to say that he is not the testatour , or that it is not ratified by his death , is to say , it is no testament . but all christians grant that both the old and new writings of the covenant are testaments . therefore it is manifest even by their names that christ is testator in both , that the legacies given are his gifts , even himselfe and all his treasures , and inheritance , that his blood healeth , and his death ratifieth both , and thus in substance they agree ; being of one christ , of the same things , both confirmed by one death , they must needes bee one , and confirme one another , and run one way ; if they go divers waies , they must needs destroy one another ; if they destroy not one another , it is plain they go both one way , and do confirme and illustrate each the other , which wee see evidently . the difference then betweene them , is onely in circumstance , and in quality , not in substance . first , the old testament did bequeath unto the fathers , righteousnesse of life , expiation of sinne , adoption of sonnes , and eternall salvation , and happiness in , and through christ the mediatour promised , being not yet come in the flesh , but onely seen a farre off , and apprehended by faith , as the apostle sheweth , hebr. . but the new testament gives and bequeathes all these unto us , in , and through christ , being already come in the flesh , and having actually performed all things for us . secondly , the old testament was more darke and obscure , not opened but to few , till the testators death , and did not beget ordinarily so much knowledge and faith as the new doth , and therefore it was a weaker meanes of grace , and did convert but few unto christ . but the new is so plaine , that it may beget knowledge in children , and therefore by it the spirit works more powerfully . thirdly , the old testament was sealed and ratified typically by the blood and death of christ , and by types of them to come . the new is ratified by his death in very deed , and in it selfe , and to us it is sealed in the sacrament of the lords supper by tokens and remembrances of his death already past and fulfilled . fourthly , the old testament , christ the eternall word in his godhead spake to the fathers , and published by moses and the prophets : but the new testament hee publishd by himselfe , immediately as hee was godincarnate , and appeared in our nature , and by his apostles and evangelists , taught by his owne mouth , as appeares , hebr. . fiftly , the old testament , in respect of the outward forme and manner of sealing and signifying was temporary , and changeable , and therefore the types are ceased , and onely the substance remaines firme : but the new is unchangeable , and the seales thereof are commemorative , and shall shew the lords death untill his comming againe . chap. iii. these and such like differences , the former exposition of the word testament may easily admit . for both the old and the new may be testaments of christ , that is , conveyances , and bequeathings of all his graces and blessings , and may both bee ratified by his death , and yet differ in these and such like respects . but as for divers other differences wch many learned men have set down , they are utterly overthrowne by the exposition of the word testament , and by the true agreement which from thence i have before gathered . this therefore shall be the first use which i will make of these instructions , even to overthrow some other differences which the schoolmen have devised betweene the old and new testament . one is , that the old testament is temporary and mutable ; the new eternall and unchangeable . this cannot stand , for if the old testament be a testament , it must needs bee the testament of christ the mediatour , & if it was ever in force , it was ratified by the death of him the testator ( as is proved before . ) but if it was made of force by the death of christ , how can it be changeable , surely in no case , except christs death be made voide and of no force , wherefore the truth is , that though the old testament be in quality and circumstance changeable , and be changed in respect of the outward forme and manner of sealing it unto men ; and whereas before it was darke and obscure , it is now become bright and cleere by the comming of christ , and the rising up of the sunne of righteousnesse , and by the fulfilling of the promises , and the doctrine of the gospell in the new testament . yet it is not changed in substance , it loseth not the essence & being of a testament , but is still christs instrument by which he doth give and bequeath all his treasures and benefits unto us , as well as by the new ; yea , it is all one with the new in substance ; it is the new folded up ; and the new is the old opened and unfolded . those legacies which christ gave to the fathers by the old , are not made void , but are rather perfected by the new . and that which the old gave by promise , the new giveth by actuall performance . the types which are in themselves abolished , doe stand firme for ever in the things by them signified , which are the substance of them ; and therefore the ceremonies of the old testament , are truely called ordinances of eternity , exod. . . and in divers other places . thus we see the vanity of this first difference . another difference which they make , is , that the new testament was sealed with the blood of christ ; the old with the blood of bullocks , goats , and other sacrifices . this also cannot stand with the former doctrine ; for if the old testament be christs testament , and hath been of force at any time ; it was of force by vertue of christs death comming betweene ( for otherwise no testament is in force , but by the death of the testator . ) and so it is sealed by christs blood . now it is manifest by the former doctrine , that it is the testament of christ , and hath been in force to the fathers ( as all true christians confesse ) , and therefore it was sealed , not by the blood of bullocks onely , but also by christs blood , and so this difference is not true . but because the words of the apostle seeme to justifie it , hebr. . let me shew how farre it may be admitted , and wherein it is faulty . first , it is certaine that the old testament was outwardly sealed at the first , and so long as it stood alone in force by the blood of bullocks and other sacrifices onely : but inwardly by the blood of christ onely , which was signified and represented in the blood of sacrifices . and at length when christ came , and by the plaine doctrine of the gospell had explained it , then it was together with the new , sealed outwardly by christs blood shed unto death on the crosse . but the new was at the first outwardly sealed by the blood of christ , and is now ever since daily to us outwardly sealed by the sacraments , and inwardly by christs blood therein signified : but to say that the old testament was not at all , nor at any time sealed with christs blood , but onely by the blood of bullocks and sacrifices , and that the new testament onely was sealed with christs blood , is to make a false difference . for verily the old testament being nothing else but the new folded up , and the new the old opened to all ; the sealing of the new by christs blood , was the sealing of the old also : yea , as our sacraments , and the outward signes of bread and wine are true outward signes consecrated to signifie christs death past ; so were the sacrifices of the law and the old testament true signes , consecrated to signifie christs death to come ; and as ours seale the new testament , so did they seale the old. as with our right outward sealing , there goeth the inward sealing of christs blood ; so also with those outward seales rightly understood , and used . and therefore as it is absurd to say that the new testament is sealed onely by bread and wine , and water , when we administer and receive the sacraments , because wee use no other outward signes ; so it is absurd to say of their sacrifices , that in them there is no sealing , but by blood of beasts sacrificed ; and thus wee see the vanity of this difference also . the third difference which the schoolemen make , and which onely the papists doe hold , is , that the old testament did onely promise eternall blessings , and the eternall inheritance , and did foreshew them in types , as in the blood of sacrifices , christs blood , in the promised land , the inheritance of heaven , and such like : but it did not give them till christ the testator was dead . but the new testament doth promise , and also give and exhibit the things promised . this difference is very false and impious , and is easily confuted by the former doctrine , and by the whole scriptures . for that which onely promiseth , and giveth not , is not a testament , it is never in force , neither ratified at all ; for being in force by the testators death , it must needes give as well as promise . if the testators death never come betweene , then it is no testament . but the old is a testament , and was in force , and did give , and doth give grace , as well as promise it . this the whole scriptures shew ; for the legacies promised and given in christs will , are himselfe , with all his benefits which doe accompany him . first , his conception and birth , most holy without spot , to sanctifie our conception in sinne , and our uncleane birth . secondly , his perfect righteousnesse of life , to make beleevers righteous . thirdly , his death and sufferings , to ransome them from eternall death , and hell , by satisfying for their sinnes . fourthly , his spirit , with all saving graces , as faith , and such like , by which they come to have communion with him of his son-ship , inheritance , righteousnesse , and right to all blessings , temporall , and spirituall . now though christ was onely promised in the old testament , that he should come , and obey , and suffer for mans redemption ; but was not actually exhibited , nor did obey and suffer till the dayes of the new testament : yet his manhood , birth , obedience , and death , were then as effectuall to save the faithfull , as now they are ; and in that respect hee is called the lambe slaine from the beginning of the world . also by the words of promise in the old testament , christ communicated & gave his spirit to adam , noah , abraham , david , and all the faithfull in the old testament , wch spirit wrought in them faith and perfect communion with christ , of his person so farre , as to make them sonnes and heires of god , of his death for remission of their sinnes ; of his righteousnesse for their justification , and of all saving graces needfull to salvation . this appeares by enoches translation into glory , that hee might not see death , and by eliahs taking up into heaven , by vertue of christs resurrection and ascention , who is the first fruites from the beginning : also by that which is said of abraham , that hee by beleeving came to bee counted righteous : and by that which david saith to himselfe , that god is his portion , psal. . and with him hee had all things to make him blessed . therefore this difference is a blasphemous and wicked fiction , excluding the church of the old testament from heaven , and all fruition of christs benefits , and from all saving graces , as regeneration , remission of sinnes , iustification , and redemption , which are the blessings promised and given in the old testament . the fourth difference is , that the new testament is the end of the old , and the old is but a meanes to obtaine the new . this is confuted , first by the doctrine before ; for they which are both in substance , one , and the same testament , cannot the one be the end of the other . but so are these two , as i have before shewed : and it is most manifest by the agreement betweene them , that as the old confirmes the new , and serves to move men to receive it ; so the new being imbraced , serves to give light to the old , that men may see into the true meaning of it , and rightly understand it ; and so here is no difference , in this respect they are both alike . secondly , the scripture is plaine , ( even in the places which they cite to prove this difference , to wit , rom. . . and gal. . . and teacheth plainly that christ is the end of both , and both serve joyntly for this one and commō end , to bring men to christ , and to perfect communion with him : and therefore the new is no otherwise the end of the old , than the old is the end of the new , and so this difference is false and erronious . the fift difference is , that the old testament was given onely to the naturall israelites ; the new to all the world : which is here by the former doctrine proved false . for if the old testament is the will of christ , as mediatour , who gave himselfe for all the nations of the world , and is one in substance with the new , and giveth the same legacies , as is before shewed , surely they were both given to all nations , even the old as well as the new , else what shall we say of iob , and the godly and the faithfull of his countrey and age , mentioned in his booke , who had the promises sealed with bloody sacrifices , and yet were not of the nation of israel ? onely here is the difference ; the naturall israelites had the keeping of the old testament , and the oracles of god committed to them for a time , to wit , from moses untill christ : and yet even then it was lawfull for them to teach the word , and make knowne the promises to strangers of all nations , and to convert them , and to receive them into the church ; and many were converted , and joyned themselves to to the god of israel : as rahab of iericho , a canaan itesse , ruth of moab , ebedmelech of ethiopia , and divers others . but the new testament is committed to no speciall people , but published to all the world and among all nations : so now is the old also , and serves ever since christ , for the instruction of all nations of the gentiles . therefore this difference is false . to these the iesuites have added three differences more , which are so grosse , and abominable , that they need no confutation . one is , that the new testament went before the old , because the promises of christ went before the giving of the law , yeeres . heere they shew much ignorance ; for the old testament consists of the promises , as well as of the law , and the promises are the chiefe things in it ; so that the promises and it go together , and they are no more before it , then it is before it selfe . if they will perversly by the old testament understand onely the law of moses , having no respect to the promise of christ , they are in a grosse errour . for that can in no wise be called the testament of christ , it hath nothing to do with the mediator , he doth not by it bequeath any thing to his church . another difference is , that the old testament , did not quicken any , nor give spirituall blessings , but onely temporall ; but the new testament doth give life and spirituall blessings , even the kingdome of heaven . the old gave but the shadow , the new gives the substance , the old the shell , the new the kernell . this is also a mistaking of the old testament , for the bare letter of the law , without respect to christ . otherwise their speech is most abominable . for god by the promises in the old testament did quicken many , and bring them to christ , and to all grace and blessednesse in him , as we see in abraham , david , and the holy prophets . so that if they doe by the old testament understand aright all the writings of moses and the prophets before christ , they are in a blasphemous errour . if onely they meane by the old testament , the law without any promises of christ , then it is no testament , and so they erre grosly to call it so . the last difference is , that the new testament makes men sonnes , and brings them also to the state of sons : but the old doth make none sonnes , except by vertue of the new , neither doth it bring any to the state of sons , but all under it lived as children under bondage , as the apostle speakes , galat. . this is also proved to be false by the former doctrine ; for whosoever are in christ are sonnes , and whosoever have the spirit of adoption , are sonnes of god , and in the state of sonnes . now the old testament did bring all the faithfull fathers to christ , and to true fellowship and communion with him , otherwise none of them could have been saved , neither could it have been a testament , one in substance with the new . yea , the scripture testifieth plainely , that the faithfull under the old testament were sons of god , for isa. . v. . they are brought in thus speaking to god ; doubtlesse thou art our father , though abraham bee ignorant of us , and israel acknowledge us not . thou , o lord , art our father , and our redeemer , thy name is from everlasting , and isa. . . and ierem. . . i am a father to israel ( saith god ) and ephraim is my first borne : and yet all these had no other meanes to bring them thus neere to god , but the old testament wherefore wee see there is 〈◊〉 such difference betweene the old and new testament , as many would have us to beleeve , onely they differ in some circumstances , and in quality , as in plainenesse of revelation , and such like beforenamed ; and yet now the difference is not so great , when the old is laid open and expounded by the new , and daily more and more explained to us . and so much for the first vse . secondly , this truth well considered , is of speciall use to make us esteeme and reverence the old testament as well as the new , and so to respect and honour the new , that in the meane time we doe not neglect or lightly esteeme the old testament . let blasphemous heretiques say what they will , let some of them call it a killing letter , and the ministry of death , and make the prince of darkenesse the author of it , and others blaspheme it , as a covenant onely of carnall and earthly promises : yet let all true christians honour and embrace it as the word of the most high , holy , and onely true god , and the testament of christ sealed with his blood , and ratified by his death , in which the fathers found salvation , and eternall life , as our saviour sheweth , ioh. . . thirdly , this doctrine serves to teach and direct us in the right way both of understanding and expounding the obscure prophesies of the old testament , and confirming , by the old , the most doubtfull things rehearsed in the new ; for the prophets of old spake of christ , and of all things which are recorded in the gospell concerning his death , and sufferings for our redemption : & if any should doubt of the things written in the gospell , concerning the ignominious death and sufferings of christ , as being too base for the son of god to suffer ; the old testament will confirme all , and will shew ye that god himselfe from the beginning foretold christs death , when he said , that the serpent should bruise his heele ; and by the slaughter and bloody sacrifices of beasts , in types foreshewed the same . the prophets also from moses , in all the scriptures , foretold whatsoever christ did or suffered in the flesh for mans redemption ; as our saviour shewed to the two disciples in the way to emaus . and as the new testament is confirmed by the old ; so the old receives cleere light from the new , & that which in it was more obscurely foretold , is by the fulfilling thereof in the new , made most cleere and evident : wherefore let us receive them both as one and the same testament in substance , and that of one and the same christ . if we make them both look one way , & in expounding them make christ the matter & subject of both , we shall not erre , nor be deceived , but in both together we shal see christ most fully revealed , so far as is needfull for us to know him , and the true way to salvation , in him our saviour & redeemer . chap. iiii. of the word covenant , and of the nature of a covenant , and the agreement and difference betweene the old and new covenant . the second thing which comes to be considered , is the covenant betweene god and man ; where we are to shew what the word covenant signifieth , what is the nature of a covenant , and the agreement and difference between the old and new covenant . the word covenant , in our english tongue , signifieth , as we all know , a mutuall promise , bargaine and obligation betweene two parties , and so likewise doth the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifie most commonly : but the derivation of the hebrew word , and of the greeke , is of speciall use , to shew the nature of the covenant which they principally signifie , and what speciall things are therein required . i will therefore first insist upon it a little . secondly , i will shew the severall sorts of covenants which the words signifie , and will briefly describe all the covenants betweene god and men . thirdly , out of the severall descriptions i will gather the agreement and difference betweene the old and the new covenant . and lastly , i will make some use and application of these considerations to our selves . first the derivation of the words of it , if it be rightly considered , may give us great light . the hebrew word berith , is of some derived from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , barar , to purifie , and to purge out drosse , chaffe , and all uncleannesse , and to choose out , and separate the pure from the impure , the gold and silver from the drosse , and the pure wheate from the chaffe . the reasons of this derivation , are two . one , because god , in making the covenant of naturall life , did choose out man especially with whom he would make the covenant . and in the covenant of grace he doth chuse out the multitude of the elect , even his church and faithfull people , whom he did separate by predestination , and election , from all eternity , to be an holy people to himselfe in christ . the other reason is , because in a true , and lawfull covenant , both parties must be of pure hearts , free from all deceit and sophistry , and must deale faithfully , and meane plainely and sincerely in every point and article . others derive the word berith of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bera , which signifieth both to elect or choose , and also to divide or cut asunder . the reasons wch they give , are two . the first , because covenants are not made but betweene choise persons , chosen out one by another , and about choise matters , and upon choise conditions , chosen out and agreed upon by both parties . the second , because god made the first covenant of grace , and sealed it by sacrifices of beasts , slain , divided , and cut asunder , and the choise fat and other parts offered upon the altar ; and in making of great and solemne covenants , men in old time were wont to kill and cut asunder sacrificed beasts , and to passe betweene the parts divided , for a solemne testimony , gen. . . and ier. . ▪ others derive the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth to eate and refresh ones selfe with meate , whereof there is some reason , to wit , because the old covenant of god , made with man in the creation , was a covenant wherein the condition or law was about eating ; that man should eate of all trees and fruits , except of the tree of knowledge of good and evill . and in the solemne making and scaling of the covenant of grace in christ the blessed seed , the publique ceremony was slaying and sacrificing of beasts , and eating some part of them , after the fat and choise parts were offered up and burnt on the altar . for god by vertue of that covenant gave man leave to eat the flesh of beasts , which hee might not doe in the state of innocency , being limited to fruits of trees , and hearbes bearing seed , for his meate , gen. . . so also in solemne covenants betweene men , the parties were wont to eate together ; as appeares , gen. . . to these , two other derivations may be added ; one , that berith may be derived of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth to create , whereof there is good reason ; to wit , because the first state of creation was confirmed by the covenant which god made with man , and all creatures were to be upheld by means of observing of the law and condition of that covenant . and that covenant being broken by man , the world made subject to ruine , is upheld , yea , and as it were created anew by the covenant of grace in christ . the other derivation is of the hebrew word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifieth fat : because in the covenant of grace , god promiseth to man the fat of heaven , and of the earth , that is , the most excellent blessings which heaven and earth can afford : and man offereth up to god the fat of his soul , & of all his goods , that is , the most precious things which he hath , besides the sweet and most excellent and precious sacrifice which christ offers up for him to god . these are the divers derivations of the word berith , which i have observed out of the writings of the learned , to which i have added these two last . and because this word doth well agree with the sound and signification of all the words of which it is derived by severall learned men , so that if wee should make choise of any one derivation , we might seeme to reject and despise others which stand with as good reason ; i hold it the safest and surest way to account of this word , as of a speciall word invented and given by the spirit of god himself , who sees and knowes all circumstances of every thing at once , and that it is purposely framed out of all the words before named , and includes in it the sum of them all , being , as it were , the quintessence of them all distilled together into one perfect sense . and howsoever it may seeme strange to some , at the first blush , that one word should be derived of many , and receive a mixt signification from them all ; yet if they better consider it , they shall see good reason for it , and shall finde that it is no rare thing in holy ▪ scripture , for one word to signifie in one place divers things , and one word to be derived of many , and to borrow the severall significations of them all . the proper name of the prophet samuel , is derived of foure hebrew words , the first shaal , which signifies to aske ; the second hu , which signifies him ; the third min , which signifies of ; the fourth el , which signifies god , and it is said , sam. . . that his mother called him shemuel , that is , one asked of god , because shee said , i asked him of the lord . so the prophet isaiah called his sonne by gods appointment sheariashub , wch is derived of severall words which signifie , a remnant shall returne . and the prophet ieremy , by inspiration of gods spirit , told pashur the persecuting priest , that his name should be magormissabib , terrour round about , or on every side , because the lord would make him a terrour to himselfe , ier. . . now if one name may by the testimony of gods spirt be derived of divers words , and borrow a mixt sense from them all , as the word samuel , which is derived or compounded of foure words , and doth hold the signification of them all , though it includes but one letter of some of them ; much more may wee thinke that the word berith is derived of all the words before named , and includes in it the sense and signification of them all , as well as it includes a syllable at least of every one of them ; this is one strong and invincible reason . secondly , wee have good reasons of every derivation , as i have already shewed . thirdly , the deriving of the word , from all , and not from one onely , doth reconcile in one , all the severall opinions of the learned , and justifies their several derivations , without rejecting , or offering any wrong , or disgrace to any . fourthly , the greeke word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by which the septuagint in their greeke translation doe expresse the hebrew word berith , and which the evangelists and apostles in the new testament doe use to signifie a covenant , is derived of the greeke word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which hath divers of the significations of the hebrew words , of which berith is derived ; for it signifies , to set things in order and frame , to appoint orders , and make lawes , to pacifie and make satisfaction , and to dispose things by ones last will and testament . now to compose and set things in order , is to uphold the creation ; to walke by orders & lawes made & appointed , is to walk by rule , & to live & to deal plainely , and faithfully , without deceit . to pacifie and make satisfaction includes sacrifices and sinne-offerings . to dispose by will and testament , implies choice of persons and gifts ; for men doe by will give their best and most choise goods to their most deare and most choise friends . thus the greeke which the apostles use in the new testament to signifie a covenant , to expresse the hebrew word berith , wch is used in the law and the prophets , doth confirme our derivation of it from all the words before named . and this derivation of the hebrew and greeke names of a covenant being thus laid downe and confirmed by these reasons , is of great use : first , to shew unto us the full signification of the word covenant , and what the nature of a covenant is in generall . secondly , to justifie the divers acceptations of the word , and to shew the nature of every word in particular ; and so to make way for the knowledge of the agreement , and difference betweene the old and new covenant . first , there we see that this word signifies all covenants in generall , both gods covenant with men , and also the covenants which men make among themselves . for there is nothing in any true covenant , which is not comprised in the signification of this word ▪ being expounded according to the former derivations . heere also we see what is the nature of a covenant in generall , and what things are thereunto required . first , every true covenant presupposeth a division , or separation . secondly , it comprehends in it a mutuall promising , and binding betweene two distinct parties . thirdly , there must be faithfull dealing , without fraud , or dissembling , on both sides . fourthly , this must be betweeene choice persons . fiftly , it must be about choyce matters , and upon choice conditions , agreed upon by both . sixtly , it must tend to the well-ordering and composing of things betweene them . all these are manifest by the significations of the words from which berith is derived . but i hold it not so needfull to stand upon the nature of a covenant in generall . i therefore come with speed to the divers acceptations of the word , and to the description of every speciall , and particular covenant , which is needfull to be knowne of us . chap. v. first , the hebrew word berith , ( as also the names of covenant , in the greeke , and english tongue ) signifies a covenant betweene god and men . secondly , it signifies the covenants of men among themselves , as gen. . . it signifies the covenant betweene abraham , and abimelech , and gen. . . the covenant betweene iacob and laban . but here i have little to doe with covenants betweene men . the covenant which i am to insist upon , is betweene god and men . first , the covenant of naturall life and blessings , which god made with man in the creation . secondly , the covenant of grace , which god made with man in christ , after mans fall . in the covenant of nature , the parties were , god the creator , and man the creature , made after gods image and likenesse , and so not contrary to god , nor at enmity with him , but like unto god , though farre different , and inferiour to god , in nature and substance . the promises on gods part were these , that heaven and earth , and all creatures should continue in their naturall course and order , wherein god had created and placed them , serving alwayes for mans use , and that man should have the benefit , and lordship of them all , and should live happily , and never see death . the condition on mans part , was obedience to gods law , and subjection to god his creator in all things ; and this he was to expresse by obeying gods voyce in every thing which he had already , or should at any time command , more especially in abstaining from the tree of good and evill . the signe and seale which god gave to man , for the confirmation of this covenant , was the tree of life , which was to man a sacrament , and pledge of eternall life on earth , and of all blessings needfull to keepe man in life . the receiving of this seale , was mans eating of the tree of life . the end of this covenant , was the upholding of the creation , and of all the creatures in their pure naturall estate , for the comfort of man continually . this was the first covenant which god made with man , and this is called by the name berith , iere. . . where god saith , if you can breake my covenant of the day and night , and that there shall not be day and night in their season , then may also my covenant with david be broken . in these words he speakes plainly of the promise in the creation , that day and night should keepe their course , and the sunne , moone , and starres , and all creatures should serve for mans use . this though man did breake on his part , yet god , being immutable , could not breake it , neither did hee suffer his promise to faile ; but , by vertue of christ promised to man in the new covenant , doth in some good measure continue it , so long as mankinde hath a being on earth . the covenant of grace , is that which god made with man after his fall , wherein of his owne free grace and mercy , hee doth promise unto mankinde a blessed seed of the woman , which by bruising the serpents head , that is , destroying the power and workes of the devill , should redeeme mankinde , and restore all that beleeve in that blessed seed christ , to a more happy and blessed estate , then that which was lost . in this covenant the parties were god almighty offended by mans sinne , and provoked to just wrath ; and man by his wilfull transgression now become a rebell and enemy against god , and deserving eternall death ; so that here is great contrariety , separation , opposition , and cause of enmity betweene the two parties , and betweene them there was no possibility of peace and reconciliation , without a fit and all sufficient mediator necessarily comming betweene . the things which god promiseth in this covenant , and for his part performeth , are admirable , farre surpassing mans reason . the first , is the all-sufficient mediatour christ , his owne eternall sonne , whom god promised immediately after mans fall , and who did then begin , actually , to mediate for man , and did undertake to become man , and by a full satisfaction made in mans nature , to gods ▪ infinite iustice , and just law , and a perfect and full ransom paid for mans redemption to purchase pardon of all mans sins ; to justifie , and make him righteous , and to reconcile him to god . the second , is the spirit to be given to man , and shed on him through christ the mediatour , gal. . . and tit. . . the third , is spirituall ▪ life , derived frō christ , & wrought in man by his quicking spirit , together with all graces and blessings thereto belonging . the fourth , is union , and communion with christ of all his benefits , as of his son-ship , to make all regenerate men sonnes of god , and heires of eternall life , glory , and all blessings , of his satisfaction and sufferings for remission of all their sins ; of his righteousnesse for justification . the fift , is a true right to the naturall life which adam lost , to the creatures made for mans use , and to all earthly blessings which are given him to possesse and injoy in this life . the sixth , is sanctification and holinesse , whereby man is fitted to see and enjoy god , matth. . . and hebr. . . the last , which is the end of all , is the eternall life of glory , in the fruition of god in heaven . in this covenant there is not any condition or law to bee performed on mans part by man himselfe , as in the first old covenant , of nature ; and therefore it is called the free covenant of grace , and not of workes . the perfect obedience , righteousnesse , and satisfaction of christ , which he performed to the whole law , for man , in mans nature , though it stands in the place of every mans perfect obedience to gods law in his owne person , and his subjection to the whole revealed will of god , which was the condition of the old covenant of works , and when man is partaker of it by communion with christ , he is more perfectly justified , and made worthy of life eternall , than man in the state of nature could have beene by his owne perfect obedience , and personall righteousnesse performed in his owne person ; yet it cannot so properly bee called , a condition of the new covenant of grace which god hath made with mankinde ( because god imposeth it not as a condition to bee performed by every man in his person ) but is one of the blessings promised in the new covenant . so likewise , the gifts , graces , and workes , and fruits of the spirit , which are required to be in man , to make him an actuall partaker of christ , and of life and salvation in him , whether they be outward , as the word preached and heard , the sacraments given and received , and the like ; or inward , as faith , by which christ is received , and applied ; repentance , love , hope , and other saving graces ; they are all free gifts of god , he gives them to us , and by his spirit workes in us both to will and to doe ; and without his grace continually assisting us according to his promise , wee cannot performe any thing which is mentioned in the gospell , as a conditionall meanes of life and salvation in christ . and therefore this covenant is foedus gratuitum , a most free covenant of grace , wherein no condition is propounded to man , to be performed by any power of his owne , for the obtaining of life : but god of his owne free grace promiseth all blessings , and for his owne sake gives them ; and also all power to receive and enjoy them . and the end and use of this covenant , is not any gaine which god seeketh to himselfe , nor any good which he can receive from man , or any creature , but onely the making of man perfectly blessed in the fruition of himselfe and all his goodnesse , and so gathering to himselfe all things in christ . this covenant is that which is called , the covenant of peace , and is most highly extolled , and commended in all the scriptures , both of the old and new testament . and howsoever the substance of this covenant hath beene alwayes one and the same from the beginning , even from the seventh day of the world , wherein god first promised christ the blessed seed , and so shall be for ever ; yet because the circumstances are divers , and the manner of revealing the promise , and of sealing it , is far different in the old , and new testament ; hereupon it comes to passe , that the spirit of god doth distinguish it into the old and new covenant ; and as it was revealed , and sealed to the fathers under the law , cals it the old covenant ; and as it is now revealed and sealed under the gospell , cals it the new covenant , ier. . . & cor. . . and both these are called by the name {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the hebrew , and by the name of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the greeke text . chap. vi . in the old testament , the lord first made this covenant with adam , but in very darke , obscure , and generall termes , and in types and figures , even sacrifices wch were seales of it unto him and his posterity . the words of the covenant were these , that the seed of the woman should breake the serpents head , & the serpent should bruise his heel , that is , christ made man of the seed of a woman ; and being by the old serpent , the divell , and by the generation of vipers persecuted , and put to an ignominious death , should dissolve the workes of the divell , and destroy sinne , by satisfying for it to the full . the sacrifices which god added to this promise , further to illustrate and confirme it , were clean and fat-fed beasts , wch the lord commanded them to consecrate , slay , and to offer up to him by burning and consuming part thereof ; and the rest , they themselves who were his priests and sacrificers , did eate . that the lord taught adam to sacrifice , appeares by the practise of cain and abel , and by their offrings which they brought to god , being undoubtedly taught by their father , gen. . yea , it may be gathered from the coates of skinnes which god made , and therewith cloathed our first parents , gen. . . those skinnes could be no other , but of beasts slain and offered in sacrifice . for , before adams fal , beasts were not subject to mortality , nor slaine ; the slaughter , and killing of beasts , and mans eating of their flesh , came in by sinne , and after mans fall . in innocency mans meat was fruit of trees , and herbes bearing seed , gen. . the first right which god gave to man to eat flesh , was after the promise , and after that beasts were consecrated to be sacrificed as types of christ , and of his death . now these sacrifices of beasts did shew the nature of the covenant , and the manner of mans reconciliation ; chusing of cleane and harmelesse beasts , shewed that christ should be pure and holy in himselfe , like a lambe without spot ; the consecration of them shewed that christ should in his conception be sanctified , and take our nature , and our sinnes upon him , that hee might be our redeemer , and our sacrifice . the killing of the beasts , and the burning of the fat , and some parts of them , signified the manner of christs reconciling of us , and working our peace , even by his death , and passing through the fire of gods wrath . gods cloathing of adam and his wife with their skinnes , signified that mans sin and shame is covered with christs satisfaction , and the faithfull are to be cloathed with the robe of his righteousnesse . the liberty which god gave man to eate flesh of beasts , which hee might not before sacrifices were ordained , sheweth that we gaine more by christ , than we lost in adam . this was the first making and revealing of the covenant . afterwards the lord renued this covenant with noah , gen. ▪ . and did further reveale it in another type , namely , the saving of noah and his family in the arke , which was borne up by the flood of waters ; which arke signified the church : the saving of them onely who were in the arke , shewed that salvation is found onely in the church of christ , and none can be saved but they who by faith cleave to christ , and are members of his body in the true church : the water bearing up the arke , and so saving it and them that were in it , signified that the and faithfull are saved by the washing of regeneration , tit. . . the baptisme of the spirit , and that laver of christs blood , which outward baptisme signifieth , pet. . . thirdly , the lord renued this covenant with abraham , and did somewhat more plainely reveale it unto him . first , by promise , that in him all the families of the earth should be blessed , and the promised seed and saviour should come of him , gen. . . and . . secondly , by shewing the way to life and happinesse , even justification by faith , apprehending christ , and seeking righteousnesse for a shield , & for reward in him alone . gen. . , . thirdly , by oath , gen. . . fourthly , by the promise of the land of canaan to him , and to his seed , which was a type of the heavenly canaan , and did praefigure the countrey which is above , gen. . . fiftly , by the seale of the covenant of grace , to wit , circumcision , which signified that gods faithfull people must be circumcised in their hearts , and have the fore-skinne of fleshly lusts cut away by mortification of the spirit , gen. . sixtly , the offering up of isaac , the sonne of promise , on mount moriah , by gods appointment , did praefigure and foreshew , that by the offering up of christ , the promised seed , in the same place , all nations should be saved , gods wrath pacified , and perfect obedience fulfilled . lastly , by the outward forme , and ceremony of a solemne oath and covenant which passed betweene god and abraham , gen. . . for there we reade , that the lord commanded abraham to take an heifer of three yeeres old , a shee goat of three yeeres , and a ramme of three yeeres , and a turtle dove , and young pigeon , and he divided them in the midst , & laid each peece , one against another . and it came to passe , that when the sun went downe , and it was darke , behold a smoaking furnace , and a burning lampe , that passed betweene those pieces . now this was the forme of taking a solemne oath among the chaldeans and the hebrewes , instituted by god himselfe , as appeares , ierem. . . where it is said , that when the children of israel made a covenant to let their servants goe free , they cut a calfe in twaine , and passed betweene the parts of it : this was the ceremony of an oath and covenant ; and this god ordained , for he calls it there , his covenant . and hereupon it is , that in the old testament , the hebrew word which is used for making of a covenant , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( which signifies , to cut asunder ) as appeares , deut. . . and divers other places , which sheweth that covenants were solemnly made by sacrifices of beasts divided . now this dividing of the beasts in two parts , did signifie and teach two things . first , that there was a division made betweene god and men , by sinne . secondly , the division of the covenant of grace , into two parts , the old and new testament . the comming , and passing betweene signified , first , that god and men must be reconciled , and the covenant sealed and confirmed betweene them by a mediatour . secondly , that christ the mediatour was to come in the middest of yeeres , betweene the time of the old , and the time of the new testament , to knit and linke both in one , and to confirme both . but in that god came betweene the parts , like a smoaking furnace , and a burning lampe , to confirme the covenant , and to ●●ale it to abraham at that time ▪ this signified , first , that christ the mediatour , comming betweene god and men , should be god clouded in our fraile nature , which is but like a vapour and smoake ; that he should passe through the furnace of afflictions , and yet in his life should be a burning and shining lampe , pure and perfect in righteousnesse and holinesse , secondly , that the lord in those times did reveale himselfe and his sonne more obscurely , like a smoaking furnace in smoake and cloudes , and like a burning lampe , which is but dimme in comparison of the light of christ the sunne of righteousnesse , risen up in the gospell , and the brightnesse of gods glory shining in the face of iesus christ . besides these wee reade of divers other renuings , and explanations of this covenant ; as that with david , recorded , psal. . , , verses ; where the lord promised that christ should come of the seed of david , and should be a king for ever . and many promises of speciall ●lessings which god of old promised , are called covenants . but the speciall and principall covenant which is especially called the old , and is distinguished from the new covenant of the gospell , is gods making and renewing of the covenant with israel , partly by his owne mouth , and partly by the ministery of moses on mount horeb , which is mentioned exod. . . for that covenant is a mixt covenant , partly of the covenant of workes , which is the old covenant , partly of the covenant of grace , which was made after the fall . first , god sent moses to the people to aske whether they would obey the lords voyce , and keepe all his commandements , that they might thereby live and be blessed . they answered all together , and said , all that the lord hath spoken we will doe . thereupon the lord came downe upon mount sinai , in fire and smoake and with terrible thunders and lightnings , and the sound of a trumpet , and spake unto them the words of the law immediately with his owne mouth , promising life to them that kept it , and threatning death to the breakers thereof , now this was but a repeating , and renewing of the first covenant of workes , to be performed by every man in his owne person , for the obtaining of life . in this therefore there was no mediatour betweene god and the people . the reasons why the lord thus began with israel , and first renewed the old covenant , were divers . the first , was their pride , presumption , and hardnesse of heart ; they presumed that they could doe all that the lord would command them , and therefore he gave them his law to shew them their duty ; that they assaying to fulfill it , and finding their owne insufficiency , might bee humbled and brought downe from vaine confidence in their owne workes . heere the lord did deale with them , as wise fathers deale with their foolish & vain boasting sons , who do promise largely that they will do any thing which their fathers will command them , and that by their merits they will bind their fathers to love them , and to give them the inheritance . in such a case , a wise father will put such a boasting sonne to the triall , and will put him to a taske which he knoweth that he is unable to goe through ; not because hee beleeves , or hopes that his sonne can performe it ( being through his own intemperance disabled ) but for this end , to make him see his owne folly and insufficiency . and so the lord did deale with israel . secondly , the lord gave the law , which is the rule of righteousnesse , and withall shewed the punishment due to the transgressors of it ; that it might be as the rod of a schoolemaster , to drive them to christ , to learne the saving knowledge , and way of life in him , as the apostle speakes , gal. . and to make them out of feare renounce themselves , and seeke mercy in him . thirdly , to teach them and us , that howsoever it is impossible for us to be saved by the law , by reason of our sinfull flesh , and our corruption which hath utterly disabled us , that we cannot obey it ; yet the law is still in force , and requires perfect righteousnesse ; and without the righteousnesse of the law fulfilled by christ for us , we cannot be justified nor saved , according to that saying of the apostle , christ is the end of the law for righteousness to every one that beleeveth , rom. . . for these and such like reasons god gave the law . but when the people of israel heard the law , which was the covenant of workes to be performed in their owne persons , and that immediately from god himselfe , it is said that they were sore afraid , and being not able to abide the sight of gods glory , nor the sound of his voice , they cryed out , why should we die ? and hereupon they began to desire a mediator , even moses , saying , goe thou & hear the lord , & speak thou to us , exod. . . and deut. . , , . this was some good beginning ; the law began to take effect , and to drive them towards a mediator . and therefore the lord said , they have well spoken all that they have said , to wit , in desiring a mediatour ; & added withall , o that there were in them such an heart , that they would feare mee , and keepe my commandements alwayes : that it might be well with them and their children ! which words shew the will and minde of god , wishing after a sort their increase and continuance in this good minde and feare of him , and seeking to keepe his commandements , in , and by a mediator . whereupon hee proceedes to deale with them by a mediator , and to renue the covenant with them , by appointing divers figures of christ , as sacrifices , rites , ceremonies , the tabernacle , the arke of the covenant , and the mercy seat ; in all which , as in types , he did reveale christ , though obscurely , unto them , and shewed that sinne was to be expiated and purged away by his death . afterward , also when they came into the land of moab , he did renue the covenant of grace in more plain termes , than he did on mount horeb ; insomuch that by reason of the greater plainnesse , it is called another covenant , deut. . . there he told them , that christ should bee their rocke , deut. . . and that the word , his gospell , was among them . now because of the first part of this covenant , to wit , the ten commandements which god spake first , and after gave them written in two tables , which are called by the name of covenant , deu. . . and . . and indeed are the summe of the old covenant which god made with men in the creation ; this covenant , which god made with israel , is called the old covenant , and the covenant of the law , and is opposed to the covenant of the gospell , that is , to the covenant , as it is now revealed in the writings of the evangelists and apostles , and plainely preached and published over all the world . thus much for the old covenant . chap. vii . the new covenant which was foretold by the prophets , isa. . . ier , . . zach. . . it is the covenant which god hath now made by the preaching of the gospell in this new testament . it is the covenant of all happinesse , all blessings , and all salvation in christ , plainely preached and revealed , sealed also and confirmed , not by blood of christ in types and figures ; but by the very blood it selfe bodily shed on the crosse for our sinnes ; and by the two plaine sacraments of baptisme , and the lords supper , this is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the new covenant , ierem. . . and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , luke . . and cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a better covenant , hebr. . . for in it the lord reveales his promises so plainley and cleerely , that all men may see and know the way to life . and howbeit in this covenant there is nothing expressed wch was not implyed and included in the general obscure promises made unto adam , and unto abraham & david , and the rest of the fathers in old time ; and although iesus christ the perfect saviour , and eternall redeemer , god and man , with all his righteousnesse , obedience , and full satisfaction , and all his benefits , blessings , gifts and graces , which serve to bring men to perfect blessednesse and salvation ; and which are fully expressed in the covenant of the gospell , were darkely and obscurely offered unto the fathers , and were apprehended by their faith , in that covenant which god made with them : yet certainely this covenant , as it is now renewed by the comming of christ , and by the preaching of the apostles and evangelists , may justly be called a new covenant , and is truely so called , both by the prophets and apostles , for divers good reasons and considerations . first , because there is as great difference betweene this covenant thus revealed , and the covenant as it was revealed before christs incarnation , as there is betweene an old darke house builded up strong , but yet without any whiting or painting , having very few doores or windowes in it , and those either very narrow , or else shut up with boords , or stopped with bricks and morter , that few can enter in , save such as are already within it ; and when they are there , they have but small light , and some none at all : there is ( i say ) as great a difference betweene the covenant , as it was revealed to the fathers , and the same covenant being now renewed with us , as there is betweene such an old darke house , and the same house when it is repaired from the very foundation , and is all whited over within and without , all painted and beautified , and trimmed from the roofe to the foundation , and is made full of faire and wide doores on every side , for all sorts of people to enter into it ; and hath many large windowes made in every roome , whereof none is stopped up ; but all are glazed with pure crystall glasse , through which the light of the day , and the bright beames of the sunne doe shine most comfortably . this difference will appeare most evidently to us , if wee compare the old and new testament together , and observe the diversity of revelation . the covenant which god made with the fathers before christ , was a sure house builded on christ , and founded on gods eternall truth . it was a safe shelter against all raine and soule weather of affliction , and all stormes of temptations , and did shrowd the fathers from the scorching heate of an evill conscience , and the fiery flames of hell and the devills fury : but it had few doores , and those narrow ones , such as few could enter through , to wit , onely the naturall israelites , who were all included in it by the promise made to abraham , and those who were circumcised proselytes . the windowes of it were few also , and those were the darke promises of christ , wch yeelded but little light , shadowed over with types and figures , as with a vaile of obscurity . it had no glorious ornaments to allure men a farre off ; it was not whited , nor painted , nor set forth with variety of pleasant pictures which might delight people : but it rather appeared all bloody with the blood of bulls , goates , rammes and lambs , like a slaughter house , and all blacke and smoaky with the continuall offering of burnt offerings and sacrifices , and the smoaky fumes of incense : yea , so many were the ceremonies to be observed , and so heavie and intolerable was the burden of them , that it appeared unto all that passed by , to be rather a shop to worke and labour in , a mill to grinde in , and an house of correction , then any place of rest , or pleasant and comfortable habitation . but this covenant , as it is now renewed with us under the gospell , is much altered , and made like an house repaired and renewed throughout from the top to the foundation . the rocke christ upon which it is built , is now set forth in all his glorious colours ; all all the mosse of ceremonies which did over-grow and cover him , is taken away ; hee now shines like ivory , crystall and adamant , most finely polished . the truth of god in his promises , which is the ground of our faith , is now made manifest and clear by the comming of christ and by the fulfilling of his word which he spake from the beginning ; and now we dare boldly relie and rest on gods word , in sure hope and confidence that his truth will never fail . the ministeriall foundations , to wit , the writings of moses and the prophets , are now by the light of the gospell changed as it were from rough and unhewen stones , and made like smooth polished marble . the foure gospels are , as it were , foure doores made in the foure sides of this square house , looking towards the foure winds of heaven , ready to receive all men from all the foure corners of the earth . the many sermons of christ and his apostles in the new testament , are as so many windowes , through which , as through crystall glasse , much heavenly light is conveyed and derived unto us , even from heaven , from the throne of god ; the sweet promises , and many and divers gifts of the spirit , as knowledge , faith , tongues , gifts of healing , prophecying , miracles , and the like , are as pleasant and delightsome pictures and ornaments , able to draw , allure , and delight the hearts of all men . and the many outward blessings of peace and plenty wch follow the preaching and profession of the gospell where it is received , are as it were a glorious painting & whiting , which doth make this house glorious a far off , and fils and enflames all that passe by with admiration and love of it . now there is none so obstinate , nor so strict in speech , but hee will grant , that an house so altered and renewed throughout , ( as i have before shewed ) may truely be called , though not another , yet a new house ; because it is repaired , renued and beautified in all parts , though the foundation and substance of the walls , and the timber be the same . and therefore none can deny but that the covenant of grace now under the gospell , though it be the same in substance and matter with that made to the fathers , and hath the same foundation ; yet being thus altered , renewed , and beautified , may justly be called , though not another , yet a new covenant at least , and a better covenant . secondly , the covenant of grace which before god made with abraham and his seed , and which was inforce onely among the israelites before the comming of christ , is now by the preaching of the apostles made with all nations , and all the people of the world are received into it , or at least have it offered unto them ; and there is free accesse made unto all through the new doores which are now made in every side of the covenant ( as is before noted . ) this is manifest by the very mission of the apostles , and the commission which our saviour christ gave unto them ▪ matth. . in these words , goe teach all nations . now experience teacheth us , that when an house is not onely repaired , but also inlarged every way , and the foundation of it is stretched out an hundred times more then before , it may truely even in respect of it selfe be called a new house . and when new inhabitants come to dwell in an house wherein they never dwelt before , though the house hath beene long built , and is old in it selfe ; yet to them it is a new habitation , and men in such cases call their houses new houses . therefore by the same reason it followes necessarily , that the covenant of grace which was made with the fathers , being now by the comming of christ , the light of the gospell , and more plentifull gifts of the spirit , much enlarged , and made capable of all nations , and christ the foundation of it being stretched out to all the world ; it may even in it selfe be called a new and better covenant . also in respect of the new people which are received into it , it may be called a new covenant , though in it selfe it were no whit altered or enlarged at all . thirdly , where the seales of a covenant are made new , and the old are taken away , and where the manner of sealing is altered and quite inverted , there we may call it a new covenant , though the substance be the same . experience teacheth this ; for when a man that hath a i ease of twenty yeares in an house , gives it up , and takes another of the same terme in more full and plaine words , or when upon some defect which he findes in his deed of sale , either in the forme of conveyance , or in the sealing and the witnesses , hee gives up his former deed , and takes another of the same land sealed with other seales , and testified by other witnesses ; this wee call a new deed , though the land be the same , and the purchase all one in substance and true meaning . now thus it is betweene the covenant of grace now under the gospell , and the same covenant before the comming of christ . though this is the same in substance , and the salvation promised is the same , even that wch is onely in christ : yet the manner of sealing is much altered and inverted , and the outward seales also . the covenant had before many seales , as circumcision , the passeover , and all the sacrifices , ceremonies , types and figures of the law : now it hath onely two , baptisme and the lords supper . the old seales were darke and obscure , and had christs image but dimly imprinted into them : the new have a more lively resemblance of christ . in baptisme there is the print of the whole trinity , the father , the sonne , and the holy ghost . and the signes in the lords supper are so like unto the body and blood of christ , that they are called by the same name . before the gospell the covenant was first sealed typically by christs blood ; and at last by the blood it selfe . now the covenant is first sealed by the blood of christ it selfe , and afterwards , to the end of the world , it is sealed to us by evident signes and remembrances of christs death , given by himselfe as pledges to us . the old seales were mutable ; the new are unchangeable . the old sealing was much in outward shew , and very little inwardly by the spirit ; the new is little in outward shew , but more by the inward worke of the spirit . the word of the covenant is now more abundantly written in mens hearts , according to the word of the lord ier. . . this is the new covenant , i will put my law in their inward parts , and will write it in their hearts . which words are to be understood thus ; not that the fathers had not the word written in their hearts , but that it was not so deeply written , nor in the hearts of so many , as now it is . wherefore the seales and the manner of sealing being so much renewed , and inverted , we may truely call this a new covenant . thus you see the description of the new covenant now under the gospel , and the true reasons why it is called the new covenant , even when it is compared with the covenant made with the fathers , which was the same in substance with it . but if we compare it with the covenant of nature , which is the covenant of works , and of the law made with man in the creation ; then it must of necessity be called new , because that went before it , and was in the time of mans innocency ; this came in after the fall ; that promised naturall life , this promiseth spirituall also ; that tended to hold up the old adam , this to build up the new . so likewise , if this new covenant of the gospell be compared with the covenant which god made with israel in the wildernesse , it may truely and must necessarily be called new . for that was a mixt covenant , mixt of the covenant of nature and of grace , and contained in the law , which is the covenant of workes ; and the faith of the promise which is of the gospell and of grace ( as is before shewed . ) and therefore in respect of the first part of that covenant which promised life to the doers of the law , this is truely a new covenant , differing in substance from it ; and indeed the apostles doe call this covenant of the gospell a new covenant , especially and chiefly in comparison of these two covenants , even that of pure nature , and that mixt covenant of the law . chap. viii . now having largely described the covenant of the gospell , i proceed , for our better satisfaction , to shew more fully , plainely and distinctly , the true agreement and difference which is betweene the first covenant of nature , and the second covenant which is the covenant of grace , and betweene the old and new publishing of the covenant of grace . and first for orders sake i will shew how the covenant of nature and grace doe agree , and differ . secondly , because the covenant of grace hath beene solemnly published three divers wayes . first , more darkly and obscurely to the fathers , from adam untill the giving of the law . secondly , after a mixt manner to the israelites , by the ministery of moses . thirdly , now at last most plainely and purely since the coming of christ in the flesh , by the gospell preached and published to all nations . i will shew how this last publishing of the covenant , which is so glorious , that it is called the new covenant by a speciall prerogative , doth agree with , and differ from the two former publications made , the one with the fathers , adam , noah , abraham , and the rest ; the other with the israelites in the wildernesse . the cleer knowledge of which things may yeeld much fruit , profit and comfort , to the hearts and soules of true christians . chap. ix . the agreement of the covenant of nature , which is called the first , with the covenant of grace , which is called the second covenant . first , these two covenants doe agree betweene themselves , and that in three respects ; first , the parties are in substance the same in both covenants . in the the first covenant of workes god was the one party , and adam the other ; and in the second , the parties are still the same in nature and substance , to wit , god and adam , with all mankinde his posterity . secondly , they doe agree in divers of the promises and conditions . in the first god promised unto man life and happinesse , lordship over all the creatures , liberty to use them , and all other blessings which his heart could desire to keepe him in that happy estate wherein he was created : and man was bound to god to walke in perfect righteousnesse , to observe and keepe gods commandements , and to obey his will in all things which were within the reach of his nature , and so farre as was revealed to him . in the second also the promise on gods part is life and happinesse , with all blessings thereto requisite , lordship over the creatures , liberty to use them , and a true right and title to them all , and in lieu of these he requires of man perfect righteousnesse and obedience to his will and law , in every point and title , as our saviour christ saith , mat. . . thirdly , as the one had seales annexed unto it for confirmation , so also hath the other . the seale of the first covenant was the tree of life , which if adam had received by taking and eating of it , while hee stood in the state of innocency , before his fall , he had certainely beene established in that estate for ever ; and the covenant being sealed and confirmed betweene god and him on both parts , he could not have beene seduced and supplanted by satan , as some learned men doe thinke , and as gods own words seem to imply , gen. . . the seals of the second covenant are the sacraments , as circumcision , and such like in the old testament , and the sacraments of baptisme and the lords supper in these dayes of the gospel ; wch whosoever hathonce truly received , and is inwardly circumcised as well as outwardly , & washed with the laver of regeneration , and baptised into christ , and hath true communion with him of his body and blood , that man can never fall , for the seed of god abideth in him , ▪ iohn . . chap. x. the difference betweene the covenant of nature and of grace . bvt as they agree in these things , so they differ divers wayes . first , though the parties are in substance the same , yet in other respects they differ . first , in the covenant of nature , the parties god & man were friends . god was the creator , man was his creature made after gods image . god was mans good lord , and man was gods good servant . god loved man , and man loved god with all his heart ; there was not any least occasion of hatred or enmitie betweene them , but all causes of love . but at the making of the covenant of grace , god and man were fallen out and become enemies . god was provoked to just wrath , and his unchangeable justice required , that man should die , and be consumed by the fire of gods just wrath : and man was become a rebell , and an enemy , and traitor to god , and had conspired with the devill against his lord and king . god was to man a consuming fire , and man was as straw and stubble before him , by meanes of his sinfull corruption . secondly , in the covenant of nature , god revealed himselfe to man , as one god , creator and governour of all things , infinite in power , wisedome , nature and substance . but in the covenant of grace god revealed himselfe one infinite god , and three persons distinguished , not onely a lord and creator , but also a mercifull redeemer , not onely in unity of essence , but also in trinity of persons . thirdly , in the covenant of nature god was one party , and man alone was another : but in the covenant of grace , god is on both sides . god simply considered in his essence , is the party opposite to man . and god the second person , having taken upon him to be incarnate , and to worke mans redemption , was on mans side , and takes part with man , that he may reconcile him to god , by bearing mans sinnes , and satisfying gods justice for them . thus they differ in respect of the parties . secondly they differ in respect of mediation ; for in the covenant of nature man needed no mediatour to come betweene god and him ; he was pure , upright and good , created after gods image , the nearer he came to god , the greater was his joy and comfort , gods presence was a delight unto him . but in the covenant of grace , because man by sinne , rebellion , corruption and enmity , was separated and alieuated in his mind , nature and disposition from god , therefore mā could not come unto god to enter into covenant with him , but by a perfect , pure and holy mediator , infinit in power and favour with god , that he might prevaile with him , and pacifie his wrath , and yet of mans nature and substance ; that in and by the nature which had sinned , satisfaction might be made for sinne . without such a mediatour , there could bee no covenant made betweene god and man . if man , being ever since the fall filthy and corrupt , should in his owne person come near to god , who is to him a devouring and consuming fire , he as stubble and straw should presently be consumed , and perish at the presence of god . and therefore in making this covenant , a perfect mediatour is necessarily required , both to come betweene god and man , and to make perfect satisfaction to gods just law in the behalfe of miserable and sinfull man , and to worke his reconciliation and attonement . thirdly , they differ exceedingly in the promises and conditions . first , the promises of god in the covenant of nature , were onely naturall life , and earthly happinesse , with all blessings necessary thereunto . but in the covenant of grace god doth promise , over and above naturall life and felicity on earth , spirituall life and blessings by the communion of his holy and eternall spirit ; not only the spirituall life of grace in this world , but also of everlasting glory in the world to come , in the presence of his glorious majestie . secondly , in the first covenant god did not promise to give life , but to continue life being before already given : but in the second covenant be promiseth to raiseman from the dust of death and eternall damnation in hell ( into which he was fallen head-long by transgression ) unto the light of life , and that blessednesse in heaven , of which his nature was never capable before , no not in the state of innocency . thirdly , in the first covenant the promised portion and possession , was of the earth and of all visible creatures which were fit to serve for mans use . but in the second covenant god promiseth heaven , and himselfe who made the heaven , to bee the god , the shield and reward of the faithfull , and their portion and inheritance . genesis . . psalm . . fourthly , in the first covenant god promised and gave to man power over all living creatures , to have them as a lord at his command , and to use them for his delight , and to rule , not to kill and eat them . but in the second covenant god gave them to him for sacrifice , yea and also to serve for his food and nourishment . the fourth difference ariseth from the conditions which god requires at the hands of man and on mans behalfe , for all these great and wonderfull blessings . in the first covenant god required of man perfect righteousnesse and obedience to his whole law and will , so farre as it was in mans power by nature , and revealed unto him , and this he would have man to performe by himselfe in his owne person . but in the second covenant he requires , on mans behalfe , a more excellent obedience and righteousnesse performed to the whole law more plainely and fully revealed , and greatly enlarged , and that not by man himselfe or any meere creature ; but by mans mediatour iesus christ , god and man in one person , who is the end of the law for righteousnesse to every one that beleeveth . rom. . . now there is wonderfull difference betweene these two . the righteousnesse required in the first covenant , was only the righteousnesse of a pure naturall man , and able to save him onely who performed it ; but the righteousnesse of the second covenant , is the righteousnesse of a perfect , pure and holy man filled with the holy ghost , which adam had not in innocency ; yea the righteousnesse of that man , who is one person with god , and so it is the righteousnesse of god , as the apostle calls it , cor. . . and is of value to justifie not onely those who have communion of it , but also a whole world of men besides , if they were made partakers of it . secondly , the righteousnesse of the first covenant was onely simple actuall obedience to the law , flowing from naturall uprightnesse ; but the righteousnesse of the second , consists of habituall holinesse , and of obedience both active and passive to the precepts and penalties , commands and threatnings of the law ; it hath in it both the sacrifice of righteousnesse , and also perfect satisfaction for sinne by voluntary submission to sufferings and death . thirdly , the righteousnesse of the first covenant consisted onely in obedience to the morall law : but the righteousnesse of the second is obedience both to the morall and ceremoniall law . for our saviour christ was circumcised , presented in the temple , did eate the passeover , and observed all the ceremoniall ordinances of god , yea and was baptized by iohn ( as the gospel testifieth ) , and that not for himselfe ( for he was free borne , without sinne , and needed not to offer sacrifice , or to be circumcised or washed ) but onely to fulfill all righteousnesse , and to supplie the defects of the fathers in their obedience to gods ceremoniall ordinances of old , and also our defects in our baptisme and other evangelicall ordinances : so much he himselfe testifieth , math. . . rom. . . fourthly , in the first covenant god did not promise unto man a righteousnesse performed to his hand by a surety and intercessour ; but only gave man naturall strength and power to performe the righteousnesse which he required of him ; but yet such mutable strength , that the devill by sudden tempration might prevent him before he was confirmed , and so pervert and supplant him : but in the second covenant god gives both the righteousnesse performed to our hands , and also his holy spirit which workes in us faith and strength of grace to receive and enjoy it ; yea , by dwelling in us as gods immortall seed , doth unite us to christ , and bring us to communion of all his benefits , as his sonship , righteousnesse , satisfaction and the rest , and all this god doth both promise and give freely , so that this is foedus gratuitum , a most free covenant . the fifth difference is in the seales ; for though in this , both covenants agree , that seales were annexed to them , yet they differ in the seales and manner of sealing , both inward and outward . the seale of the first covenant was the tree of life : but the seales of the second covenant were the sabbath of the seventh day , sacrifices circumcision , and the passeover in old time ; and now the sacraments of baptisme , and the lords supper . the seale of the first covenant was but a pledge to confirme man in naturall life , and in naturall beleefe and assurance . but the seals of the second have the holy spirit of god inwardly working with them , and by them . lastly , they differ in successe , effect , strength , and perpetuity . the first covenant had no good successe , it never tooke effect to save any one of adams sons ; yea it is abolished , only the law and condition of it stands firme in the matter and substance of it ( being gods immutable will , and eternall rule of righteousnesse ) to wit , that without perfect obedience to gods revealed will , man shall never come to eternall life , but is under the jawes of death . but the second covenant , being made in such a perfect mediator , and sealed with the blood of iesus christ , god and man , which is of infinit and eternall value , hath had good successe from the beginning , hath taken effect in all ages , and is of force and vertue for ever world without end . chap. xi . now the consideration of these differences serves to shew gods infinit mercy and wonderfull bounty to miserable man ; in that by adams fall he tooke occasion to be more good unto us , and when we were become his enemies , did more exercise and shew his goodnesse , and give greater grace unto us . if god had renued againe after mans fall the first covenant of naturall life , it had been a great favour : but as if that were but a little in his eyes , he makes a better covenant , even an eternall , and that of better promises , even promises of spirituall life and eternall blessednesse in heaven , also if god and man being by mans fault become utter enemies extremely contrary one to another , god had yeelded so farre as to accept of a mediator hired by man to speake for him ; surely it had been great mercy and clemency : for we see that earthly kings will admit no intercessors for rebells and traytors , except feare and necessity drive them unto it . but god in this point shewed mercy beyond all that reason could imagine or expect ; when man fled from god , and had no minde , will or inclination to sue for mercy , god sought after him , and offered freely to him a mediatour not of the ordinary rank of creatures , but his owne sonne out of his bosome , and that not to speake , plead , or intreat only for man ; but also to be incarnate and made man under the law , and subject to the curse thereof in mans stead , and by yeelding himselfe voluntarily to a cursed death , to make a full satisfaction for mans sinne . o heavens blush , and o earth be a stonished at this , to see the sonne of god thus abased for gods enemies ; well might the sunne hide his face when this mediatour suffered , as the gospel testifieth . and yet the lords bounty stayeth not here ; he goeth further , & when man neglecteth & despiseth this his bounty , and neither will nor can desire or seeke to be partaker of it , he sendeth his word to call him , and his spirit to convert him and change his heart , and not only to make him hunger , and thirst after christ and his righteousnesse ; but also to unite him to christ , and to bring him to communion of all his benefits and heavenly treasures . thus the more that we have multiplied our rebellion and trangression against god to provoke him to wrath , the more hath he magnified his mercy , and enlarged his bounty towards us ; and the more that sinne hath abounded in men , the more hath his grace abounded towards them . o let us now at length , when he hath done all these things for us , remember our selves , and turne unto him with sorrow and repentance for our sinnes past , let us labour to redeeme the time formerly mis-spent in vanity , by double thankfulnesse and obedience ; and yet when we have done all we can , let us to his glory professe , that we are unprofitablenesse , we have not done halfe our dutie , and if we have any mind to glory and rejoyce , let us glory and triumph in the lord , and give him all laud and praise for ever and ever . chap. xii . the agreement betweene the covenant of grace , as it was revealed to the fathers of the old testament ; and the same renewed and more fully explained in the gospell . after the agreement and difference betweene the covenant of nature and the covenant of grace plainly laid open , i proceed to shew how the second covenant , to wit , the covenant of grace doth agree and differ in respect of the divers publishings and promulgations of it in the old and new testament . the revelation of it in the old testament , i have reduced to two heads : the one is that by which it was revealed to the fathers before the law , and renewed in divers ages ; as first , to adam , secondly , to noah , thirdly , to abraham , isaac , and iacob ; the other is the revealing and renewing of it with israel in the wildernesse , in the giving the law by the ministery of moses , after which it continued in one stay untill the coming of christ : with these two my purpose is now to compare the covenant as it is now fully revealed in the gospel ; and first with the covenant as it was revealed to the fathers before the law : that old , and this new doe agree divers wayes . first the parties in generall are the same in both covenants . in the covenant with the fathers , the one partie was god offended by mans sinne , and provoked unto wrath and displeasure by his rebellion , and so made a consuming and devouring fire unto him . and the other party was man by meanes of his fall and corruption now made a rebell and enemy unto god , and as stubble and drosse before his presence . and in the covenant , as it is revealed in the gospel , the parties are still the same , even god offended , and man the sinner and offender . secondly , they agree in this , that a mediatour is required in both betweene the parties god and man so farre separated , and standing at so great a distance , for to make up the breach and the league between them , being at so great odds . and both have one mediatour , iesus christ the promised seed , who alone in heaven and earth is able to stand before the devouring fire , and to make atonement betweene god and man . for that seed of the woman which in the first making of the covenant was promised to adam to break the serpents head , gen. . that seed which was promised to abraham and isaac , in whom all the nations of the earth should be blessed , gen. . and . that shiloh which iacob spake of in his blessing of iudah , gen. . he was the mediatour in the covenant betweene god and the fathers before the law ; and he is no other but iesus christ , who came in the fulnesse of time ; who by having his heel bruised in his sufferings , hath broken the serpents head , that is , destroyed the workes of the devill ; who by his apostles , gal. . . hath called all nations to the participation of abrahams blessing , and to justification by faith in him , and who was made and born of a woman a pure virgin by the power of the holy ghost , luk. . . and is now and ever hath beene , yesterday and to day and the same for ever ▪ a perfect redeemer and eternall mediatour of the covenant now under the gospel , as appears , ioh. . . and . . ephes. . . heb. . . thirdly , in both these covenants the substance of the promises is one and the same . as we have the promise of spirituall life by the communion of the holy ghost , both of the life of grace in this world , and of the eternall life of glory in the world to come ; so had all the fathers from the beginning . as we have the promise of a true right and title to all earthly blessings also in christ ; so also had they . as god is given to us in christ to be our portion ; so he by covenant gave himselfe to them to be their god . as we have christ god and man given unto us to be our saviour , and his righteousnesse and obedience , with all the merits of his death , to be apprehended by faith for our justification ; so had they from the first time of the promise . all this the apostle sheweth most plainly , heb. . where he sheweth that the forefathers did by faith receive not onely earthly blessings , as the land of canaan , deliverance from enemies and oppressors , safety from the flood ; but also they embraced the promises of a better life , and of a better country , even an heavenly , and god is not ashamed to be called their god , for he hath prepared for them a city ▪ ver. . they received iesus christ by saith , and did so firmely beleeve in him , that they esteemed reproach for his sake greater riches then all earthly treasures , vers. . they by faith became heires of his righteousnesse , vers. . and act. . . we ( saith the apostle ) beleeve to be saved by the grace of our lord iesus christ , even as they . fourthly , the covenant made with the fathers agrees with the covenant now under the gospell , in one and the same condition on mans behalfe , to wit , the perfect righteousnesse of the law , and perfect obedience to the whole revealed will of god , performed not by every beleever himselfe , but by his mediatour iesus christ , god and man , in mans nature . this righteousnesse was made theirs , and is made ours by one and the same meanes , even by communion of the spirit , and by true faith laying hold upon it , applying it , and offering it up to god . both the righteousnesse and the meanes by which it is made ours , are free gifts and graces of god both to the fathers and us . neither they were , nor we are sufficient of our selves , or fit to performe any thing for salvation , or to receive salvation when it is offred freely ; all our will , all our sufficiency , and all our fitnesse is of god , and ever hath beene . and therefore howsoever christ his righteousnesse and satisfaction made unto god in the nature of man , may in respect of christ our head be called a condition of salvation which god required on mans behalfe : yet in respect of us and the fathers also , it is rather a part of the blessing , and one of the free promises in the covenant , and at our hands god requires no condition at all , but such as he himselfe doth freely of his grace performe and worke in us and for us . and therefore as the covenant which god hath now made with us , so also that covenant with the fathers before the law was foedus gratuitum , a free covenant of grace . fiftly , the covenants both old and new agree in the seales divers wayes . first , as in that old , so in this new , outward seales and signes are required for to seale and confirme them . secondly , as their seales did signifie the shedding of christs blood , and his cursed death for mans sinne , also mortification and sanctification ; so doe the seales of baptisme and the lords supper , which are annexed to our covenant . as their seales did both teach the manner of mans redemption , and also did serve to confirme their faith in it ; so doe ours both set before us christs death and obedience , and our communion with him , and also confirme our faith and confidence in him . as their sacraments were parts of their profession , and were testimonies of their love to god , and were accounted gods worship ; so are ours . as their sacraments did distinguish them from pagans , infidels and all strange sects ; so doe ours . as their sacraments had god their authour ; so ours . ours and theirs are both seales of the righteousnesse of faith , both are effectuall to beleevers onely , both have the same effects , increase of faith , hope , confidence , love , charity among men , and the like . thus farre the●e two covenants agree in the seales . lastly , they agree in the generall successe , effect and sufficiency ; for both of them have had good successe , and taken effect , and bin sufficient to beget grace in the elect , & to bring all true beleevers to eternall salvation and blessednesse ; as the covenant plainely revealed in the gospell , brings all true christians to beleeve in christ , and to finde comfort and salvation in his mediation , intercession , righteousnesse , resurrection , and victory over death ▪ so by the covenant made of old with the fathers : adam , abel , enoch and noah , were brought to beleeve in christ , and were saved enoch by faith in christ was translated ; noah by faith made the arke to the saving of himselfe and his houshold ; abraham saw by faith the day of christ , and by beleeving in him was justified ; iob rejoyced that christ god would plead for man with god , and the son of man for his friend and neighbour , iob . . and professed his faith and confidence in the resurrection of christ his redeemer , iob . . chap. xiii . the difference betweene the covenant made with the fathers , and the covenant with us . they differ divers wayes . the first , which is indeed the greatest difference of all , is in respect of the darknesse and obscurity of the one , and the plainnesse and perspicuity of the other . the covenant with the fathers was every way , and in every point more darke and obscure , involved in types and shadowes of christ . the covenant in the gospell is plaine and perspicuous , it removes the vaile , and shewes christ the substance with open face . in the old covenant the severity of gods justice , and his just wrath and enmity against sinne did not so plainely appeare , because the effect of them was not made manifest upon his own dear sonne our mediatour , untill he came to suffer actually such ignominy , reproach , agonies , and a most ignominious and cursed death for our sinnes which he tooke upon him to beare , and which were imputed to him , and punished in him our surety : gods not sparing him , but afflicting him with all his stormes , and delivering him up to hellish paines and agonies , and to a cursed death , doe wonderfully shew his infinite wrath against sinne , which was but slenderly and darkely revealed to the fathers in types and figures in the slaughter of beasts , and burning of sinne-offerings . so likewise , though in the old testament we reade of god , and some mention of his sonne , psalm . . . prov. . . and of the spirit of god , and doe finde many phrases which signifie more persons then one or two in one iehovah : yet the mystery of the trinity was not so fully revealed , as now it is in the gospell , wherein wee have plaine affirmation of three distinct persons , the father , the son , and the holy ghost , in the unity of gods essence , and all the three are said to be one , though by distinct properties and divers works they are described unto us severally , and distinguished one from another . and hereby we see that the new covenant of the gospel is more plaine , and the old more darke , in respect of the parties god and man betweene whom the covenants are made . secondly , in the old , christ the mediatour was darkly shadowed out to the fathers ; they had onely this knowledge of christ , that they should be saved by a mediator , that this mediatour should be the seed of the woman , that he should be the archangell or prince of angels , and emanuel , god with us , yea , and should be called the mighty god , and should make atonement for sinne , and bring in eternall righteousnesse : but how god and man should in him become one person , how god in him should be incarnate and humbled , and stand in our place , and beare our sins , how he should fulfill the law in every particular point , how he should satisfie iustice , and suffer the wrath of god ; these things were not distinctly , nor fully revealed unto them , only the extraordinary prophets had some foresight of them , and did more plainely at sometimes describe some of them . but now in the gospel wee see the person of our saviour , and his two natures most plainly set forth before us , the manner of his birth and incarnation , the personal union of his natures , the manner of his obedience , death , and satisfaction , and the particular uses of them , as also the vertue of his resurrection and ascension . and therefore the new covenant is more plaine in respect of the mediatour . thirdly all the promises of eternall life and salvation , and the condition on mans behalfe , how and after what manner it should be performed ; also the things signified and confirmed by the seales , were farre more darke and obscure in the old covenant . but in the new covenant of the gospel , all these things are so plaine , that even children may learne and understand them . and thus in all respects , and in all parts the old was more obscure , and the new is more plaine . and this is the first , and the maine difference . out of this there doe arise two other , even a second and third difference betweene these covenants . the one which is the second in order , is a difference in the parties received into the covenants . the old covenant , because of dimnesse and obscurity , did shine forth but a little , and gave light onely to them who were neare at hand ; and hereupon it came to passe that it reached to a very few ; sometimes but to one or two families , and when it was in greatest force , but to one nation and people of the world . but the new covenant in brightnesse of knowledge , and plainenesse of revelation doth shine like the sunne , and gives light farre and neere to all nations , even to them that sate in darkenesse , and in the shadow of death . and hereupon it comes to passe , that people of all nations are received into this covenant , and the parties which now enter league with god , are not some few men , or some one nation , but all nations and people of the world , god is one party , and all nations of the earth are the other party . a third difference consists in the power , efficacy , successe , and effect which is divers in these two covenants ; for howbeit they agree in these generally , because both of them have had successe , taken effect , and beene of power to bring many to salvation ( as is before noted : ) yet by reason of the obscurity of the old , it hath taken lesse effect , and beene of lesse power . and the new by meanes of plainenesse and light , hath brought with it more excellent gifts , and more abundance of grace to many , and hath beene of greater force , power and efficacy , and the spirit hath wrought more powerfully by it . for ( as the apostle saith ) faith , which is , as it were , the roote of other graces , commeth by hearing , and hearing by the word : where the word is more plainely preached and heard with understanding , there must needs be greater knowledge and faith , and there the spirit must needes worke more powerfully and effectually , and shew all graces more abundantly in the hearers . hereupon it comes to passe , that the old covenant did worke but weakely in all , except those that were ex●●aordinarily called and enlightened , because of the obscurity of it , and unfitnesse to beget knowledge and faith . but by vertue of the n●w the lord writes his law in our hearts , and makes us all know him more fully , ier. . . and doth poure out his spirit with aboundance of grace upon all flesh , ioel . a fourth difference is in the circumstance of the promises and gifts , the old covenant did promise life and salvation in christ , who then was to come . and christ who is the foundation of all the promises , though he had then taken upon him to worke mans redemption , and his future death and obedience were actually in force from the beginning , able to save all beleevers ; yet he was not actually come in the flesh , neither had actually performed these things for man . but the new cove nant doth promise salvation and all blessings in christ being already come in the flesh . and christ hath actually performed all things which were needfull for our redemption , and we are by the new covenant made partakers of his sacrifice already offered , and his righteousnesse already performed for us . a fifth difference ariseth from the order and mixture of the promises . the old covenant did first and chiefely promise earthly and temporall blessings , as deliverance from bodily enemies and dangers , and plenty of worldly goods , as houses , lands , wealth , riches , encrease of children , length of dayes and such like , and in and under these it did signifie and promise all spirituall blessings and salvation but the new covenant promiseth christ and his blessings spirituall in the first place , and after them earthly blessings . first it brings us to the kingdome of god , and the righteousnesse thereof , and then it ministers other things unto us . againe the old covenant abounded in earthly promises of worldly blessings , but had few promises of spirituall and heavenly blessednesse intermingled ; but the new insists almost altogether on heavenly rewards , and promises of spirituall blessings , and hath but few promises of temporall and worldly good things . and thus both the order of the promises , and the unequall mixture of earthly and heavenly blessings , doe make another difference betweene the old and new covenant . sixtly , they differ in the outward matter of the seales , the outward rites , and in the order of sealing . the seals of the old covenant were many , and those laborious , costly , heavy and burdensome ; circumcision was painfull , sacrifices were costly , and the many oblations , offerings , and purifications , were a burden too heavy for the fathers to beare . but the seales of the new are few , and but two , the least number that can be , and those very easie without toyle or cost , or paine of body or minde . the matter of the old seales were oxen , sheepe , goats , birds , incense , odours , calves , lambes , cutting of the flesh , shedding of the blood , burning , and killing of divers creatures . the matter of the new seales is onely water sprinkled , and bread and wine broken , powred out , distributed , eaten , and drunken , and this is all that the seales differ much in outward matter ; also in the order of sealing : for the old was first typically sealed with shadowes , and after with the substance , christs body and blood : the new was scaled first with christs blood and death , and is now sealed by the outward signes dayly in the sacraments . lastly , they differ in perpetuity . for though the substance of both is one and the same , eternall and unchangable ; yet the forme and manner of making and sealing is changable in the old , but is in the new perpetuall . the old covenant hath new words added to it , even the new testament ; and the outward seales are abolished , and new put in their place : but to the words of the new covenant no more or plainer words shal be added , neither shall the outward seales thereof be altered , but shall remaine till the comming of the lord . and therefore the old is but in substance onely ; but the new is in all respects perpetuall and unchangeable . thus much both of the agreement and the difference betweene the old and new covenant of grace . chap. xiiii . first , the agreement which is between these two covenants of grace , doth serve to assure us , that all the faithfull forefathers , from the beginning , did partake of the same graces with us , and had fellowship and communion of the same spirit , with one and the same iesus christ , and were justified by his righteousnesse , and saved eternally by faith in him , even as we are at this day . if sinne in them could have hindred the worke of gods grace , so it might doe in us ; for we are sinners as well as they , and god hath as just a quarrell against us . if our mediator be of power to save eternally , then must they also needs be saved as well as we ; for they had the same christ . he was yesterday , is to day , and shall be the same for ever . if gods promises be true , & if they cannot faile ; surely they had the same in substance which we have . if salvation doth rest upon the condition of righteousnesse , they had the same which we have , even the righteousnesse of god in christ , and by the same faith they did partake of it . if seales can helpe any thing at all , they had them also as well as we . and if we may judge of the power of the covenant , by the successe and effect in some persons , we shall find , that enoch and eliah were by the grace of the old covenant saved even from bodily death , and taken up into heaven and happinesse . and therefore let this consideration of the unity and agreement which is betweene the new and old covenant of grace , admonish us not to be puffed up with pride , & a false conceipt ; as if we onely under the gospel were respected of god , & saved by faith in iesus christ . let this teach us to thinke reverently of the fathers in the old time , and love and reverence the name and remembrance of them as saints glorified in heaven , spirituall members of the same christ , and partakers of the same grace with us . but above all let this enflame our hearts with a deadly hatred and detestation of all those heretickes , and their doctrine , as the manicheans , anabaptists , antinomians , blasphemous servetus , and the rest who have not beene ashamed to teach boldly ; that the fathers did never partake of saving grace in christ , neither were under the same covenant of life with us ; but onely were fed with temporall promises , and earthly blessings , as hoggs and calves for the slaughter . and let us count the popish fiction of limbus patrum a doating dreame , justly to be abhorred of all true christians as a loathsome abomination . secondly , the differences noted betweene the old , and new covenant of grace , serve to magnifie in our eyes gods extraordinary love and bounty towards us who now live in the light of the gospel . though the fathers were fed with the true bread of life , yet in a small measure , and more coarse manner prepared ; and though the light of life shined to them , yet it was dimly through clouds and mists . the tast and sight which they had of christ , did in this life more increase their hunger , then satisfie their appetite , and more increase their thirst after him . they had few examples , and present patternes of holy men to follow ; the number of beleevers was small , and so there were but few helpes and encouragements in true religion . the gifts of the spirit were rare , scarce to be found in two or three among a great multitude ; and those gifts of knowledge , faith , and heavenly wisedome , which those few had , were small , and not so eminent . but the lord hath opened to us the windowes and floodgates of heaven , and rained downe more abundantly all blessings upon our heads ; he hath made the river of life , which glads the citie of god , flow among us in full streames ; he hath fed us to the full with the bread of life ; so that hypocrites begin like israel to loath his heavenly manna : we live in the glorious light , and see christ clearly ; we have many examples of godly men on every side round about us to provoke us , many patternes to worke by ; much encouragement , plenty of all gifts of learning , knowledge , wisedome , faith , love and the like . now how comes this to passe ? is it because we are better then our forefathers , or because wee have better deserved ? surely in no case ; for they were by many degrees more excellent in naturall gifts then we , lesse rebellious , and more ready to make good use of small meanes , then we are of greatest . which of us dares compare with ezoch , noah , abraham , or david ? as the world grows old , and we grow weake in bodily strength , and low in stature ; so we still grow more and more strong in corruption and in frowardnesse of heart ; and the lords mercy and bounty is so much greater to us then to them , because we are further from deserving any mercy then they were , and do deserve more misery . the onely thing wherein we are better then they , is this ; that the lord hath shewed more goodnesse to us then them : wherefore let us all confesse and say to the glory of god , that it is his mercy not our merit , to him belongs all the praise . it is not of him that willeth , nor in him that runneth , but in god that sheweth mercy . to him be glory and honour for ever world without end . chap. xv . now having laid downe the agreement , and difference betweene the new and old covenant of grace , that is , the covenant as it was made with the fathers before the law , and the covenant as it is now plainly published in the gospel , it followes now that i should shew the agreement and difference betweene the same pure and plaine covenant of grace in the gospel , and the mixt covenant wch god made with israel on mount horeb by the ministery of moses which consisted partly of the covenant of workes , and partly of the covenant of grace ( as is before noted . ) if i should insist upon all the differences and agreements which are betweene these two covenants , i should repeat all the agreements and differences which i have before declared to be betweene the covenant of nature and of grace , and also betweene the old covenant of grace and the new . for the first part of the covenant which god made with israel at horeb , was nothing else but a renewing of the old covenant of works which god made with adam in paradise . and the second part which god made with them , first obscurely when he gave them by moses the leviticall lawes , and ordeined the tabernacle , the ark , and the mercy seate , which were types of christ ; and secondly more plainly in the plaines of moab which is set downe in the book of deuteronomie ; this was nothing else but a renewing of the covenant of grace which he had before made with their fathers , adam , abraham , isaac , and iacob . and therefore the same agreements which i have before shewed to be betweene the covenant of nature and of grace , the same are betweene the first part of the covenant which god made at mount sinai , and the covenant under which we now live in the gospel . likewise there are the same differences , one only excepted ; for whereas in the first covenant of nature god and man were friends , both just and righteous , both lovers , and neither of them offended ; now in renewing the same covenant with israel , the parties were at variance , for god was provoked to wrath , and man by sinne was become an enemy , even as they were at the making of the covenant of grace . in like maner , if we consider the second part of the covenant made with israel , it being the same with the old covenant of grace , we shall finde betweene it and the new covenant of the gospel , the same agreements and differences which i have last before shewed to be betweene the old and new covenant of grace . wherefore i will now take the whole covenant which god made with all israel by the ministery of moses , as it consists of both these parts joyntly together , and so i will compare it with the covenant of the gospel , and shew the agreement and difference betweene them . and first for the things wherein they agree , besides those before named , wherein the parts of the covenant made with israel , doe agree with the covenant of the gospel , i find but two onely . first , they agree in the maine and principall end , namely the revelation of the glory of the goodnesse , justice , and mercy of god in mans salvation ; at this they both ayme , and in this they both agree . secondly , they both agree in this , that both of them doe promise unto us justification and salvation in christ , and both require in us a continuall endeavour to fulfill the whole law , as neare as we can every man in his own person . for although christ is the end and fulfilling of the law for righteousnesse to all true beleevers ; yet after that we are justified by his righteousnesse , it is required in every one of us , that we should labour to avoid every sinne against the law , and doe all holy duties which the law requires , so farre as we are able : this we promise in baptisme ; and whosoever doth wilfully live , and continue in any sin , and purposely abstaine from good when occasion is offered , and omits holy duties which the law requires , as observing of the sabbath , hearing of the word , and such like , we count him a carnall man , and he hath no part as yet in the covenant of grace . for he that is justified , is also mortified , and sanctified , and cannot purposely continue in any sin of omission or commission . chap. xvi . the differences . bvt the differences between them are many and great . first , they differ in the manner of requiring obedience to the law , and exacting good workes . the covenant of moses requires , that a man shold first endeavour to fulfill the whole law , that thereby he may be justified , and live ; and if he cannot do so , that then he should flie to sacrifices for sinne , and free-will offerings , and in them , as in types , to christ and his righteousnesse and obedience , that there he may finde that which by the law he cannot obtaine . but the covenant of the gospel requires that a man should first renounce himselfe , and all his owne righteousnesse , and seeke salvation and righteousnesse in christ by faith , and that being justified by grace in christ , he should by way of thankfulnesse labour to the utmost , to bring forth all fruites of holinesse , righteousnesse , and obedience to all gods commandements , and that for this end , that he may glorifie god , adorne his profession , and be more and more assured of his communion with christ , and sincere love to god . secondly , these covenants differ in matter and substance . the matter and substance of the covenant made by the ministery of moses , it was mixt , it was partly conditionall , and partly absolute ; partly legall , and partly evangelicall ; it required to justification both workes and faith , but after a divers manner , and it was a mixt covenant of two divers covenants , both the covenant of workes , and the covenant of grace . first , it required workes , that men should doe the workes of the law and live , and this it did by way of the first covenant . for the morall law written in two tables of stone , and consisting of the ten commandements which god spake from mount sinai , is called by the name of a covenant , deut. . . he declared to you ( saith moses there ) his covenant which he commanded you to performe , even ten commandements , and he wrote them upon two tables of stone , and deuter. . vers. . these two tables are called the tables of the covenant : by these testimonies it is plain that the law was given to israel as a covenant which required obedience for justification and life . secondly , this covenant given by moses , promised christ , and required that whēsoever they failed in their obedience to the law , they should flee to sacrifices and sinne-offerings , which were types of christ , and did prefigure , signifie and seale his satisfaction and atonement for sinne , and that by faith they should seeke righteousnesse and satisfaction in him , and shoul rest upon those promises which god made with their fathers , that in christ the blessed seed all nations of the earth should be blessed . and this is the second , even the evangelicall part of the covenant , and is called by the name of another covenant , deut. . . for indeed this is the covenant of grace , as the other part is the covenant of works . this god propounds absolutely , the other is conditionall , that a man shall doe it if hee can , and if hee can doe it hee shall live ; if hee cannot , that he should flee by faith to christ , foreshadowed in types , and promised to the fathers . thus the covenant which god made with israel , was not a simple , but a mixt covenant , and the matter of it was mixt . but the covenant of grace in the gospell is simple without mixture , and propounds no other way to salvation , but onely in and through iesus christ ; no justification but that which is by faith in christs obedience , without our owne workes . this is a second difference . the rest of the maine differences are plainely laid downe by the apostle paul , cor. . one is , that the covenant which god made with israel , was an old covenant . for it is called by the apostle {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , vers. . but the covenant made with all nations by the gospell , is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the new covenant , vers. . now the covenant with israel may truely bee called old , and is so indeed in respect of the covenant under the gospell , for two reasons . first , because the legall part of it , which was the covenant of workes laid downe in the ten commandements of the law written in tables of stone , is in substance all one with the first covenant which god made with man in the state of innocency ; the summe of both is that one thing , doe this and live . secondly , because the evangelical part of it , which promised life and righteousnesse in christ the promised seed , was given after the old manner , as it was to the fathers before the law , that is , in generall , darke and obscure promises , & did shew christ onely afarre off , to come in the latter ages of the world . but the covenant of the gospel is every way new . it is made with us after a new maner ; it sheweth christ already come , and that most plainely , and it hath no reliques of the old covenant of works in it , but teacheth justificatiō by faith without works , even by communion of christ and of his righteousnesse alone , without any concurrence of our own righteousnesse and workes of the law concurring for justification . another difference wch the apostle makes betweene these covenants , is , that the one is the letter , the other the spirit . for so he affirmes ▪ ver. now the reasons of this are two especially : the first reason why the covenant with israel is called the letter and the covenant of the gospel the spirit , is because moses who was the mediator of the covenant with israel , did give onely the letter of the covenant , that is , the law and the covenant written in tables and in letters , but he could not give the spirit to make them understand the covenant , nor any inward grace and ability to make them keepe it . but christ the mediator , by whose ministery the covenant of the gospell is given , hath also the holy ghost in himselfe without measure , which spirit he by his word , and together with the word of the covenant , sends into our hearts , and enables us to beleeve and to keepe the covenant . and as iohn the baptist , comparing himselfe and his ministery with the ministery of christ , saith , i baptize you with water , but he shall baptize you with the holy ghost and with fire ; that is , i give onely the outward signe , but he gives the inward grace : so it may be said of moses and christ , that moses gave onely the letter or writing of the covenant ; but christ gives the word , and with it the spirit of grace also , which makes it effectuall to salvation . and therefore the covenant , as it proceeds from moses , and comes by his ministery , is but a letter ; but that which christ gave as mediatour , is the spirit . another reason may be drawne from the manner of giving . moses gave the covenant written in letters which many could see , but could not read ; and many could read , and could not understand ; and many could understand literally , after a naturall and carnall manner according to the proper literall sense , but they could not understand the words spiritually according to the spirituall sense , they could not see nor discerne the true scope , end , and use of the words . but christ did preach the covenant of the gospell , by a lively voyce , in words easie to be understood , which did not onely sound in the eares , but also pierce into the hearts and spirits of the hearers , and did shew not onely the matter , but also the manner , end , and use of every thing , and how the law and commandements doe not onely binde the outward man , and require the outward act ; but also do binde the inward man , even the soule and spirit , and doe require all holy thoughts , motions & dispositions of the heart and soul : and thus the words of the new covenant are fit instruments of the spirit , and the spirit doth worke powerfully by them . another difference laid downe by the apostle , verse , , . is , that there was a vaile before the covenant with israel , which hindred their sight , so that the people could not looke into the end , nor see the right use of the law and the ceremonies thereof . but the covenant of the gospell is given with much evidence of speech , and therein we all with open face behold , as in a glasse , the glory of the lord . now this vaile consisted of two parts : the first was the darknesse and blindnesse of their hearts , and the weaknesse of their sight : the second was the obscurity and darknesse of the covenant it selfe , which both in respect of the words , and also of the seales , the types and figures , was very darke , and hard to be understood : first , the people themselves were naturally by reason of originall corruption blinde and ignorant , and not able to see the right end and use of the law and covenant ; yea , their sight was so weake , that they could no more looke upon gods glory , then the weake eye of a man can looke upon the bright sunne when it shineth in full strength ; and therefore being not able to looke upon the glory of god shining in the covenant , they could in no case see into the end and use of it , and so their owne weakenesse and blindnesse was a vaile unto them , and is this day to all the iewes , till their hearts be converted to the lord , vers. . and till he powres out his spirit on them . secondly , the words of the covenant were spoken , and the seales and ceremonies ordained after such an obscure manner , that a vaile of darknesse did hang over them , till christ by his actuall fulfilling of them , and by the words of the new covenant in the gospel , did make all plaine , and pull away the vaile of darknesse . this obscurity of the covenant proceeded from three speciall causes ; the first was gods hiding and concealing of his purpose in the giving of the law . for his purpose in giving the morall law , was not that israel should doe it and be justified thereby , which after mans fall and corruption is impossible ; but onely to teach them and us what is true and perfect righteousnesse which leadeth unto life , and to make all men examine themselves by it as by a rule ; that by it finding themselves destitute of righteousnesse , and utterly unable to performe righteousnesse , they might be driven out of themselves , and so prepared to receive christ , and embrace his righteousnesse . also gods purpose and counsell in giving the ceremoniall law , was not that men should performe them as any part of righteousnesse to justification ; neither did he ordaine them to be of themselves purgations from sinne , and expiations of iniquity , but onely to be types foreshadowing christ , and his all-sufficient sacrifice , and seales of the covenant wch did seal it , not by any vertue in them , but by vertue of christs which they signified . now though this was gods counsell and purpose in giving the law morall and ceremoniall . yet he did conceale , and not in plaine words expresse it ; he told them not that he meant by putting them upon the performance of the law , to make them find out their own weaknesse and insufficiency , and thereupon flee to christ the end of the law , and the substance of the ceremonies and sacrifices : but contrarily he required their performance of the law for the obtaining of life , and did so speake as though it had beene possible for them to fulfill it , and to be justified thereby ; and so they commonly did understand his words erroniously , even as the papists doe at this day , thinking that god would never have commanded them to doe the law , if hee had not knowne that it was in their power to doe it , as he commanded ; and this was the first cause of the obscurity of that covenant . the second cause , was the mixture of the legall part of the covenant with the evangelicall , and the joyning of them both as it were in one continued speech . for first god required by the morall law , that they should do it for the obtaining of life ; then immediatly he addes unto it the ceremoniall law , and ordained sacrifices for sin ( which did declare them to be sinners , and so destitute of righteousnesse ) and gave them divers types and shadowes of christ , and by that law he required obedience and doing , upon paines of death and cutting off , so that the people of israel did still imagine themselves to be in the covenant of workes ; and from that manner of speech used by god , and from the title of laws and statutes which god gave to the ceremonies , and from the words before going , they gathered that the sacrifices , oblations , and other rites were rather laws to be observed for righteousnesse , then seales of the covenant of grace , and signes of christ and his righteousnesse ; they thought the use of them to consist in doing , not in signifying , and stirring up of faith to lay hold on christ : and this was a second cause of the darknesse of that covenant . the third cause was the great penurie , and scarcitie of evangelicall promises in that covenant , and the great inequality and disproportion which was betweene them and the legall commandements of workes . for in that covenant we finde few promises of life & salvation , but only upon condition of workes . christ is very seldome pointed at in plaine words . the evangelicall promises as they are rare & very few in all the bookes of the law which god gave them by moses ; so they are either very generall , or else very obscure , more then those which were given to the fathers long before : but the legall commandements and promises are many , and those very plaine in every place . and this was a speciall cause which made the people of israel to misconstrue the meaning of that covenant , and to thinke that all salvation was to be obtained by workes ; and thus the covenant was obscure , and the end thereof was hid from their sight , they could not understand the true use of the types and ceremonies . but the covenant of the gospell is made in such plain words , and doth after such a lively manner set forth christ and his perfect ransome , satisfaction and righteousnesse unto us , and the true way to justification and salvation by faith in him , that the most simple may understand it ; and with that plaine doctrine and multitude of promises the spirit of god workes powerfully , and is given by christ in such measure to all sorts of people , that the darkenesse of their hearts is abolished also , and so there is no vaile , neither over their hearts , nor over the covenant it selfe ; but as christ is plainely offered in the word , so their hearts are enlightned and enabled to looke on his glory , and they are transformed into the same image ; and hereupon there comes to be great difference in this respect betweene the covenant of the gospell , and the covenant of the law which god gave by moses . from these two last differences , there doe arise others which are there laid downe by the apostle also ; to wit , that the old covenant of the law is the ministery of death , but the covenant of the gospell is the ministery of the spirit and of life , cor. . . the old is the occasion of sinne , and so the ministery of condemnation ; the new , of righteousnesse to justification . the old brings bondage , the new liberty . the old is lesse glorious , and yet dazled the eyes of the israelites , that they could not looke on it stedfastly ; the new is full of glory , and yet we can behold in it with open face the glory of god , verse . these particular differences are all named and noted by the apostle , and they doe arise from the two last going before . for reason tells us , that because the old covenant was given by the ministery of moses a fraile man , and was darke and obscure , subject to be misconstrued , and was not plainely preached by lively voyce , but onely written in dead letters in tables of stone ; therefore it was no fit instrument for the spirit to worke by ; the spirit did not worke by it such plenty of knowledge , faith , and other graces . it did onely shew them what they should do , but enabled them not to do any thing , rather made them : more sinfull , in provoking their corrupt naturewch more lusts after evils forbidden ; & it made their sins more wilfull , which before were done in ignorance ; and thus it became the ministery of sin , death , and condemnation unto them . it also brought them into bondage , by shewing them their slavish condition , & giving them no grace to flee from that miserable estate . it dazled their eyes , because it shewed them the glorious majestie & iustice of god ; but gave them not the grace of the spirit , to strengthen their sight , to looke with boldnesse and comfort upon gods majesticall justice . but because the covenant of the gospell is made in plain words , and given by a mediatour who hath also the disposing of the spirit , & dispensing of spirituall grace ; therefore it is a fit instrument for the spirit to worke by , & the spirit goeth forth in great power , by , and with the publication of it , which regenerates men , & renues their hearts , knits thē into one body with christ , gives them the communion of all his righteousnesse and obedience to justification of life , frees them from all feare and bondage , makes them run freely and willingly in the way to life , and in the pathes of gods commandements ; enables them to stand boldly before the glorious tribunall of gods iustice , and gives them an heavenly eye-salve to their sight , that they may stedfastly behold gods glory in the face of iesus christ . and thus in those respects those two covenants doe much differ betweene themselves . the last difference is named by the apostle in the verse , and it is this , that the covenant of the law given by moses , and the glory thereof vanishes , and is done away : but the covenant of the gospell , and the glory thereof abideth for ever . which difference is thus to be understood , not that the substance of the law , or the righteousnesse thereof ceaseth at any time , neither that the evangelical promises which were intermingled in that covenant , are abolished together with the types and ceremonies . these things are in no case to be granted : for the law of god is an eternall rule of truth and iustice , & by the righteousnesse , obedience and fulfilling thereof all the elect shall be justified , and saved for ever . this our saviour testifieth , saying , think not that i am come to destroy the law , but to fulfill it ; for verily , till heaven and earth passe , not one jot or title of the law shall passe , mat. . . also his blessed apostle , rom. . . doe we then make void the law through faith ? god forbid ; yea , we estabish the law , & rom. . christ is the end or fulfilling of the law for righteousness to every beleever . and if we rightly consider the ceremonies and the promises given to israel , wee shall perceive that christ was the body & substance of them all ; and therefore so long as hee abideth , the substance of them abideth firme & sure , and doth not vanish . wherefore the law & covenant wch god gave by moses doth vanish and is abolished onely in three respects . first , in respect of the extreme rigour thereof ; for as it was given to israel it required obedience of every man in his owne person to justification and life ; but now it onely requires that a man have that righteousnesse which is a perfect conformity to it , though performed by his surety and mediatour , and that shall sufficiently save him . before it did require perfect righteousnesse , upon paine of damnation , performed by every man himselfe , and threatned a curse to every breach of it . now it bindes a man himselfe to performe no more then he is able ; if hee doth his best , and brings a willing minde , god accepts the will for the deed ; because now we are not to obey the law for justification ; christ hath done that for us . now we are to obey it in thankfulnesse and in imitation of christ , that we may be conformable to his image , and by holinesse made fit to see god , and to injoy the inheritance which christ hath purchased for us . secondly , the law and covenant givē by moses is abolished in respect of the outward administration . their obedience to the morall law was first preached ; and afterwards the sacrifice of christ was promised in types and figures . but now christ is first preached , and then after justification in him , the law is set as a rule to walk by in the wayes of sanctification ; and also to shew how it is impossible to finde perfect righteousnes , & to be justified and saved , but only in christ . there the promises were set forth and sealed darkly in types and figures , but now these figures and ceremonies are ceased , and christ the substance of them is set forth naked in his owne colours before our eyes . thirdly , the covenant given by moses may be said to vanish and be abolished in respect of the light and glory of it . for the light and glory of it , which it then had , is swallowed up of the great light of the gospell . the glory of it was but like a dimme light or candle , but the glory of the gospell is like the light of the sunne at noone day , so that before it the light of the law is put out , and appeares no more then the light of a candle in the bright sun-shine . now the apostle tels us , that , when that which is perfect is come , then that which is in part is abolished . and in our common speech we say , that the brightnes of the sun destroyeth and putteth out the light of a candle , that it is as good as nothing ; and so wee may in the same sense say , that the covenant of the law is abolished in respect of the light and glory of it ; for the glory of it which was but in part is swallowed up by the great light of the glorious gospell . but the covenant of the gospell abideth in all respects firme and sure for ever , and we must never expect a plainer renewing of it to the end of the world . and thus i have out of the holy scriptures , and especially from the words of the apostle discovered plainely the agreement and difference betweene the mixt covenant which god made with israel by moses , and the pure and simple covenant of grace made with all nations in the gospell , and published by christ and his holy apostles and evangelists . chap. xvii . the consideration whereof discovers to us the singular providence of god in ordering the world , and his wonderfull wisedome , goodnesse and mercy in preparing and giving meanes of grace and salvation fitted for the people of every age according to their severall dispositions , and the necessity of every age and generation . in the first ages next unto the state of innocency , when men lived divers hundreds of yeeres , and had the helpes of long observation and great experience , besides the instructions and historicall relations of long-lived progenitors ; who , as eye and eare-witnesses , could from adam , methushelah and noah , rehearse gods great workes from the creation , and teach them the knowledge of god ; then the lord dealt more sparingly , and afforded but small and rare meanes , even a few visions , revelations , and generall and obscure promises to turne men from their owne wayes , and draw them to seeke salvation in him . but when mens ages and lives were shortned by the increase of corruption , and by mens multiplying of iniquity , and growing more hard , stubborne , and rebellious ; the lord , to the former promises made to the fathers , added a fiery law which he gave from mount sinai , in thunder and lightening , and with a terrible voyce to the stubborne and stiffenecked israelites ; whereby to breake and tame them , and to make them sigh and long for the promised redeemer , when they were pressed with the bondage of the law , and with the intolerable burden of rites and ceremonies . and when after many ages they were growne so desperately rebellious , that they scorned gods messengers , rejected his lawes and commandements ; misused and persecuted his extraordinary prophets , who wrought wonders in their sight , and slew his servants which he sent unto them ; then at last hee sent his sonne in whom hee fulfilled all the promises made to the fathers , who also fulfilled the law both morall and ceremoniall , and made reconciliation for sinne and iniquity , and brought in eternall righteousnesse , and hath made with all the world the new covenant of the eternall gospell of peace , by which we receive the promise of the spirit , who workes in us all grace to the mortifying of the old man , subduing the rebellious flesh , casting downe of the strong holds of sinne and satan , and bringing all thoughts in captivity to the obedience of christ . thus as the world hath had more need of stronger helpes and powerfull meanes , god in his wise providence hath increased and supplied them in severall ages ; and as sinne hath more abounded , and stubburnnesse and hardnesse increased ; so god hath more shewed his goodnesse , magnified his mercy , and enlarged his bounty , by giving more powerfull meanes , by renuing and explaining the covenant of life and salvation , and making his grace more to abound towards the sonnes of men . and therefore let us hereby be stirred up to take notice of gods speciall providence , how he respecteth the sonnes of sinfull men , and is mindfull of them to visite them , and take care for them in all ages : let us admire his wisedome , extoll his goodnesse and mercy , and labour to bring forth abundance of fruit , according to the culture and tillage , and the powerfull meanes of grace which god hath bestowed upon us under the gospell . let us be ashamed and confounded in our selves , for our barrennesse after so many plentifull showers powred downe upon us ; and acknowledge and confesse that we had long agone beene over-growne with all wickednesse , and swallowed up of our sinnes and iniquities , if the lord had not by the strong hand of his glorious gospell , and his mighty and powerfull spirit shed forth plentifully through iesus christ in these last dayes , stopt the current of our sinfull corruption , and staid us from running headlong into destruction . as for them who in this great light of the gospell , multiply their workes of darknesse , and make their sinnes and transgressions ascend up in great multitudes like thicke cloudes towards heaven , and doe hate and persecute the truth which shineth unto them , and love the darknesse of errours more then the light of sound doctrine ; let them know that their rebellion against the light deserves the reward of the mist and blacknesse of darknesse for ever ; let them feare and justly suspect that they are the ground which the apostle speakes of , hebr. . . which when it hath drunken in the raine which oft commeth upon it , doth bring forth no good fruit , but thornes , briers , and poysonfull stinking weedes , and therefore is rejected , and is nigh unto cursing , whose end is to be burned . and just it is with god , that hee should send such persons strong delusions , that they should beleeve the lies of the man of sinne , and dote after errours and heresies , that they all may be damned who have not received the love of the truth that they might be saved ; but have taken pleasure in unrighteousnesse , as the apostle hath foretold , thess. . , . chap. xviii . of the law and the gospell , and the agreement and difference betweene them . now the last thing onely remaines , to wit , the description of the law and the gospell , and their agreement and difference . this may quickly be dispatched in few words , for their agreement and difference may easily bee discerned by those things which have beene already delivered ; the onely thing which is now necessarily to be touched , is the meaning of the words , and the divers significations of them . these being made plaine , it will appeare that all the agreements and differences between them have been before fully laid open and expounded . first , for the law , it is in the originall hebrew scriptures called ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} torah ) a word derived of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} horah , which signifieth to teach , to instruct , to admonish , and also to shoot forth arrowes and darts ; and so if wee consider it according to the true notation of the name , by law in scripture may be understood any doctrine , word , or writing which doth teach , instruct and admonish men how they ought to live , and how to walke before god , or among men , and any precept which as a dart or arrow is fastened in our hearts by our teachers . but in the new testament the law is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and is derived of the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies to distribute , because the law injoyneth to distribute and give to god and men their due , and the revelation of the word and law is gods distribution or dividing of his promises and his will amongst men . so then the word law , considered according to the naturall sense of it in the originall scriptures of the old and new testament , may signifie any doctrine , instruction , law , ordinance , custome , and statute humane or divine , which doth teach , direct , command or binde men to any duty which they owe to god , or any of his creatures . and indeed thus far the signification of it doth extend . for in scripture it signifies , sometimes the speciall lawes of heathen nations , as of the medes & persians , and the statutes and customes of men according to which they live among themselves , and their doctrines and instructions ; but i omit the humane significations of it , as not necessary for our present purpose ; and i come to the divine which are divers in scripture . first , this word ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} torah ) signifies , in a most large sense , any godly or profitable counsell , doctrine , instruction , or precept which parents give to their children , or one man to another , either by word or writing , which is not contrary , but according to the will of god and the rule of godlinesse , and serves to direct a man how to live or how to walke , either in his generall or particular calling . thus the word is often used in the booke of the proverbes , as chap. . and . . and . . in which places the wise man exhorts his sonne to keepe his law , that is , all his precepts , counsels , and doctrines , and not to forget or forsake them . sometimes it signifies in a large sense , the whole doctrine of the word of god , which he hath at any time revealed , or doth reveale in the whole scriptures , both of the old and new testament ; and so it includes the law of moses , the writings of the prophets , and all the evangelicall promises made unto us in christ from the beginning ; thus it is used , psal. . . in these words , but his delight is in the law of the lord , and psal. . . the law of the lord is perfect , converting the soule , that is , gods word , for the law alone without the gospell cannot convert soules , and psal. . in divers places where the law is said to quicken , and to be the godly mans delight , and to comfort him in trouble . sometimes this word signifies onely the scriptures of the old testament , as iohn . . where our saviour citing a speech out of the psalme verse , saith it is written in the law , that is , the old testament . and the apostle , cor. . . repeating the words of isaiah , chap. . . saith it is written in the law . sometimes it signifies the whole doctrine of the five bookes of moses , as iosh. . , . let not the booke of the law depart out of thy mouth , and luke . . where our saviour distinguisheth the law , that is , the writings of moses from the psalmes and the prophets . also mat ▪ . . ioh. . . and ioh. . . things written in the booke of genesis as well as things written in the other . books are said to be writtē in the law . sometimes the word law signifies in a more strict sense , the doctrine of the law , as it is different frō the doctrine of grace , and is opposed to the plaine doctrine of the gospel ; that is , the whole summe of precepts , morall , ceremoniall , and iudiciall , set downe in the writings of moses ; thus the word is used by the apostle in the epistles to the romanes and galatians , where hee opposeth the law and doctrine of workes to the gospell and doctrine of faith . sometimes by law in a most strict sense is meant , either the morall law conteined in the ten commandements , as exod. . . or any of the ceremoniall lawes , as the law of the burnt-offering , levit. . . the law of sacrifice , vers. . the law of the sinne-offering , vers. . or the iudiciall law , and any precept therof , as exod. . . deut. . . sometimes the word law signifies the doctrine of the gospell , which as a new law commands us to repent of all our sins , and to beleeve in iesus christ . thus the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used , isa. . . where the prophet saith , that in the last dayes the law shall go forth out of zion , and the word of the lord from ierusalem ; meaning the publishing of the gospell from thence into all nations of the world ; and the gospell as it injoyneth us to beleeve , is called the law of faith , rom. . . sometimes the word law signifies the power , authority , and dominion , either of the flesh and the old man of sin dwelling in our members ; or of the spirit and the new man ruling in the mind , where the apostle saith , i see another law in my members , warring against the law of my mind ; that is , i see the power of sinfull corruption , and of the old man striving against the spirit , or part renued , and rom. . . for the law of the spirit of life in christ iesus hath freed me from the law of sin and death . these are the divers significations of the word law , which is called torah in the old , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the new testament . the word gospel is in the hebrew text in the old testament called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bessorah , and in the new testament {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} they both signifie good news , glad tidings , and a joyfull message ; the one is derived of the hebrew verb ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bissar ) and the other of the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which both signifie one thing , namely to tell good news , or bring glad tydings . for the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is diversly used in scripture , and in other greek authors . sometimes for the reward which is given to one for bringing good newes , as sam. . . where thereward which the man expected from david for the tydings of sauls death is by the called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and in the hebrew bessorah . sometime in heathen writers , the sacrifices which men offered up in thankfulnesse for good newes , as in xenophon lib. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in isocrates areopag . sometimes it signifies good newes in generall of what matter soever , as sam. . . david said of ahimaaz , he is a good man , he bringeth good tydings , the word is in the hebrew bessorah , and in the greeke {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but in the new testament the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , doth alwayes signifie the good tydings and joyfull message of iesus christ the saviour of the world , and of redemption by him , and so we alwayes use the word gospell in our english tongue ; and when the word gospell is thus restrained unto the message , and tydings of christ , i finde it three wayes used in scripture and in our common speech . sometimes it is opposed to the doctrine of the law which teacheth to seeke life and salvation by our owne workes , and then it signifies the whole doctrine of salvation by iesus christ , written in the old and new testament , and preached by all the ministers of christ , unto the end of the world , as rom. . . god is my witness whom i serve with my spirit , in the gospel of his sonne . and gal. . . where the promise of christ to abraham is called the gospel , and eph. . . where the doctrine of beleeving and trusting in christ is called the gospel of salvation . in this large sense it includes all the promises of christ in it which were made from the beginning to the fathers , before the law , and by the prophets under the law , sometimes it is opposed to all the promises of the old testament made to the fathers before the law , and by the prophets before the coming of christ , and then it signifies that joyfull message , and word which is comprehended in the new testament , which declares that christ is already come in the flesh , and what he hath done for our redemption , and how we must be brought to communion of life , and salvation in him . thus it is used , mark . . . where it is said , that iesus christ preached in galilee the gospel of the kingdome of god , and mark . . . goe preach the gospel to every creature . when the word is thus taken , it differs , and is distinguished from the promises of christ to come which are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . it signifies christ already come . sometimes this word is restrained to the written history of christ , from his conception and birth , to his ascension , as it is recorded by the evangelists in the new testament ; thus the word is used , marke . . where the evangelist beginning his holy history , saith ; the beginning of the gospell of iesus christ ; and thus we use the word , when wee speake of the gospell of saint matthew , or of luke , or of iohn ; meaning the history of christ written by them . now having laide downe the true signification of these two words , law and gospell , and shewed the divers acceptions of them ; it is easie ▪ to gather the agreement and differences which are between them . if we take the word law in the most large sense , for the whole word of god , then it includes all the gospell in it , and then they differ and agree as the whole body differs from , and agrees with a part of it selfe . the law is the whole word of god , and the gospell a part of it . if wee take the law for the scriptures of the old testament , or for the writings of moses , then it includes in it a part of the gospell ; namely , the promises of the messiah , and the doctrine of salvation in him to come . and from the other part of the gospell , to wit , the glad tidings of christ already come , it differs as the old testament from the new , and the mixt covenant from the pure covenant of grace . if we take the word law , for the new law the gospell of grace , then the new law and the gospell are all one and the same . but if wee take the law for the doctrine of commandments , morall , ceremoniall , and iudiciall , it differs from the gospell so farre as the first part of the covenant of god given by moses differs frō the pure covenant of grace . and lastly , if we by law understand the morall , then it differs from the gospell , so farre as the first covenant of workes differs from the second covenant of grace . but if we take the gospell in the most common and usual sense for the glad tydings of christ already exhibited , and for the whole doctrine of the new testament , and by law doe understand ( as the word commonly signifies ) the covenant which god made with israel by moses , and the pure covenant of grace made with all nations , doe agree and differ betweene themselves . now the use of these doctrines is manifold , first , they serve to set us in a more sure way to salvation , and also to guide and keepe us therein to the end , in that they shew us every turning , and every by-way , both on the right hand and on the left , and how wee may avoyd them all . many are the errours which have beene raised up in the church of god from the first time of the publishing of the gospell untill this day . in the time of the apostles , some taught that the law was to be observed , together with the gospell and the ministery of moses , with the ministery of christ , and that none could be justified or saved without circumcision and observation of the lawes of moses . against them the apostle disputes in the whole epistle to the galatians . some did utterly destroy the law and all use of good works , & taught faith alone without works of sanctification at all . against them the apostle s. iames disputes . some utterly rejected the old testament , as the manichaeans in old time , and now the anabaptists . some did set up their owne righteousnesse , as the iewes , rom. . . and the papists at this day . now if we rightly understand the doctrines before laid downe betweene the old and new covenant , the law and the gospell , wee shall easily discerne the wickednes of these errours , and shall see the right way to justification and salvation . we shall so understand the scriptures of the old and new testament , that wee shall out of them be able to answer all heretiques and adversaries of the truth . and therefore whatsoever some thinke of this discourse of the old and new testament ; the first and the second covenant , the old and the new , mixt and pure covenant of grace ; and concerning the law and the gospell : yet i am sure that others of better judgement , who receive with due respect and reverence all holy doctrine , shall find infinite profit , benefit , and comfort , if they lay these things to heart , and keepe them in continuall remembrance . which grace the lord grant unto us all for his own mercies sake in iesus christ , and to this small worke of a weake instrument give a blessing . to whose holy name be all praise and glory now and for ever . amen . finis . notes, typically marginal, from the original text notes for div a e- cor. . ephes. col. . . act. . notes for div a e- use . acts . . use . use . luke . reas. . reas . reas. . reas. . reas. . reas. . use . . hebr. . ioh. . . . differ . isay . & dan. . differ . . differ . . differ . . differ . . differ . . act. . differ . . use . use . agree . . agree . . differ . . differ . . differ . . cor. . vse . rom. . vse . a sermon preach'd upon breach of covenant by that reverend and worthy servant of jesus christ, mr. john guthrie ... . guthrie, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon preach'd upon breach of covenant by that reverend and worthy servant of jesus christ, mr. john guthrie ... . guthrie, john, - . p. s.n., [s.l. : ?] apparently a reprint at edinburgh near the end of the century. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon preach'd upon breach of covenant , by that reverend and worthy servant of jesus christ , mr. john guthrie sometime minister of the gospel at tarboltoun . chron : . . and they entred into a covenant to seek the lord god of their fathers , with all their heart , and with all their soul . vers . . and all judah rejoiced at the oath : for they had sworn with all their heart , and sought him with their whole desire , and he was found of them : and the lord gave them rest round about . deut : . , . neither with you only do i make this covenant and this oath ; but with him that standeth here with us this day before the lord our god , and also with him that is not here with us this day . neh : . . and because of all this , we make a sure covenant , and write it , and our princes , levites , and priests seal unto it . deut : . , . all nations shall say , wherefore hath the lord done thus unto this land ? what meaneth the heat of this great anger ? then men shall say , because they have forsaken the covenant of the lord god of their fathers which he made with them . to the reader . the design of publishing this treatise , especially at this time , is to evince to the world , what have been the principles of the church of scotland , and her faithful and constant wrestlings against abjur'd prelacy , that bitter root of human invention , obtruded upon this church , contrary to her received reformation , and diametrically opposite to the word of god , and our covenants , both national and solemn league . the scope and design of this treatise , consists in these two ; first , in asserting and proving from scripture , the irrevocable tye and obligation , this land lies under to prosecute the ends , and designs of these solemn sworn covenants . secondly , in answering some objections adduced for debilitating their obligations . this treatise , by the blessing of god upon the conscientious perusal , may be a mean to discover our ancient and received principles , and practices in adhering to these covenants , even to the effusion of much blood ; and also , how far we are degenerated from our first love and wonted zeal to , and apostacy from our covenant-engagements , so as the sense of our covenant-obligations , is not only slipt out of the memories of some , but also out of the judgments of not a few . if the reader find any thing not so well connected , let it not be imputed to the author , but to the pen of him who gathered it from the author's mouth . ezekiel , chap. ver. therefore thus saith the lord god , as i live , surely mine oath that he hath despised , and my covenant that he hath broken , even it will i recompense upon his own head . i conceive in the verse that i have read , there is more solid truth delivered by the spirit of god , which cannot lye , than i am able to declare , when i have fallen to the explication and enlargement of if ; yet the very first words in the and verses , speak as much to the truth contained in the rest of the sermons of ezekiel , as that it is not laid before the people , neither left unto them in any confused way , which is not plain : but the prophet gets a commission to show them plainly , what the mind of the lord was to them . this will more clearly appear , if you take notice of the former part of the chapter , wherein these things are delivered plainly to the people by a similitude , the prophet having shewed to his hearers the same things that he comes to speak plainly of unto them , so that any man might have thought this with himself , what needs so plain preaching , and application ? will not any man that hears the words take them up without any application ? you find the lord in his commission to ezekiel , after he points out the similitude of two eagles taking away the branches , he tells ( now says he ) go to the city of jerusalem and say , do ye understand these things , that god will avenge his broken covenant against the king of jerusalem ? and if they understand not these things , go and make them plain to them , and apply it to them ; spare neither king nor prince , but tell them this is my message ; thou hast broken my covenant , therefore by this message which i send to you , the plague and the vengeance of god shall come upon you , as i live , saith the lord. and lest any of you who sometime have heard us press the oath of the covenant in these lands , should now a-days think it alterable , and look upon it as a thing that may be dispensed with ; therefore , we are through god's strength from scripture , to make out the indissolvable tye of the covenant ; and that we bear not upon the air in speaking to that purpose , according to the faithfulness of the prophet's commission by the lord , we intend to follow this rule , as we shall be answerable to our lord and master ; and to be free of your blood , whose souls are committed to our charge , to lay it before you ; and if you sin against the lord , then your blood will be upon your own head ; this we intend not to speak in general but in particular ; and if any man will justle himself against the lord , then he will break himself for ever . and for making the words more clear , consider , that the king of babylon as you read kings . . did change mattaniah's name to zedekiah , and made him king of jerusalem , and afterward zedekiah entered into covenant with the king of babylon , that he should abide tributary to him ; and for the confirmation of it , he puts the king zedekiah to swear by the lord. but after he had sent him home to jerusalem , zedekiah upon some supposed advantage which he saw not at that time , did break his covenant with the king of babylon ; therefore the lord sends the prophet to him , and says , since thou hast broken covenant with the king of babylon and has not keeped it , as i live saith the lord , thou shall not prosper . yea the lord noticeth and owns it so much , that he makes the covenant sworn to the king of babylon , his covenant ; and therefore says in that verse , as i live , my oath which he hath despised , and my covenant , &c. this is the history , and we have it clearly set down in the prophet's commission , which he must not dare to sit , but faithfully doth deliver the same , as it is in the . chap. of this prophecy , ver. , . wherein the prophet tells the duty of the watchmen of israel , son of man , i have set thee a watchman unto the house of israel : therefore thou shalt hear the word at my mouth , and warn them from me . when i say unto the wicked , o wicked man , thou shalt surely die ; if thou dost not speak to warn the wicked from his way , that wicked man shall dye in his iniquity ; but his blood will i require at thy hand ; that is , whenever a land or kingdom is found guilty of such and such things for which the lord's wrath uses to come upon a people ; if that be made known to the prophets , they are bound to preach and declare it , or else resolve that the blood of all those , that are taken away with the stroke , shall be charged on them as unfaithful men in the house of god. and it were to be desired , that there were many to give warning ; i fear there shall not the blood of a few in scotland be required at the hands of ministers for not giving faithful and timeous warning ; for as every man that shall be taken away in his iniquity , and for his defection shall be made to smart for it : so it shall be no excuse to you the people , that the ministers did not tell you ; o but dreadful shall be the account that ministers must give for not telling the people ! in the words there is st . a threatning for breach of covenant , and dly . there is the thing for which he doth threaten , and that 's for despising the oath , and breaking the covenant of god. dly . the confirmation that 's fixed to the threatning ; would it not have been thought that this was enough , thus saith the lord , i will punish thee for breaking my covenant ? now this is extraordinary , that it must have this put to it twice , as i live saith the lord , shall he break my covenant and escape ? all this put together , speaks the certainty of the threatning , ver . and . and also the greatness of the matter , and the weightiness of it , and how the lord looks upon breach of oaths and covenants . the doctrine from the words , is , that the oath is indissolvable , the breach whereof god recompenseth upon the heads of those that break it . it 's inviolable , it 's in the words not framed by my mouth ; the holy ghost framed them in the mouth of ezekiel the prophet long ago , as i live saith the lord god , surely mine oath , &c. as applicable to our case , consider , the doctrine supposeth something that is not plainly spoken , and that is , that every oath and covenant of god is a thing that is inviolable , that is , may not nor can not be broken ; for the better understanding whereof , there is something that is needful to an oath and covenant of the lord. i am not to speak here in relation to the covenant of works between god and man in his integrity ; neither am i to speak to the covenant of grace , either in the way of it's dispensation on mount sinai , or as to the fulness of it under the new testament , though all these are more properly called covenants , because they are of his own devising : but we take the covenant here in this place , to be of mens duties in the land ; and for keeping them the better , we take an oath upon us in things that are neither morally evil or good , but indifferent ; but a man once engaged by oath cannot retract , though they be not commanded duties , yet once entered into they must stand ; for when we open our mouths to the lord , we cannot go back . but i say , for clearing this , consider what makes an oath and covenant of god : st . it must be a thing in it self lawful ; there is no man that warrantably according to the word of god , may swear the thing which in it self is unlawful , dly . it must be a thing in it self possible , within the man's power ; no man is warranted to swear that which he cannot perform . dly . when we take the vows and oath of god upon us , we interpone the name of the lord to it ; we swear by the lord ; this is the thing here , that makes this covenant the covenant of the lord ; the king of babylon made zedekiah king of jerusalem swear by the lord. and it is more the covenant of the lord , when the king is religious , and the thing commanded of the lord which we are bound to obey , though we had never sworn it : therefore it must stand , once entered into , lest we make enquiry after vows , and so destroy that which is holy . now for further clearing ot the words consider , st . that in deut. . . you may see , how much the lord counts an oath binding , when thou shalt vow a vow unto the lord thy god , thou shall not slack to pay it ; for it will be sin to thee not to perform it ; but if thou shalt forbear to vow , it shall be no sin in thee . numb . . the lord gives out laws to moses for vows , and will have them declared , v. . if a man vow a vow to the lord , or swear an oath , to bind his soul , he shall not break his word , he shall do according to all that proceedeth out of his mouth . the scripture is very full , so that a man once engaged in duty , if he break , the vengeance of god shall be upon him . dly . the inviolableness of the oath of god , is founded upon the law of nature and nations . wherefore is it that there is such an order in ordinances to swear by the name of the lord ? is it not for this , think you , to make the thing stand sure ? for the very law of nature teaches , that if a man swear , he must swear by his god , and must keep it ; and in like manner the law of nations for the matter of offensive and defensive arms , and as to the matter of cessation and peace . is not all this to hold out , that they design to secure themselves by interponing the name of god to it ? now once allow this , that men may retract and break covenant with god , then we break the law of nature and nations too : and so there is not a nation under the sun secure , because the way of continuing peace ( which is by the name of the lord being interpon'd ) is broken , so that neither the law of nature or nations ( if it be broken ) can stand ; if that be granted , then it may be retracted . the d confirmation for the truth of this doctrine ; the lord himself in his word hath declared a man's tender keeping of the covenant , vow or oath , that it is exceedingly well pleasing to him ; and that he has declared such a man blessed , ps . . . compared with the last words of the th verse , who shall dwell in thy holy hill ? would not any man think they are foolish that would not dwell in heaven ? then look through , he shall dwell that sweareth to his own hurt and changeth not . a body that swears any thing , must keep it though it be to his hurt . the th thing for confirmation of the doctrine , as to the inviolableness of the oath of god , it appears and is established , as the lord hath commanded the thing in his word , and as it is founded upon the law of nature and nations , and has the promises ; so the lord has appeared an eminent revenger upon the breakers of this oath and covenant ; that is to say , when folk hath taken a lawful covenant upon them and has broken it , god will appear eminently in sending plagues upon them . and for proving this , we are not here to speak of the covenant given upon mount sinai , of which see the ten commands , how he threatens eminently to punish the breakers thereof ; or for not receiving christ offered in the gospel-covenant , without question he punisheth his people for the breach thereof ; but we mean these oaths and covenants we enter into , whether they be commanded or not ; yet once being entred into we must keep them , or else he will punish us , as is clear from these three following instances . the first instance you have jos : . compared with sam : . where it will be found clearly , that the covenant being broken by saul , many generations after it was made , he and his house and the people must be eminently punished for the breach of it , by three years famine : for the princes and all the people of israel are said to have sworn to the gibeonites , ( wherein many a black face was seen among them ) now this covenant was meerly civil , and the oath could not be very well warranted , but yet when it was made , it was binding . d instance to prove the judgments on them , &c. consider jer. . , &c. where you read , after the people had broken the covenant they had made with the servants , whom they had liberated , and yet brought them into bondage afterwards ; that the lord sayeth , since you have done so , i proclaim a liberty for you , &c. that is , i shall pay you home in your own coin , i will proclaim a liberty to you for the sword , pestilence and famine . d instance is in that place of the text , shall he break and shall he escape , saith the lord ? though the oath was given to an usurper , and zedekiah being his prisoner at the time , yet it was required at his hand . i shall say no more to it , but consider how covenant-breaches are reckon'd among the deeds of the flesh , rom. . . tim. . . without natural affection , truce-breakers , false accusers . and , also i read of the great war betwixt the turks and christians , the christians entering into covenant with the turks , the pope gives the christians a dispensation to break it before the day come : upon this vladislaus the king of hungary came forth against amurath , and when he came to the field , he did first beat the turks ; then amurath having the covenant in his bosom , took it out , and lift up his eyes and said , if thou , crucified christ , be a god as the christians profess thee to be , then take vengeance on them for this broken covenant , and for the wrongs they have done to me . and presently the turks fell upon the christians , and gave them a fatal stroak , and gain'd the day , notwithstanding the christians had scattered them before . a most remarkable instance ; this , i think , except people be more than curious , will satisfy them . from all which you may see , that the inviolableness of oaths and covenants is founded upon the law of nature and nations ; and scripture and history is clear for it , that covenants cannot be broken , except folk resolve to meet with the deluge of god's wrath. for vse of this , . if it be so , that the oath and covenant of god once engaged into , cannot be broken , then let no man despise the oath and covenant of god ; let folk be endeavouring to secure themselves in this truth , according to the word of god. . if it be so , then know this , that all who venture on the breach of it , do sin against the lord , against precept , promises , law of nature and nations , and against threatnings . . since it 's so , that every one doth sin that makes void the covenant of god , then let all that are under that sin expect , that the wrath and vengeance of god will be upon them , which is the second thing in the text ; because of my oath and covenant which he hath despised , i will recompense it upon his own head . understand now what i have been saying , and what i am driving at , lest it be to you as the similitude in the preceeding verses was to this people : for i declare plainly to you , that these three kingdoms have despised the oath and covenant of god ; and therefore according to the word of god these kingdoms are to expect his dreadful wrath and vengeance , if he in mercy prevent it not ; let no man or woman be ignorant of these things afterward ; remember i have told you that it shall be so . but now i shall speak to some things which folk may have for excusing themselves about the solemn league and covenant : and for understanding of them , consider , the parliament of scotland , england and ireland entered into a covenant for maintaining the word of god and the purity thereof , and putting away prophanity ; and engaged themselves against schism , heresie , error , popery and prelacy ; and there was an oath of god taken for this end upon us ; and our king took it at his coronation ; this oath again is broken by our king and parliament , and is despised : for which , according to the word of god , wrath will be upon the heads of these that have broken it , if god do not mercifully prevent it . now there are many that have many excuses and many objections about this solemn league and covenant ; i shall therefore speak to some of them , and i take you to record this day , i intend not to preach rebellion against king or parliament , but according to the word of god : and if it be rebellion , we must take our hazard of it . objection . we are not bound to a covenant and oath which is not lawful , &c. but this is such . ergo. prob. minor. because it wanted the consent of the king the supreme magistrate . ergo. i dare say , many of you have this objection , which is no ground for it ; but to strengthen your argument , look numbers , compare d and th verses ; the argument runs thus : the subjects of a land taking upon them to covenant with god , they can do no more in it than a woman in her father's house , &c. but so is it with these lands : for seeing the king who is supreme , did disallow it , therefore it is not binding . answer i. the place alledged doth not speak directly to the thing ; for though the king be a civil parent , he is not a natural parent . ii. this place cannot be alledged to prove the thing ; for the matter is only spoken of a woman in her father's house , or subject to her husband , &c. it is true that a parent or husband may disannul her vows , being made without his consent anent these things , wherein she is subject to her parent or to her husband ; but that place doth speak nothing of annulling the man's vow or the widows , as vers . . for their vows must stand . iii. god makes no exception here but this first ; and therefore it must stand . will any of you who has this argument say , that the king 's taking or not taking the covenant made the covenant lawful or unlawful ? yet , though the king was not consenting to it , ( which i will not grant , for there was at that time a power for it ; i will not take upon me to dispute the power that parliaments have without a king , it 's far above my hand , yet i say ) the parliament has power to put folk to duty , nill they , will they . iv. for making the covenant valid and lawful , something may be added to it afterward , though not at the present time , ( yet seeing it is afterwards added , it is enough ) but so was it with our covenant , there was a frequent consent given to it by our king ; and also it was subscribed by him , which is sufficient to make our vows stand . numb . . we see , if a husband or parent hold their peace when they heard a woman vow , the vow did stand ; much more if the husband or parent take the vow upon themselves . i know no shadow imaginable of excuse for them , the word of god , which stands sure , makes against them : and since it is so , our king and parliament cannot retract what they have done . objection d. some will say , there is no man but knows that the king has taken the covenant , for it was not done in a corner ▪ but he may break , because he was forced to it , and he was not absolut●ly free . answ : i. we did not hear tell of this before now ; if any man would have said at that time , that he was constrained to take it , he would be counted a very uncharitable constructer . ii. suppose that he was not free , which i will never grant , and ●●ppose he was forced to the oath , yet scripture makes it out , that a man's swearing , though he was not free , must stand to it ; though it was ●●t a spontaneous act , yet at was a most voluntary act. again , consider this in zedekiah , he was a captive , to whom ? to a heathen : ( now no man will say a captive is a free man , and a liberate man ) yet he swearing to the king of babylon a heathen , and breaking his oath afterwards , god's vengeance came upon him , for there is no dallying with god in these matters ; for all casuists say , if a man swear to a robber to give him so much to spare his life , he must keep his oath , if it be in his power , though it be to his hurt . i shall say no more on this , but i am hopeful , if you will receive the word in love , ye shall have wherewith to answer your adversaries in the gate . objection d. the solemn league and covenant must be broken , because we are not bound to keep with them that brake to us first : but it is so betwixt us and england . ergo. ans : is there not many make this objection , which , i dare say , never read the covenant : thou poor blind creature , how dare thou speak of it ? these that will say so , it seems they never understood the league and covenant , because it is not a bargain betwixt two parties on earth , the one whereof breaking , the other is free ; but these lands is one party , and the god of heaven is the other party ; therefore , though england should break , should scotland break also the covenant ? it is not after this tenor ; we will endeavour reformation in these lands , but if you break , we will break also : no , it 's each man swearing for himself , that he shall in his place and station endeavour reformation ; so that if it were left all to one man , he must endeavour reformation . for , consider the last words of the article , each of them for themselves did lift up their hands to the most high ; and so these lands are one party , and the other party is the god of heaven . consider seriously upon it ; for it 's the thing you must either suffer for or sin , ere it be long without remedy . whatever england and ireland have done in breaking the covenant , we say , they justly must smart for it , according to the word of god , if god in mercy prevent it not : nevertheless as long as there is in these lands any who keep the covenant , we are bound to keep it ; and suppose there are many who had rather suffer for it than sin , as witness the many scattered flocks and shepherds in these lands ; and supposing this were not , though both england and ireland should ●uite it , yet scotland is bound to it . objection th . we swear in the league and covenant to that which is impossible and therefore it cannot be keeped . answ●● . if all these kingdoms , who have taken the oath upon them , would ●incerely stand to it , i hope there should be no need to stand out agai●●t it . the objection is in this , we have sworn to reform england ; no● for answer , we are not sworn to reform england , neither is england ●worn to reform scotland ; but that which is sworn is this , each of them are to endeavour in their places and callings the reformation of religion in doctrine , worship , discipline and government in these lands , and to reform england , according to the word of god and the best reformed churches : for though we had never sworn an oath , we are bound to promote the kingdom of our lord jesus christ . so that the objection is rather out of malice against the word of god , than any conscionable principle ; he is not worth the name of a christian , that condemns this , for it is contrary to the petition , thy kingdom come : so that we should study all kingdoms reformation , that they may become the kingdoms of our lord. if the king and parliament were studying to reform as much as they are studying to deface and deform , there should be no need of this objection . objection th . the covenant which these kingdoms entred into , as to their own reformation , and as to the reformation of all the rest , it was too rashly and inconsiderately gone about . answer i. i question if any of you who moves the objection , knows what consideration is ; was there not deliberation when there was protestants and remonstrators for the poor lands ? and at last they came to this with it , to enter into covenant : wherefore it seems it was not indeliberate . ii. there was more deliberation in it than many other oaths in scripture , and yet they did stand , as judges . . the vow of jeph●hah when he met his daughter , who will deny but that was a rash oath , to vow whatsoever came out of his door first , he should offer it up to the god of heaven ? and yet it did bind him , while he says , alace , my daughter , thou hast brought me very low ! and might not his daughter have said , father , it 's but a rash vow , break it ? nay , says he , i have opened my mouth unto the lord , and i cannot go back . iii. to confirm it more , what would you think of a covenant made between the people of the lord and heathens , and no counsel sought from the lord ? jos . . the covenant is made there with the people of israel and the gibeonites ; there you will see a vow very rashly taken , yea not so much as to seek counsel from the lord ; and israel made peace with them , the princes of the congregation swore unto them . now i hope none of you will deny , but god's counsel was sought to our covenants , which was not sought in that covenant , and yet for the breach of it , all the land did smart , as you may see sam. . therefore , i conclude , though a covenant be entred into rashly , and want many things for making it compleat , yet opening the mouth to the lord , we cannot go back , or else we must expect the wrath and vengeance of god. objection th . the covenant cannot be binding , because the parties dealt craftily with us . answer i. england is not our party that we covenanted with , but all the lands together , as one party , and god the other party with whom they covenanted . ii. consider josh : . and you will find how little weight this objection hath in matter of covenanting : it 's said in the th verse , they did work wilily , and went as if they had been ambassadours , yet joshua & the princes entred into covenant with them , and when it was broken , the land of israel did smart for it . objection th . the covenant binds us to things that are not particularly set down , but are so general as keep us in doubt ; the ground whereof is this , because we swear in general to endeavour the reformation of england , according to the best reformed churches ; but these churches were not particularly set down and pitched upon : therefore it cannot stand . answer i. if there be any man that would have a more particular rule than the word of god for reformation , he must be sent to another land to seek another gospel from jews or turks ; and if it be so , then there is not a rule among us . ii. comparing one part of the covenant with another , it s most particularly set down and determined ; as ( st . ) the covenant is clear , the reformation must not be popery . ( dly . ) the bishops , prelates , arch-bishops , deans , chapters , curates , &c. i say , the covenant is clear in chief , if it lays aside all these things ; what , i pray you , remains in debate then ? i know nothing , except you make it either a presbyterian or independent covenant , and at that time independency was to be brought to presbytery ; now since they pass by all these things , i hope the matter is not left in the dark , as some think it is . objection th . supposing the covenant binds the land , yet it binds none but these that took it . answ : now i perceive there are many of you young and ranting blades that think your selves happy youths , because ye never took the covenant ; but i have a word to speak to such from the scriptures , and therefore take it with you : where ever a king and the princes of a land take a covenant , the rest of the land are bound to it , as you may see in that covenant with the gibeonites : the people there did not swear , yea they murmured against the oath ; but though the people did not swear , yet the princes say , we have sworn to the lord , we cannot touch them . therefore do not beguile your selves , ye stand as surely engaged to it as i or he , who did subscribe it with our hands : therefore the breach of it shall be required at your hands , be you young or old , men or women ; and therefore remember the . of joshua , the children of israel did not smite them , because the princes had sworn the oath . might not the people have said , let them keep it , who did swear it ? but it is not so , for they say , we have all sworn it , therefore we must not touch them . object . . suppose it binds this generation yet it cannot bind our posterity . answer , this same generation that did swear it , hath broken it , and i fear the same generation shall be punish'd for it . dly . the covenant doth directly bind all following generations , that our children after us be found walking in faith and love , that the lord may dwell among us ; these are the very words of the covenant . for what end was these words put in ? was it nor to bind our posterity , and to keep conformity and unity , and to bind them to the word of god ? but you 'll say , there is no mention of the posterity . ans . there was no mention made of the posterity of israel , when the people of israel made that covenant with the gibeonites , neither was there mention made of the gibeonites posterity , yet you may see the covenant binding to their posterity , as is clear josh . . compared with sam. . so then you must understand , that the covenant is absolute ; therefore i conclude , that as sure as sun and moon endures in the firmament , if there be any generation in these three lands , god will require the breach of his covenant at their hands , and his vengeance shall be upon them , if they repent not . object . . the king and estates of the land found hurt in keeping it . ans . ay but read psalm . , . he that sweareth to his hurt and changeth not . object . . there will be eminent advantages by the breaking of it , ergo. answer . for my self i do not understand any advantage to these three lands comparable to the solemn league ; this is my judgment : but will you consider the covenant betwixt joshua and the gibeonites , it was a covenant contrary to god's command , yet his name being taken in it , could not he retracted , they dealt wilily with him , and they sought no counsel from the lord , and they were suspecting it in the mean time , and they knew it within days afterward ; yet because of the breach of it , though it was broken out of zeal to the children of israel , yet the people did smart for it by years famine , and when it was broken , it was not the same generation that broke it ; i believe , and set all the three kingdoms wit together , they will not get as many excuses for the breaches of the covenant of our kingdom as zedekiah had for his covenant : for first , his was contrary to god and his people ; for he had promised to the people within years to be delivered ; now the covenant was , to keep them in captivity , and to keep the kingdom in subjection . dly . he was a captive , and so forced to it . dly . the covenant was made with a heathenish king , it was the direct intent of the covenant to make the kingdom base as it is in the verse , that it might not lift up it self . now what could have been a greater excuse to have broken the covenant , than for him to have said , i cannot keep this covenant because i will prove false to my people , for i was a captive when he made me swear , & c ? therefore might he say , i will break it : but saith god , it is my covenant , therefore i will recompense it upon his own head . and therefore i conclude , that whoever enters into covenant , be what he will , especially when he is commanded , he must keep it : for he that breaks it , god's vengeance shall be upon him . now seing it is so , we are to expect , he will avenge his broken covenant upon these lands , according to his word . now the next thing in the text is , that the breakers of covenant with god , god will recompense it upon their own heads ; this is the words of the text , my oath that he hath despised , &c. now to clear it to you , who they are that are despisers of the covenant ; consider , first . that it is a covenanter in opinion and not in practice , that is to say , there is not a man that reforms not in his heart according to the covenant , but he is a breaker of the same ; for this is the articles of the covenant . therefore know assuredly , o ye drunkards , adulterers , despisers of ordinances , and the people of god , sabbath breakers , covetous persons and civilians , who care for no more than an outward profession ; if ye be not endeavouring reformation , and to keep the covenant , god's vengeance shall be upon you . indeed we will hear many folk who pretend to keep the covenant : but they will let an oath flee when they like , thou by so doing art a good keeper of the covenant indeed , thou art guilty before god , for thou never covenanted in heart and affection . dly . all those despise the covenant that care not for it ; for there is no indifferency here : therefore all the three kingdoms may expect wrath from the lord , except they repent . dly . these are despisers of the covenant , who are fathers of lyes and seditions , and find out shifts to shun it ; but whoever they be that are seeking wiles to be freed of the covenant , whether king or parliament , god will send vengeance on them . we are not here to preach rebellion or treason , but what we shall warrant from the lord's word . zedekiah was a king , and yet you find vengeance came upon him ; and so did it upon saul's house and posterity for his breach of covenant ; therefore let all take head to it . but what would you have us to do , say ye ? st . consider what case these lands stand in ? and what it is they ly under ? is it not the breach of covenant ? and the judgment of god will come upon them , if he in mercy prevent it not : because we have sworn the covenant , and broken it ; therefore god has sworn , that we shall not prosper . o! is there none among the tribes of israel , to lament these things this day , this sad condition of these three lands , that they are guilty of breach of covenant , and are under the threatning of most severe judgments ! will you then bewail it , if you have any tenderness of heart , each man for himself and for his family . i know some folk will say , let it even be so , for we will never lift it up again ; but of this afterward , now i would intreat you to beware of partaking of other mens sins , lest ye partake of their plagues and judgments . wilt thou vote with the king in parliament to sin ? then thou must vote for judgments . and i shall only say this , endeavour to cover your selves now , with that which you would cover your selves with at the day of judgment . there will never a man come in and say , the king must answer for me ; no , no , the king must answer for himself . if you be not studying to keep these things , the covering will be too narrow for you that day . again i would advise you to lay your thoughts aside from getting much of the world , but see if ye can get this that 's in rev. . . thou hast a few names , even in sardis which have not defiled their garments , and they shall walk with me in white ; for they are worthy . it was a time then of great defection , and these of them that continued stedfast , were as signs and wonders . o then walk now as you would desire to walk afterward ! for surely these that ly down with sin unpardoned in the grave , must resolve to ly in an eternal bed of sorrow ; and these that keep themselves clean , shall walk with the lamb in white . now a word to that which i mentioned before , what shall we do , since these lands have broken covenant with god ? i tell you that scotland is bound to keep it , altho england and ireland have broken it ; and altho scotland broke , yet ireland and england are bound to stand to it . hos . . . though thou israel play the harlot , yet let not judah offend ; that is to say . as for you at this present time , though england and ireland have broken , yet let not scotland do so too . suppose , there were but one family in these lands that would stand to it , and if all that family should turn their back upon it except one person ; truly that person is bound to stand to it , josh . . . choose you whom you will serve ; but as for me and my house , we will serve the lord. here is but a family ; so that if all the kingdom should forswear the covenant , yet so long as i am master of a family , i must serve the lord , i must not serve other gods , that is to say , we should not serve popes nor prelates , &c. but what if it come to this , that there be no man to bide by it at all but one man ? that man is bound to keep it according to scripture , read kings . . i have been very jealous , &c. from which i conclude according to the scriptures , though england has forsaken , yet scotland is bound ; and tho' scotland should forsake , yet england is bound ; and tho' both should forsake , yet one family is bound to stand to it . therefore study to know your duty , lest the wrath of god come upon you and your posterity ; believe these things , for our king and princes , nobles and ministers , and all the people , and our posterity , is bound to it : so i leave it to you with this word , happy is that man that shall be stedfast in the covenant , though all the rest should forsake it . but as to the persons who they are that shall continue stedfast , god has reserved that to himself as a piece of his sovereignty . again , we hear not tell of a publick covenant ever sworn and broken , but god visibly plagued the breakers thereof . there is no sin god would have folk laying more to heart than the breach of covenant : as i live saith the lord , surely mine oath that he hath despised , and my covenant that he hath broken , even it will i recompense upon his own head . god useth not to trust folk long , that break covenant , without some visible stroke , as it was in saul's days and zedekiah's . if you would have a mark upon your foreheads , and be keeped free from these things , be sighing for the abominations of these lands , ezek. . wo to the man that 's rejoicing at this day . is there no family found sighing for these thing ? if not , all the world shall hear tell of their punishment . this we recommend to you , and do not say , that we did not give you warning : for we have told you this from the word of the lord , therefore receive it in love . as for my self , i know not what i may do , yet though i should shrink from the faith by my weakness , which god forbid , i ofttimes remember the words of nehemiah and jeremiah when they did testify against the people's sins ; and i do protest against the breach of covenant , that i may not be made accessary to other folks sins , and lest i be found guilty before the lord , and be made partaker of other men's judgments . this is the way , that the prophets did use ; this is no rebellion or treson : for if they think it rebellion or treason , and think it censurable , i commit them to the prophets who are gone to their place , who did these things ; and first punish them and then me . i commit all thir things to you , lord engrave them on your hearts , amen . finis . the new-covenant of the gospel distingnished [sic] from the old covenant of the law and the rest or sabbath of believers, from the rest or sabbath of the jews, which differ as much from each other, as the sign and shadow doth from the thing signified and shadowed out : in answer to some queries of w. salters, tending to enforce upon christians the observation of the jewish sabbath ... whereto are added some considerations propounded to the jews, tending towards their conversion to that which is the life and spirit of the law / by isaac penington ... penington, isaac, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing p ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the new-covenant of the gospel distingnished [sic] from the old covenant of the law and the rest or sabbath of believers, from the rest or sabbath of the jews, which differ as much from each other, as the sign and shadow doth from the thing signified and shadowed out : in answer to some queries of w. salters, tending to enforce upon christians the observation of the jewish sabbath ... whereto are added some considerations propounded to the jews, tending towards their conversion to that which is the life and spirit of the law / by isaac penington ... penington, isaac, - . penington, isaac, - . some considerations propounded to the jewes. [ ], , [ ], p. printed for robert vvilson, and are to be sold at his shop ..., london : . reproduction of original in the harvard university library. eng salters, w. covenant theology. sabbath -- biblical teaching. a r (wing p ). civilwar no the new-covenant of the gospel distingnished [sic] from the old covenant of the law· and the rest or sabbath of believers, from the rest or penington, isaac c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the new-covenant of the gospel distinguished from the old covenant of the law . and the rest or sabbath of believers , from the rest or sabbath of the jews ; which differ as much from each other , as the sign and shadow doth from the thing signified and shadowed out . in answer to some queries of w. salters , tending to enforce upon christians the observation of the jewish sabbath , which was given under the law to the jews for a sign . as also to some other queries sent in writing upon an occasion of an epistle directed to all such as observe the seventh day of the week for a sabbath now under the gospel . as likewise to some letters to the same purpose . with a brief explication of the mysterie of the six dayes labour , and seventh days sabbath . whereto are added some considerations propounded to the jews , tending towards their co●●ersion to that which is the life and spirit of the law . by isaac penington the younger . vve which have believed , do enter into rest , heb. . . let no man therefore judge you in meat or in drink , or in respect of an holy day , or of the new moon , or sabbaths , which are a shadow of things to come ; but the body is christ , col. . , . london , printed for robert vvilson , and are to be sold at his shop at the black spredd-eagle and vvindmill in martins l' grand● ▪ the preface . the apostle paul saith , that god had made them able ministers of the new-testament , not of the letter , but of the spirit , cor . . after the dispensation of the law , which was a shadow of good things to come ; and after the dispensation of the prophets , who foretold of better days , and of a better state to come , then the days and state under the law was ; it pleased god first to send the fore-runner john the baptist , in the spirit and power of elias , to prepare the way for the king and his kingdom ; and then to send the king himself in the fulness of his spirit , to gather disciples to him , and to furnish them with a competent measure of the same spirit , to raise up a spiritual seed to him , in whom he would set up his kingdom , dwelling , walking , and reigning there , causing his light to shine from thence round about the earth , as from his holy city , founded upon his holy hill of sion . now those disciples or ministers whom he chose to raise up this holy seed unto him , he made fit and able to minister his new covenant , by which it was to be raised : yea he furnished them with such a power of his spirit , that they were able through him to minister , not in the letter ( as the old covenant was ministred , which left the people still dead : nay , because of the transgressing nature , made the offence abound , and so encreased death upon them ) but in the quickning spirit , which raiseth from death , and bringeth into the light of the living , to walk with the living god towards the land of eternal rest and peace . so that that which they ministred was spirit , and that which they ministred to , was spiritual . by the power of the spirit , in preaching the living word of faith , they reached through the vail to that which lay in death , they stirred up a living principle , and ministred life to it through the spirit , gal. . . and such as were born of this living principle , they taught to live in the spirit , to walk in the spirit , to be made perfect by the spirit , and not to run back to the ministration of the letter ( as was proper for the jews in their day ) after the manner of the former dispensation , but to keep in the living principle , to grow up in the seed , into the eternal life and immortality of the gospel . mark well , ( o ye christians , who desire eternal life ) the different way of ministration between the law and gospel . the law was a ministration of the letter , in which they were to wait for assistance from the spirit , by which they might be kept in the faith of , and be made obedient to the law , nehem. . . the gospel is a ministration of the spirit , wherein they are to begin with the spirit , and to go on with the spirit ; not to gather outward rules out of the letter , from what is written or spoken , but to keep to the living principle , and feel refreshment to that , in reading or hearing what is written or spoken by the spirit . and thus the scriptures being read , or any one speaking from god being heard , it is mingled with faith , and becomes profitable , feeding and refreshing the young tender plant , the living principle , and causing it to grow up into god : whereas whatever is understood , or received , or held out of this , feeds but the earthly , and doth but thicken the vail over the living seed , to which the kingdom belongs , and to which the gospel is sent to be preached to raise it , that it might live , and thrive , and grow up into its stature , that so it might inherit . the kingdom of heaven is at hand , said john the baptist ; mat. . . it is come unto you , said christ , mat. . . that power of life which was made manifest in him , was it : and this kingdom is also within you , saith christ to the pharisees , luk. . . the pharisees demanded of him when the kingdom of god should come ? it cometh not , saith he , with outward shew or observation , it cometh not that way you look for it , to wit , by the manifestation of an outward glorious king , to reign outwardly in the common-wealth of the outward israel : but the kingdom is within you . how was it within them ? christ explains to them in another place , it was in them like a grain of mustard-seed ; it was the least of all the seeds in their hearts . there were many great seeds of darkness there , but yet there was also one little seed of light . it was there , as well as the rest ( though less then them all ) and did sometimes cast some glimmerings of light , and of its shining in the darkness , though the darkness could not comprehend it . this seed was also likened to leaven , which being received by faith into the lump , would leaven the whole lump , and bring it into the savor and dominion of the kingdom . now the ministry of the apostles was to turn men from satan's kingdom to this kingdom , from his large compass of dominion in the heart , to this narrow seed ; from his great territories of darkness , to this little principle of light ; from his great power of death , to this little weak thing of god , wherein the eternal power and god-head is made manifest , as this comes to be opened and encreased by the spirit . here light is sown for the righteous , and joy for the upright in heart ; where it is to grow up , and from whence it is to be reaped after its growth to perfection . oh how long have christians ( so called ) wanted the spirit ! how have they wearyed themselves , in running to and fro about the letter , to find out the mind of god , and are still unsatisfied concerning it , and even drowned in fleshly imaginations and contentions about it ! they seek to have that satisfied , which is not to be satisfied : they seek to have that know , which is not to know : they offer to god the service , faith , and obedience of that , which he will not accept ; & keep that from him which he calls for . they seek for the spirit in the letter , according to the manner of the law ; but wait not to feel it in the seed , quickening the seed , raising up the seed , and dwelling in the seed , whither christ and his apostles directed to wait for it . they looke for that knowledge , that faith , that life , that spirit from words written , which the apostle preached was to be waited for from the word in the heart . and by this means they raise up several buildings , and get various kinds of knowledge , each according to his understanding and apprehensions of the letter , every sort being very confident concerning their own apprehensions that they are the right : and thus they wander from the city of the living god , and from the living knowledge , building up images , some outwardly , some in their minds ; some more gross , some more refined ; but all more or less who are not acquainted with the living knowledge and truths of god , but have gathered apprehensions with the wrong tool from the letter , have set up somewhat else instead of the true life and power . ( the knowledge of the true god , which is life eternal ) the knowledge of the true christ ( whom no man can indeed call lord , but by the spirit ) the knowledge of the everlasting gospel ( which alone is read in the spirit ) the knowledge of the spirit ( which alone is read in the seed ) these are strange things to the several generations of the christians of this age , who commonly know no more of them , then according to the apprehensions they have taken in concerning them , even from that wisdom and understanding which hath not a capacity in it to receive them , but must be destroyed before these things can be understood aright , cor. . . o that ye could read in the eternal light of life ! o christians , christians , o that ye could see how your understandings , and knowledge from the letter stand as much in your way , as ever the jews did in theirs , and must be broken down as flat as ever theirs was , before the foundation of the kingdom can be laid , and the building of eternal life reared up in your hearts . be not offended at my zeal for the lord my god , and for your souls . it hath cost me very dear , what i testifie to you in the simplicity and integrity of my heart ; and this i know to be most certainly true , that that spirit of man which without the leadings of the eternal light , hath nestled it self in the letter ▪ got a seat of wisdom and knowledge there , raised up a building from thence , either of inward or outward worship , will be dissetled & driven thence , even by that very spirit which gave forth the letter . and when this is done , and god's spirit again openeth the letter , o how sweet , how profitable , how clear , how refreshing will it be , being read in the light of the spirit , & in the faith which is in christ jesus , which is begotten in the heart by the word of faith , which is nigh there ▪ from that light , from that spring ( as the lord pleased to open , enlarge and fill the vessel ) all the words of the holy men of god came ; and in that alone they have their sweetness , freshness , vertue and fulness : but how to read the words outwardly written , keeping to that , and understanding them in that ( and how to keep out the natural man with his natural understanding , which knoweth not the things of the spirit , nor can know or receive them , cor. . . ) is a mystery to them who have not been turned inwards to this word , nor have known or heard his voice . the lord is recovering the mysterie of life : and as that appears , the mysterie of death under all its paint ( under all its painted faith , painted love , painted knowledge , painted obedience , painted duties , ordinances , and worship ) will be made manifest . happy is he , whose inward building will stand , whose gold will abide the fire and everlasting burnings of the jealous god , whose eye-salve was bought of the true spirit , whose raiment is right spun : but exceeding hard wil it go with that man , whom the lord ( when he cometh to search him ) shall not find a right inward jew , as he took himself to be , nor truly circumcised by the lords eternal spirit with the light thereof ; but onely by such a circumcising knife as he himself had formed out of the letter of the scriptures . this is the great misery of christians , the vail lies over their hearts , even the same vail which covered the letter of moses from the jews ; and they are groping after the mind of god in the letter , but the life is hid from them , even as it was from the jews : & because they also say they see , & that they have the life & the spirit , therefore the vail remains , & the caul of iniquity surrounds them , so that they cannot see into that which makes free from it , but remain yet in captivity and bondage to the enemy . some queries of w , salters , tending to inforce upon christians the observation of the jewish sabbath , answered . query . whether the fourth commandement , exprest , exod. . be not morall and perpetuall , as well as the other nine be , yea or no ? answer . that covenant , which god made with the jews at mount horeb , when they came out of the land of egypt , was not to be perpetuall , but to make way for that covenant , priesthood , law-giver and law which was to be perpetuall . that law , so given forth , made nothing perfect , but was a continuall hand-writing of ordinances against the jews , and the very salvation of the jews was by another covenant and by the laws thereof , deut. . by which covenant and by which law they might be made perfect , and come to the better hope . which other covenant is the covenant of grace , or the law of the spirit of life in christ jesus , or the word which is nigh in the mouth and in the heart , and speaks life to them that can hear and believe the joyfull sound of it . now that this former covenant was not to abide , but to give place to the other , see heb. . which treateth of the new covenant . for god's speaking of a new covenant , importeth that he himself hath made the first old , ver. . it had had a long continuance among that people of the jews ; but now against the coming of christ , who was to be mediator of a better covenant , v. . even of a new covenant , v. . as it had been long decaying and waxing old , so now it was ready to vanish away , as v. . and indeed it was necessary it should pass away , for it was not faultless . how not faultless ? was there any sin in the holy law & ministration of god by moses ? can there any just blame be found in any thing that proceeded from the lord ? nay surely , the ministration of moses was holy and without blame : but it was weak through the flesh , ( rom. . . ) and therefore god would lay that aside , so far as it was weak , and suited to the weakness of a fleshly people , and bring instead thereof a ministration of the law in the spirit , which should be lively , and powerfull , and effectuall in the spirits of his people . that which god aimed at in a covenant , was to keep him and his people together : now this covenant was weak on the peoples part , they continued not in it , and so , according to that covenant , god dis-regarded them , v. . now god finding this covenant not able to effect his purpose of love towards his people , he finds fault with it , bringing forth another or second , which this gives place to , v. . and this other covenant , or new covenant is not according to that . how not according to that ? why thus : it was not written outwardly , as that was : not according to that which i made with their fathers , when i took them by the hand to lead them out of the land of egypt , ver. . for i will put my laws in their mind , and write them in their hearts , ver. . and here they shall learn the knowledge of god every one from the least to the greatest , v. . so that all the children of this covenant shall be taught of the lord , and learn the law from his mouth ; not as it was given at mount sinai ( which ministration was to the children of the old covenant ) but as it goes forth out of sion , and from the jerusalem which is above , which is the mother of all the children of this covenant , and nourisheth them not with the law of moses , but with the milk of her own breasts . now if any think to restrain this to the types and shadows of the law , they therein err : for the main covenant was the law of commandements , which they still broke , worshipping other gods , making images and likenesses , taking his name in vain , prophaning his sabbaths , and so of the rest . it is true , the first covenant had a worldly sanctuary , a tabernacle wherein was the candlestick , &c. but the chief matter of the covenant was the ten words , therefore the tables wherein it was written were called the tables of the covenant , or the tables wherein the covenant was contained , heb. . . yea the ten words are expresly called the covenant it self , deut. . . observe therefore diligently these few things following in the fear of the lord . first , the ten commandements , given by moses from mount horeb , was the covenant which god made with the jevvs , when he took them by the hand to lead them out of the land of egypt . secondly , that covenant god found fault vvith , because it was not able ( through the weakness of the flesh in their parts ) to keep them to god . thirdly , against christ's coming god provideth a new covenant , a better covenant for him to be mediator of , which covenant was not outvvard like the former , but invvard , put in the mind , vvrit in the heart . as the people was invvard , the sanctury inward , the ark invvard , the tables of the covenant invvard , so the covenant it self and the writing of it was invvard also . and this covenant , as it is onely written in the spirit , and in that which is spirituall ; so it cannot be read in the letter . fourthly , that where-ever this new covenant cometh , the other waxeth old , whether to a person or people . where ever the lavv of the spirit of life is made manifest , the law of the letter is svvallovved up in it , and is knovvn no more , but as it is comprehended , appeareth and is brought forth in it . and he that is in the spirit , and hath received the law of life from the spirit , knovveth not christ after the flesh , hovv much less moses ? but taking the vvhole ministration of moses in the spirit , not onely the ten commandements , but all the sacrifices and other types also , here they are ovvned and received , even in christ the substance : but the ten commandements , so far as they vvere a shadovv , pass avvay before the son of righteousness , as vvell as the other types and shadovvs of the lavv . obj. but was there any thing of the ten words a shadow ? do they not all command abiding things ? ans. moses his whole ministration ( as it stood in the letter without ) was but a shadow of the fulness and perfection of that ministry of the spirit , which was to come , and to be set up by the son in his house , hebr. . , . moses his people but a shadow of the spiritual people , moses his priests and sacrifices , but a shadow of the spiritual priests and sacrifices . moses his law in the letter ministred from mount sinai , but a shadow of christs law in the spirit to be ministred from mount sion , ( cor. . , . ) the law it self which was given by him , but a shadow of the grace and truth which came by jesus christ , joh. . . of whose fulness every believer receives a portion of the same grace , even grace for grace , v. . which grace is to be his teacher , both of what he should deny and turn from , and how he should live and carry himself both towards god and man , tit. . , . look particularly on the commandments , and see if there will not appear something of a shadow in them . the first commandment to that people , that they should have none other gods ( like the heathen ) but him onely whose powerful arm had brought them out of aegypt , this is a shadow of the subjection of the spiritual israel singly in spirit , to the lord of spirits , who by his mighty arm redeemeth them out of spiritual aegypt . now must they bow to other lords no more , ( isa. . . ) as they did bow in the land of aegypt , ( oh , who can read this ! ) but bow alone at the name of jesus , and be subject to the arm of his power in their spirits alone for ever . the second commandment , that they should not make any images or likenesses of things in heaven or earth , or bow down to them , is a shadow of what god requires of spiritual israel in the inward , where all likenesses , inventions , imitations , resemblances of what they have seen in the spirit above , or beneath in the earthly nature , they must not make themselves , nor bow to such as any others make . and they must not take the name ( of the lord their redeemer ) in vain , pretending to the living power , when it manifests not it self in them , pretending to meet in the living name , and to worship in the spirit , when they are gone a whoring from it , and become strangers to it . what should i mention any more ? it is easie to observe , how the other commandments were shadows of the inward innocency and purity , which the believer receives inwardly into his heart , from the powerful operation of the law of the spirit of life in him . obj. but may any of these laws be broken ? if they may not be broken , then they are perpetual . ans. the reason why they may not be broken , is not because that the dispensation of them is still in force , but because the dispensation of the law of the spirit , comprehends all the righteousness of moses his law : and the end of christs dissolving that covenant , was not that any man might have liberty to do any thing which is there manifested to be unrighteous ; but that the righteousness of it might be fulfilled in them who receive his law in the spirit , which never could be fulfilled by receiving of moses his law in the letter , rom . . and mark this diligently , ye that have been exercised in spirit towards god , the law of sin is nearer to us , then any law of the letter can come ; the covenant of death and hell ( with the laws thereof ) are written within by the finger of satan ; and that which blots them out must be as near , even an inward covenant , an inward writing from the eternal word in the heart , by the law of his eternal spirit of life . this then is my answer ; moses his law in substance remains , as it is taken in by christ and administred by him in spirit ; but not as it was given in the letter to the jews ; for so it was a shadow , making nothing perfect , but making way for the better hope , for the covenant established upon better promises , for the inward law of the spirit of life in christ jesus ; which effects that in the spirits of his people , which moses his law could by no means do . quest . but what is the substance of the law which abides ? ans. the substance of the law is love : to love god above all ( above all without , above all within ) and to love one's neighbor as ones self . to receive this love from god , and to bring it forth in his spirit ; this is the substance of the law , this is the thing which the law drove at in a shadow . the law is fulfilled in this one word love : but that love must be received from god which fulfils the law . a man may strive to love abundantly , and strive to obey in love , and yet fall short of the covenant ; but the lord must circumcise the heart afore that love can spring up , which fulfils the law , deuter. . obj. but doth not the apostle paul say , that by the law is the knowledge of sin , and that he had not known lust , except the law had said , thou shalt not covet ; plainly referring to the tenth commandment , which saith , thou shalt not covet ? ans. by the law outwardly was the knowledge of sin outwardly to the people of the jews ; by the law inwardly is the knowledge of sin inwardly to the spirits of disciples . now a little consider and wait on the lord to know , what administration of the law it was that paul knew sin by : whether it was by moses his administration of the law in the letter , or by christ's ministration of his law to him in the spirit ? it is rendred in our last translation , thou shalt not covet : but it might more properly be rendred , thou shalt not lust : for if {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} be properly rendered lust , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} may as properly be rendred , thou shalt not lust . and he that hath received the administration of the law in the spirit , knoweth it thus to issue forth from the word of life , into his spirit . it discovers the lusts and affections of the flesh , which draw from the yoke and subjection to the spirit ; and then by a command from the living spirit , it hedgeth up the way after the other lovers , saying , thou shalt not lust . and as the law of the flesh ariseth , kindling desires after vanity , and after fleshly ease and delight : so the law of the spirit arises in the inner man , forbidding , pricking , stopping , and limiting that which would be at liberty out of the life and purity of the holy law . and here begin the bitter fights , and terrible battels and conflicts between the two seeds , wherein all the powers of heaven , earth and hell are engaged . now because this interpretation of paul's words may seem strange and uncouth , to persons who have drunk in another apprehension , and have taken it for granted that paul there refers to the tenth commandment ; consider the place yet further , and perhaps the lord may please to open it to you from the very letter , even as he hath opened it to others immediately by his spirit , by causing them to feel the thing which paul felt , and to receive the law as he received it . paul in that seventh of the romans speakes of three states vvhich he had known . first , a state of life before the law ; i was alive without the law once , v. . secondly , a state of death after the commandment came ; then sin revived and he dyed . when the word of life came with its living commandment , to set upon sin indeed , then sinne would dally no longer , it would no longer lye as dead , and let paul live in his zeal and worship as he had done before ; but it slew him , it shewed its power in him , sometimes deceiving him , and sometimes forcing him from that which was holy , spiritual , just and good , and to that which was unholy , insomuch as he did do what he hated , and could not do what he loved ; and found himself a wretched man , and in miserable captivity , because of the body of death , and the law of sin in his members , v. , . dly . a state of life , after the commandment had done its work in throughly slaying of him . when that was removed which the law came against then , then he was marryed to another husband , then he could bring forth fruit unto god , rom. . . then he could walk freely with god , not after the flesh , but after the spirit , ch. . . and rejoice in the life , and the peace , instead of roaring out because of the death , which came from the carnal mind , v. . now when was the time when paul was alive without the law ? was it not when he was righteous , when he was whole ? then he had no need of the phisician , then he had not received the wound , even the terrible wound which christ then gives the soul when he calleth to it by his spirit , and giveth forth the commandment , thou shalt not lust . when he had confidence in the flesh , being circumcised the eighth day , of the stock of israel , of the tribe of benjamin , an hebrew of the hebrews , as touching the law a pharisee , concerning zeal persecuting the church ; touching the righteousness which is in the law blameless , phil. . , , . here was a living man : and his exact receiving the ministration of the law in the letter , was part of his life : yea but he had not received the commandment yet that slew him . paul was alive yet , and could flourish in the freshness of his life , zeal , and abundant knowledge under this administration of the law . but when god , who caused the light to shine out of darkness , shined in his heart , when god begun the work of the new creation in him by his living light , when the commandment came fresh from the spirit ( the commandment which was ordained to life , rom. . . which the ministration of the law in the letter was not , no not to the jews , but another , deut. . , . ) then paul began to feel the sting of death , and the power of sin , which now arose up in its strength to retain one of its subjects , and to keep the stronger man then he , from dispossessing him , if he could . and now , how was poor paul rent and torn , and harrased by the enemy , and made to see and feel his miserable captivity , until he had passed through the death , and was redeemed from under sin , and consequently from under this bitter ministration of the spirit , by his holy , pure , and severe law against sin ! for the man being dead , the law hath no force against the seed , nor against that which is one with , and lives in the seed : and this is it he speaks to the romans concerning , who also were acquainted with this ministration of the law , as v. . of this seventh chap. now is it not very manifest , that paul knew not sin spiritually by the ministration of the law in the letter , but was alive without it , until he felt the ministry of it from christ in the spirit ? and that soon struck at his life , and by degrees slew it , killing the body of sin in him , with its members , and so preparing him for the marriage to another husband . object . but by this then , a man is not only freed from the law of the letter , but also from the law of the spirit : for if this law be ministred to him til death pass upon him , & til he be married to christ ; then after death is passed upon him , and he is baptized into death and risen with christ , and married to him , then this law passeth away likewise . answ. there is a double ministration of the law of the spirit : a sharp ministration against sin , and a sweet ministration in the renewed spirit . the ministration against sin passeth away , as the sin is wrought out : but then the sweet spirituall current and law of its holy and pure life in the renewed spirit , is more vigorous and full . so that the law of the spirit remaineth for ever , but its convictions , its reproofs , its chastisements towards the worldly part , diminish and pass away , as the worldly part is wasted : and its sweet comforting presence , pure peace , fresh joy and life increase , as the new man grows and flourishes . quer. whether the scope and drif● of that fourth precept , be not to perswade us to lay by the works of our calling one day in seven , that we may on that day wholly give up our selves to wait on the lord , in the performance of duties of piety and mercy , for our attaining of , and growing in sanctificaion and holiness ? answ. the scope and drift of the fourth commandement was to injoin the jews to keep the sabbath strictly as a sign , by forbearing all works , and sanctifying it as a day of rest to the lord , according to the law , ezek. . . but the substance being come ( christ , who is the body , col. . . ) the day and rest of the spirit being known , the sign is at an end , and the thing signifyed taketh place . so that the rest is now in christ , through the faith , by his spirit , where the worship is . and this in the gospel comprehends the time of worship , the place of worship , and the worship it self ( which are spiritual ) where in substance all is known , injoyed and solemnized , which was figured out in shadows under the law . the sanctification being come , the rest being come , the lord of the sabbath being come , shall not the sign of the sanctification , the sign of the rest , ( which rest the lord of the sabbath was to give , & lead the spirits of his people into ) pass away ? ex . quer. . whether the fourth precept , do not as strictly bind us to keep holy the seventh day , of or from the creation , as it bindeth us to the observation of a seventh day ? answ , the fourth commandement did not require the observation of a seventh day in general , but of the seventh day in particular , of those of whom it required it : for what the law required , it required of those who were under the law , and not of others , rom. . . quer. . if the seventh days sabbath , be not morall and perpetuall , then how comes it to pass that it was instituted , or appointed from the first creation , when man by guilt stood in no need of a saviour , nor yet of such a ceremony , gen. . . answ. that it was instituted or appointed from the first creation , or that god intended to require of man the observation of it had he abided in innocency , is not manifest in the scriptures : but that god did then bless and sanctifie it ( in relation to the service he had for it ) that is expressed in scripture ; gen. . , . and that this was one end for which he did sanctifie it , namely that it might be for a sign unto that people of the jews ( which was the people he chose to set up his signs and figures of the invisible things among ) the scripture also testifies , exod. . but what further meaning there is in it , and what relation it hath to all the redeemed of the lord , in whom , god brings about the new creation , with the rest thereof , ( as he did the old ) it is better to wait to know and feel in the spirit , then to be prying into with the curious , searching , fleshly understanding . quer. . if the seventh days sabbath be not morall , and belonging both to jews and gentiles : then how comes it to pass that it was given to all men in adam , when there was no difference between jew and gentile ? and was observed by command from the beginning , as appears by comparing together , gen. . . and exod. . . to . answ. that it was given to adam in innocency , or to all men in adam , i do not find , nor do these places quoted make it manifest . but its being practised before the giving of the law , doth not prove its perpetuity , or that it was not given for a sign : for circumcision was instituted and observed long before the giving of the law , ( gen. . ) & sacrificing long before that , ( gen. . ) both which were signs of the inward , and not perpetuall , as to the outward observation of them . quer. . if when our lord jesus saith , mat. . . that till heaven and earth pass , one jot or tittle should in no wise pass from the law . if he there meant not the law of the ten commandements , expressed in exod. . then what law did he mean ? answ. by the law is meant the whole ministration of moses , as by the prophets , ver. . the whole ministration of the prophets : and that it is not to be restrained to the ten commandements , is manifest by the instances which christ gives , more of which relate to other parts of the law , then to the commandements : for there are but two instances out of the ten commandements , but there are four instances out of other parts of the law , as may be seen , ver. , , . and . of that chapter . so that christ doth not onely take in the ten commandements , but he takes in the rest of moses his ministry in the spirit , not one jot or tittle whereof is to pass , till it be all fulfilled ; but was to stand in the letter to the jews its full season , and then in the spirit till all be finished there also . the law and the prophets were untill john , from that time the kingdom of god began to be preached , luk. . . and both the law , prophets , and john himself were to decrease and christ and his kingdom to increase . christ in this of matth. had been preaching the kingdom , declaring to whom it apperteined , and the blessedness of such : now this his manner of preaching might seem to derogate from the law of moses , and from the prophets , whose doctrine and dispensation hereby he might seem to destroy . but christ taketh away the occasion of such a mis-apprehension , bidding them not think he came to destroy the law or the prophets ; for he was not come for that end , but to fulfill . wherein he doth these two things , first , he establisheth that ministration of the law and prophets for its season , till it should be fulfilled by him the substance , who was to fulfill all the righteousness of it . it should last out its whole day , and should not fail in the least tittle of it ( as he himself explaineth it , luk. . . ) til the heaven and earth of the jews passed away , heb. . . . secondly , he taketh in the substance of it into his own ministration , and layeth it more inwardly , and closely , and largely upon the spirits of his disciples , then moses had done in the letter upon his disciples . but he doth not give it out in full , but onely giveth a tast to his disciples how straitly he would minister it to them by his spirit , as they came under his yoke , matth. . . which yoke is his spirit or the law thereof , as moses his yoke was the law of the letter . now mark yet further , christ doth not give out the letter for his law , as it was delivered by moses : but requireth somewhat of his disciples , which comprehends the letter . as now when he administers the law against revenge , from whence murther proceeds , he doth not say , thou shalt not kil , as moses had said to them of old time , but saith , thou shalt not be angry without a cause , nor give thy brother any provoking language , ver. . nor does he say , thou shalt not commit adultery ; but thou shalt not let out a lustfull look , nor let in a lustfull thought , v , . and had he spoken here about the sabbath , would he have administred it in the letter , or would he have commanded the observation of the true sabbath , where no work is done , no fire kindled ( nor so much as any sticks gathered to make a fire with ) nor no burthen born ; but the man-servant , the maid-servant , the oxe , the ass , and every creature rests in the seed . the son of man is lord of the sabbath . it is true he subjected himself under the law , but yet he was still lord : and he maketh all his , kings and priests to god , who being once baptised into his death , know also his resurrection and reign . ob●ect . but all the other commandements are to be kept according to the letter ; for although it should prove so , that believers are not bound to observe them by vertue of moses's ministration in the letter , but by vertue of the ministration of the spirit , yet the commandements themselves are kept : but take away the outward observation of the sabbath , and this commandement hath no fulfilling at all according to the letter . answ. this ariseth from the different nature of the thing : for the other commandements require or forbid that which is either good or evill in its own nature ; but this is but good or evill by institution or command . to keep a day , or not to keep a day , is not good or evill in it self , but as it is commanded , or forbidden , or left at liberty in the lord , and according as it is done or forborn by him , who receiveth the command or prohibition , or is let into the liberty of the gospel , rom. . so that if the nature of the thing required in this commandement , had been alike with the nature of the things required or forbidden in the other commandements , it would have been as durable after the dissolution of that covenant , as the other things therein contained were , which vanish not in themselves upon the dissolution of that covenant , but only pass into an higher way of dispensation , where they retain their full vertue and strength , even according to the letter , though not by vertue of the administration of the letter , another higher and fuller administration of a better covenant challenging and taking its own place . qu. . if the seventh days sabbath be not morall , but an abrogated ceremony now since the death of christ ; then wherefore should our saviour instruct his beloved apostles , that must instruct christian churches to pray , mat. . . that they might not flie on the sabbath , knowing that their flight would fall out more then thirty yeares after his death ? answ. great was the hardship the jews under went in the siege of jerusalem , by that apprehension of theirs that they ought not to do any work ( not so much as of defending themselves ) on the sabbath , which hardship such disciples of christs among the jews , as could not easily be drawn of from the law and jewish observations , but still were for circumcision and keeping of an outward sabbath , might be liable to : now christ and the apostles after him , were not hasty to draw them from such things , but for a time bore with them therein , insomuch that paul circumcised timothy , and became to the jews as a jew and to them that were under the law as under the law himself also . but the strength of the query seems to lye in this , that it should bear the name of sabbath from christ's own mouth , in relation to somewhat which should happen on it more then thirty years after it should cease to be a sabbath . to which my answer is plain , that that may as well bear the name of sabbath , as jerusalem or the temple bear the name of the holy place , ver. . of the same chap. for jerusalem and the temple did as much cease to be the holy place above thirty years after those words were spoken , as the jewish sabbath could cease to be the sabbath . now for the sakes of such as have been truly exercised in their spirits by the spirit of the lord ( and have felt the powerfull work of his grace , & a building raised up by him ) & may yet be further exercised , i shall add this . jerusalem was a type of an inward building in the spirits of gods people , both in its rearing up , in its scituation , in its standing , in gods dealing with it all the time of its standing , and lastly in its downfall and utter desolation . there is an appearance and building of god in the spirits of his people , which is to give way to , and be swallowed up in a fuller and higher appearance . but the fleshly spirit , getting into this building , will not give way to the further and more inward & spirituall appearance of the spirit , but will have the first building stand as the building , and will entertain no further appearance of god , then as it can comprehend it , subject it , and afford it a place in the first building : hereupon god distresseth ariel , even the city which david built ( saying within his heart , surely that which i have built will i break down , and that which i have planted will i pluck up , even this whole land : so he causeth the overflowing scourge to pass , even over thy whole land , o immanuel ) now when the enemy enters within the holy city and within the holy temple , it is time to fly , and exceeding great distress will befall that disciple , whose flight is either on the winter or on the sabbath day . do not imagine at this , but if the lord open it not at present , wait his season : for the thing is true and sealed , both by the openings of the light eternall , and by sensible exercises and experiences from that light . thus i have answered such of the queries as concern the seventh days sabbath . such as seem to argue the unwarrantableness of observing the first day of the week for a sabbath , i leave to those to whom they are tendred ( and of whom an answer seems so conscienciously & zealously desired , as i do not see how it can be reasonably neglected or denied ) that by weighty evidence of scripture he may be reduced , if he hath erred : but if not , but it be truth vvhich he hath therein held forth , the lord may be honored in mens bovving and subjecting to every truth of his , by vvhat instruments soever it pleaseth him to make it manifest . some queries sent in writing ( upon occasion of an epistle directed to all such as observe the seventh day of the week for a sabbath ) answered . query . if the whole law of moses , the law of the ten commandments , as well as the law of sacrifices , were both added upon one and the same account for transgressions ; then why doth the holy spirit in the scriptures lay forth such an antiphitical use of them ( i suppose he means anti-tipical ) the one that sin might abound , rom. . . the other sacrificing for sin ? heb. . , , . ans. that the lavv of moses vvas added because of transgression , is manifest from that scripture quoted by me in my epistle , as vvel as from other scriptures : and one end , vvhy it vvas added in relation to transgression vvas , that the offence might abound , vvhich vvould make the sacrifice or propitiation for sin appear more necessary and more acceptable . and the sacrifices also relate to the sinner , some referring to the sin committed , others to the thankfulness and acknovvledgement due for the peace , mercy and blessings of god tovvards his poor , sinful , erring creatures ; both vvhich vvere to last till the time of reformation from the sin , heb. . . & gal. . . ( but that they vvere both added upon one and the same account , that i did not affirm , that is vvrongfully put upon me . ) now though both these were added because of transgression , yet they had not both the same use and service in relation to transgression , but the one was added to discover sin , and to make it appear exceeding sinful , rom. . . the other to blot it out , to take it away , to make atonement for it , which the sacrifices did , making the sinner upright and perfect as relating to that outward state and capacity , though they could not as pertaining to the conscience , heb. . . qu. . if the whole law , the ten commandments as well as the sacrifices , were representations , figures , or shadows of somewhat relating to christ the seed : then what did they in general , or either of them in particular represent , figure , or shadow forth , before they were written in tables of stone , or since they were written in tables of stone , more of christ then , then now . answ. that the ten words were some of the precepts of moses , and appertaining to the first testament or covenant , all which precepts were sprinkled with blood , cannot be denied : and the apostle distinguisheth the precepts of moses under the law , which were sprinkled with the blood of the sacrifices under the law , heb. . . from the precepts of christ which he writes in other tables , ch. . . which also are sprinkled with blood , but not with the blood of bulls and goats , but with his own blood : and he that receives any of these precepts out of the blood of christ , cannot truly and spiritually obey them , though he may strive much to form his spirit into the obedience thereof . now the time and season of their signification , was the time which god allotted them under the law , wherein was the use of signs : but the gospel is a state of substance , of bringing the life and immortality into the heart , and into the possession of believers , which the state of the law shadowed . so that they are not signs since the gospel , since christ put an end to the law-signs , shadows and figures , not yet before the law to believers , so far as they were in the new covenant : ( for as the thing signified cometh ▪ so that which signifieth it passeth away ) though that was a mixed state , wherein god gave a taste of both covenants , before his perfect dispensing or bringing forth of either . qu. . if the whole dispensation of the law was given to the jews , and not to the gentiles , and so the gentiles not bound to that law , but another way for them to know the mind of god then whether that law cited rom . which the gentiles shewed ( the work of in their hearts ) be another law contrary to that law that was given to the jews , even the ten commandments . ans. the law which is the substance , is not contrary to the law which is the shadow , but is the comprehending and fulfilling of it . the law in the spirit ( written by god's power and presence in the heart and mind ) is not contrary to the law in the letter , but is an higher and more glorious ministration of it . the one commandment which god gave by moses to the jews , deut. . . which was the commandment of life and death , as relating to their inward and eternal state , ver. . was not contrary to the ten commandments , which god had commanded them before by another covenant , which he had made vvith them as an outward people , and which was to be their rule as to their outward state : for they were chosen by god to be an holy people outwardly , and so an outward rule of holiness and obedience was prescribed them : but by all their obedience thereto , they could not be justified , but only by hearing , believing and obeying christ the word nigh in the heart , and by feeling in the spirit the blood of that one offering . qu. . if the gentiles were not bound ( under that law that the jews were ) which carryed the curse with it : then which way have the gentiles redemption by jesus christ : seeing all that are redeemed , are redeemed from the law and the curse thereof , gal. . . & . : ans. as they were under the curse outwardly by transgressing that outward law or covenant , and so m●ssed of the outward happiness of the holy land , and still met with wrath and judgements , and at last utter cutting off , as to their outward state , and as to all their hope from that covenant : so he that comes to receive the ministration of the law of the spirit ▪ will find the curse as abundantly inwardly , even till that be cut down by the sword of the spirit , which the curse is to , and that brought into dominion , to which is the promise and blessing . so that the gentiles find as great need to be redeemed from the curse inwardly , which the inward law brings upon the transgressor , as the jews did outwardly ; yea and find a more heavy burthen and load then ever the jews did outwardly . paul when he was alive in the outward administration of the law , not being acquainted with the inward , he knew little of the curse , he was according to it blameless , phil. . . but when he came to receive the living light of the spiritual administration of it into his spirit , then he felt the burthen , and weight , and misery of sin and the curse indeed , and cryed out , o wretched man , who shall deliver ! qu. . if the duration of the dispensation of moses law in the letter was till christ the seed should come and fulfil it , and the dispensation of moses law ( so stated without distinction ) between that that was perpetual , and that that was ceremonially vanishing , and so in the fulfilling of it besides : then what law or commandments that or they were , which while moses dispensation was in full force , is said to be perpetually sure to stand fast for ever and for ever , as psal. . . , . and when christ the seed was come , and had fulfilled all that the father had appointed him to do , was established , rom. . . and not one jot or tittle of it to pass so long as heaven and earth remain ? mat. . . & luke . ans. that distinction between something in moses law being perpetual , and something ceremonial , is not sound and proper in this place : for all that was under moses law was but a shadow , as in that dispensation , and that testament was dedicated with blood ( with the blood which was a shadow ) which related to every precept , heb. . , . and it was all substantiall and perpetuall in what it signified and related to . the sacrifices were substantiall in that sacrifice which they signified , as well as the law and precepts were substantiall , in the law and precepts which they signified . and as the first covenant pointed at a second covenant , so the laws of the first covenant pointed at the law of the second covenant , the ministration whereof is from the mediator of that covenant , and they come into the heart sprinkled with his blood . now the law or commandement , which even under that dispensation was to be perpetuall and last for ever , was the word in the heart , and the laws thereof , deut. . . which moses by especiall order from god , and according to the tenor of an other covenant directed the jews to v. . for the law , as administred by moses in the letter is not perpetuall or eternall ; but as it comes from the spirit , and is administred in the spirit , so it is spirituall and eternall . that administration was fitted to that people : and ( we knovv ) the lord , if he had pleased , could have given a fuller administration of his law in the letter then that was , as christ plainly intimates divers times , mat. . but if it had been never so full , yet the administration of it in the letter , is to give place to the administration of it in the spirit : so that the administration of it in the letter is not perpetuall , but for the time which god allotted it : but the administration of it in the spirit is eternal and perpetual , and there it remains an eternall light , witness , and sword against sin and the transgressor . and thus it is established in the hands of the spirit , after the season of that ministration of it in the letter was ended ; and thus not one jot or tittle of it was to pass away , after the other ministration with every jot and tittle of it was ended . qu. . if the coming of christ in the flesh : and his fulfilling all the righteousness of the law : and being foretold by moses to be that prophet , that was to be heard in all things which is not denyed by us : but if by these he put an end to the law of the ten commandements and gave forth an other law to his house or family : then what law that is . and whether it be contrary to that law that he with the father gave forth as deut. . . with psal. . . which now is in gospel ministration holy just good as rom. . . and spirituall ver. . answ. it is the law of the spirit , or the light of the spirit in the heart , which discovers sin ( not only in the outward acts , but in its principle , rise , first motions and inward nature ) giving forth his living commands against it . this is the law now , in which the believer is to begin , gal. . . and according to which he is to go on to perfection . for as the believer is begotten of the spirit , and born of the spirit , so he is to receive the ministration of his law from the spirit , and in the spirit , hee receives a gift of faith , a measure of faith from the eternall spring of life , and that 's his law . his law is the law of faith . the light of life , which receives in the faith , opens the mind and will of christ to him in the spirit , shewing him both sin and also the things of god more fully , then the law of moses could , though opened by the spirit : for it is a fuller , a deeper kind of ministration ; and so opens the things which it ministers , more fully then a ministration of an inferiour nature can . yet it is not contrary to moses law , but comprehends all the substance , all the righteousness and equity of it , ( as i said before ) which it , as a shadow , represented and commanded to that outward or shadowie people , the jews . but the law which paul spake of , rom. . was the law of the spirit , or such a ministration of the law as paul knew not , all the while he was under the ministration of moses's law blameless : but this law found out sufficient blame in him , ver. . &c. qu. . if jesus christ as he is the son gave forth another law to his house or family : and that law contrary to that that the father gave forth : then whether there is not two law-givers , when the scriptures say there is but one , jam. . . answ. the substance , when it is shadowed out , or when it is nakedly dispensed , is one and the same thing ; so that when ever it comes , it cannot be an other thing , then what the shadow represented it to be . moses his dispensation and christs are one in spirit : and when he cometh in spirit , he doth not destroy either moses or the prophets , but comprehends them . so that the law is but one , although the dispensations of it have been various : but the proper dispensation of the law now to christians is christ's dispensation , not moses his dispensation ; & christians are now to look for the light and knowledge of it , in the tables where christ writes it , according to his covenant . so that there have not been two laws given out , but the one law of god hath been variously dispensed : in and according to the letter by moses to the jews , in and according to the spirit by christ to his discipes . quer· . if the tables of stone : the writing of the law of the ten commandements in the tables : and the law of the ten commandements it self which was written ( were figures or representations ) then whether the finger of gods spirit doth write the law of god ( two ways in the inward tables ) so called namely in the heart of christs family : in one way whilst moses dispensation was on foot , psal. . . for the psalmist speaks in the present tense ( which was under that dispensation ) : now is it another way in this latter dispensation expressed , cor. . . qu. . if two wayes then how doth the finger of gods spirit write them those ways . answ. the eternall covenant was the same under the law , as under the gospell ; and its tables were the heart then , as well as now , and its way of writing the same then as now , even by the finger of god's power or eternall spirit : and thither the jews were even then referred for the inward writing of the law , deut. . . so that they that truly hearkned , even to moses , were to wait on this word , vvhich vvas nigh in the heart , for the vvriting of his laws there . and they that hearkned to this lavv vvhich endureth for ever , knevv the writings thereof in their hearts ; whereas the jews , vvho vvere very diligent to get the law into their hearts from the letter , could never thereby attain the writing of it there , but vvere still found breakers of it , and under that curse vvhich belonged to the breach . abraham , isaac , and jacob , david and the prophets knevv the invvard jew , who becomes so by the invvard covenant , and by the inward dispensation of the lavv in that covenant and the law vvhich vvas after the promise , could not disannul the promise vvhich vvas before it , but it stood good and firm to the children , even to all the spirituall seed , the vvhole time of that outvvard dispensation of the lavv . qu , . if not . then how doth the writing of the law in tables of stone : represent the writing of the law in the tables of the heart : seeing the tables of the heart were writ upon by the finger of gods spirit whilst the tables of stone were in full force and the dispensation had not ceased . answ. though the tables of stone , or law thereof was in force to that outvvard people of god the jews , yet this did not destroy his inward people , nor his inward tables in their hearts nor hinder him from vvriting his invvard lavv there ; but the invvard and eternall covenant ran underneath to them invvardly ( even all the time of that outvvard dispensation ) whereby they were made invvardly righteous and obedient to god . and as god had perticularly directed by moses , to the word and commandement of that covenant : so hee would not fail to write it thereby in the hearts of such , as turned to that word and commandement . so that this was the law vvhich god vvrote in the heart , even then , and vvas alvvays the invvard substance , while as moses his dispensation was but an outward sign thereof . qu. . if the law of the ten commandements it self : which enjoined love and duty to god : and love and duty to man as matth. . , , , . was , or is a figure of an other : then what law that is , that 's the antitipe of this law which in succeeding of it enjoyns not love and duty to god : and not love and duty to man . ans. this query ariseth from a great mistake , as if the law in the letter and the lavv in the spirit could not require the same thing , vvhereas they do require the very same thing in substance , but severall vvays , according to the difference of each administration , to vvit , the one litterally of a litterall or outvvard people , the other spiritually of a spiritual or invvard people . the one requires love according to the tenor of the letter , the other according to the spirit . qu. if the owning of the ten commandements as they are plainly laid down in the letter , be a breaking of them in the spirit and especially those contained in the first table : then how doth the truth of god written which is life and truth , act. . . and eccl. . . and the spirit which is given forth meet together , seeing the spirit leads and guides into all truth . ans. i do not know any , who hath said , that the owning of the ten commandements at they are plainly laid down in the letter , is a breaking of them in the spirit , but he that hath the spirit , owneth the dispensation of the letter in its place and season : but the spirit doth not teach him to run from his own dispensation ( where it is livingly administred to such , as wait on the eternall word in his covenant of life for it ) to that dispensation which was appointed for , and given forth to others . but that the truth , as it is written ( outwardly ) is life , i do not read , but otherwise ▪ cor. . . where paul saith , the letter killeth ( speaking of the letter of the new testament . ) the spirit indeed guides into all truth , but it is the living soul whom hee so guides , and it is the living truth into which he guides in the new covenant , though it was he also who gave forth , required , and was able to lead into the letter of the old covenant . qu. . whether when jehovah gave forth the ten commandements plainly as a law in the letter he did intend by the observation according to the letter : the breach of them by the spirit . ans. the spirit doth not teach to break the commands in the letter , but such as are under the ministration of the letter , to observe them according to the letter ; and such as are under the ministration of the spirit , to fulfill the righteosness of them in the spirit . ( yet the son of man is lord of the sabbath : and if he bid a man take up his bed and walk , which was bearing a burthen and doing of work on the sabbath day , it is no breach of the sabbath . ) now this is most righteous , that as the son's rest should be entred into under the gospel , so his day of rest should be kept by his disciples and family . qu. whether to say : the keeping the law of god according to the letter is a breaking of it in the spirit : be not a charging of god that gave it forth to be kept : and the holy spirit that incites ( us so to do now in this administration jam. . . and says they do well that do so ) and yet thou saist they break it in spirit : but tell us by any one scripture , how a man assisted by the spirit to own jehovah alone to be his god according to the letter of the first commandement doth break that command in the spirit . or so the like of any other of them . ans. this query is altogether from a mistake ; for it was not said by me , that the keeping the law of god acccording to the letter , is a breaking of it in the spirit ; but that he that runs back to the law in the letter , to take up any command as hold forth in it , will be found a breaker thereof in spirit . and for this , the jews in general , and paul in particular may be my instances , who was exceeding strict according to the letter of the law , but yet was a grievous breaker of it in spirit , and did not love his neighbor as himself , but in a blind zeal was a bitter persecutor : and if the jews had taken that direction of moses , deut. . . the observation of the law in the letter might have been more easie to them . so that the turning towards , and receiving the word in the heart , from whence the letter came , is the onely way to fulfll the letter ; and the law is not so much as to be known , much less fulfilled , by running to the letter of it in the first place . and this i certainly know , that there is no coming to the lord of life , nor no keeping chast to him , but in the new-covenant , and in the light of the lord , as it is there dispensed : and till then , the mind cannot forbear making of images and false representations of him to it self , though being from the light of this covenant , it cannot discern that it doth so , no more then paul by the letter of the law could discern how he was a breaker thereof in his violent persecutions . qu. . whether the prophets , jesus christ or the apostles , their keeping the law according to the letter : that they did do so , is evident , did break the law in the spirit ? ans. the prophets were under the law as to their outward state , though inwardly not without feeling the vertue of the new-covenant . christ also was made under the law , and took upon him the fulfilling of that dispensation of moses , that he might bring the believing jews from under it , into the liberty of the spirit , that they might receive the adoption of sons , and the free ministration which was appointed for the sons , and might not be held under that ministration of bondage , which was appointed for the servants . and the apostle bids believers to stand fast in the liberty wherewith christ had made them free , not making themselves debtors to the law , gal. . . for they were children of the promise , children of new jerusalem , the free woman , children of the new-covenant , and not children of mount sinai , the old covenant the law in the letter , c. . , . qu. . if there be but one day of rest holy to the lord and all the sabbaths of the law were but signs of it . that is said to be the day of redemption : that the lord hath made : then whether that day be a day natural , one of the seven days of the week which either respect the day on which our redeemer suffered , or that on which he rose again from the dead , or any other ? ans. as the gospel is not natural , but spiritual : so its day of rest is not natural , but spiritual likewise . yea i may add this also , the six days work in the new creation are not natural neither . qu. . if not so , but that it should he intended applicable to the day or time of the gospel administration from the time that christ suffered in the flesh , unto the end of the world . then whether this day that is intended as a sabbath , is one with that day that the scriptures intend and call a sabbath , which christ himself gave his disciples charge to have respect unto in their flight , matt. . . answ. the supposition here put , demonstrateth that those that put it , have no acquaintance with the gospel-sabbath , but propose another outward time for it , even the time from christs suffering in the flesh to the end of the world . now if any should so affirm , it were as justly to be excepted against , as pressing the observation of the jews sabbath is ▪ that which signifieth is outward or natural , and signifieth to that part which is without : that which is signified , is inward and spiritual , and is known , entred into , kept and enjoyed in the spirit . it is a spiritual sabbath , not a natural , which god hath instituted for his spiritual people , after he hath led them out of spiritual aegyt , into the spiritual wilderness , where he administreth to them the law in the spirit , and teacheth them to worship him in spirit and truth . qu. . if they intend one and the same sabbath day , then how impossible was it for the disciples of christ to escape flying on that sabbath day , though never so fervent in prayer , in regard that this sabbath spoken of begun when christ had suffered and put an end to the dispensation of moses law : and the flight spoken of by christ , which respect the lords sabbath , was not until many years after his sufferings . supposed-sabbath being before denied , the foundation of this query fails . an. christs sabbath is not an outward time or day in the flesh , but a day in the spirit , even a day of rest from all the labours of the fleshly part ▪ but this was spoken to before in the answer to the last of w. salters queries , whereto i may add this ▪ christ spake to his disciples of things , as they were able to bear them . now as they understood not his death : so then they understood not the abolishing of those things , which were to pass away after his death : so that christ might very well call jerusalem the holy place , and the seventh day the sabbath , speaking to them in that state . qu. . if they intend not one and the same sabbath day , then which are the disciples of christ to have respect unto , whether that that jesus christ injoined his disciples to have respect unto , or that that isaac penington would injoyn the disciples of christ to have respect unto . ans. this querie hath very little in it , save to shew the unsavouriness of the spirits of them that put it , and their want of acquaintance with the ministration of the spirit . they that know the gospell sabbath ( which is the substance of the law sabbath ) can tell who injoin'd it them , and can also tell , that he hath not required of them the observation of the jews sabbath . but they that are born after the letter , have been always subject to revile and reproach the truths of the spirit , and those that testifie thereto . qu . if the lords holy sabbath be that day which we may suppose is intended by this paper sent unto us : to be the day that containes the time of gospell-administration : then whether that sabbath doth prohibit outward labour as well as abstaining from sin , if not then which way must this sabbath be kept . seeing , that they that did and doth observe the weekly sabbath did and doth it in the spirit . and rest by faith in christ worshipping the father in spirit and in truth . answ. the gospell-sabbath begins not in the observation of outward time : but as it is spirituall , so it hath a spirituall beginning , increase , and persecting , wherein there is a rest to the spirit from sin and from the creaturely works , & a worshipping in the spirit , even as on the outward sabbath there was a bodily ceasing from labours , and an outward worshipping . and he that heareth the joyfull sound of deliverance from sin and self-working , and entreth into the faith ( beginning to cease from his own works and working , and to wait in the spirit on the power for its working in him ) hath a tast of the gospel-sabbath , and beginneth to see that day , which the type pointed to and ends in . qu. . if that that was ministred to paul , rom. . thou shalt keep the sabbath or believe in the light , follow the light and the observing of either of these in the spirit to be a keeping the whole law . then how are the scriptures observed if the keeping of one commandement be a keeping the whole law when the holy spirit in scriptures says that he that offends in one point is guilty of all , jam. . . ans. i did not say , that the keeping of one commandement is the keeping of the whole law ; but that the observing in spirit of any one of those there mentioned by me , is the keeping of the law : which was not barely said , but demonstrated , because no part of the law can be broken , but every one of these must be broken . he that commits any sin , breaks the gospel-sabbath , which is a resting from all sin and self-works ; errs from the law of love received in the spirit , which shuts out all enmity and transgression both against god and man ; departs from the fear , which keeps from departing from god by any iniquity ; and enters into the lust , which is the womb of sin , out of the compass of which womb sin cannot be conceived , much less committed . so that paul , in that law received from the spirit , thou shalt not lust , saw the whole body of sin struck at , whereas before , under the ministration of moses in the letter ( according to which he said he was blameless ) there was not so much as the life of one sin struck at , but for all his exact answering of the law according to that ministration , he was alive still . to decide this controversie , let it be put to tryall , let any one singly wait on the lord for the administration of his law in the spirit , and if the lord give forth that command to him , thou shalt not lust , in the clearness of the light of his eternall spirit , let him try , if continuing in obedience and subjection thereto , he can commit any one sin whatsoever . i do not say , that a mans proposing to himself that he will not lust , or his striving of himself to love and fear the lord or his applying himself to keep the sabbath or rest from sin to the lord will do this . ( nay this is but an administration in the letter , and will prove weak against the inward strength of the enemy ) but receiving the law in its pure living administration in the spirit , and from the spirit , here comes strength against the enemy , which is too hard for him , while it is abode in . and this the apostle paul taught the galatians , who were running backward towards the law , and not forwards in the spirit : he bids them walk in the spirit , gal , . . and so doing as they should not be under the law , ver. . so neither should they be breakers of the law : for within those bounds sin enters not , but is kept out , not so much as a lust against the law being there known , much less any open transgression against it : and against such as thus keep within the bounds of the spirit there is no law , ver. . . but against all that make themselves debtors to the law of the letter , there stands in force both the law of the letter & of the spirit also ; & they cannot in that state be free from the condemnation and curse thereof , whatsoever they may imagine concerning themselves , and their own state , from a mis-understanding and mis-application of the scriptures . the first letter answered . there is a double ministration of the law : a ministration in the letter , and a ministration in the spirit . the ministration of the letter was by moses , from mount sinai , in tables of stone , to that outward people the jews : the ministration of the spirit is by christ , from mount sion , in tables of flesh , to believers or his disciples . now this is it which the lord hath made manifest to me , that the disciples of christ , or believers , are to have recourse to their administration for the receiving of the law from the spirit , and not to run back to that ministration which was litterall and outward , and fitted to a litterall and outward people . this was more fully set down in my epistle in severall particulars . now in opposition to this , it is said f●rst that all written in that epistle , makes no more at all against a gospel spiritual observing in love the seventh day sabbath to the lord , then they make against a gospell spirituall observing of the other nine comandements . ans. my epistle striketh not at a gospel spirituall observation of any thing : but he that will obey spiritually , must receive his command from the spirit in that way which the spirit hath chosen to dispense it to him in . now the same spirit , which wrote his law in the letter under the old covenant , writeth his law in the hearts of believers under the new covenant , heb. . . which is a better covenant , and of which covenant christ is the mediator , ver. . and christ is as faithfull to give forth the laws of his spirit in the hearts of his people , as their condition requires them , as moses was to give the law written in the tables of stone to his house , heb. . . . and as moses pointed his disciples to christ coming in the flesh , so christ pointed believers or his disciples to the comforter , the spirit of truth , first to wait for him , and then to receive light or his law of life from him : and this is gospel or new covenant , even that which the spirit speaks or writes in the heart ; and this hath power in it and saveth , whereas the letter killeth . now consider seriously , whither should a believer go for this laws ? to which covenant ? to moses his covenant , or to christ's covenant . secondly , that all these commands being holy and good , are to be loved , and in love to be observed , &c. ans. all the statutes , and judgements , and ordinances , and precepts of the lord are holy and good , and are to be loved : but each is to be obedient to that which god requires of him , and to have recourse to that ministration for the law of god to him , under which god hath set him . he that believes , he that hath received the spirit , is to have recourse to the law of faith , and to the spirit for his light or law : he who was under the law of moses , was to have recourse to the law of moses : for the law of moses spake to them who were under it in his family , giving forth the precepts or commandements of that dispensation , to them who were under his testament , heb. . . and christ speaks to his family by his spirit , whom his disciples are to hearken unto , and not to grieve him , or quench his motions , or despise his prophesyings , but give diligent heed thereto , untill the day dawn and the day-star arise in their hearts . now to obey in love , doth not make the distinction of the ministrations : for love belongeth to each ministration . the jews in their day were to obey the law in love , and to have it in their hearts , deut. . , . but this makes the difference , the jews were to seek to the letter for it , the disciple is to receive it from the spirit : for he is to begin in the spirit , gal. . . whereas the jews beginning was in the letter . and this is obedience in the newness of the spirit , when the law is received fresh from the spirit , who both writes new things and brings to remembrance old things livingly and powerfully : but to go to moses ministration and learn it there , and get it into the heart from thence , that 's according to the old ministration or covenant , which was given in the letter to the jews ; as may appear in that place last cited , deut. . . . thirdly that in the same spirit and love , that we have the lord for our god , &c. in the same we are to remember the sabbath day to keep it holy . ans. the lord teacheth believers to know him to be the only true god , &c. by the law of the covenant of life in christ jesus , which he ministers to their spirits in the spirit ; whereby he teacheth them so clearly and effectually , that they need not run back to the tables of moses his covenant , from thence to teach one another to know the lord , but they shall all know him from this teaching from the least to the greatest : yea , and i may add this , this covenant by its ministration teacheth more clearly , then the ministration of moses his law in the letter could teach , heb. . , . they that have been with moses , and have learned the law of him , under the ministration of his covenant , have yet need of coming to christ : but they that have been with christ , and have learned the law of his spirit , by the teachings of the new covenant in their hearts , have not need of being sent back to moses . moses pointeth forward to christ , but christ ( even in the flesh ) sendeth not his disciples from his own dispensation back to moses ( though he also established the dispensation of moses for its season ) but pointeth them forward to the comforter , or to his appearance in the spirit . and this is the mark of a christian , which it is the intent of the letter to direct him to , and not for him to fix in the letter , as men have done since the apostacy from the spirit . this argument is further inforced thus , because he that said the other , said this , in the same law and spirit . ans. it is true , he that said the other by moses to the jews , said this also to them , and they were strictly bound thereto : but that which binds the disciple is the ministration of the new covenant , where christ writes this law in the minds and spirits of his people , by which they are bound , and such as as are out of that the lord when he cometh to examine them concerning their faith and obedience , will say to them , who hath required this at your hands ? were ye children of the new covenant ? did ye receive the spirit ? had ye a measure of faith given you ? were ye new creatures ? why did ye not keep to your rule ? why did ye not wait on the spirit , and receive the law from the new jerusalem , from whence it issues forth to the family of believers ? the jews were to be taught by precepts and judgments from moses , but all thy children shall be taught of the lord . it is said yet further , so that if thou keepest the other , and not this , thou art a transgressor of the royal law of liberty . ans. what is the royall law ? what is the law of liberty ? was the law as it was administred by moses , the royall law ? or is it the royall law as it is administred by the son , who is the king of saints , and writes his law in their hearts as their king ? again , was the law , which moses administred to the jews , a law of liberty , or a law of bondage ? did not the ministration on mount sinai gender to bondage , gal. . ? but in the ministration of the law by the spirit is life and liberty , ver. . and cor. . . and this very law , thou shalt love thy neighbour as thy self is royall , and a law of pure liberty , and there is no bondage in it thus administred : but let any man now read it in the letter , and strive to obey it to the utmost he can , he shall find it weak through the flesh , accusing and in bondaging him . and this is the reason that christians so mourn in their prayers , even as persons in bonds , because they know not the royall law of liberty , because they feel not the love which the spirit begets , but strive to get the letter into their hearts , and to answer the commands in the letter with what love and obedience they can come at ; and this ( through not seeing into the true covenant and ministry of christ ) they call obeying in the spirit . the testimony of jesus , rev. . . is the spirit of prophecy , chap. . . and his commandements come fresh from that spirit of prophecy , which are to be taken heed to , till the day dawn and the day-star arise , and then a fuller ministration is witnessed then that of prophecy , even the shining and appearing of that which was prophesied of , which every believer is to wait for in the prophesies of the spirit , and in obedience to those commands , which come livingly into his heart from the spirit of prophesie . fourthly . that the fourth command is to be in love kept by all believers . ans. all the commands of christs covenant are to be kept by believers , according as he pleaseth to dispence them , under his administration in the new covenant : but the laws of the old covenant are not the laws of the new covenant , as so dispensed , but only as they are comprehended in the righteousness , which is taught and required by the spirit , which is fuller , stricter , and exacter , then that which the law of moses required . nor do i hereby go about to teach any to break the least of christ's commands , but the way to fulfill them , which is , by keeping to the certain knowledg and obedience of them , in that ministration , where christ hath promised to dispense and make them known to believers , which is , under the ministry of his own covenant , writing them in their hearts and minds by his spirit . and here the keeping of all christs commands is possible , yea this is the onely way to have the righteousness of the law fulfilled in us : for he that keeps the eye which the spirit hath opened in him , close to the spirit , shall not be able to break any law of righteousness , but the righteousness even of moses his law shall be fulfilled in him . christ is the rest of the gospel ( as he is also the holy land ) believing is the entring into this rest : here 's his sabbath , and the keeping of it . keep in the faith , the gospel rest is kept . parting with every lust that he makes manifest , observing every thing that this king calls for by his spirit , and waiting for the further manifestation or shining of the light of his spirit in the heart , here 's the obedience of the faith , and the holy and spirituall life and subjection of the living soul to its living king . here 's the beginning of a true christian , his growth , his perfection . but as for times , places , persons , &c. these are of another nature , to another part , even to that part in man which is to be done away , as hee comes into the faith , and into the rest . let that which is invisible , whose habitation is out of the reasoning part , feel and read me in that which is invisible : for i do not make void the law by faith , or through publishing the ministry of the spirit , but establish it in its ministration in the spirit to the disciples of christ ; who , keeping to the spirit , cannot transgress the righteousness of it , though they may there learn not to esteem one day above another , but to esteem every day no days having ever had any reall holiness in them one above another , but only a figurative or representative , which the substance , christ and his gospel swallow up : for as his day dawns , those things which were the shadows of it fly away . the second letter answered . object . . it is said to be dangerous , so to hold forth the spirituall sabbatism , as to deny the weekly sabbath , wherein our lord jesus christ rested , &c. and which he blessed and sanctified to adam and his posterity , &c. ans. the gospell is a state of substance , of fulfilling the types and shadows of the law , by bringing believers into the possession of that which they signified of . canaan was a type of christ , who is the land of the living , in whom every believer hath an habitation at present , according to the proportion of his faith : and the sabbath is the day of rest , which every believer is to celebrate to christ in this holy land , which he doth by believing and obeying his spirit in the faith , which keepeth him out of the sin , the unbelief , the unrest . but that the sabbath of the law the rest thereof , which pointed to the faith , is still to be held up in the times of the gospel , i know no scripture which so teacheth , and i know somewhat which teacheth me otherwise . the day is dawned , blessed be the lord god almighty , the everlasting day is dawned , and the shadows of the law are flown away . object . . it is said , that heb. . speaks of three rests , the seventh day or sabbath rest , israels rest in canaan , and a remaining rest whereof david speaks , psalm . . ans. i grant it , there were two rests under the law , which were signs of the one rest under the gospel . the two under the law were outward and natural , the one under the gospel inward and spiritual , answerable to the state of the gospel· david was not only acquainted with the law-state , but with the free spirit , ( psalm , . ) and the eternal law thereof . he knew the new creation , the creating of a new spirit , ( with its travell through the law ) & also the new rest . he knew the circumcision of the heart , the spirituall sacrifices of a broken heart and of praise , he could take the cup of salvation , and sing the song of praise to the lord , which none can do in the strange land , nor on any other day but the day of rest . and he incites israel to this rest , that they might not harden their hearts against it , but in the day of their visitation enter into it , by hearkning to the word which was nigh them , which gives the entrance through the faith . to day if ye will hear his voyce , harden not your hearts , &c. there is a rest ye are now called to enter into , as your fathers were called to enter into the land of canaan : harden not your hearts as they did , but hear the voice , hear the word which calls to this rest , believe and enter . this rest remains , says the apostle , the others were types of it under the law-state , which was to pass away . object . . it is said , ceremoniall signs are done away , but the ten commands under the mercy-seat are of an other nature : and that there are signs which are not yet abolished ( as the rainbow , sun , moon , and stars ) but still remain for us to make good use of . answ. the mercy-seat under the law is done away , and the substance thereof is come , and will ye not give him leave to write his law in the tables which he shall choose , where his disciples may read it with the eye which hee gives ? is his law now to be read in the shadow , or with the outward eye , or to be looked for under the old mercy-seat of the outward tabernacle ? or is it to be read with the eye of the new creature , with the eye of faith , with the eye of the spirit , in the everlasting gospel , where the life it self is read , and in other books or writings without , but tidings or relations of the life ? here christ , here the spirit , here the eternall life , here the love , the joy , the peace , the rest , the purity , which is eternall , is seen , is felt , is handled , is injoyed : for the true faith is indeed the substance of the things hoped for , giving victory over the enemies which disturb , and a quiet habitation in him who is the rest . and as touching signs , i do not say that signs are so done away , as that there is now no good use to be made of them ; but in reading the law and shadows thereof , the lord may please by his spirit to enlighten the spirit of him , who reads in his fear , to see through them : but this i do not find , that so much as any one sign or shadow under the law , was to be continued in that way of service under the gospel ( for indeed to what end should it ? when that is come , which it signified , is not its work at an end ? ) and that that sabbath was given for a sign ( as well as any other sabbaths of the law ) i find expresly , exod. . . to . object . . it is said , that though christ's law be a new law , yet it is also old , given of old to the jews . answ. yea , it is older then so : for it was written in abels and the other holy mens hearts , long before this covenant of the law in writing was made with the jews . and consider wel which is now to stand in the times of the gospel , the writing of the law by the spirit in the hearts of believers , as it was written by vertue of the promise before the law was given , or the outward and visible writing under the law , which was done for the sake of , and as a suitable dispensation for that outward people . it was not thus from the beginning , but after a long time : for when god chose an outward people , he chose also this way of writing to signifie somewhat by , which signification is concerning another state ; in which state , that which was signified is to be set up and advanced , and not the shadows which were significant of it . it is further said , that the lord writes these things new in his peoples hearts , to know the lord , as their god , and as the god and father of jesus christ , and as their father in him : and to love their brethren as christ loved them . and he writes this law also in their hearts , thou shalt have no other gods but me , make no image , exalt my name , keep holy the sabbath , &c. ans. if god write these things in the heart , are they not to be read there ? if god write them in the new covenant , and in the new tables , shal not i read them there ? and if i can read there in this living book , what god writes in it by his spirit , is not this nearer to me and clearer , and read by a more certain eye , then what i can read with my outward eye in tables of stone ? oh , do not turn the believer out of his way : do not hinder him from reading in the book , which is clear and infallible , the clear and infallible things of god . will god write in my heart , and will he not give me an eye to read ? shall he give me an eye to read , and shall i not read therewith ? thou hast here confessed this to be the new writing , and the new writing belongs to the new covenant , both which are proper to the gospel-state and to christs meditation , who is mediatour of the new covenant , heb. . . and in that he saith , a new , he hath made the first old . now that which decayeth and waxeth old , is ready to vanish away , ver. . object . . it is said , that love being the sum and substance of the law of the spirit , makes no more against the fourth commandement , then against the rest . ans. love is the substance of them all , & they are all fulfilled in it : but they are not after this manner fulfilled , to wit , that a man should strive perticularly to keep them in his eye , and so labour to fulfill them in love ; but rather thus , in waiting on the lord to receive love from him , and to be kept by him in the love , in this love received they are all fulfilled and cannot be broken , and this is an easie yoke . this is the new birth , and the path thereof , the other is but the old creature , with its striving after the path and inheritance of life . and as this love is the fulfilling of the law , so the heart are the tables of this love , wherein god writeth both the whole and all the parts of his law . now i am not against any man , who in singleness of heart applies himself to the letter ; but it is but the old way , and a conversing with christ after the manner of moses's his dispensation : but i must confess that i am for the new covenant and for the ministry of the spirit , which is far beyond the letter , and though i have known christ , and the lavvs of his life after the flesh , yet henceforth my desire is not after knowing him so any more , but to know him in the eternall life of his spirit , and to drink of the fruit of the vine , new vvith him in his fathers kingdome . a brief explication of the mistery of the six days labour and seventh days sabbath , for such to behold , the eye of whose spirit is opened by the pure anointing , and who are not so drowned in their conceivings and reasonings about the sence of the letter , as most of the professors of this age are . mat. . , , . come unto me all ye that labour , and are heavy laden , and i will give you rest . take my yoke upon you , and learn of me , for i am meek and lowly in heart , and ye shall find rest unto your souls . for my yoke is easie , and my burden is light . he that hears the joyfull sound of the everliving power , calling him by the voice of his eternall light out of the darkness , out of the death , out of the misery , out of the dominions , territories and deep slavery of satan unto himself , and cometh unto him in the vertue and power of that life which calleth , he hath a tast given him of the eternall rest , and a promise of entring into it . but the entrance into the fulness thereof is not presently , but he hath a long journey to take from egypt the dark land , from sodom the filthy land , from babilon , where all the vessells and holy things of god have been defiled , through the wilderness , unto canaan ; and many battles are to be fought with enemies by the way , & also with the enemies which possess the holy land , and many hardships to be undergone in following the captain , who also leadeth his israel by a pillar of cloud by day , and by a pillar of fire by night ; and there must be a circumcision & a baptism in the cloud & in the sea , and the falling of all those carcasses in the wilderness which are not to enter , nor so much as see the good land , before the entrance be ministred to the seed , and to that which passeth through the water and through the fire with the seed . in plain terms , there must be a taking up of the yoke , and a learning of christ under the yoke , till the proud , the stiff , the stubborn , the wise , the wilful , the selfish spirit , the hard stony heart be wasted and worn out by the cross , and nothing left but what becomes one with the seed , and so is fit to be married to it , and to enter with it into the everlasting kingdom . now this bearing the yoke , this taking up of the cross , this following of christ in the wilderness , through the corrections of the father , through the buffettings and temptations of the enemie , in the midst of all the weaknesses & frailties of the flesh , going when he bids go , standing still where he stops , fighting when hee prepares to the warfare , bearing the repulse , when he suffers the enemy to prevail , and hoping even beyond hope for his relief and victory in due season ; here 's the labour , here 's the travell , here 's the working under the life , with the measure of grace and power received from the life . so that first the day-spring from on high visits : from that visitation there is light entred into the heart : by closing with that light there is grace received : with this grace received there is work to bee done for god , his talent is to be improved all the six days , by all that will rest with him on the seventh , and that desire to cease from their labours in the fruition of the faith , the life , the power ; the faith , the life , the power living , becoming and performing all in them . and he that doth not improve the talent , he that doth not follow on in the pure light , but either sits down by the way , or is deceived with an image of what once vvas true in him , he can never arrive at the land of rest ( though perhaps he may arrive at that which he may call so ) but , when the eternall witness awakes in him , he will find the want of it , and bitterly bewail his grievous mistake . novv in this hard travel , and grievous labour under the close lavvs and spirituall commandements of the life ( hard i mean , yea , very hard to the unrenewed part , though easie and natural to that which is renewed and born of god ) it pleaseth the lord novv and then to give a day of refreshment , causing his life so powerfully to spring up , that it even sensibly is , and doth all in the heart . this is a sabbath , wherein the soul rests in the povverfull movings and operations of the life , and doth not find any stress of trouble , or hardship or labour upon it , but sits still in the povver , is at ease in the life , in the etertal vertue , vvhich lives , and moves and is all in it : and no pain , no trouble , no grievousness of any command is felt ; but to it all is easie , all is natural , all is purely pleasant , the life ( to vvhich all its own lavvs , statutes , ordinances , judgements , ways and paths are easie ) performing all it calls for , even as fast as it calls for it . and here not only a sabbath of days , but also a sabbath of vveeks , yea sometimes a sabbath of years ( besides the everlasting jubilee or year of perfect redemption it selfe ) are known & vvitnessed by such as have vvaited on the lord , in singleness of heart under the yoke of his spirit , for the bringing down of the rough and untovvard nature , and for the raising up of the meek and lovvly heart . but here it is exceeding easie , running out and starting aside : it is easie running out from under the yoke to avoid the bitterness of the hardship to the earthly part ; it is much easier running out on the day of rest , and so loosing the truth in a joy and rejoicing , even such an one as might have a true ground . oh who can but think the bitterness of death is past , when all enemies are vanished , and there is nothing left but the lord and the soul imbracing each other ! and who can but be unwilling to come back again to his labour , and to the residue of his hard travel afterwards ! and yet it is far better to return to the work in the vineyard , and to suffer again with the seed , then to keep up the rest in a notion , and so to lose the life and pure presence and vertue of the seed , when it returns unto and cals back to the labour . oh how many have perished here , suffering a divource from that which led them into the rest , not being willing to go back again with it to fill up the residue of its sufferings , which were yet behind , and so have kept up a false , dead , notional rest , after the true sabbath was ended . now there is no way for such , but to wait to feel the living breath , the quickning vertue , the day-spring from on high , which by the brightness of its rising can discover this false rest , this dead rest , this notionall rest , this ease in the earthly , in the fleshly , in the understanding part , which they uphold by things they have formerly gathered from the scriptures , or from their own ( perhaps once living ) experiences ; but now hold , out of the feeling and possession of the life , in the dead part . but that it is thus with them , they can never see , untill the light , from which they have erred , spring up and discover it to them : and when the light doth arise and discover it , they will find the way of return and the path of redemption much more difficult to them , then it was at first . yet it is better to part which the ease of the flesh , and to undergo the pangs of a new birth , then to miss of the inheritance in the good land . there are three steps or degrees of the blessed estate : first there are desires , thirstings and breathings begotten after the life . secondly , there is a labouring in the service ( under the yoke ) by the vertue which springs from the life . thirdly , there is a rest , or sitting down at ease in the life . by the stirring of life in the soul , desires after life are kindled : he , in whom the desires are kindled , and who feeleth the eternall vertue , cannot but be running the race : he whom the spirit of the lord findeth faithfull in running the race , it pleaseth the lord ever and anon to be giving him a tast of the rest . thus the spring stirring , the soul cannot but move towards its center : and as it entreth into , and fixeth in its center , it partaketh of the rest . n●w to know the leadings of the spirit forward and backward into these ( into desires , when he pleaseth , into the labour and service of the life , when he pleaseth ; into the sweet rest and perfect repose in the life , when he pleaseth ; ) here is the safety and sweet progress of the renewed spirit . that man who is born of the spirit , is to wait for the movings , breathings and kindlings of the spirit in him : and when the sun ariseth , he is to go forth to his labour in the light thereof , and in the night and withdrawing of the sun , to retire : and when his seventh day of rest comes , he is to receive it from , and enjoy it in the spirit ; and afterwards to be willing to begin his week again , even till his whole race and the full course of his pilgrimage be finished . yet if it were possible for man after he is come to christ , to abide perfectly with him , to cease from lust , to keep within the faith , to draw naturally in the yoke , to bow in the spirit continually to the father of spirits , there would be a continuall sabbath kept in the passage , even before the great , full and perfect sabbath in the end . the hardness , and unease of the labour , is because of a part contrary to the life , which when it is worn out , there will be no more labour , but the yoke will become the rest , and all the motions and operations of life will flow forth naturally in the rest . and here is the patience and faith of the saints , to wait under the yoke , under the daily cross to that part which is to be brought and kept under , till all the bonds of captivity be broke through by the life , and the vail of flesh rent from the to the bottome ( the remaining of which , is that which stops the free current of life ) and then shall the soul enter into the holy of hol●es , obtaining the full possession of the everlasting inheritance and of the eternall redemption , and know sorrovv , tears , bonds , sickness , death , captivity ( no nor so much as grapling with them , or travelling out of them ) no more , but the enjoyment of the plenty and fulness of the life reaping all the pleasant fruits of life , in the rich land of life for evermore . some considerations propounded to the jewes , that they may hear and consider , and their hearts at length may be turned towards that which alone is able to convert them to god , that they may once more become his people , and enter into an everlasting covenant with him that may not be broken , that so they may abide in his love and covenant of life , and remain his people for ever . consideration i. what great love , mercy and kindness god shewed to that people , above all nations and peoples under heaven . of his own free love he set his heart upon them , chusing them to be a people to himself . he brought them out of egypt by a mighty hand and outstretched arm ; he mightily preserved them in , and led them through the wilderness . he entred into a covenant with them to become their god , and betrothed them unto himself for his own lot and inheritance . he gave them righteous laws , judgments , statutes and ordinances , both of worship towards him , and of an upright demeanour and conversation among themselves and towards all men . he drove out the heathen from before them , and gave them a pleasant land to possess , even the glory of all lands , a land flowing with milk and honey . he built an habitation for himself among them , first a moving sanctuary or tabernacle , afterwards a more setled abiding place or temple ( which solomon built ) wherein was the ark of his presence , where he was to be sought unto and enquired of by them , and towards which their prayers were to be directed , and there was a mercy-seat , whereof they had large experience , and he ever and anon sent prophets among them , to reprove their errors and blackslidings , and to set them to rights again . he raised up judges likewise to defend them : and although they were weary of his government , desiring a king after the manner of the nations so vehemently , that they even forced a king from him , yet he took him away from them , and after him chose a man after his own heart , to feed jacob his people and israel his inheritance , who fed them according to the integrity of his heart , and guided them by the skilfulness of his hands . what should i say more ? what was wanting of love , of care , of goodness , of kindness , of mercy , of gentleness , of any thing that a people could desire of their god ? i say , what was wanting of all this on gods part ? what could he have done more for his vineyard , than he did do ? nay he emptied upon them all the goodness , all the mercy , love , favour , &c. that that covenant would hold to the full , yea and more too : for he bare with them more than that covenant required him to bear , and redeemed them oftner than that covenant engaged him , yea many time turned he his anger away , and did not stir up all his wrath , as he might often have done according to the tenour of that covenant . yea in all their afflictions he was afflicted , and the angel of his presence saved them : and he was still ready to say in his heart , surely they are my people , children that will not lie , at length they will see their error , repent and be true to me : insomuch as he was never weary of saving them , of trying them again and again , of stirring up his bowels of love and pitty to redeem them , of sending his servants and prophets among them to warn and reclaim them , even till at last it was manifest that there was no remedy but he must cast them off , and provoke them to jealousie by a foolish nation ( deut. . , . ) drawing them nigh to him , who had been worshipping stocks and stones , making them become a people , who had long been no people , and casting these out of his sight , making them become no people , who had so long been his chosen peculiar people , in covenant with him , and nigh unto him above all the families of the earth . consid. ii. what constant rebellion and stiffness of spirit that people all along expressed towards the lord , what wild sowre grapes they still brought forth to him , sowre love , sowre obedience , sowre worship and sacrifices , such as the pure pallate of the lord could find no relish nor savour in : but as moses had told them , that it was not for their righteousness god chose them to give them the good land to possess , for they were a rebellious and stiff-necked people , deut. . , . so it was not for their goodness that god continued his love to them , for they were all along provoking him , jer. . . when god came to shew that great mercy to them of redeeming them out of egypt , and bid them cast away their idols , they would not cast away their idols , ezek. . , . neither did they regard that mercy of redemption from the house of bondage , and from the iron furnace , but said to moses it was better for them to stay in egypt and to serve the egyptians , exod. . . again in the wilderness , how did they provoke him all that forty years of mercy , how did they err in their hearts from his pure fear , and from love to him , and from faith and confidence in him ! how did they murmur against him , and against moses and aaron their leaders ! how did they forget his works and his wonders continually ! when they came near the land , and should have gone in to possess it , then they would not , but repined and rebelled because of the talness and strength of the enemy , and of their cities : and when they were forbid to go , then they would go and fight with them . what should i mention the time of the judges and of the kings , how often the lord made them smart by their enemies in their own land , how often he gave them up to captivity out of their land , even till at length that great captivity of babylon befel them , and since that a greater captivity and desolation than that of babylon ? consid. iii. whether god , having tryed this people even to the utmost , by that covenant which he made with them by moses in mount sinai , may ever please to try them so any more : or if there yet remain any mercy or love from god towards them , whether it is not to be expected another way , and upon another account ? this is very necessary and profitatble for them to consider , that they may not be looking that way for mercy and favour from god , in which it is never to come , and so have their eyes and hearts diverted from that way according to which it is to come : for this must needs put them back exceedingly , if their eyes be looking out one way , and the love of god hath chosen another channel to run towards them in . this may make them refuse the very mercy , love and redemption when it comes , suspecting it not to be it , because it comes not in the way and after the manner that they look for it . now god hath expresly said , that when he shall be pacified towards them ▪ and shall look again upon them with an eye of favour to do them good , it shall not be by their covenant ( which could never last , but was still broken on their parts ) but by his own everlasting covenant , which he would establish to them , ezek. . . &c , it would therefore diligently be enquired by them , what covenant it is which is called their covenant , vers. . and what covenant it is which is called gods covenant , vers. . that they may withdraw their eyes and hopes from the one , from whence their redemption , recovery and mercy cannot come , towards the other from whence it is to come ? to which query , for their sakes , it is in my heart to return this answer . answ. their covenant is that which they entred into with god , the covenant that their hearts chose to unite with god by : and that was to this effect , that if god would shew them his will , they would obey it . go thou near ( said they to moses ) and hear all that the lord our god shall say , and speak thou unto us all that the lord our god shall speak unto thee , and we will hear it and do it , deut. . . thus they thought , but the lord knew otherwise , for o saith the lord that there were such an heart in them , &c. vers. . and moses knew otherwise , he knew that they would corrupt themselves , and that evil would befal them in the latter dayes , deut. . . but gods covenant was the free covenant he made with abraham , isaac and jacob , the covenant of his grace , the covenant of his free love , whereby he was able to reach them in egypt , upon the cry of the seed in them ( in the midst of their idolatries , and to bring them out and do them good notwithstanding their stubbornness and stiff-neckedness ) even before the other covenant was made . this covenant of love was gods covenant . this is the covenant god remembred to them in the days of their youth , while they were young and tender , and not yet grown up to be a people under the other covenant : and this is the covenant which lasts for ever , which is not founded upon their obedience , but on god's free love to them for his own name sake , and for their fathers sake with whom he freely made it . quest . what doth this covenant contain ? answ. putting his fear in the heart , writing his laws in the mind , pouring of pure clear water upon them to wash away the pollutions of their inward parts , circumcising the filth of the heart , healing the backsliding nature by creating of a right spirit within , and keeping of the created spirit right by the presence of that spirit which created it : see jer. . , . ezek. . , &c. hosea . . this is god's covenant , this is the new covenant , which is to be made with the house of israel and judah when god redeems them : and they can never be redeemed but by this covenant , but are to remain desolate , until the spirit be poured out from on high upon them , isai. . . until their hearts be circumcised to love the lord their god , untill his fear be placed there , and they thereby caused to walk in his ways . as therefore they receive the spirit , are brought into the fear , have the law written in their minds and become subject thereto , so will they tast of this covenant , be brought into redemption by it , and become a glory inwardly , and outwardly also upon the earth . quest . what is the way for them to have the fear of god put in their hearts , to have their hearts circumcised , to receive the spirit and his laws into their minds , and so to come into this covenant ? answ. there is no other way but that to which moses himself directed them , after god had made the other covenant with them , and tryed them long by it , together with many temptations , signs and wonders both before and after it ; and seeing by all these they had not had an heart to perceive , nor eyes to see , nor ears to hear , moses at length directs them to another covenant , the word whereof would give them eyes to see , and ears to hear , and an heart to understand . which covenant was a covenant besides the former , deut. . . and was indeed the covenant concerning life or death eternal , chap. . . ( the other being but a covenant of their outward state , made with them after their coming out of aegypt , upon their deliverance there from , and according to their choise to become a people to god according to it . ) this word , moses tells them , was near them ( nearer then that which was spoken by god on the mount , and afterwards written in tables of stone . ) the voyce of this word and the commandment thereof was nearer , that they need not seek anywhere abroad for it , but only listen at home to hear its speech , obey it in the faith , and live for ever , deut. . , &c. this is the way for them and all men to come into this covenant , and there is no other ; there is a light shining in the darkness of mans heart , which springs up in him , and casts forth it's rayes to discover and draw him out of the darkness : now as this light is felt , loved , understood in spirit , hearkned and cleaved to in the pure faith , which it begets ; that which cleaves to it , is drawn out of the darkness by it , into the covenant of the pure eternal light , where god is , and whither all they are translated , who are drawn to him in and by this covenant , as they are kept , preserved , and continue in the faith , love and obedience of it . now i would yet put these few things more to them . first , whether that people of the jews , as they stood related to god in that covenant ( given by moses at mount horeb ) with the covenant it self and all things appertaining thereto , were not a shadow of some inward and spiritual thing afterwards to appear and be made manifest in its season . whether they themselves were not a shadow of a more inward and spiritual people , to be gathered to god by the inward and spiritual covenant ; and whether their outward covenant was not a shadow or visible representation of that covenant , and the laws of it a shadow or representation of the inward laws ▪ which were to be written in the hearts of that spiritual people ? was not their tabernacle , or temple , a shadow of the true tabernacle or temple , seeing god dwelleth not in temples made with hands , but in a poor , humble , contrite spirit , and in the heart that trembles at his word , isai. . . and chap. . , . so was not their circumcision a shadow of the circumcision which is to pass upon the hearts of god's chosen ? were not their sacrifices types or representations of the sacrifices of praise and of a broken heart ? psal. . . and psal. . . was not their canaan , or holy-land , a type of the true holy spiritual rest which the faith gives entrance into ? their city jerusalem a tipe of the jehovah-shammah ? their priests and levites tipes of the spiritual priesthood , which was to offer the pure offering and spiritual sacrifices among the gentiles ? malac. . . mark that place , if it did not plainly foretel the casting off of the jews , with the rejecting of their offerings , priests and levites , and god's raising up a seed among the gentiles , where he would have a more acceptable people and worship , even a pure spiritual people , and a pure spiritual offering . secondly , if they were types , representations , or shadows of somwhat spiritual to come , then were they not to give place to that which is spiritual when it came , and so to be swallowed up in it ? is not the spiritual glory , the glory ? the inward jew , the jew indeed ? the circumcision of the heart , the choice circumcision ? the offering up of praise and of a broken heart , the acceptable sacrifice ? the land of life and righteousness , the true land of rest to the living by faith ? is not the spiritual city , house , or temple which god builds , the ierusalem or temple of the new covenant ? is not this the choice house to god ? and is not this spiritual glory to be expected in the days of the messiah , and all the tipes and shadows of moses , which pointed at him , to end in him , when once he comes to set up his true , inward , invisible , substantial glory among his inward and spiritual people ? when the day of messiah dawns , shall not moses his shadows fly away ? o that your eyes were opened to behold the inward glory of life , the good things of the new covenant , the great treasure and riches which are revealed and possessed in the spirit ; by the spirits that are redeemed unto god , that ye might partake thereof ; and then your eye would not be so much on that which is outward , which if ye had even to the utmost of your desires , are not comparable to the inward . lastly , search the prophets , see if the messiah is not first to come in a despiseable way , as a man of sorrows , isai. . , . whose visage in that appearance was to be more marred then any mans , isai. . . and consider whether he was not to be cut off , though not for himself , dan. . . and then to sit at the right hand of god , until his enemies be made his footstool ; psa. . . before he come in that glory wherein ye expect him . so that if he be not thus come already , then that coming of his is yet to be expected , and his hands and feet are yet to be pierced by you , and then afterwards ye may look upon him whom you have pierced , zach. . . and all the families of israel mourn bitterly apart for it , ver. . when moses gave the law , the vail was over his face : your fathers were not able to bear the light wherein the law was given , nor the light wherein the prophecies of the prophets were given , and so they still erred from the law , were offended at the prophets while they were alive , & mis-understood their words after their death . now do not ye search into moses and the prophets , in the same spirit of error as your fathers did , being shut out from the light of them , even as they were ? if it be thus , if the vail be over your hearts , if ye be ignorant of the true light ▪ of the true eternal power wherein the scriptures were given forth , ye must needs mis-understand them mis-understand moses , mis-understand the prophets , mis-understand the things spoken concerning the messiah , & so not be able to see unto the end of those things ministred by moses , & of that ministration which was to pass away , nor into the beginning of the ministration of the messiah , which was to succeed it . o turn within to the word nigh in the heart , that the true jew may be begotten and formed in you , and his light may arise and overspread you , that in that light ye may see the light of moses , and the light of the prophets , and not gather false meanings from their words , but understand them a right in the same holy spirit , and injoy the blessedness they spake of and directed to , which lyes in the inward raising up of an inward seed , and not in an outward conformity of the outward man , while the heart and mind remains unchanged and unrenewed , which can never be made new by any ministry of the letter without the spirit , but alone by the ministry of the spirit , whether with or without the letter , as he pleaseth . j. p. the end . the marrow of modern divinity touching both the covenant of works, and the covenant of grace, with their use and end, both in the time of the old testament, and in the time of the new : wherein every one may cleerly see how far forth he bringeth the law into the case of justification, and so deserverh the name of legalist : and how far forth he rejecteth the law, in the case of sanctification, and so deserveth the name of antinomist : with the middle path between them both, which by iesus christ leadeth to eternall life : in a dialogue, betwixt evangelista, a minister of the gospel, nomista, a legalist, antinomista, an antinomian, and neophytus, a young christian / by the author, e.f. ; before the which there is prefixed the commendatory epistles of divers divines of great esteem in the citie of london ; whereunto is also added, the substance of a fisher, edward, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the marrow of modern divinity touching both the covenant of works, and the covenant of grace, with their use and end, both in the time of the old testament, and in the time of the new : wherein every one may cleerly see how far forth he bringeth the law into the case of justification, and so deserverh the name of legalist : and how far forth he rejecteth the law, in the case of sanctification, and so deserveth the name of antinomist : with the middle path between them both, which by iesus christ leadeth to eternall life : in a dialogue, betwixt evangelista, a minister of the gospel, nomista, a legalist, antinomista, an antinomian, and neophytus, a young christian / by the author, e.f. ; before the which there is prefixed the commendatory epistles of divers divines of great esteem in the citie of london ; whereunto is also added, the substance of a fisher, edward, fl. - . hamilton, patrick, ?- . patricks places. the second edition, corrected, amended, and much enlarged. [ ], p. printed by r. leybourn, for giles calvert ..., london : . reproduction of original in union theological seminary library, new york. edition statement taken from title. "patrick's places", p. - , was written by patrick hamilton. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic 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instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng salvation -- early works to . covenant theology. antinomianism. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion i have perused this ensuing dialogue , and finde it tending to peace and holinesse ; the authour endeavouring to reconcile and heale those unhappy differences which have lately broken out a fresh amongst us , about the points therein handled , and cleered : for which cause i allow it to be printed , and recommend it to the reader , as a discourse stored with many necessary and seasonable truths , confirmed by scripture , and avowed by many approved wtiters : all composed in a familiar , plain , moderate style , without bitternesse against , or uncomely reflections upon others ; which flyes have lately corrupted many bo●es of ( otherwise ) precious ointment . may , . joseph caryl . the marrow of modern divinity : touching both the covenant of works , and the covenant of grace : with their use and end , both in the time of the old testament , and in the time of the new. wherein every one may cleerly see how far forth he bringeth the law into the case of justification , and so deserveth the name of legalist ; and how far forth he rejecteth the law ▪ in the case of sanctification , and so deserveth the name of antinomist . with the middle path between them both , which by iesus christ leadeth to eternall life . in a dialogue , betwixt evangelista , a minister of the gospel . nomista , a legalist . antinomista , an antinomian . and neophytus , a young christian. the second edition , corrected , amended , and much enlarged by the author , e. fisher before the which there is prefixed the commenda●●●● epistles of divers divines of great esteem in the citie of london . whereunto is also added , the substance of a most spirituall , and evangelicall treatise , called , long since , by the name of patricks places . london , printed by r. leybourn , for giles 〈◊〉 , at the black spread-eagle , at the west end of paris , ● . to the honovrable , collonel john downes esquire , one of the members of the honourable house of commons in parliament , justice of peace , and one of the deputy lievtenants of the county of sussex , and auditor to the prince his highnesse of the dutchie of cornwall . e. f. wisheth the true knowledge of god in jesus christ . most honoured , sir : although i doe observe that new editions , accompanied with new additions , are somtimes published with new dedications , yet so long as he who formerly owned the subject , doth yet 〈◊〉 , and hath the same affectiou● towards it , i conceive there is no need of a new patron , but of a new epistle . be pleased then , most honoured sir , to give mee leave to tell you , that your eminencie of place did somwhat induce me , both now and before , to make choise of you for its patron , but your endowments with grace did invite me to it , god having bestowed upon you speciall spirituall blessings in heavenly things in christ : for it hath beene declared unto me by them that knew you , when you were but a youth , how christ met with you then , and by sending his spirit into your heart , first convinced you of sin , as was manifest by those conflicts which your soule then had , both with satan and it selfe , whilst you did not believe in christ. secondly , of righteousnesse , as was manifest by the peace and comfort which you afterwards had , by believing that christ was gon to the father and appeared in his presence as your advocate and surety that had undertaken for you . thirdly , of judgement , as hath been manifest ever since , in that you have been carefull with the true godly man , psal. . . to guide your affairs with judgement , in walking according to the minde of christ. i have not forgotten what desires you have expressed to know the true difference betwixt the covenant of works , and the covenant of grace , and experimentally to be acquainted with the doctrine of free grace , the mysteries of christ , and the life of faith . witnesse not onely your highly approving of some heads of a sermon which i once heard a godly minister preach , and repeated in your hearing , of the life of faith , but also your earnest request to me to write them out faire , and send them to you into the countrey : yea , witnesse , your highly approving of this dialogue , when i first acquainted you with the contents thereof , incouraging me to expedite it to the presse , and you● kinde acceptance , together with your cordiall thanks for my love manifested in dedicating it to your honoured name . sith then , worthy sir , it hath pleased the lord to enable me , both to amend it , and to enlarge it , i hope your affections will also be inlarged towards the matter therein contained , considering that it tends to the cleering of those forenamed truths , and through the blessing of god may be a means to root them more deeply in your heart . and truly , sir , i am confident , the more they grow & flourish in any mans heart , the more will all heart corruptions wither and decay . oh! sir , if the truth contained in this dialogue , were but as much in my heart , as they are in my head ; i were a happie man , for then should i bee more free from pride , vain glory , wrath , anger , self-love , and love of the world then i am , and then should i have more humility , meeknesse , and love both to god and man then i have , oh ! then should i bee content with christ alone , and live above all the things in the world , then should i experimentally know , both how to abound and how to want , and then shall i be fit for any condition , nothing could come amisse unto me , oh ! that the lord would be pleased to write it in our hearts by his blessed spirit . and so most humbly beseeching you still to pardon my boldnesse , and to vouchsafe to take it into your patronage and protection , i humbly take my leave of you , and remain your obliged servant to be commanded , e. f. to all such humble hearted readers , as see any need to learn , eyther to know themselves or god in christ . loving christians : consider , i pray you , that as the first adam did as a common person , enter into covenant with god for all mankind ; and brake it , whereby they became sinfull and guilty of everlasting death and damnation : even so jesus christ , the second adam , did as a common person enter into covenant with god his father for all the elect ( that is to say , all those that have or shall believe on his name ) and for them kept it , whereby they become righteous , and heires of everlasting life and salvation . and therfore it is our greatest wisdome , and ought to be our greatest care and endeavour to come out , and from the first adam , unto and into the second adam , that so wee may have life through his name . john . . and yet , alas , there is no point in all practicall divinity , that wee are naturally so much averse and backward unto as unto this ; neyther doth sathan strive to hinder us so much from doing any thing else as this : and hence it is , that we are all of us naturally apt to abide and continue , in that sinfull and miserable estate , that the first adam plunged us into without eyther taking any notice of it , or being at all affected with it , so far are wee from comming out of it . and if the lord be pleased by any means to open our eyes , to see our misery , and we doe thereupon begin to step out of it , yet , alas , wee are prone rather to goe backwards towards the first adams pure estate , in striving and strugling to leave sinne , and performe duties , and doe good works , hoping thereby to make our selves so righteous and holy , that god will let us into paradise againe to eat of the tree of life and live for ever , and this we do untill we see the flaming sword at edens gate , turning every way to keepe the way of the tree of life . is it not ordinary when the lord convinceth a man of his sin ( eyther by means of his word or his rod ) to cry after this manner : o , i am a sinfull man ! for i have lived a very wicked life , and therefore surely the lord is angry with mee , and will damne me in hell : ô ! what shall i do to save my soule ? and is there not at hand some ignorant , miserable comforter ready to say , yet doe not despayre man , but repent of your sins , and aske god forgivenesse , and reforme your life , and doubt not , but he will be mercifull unto you , for hee hath promised ( you know ) that at what time soever a sinner repenteth of his sins hee will forgive him . and doth hee not hereupon comfort himself , and say in his heart at least , ô , if the lord will but spare my life , and lengthen out my days , i will become a new man ! i am very sorry that i have lived such a sinfull life , but i will never doe as i have done for all the world : ô , you shall see a great change in me ! believe it . and hereupon he betakes himself to a new course of life , and it may be becomes a zealous professour of religion , performing all christian exercises both publike and private , and leaves off his old companions , and keeps company with religious men , ( and so it may be goes on till his dying day , and thinks himselfe sure of heaven and eternall happines ) & yet it maybe all this while is ignorant of christ and his righteousnes , and therefore establisheth his own . where is the man , or where is the woman that is truly come to christ , that hath not had some experience in themselves of such a disposition as this , if there be any that have reformed their lives , and are become professours of religion , and have not taken notice of this in themselves more or lesse : i wish they have gone beyond a legall professour , or one still under the covenant of works . nay , where is the man or woman that is truly in christ , that findeth not in themselves an aptnes to withdraw their hearts from christ , and to put some confidence in their owne works and doings ; if there be any that do not find it : i wish their hearts deceive them not . let me confesse ingeniously , i was a professour of religion , at least a dozen yeeres , before i knew any other way to eternall life , then to be sorry for my sins , and aske forgivenesse , and strive and endeavour to fulfill the law , and keepe the commandements , according as master dod and other godly men had expounded them : and truly i remember i was in hope i should at last attain to the perfect fulfilling of them , and in the mean-time , i conceived , that god would accept the will for the deed , or what i could not doe christ had done for me . and though at last by meanes of conferring with master thomas hooker in private , the lord was pleased to convince me , that i was yet but a proud pharisee , and to shew mee the way of faith and salvation by christ alone , and to give mee ( as i hope ) a heart in some measure to embrace it ; yet , alas , through the weaknesse of my faith , i have been and am still apt to turne aside to the covenant of works , and therefore have not attained to that joy and peace in believing , nor that measure of love to christ and man for christs sake , as i am confident , many of gods saints do attain unto in the time of this life , the lord be mercifull unto mee , and increase my faith . and are there not other ( though i hope ) but few who being enlightned to see their misery , by reason of the guilt of sin , though not by reason of the filth of sinne : and hearing of justification freely by grace through the redemption which is in jesus christ , do applaud and magnifie that doctrine , following them that doe most preach and presse the same , seeming to be ( as it were ) ravished with the hearing thereof , out of a conceit that they are by christ freely justified from the guilt of sin , though still they retain the filth of sin , these are they that content themselves ( with a gospel knowledge , with meere notions in the head but not in the heart , glorying and rejoycing in free grace , and justification by faith alone , professing faith in christ , and yet are not possessed of christ , these are they that can talke like believers , and yet do not walke like believers ; these are they that have language like saints , and yet have conversations like devils : these are they that are not obedient to the law of christ , and therefore are justly called antinomians . now both these paths leading from christ , have been justly judged as erronious , and to my knowledge , not onely a matter of or years agoe , but also within these three or foure years , there hath been much a doe , both by preaching , writing , and disputing , both to reduce men out of them , and to keep them from them , and hot contentious have been on both sides , and all , i fear me , to little purpose , for hath not the strict professour according to the law , whilst he hath striven to reduce the loose professour , according to the gospel , out of the antinomian path , intangled both himselfe and others , the faster in the yoke of bondage , and hath not the loose professour according to the gospel , whilst he hath striven to reduce the strict professour according to the law , out of the legall path , by promising liberty from the law , taught others , and been himselfe the servant of corruption . for this cause i , though i be nothing , have , by the grace of god , endeavoured in this dialogue , to walk , as a middle-man betwixt them both , in shewing to each of them his erronious path , with the middle path ( which is jesus christ received truly , and walked in answerably , as a means to bring them both unto him , and make them both one in him : and oh ! that the lord would be pleased so to blesse it to them , that it might be a means to produce that effect . i have ( as you may see ) gathered much of it , out of known and approved authours , and yet have therein wronged no man , for i have restored it to the right owner again in the margent , some part of it my manuscripts have afforded me , and of the rest i hope i may say as jacob did of his venison , gen. . . the lord hath brought it unto me , ( let me speak it without vain glory ) i have endeavoured herein to imitate the laborious bee , who out of divers flowers gathers honey and wax , and thereof makes one combe : if any soule feels any sweetnesse in it , let them praise god , and pray for me who am weak in faith , and cold in love . e. f. to the reader . if thou wilt please to peruse this little book , thou shalt finde great worth in it : there is a line of a gracious spirit drawne through it , which hath fastned many precious truths together , and presented them to thy view , according to the variety of mens spirits , the various ways of presenting known truths are profitable . the grace of god hath helped this author in his worke , if it , in like manner , helps thee in reading , thou shalt have cause to blesse god for these truths thus brought to thee , and for the labours of this good man , whose ends , i believe , are very syncere for god and thy good . jer. burroughes . occasionally lighting upon this dialogue , under the approbation of a learned and judicious divine , i was thereby induced to read it , and afterwards upon serious consideration of the usefulnesse of it , to commend it to the people in my publike ministry . two things in it especially tooke with me : first the matter , the main substance being distinctly to discover the nature of the two covenants , upon which all the mysteries both of law and gospel depend . to see the first adam to be primus foederatus , in the one , and the second adam in the other , to distinguish rightly betwixt the law standing alone as a covenant , and standing in subordination to the gospel , as a servant , this i assure my selfe to be the key which opens the hiden treasures of the gospel . as soone as god had given luther but a glimpse hereof , hee professeth that hee seemed to bee brought into paradise again ; and the whole face of the scripture to bee changed to him : and he looked upon every truth with another eye . secondly , the manner , because it is an irenicum , and tends to an accommodation and a right understanding . times of reformation have always been times of division , satan will cast out a floud after the woman , as knowing that more die by the disagreement of the humours of their own bodies , than by the sword , and that if men be once engaged , they will contend ; if not for truth , yet for victory . now if the difference be in things of lesser consequence , the best way to quench it were silence , this was luthers counsell given in an epistle written to the divines assembled in a synod at norimberge , meum consilium fuerit ( cum nullum sit ecclesiae periculum ) ut hanc causam sinatis , vel ad tempus sopitam , ( utinam extinctam ) jacere donec tutiore & meliore tempore , animis in pace firmatis ; & charitate aduatis , eam disputetis . i think it were good counsell concerning many of the disputes of our times . but if the difference be of greater concernment as this is , then the way to decide it , is to bring in more light which this authour hath done , with much evidence of scripture , backt with the authority of most moderne divines : so that whosoever desires to have his judgement cleered in the maine controversie , betweene us and the antinomians , with a small expence either of money or time , hee may here receive ample satisfaction ; this i testifie upon request , professing my selfe a friend both to truth and peace . novem. . w. strong . this book at first well accommodated with so valuable a testimony as m. caryls , besides its better-approving it self to the choicer spirits every where , to the speedy distribution of the whole impression , it might seeme a needlesse or superfluous thing to adde any more to the praise thereof , yet meeting with detracting language , from some few ( by reason of some phrases by them either not duly pondered , or not rightly understood ) it is thought meete this second impression , to relieve that worthy testimony which still stands to it , with fresh supplies , not for any need , the truth therein contained hath thereof , but because either the prejudice or darknesse of some mens judgements doth require it : i therefore having throughly perused it , cannot but testifie , that if i have any the least judgment or rellish of truth , hee that findes this book , findes a good thing , and not unworthy of its title , and may account the saints to have obtained favour with the lord , in the ministration of it , as that which with great plainenesse and evidence of truth comprises the chiefe ( if not all ) the differences that have been lately ingendred about the law , it hath , i must confesse , not onely fortified my judgement , but also warmed my heart in the reading of it , as indeed inculcating throughout the whole dialogue , the cleer and familiar notion of those things by which we live ( as hezekias speaks in another case ) and it appeareth to me to be written from much experimentall knowledge of christ , and teaching of the spirit . let all men that taste the fruit of it , confesse to the glory of god , he is no respecter of persons , and endeavour to know no man henceforth after the flesh , nor envie the compiler thereof , the honour to be accounted as god hath made him in this point , a healer of breaches , and a restorer of the over-grown paths of the gospel : as for mine own part , i am so satisfied in this testimony i lend , that i reckon , what ever credit is thus pawned , will be a glory to the name that stands by and avows this truth , so long as the book shall endure to record it . ihshua sprigge . grace and peace to you in christ jesus . my loving friend in christ , i have , according to your desire , read over your booke , and finde it full of evangelicall light and life , and i doubt not , but the oftner i read it , the more true comfort i shall finde in the knowledge of christ thereby , the matter ●s pure , the method is apostolicall , wherein the works of love in the right place , after the life of faith bee effectually required . god hath endewed his fisher with the net of a trying understanding and discerning iudgement and discretion , whereby out of the christaline streams of the well of life , you have taken a messe of the sweetest and wholsomest fish that the whole world can afford , which if i could daily have enough of , i should no more care for the flesh , or the works thereof . samuell prittie . a catalogue of those writers names out of whom i have collected much of the matter contained in this ensuing dialogue . a doctor ames m. aynsworth b m. beza m. bulenger m. bradford m. bastingius bishop babington m. ball m. robert boulton m. samuel boulton c m. calvin m. culverwell m. carelesse m. cornwall d du plesse b. d●wname doctor di●da●e m. dixon m. dyke e m. elton f m. fox m. frith m. forbs g m. greenham m. gibbens m. thomas goodwin m. gray junior h bishop hall m. thomas hooker . l doctor luther m. lightfoot m wolfangius musculus peter martyr doctor mayor m. marshall o barnardine ochine p m. perkins doctor preston r m. rollock m. reynolds m. rouse . s doctor smith doctor sibbs m. slater t m. tyndall m. robert towne v doctor vrban regius doctor vrsinus m. vaughan w doctor willet doctor williams m. wilson m. ward . the marrovv of modern divinity . interlocutors : evangelista , a minister of the gospel . nomista , a legalist . antinomista , an antinomian . neophytus , a young christian. nomista . sir , my neighbour neophytus and i , having lately had some conference with this our friend and acquaintance antinomista , about some points of religi●n , wherein he differing from us both , at last ●id he would be contented to be judged by ●ou our minister : therefore have we made bold to come unto you , all three of us , to pray you to heare us , and judge of our differences . evan. you are all of you very welcome to me , and if you please to let me heare what your differences are , i will tell you what i think . nom. the truth is , sir , he and i differ in very many things , but more especially about the law : for i say the law ought to be a rule of life to a believer , and he saith it ought not . neo. and surely , sir , the greatest difference betwixt him and i , is this : he would perswade me to believe in christ , and bids me rejoyce in the lord , and live merrily , though i feel never so many corruptions in my heart , yea though i be never so sinfull in my life ; the which i cannot do , nor i think ought not to do , but rather to feare , and sorrow , and lament for my sins . anti. the truth is , sir , the greatest difference is betwixt my feiend nomista and i , about the law , and therefore that is the greatest matter we come unto you about . evan. i remember , the apostle paul willeth titus to avoyd contentions and strivings about the law , because they are unprofitable and vain : and so i feare me yours have been . nom. sir , for mine own part i hold it very meet , that every true christian should be very zealous for the holy law of god , especially now when a company of these antinomians do set themselves against it , and do what they can quite to abolish it , and utterly to root it out of the church : surely , sir , i think it not meet they should ●ive in a christian common-wealth . evan. i pray you , neighbour nomista , be not so hot , neither let us have such unchristianlike expressions amongst us , and let us reason together in love , and with the spirit of meeknesse , as christians ought to do . i confesse with the apostle , it is good to be zealously affected alwayes in a good thing : but yet as the same apostle said of the jews , so i feare me i may say of some christians , that they are zealous of the law , yea some would be doctors of the law , and yet neither understand what they say , nor whereof they affirm . nom. sir , i make no doubt but that i both know what i say , and whereof i affirm , when i say and affirm , that the holy law of god ought to be a rule of life to a believer ; for i dare pawn my soule of the ●ruth of it . evan. but what law do you mean ? nom. why sir , what law do you think i mean ? is there any more lawes then one ▪ evan. yea , in the new testament the● is mention made of a three-fold law , 〈◊〉 wit , the law of works , the law of faith , an● the law of christ : and therefore i pray yo● tell me , when you say the law ought to b● a rule of life to a believer , which of their three lawes you mean ? nom. sir , i know not the difference betwixt them ; but this i know , that the law of the ten commandements , commonly called the morall law , ought to be a rule of life to a believer . evan. but the law of the ten commandements , or morall law , may be either said to be the matter of the law of works or the matter of the law of christ ; and therefore i pray you tell me in whether o● these senses you conceive it ought to be ● rule of life to a believer ? nom. sir , i must confesse i do not know what you mean by this distinction ; but thi● i know , that god requires that every christian should frame and lead his life according to the rule of the ten commandements , the which if he do , then may he expect the blessing of god both upon his soule and body , and if he do not , then can he expect nothing else but his wrath and curse upon them both . evan. the truth is , neighbour nomista , ●he law of the ten commandements , as it 〈◊〉 the matter of the law of works , ought not to be a rule of life to a believer : but in thus saying , you have affirmed that it ought , and therefore therein you have erred from the truth . and now friend antinomista , that i may also know your judgement , when you say the law ought not to be a rule of life to a believer , i pray you tell me what law you mean ? ant. why , i mean the law of the ten commandements . evan. but whether do you mean that law , as it is the matter of the law of works , or as it is the matter of the law of christ ? ant. surely , sir , i do conceive that the ten commandements are no way to be a rule of life to a believer , for christ hath delivered him from them . evan. but the truth is , the law of the ten commandements , as it is the matter of the law of christ , ought to be a rule of life to a believer ; and therefore you having affirmed the contrary , have therein also er●ed from the truth . nom. the truth is , sir , i must confesse , 〈◊〉 never took any notice of this three-fold ●aw , which it seems is mentioned in the new testament . ant. and i must confesse , if i took any notice of them , i never understood them . evan. well , give me leave to tell you , that so far forth as any man comes short of the true knowledge of this threefold law , so far forth he comes short both of the true knowledge of god , and of himself ; and therefore i wish you both to consider of it . nom. sir , if it be so , you may do well to be a means to inform us , and help us to the true knowledge of this threefold law ; and therefore i pray you first tell us what is meant by the law of works ? evan. the law of works , opposed to the law of faith , rom. . . holds forth as much as the covenant of works : for it is manifest , saith musculus , that the word which signifieth covenant or bargain , is put for law ; so that you see the law of works , is as much to say as the covenant of works , the which covenant the lord made with all mankinde in adam before his fall , the summe whereof was , do this , and thou shalt live ; and , if thou do it not , thou shalt die the death . in which covenant there was first contained 〈◊〉 precept , do this ; secondly , a promise joyned unto it , if thou do it , thou shalt live ▪ thirdly , a like threatning , if thou do it not , thou shalt die the death . imagine , saith musculus , that god had said to adam , lo , to the intent that thou maist live , i have given thee liberty to eat , and have given thee abundantly to eat : let all the fruits of paradise be in thy power , one tree except , which see thou touch not , for that i keep it to mine own authority : the same is the tree of knowledge of good and evill , if thou touch it , the meat thereof shall not be life , but death . nom. but sir , you said that the law of the ten commandements , or morall law , may be said to be the matter of the law of works : and you have also said , that the law of works is as much to say as the covenant of works : whereby it seems to me you hold that the law of the ten commandements was the matter of the covenant of works which god made with all mankind in adam before his fall . evan. that 's a truth agreed upon by all authors and interpreters that i know : and indeed , the law of works ( as a learned author saith ) signifies the morall law ; and the morall law strictly and properly taken , signifies the covenant of works . nom. but sir , what is the reason you call it but the matter of the covenant of works ? evan. the reason why i rather chuse to call the law of the ten commandements the matter of the covenant of works , then the covenant it self , is because i conceive that the matter of it cannot properly be called the covenant of works , except the form be put upon it , that is to say , except the lord require , and man undertake to yield perfect obedience thereunto , upon condition of eternall life and death : and therefore till then it was not a covenant of works betwixt god and all mankinde in adam . as for example , you know , that although a servant have an ability to do a masters work , and though a master have wages to bestow upon him for it , yet is there not a covenant betwixt them till they have thereupon agreed . even so , though man at the first had power to yield perfect and perpetuall obedience to all the ten commandements , and god had an eternall life to bestow upon him , yet was there not a covenant betwixt them till they were thereupon agreed . nom. but sir , you know there is no mention made in the book of genesis , of this covenant of works , which you say was made with man at first . evan. though we read not the word covenant betwixt god and man , yet have we there recorded what may amount to as much ; for god provided and promised to adam eternall happinesse , and called for perfect obedience , which appears from gods threatning , gen. . . for if man must die if he disobeyed , it implies strongly , that gods covenant was with him for life , if he obeyed . nom. but sir , you know the word covenant signifies a mutuall promise , bargain , and obligation betwixt two parties . now though it is implied , that god promised man to give him life if he obeyed , yet we read not that man promised to be obedient . evan. i pray take notice , that god doth not alwayes tie man to verball expressions , but doth often contract the covenant in reall impressions in the heart and frame of the creature : and this was the manner of covenanting with man at the first , for god had furnished his soule with an understanding mind , whereby he might discern good from evill , and right from wrong , and not only so , but also in his will was most great uprightnesse , and his instrumentall parts were orderly framed to obedience : the truth is , god did ingrave in mans soule , wisdom , and knowledge of his will , and works , and integrity in the whole soule , and such a fitnesse in all the powers thereof , that neither the mind did conceive , nor the heart desire , nor the body put in execution any thing but that which was acceptable to god : so that man endowed with these qualities , was able to serve god perfectly . nom. but sir , how could the law of the ten commandements be the matter of this covenant of works , when they were not written , as you know , till the time of moses . evan. though they were not written in tables of stone untill the time of moses , yet were they written in the tables of mans heart in the time of adam ; for we read , that man was created in the image or likenesse of god , gen. . . and the ten commandements are a doctrine agreeing with the eternall wisdome and justice that is in god , wherein he hath so painted out his own nature , that it doth in a manner expresse the very image of god. and doth not the apostle say , that the image of god consists in knowledge , righteousnesse , and true holinesse , and is not knowledge , righteousnes , & true holines the perfections of both the tables of the law . and indeed , saith m. rollock , it could not wel stand with the justice of god to make a covenant with man under the condition of holy & good works , & perfect obedience to his law , except he had first created man holy & pure , and ingraven his law in his hart whence those good works should proceed . nom. but yet i cannot but marvell that god , in making the covenant with man , did make mention of no other commandement then that of the forbidden fruit . evan. do not marvell at it , for by that one species of sin , the whole genus or kind is shewn , as the same law being more clearly unfolded , deut. . . gal. . . doth expresse : and indeed , in that one commandement the whole worship of god did consist , as , obedience , honour , love , confidence , and religious feare , together with the outward abstinence from sin , and reverent respect to the voice of god. yea , herein also consisted his love , and so his whole duty to his neighbour : so that as a learned writer saith , adam heard as much in the garden , as israel did at sinai , but only in fewer words , and without thunder . nom. but sir , ought not man to have yielded perfect obedience to god , though this covenant had not been made betwixt them ? evan. yea indeed , perfect and perpetuall obedience was due from man unto god , though god had made no promise to man ; for when god created man at first , he put forth an excellencie from himself into him , and therefore it was the bond and tie that lay upon man to return that again unto god , so that man being gods creature by the law of creation , he owed all obedience and subjection to god his creator . nom. why then was it needfull that the lord should make a covenant with him , by promising him life , and threatning him with death . evan. for answer hereunto , in the first place i pray you understand , that man was a reasonable creature , and so out of judgement , discretion and election , able to make choice of his way , and therefore it was meet there should be such a covenant made with him , that he might according to gods appointment serve him after a reasonable manner . secondly , it was meet there should be such a covenant made with him , to shew that he was not such a prince on earth , but that he had a soveraigne lord ; therefore god set a punishment upon the breach of his commandement , that man might know his inferiority , and that things betwixt him and god , were not as betwixt equals . thirdly , it was meet there should be such a covenant made with him , to shew that he had nothing by personall , immediate , and underived right , but all by gift and gentlenesse : so that you see it was an equall covenant , which god out of his prerogative royall made with mankind in adam before his fall . nom. well , sir , i do perceive that adam and all mankind in him were created most holy . evan. yea , and most happy too , for god placed him in paradise in the middest of all delightfull pleasures and contents , wherein he did enjoy most near and sweet communion with his creator , in whose presence is fulnesse of joy , and at whose right hand is pleasures for evermore . so that if adam had received of the tree of life , by taking and eating of it while he stood in the state of innonencie before his fall , he had certainly been established in a happy estate for ever , and could not have been seduced and supplanted by sathan , as some learned men do think , and as gods own words seem to imply , gen. . . nom. but it seemeth that adam did not continue in that holy and happy estate . evan. no indeed , for he disobeyed gods expresse command , in eating the forbidden fruit , and so became guilty of the breach of the covenant . nom. but sir , how could adam , who had his understanding so sound , and his will so free to choose good , be so disobedient to gods expresse command ? evan : though he and his will were both good , yet were they mutably good , so that he might either stand or fall at his own election or choice . nom. but why then did not the lord create him immutable ? or why did he not so over-rule him in that action , that he might not have eaten the forbidden fruit ? evan. the reason why the lord did not create him immutable , was because hee would be obeyed out of judgement , and free choice , and not by fatall necessity , and absolute determination ; and withall let me tell you , it was not reasonable to restraine god to this point , to make man such a one as would not , or could not sin at all , for it was at his choice to create him how he pleased , but why he did not uphold him with strength of stedfast continuance , that resteth hidden in gods secret counsell : howbeit this we may certainly conclude , that adams state was such , as served to take away from him all excuse , for he received so much , that of his own will he wrought his own destruction , because that act of his was a wilfull transgression of a law , under the precepts whereof he was most justly created , and unto the malediction whereof hee was as necessarily and righteously subject if he transgressed ; for as by being gods creature he was to be subject to his will , so by being gods prisoner , he was as justly subject to his wrath , and that so much the more , by how much the precept was most just , the obedience more easie , the transgression more unreasonable , and the punishment more certaine . nom. and was adams sinne and punishment imputed unto his whole off-spring ? evan. yea indeed , for saith the apostle , death passed upon all men , for that all have sinned , or , in whom all have sinned , that is , in adam ; the very truth is , adam by his fall threw down our whole nature headlong into the same destruction , and drowned his whole off-spring in the same gulfe of misery : and the reason is , because by gods appointment he was not to stand or fall , as a single person only , but as a common publike person , representing all mankind to come of him , therefore as all that happinesse , all those gifts and endowments which were bestowed upon him , were not bestowed upon him alone , but also upon the whole nature of man , and as that covenant which was made with him , was made with whole mankinde ; even so he by breaking covenant lost all , as well for us , as for himselfe , as he received all for himselfe and us , so he lost all both for himselfe and us . nom. then sir it seemeth that by adams breach of covenant , all man-kinde was brought into a miserable condition . evan. all mankind by the fall of adam received a twofold damage ; first a deprivation of all originall goodnesse : secondly an habituall naturall pronenesse to all kind of wickednesse ; for the image of god , after which they were created , was forthwith blotted out , and in place of wisdome , righteousnesse and true holinesse , came blindnesse , uncleanesse , falshood and injustice : the very truth is , our whole nature was thereby corrupted , defiled , deformed , depraved , infected , made infirme , fraile , malignant , full of venome , contrary to god , yea enemies and rebels unto him ; so that , saith luther , this is the title we have received from adam , in this one thing we may glory , and in nothing else at all , namely , that every infant that is born into this world , is wholly in the power of sinne , death , sathan , hell , and everlasting damnation : nay , saith musculus , the whirlpoole of mans sinne in paradise , is bottomlesse and unsearchable . nom. but sir , me thinks it is a strange thing , that so small an offence as the eating of the forbidden fruit seemes to be , should plunge whole mankind into such a gulfe of misery . evan. though at the first glance it seem to be a small offence ; yet if you look more wishly upon the matter , it will appeare to be an exceeding great offence , for thereby intolerable injury was done unto god : as first , his dominion and authority in his holy command was violated ; secondly , his justice , truth and power , in his most righteous threatnings , were despised ; thirdly , his most pure and perfect image , wherein man was created in righteousnesse and true holinesse , was utterly defaced ; fourthly , his glory , which by an active service the creature should have brought to him , was lost and despoiled : nay , how could there be a greater sin committed , then that , when adam at ●hat one clap brake all the ten commandements . nom. did he break all the ten comman●ements , say you , sir , i beseech you shew ●e wherein ? evan. . he chose himself another god , when he followed the devil . . he idolized and defiled his own belly , ●s the apostles phrase is , he made his belly ●is god . . he took the name of god in vain , when ●e believed him not . . he kept not the rest and estate where●● god had set him . . he dishonoured his father which was heaven , and therefore his dayes were not prolonged in that land which the lord his god had given him . . he massacred himselfe , and all his posterity . . from eve he was a virgin , but in eyes and minde he committed spirituall fornication . . he stole ( like achan ) that which god had set aside not to be medled with , and this his stealth is that which troubles all israel , the whole world . . he bare witnesse against god , when he believed the witnesse of the devill above him . . he coveted an evill covetousnesse like amnon , which cost him his life , and al● his progeny . now whosoever consider● what a nest of evils here were committed a● one blow , must needs , with musculus , se● our case to be such , that we be compelled every way to commend the justice of god and to condemn the sin of our first parents saying concerning all mankinde , as the prophet hosea doth concerning israel , o israel thou hast destroyed thy self . nom. but sir , had it not been possibl● for adam both to have holpen himself and his posterity out of this misery , by renewing the same covenant with god , and keeping it for afterwards ? eva. o no , he covenant of works was a covenant no way capable of renovation , when he had once broke it he was gone for ever , because it was a covenant between two friends , bu● f●llen man was become an enemy : and besides , it was an impossible thing for adam to have performed the conditions which now the justice of god did necessarily require at his hands , for he was now become liable to the payment of a double debt , to wit , the debt of satisfaction for his sin committed in time past , and the debt of perfect and perpetuall obedience for the time to come : and he was utterly unable to pay either of them . nom. why was he unable to pay the debt of satisfaction for his sin committed in time past ? evan. because his sin in eating the forbidden fruit , ( for that is the sin i mean ) was committed against an infinite and eternall good , and therefore merited an infinite satisfaction , which was to be either some temporall punishment equivalent to eternall damnation , or eternall damnation it self . now adam was a finite creature , therefore between finite and infinite there could be no proportion , so that it was impossible for adam to have made satisfaction by any temporall punishment , and if he had undertaken to have satisfied by an eternall punishment , he should alwayes have been satisfying , and never have satisfied , as is the 〈◊〉 of the damned in hell . nom. and why was he unable to pay the debt of perfect and perpetuall obedience for the time to come ? evan. because his precedent power 〈◊〉 obey , was by his fall utterly impaired , fo● thereby his understanding was both feeble● and drowned in darknesse , and his will was made perverse , and utterly deprived of all power to will well , and his affections were quite set out of order , and all things belonging to the blessed life of the soule were extinguished both in him and us , so that he wa● become impotent , yea dead , and therefor● not able to stand in the lowest terms to per●form the meanest condition : the very truth is , our father adam falling from god , di● by his fall so dash himself and us in peeces that there was no whole part left either 〈◊〉 him , or us , fit to ground such a covenan● upon . and this the apostle witnesseth , both when he saith , we are of no strength ; and , the law was made weak , because of th● flesh . nom. but sir , might not the lord have pardoned adams sinne , without satisfaction ? evan. o no , for justice is essentiall in 〈◊〉 , and it is a righteous thing with god , 〈◊〉 every transgression receive a just recom●●nce , and if recompence be just , it is un●●st to pardon sin , without satisfaction ; and ●●ough the lord had pardoned and forgiven 〈◊〉 former transgression , and so set him in 〈◊〉 former condition of amity and friend●●ip , yet having no power to keep the law ●erfectly , he could not have continued ●●erein . nomista . and is it also impossible for 〈◊〉 of his posterity to keep the law per●●ctly ? evan. yea indeed , it is impossible for any ●eer man , in the time of this life , to keep it ●erfectly , yea though he be a regenerate ●an ; for the law requireth of man , that he ●●ve the lord with all his heart , soule and ●●ight ; and there is not the holiest man that 〈◊〉 , but he is flesh as wel as spirit , in all parts ●nd faculties of his soule , and therefore can●ot love the lord perfectly : yea , and the ●aw forbiddeth all habituall concupiscence , ●ot only saying , thou shalt not consent to lust , ●ut thou shalt not lust . it doth not only ●ommand the binding of lust , but forbids ●●so the beeing of lust : and who in this case ●an say , my heart is clean ? antin . then friend nomista , take notice i pray , that as it was altogether impossible for adam to return unto that holy and happy estate wherein he was created , by the same way he went from it , so is it for any of his posterity ; and therefore i remember one saith very wittily , the law was adams lease when god made him tenant of eden , the conditions of which bond when he kept not , he forfeited himself and all us . god read a lecture of the law to him before he fell , to be a hedge to him to keep him in paradise : but when adam would not keep within compasse , this law is now become as the flaming sword at eden gate , to keep him and his posterity out . nom. but sir , you know that when a covenant is broken , the parties that were bound , are freed and released from their ingagements , and therefore me thinks both adam and his posterity should have been released from the covenant of works , when it was broken , especially considering they have no strength to perform the condition of it . evan. indeed it is true in every covenant , if either party fail in his duty , and perform not his condition , the other party i● thereby freed from his part , but the party failing is not freed ti●l the other release him ▪ and therefore though the lord be freed from performing his condition , that is , from giving to man eternall life ; yet so is not man from his part : no , though strength to obey be lost , yet man having lost it by his own default , the obligation to obedience remains still , so that adam and his off-spring are no more discharged of their duties , because they have no strength to do them , than a debtor is quitted of his bond , because he wants money to pay it . and thus , neighbour nomista , i have according to your desire , endeavoured to help you to the true knowledge of the law of works . ant. i beseech you , sir , proceed to help us to the true knowledge of the law of faith. evan. the law of faith is as much to say as the covenant of grace , or the gospel , which signifieth good , merry , glad , and joyfull tidings , that is to say , that god , to whose eternall knowledge all things are present , and nothing past , or to come , foreseeing mans fall before all time purposed , and in time promised , and in the fulnesse of time performed , the sending of his sonne jesus christ into the world , to help and deliver fallen mankind . ant. i beseech you , sir , let us heare more of these things , and first of all shew how we are to conceive of gods eternall purpose in sending of jesus christ. evan. why here the learned frame a kind of conflict in gods holy attributes , and by a liberty which the holy ghost from the language of holy scripture alloweth them , they speak of god after the manner of men , as if he were reduced to some straits and difficulties , by the crosse demands of his severall attributes : for truth and justice stood up and said , that man had sinned , and therefore man must die ; and so called for the condemnation of a sinfull , and therefore worthily accursed creature : or else they must be violated : for thou saidst ( say they to god ) in what day that thou eatest of the tree of the knowledge of good and evill , thou shalt die the death . mercy on the other side pleaded for favour , and appeales to the great court in heaven , and there it pleads , saying , wisdome , and power , and goodnesse , have been all manifest in the creation ; and anger and justice , they have been magnified in mans misery that he is now plunged into by his fall ; but i have not yet been manifested : o , let favour and compassion be shewed towards man , wofully seduced and overthrown by sathan . o , said they unto god , it is a royall thing to relieve the distressed ; and the greater any one is , the more placable and gentle he ought to be . but justice replied , if i be offended , i must be satisfied and have my right , and therefore i require , that man who hath lost himself by his disobedience , should for remedy set obedience against it , and so satisfie the judgement of god. therefore the wisdome of god became an umpire , and devised a way to reconcile them , concluding , that before there could be reconciliation made , there must be two things effected ; first , a satisfaction of gods justice ; secondly , a reparation of mans nature : which two things must needs be effected by such a middle and common person , that had both zeal toward god , that he might be satisfied , and compassion toward man that he might be repaired . such a person , as having mans guilt and punishment translated on him , might satisfie the justice of god , and as having a fulnesse of gods spirit and holinesse in him , might sanctifie and repaire the nature of man : and this could be none other but jesus christ , one of the three persons of the blessed trinity ; and therefore he , by his fathers ordinacion , his own voluntary susception , and the holy spirits sanctification , was fitted for the businesse : whereupon there was a speciall covenant , or mutuall agreement made between god and christ , as is expressed , isa. . vers . . that if christ would make himselfe a sacrifice sacrifice for him , then he should see his seed , he should prolong his dayes , and the pleasure of the lord should prosper by him . so , in psal. . . the mercy of this covenant between god and christ , under the type of gods covenant with david , are set forth : thou spakest in vision to thy holy one , and saidst , i have laid help upon one that is mighty , or as the chaldee expoundeth , one mighty in the law. as if god had said concerning his elect , i know that these will break , and never be able to satisfie me , but you are a mighty and substantiall person , able to pay me , therefore i will look for my debt of you , ( as paraeus well observes ) god did as it were say to christ , what they owe me , i require it all at your hands . then said christ , lo , i come to do thy will ▪ in the volume of thy book it is written of me , i delight to do thy will o my god , yea , thy law is in my heart . thus christ assented , and from everlasting stroke hands with god , to put upon him mans person , and to take upon him his name , and to enter in his stead in obeying his father , and to do all for man that he should require , and to yield in mans flesh the price of the satisfaction of the just judgment of god , and in the same flesh to suffer the punishment that man had deserved ; and this he undertook under the penalty that lay upon man to have undergone : and thus was justice satisfied , and mercy magnified by the lord jesus christ , and so god took christs single bond , whence christ is not only called the surety of the covenant for us heb. . but the covenant it self ▪ isa. . and god laid all upon him , that he might be sure of satisfaction , protesting that he would not deale with us , nor so much as expect any payment from us , such was his grace . and thus did our lord jesus christ enter into the same covenant of works that adam did , to deliver believers from it ; he was contented to be under all that commanding , revenging authority which that covenant had over them , to free them from the penalty of it ; and in that respect adam is said to be a type of christ , as you have it rom. . . who was the type of him that was to come . unto which purpose the 〈◊〉 which the apostle gives these two , ch●ist and adam , are exceeding observable : he cals adam the fi●st man , and christ our lord the second man , speaking of them as if there never had been any more men in the world besides these two , thereby making them the head and root of all mankind , they having as it were the rest of the sons of men included in them : the first man is called the earthly man , the second man christ is called the lord from heaven . the earthly man had all the sons of men born into the world , included in him , and is so called in conformity unto them . the second man christ is called the lord from heaven , who had all the elect included in him , who are said to be the first-borne , and to have their names written in heaven , heb. . . and therefore are oppositely called heavenly men : so that these two , in gods account , stood for all the rest . and thus you see , that the lord willing to shew mercy to the creature fallen , and withall to maintain the authority of his law , took such a course as might best manifest his clemencie and severity ; christ entred into covenant , and became surety for man , and so became liable to many ingagements ; for he that answers as a surety , must pay the same sum of money that the debtor oweth . and thus have i endeavoured to shew you how we are to conceive of gods eternall purpose in sending of jesus christ to help and deliver fallen mankind . ant. i beseech you , sir , proceed also to the second thing , and first tell us , when the lord began to make a promise to help and de●ver fallen mankind ? evan. even the same day that he sinned , w●hich was the very same day he was created ; for adam by his sin being become the child of wrath , and both in body and in soule subject to the curse , and seeing nothing due to him but the wrath and vengeance of god , he was afraid , and sought to hide himself from the presence of god ; whereupon the lord promised christ unto him , saying to the serpent , i will put enmity between thee and the woman , and between thy seed and her seed ; he , that is to say the seed of the woman ( for so is the hebrew text ) shall break thy head , and thou shalt bruise his heele . this promise of christ the womans seed , was the gospel , and the only comfort of adam , abel , enoch , noah , and the rest of the godly fathers , untill the time of abraham . nom. i pray you , sir , what ground have you to think that adam fell the same day he was created ? evan. my ground for this opinion , is psal. . . which text in the hebrew is thus read : adam being in honour , did not lodge a night in it . ant. but sir , do you think that adam and those others did understand that promised seed to be meant of christ ? evan. who can make any doubt but that the lord had acquainted adam with christ , betwixt the time of his sinning & the time of his sacrificing , though both on a day . ant. but did adam offer sacrifice ? evan. can you make any question , but that the bodies of those beasts , whose skins went for a covering for his body , were immediately before offered in sacrifice for his soul● ? surely those skins could be none other but of beasts slain and offered in sacrifice ; for before adam fell , beasts were not subject to mortality , nor slaying ; and gods cloathing of adam and his wife with skins , signified that their sin and shame was covered with christs righteousnesse . and questionlesse the lord had taught him , that his sacrifice did signifie his acknowledgment of his sin , and that he looked for the seed of the woman promised to be slain in the evening of the world , thereby to appease the wrath of god for his offence , the which undoubtedly he acquainted his sons , cain and abel with , when he taught them also to offer sacrifice . ant. but how doth it appeare , that this his sacrificing was the very same day that he sinned ? evan. it is said , ioh. . . concerning christ , ●hat they sought to take him , yet no man laid hands on him , because his houre was not yet come but after that , when the time of his sufferings was at hand , he himself said , the houre is come : which day is expresly set down by the evangelist mark to be the sixth day , and ninth houre of that day , when christ , through the eternall spirit , offered up himself without spot to god. now if you compare this with exod. . . you shall find , that the paschall lamb , a most lively type of christ , was offered the very same day and houre , even the . day , and . houre of the day , which was at of the clock in the afternoon : and the scripture testifieth that adam was created the very same sixth day , and gives us ground to think that he sinned the same day . and do not the fore-alleaged scriptures afford us warrant to believe that it was the very same houre of that day when christ entred mystically and typically upon the work of redemption , in being offered as a sacrifice for adams sin ? and surely we may suppose that the covenant ( as you heard ) being broken between god and adam , justice would not have admitted of one houres respite before it had proceeded to execution , to the destruction both of adam and the whole creation , had not christ in the very nick of time stood as the ram ( or rather the lamb ) in the bush , and stepped in to perform the work of the covenant . and hence i conceive it is , that st. iohn cals him the lamb slain from the beginning of the world ; for as the first state of creation was confirmed by the covenant which god made with man , and all creatures were to be upheld by meanes of observing the law and condition of that covenant , so that covenant being broken by man , the world should have come to ruine , had it not been as it were created anew and upheld by the covenant of grace in christ. ant. then , sir , you think that adam was saved . evan. the hebrew doctors hold , that adam was a repentant sinner , and say , that he was by wisdome ( that is to say by faith in christ ) brought out of his fall , yea and the church of god doth hold , and that for necessary causes , that he was saved by the death of christ : yea , saith mr. vaughan , it is certain he believed the promise concerning christ , in whose commemoration he offered continuall sacrifice , and in the assurance thereof he named his wife heva , that is to say , life ; and he called his son seth , setled , or perswaded in christ. ant. well , now i am perswaded that adam did understand this seed of the woman to be meant of christ. evan. assure your self , that not only adam , but all the rest of the godly fathers did so understand it , as is manifest , in that the thargum or chalde bible , which is the ancient translation of ierusalem , hath it thus : between thy son , and her son . adding fur●her by way of comment , so long , o serpent , ●s the womans children keep the law , they ●ill thee ; and when they cease to do so , thou ●tingest them in the heele , and hast power to ●urt them much : but whereas for their harm ●here is a sure remedy , for thee there is none , for in the last dayes they shall crush thee all to ●eeces by means of christ their king . and ●his was it which did support and uphold their faith untill the time of abraham . ant. what followed then ? evan. why then the promise was turned into a covenant with abraham and his seed , and oftentimes repeated , that in his seed all nations should be blessed . which promise and covenant was the very voice it self of the gospel , it being a true testimony of jesus christ , as the apostle paul beareth witnesse , saying , the scripture foreseeing that god would justifie the gentiles through faith , preached before the gospel unto abraham , saying , in thee shall all the nations of the earth be blessed . and the better to confirme abrahams faith in this promise of christ , it is said gen. . . that melchisedec came forth and met him , and blessed him . now , saith the apostle , this melchisedec was a priest of the most high god , and king of righteousnesse , and king of peace , without father , and without mother , and so like unto the son of god , who is a priest for ever after the order of melchisedec , and both king of righteousnesse , and king of peace , yea and without father as touching his manhood , and without mother as touching his godhead . whereby we are given to understand , that it was the purpose of god that melchisedec should in these particulars resemble the person and office of jesus christ the son of god , and so by gods own appointment be a type of him to abraham , to ratifie and confirm the promise made to him and his seed , in respect of the eternall covenant , to wit , that he and his believing seed should be so blessed in christ , as melchisedec had blessed him . nay , let me tell you more , some have thought it most probable , yea and have said , if we search out this truth without partiality , we shall find that this melchisedec which appeared unto abraham , was none other then the son of god , manifest by a speciall dispensation and priviledge unto abraham , in the flesh , who is therefore said to have seen his day , and rejoiced , joh. . . moreover in gen. . we read , that the lord did again confirm this covenant with abraham ; for when abraham had divided the beasts , god came between the parts like a smoking furnace , and a burning lamp , which as some have thought , did primarily typifie the torment and rending of christ , and the furnace and fiery lamp did typifie the wrath of god running between , and yet did not consume the rent and torne nature ; and the blood of circumcision did typifie the blood of christ , and the resolved sacrificing of isaac on mount moria by gods appointment , did prefigure and foreshew , that by the offering up of christ the promised seed , in the very same place , all nations should be saved . now this covenant thus made and confirmed with abraham , was renued with isaac , gen. . . and made known unto jacob by jesus christ himself ; for that man which wrestled with jacob , was none other but the man christ jesus ; for himself said , that jacob should be called israel , a wrestler and prevailer with god ; and jacob called the name of the place peniel , because he had seen god face to face ; and iacob left it by his last will unto his children , in these words , the scepter shall not depart from iudah , nor a law giver from between his feet , till shilo come . that is to say ▪ of judah shall kings come one after another , and many in number , till at last the lord jesus come , who is king of kings , and lord of lords . or as the thargum of jerusalem , and the onkelos do translate it , until christ the ano●nted come . nom. but sir , are you sure that this promised seed was meant of christ ? evan. the apostle puts that out of doubt , gal. . . saying , now unto abraham and to his seed were the promises made . he saith not , and to seeds , as of many , but as of one ; and to thy seed , which is christ : and so no doubt but these godly patriarks did understand it . ant. but sir , the great promise that was made unto them , as i conceive , and which they seemed to have most regard unto , was the land of canaan . evan. there is no doubt but that these godly patriarks did see their heavenly inheritance ( by christ ) through the promise of the land of canaan , as the apostle testifieth of abraham , heb. . saying , he sojourned in a strange country , and looked for a city having a foundation , whose builder and maker is god. whereby it is evident , saith calvin , that the height and eminency of abrahams faith , was , the looking for an everlasting life in heaven . the like testimony he gives of sarah , isaac , and jacob , saying , all these dyed in the faith . implying , that they did not expect to receive the fruit of the promise till after death : and therefore in all their travels they had before their eyes the blessednesse of the life to come ; which caused old jacob to say at his death , lord , i have waited for thy salvation . the which speech the chaldee paraphrases expound thus : our father jacob said not , i expect the salvation of gideon son of joash , which is a temporall salvation , nor the salvation of sampson son of manoah , which is a transitory salvation , but the salvation of christ the son of david , who shall come and bring unto himself the sons of israel , whose salvation my soule desireth . and so you see that this covenant made with abraham in christ , was the comfort and support of these and the rest of the godly fathers , untill their departure out of egypt . ant. and what followed then ? evan. why then christ jesus was most clearly manifested unto them in the passeover lamb ; for as that lamb was to be without spot or blemish , exod. . . even so was christ , pet. . . and as that lamb was taken up the tenth day of the first new moon , in march ; even so on the very same day of the same moneth came christ to jerusalem to suffer his passion . and as that lamb was killed on the fourteenth day at even , just then on the same day , and at the same houre , did christ give up the ghost . and as the blood of that lambe was to be sprinkled on the israelites doores , exod. . . even so is the blood of christ sprinkled on believers hearts by faith , pet. . . and their deliverance out of egypt was a figure of their redemption by christ : their passing through the red sea , was a type of baptisme , when christ should come in the flesh ; and their manna in the wildernesse , and water out of the rock , did resemble the sacrament of the lords supper ; and hence it is that the apostle saith , they did all eat the same spirituall meat , and did all drink the same spirituall drink , for they drank of that spirituall rock that followed them , and that rock was christ. and when they were come to mount sinai , the lord delivered the ten commandements unto them . ant. and were the ten commandements , as they were delivered to them on mount sinai , the covenant of works ? evan. yea indeed were they . nom but by your favour , sir , you know that these people were the posterity of abraham , and therefore under that covenant of grace which god made with their father : and therefore i do not think that they were delivered to them as the covenant of works , for ( sir ) you know the lord never delivers the covenant of works to any that are under the covenant of grace . evan. indeed 't is true , the lord did manifest so much love to the body of this nation , that all the naturall seed of abraham were externally , and by profession , under the covenant of grace made with their father abraham , though 't is to be feared many of them were still under the covenant of works made with their father adam . nom. but sir , you know , in the preface to the commandements , the lord cals himself by the name of their god in generall , and therefore it should seem that they were all of them the people of god. evan. that is nothing to the purpose , for many wicked and ungodly men being in the visible church , and under the externall covenant , are called the chosen of god , and the people of god. but though they had been all of them believers , yet as the lord delivered it to them , it would have done them no more hurt than it did them that were . nom. but sir , was the same covenant of works made with them , that was made with adam ? evan. for the generall substance of the duty , the law delivered on mount sinai , and formerly engraven in mans heart , was one and the same , so that at mount sinai the lord delivered no new thing , only it came more gently to adam before his fall , but after his fall came thunder with it . nom. i , but sir , as your self said , the ten commandements , as they were written in adams heart , were but the matter of the covenant of works , and not the covenant it self , till the form was annexed to them , that is to say , till god and man were thereupon agreed : now we do not find that god , and these people did agree upon any such terms at mount sinai . evan. no , say you so , do you not remember that the people consented , exod. . . saying , all that the lord hath spoken we will do . and do you not remember that the lord consented , levit. . . saying , ye shall therefore keep my statutes and my judgements , which if a man do he shall live in them . and in deut. . . saying , cursed is he that confirmeth not all the words of this law to do them . and doth not the apostle paul give evidenee than these words were the form of the covenant of works , when he saith rom. . . moses describeth the righteousnesse which is of the law , that the man that doth these things shall live in them : & when he saith , gal. . . for it is writen , cursed is every one that continueth not in all things which are written in the book of the law , to do them . and in deut. . . moses doth in expresse tearmes call it a covenant , saying , and he declared unto you his covenant , which he commanded you to perform , even ten commandamennts , and hee wrote them upon tables of stone . now this was not the covenant of grace ; for moses afterwards , deut. . . speaking of this covenant , saith , god made not this covenant with your fathers , but with you : and by fathers , all the patriarkes unto adam may be meant , saith mr. aynsworth , who had the promise of the covenant of christ : therefore if it had been the covenant of grace , he would have said , god did make this covenant with them , rather then that he did not . nom. and do any of our godly and moderne witers , agree with you in this point ? evan. yea indeed , polanus saith , the covenant of workes , is that in which god promiseth everlasting life unto a man , that in all respects performeth perfect obedience to the law of workes , adding thereunto threatnings of eternall death , if hee shall not performe perfect obedience thereunto . god made this covenant in the beginning with the first man adam , whilst hee was in the first estate of integrity ; the same covenant god did repeat and make againe by moses , with the people of israel . and dr. preston saith , the covenant of workes runs in these termes , do this and thou shalt live , and i will be thy god. this was the covenant which was made with adam , and the covenant that is expressed by m●ses in the morall law . and mr. walker saith , that the first part of the covenant which god made with israel at horeb , was nothing else but a renewing of the old covenant of works which god made with adam in paradise . and it is generally laid down by our divines , that we are by christ delivered from the law , as it is a covenant . nom. but sir , were the children of israel at this time better able to perform the condition of the covenant of works , than either adam , or any of the old patriarks , that god renewed it now with them , rather then before ? evan. no indeed , god did not renew it with them now , and not before , because they were better able to keep it , but because they had more need to be made acquainted what the covenant of works is , then those before : for though 't is true , the ten commandements which were at first perfectly written in adams heart , were much obliterated by his fall , yet some impressions and reliques thereof still remained , and adam himself was very sensible of his fall , and the rest of the fathers were holpen by traditions , and ( saith cameron ) god did speak to the patriarchs from heaven , yea and he spake unto them by his angels . but now by this time sin had almost obliterated and defaced the impressions of the law written in their hearts , and by their being so long in egypt , they were so corrupted , that the instructions and ordinances of their fathers were almost all worne out of mind , and their fall in adam was almost forgotten , as the apostle testifieth , saying , before the time of the law sin was in the world , yet did they not impute it to themselves , because there was no law. nay in that long course of time betwixt adam and moses , men had forgotten what was sin ; so that although god had made a promise of blessing to abraham , and to all his seed that would plead interest in it , yet these people at this time were proud , and secure , and heedlesse of their estate ; and though sin was in them , and death raigned over them , yet they being without a law to evidence this sin and death unto their consciences , they did not impute it unto themselves , they would not own it nor charge themselves with it , and so by consequence found no need of pleading the promise made to abraham ; therefore the law entred , that adams offence , and their own actuall transgression might abound . so that now the lord saw it needfull that there should be a new edition and publication of the covenant of works , the sooner to compell the elect unbeleevers to come to christ the promised seed , that the grace of god in christ to the elect beleevers might appeare the more exceeding gracious ; so that you see the lords intention therein was , that they by looking upon this covenant , might be put in mind what was their dutie of old , when they were in adams loines , yea , and what was their dutie still , if they would stand to that covenant , and so go the old and naturall way to work : yea , and hereby they were also to see what was their present infirmitie in not doing their duty , that so they seeing an impossibilitie of obtaining life by that way of workes , first appointed in paradise , they might be humbled , and more heedfully minde the promise made to their father abraham , and hasten to lay hold on the messiah or promised seed . nom. then , sir , it seemeth that the lord did not renew the covenant of workes with them , to the intent that they should obtaine eternall life by their yeelding obedience to it . evan. no indeed , god never made the covenant of workes with any man since the fall , either with expectation that he should fulfill it , or to give him life by it , for god never appoints any thing to an end , to the which it is utterly unsuitable and improper . now the law , as it is the covenant of works , is become weak and unprofitable to the purpose of salvation , and therefore god never appointed it to man since the fall to that end . and besides , it is manifest that the purpose of god in the covenant made with abraham , was , to give life and salvation by grace and promise ; and therefore his purpose in renewing the covenant of works , was not , neither could be to give life and salvation by working , for then there would have been contradictions in the covenants , and instability in him that made them . wherefore let no man imagine that god published the covenant of works on mount sinai , as though he had been mutable , and so changed his determination in that covenant made with abraham , neither yet let any man suppose that god now in processe of time had found out a better way for mans salvation , then he knew before ; for as the covenant of grace made with abraham , had been needlesse , if the covenant of works made with adam would have given him and his believing seed life ; so after the covenant of grace was once made , it was needlesse to renue the covenant of works , to the end that righteousnesse and life should be had by the observation of it ; the which will yet more evidently appeare , if we consider that the apostle speaking of the covenant of works , as it was given on mount sinai , saith , it was added because of transgression . it was not set up as a solid rule of righteousnesse , as it was given to adam in paradise , but was added or put to : it was not set up as a thing in grosse by it self . nom. then , sir , it should seem that the covenant of works was added to the covenant of grace , to make it more compleat . evan. o no , you are not so to understand the apostle , as though it were added by way of ingrediency , as a part of the covenant of grace , as if that covenant had been incompleat without the covenant of works , for then the same covenant should have consisted of contradictory materials , and so it should have overthrown it self ; for , saith the apostle , if it be by grace , then is it no more of works , otherwise grace is no more grace ; but if it be of works , then is it no more of grace , otherwise work is no more work . but it was added by way of subserviencie and attendance , the better so advance and make effectuall the covenant of grace ; so that although the same covenant that was made with adam , was renewed on mount sinai , yet i say still it was not for the same purpose ; for this was it god aimed in making the covenant of works with man in innocencie , to have that which was his due from man. but god made it with the israelites for no other end , than that man being thereby convinced of his weaknesse , might flie to christ ; so that it was renued only to help forward and introduce another , and a better covenant , and so to be a manuduction unto christ , viz. to discover sin , to waken the conscience , and convince them of their own impotencie , and so to drive them out of themselves to christ. know it then , i beseech you , that all this while there was no other way of life given either in whole , or in part , then the covenant of grace : all this while god did but pursue the designe of his own grace , and therefore was there no inconstancie either in gods will , or acts ; only such was his mercy , that he subordinated the covenant of works , and made it subservient to the covenant of grace and so to tend to evangelicall purposes . nom. but yet , sir , me thinks it is somewhat strange , that the lord should put them upon doing the law , and also promise them life for doing , and yet never intend it . evan. though he did so , yet did he neither require of them that which was unjust , nor yet dissemble with them in the promise ; for the lord may justly require perfect obedience at all mens hands , by vertue of that covenant which was made with them in adam , and if any man could yeeld perfect obedience to the law , both in doing and suffering , he should have eternall life ; for wee may not deny , saith calvin , but that the reward of eternall salvation belongeth to the upright obedience of the law , but god knew well enough that the israelites were never able to yeeld such an obedience , and yet hee saw it meet to propound eternall life to them upon those termes , that so hee might speake to them in their owne humor , as indeed it was meet , for they swelled with mad affiance in themselves , saying , all that the lord commandeth we will doe , and be obedient . well said the lord , if you will needs be doing , why , here is a law to be kept , and if you can fully observe the righteousnesse of it , you shall be saved , sending them of purpose to the law , to awaken and convince them , to sentence and humble them , and to make them see their own folly in seeking for life by that way ; in short , to make them see the termes under which they stood , that so they might bee brought out of themselves , and expect nothing from the law , in relation to life , but all from christ ; for how should a man see his need of life by christ , if he do not first see that he is fallen from the way of life ? and how should hee understand how farre hee hath strayed from the way of life , unlesse he doe first finde what is that way of life ? therefore it was needfull that the lord should deale with them after such a manner , to drive them out of themselves , and from all confidence in the worke of the law ; that so by faith in christ they might obtaine righteousnesse and life . and just so did our saviour also deale with that young expounder of the law , matth. . . who as it seemeth was sick of the same disease , good master ( saith he ) what shall i doe that i may inherit eternall life ? he doth not ( saith calvin ) simply ask , which way , or by what meanes hee should come to eternall life , but what good he should doe to get it ; whereby it appsares , that he was a proude iustitiarie , one that swelled in fleshly opinion that he could keep the law and be saved by it , therefore hee is worthily sent to the law to worke himself weary , and so see need to come to christ for rest . and thus you see that the lord to the former promises made to the fathers , added a fierie law which he gave from mount sinai in thunder and lightning , and with a terrible voice to the stubborne and stiff-necked israel , whereby to break and tame them , and to make them sigh and long for the promised redeemer . ant. and , sir , did the law produce this effect in them ? evan. yea indeed did it , as it will appear . if you consider that although before the publishing of this covenant , they were exceeding proud and confident of their owne strength to doe all that the lord would have them doe ; yet when the lord came to deale with them , as men under the covenant of works , in shewing himselfe a terrible judge , sitting on the throne of justice , like a mountaine burning with fire , summoning them to come before him by the sound of a trumpet , yet not to touch the mountaine without a mediatour ; they were not able to endure the voice of words , nor yet to abide that which was commanded , insomuch as moses himselfe did feare and quake , and they did all of them so feare and fright , shake and shiver , that their peacock feathers were now pulled downe . this terrible shew , wherein god gave his law on mount sinai , did represent the use of the law ; there was in the people of israel that came out of egypt a singular holinsse , they gloried and said , we are the people of god , wee will doe all that the lord commandeth . moreover moses sanctified them , and bad them wash their garments , refraine from their wives , and prepare themselves against the third day , there was not one of them but he was full of holinesse ; the third day moses bringeth the p●ople out of their tents to the mountain , in the sight of the lord , that they might heare his voice : what followed then ? why , when they beheld the horrible sight of the mount , smoaking and burning , the blacke clouds and the lightnings flashing up and downe in this horrible darknesse , and heard the sound of the trumpet blowing long , and waxing louder and louder , they were afraid , and standing afar off , they said not to moses as before , all that the lord commandeth wee will doe ; but talke thou with us , and we will heare , but let not god talk with us lest wee die : so that now they saw they were sinners , and had offended god , and therefore stood in need of a mediatour to negotiate peace , and intreat for reconciliation betweene god and them , and the lord highly approved of their words , as you may see , deut. . where moses repeating what they had said , adds further ; the lord heard the voyce of your words when yee spake to mee , and the lord said unto mee , i have heard the voyce of the words of this people , which they have spoken unto thee , they have well said all that they have spoken , to wit , in desiring a mediatour : where i pray you take notice , that they were not commended for saying , all that the lord commandeth we will doe , ( no saith a godly writer ) they were not praised for any other thing , then for desiring a mediatour : whereupon , the lord promised christ unto them , even as moses testifieth , saying , the lord thy god shall raise up unto thee a prophet like unto me from among you , even of your brethren , unto him shall you hearken , according to all that thou desiredst of the lord thy god in horeb in the day of the assembly , when thou saidest , let mee heare the voice of the lord my god no more , nor see this great fire any more that i die not : and the lord said unto mee , they have well spoken , i will raise them up a prophet from among their brethren like unto thee , and i will put my words in his mouth , and hee shall speake unto them all that i command him . and to assure us that christ was the prophet here spoken of , hee himselfe saith unto the jews , if yee had believed moses , ye would have believed me ; for he wrote of me . and that this was it which hee wrote of him , the apostle peter witnesseth , acts . . and so doth the martyr stephen , acts . . thus you see , when the lord had by meanes of the covenant of works made with adam , humbled them , and made them sigh for christ the promised seed , he renued the promise with them , yea , and the covenant of grace made with abraham . ant. i pray , sir , how doth it appear that the lord renued th●t covenant with them ? evan. it doth plainly appeare , in that the lord gave them by moses the leviticall laws , and ordained the tabernacle , the ark , and the mercy-seat , which were all types of christ : moreover , the lord called unto moses , and spake unto him out of the tabernacle , and commanded him to write the leviticall laws , and the tabernacle ordinances , telling him withall , that after the tenour of those words he had made a covenant with him , and with israel : so moses wrote these laws , not in tables of stone , but in an authenticall booke , saith ainsworth , called the booke of the covenant , which book moses read in the audience of the people , exod. . . and the people consented unto it : then moses having before sent young men of the children of israel , who were first born , and therefore priests untill the time of the levites , to offer sacrifice of burnt-offerings , and peace-offerings unto the lord ; he tooke the blood , and sprinkled it on the people , and said , behold the blood of the covenant , which the lord hath made with you concerning these things ; whereby they were taught , that by vertue of blood , this covenant betwixt god and them was confirmed , and that christ by his bloodshed should satisfie for their sins , for indeed the covenant of grace was before the comming of christ , sealed by his blood in types and figures . ant. but sir , was this every way the same covenant that was made with abraham ? evan. surely i do believe that reverend bullinger spake very truly , when he said , that god gave unto these people no other religion , in nature , substance , and matter it selfe , differing from the laws of their fathers , though for some respects hee added thereunto many ceremonies , and certain ordinances , the which he did to keep their mindes in expectation of the comming of christ , whom he had promised unto them ; and to confirm them in looking for him , lest they should wax faint ; and as the lord did thus by the ceremonies , as it were lead them by the hand to christ , so did he make them a promise of the land of canaan , and outward prosperity in it , as a type of heaven , and eternall happinesse , so that the lord dealt with them as children in their infancy , and under age , leading them on by the help of earthly things , to heavenly and spirituall , because they were but young and tender , and had not that measure and abundance of spirit which he hath bestowed upon his people now under the gospel . ant. and sir , do you think that these israelites at this time did see christ , and salvation by him , in these types and shadows ? evan. yea , there is no doubt but moses and the rest of the believers amongst the jews did see christ in them , for faith godly tindall , though all the sacrifices and ceremonies had a star-light of christ , yet some of them had the light of the broad day a little before the sun rising , and did expresse him with the circumstances and vertue of his death , so plainly , as if his passion had been acted upon a scaffold , in so much , saith he , that i am fully perswaded , and cannot but believe , that god had shewed moses the secrets of christ , and the very manner of his death aforehand , and therefore no doubt but that they offered their sacrifices by faith in the messiah ( as the apostle testifieth of abel ) i say there is no question but every spirituall believing jew , when he brought his sacrifice to be offeroffered , and according to the lords command laid his hands upon it : whilst it was yet alive , he did from his heart acknowledge , that he himselfe had deserved to ●ie , but by the mercy of god he was saved , and his desert laid upon the beast , and as that beast was to die , and bee off red in sacrifice for him , so did hee believe that the messiah should come and die for him , upon whom hee put his hands , that is , laid all his iniquities by the hand of faith . so that as beza saith , the sacrifices were to them holy mysteries , in which , as in certain● glasses , they did both see themselves to their own condemnation before god , and also beheld the mercy of god in the promised messiah , in time to bee exhibited ; and therefore , saith calvin , the sacrifices , and satisfactory offerings were called ashemoth , which word properly signifieth sinne it selfe , to shew , that jesus christ was to come and performe a perfect expiation , by giving his owne soule to bee an asham , that is , a satisfactory oblation . wherefore you may assure your selfe , that as christ was alwayes set before the fathers in the old testament , to whom they might direct their faith , and as god never put them in hope of any grace or mercy , nor never shewed himselfe good unto them without christ ; even so the godly , in the old testament , knew christ , by whom they did enjoy these promises of god , and were joyned to him . and indeed , the promise of salvation never stood firm till it came to christ : and there was their comfort in all their troubles and distresses , according as it is said of moses , he endured , as seeing him who is invisible , esteeming the reproach of christ greater riches then the treasures of egypt , for he had respect to the recompence of reward . and so ( as ignatius saith ) the prophets were christs servants , who foreseeing him in spirit , both waited for him as their master , and looked for him as their lord and saviour , saying , he shall come and save us . and so , saith calvin , so oft as the prophets speak of the blessednesse of the faithfull , the perfect image that they have painted thereof , was such , as might ravish mens minds out of the earth , and of necessity raise them up to the consideration of the felicity of the life to come , so that we may assuredly conclude with luther , that all the fathers , prophets , and holy kings were righteous , and saved by faith in christ to come ; and so indeed , as calvin saith , were partakers of all one salvation with us . ant. but sir , the scripture seemes to hold forth , as though they were saved one way , and we another way , for you know the prophet jeremie mak●s mention of a twofold covenant , therefore it is somewhat strange to me , that they should be partakers of one way of salvation with us evan. indeed it is true , the lord did bequeath unto the fathers righteousnesse , life , and eternall salvation in and through christ the mediator , being not yet come in the flesh , but promised : and unto us in the new testament , he gives and bequeaths them to us in and through christ , being already come , and having actually purchased them for us ; and the covenant of grace was before the comming of christ , sealed by his blood , in types h●d figures , and at his death in his fl●sh it was fully sealed and ratified , by his very blood , actually and in very deed shed for our sins : and the old covenant in respect of the outward forme , and manner of sealing , was temporary , and changeable , and therefore the types ceased , and only the substance remaines firme , but the seals of the new are unchangeable , being commemorative , and shall shew the lords death untill his comming againe : and their covenant did first and chiefly promise earthly blessings , and in and under these it did signifie and promise all spirituall blessings and salvation , but our covenant promiseth christ and his blessings in the first place , and after them earhly blessings . these and some other circumstantiall differences in regard of administration , there was betwixt their way of salvation , or covenant of grace , and ours , which moved the author to the hebrews , to call theirs old , and ours new ; but in regard of substance they were all one , and the very same , for in all covenants , this is a certain rule , if the subject matter , the fruit , and the conditions be the same , then is the covenant the same : but in these covenants jesus christ is the subject matter of both , salvation the fruit of both , and faith the condition of both , therefore i say , though they be called two , yet are they but one ; the which is confirmed by two faithfull witnesses : the one is the apostle peter , who saith , acts . . we believe through the grace of our lord jesus christ , that we shall be saved , even as they did , meaning the fathers in the old testament , as is evident in the verse next before . the other is the apostle paul , who saith , abraham believed god , and it was accounted to him for righteousnesse , know yee therefore that they which are of the faith , the same are the children of abraham ; by which testimonie saith luther , wee may see that the faith of our fathers in the old testament , and ours in the new ●s all one in substance . ant. but could they that lived so long before christ , apprehend his righteousnesse by faith for their justification , and salvation ? evan. yea indeed , for as master forbes truely saith , it is as e●sie for faith to apprehend righteousnesse to come , as it is to apprehend righteousnesse that is past : wherefore as christs birth , obedience , and death were in the old testament as effectuall to save sinners , as now they are ; so all the faithfull forefathers from the beginning did partake of the same grace with us , by believing in the same iesus christ , and so were justified by his righteousnesse , and saved eternally by faith in him : it was by vertue of the death of christ , that enoch was translated that he should not see death , and elias was taken up into heaven , by vertue of christs resurrection and ascension : so that from the worlds beginning , to the end thereof , the salvation of sinners is onely by jesus christ , as it is written , jesus christ yesterday and to day , and the same for ever . anti. why then , sir , it seemes that those who were saved amongst the jewes , were not saved by the workes of the law. evan. no indeed , they were neither justified nor saved , either by the workes of the morall law , or the ceremoniall law ; for as you heard before , the morall law being delivered unto them , with great terrour , and under most dreadfull penalties , they did finde in themselves an impossibilitie of keeping it , and so were driven to seeke helpe of a mediatour , even iesus christ , of whom moses was to them a typicall mediatour ; so that the morall law did drive them to the cerimoniall law , which was their gospel , and their christ in a figure , for that the cerimonies did prefigure christ , direct unto him , and require faith in him , is a thing acknowledged and confessed by all men . nom. but , sir , i suppose , though believers amongst the iewes were not justified and saved by the works of the law , yet was it a rule for their obedience . evan. it is very true indeed , the law of the tenne commandements was a rule for their obedience , yet not as it was the law of workes or covenant of workes , but as it was the law of christ , as it will appeare if you consider , that after the lord had the second time written them in tables of stone , with his owne finger , he delivered them to moses , commanding him to provide an arke to put them into , which was not onely for the safe ke●ping of them , but also to cover the forme of the covenant of works that was formerly upon them , that beleevers might not perceive it ; for the arke was a notable type of christ , and therefore the p●tting of them therein did shew , that they were perfectly fulfilled in him , christ being the end of the law , for righteousnes , to every one that beleeveth , the which was yet more clearly manifest , in that the booke of the law was placed betweene the cherubims , and upon the mercy-seat , to assure beleevers , that the law now came to them from the mercy-seat , for there the lord promised to meet moses , and to commune with him of all things which he would give him in commandment to them . ant. but , sir , was the forme quite taken away , so as the ten commadements were no more the covenant of works ? evan. oh no , you are not so to understand it : for the forme of the covenant of works as well as the matter , ( on gods part ) came immediatly from god himself , and so consequently is eternall like himselfe , whence it is that our saviour saith , mat. . . till heaven and earth passe , one jot , or one title shall in no wise passe from the law till all be fulfilled : so that either man himselfe , or some other for him must performe or fulfill the condition of the law , as it is the covenant of works , or els he remaines still under it in a damnable condition : but now christ hath fulfilled it for all believers , and therefore i said the forme of the covenant of works was covered or taken away as touching the believing jewes , but yet was it neither taken away in it selfe , nor yet as touching the unbelieving jewes . nom. was the law then still of use to them , as it was the covenant of works . evan. yea indeed . ant. i pray you , sir , shew of what use it was to them ? evan. i remember luther saith there be two sorts of unrighteous persons , or unbeleevers , the one to be justified , and the other not to be justified ; even so was there amongst the jews . now to them that were to bee justified , as you have heard , it was still of use to bring them to christ , as the apostle saith , gal. . . the law was our schoolmaster untill christ , that we might be made righteous by faith , that is to say , the morall law did teach and shew them what they should doe , and so what they did not , and this made them go to the ceremonial law , and by that they were taught that christ had done it for them , the which they beleeving were made righteous by faith in him . and to the second sort it was of use , to shew them what was good , and what was evill , and to be as a bridle to them to restraine them from evill , and as a motive to move them to good , for fear of punishment , or hope of reward in this life ; which though it was but a forced and constrained obedience , yet was it necessarie for the publike common-wealth , the quiet thereof being thereby the better maintained ; and though thereby they could neither escape death , nor yet obtaine eternall life , for want of perfect obedience ; yet the more obedience they yeelded thereunto , the more they were freed from temporall calamities , and possessed with temporall blessings according as the lord promised and threatned , deut. . ant. but , sir , in that place the lord seemeth to speak to his own people , and yet to speak according to the tenor of the covenant of works , which hath made me thinke , that believers , in the old testament , were partly under the covenant of works . evan. do you not remember how i told you before , that the lord did manifest so much love to the body of that nation , that the whole posterity of abraham were brought under a state-covenant , or nationall church , so that for the believers sakes he infolded the unbelievers in the compact , whereupon the lord was pleased to call them all by the name of his people , as well unbelievers as believers , and to be called their god. and though the lord did there speak according to the tenor of the covenant of works , yet i see no reason why he might not direct and intend his speech to believers also , and yet they remain only under the covenant of grace . ant. why , sir , you said that the lord did speak to them out of the tabernacle , and from the mercy-seat ; and that doubtlesse was according to the tenor of the covenant of grace , and not according to the tenor of the covenant of works . evan. i pray you take notice , that after the lord had pronounced all those blessings and curses , deut. . in the beginning of th● . chap. it is said , these are the words of th● covenant which the lord commanded moses to make with the children of israel in the land of moab , beside the covenant which he made with them in horeb. whereby it doth appeare to me , that this was not the covenant of works which was delivered to them on mount sinai ; for the form of that covenant was eternall blessings and curses , but the form of this covenant was temporall blessings and curses , so that this rather seems to be the pedagogie of the law , than the covenant of works , for at that time these people seemed to be carried by temporall promises in the wayes of obedience , and deterred by temporall threatnings from the wayes of disobedience : god dealing with them as in their infancie and under-age , and so leads them on and allures them , and feares them by such respects as these , because they had but a small measure of the spirit . nom. but , sir , was not the matter of that covenant , and this , all one ? evan. yea indeed , the ten commandements were the matter of both covenants , only they differed in the forms . ant. t●●n sir , it seems that the promises and threatnings contained in the old testament , were but temporary and terrestiall , only concerning the good and evill things of this life . evan. this we are to know , that like as the lord by his prophets gave the people in the old testament many exhortations to be obedient to his commandements , and many dehortations from disobedience thereunto , even so did he back them with many promises and threatnings concerning things temporall , as these and the like scrip●u●●s do witnesse . isa. . . heare the word of the lord ye rulers of sodom , give eare unto the law of our god , ye people of gomorrah : i● ye be willing and obedient , ye shall eat the good things of the land ; but if ye refuse and rebell , ye shall be devoured with the sword , for the mouth of the lord hath spoken it . and jer. amend your wayes and your doings , and i will cause you to dwell in this place : but ye steal ▪ murder , commit adultery , and sweare falsly by my name ; therefore thus saith the lord god , behold mine anger and my fury shall be powred out upon this place . and surely there be two reasons why the lord did so : first , because as all men are born under the covenant of work● , they are naturally prone to conceive , that the favour of god , and all good things , do depend and follow upon their obedience to the law ; and that the wrath of god , and all evill things , do depend upon , and follow their disobedience to it , and that mans chief happinesse is to be had and found in terrestriall paradise , even in the good things of this life . so the people of the old testament being neerest to adams covenant and paradise , were most prone to such conceits . and secondly , because the covenant of grace , and celestiall paradise , were but little mentioned in the old testament , they , for the most part , had but a glimmering knowledge of them , and so could not yield obedience freely , as sonnes : therefore the lord saw it meet to move them to yield obedience to his lawes , by their own motives , and as servants or children under age . ant. and were both believers and unbelievers , that is , such as were under the covenant of grace , and such as were under the covenant of works , equally and alike subj●ct , as well to have the calamities of this life inflicted upon them for their disobedience , as the blessings of this life conferred upon them for their obedience ? evan. surely the words of the preacher do take place here , when he saith , all things come alike to all , there is one event to the righteous , and to the wicked . were not moses and aaron , for their disobedience , hindered from entring into the land of canaan , as well as others ? and was not josiah , for his disobedience to gods command , sl●in in the valley of megiddo ? therefore assure your selfe , that when believers , in the old testament , did transgresse gods commandements , gods temporall wrath went out against them , and was manifest in temporall calamities that befell them as well as others , only here was the difference , the believers temporall calamities had no eternall calamities included in them , nor following of them , and their temporall blessings had eternall blessings included in them , and following of them ; and the unbelievers temporall blessings had no eternall blessings included in them , nor following of them , and their temporall calamities had eternall calamities included in them , and following of them . ant. then , sir , it seemeth that all obedience that any of the jewes did yield to gods commandements , was for feare of tempo●●ll punishment , and in hope of temporall reward . evan. surely the sc●ip●ure seemes to hol● forth , that there were three several sorts of people who endeavoured to keep the law of god , and they did all of them differ in their ends . the first sort of them were true believers , who according to the measure of their faith , did believe the resurrection of their bodies after death , and eternall life in glory , and that it was to be obtained , not by th●●orkes of the law , but by faith in the m●ssi●h o● promised seed : and answerably as they believed this , answerably they yielded obedience to the law freely , without fear of punishment , or hope of reward ; but alas , the spirit of faith was very weak in the most of them , and the spirit of bondage very strong , and therefore they stood in need to be induced and constrained to obedience , for feare of punishment , and hope of reward . the second sort of them were the sadduces and their sect , and these did not believe that there was any resurrection , nor any life but the life of this world , and yet they endeavoured to keep the law , that god might blesse them here , and that it might go well with them in this present life . the third sort , and indeed the greatest number of them in the future ages after moses , were the scribes and pharisees , and their sects , and they held and maintained that there was a resurrection to be looked for , and an eternall life after death , and therefore they endeavoured to keep the law , not onely to obtaine temporall happinesse , but eternall also ; for though it had pleased the lord to make known unto his people by the ministrie of moses , that the law was given not to retaine men in the confidence of their own workes , but to drive them out of themselves , and lead them to christ the promised seed , yet after that time the priests and the levites , who were the expounders of the law , and whom the scribes and pharisees did succeed , did so conceive and teach of gods intention in giving the law , as though it had been , that they by their obedience to it , should obtaine righteousnesse and eternall life , and this opinion was so confidently maintained , and so generally imbraced amongst them , that in their book mechilta , they say and affirme that there is no other covenant but the law , and so in very deed they conceived that there was no other way to eternall life then the covenant of workes . ant. surely then it seemes they did not understand and consider , that the law as it is the covenant of workes , doth not onely binde the outward man , but also the inward man , even the soule and spirit , and requires all holy thoughts , motions , and dispositions of the heart and soule . evan. oh no , they neither taught it , nor understood it , so spiritually , neither could they be perswaded , that the law doth require so much at mans hands ; for they first laid this downe for a certaine truth , that god gave the law for man to be justified and saved by his obedience to it , and that therefore there must needs be a power in man to doe all that it requireth , or else god would never have required it , and therefore whereas they should first have considered , what a straight rule the law of god is , and then have brought mans heart , and have laid it to it , they contrariwise first considered what a crooked rule mans heart is , and then sought to make the law like unto it , and so indeed they expounded the law literally , teaching and holding , that the righteousnesse which the law required , was but an externall righteousnesse , consisting in the outward observation of the law , as you may see by the testimony of our saviour , matth. . so that according to their exposition , it was possible for a man to fulfill the law perfectly , and so to be justified and saved by his obedience to it . ant. but , sir , doe you think the scribes and pharisees , and their seed , did yield perfect obedience to the law , according to their own exposition ? evan. no indeed , i think very few of them , if any at all . ant. why , what hopes could they then have to be justified and saved , when they transgressed any of the commandements ? evan. peter martyr tels us , that when they chanced to transgresse any of the ten commandements , they had their sacrifices to make satisfaction ( as they conceived ) for they looked upon their sacrifices without their significations , and so had a false faith in them , thinking that the bare work was a sacrifice acceptable to god : in a word , they conceived that the blood of buls and goates would take away sinne , and so what they wanted of fulfilling the morall law , they thought to make make up in the ceremoniall law : and thus they separated christ from their sacrifices , thinking they had discharged their duty very well when they had sacrificed and offered their offerings ▪ not considering that the imperfection of the typicall law , which ( as the apostle saith ) made nothing perfect , should have led them to find perfection in christ : but they generally rested in the work done , in the ceremoniall law , even as they had done in the morall law , though they themselves were unable to do the one , and the other was as unsufficient to help them . and thus , israel which followed the law of righteousnesse , did not attain to the law of righteousnesse , because they sought it not by faith , but as it were by the works of the law , for they being ignorant of the righteousnesse of god , and going about to stablish their own righteousnesse , did not submit themselves to the righteousnesse of god. ant. then sir , it seemeth that their ignorance was the cause of their error . evan. yea indeed was it , for this vaile of ignorance that was over their hearts , or this vaile of blindnesse which was over their minds , made their sight so weak and dim , that they were no more able to behold the glorious beauty of the lords holy and pure nature manifested in the law , as it was the covenant of works , than the weak eye of man is able to behold the bright sun when it shineth in full strength : and therefore we read , that when moses came down from the mount , with the two tables , wherein were wri●ten the words of the covenant of works , the ten commandements , his face did sh●ne so bright , that the children of israel could not stedfastly behold it , for the glory of his countenance : and therefore moses was glad to put the cloudy vaile of shadowing ceremonies over it , that so they might bee the better able to behold it . ant. but yet , si● , it seemeth that the vaile of ceremonies did not help their vaile of ignorance . evan. no indeed ; for the generality of them were so addicted to the letter of the law , that they used it not as a pedagogie to christ , but 〈◊〉 justification by it , and opposed christ : they terminated their eye-sight in th● shadow and did not see through it to th● subst●nce , to wit , to the end of the law , which is christ. some indeed there were which did otherwise , but alas , the number of them were very few , especially in the future ages after moses , for their blind guides had so levened the people with their corrupt doctrine , that at the time of our saviours comming in the flesh , we re●d● but of two , to wit , simeon and anna , that desired him or looked for him : for although all of them had in their mouths the messiah , and the blessed estate of the kingdome of david , yet they dreamed that this messiah should be some great monarch , that should come in outward pompe and power , and save and deliver them from the romans , of whose bondage they were very sensible and weary : but as for their spirituall bondage under the law and sinne , they were not sensible of it , and so indeed saw no need of deliverance from it , and all because their false teachers had turned the whole law into a covenant of works , to be done for justification and salvation , yea , such a covenant as they were able to keep and fulfill , if no● by doing , yet by making satisfaction with their sacrifices . and though jesus christ himself , for the removing of this vaile , did ( in the fifth of matthew ) take occasion truly to expound the law , as it is the covenant of works , shewing , that it did not only require externall righteousnesse , but internall also , of them that would bee justified by the works thereof ; and so removing that false glosse which the scribes and pharisees had put upon it . yea , and though both he himselfe , and his apostles , by their preaching and teaching did endeavour to let them understand , that all the sacrifices and ceremonies did but point at him , and so were of no further use . yea , and though at the death of christ , the vaile of the temple was rent in twain from the top to the bottome , to shew , that the shadowes of moses law should vanish away at the flourishing light of the gospel , and that the mysteries of christ which were formerly hid , were now laid open . yet notwithstanding , after that , when the apostle wrote to the corinthians , he saith concerning the jewes , even to this day , when moses is read , the vaile is over their hearts . and though for the removing of this vaile , the same apostle ( as it is probobably thought ) did write to them that divine and spirituall epistle , called the epistle to the hebrewes , wherein he plainly and fully declareth , that all the sacrifices , ceremonies , and tabernacle ordinances in the old testament were but types of christ , and given to them that they might see christ through them , who being now exhibited , and come in the fl●sh ▪ all types and shadows were to va●●sh away and give place , yet notwithstanding , we may say of them at this day as the apostle did to the corinthians , untill this ●ay remaineth the same vail untaken away in the reading of the old testament , the lord be mercifull unto them , and remove it in his due time . nom. sir , as i conceive you have now spoken sufficiently , both of gods purpose and promise , concerning the helping and delivering fallen mankind , wherefore i beseech you let us now heare of his performance of it . , evan. touching this point the scripture testifieth , that god according to his purpose before time , and his promise in time , did in the fulnesse of time , send forth his sonne , made of a woman , made under the law , to redeeme them that were under the law , &c. that is to say , looke how mankinde by nature are under the law , as it is the covenant of works ; so was christ as mans suretie contented to bee so , that now according to that eternall and mutuall agreement that was betwixt god the father and him , he put himself in the roome and place of all the faithfull , and the lord hath laid on him the iniquities of us all . then came the law as it is the covenant of workes , and said , i finde him a sinner , yea such a one as hath taken upon him the sinnes of all men , therefore , let him die upon the crosse. then said christ , sacrifice and offering thou wouldest not , but a bodie hast thou prepared mee . in burnt offerings and sacrifice for sinne thou hast no pleasure . then said i , loe i come , to doe thy will o god. and so the law proceeding in full scope , against him , set upon him , and killed him : and by this meanes was the justice of god fully satisfied , his wrath appeased , and all true beleevers acquitted from all their sinnes both past , present , and to come , so that the law as it is the covenant of workes , hath not any thing to say to any true beleever : for indeed they are dead to it , and it is dead to them . nom. but sir , how could the sufferings of christ ; which in respect of time were but finite , make full satisfaction to the justice of god which is infinite , eva. though the sufferings of christ in respect of time were but finite , yet in respect of the person that suffered , his sufferings came to be of infinite value ; for christ was god and man in one person , and therefore his sufferings were a sufficient and full ransome for mans soule , being of more value then the death and destruction of all creatures . nom. but sir , you know that the covenant of workes requires mans owne obedience , or punishment , when it saith , hee that doth these things shall live in them , and cursed is every one that continueth not in all things which are written in the book of the law to do them , how then could beleevers be acquitted from their sins by the death of christ ? evan. for answer hereunto , i pray you consider , that though the covenant of workes requires mans owne obedience or punishment , yet it no where disalloweth or excludeth that which is done or suffered by another in his behalfe , neither is it repugnant to the justice of god ; for so there bee a satisfaction performed by man through a sufficient punishment , for the disobedience of man , the law is satisfied , and the justice of god permitteth that the offending partie be received into favour , and acknowledge god after such satisfaction made as a just man and no transgressor , of the law , and though the satisfaction be made by a surety , yet when it is done , the principall is by the law acquitted , but yet for the further proofe and confirmation of this poynt , wee are to consider that as jesus christ the second adam , entered into the same covenant that the first adam did , so by him was done whatsoever the first adam had undone : so then , the case stands thus , that like as whatsoever the first adam did or befell him , was reckoned as done by all mankinde , and to have befallen them , even so , whatsoever christ did or befell him , is to bee reckoned as to have been done by all believers , and to have befallen them , so that as sinne commeth from adam alone to all mankinde as he in whom all have sinned , so from jesus christ alone commeth righteousnesse , unto all that are in him , as hee in whom they all have satisfied the justice of god , for as by being in adam and one with him , all did in him and with him , transgresse the commandement of god , even so in respect of faith , whereby believers are ingrafted into christ , and spiritually made one with him , they did all in him and with him , satisfie the justice of god in his death and sufferings , and whosoever reckons thus , reckons according to scripture , for in rom. . . all are sayd to have sinned in adams sinne , in whom all have sinned , sayth the text , namely in adam , as in a publike person , all mens acts were included in his , because their persons were included in his , so likewise in the same chapter it is sayd that death passed upon all men , namely for this , that adams sinne was reckoned as theirs , even so , rom. . the apostle speaking of christ , sayth , in that he dyed , he dyed unto sinne once , but in that hee liveth , hee liveth unto god , so likewise sayth he in the next verse , reckon ye your selves to be dead unto sinne , but alive unto god through jesus christ our lord. and so as touching the resurrection of christ , the apostle argues , that all believers must and shall arise , because christ is risen , and is become the first fruit● of them that sleepe . christ , as the first fruits ariseth , and that in the name and stead of all believers , and so they rise in him and with him , for christ did not rise as a private person , but hee arose as the publike head of his church , so that in his arising all believers did virtually arise and as christ at his resurrection was justified and acquitted from all the sinnes of all believers by god his father , as having now fully satisfied for them , wherefore the obedience of christ , being imputed unto believers , by god for their righteousnesse it doth put them into the same estate and case touching righteousnesse unto life before god , wherein they should have been , if they had perfectly performed the perfect obedience of the covenant of works , doe this , and thou shalt live . nom. but , sir , are all believers dead to the law , and the law dead to them . evan. believe it man , as the law is the covenant of works , all true believers are dead unto it , and it is dead to them , for they being incorporated into christ , what the law or covenant of works did to him , it did the same to them , so that when christ hanged on the crosse believers , after a sort , hanged there with him , and therefore the apostle paul having sayd , i through the law , am dead to the law , addes in the next verse , i am crucified with christ , which words the apostle brings as an argument to prove that hee was dead to the law , for the law had crucified him with christ , upon which text luther sayth , i likewise am crucified and dead to the law : forasmuch as i am crucified and dead with christ : and , againe , i believing in christ , am also crucified with christ . in like manner the apostle sayth , to the believing romanes , so yee my brethren are dead also to the law by the body of christ , now by the body of christ is ment the passion of christ upon the crosse , or , which is all one , the suffering of christ in his humane nature , and therefore , certainely wee may conclude , with godly tindall , that all such are dead concerning the law , as are by faith crucified with christ. nom. but i pray you , sir , how doe you prove that the law is dead to a believer ? evan. why , as i conceive the apostle affirmes it , romams . , . nom. surely , sir , you doe mistake , for i remember the words of the first verse , are , how that tbe law hath dominion over a man as long as hee liveth , and the words of the sixth verse are , but now we are delivered from the law , that being dead wherein wee were holden , &c. evan. i know right well that in our last translation the words are so rendred , but godly and learned tindall renders it thus , remember yee not brethren , that the law hath dominion over a man as long as it endureth , and b. hall , paraphraseth upon it thus , know yee not brethren that the mosaicall law hath dominion over a man that is subject unto it , so long as the said law is in force : so likewise , origen , ambrose , and erasmus doe all agree , that by these words , while ( hee ) or it liveth , wee are to understand , as long as the law remayneth : and peter martyr is of opinion , that these wordes , while ( hee ) or it liveth , or indifferently referred eyther to the law are to the man , for sayth hee ▪ the man is said to bee dead , verse the fourth , and the law is said to bee dead verse the sixth , even so because the word ( he ) or ( it ) mentioned , verse the first , doth signifie both sexes in the greek , chrysostome thinketh that the death both of the law and the man is insinuated : and theophylact , erasmus , bucer , and calvin , doe all understand the sixth verse of the law being dead : and as the death of a believer to the law was accomplished by the death of christ , even so also was the laws death to him . even as m. fox in his sermon of christ crucified , testifieth , saying ; here have wee upon one crosse two crucifixes , two the most excellent potentates that ever were , the sonne of god , and the law of god , wrastling together about mans salvation , both cast downe , and both slaine upon one crosse , howbeit not after a like sort : first , the sonne of god was cast downe and took the fall , not for any weaknesse in himselfe but was content to take it for our victory , by this fall the law of god in casting him downe was caught in his one trip , and so was fast nayled hand and foot to the crosse , according as we read in s. pauls words , col. . . and so luther speaking to the same point sayth , this was a wonderfull combate , where the law being a creature , giveth such an assault to his creatour , in practizing his whole tyranny upon the sonne of god : now therefore , because the law did so horribly and cursedly sinne against his god , it is cursed and arraigned , and as a thiefe and cursed murderer of the son of god , looseth all his right and deserveth to be condemned , the law therefore is bound , dead and crucified to mee , it is not only overcome , condemned and slaine unto christ , but also to mee believing in him , unto whom hee hath freely given this victory , now then , although , according to the apostles intimation , romans the seventh at the beginning , though the covenant of workes , and man by nature bee mutually engaged each to other , so long as they both live : yet if when the wife bee dead , the husband bee free , then much more when he is dead also . nom. but , i pray , sir , what are wee to understand by this double death , or wherein doth this freedome from the law consist ? evan. death is nothing else but a dissolution , or an untying of a compound , or a separation between matter and forme ; and therefore , when the soule and body of man is separated , wee say hee is dead , so that by this double death , wee are to understand nothing else , but that the bargaine or covenant which was made betweene god and man at first is dissolved , or untyed , or that the matter and forme of the covenant of works is separated to a believer , so that the law of the ten commandements , doth neyther promise eternall life , nor threaten eternall death to a believer , upon condition of his obedience , or disobedience to it : neyther doth a believer as hee is a believer , eyther hope for eternall life . , or feare eternall death upon any such termes , no , wee may assure our selves , that whatsoever the law sayth on any such tearmes , it sayth , to them who are under the law : but believers are not under the law , but under grace : and so have escaped eternall death , and obtained eternall life . , onely by faith in jesus christ ; for by him all that believe are justified from all things from which they could not be justified by the law of moses . for god so loved the world that he gave his onely begotten son , that whosoever believeth in him should not perish , but have everlasting life . and this is that covenant of grace , which as i told you , was made with the fathers by way of promise , and so but darkly , but now the fulnesse of time being come , it was more fully opened and promulgated . ant. well , sir , now i doe perceive , there was little difference betwixt the jews covenant of grace and ours . evan. truly the opposition betwixt the jews covenant of grace and ours , was chiefly of their owne making , they should have been driven to christ by the law , but they expected life in obedience to it , and this was their great errour and mistake . ant. and truly , sir , it is no great marvell , though they in this point did so much erre and mistake , who had the covenant of grace made known to them so darkly , when many amongst us who have it more cleerly manifest , do the like . evan. and truly , it is no marvell , though all men naturally do so for man naturally doth apprehend god to be the great master of heaven , and himselfe to be his servant , and that therefore he must do his work before hee can have his wages , and the more work he doth , the better wages he shall have . and hence it it was , that when aristotle came to speak of blessednes , & to pitch upon the next means to that end ▪ he said it was operation & working , with whom also agreeth pythagoras , when he saith , it is mans felicity to be like unto god , ( as how ) by becoming righteous and holy , and let us not marvell that these men did so erre who never heard of christ , nor of the covenant of grace , when those to whom it was made known by the apostles of christ did the like , witnesse those to whom the apostle paul wrote his epistles , and especially the galathians , for although hee had by his preaching when he was present with them , made known unto them the doctrine of the covenant of grace , yet after his departure , through the seducement of false teachers , they were soon turned to the covenant of works , and sought to be justified either in whole or in part by it , as you may see if you doe seriously consider that epistle , ( nay , what sayth luther ) it is , sayth he , the generall opinion of mans reason throughout the whole world , that righteousnesse is gotten by the works of the law , and the reason is , because the covenant of works was ingendred in the mindes of men in the very creation , so that man , naturally can judge no otherwise of the law then as of a covenant of works , which was given to make righteous , and to give life and salvation , this pernitious opinion of the law , that it justifieth and maketh righteous before god ( sayth luther again ) is so deeply rooted in mans reason , and all mankinde are so wrapped in it , that they can hardly get out , yea , i my selfe , sayth hee , have now preached the gospell almost twenty years , and have been exercised in the same daily , by reading and writing , so that i may well seeme to bee rid of this wicked opinion , yet notwithstanding i now and then feele this old filth cleave to my heart , whereby it commeth to passe , that i would willingly so have to doe with god , that i would bring somthing with my selfe , because of which hee should give me his grace , nay , it is to bee feared that ( as you sayd ) many amongst us , who have more means of light ordinarily then ever luther or any before him had , who yet notwithstanding doe either wholy or partly expect justification , and acceptation by the works of the law. ant. sir , i am verily perswaded that there be very many in this city of london , that are carryed with a blinde preposterous zeale after their own good works and well doings , secretly seeking to become holy , just , and righteous before god , by their diligent keeping , and carefull walking in all gods commandements , and yet no man can perswade them that they doe so , and truly , sir , i am verily perswaded that this our neighbour and friend nomista is one of them ? evan. alas ! there is a thousand in the world that make a christ of their works , and here is their undoing , &c. they looke for righteousnesse and acceptation more in the precept then in the promise , in the law then in the gospel , in working then in believing and miscarry many poor ignorant souls amongst us , when we bid them obey and doe duties , they can thinke of nothing but working themselves to life , when they are troubled they must lick thēselves whole , when wounded they must run to the salve of duties , and stream of performances , and neglect christ. nay , it is to be feared , that there bee divers who in words are able to distinguish between the law and the gospel , and in their judgements hold and maintain that man is justified by faith , without the works of the law , and yet in effect and practise , that is to say , in heart and conscience doe otherwise , & rhere is some touch of this in us all , otherwise we should not be so up and down in our comforts , and believing as we are still , and cast down with every weaknesse as we are . but what say you neighbour nomista , are you guilty of these things thinke you ? nom. truly , sir , i must needs confesse i begin to be somwhat jealous of my selfe that i am so , and because i desire your judgement touching my condition , i would intreat you to give me leave to relate it unto you . evan. with a very good will. nom. sir , i having bin born & brought up in a countrey where there was very little preaching , the lord he knoweth , i lived a great while in ignorance and blindnesse , and yet because i did often repeat the lords prayer , the apostles creed , and the ten commandements , and in that i came sometimes to divine service ( as they call it ) and at easter receive the communion , i thought my condition to bee good , but , at last , by means of hearing a zealous and godly minister in this city , not long after my comming hither , i was convinced that my present condition was not good , and therefore i went to the same minister and told him what i thought of my selfe , so hee told mee that i must frequent the hearing of sermons , and keepe the sabbath very strictly , and leave off swearing by my faith and troth , and such like oaths , and beware of lying and all idle words and communication , yea , and sayd hee , you must get good books to read on , as master dod on the commandements , m. boultons directions for comfortable walking with god , mast●● brinsleys true watch , and such like , and many such like exhortations and directions he gave me , the which i liked very well of , and therefore endeavoured my selfe to follow them , so i fell to the hearing of the most godly , zealous , and powerfull preachers that were in this city , and wrote their sermons after them , and when god gave mee a family i did pray with them , and instructed them ; and repeated sermons to them , and spent the lords day in publique and private exercises : and left off my swearing and lying , and idle talking , according to his exhortation in few wordes : i did so reforme my selfe and my life , that whereas before i had been onely carefull to performe the duties of the second table of the law , and that to the end i might gain favour and respect from civill honest men , and to avoid the penalty of mans law , or temporall punishment , now i was also carefull to performe the duties required in the first table of the law , and that to gaine favour and respect from religious honest men , and to avoid the penalty of gods law , even eternall torments in hell . now when professors of religion observe this change in me , they ca●● to my house and gave unto mee the right hand of fellowship , & counted me one of that number . and then i invited godly ministers to my table , and made much of them , & then with that same mica mentioned in the book of judges , i was perswaded the lord would be mercifull unto me because i had gotten a levite to be my priest , in a word , i did now yield such an outward obedience and conformity to both tables of the law , that all godly ministers , and religious honest men that knew me , did thinke very well of mee , counting me to be a very honest man , and a good christian , and indeed i thought so of my selfe , especially because i had their approbation , and thus i went on bravely a great while , even untill i read in master boultons works , that the outward righteousnesse of the scribes and pharisees was famous in those times , for besides their forbearing and protesting against grosse sins , as murther , theft , adultery , idolatry , and the like , they were frequent and constant in prayer , fasting and almes deeds , so that without question , many of them were perswaded , that their doings would purchase heaven and happinesse , whereupon i concluded , that i had as yet done no more then they , and withall i considered that our saviour sayth , except your righteousnesse exceede the righteousnesse of the scribes and pharisees , you cannot enter into the kingdome of god , yea , and i also considered , that the apostle sayth , hee is not a jew , that is one outward , but he that is one within , whose praise is not of men but of god , then did i conclude that i was not yet a true christian , for sayd i in my heart , i have contented my selfe with the praise of men , and so have lost all my labour and pains in performing duties , for they have been no better then outside performances , and therefore they must all fall down in a moment . i have not served god with all my heart , and therefore i see i must either goe farther , or else i shall never be happie , whereupon i set about the keeping of the law in good earnest , and laboured to performe duties , not onely outwardly , but also inwardly from my heart , i heard , and read , and praid , and laboured to bring my heart , and force my soule to every duty , i called upon the lord in good earnest , and told him that whatsoever hee would have mee to doe , i would doe it with all my heart , if hee would but save my soule , and then i also tooke notice of the inward corruptions of my heart , the which i had not formerly done , and was carefull to govern my thoughts , to modeate my passions , and to suppresse the motions and risings of lusts , to banish privie pride and speculative , wantonnesse , and all vain and sinfull desires of my heart , and then i thought my selfe not onely an out-side christian , but also an in-side christian , and therefore a true christian indeed , and so i went on comfortably a good while , till i considered that the law of god requires passive obedience as well as active , and therefore i must bee a sufferer as well as a doer , or else i could not bee a christian indeed , whereupon i began to bee troubled at my impatience under gods correcting hand , and at those inward murmurings and discontents which i found in my spirit in time of any outward calamity that befell mee , and then i laboured to bridle my passions and to submit my selfe quietly to the will of god in every condition , and then did i also , as it were , begin to take penance upon my selfe , by abstinence , fasting , and afflicting my soule , and made pittifull lamentations in my prayers , which were somtimes also accompanied with tears , the which i was perswaded the lord did take notice of and would reward me for it , and then i was perswaded that i did keepe the law in yielding obedience both actively and passively , and then was i confident i was a true christian , untill i considered tha● those jewes of whom the lord complaynes , esay . did as much as i , and that caused mee to feare that all was not right with mee as yet : whereupon i went to another minister , and told him , that though i had done thus and thus , and suffered thus and thus ; yet i was perswaded that i was in no better a condition then those jewes : ô yes , sayd hee ! you are in a better condition then they ▪ for they were hypocrites , and served not god with all their hearts as you doe . then i went home contentedly , and so went on in my wonted course of doing and suffering , and thought all was well with mee untill i bethought my selfe that before the time of my conversion , i had beene a transgressour from the wombe , yea , in the wombe in that i was guilty of adams transgression : so then i considered , that although i kept even with god for the time present and to come yet that would not free m● from the guiltinesse of that which wa● done before , whereupon i was much troubled and disquieted in my minde , then i went to a third minister of gods holy word , and told him how the case stood with mee : and what i thought of my state and condition , he cheered me up , bidding mee be of good comfort , for howsoever my obedience since my conversion , would not satisfie for my former sinnes , yet in as much as at my conversion i had confessed ▪ lamented , deplored , bewayled and forsaken them : god according to his rich mercy and gracious promise had mercifully pardoned and forgiving them . then i returned home to my house againe , and went to god by earnest prayer and supplication , and besought him to give mee assurance of the pardon and forgivenesse of my guiltinesse of adams sinne , and all my actuall transgressions before my conversion : and as i had endeavoured my self to be a good servant before , so i would still continue in doing my duty most exactly : and so being assured that the lord had granted this my request , i fell to my businesse , according to my promise ; i heard , i read , i prayed , i fasted , i mourned , i sighed and groned , and watched over my heart , my tongue , and wayes , in all my doings , actions , and dealings both with god and man : but after a while i growing better acquainted with the spiritualnesse of the law , and with inward corruptions of mine owne heart , i perceived that i had deceived my selfe in thinking that i had kept the law perfectly , for doe what i could i found many imperfections in my obedience ; for i had been and was still subject to sleepinesse , drousinesse , and heavinesse in prayer and hearing , and so in other duties , i failed in the manner of performance of them , and in the end why i performed them , seeking my selfe in every thing i did , and my conscience told me i failed in my duty to god in this , and in my duty to my neighbour in that , and then i was much troubled again , for i considered that the law of god requireth , and is not satisfied without an exact and perfect obedience , and then i went to the same minister again , and told him how i had purposed , promised , striven and endeavoured , as much as possibly i could to keepe the law of ged perfectly , and yet by wofull experience i had found , that i had and did still transgresse it many ways , and therefore i feared hell and damation . o! but sayd hee , doe not feare , for the best christians have their failings , and no man keepeth the law of god perfectly , and therefore goe on and doe as you have done in striving to keepe the law perfectly , in what you cannot doe god will accept the will for the deed , and wherein you come short , christ will help you out , and this satisfied and contented mee very much , so i returned home againe and fell to prayer , and told the lord that now i saw i could not yield a perfect obedience to his law , and yet i would not despaire , because i did believe , that what i could not doe christ would doe for mee , and then i did certainly conclude , that i was a christian indeede , and not before , and so have i beene perswaded ever since , and thus , sir , you see i have dcclared unto you , both how it hath been wieh mee formerly , and how it is with me for the present , wherefore i would intreat you to tell me plainly and truly what you think of my condition . evan. why truly i must tell you it appears to me by your relation ▪ that you have gone as far in the way of the covenant of works as the apostle paul did before his conversion , but yet for ought i see you have not gone the right way to the truth of the gospell , and therefore i question whether you be as yet come truly to christ. neo. good , sir , give me leave to speak a few words . by the hearing of your discourse concerning the covenant of works and the covenant of grace , i was moved to feare that i was out of the right way , but now having heard my neighbour nomista make such an excellent relation , and yet you to question whether hee bee come truly to christ or no , makes me to conclude absolutely that i am far from christ , surely if he upon whom the lord hath bestowed such excellent gifts and graces , and who hath lived such a godly life , as i am sure he hath done , be not right , then woe be unto me . evan. truly for ought i know , you may be in christ before him . nom. but i pray you , sir , consider , that though i am now throughly convinced , that till of late i went on in the way of the covenant of works , yet seeing that at last i came to see my need of christ , and have verily believed that in what i come short of fulfilling the law , hee will help mee out , me thinks , i should be come truly to christ. evan. verily i doe conceive that this gives you no sure evidence of your being come truly to christ , then some of your strict papists have , for it is the doctrine of the church of rome , that if a man exercise all his power , and doe his best to fulfill the law , then god for christs sake , will pardon all his infirmities , and save his soule , and therefore you shall see many of your papists very strict and zealous in the performance of duties morning and evening , so many avie-maries , and so many pater-nosters , yea , and many of them doe great deeds of charity , and great works of hospitality , and all upon such grounds and to such ends as these , the papists ( sayth calvin ) cannot abide this saying , by faith alone , for they think that their own works are in part a cause of their salvation , and so they make a hotch potch and mingle mangle , that is , neither fish nor flesh as men use to say . nom. but stay , sir , i pray , you are mistaken in me , for though i hold that god doth accept of my doing my best to fulfill the law , yet doe i not hold with the papists that my doings are meritorious , for i believe that god accepts not of what i doe , either for the work or workers sake , but onely for christs sake . evan. yet doe you but still goe hand in hand with the papists , for though they doe hold that their works are meritorious , yet they say it is by the merit of christ that they become meritorious , or as some of the moderate sort of them say , our works sprinkled with the bloud of christ become meritorious , but this you are to know , that as the justice of god requires a perfect obedience , so doth it require that this perfect obedience be a personall obedience , viz. it must bee the obedience of one person onely , the obedience of two must not bee put together , to make up a perfect obedience : so that if you desire to be justified before god ▪ you must either bring to him a perfect righteousnesse of your own , and wholy renounce christ , or else you must bring the perfect righteousnesse of christ and wholy renounce your own . ant. but believe me , sir , i would advise him to bring christs and wholy renounce his own , as , i thank the lord , i have done . evan. you say very well , for indeed the covenant of grace terminates it selfe onely on christ and his righteousnesse , god will have none to have a hand in the justification and salvation of a sinner but christ onely , and to say as the thing is , neighbour nomista , christ jesus will either be a whole saviour , or no saviour ; hee will either save you alone , or not save you at all , for among men there is given no other name under heaven , whereby we must be saved , sayth the apostle peter : and jesus christ himselfe sayth , i am the way , the truth , and the life , and no man commeth to the father but by mee , so that as luther truly sayth , besides this way christ , there is no way but wandering , no verity but hypocrisie , no life but eternall death , and verily sayth another godly writer , we can neither come to god the father , bee reconciled unto him , nor have any thing to doe with him , by any other way or means , but onely by jesus christ , for we shall not any where finde the favour of god , true innocency , righteousnesse , satisfaction for sin , help , comfort , life or salvation , any where but onely in jesus christ , he is the summe and centre of all divine and evangelicall truths , and therefore as there is no knowledge or wisdome so excellent , necessary or heavenly as the knowledge of christ ; ( which made the apostle tell the corinthians , that he determined to know nothing amongst them , but onely jesus christ and him crucified ) so is there nothing to be preached unto men as an object of their faith , or necessary element of their salvation , which doth not some way or other either meet in christ or refer unto christ. ant. o , sir , you doe please me wonderous well in thus attributing all to christ , and surely , sir , though of late you have not been so evangelical in your teaching as some others in this city ( which hath caused me to leave off hearing you to hear them ) yet have i formerly perceived , and do now also perceive , that you have more knowledge of the doctrine of free grace then many other ministers in this city have , and to tell you the truth , sir , it was by your means that i was first brought to renounce mine owne righteousnesse , and to cleave onely to the righteoasnesse of jesus christ , and thus it was . after that i had been a good . while a legall professour , just like my friend nomista , and heard none but your legall preachers , who built me up in works and doings , as they did him , and as their manner is : at last a familiar acquaintance of mine who had some knowledge of the doctrine of free grace , did commend you for an excellent preacher , & at last prevailed with me to goe with him to hear you , and your text that day , i wel remember was , tit. . . not by the works of righteousnesse that we had done , but according to his own mercie he saved us , whence you observed and plainly proved , that mans own righteousnesse had no hand in his justification and salvation , whereupon you dehorted us from putting any confidence in our own works and doings , and exhorted us , by faith to lay hold upon the righteousnesse of jesus christ onely , at the hearing whereof , it pleased the lord so to work upon mee , that i plainly perceived that there was no need at all of my works and doings , nor nothing else , but only to believe in jesus christ , & indeed my heart did assent unto it immediately , so that i went home with abundance of peace and joy in believing , and gave thanks to the lord , for that he had set my soule at liberty , from such a sore bondage as i had been under , and i told all my acquaintance what a slavish life i had lived in being under the law , for if i did commit any sin , i was presently troubled & disquieted in my cōscience , & could have no peace til i had made humble confession thereof unto god , craved pardon and forgivenes , & promised amendment but now i told them that whatsoever sins i did commit , i was no whit troubled at them , nor indeed am not to this day , for i do verily believe , that god for christs sake hath freely and fully pardoned all my sins , both past , present , and to come ; so that i am confident that what sin or sins soever i commit , they shall never be layd to my charge , being very well assured that i am so perfectly clothed with the robes of christs righteousnesse , that god can see no sin in me at all : and therefore , now i can rejoyce evermore in christ , as the apostle exhorts mee , and live merrily though i be never so vile or sinfull a creature , and indeed , i pitty them , that are in the same slavish condition that i was in , and would have them to believe , as i have done , that so they may rejoyce with mee in christ : and thus , sir , you see i have declared unto you my condition ; and therefore i would intreat you to tell me what you think of me . evan. there is in this city , at this day , much talk about antinomiaus ; and though i hope there be but few that doe justly deserve that title , ( yet i pray ) give me leave to tell you , that i feare mee i may say unto you in this case , as it was once said unto peter in another case ; surely thou art one of them , for thy speech bewrayeth thee . and therefore to tell you truly , i make some question whether you have truly believed in christ , for all your confidence : and indeed i am the rather moved to question it , by calling to minde that as i have heard your conversation is not such as becommeth the gospell of christ : ant. why , sir , do you think it is possible for a man to have such peace and joy in christ as i have had , and i thanke the lord have still , and not to have truly believed in christ ? evan. yea , indeed , i think it is possible , for doth not our saviour tell us , that those hearers whom hee resembles to the stony ground , immediatly received the word with joy , and yet had no root in themselves , and so indeed were not true believers . and doth not the apostle give us to understand , that as there is a forme of godlines without the power of godlinesse : so there is a forme of faith without the power of faith . and therefore he prayes that god would grant unto the thessalonians the worke of faith with power . and as the same apostle gives us to understand , there is a faith that is not fained , so doubtlesse , there is a faith that is fained : and surely , when our saviour sayth ; marke . , , . the kingdome of god is as if a man should cast seed into the ground , and sheuld sleepe and rise night and day , and the seed should spring up and grow hee knoweth not how , first the blade , then the eare , after that the full corn in the eare , he giveth us to understand that true faith is produced by the secret power of god by little and little , so that somtimes a true believer himselfe , neither knows the time when , nor the manner how it was wrought , so that we may perceive that true faith is not ordinarily begun , increased and finished all in a moment , as , it seems , yours was , but groweth by degrees according to that of the apostle rom. . . the righteousnesse of god is revealed from faith to faith , that is , from one degree of faith to another , from a weake faith to a stro●g faith , from faith beginning to faith increasing towards perfection , or from faith of adherence , to faith of assurance , but so was not yours , and again , true faith according to the measure of it , produceth holinesse of life , but it seems yours doth not so , and therefore though , you have had , and have still much peace and joy , yet that is no infallible signe that your faith is true , for a man may have great raptures , yea , he may have great joy , as if he were lift up into the third heaven , and have a great and strong perswasion that his estate is good , and yet be but an hypocrite for all that , and therefore i beseech you in the words of the apostle , examine your selfe whether you be in the faith , prove your own selfe , know you not your own selfe how that jesus christ is in you , except you be a reprobate : and if christ bee in you , the body is dead because of sin , but the spirit is life because of righteousnesse . ant. but , sir , if my friend nomista went wrong in seeking to be justified by the works of the law , then , me thinks , i should have gone right in seeking to be justified by faith , and yet you speake as if wee had both gone wrong . evan. i remember luther sayth , that in his time , if they taught in a sermon that salvation consisted not in our works or life , but in the gift of god , some men took occasion thence to be slow to good works , and to live a dishonest life , and if they preached of a godly and honest life , others did by and by furiously attempt to build ladders to heaven : and moreover , hee sayth , that in the year , , there were some fantasticall spirits that stirred up the rusticall people to sedition , saying , that the freedome of the gospel giveth liberty to all men from all manner of laws , and there were others that did attribute the force of justification to the law. now , sayth he , both these sorts offend against the law , the one on the right hand , who would be justified by the law , and the other on the left hand , who would be clean delivered from the law : now i suppose this saying of luthers , may bee fitly applyed to you two , for it appears to me , friend antinomista that you have offended on the left hand , in not walking according to the matter of the law , and it is evident to mee neighbour nomista , that you have offended on the right hand , in seeking to be justified by your obedience to it . nom. but , sir , if seeking of justification by the works of the law be an error ▪ yet it seemeth , that by luthers own confession , it is but an error on the right hand . evan. but yet i tell you it is such an error , that by the apostle pauls own confession , so far forth as any man is guilty of it , he makes his services his saviours , and rejects the grace of god , and makes the death of christ of none effect , ond perverteth the lords intention , both in giving the law , and in giving the gospel , and keeps himselfe under the curse of the law , and maketh himself the sonne of a bond-woman , a servant , yea , and a slave , and hinders himselfe in the course of well doing , and in short , he goeth about an impossible thing , and so loseth all his labour . nom. why then , sir , it should seeme , that all my seeking to please god by my good works , all my strict walking according to the law , and all my honest course of life , hath rather done mee hurt then good . evan. the apostle sayth ; that without faith it is impossible to please god , that is , sayth calvin , whatsoever a man , thinketh , purposeth , or doeth , before hee be reconciled to god by faith in christ is accursed , and not onely of no value to righteousnesse , but of certain deserving to damnation ; so that sayth luther , whosoever goeth about to please god with works , going before faith , goeth about to please god with sin , which is nothing else but to heap sin upon sin , to mock god and to provoke him to wrath : nay , sayth the same luther , in another place , if thou beest without christ thy wisdome is double foolishnesse , thy righteousnesse is double sin and iniquity , and therefore though you have walked very strictly according to the law , and led an honest life , yet if you have rested and put confidence therein , and so come short of christ , then hath it indeed rather done you hurt then good . for sayth a godly writer , vertuous life , according to the light of nature , turneth a man farther off from god , if he add not thereto the effectuall working of his spirit , and sayth luther , they which have respect onely to an honest life , it were better for them to be adulterers , and adulteresses , and to wallow in the mire : and surely for this cause it is that our saviour tels the strict scribes and pharisees , who sought justification by works , and rejected christ , that publicans and harlots should enter into the kingdome of god before them . and for this cause it was that i sayd , for ought i know my neighbour neophytus might bee in christ before you . nom. but how can that be ? when as you know he hath confessed that he is ignorant and full of corruption , and comes far short of me in gifts and graces . evan. because as the pharisee had more to doe before he could come at christ then the publican had ; so , i conceive , you have more to doe then he hath . nom. why , sir , i pray you , what have i to doe , or what would you advise me to doe , for truly i would be contented to bee ruled by you ? evan. why that which you have to doe before you can come at christ , is to undoe all that ever you have done already , that is to say , whereas you have endeavoured to travail towards heaven by the way of the covenant of works , and so have gone a wrong way , you must goe quite back again all the way you have gone , before you can tread one step in the right way . and whereas you have attempted to build up the ruines of old adam , and that upon your selfe , and so like a foolish builder to build a tottering house upon the sands , you must throw down and utterly demolish all that building , and not leave a stone upon a stone , before you can begin to build anew , and whereas you have conceived that there is a sufficiencie in your selfe to justifie and save your selfe , you must conclude that in that case , there is not onely in you an insufficiencie , but also a non-sufficiencie , yea , and that sufficiencie that seemed to be in you , to bee your losse , in plain termes , you must deny your selfe , as our saviour sayth , matthew . . that is , you must utterly renounce all that ever you are , and all that ever you have done , all your knowledge and gifts , all your hearing , reading , praying , fasting , weeping and mourning , all your wandring in the way of works , and strict walking must fall to the ground in a moment , briefly , whatsoever you have counted gain to you in the case of justification , you must now with the apostle paul , count losse for christ , and judge it to be dung , that you may win christ , and bee found in him , not having your own righteousnesse which is of the law. but that which is through the faith of christ , the righteousnesse which is of god by faith . neo. o , but , sir , what would you advise me to doe ? evan. why man ? what ayleth you ? neo. why , sir , as you have been pleased to heare them two to declare their condition unto you , so i beseech you , to give me leave to doe the same , and then you will perceive how it is with me . sir , not long since , it pleased the lord to visit mee with a great fit of sicknesse , so that indeed , both in mine own judgement , and in the judgement of all that came to visite mee , i was sick unto death , whereupon i began to consider , whither my soule was to goe , after its departure out of my body , and i thought with my selfe that there was but two places , heaven and hell , and therefore it must needs goe to one of them , then my wicked and sinfull life , which indeed , i had lived came into my minde , which caused me to conclude , that hell was the place provided for it , which caused me to bee very fearfull , and to bee very sorry that i had so lived , and desired of the lord to let me live a little longer , and i would not faile to reforme my life , and amend my ways , and the lord was pleased to grant mee my desire ; since which time , though indeed t is true , i have not lived so wickedly as formerly i had done , yet alas , i have come far short of that godly and religious life which i see other men live , and especially this my neighbour nomista , and yet you seem to conceive that he is not in a good condition , and therefore surely i must needs be in a miserable condition , alas , sir , what doe you thinke will become of me ? evan. i doe perceive that although wee have by the lords assistance our comming together , opened and cleered the new and living way to eternall life , yet the lord hath not been pleased to open your eyes to see it , so that you would still be going thither the old and naturall way , and therefore as a further means to discover it to you , i pray you consider that although in the making of the covenant of works at the first , god was one party and man another , yet in making it the second time , god was on both sides . god simply considered in his essence , is the party opposite to man , and god the second person having taken upon him to bee incarnate ●nd to worke mans redemption , was on mans side , and takes part , with man that hee may reconcile him to god by bearing mans sins , and satisfying gods justice for them , and christ payed god till hee sayd , hee had enough , hee was fully satisfied , fully contented . whereupon all christs people were given to him in their election . ephes. . . thine they were ( fayth christ ) and thou gavest them mee . john . . hee , sayth the father , loveth the sonne , and hath given all things into his hands , john . . that is , hee hath intrusted him with the oeconomie and actuall administration of that power in the church , which originally belonged to himselfe , and hence it is that christ also sayth , the father judgeth no man , but hath committed all judgement to his sonne , john . . so that the covenant for life and salvation , since the fall , is not that covenant of works , that was betwixt god and christ , for none of christs are to have to doe with that but christ onely , but the covenant of life and salvation is that covenant of grace ▪ that is betwixt christ and his , and in tha● covenant there is not any condition or law to bee performed on mans part , by himselfe , no , there is no more for him to doe , but onely to know and believe , that christ hath done all for him , wherefore my dear neighbour neophytus , i beseech you bee perswaded , that here you are to worke nothing , here you are to doe nothing , here you are to render nothing unto god , but onely receive the treasure which is jesus christ , and apprehend him in your heart by faith , although you be never so great a sinner , and so shall you obtain forgivenesse of sinnes , righteousnesse and eternall happinesse , not as an agent , but as a patient , not by doing but by receiving , nothing here commeth betwixt but faith onely , apprehending christ in the promise ; this then is perfect righteousnesse , to heare nothing , to know nothing , to doe nothing of the law or works but onely to know and believe that jesus christ is now gon to the father , and sitteth at his right hand , not as a judge , but is made unto you of god , wisdome , righteousnesse , sanctification and redemption , wherefore , sayth the apostle , believe on the lord jesus christ and thou shalt be saved . neo. but , sir , hath such a one as i any warrant to believe in christ ? evan. i beseech you consider , that god the father as he is in his sonne jesus christ , moved with nothing but with his free love , to mankinde lost , hath made a deed of gift and grant unto them all , that whosoever of them all shall believe in this his sonne , shall not perish , but have eternall life , and hence , it was that jesus christ himselfe sayd unto his disciples , mat. . . goe and preach the gospel to every creature under heaven , that is , goe and tell every man , without exception , that here is good news for him , christ is dead for him , and if he will take him and accept of his righteousnesse hee shall have him . therefore sayth a godly writer , for as much as the holy scripture speaketh to all in generall , none of us ought to distrust himselfe , but believe that it doth belong particularly to himselfe , and to the end that this poynt wherein lyeth and consisteth the whole mystery of our holy faith , may be understood the better , let us pur the case , that some good and holy king should cause a proclamation to bee made through his whole kingdome by the sound of a trumpet , that all rebels and banished men , shall safely return home to their houses , because that at the suit and desart of some dear friend of theirs , it hath pleased the king to pardon them , certainly none of these rebels ought to doubt but that he shall obtain true pardon for his rebellion , and so return home and live under the shadow of that gracious king : even so our good king the lord of heaven and earth hath for the obedience and desart of our good brother jesus christ , pardoned us all our sinnes , and made a proclamation throughout the whole world , that every one of us may safely returne to god in jesus christ , wherefore , i beseech you , make no doubt of it , but draw neere with a true heart in full assurance of faith . neo. o! but , sir , in this similitude the case is not alike , for when an earthly king sendeth forth such a proclamation , it may be thought that he doth indeed intend to pardon all , but it cannot bee thought that the king of heaven doth so , for doth not the scripture say , that some men are ordained before to condemnation , and doth not christ himselfe say , that many are called , but few are chosen , and therefore it may be i am one of them that are ordained to condemnation , and therefore , though i be called , i shall never be chosen , and so shall not be saved . evan. i beseech you to consider that although some men bee ordayned to condemnation , yet so long as the lord hath concealed their names , and not set a marke of reprobation upon any man in particular ; but offers the pardon generally to all without having any respect eyther to election or reprobation : surely it is great folly in any man to say it may bee i am not elected , and therefore shall not have benefit by it , and therefore i will not accept of it nor come in , for it should rather move every man to give diligence to make his calling and election sure , by believing it , for feare we come short of it , according to that of the apostle , let us therefore feare , least a promise being left us of entring into his rest , any of us should seeme to come short of it : wherefore , i beseech you , doe not you say it may bee i am not elected , and therefore i will not believe in christ , but rather say i doe believe in christ , and therefore , i am sure i am elected , and check your own heart , for medling with gods secrets , and prying into his hidden counsell , and goe no more beyond your bounds , as you have done in this point , for election and reprobation is a secret , and the scriptures tels us , that secret things belong unto god , but those things that are revealed belong unto us : now , this is gods revealed will , for indeed it is his expresse command , that you should believe on the name of his son , and it is his promise , that if you believe you shall not perish , but have everlasting life : wherefore , you having so good a warrant as gods command , and so good an encouragement as his promise , doe your duty , and by the doing thereof you may put it out of question , and bee sure that you are one of gods elect : say then , i beseech you , with a firme faith , the righteousnesse of jesus christ belongs to all that believe ; but i believe and therefore it belongs to me , yea , and say with paul , i live by faith in the son of god who loved me , and gave himselfe for mee . hee saw in mee ( sayth luther , on the text ) nothing but wickednesse going astray , and flying from him , yet this good lord had mercy on mee , and of his meere mercy hee loved mee ; yea , so loved mee , that hee gave himselfe for mee , ( who is this mee ) even i wretched and damnable sinner was so deerly beloved of the son of god , that hee gave himselfe for mee , ô print this word me in your heart , and apply it to your own self , not doubting but that you are one of those to whom this me belongeth . neo. but may such a vile and sinfull wretch as i am be perswaded that god commands me to believe , and that hee hath made a promise to me ? evan. why doe you make a question where there is none to be made , goe , sayth christ , and preach the gospel to every creature under heaven , that is , go tell every man , without exception , whatsoever his sins be , whatsoever his rebellions be , goe and tell him these glad tydings , that if hee will come in , i will accept of him , his sins shall bee forgiven him , and hee shall bee saved , if hee will come in and take mee , and receive mee , i will be his loving husband , and hee shall bee mine owne deare spouse : let mee therefore say unto you in the words of the apostle , now then , i as an ambassadour for christ , as though god did beseech you by mee , i pray you in christs stead , be yee reconciled unto god , for hee hath made him to be sin for you , who knew no sin , that you might be made the righteousnesse of god in him . neo. but doe you say , sir , that if i believe , i shall bee espoused unto christ ? evan. yea , indeed , shall you , for faith coupleth the soul with christ , even as the spouse with her husband , by which means christ and the soule are made one : for as in corporall marriage man and wife are made one flesh , even so in this spirituall and mysticall marrriage christ and his spouse are made one spirit , and this marriage of all others is most perfect and absolutely accomplished betweene them for the marriage between man and wife , is but a slender figure of this union , wherefore , i beseech you , to believe it , and then you shall be sure to enjoy it . neo. surely , sir , if david sayd , seemeth it to you a light thing to be an earthly kings son-in-law ▪ seeing that i am a poore man , and lightly esteemed : then surely i have much more cause to say , seemeth it to you a light thing to bee a heavenly kings daughter-in-law , seeing that i am such a poor sinfull wretch : surely , sir , i cannot be perswaded to believe it . evan. alas , man , how much are you mistaken , for you look upon god and upon your self , with the eye of reason , and so standing in relation to each other , according to the tenour of the covenant of works , whereas you being now in the case of justification and reconciliation , you are to looke both upon god and upon your selfe with the eye of faith , and so standing in relation to each other , according to the tenour of the covenant of grace : for sayth the apostle , god was in christ , reconciling the world unto himselfe , not imputing their sinnes unto them , as if hee had sayd , because as god stands in relation to man according to the tenour of the covenant of works , and so out of christ , hee could not without prejudice to his justice be reconciled unto them , nor have any thing to doe with them , otherwise then in wrath and indignation ; therefore , to the intent , that justice and mercy might meet together , and righteousnesse and peace might embrace each other , and so god stand in relation to man , according to the tenour of the covenant of grace , hee put himselfe into his son jesus christ , and shrowded himself there , that so hee might speake peace to his people . sweetly sayth luther , because the nature of god was otherwise higher then that wee are able to attayne unto it ; therefore hath hee humbled himselfe to us and taken our nature upon him , and so put himselfe into christ , here hee looketh for us , here he will receive us , and hee that seeketh him here shall finde him : this , sayth god the father , is my well beloved sonne in whom i am well pleased , mat. . . whereupon the same luther sayth in another place , we must not thinke and perswade our selves that this voice came from heaven for christs own sake , but for our sakes , even as christ himselfe sayth , john . . this voyce came not because of mee , but for your sakes , the truth is , christ had no need that it should be sayd unto him , this is my well beloved sonne , he knew that from all eternity , and that he should still so remain though these words had not beene spoken from heaven , therefore by these words , god the father in christ his sonne , cheereth the hearts of poore sinners , and greatly delighteth them with singular comfort and heavenly sweetnesse , assuring them , that whosoever is marryed unto christ , and so in him by faith , hee is as acceptable to god the father , as christ himselfe , according to that of the apostle , hee hath made us acceptable in his beloved , wherefore , if you would bee acceptable to god , and bee made his deare childe , then by faith cleave unto his beloved sonne christ , and hang about his neck , yea , and creepe into his bosome , and so shall the love and favour of god be as deeply insinuated into you , as it is into christ himselfe , and so shall god the father , together with his beloved sonne , wholy possesse you , and be possessed of you , and so god , and christ , and you shall become one entire thing , according to christs prayer , that they may bee one in us , as thou and i are one , and by this means may you have sufficient ground and warrant to say ( in the matter of reconciliation with god at any time , whensoever you are disputing with your selfe , how god is to be found that justifieth and saveth sinners ) i know no other god , neither will i know any other god besides this god that came dow from heaven , and clothed himselfe with my flesh , unto whom all power is given , both in heaven and in earth , who is my judge , for the father judgeth no man , but hath committed all judgement to the sonne , so that christ may doe with mee whatsoever him liketh , and determine of mee aecording to his own minde , and i am sure hee hath sayd , hee came not to judge the world , but to save the world , and therefore i doe believe that hee will save mee . neo. indeed , sir , if i were so holy and so righteous as some men are , and had such power over my sins and corruptions as some men have , then i could easily believe it , but ( alas ) i am so sinfull , and so unworthy a wretch , that i dare not presume to believe that christ will accept of me , so as to justifie and save me . evan. alas , man , in thus saying ▪ you doe seem to contradict and gainsay , both the apostle paul , and our lord jesus christ himself , and that against your owne soule . for , whereas the apostle paul saith , that christ jesus came into the world to save sinners , and doth justifie the ungodly : why , you seem to hold , & do in effect say , that christ jesus , came into the world to save the righteous , & to justifie the godly : and wheras our saviour sayth , the whole need not the physitian , but the sick , and that hee came not to call the righteous , but sinners to repentance . why you seem to hold , and do in effect say , that the sick need not the physitian but the whole , and that he came not to call sinners , but the righteous to repentance . and , indeed , in so saying , you seem to conceive that christs spouse must be purified , washed and clensed from all her filthines , & adorned with a rich robe of righteousnesse before he wil accept of her , whereas hee himselfe saith unto her , as for thy nativity in the day that thou wast born , thy navel was not cut , neither wast thou washed with water to supple thee , thou wast not swadled at all , nor salted at all , no eye pitied thee to doe any of these things unto thee : but when i passed by thee , and looked upon thee , behold , thy time was a time of love , and i spread my skirt over thee , and covered thy nakednesse : yea , and i sware unto thee , and entred into covenant with thee , and thou becamest mine . and i will marry thee unto me for ever , yea , i will marry thee unto me in righteousnes and in judgment , and in mercy and compassion : wherefore , i beseech you , revoke this your erroneous opinion , and contradict the word of truth no longer , but conclude for a certainty , that it is not the righteous and godly man , but the sinfull and ungodly man that christ came to call , justifie and save , so that if you were a righteous and godly man , you were neyther capable of calling , justification , or salvation by christ , but being a sinfull and ungodly man , i will say unto you , as the people sayd unto blinde bartime , be of good comfort , arise , he calleth you , and will justifie and save you ; goe then unto him , i beseech you , and if he come and meet you by the way ( as his manner is ) then do not you unadvisedly say with peter , depart from me , for i am a sinfull man ; o lord ! but say in plain terms , o come unto me , for i am a sinfull man , o lord ! yea , go on further with your speech , and say as luther bids you , most gracious jesu , and sweet christ , i am a miserable poor sinner , and therefore do judge my self unworthy of thy grace ; but yet i having learned from thy word , that thy salvation belongeth to such a one , therefore do i come unto thee to claime that right which through thy gracious promise belongeth unto me , assure your selfe that jesus christ requires no portion with his spouse , no verily he requires nothing with her but meere poverty , the rich he sends empty away : but the poore are by him enriched , and indeed , sayth luther , the more miserable , sinfull and distressed a man doth feele himself , and judge himself to be , the more willing will christ be to receive him , and relieve him , so that , sayth he , in judging thy self unworthy , thou doest theredy become truly worthy : and so indeed hast gotten a greater occasion of coming unto him : wherefore in the words of the apostle , i do exhort you and beseech you to come boldly unto the throne of grace , that you may obtain mercie and finde grace to help in time of need . neo. but truly sir , my heart doth as it were even tremble within mee to thinke of comming unto christ after such a manner , and surely , sir , if i should come so boldly to christ , and speake after such a manner it , would be but pride and presumption in mee . evan. indeed , if you should be incouraged to come to christ , and speak thus unto him , because of any godlinesse , righteousnesse , or worthinesse that you conceive to be in you , that were proud presumption indeed ; but for you to come to christ by believing that hee will accept of you , justifie and save you freely by his grace , according to his own gracious promise : this is no proud presumption at all , for christ having tendred it and offered it unto you freely , believe it man , it is neyther pride nor presumption , but true humility of heart to take what christ offereth you . nom. but by your favour , sir , i pray you give mee leave to speake a word by the way , i know my neighbour neophytus , it may be better then you do , yet do i not intend to charge him with any sin , otherways then by way of supposition as thus : suppose hee hath been guilty of the committing of grosse and grievous sins , will christ accept of him , and justifie and save him for all that ? evan. yea , indeed , for there is no limitation of gods grace in jesus christ , except the sin against the holy ghost ; christ stands at the doore and knocks , and if any cruell murdering manasses , or any persecuting and blaspheming saul , or any adulterous magdalen will open unto him , he will come in and bring comfort with him , and will sup with him , seeke from one end of the heavens to the other ( sayth evangelicall hooker ) turne all the bible over , and see if the words of christ be not true , him that commeth unto me , i will in no wise cast out . nom. why then , sir , it seems you hold that the vilest sinner in the world ought not to be discouraged from believing in christ , because of his sins . evan. surely if christ came into the world to seek , and call , and save sinners , and to justifie the ungodly , as you have heard , and if the more sinfull , miserable and distressed a man doth judge himself to be , the more willing christ is to receive him , and relieve him : then i see no reason why the vilest sinner should be discouraged from believing on the name of christ because of his sins , nay , let me say more , the greater any mans sins are eyther in number or nature : the more hast hee should make to come unto christ , and to say with david , for thy name sake , ô lord ! pardon mine iniquitie for it is great . ant. surely , sir , if my friend neophytus did rightly consider these things , and were assuredly perswaded of the truth of them , me thinks , hee should not be so backward from comming unto christ by believing on his name , as he is , for if the greatnesse of his sins should be so far from hindring his coming to christ , that they should further it , then i know not what should hinder him . evan. you speak very truly indeed , and therefore , i beseech you , neighbour neophytus , consider seriously of it , and let neither satan the accuser of the brethren , nor your own accusing conscience joyning with him , hinder you any longer from christ : for , what though they should accuse you of pride , infidelity , coveteousnesse , lust , anger , envie and hypocrisie ; yea , what though they should accuse you of whoredome , theft and drunkennesse , and many the like , yet doe what they can , they can make no worse a man of you then a sinner , or the chiefe of sinners , or an ungodly person , and so consequently such a one as christ came to justifie and save , so that in very deed , if you rightly consider it , they doe you more good then hurt hereby , and therefore i beseech you , in all such cases , or conflicts , take the counsell of luther , who saith , when thy conscience is throughly affraid with the remembrance of thy sins past , and the devill assayleth thee with great violence , going about to overwhelme thee , with heaps , floods , and whole seas of sins , to terrifie thee and to draw thee from christ , then arme thy selfe with such sentences as these , christ the sonne of god was given , not for the holy , righteous , worthy , and such as were his friends , but for the wicked sinners , for the unworthy , and for his enemies , wherefore if the devill say thou art a sinner , and therefore must be damned , then answer you and say , because thou saist i am a sinner , therefore will i be righteous and saved , and if he say , nay , sinners must be damned , then answer you and say , no , for i flie to christ , who hath given himselfe for my sins , and therefore in that thou saist i am a sinner , thou givest me armour and weapon against thy selfe , that with thy own sword i may cut thy throat , and tread thee under my feet , and thus you see it is the judgement of luther , that your sins should rather drive you to christ then keep you from him , nom. but , sir , suppose he hath not as yet either humbled himselfe , or repented for his great and many sins , hath he any warrant to come to christ till he hath done so . eva. i see you have not yet quite thrown down your tottering building , you still conceive that man himselfe must doe somthing in the case of justification , you thinke he must bring some money in his hand to buy his salvation , but i beseech you consider , that as i have often told you , gods covenant in christ is a covenant of grace , and so every way a free covenant , and therefore he makes a generall proclamation saying , ho , every one that thirsteth , come ye to the waters , and he that hath no money : come ye buy , and eat , yea , come buy wine and milke without money , and without price . this you see is the condition , ( buy wine and milke ) that is grace and salvation , ( without money ) that is , without any sufficiencie of your own , and the lord saith , in his word in divers places , that he justifieth his children before they repent or truly humble themselves , or doe any work of righteousnesse , the truth is , it is onely required that a man come with the hand of faith , and receive christ without any thing else at all . nom. but , sir , though i conceive that we are to bring this money of humiliation and repentance to christ , yet doe i not conceive it is to tender unto him for a price , but onely for him to look upon , as that with which he hath appointed those to be qualified withall that come unto him . eva. i , but yet so long as christ hath said you must come without it , and onely encline your eare , and heare , and your souls shall live : and that by hearing that , he will make an everlasting covenant with you , even the sure mercies of david , me thinks , you should perceive that christ doth thereby call you from the ways of repentance and humiliation and works of righteousnesse in the case of justification , and to pitch directly and immediately upon the free covenant of grace . nom. but sir , as i conceive , the scripture holds forth that the lord hath appointed repentance to goe before faith , for is it not said , marke . . repent ye , and believe the gospel . evan. indeed , somtimes the name of repentance is given to those preparatory beginnings and introductories thereof , which are those legall fits of fear and terrour , which are both in nature and time before faith , and truly all that repentance that goes before faith in christ can be no other , for evangelicall repentance being a fruit of faith in christ , cannot be before faith in christ. nom. then sir , it seems you hold that he that believes in christ doth also truly repent . evan. yea , indeed , though i hold not that evangelical repentance is an antecedent of faith in christ , yet i hold it is a consequent , though i hold not that it goes before faith , yet i hold that it follows after . nom. but yet , sir , it seemes you hold that those preparatory beginnings of repentance , which you call legall fits of feare and terrour do goe before faith in christ. evan. yea , indeed , i doe conceive that ordinarily , and in some measure they do . nom. ordinarily say you sir , why , are they not in all ? evan. no , indeed , for some doubtlesse are like unto zachous and lydia , who received christ , and were received of him ( as it is verily thought ) without any measure of them . nom. and have not all those that have them , a like measure of them ? evan. o no , there is a great difference in the measure , for some do but as it were sip of the cup , and others doe as it were drinke the very dregs ; whereby wee may perceive , that though it be necessary that these legall fits of feare and terrour be in some before their comming to christ : yet is there no absolute necessity of them on christs part , wherefore i pray take notice that those who have them , have them not because christ would not bid them welcome , and receive them without them , but because they will not come to christ , except they be by this means driven unto him . nom. but , sir , that which you call evangelicall repentance , and follows after faith , is in all that do believe : is it not ? evan. yea , indeed , it is more or lesse in every believing soule , according to the measure of his faith , and so of his receiving the spirit of christ , as all other true fruits of christs spirit are . nom. well sir , i am answered . neo. and truly sir , you have so declared and set forth christs disposition towards poore sinners , and so answered all my doubts and objections , that i am now verily perswaded that christ is willing to entertaine mee , and surely i am willing to come unto him and receive him ; but alas , i want power to do it , that is , sir , i want faith . evan. but tell me on thing truly , are you resolved to put forth all your power to believe , and so to take christ. neo. truly sir , me thinks , my resolution is much like the resolution of the foure lepers which sate at the gate of samaria , for as they sayd , if wee enter into the citie , the famine is in the citie , and wee shall die there , and if we sit still here , we die also ; n●w therefore come and let us fall into the hands of the assyrians , if they save us we shall live , and if they kill us we shall but die : even so say i , in mine heart ; if i goe back to the covenant of works to seek justification thereby , i shall die there ; and if i sit still and seek it no way i shall die also : now therefore , though i be somewhat fearfull , yet am i resolved to go unto christ , and if i perish i perish . evan. why , now i tell you truly the match is made , christ is yours and you are his ; this day is salvation come to your house , ( your soul i mean ) for what though you have not that power to come so fast unto christ , and to lay such firme hold on him as you desire ; yet comming with such a resolution to christ to take him , you need take no care for doing it , you may be sure that christ will enable you to do it , for is it not said , john . . but as many as received him , to them hee gave power to become the sonnes of god , even to them that believe on his name : o then , i beseech you , stand no longer disputing , but be peremptory and resolute in your faith and in casting your selfe upon god in christ for mercy , and let the issue be what it will : yet let me tell you to your comfort that such a resolution shall never go to hell : nay . i will say more , if any soule have a roome in heaven , such a soul shall ? for god cannot finde in his heart to damne such a one , i might then with as much true confidence say unto you , as john careless said unto john bradford , hearken ô ye heavens , and thou ô earth give eare and beare me witnesse at the great day , that i do here faithfully and truly the lords message unto his deare servant , and singularly beloved , john bradford ( saying ) john bradford , thou man so specially beloved of god ▪ i doe pronounce and testifie unto thee , in the word and name of the lord jehovah , that all thy sins whatsoever they be , though never so many grievous or great , be fully and freely pardoned , released and forgiven thee , by the mercy of god in jesus christ , thy onely lord and sweet saviour , in whom thou dost undoubtedly believe : as truly as the lord liveth he will not have thee die the death , but hath verily purposed , determined and decreed , that thou shalt live with him for ever . neo. o , sir , if i have as good warrant to apply this saying to my self , as mr. bradford had to apply it to himself , i am a happy man. evan. i tell you from christ , and under the hand of his spirit , that your person is accepted , your sins are done away , and you shall be saved : and if an angell from heaven should tell you otherwise , let him be accursed : therefore you may ( without doubt ) conclude , that you are a happy man : for by means of this your matching with christ , you are become one with him , and one in him , you dwell in him , and he in you : hee is your welbeloved , and you are his : so that the mariage union betwixt christ and you , is more then a bare notion , or apprehension of your mind ; for it is a spirituall , reall union , it is an union betwixt the nature of christ , god and man , and you , it is a knitting and closing not onely of your apprehension with a saviour , but also of your soule with a saviour , whence it must needs follow , that you cannot be damned , except christ be damned with you ; neyther can christ be saved , except you be saved with him . and as by means of corporall marriage all things become common betwixt man and wife , even so , by means of this spirituall marriage , all things become common betwixt christ and you , for when christ hath married his spouse unto himselfe , hee passeth over all his estate unto her , so that whatsoever christ is or hath you may boldly challenge as your own , he is made unto you of god , wisdome , righteousnesse , sanctification and redemption , and surely by vertue of this neer union it is , that as christ is called the lord our righteousnesse , jer. . . so is the church called the lord our righteousnesse , jer. . . you may by vertue of this union confidently take unto your selfe as your own christ , watching , abstinence , travails prayers , persecution , slanders , his tears , his sweat , his bloud , and all that ever he did and suffered in three and thirty years , with his passion , death , resurrection and ascention , for they are all yours , and as christ passeth over all his estate unto his spouse , so doth he require , that shee should passe over all unto him , wherefore you being now married unto christ , you must give all that you have of your own unto him , and truly you have nothing of your own but sin , and therefore you must give him that , say thou unto christ without fear , i give to thee my dear husband , my unbelief , my mistrust , my pride , my arrogancie , my ambition , my wrath , my anger , my envie , my covetousnesse , my evill thoughts , affections and desires , i make a bundle of these and all my other offences , and give them unto thee , thus was christ made sin for us which knew no sin , that wee might be made the righteousnesse of god in him : now then , saith luther , let us compare these things together , and we shall finde inestimable treasure , christ is full of all grace , life and saving health , and the soule is fraught full of all sin , death and damnation , but let faith come betwixt these two , and it shall come to passe that christ shall bee loaden with sin , death and hell , and unto the soule shall be imputed , grace , life and salvation , who then , saith he is able to value the royalty of this marriage accordingly , who is able to comprehend the glorious riches of this grace , where this rich and righteous husband christ , doth take unto wife this poore and wicked harlot , redeeming her from all evils , and garnishing her with all his own jewels , so that you ( as the same luther saith ) through the assurednesse of your faith in christ your husband , are delivered from all sins made safe from death , guarded from hell , and endowed with the everlasting righteousnesse ▪ life and saving health of your husband christ , and therefore you are now under the covenant of grace , and freed from the law , as it is the covenant of works for as m. ball truly saith , at one and the same time , a man cannot be under the covenant of works and the covenant of grace . neo. sir , i doe not yet well know how to conceive of this freedome from the law , as it is the covenant of works , and therefore i pray you make it as plain to me as you can . evan. for the true and cleer understanding of this point , you are to consider that when jesus christ the second adam , had in the behalfe of all his chosen perfectly fulfilled the law , as it is the covenant of works , divine justice delivered that bond in to christ , who utterly cancelled that hand-writing , so that none of his chosen were to have any more to doe with it , nor it with them and now you by your believing in christ having manifested , that you are one that was chosen in him before the foundation of the world : his fulfilling of that covenant and cancelling of it , is imputed to you , and so you are acquitted and absolved from all your transgressions against that covenant , either past , present , or to come , and so you are justified as the apostle saith , freely by his grace , through the redemption that is in jesus christ. ant. i pray you sir , give mee leave to speake a word by the way , was not he justified before this time ? evan. if he did not believe in christ before this time , as i conceive hee did not , then certainly he was not justified before this time . ant. but , sir , you know , as the apostle saith , it is god that justifieth , and god is eternall , and as you have shewed , christ may be said to have fulfilled the covenant of works from all eternity , and if he bee christs now , then was he christs from all eternity , and therefore , as i conceive , hee was justified from all eternity . evan. indeed god is from all eternity , and in respect of gods accepting of christs undertaking to fulfill the covenant of works , he fulfilled it from all eternity , and in respect of gods electing of him , he was christs from all eternity , and therefore it is true in respect of gods decree : hee was justified from all eternity , and hee was justified meritoriously in the death and resurrection of christ , but yet he was not justified actually till he did actually believe in christ , for saith the apostle , by him , all that believe are justified , so that in the act of justifying , faith and christ , must have a mutuall relation , and must always concur and meet together , faith as the action which apprehendeth , and christ as the object which is apprehended , for neither doth christ justifie without faith , neither doth faith except it bee in christ. ant. truly , sir , you have indifferently well satisfied me in this point , and surely i like it marvellous well that you conclude no faith justifieth , but that whose object is christ. eva. the very truth is , thuogh a man believe that god is mercifull and true of his promise , and that he hath his elect number from the beginning , and that he himselfe is one of that number , yet if this faith doe not eye christ , if it be not in god as he is in christ it will not serve turn , for god cannot be comfortably thought upon out of christ our mediator , for if we finde not god in christ saith , calvin , salvation cannot bee known : wherefore , neighbour neophytus , i will say unto you as sweet master bradford said unto a gentlewoman in your case , thus then if you would be quiet and certain in conscience , then let your faith burst forth through all things , not onely that you have within you , but also whatsoever is in heaven , earth , and hell , and never rest untill it come to christ crucified , and the eternall sweete mercie and goodnesse of god in ●hrist . neo. but , sir , i am not yet satisfied concerning the point you touched before , and therefore i pray you proceed to shew me how far forth i am delivered from the law as it is the covenant of works . evan. truly as it is the covenant of works , you are wholy and altogether delivered and set free from it , you are dead to it , and it is dead to you , and if it be dead to you , then it can doe you neither good nor hurt , and if you be dead to it , you can expect neither good nor hurt from it : consider man , i pray you , that , as i said before , you are now under another covenant , to wit , the covenant of grace , and you cannot bee under two covenants at once , neither wholy nor partly ; and therefore , as before you believed you were wholy under the covenant of works , as adam left both you and all his posterity after his fall , so now since you have believed you are wholy under the covenant of grace : assure your selfe then , that no minister or preacher of gods word hath any warrant to say unto you hereafter , either doe this and this dutie contained in the law , and avoid this , and this sin forbidden in the law , and god will justifie thee and save thy soule , or doe it not and hee will condemne thee and damne thee , no , no , you are now set free , both from the commanding and condemning power of the covenant of works , so that i will say unto you , as the apostle saith unto the believing hebrews , you are not come to mount sinai , that might not be touched , and that burned with fire , nor unto blacknesse and darknesse , and tempests , but you are come unto mount sion , the city of the living god , and to jesus the mediator of the new covenant , so that ( to speak with holy reverence ) god cannot by vertue of the covenant of wotks , either require of you any obedience , or punish you for any disobedience , no he cannot by vertue of that covenant so much as threaten you , or give you an angry word , or shew you an angry look , for indeed , he can see no sin in you as a transgression of that covenant , for saith the apostle , where there is no law , there is no transgression . and therfore though hereafter you doe through frailty transgresse any or all the ten commandements , yet doe you not thereby transgresse the covenant of works , there is no such covenant now betwixt god and you , and therefore though you shall hereafter heare such a voice as this if thou wilt be saved keep the commandements , or cursed is every one that continueth not in all things which are writen in the book of the law to doe them , nay , though you heare the voice of thunder , and a fearfull noyse , nay , though you see blacknesse and darknesse , and feel a great tempest , that is to say , though you heare us that are preachers , according to our commission , lift up our voice like a trumpet , in threatning hell and damnation to sinners , and transgressors of the law , though these be the words of god , yet are you not to thinke that they are spoken to you , no , no , the apostle assures you , ●hat there is no condemnation to them that ●●re in christ jesus : believe it man , god never threatens eternall death , after he hath once given to a man eternall life : nay , the truth is , god never speaks to a believer out of christ , and in christ hee speaks not a word in the terms of the covenant of works , and if the law of it selfe should presume to ●ome into your conscience , and say herein , and herein thou hast transgressed and broken ●●e , and therefore thou owest so much , and ●o much to divine justice which must be satisfied , or else i will take hold on thee : ●hen answer you and say , o law , bee it known unto thee that i am now marryed unto christ , and so i am under cover● , and therefore if thou charge me with any debt , thou must enter thine action against my husband christ , for the wife is not suable at the law but the husband : but the truth is , i through him am dead to thee , ô law , and thou art dead to me , and therefore justice hath nothing to doe with me , for it judgeth according to the law : and if it yet reply and say , i but good works must be done , and the commandements must bee kept if thou wilt obtain salvation : then answer you and say , i am already saved before thou camest , therefore i have no need of thy presence , for in christ i have all things at once , neither need i any thing more that is necessary to salvation , hee is my righteousnesse , my treasure , and my work , i confesse , o law that i am neither godly nor righteous , but yet , this am i sure of , that he is godly and righteous for me , and to tell thee the truth , o law i am now with him in the bride-chamber , where it maketh no matter what i am , or what i have done , but what christ my sweet husband is , hath done , and doth for me , and therefore leave off law to dispute with me , for by faith i apprehend him who hath apprehended me , and put me into his bosome , wherefore i will be bold to bid moses with his tables , and all lawyers with their books , and all men with their works hold their peace and give place , so that i say unto thee , o law , be gon , and if it will not be gon , then thrust it out by force . and if sin offer to take hold of you , as david said his did on him , psal. . . then say you unto it , thy strength o sin is the law , cor. . . and the law is dead to me , and therefore o sin thy strength is gon , and therefore be sure thou shalt never be able to prevail against me , nor doe me any hurt at all . and if satan take you by the throat , and by violence draw you before gods judgement seat , then call to your husband christ and say , lord , i suffer violence , make answer for me and help me , and by his help you shall be enabled to plead for your selfe after this manner : o god the father , i am thy sonne christs , thou gavest me unto him , and thou hast given unto him , all power both in heaven and in earth , and hast committed all judgement to him , and therefore i will-stand to his judgement who saith , he came not to judge the world but to save it , and therefore hee will save me according to his office , and if the jury should bring in their verdict that they have found you guilty , then speak to the iudge , and say , in case any must be condemned for my transgressions , it must needs be christ and not i , for albeit i have committed them , yet hee hath undertaken and bound himselfe to answer for them , and that by his consent and good will , and indeed hee hath fully satisfied for them , and if all this will not serve the turne to acquit you then : adde moreover and say , as a woman that is conceived with childe , must not suffer death because of the childe that is within her : no more must i because i have conceived christ in mine heart ; though i had committed all the sins in the world . and if death creep upon you , and attempt to devoure you , then say , thy sting ô death is sin , and christ my husband hath fully vanquished sin , and so deprived thee of thy sting , and therefore doe i not feare any hurt that thou , ô death , canst do unto mee ! and thus you may triumph , with the apostle , saying , thanks be to god , who hath given mee victory through my lord iesus christ. and thus have i also declared unto you how christ in the fulnesse of time ▪ performed that which god before all time purposed , and in time promised , touching the helping and delivering of falne mankind : and so have i also done with the law of faith . nom. then , sir , i pray you proceed to speake of the law of christ , and first let us heare what the law of christ is ? the law of christ in regard of substance and matter is all one with the law of workes , or covenant of workes , which matter is scattered through the whole bible , and summed up in the decalogue , or ten commandements , commonly called the morall law ; containing such things as are agreeable to the minde and will of god , to wit , piety towards god , charity towards our neighbour , and sobriety towards our selves , & therefore was it given of god to be a true and eternall rule of righteousnes , for all men of all nations and at all times ; so that evangelicall grace directs a man to no other obedience then that wherof the law of the ten commandements is to be the rule . nom. but yet , sir , i conceive , that though ( as you say ) the law of christ in regard of substance and matter be all one with the law of works , yet their forms do differ . evan. true indeed , for ( as you have heard ) the law of works speaketh on this wise , doe this and thou shalt live , and if thou doe it not , thou shalt die the death : but the law of christ speaketh on this wise , and when i passed by thee , and saw thee polluted in thine owne bloud , i said unto thee when thou wast in thy bloud live , and whosoever liveth and believeth in mee shall never die : be ye therefore followers of god as deare children , and walke in love , as christ hath loved us : and if ye love me , keep my commandements : and if they breake my statutes , and keep not my commandements , then will i visit their transgressions with the rod , and their iniquity with stripes : neverthelesse , my loving kindnesse will i not utterly take away from him , nor suffer my faithfulnesse to fail . thus you see that both these laws agree , in saying , ( doe this ) but here is the difference , the one saith , doe this and live , and the other saith , ( live and doe this ) the one saith , doe this for life ; the other saith , do this from life : the one saith , if thou do it not , thou shalt die , the other saith , if thou doe it not , i will chastise thee with the rod ; the one is to be delivered by god as hee is a creatour out of christ , onely to such as are out of christ ; the other is to be delivered by god as ▪ he is a redeemer in christ , onely to such as are in christ : wherefore , neighbour neophytus , seeth that you are now in christ , beware you receive not the ten commandements at the hands of god out of christ , nor yet at the hands of moses , but onely at the hands of christ , and so shall you be sure to receive them as the law of christ. nom. but , sir , may not god out of christ deliver the ten commandements as the law of christ. evan. o no! for god out of christ stands in relation to man according to the tenour of the law as it is the covenant of works , and therefore can speak to man upon no other terms then the terms of that covenant . nom. but , sir , why may not believers amongst the gentiles receive the ten commandements as a rule of life , at the hands of moses , as well as the believers amongst the jews did . evan. for answere hereunto i pray you consider , that the ten commandements , were the substance of the law of nature , ingraven in the heart of man in innocency ; and the expresse idaea , or representation of gods own image ; even a beam of his own holinesse : and so they were to have bin a rule of life to him and his posterity ( not being then the covenant of works ) and then after they were become the covenant of works , and broken by the first adam , and kept by the second adam , then as they were not the covenant of works ; and were made knowne to adam and the rest of the believing fathers by visions and revelations ; they became a rule of life to them untill the time of moses , and as they were delivered by moses , unto the believing jews from the arke , and so as from christ , they were a rule of life to them untill the time of christs comming in the flesh , and since christs comming in the flesh they have been , and are to be a rule of life both to believing jews and believing gentiles , not as they are delivered by moses , but as they are delivered by christ , for when christ the son comes & speaks himselfe , then moses the servāt must keep silence , according as moses himselfe foretold , ( saying ) a prophet shall the lord your god raise up unto you , of your brethren like unto me , him shall you heare in all things which he shall say unto you : and therefore when the disciples seemed to desire to heare moses and elias to speak on the mountain tabor , they were presently taken away , and a voyce came out of the cloud saying , this is my beloved soune in whom i am well pleased , heare him , as if the lord had said , you are not now to heare either moses or elias , but my well beloved sonne , and therefore i say unto you , heare him : and is it not said , heb. . . that in these last dayes god hath spoken to us by his sonne , and doth not the apostle say , let the word of christ dwell in you richly , and whatsoever you doe , in word or deed , doe all in the name of our lord jesus christ , the wife must bee subject unto the husband as unto christ , the childe must yield obedience to his parents as unto christ , and the believing servant must doe his masters businesse as christs businesse : for saith the apostle , ye serve the lord christ , yea , saith hee to the galathians , beare yee one anothers burden , and so fulfill the law of christ. ant. sir , i like it very well , that you say christ should be a christians teacher , and not moses , but yet i question whether the ten commandements may be called the law of christ , for where can you finde them repeated either by our sauiour or his apostles in the whole new testament . evan. though we finde not that they are repeated in such a method as they are set down in exodus and deuteronomie , yet so long as we finde that christ and his apostles did require & command those things that are therein commanded , and reprove and condemne those things that are therein forbidden , and that both by their lives and doctrines , it is sufficient to prove them to be the law of christ. ant. i think , indeed , they have done so touching some of the commandements , but not touching all . evan. because you say so , i intreat you to consider . first , whether the true knowledge of god required , john . . and the want of it condemned thes. . . and the true love of god required , matth. . . and the want of it reproved , john . . and the true feare of god required , pet. . . heb. . . and the want of it condemned , rom. . . and the true trusting in god required , and the trusting in the creature forbidden ; cor. . . tim. . . be not the substance of the first commandement . and consider , secondly , whether the hearing and reading of gods word commended , john . . revel . . . and prayer required , rom. . . thes. . . and singing of psalmes required , col. . . james . . and whether idolatry forbidden , cor. . , john . . be not the substance of the second commandement . and consider , thirdly , whether worshipping of god in vain , condemned , matth. . . and using vain repetitions in prayer forbidden , matth. . . and hearing of the word onely , and not doing forbidden , james . . and whether worshipping god in spirit and truth commanded , john . . and praying with the spirit , and with understanding also , and singing with the spirit , and with understanding also commended , cor. . . and taking heed what wee heare , commanded , mark , . be not the substance of the third commandement . consider , fourthly , whether christs rising ●rom the dead the first day of the week , mar. . . . the disciples assembling , and christs ●ppearing unto them two severall first days of ●he week , john . , . and the disciples ●omming together , and breaking bread , and ●reaching afterwards on that day , acts . . ● cor. . . and johns being in the spirit on ●he lords day : i say , consider , whether these ●hings do not prove that the first day of the weeke is to be kept as the christians sab●ath . consider , fifthly , whether the apostles saying , children obey your parents in the lord , for this is right : honour thy father ●nd thy mother , which is the first comman●ement with the promise , ephes. . . and ●ll those other exhortations given by him , ●nd the apostle peter , both to inferiours and ●uperiours to doe their duties either to other , ephes. . , . ephes. . , , . col. . . , ● , , , titus . . pet. . . pet. . . ● say , consider , whether all these places doe not prove that the duties of the fifth commandement , are required in the new testament . here you see are five of the ten commandements , and as for the other five , the apostle reckons them up all together , saying ; thou shalt not commit adultery , thou shalt not kill , thou shalt not steal , thou shalt not beare false witnesse , thou shalt not covet : now judge you whether the ten commandements be not repeated in the new testamenr , and so consequently whether they be not the law of christ , and whether a believer be not under the law to christ , or in the law through christ , as the apostles phrase is , cor. . . ant. but yet , sir , as i remember both luther and calvin doe speake ; as though a believer were so quite freed from the law by christ , as that hee need not make any conscience at all of yielding obedience to it . evan. i know right well that luther sayth , the conscience hath nothing to doe with the law or works ; and that calvin sayth , the consciences of the faithfull , when the affiance of their justification before god is to be sought , must rayse and advance themselves above the law ; and forget the whole righteousnes of the law , and lay aside all thinking upon works . now for the true understanding of these two worthy servants of christ , two things are to be concluded : first , that when they speak thus of the law , it is evident they mean only in the case of justification ; secondly , that when the conscience hath to doe with the law in the case of justification it hath to doe with it onely as it is the covenant of works , for as the law is the law of christ , it neither justifies nor condemns , and so if you understand it of the law , as it is the covenant of works , according to their meaning , then it is most true that they say , for why should a man let the law come into his conscience , that is , why should a man make any conscience of doing the law , to be justified thereby , considering it is a thing impossible , nay , what need hath a man to make cōscience of doing the law to be justified thereby , when he knows he is already justified another way , nay , what need hath a man to make conscience of doing that law that is dead to him , and hee to it : hath a woman any need to make any conscience of doing her duty to her husband when hee is dead , nay , when shee her selfe is dead also , or hath a debter any need to make any conscience of paying that debt which is already fully discharged by his surety , will any man be afraid of that obligation which is made void , the seale torne off , the writing defaced , nay , not onely cancelled and crost , but torne in pieces ; i remember the apostle saith , that if the sacrifices which were offered in the old testament , could have made the commers thereunto perfect , and have purged the worshippers , then should they have had no more conscience of sins , that is , their conscience would not have accused them of being guilty of sins , now the blond of christ hath purged the conscience of a believer from all his sins , as they are transgressions against the covenant of works , and therefore what needs his conscience be troubled about that covenant , but now i pray you observe and take notice , that although luther and calvin doe thus exempt a believer from the law in the case of justification , and as it is the law or covenant of works , yet doe they not so out of the case of justification , and as it is the law of christ. for thus saith luther , out of the matter of justification , wee ought with paul , to thinke reverently of the law , to commend it highly , to call it holy , righteous , just , good , spirituall and divine ; yea , out of the case of justification we ought to make a god of it : and in another place , saith he , there is a civill righteousnesse and a ceremoniall righteousnesse , yea , and besides these , there is another righteousnesse , which is the righteousnesse of the law , or of the ten commrndements , which moses teacheth , this also we teach after the doctrine of faith . and in a third place , he having shewed that believers through christ are far above the law ( adds ) howbeit , i will not deny but that moses sheweth to them their duties , in which respect they are to be admonished and urged , wherefore such doctrines and admonitions , ought to be among christians , as it is certain there was among the apostles , whereby every man may be admonished of his estate and office . and calvin having said ( as i told you before ) that christians in the case of justification , must raise and advance themselves above the law , ( adds ) neither can any man thereby gather , that the law is superfluous to the faithfull , whom notwithstanding it doth not cease to teach , exhort , and prick forward to goodnesse , although before gods judgement seat it hath no place in their conscience . ant. but , sir , if i forget not , musculus sayth , that the law is utterly abrogated . evan. indeed , musculus speaking of the ten commandements sayth , if they be weak , if they be the letter , if they do worke transgression , anger , curse , and death ; and if christ by the law of the spirit of life delivered them that believed in him , from the law of the letter which was weake to justifie , and strong to condemne , and from curse being made a curse for us , surely they be abrogated . now this is most certaine , that the ten commandements doe no way worke transgression , anger , curse & death ; but onely as they are the covenant of works , neither hath christ delivered believers , any otherwise from them then as they are the covenant of works , and therfore wee may assuredly conclude , that they are no otherwise abrogated then as they are the covenant of works : neither did musculus intend any otherwise , for , sayth he , in the words following it must not be understood , that the points of the substance of moses covenant , are utterly brought to nothing , god forbid , for a christian man is not at liberty to do those things that are ungodly and wicked , and if the doing of those things which the law forbids do not displease christ , if they be not much different yea , contrary , if they be not repugnant to the righteousness which we received of him : let it be lawful for a christian man to do them , or else not , but a christian man doing against those things which be cōmanded in the decalogue , doth sinne more outragiously , then hee that should so do being under the law , so far off is he from being free from those things that be there commanded : wherfore friend antinomista , if eyther you or any man else , shall under a pretence of your being in christ , exempt yourselves frō being under the law of the ten cōmandements , as they are the law of christ , i tel you truly , it is a shrewd signe you are not yet in christ , for if you were , then christ were in you , & if christ were in you then would he governe you , and you would be subject unto him ; i am sure , the prophet isaiah tels us , that the same lord who is our saviour , is also our king and law-giver : & truly he will not be jesus , a saviour to any but only to those unto whom he is christ a lord ; for the very truth is whersoever he is iesus a saviour , he is also christ a lord : & therfore , i beseech you , examine your self , whether he be so to you or no ? ant. why then , sir , it seemeth that you stand upon marks and signes ? evan. yea , indeed , i stand so much upon marks and signes , that i say unto you in the words of the apostle john , in this the children of god are manifest , and the children of the devill : whosoever doth not righteousnesse is not of god ; for , sayth luther , he that is truly baptised , is become a new man , and hath a new nature , and is endued with new dispositions , and loveth , liveth , speaketh and doth far otherwise then he was wont or could do before : for sayth godly tindall , god worketh with his word , and in his word , and bringeth faith into the hearts of his elect , and looseth the heart from sin , and knitteth it to god , and giveth him power to do that which was before impossible for him to do , and turneth him into a new nature . and therfore , sayth luther , in another place , here in works are to be extolled and commended in that they are fruits and signes of faith , and therefore he that hath not regard how he leadeth his life , that he may stop the mouthes of all blamers ●nd accusers , and cleere himselfe before all , and testifie that he hath , lived , spoken , and done well , is not yet a christian , how then sayth tindall , again , dare any man thinke that gods favour is on him , and gods spirit within him , when he feeleth not the working of his spirit , nor himselfe disposed to any good thing . ant. but by your favour , sir , i am perswaded that many a man deceives his own soule by these markes and signes . evan. indeed , i must confesse , with master boulton , and master dyke , that in these times of christianity , a reprobate may make a glorious profession of the gospell , and performe all duties and exercises of religion , and that in outward appearance , with as great spirit and zeale as a true believer , yea , hee may bee made partaker of some measure of inward illumination , and have a shadow of true regeneration , there being no grace effectually wrought in the faithfull , a resemblance whereof may not be found in the unregenerate , and therefore i say if any man pitch upon the signe without the thing signified by the signe , that is , if he pitch upon his graces ( or gifts rather ) and duties , and conclude assurance from them , as they are in him and come from him without having reference to jesus christ as the root and fountain of them , then are they deceitfull markes and signes , but if he looke upon them with reference to jesus christ , then are they not deceitfull , but true evidences and demonstrations of faith in christ , and this a man doth when hee looks upon his outward actions , as flowing from the inward actions of his minde , and upon the inward actions of his minde , as flowing from the habits of grace within him , and upon the habits of grace within him , as flowing from his justification , and upon his justification , as flowing from his faith , and upon his faith , as given by , and imbracing jesus christ , thus i say , if hee rests not till he come to christ , his markes and signes are not deceitfull but true . ant. but , sir , if an unbeliever may have a resemblance of every grace that is wrought in a believer , then it must needs be a hard matter to finde out the difference , and therefore , i conceive , it is best for a man not to trouble himselfe at all about markes and signes . evan. give me leave to deale plainly with you , in telling you , that although we cannot say every one that hath a forme of godlinesse hath also the power of godlinesse , yet we may truly say , that he who hath not the forme of godlinesse hath not the power of godlinesse , for though all be not gold that glistereth ; yet all gold doth glister : and therefore i tell you truly , if you have no regard to make the law of christ your rule , by endeavouring to doe what is required in the ten commandements , and to avoyd what is there forbidden , it is a very evill signe , and therefore i pray you consider of it . ant. but , sir , you know the lord hath promised to write his law in a believers heart , and to give him his spirit to leade him into all truth , and therefore he hath no need of the law written with paper and inke , to be a rule of life to him , neither hath hee any need to endeavour to be obedient thereunto as you say . evan. indeed , saith luther , the matter would even so fare as you say , if wee were perfectly and altogether the inward and spirituall men , which cannot be in any wise before the last day , at the rising again of the dead , so long as we be cloathed with this mortall flesh , we doe but begin and proceed onwards in our course towards perfection , which will be consummated in the life to come , and for this cause , the apostle rom. . dorh call this the first fruits of the spirit which we doe enjoy in this life , the truth and fulnesse of which we shall receive in the life to come , and therefore saith hee ( in another place ) it is necessary so to preach to them , that have received the doctrine of faith that they might be stirred up to go on in good life which they have embraced , and that they suffer not themselves to be overcome , by the assaults of the raging flesh ; for we will not so presume of the doctrine of faith , as if that being had , every man might doe what he listed , no , we must earnestly endeavour our selves that we may be without blame , and when we cannot attain thereunto we must flye to prayer , and say before god and man , forgive us our trespasses : and sayth calvin , one proper use and end of the law concerning the faithfull , in whose hearts liveth and reigneth the spirit of god. for although , they have the law written and engraven in their hearts by the finger of god , yet is the law to them a very good means whereby they may daily better and more assuredly learne what is the will of the lord , and let none of us exempt himselfe from rhis need , for no man hath hitherto atteined to so great wisdom , but that he hath need to be daily instructed by the law , and herein christ differeth from us , that the father hath poured out upon him the infinite aboundance of his spirit ; but whatsoever we doe receive it is so by measure that wee have need one of another : now minde it i pray you , if believers have the spirit but in measure , and know but in part , then have they the law written in theit hearts but in measure and in part , and if they have the law written in their hearts , but in measure and in part , then have they not a perfect rule within them , and if they have not a perfect rule within them , then have they need to have a rule without them , and therefore doubtlesse the strongest believer of us all had need to harken to the aduice of godly tindall , who saith , seek the word of god in all things , and without the word of god doe nothing : and saith another godly and evangelicall writer , my brethren , let us doe our whole endeavour to doe the will of god , as it becommeth good children , and beware that we sin not as neer as we can . ant. well , sir , i cannot tell what to say , but ( me thinks ) when a man is perfectly justified by faith , it is a very needless thing for him to endevour to keep the law , and to do good works . evan. i remember luther sayth , that in his time there were some that did reason after the like manner , if faith say , they do accomplish all things , and if faith be onely and alone sufficient unto righteousnesse , to what end then are wee commanded to doe good deeds ; we may go play us then , and work no working at all : to whom hee makes an answer , saying , ( not so ye ungodly not so ) and there were others that said , if the law do not justifie , then is it in vaine and of none effect ; yet is it not therefore true ( saith he ) for like as this consequence is nothing worth , money doth not justifie , or make a man righteous , therefore it is unprofitable : the eyes doe not justifie , therefore they must be plucked out , the hands make not a man righteous , therefore they must be cut off , so is this nought also ; the law doth not justifie , therefore it is unprofitable , we do not therefore destroy and condemne the law , because wee say it doth not justifie , but we say with paul , the law is good , if a man do rightly use it , and that this is a faithfull saying : that they which have believed in god might be carefull to mayntaine good works , these things are good and profitable unto men . neo. truly , sir , for mine own part i do much marvell , that this my friend antinomista , should be so confident of his faith in christ , and yet so little regard holinesse of life and keeping of christs commandements , as it seemes hee doth : for i give the lord thanks , i doe now in some small measure believe that i am by christ freely and fully justified , and acquitted from all my sins : and therefore have no need eyther to eschew evill or do good for feare of punishment , or hope of reward , and yet ( me thinks ) i finde my heart more willing and desirous to doe what the lord commands , and to avoid what hee forbids then ever it was before i did thus believe , surely , sir , i doe perceive that faith in christ is no hinderance to holinesse of life , as i once thought it was . evan. neighbour neophytus , if our friend antinomista , do content himself with a meere gospell knowledge , in a notionary way , and have run out to fetch in notions from christ , and yet is not fetcht in by the power of christ , let us pitty him & pray for him , and in the mean time , i pray you know that true faith in christ is so far from being a hinderance from holinesse of life and good works , that it is the onely furtherance , for onely by faith in christ , a man is enabled to exercise all christian graces a-right , and to performe all christian duties a-right , which before he could not . as for example , before a man believe gods love to him in christ , though he may have a kind of love to god , as he is his creatour and preserver ; and gives him many good things for this present life : yet if god do but open his eyes to see what condition his soul is in ; that is , if he do but let him see that relation that is betwixt god and him , according to the tenour of the conant of works , then he conceives of him as an angry judge , armed with justice against him , and must be pacified by the works of the law , whereunto he finds his nature opposite and contrary ; and therefore hee hates both god and his law , and doth secretly wish and desire there were neyther god nor law , and though god should now give unto him never so many temporall blessings , yet could hee not love him : for what malefactour could love that judge or his law from whom he expects the sentence of condemnation ? though he should feast him at his table , with never so many dainties ; but after that the kindnesse and love of god his saviour hath appeared , not by works of righteousnesse that he hath done , but according to his mercy hee saved him , that is , when as by the eye of faith he sees himselfe to stand in relation to god , according to the tenour of the covenant of grace , then he conceives of god , as a most mercifull and loving father to him in christ , that hath freely pardoned ●nd forgiven him all his sins , and quite released him from the covenant of works ; and by this means , the love of god is shed abroad in his hart through the holy ghost , which is given to him , and then he loves god , because he first loved him : for as a man seeth and feeleth by faith the love and favour of god towards him in christ his son , so doth he love again both god and his law : and indeed it is impossible for any man to love god , till by faith hee know himself loved of god. secondly , though a man before he believe gods love to him in christ , may have a great measure of legall humiliation , compunction , sorrow and griefe , and be brought down ( as it were ) to the very gate of hell , and feele the very flashings of hell fire in his conscience for his sins ; yet is it not because hee hath thereby offended god , but rather because he hath thereby offended himself , that is , because hee hath thereby brought himselfe into the danger of eternal death and condemnation : but when once he believes the love of god to him in christ , in pardoning his iniquity , and passing by his transgression , then he sorrows & grieves for the offence of god by the sin , reasoning thus with himselfe , and is it so indeed , hath the lord given his own sonne to death for me , who hath been such a vile , sinfull wretch , and hath christ borne all my sins ? and was hee wounded for my transgressions ? ô then the working of his bowels ! the stirring of his affections , the melting and relenting of his repenting heart , then he remembers his own evill ways , and his doings that were not good , and loaths himselfe in his own eyes , for all his abominations , and looking upon christ whom he hath pierced , he mournes bitterly for him , as one mourneth for his onely sonne , thus when faith hath bathed a mans heart in the bloud of christ , it is so mollified that it quickly dissolues into the teares of godly sorrow , so that if christ doe but turn and look upon him , ô then with peter , hee goes out and weeps bitterly ! and this is true gospel mourning , and this is right evangelicall repenting thirdly , though before a man doe truly believe in christ , he may so reforme his life and amend his ways , that as touching the righteousnesse which is of the law , he may be with the apostle blamelesse , yet being under the covenant of works , all the obedience that he yields to the law , all his leaving of sin and performance of duties , all his avoyding of what the law forbids , and all his doing of what the law commands , is begotten by the law of works , of hagar the bond-woman , by the force of self-love , and so indeed they are the fruit and works of a bond-servant that is moved and constrained to doe all that he● doth for fear of punishment and hope of reward : for , saith luther , the law given on mount sinai , which the arabians call agar , begeteth none but servants , and so indeed , all that such a man doth is but hypocrisie , for he pretends the serving of god , whereas indeed hee intends the serving of himselfe , and how can hee doe otherwise ? for whilst he wants faith he wants all things he is an empty vine , and therefore must needs , bring forth fruit unto himselfe , till a man bee served himselfe , he will not serve the lord christ ; nay , whilst he wants faith , he wants the love of christ , and therefore , he lives not to christ but to himselfe , because he loved himselfe : and hence surely we may conceive it is that doctor preston saith , all that a man doth , and not out of love is out of hypocrisie , wheresoever love is not , there is nothing but hypocrisie in such a mans heart . but when a man through the hearing of faith receives the spirit of christ , that spirit , according to the measure of faith , writes the lively law of love in his heart , ( as tindall sweetly sayth ) whereby hee is inabled to work freely and of his own accord without the coaction or compulsion of the law , for that love , wherewith christ , or god in christ , hath loved him , and which by faith is apprehended of him , will constrain him to doe so according to that of the apostle , the love of christ constraineth us , that is , it will make him to doe so whether he will or no , hee cannot choose but doe it , i tell you truly , answerably as the love of christ is shed abroad in the heart of any man , it is such a strong impulsion , that it carries him on to serve and please the lord in all things , according to the saying of an evangelicall man : the will and affection of a believer , according to the measure of faith , and the spirit received sweetly quickens and bends to choose , affect and delight in what ever was good and acceptable to god or man , the spirit freely and cheerfully moving and inclining him to keepe the law without feare of hell , or hope of heaven , for a christian man , saith sweet tindall , worketh onely because it is the will of his father , for after that he is overcome with love and kindnesse , he seeks to doe the will of god , which indeed is a christian mans nature , and what he doth , hee doth it freely , after the example of christ as a naturall sonne , aske him why he doth such a thing , why , sayth he , it is the will of my father ▪ and i doe it that i may please him , for indeed love desireth no wages , it is wages enough to it selfe , it hath sweetnesse enough in it selfe , it desires no addition , it pays his own vvages , and therefore it is the true childe like , obedience being begoten by faith of saraah the free-woman , by the force of gods love , and so it is indeed the onely true , and syncere obedience , for , sayth doctor preston , to doe a thing in love , is to doe it in syncerity , and indeed there is no other def●inition of syncerity , that is the best way to know it by . evan. but stay , sir , i pray you , would you not have believers to eschew evill and doe good for feare of hell , or hope of heaven . evan. no indeed , i would not have any believer to doe either the one or the other , for so far forth as they doe so , their obedience is but slavish , and therefore , though when they were first awaked & convinced of their misery and set foot forward to goe on in the way of life , they with the prodigall would be hired servants yet when by the eye of faith , they see the mercie and indulgence of their heavenly father in christ running to meete them and embrace them , i would have them with him to talke no more of being hired servants , i would have them so to wrastle against doubting , and so to exercise their faith , as to believe , that they are by christ delivered from the hands of all their ●nemies , both the law , sin , wrath , death , ●he devill and hell ; that they may serve the lord without feare , in holinesse and righte●usnesse all the dayes of their lives , i would ●ave them so to believe gods love to them ● christ ; as that thereby they may be con●trained to obedience . nom. but , sir , you know that our sa●iour sayth , feare him that is able to destroy ●oth soule and body in hell : and the apostle ●yth , we shall receive of the lord , the reward 〈◊〉 the inheritance , & is it not sayd , that moses ●ad respect unto the recompence of reward . evan. surely , the intent of our blessed ●aviour in that first scripture , is to teach all ●elievers , that when god commands one 〈◊〉 , and man another ; they should obey ●od , and not man : rather then to exhort ●●em to eschew evill for feare of hell. and as for those other scriptures by you al●●aged , if you mean reward , and the means 〈◊〉 obtayn that reward in the scripture sense , 〈◊〉 it is another matter , but i had thought , 〈◊〉 had meant in our common sense , and not 〈◊〉 the scripture sense . nom. why , sir , i pray you what diffe●●nce is there , betwixt reward and the means to obteyn the reward in our common sense , and in the scripture sence . evan. why , reward in our common sence , is that which is conceived to come from god , or to be given by god , which is , a fancying of heaven under carnall notions , beholding it as a place where there is freedome from all misery and fulnesse of all pleasures and happinesse , and to be obteyned by our own works and doings . but reward in the scripture sence , is not so much , that which comes from god , or is given by god ; as that which lyes in god : even the full fruition of god himselfe in christ. i am , sayth god to abraham , thy shield and thy exceeding great reward : and whom have i in heaven but thee , sayth david , and there is none upon earth that i desire besides thee , and i shall be satisfied , when i awake with thy likenesse . and the means to obteyne this reward is not by doing , but by believing : even by drawing neere with a true heart in the full assurance of faith , and so , indeed , it is given freely : and therefore , you are not to conceive of that reward which the scripture speaks of , as if it were the wages of a servant , but as it is the inheritance of sons , and when the scripture seemeth to induce believers to obedience , by promising this reward ; you are to conceive , that the lord speaketh to believers , as a father doth to his young son , doe this or that , and then i will love thee , whereas we know , that the father loveth the sonne first , and so doth god ; and therefore this is the voice of believers , wee love him , because he first loved us , the lord doth pay them , or at least giveth them a sure earnest of their wages before hee bid them work , and therefore the contest of a believer , ( according to the measure of his faith ) is not what will god give mee , but what shall i give god ; what shall i render unto the lord , for all his goodnesse , for thy loving kindnesse is before mine eyes , and i have walked in thy truth . nom. then , sir , it seems , that holinesse of life and good workes , are not the cause of eternall happines , but onely the way thether . evan. doe you not remember that our lord jesus himself sayth , i am the way , the truth , and the life : and doth not the apostle say to the believing colossians , as ye have received jesus christ the lord , so walk in him , that is : as you have received him by faith , so goe on in your faith , and by his power walk in his commandements ; so that good works ( as i conceive ) may rather be called a believers walking in the way to eternal happinesse , then the way it self , but however this wee may assuredly conclude ; that the summe and substance both of the way , and walking in the way consist in the receiving of jesus christ by faith , and in yielding obedience to his law , according to the measure of that receiving . neo. sir , i am perswaded , that through my neighbour nomistas asking you these questions , you have been interrupted in your discourse , in shewing how faith doth enable a man to exercise his christian graces , and performe his christian duties aright : and therefore i pray you go on . evan. what should i say more ? for the time would fail me to tell , how that according to the measure of any mans faith , is his true peace of conscience , for sayth the apostle , being justified by faith wee have peace with god : yea , sayth the prophet isaiah , thou wilt keep him in perfect peace , whose mind is stayed on thee ; because he trusteth in thee , here there is a sure and true grounded peace : therfore it is of faith , sayth the apostle , that it might be by grace , and that the promise might be sure to all the seed : and answerably to a mans believing , that hee is justified fully by gods grace through that redemption that is in jesus christ , is his true humility of spirit , so that although he be endued with excellent gifts and graces , and though he performe never so many duties , he denyes himselfe in all , hee doth not make them as ladders for him to ascend up into heaven by : but desires to be found in christ , not having his own righteousnesse which is of the law , but that which is through the faith of christ , he doth not think himselfe to be one step neerer to heaven for all his works and performances ; and if hee heare any man prayse him for his gifts and graces , hee will not conceit that he hath obteined the same by his own industry and pains taking , as some men have proudly thought , neyther will hee speak it out as some have done , saying , these gifts and graces have cost mee something , i have taken much pains to obtain them , but he sayth , not i , but by the grace of god , i am that i am , and not i , but the grace of god that was with me : and if he behold an ignorant man , or a wicked liver , he will not call him carnall wretch , or prophane fellow ; nor say , stand by thy selfe , come not neere to mee , for i am holier then thou ( as some have said ) but he pitieth such a man , and prays for him , and in his heart he sayth , concerning himself , who maketh thee to differ : and what hast thou , that thou hast not received ? and thus i might goe on and shew you how according to any mans faith is his true joy in god , and his true thankfulnesse to god , and his patience in all troubles and afflictions , and his contentednesse in any condition , and his willingnesse to suffer , and his cheerfulnesse in suffering , and his contentednesse to part with any earthly thing , yea , according to any mans faith is his ability to pray aright , to heare or read the word of god aright , to receive the sacrament with profit and comfort , and to do any duty either to god or man after a right manner , and to a right end , yea , according to the measure of any mans faith is his love to christ , and so to man for christs sake , and so consequently , his readinesse and willingnesse to forgive an injury , yea , to forgive an enemy , and to doe good to them that hate him , and the more faith any man hath , the lesse love he hath to the world , or the things that are in the world , to conclude , the greater any mans faith is , the more fitter he is to die , and the more willing he is to die . neo. well , sir , now i doe perceive that faith is a most excellent grace , and happie is that man that hath a great measure of it . evan. the truth is , faith is the chief grace that christians are to be exhorted to get and exercise , and therefore when the people asked our lord christ what they should doe to worke the worke of god , he answered and said , this is the work of god , that ye believe on him , whom he hath sent speaking , as if there were no other duty at all required but onely believing , for indeed , to say as the thing is , believing includeth all other duties in it , and they spring all from it , and therefore , sayth one , preach faith , and preach all : whilst i bid man believe sayth learned rollock , i bid him doe all good things : for , sayth doctor preston , truth of belief will bring forth truth of holinesse : if a man believe , works of sanctification will follow , for faith draws after it , inherent righteousnesse and sanctification , wherefore ( sayth he ) if a man will goe about this great worke to change his life to get victory over any sin ▪ that it may not have dominion over him , to have his conscience purged from dead works , and to bee made partaker of the divine nature , let him not goe about it as a morall man , that is , let him not consider what commandements there are , what the rectitude is which the law requires , and how to bring his heart to it , but let him goe about it as a christian , that is , let him believe the promise of pardon in the bloud of christ , and the very believing the promise , will be able to cleanse his heart from dead works . neo. but i pray you , sir , whence hath faith its power and vertue to doe all this ? evan. even from our lord jesus christ for faith doth ingraft a man , who is by nature a wild olive branch , into christ as into the naturall olive , and fetcheth sap from the root christ , and thereby makes the tree bring forth fruit in its kind , yea , faith fetcheth a supernaturall efficacie from the death and life of christ , by vertue whereof it metamorphoseth the heart of a believer , and creates and infuseth into him new principles of actions , so that what a treasure of all graces christ hath stored up in him , faith dreyneth and draweth them out to the use of a believer , being as a conduite cocke , that watereth all the herbs in the garden , yea , faith doth apply the bloud of christ to a believers heart , and the bloud of christ hath in it , not onely a power to wash from the guilt of sin , but to clense and purge likewise from the power and stain of sin , and therefore sayth , godly hooker , if you would have grace , you must first of all get faith , and that will bring all the rest , let faith goe to christ and there is meeknesse , patience , humility and wisdome , and faith will fetch all them to the soule , therefore sayth he , you must not look for sanctification , till you come to christ in vocation . nom. truly , sir , i doe now plainly see that i have been deceived , and have gone a wrong way to worke , for i verily thought that holinesse of life must goe before faith , and so be the ground of it , and produce and bring it forth , whereas i doe now plainly see that faith must goe before , and so produce and bring forth holinesse of life . evan. i remember a man who was much enlightened in the knowledge of the gospell , sayth , there be many that thinke that as a man chooseth to serve a prince , so men choose to serve god , so likewise they think , that as those who doe best service , do obtain most favour of their lord , and as those that have lost it , the more they humble themselves , the sooner they recover it , even so they think the case stands betwixt god and them , whereas , sayth hee , it is not so but clean contrary , for hee himselfe sayth , yee have not chosen me , but i have chosen you , and not for that we repent and humble our selves , and doe good works , hee giveth us his grace , therefore wee repent , humble our selves , doe good works , and become holy : the good thief on rhe crosse was not illuminated because ▪ hee did confesse christ , but he did confesse christ because hee was illuminated ; for , sayth luther , the tree must first be , and then the fruit , for the apples make not the tree , but the tree maketh the apples , so faith first maketh the person , which afterwards bringeth forth works , therefore to doe the law without faith is to make the apples of wood , and earth without the tree , which is not to make apples but meer fantacies , wherfore neighbour nomista , let me intreat you , that whereas before you have reformed your life that you might believe , why now believe that you may reform your life , and doe not any longer worke to get an interest in christ , but believe your interest in christ , that so you may work , and then you will not make the change of your life the ground of your faith , as you have done , and as master culverwell sayth , many doe , who being asked what caused them to believe , they answer , because they have truly repented , and changed their course of life . ant : sir , what thinke you of a preacher , that in my hearing said , he durst not exhort nor perswade sinners to believe their sinnes were pardoned , before he saw their lives reformed , for feare they should take more liberty to sin . evan. why , what should i say , but that i think , that preacher was ignorant of the mystery of faith , for it is of the nature of soveraign waters which so wash off the corruption of the ulcer , that they coole the heat and stay the spreading of the infection , and so by degrees heale the same : neither did he know that it is of the nature of cordials , which so comfort the heart and ease it , that they also expell the noxious humours , and strengthen nature against them . ant. and i am acquainted with a professor , though , god knows , a very weak one , that sayth , if he should believe before his life be reformed ▪ then he might believe and yet walk on in his sins , i pray you , sir , what would you say to such a man ? evan. why , i would say with doctor preston , let him if he can , believe truly , and doe this , but it is impossible , let him believe , and the other will follow , truth of beliefe will bring forth truth of holinesse , for who , if he ponder it well , can feare a fleshly licentiousnesse , where the believing soule is united and maryed to christ , the law as it is the covenant of works , and christ are set in opposition as two husbands to one wife successively , whilst the law was alive in the conscience , all the fruits were deadly , rom. , . but christ taking the same spouse to himselfe , the law being dead , by his quickning spirit doth make her fruitfull to god , and so raiseth up seed to the former husband , for materially these are the works of the law , though produced by the spirit of christ in the gospell . ant. and yet , sir , i am verily perswaded that there be many both preachers and professors in this city of the very same opinion that these two are of . evan. the truth is , many preachers stand upon the prayse of some morall vertue , and doe invaigh against some vice of the times , more then upon pressing men to believe , but , sayth a learned writer , it will bee our condemnation , if we love darknesse rather then light , and desire still to be groping in the twy-light of morality , the precepts of morall men , then to walke in the true light of divinity , which is the doctrine of jesus christ , and i pitie the prepostrous care and unhappy travail of many well affected , who study the practice of this and that vertue , neglecting this cardinall and radicall vertue , as if a man should water all the tree and not the root , faine would they shine in patience , meeknesse , and zeal , and yet are not carefull to stablish & root themselves in faith which should maintain all the rest , and therefore all their labour hath been in vain , and to no purpose . nom. indeed , sir , this which you have now sayd , i have found true by mine own experience , for i have laboured and endevoured to get victory over some corruptions , as to overcome my dulnesse , and to performe duties with cheerfulnesse , and all in vain . evan. and , no marvell , for to pray to meditate , to keep a sabbath cheerfully , to have your conversation in heaven , is as possible for you your selfe to doe as for iron to swim , or for stones to ascend upwards ; but yet nothing is impossible to faith , it can naturalize these things unto you , it can make a mole of the earth a soule of heaven : wherefore , though you have tryed all morall conclusions of proposing , promising , resolving , vowing , fasting , watching , and self-revenge ; yet get you to christ , and with the finger of faith , touch but the hem of his garment , and you shall feele vertue come from him for the curing of all your diseases : wherefore , i beseech you , come out of your self unto jesus christ , and apprehend him by faith , as ( blessed be god ) you see our neighbour neophytus hath done , and then shall you finde the like loathing of sin , and love to the law of christ as he now doth : yea , then shall you finde your corruptions dying and decaying daily more and more , as i am confident , hee shall . neo. i but , sir , shall i not have power quite to overcome all my corruptions , and to yield perfect obedience to the law of christ , as the ( lord knows ) i much desire ? evan. if you could believe perfectly , then should it be even according to to your desire , according to that of luther , if wee can perfectly apprehend christ , then should wee be free from sin : but ( alas ) whilest we are here , wee know but in part , and so believe but in part ; and so receive christ but in part : and so consequently are holy but in part , witnesse james the just , including himselfe when he sayth , in many things we sin all , and john the faithfull and loving disciple when he sayth , if we say we have no sin , we deceive our selves , and the truth is not in us ; yea , and witnesse luther , when he sayth a christian man hath a body , in whose members , as paul sayth , sin dwelleth and warreth , and albeit , he fall not into outward and grosse sins , as murther , adultery , theft , and such like , yet is hee not free from impatience , and murmuring against god , yea , sayth hee , i feele in my selfe , coveteousnesse , lust , anger , pride and arrogancie , also the feare of death , heaviness , hatred , murmuring , impenitencie , so that you must not looke to bee quite without sin whilst thou remain in this life , yet this i dare promise you , that as you grow from faith to faith , so shall you grow from strength to strength in all other graces , wherefore sayth godly hooker , strengthen this grace of faith , and strengthen all ; nourish this , and nourish all , so that if you can attain to a great measure of faith , you shall bee sure to attain to a great measure of holinesse , according to the saying of doctor preston , hee that hath the strongest faith , hee that believeth in the greatest degree , the promise of pardon and remission of sins ; i dare boldly say , he hath the holiest heart , and the holiest life , and therefore i beseech you labour to grow strong in the faith of the gospell . neo. o , sir , i desire it with all my heart and therefore i pray you tell me what you would have me to doe that i may grow more strong . evan. why surely the best advice and counsell that i can give you , is to exercise that faith which you have , and wrastle against doubtings , and be earnest with god in prayer for the increase of it : forasmuch , sayth luther , as this gift is in the hands of god onely , who bestoweth it when , and on whom he pleaseth , thou must resort unto him by prayer and say with the apostles , lord increase our faith , and you must also be diligent in hearing the word preached , for as faith commeth by hearing , so is it also increased by hearing , and you must also read the word , and meditate upon the free and gracious promises of god , for the promise is the immortall seed , whereby the spirit of christ , begets and increaseth faith in the hearts of all his , and lastly , you must frequent the sacrament of the lords supper , and receive it as often as conveniently you can . ant. but by your favour , sir , if faith be the gift of god , and he give it , when , and to whom he pleaseth , then i conceive that mans using such means will not procure any greater measure of it then god is pleased to give . evan. i confesse it is not the means that will either beget or increase faith , but it is the spirit of god in the use of the means that doth it , so that as the means will not doe it without the spirit , neither will the spirit doe it without the means , where the means may be had , wherefore i pray you doe not you hinder him from using the means . neo. sir , for mine own part , let him say what he will , i am resolved by the assistance of god , to be carefull and diligent in the use of these means which you have now prescribed , that so by the increasing of my faith , i may be the better inabled to subject to the will of the lord , and so walk as that i may please him , but yet i doe perceive , that in regard of the imperfection of my faith , i shall not be able perfectly to apprehend christ , and so consequently shall not be able to live without sin : therefore i pray you , sir , tell me how you would have mee to be affected , when i shall hereafter through frailty commit any sin . evan. before i can give you a true and full satisfactory answer to this your necessary question , i must intreat you to consider with me . first , that in rom. . . it is sayd concerning believers , yee are not under the law , but under grace : and in like manner , rom. . . it is sayd , but now we are delivered from the law : and yet it is said concerning a believer , cor. . . being not without law to god , but under the law to christ : and in like manner , rom. . . it is sayd , doe wee then make voyd the law through faith ? god for bid , yea , by faith we establish the law. secondly , that in john . . it is sayd , that whosoeuer abideth in christ sinneth not : and in like manner , ver . . whosoever is born of god doth not commit sin . and yet it is sayd concerning such , john . . if we say we have no sin , we deceive our selves , and the truth is not in us , and in like manner , jam. . . in many things we offend all . thirdly , that in numb . . . it is sayd concerning believers , hee ( that is to say god ) hath not beheld iniquity in jacob , neither hath he seen perversnesse in israell , & in like manner , cant. . . it is sayd , behold , thou art all faire my love , and there is no spot in thee , and yet it is sayd , prov. . . as well concerning believers as others , that the ways of man are before the eyes of the lord , and hee pondereth all his goings , and in like manner , heb. . . all things are naked and open unto the eyes of him , with whom we have to doe . fourthly , that in isai. . . the lord sayth concerning believers , anger is not in me , and in like manner , isai. . . it is sayd , as i have sworn that the waters of noah shall no more goe over the earth , so have i sworn , that i would no more be wrath with thee , nor rebuke thee : and yet it is sayd , psal. . . that because the people went a whoring after their own inventions , therefore was the wrath of the lord kindled against this people , insomuch that he abhorred his own inheritance : and in deut. . . moses a true believer sayth , the lord was angry with him . fifthly , that in isai. . . the lord sayth concerning believers , speake yee comfortably to jerusalem , and cry unto her , that her warfare is accomplished , that her iniquity is pardoned , for indeed , christ paid god , till hee sayd hee had enough , hee was fully satisfied , fully contented , and therefore in jer. . . it is sayd , that in those dayes , and at that time , the iniquity of israel shall be sought for , and there shall be none , and the sinnes of judah , and they shall not be found : for by christs death satan , sinne , and death were conquered and taken captive , and whatsoever might bee brought against us was taken away as the least bill or scroule , and yet it is sayd concerning the seed and children of jesus christ , psal. . . if they forsake my law , and walke not in my judgements , then will i visit your transgressions with the rod , and their iniquities with stripes : and in like manner , cor. . , it is sayd , concerning believers , for this cause many are weak and sickly amongst you , and many sleepe . now though all these scriptures speake contrary one to another , yet they all speake truth , for they bee all of them the words of truth , and that it may appeare to you that they doe so , i pray you take notice that where believers are sayd not to bee under the law , and freed from the law , it is to be understood of the law , as it is the covenant of works , and where it is sayd that believers are under the law , and that faith establisheth the law ; it is to bee understood of the law , as it is the law of christ , now if believers be not under , but are freed from the law of works , or covenant of works , then though they doe transgresse the law , yet they doe not transgresse the covenant of works , and if they transgresse not the covenant of works , then cannot god see any transgression of theirs , as a transgression against that covenant . and if he see it not , then can ye neither be angry with them , nor yet chastise them for it : but if believers be under the law , and faith doe establish the law as it is the law of christ , then if they transgresse any of the ten commandements , they transgresse the law of christ , and if they transgresse the law of christ , then doth christ see it , and if christ see it , he will be both angry with them , and chastise them for it . now then neighbour neophytus , to apply these things to you , and so to give you a particular answer to your question , you are to know that you are not now under the law , but are by christ freed from it , as it is the law of works , and therefore whensoever you shall hereafter through frailty transgresse , any of the ten commandements , you are not to thinke you have thereby transgressed the covenant of works , neither are you to conceive , that god either sees your transgressions , or is angry with you , or doth chastise you for them , as they are any way a transgression of that covenant , for you being freed from that covenant , and so consequently from sinning against it , must needs likewise be freed from all wrath , anger , miseries , calamities and afflictions , as fruits , and effects of any transgression , against that covenant . but yet whilst you live , you are to conceive that you are under the law of christ , and therefore whensoever you doe swerve or goe away , from the rule of any of the ten commandements , you must perswade your selfe that you have thereby transgressed the law of christ , and that hee sees it , and is displeased with you for it , and if you be not grieved for it , and doe not reforme it , christ will chastise you for it , either by hiding his face , and withdrawing the light of his countenance from you , and so by depriving you of peace and comfort in him for a time , or else by some outward losse or crosse in this world , for that is the penalty of the law of christ , so that if you , or any believer else , doe transgresse the law of christ , if need be , you shall bee as sure of temporall corrections , as an unbeliever that transgresseth the covenant of works , shall be of eternall damnation in hell , wherefore , i beseech you , according to my exhortation , and your resolution , first , be carefull to exercise your faith , and use all meanes to increase it , that so it may become effectuall working by love , for according to the measure of your faith , will be your true love to christ , and to his will and commandements , and according to the measure of your love to them , will be your delight in them , and your aptnesse and readinesse to doe them , and hence it is that christ sayth , if ye love me keep my commandements , and hence it is , that the believing soule , according to the measure of its faith , sayth with the psalmist , i delight to doe thy will ô my god , yea , thy law is within my heart ! for this is the love of god ( sayth that loving disciple ) that we keep his commandements , and his commandements are not grievous , nay , the very truth is , nothing will be more grievous to your soule , then that you cannot keep them as you would ; ô this love of god being truly rooted in your heart , will make you say with godly joseph , in case you be tempted , as he was , how can i doe this great wickednesse . and so sinne against god ? how can i doe that which i know will displease so gracious a father , and so mercifull a saviour ? no , i will not doe it , no , i cannot doe it . secondly , if in case you be at any time by reason of the weaknesse of your faith , & strength of your tentation drawn aside , and prevailed with to transgresse any of christs comandements , then beware that you do not thereupon take occasion to call christs love to you into question , but believe as firmly that he loves you as dearly as he did before , you thus transgressed , for this is a certain truth , as no good in you ; or done by you , did move , or can move christ to love you the more , so no evill in you or done by you , can move him to love you the lesse , no assure your selfe that as he first loved you freely , so will he hereafter heal your backsliding , and still love you freely , hosea . . yee , hee will love you unto the end , john . . and therefore as you must be nothing in your selfe , in case of your most exact obedience , so must you be all in christ in case of your most imperfect and defective obedience , the which if you be , why then the love of christ will constrain you to mourn with an evangelicall or gospell mourning ; reasoning with your self after this manner , and is it so indeed , though i have thus sinned , yet will the lord love me never the lesse for all that , and am i as much in his favour now , and as sure of erernall happinesse with christ as i was before i thus sinned , ô what a loving father is this ! ô what a gracious saviour is this ! ô what a wretched man am i to sin against such a god as this ! such a christ as this ! ô this will melt your heart , and cause your eyes to drop down the tears of godly sorrow ! yea , this will constrain in you to goe unto your father , and humbly to confesse your sins with the prodigall , and beseech him to shew mercie for the lords sake , with daniel , and yet not out of a conceit , that till your sin be pardoned , you are lyable to be condemned for it , for that is the penalty of the law of works , which you are not now under , but rather out of a true perswasion , that till it be pardoned , your father is displeased with you for it , yea , and will whip and scourge you for it , for that is the penalty of the law of christ , which you are now under ; yea , and this will also constrain you to loath your selfe in your owne sight , for your iniquities : yea , not onely to loath your selfe for them , but also to leave them , saying with ephraim , what have i to doe any more with idols ? and to cast them away as a menstrous cloth , saying unto them , get yee hence , and thus will the goodnesse of god ( being apprehended by faith ) lead you to repentance . thirdly , if after you have thus sinned , either through weaknesse of faith , or want of exercising it , yee either doe not thus at all , or not so effectually as you should , and so your loving and wise father see cause to give you some unpleasant potion , to bring your sins to remembrance , as he did josephs brethrens , gen ▪ . . and as was the saying of the widow of zarephath , king. . . and to purge it . and take it away , as is the phrase of the holy ghost , isai. . . and to make you partaker of his holinesse , as the apostles phrase is , heb. . . then i beseech you , beware you conceit not , that your afflictions are penall , proceeding from hatred or vindictive justice , and so as payments and satisfaction for sins , for that is the penalty of the covenant of works , the which you are now delivered from : but rather be perswaded , as the truth is , that they proceed from gods fatherly love , and so as medicinall to heale and cure you of your sins , and so to make you more obedient and subject to the law of christ under which you now are , for afflictions through gods blessing , are made speciall means to purge out that sinfull corruption which is still in the nature of believers , and therefore are they in scripture most aptly compared to medicines , for so they are indeed to all gods children , most soveraign medicines to cure all their spirituall diseases , and indeed we have all of us great need hereof , for sayth luther , we are not yet perfectly righteous , for whilst we remain in this life , sin dwelleth still in the flesh , and this remnant of sinne god purgeth , wherefore , when god hath remitted sinnes , and received a man into the bosome of grace , then doth hee lay on him all kinde of afflictions , and doth scoure and renew him from day to day , and to this purpose tindall truly sayth , if wee looke on the flesh , and into the law , there is no man so perfect , that is not found a sinner , nor no man so pure , that hath not need to be purged . now if you thus conceive of your afflictions , you will accept of them , and you will with ephraim , say unto the lord , thou hast chastised me , and i was chastised , as a bullocke unaccustomed to the yoke , turn thou me and i shall be turned , thou art the lord my god : surely after that i was turned i repented , and after that i was instructed , i smote upon my thigh , i was ashamed : yea , even confounded , because i did beare the reproch of my youth : yea , and then will you also say with david , blessed is the man whom thou chastisest , ô lord , and teachest him out of the law ! and thus you see , i have endevoured to give you a satisfying answer to your question . neo. and truly , sir , you have done it very fully , the lord enable me to practise according to your direction . nom. sir , in this your answer to his question , you have also answerd me , and given me full satisfaction in divers points , about which my friend antinomista and i have had many a wrangling fit : for if i used to affirme with tooth and nayle ( as men use to say ) that believers are under the law , and not delivered from it , and that they doe sin , and that god sees it , and is angry with them , and doth afflict them for it , and that therefore they ought to humble themselves and mourn for their sins , and confesse them , and crave pardon for them , and yet truly , i must confesse , i did not understand what i sayd , nor whereof i affirmed ; and the reason was because i did not know the difference betwixt the law , as it is the law of works , and as it is the law of christ. ant. and believe me , sir , i used to affirme , as earnestly as hee , that believers are delivered from the law , and therefore do not sin , and therefore god can see no sin in them , and therefore is neyther angry with them , nor doth afflict them for sin , and therefore they have no need eyther to humble themselves , or mourn , or confesse their sins , or beg pardon for them , the which i believing to be true , could not conceive how the contrary could be true also , but now i plainly see , that by meanes of your distinguishing betwixt the law as it is the law of works , and as it is the law of christ ; there is a truth in both , & therefore friend nomista , whensoever eyther you or any man else , shall hereafter affirme that believers are under the law & do sin , & god sees it , and is angry with them , and doth chastise them for it , and that they ought to humble themselves , mourn , weep and confesse their sins , and beg pardon for them , if you mean onely as they are under the law of christ , i will agree with you , and never contradict you again . nom. and truly friend antinomista , if eyther you or any man else shall hereafter affirme , that believers are delivered from the law , and do not sin , and god sees no sin in them , nor is angry with them , nor afflicts them for their sins , and that they have no need eyther to humble themselves , mourne , confesse , or crave pardon for their sins , if you mean it onely as they are not under the law of works , i will agree with you and never contradict you again . evan. i rejoyce to heare you speak these words each to other , and truly now i am in hope , that you two will come back from both your extreams , and meet my neighbour neophytus in the golden meane , having as the apostle sayth , the same love , being of one accord , and of own minde . nom. sir , for my part , i thanke the lord , i do now plainly see that i have erred exceedingly , in seeking to be justified , as it were , by the works of the law , and yet could i never be perswaded to it before this day , nor indeed should not have been perswaded to it : now had not you so plainly and fully handled this threefold law , and truly , sir , i doe now unfainedly desire to renounce my self , and all that ever i have done , and by faith to adhere onely to jesus christ , for now i see that hee is all in all , ô that the lord would enable me so to do ! and i beseech you , sir , pray for me . ant. and truly , sir , i must needs confesse , that i have erred as much on the other hand , for i have been so far from seeking to be justified by the works of the law , that i have neyther regarded law nor works , but now i see mine errour , i purpose ( god willing ) to reform it evan. the lord grant that you may , but how do you neighbour neophytus , for ( me thinks ) you look very heavily . neo. truly , sir , i was thinking of that place of scripture where the apostle exhorts us to examine our selves , whether we be in the faith or no : whereby it seems to mee , that a man may think he is in the faith , when he is not , therefore , sir , i would gladly heare how i may be sure that i am in the faith , evan i would not have you to make any question of it , since you have grounded your faith upon such a firme foundation as will never fail you , for the promise of god in christ is of a tried truth , and never yet failed any man , nor never will , therefore i would have you to close with christ in the promise without making any question , whether you are in the faith or no , for there is an assurance which ariseth from the exercise of faith , by a direct act , and that is when a man by faith directly layes hold upon christ , and concludes assurance from thence . neo. sir , i know that the foundation whereon i am to ground my faith remayneth sure , and i think i have already built thereon : but yet because , i conceive , a man may thinke hee hath done so when hee hath not : therefore would i fain know how i may be assured that i have done so . eva. wel , now i understand you what you mean , it seems you do not want a ground for your believing ; but for your believing that you have believed . neo. yea , indeed , that is the thing i want . evan. why , the next way to finde out and know this , is to looke backe and reflect upon your own heart , & consider what actions have passed through there ; for , indeed , this is the benefit that a reasonable soul hath , that it is able to returne upon it selfe , to see what it hath done , which the soul of a beast cannot do : consider then , i pray you , whether the free and full promise of god in christ hath not beene so cleered unto you , that you had nothing to object why it did not belong particularly to you : and whether you have not seen a readinesse and willingnesse in christ to receive and embrace you as his beloved spouse . and whether you have not thereupon consented , and resolved to take christ , and to give up yourselfe to him : and whether you have not since that found in your heart a love to christ and his law , and a readinesse and willingnes to doe your duty to god as a childe to his father , freely without feare of hell , or hope of heaven : now tell me ( i pray you truly ) whether you have not found these things in you . neo. yea , indeed , i hope i have in some measure . evan. why , then i may say with the apostle john , you are of the truth , and may assure or perswade your heart before god : wherefore , sayth christ to you , i say unto thee , that thy many sins are forgiven thee , for thou lovest much . ant. but , sir , shall he not in so doing turne back from the covenant of grace , to the covenant of works , and from christ , to himselfe . evan. indeed if he should looke upon these things in himselfe , and thereupon conclude , that because he hath done thus , god hath accepted of him and justified him , and will save him , and so make them the ground of his believing , this were to turn back from the covenant of grace to the covenant of works , and from christ to himselfe , but if he look upon these things in himselfe , and thereupon conclude , that because these things are in his heart , christ dwels there by faith , and therefore he is accepted of god , and justified , and shall certainly be saved , and so make them an evidence of his believing , or the ground of his believing that he hath believed , this is neither to turn back from the covenant of grace , to the covenant of works , nor from christ to himselfe , so that these things in his heart being the daughters of faith , and the of-spring of christ , though they cannot at first produce or bring forth their mother , yet may they in time of need nourish her . nom. but i pray you , sir , are there not other things besides these that he sayth , hee finds in himselfe that a man may looke upon as evidences of his believing ( or as you call them ) as grounds of his believing , that hee hath believed . evan. yea , indeed , besides these inward qualifications that are in the heart , there are outward qualifications in the life , as having respect unto all christs commandements , which a man may look upon as an evidence , provided , that hee be sure it flow from those within . nom. but , sir , how should a man know that ? evan. the sure and best way to know this is , for a man to examine himselfe whether he did first believe in christ , and then reforme his life , and so made his faith the cause of the change of his life , or whether he did first reforme his life , and then believe , and so made his reformation of life the cause of his faith , if he be sure he did the former , then may he be sure that his outward qualifications proceeded from his inward , and so are right and true , but if hee did the latter , then may he be sure that they are wrong and false evidences . nom. then truly , sir , i have not as yet any right and true evidences of faith . evan. if you have not then as i tell you , it is time to believe , that so you may have them that are right and true . neo. but , sir , i pray you let me ask you one question more touching this point , and that is , suppose , that hereafter i should see no outward evidences , and question whether i had ever any true inward evidences , and so whether i did ever truly believe or no : what must i do then ? evan. indeed , it is possible you may come to such a condition , and therefore you doe well to provide aforehand for it . now then if ever it shall please the lord to give you over to such a condition , first , let mee warn you to take heed of forcing , and constraining your selfe to yield obedience to gods commandements , to the end you may so get an evidence of faith again , or a ground to lay your believing that you have believed upon , and so forcibly to hasten your assurance before the time , for though this be not to turn quite back to the covenant of works ( for that you shall never do ) yet is it to turn aside towards that covenant , as abraham did , who after that he had long wayted for the promised seed , ( though he was before justified by believing the free promise ) yet for the more speedy satisfying of his faith , hee turned aside to go in unto hagar , who was ( as you have heard ) a type of the covenant of works , so that you see this is not the right way : but the right way for you in this case , to get your assurance again is , when all other things fail to look to christ ; that is , go to the word and promise and leave off and cease a while to reason about the truth of your faith , and set your heart on work to believe , as if you had never yet done it , saying , in your heart , well satan , suppose my faith hath not been true hitherto , yet now will i begin to endevour after true faith : and therefore , ô lord ! here i cast my self upon thy mercy afresh , for in thee the fatherlesse finde mercy , thus i say , hold to the word , goe not away , but keep you here , and you shall bring forth fruit with patience . neo. well , sir , you have fully satisfied the concerning that point , but as i remember it followeth in the same verse , know yee not your owne selves how that jesus christ is in you , except ye be repoobates : wherefore i desire to heare how a man may know that jesus christ is in him . evan. why , if christ be in a man ? hee lives in him , as sayth the apostle , i live not , but christ liveth in me . neo. but how then shall a man know that christ lives in him . evan. why , in what man soever christ lives according to the measure of his faith he executes his threefold office in him , viz. his propheticall , priestly , and kingly office . neo. i desire to hear more of this threefold office of christ , and therefore ( i pray you sir ) tell me , first , how a man may know that christ executes his propheticall office in him . evan. why , so far forth as any man heares and knows that there was a covenant made , betwixt god , and all mankinde in adam , and that it was an equall covenant , and that gods justice must needs enter upon the breach of it , and that all mankind for that cause were lyable to eternall death and damnation , so that if god had condemned all mankinde , yet had it beene but the sentence of an equall and just judge , seeking rather the execution of his justice then mans ruine and destruction , and thereupon takes it home , and applyes it particularly to himself , and so is convinced that hee is a miserable lost and helplesse man ; i say so far forth as a man doth this , christ executes his propheticall office in him , in teaching him , and revealing unto him the covenant of works . and so far forth as any man hears and knowes that god made a covenant with abraham , and all his believing seed , in jesus christ , offering him freely to all , to whom the sound of the gospell comes , and giving him freely to all ; that receive him by faith , and so justifies them , and saves them eternally , and thereupon hath his heart opened to receive this truth , not as a man taketh an object , or a theologicall point into his head , whereby hee is onely made able to discourse , but as an habituall , and practicall point , receiving it into his heart , by the faith of the gospell , and applying it to himselfe , and laying his eternall state upon it , and so setting to his seal that god is true , i say so far forth as a man doth this , christ executes his propheticall office , in him , in teaching him , and revealing to him the covenant of grace , and so far forth as any man hears and knows that this is the will of god , even his sanctification , &c. and thereupon concludes that it is his dutie to endeavour after it , i say so far forth as a man doth this , christ executes his propheticall office in him , in teaching and revealing his law to him , and this i hope , is sufficient for answer to your first question . neo. i pray you , sir , in the second place tell mee how a man may know that christ executes his priestly office in him . evan. why so far forth as any man hears and knows that christ hath given himselfe as that onely absolute and perfect sacrifice , for the sins of believers , and joyned them unto himselfe by faith , and himself unto them by his spirit , and so made them one with him , and is now entred into heaven it self to appear , in the presence of god for them : and hereupon is emboldned to go immediatly to god in prayer , as to a father . , and meet him in christ , and present him with christ himselfe , as with a sacrifice without spot or blemish , i say , so far forth as any man doth this , christ executes his priestly office in him . neo. but , sir , would you have a believer to goe immediately unto god , how then doth christ make intercession for us at gods right hand ? as the apostle sayth hee doth , rom. . . evan. it is true , indeed , christ as a publike person , representing all believers . appeares before god his father , and willeth according to both his natures , and desireth as he is man , that god would for his satisfaction sake , grant unto them whatsoever they aske according to his will. but yet you must goe immediately to god in prayer , for all that , you must not pitch your prayers upon christ , and terminate them there , as if he were to take them and present them to his father , but the very presenting place of your prayers must be god himselfe in christ , neither must you conceive as though christ the sonne , were more willing to grant your request then god the father , for whatsoever christ willeth , the same also the father , ( being well pleased with him willeth ) in christ , then , i say , and nowhere else , must you expect to have your petitions granted , and as in christ and no place else , so for christs sake and nothing else ; and therefore i beseech you to beware you forget not christ when you go unto the father to beg any thing which you desire , either for your selfe or others , especially when you desire co have any pardon for sin , you are not to thinke that when you joyn with your prayers , fasting , weeping , and afflicting of your selfe , that for so doing you shall prevail with god to heare you and grant your petitions , no , no , you must meete god in christ , and present him with his sufferings , your eye , your minde , and all your confidence , must be therein , and in that be as confident as possibly you can , yea , expostulate the matter , as it were , with god the father , and say , lo , here is the person that hath well deserved it , here 〈◊〉 the person that wils and desires it , in whom thou hast sayd thou art well pleased ; yea , here is the person that hath paid the debt , and discharged the bond for all my sins , and therefore , ô lord ! now it standeth with thy justice to forgive me , and thus if you doe , why then you may bee assured that christ executes his priestly office in you . neo. i pray you , sir , in the third place shew me how a man may know that christ executes his kingly office in him . evan. why so far forth as any man hears and knows , that all prwer is given unto christ , both in heaven and in earth , both to vanquish and overcome all the lusts and corruptions of believers , and to write his law in their hearts , & hereupon takes occasion to goe unto christ for the doing of both in him , i say , so far forth as he doth this , why christ executes his kingly office in him . neo. why then , sir it seems that the place where christ executes his kingly office , is in the hearts of believers . evan. it is true indeed , for christs kingdome is not temporall or secular , over the naturall lives or civill negotiations of men , but his kingdome is spirituall and heavenly over the souls of men , to awe and over-rule the hearts , to captivate the affections , to bring into obedience the thoughts , and to subdue and pul down strong holds , for when our father adam transgressed , he , and we all of us forsooke god , and chose the devill for ou● lord & king , so that every mothers child of 〈◊〉 are by nature under the government of satan , and he rules over us , till christ come into our hearts and disposseseth him , according to the saying of christ himself , luk. . , . when a strong man armed keeps the palace , his goods are in peace , that is , sayth calvin , satan holdeth them that are in subjection to him in such bonds and quiet possession , that he rules over them without resistance : but when christ comes to dwell in any mans heart by faith , according to the measure nf faith ▪ hee dispossesseth him , & seats himself in the heart , and roots out and puls down all that withstands his government there , and as a valiant captain he stands upon his guard , & enables the soule to gather together all its forces and powers to resist and withstand all its and his enemies , and to set it selfe in good earnest against them , when they at any time offer to return again , and he doth especially enable the soule to resist , and set it selfe against the principall enemie , even that which doth most oppose christ in his government so that whatsoever lust or corruption is in a believers heart or soule as most predominant , christ doth inable him to take that into his minde , and to have most revengefull thoughts against it , and to make complaints to him against it , and to desire power and strength from him against it , and all because it most withstands the government of christ , and is the rankest traitor to christ , so that hee useth all the means he can to bring it before the judgement seat of christ , and there hee calls for justice against it ; saying , o lord jesus christ , here is a rebell and a traitor that doth withstand thy government in me , wherfore i pray thee come and execute thy kingly office in me , and subdue it , yea , vanquish and overcome it , whereupon christ gives the same answer that he did to the centurion , goe thy way , and as thou hast believed , so be it done unto thee . and as christ doth thus suppresse all other governours but himselfe in the heart of a believer , so doth he race out , and deface all other laws , and writes his own there according to his promise , jer. . . and makes them plyable and willing to doe and suffer his will , and that because it is his will , so that the minde and will of christ , laid down in his word , and manifested in his works , is not onely the rule of a believers obedience , but also the reason of it : as i once heard a godly minister say in the pulpit , so that he doth not onely doe that which is christs will , but he doth it because it is his will. o that man which hath the law of christ written in his heart , according to the measure of it , he reads , he hears , he prayes , and receives the sacrament , and doth all the duties required in the first table of the law , and that because he knows it is the minde and will of christ he should doe so , yea , he doth not onely doe the duty of the first table , but of the second also , by vertue of christs command , ô that husband , parent , master , or magistrate , that hath the law of christ written in his heart , hee doth his duty to his wife , childe , servant , and subject , and that because christ commands it , and so , that wife , childe , servant , or subject that hath the law of christ written in their hearts , doe their duties to their husband , parent , master or governour , and that because christ requires it . and now when you finde these things in your heart , why answerably you may conclude , that christ executes his kingly office in you . neo. well , sir , now i doe plainly see , that it is no marvail though my heart hath been hitherto restlesse , sith i have sought rest for it , where it is not to be found . evan. my occasions doe now begin to call me away from you , neverthelesse , you having begun to speake of the hearts rest , i shall by the lords assistance , now at our parting , as a conclusion of this our discourse , speake somwhat of the soules rest , if you will be pleased to heare me . neo. withall my heart , sir , but first , i would intreat you to tell me , why you call the hearts rest , the soules rest . evan. because heart and soule are put oftentimes the one for the other , for indeed , the heart is the soules chare of state wherein it keeps it residencie . but to come to the point , i would intreat you to consider with me , that when god at first gave man an elementish body , he did also infuse into him an immortall soule of a spirituall substance , and though he gave his soule a locall being in his body , yet he gave it a spirituall wel-being in himselfe , so that the soule was in the body by location , and at rest in god by union and communication , and this being of the soule in god at first , was mans true being , and his true happinesse , now man falling from god , god in his justice left man , so that the actuall union and communion that the soule of man had with god at first is broken off , god and mans soule are parted , and it is in a restlesse condition , howbeit , the lord having seated in mans soule , a certain character of himselfe , the soule is thereby made to re-aspire towards that summum bonum , that chief good , even god himselfe , and can finde no rest no where , till it come to him . nom. but stay , sir , i pray you , how can it be sayd that mans soule doth re-aspire towards god the creator , when as it is evident that every mans soule naturally is bent towards the creature , to seeke a rest there . evan. for answer hereunto , i pray you consider , that naturally mans understanding is dark and blinde , and therefore is ignorant what his own soul doth desire , and strongly aspire unto , it knoweth , indeed , that there is a want in the soule , but till it be enlightned , it knoweth not what it is which the soule wanteth : for , indeed , the case standeth with the soule , as with a child new born , which child by naturall instinct , doth gape and cry for nutriment , yea , for such nutriment as may agree with it tender condition , and if the nurse through negligence , or ignorance , eyther give it no meat at all ; or else such as it is not capable of receiving , the childe refuseth it , and still cryeth in strength of desire after the dug : yet doth not the child in this estate know by any intellectuall power and understanding , what it self desireth : even so mans poore soule doth cry to god as for its proper nourishment , but his understanding like a blind ignorant nurse , not knowing what it cryeth for ; doth offer to the heart a creature instead of a creatour : thus by reason of the understanding , together with the corruption of the will , and disorder of the affections , mans soule is kept by violence from its proper centre , even god himselfe , ô how many souls are there in the world ! that are hindred , if not quite kept from rest in god , by reason that their blinde understanding , doth present unto their sensual appetites , varieties of sensuall objects . is there not many a luxurious persons soule hindred , if not quite kept from true rest in god , by that beauty which nature hath placed in feminine faces ; especially when satan doth secretly suggest into such feminine harts a desire of an artificiall dressing from the head to the foot : yea , and sometimes painting the face like their mother jezabel ? and is there not many a voluptuous epicures soule hindred , if not quite kept from rest in god , by beholding the colour , and tasting the sweetnesse of dainty delicate dishes , his wine red in the cup , and his beer of amber colour in the glasse : in the scripture we read of a certain man that fared deliciously very day , as if there had been no more but one so ill disposed : but in our times there are certain hundreds , both of men and women , that do not only fare deliciously , but voluptuously twice every day , if no more ? and is there not many a proud persons soul hindered , if not quite kept from rest in god , by the harmonious sound of popular prayse ; which like a load-stone draweth the vain-glorious heart to hunt so much the more eagerly , to augment the eccho of such vain windy reputation ? and is there not many a covetous persons soule hindred , if not quite kept from rest in god , by the cry of great abundance ; the words of wealth , and the glory of gain ? and is there not many a musicall minde hindered , if not quite kept from sweet comfort in god , by the harmony of artificiall concord upon musicall instruments ? and how many perfumed fools are there in the world ? who by smelling their sweet apparell , and their sweet nose-gayes , are kept from souls sweetnesse in christ. and thus doth satan like a cunning fisher , beat his , hooke with a sensuall object , to catch men with , and having gotten it into their jaws ; he draweth them up and down in their sensuall contentments , till hee hath so drowned them therein , that the peace and rest of their souls in god be almost forgotten : and hence it is that the greatest part of mans life , and in many their whole life is spent , in seeking satisfaction to the sensuall appetite . nom. indeed , sir , this which you have sayd , we may see truly verified in many men , who spend their days about these vanities , and will afford no time for religious exercises , no , not upon the lords day by their good will. neo. you say the truth , and yet let mee tell you withall , that a man by the power of naturall conscience may bee forced to confesse that his hopes of happinesse are in god alone , and not in these things , yea , and to forsake profits and pleasures , and all sensuall objects , as unable to give his soule any true contentment , and fall to the performance of religious exercises , and yet rest there , and never come to god for rest , and if we consider it either in the rude multitude of sensuall livers , or in the more seemingly religious , we shall perceive that the religious exercises of men , doe strongly deceive , and strangely delude many men , of their hearts happinesse in god. for the first sort , though they be such as make their belly their best god , and doe no sacrifice but to bacchus , apollo , or venus , though their conscience doe accuse them , that these things are nought , yet in that they have the name of christians put upon them in their baptisme , and for as much as they doe often repeat the lords prayer , the apostles creed , and the ten commandements , and in that it may be they have lately accustomed themselves to goe to church , to heare divine service , and a preaching now and then , and in that they have divers times received the sacrament , they will not be perswaded but that god is well pleased with them , and a man may as well perswade them that they are not men and women , as that they are not in a good condition . and for the second sort , that ordinarily have more humane wisdome and humane learning then the former sort , and seeme to bee more holy and devout then the former sort of sensuall , ignorant people , yet how many are there of this sort , that never passe farther then the outward court of bodily performances , feeding and feasting themselves as men in a dreame , supposing themselves to have all things , and yet indeed have nothing but onely a bladder full , or rather a brainfull of winde and worldly conceptions . are there not some who give themselves to a more speciall searching and seeking out for knowledge in scripture , learnednesse , and clerklike skill , in this art , and that language , till they come to bee able to repeate all the historicall places in the bible , yea● , and all those texts of scripture , that they conceive doe make for some private opinion of theirs concerning ceremonies , church-government , or other such circumstantiall points of religion , touching which points they are very able to reason and dispute , and to put forth such curious questions as are not easily answered . are not some of these men called sect-makers , and begetters or devisers of new opinions in religion , especially in the matter of worshiping god , as they use to call it , wherein they finde a beginning , but hardly any end , for this religious knowledge is so variable through the multiplicity of curious wits and contentious spirits , that the life of man way seeme too short to take a full view of this variety ; for though all sects say , they will bee guided by the word of truth , and all seeme to bring scripture , which indeed is but one as god is but one , yet by reason of their severall constructions and interpretations of scripture , and conceits of their own humane wisdome , they are many . and are there not others of this sort of men , that are readie to embrace any new way of worship , especially if it come under the cloake of scripture learning , and have a shew of truth founded upon the letter of the bible , and seeme to bee more zealous and devout then their former way , specially if the teacher of that new way can but frame a sad and demure countenance , and with a grace lift up his head and his eyes towards heaven , with some strong groane in declaring of his newly conceived opinion , and that hee frequently use this phrase of the glory of god ! ô then these men are by and by of another opinion , supposing to themselves that god hath made known some farther truth to them , for by reason of the blindnesse of their understanding , they are not able to reach any supernaturall truth , although they doe by literall learning , and clerklike cunning dive never so deepe into the scriptures , and therefore they are ready to entertaine any forme of religious exercise , as shall bee suggested unto them . and are there not a third sort much like to these men that are excessive and mutable in the performance of religious exercises . surely saint paul did perceive that this was the very god of some men in his time , and therefore hee willeth timothy to instruct others , that bodily exercise profiteth little , or as some read it , nothing at all , and doth oppose thereunto godlinesse as being another thing , then bodily exercise , and sayth , that it is profitable , &c. and doe not you thinke there are some men at this day that know none other good then bodily exercise , and can hardly distinguish betwixt it and godlinesse . now these bodily exercises are mutable and variable , according to their conceits and opinions , for all sects have their severall services ( as they call them ) yet all bodily ▪ and for the most part onely bodily , the which they performe to establish a rest to their soules , because they want rest in god , and hence it is that their peace and rest is up and down according to their working better or worse , so many chapters must be read , and so many sermons must bee heard , and so many times must pray in one day , and so many dayes in the weeke , or in the yeare , they must fast , &c. or else their soules can have no rest , but mistake mee not i pray , in imagining that i speake against the doing of these things , for i doe them all my selfe , but against resting in the doing of them , the which i desire not to doe . and thus you see that mans blinde understanding doth not onely present unto the sensuall appetite , sensuall objects , but also to the rationall appetites , rationall objects , so that mans poore soule is not onely kept from rest in god by means of sensuality , but also by means of formality : if satan cannot keep us from seeking rest in god , by feedeing our senses with our mother evahs apple , then he sets us to seeke him in away where wee shall never finde him , if he cannot doe it more grosely , then hee attempts to doe it more closely . nom. but , sir , i am perswaded that many men that are so religiously exercised , and doe performe such duties as you have mentioned , doe finde true rest for their souls in god. evan. ineeed i am perswaded there are some men that are carefull to performe such duties in obedience to the will of god in christ , as conceiving them to be the way , wherein he is accustomed to meete his people , and give them an extraordinary visit , as also conceiving them to be the meanes whereby hee doth ordinarily beget and increase faith , whereby they are enabled to draw neer to god in christ , and so to have peace and rest in him , and therefore if they doe omit any of these duties , when they conceive that god calls them thereunto , they are troubled in their mindes , and vexed at themselves for being disobedient to the will of god , and for missing his kinde visit , and omitting the meanes of increasing their faith , now such men as these may , and doubtlesse doe finde true rest to their soules in god , in the performance of religious exercises . but alas , i feare me , that the most part of such men as are so religiously exercised , and are of such dispositions as i have shewed , doe rather conceive , that as they have offended and displeased god by their former disobedience , so they must pacifie and please him by their future obedience , and therefore they are carefull to exercise themselves in this way of duty , and that way of worship , and all to that end , yea , and they conceiving that they have corrupted , defiled and polluted themselves by their falling into sin , they must also purge , clense and purifie themselves by rising out of sin , and walking in new obedience , and so all the good they doe , and all the evill they eschew is to pacifie god , and appease their own consciences , and if they seeke rest to their soules this way , why it is the way of the covenant of works , where they shall never be able to reach god , nay , it is the way to come to god out of christ , where they shall never be able to come neere him , he being a consuming fire . neo. then , sir , it seemeth to me , that god in christ apprehended by faith , is the onely true rest for mans soule . evan. i , there is the true rest indeed , there is that rest which david invites his soule unto , when he sayth , returne unto thy rest , ô my soule , for we which have believed have entred into his rest , saith the authour to the hebrews . and come unto me , sayth christ , all yee that labour and are heavie laden and i will give you rest . and truly my neighbours and friends believe it , wee shall never finde a hearts happinesse , and a true soules rest untill we finde it here , for howsoever a man may thinke if hee had this mans wit , and that mans wealth , this mans honour , and that mans pleasure , this wife , or that husband , such children , and such servants , his heart would be satisfied , and his soule would be contented , yet which of us hath not by our own experience found the contrary ? for not long after that we have obtained the thing we did so much desire , and wherein we promised our selves so much happinesse , rest and content , we have found nothing but vanity and emptinesse in it : let a man but deale plainly with his own heart and hee shall finde , that notwithstanding he hath many things , yet there is ever one thing wanting , for indeed , mans soule cannot be satisfied with any creature , no , not with a world of creatures : and the reason is because the desires of mans soule are infinite , according to that infinite goodnesse which it once lost in losing god ; yea , and mans soul is a spirit , and therefore cannot communicate with any corporall thing , so that all creatures not being that infinite and spirituall fulnesse which our hearts have lost , and towards the which they do still re-aspire , they cannot give it full contentment . nay , let mee say more , howsoever a man may in the midst of his sensuall fulnesse be convinced in his conscience , that he is at enmity with god , and therefore in danger of his wrath and eternall damnation , and be thereupon moved to reforme his life , and amend his ways , and endevour to seek peace and rest to his soul , yet this being in the way of works it is impossible that he should finde it ; for his conscience wil ever be accusing him , that this good duty hee ought to have done , and hath not done it ; and this evill he ought to have forborne ; and yet hee hath done it : and in the performance of this duty he was remisse , and in that duty very defective , and many such wayes will his soul be disquieted . but when a man once comes to believe that all his sins , both past , present , and to come , are freely and fully pardoned , and god in christ graciously reconciled unto him : the lord doth hereupon so reveale his fatherly face unto him in christ , and so make known that incredible union betwixt him and the believing soul ; that his heart becomes quietly contented in god , who is the proper element of its being : for hereupon there come● into the soule such peace flowing from the god of peace ; that it fils the emptinesse of the soule with true fulnesse , in the fulnesse of god ; so that now the heart ceaseth to molest the understanding and reason , in seeking eyther variety of objects , or augmentation of degrees , in any comprehensible thing : and that because the restlesse longing of the minde which did before cause unquietnesse , and disorder , both in the variety of mentall projects , and also in the sensuall and beastly exercises of the corporall and externall members , is satisfied and truly quieted , for when a mans heart is at peace in god , and is become truly full in that peace and joy , passing understanding , then the devill hath not that hope to prevaile against our souls , as hee had before , hee knows right well that it is in vaine to beat his hooke , with profits , pleasures , honour , or any other such like seeming good , to catch such a soule that is thus at quiet in god , for he hath all fulnesse in god , and what can be added to fulnesse , but it runneth over , indeed empty hearts like empty hogsheads , are fit to receive any matter which shall be put into them , but the heart of the believer being filled with joy and peace in believing , doth abhorre all such base allurements , for that it hath no roome in it selfe to receive any such seeming contentments , so that to speak as the truth is , there is nothing that doth truly and unfainedly root wickednesse out of the heart of man , but only the true tranquility of the minde , or the rest of the soul in god , and to say as the thing is , this is such a peace and such a rest to the creature in the creatour , that according to the measure of its establishment by faith , no created comprehensible thing , can eyther adde to it or detract from it , the increase of a kingdome cannot augment it , the greatest losses and crosses in worldly things cannot diminish it , a believers good works doe all flow from it , and ought not to return to it : neyther ought humane frailties to molest it , howver this is most certain , neyther sin nor satan , law nor conscience , hell nor grave , can quite extinguish it , for it is the lord alone that gives and mayntains it : whom have i in heaven but thee , sayth david , and there is none upon earth that i desire besides thee : it is the pleasant face of god in christ , that puts gladnesse into his heart , psal. . . and when that face is hid , then he is troubled , psal. . . but to speake more plainly though the peace and joy of true believers , may be extenuated or diminished , yet doth the testimony of their being in nature remayne so strong , that they could skill to say : yea , even when they have felt god to be withdrawing himselfe from them ; my god , my god , why hast thou forsaken me : yea , and in the night of gods absence to remayne confident , that though sorrow be over night , yet joy will come in the morning : nay , though the lord should seeme to kill them with wickednesse , yet will they put their trust in him , knowing that for all this , their redeemer liveth : so strong is the joy of their lord : these are the people that are kept in perfect peace , because their minds are stayed in the lord. wherfore , my deare friends and loving neighbours , i beseech you , take heed of deeming any estate happy until you come to find this true peace and rest to your souls in god , ô , beware lest any of you doe content your selves with a peace rather of speculation then of power ! ô , be not satisfied with such a peace as consisteth eyther in the act of oblivion , or neglect of examination ! nor yet in any brain-sick supposition , of knowledge theologicall and divine , & so frame rationall conclusions , to protract time , and stil the cryes of an accusing conscience , but let your hearts take their last farewell of all false felicities , wherewith they have been all of them more or lesse detained , and kept from their true rest : ô , be strong in resolution ! and bid them all farewell , and neyther stay in egypt by the flesh-pots of sensuality , nor yet in the wildernesse of religious and rationall formality ; but strip your selfe of all : putten on contentments , eyther in sensuall honours , profits , or pleasures , or religious exercises , and become truly poore , miserable and naked . nom. but stay , sir , i pray you , would you have our senses to be no longer exercised about any of their objects ? would you have us no longer to take comfort in the good things of this life ? evan. i pray you doe not mistake mee , i would not have you stoically to refuse the lawfull use of any the lords good creatures , which he shall be pleased to afford you : for i right well know that the minde of man hath a naturall motion towards its own delight and recreation in these things ▪ and that this motion still remains in the minde of him that is the most mortified , and hath taken his truest farewell of them , but yet in such a man , that motion which before was violent from the cry of the heart is now restrained ▪ so that his appetite is not so forcible , nor so unruly as it was before , the unrulinesse thereof being subdued in the peace of the heart , and and brought into a very comely decorum and order , so that now the sensuall appetite can with much more easiness and contentednesse be denyed the object of its desire ; yea , the sensuall appetite can in a good measure be content , with what is most repugnant to its desire , as with hunger , cold , nakednesse , yea , and with death it self , such is the wonderfull working of the hearts quiet and rest in god. so that although such a mans senses be still exer●ised in and upon their proper objects , yet is not his life sensuall , for his heart taketh no contentment from any such exercise , but is still ( for the most part ) exercised in a more transcendent communion , even with god in christ ; so that he useth the world , and the things of the world , as though hee used them not ; and receiveth no cordiall contentment from any sensuall exercise whatsoever , and that , because his heart is withdrawne from them , which withdrawing of the heart is not unaptly pointed at in the speech of the spouse , cant. . . i sleep , sayth she , but my heart waketh ; so , that it may be sayd , that such a man he is sleeping , looking , hearing , tasting , eating , drinking , feasting , &c. but his heart is withdrawne and is rejoycing in god his saviour , and his soul is magnifying the lord , so that in the midst of all sensuall delights his heart , and secretly sayth , i but my happinesse is not here . nom. but , sir , i pray you , why do you call rationall and religious exercises a wildernesse ? evan. for two reasons , first , because that as the children of israel , when they were got out of egypt , did yet wander many yeers in the wildernesse before they came into the land of canaan , even so doe many men wander long in rationall and religious exercises , after they have left a sensuall life , before they come to rest in god , whereof the land of canaan was a type . secondly , because as in a wildernesse , men often lose themselves and can finde no way out , but supposing ( after long travell ) that they are neere the place whither they would goe , are in truth further off : even so fareth it with many , yea , with all such as walk in the way of reason , they lose themselves in the woods and bushes of their works and doings , so that the longer they travell , the further they are from god , and true rest in him . nom. but , sir , you know that the lord hath endued us with reasonable souls , would you not then have us to make use of our reason . evan. i pray you doe not mistake mee , i do not contemn nor despise the use of reason , onely i would not have you to establish it to the chief good , but i would have you to keep it under , so that if with hagar , it attempt to beare rule , and lord it over your faith , then would i have you in the wisdome of god , like sarah , to cast it out from having dominion , in few words i would have you more strong in desire , than curious in speculation ; and to long more to feele communion with god , then to be able to dispute of the genus , or species of any question , eyther humane or divine : and presse hard to know god by powerfull experience , and though your knowledge be great , and your obedience surpassing many ; yet would i have you to be truly nullified , anihilated , and made nothing , and become fools in all fleshly wisdome , and glory in nothing , but only in the lord , and i would have you with the eye of faith sweetly to behold , all things extracted out of one thing , & in one to see al , in a word , i would have in you a most profound silence , contemning all curious questions and discourses , and to ponder much in your heart but prate little with your tongue ; be swift to heare , but slow to speake ; and slow to wrath , as the apostle james adviseth you : and by this meanes will your reason be subdued , and become one with your faith ; for then is reason one with faith , when it is subjugated unto faith , and then will reason keepe its true lists and limits , and you will become ten times more reasonable then you were before , so that , i hope , you now see that the hearts farewell from the sensuall and rationall life , is not to be considered absolutely but respectively , it doth not consist in a going out of either , but in a right use of both . and now for a conclusion let mee tell you , when any of your souls shall thus forget her own people , and her fathers house , christ her king shall so desire her beauty , and be so much in love with her , that like a load-stone this love of his shall draw the soule in pure desire to him again , and then as the hart panteth after the rivers of water , so will your souls pant after god , yea , then will your souls be so ravished with desire , and so sick of love , that it will bee manifest by your seeking him whom your soul loveth , and so shall your soule come to have a reall rest in god , and according to the measure of your faith , be filled with joy unspeakable and glorious ; and how can it bee otherwise , when your soule shall really communicate with god , and by faith have a true taste , and by the spirit have a sure earnest of all heavenly preferments , having , as it were , one foot in heaven , whilst you live upon earth , ô then what an eucharisticall love will arise from your thankfull heart ! extending it selfe , first towards god , and then towards man for gods sake , because his everlasting love in his christ is made known to your soule , so that then according to the measure of your faith , you shall not need to frame and force your selfe to love , and doe good duties , but being so assured of gods love to you in his christ , your soule will stand bound ever more to love god , and according to the measure thereof you will stand bound to the keeping of all his commandements , and this love of god in the heart will cut down selfe love , so that now you will be for god , and it will be your meat and drinke to doe his will whilst you live on earth , and much more when you come to heaven , the place of perfect and everlasting rest whither our lord jesus christ bring us all in his due time , amen . and now brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . neo. well , sir , at this time i will say no more , but that it was a happie houre wherein i came to you , and a happie conference that wee have had together , surely , sir , i never knew christ before this day , ô what cause have i to thanke the lord for my comming hither ! and my two friends as a means of it , and , sir , for the payns that you have taken with me , i pray the lord to requite you , and so beseeching you to pray the lord to increase my faith , and to helpe mine unbeliefe , i humbly take my leave of you , praying the god of love and peace to be with you . nom. and truly , sir , i doe believe , that i have cause to speake as much in that case as you have , for though i have out-stript him in knowledge , and it may be also in strict walking , yet doe i now see , that my actions were neither from a right principle , nor to a right end , and therefore have i been in no better a condition then he , and truly , sir , i must needs confesse , i never heard so much of christ , and the covenant of grace , as i have done this day , the lord make it profitable to me , and i beseech you , sir , pray for me . ant. and truly , sir , i am now fully convinced , that i have gone out of the right way , in that i have not had regard to the law , and the works thereof as i should . but , god willing , i shall hereafter ( if the lord prolong my dayes ) be more carefull how i lead my life , seeing the ten commandements are the law of christ. and i beseech you , sir , remember me in your prayers , and so with many thanks to you for your pains , i take my leave of you , beseeching the grace of our lord jesus christ , to bee with your spirit . amen . evan. now the very god of peace , that brought again from the dead , our lord jesus , that great sheepherd of the sheep , through the bloud of the everlasting covenant , make you perfect in every good worke , to doe his will , working in you that which is well pleasing in his sight , through jesus christ , to whom be glory for ever and ever , amen . john . if the sonne make you free , you shall be free indeed . gal. . . stand fast therefore in the liberty wherewith christ hath made us free . ver. . onely use not your liberty for an occasion of the flesh ; but by love serve one another . chap. . ver . . and as many as walke according to this rule , peace bee upon them , and mercie , and upon the israel of god. mat. . . i thanke thee ô father lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them to babes . cor. . . i laboured more abundantly then they all , yet not i but the grace of god that was with mee . psal. . . let not the foot of pride come against me . loving reader , the printer drawing towards a conclusion , and wanting matter to compleat so many sheets , as was desired , i have thought good ( by reason of the sutablenesse of this with the former ) to adde these propositions following , which are proved by scripture : and gathered long since by patrick hambleton scottishman , and martyred : who was burned in scotland , the first day of march , anno . the first proposition . he that loveth god , loveth his neighbour . this proposition is proved , john . . if a man say i love god , and yet hateth his brother , he is a lyer : for how can hee that loveth not his brother whom he hath seene , love god whom he hath not seen . the second proposition . hee that loveth his neighbour as himselfe , keepeth all the commandements of god. this proposition is proved , matth. . . whatsoever he would that men should ▪ do unto you , even so do ye unto them , for this is the law and the prophets : and in rom. . , . hee that loveth his neighbour , fulfilleth the law. for this , thou shalt not commit adultery , thou shalt not kill , thou shalt not steale , thou shalt not bear false witnesse , thou shalt not covet : and if there be any other commandement , it is briefly comprehended in this , saying , thou shalt love thy neighbour as thy selfe , and in gal. . . all the law is fulfilled in this one word , thou shalt love thy neighbour as thy self . the third proposition . he that hath faith loveth god. my father loveth you because ye love me , and believe that i came out from god , john . . argument . he that keepeth the commandements of god , hath the love of god. he that hath faith keepeth the commandements of god. ergo , he that hath faith loveth god. the fourth proposition . hee that keepeth one commandement of god keepeth them all . this proposition is confirmed , heb. . . it is impossible for a man without faith to please god : that is , to keep any one of gods commandements as he should do ; then whosoever keepeth any one commandement hath faith . argument . hee that hath faith keepeth all the commandements of god. he that keepeth any one commandement of god hath faith . ergo , he that keepeth any one commandement , keepeth them all . the fifth proposition . hee that keepeth not all the commandements , keepeth none of them . argument . he that keepeth one commandement of god keepeth all : ergo , he that keeps not all the commanments of god keepeth not one of them . the sixth proposition . faith is the gift of god. argument . every good thing is the gift of god. faith is a good thing . ergo , faith is the gift of god. the seventh proposition . faith is not in our power . argument . the gift of god is not in our power . faith is the gift of god. ergo , faith is not in our power . the eighth proposition . he that hath faith is just and good . argument . he that is a good tree , bringeth forth good fruit , and is just and good . hee that hath faith is a good tree , and bringeth forth good fruit . ergo , he that hath faith is just and good . the ninth proposition . hee that believeth the gospel , believeth god. argument . hee that believeth gods word believeth god. the gospel is the word of god. ergo , hee that believeth the gospel believeth god. to believe the gospel is this , that christ is the saviour of the world , that christ is our saviour , christ bought us with his bloud , christ washed us with his bloud , christ offered himselfe a sacrifice for us , christ bare our sins upon his own back . the tenth proposition . he that believeth the gospel shall be safe . go yee unto all the world , and preach the gospel unto every creature ; hee that believeth and is baptised , shall be saved , mark . . a comparison between faith and incredulity . faith is the root of all good , incredulity is the root of all evill . faith maketh god and man good friends , incredulity maketh them foes . faith bringeth god and man together , incredulity separateth them . all that faith doth pleaseth god , all that incredulity doth displeaseth him . faith maketh a man good and righteous , incredulity maketh him evill faith maketh a member of christ , incredulity a member of the devill . faith bringeth a man to heaven , infidelity bringeth him to hell. a dispute between the law and the gospell . the law said pay the debt , the gospel said christ hath payd it . the law said thou art a sinner , the gospel said thy sins are forgiven thee . the law said the father of heaven is angry , the gospel said christ hath pacified it . the law said where is thy righteousnesse , the gospel said , christ is a believers righteousnesse . the law said thou art bound over to me , the devill and hell. the gospel said , christ hath delivered a believer from you all . no manner of works make us righteous . we believe that a man is justified by faith without the works of the law , rom. . . no man is justified by the works of the law , but by the faith of jesus christ , and we believe in jesus christ , that wee may be justified by the faith of christ , and not by the deeds of the law , for if righteousnesse come by the law , then christ dyed in vain , gal. . no works make us unrighteous . if any evill works make us unrighteous , then the contrary workes should make us righteous , but it is proved that no good works can make us righteous , therefore no evill works can make us unrighteous , if we be believers . works then make us neyther good nor evill . it is proved that works make us neither righteous nor unrighteous , therefore no works make us either good or evill , for righteous and good are one thing , and unrighteous and evill another . good works make not a good man , nor evill works an evill man , but a good man bringeth forth good works , and an evill man evill works . good fruit maketh not the tree good , nor evill fruit the tree evill , but a good tree beareth good fruit ▪ and an evill tree evill fruit . a good man cannot doe evill works , nor an evill man good works , for a good tree cannot beare evill fruit , nor an evill tree good fruit . a man is good before he doe good works , and evill before he doe evill works . a good man is known by his good works , and an evill man by his evill works , yee shall know them by their fruits , for a good tree beareth good fruit , and an evill tree evill fruit ; a man is likened to a tree , and his works to the fruit of the tree . if works make us neither righteous nor unrighteous , then it maketh no matter what we doe . i answer , if thou doe evill , it is a sure argument that thou art evill , and wantest faith , if thou doe good , it is an argument that thou art good , and hast faith , for a good tree beareth good fruit , and an evill tree evill fruit ; yet good fruit maketh not the tree good , nor evill fruit the tree evill ; so that man is good before he doe good works , and evill before he doe evill works . faith maketh the good tree , and incredulity the evill tree , such a tree , such fruit ; such a man , such works ; for all things which are done in faith please god and are good works , and all that are done without faith , displease god , and are evill works . whosoever believeth or thinketh to bee saved by his works , denyeth that christ is his saviour , for how is he thy saviour if thou mightest save thy selfe by thy works ? or wherefore should he have died for thee , if any works might have saved thee . now seeing that he hath paid the debt , thou needest not pay it , neither indeed couldst thou pay it , but shouldest be damned if his bloud were not , but sith hee was punished for that thou shalt not bee punished . finally , hee hath delivered thee from thy condemnation , and all evill , and desireth naught of thee , but that thou wilt acknowledge what hee hath done for thee , and beare it in minde , and that thou wouldest helpe others for his sake both in word and deed , even as hee hath holpen thee , for naught and without reward . o how ready would men bee to help others if wee knew his goodnesse and gentlenesse towards us , hee is a good and a gentle lord , and doth all for naught , therefore let us follow his steps . so that i doe not say , that believers should doe no good works , but i say men should not doe good works , to the intent to get the inheritance of heaven through good works , for if we believe we shall get remission of sins , or the inheritance of heaven through works , wee believe not to get the same for christs sake , neither doe we believe the promise of god that they are given us freely , and so we make god a lyar , for god sayth , thou shalt have the inheritance of heaven for my sons sake , thy sins are forgiven thee for my sons sake , but thou sayst it is not so , if thou think to win them by thy works . thus you see that i condemne not good works , but the false trust in them , for all the works wherein man putteth any confidence , are therewith poysoned and become evill . wherefore thou must doe good works , but beware thou doe them not to deserve any good through them , for if thou doe , thou receivest thy good , not as the gift of god , but as a debt to thee , and makest thy se●fe fellow with god , because thou wilt ta●e nothing of him for naught . presse not th●rfore to the inheritance of heaven through ●he presumption of thy good works , for if thou doe , thou shalt fall as lucifer fell for his pride . finis . notes, typically marginal, from the original text notes for div a -e gen. . . gal. . . pet. . . burton me●a● pag. . notes for div a -e portis apertis paradisum intrasse , tom. . notes for div a -e tit. . cor. . . gal. . . act. . tim. . . rom. . gal. . . bal on the cov. of grace , p. . com. pla . eng . p. . lev. . . gen. . . ames . med . eng. p. . com. pla . p. . downham ▪ on just. p. . . bal on the covenant p. . walker on the covenant , p. . bal on the covenant p. . calv instit . fol. eng . p. . eccl. . basting , cat . p. . vrsin . cat . p. . calv inst . p. . col. . . eph. . . treat . of effectuall cal. p. . or thereabouts . hugo gr●● . defens . fid . p. . lightfoot miscela . p. . reynolds on ps. ●● p. . reynolds on psal. . p. ●ibbens on gen. p. . bal on the cov. p. . reyn. on psal. . ● . . ps. . . walker on the covenant , p. . m. slat . on the ● cov. deut , pathw . p. . reynolds on psal. . pag. . c●l . instit. p. . reynolds on ps. p. . rom. . cal. iustit . p. , goodwin trium . faith. p. pemble vind fid . p. . seven gold . cand . p. . basting cat. p. . vrban . reg. in ch . ser. to ema●s . p. . chos . ser. p. . com. pla . p. . reynolds on ps. p. . lightfoot miscela . p. . ibid. com. pla . p. . hos. . . bolton , true boun ▪ p. . vrsin . cat . p. . vrsin . cat . p. . cal. instit. p. . bolton , true boun . p. . rom. . . rom. . . lightfoot miscela . p. . tindal , path . to holy scrip . p. . tim. . ▪ eph. . rom. . . gal. . . reynolds on ps. . p. , williams , gold . can . p. . hooker , ●ouls just . p. . cal. instit. p. . reynolds , psal. . p. . ibid. ames . med . p. . th. goodw. christ set forth , p. ainsworth on the text . goodw. christ set forth , p. ps. . , cal. instit. p. . hookers souls just . p. goodwin , christ set forth , p. , . cor. , . cor. . . bal of the cov . p. ibid. p. . gen. . ● ▪ vers . . vrban reg. on christs sermon to ema●● . ainsworth . lightfoot miscela . p. . v●ug meth on bib p. walker on cov. p. . gibben● on gen. mar. . . mar. . , . heb. . . ainsworth on the text . gen. . rev. . . walker on the cov. p. . ainsworth on gen. gibbens on gen. v●b . reg. on christs serm . to emaus . duples . trunesse of chr. relig . p. . gen. . . gen. . . gen. . . gal. . ● . heb. . . heb. . . jer. . isa. . dixon on the h●b . williams , gold . can . p. , bal on the cov . p. . walker on the cov . p. . gen. . . . seven gold . cand . p. gen. . . b. babing . on the text . institut . p. . heb. . . gen. . . ainsworth on the text . tindal in his works , p. . ainsw . on exod. mar. . , , . cor. . , , . bal on the cov . p. bal on the cov . p. ibid. p. lightfoot miscela . p. . subst . of relig. octav . eng . p. , new cov. p. . o● cov . p. . bolton , true boun . p. . rom. . in m. bolton , p. . bullinger , com . plac . rom. . ● rom. . ● pembl . ●ind . fid . p. . bolton , 〈◊〉 bound . ● . , . reinolds on the use of the law , d. willet on exo. pembl . vind . fid . p. . gal. . . reynolds on the use of the law ibid. marshal , infants-baptisme . rom. . bolton , true boun . p. . reynolds on the use of the law . instit. p. . pembl . vind . fid . p. . instit. p. . exod. . pembl . ibid. bolton , true bounds , p. . cal instit. institut . pag. . walker on the covenant , page . dixon . on the hebr. heb. . , . b. babing . on gen. . luther o● gal. p. . walker on the covenant , p. the author of the benefit of christs death . aynsworth , on deut deut. . , , . ioh. . . levit. . . exod. . . exo. . . on the text . ainsworth . dixon on the heb. walker on the cov. pag. . com. places english calvins institut . lib. . cal. inst. p. . bolton , true bounds , p. ● . in his preface to levit. heb. . . levit. . . b babing . on the text . on iob . institut . p. . ibid. . heb. . , . alleadged by dr. v●b . reg. cal. inst. p. . on gal. i am sure . inst. p. . walker on the cov. heb. . . vrsin . cat . p. . gal. . , on gal pag. . on iusti. page . walker on the conant , page . page . heb. . ● . marshall of infants baptisme . ball on the covenant ▪ page . deut. . . deu. ● . . reinolds on psal. . p. . rom. . bolton , true bound . p. . exod. . . on gala. pa. . calv. iust . p. . verse . . verse . verse . eccles. . num. ● . . chron. . , . num. . . matth. . boltons true bounds . pag. . ball on the cov●n . pag. . perkins on christs ser. on the mount . musculus ▪ com. pla . pag. . gray , in his serm. of the perfect . of a christ. in his preface to the rom. exp . tindal on ma● . bolton , true bounds . pag. . heb. . rom. . . . rom. . cor. . . exod. . , . cor. . . exod. . . calvins harm . p. . matth. . . tindal , alleadged by marbeck in com . pla . p. . cor. . cor. . . gal. . . hooker souls justifica pag. . isai. . . luther on gal. pag. . heb. . , , . visin . cat . pemble vindict . fid . forles on justification , p. . goodwins christ set forth , pag. . rom. . , . cor. . . smith on the creed . on gal. p. . rom. . . doctor willet on the text. elton on the text. on the text. alledged by doctor willet on rom. see doctour willet again . fox that wrote the book of martyrs . on gal. p. . pag. . rom. . . rom. . . acts . . iohn . . boultons true bounds , p. . trunesse of christian religion . on gal. p. . chos . sermon , pag. . boultons true bounds , p. . pag. . boultons true bounds , p. , . iudg. . , . discourse of true happines , pag. . matth. . . proposition , on gal. second , in octa . pag. . doctor downham of iustification , p. . acts . . iohn . . on gal. p. . doctor vrban regis , in his exposition of christs sermon going to emaus . cor. . . reynolds on psal. . p. . matth. . . phil. . . mark . . tim. . . thess : . . tim. . . diodat on the text. wilson on the romans , p. . doctor preston of faith , pag. . cor. . . rom. . . chos . sermon , pag. . luther on gal. pag. . gal. . . gal. . . gal. . . gal. . . gal. . . gal. . . gal. . . heb. . . instit. pag. . on gal. 〈…〉 . on gal. p. ● . ball on the covenant , pag. . chos . sermon , pag. . matth. . . philip. . , , . matth. . . reynolds on psal. . p. . luther on gal. p. , . acts . . culverwell of faith , pag. . iohn . . doctor preston of faith , pag. . in a little book called the benefit of christs death . heb. . . iude verse . matth. . . pet. . . heb. . . poore doubting christian , pag. . deut. . . iohn . . doctor sibs souls conflict , pag. . gal. . . doctor preston of love , pag. . cor. . , . rouse mystica● mariage , p. ● christian liberty , p. . sam. ● . . cor. . . chos . sermon , pag. . chos . sermon , pag. , , . ephes. . . iohn . . luther on gal. pag. . iohn . . iohn . . tim. . . rom. . . matth. . . ezek. . , , . hos. . . mark . . luke . . chos . ser. p. ●● . luke . . chos . ser. p. heb. . . hookers poore doubt . christ. pag. . revel . . . tim , . . poore doubt . christ. p. . iohn . . psal. . . on gal. p. , . isai. . . hookers poor doubting christian. pag. . cornw●ll , on gospel repentance . p. . isai. . . cornwell , on gospel repentance . p. . dike , of repentance . p. . luke . . acts . . kings . . doct. preston of faith. p. . goodwins child of light . pag. . pag. . in a letter to him . hookers poore doubt . christ. pag. . iohn . . iohn . . cant. . . hookers souls union , pag. , , , . tindall parab . wicked mam. pag. . doubting christian , pag. . cor. . . barnardine ochine in his serm. how a christian should make his last will. cor. . . barnardine ochine in his sermon , how a christian should make his last will. cor. . . christian liberty , p. . ● . pag. . pag. . on the new covenant . pag. . col. . . ephes. . . rom. . . boultons true bounds , p. ●● . acts . . m. iohn fox upon election . doctor sibs souls conflict , pag. . instit. pag. . heb. . , , . rom. . . isa. . . rom. . . greenhams afflicted conscience , p. . barnardine ochine in his sermon , how to answer before the judgment seat . luthers . chos . sermon , p. . . . chos . sermon , pag. . . barnardine ochine in his sermon of predestination . cor. . , . boultons true bounds , p. ● . pag. . basting cat. pag. . reynolds use of the law , pag. . ezek. . . iohn . . ephes. . . iohn . . psal. . , , . boultons true bounds , pag. perkius on gal. . . allea●ged by docto● taylor , regu● vitae . pag. acts . . matth. . , . col. . , . verse . verse . ephes. . . gal. . . rom. . . on gal. p. . institut . p. . boultons true bounds , pag. heb. . , . chap. . . on gal. p. . rom. . , . on gal. p. . chos . sermon , pag. . com. places fol. english , , . isai. . . iohn . . chos . sermon , pag. . tindall parab . wicked mam. pag. . . chos . sermon , pag. . parab . wicked mam. pag. . discourse of true happines , pag. . on the heart , pag. . christian liberty , p. . chos . sermon , pag. . pag. . instit. pag. . calvin on iohn . . cor. . in his works , pag. . benefit of christs death , pag. . christian liberty , p. . on gal. p. . tim. . . titus . . titus , . rom. . . iohn . . dyke on repentance . p. . dyke of repentance , p. ezek. . . zach. . ● . phil. . . on gal. p. . hosea : . of love , p. gal. . . cor. . . doctor preston of love , pag. . towns assertion of grace , pag. . pag. . pathway to holy scripture , pag. . doctor preston of love , pag. . luke . , · matth. . . col. . . heb. . . gen. . . psal. . . psal. . . heb. . . tindall parab . wicked mam. pag. . iohn . . psal. . . psal. . . iohn . . col. . . elton on the text. rom. . . isai. . . rom. . . rom. . . phil. . . cor. . . isai. . . cor. . . rom. . . heb. . . iohn . . rollock on iohn . i cannot certainly direct you in what page to finde al this , because the severall impressions do alter the pages , but in that booke where i had it , is in p. . , , . wards life of faith , p. , , , . poore doubting christian , pag. . pag. . barnardine ochine in his sermon of predestination . iohn . . on gal. p. . in his treatise of faith , pag. . wards life of faith , pag. . new covenant pag. . towns assertion of grace , pag. . wards life of faith , pag. . williams seven golden candlesticks , p. wards life of faith , p. , . wards life of faith , p. , , . on gal. p. . cor. . . iames . . iohn . . rom. . . on gal. p. . wards life of faith. p. . souls effectuall calling . p. . new covenant pag. . phil. . . chos . sermon , pag. . luke . . rom. . . poore doubting christian , pag. . boultons true bounds , pag. ▪ ball on ▪ the covenant . pag. . pet. . . thes. . . gal. . . iohn . . psal . . iohn . gen. . . luke . . dan. . . ezek. . . hosea . . isaiah . . rom. . . revel . . . culverwell of faith. p. , . on gal. p. . chos . sermon , pag. . obedient christ man , pag. . levit. . . ier. . . verse . psal. . . cor. . . doctor preston of faith , pag. . iohn . . luke . . goodwin christ set ●orth , pag. . m. cotton of new england , in his thirteenth quest . poore doubting christian , pag. . goodwins child of light , p. . hosea . . luke . . cor. . . iob . . philip. . . thess. . . heb. . . heb. . . perkins on the creed , pag. matth. . . reynolds on psal. . p. . harmony , pag. . matth. . . m. caryl at blackfriers . wilsons dictionary , p. . tim. . . psal. . . heb. . . psal. . . psal. · . psal. . . iob . . iob . . nehem. . . isaiah . . iam. . . psal. . . . psal. . . cant. . cant. . . acts . . heb. . , notes for div a -e major . minor. conclusion . major . minor. conclusion . major . minor. conclusion . major . minor. conclusion . major . minor. conclusion . major . minor. conclusion . iohn . . luke . . heb. . . revel . . . heb. . pet. . object . answer . the display of glorious grace, or, the covenant of peace opened in fourteen sermons lately preached, in which the errors of the present day about reconciliation and justification are detected / by benjamin keach. keach, benjamin, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing k estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions 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[ ], xvi, p. : port. printed by s. bridge, and sold by mary fabian ... joseph collier ... and william marshall ..., london : . errata: p. vii. reproduction of original in british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology -- sermons. baptists -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion benjamin keach minister of the gospel aetat . . j. drapentier del in : et sculp . the display of glorious grace : or , the covenant of peace , opened . in fourteen sermons lately preached , in which the errors of the present day , about reconciliation and justification , are detected . by benjamin keach . psal. lxxxix . . my covenant will i not break , nor alter the thing that is gone out of my lips. london , printed by s. bridge , and sold by mary fabian , at mercers-chappel in cheapside ; and joseph collier , at the golden-bible on london-bridge , by the gate ; and william marshall , at the bible in newgate-street , . to the unprejudic'd reader . as i preach not to please mens ears , so but little regard ought to be had to the scoffing reflections of such men , who contemn every thing of this kind , unless it consists of a fancy-taking modelation of empty rhetorick , or a high florid stile , mixt with wit , learning , and philosophical notions . sad it is to see that in divine matters , nay , in preaching , persons should affect new modes and fashions , ( as to the shame of the present generation , they do in respect of garbs and dresses : ) i am not for airy and florid orations in the ministration of the word of god , but for that plain way of preaching used by the holy apostles , and our worthy modern divines . besides , could i so preach or write , as is the flesh-pleasing , ear-tickling a-la-mode of the times , of such who study words more than matter , it would be utterly dislik'd by all such pions christians , for whose sake , and at whose importunity these sermons are published . the holy apostle ( who tho profoundly learned ) disclaims any rhetorical flourishes , or perswasive oratory , but professes that his speech and preaching , was not with the inticing words of man's wisdom , but in the demonstration of the spirit , and with power , cor. . — i may say of some mens orations , or elocutions , as plutarch speaks of the nightingale , who was at first taken with his delicate notes , but when he saw him said , thou art a voice and nothing else . but alas , since the sacred scripture it self can't escape some mens censure , as if the stile was rude and unpolished , ( they being destitute of that spirit which gave them forth ; ) what can i expect to meet with from such ? reader , the great joy that generally appeared amongst all people upon the conclusion of the late peace , put me upon preaching on this subject ; and when i found so great a number of books subscribed for , i thought i had a call to print and publish them , which was the least of my thoughts when i first entered upon this work : and indeed i greatly fear , many will see their expectation frustrated , ( i mean such who did not hear the sermons preached , but only had some small account of them ; ) yet they knowing the author , i may see cause to recal what i speak of my fears . i must confess , divers worthy and learned men have wrote most excellently upon the covenant of grace , yet perhaps hardly any in the method here used , nor under the notions of a covenant of peace — in some things thou wilt find that i do differ from many learned men , who make the covenant of redemption , a distinct covenant from that of peace and reconciliation , yet i desire thee to read the tenth sermon before thou judgest who is in the right — by the baxterian party i expect to be called an antinomian , for that hath been their artifice of late , to expose the true ancient protestant doctrine about justification , &c. but others who are sound in the faith , will ( i am sure ) acquit me of that charge . my main design in all my preaching ( if i know my own heart ) is wholly to advance the free grace of god , through that redemption which is in jesus christ , and utterly to abase the creature , tho it may seem a hard thing to keep in an even line , and not fall into either extream : may be some may stumble at some expressions about god's being reconciled in christ to the elect whilst sinners — but sure they can't think that i mean because he is reconciled in the second adam , that therefore he is actually reconciled to any as they are considered in the first adam , and abide under god's denounced wrath and the curse of the law : i know i have been abused of late in print , by some on the other hand , but let all well weigh what i have said in my medium betwixt two extreams , and what is here said , and so receive satisfaction [ if in the judgment of any i have missed the truth in any material case ] i shall gladly receive information from such , and readily embrace it upon the evidence of truth : for , i confess , i see but a little , and the best know but in part — that which possibly may seem most distastful , is the frequent repeating of some things ; yet in so doing , i have followed the directions of a very great man , viz. that such things that are emphatical , should be often repeated to fix the matter the better on the mind of the hearer , or reader . besides , they come in occasionally upon different heads : and also i find the very same has been done by others , who are look'd upon as stars of the first magnitude : see the epistle to dr. manton's fourth volume , p. . where you have these expressions , viz. let it not offend thee that some things are repeated , which frequently happens in the course of any man's ministry , when the same subject has been formerly handled . moreover one reason of it might be , because of the different times of my preaching these sermons ; i being called oft to preach upon other subjects betwixt them ; neither do i think any thing is vnprofitably repeated , it being chiefly to refute the new prevailing errours about justification . reader , thou wilt find many of the essential points of the christian religion are handled in these sermons , ( tho but weakly , according to that small gift-received ; ) and also thou wilt see how vnjustly i have been misrepresented in an epistle to a certain book lately published — i do not say that thou hast all the enlargements here printed , as delivered when these sermons were preached , especially in some of them , for if i had so done , the book would have swelled too big , and indeed it exceeds now what i first proposed — but to conclude , if thou dost receive any light , spiritual profit , or advantage by thy perusing of these sermons , let thy care be to return the praise to the god of truth , and with charity to cover my weaknesses , and forget me not in thy prayers , who am now drawing towards the period of my labours and days . — but yet through god's grace at present remain thy servant in the gospel for christ's sake , from my house at horslydown , in freeman's-lane , this th of the d month , called may . b. keach . reader , there are some faults escaped the press , which thou art desired to mend with thy pen before thou readest . pag. . lin . . for author read orthodox . p. . l. . a figure is false plac'd , and also a false break , it should be . this oath , &c. p. . l. . r. which the law , &c. p. . l. . blot out thus , and l. . for win r. will , and l. . for creatures r. creature , p. , l. . for great r. greater , p. . l. . blot out the father , p. . l. . blot out the , p. . in the marginal note for 't is read this , p. . l. . there is a general head left out , r. . in opposition to that of works , and l. . blot out because ; the next general head is false also , for fourthly r. thirdly , and so for fifthly r. fourthly , &c. p. . l. . for his r. his wrath , wrath is left out . the table of the chief heads contained in this book . sermon i. i. the occasion of the author 's preaching upon this subject , p. , , , . ii. the text divided , and the terms explained , p. , , , . iii. the doctrine raised , and the general method proposed , containing six heads , viz. . eight explanatory propositions laid down by way of premise . . to open all the main covenant transactions concerning god's reconciliation to man , and man's reconciliation unto god. . open the nature of the covenant . . to shew what is given or granted to all believers in the covenant . . to open the excellent nature of the peace of the covenant . . the general application , p. . i. proposit. that god foresaw from eternity that a breach would arise between himself and mankind , p. . ii. prop. that this covenant was entered into betwixt god the father , and god the son , in behalf of the elect , p. . iii. prop. that the breach god foresaw would rise , would be very great , opened on man's part in particulars ; on god's part in particulars , p. , , , , . iv. prop. that the breach was occasioned by man's breaking the law of his creation , or the first covenant , p. , , . v. prop. that there was none in heaven or earth that could make up this breach save jesus christ , p. . vi. prop. god not irreconcileable , yet acts in a way of absolute soveraignty , p. , , . vii . prop. that this covenant alone proceeded from the grace of god , p. . viii . prop. that it also results from god's mercy to such as were consider'd in misery , p. serm. ii. secondly , the covenant transactions proposed to be opened , in general heads . i. a treaty held between god the father and the son about it . ii. an agreement between them in eternity . iii. the mediator of the covenant chosen , viz. jesus christ. iv. the ratification of the covenant . v. the proclamation , or proclaiming this peace . vi. when this peace did commence , and who are included in it , p. , . of the first of these , viz. the treaty , p. , , christ our covenanting-party , or representative in this treaty ; shewing why he is called the messenger of the covenant , in respects , p. , . secondly , why a mediator was chosen , and the necessity thereof , opened in particulars , p. , . the son of god did actually consent to answer all those proposals made by the father , p. . christ the mediator must be god , he must be man , he must be god-man , p. . to . what a mediator signifies , p. . and how christ was qualified ; with his whole work and office , in partic. p. . . serm. iii. further opening christ's work as mediator , in particulars , which makes the whole , p. , , &c. the application , p. , , . the offices of christ , king , priest , and prophet , &c. opened , p. . to . the baxterian errors what , and also answered ; christ paid our debts as a surety , and not as a priest , p. . mr. clark's errors detected , a grand baxterian , p. . to . serm. iv. the suretiship of christ opened in eight things , p. , . two grand objections answered , p. . . what suretiship imports , p. . to . . why christ became our surety , shewed for reasons , p. . . what he was to do , as our surety , shewed in nine particulars , p. . to . . shewing how his suretiship differs from suretiship among men , in three things , p. , , . a grand objection answered , p. . our debts are paid , and yet freely forgiven , shewed in respects , p. , . serm. v. the ratification of the covenant , ( . ) how between the father and the son , p. , . ( . ) by the death of christ , p. , . christ a testator ; what a testator signifies , p. . shewing why the covenant comes under the notion of a testament , or christ's last will , p. . a sevenfold vse of christ's death , p. , to . the use , p. , &c. . the proclamation of peace , what . . who god hath appointed to proclaim it . . the nature of the proclamation . . the terms upon which it is proclaimed , p. , . 't is the gospel , why it may be so called , opened in particulars , p. . to . what a kind of book the gospel is , shewed , in particulars , p. , . the use , p. , &c. serm. vi. who the ambassadors of peace are , viz. ( . ) christ himself the chief . shewed in particulars , p. , , . christ excellently qualified for an ambassador , shewed in particulars , p. . ( . ) christ's ministers are subordinate ambassadors ; six sorts of preachers are none of christ's ambassadors , p. , . proving christ's ministers are his ambassadors , and what their work is , opened in particulars , p. . to . ambassadors when welcome , shewed in respects , p. . to . the application , p. , &c. serm. vii . the nature of the gospel , or proclamation of peace , p. . . what it declares , shewed in five particulars , p , . . what it proclaims , viz. peace and good news by jesus christ , god in him being reconciled , p. . . to be proclaimed to all nations , p. . . free pardon for all sins save that against the holy ghost , p. . . a universal proclamation . an objection , did not christ die for all , largely answered , p. , , &c. christ no conditional redeemer , p. , why the proclamation runs so universal , p. . ( . ) shewing on what terms peace is offered to sinners , p. , , . the application , p. . serm. viii . . shewing the date of the covenant , or when it did commence , p. , . . and who comprehended in it . . the third general head of discourse , viz. the nature of the covenant opened . i. proving it is the covenant of grace , as well as of redemption , p. , . ( . ) in it self . ( . ) in opposition to the covenant of works , p. , . the difference between the covenant of grace , and covenant of works , opened in particulars , p. , to . ii. 't is an absolute covenant , shewed in things , p. , to . serm ix . iii. 't is a well ordered covenant , shewed in things , p. , . iv. 't is a glorious covenant , shewed in things , p. , , . v. 't is a full covenant , shewed in things , p. , to . vi. 't is a seasonable covenant , shewed in things , p. . ( . ) as to the time when provided , before man sinned . ( . ) as to the first revelation of it . ( . ) as to the time of the application of the balm of it to a convicted , or wounded sinner , p. , . vii . 't is a sure covenant , shewed in respects , p. , . viii . 't is a cov. of peace , p. , to . serm. x. ix . 't is a tried covenant , shewed in respects , p. . x. it is one intire covenant , largely proving the covenant of redemption , and covenant of grace essentially one and the same covenant , p. , to . the covenant of peace a covenant of greatest consolation , p. . also an everlasting covenant , p. . serm. xi . shewing the gifts , grants , and priviledges in the covenant to believers , p. . . god himself given as a cov. blessing , p. . how god comes to be our god , negatively shewed , in respects , p. . affirmatively , p. . what an amazing gift this is , shewed in particulars , p. , to . first , the good in god's communicable atbutes given and let out to us , p. , &c. secondly , the son is given to believers , p. thirdly , the holy spirit is given , all grace is given , other priviledges given , p. , . serm. xii . believers are god's people by virtue of the covenant , p. , . . in what respects called god's people , negatively in respects , p. , . in the affirmative , in respects , p. , &c. . what kind of people god's covenant-people are , shewed in partic. p. , to . . what a blessing it is to be god's people , in particulars , p. , . the application , p. , . serm. xiii . this peace opens a free trade to heaven , p. . sin stop'd up or interrupted all trade betwixt god and man , what this implies shewed , p. . what meant by a free trade shewed in things , p. , . this spiritual trade is opened by the peace made by christ , p. . we trade by or through a river , viz. the spirit , this river christ opened , p. . this trade the best trade , shewed in respects . ( . ) in the respect of the subject these merchandises inrich . ( . ) in respect of the things traded for . ( . ) in respect of the correspondent we trade with , p. ▪ . in respect of the terms upon which we trade , p. . ( . ) in respect of the subject , viz : the soul , shewed in things , p. , &c. ( . ) in respect of the nature of the things shewed , in particulars , p. , &c. . in respect of christ we trade with , shewed in things , p. , . ( . ) christ makes great returns , p. . ( . ) sure returns . ( . ) quick returns . ( . ) 't is a free trade without money , p. . the application , p. . all false dealers will break , and why , shewed in things , p. . who are rich traders , shewed in things , p. , . serm. xiv . a summary account of what is requisite to god's being at peace with man , and man with god , p. , &c. the nature of this peace opened , in fourteen particulars , p. , to . the general application , p. . christ the covenant , or the sum of the covenant of grace , shewed in eight respects , p. , to . how to know we have actual peace with god , shewed in particular , p. . . a needful caution about the elect being reconciled to god in christ whilst sinners , p. , . the blessed state of believers that possess peace , or are in a state of peace , p. , . the conclusion . the display of glorious grace or the covenant of peace opened : in several sermons . sermon i. isa. liv. x. latter part. neither shall the covenant of my peace be removed , saith the lord , that hath mercy on thee . i have promised some brethren to enter upon the great subject of peace : not to treat of peace with men , but peace with god ; not national peace , but spiritual peace ; and that which partly put me upon the thoughts hereof , was , to see , and hear what great joy there is among us in this nation , and in other kingdoms and states , upon account of the peace lately concluded betwixt the french king and the confederate princes . i must confess national peace is a great blessing , when it is given in mercy , and it is sanctified , and well improved by those kingdoms and people that enjoy it but whether the present peace may be in mercy ( to the nations ) or in judgment , i know not ; time must discover that : alas ! what peace can such expect , who continue in rebellion against the god of heaven and earth ? what peace can such a people expect who are not humbled for those sins and abominations which caused the righteous and holy god to bring the plague of war and devastations upon them ? when the cause is not removed , what reason have we to think the effect will cease ? god may it is true , take off one rod , and yet chasten us with another ; if war and the pestilence humble us not , famine may be looked for . see what god speaks in levit. . . and if you walk contrary unto me , and will not hearken unto me , i will bring seven times more plagues upon you , according to your sins ; and ye shall eat the flesh of your sons , and the flesh of your daughters shall you eat , v. . a people may cry peace , peace ! when sudden destruction is just coming upon them . i may say of the nations of the earth , as jehu said to joram's messenger , what hast thou to do with peace ? what peace so long as the whoredoms of thy mother jezzabel , and her witchcrafts are so many ? what peace can such a nation or people look for , long to continue , whilst their horrid wickedness , prophaneness , cursed oaths , blasphemy , drunkenness , whoredom , pride , treachery , cruelty , cotousness , heresies , superstitions , and all manner of abominations abound amongst them ? know this assuredly god's anger is not yet turned away , but his hand is lifted up still . the seven last plagues will over a short time be poured forth ; and whatsoever you may think of the present peace , i fear worser things are near than what the earth hath seen or felt yet ; we are not fallen in such an age as to expect any long time of peace ; no , no! god hath a fearful controversie with the kingdoms of the earth ; babylon must fall , and sion must rise , and jesus christ shall reign and possess his visible kingdom . and tho reverend mr. beverly , in some respect , hath acknowledged himself mistaken , yet the church of god is greatly obliged to him for his elaborate pains , in his careful searching out the mystical numbers , so as to know the time of the end of the beasts reign and tyranny , and the passing away of the second wo. moreover , i am perswaded he hath out-done all that went before him , and may be the world will see in a short space , that he was not much mistaken as to the time. therefore it will be wisdom in all to forbear too hard censures of this worthy person : let us wait to see what will be produced by divine providence between this and the end of the year . no doubt but amazing revolutions are ready to break out in the earth . god will overturn , overturn , overturn , till he come whose right it is , viz. our lord jesus christ , and it shall be given unto him . things look abroad as if we may expect a religious war , and such an one doubtless , will be produced when god puts it into the hearts of the ten kings ( or some of them ) to hate the whore. so that from the whole we may expect god will yet take peace from the earth , tho blessed be his name , we enjoy a little repose at this time . but what may such princes and people expect , who having got peace from abroad , continue , or raise an open war against the lord and his people at home ; nay , shew their rage and malice ( more since ) in persecuting them than before . oh! that all of us may be stirred up to cry to the lord mightily for those poor people , and against their enemies , as they are foes and opposers , and make war against the lamb , and those that follow him : these things tend to cause me to conclude that the present peace in the european world may not last long . my brethren , peace made between kingdoms and nations may soon be broken or removed : but there is a peace which being made shall be lasting , and never be removed : and this brings me to the words of my text : for the mountains shall depart , and the hills be removed , but my kindness shall not depart from thee , neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee the text containeth a most gracious promise , in which are five things to be considered . i. who it is that makes this promise . ii. to whom the promise is made . iii. what is contained in the promise . iv. the spring or rise of the promise . v. the stability of the promise . i. it is god , the great god and father of mercy which makes this promise ; he that made and created us , see verse . for thy maker is thy husband , the lord of hosts is his name , the god of the whole earth shall he be called ; a promise of peace from such a king is worth regard , and to be prized by all to whom it is made . ii. this promise is made unto the gentile church , and therefore it wonderfully behoveth us to consider it , and lay the matter to heart ; some of those great promises contained in the writings of the prophets , do peculiarly refer to the jews , the natural seed of abraham , but this wholly and particularly respecteth the gentile church , as you may see if you read v. . sing o barren , thou that didst not bear , break forth into singing , and cry aloud thou that didst not travel . the jewish people were in a legal covenant married to the lord , and many among them were spiritually espoused unto him , and brought forth blessed fruit , the church of israel had a numerous off-spring ; but for a long period of time we poor gentiles were passed by , god espoused us not ; the gentiles were not married , or taken into a covenant relation with god until the times of the gospel , and it was upon the rejection , and casting off of the jews , that they were grafted in , as paul shews at large , rom. . now the reasons why the gentile people are called , or excited here to rejoyce and sing , may be these . . from what precedeth in the d. chapter , where mention is made of the sufferings , humiliation , and passion of our lord jesus christ. surely he hath born our griefs , and carried our sorrows , &c. ver . . he was wounded for our transgressions , he was bruised for our iniquities . for our iniquities , that is , for all the iniquities of gods elect , not only for them among the jews , but them also amongst the gentiles . therefore , sing o barren , sing ye poor gentiles , for jesus christ dyed for you , he bore your transgressions . . upon the consideration of the promise of the father to jesus christ in respect of them as well as any other , chap. . . he shall see his seed , or the travel of his soul , even them amongst the gentiles , as well as them amongst the jews ; i. e. he shall see all them for whom he died , brought into a covenant relation with himself , even married to him , and his own gracious image stampt upon them ; they shall be called , he shall see them converted , he shall enjoy them , and imbrace them in his arms , and they shall lie in his bosom . they are called upon to sing ( as i conceive ) in respect of that great and glorious priviledge of there being thus married to jesus christ , who before had no husband , for thy maker is thy husband . . from the consideration , she is delivered from the shame of being barren ; see ver . . cry aloud thou that didst not travel , &c. . upon the consideration of her numerous off-spring ; for more are the children of the desolate , than the children of the married wife , saith the lord , verse . enlarge the place of thy tents , and let them stretch forth the curtains , &c. verse . for thou shalt break forth on the right hand , and on the left. this shews , that there should be a multitude of the gentiles converted unto jesus christ ; yea , a far greater number than of the jews , which hath been made good in the gospel days , and will yet more abundantly in times that now draw very near , when the fulness of the gentiles shall be brought in : but o! how barren is she now , that once was the darling of heaven , and the only church and people of god ? hardly one jew to be found throughout the earth , that owns the true messiah , or is a believer , or a true christian. . because she shall never suffer shame any more , though for a short time she was forsaken , and seemed not to be regarded by the lord ; but being now espoused , she shall perpetually be beloved , and injoy christs special favour . . from the consideration of the covenant , that god has made with christs for them ; for the mountains shall depart , and the hills be removed , but my kindness shall not depart from thee , neither shall the covenant of my peace be removed , &c. this brings me to the next thing . iii. which is , that which is contained in the promise , viz. peace , peace is a sweet blessing , peace with men is highly esteemed ; but this is peace with god which is far better , and exceeds all kind of peace whatsoever . yea peace by vertue of a covenant , a covenant made by god himself , the covenant of my peace , saith the lord. iv. we have the spring or rise of this promise , or the grand motive that moved god to enter into this covenant of peace , or to make this promise ; viz. his love and mercy , saith the lord , that hath mercy on thee . this shews , that the covenant of peace was founded for poor creatures who were in misery , or in a deplorable condition , man before his fall needed not gods mercy , he was the object of gods love and favour , but not of his mercy : for mercy extended to any person , denotes he was in a forlorn and miserable condition before ; and at that time when bowels of pity and compassion were moved towards him . v. we have here also the stability of the promise , the mountains that stand so fast shall , or may sooner depart , and the hills be removed , than this covenant of peace can be broken or he removed ; nay , and he that saith this , is the lord , the faithful , and true god , that cannot lie ; but to make it yet more firm , he hath sworn to his promise ; for as i have sworn that the waters of noah shall no more , go over the earth , so have i sworn that i would not be wrath with thee nor rebuke thee ; that is , not to forsake her utterly . so much shall suffice as to the parts , and explanation of the words of our text. i shall only raise , and prosecute one point of doctrine from hence , viz. doct. that there is a covenant of peace made or agreed upon , and it stands firm ui behalf of all gods elect. in the speaking unto this proposition , i shall take this method following , viz. . lay down eight explanatory propositions by way of premise . . i shall endeavour to open the main or chief transactions about the bringing in , and establish-of this covenant of peace . i shall open the nature of this covenant of peace . . i shall shew you what is contained , granted or given in this covenant . . shew the nature of the peace comprehended in this covenant . . apply it . proposit. i. that god foresaw from eternity , that man would fall from that happy and blessed state in which he was created ; and that a fearful breach would arise betwixt himself and mankind . thereby , had it not been thus , there would have been no room , no need , no occasion for god to enter into a covenant of peace with his own blessed son , in behalf of mankind without a war foreseen , there could i say , be no occasion of a covenant of peace and reconciliation . ii. proposition , that this covenant of peace was entered into between the father and the son before the world began . hence the apostle saith , ( aluding to this covenant ) ▪ god hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace which was given us in christ jesus before the world began . moreover , our lord jesus saith , that he was set up from everlasting , from the beginning , or ever the earth was . that is ordained , substituted and anointed to be the great representative and covenanting-head in behalf of all the elect of god. iii. proposition , that the breach which god foresaw would arise , would be very great , or a most amazing or fearful breach betwixt himself and lost mankind , and that it was so might abundantly be demonstrated . it was a breach occasioned by sin , god did not first fall out with us , or proclaim war against mankind ; but we first broke that league and covenant of our creation with god ; man rebelled against his creator , casting off his obedience and allegiance , and subjected himself to sin and the devil , lo this only have i found , that god hath made man upright , but they have sought out many inventions . tho all the wickedness that is in man's heart , that deceit , hypocrisie , and streams of filthiness that is there , solomon , the wisest of men could not find out : yet this he had discovered , viz. the fountain of it , namely original sin ; or what it was that first caused that breach and war which is between god and all unconverted men , or all ungodly ones in the world. and now , that it is a fearful breach appeareth , . in that man run away from god , and hid himself , and the lord god called unto adam and said unto him , where art thou ? and he said , i heard thy voice in the garden , and i was afraid , because i was naked , and i hid my self . that god who was before the object of his love and delight , was now become terrible unto him because of his horrid sin and guilt which lay upon him . . it was an unreasonable act of disobedience , and most horrid rebellion , considering what god had done for man , and how great , noble and honourable god had made him ; he formed man in his own image , and made him capable of enjoying sweet fellowship and communion with his creator ; he made him lord and governour of all things on earth , and gave him a lovely , beautiful spouse to be a sit help meet for him ; he gave him power to stand in that happy estate , tho he left him in a possibility of falling to prove his fidelity and obedience to his maker . but man cast horrid contempt upon god by his unbelief . he disbelieved the true and faithful god , and believed the devil , that father of lies , and so gave more glory to satan , than to his blessed and most rightful sovereign . . the dismal nature of this breach further appears on man's part , by considering of that vile and abominable enmity which is in the hearts of all mankind ( who abide in that old nature ) against god as the effects of that first sin , the carnal mind is enmity against god , for it is not subject unto the law of god , neither indeed can be ; he doth not say , it is an enemy , but in the abstract , it is enmity ; an enemy ( as one observes ) may be reconciled , but enmity can never be reconciled : man by this sin came to be alienated in the highest degree from god , having the vnderstanding darkned , being alienated from the life of god : and in another place , saith the same apostle , and you that were sometimes alienated and enemies in your minds by wicked works , yet now hath he reconciled . . this still further appears , in that all men naturally resist god and his good spirit , they fight against god , ye stiff-necked and uncircumcised in heart and ears , ye do always resist the holy ghost , as your fathers did , so do ye . nay , they are called haters of god , the haters of god ( saith david ) should have submitted themselves . ye have both hated me and my father , saith our blessed lord. what can render sin more evil , or man more vile than to be called a hater of god , they are haters of god and despightful ; their soul , saith the lord , abhorred me , and my soul loathed them . moreover , they are said to be contemners of god , they even dare god to his face , and harden their hearts against him , wherefore doth the wicked contemn god ? he saith in his heart , thou wilt not require it ; they fear him not , they atheistically deny his providence , nay , his very being ; or wish at least there was no god. and all this is the fruit and effect of man's rebellion or of his first sin. ii. as this in part sets out the nature of this fearful breach by reason of sin on man's part ; so also hereby god is become an enemy to man ; and hence david saith , the face of the lord is against them that do evil , to cut off the remembrance of them from the earth . some conceive by the face of god here , is meant his anger , because anger discovers it self in the face ; others think by the face of god in this place , is meant all his attributes , his justice , wisdom , power , holiness , &c. are set against them . . god is said to abhor the ungodly , the wicked boasteth of his hearts desire , and blesseth the covetous whom the lord abhorreth . this is an amazing text , and enough to terrifie all greedy worldlings , or covetous persons , and such that commend and bless them . true , all sinners are abhorred upon the account of sin , ' yet none more hated and abhorred than the covetous person is , covetousness is idolatry . . it is said , that god is angry with the wicked every day , if he return not he will whet his sword , he hath bent his bow , and made it ready , he hath also prepared for him the instruments of death , he hath drawn his sword , his bow is bent , and his arrows are on the string ready to shoot . ah! who is able to encounter with such an enemy , or to stand before his indignation . he hath laid all mankind , as considered in the first adam , under the curse of the law , cursed is every one that continueth not in all things which are written in the book of the law to do them ; yea , the elect themselves by nature are children of wrath as well as others : all the world is become guilty before god ; such is the nature of the breach through man's sin and disobedience in breaking the law of the first covenant . . the wrath of god abides upon all them that believe not : brethren , the sentence is past upon all the whole race of mankind , in the first adam , even the sentence of everlasting death : they are all condemned already , tho the sentence is not presently executed . iv. proposition : that the breach betwixt god and man , was occasioned by the violation of the first covenant which god entered into with adam , as the common or publick head and representative of all mankind ; which covenant was a covenant of works ; i say , god gave a law , or entered into a covenant of works with the first adam and his seed , and in that covenant he gave himself to be our god , even upon the strict and severe condition of perfect obedience , personally to be performed by man himself , with that divine threatning of death and wrath if he broke the covenant , in the day thou eatest thereof thou shalt surely die . yet some may doubt ( as one observes ) whether this was a covenant of works , because here is only a threatning of death upon his disobedience to this one positive law. answ. ( but as he well observes ) man in his first creation was under a natural obligation to universal compliance to the will of god , and such was the rectitude of his nature , it imports an exact conformity to the divine will , there being an inscription of the divine law upon adam's heart , which partly still remains , or is written in the hearts of the very ▪ gentiles ( tho much blur'd ) which is that light which is in all , or that which we call the light of nature . tho evident it is that god afterwards more clearly and formally repeated this law of works to the people of israel , it being written into two tables of stone , tho not given in that ministration of it for life , as before it was to adam ; yet as so given , it is by st. paul frequently called the old covenant , and the covenant of works , which required perfect obedience of all that were under it , to their justification at god's bar , and so made sin appear exceeding sinful , and tended to aggravate man's guilt and misery upon his conscience , tho the design of god hereby was to discover unto man how unable he was in his fallen state to fulfil the righteousness of god , that so that law , together with the types and sacrifices , might be a schoolmaster to lead us to christ. now in that ministration of the first covenant given to israel when they came out of egypt , there seemed to be a mutual contract and stipulation betwixt god and them , god enjoin'd perfect , universal and continual obedience of them , and they promised and covenanted formally so to do . . brethren ! pray consider , the first covenant required perfect righteousness of man as the condition of his justification , &c. and that not enjoined by the holy god as a simple act of his sovereignty ( as some conclude ) but as it resulted from his holiness , and the rectitude of his nature : it being inconsistent with the justice , holiness or purity of god's nature , to justifie any man who is not perfectly righteous , or wholly without sin , even in thought , word and actions . . that adam before the fall had power to answer this covenant of perfect righteousness , and which he was obliged to do ; yet had no surety to engage to god for him . . moreover , he breaking this covenant ( as you have already heard ) he was utterly undone , and all his off-spring in him , and his credit being lost for ever with god , the lord will not treat with him any more , nor enter into any terms of peace without a surety , and that too upon the foundation of a better covenant , or not at all . v. proposition . that there was none in heaven nor earth , i mean neither men nor angels , that could make up that breach which sin hath made between god and man. and as no man nor angel could do it , so no repentance , no tears , tho tears of bloud , no reformation , nor any sacrifice , no not a thousand rams , nor ten thousand rivers of oil , nor the fruit of the body . i say , none of these could atone for the sin of the soul , or make our peace with god. it is not enough for a man to say , he will sin no more , for he hath sinned , and stands obliged to god to pay ten thousand talents , and yet hath not one farthing to repay ; neither will god forgive one rebel or any debter the least mite , as a simple act of mercy , but doth require a full satisfaction for the whole debt . moreover , man is both a debter and a criminal . vi. proposition , that god presenteth himself not as an unreconcilable enemy , for tho he be just , yet he is gracious ; mercy and goodness are a like glorious attributes , or properties of his nature , as justice , holiness , &c. yet the display of his favour , love , mercy and goodness , ought to be considered with respect had to his absolute sovereignty . he was , my brethren , no more obliged to magnifie his mercy in a surety and saviour to mankind , than he was to the fallen angels ; he had not been unjust if all adam's posterity had ▪ been cast into hell , and not one soul saved ; as he is not unjust in throwing all the fallen angels into hell for ever , without affording one of them any relief , redemption , or hope of recovery ; neither is he obliged to save the whole lump of mankind , either in a way of justice or mercy , because he is pleased to save a remnant of them . god was at the liberty of his will whether he would make this world or not ; it was , i mean , the only act of his sovereignty ; its actual existence in time , was according to his absolute decree and purpose from everlasting ; and according to his absolute sovereignty he governs and disposes of all things , and may do what he will with his own : all nations tremble before him , whom he would he slew , and whom he would he kept alive . the most high doth according to his will in the armies of heaven , and among the inhabitants of the earth , and none can stay his hand , or say unto him , what dost thou ? so he hath mercy upon whom he will have mercy , and compassion on whom he will have compassion , and whom he will he hardeneth . he called abraham , and revealed himself to him , and let the most of mankind in his days remain ignorant of him as to salvation by jesus christ : he also entred into a covenant with the seed of abraham , and gave them his laws and ordinances , he did not do so to any other nation : and in gospel times he called a few poor and illiterate fishermen , and such like persons , and let the pharisees and learned rabbins remain under the power of sin and satan ; and all this as the act of his own absolute sovereignty , and good pleasure of his will , as our lord sheweth , at that time jesus answered and said , i thank thee o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them to babes : even so father for so it seemed good in thy sight . so now , at this day , he sends the gospel into one nation , and not into another ; and then also in such nations where the gospel is preached , it is but here and there clearly opened ; nay , and many who come under the powerful ministration of the gospel , have it only come unto them in word , that which is the savour of life unto life to some , is the savour of death unto death to others . now from whence is all this ? but meerly from the sovereignty of god , or good pleasure of his will , for it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . god's special love and election is not from any man 's willing , or running ; it riseth not from natural powers emproved , not from his desires , good deeds , or good inclinations , or from the fore-sight of his faith and obedience ; but from and of god's meer mercy , sovereign grace and favour : the truth is , to deny god to have the power of his own free act in dispensing his own sovereign bounty , is to eclipse his glory , and to render him to have less sovereign power than that which he hath given , and alloweth to mankind : may not a man shew his favour and goodness in redeeming a few captives , out of a multitude , who wilfully brought themselves into bondage , but he must redeem them all , or be unjust ? or cannot a man give a bountiful gift to one or two poor men in a parish , but he must bestow like bounty to all the poor in the said parish ? or , can't a king contrive and enter into a covenant of peace for a few rebels that have ( with a multitude of others ) taken up arms against him , but he must be charged with injustice , because he did not extend like favour in the said covenant to them all ; sure , no man , in his right senses , will deny him this liberty : and now , shall not god have like power to dispense his sovereign grace to whom he pleaseth , who is said to do all things according to the pleasure of his own will , and eternal purpose in jesus christ ? proposition vii . and from hence it appeareth , that the covenant of peace is the covenant of grace . for tho the covenant of peace , in respect had to christ , as our mediatour , head and surety , was upon the condition of his merits ; yet as to the design , end and purpose of it , in respect of us , it was only an act of pure grace ; hence said to be according to the good pleasure of his will , ephes. . . and to the praise of the glory of his grace , v. . . it was the free grace of god the father to vouchsafe us a substitute , a saviour , a mediator of this peace , and to choose , ordain and appoint his own son to be the person , and to accept him in our stead . oh! what favour is this ? god so loved the world , &c. . and it was the free grace of god the son to engage himself to the father , to enter into this covenant to make our peace ; the glory of both persons equally shine forth to the amazement of all in heaven and earth , the counsel of peace was between them both . . nay , my brethren , the free and rich grace of god in this covenant is to be adored , even as to the main and ultimate end and design thereof , not according to our works , but according to his own purpose and grace , which was given to us in christ before the world began . the whole contrivance , foundation and rise of this covenant of peace , is of love and grace ; neither do we receive any grace from god in time , but as it results from the covenant of peace made with us in christ before all time ; but this i purpose to enlarge upon further when i come to open the nature of the covenant . proposition viii . and as the covenant of peace is the govenant of grace ; so it results from god as an act of infinite mercy ; it is therefore a merciful covenant ; it was not made with man considered in his state of innocency ; for man , as so considered , could not be the object of god's mercy ; for tho god appeared very good and gracious to us in our first creation , and as we came out of his hands , and that many ways ; yet such was our happy state , that we stood then in no need of mercy ; for where mercy is shewed , it is to such that are in misery ; but before man fell he knew no misery , pain or sorrow ; but when god first cast his eyes upon us , and entered into this covenant of peace with his own son for us , he saw us lie in our bloud , and fallen under his divine wrath and anger ; and this indeed the very name of the covenant of peace doth import : there was no need of peace had there not been a war , or a fearful breach between god and us ; and that this covenant results from god's great mercy , read again my text , saith the lord that hath mercy on thee . god foresaw us cast out like a wretched infant in the day of its nativity , whose navel was not cut , neither washed in water , nor salted , nor swadled at all ; and what doth god say more , none eye pitied thee to do any of these things for thee , but thou wast cast out in the open field , to the loathing of thy person in the day thou wast born . this was the time of his love , and also of his pity and tender mercy ; and when i passed by thee i saw thee polluted in thine own bloud , ver . . that is , when he was first concerned for us , in this covenant of peace , and entered into that holy compact with his own son : behold , thy time was a time of love , and i spread my skirt over , and covered thy nakedness ; yea , and i sware unto thee , and entered into covenant with thee , saith the lord , and thou becamest mine . this was the time of god's entering into covenant with his elect , viz. it was with them in christ , and what of this is actually accomplished on us in time , in our own persons , is but the execution of all that grace , pity and mercy manifested to us in christ from eternity ; he then shewed his eternal purpose of compassion towards his chosen , and he then said in his blessed covenant to them live . i should now proceed to the next general head , but shall say no more at this time . sermon ii. isa. liv. x. the last part of the verse . neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . doct. that there is a covenant of peace made and agreed on , and standeth firm in behalf of all the elect of god. the last day we spoke to those explanatory propositions proposed to be opened by way of premise . and now to proceed to the next general head. secondly , i shall endeavour to open the main or chief transactions about the bringing in this covenant of peace . there are my brethren , six things to be considered in a covenant of peace among men , and so also in and about this covenant . i. a treaty , or a solemn consultation , or a treating about the terms of peace . ii. an agreement upon the terms proposed . iii. who the mediator is of this covenant of peace , together with his work and office. iv. the ratification of the covenant . v. the proclamation or proclaiming the peace . vi. the time when the peace shall commence , and who are included in it , and what is required in order to their actual possession and enjoyment thereof . my brethren , these are the main things that are contained in , and about a covenant of peace among men , as the chief covenant transactions ; and my purpose is to speak unto these six things particularly : tho i grant there is some difference between a covenant of peace between kingdoms and states among men , and this covenant ; especially concerning the work of the glorious mediator of this covenant , and a mediator of peace concluded between earthly princes and states : as we , god assisting , shall make appear . but to proceed : i. concerning the treaty , or treating about this covenant . my brethren , commonly princes and states appoint their extraordinary embassadors or plenipotentiaries to treat about the terms upon which they design and are willing to conclude a peace after a ruinous and destructive war : they do not treat about it in their own persons ; but the treaty of peace in this covenant was only between god the father , and god the son ; sinners then had no actual being , or did not exist , and therefore could not send any plenipotentiary to agitate matters on their behalf . it is true , our lord jesus christ is called the messenger of the covenant whom we delight in . he is indeed our delegate , messenger or trustee ; but the father alone , and not we delegated that office and power to him , for us , and on our behalf , out of his own sovereign grace and goodness before the world began . this name of messenger of the covenant doth . denote christ's dispensatory employment , work and office , and his free and voluntary condescention to undertake in this treaty , according to the design , purpose and will of the father , as our great trustee , embassador and plenipotentiary . and . he may not only be called the messenger of the covenant , as our great representative to treat with the father in eternity , upon the terms of our peace ; but also in his being sent from heaven to earth , actually to work about , and accomplish all things that were agreed on between them both ; concerning the making of our peace . he travelled from heaven to earth on this errand , and to effect this blessed work. . he may be so called , because he is the messenger that published the happy news of the peace contained in this covenant , in the clear and glorious ministration of it : hence it is said , it was first began to be spoken by the lord. our lord jesus is the great apostle , and chief minister and messenger of the new covenant , a minister of the sanctuary , and of the true tabernacle , which the lord pitched , and not man. . he is the messenger who doth interpret , open and explain all those dark and obscure mysteries contained in the covenant of peace , that were kept secret and hid from the beginning of the world ; he is that messenger , one of a thousand : all things ( saith he ) are delivered unto me of my father ; and no man knoweth the son but the father ; neither knoweth any man the father , save the son , and he to whomsoever the son will reveal him . no man hath seen god at any time , the only begotten son which is in the bosom of the father , he hath declared him : but no more as to this now . . i shall prove that there was a covenant between god and christ , or a blessed treaty about our peace before the world began , see psalm . v. . i have made a covenant with my chosen . god first chose his son as the representative , covenanting head and surety of his elect , and then treated with him about the terms of our peace . it is said to be made with david , but no otherwise than as he was a type of christ. it is jesus christ who is the true david , my mercy will i keep for him evermore , and my covenant shall stand fast with him : hence our blessed lord , it is said , was delivered by the determinate counsel and foreknowledge of god. . here are the two covenanting parties the covenant of peace is between them both : that is , between the lord of host , and the man who is the branch ; betwixt them it was consulted , agreed to , or concluded , i was set up from everlasting , from the beginning , or ever the earth was : that is , as the covenant-head of all god's elect , or as mediator and peace-maker between god and them , and this setting up that , clearly implies a covenant or holy compact that was between them both . . the consent of two parties , or more , upon the proposals made by the one party , and the agreement of the other , tends to make a formal covenant , so here was , my brethren , a mutual re-stipulation betwixt god the father and christ about our peace and redemption . for here were things commanded by the one , and agreed to be done in obedience by the other : in these transactions the father makes proposals to the son , and shewed him what he will have him do , if ever our peace succeed and is made . and . moreover , upon the doing of which many great promises are made to christ for the merit or desert of his work , and to the elect in him , out of meer grace , for christ's sake , or for his just deservings ; hence our lord saith he came to do the will of his father , this is the will of him that sent me , &c. he laid down his life as his father commanded him ; he knew it was according to the eternal compact , purpose ▪ and decree of his father , unto which he consented ; god the father agreed to prepare the son a body , the son consented to assume our nature , or take that body , then said i , lo , i come to do thy will o god! and in that body he was enjoined to die , i have power to lay down my life , and power to take it up again , this commandment have i received of my father . also these faederal transactions betwixt god the father and jesus christ are held forth in isa. . , , . he shall make his soul an offering for sin , this was that which christ was obliged to do ; and then we have the promise of the fathers to him , ( . ) of justifying of many . ( . ) of seeing his seed , he shall see his seed . ( . ) that the pleasure of the lord shall prosper in his hand ; he shall have them all united to himself , pordoned and saved for ever . again isa. . . the covenanting parties are mentioned , the father saith , i. will give thee ( that is , thee my son ) for a covenant to the people . here 's the father's designation and first sealing of our lord jesus christ to the mediatorial office and employment . moreover , our lord jesus readily complied with the father's purpose and will herein , the lord god hath opened mine ear , and i was not rebellious , i gave my back to the smiters , and my cheeks to them that plucked off the hair ; i hid not my face from shame and spitting . i gave consent thus to do , i readily yielded to my father's pleasure herein ; and in the fulness of time he actually thus suffered to fulfil and answer the terms of this covenant . i will declare the decree , ( or as dr. hammond reads it ) the covenant : that is , i will publish or manifest that which was agreed upon betwixt god the father and me this my brethren , was long kept secret , but it is now clearly revealed , the secrets of the lord is with them that fear him , and he will shew them his covenant . the hebrew word decree , the learned in that language render statute , decree , agreement , pact , covenant ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here used ( saith a learned author ) is in the scripture sometimes promiscuously , or synonimously used with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is usually render'd covenant ; covenant is taken either properly or figuratively . first properly , for a mutual contract , compact or agreement between two parties , which differs from a law which is without obligation on the lawgiver ; and also from a single promise which is without stipulation . covenant may be thus taken ( as one notes ) i. e. in a proper sense when applied to the whole covenant of peace or grace . between the father and the son , because there was a mutual stipulation . . figuratively , for a bare promise ; so it was to noah , gen. . . and so the covenant of grace run to abraham , viz. being no more than a free promise of god ; and thus we are to take the word covenant when it refers to us in christ , for we receive no covenant-blessings upon any mutual stipulation betwixt god and us , upon or from the merit of our work , but all upon the account of free grace , and of christ's covenant with god , and by vertue of that faederal union we had then with him ; for all things which we receive in time , was promised to us in christ from eternity ; therefore the elect must faederally be considered in christ from everlasting : the covenant of peace with christ , my brethren , was not made simply for himself , but for the elect ; he merited that we might possess : true , all is to him of meer desert and merit ; but to us in him , of meer grace and favour . so much as to the first thing that was proposed to be opened , viz. that there was a treaty or treating between the father and the son about this blessed covenant of peace . ii. i shall shew you more fully , that there was an agreement upon the terms . or , that the son of god did consent to what the father proposed . . it is very evident from what hath been said , that god proposed matters to his own son ; or what he must do to procure , and establish the covenant of peace ; but let me add here one or two scriptures more to shew you that christ consented unto those proposals made by the father , i the lord have called thee in righteousness , and will hold thine hand , and will keep thee , and give thee for a covenant of the people , for a light unto the gentiles : to open blind eyes , to bring out the prisoners from the prison , and them that sit in darkness out of the prison-house . and in isa. . , . it is said , and now saith the lord that formed me from the womb to be his servant , to bring jacob again to him , tho israel be not gathered , yet shall i be glorious in the eyes of the lord , and my god shall be my strength : and he said it is a light thing that thou shouldst be my servant , to raise up the tribes of jacob , to restore the preserved of israel , i will give thee for a light to the gentiles , that thou mayst be my salvation to the ends of the earth . these things all expositors that are orthodox agree were spoken by jehovah to jesus christ , and do contain proposals concerning the covenant of peace . and now . let us in the next place consider of such scriptures that prove that christ did consent unto these proposals . to this effect , see prov. . . , . the lord possessed me in the beginning of his way , before his work of old . i was set up from everlasting , from the beginning , before ever the earth was . when there was no depths i was brought forth , when there was no fountains abounding with water , , . then was i with him as one brought up with him , and was daily his delight , rejoicing always before him , rejoicing in the habitable part of the earth , and my delights were with the sons of men. as this text proves the eternity of the son of god , who is the substantial , eternal wisdom of god ; so also it shews there was a voluntary and ready consent in our lord to undertake in the work of our peace and redemption , that he was set up and did agree to undertake , as our mediator , to make our peace with god ; and also , that he took pleasure in his so engaging on our behalf ; to this , let me add what david in the person of christ speaks , sacrifice and offerings thou didst not desire , mine ears hast thou opened ; burnt offerings and sin offerings hast thou not required , then said i , lo i come to do thy will o god. this place is cited by the apostle , wherefore when he cometh into the world he saith , sacrifice and offerings thou wouldst not , but a body hast thou prepared me . in burnt offerings and sacrifices for sin thou hast had no pleasure . then said i , lo i come , in the volmn of the book it is written of me , to do thy will , o god. nothing can more fully shew christ's chearful consent ; what god the father required , jesus christ yielded to do , which was , to make satisfaction for sin , in his body on the tree , and so to make our peace with the eternal jehovah . i. consider who the persons transacting and treating with each other were , even god the father , and god the son ; the father stands upon satisfaction to his law and justice , or demands the whole sum or price of our redemption , that so our peace might be made , and christ engageth to give it . ii. the business or grand matter transacted , i say , betwixt them was our peace and reconciliation unto god , and so to recover all god's elect from sin , wrath and misery , and work about their eternal happiness ; the elect , tho not then in being , yet are here considered as fallen , wretched and forlorn creatures . iii. that the manner or nature of these transactions were faederal , or in a covenant-way , one person mutually engaging and stipulating with the other : the father stands upon the strict demands of law and justice , the son consents to glorifie the father therein , and raise the honour of all the divine attributes , which in time he did do , i have glorified thee on earth , i have finished the work thou gavest me to do . and now father , glorifie me with thine own self . as if he should say , the terms agreed upon , or thy demands are done , therefore let me have my reward , and let mine elect be made one in us ; let me not only personally be one with thee , but also mystically one , and so be glorified , as it is due to me , as the hire or reward of my work. iv. if any ask when this covenant or holy compact was made , i told you , and say again , it bears date from eternity , or before the world began , when we had ( as i said before ) no existence but only in the eternal decree and purpose of god. moreover , remember this covenant was made with christ for us , and in him with us , for all that grace which is given to us in time , was promised unto us in christ , nay given to us in christ from eternity , tim. . . tit. . , , . as our surety , covenanting-head , and blessed representative . as to the special and particular articles agreed upon , on which the covenant of peace was made and concluded , i shall open them under the next head of discourse . v. commonly in all treaties , or covenants of peace amongst men , there is a mediator chosen . so god chose a mediator of this covenant ; yet his work as mediator , greatly differs from the work and office of all other mediators , as i might make it appear : for christ is not only mediator of the covenant , but surety , messenger and testator of it also : and as he is considered mediator , he is invested with a threefold office more particularly , which offices he faithfully executeth in order to the making our peace with god , in reconciling god to us , and us to god , which i purpose to treat of and open in order . the work of our mediator is not barely to see our peace made , or to labour by intreaty to bring each party to moderation , and pliable terms , and to see every thing done according to the preliminaries agreed upon ; but the whole work of making peace is solely committed to our lord jesus christ , not to see others do it , but he himself doth it all , even all that god requires on his part , and what is necessary to be done for us , in us , and by us also . i. let it be also considered , that god would not make any covenant of peace with us without a mediator , without such a mediator ; and that jesus christ alone is the mediator , is evident , there is one mediator between god and man , even the man christ jesus . i say , god chose his son to be the mediator of this covenant of peace : and hence he is said to be given for a covenant unto the people , that is , as some conceive , to be the mediator thereof . ii. god the father's demands must be granted ; he will not suffer his just right and honour to be invaded , nor his glory eclipsed , therefore was this mediator chosen ; besides the sanction of his holy law must be preserved ; private persons may forgive offences , as they please ; but the just and holy governour of the world , will not , cannot pass by offences till the end of government be secured , that so his holiness and justice be not stained , nor his law fall to the ground : hence one main article proposed was , that the mediator of our peace do make full satisfaction , and if he doth not this , there could be no covenont of peace concluded ; this therefore was the result of that counsel of peace held in eternity . iii. there was i say , a necessity for the son of god to be both mediator and surety of this covenant : i do not say , that there was a necessity laid either upon the father or the son to enter into this covenant of peace for us : no , no! but if god will in a way of free and sovereign grace enter into such a covenant for mankind , there was a necessity for christ to be the mediator and surety of it ; i say , necessity , so far as we can , or are able to conceive , in respect of this matter . . because god hath not revealed , or made known any other way by which our peace could be made , but by a mediator , i do not say , that god could not any other way make our peace , but that he could not in reguard of his own honour ( so far as it appeareth unto us . ) moreover , if god hath not made known any other way , then there is no other way for us to obtain peace with him : but no other way is made known . . there could be no other way , as we can conceive , because the breach that was between god and us , must be made up by a full satisfaction to the law and justice of god , god being just as well as gracious ; and hence one end why christ was made a propitiation through faith in his bloud , was to declare his righteousness for the remission of sins that are past , through the forbearance of god , v. . to declare , i say , at this time his righteousness , that he might be just , and the justifier of him that believeth in jesus , vers . . that is , that no wrong might be done to the essential purity of god's nature , or rectitude of his will ; nor yet to his immediate justice , by which he cannot but hate sin , and for it require a satisfaction . . in regard of the truth of god's threatning pronounced against all mankind in adam , upon his disobedience , legal threatnings are such , that they admit of no pardon , without satisfaction be made to the justice and holiness of god ; and this was signified by all those typical sacrifices and offerings under the law ; therefore in vindication of the truth or veracity of god , together with the honour , equity , and sanction of the law , there must be satisfaction made , or no peace with god , for fallen mankind ; and this could not be done but by such a mediator as jesus christ is . for that which could not be done by men or angels , nor as a simple act of god's mercy , without the impeachment of his holiness , truth , and justice , &c. could not be done at all : but no pardon , no peace could be procured by men nor angels , nor as an absolute or simple act of mercy , without the impeachment or eclipsing the glory of the attributes of god's justice , truth , and holiness , &c. therefore it could not be so done at all . . to say god might have entered into a covenant of peace for us any other way than by the mediator jesus christ , or through his death and atonement would ( as one observes ) reflect upon his love to his own dear son : for why should the son of god be made a curse for us , or suffer the cursed death of the cross , to make our peace , if peace could be made any other way , without the least injury to the justice , law , or holiness of god , &c. no doubt my brethren , but that the son of god had been spared , if he had foresaw that our peace might have been made some other way . moreover , would it not then follow that there might have been two ways to obtain peace and reconciliation with god , which is contrary to what our blessed lord says , no man cometh to the father but by me ; that is , cannot come to have peace with god any other way , but by me , by my death , or through my blood , nor without believing , or depending upon me : for thus it is with the adult . . there is no other way of peace with god , and therefore a necessity of christ's mediation ; because without the shedding of blood , there is no remission ; no pardon , and so no peace ; there could be no discharge from the guilt of sin , no removal of the punishment of sin , nor any purgation from the filth and pollution thereof , without the blood of christ be shed . . because it is positively said , there is no other name given under heaven whereby we must be saved : if there is no other name , way , or means given , but by jesus christ ; then there is a necessity that our peace be made alone by him : but this is so , therefore there is a necessity of christ's mediation . in the next place we will enquire what is absolutely necessary for the mediator of our peace to do , or were requisites in him , according to the articles agreed on in this covenant , to make our peace with god. . a mediatour of this covenant of peace , must understand the nature of that difference , or breach which was betwixt god and man ; and what terms the holy god , who is the injured party ) stands upon ; and must have granted him if ever our peace be made ; and who but jesus christ , who is god , knew this ? it was he only that well knew what it was that could satisfie infinite justice : had it been proposed either to men or angels to resolve this question , i. e. by what means shall fallen man come to be reconciled to god , and god be righted as touching all that wrong sin and sinners have done him ? what answer think you could they have made ? alas ! no meer created being could resolve such a question . . he that is the mediatour of this covenant , or that maketh our peace , must not only know what will do it , but also he must be able to answer all god's demands , both in respect of his law and justice ; and also be able to supply all our wants and necessities : he must seek the honour of the blessed god , and equally seek and be able to relieve poor sinners ; and none but jesus christ could do this , who is an indifferent person , or one equally related unto both , he being both god and man in one person . ( . ) he being god , the one and the same eternal god , he could not know what concerned the glory of his father ; and therefore would not , could not eclipse his glory . ( . ) and he being man , he could not but sympathize with the poor creature ; and as being god he did not only know all our wants , but he is able also to supply them . this brings me to the next particular . iii. the mediator of this covenant must therefore be every ways suitably qualified , or capacitated for this work and mediatorship ; and to this end i say , he must be god ; nay , god in our nature , ( for a meer man could not satisfie infinite justice ) ; his obedience or sufferings else could not therefore have been meritorious : for it was from the union of the divine nature with the humane , that put such a worth or meritorious efficacy in his sacrifice . i say , jesus christ our mediator must be god , . because those evils which he was to expiate , could never be taken away by any person that was not god , or whose sacrifice or atonement had not an infinite worth and satisfaction in it ; because sin is against the infinite majesty of heaven . . jesus christ as mediator must be god , because otherwise he could not sustain , or bear in his body and soul that great weight of sin and wrath laid upon him ; for if but the guilt of one sin was laid on any meer man , it would sink him down to the lowest hell ; much more then would the weight of all the sins of god's elect have sunk down the lord jesus christ , when laid upon him , had he not been god , but a meer man. how doth david cry out of the burden of his sins ? mine iniquities are gone over mine head , as an heavy burden , they are too heavy for me . nay , my brethren , when our sins were laid upon our lord jesus christ , and he began to bear , and feel the weight of them , tho he was god , how did he cry out ? and he began to be sore amazed , and said , my soul is exceeding sorrowful , even unto death : tarry ye here and watch , and he went forward a little , and fell on the ground : the weight of our sins and divine wrath , brought him down to the earth . . christ our mediator must be god , otherwise his suffering , or the purchase of his blood could not have merited all that grace and glory for all god's elect , which indeed it did . brethren there is a difference between a full satisfaction or payment of debts , and a price that is laid down not only to do that , but also to merit and purchase a right to great riches , high priviledges and honour . now if christ had only paid our debts , or satisfied the justice of god as to his vindictive vengeance , tho we thereby had been delivered from hell , yet that payment could not have raised us up to heaven ; no , it is through the merits of that infinite price christ laid down , that we come to be the sons of god , and heirs of glory ; and all this is through the dignity of his person , and infinite value and worth of his purchase , as being god ; and also as it was the grant of god the father to christ , in the covenant of peace , as the result of those transactions . . he must be god , because otherwise he could not have subdued , and overcome all his and our enemies : what meer man is able to wrestle with , and overcome satan , and all the powers of darkness ? or how could he have prevailed against death ? overcome and have subdued death ? i will ransom them from the power of the grave : i will redeem them from death : o death , i will be thy plague ; o grave , i will be thy destruction . and hence christ says , destroy this temple , awd in three days i will raise it up again . this he could not have done except he had been the eternal god. now this is sometimes attributed to the whole trinity , sometimes to the father , sometimes to the holy ghost , so it is sometimes attributed to jesus christ , which shews , that the three persons are all but one and the same god. . he must be god , in respect of his work as mediator in reference to man ; for he was obliged to quicken all god's elect , ( who in the first adam were dead in sins and trespasses ) and raise them from that spiritual death , and overcome the power of sin and satan in them , as well as for them . this brings me to the next thing . ii. jesus christ also as mediator of peace , must be man. . he must be man , because he must work out a righteousness in the same nature that had sined , man was obliged to keep the law perfectly ; and this must be done by man , if ever he be justified with god ; ( for god will in no wise clear the guilty . ) true , this is not required in the covenant of peace to be done in the person of every elect sinner , ' but in the person of christ , who is the representative of every one of them . for as we were all made sinners by one man , as the head and representative of all his seed , so we became righteous by the compleat and perfect obedience of one man , as the head and representative of all his seed ; for as the law being broken by one man , is imputed to all his seed , so the law being compleatly kept by one man , jesus christ , is imputed to all his seed : for as by one man's disobedience many were made sinners ; so by the obedience of one , shall many be made righteous . moreover , justice required that the same nature that broke the law , should keep the law , tho room for a substitute , or surety , was reserved in the wisdom and council of god. . christ must be man , because he must die ; now god as god ( i mean the godhead ) could not die ; man must die to satisfie offended justice for the breach of the law ; therefore christ must be man and die : and by vertue of the union of the divine nature with the humane nature in his person , the death of christ was a full satisfaction to the justice of god. . he must be one with us , or else how could his obedience be imputed to us ? for as our sins was imputed to him , so his righteousness is imputed to us . . he must be man , that he might be a merciful high-priest , being touched with the feeling of our infirmity , he must have access to both , he was to deal with god for man , and for god with man. jesus christ ought to be of the same stock with those he redeemed or sanctified to god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of one stock , of one blood saith a worthy author ; that by the law of propinquity of blood , he might have right to redeem us ; goel the next of kin , had an obligation upon him to redeem his brother's land if mortgaged : if thy brother be waxen poor , and hath sold away some of his possession , and if any of his kin come to redeem it , then shall he redeem that which his brother sold. so of persons , if sold , after he is sold he may be redeemed again , one of his brethren may redeem him : so christ is called goel , job . . for i know that my redeemer liveth : christ is our kinsman , not only true man , but the son of man ; true man he might have been , if god had created him out of nothing , or he had brought his substance from heaven ; but he is the son of man descended from the loins of adam , as we are , and so doth redeem us , not only jure proprietatis , by virtue of his interest as our creator , but jure propinquitatis , by virtue of kindred , as one of the same stock and lineage , as the son of david , * as well as the son of god , for christ jesus , of all the kindred , was the only one that was free , and able to pay a ransome for us . . he must be man , as the said author notes , that we might find a fountain of holiness in our nature , god hath poured out upon his humane nature , such a measure of holiness , that he might be a common fountain to all the elect ; of his fullness have all we received , and grace for grace . christ , as god-man , is the fountain from whence we receive all grace . . to give us a pledge of that tenderness of his love and compassion towards us ; for he that is our kinsman , bone of our bone , and flesh of our flesh , will not be strange to his own flesh ; especially since he is one that is so not by necessity of nature , but by voluntary choice and assumption , we could not have such familiar and confident recourse to an angel , or to one of another or different nature from ours ; this made laban , tho otherwise a churlish man , kind to jacob ; surely thou art my bone and my flesh. iii. christ must be god and man , if he be a fit mediator betwixt god and man ; i.e. he must take our nature into union with his godhead , and that ( . ) that we might mystically be united to god , or draw near to god , and so be raised up into a glorious and happy state ; for the spring or foundation of our happiness riseth from the hypostatical union of the two natures in the person of christ ; we had never been able to have drawn near to god , nor have been united mystically to god , had not there been such an hypostatical union of our nature to the divine nature in christ's person ; for that was the spring , i say , and foundation of our union . ( . ) moreover christ must be god-man , because the covenant of peace was transacted with christ , not as god , simply so considered , but as god-man , or as mediator ; and as so he struck hands with god , christ-god , ( as one observes ) could not be under the law , nor represent man , and take his law-place ; nor could the godhead suffer , and pay the price of blood , nor receive a mission , and mandates ; christ simply considered as god , could not be a messenger , nor be sent , nor as god could there be promises made to him , nor any rewards given him , but as mediator this was done . ( . ) had christ not been god-man , how could there been two parties covenanting with each other about making of our peace : for christ-god , the second person , could not constitute a party distinct from god , considered essentially one : i and my father are one ; but a mediator is not a mediator of one , but god is one : therefore the covenant of peace was made with christ as god-man , god in our nature . i shall now proceed to shew you what a mediator signifies , and so open the work of christ as mediator . . a mediator properly signifies a midler , a middle man , a reconciler , or a days man that lays his hands upon both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that interposeth , to make up the breach , or difference that is between disagreeing parties : now jesus christ is a middle person , and fit every ways to be a mediator betwixt god and man , he is at an equal distance , and equally drawing near to , and a like related unto both , he being god and man in one person , he is a meet and a proper reconciler of god to man , and of man to god. for there is one mediator between god and men , the man christ jesus ; and for this cause he is the mediator of the new covenant , &c. for as he is god's son , so also he is our brother or kinsman ; and so the right of redemption falls upon him . . a mediator must have a legal call to this office , or be authorized to manage this great trust , as well as be every ways fitly qualified so to do , and must be allowed to undertake herein by the injured party . now , my brethren , christ was chosen , called , authorized , and anointed by the father to be mediator , and willingly , as i have shewed you , he accepted of this work and office. he did actually interpose , or step in betwixt god and man , and acted and executed the mediator's office , as a days-man's part , in this treaty of peace , by the appointment , call , and authority of god , god accepteth him for us to make our peace ; i have made my covenant with my chosen : he was chosen , behold mine elect — again god saith , i have called thee in righteousness , and will hold thy hand , &c. god did with him strike hands ; with us , the stipulation on our part was made by him . i have laid help upon one that is mighty , i have exalted one chosen out of the people . in christ we were represented by mutual agreement in those covenant transactions with his father . . a mediator must comply with the just demands of the wronged party , and do that which he requires , without which he will never make peace . jesus christ therefore must be man , because the shedding of his blood is absolutely necessary , in order to the making of our peace the just right of the offended soveraign of heaven and earth , must be vindicated ; and to this end the son of god took our nature upon him , that he might offer up , or sacrifice that body to the justice of god , he laid down his life , as the father gave him commandment , for he is our peace , who hath made both one — and that he might reconcile both unto god , in one body , by the cross , having slain the enmity thereby ; and having made peace by the blood of his cross , by him to reconcile all things to himself , &c. . a mediator must be a person that hath interest in both parties , and be one whom both parties may trust , being equally affected unto both , seeking to do all just right to one , and to relieve the offending party , so far as he is capable to do it . now our lord jesus christ hath interest in god , being his own son , and one and the same god ; and being man he is nearly related unto as , god therefore can trust him as his most faithful servant ; and god in mercy and infinite love chose him as our trustee , knowing that he would not , could not fail us ; therefore he committed our interest and concernments of our peace to him , we having no other friend in heaven nor earth . and this , brethren , was before we had any being , or were able to dispose of our interest or concernments . . a mediator ought to be a person that is a well-wisher to peace , or one that loves peace , longs after it , there being nothing more acceptable to him than peace . jesus christ is called the prince of peace ; not only a peaceable prince , but the prince of peace , the only person of peace , or peace-maker . never did any person give such clear , full , and undeniable proofs , and demonstrations of his being a well-wisher to peace , or a lover of peace , as jesus christ hath done . as , i. witness how freely he offered himself to the father , in our behalf , to treat about , and yield to the terms of , and sign this blessed covenant of peace . ii. witness the glory he was willing to leave , in order to his actual accomplishment thereof . iii. witness the long journey he took from heaven to earth , that he might reconcile god and man. iv. witness his great abasement , and wonderful condescention for being in the for● of god , he thought it not robbery to be equal wi●● god : ( not equal by a delegated power from god for in essence he is co-equal , co-essential , and co-eternal with the father , ) but made himself of 〈◊〉 reputation , and took upon him the form of a servant , and was made in the likeness of sinful man ▪ his condescention was free , and voluntary , o● unconstrained ( unless it was by love ) he suffered his glory for a time to be eclipsed , yet he did not lay down the essential form of god ; no , that was impossible ; but he assumed the form of a servant , by taking our nature into union with his divine nature , and all this to make our peace . v. witness how desirous he was of peace , by considering what in that body he past through from first to last , that he might make peace . ( . ) consider his bloody agony : divine wrath touched his soul , he sweat great drops , ( or congealed clots ) of blood , tho it was in a cold night ; he prayed , he feared , he cryed with strong crying and tears , the pangs of hell took hold of him ; no man ever felt what he felt in his soul ; he poured forth his soul to death , or came under a spiritual death , my god , my god , why hast thou forsaken me ? ( . ) consider what an ignominious death he suffered ; to be hanged on a tree , was a death which none but slaves and notorious malefactors endured , the lord of heaven and earth suffered the punishment of a vile and cursed offender ; and all this to make our peace . ( . ) consider how painful this death was , ●y brethren , it was not only a shameful and ig●ominious death , but also a very painful and ●ingering death ; for from his scourging by pilot , to his giving up the ghost ( it is observed ) it was six hours , all which time he was in bitter torture and anguish , both in soul ●nd body too ; he suffered from heaven , from earth , and from hell. ( . ) consider it was also a cursed death ; he was made a curse for us , as it is written , cursed is every one that hangeth on a tree ; and all this to make our peace . ( . ) consider when this was done , even at such a time when multitudes were come out of the countries round about to jerusalem , to keep the feast ; who , no doubt , had heard of the great fame of christ , and of his mighty miracles , and longed ( it is like ) to see him ; and now for them to behold this person thus mocked , scourged , and hanged on a tree as a miserable wretch , must needs wound his tender heart ; but all this he bore to make our peace , which abundantly proves he was inclined to peace , willing to make our peace , and appease god's wrath. ( . ) consider his most importutate endeavours to bring poor sinners to accept of that peace which he hath made . . what arguments doth he use . . how long he doth wait knocking at their doors . . and what repulses doth he daily mee● withal and sustain , and what abominable affronts doth he suffer from unbelieving , and hard-hearted sinners : o how much is he for peace ! vi. a mediator must be of a yielding and condescending spirit , one that can comply with each party , not self-will'd , nor seeking his own honour , &c. our lord jesus christ condescended in every thing to do his father's will ; nevertheless , not my will , but thy will be done ; tho he was a son , yet learned he obedience by the things which he suffered : he stuck at nothing ; i did not withhold my face from shame and spitting . no mediator ever condescended as christ did , he that speaketh of himself seeketh his own glory , but he that seeketh his glory that sent him , the same is true , and there is no vnrighteousness in him : all his whole design in his working about our redemption and reconciliation , was to advance his father's glory ; and he complied to do whatsoever was requisite in order thereto . vii . a mediator ought to be cloathed with power , ( i mean not only with a legal authority , for that i have spoken to already ) but to be one that hath ability , wisdom , and discretion to make up the breach that is between parties at variance ; every one is not in a capacity to become a mediator , were they called to that office , for want of ability . now our lord jesus christ is mighty in power ; he is mighty to save . ( . ) he is every way capable to accomplish the work of making peace and reconciliation with god : he is the power of god , and the wisdom of god. he is called god's arm , and the man of his right hand . let thy hand be upon the man of thy right hand , upon the son of man , whom thou madest strong for thy self . let thy hand of justice be upon him , take satisfaction in him : beloved , whatever justice required , the holiness of god required , the veracity of god required , or the law of god required ; in order to our peace , christ is able to answer all : i that speak in righteousness , mighty to save . ( . ) moreover , whatsoever our deplorable condition and necessities do require , in order to our peace and restoration , he is able to answer it fully also . . he is able to encounter and overcome satan ; and as he hath done this in his own person for us , so he also doth it in us ; for naturally we were in satan's chains , even captives to the devil , the strong man armed held us fast , but christ being cloathed with greater power , hath delivered us out of satan's hands : he was anointed to set at liberty those that were bound . . he hath overcome sin , or destroyed that enemy : this was part of his work , i. e. to make an end of sins , and to make reconciliation for iniquity , and to bring in everlasting righteousness , &c. that is , to make an end of sin as to the guilt , condemning power , and punishment thereof ; and at last he will make an end of the very being of sin also , in all his people . . to overcome the world : in the world y●● shall have tribulation , but be of good chear , i have overcome the world. as he overcame the world in all its snares , temptations , flatteries , and frowns for us , so through him we shall overcome the world also . we overcome in him , and shall by him , or through his aid and assistance at last , and so sit down with him on his throne . . he is able to open blind eyes : this he was also anointed to do , even not only to proclaim liberty for the captives , but the recovering of sight to the blind ; for we by nature were all born blind , and none but christ can give us sight , or open the eyes of our understanding . . he hath power to raise the dead , the dead shall hear the voice of the son of god , and they that hear shall live : you hath he quickned that were dead in sins and trespasses : not one soul could receive any benefit by his mediation , unless he had been cloathed with power to raise dead lazarus from the grave . i mean every elect sinner dead in sin. . to change our rebellious hearts , or bow and bend our stubborn wills , or to make the unwilling will willing , which he doth in the day of his power . and so to take away that enmity that naturally was in our hearts against god , or remove all our vitious habits , or that averseness that was in us to god , and to the things of god , or to circumcise our hearts to love the lord our god , which could not be done by any but by one cloathed with a creating power , for it is he that forms the image of god again in us . . to cloath the naked soul , by putting on the robe of his own righteousness upon it . . to raise us up from the dead at the last day : i will ransom them from the power of the grave , i will redeem them from death : o death , i will be thy plague ; o grave , i will be thy destruction — moreover ▪ . he is able not only to bring us to god , or into the bonds of his covenant , but also to keep us in a state of peace , so that we shall not break covenant with god any more for ever , so as to lose his , love and favour : and as jesus christ hath power to do this , so he also in this covenant of peace ingaged to do it . he is able , i say , and will do it : brethren , shall he shed his blood to make our peace , and shall he not secure that peace to us , or not preserve us in a state of peace ? i shall , before i have done , shew you that he is not only mediator , but surety also of the covenant of peace , and he is bound or obliged to perform all these things , for all that are given unto him by the father , and he will lose not one of them ; we are the preserved in jesus christ , as well as called . viii . a mediator is not only to bring one party to terms of peace , but to reconcile both parties if possible . jesus christ is not only to reconcile god to man , but also man to god. a mediator is not a mediator of one , but god is one . god is the offended and injured party , and jesus christ reconciled god by that satisfaction he made to his holy law and justice , but he hath another work to do , which is to reconcile the elect unto god : some men intimate , that altho god on his part in christ is reconciled , yet man is to reconcile himself to god , or make his own peace as well as he can , and that he is to enter into a covenant himself with god , and labour to perform these things upon the pain of damnation , but this gospel i understand not ; i know no covenant of peace but that which christ made with the father ; and it is his work as mediator to bring poor sinners to accept of the terms of peace agreed on in order to their personal and actual interest in the blessings of the said covenant , christ must change the sinners heart by the infusing of his spirit , and so unite the soul to himself , by which means he brings the sinner into the bonds of the covenant : the outward means is indeed the preaching of the gospel , but the inward and effectual means , is the efficacious operations of the holy spirit ; and he that saith it is in the power of man's will to make his peace , or to lay hold of the covenant , takes the work of christ's mediation out of his hand , and the crown from off his head. ix . a mediatour many times meets with great trouble , and difficulties in undertaking to make peace ; and what trouble hath jesus christ met with ? and what sorrow hath he undergone from devils , from men , nay , and from divine justice , and incensed wrath , when he put himself in our law place ? what reproaches and temptations did attend him ? what tears did he shed ? what anguish did he feel ? and what a bloody agony did he pass under ? and what a painful und shameful death did he die ? and also what opposition and resistance , scorn and contempt doth he daily still meet with from sinners ? oh! how averse are men to accept of peace and reconciliation with god by christ ? some contemn his blood , rendring it as an empty and carnal thing , and think to obtain peace by another christ ; a christ within , even by the law or light in their hearts : others by a new law , or by their faith and sincere obedience . — moreover , some value the league they have made with sin , hell , and death , and will not nullifie that , but esteem that covenant before and above this covenant of peace , made between the father and son , and confirmed by christ's blood. but i can proceed no further at this time . sermon iii. further opening the work of christ as mediator : together with the exercise of his offices , as king , priest , prophet , surety , testator , &c. isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . the doctrine i have raised from these words , is this , viz. doct. that there is a covenant of peace , made or agreed upon , and stands firm in behalf of all god's elect. i am , my brethren , upon the work and office of christ , as mediator of this covenant of peace ; i have gone through an induction of nine particulars , and shall now proceed : x. a mediator ought to be indowed with much patience and long-suffering for peace sake , either from the one or the other party . now , my brethren , jesus christ , the mediator of peace in this covenant , hath shewed wonderful patience , he indured the anger and wrath of god ; the father smote him , and hid his face from him , he spared not his own son. and he was also despised and rejected of men , yet bore it all patiently ; he was oppressed and afflicted , and yet opened not his mouth ; who when he was reviled , he reviled not again , but committed himself to him that judgeth righteously . xi . a mediator must be undaunted , and very courageous , and not tired nor wearied out . jesus christ , my brethren , is full of courage ; he shall not fail nor be discouraged , till he hath set judgment in the earth . tho his work was heavy and amazing which he was to do , yet he fainted not ; god the father having promised to uphold him , i will uphold thee ; indeed it was impossible that he should want courage who was the mighty god , the lord that fainteth not , neither is weary , he hath the fulness of the godhead dwelling bodily in him , i that speak in righteousness mighty to save : he never fainted under his burden so as to cast it off , but faithfully finished the work his father gave him to do ; it is finished , and he bowed his head and gave up the ghost . xii . a mediator must be of a mollifying temper , indeavouring to bring both parties to terms of peace , the one not to stand up to the uttermost rigour of justice further than is absolute requisite , nor the other to remain stubborn and obstinate . now jesus christ the mediator of this covenant of peace in this infinitely excelled all that ever undertook such an office. . how mollifying was his temper towards god ? true , he well knew god could not in point of justice , considering his infinite holiness , rectitude of his nature , and the sanction of his law , abate any thing ; no , not one farthing of the whole debt , but must have full satisfaction ; yet christ brought the majesty of god to accept of his mediation and suretiship for us ; and o how did god condescend to him herein , who might have vigorously exacted a full satisfaction from the sinner himself , and not to have admitted of a substitute for him ! but the blessed mediator prevails with god to accept of payment from his hands instead of a personal satisfaction made by the sinner ; god yields to jesus christ , and accepts of payment or satisfaction from his hands ; not in our persons , but in the person of his son as mediator ; for tho the father might make the first proposal of this to his son , yet 't is by christ's undertaking that god is pacified , &c. he was made a curse for us , therefore as by the offence of one judgment came upon all men to condemnation , so by the righteousness of one , the free-gift came upon all men unto justification of life . for as by one man's disobedience many were made sinners ; so by the obedience of one shall many be made righteous . as adam brought us into debt , and made us obnoxious to divine wrath , so jesus christ hath paid our debts by his active obedience to god's law , and by bearing that wrath on his soul and body which our sins had brought upon us ; for the transgressions of my people was be stricken . . see how the mediator prevails with god , for instead of god's demanding an inherent righteousness , a righteousness wrought out in our persons ; he accepts of an imputed righteousness wrought out in the person of his own son in our nature as mediator , who of god is made unto us , wisdom and righteousness , and sanctification , and redemption — in the lord , shall one say , have i righteousness and strength . and then on the other side . ( . ) christ is of a mollifying temper towards man , for he brings man that he might partake of the blessings of peace , to forego or give up all his own righteousness as good for nothing ; nay , to account it as dung in point of justification at god's bar , or when it is compared to the righteousness of god in christ , and instead of seeking justification by our own righteousness , or by our faith and sincere obedience , utterly to renounce it , and to submit to the righteousness of god , that we may be justified freely by his grace , through the redemption that is in christ jesus . ( . ) not to work to be justified , not to repent or love god to be justified , but to work not , but believe in him that justifies the vngodly . ( . ) not to work for life , but from life , i. e. from a principle of life wrought in the soul , not to change one work or act of the creature in justification to another work or act of the creature ; i mean not to renounce all works of the law in point of justification , and to include gospel-works , or faith and obedience as part of our justifying righteousness before god ; no , no , but to exclude all manner of works , faith and obedience whatsoever , and to rest upon christ alone , or on his righteousness exclusive of all the creature doth , or can do . ( . ) and tho the soul sees he is already justified , and accepted in the beloved , and for ever delivered from wrath and condemnation ; yet to live a holy life and renounce all sin and iniquity from a principle of faith ; and because sin is so hateful unto god , and so abominable in his sight , and because christ is his lord , therefore to do all things whatsoever he commandeth him , and all this in love to christ , not to seek his acceptance and justification by the worth of his faith and obedience , but in christ , and to account himself an vnprofitable servant , when he hath done all that christ hath commanded him . ( . ) christ never leaves his elect , until he hath brought them to these terms . xiii . a mediator whose mediation is rejected , after long patience , leaves the offended and obstinate person to the severity of that law he hath broke , and under the sentence thereof . so , my brethren , will the lord jesus christ , after long patience , and forbearance , leave all obstinate , rebellious , and unbelieving sinners , to the severity of the law of god which they have broken , and to the wrath and vengeance of god ; he that believeth not , is condemned already . all are condemned in the first adam , and their condemnation will be aggravated upon them , because they reject the offers of peace , or the mediation of jesus christ , and believe not in him ; and indeed all men would do this , was not infinite love shewed , and power put forth towards some according to god's eternal purpose in election . xiv . a mediator leaves no liberty of an appeal after he hath passed the definitive sentence . moreover , it is some times left to him also to pass that sentence . so , my brethren , the lord christ at the last day will leave no room for any sinner to appeal to any other court or person , there will be no relief ; for god the father hath committed all judgment to the son ; he will therefore pass the definitive sentence against all mankind in the day of judgment ; for the father judgeth no man , but hath committed all judgment to the son : all judgment in the administration of the mediatory kingdom , is given to jesus christ , and in and by the son will god judge the world : because he hath appointed a day in the which he will judge the world in righteousness , by that man whom he hath ordained , whereof he hath given assurance to all men in that he hath raised him from the dead . the mediator of this peace shall judge all men , he shall execute judgment , because he is the son of man ; and this god will do , that all men may honour the son , even as they honour the father : which shews , that the same honour and divine worship is due to christ , that is due to god the father , he being the very same eternal god. so much at present as to christ's work , as mediator of this covenant of peace . and now let me apply this , before i proceed to the next thing , which is the suretiship of christ. application . . we infer from hence , that sin is exceeding sinful : o what evil is there in sin ! that nothing can atone for it , nor make our peace , but the blood of the lord jesus christ the mediator . it is not his bare pleading , but it must be done by his bleeding or dying for us , or in our stead : and o how great was that breach , which nothing could make up , but such a bloody sacrifice ! . we also infer from hence , that god's love to us in christ is an amazing and wonderful love , our peace shall be made , tho it cost god the blood of his own dear and beloved son ; god so loved the world , how was that ? who can conceive of the greatness of it ? even so as he gave his only begotten son to die for us , even for his enemies : god commended his love towards us in that , while we were yet sinners christ died for us ; for when we were enemies we were reconciled to god by the death of his son : not that god was only reconcileable , but by that sacrifice god was reconciled ; our faith doth not reconcile god to us , but we thereby receive the atonement , or the blessing of peace and reconciliation . . we infer likewise from hence , that the love of jesus christ was wonderful , and his condescention exceeding great : what , did god take our nature into union with himself ? what , is the lord of heaven and earth born of a woman ? the ancient of days became a child of a day old ? he that was in the form of god , found in the form of a servant ; shall god purchase his church with his own blood ? this is amazing to think upon . . we infer from hence also , how wonderfully god hath hereby exalted and magnified man : christ is a man , truly man , tho god as well as man ; he that is god , is a man : forasmuch as the children are made partakers of flesh and blood , he also himself took part of the same ; and by this means we are nearly related to god , he is our kinsman , the nearest of kin had under the law the right of redemption , to raise up seed to the dead : christ is our kinsman , our brother , and by this means the inheritance ( even god ) and all he hath ) is setled on the whole heavenly family , or on all his seed , or elect : what can exalt man more than this ? o what greater honour could be conferred on our nature then , for the son of god to assume it into personal union with the godhead ! ( . ) hereby we are made near to god , even nearer than the holy angels ; verily he took not on him the nature of angels , but the seed of abraham . angels are not the spouse of christ ; they are not bone of his bone , and flesh of his flesh , but christ is flesh of our flesh and bone of our bone ; and hereby also we have a nearer union with god than adam had in innocency ; nay , as i said , nearer than the angels have ; for believers are christ's mystical body , christ is the head of the church ; for both he that sanctifieth , and they who are sanctified , are all of one ; for which cause he is not ashamed to call them brethren . ( . ) our nature hereby ( as one observes ) is the store-house or treasury of all that good which god intends to dispense to men and angels . moreover , angels and men worship god in our nature , that is , jesus christ , god-man : and how astonishing is this ? ( ) moreover , god in our nature shall be the judge of men and angels ; the man christ is god's equal , god's fellow . and , ( . ) what dignity and honour is it then to be espoused to such a prince ? ( . ) this speaks great comfort to believers ; christ who is mediator , is near unto god , and as near unto us , the father hath called , chosen , anointed and accepted of him in our behalf ; he can sympathize with us , he knows our infirmities , and he hath always god's ear , and god's heart , and represents us , and our cause to the father . exhortation . sinners , will not you accept of peace ? . shall such a mediator make your peace ; nay , die to make your peace with god , and shall any refuse to accept of that peace which he hath made . . the terms are not hard but easie ; it is to believe in him , to trust in him , to believe he hath made your peace , or that god in him is reconciled ; 't is to sue out your pardon through faith in his blood. take a few motives to stir you up thus to do . . consider that you cannot have peace with god any other ways , there is no other name given under heaven whereby you can be saved . . that whosoever cometh to him , receiveth him , believeth in him , resteth upon him , shall not perish , but have everlasting life . . consider how able he is to save ; he is able to save all that come to god by him , and to save them to the uttermost , tho they are never such great sinners , abominable sinners , prophane sinners . . consider the necessity of the application of his blood , or of that atonement which he hath made ; he that believeth not , shall be damned , if ye believe not that i am he ; that is , ( that i am the only messiah , the only mediator , the only saviour , and that i am able to save you ) ye shall die in your sins . . consider the woful condition of such that reject jesus christ , or lay not hold on his strength , or that slight his mediation , or that think to find peace some other way ; some think to have peace by the law , by the moral law , either as it is written in the two tables , or as it is written in the hearts of all men , or by the light of their own natural conscience , others by a new law , turning the gospel into a law , and so bring in ( and seek to establish ) their own righteousness . alas , if there had been a law ( as paul shews ) that could have given life , then christ is dead in vain . these cast great contempt upon the mediation of jesus christ ; nay , strive to frustrate the grand design of god , in contriving our salvation by his son jesus christ , which was to magnifie his own free grace alone , and to abase the creature , that no man might boast , or glory in himself , but that all might be ashamed , and confounded for ever . question . what offices doth jesus christ exercise as he is mediator . answ. i answer : divines generally assert , that he exerciseth a threefold office , and this every one ought to know , and also the work of christ in respect had unto each office , or what peculiarly relates to his priestly office , and what to his kingly office , and what to his prophetical office , &c. a little to each of these . . he is a priest , and as a priest he is the propitiation for our sins ; he hath satisfied justice by a condign price , the price of the blood of him who is god , he paid our debts to the last farthing ; as a priest he laid down the atoning sacrifice , and thereby quenched the flames of god's divine wrath and vengeance , which ootherways would have fed on us to an endless eternity . . and as a priest he interceeds now in heaven , that all those for whom he died may be called , and have the merits of his blood applied to their souls ; and that all that are called , and do believe , may have all that grace which they need bestowed upon them , to help them to resist temptations , and to be supported under all trials and afflictions , and be enabled to perform all holy duties , and have all their sins pardoned . if any man sin , we have an advocate with the father , jesus christ the righteous ; he presents his righteousness , the deserts , merits , and satisfaction of his blood , for remission of all their sins , neither can sin be charged at any time upon any believer , as to that vindicative wrath which is due to it , because he pleads the satisfaction of his own blood as their full discharge from the guilt and punishment thereof for ever ; for otherwise justified persons might again come under condemnation , which they cannot ; for there is now no condemnation to them that are in christ jesus , &c. and thus was christ a priest ; i. e. on earth he eminently sacrificed and offered up himself to god ; how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works , to serve the living god. and in heaven also he eminently intercedes for us , seeing he ever liveth to make intercession for them ; and that his atonement might be efficacious to us , he now appears in the presence of god for us ; therefore it is said , that we are come to jesus the mediator of the new covenant , and to the blood of sprinkling , that speaketh bitter things than the blood of abel . come to jesus , &c. that is , to a clearer knowledge of his work and office : sirs , all christ's satisfaction and priesthood would be ineffectual for our good , if he did not continue in the exercise of it in heaven by his intercession ; for it is by virtue of his intercession that all his merits are applied to us ; for if when we were enemies we were reconciled to god by the death of his son , or god was reconciled to us , ( for it is that , which the holy ghost intends ; ) much more being reconcil'd we shall be saved by his life ; the design of this office therefore was to make our peace , or our reconciliation to god by a price paid , and to apply that atonement that it might be effectual , and continued unto us for ever : christ doth not reconcile god to us as a king , but as a priest , and it is not done by what he works in us , but by what he hath done for us . ii. as christ is a priest , so also he is a king : he is , i say , invested with kingly authority , as he is mediator ; yet have i set my king upon my holy hill of sion . his kingdom ( as one observes ) is not regnum naturale , which he hath as god , co-essential with the father , but regnum oeconomicum , which he hath by donation and vnction from his father , it is given to him as mediator . moreover , his power as king is very great , he is king of kings , and lord of lords , the only potentate . . king over sin , which as a tyrant hath long reigned . . king over devils , and all the powers of darkness . . king over death , that king of terrors ; the keys of hell and death are given to him . . king of saints , ( he being the universal head of the church ) and king of nations . . nay , he hath kingly power and headship over the holy angels ; he is the head of principalities and powers ; yea , his power is over all creatures , god hath put all things under his feet . his kingship and authority is therefore universall , all power is given to me in heaven and earth . and hence , there is nothing which he ( as mediator god-man ) cannot do . now the work of christ as king. . is to subdue all our enemies for us , which indeed he hath effectually already done , sin , the world , devils , and death , being all brought under his feet . . to give us laws , statutes , and ordinances ; for as he is mediator , he is our law-giver , but he doth not give us laws that by our obedience to them our peace should be made , and we be justified : in this sense christ is no law-giver ; no , to make our peace that appertains partly to his priestly office , ( as i have shewed you before ) and partly to his suretiship , for so he paid both our debt of perfect obedience , and our penal debt also , and merited all grace and glory for us ; for tho christ is a priest , yet he is more than a priest , viz , a surety also ) but he gives us laws as we are his free-born subjects , whom he redeemed by his blood , that we might know how to honour , and live under him that died for us and rose again . . his work as king is to govern his church , and every member thereof ; moreover , his laws in the new testament do contain , all those rules for the constitution of a gospel-church , and also all the rules of the government and discipline thereof . . christ's work and office as king is to subdue all the elect unto himself ; i mean , to work grace in them , and to change their hearts , and vanquish the power of sin , and satan , for this is , and must be done by that almighty power which he exerts by his spirit in their souls , and so takes possession of them as king and supream ruler , whom as a priest he purchased by his blood ; and all this as he is mediator of this covenant of peace , that christ may dwell in our hearts by faith , or sway the scepter there . . moreover , christ as king , will exercise his kingly office , in taking to him his great authority and regal power , and reign over all the earth : for his right is , ask of me , and i will give thee the heathen for thy inheritance , and the uttermost parts of the earth for thy possession : thou shalt break them in pieces like a potters vessel — the kingdoms of this world , are become the kingdom of our lord , and of his christ , and he shall reign for ever and ever : and of the increase of his government , there shall be no end upon the throne of david , and upon his kingdom , to order it , and to establish it with justice and with judgment , from henceforth and for ever . all the kingdoms under the whole heavens , shall be given unto him , and he shall possess the gates of his enemies — this will be made good more fully and visibly upon the going off of the fourth-monarchy , and upon the passing away of the second woe , or mahomitan power , and downfal of the beast , and mystery babylon , which is now at the very door , when christ will save his church from all her enemies . iii. christ as mediator is a prophet ; a prophet shall the lord your god raise up unto you , of your brethren like unto me : he as prophet , is the minister of the new covenant , or the chief and great ambassador of peace , the chief shepherd of the sheep , and bishop of our souls . his work as a prophet . . is to reveal the will , purpose , counsel , and design of god unto his chosen ; and this he did in the days of his flesh in his own , and in his apostles ministration revealing , that my-mystery that was hid from ages and generations — he was indeed a teacher that came from god , as nichodemus saith , my doctrine ( saith he ) is not mine , but the father 's that sent me ; for i have not spoken of my self , but the father which sent me gave me commandment what i should say , and what i should speak ; denoting that he received his mission , his doctrine , and his authority to preach from the father as he is mediator . as a prophet he gives the knowledge of salvation to his people , for without his divine revelation , mankind could not arrive to the knowledge of it ; for the light that is in man naturally reveals nothing of the mystery of redemption , of the covenant of peace , and mediation of jesus christ. . nor can any savingly know this , but as christ reveals it by his spirit , as the great prophet and teacher of the church ; no man knoweth the son but the father , neither knoweth any man the father but the son , and he to whomsoever the son will rev●al him . no man knoweth the essence of the father , or hath a perfect knowledge of the godhead ; nor do they know the councils , purposes , and dispensations of the father of his saving of men by jesus christ , except jesus christ reveals these mysteries to them ; all true and saving knowledge of god , is in and through christ as a prophet . but as christ doth not atone for our sins as a king , but as a priest , so he doth not give forth laws , &c. as a priest , but as a king ; nor doth he teach , instruct , or reveal god , and salvation to us simply as a priest or king , but as a prophet ; besides there are some things about the covenant of peace , which he doth not simply as a king , priest , nor prophet , but as simply consider'd a mediator , surety , and testator , &c. i would therefore desire mr. sam. clark , for all his confidence , to consider of his great mistake in his late treaty , * doth it follow ( should it be granted ) because christ's active obedience doth not properly belong neither to his kingly , his priestty , nor to his prophetical office , that therefore his active obedience to god's law , or active righteousness is no part of the matter of our justification before god , for may not some things be done by christ , as mediator , or as surety , or testator , that doth not properly relate to either of his other three offices ; for evident it is , that the whole of christ's work in this covenant of peace , doth not strictly belong to these threefold offices ; therefore the scripture gives an account of other offices besides these , which he exerciseth . but i will proceed a little further to open the offices of christ in the covenant of peace : and , i. of the necessity of his exercising of these offices as mediator . . of his priestly office , it was absolutely necessary that he should be a priest , and that in our nature , because he was to answer the types under the law , the priests of the law that were ceremonially sanctified , and were to sanctifie others , were of the same nature with the people . and since they offered sacrifices up to god , it also behoved him to offer up the antitypical , real , and wrath-appeasing sacrifice and . forasmuch that we were slaves and captives of sin , and satan , being in chains and fetters by such enemies that none could redeem us out of their hands , but one cloathed with almighty and infinite power . it behoved jesus christ to be a king , who is invested with god-like power and authority , upon this account . and since it was the father's good pleasure to exalt and magnifie him with the sole government of the world , and of the church , it was necessary he should be constituted , and invested with kingly authority likewise . . and since we were ignorant of god , and under deep alienation from god , having the vnderstanding darkened , being alienated from the life of god , through the ignorance in them , because of the blindness of their hearts : it behoved jesus christ to be a prophet ; yea , such a prophet that can not only teach the knowing , and understanding heart , but can give knowledge to the heart which is without understanding ; and seeing we were blind and ignorant of the way of salvation , it behoved him that was to make our peace , to bring us to the knowledge of that peace and reconciliation he hath made . moreover , we were dead , therefore he must quicken us ; we were enemies , therefore he must reconcile us to god , as well as god to us , we were impotent , and could not come to the father , therefore he , as a kingly-prophet , must draw us ; the father draws us by jesus christ to himself ; also we were in debt , and divine justice will be satisfied , and will not abate us one farthing , therefore christ must be our surety to engage , and also actually pay all our debts , in respect of the preceptory and penal parts thereof ; for we owed perfect obedience unto god , as well as punishment . also he was to confirm the covenant of peace by his blood , and make his last will and testament , and bequeath many legacies to all the legatees ; therefore it was necessary that he should be a testator ; yea , the testator of the new testament , or covenant . — furthermore , we were sick , therefore it behoved him to be appointed our physician , we were as sheep gone astray , therefore he is our shepherd . ii. as to the end and excellencies of christ's offices , i have lately opened them in a late treatise upon jacob's ladder , to which i shall direct you ; but know this , the whole design and purport of all his offices are , that he might effectually be impowered with all things necessary , in respect had to the glory and honour of god , and for our good , and to give us interest in all the blessings of the covenant of peace . objection . 't is objected , that christ did not suffer for sinners as a common person , head , and representative of all the elect , or their surety , but did all meerly as a mediator , or as one indeavouring to compose the difference betwixt god and sinners . answ. i answer , sad it is to see how in these perilous days men are degenerated from the apostolick doctrine in this most important case , and oppose all our autho●● protestant writers , and deny christ to be a common person , head , representative , and surety , &c. but that he , as mediator , hath by his death merited a new and mild law of grace , i. e. of faith and sincere obedience , and hath made a compensation to the justice of god , and law of works , and so removed the law of perfect obedience , or abolished it for ever ; so that now god deals with us not according to the strict law of perfect obedience , but according to this new law , i. e. on easier conditions , viz. such that believe and sincerely obey , shall be justified even so far as they do obey , and are sanctified ; not that christ's obedience to the law , or that his active and passive obedience imputed to us , and our trusting in him according to the free promise of god , is the immediate and sole cause of pardon , by virtue of christ's satisfaction ; but that tho christ hath made god a means for legal righteousness , having satisfied that law , and took it away ; yet our obedience to this new law according to these men , is our evangelical righteousness , whereby we fulfil the gospel , and that our obedience is the condition of our justification before god : thus mr. baxter , mr. williams , mr. clark of wickham , and many others . and thus is popery revived amongst us , and justification by works asserted by these law and work-mongers , for i cannot call them gospel-ministe-s ; true , they affirm that christ died for our good , but not in our stead ; the doctrine we maintain , is , that he died for our good ; but how for our good ? even so , that he suffered as our head and representative in our stead or room , the just for the vnjust , or the surety for the principal , or for the sinner ; and this according to the terms agreed upon in the covenant of peace , ( and not simply for our good any otherwise ) god being in his own nature just , as well as gracious , could not without wrong , or injury to his justice , holiness , and the sanction of his law acquit , justifie and pardon any sinner , without a full satisfaction to both law , and justice , and this must either be done by us , or by our surety for us . . we affirm , that the law of perfect obedience results from the holiness , purity , and rectitude of god's nature ; and therefore it stands as a perpetual law , and can never be abolished as a rule of life , tho it be taken away as it required perfect obedience of us , or as a law of works to be fulfilled and satisfied for in our own persons in point of justification . do we then make void the law through faith ? god forbid ? yea , we establish the law ; because by christ we attain a perfect righteousness , being interested in his most compleat and perfect obedience to the moral law , and by his spirit to live in more exact conformity thereunto : my brethren , is it not our duty still , and as much as ever it was , to love the lord our god with all our hearts , with all our souls , and with all our strength , and our neighbour as our selves ; not only sincerely , but perfectly ; nay , to be perfect as our father in heaven is perfect : tho we are not able to do this , yet the moral law still remains , and requires us thus to do ; true , we shall not be damned for want of this perfect obedienc , because christ hath in our nature , and stead , kept the law perfectly for us ; and so he is the end of the law in respect of righteousness to all that believe . christ did not come to engage , or undertake as a mediator , that we should perfectly in our own persons , keep the moral law , and so be justified in god's sight ; nor did he come to undertake that we should sincerely keep any other law to that end ; much less , leave us to the exercise of our natural , or spiritual abilities , to keep such a law , as the condition of our justification , and acceptation with god ; but he came to procure for us such a righteousness by his own obedience and suffering , that the holiness , justice , and law of god doth require of us if we are justified with god , for what the law could not do , in that it was weak through the flesh , god sent furth his son , &c. t is a hard case , my brethren , that these degenerate presbyterians , or any pretending to be gospel-preachers , should deny christ to be a common head and surety for the elect ; for he that dies in the stead and room of others , is by the consent of the law-giver substituted in their law place , and so takes upon him the capacity of a surety , representative , or common person , undertaking to do , and suffer what others should , but these men deny this relation or capacity of christ as a surety , in this sense , and therefore deny he obeyed and died in our stead . and from hence it follows also that christ did not do that for us , which our own perfect obedience did do , whilst man stood , and would have done , had he not sinned , i. e. justified him , or have given him a title to life . . moreover , if christ was not put in our law place , as our representative and surety , why was he made of a woman , and made under the law ? was it not that the law might reach him ? ( . ) as to its commanding power as our surety , to pay the debt of perfect obedience thereunto . ( . ) and as a sinner , in a law sense , to die , or be made sin for us , ( that is by imputation ; ) for had not he been under the law , the law could not have reached him in either sense , i. e. either to do or suffer , and had not he took our law place upon him , we could not have been the better ; for what could his taking our nature on him have profited us , had he not been substituted in our room ? but as we were obliged by the law , justice , and holiness of god , to keep the law perfectly , so he was made under the law to keep it for us , and as we were sinful men , and liable to the just sentence of the law for our violation of it , so he was made under the law , and as our representative and surety , to die and to satisfie divine justice for our transgressions that were against it . he was made under the law , i. e. under the preceptory part of it , to fulfil and establish that ; he satisfied for that part of the law. he was under the law , as being liable to the punishment , or penalty of the law , that he might answer and fulfil that , and for ever deliver us from the punishment thereof , and all this as our surety standing in our law place . reproof . this may tend severely to reprehend those new and erroneous notions that so prevail amongst us , concerning christ's work and office as mediator ; we say , and prove that by christ's active and perfect obedience to the law , we are justified and delivered from wrath and condemnation , or that by christ's righteousness imputed , believers are perfectly justified , and freed from the curse of the law , and are certainly entituled to eternal life . . but our new work-mongers assert , that our justification or right to life , dependeth wholly upon our obedience ( to the gospel as a law ) as the condition to which it is promised : therefore ( as one observes ) it puts us into a condition of life imperfect , and subject to change , as obedience it self is , and that we are not perfectly justified till our obedience is perfected : thus mr. clark of high-wickham , and others . take mr. clark's words , viz. our justification at present , while we are in this world , is but partial , imperfect , and incompleat . ans. now , say i , this confounds justification , with sanctification ; and as i have told him , then it also follows that believers are partly justified , and partly condemned , i. e. we are not acquitted from the guilt of all sin , whilst in this world , and so christ's dove is not vndefiled : lord , what an age do we live in ! . we say , that we are made partakers of christ's righteousness , and the benefits of it , by our union with him through the spirit , by which means faith is wrought in us , by which we apprehend him ; and we say , that faith is an instrument whereby we receive him , faith only justifying us objectively , i. e. it is not faith , but jesus christ that faith takes hold of , that doth justifie us in the sight of god. but they say , that faith in its whole latitude , is our believing and obeying the gospel ; that is , faith and all the fruits thereof , or faith and obedience , ( or , if you please , faith and gospel-works : ) for mr. clark says , that justification by works , springing from faith , is justification by faith , in this sense . again , they say , that we are made partakers of the benefits of christ , he having purchased this grant or law , i. e. that they that do obey him to the end , shall be saved ; that is , our obedience doth both justifie us and save us . answ. the vanity of which , and how erroneous it is , we have shewed some time since * . . they say , christ hath merited a new law , or easier terms and conditions , that our faith , obedience , and good works may justifie , and save us ; but what saith paul , all boasting is excluded ; not legal boasting only , but all boasting , and cause of boasting , but by their new law boasting is let in . moreover , he says , if it be of grace , it is not of works ; and if it be of works , it is not of grace ; or else grace is no more grace , and works no more works . brethren , works cannot mix with free grace ; they are directly contrary to each other in their nature ; besides , these men forget that we are justified alone by the obedience and righteousness of one , ( even as we were made sinners by the disobedience of one ) and that is by the righteousness of christ imputed to us ; for it was by the disobedience of adam , as imputed to us , that we became sinners . in a word , christ hath wrought out a righteousness for us , which is put upon us , or accounted , or imputed to us , and not that christ merited a law , that a justifying righteousness might be wrought out in us , or by us , in conforming to that new law ; who of god is made unto us wisdom , and righteousness , and sanctification , and redemption : not only that his righteousness , is the meritorious cause of our justification , as mr. clark affirms , p. . but the material cause thereof , or that by which we are justified , no other righteousness but his which is perfect , being pleadable at god's bar. . we say , that justification of a sinner , is the acceptance of his person , or the pronouncing him just and righteous in god's sight , through the imputation of the righteousness of christ , whereby he hath a full right and title to eternal life . they say , that justification is nothing else but the pardon of sin , i. e. the not executing the punishment of sin due by the law of works , and an acceptance of a man so long as he performeth the new condition of sincere obedience . for the lord's sake , and for your souls sake , beware of those men , and their new and strange doctrine ; for it appears , salvation must be a debt , and not wholly of grace , if what they say were true ; because it is granted upon our fulfilling of the conditions required , which are indeed not light , but weighty and difficult conditions , as faith , regeneration , and perseverance , even mr. dan. william's baptismal covenant , which all they who do not fulfil it , he says , shall be damned ; the violating of that covenant , being , as he affirms , the damning sin : and this so far as i can see , is that which is their covenant of grace ; not that christ ingaged for us to the father , to do all for us , and in us in the covenant of redemption , even to reconcile god to us , and us to god ; no , but that that was a distinct covenant from the covenant of grace , which was to make way for us to enter into a conditional covenant of grace , i. e. of faith , good works , or gospel-obedience . which error and mistake , i purpose , god willing , to refute before i leave my text , and prove the covenant of peace is but one intire covenant with that of redemption . comfort and consolation , if , my brethren , it is as you have heard that jesus christ , as a mediator , is equally interested in both parties , then what comfort is here for believers . . we have no ground to suspect him of partiality ; he will not fail us , because he is so dearly and nearly related to us ; and also considering what he hath done and suffered for us : and for their sakes i sanctifie my self , that they also might be sanctified through the truth . . consider his ability , not only to reconcile us to god , but to continue us in that reconciled state , we may depend upon his power ; for i know whom i have believed , and i am perswaded , that he is able to keep that which i have committed unto him against that day . . considering his love , and faithfulness towards us , in the exercise of his work and office ; faithful is he that calleth you , and also he will do it . . with what boldness also may we come to god by him ? seeing we have such a great high-priest , that is passed into the heavens , jesus the son of god. having therefore , brethren , boldness to enter into the holiest by the blood of jesus . this , i say , may encourage us to make our humble supplications to god with boldness , since we have such a mediator between god and us , the man christ jesus . sermon iv. wherein the suretiship of christ is opened . isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . doct. that there is a covenant made , or agreed on , and stands firm in the behalf of all god's elect. i am , my brethren , a speaking concerning those transactions betwixt god the father , and god the son , before the world began , about the bringing in , and establishing of the covenant of our peace ; in which transactions i have shewed you the son of god was chosen mediator , considered as god-man , and as to that office of his , we have spoken distinctly ; but as he is mediator , so you have heard he is surety of the covenant of peace , and so more than a meer , or simple mediator . and since the covenant of peace so much dependeth upon the suretiship of christ ; i shall here , i. shew what surety doth import , or open this relation . ii. shew why christ came under this relation . iii. shew what christ was to do , and we were to receive as christ's our surety . iv. shew how his suretiship differs from suretiship among men. v. apply it . . a surety is one that undertakes for others , wherein they are defective , really , or in reputation , in latin , sponsor fide jussor ; a surety is one that engages to make satisfaction for one , or more , or ingageth for others : thus ruben became surety to his father jacob , gen. . . to bring benjamin again ; and paul for onesimus , philem. , . if he hath wronged thee , or oweth thee ought , put that on mine account ; i paul have written it with my own hand , i will pay it : in this sense we take christ to be a surety . ( . ) it signifies likewise to give a pledge , isa. . . kings . . . ( . ) also to strike hands , prov. . . thus christ is our surety , i. e. he struck hands with god for us in this covenant . i say , a surety is one that undertakes for one or more persons whose credit is gone , or is not good ; one not to be trusted , or whose faithfulness , or ability is suspected . now , my brethren , when man had broken the law of the first covenant , his credit was gone or lost for ever ; god would not enter into covenant any more with him without a surety , he knowing that man's inability and unfaithfulness in his fallen estate ; therefore was graciously pleased to provide for us , or in our behalf , a sponsor , or surety ; by so much was jesus made a surety of a better covenant : as christ engaged to god for us , to satisfie for our sins , and to bring us into a state of grace , and peace with god , and preserve us in that state to the end , and to give security to the covenant of peace , which he is a surety of , he is call'd a surety : and as he gives all good things , and divine blessings to us , he is called a testator ; for a testator denotes one dying , making his last will and testament firm , and bequeathing legacies to his friends ; some i know would not have christ be a surety of that covenant that was made betwixt god the father and himself , ( which they call the covenant of redemption ) but of the covenant of grace made with us , but i know no ground for such a distinction ( as i shall hereafter prove ; ) my brethren , evident it is , that had not our mediator engaged in this covenant of peace and redemption for us , there had been no covenant nor peace for us at all , because all dependeth on christ's suretiship , or on christ's obligation to the father for us ; nor did god ever manifest more rich grace to us , than he did in providing of such a surety for man. and hence god saith ( speaking of the covenant of grace ; ) my mercy will i keep for him for ever , and my covenant shall stand fast with him : i have laid help upon one that is mighty , i have exalted one chosen out of the people ; one able to perform and do all his pleasure , one that he can trust , who neither wants ability nor faithfulness . . a surety commonly engageth for one party , even for him whose credit is suspected , or who being poor , the creditor will not , nor cannot trust him ; the lord jesus is only a surety for us unto god , not for god to us , for god had no need for any to engage , or be a surety for him , he never failed any of his creatures , he broke not his covenant with man , but man with him ; because they continued not in my covenant , i regarded them not , saith the lord. therefore god will not treat , nor trade with man any more without such a mediator , and surety as christ is ; therefore i am not of his opinion that saith , that the suretish●p of christ was , that sinners might be induced to give god credit , and that he might have a responsal party to deal with ; for this is to cast contempt upon the holy , and faithful god , as if he is not to be trusted in , without he gives us good security , that he will not fail , nor deceive us . . the end of suretiship among men , is to give stability and security in case of bonds or covenants , &c. that such bonds or covenants may be firm and sure ; and to this end did christ become the surety of this covenant of peace , grace , and redemption . my brethren , this covenant depends upon the suretiship of jesus christ , upon whose undertakings and security god promised and covenanted with him , to be our god again , and to give to us all that good which was in his heart , to bestow upon his elect from everlasting . there being such things requisite to be done in order hereunto , which god well knew we were not able to perform , i. e. the satisfaction of his justice , or payment of all our debts , and victory over all our enemies , and that this covenant might not be broken , as the first was . my covenant shall stand fast in him . . suretiship imports , that the obligation be free and voluntary , for the law forces none to be a surety , or to engage for others . my brethren , tho god chose jesus christ to be the surety of this covenant for us , yet christ as a most free and voluntary act on his part , undertook that office , for that law we had broke , laid no obligation on him , nor was he under any necessity of nature to undertake herein , because he was the son of god , but it is ascribed wholly to his infinite love and goodness , and as a sovereign act of his own free grace , to undertake for man , and not for angels , and also only for some of the lost sons of adam , and not for all : no man taketh my life from me , but i lay it down freely ; i have power to lay it dnwn , and i have power to take it up again . lo , i come in the volume of the book , it is written of me to do thy will , o god. . suretiship imports not only a voluntary obligation for others , or for another : but also union of parties , or assumption of the condition of that person or debtor : in a law sence it denotes a foederal , or law union , the surety and the debtor are but one party ; yet not so , but that it is the surety that pays ; it is his money , and not the debtors . my brethren , christ , by vertue of his suretiship , did not only take our sins upon him , but our nature , and put himself in our law-place , he took our condition upon him : he was made of a woman , made under the law to redeem them . object . i know it is objected , if christ and the elect are but one party , and that his righteousness be ours , i. e. imputed to us , or that he did , and suffered all in our stead , then we are our own saviours ; we are mediators , as having a mediator's righteousness . ans. this ( as one well observes ) follows not ; for they may as well argue the debtor is the surety , because his surety's payment is accepted for him . object . again they object , if christ our surety and we are one , and that his righteousness is ours , then we are as righteous as christ. ans. they may as well affirm the bankrupt is as rich as his surety , because his surety pays his debts . . a surety doth not only ingage for debtors , but also sometimes for criminals . those that christ became surety for in the covenant of peace , to reconcile to god , and to redeem from sin and hell , were criminals , and not only debtors ; we all deserved death , and were under the sentence thereof . the evangelists render the words , sins , and debts promiscuously , as luke . . compared with matth. . . the laws of some countries admit of a surety for a criminal ; i. e. that one man shall die for another : thus did christ obey the law for us , and die for us : he was made a curse for us — gave himself for us — his life a ransom for us — the just for the vnjust — made sin for us : all proves he was a surety for condemned criminals , and so died in our stead , to satisfie the law , and justice of god ; what the law could not do — god sent his own son ; i. e. we could not keep it perfectly , nor satisfie for the breach of it ; therefore christ died not only nostro bono , for our good and profit , as the socinians , and our work-mongers say , but nostra vice , in our room , he died for his church , for his elect , as he died not for the holy angels , yet he died for their good , and for the whole creation in some sense ; he is the head , and confirmer of the angels ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is instead , the sufferings of the saints are for the good of the church , but they are not substituted to obey and die in the stead of others : a surety to obey and die for others , as one hath abundantly proved , is to obey and die in their stead or room . . a surety having paid all , and fully satisfied for debtors ; it follows , that neither the creditor , nor the law can exact satisfaction of the debtors , and also that the debtors for whom satisfaction is made , shall be delivered out of prison , and be actually discharged and acquited according to the time and terms agreed on between the creditor , and the surety . god will not , cannot in point of justice and righteousness exact satisfaction of any sinners , for whom christ became a surety , and hath safied ; for i. e. they cannot suffer in hell , but shall all in due time be actually discharged and acquited , and the law sentence taken off of them : for no sooner are their eyes opened , or are illuminated by the spirit , but they plead , that their surety hath paid all for them ; he hath paid their debt of perfect obedience , and hath also born all that vindictive wrath and vengeance that was due to them for their sins ; who was delivered for our offences , and was raised again for our justification : the lord laid on him the iniquities of us all . ii. why did-christ become a surety for us , and put his hand to the covenant ? . because his love and bowels were such to god's elect , his love constrained him thus to do . . because he would readily comply with his father's will , design , and purpose herein , which was to exalt his infinite grace and divine goodness to mankind . . it was to raise the honour , or cause all the divine attributes to shine forth in their equal glory , and meet together in his work and undertakings as mediator and suretiship , in sweet harmony . . because he would magnifie god's law , and make it honourable : but more of this hereafter . . because he knew god would not otherwise enter into a covenant of peace , to save lost sinners , man being weak , and unable to answer what both law and justice required , in order to our peace and reconciliation with god : whatsoever the law exacted on us , he engaged and condescended to do as our surety ; he promised and struck hands to satisfie whatsoever the law , i say , could demand of god's elect. see heb. . . rom. . . heb. . , . iii. what was christ to do , and we receive by vertue of his mediation and suretiship ? first , whatsoever christ as mediator covenanted with the father to do , that he considered as the surety of the said covenant engaged to perform . . to vindicate the honour of god in all the perfections of his nature , particularly to preserve the justice and veracity of god , and sanction of his holy law. . he engaged as the surety of the covenant , to restore to man , or to all god's elect , that righteousness which man lost , that as we were made sinners by adam's disobedience , so by his obedience we should all be made righteous ; that as the sin of the first adam was imputed to our condemnation , so his righteousness , as our covenanting head , might be imputed to all his seed , and all this according to the contrivance of god's infinite wisdom , and to answer the design , purpose , and proposal of god the father , in the council of peace . . and seeing man was a rebel , and in arms against god , and filled with rage and madness , and having enmity in his mind against god , being alienated from the life of god : jesus christ , as our surety , engaged to change the hearts of all he undertook for , and bring them to accept of terms of peace , through the blood of his cross ; i say , he ingaged to god to bring home all that were given to him . hence he says , them i must bring , and they shall hear my voice : he must bring them because of the covenant he had made with god the father ; and upon the consideration of that obligation , he laid himself under , as their surety . he must circumcise our hearts to love the lord our god ; for christ also hath once suffered for sins , the just for the vnjust , that he might bring us to god. from hence it appears , that christ by virtue of these articles of peace , as our surety , engaged to open blind eyes , and to bring the prisoners out of the prison-house , and to set at liberty those that were bound ; or by the blood of his covenant , to send the prisoners out of the pit , where there was no water ; for this was agreed should be the effects of his undertakings : see zech. . . luke . . the spirit of the lord is upon me , because he hath anointed me to preach the gospel to the poor ; he hath sent me to heal the broken-hearted , to preach deliverance to the captives , and recovering of sight to the blind , and to set at liberty them that were bruised . he engaged to take away the heart of stone , and to give us a heart of flesh , to give a new heart for this the father promised in the covenant , and what he promised christ ingaged to do for us ; for without almighty power this cannot be done ; he works all our works in us and for us : he engaged to subdue satan , and divest him , that strong man armed of all his power . in a word , christ as the surety of this covenant , engaged to renovate our hearts , regenerate our souls , or to create the image of god again in us ; and that from his fullness , we should all receive grace for grace : and , indeed , to this end it pleased the father , that in him should all fullness dwell . . jesus christ as our surety , engaged to make good another article in this covenant , which was to preserve all his people in a state of grace , not only to bring us into a state of grace , but to preserve us in the state , or to preserve grace as a vital principle in our souls . that as all the promises of god are made to us in christ , so christ hath engaged that we should persevere in grace and holiness , and that we shall never finally depart from god any more ; he that hath begun a good work in you , will perform it to the day of christ. it is not said , he will finish it , but he will perform it , which denotes his covenant ; as when a faithful man hath engaged to do a piece of work , we say , he will perform it ; he shall bring forth judgment unto victory . . he will according to his promise and covenant , strengthen our faith , and encrease it . . subdue our iniquities ; he will subdue our iniquities , thou wilt cast all their sins into the depths of the sea , thou wilt perform thy truth to jacob. . to support and succour us under all temptations , thus he hath promised , and he is faithful , therefore will do it , . cor. . . no temptation hath befallen you , but such that is common to men , and god is faithful , who will not suffer you to be tempted above what you are able , &c. . to comfort us in all our sorrows ; i will not leave you comfortless , &c. . to help us under all our afflictions , reproaches , losses , and persecutions , all these are covenant blessings , and therefore promised to us . . to enable us to perform acceptably all holy duties ; for without him we can do nothing . . to make us fruitful , and so to abide unto the end ; i have chosen you , and ordained you , that you go and bring forth fruit , and that your fruit should remain , the righteous shall flourish like a palm-tree : those that are planted in the house of the lord , shall flourish in the courts o● our god , they shall still bring forth fruit in old age , they shall be fat and flourishing . and all this god hath promised to us by vertue of christ's undertaking as our surety for us . for the grace by which all this is done , was promised first to christ ; he is filled full of grace , as our head of influence : and he hath engaged to god for us to act , and influence us with that grace which he so received , which he doth perform in what measure and manner he pleaseth , through or by virtue of that union we have with him , and by the constant communication of fresh supplies from himself ; therefore it is added , to shew that the lord is vpright , and that there is no vnrighteousness in him . brethren , pray consider this well , that all grace and spiritual blessing whatsoever which we receive , is all promised to us by god the father , and made good to us through christ's mediation , and undertakings , as our surety : for all the promises of god in him , are yea , and in him , amen , unto the glory of god the father . i say , that that mutual covenant betwixt god the father , and our lord jesus christ , makes all covenant blessings and promises sure to us ; all promises are from the father , through christ , by the holy spirit christ received the spirit without measure , upon his covenanting with the father , and he engaged to send the spirit to be the almighty agent to do all things for us ; for as he purchased the spirit for us , so he hath asked it of the father , and still ( as our surety and advocate ) he intercedes with the father for us , that we may receive a gracious measure thereof ; i will pray the father , and he will give you another comforter . the father upon christ's suretiship promised to him , that his spirit shall never depart from him , nor his seed : as for me , this is my covenant with them , saith the lord ; my spirit that is upon thee , and my words which i have put into thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , from henceforth and for ever . . christ hath engaged to confirm us to the end ; this he undertook as our surety , it was god's promise to him , he shall see his seed : this was promised to him upon what he was to do , and suffer ; and christ , i say , hath engaged as our surety to confirm us ; who shall confirm you to the end ? god is faithful , by whom ye were called unto the fellowship of his son jesus christ our lord. jesus christ , by vertue of this covenant , was to have many companions , or fellow heirs of glory , and god's calling us , is the first foundation act in god , of performance of this covenant with christ , and to us in him : the father is as much bound and obliged to keep us , as christ is ; because of that price he hath received for us by christ , which he accepted of in this covenant of peace . . christ was obliged , as our surety , not to lose one of them , which the father gave him ; and this is the father's will that sent me , that of all which he hath given me , i should lose nothing , but should raise it up at the last day . this is as if our lord should have said , the father's will and covenant made with me is , that i should not lose one of his elect. the father ( as one observes ) promised three things to the son in this covenant , upon what he was to do and suffer . . his assistance . . that he should have a seed which he should see . . he promised eternal glory to him , and to all them in him . i. his assistance ; the spirit of the lord shall rest upon him ; the spirit of wisdom , and vnderstanding ; the spirit of counsel , and might ; the spirit of knowledge , and of the fear of the lord. behold my servant that i uphold , mine elect in whom my soul delighteth ; i have put my spirit upon him : well , and what hath christ engaged to do ? he shall bring forth judgment to the gentiles . a bruised reed shall he not break ; and the smoaking flax shall he not quench ; he shall bring forth judgment unto truth . i , the lord , have called thee in righteousness , and will uphold thine hand , and will keep thee , and give thee for a covenant of the people , for a light of the gentiles : that is , for the surety of my covenant . to open blind eyes , &c. he shall feed in the strength of the lord , in the majesty of the name of the lord his god : christ was to plead these promises ; he shall cry unto me , thou art my father , my god , and the rock of my salvation . ii. god promised him a seed . . a numerous seed ; as the dew of the morning in abundance upon the flowers and plants ; fear not for i am with thee , i will bring thy seed from the east , and gather thee from the west . i will say to the north , give up ; and to the south , keep not back : bring my sons from afar , and my daughters from the ends of the earth . . a perpetual seed , or a seed that shall endure for ever ; his seed will i make to endure for ever , and his throne as the days of heaven — my covenant will i not break , &c. iii. the father promised him great glory , and an eternal kingdom ; ask of me , i will give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession ; behold my servant he shall deal prudently , he shall be exalted and extolled and made very high — i will divide him a portion with the great , and he shall divide the spoil with the strong , because he poured out his soul unto death . all power is given to me in heaven and earth . he shall strike through kings , in the day of his wrath. but we see jesus , who was made a little lower than the angels for the suffering of death , crowned with glory and honour — and he shall bring all his to glory too : for it became him for whom are all things , and by whom are all things , in bringing many sons to glory , to make the captain of their salvation perfect through sufferings . as this was promised by the father to him , and to us in him , so he as our surety engaged to bring it to pass , or to make it good unto us object . if jesus christ entered into bonds for us , and that by virtue of the sanction of the law of works , was obliged , as our surety , to suffer for our sins , doth it not follow , that he was surety of the covenant of works ? and how then is it said ▪ he was surety of a better covenant ? answ. tho christ was obliged , as our surety , to fulfil the covenant of works , or of perfect obedience ; yet he was not surety of the covenant of works , because he did not undertake , that we should perfectly keep the law in our own persons , which he must have done , had he been surety of the law of works , but that he would keep that law for us ; and therefore it was another and better covenant . . the covenant of works was made betwixt god and man , without a surety ; the covenant of grace is made betwixt god the father , and jesus christ as our surety for us ; therefore another and better covenant . these men plead for a covenant of grace made betwixt god and us , distinct from the covenant of redemption ; in which , christ , as our surety , engaged that we shall keep the new law of faith , and sincere obedience ; christ having abolished the law of perfect obedience , and merited this mild law , &c. answ. tho the law as a covenant of works , do this and live , is taken away ; yet as a law , or rule of perfect obedience , it remains for ever : as the reverend mr. cross , hath fully proved . . as to their new law , it brings in justification by works ; and such works too , that are attended with sin , or imperfections ; and therefore their doctrine is to be abhorred . see mr. clark's new book ; but more of this hereafter . iv. i shall shew that christ's suretiship greatly differs from suretiship among men. . a surety among men , is not of the creditor's , but of the debtor's procurement . but the surety of the covenant of peace , was of god's procurement , who is man's creditor , or rather offended creator ; god as an act of infinite wisdom , love , and mercy , found him ; i have found a ransom . moreover , the father chose him , called him , and anointed him to be the mediator and surety of this covenant , as hath been fully proved : therefore it doth not follow , that so soon as our surety struck hands , or just when he laid down the price , all god's elect must actually be acquited . for should a creditor find a surety for the debtor , all must confess it is in his choice how and when the debtor should be actually acquited . moreover , 't is evident , that we had no actual existence when christ struck hands for us ; besides , it was for such that he foresaw would fall under sin , wrath , and condemnation , and christ did not become a surety to keep the elect from falling under wrath , and the sentence of death , but to recover them out of that state ; justification presupposeth we were once charged and condemned . . a surety and debtor among men , both enter into the same bond , and the debtor is look'd upon the principal bondsman . but christ's single bond , in this covenant , is accepted for all ; here is a change of persons , god leaves out our names , and puts in christ's name , that the debt , satisfaction , and curse might fall upon him alone . see dr. goodwin : he was made sin for us — christ hath redeemed us from the curse of the law , being made a curse for us ; he was wounded for our transgressions — and now jesus christ here by puting his name unto this bond , is become the principal debtor , and is wholly obliged to pay , and satisfie for all the sins of god's elect ; his suretiship hath swallowed up the offending debtors obligation , to satisfie law and justice . object . doth it not then follow , we need not be concerned to keep or fulfil the law ? answ. we are not to be concerned to keep the law to that end christ kept it , i. e. not to be justified by it , for so it is removed ; but the moral law , as a perfect rule of righteousness , obligeth us to perpetual obedience , it being so unchangable a law. . among men , when the surety makes a full satisfaction for debtors , the said debtors cannot be said to receive their release , or discharge , as an act of grace and favour , but as an act of justice only . but jesus christ , in the covenant of peace , makes full satisfaction for us , and yet we receive our release and discharge as an act of grace and favour alone . . in that god and not we found the surety , which was an act of his own sovereign grace , he being wholly at liberty , whether he would save man , or not . so that our discharge through the satisfaction of christ , must needs primarily and originally flow out of pure grace , favour , love and pity of god to us . had man found the surety , it had been otherwise . . because the surety being the only begotten son of god , it is a farther demonstration of infinite love and favour to us , in that god should substitute him in our stead , and dispence with the rigorous action of satisfaction from us , and take it from our surety , as put in our law-place . . because god , that he might work about our discharge , in a way of grace and mercy , to the honour of his justice , &c. made his own son a sacrifice for our sins . . because that interest we have in that redemption , pardon , peace , and reconciliation by christ's undertakings , is freely bestowed on us , as an act of god's sovereign grace and goodness , for as christ purchased all grace for us , so as an act of god's favour , and christ's purchase and merits , he gives us the spirit and faith , in order to our actual interest in all covenant blessings ; so that altho it all is in a way of justice as to christ , yet it is all in a way of mercy and free-grace as to us . . in that god accepted of christ as a surety for us who deserved no pity , we having wilfully forefeited our vast inheritance , and were become his vile enemies , and rebels against him . . because christ became our surety , from whom he could expect no after recompence , or satisfaction for that vast sum he laid down for us , he never expected any recompence from us for the debt paid . . because we are not only pardoned , and have peace , but by christ's undertaking , are raised to great honour : and o what grace , love , and divine goodness is here ! vse . i admiration . what hath god done ? christ done for us ? what love is this ? . christ knew before he became our surety , that the whole payment would fall upon him , and yet struck hands . . o! what exemption and discharge have we hereby from the law and justice of god ? the law , as our husband , is dead , and we dead to that ; that cruel husband has no more power over us , though as a law , or rule of righteousness , it still commands us , yet it cannot kill us , curse us , nor condemn us to eternal burning . . bless god for jesus christ our surety : what a sweet covenant is this , that we are brought into ? how sure are all covenant mercies ? what riches , glory and power is in christ the mediator ? as thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him . we are in christ's hand , and none can pluck us out . . we shall for ever abide in this covenant ; our surety hath engaged to keep us , that we shall never break covenant with god any more , so as to lose our inheritance . . how easie hath god made the terms of peace as to us , since christ is obliged to work all our works in us , as well as for us ? ii. what good news is here for broken sinners , who lie condemned by the covenant of works ? o sue out your pardon , by taking hold of christ. iii. reproof . how doth this again tend to reprove such that turn the gospel-covenant , or covenant of peace , into a law , with the sanction of rewards for obedience , and threatnings for disobedience ; denying that christ stood in our law-place , to do and suffer for us , or to keep the law of perfect righteousness , in point of justification , and to die in our stead ? why will men stand upon their own legs ? — proud man would fain live of himself , or have whereof to glory , but not before god , or in christ jesus ; he would have god take his copper , and refuse his own most pure gold. why will they seek relief other ways than by the surety and mediator of the covenant ? can our imperfect righteousness , or sinful duties justifie us at god's bar ? will they dare to plead it at death . iv. trial. is grace given to you ? have you union with christ ? have you a new heart ? do you truly and savingly know the lord ? then you are brought into the bonds of the covenant of peace . v. consolation . if you are once in covenant , you are for ever in covenant , and all covenant-blessing , even all things that are therein promised to christ , as your surety shall be given to you . but no more at this time . and with this i conclude the second thing , under the second general head , viz. that the terms proposed in the covenant of peace betwixt the father and the son , were agreed to , and of christ's work , as mediator and surety therein , i have endeavoured to clear to the weakest capacity . sermon v. containing the ratification , or confirmation of the covenant of peace ; shewing , how , and by what , and when it was confirmed ; also how proclaimed , and what the proclamation is . isa. liv.x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . doct. that there is a covenant made , or agreed on , and stands firm in the behalf of all god's elect. i have shewed you first , that in a covenant of peace there is a treating betwixt the covenanting parties about the terms upon which it is made : and accordingly in order to the making , or bringing in of this covenant , you have heard that there was a treating between the father , and the son before the world began . secondly , that in such a covenant , the terms proposed are agreed unto by both parties ; so i have shewed you it was here ; and also that the mediator of the covenant of peace is jesus christ , who was also the surety thereof ; whose work , both as he is mediator and surety , we have opened . thirdly , i shall now proceed to the next thing , which is the ratification , or confirmation of the covenant . my brethren , there was a twofold confirmation of the covenant . i. it was confirmed by god in christ , and this was , as i conceive , in that council of peace that was held in eternity betwixt them both : true , among men this is called , the signing of the articles of peace ; but there was a full confirmation of this covenant , when it was agreed on , and signed , and that by both parties . . the father confirmed it to christ , and to all the elect in him , by his oath ; i have made a covenant with my chosen , i have sworn unto david my servant : by david is meant jesus christ ; and i see no reason to doubt , but that this oath of god the father to the son , as mediator of our peace , passed to him before the world began ; once have i sworn by my holiness , that i will not lye unto david . my brethren , when god concluded this covenant of peace with jesus christ , he made a promise to him of performing all things which he agreed unto ; and evident it is , that this was before the world began ; in hope of eternal life , which god that cannot lye promised , before the world began . and as it was promised then to christ , as the head and representative of all the elect , on their behalf ; so there is the same parity of reason to believe , that then the oath of god passed to our lord jesus christ , and to us in him also ; and now this promise and oath of god to christ , gives not only solemnity , but also firm and sure stability to this covenant ( . ) he added his oath to his promise ( saith our late annotator on the holy bible ) to make , and prove it to be immutable : hence christ , it is said , was made a priest by an oath , not after the order of aaron : ( . ) but after the order of melchis●●ck . this oath is said to be sworn once , which word and phrase ( saith he ) implies the compleatness , certainty , and irrevocableness of the thing ▪ ( . ) god swore by his holiness ; what is more sacred ? by which god is seldom known to speak , or to swear ; therefore nothing can more fully confirm this covenant to christ , and to us in him . ( . ) jesus christ then confirmed also the covenant on his part ; on our behalf , by his putting his hand in our stead , and to stand in our law-place for us , as you have heard : this , my brethren , was more than a bare signing and sealing the covenant of peace . but — ii. there is yet a farther ratification , and confirmation of the covenant of peace , as also there is among men. . it was agreed betwixt god the father , and the son as mediator , that this covenant should come under another acceptation , i. e. as the last will and testament of jesus christ : true , it was not only christ's will , or christ's covenant and testament , but the father's will and covenant also : hence the testament is called , the revelation of jesus christ , which god gave unto him ; that is , a mediator : yet christ is the testator , or he that is to dispose of all those rich legacies which the father by him , as mediator , designed to bestow on all his elect , it is called his covenant , testament , or last will. and now , since the new covenant was to come under this character , viz. christ's last will and testament ; there was a necessity ( for many other reasons ) that the covenant should be confirmed and ratified by his death 〈…〉 : the greek word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diathemenos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith . a testament is the sentence , or declaration of our last will of what we would have done after our death ; now this testament contains all the blessings , grants , and priviledges agreed unto and given to christ , as mediator of the covenant of peace , and more properly it denotes christ's giving them forth as one dying , to confirm the covenant . . a testator signifies a disposer ; one that makes his last will and testament , who hath goods to bestow , and persons to give them unto . . it denotes , that a dying person , who to confirm his will and testament ; there is a necessity of his death , and thus christ as a testator , died by virtue of those covenant transactions betwixt god the father and himself on the behalf of god's elect ; where a testament is , there must also of necessity be the death of the testator . . it also denotes , that he the testator hath , or is invested with some estate , and hath a proper right to dispose of it ; jesus christ in this covenant had all the riches of grace and glory given to him as mediator . see john . . jesus knowing that the father had given all things into his hands , &c. . moreover it denotes , that whatsoever he gives as a testator , is of meer grace , or of the good pleasure of his will. . also it gives a just right to all such ( to whom he bequeaths any legacies ) to what is given , so that such may sue out for them as their own . furthermore it imports the revelation and declaration of his will , love , and affections to all his relations and friends : so did jesus christ , in his last will and testament , reveal his will , love , and rich bounty to all god'● elect. now the design of god and christ herein , was . . to give , or superadd a new title to al● believers ( as one well observes ) of all covenant blessings , that we might have all manne● of security imaginable to the inheritance . . also to shew the absolute freeness of th● conveyance of all covenant grants , and ble●sings to believers . . and more directly to the purpose i● hand , jesus christ came under this relation to ratifie and confirm the covenant of peace , an● our sure right and title to all blessings contained therein ; tho it be but a man's testament , yet if it be confirmed , no man disanulleth , or addeth thereunto : the covenant was in force even from the beginning ; and all god's elect who lived under the old testament dispensation , received the grace and blessings thereof , through faith in christ's death , who they knew would come in the fulness of time , and by his blood confirm this covenant : the father , indeed , trusted the son upon his holy compact or covenant with him , upon the account of what he was to do , and suffer in time . pray , brethren , observe , that the death of christ , is the great and sure ratification and confirmation of the covenant of peace . it is a confirmation of such validity , that it is made unalterable , and cannot be disannulled . to proceed , there are , beloved , seven or eight things to be considered in the death of christ. i. the death of christ put an end to , or abrogated the old covenant ; he took away the first , that he might establish the second — having abolished in his flesh the enmity , even the law of commandments contained in ordinances for to make in himself of twain , one new man , so making peace : the first will , or covenant is made void by the second , i. e. by the last will and testament ; nor is the ceremonial law only abolished , but the moral law as a covenant of works , do this and live ; not as it is a law requiring perfect obedience on righteousness , but as to the tenure , or terms of it . not , my brethren , but that all believers , who lived under the old testament , were saved by the covenant of grace , christ was to establish , as i said before : yet was not the old covenant actually taken away till christ died , the latter covenant is called an everlasting covenant ; not , i say again , that the first , as to righteousness , is ceased , or disannulled ; no , but as a covenant of works , requiring perfect righteousness of us in our own persons , if ever we are justified in god's sight ; but that the perfect obedience which law required of us is transmitted to another head , i. e. the christ jesus , who having answered all its demands in point of obedience and righteousness , so that he is the end of the law , as touching righteousness , to every one that believeth : insomuch that the law cannot curse , nor any more condemn them that are in christ jesus . ii. christ's death ( as well as his active obedience to the law ) was the condition on his part for us , upon which god the father entered into this covenant of peace , on our behalf ; therefore had not christ died , all that believed before he came had perished , but neither of these were possible . iii. the death of christ , was the price of our redemption , by this vast summ we were redeemed : ye are not your own , you are bought with a price . not our own observe . . we were sold under sin , and were in bondage to the law and justice of god. . there was a treating about the price of our redemption , and the terms were agreed to , which was , that christ must die ; for asmuch as ye know that ye were not redeemed with corruptible things , as silver and gold , &c. but with the precious blood of christ — who verily was fore-ordained before the foundation of the world ; or was delivered up according to the compact , or result in the covenant of peace , ( to redeem us from wrath and hell , ) held in eternity between the father and himself . . the time also when this should be done , was also then agreed on ; that is , when christ should die ; but when the fullness of time came , god sent forth his own son in the likeness of sinful flesh — to redeem them that were under the law , &c. iv. the death of christ was that price by which all grace is purchased for us ; for tho we have all covenant grants , and blessings freely given to us , or merely of god's free grace , yet faith , a new heart , regeneration , repentance , pardon , and peace , and all other grace , and blessings here , and glory hereafter were all purchased for us by the death of christ ; for as you heard christ did more than pay our debts . v. christ's death was the pacifying , or atoneing sacrifice , his precious blood quenched the fire of god's wrath , and so it is the only way by which we come to be delivered from hell : our jonah was cast over-board to make a calm , and caused the storm of divine vengeance to cease . vi. and more directly to our present purpose ; i say again , the death of christ was to ratifie and confirm the covenent . vii . moreover , the death of christ was not only to confirm the covenant of peace it self , but to confirm all covenant grants , covenant blessings , and covenant promises also ; for had not the testator died , none could sue for any legacy therein bequeathed to them . furthermore , also the holy ghost is appointed to be the executioner of this covenant ; or , of the last will and testament of our lord jesus christ : how much more shall the blood of christ , who through the eternal spirit offered himself to god ; purge your consciences from dead works , to serve the true living god. it is the same spirit of jesus that offered up his body , that applies his blood , and makes it efficacious to us , and also puts us into the possession of the inheritance purchased for us . and for this cause he is the mediator of the new testament , that by means of death , that they which are called , might receive the promise of the eternal inheritance ; that is , through his intercession , and the agency of the holy spirit , the effects of his sacrifice might become effectual to all the elect , viz. to their justification , vocation , sanctification , and glorification . if the will of man had been left , or substituted to be the executioner of christ's last will and testament , not one soul might have been saved , or if otherwise , yet all the glory would not have then redown'd to jesus christ , but one great part thereof to the creature . but thus it is not left , 't is not of him that willeth , nor of him that runneth : no , no , it is wholly committed to the blessed agency of the holy ghost ; who doth , and must bow , and bend the will of man unto god : but more of this hereafter . my brethren , it is very remarkable what knowledge some of the ancient jews had of the messiah . rabbi hadars , ( as i find him quoted by a worthy divine ) speaks thus , viz. god treating with the messiah , said , righteous messiah , those who are hid in thee , are such , whose sins in time shall bring thee to grief ; thy ears shall hear reproaches , thy tongue cleave to the roof of thy mouth , thou shalt be wearied with sorrows . the messiah answered ; lord of the world , i joyfully take them upon me , and charge my self with their torment , but upon this condition , that thou shalt quicken the dead ; god , saith this rabbi , granted him this , and from that time the messiah charged himself with all kinds of torments . vse . i. from hence we may infer what horrid evil there is in unbelief , or the shamefulness of unbelief , and o what ignorance there is in men , of this covenant agreement ; god is pacified and reconciled , but sinners will not believe it , and from hence retain frightful thoughts of god. . we infer , that our salvation stands upon a sure and certain foundation , and that the elect shall be saved . ( . ) they are the seed of christ , and are given to him , tho never so unworthy in themselves . ( ) in regard of the firmness of the covenant of peace , you hear how , and by what it is confirmed . ( . ) in regard jesus christ hath done his suffering work , his bleeding work , his dying work , confirming his covenant , and he is bound to do all the rest in us and for us , and the spirit is the executior , christ , tho he died , is alive , and dies no more ; and therefore can , and will see his own will fully executed . ( . ) because god hath link'd in this covenant his own glory and our good together . ii. contemplate on the love of your dying friend ; shall the king immortal become a dying testator ? o search into this will to find your names , and see what vast legacies are bequeathed therein to you ! moreover , you see that your right to grace and glory is a testimentory right , the covenant betwixt god and christ is turned into a testament between him and you ; my peace i leave with you : he hath paid dear for it . iii. sinners , will you by unbelief make void ( if it were possible ) this covenant , or not sue out by christ's blood your pardon , but think to get it some other ways , sirs , all 〈◊〉 saving grace is comprehended in this covenant . iv. what are all earthly legacies to those christ hath left in his last will and testament — v. terror . let all such tremble that turn christ's last will and testament into a law of works , or into a conditional covenant , or that give the glory to their faith , to their obedience , or to the creature , and let all such fear likewise that venture to alter any thing contained in christ's last will and testament . lastly , do not forget your dying friend ; o keep up his remembrance in those holy signs of his death and suffering which he hath left in his word , this do in remembrance of me . i shall now proceed to the next thing proposed under this general head. fourthly , after a covenant of peace is ratified and confirmed , it is proclaimed , and so it is here also ; this is the next thing , god assisting , i shall speak to . — and now , as peace among men is commonly published by a proclamation , so hath god graciously ordered this peace to be published by a proclamation . also , and in speaking to this i shall . shew you what is the proclamation of this peace . . who they are that god hath authorized to proclaim it . . open the nature of the proclamation . . open the terms upon which it is proclaimed . the proclamation of this peace is the gospel of jesus christ : hence the gospel is called , the word of reconciliation , and the gospel of peace . i. because the gospel only shews us how reconciliation is made between an offended god , and offending creatures ; and no otherways is this revealed , or made known to men. ii. because god , my brethren , is hereby declared to be reconciled or pacified towards sinners , even in jesus christ ; to wit , that god was in christ , reconciling the world to himself , not imputing their trespasses unto them . some would have this extend to all the world universally , but then all would be saved ; for if all were reconciled to god by the death of his son , they shall much more be saved by his life ; for so paul argues in respect of all them that god by the death of his son , was reconciled to ; for if when we were enemies , we were reconciled to god by the death of his son , much more being reconciled , we shall be saved by his life . if god gave us the great gift , he will much more give the lesser gift , i. e. faith and perseverance ; compare this with rom. . . my brethren , 't is the same [ all , ] or world that christ promised that he would draw to him , and that he takes away the sin of . moreover , if he had reconciled the whole world to god , he would have prayed for the whole world , but that he saith he did not , yet he prayed for all he died for . iii. because the gospel discovers the meritorious cause , or foundation of our reconciliation , viz. the death of christ , this was that sacrifice that turned away god's anger , and vindictive wrath and vengeance ; he saw the travel of his soul and was satisfied . iv. because the gospel contains mutual reconciliation , not only an account of god's reconciliation to us , but also our reconciliation to him , which is through the receiving the atonement , god is reconciled in christ , by his wrath-appeasing sacrifice ; but the gospel shews , that sinners are not actually reconciled to god , until they are by the spirit united to christ , and believe in him , having that natural enmity removed , that is in their hearts against god. v. the gospel is the instrumental means , through the spirits operations of the sinner's reconciliation to god ; we pray you in christ's stead be ye reconciled to god. it is called the power of god to salvation , because therein the righteousness of god is revealed , vers. . it is , my brethren , an instrument of his power , or a powerful means ordained of god to this purpose , it having an excellent and efficacious influence attending it through the spirit where it is proclaimed and received . my brethren , faith , regeneration , convertion , or holiness , do not reconcile us to god ; no , no , nothing doth that but the blood of christ. and this i might make appear , . because our reconciliation on god's part is by the death of christ ; for when we were enemies , we were reconciled to god by the death of his son. hence we are said to be justified by his blood ; that is , meritoriously , yet materially it is by his active , as well as his passive obedience . . because our reconciliation on god's part , i mean his being reconciled to us , is antecedent to faith , regeneration , &c. your faith doth not make your peace , tho it be an instrument by which you receive that atonement that christ hath made , . faith , &c. is an effect of our reconciliation , that we may be actually acquitted , and saved from sin and wrath in our own persons , and have it evidenced to our own consciences ; it is our receiving that of christ , which he received for us upon his discharge , as our head , and surety ; much more being now justified by his blood , we shall be saved through him : therefore christs blood must be the appeasing sacrifice that delivers us from the wrath we lay under . . nay , my brethren , justification is the effects of reconciliation ; for had not christ satisfied divine justice for us , we had not been pronounced just , or righteous in him ; the prisoner is acquited as the effects of the payment of his debts , his believing his debts are paid , and the law and justice satisfied , doth not pay his debts ; tho a sinner is not in his own person actually discharged , until he doth believe , or leastwise in his own conscience . true , jesus christ , as mediator , doth both these ; i. e. he pays our debts , and knocks off our chains ; he makes the atonement , and sprinkles the blood upon our consciences by his spirit ; if reconciliation was the bending of our hearts to god , to believe in him , and love him , why should faith and sanctification be laid down as the end and effect of this reconciliation : yet now hath he reconciled in the body of his flesh , through death , to present you holy and vnreprovable in his sight . vi. a proclamation discovers , or reveals who they are that shall receive the blessings of that peace which is made , and upon what terms . so , my brethren , the gospel makes known who they are that are comprehended in that peace our lord jesus christ had made , viz. all that god hath elected , or chosen in him , or all his seed , or all that the father hath given to him , or , if you please , all that do believe in him ; and also it shews upon what terms , viz. wholly of meer grace and favour ; by grace ye are saved through faith , and that not of your selves , it is the gift of god , not of works , least any man should boast , not by any act of the creature , not by his faith and sincere obedience● nor by works of righteousness that we have done , either in obedience to law or gospel : see rom. . . the terms are without money , and without price . vii . some proclamations proclaim peace ; so , my brethren , the gospel proclaims our peace with god : peace , peace to them that are afar off , and to them that are nigh ; it proclaims liberty to the captives , &c. hence our lord saith to his disciples ; that which ye have spoken in the ear , shall be proclaimed on the house top — and came and preached peace , ( or proclaimed peace ) to you which were afar off , and to them that are nigh . and hence the gospel also comes so to be called ; for what is gospel , but glad tydings , good news , peace on earth , good will to men ! it is called , the joyful sound , blessed is the people that know the joyful sound , &c. not they that only hear it , but that know it , it is that which when known and received , pacifies a wounded conscience . viii . a proclamation of peace and pardon , is that which a self-condemned traytor takes hold of , and presently submits himself with tears , and falls down at his sovereign's feet , being broken to pieces at the thoughts of his prince's clemency , and free pardon . also it gives an assurance to all such of pardon and peace . so , my brethren , the gospel is that which sin-convicted , and self-condemned sinners , and stubborn rebels against god , takes hold of ; and it is this that breaks and melts their hard hearts , what hear that their peace is made , and god reconciled ? nay , and that he has sacrified his own son to this very end , this breaks the heart of stone , and brings the rebel to lay down his arms , and to take hold of pardon . and it gives to each poor sinner also , an assurance of mercy , he brings the proclamation as it were to god , and pleads his pardon , where the word of a king is , there is power : the king's word and promise , ( saith the soul ) is passed in his proclamation , that i shall have free pardon , and here it is . ix . a proclamation is written , nay printed , that it may be read , and known of all men ; so god , in his providence , hath caused his gospel to be printed , that it may be read and known to all to whom it is sent ; it was first written as holy men speak , as they were moved by the holy ghost ; and since it has been printed also . x. a proclamation is set up in the market-place , or in some publick place , so is the gospel publickly made known ; wisdom cryeth without , she uttereth her voice in the streets , in the chief place , in the concourse , in the opening of the gates , in the city she uttereth her voice , see prov. . . it is , and shall be made known to all nations , to their joy and comfort , and for their obedience of faith. — but let me note here some disparities . . proclamations are not put into a book , i say , i think that is not usually done , to be kept for after times upon record , but the gospel , or good news to sinners , or this proclamation , is put into a book , for all succeeding ages , and generations to know and understand . ( . ) this book , brethren , is wholly by inspiration given out to remain as a witness of god's eternal love , and christ's eternal love , and favour . ( . ) there is a blessing pronounced to him that reads , and that understands this book . ( . ) it is a book ratified and confirmed by miracles . ( . ) a book that all holy and good books point to , moses points to this book , the prophets point to this book , and all divine writers point to this book . ( . ) it is a book of all truth , and no errors . ( . ) a book that all good books , holy books were taken out of . ( . ) a book kept and preserved by almighty power , in spight of rome , hell , and devils . but let me add one thing more here , viz. that there were different ways of proclaiming this news of peace , by jesus christ. . it was first proclaimed to adam , upon his fall , by the promise of the seed of the woman . . to abraham it was proclaimed in these words , i. e. in thy seed shall all the nations of the earth be blessed . thus paul saith , god preached the gospel to abraham , to jacob by the coming of shilo . to moses , by a prophet that god would raise up of their brethren , like unto him ; and by types and sacrifices . to david , by a promise of a son to sit upon his throne , and by a covenant made with him , as a type of christ. to the prophets many ways very clearly . but in the new testament times more fully and clearer then ever ; before it was hid , as it were , but the vision is now opened , and hidden things , things long kept secret , are plainly revealed ; we behold with open face : many prophets , and kings , desired to see and hear what we see and hear , but saw , and heard them not . . a proclamation doth not usually contain the sum of all the articles of peace , nor give an account of all the gifts , grants , blessings , and priviledges thereof . but this proclamation , i. e. the gospel doth publish and make known to all the world , the summ of all the articles of this covenant of peace ; together with all the great gifts , grants , blessings , and priviledges thereof : in the gospel we read of the council , compact , and eternal purpose of god , concerning of all those covenant transactions that were betwixt the father and the son from eternity , which were hid , or kept secret until this proclamation came forth . . a proclamation of peace doth not particularly give an account of all the horrid crimes and offenders that are by virtue thereof , freely pardoned upon their coming in ; for such a proclamation is rather put out by a prince to reclaim stubborn rebbels , in which their names are inserted ; but this proclamation , i.e. the gospel , proclaims free pardon for all manner of sins , iniquities , and transgressions ; and to all the vilest traitors , enemies and rebbels against the eternal god ; as to all swearers , lyars , drunkards , harlots , whoremongers , or adulterers , idolaters , effeminate persons , abusers of themselves with mankind , proud persons , covetous backsliders , thieves , extortioners , malicious persons , murtherers , back-biters , blasphemers , sorcerers , ye all manner of sinners have free pardon offered to them upon their coming in , and laying hold of jesus christ ; and none are excepted but such who have sinned against the holy ghost . vse . . bless god for the gospel , that ever this proclamation came to your ears , peace is proclaimed to you this day , to you sinners ! what do you say ? do you resolve to throw down your arms and come in ? 't is no matter what kind of rebbels you have been : here 's a pardon for all sins and blasphemy ( in this proclamation ) committed against the father and son , and but one sort of sinners are excluded , and but one sin , i. e. the sin against the holy ghost . is not this good news ? do you believe it ? and is it in your hearts to take hold of the promises of the gospel ? what answer shall i return to him that sent me . ii. this informs us of the necessity of revealed religion , i mean of the gospel ; for without this proclamation had been published , the way of peace could not be known , or without such a way of revelation . . for the moral law written in the two tables , reveals nothing of this peace made by jesus christ. . the law or light within all mankind , reveals nothing of it , tho that convicts of sin , yet it reveals nothing of a saviour . the moral law and light , in all , discovers a god , but no christ , no mediator : what doth the pagan world know of this covenant of peace ? or of this mediator , or of this proclamation ? what will those arch hereticks say to this , who talk of the light within , and boldly affirm , that they should have known by a christ within , as much as they do now , if the word had never been written ; but why then do not the poor indians , and pagans know it , who have the same light in them ? and why can't they tell us , what those other things are that jesus christ did , that are not written ? believe them not : these things are written , that ye might believe that jesus is the christ , and that believing , ye might have life through his name : these hereticks deny not only the christ of god , but the only rule of our faith and practice also . . certainly here is good news to you sinners who hear me this day ; i am appointed by the lord to proclaim peace to you in this place ; and do assure you , in the name of my great lord and master jesus christ , that if you come in , and i. e. believe in him , ye shall have eternal life , tho you have been long enemies to god , ye stout-hearted , and far from righteousness , or tho never so vile and notorious sinners , grace , pardon , and peace is offered freely to you this day , without money , and without price ; i. e. without any previous qualifications , or any thing required of you , 't is all freely tendered , upon your believing ; upon your espousing of jesus christ all the blessings of the covenant of peace are yours . whosoever will , let him take the water of life freely . sermon vi. wherein is shewed who are the ambassadors of peace , or who are appointed to proclaim , or preach the gospel of peace . isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . i am upon the second general head , first proposed to be opened , viz. to clear up the main covenant transactions , about the bringing in , and establishment of the covenant of peace . . i have passed through those eight explanatory propositions . . the second i have been some time upon , i. e. the covenant transactions . i. i shewed you there was a treating about it between the father and the son , as our head and representative , before the world began . ii. that the terms of our peace were then by them both agreed on , and that jesus christ was chosen mediator and surety of the covenant iii. that this covenant is confirmed . iv. and that it is proclaimed . here i told you , that i should do four things . . shew you what the proclamation is ; this we did the last day . . shew you who are the ambassadors of peace . . open the nature of the proclamation . shew you upon what terms peace is offered , or proclaimed . to proceed . secondly , my business is to shew you now who they are that god hath appointed , impowered , or authorized to be the ambassadors of his peace . i. the great and chief ambassador of this peace , is the lord jesus christ ; and from hence he is called the messenger of the covenant ; the lord whom ye seek , shall suddenly come to his temple , even the messenger of the covenant . all expositors agree , that this is meant of christ ; yea , ( as one observes ) both christian and jewish interpreters ; and the same author also shews from the hebrew , that a messenger signifies an ambassador , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 messengers , i. e. ambassadors of peace . my brethren , i shewed you , that jesus christ considered as mediator , was our great plenipotentiary , representing us , and treating with god for us , in that council of peace held betwixt them both . . he was authorized and approved of by the father , to treat about it , and conclude the peace upon such terms that the father proposed to him on our behalf ; as thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him — i was set up from everlasting , &c. . he only was able to make our peace , not only capable to treat about it , but as the grand ambassador , to answer all the just demands of the holy and abused majesty of heaven , in order finally to conclude it . . he was sent from heaven to earth , actually to do this ; and from thence , as i conceive , he bears the name or title of messenger , or ambassador . my brethren , christ as mediator , was sent by the father ; the father that sent me , is with me : god so loved the world , that he sent his only begotten son. . he was the first that published or preached the gospel of peace , which at first began to be spoken by the lord , &c. first , as to the full and clear promulgation of it ; some conceive this may refer to his publishing of it to our first parents after the fall ; yet i rather conclude , it refers to his ministry in his own person , whose doctrine was confirmed with signs and wonders ; the spirit of the lord god is upon me , because the lord hath appointed me to preach good tidings unto the meek . moreover he is called , a minister of the sanctuary , and of the true tabernacle which the lord pitched , and not man : this work refers to his prophetical office. . he only knows the counsel of god , or the whole covenant transactions between the father and himself , and therefore could best reveal them , or make them known to us ; nor can we know or understand the mysteries of god , the mysteries of the covenant , and gospel , but by this interpreter , who is one among a thousand : neither knoweth any man the father , save the son , and he , to whomsoever the son will reveal him . he only is the ambassador that can make the people to hear and understand ; i have given them the words that thou gavest me : he hath the tongue of the learned , he was god's great ambassador whilst he was on earth , to make known the joyful news of peace and reconciliation , purchased by his own blood , and that gives success to his servants whom he employs . . without the exercise of this his office , as a prophet , minister , or ambassador , he could not perfect his work as mediator , for it is hereby he reconciles us to god ; by speaking to our hearts , by enlightening our understandings , bowing our wills , and renovating our souls . moreover , all other ambassadors labour in vain , if he works not , labours not with them . . he hath all the excellent properties of a messenger , or of an ambassador of peace . . a regular call , or authority , this he received from the father . . wisdom , he excels in wisdom and knowledge , he is the wisdom of god , — and in him is hid all the treasures of wisdom and knowledge ; never man-spake like him . . faithfulness , he was faithful to him that appointed him , as also was moses ; and as faithful to us , witness his death , and also his continual intercession now in heaven . . lowly , and of a condescending spirit ; how did he abase himself to become god's servant , that is his own eternal son ; nay , our servant , he came to serve us , and was as one that served , while here on earth . . active and diligent , it is my meat and drink to do the will of him that sent me . . swift and speedy , how much work did he do in three years and a half ? for swiftness he is compared to an hart , or young roe . but no more as to this . ii. jesus christ hath substituted , ordained , or appointed others under him , for him , and in his stead to be his ambassadors of this peace : quest. who are they ? answ. negatively , they are not the holy angels , tho it is true , the angels brought the good news of his arrival , or first coming into the world , and also proclaimed glory to god on high , on earth peace , good will to men : yet these he hath not appointed to be his ambassadors of peace : no , no , they are men , or gospel-ministers . . yet negatively , they are not all which are called gospel-ministers . . some are legal ministers , preachers of a law , who know not what they say , nor what they affirm , yet not preachers only of moses law , but of a new law , turning the gospel , or free promise of god , and eternal life ( to such that believe in jesus ) into a law of imperfect faith , and sincere obedience , as the matter and condition of justification before god ; and indeed they seem to violate the perfect law of god , as if that was abolished , and a new law , or rule of obedience procured by christ's merits in its room . . not such that only preach good manners , or morality , tho christ's ministers preach this ; yet to preach this , is not to preach christ and peace to lost sinners ; neither is this the great doctrine contained in their mission , but christ only , and him crucified . . not such that are ministers of man's making , that come to their ministry as men come to trades , who perhaps never knew christ themselves , or were ever converted : can such be christ's ministers ? . not such that preach the moral law , as it is written in mens hearts , or that call the light or law that is in all men , the true christ of god ; no , these are deceivers , and satan in them hath transformed himself into an angel of light. . not such that deny the godhead of christ and his atoning sacrifice , or that satisfaction he gave to the law and justice of god. . not such that deny his humanity , or affirm , that he took not flesh of the virgin , being neither true god of his father's substance , nor true and real man of the substance of his mother . ii. affirmatively , they are such that christ hath regenerated , and graciously qualified , by giving them grace and ministeral gifts , and are also authorized by him , to proclaim the covenant of peace . let me open this a little . every ambassador must have a regular mission , or be authorized , or impowered , before he can be imployed in that high place and trust : and so it is here , how shall they preach except they be sent ? that is , duly , or authoritatively , and to the profit of the people . and , . they ought to be converted persons ; and also to be members of some true church or churches of jesus christ , and baptized persons ; for christ himself , till he was baptized , did not enter upon the work of his ministry . . they must pass the probation of that church , with whom they are members , and receive a regular call from them to preach god's word . . moreover , they that are regularly called and authorized , and every ways compleat and orderly ambassadors , must be ordained by prayer and imposition of hands , by the eldership . iii. an ambassador is a person of eminency and honour in his prince's sight , they represent their prince's person ; so is christ's true and faithful minister ; he is one that christ confers great dignity and honour upon , tho many of christ's true ministers have but little honour from men , nor are they accounted honourable ones by the world , but they are notwithstanding , stars in christ's right hand , and are called angels of the churches . yet what saith paul ? you see your calling , brethren , how that not many wise men after the flesh , not many mighty , not many noble are called : but god hath chosen the foolish things , &c. and base things of the world , and things despised : that is , persons of no esteem in the eyes of the world , yet they represent christ's person , which is no small dignity . iv. some ambassadors are ambassadours of peace , to perswade enemies to accept of terms of peace , and to lay down their arms , &c. the ministers of christ are ambassadors of peace , not to reconcile god to men , but men to god ; now then we are ambassadors for christ , as tho god did beseech you by us , we pray you , in christ's stead , be ye reconciled to god. man naturally is in a state of enmity against god ; and this way , through the workings of the holy spirit by the word , they come to be reconciled unto god. v. an ambassador of peace is a joyful messenger , so are the true ministers of jesus christ : how beautiful upon the mountains , are the feet of him that bringeth good tidings , that publisheth peace , that bringeth good tydings of good , that publisheth salvation , &c. . an ambassador is a welcome messenger , if he comes with tidings of peace from a formidable and powerful prince , whose arms are irresistable , or whose force is unconquerable , and hath also been justly incensed , enraged , and stirred up to wrath. my brethren , the consideration of this renders the ambassadors of christ , most joyful and welcome messengers , where they come and proclaim peace , because the great god is an irresistable enemy , who is a match for him ? and he is also justly incensed and stirred up to wrath , by all ungodly persons : god is jealous , and the lord revengeth , the lord revengeth and is furious , the lord will take vengeance on his adversaries , and he reserveth wrath for his enemies — the mountains quake at him , the hills melt , and the earth is burnt at his presence , the world , and all that dwell therein : who can stand before his indignation ? and who can abide the fierceness of his anger ? he is an amazing warriour , he can shake the heavens by his voice , and cause the mountains to tremble before him ; with god is terrible majesty , he is the lord mighty in battel : he causeth the earth to fear , and the inhabitants thereof to melt away , so that the men of might cannot find their hands : he can make emperors as stubble to his bow , and mighty kings as chaff before the whirlwind : he makes beelzebub , with his black guards , to quiver and fly into darkness to hide themselves : he cuts off the spirit of princes , and triumphs over the greatest and proudest monarchs : alexander , pompey , caesar , and tamberlain , have all yielded to this invincible conqueror ; and so shall in a short time the proud and haughty tyrant lewis le grand : if god shows but his finger on the wall , he makes proud belshazzar to quake ; nay , he can employ inanimate creatures to terrifie and destroy pharoah and his mighty hosts . o how joyful then must those tidings be , to hear that such a king , such an enemy is reconciled to us ? . an ambassador of peace , is welcome to a people who lie under heavy burdens , or are in fearful bondage , slavery , and misery , and have no power to save , or relieve themselves ; for such , i say , to hear of liberty , or of a proclamation of peace declaring their freedom , and that for ever , who had once been a free people , but lost it ; this renders such an ambassador welcome indeed ! now this is the state of all mankind : what slaves ? what vassals of sin and satan are all ungodly mortals ? their eyes put out , their robes rent from them , their souls wounded , and nothing but loathsome sores from the crown of their head , to the sole of their feet ; and fed with nothing but ashes , chaff , husks , and gravel stones , and laid under the sentence of death , being cursed by god , or by his holy law , and condemned to be burnt alive , or to lie in everlasting flames ever dying , and yet can never die . o! how welcome is the news an ambassador of christ brings to such a people , who see this is their state , and yet are by him delivered ! . an ambassador of peace is welcome , if he comes to offer peace from a prince that is faithful , and true to his word and covenant ; and one that can give good security as to what he agrees to , or covenants to perform . now the ministers , or ambassadors of christ , come from the faithful god of heaven and earth , who never did , nor can fail in his covenant nor promises , to any person , or people ; he is faithful , and cannot deny , i. e. he can as soon cease to be god , as cease to be true and faithful : hence all covenant-blessings come to be so firm and sure ; in hope of eternal life , which god that cannot lie , promised before the world began : besides , he hath given good security , even his own oath , he hath sworn to his covenant by his holiness , &c. . an ambassador is welcome , if he comes to offer peace on easie terms . — now the terms upon which god offers peace , you have heard , are very easie ; true , on his part , our peace was made on hard terms , it was by the blood of his own son : had he said you shall have peace upon a sacrifice of a thousand rams , or ten thousand rivers of oyl , that might seem hard ; or if you would offer your first-born in sacrifice , or run your knife into his throat , and let out his hearts blood , you would think those hard terms ; but it is not your first-born , but his first-born , whose blood must be let out to make your peace ; you are but to look to him , trust in christ : hear and your souls shall live . what tho faith will launch the plague sore , and let out all the filth and corruptions of your polluted hearts ; will a man think that is a cure on too hard terms ? sirs , the spirit will cause you to vomit up that poyson that you have taken down ; but is that too hard to save the life of your immortal souls ? is it hard to tell a man he must give up the traytor he has harboured in his house ? if he would have the king's pardon , or possess that peace purchased by the blood of his own dear son. vi. that love and respect people shew to an ambassador , a prince looks upon , as shewed to himself , because the ambassador represents his person , and that contempt which is shewed to his ambassador , he takes as cast on himself . so jesus christ takes the honour , love , and respect which is shewed to his faithful ministers , as if it was shewed to him , and the same dishonour done to them , as if it was done to himself ; he that heareth you , heareth me ; and he that despiseth you despiseth me . vii . an ambassador is to do his uttermost , in order to accomplish his ambassy , and to bring the king's enemies to accept of peace . so are christ's ministers , they are to pray , to intreat , to beseech sinners to be reconciled to god ; we pray you in christ's stead , &c. paul besought them with tears , faithful ministers are willing to spend their lives to win souls to christ , yea , to die upon the spot to save one poor sinner ; knowing the terror of the lord , we perswade men. our great master thought not his blood too dear to make our peace , and shall ministers think their strength , their lives , their blood too much , that so they might see the travel of christ's soul ; i mean , sinners reconciled unto god , or christ's blood by faith sprinkled on their hearts : many like the minister's dignity , but few like their work and duty . my brethren , it is a great trust that is committed to them . . the charge of the souls of men that are more worth than all the world , is committed to them . . the wonderful worth of gospel verities , truth is a rich treasure ; we have this treasure in earthen vessels , this is committed to them . . 't is the ambassy of that peace which was made by the blood of the son of god , that is committed to them . . the charge of the church of god , which he hath purchased with his own blood , is committed to them . viii . an ambassador is to keep close or exactly to his instructions , or to the words of his commission , not to add to it , alter it , or diminish from it , on pain of incurring his prince's highest displeasure ; so must christ's ambassadors keep close to their commission ; add thou not to his word , least he reprove thee , and thou art found a lyar ; they must deliver their whole message : there is a curse pronounced to him that adds or diminisheth . . they must in all things exalt jesus christ , or seek the honour alone of their blessed sovereign : the whole of their work is to magnifie christ , exalt christ ; to preach christ the lord , and themselves but servants for jesus sake . not magnifie the creature , nor set the crown on the head of the will of man ; but throw the creature down at christ's feet , and to teach all men , to account all things done by them , or in them , in comparison of christ , but dung , or dogs meat , for thus did paul. . they are to preach nothing to be christ's ordinance , but what he hath instituted , or positively appointed in the new testament , or word of god , they must look into their commission , matt. . , , . ix . an ambassador , if his soveraign sees he cannot succed in his work , or that rebels will not have peace , nor lay down their arms , whilst the white flag of mercy is put out ; he orders him to proclaim war , and puts forth the bloody flag ; and nothing but war , slaughter , and utter ruine follows : so when christ sees that his ministers cannot prevail with rebellious sinners , but that they remain obstinate and obdurant , rejecting peace upon the terms of this covenant , or will not believe to be saved , but seek their peace some other way , or continue in their sins and unbelief ; he orders them to shake off the dust of their feet as a witness against them , and so to proclaim war , and such will fall into the hands of divine wrath and vengeance , and christ will at the last day say , bring out those mine enemies , who would not that i should reign over them , and slay them before my face . and hence wrath came on the jews to the uttermost : and saith paul , lo , we leave you , and turn to the gentiles . x. when an ambassador is called home , it is a sign the patience of his prince is worn out , and that he will wait on his enemies no longer . what may'st thou then think , o london ! tremble , tremble ! for how many faithful ambassadors in thee , hath god called home very lately ? thy day of grace , thou mayest fear , draws to an end . xi . an ambassador must give an account of his ambassage to his prince . so christ likewise will call all his ministers to give an account to him , how they have succeeded in their work ; they must all appear before the judgment-seat of christ ; and happy will such be , who have been faithful in all things unto him , and have won many souls to the lord jesus christ , and have their accounts to give with joy. my brethren , there are one or two disparities concerning the work of other ambassadors , and the ambassadors of christ. . other ambassadors are impowered , to make peace betwixt states and kingdoms , or betwixt one prince and another that are at variance , they are not imployed only to proclaim peace , but to make peace ; but this christ's ambassadors are not impowered to do , for no men , nor angels could make peace betwixt god and man ; all the wisdom and power of men and angels failed here ; should the angels have combined together to have given up all their riches , treasures , and their very beings to god's justice , they could not have made up that breach ; or should all the kings and emperors of the world have agreed to part with all their treasures , kingdoms , and crowns , but to have redeemed one sinner from wrath and divine vengeance ; nay , to pay off the debts but of the least sinner in the world , it would have been contemned by the holy and just god. or , should all the saints that ever lived , have offered up all their graces , gifts , righteousnesses , &c. to have satisfied for the smalest debt any sinner owed to god , it would have signified nothing . alas , all that angels have , men have , or the saints have , is none of their own , they owe all they have , and are , to god ; therefore can spare nothing of it for others to satisfie god's justice : there was none could make our peace but jesus christ ; and christ's ministers are therefore to proclaim that peace which is already made , and endeavour to perswade sinners to accept of it on those terms offered to them , that they may be reconciled to god. . princes do not meet together to make peace in their own persons , but send their ambassadors ( who are men of less dignity than themselves ) to do it , though they receive their instructions from their masters ; but god and jesus christ treated about our peace in their own persons , and christ , as mediator , made this peace for us ( who as god , is equal with god the father ) as well as he is he chief and grand ambassador , to declare or proclaim it . application . . this informs us what a high value we should have of the gospel , since it brings such blessed news and tidings to our ears : o! how do poor people that have suffered by a long and desolating war , who have been ruined thereby , rejoyce to hear peace proclaimed ; they know not how to express their joy , and yet know not how long it may be before war may break out again ; but here is peace proclaimed , peace with god , soul-peace ; everlasting peace , peace that shall never be broken with such who are actually brought into the bonds of this covenant ; the covenant of my peace shall not be removed , saith the lord that hath mercy on thee : therefore here is infinite cause of joy and gladness , this is the sounding the great jubilee ; all bond-men now have liberty proclaimed , and they shall all be set free that take hold of the covenant ; the great jubilee was proclaimed and celebrated with musick , triumph , and all expressions of joy. now what was that a type of , but of the proclamation of peace in the gospel ? hence the gospel it is called , the joyful sound : is not here cause of joy ? where are your hearts ? do they not ( as it were ) leap in you with ravishing joy ? . this informs us also of the great and absolute necessity of preaching the gospel , because this way only is peace made known to us , and also how it came to be made . . this likewise informs us of that great dignity god hath conferred upon his faithful ministers , they represent the person of jesus christ : o what greater honour than this can be conferr'd on men ? . moreover , this title should procure an high and honourable esteem of ministers , ( pastors are called angels of the churches ) especially such whom they have been instruments to bring to accept of peace , should highly value them . besides , this is also necessary in respect of the good success of their ambassage ; tho it is true , people are too subject to make misconstructions what a minister may speak upon this account ; as if he herein rather sought his own honour ( than in magnifying his office to befriend the gospel , and to advance the honour of his great master jesus christ ) and therefore perhaps he is under a temptation to forbear . men , for want of charity , being so ready to interpret it as a fruit of a minister's pride , and of that ambition or affection they have of some outward grandure , and worldly pomp , which they design to gain by such a magnificent title : the apostle himself was sensible of this , but yet would not desist ( tho they might count it his folly ) he doth magnifie his office , cor. . . let men so account of us as ministers of christ , and stewards of god ; and that they judge nothing before the time . . it also may inform us what need there is , that churches take care to choose such to be pastors , that are sober , grave , and humble men , and not novices , young and unexperienced persons , least being lifted up with pride , they fall into the condemnation of the devil ; who fell by his pride , and is ready to tempt others to fall by the same sin. . and o! with what trembling should this work be undertaken , 't is a mighty trust , and woe to them that seek themselves , and not the honour of god and jesus christ herein . object . but some may perhaps say , if christ will have ambassadors to treat with sinners , why doth he not use the holy angels , or choose them to this high office. answ. it is not his pleasure so to do ; the apostle gives one reason for it ; we have this treasure in earthen vessels . wherefore ? that the excellency of the power might be of god , and not of us . and hence , he has not chosen many wise and noble among men , that no flesh should glory in his presence ; i. e. christ's ambassadors , or ministers , being men , they have the advantage many ways above angels . ( . ) they are concerned themselves in the message they bring , which the angels are not : what greater argument to press a man to care and faithfulness , than when his own interest is concerned in the matter . ( . ) men have a more deep sense arising in their own hearts upon the account of the temptations they themselves are subject to . ( . ) because the sufferings and troubles that ministers often meet with for christ and the gospel sake , are great advantages to their brethren , and others to whom they preach ; had the holy angels been the ambassadors of this peace , they could not have been exposed to those trials , and reproaches , nor have sealed to the truth of their doctrine with their blood , they cannot die . ( . ) because the presence of an angel might terrifie us , their glory is so great ; or , may be it might create doubts in us , whether it be a good angel , or not . . this also shews , that ministers have received a special commission how and what to preach , and what ordinance to administer ; and also that they have a regular call to this office ; how shall they preach , except they be sent ? ly . exhortation . sinners be ye exhorted , and fully perswaded to hearken to christ's amsadors , and carefully to receive their message . . to accept of terms of peace by closing with christ , by believing in him . . to consider the time allowed you , is this present time ; behold now is the accepted time , behold now is the day of salvation . . to consider the danger of rejecting , neglecting , or refusing peace and salvation by jesus christ : how shall we escape , if we neglect so great salvation ? know , o sinners , that ministers set life and death before you ; hear , and your souls shall live ; but he that believeth not , shall be damned . he that believeth hath everlasting life , but he that believeth not , shall not see life , but the wrath of god abideth on him . what do you say , sinners ? will you strive to take hold of jesus christ ? believe in him , cry to him for faith , resolve to lay down your arms : what answer shall i return to my great master ? do not make a pause , but speedily come to a resolution , your lives are uncertain . lastly , this severely reproves all that cast affronts or contempt through pride , envy , or prejudice upon any one of christ's ambasdors , or that abase , deride , or raise up evil reports on him , christ takes it all as done to himself ; also it reproves such , who account them as their brethren , and shew them no more respect than to others , may be not so much , but slight and despise them , and hardly speak friendly to them ; not considering the place and office they are in . but no more at this time . sermon vii . shewing the nature of the proclamation of the gospel , and the terms thereof . isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . doct. that there is a covenant of peace , made or agreed on , and stands firm in the behalf of all god's elect. we shewed you that this peace is proclaimed . . what the proclamation is ? . who the ambassadors are that christ hath appointed to proclaim it . i shall now proceed to the next thing under this head. . i shall open the nature of this proclamation . and then , . shew you the terms upon which peace is offered . would you know what is contained in this proclamation ? first , then know it contains a clear and full declaration of all those covenant transactions between the father and the son , about the restoration of lost sinners before the world began ; the gospel reveals those mysteries that were hid from ages and generations : it is called , the revelation of the mysteries which were kept secret since the world began : not only that mystery that the gentiles should be fellow heirs of the inheritance , but the mystery of the covenant , purpose , and design of god ; and also of the incarnation , life , death , resurrection , ascention , and intercession of jesus christ. i say , it contains the revelation of the mystery of these things , and not only the history of them . i. it reveals that infinite love , mercy , grace , and goodness of god 〈◊〉 to lost and undone sinners , which astonisheth the very angels of god to behold ; to make all men see what is the fellowship of the mystery , which from the beginning of the world hath been hid in god , who created all things by jesus christ : to the intent , that now unto the principalities and powers in heavenly places , might be known by the church , the manifold wisdom of god. the good angels are not teachers of these mysteries , but learners and admirers of them ; the gospel is to them as a mirror , or looking-glass , to behold and contemplate the divine wisdom of god in every appearance of it , but especially in this the last and great revelation thereof . ii. it reveals the great love of god the father . in this was manifested the love of god towards us , because that god sent his only begotten son , that we might live through him : that he might die to raise us to life ; to be crown'd with thorns , that we might be crown'd with glory ; to be made a curse for us , that we might be made the blessing of god in him ; there could be no higher demonstration of god's love than this is . iii. it reveals the love of christ , which hath a breadth , a length , a depth , and a heighth in it , and passeth knowledge ; is it not an amazing declaration , or revelation of the infinite love of jesus christ our lord ? who tho he was god , should condescend to die for such vile rebels , and wretched sinners as we were ; hereby perceive we the love of god , because he laid down his life for us , from that near and intimate union between the divine and humane nature in the person of christ : christ's life is here called the life of god , as elsewhere his blood is called the blood of god. god is said to purchase the church with his own blood. iv. this proclamation is a declaration , or a revelation that god in christ is reconciled to his elect ; that is , the price is paid , tho the blood may not be yet sprinkled : when we were enemies , we were reconciled to god by the death of his son : through the blood of his cross , god is satisfied , and his wrath is appeased , that the atonement is madefully , perfectly and for ever ; by one sacrifice he hath perfected for ever them that we sanctified . v. it doth not only declare , but also proclaim this peace , and reconciliation ; deliverance is proclaimed to the captives ; the lord hath anointed me to preach good tydings to the meek , he hath sent me to bind up the broken-hearted , to proclaim liberty to the captives , and the opening the prison to them that are bound — to proclaim the acceptable year of the lord , &c. or the year of the great jubilee : the sinner is told , his debts are paid , requiring him to believe this ; nay , proclamation is made of free pardon , to all that believe , that they shall not perish , but have everlasting life ; and that god hath received the uttermost farthing of our vast debt , and that christ hath received a discharge , as our surety for all the elect ; and that he hath not done what he did in part , or by halfs , but that it is fully , wholly , and compleatly done , and that for ever ; our faith adding nothing to that satisfaction : the gospel doth not proclaim a conditional peace , or reconciliation , or that god is only reconcilable ; so that if the sinner performs his part , god will be fully reconciled ; that is , if the sinner repents , believes is regenerated , or answers the rule of the promise , as some speak . i know no such conditional gospel , or proclamation ; but those conditions which jesus christ was to perform , which was not only to reconcile god to us , but us also to god : can that be the condition of life on our part which christ hath engaged in the covenant to do ? viz. to bring us into a state of peace ; them i must bring — nay , god hath promised to give us a new heart , and put a new spirit into us . moreover , christ is exalted to be a prince , and a saviour , to give repentance to israel , and remission of sins . my brethren , observe , that the salvation 〈◊〉 by christ was antecedent to our faith , and both were to be performed for us by our surety ; that is , he was as much obliged to give us faith , or by his spirit to apply his blood , as to pour it forth upon the cross for us ; tho he has ordained the preaching of the gospel as an instrument in and by the spirit , to work it in our souls . secondly , this proclamation , it is an universal proclamation . . peace and glad tidings is to be preached or proclaimed to all the world ; go ye therefore into all the world , and preach the gospel to every creature . what is this gospel ? why peace by jesus christ , or that god is reconciled , his justice satisfied , and his wrath appeased by the sacrifice and obedience of his son , that being the meritorious , or procuring cause thereof , and christ requires them , commandeth them to believe this ? believe what ? why that god in christ , through his death , was reconciled to us when we were ungodly ; not that god will be reconciled , and appeased , if we repent , believe , are regenerated , and baptized , &c. that which remains to be done , ( which he will also begin and perform for all the elect ) is the sinners believing what jesus christ hath done ; 't is to receive the atonement , or to stretch out the hand of faith ; to receive the pardon procured by christ's blood ; not that any sinner can believe , until the spirit as a vital agent , infuses grace into him ; the seed must be sown before the fruit can appear : christ gives the sinner grace that he may be reconciled unto god , as god in him is reconciled : see paul's word , and all things are of god , who hath reconciled us unto himself by jesus christ , and hath given to us the ministry of reconciliation , vers . . to wit , that god was in christ , reconciling the world to himself ; not imputing their trespasses unto them , and hath committed to us the word of reconciliation , vers . . now then we are ambassadors for christ , as tho god did beseech you by us , we pray you in christ's stead be ye reconciled unto god : god , by the blood of his son , was reconciled to us , ( that being the meritorious price , or atoning sacrifice ) and by the spirit his blood is actually applied and made effectual , or efficacious unto us , to our reconciliation to god ; we pray you be ye reconciled , &c. that is , we pray you to receive the atonement christ hath made , or believe the record god hath given of his son ; i. e. believe there is life in him , that god is satisfied in him , and reconciled in him : if this , my brethren , be not the nature of the gospel , or of this blessed proclamation , i profess , i know not what it is . ii. and as peace is universally to be proclaimed to all nations , or in all parts of the world , whither god , by his providence , is pleased to send the gospel . so also , in respect to all sorts of sins , and sinners , i. e. pardon is proclaimed of all kind of sins , and free forgiveness and peace in christ , is offered to all manner of sinners , rebels , and traitors to god , whatsoever they are , not one sin excepted , save only , the sin against the holy ghost ; in some proclamations , or acts of indemnity , many crimes are excepted , as murther , high-treason , fellony , and the like , but it is not so here ; for whosoever they are , tho never such horrid blasphemers , haters of god , traytors to him , and rebels against him , if they come in , and accept of peace , and lay hold of the king's grace , humbly believing in jesus christ , or throwing themselves at his feet , all their treasons , murthers , fellonies , blasphemy , adultery , drunkenness , swearing , idolatry , heresie , sodomy , incest , buggery , covetousness , lying , thieving , back-biting , cheating , backsliding , or whatever else they have done , all shall be forgiven , forgotten , and passed by for ever , as i told you before ; yea , tho they have done all the evil things as they could , will he reserve his anger for ever , will he keep it to the end ; behold thou hast spoken and done evil things as thou couldest : tho this people had committed adultery , idolatry , and had rejected the true god , and worshipped idols , and dealt most treacherously with the god of heaven and earth ; yet see what the lord says ; go and proclaim these words towards the north , and say , return thou backsliding israel , saith the lord : that is , believe , plead your pardon in and by the blood of my son , and i will not cause mine anger to fall upon you , for i am merciful , saith the lord , and i will not keep anger for ever : god out of christ , is a consuming fire , but in him a reconciled god ; only acknowledge thine iniquity . what proclamation can be more free , or universal than this is ? object . if christ is to be offered to all , or peace proclaimed unto all , is there then not vniversal redemption purchased by him ? answ. redemption is a word that denotes persons were in slavery , or bondage , for whom a price is paid , and they therefore are set at liberty : suppose ten men were slaves in algier , and a thousand pound was paid down to redeem them all , and yet but four were actually redeemed , is it true to say all the ten were redeemed ? so here , is it true to say , that the redemption by christ is universal , when the greatest part of the world were never redeemed , but remain under the power of sin and satan ? that redemption which is by jesus christ , is from sin , from the guilt , power , and punishment thereof : and are all men in the world thus redeemed ? 't is not a redemption only from the curse of the law , and wrath of god , but also fom all iniquity ; who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works : and are all thus redeemed ? . if christ laid down his life to redeem every man and woman in the world , hath he his whole purchase ? a man would think himself cheated , or strangely deceived , that laid down a thousand pounds to redeem ten men , when he finds there are not above three or four indeed actually redeemed ; this renders christ's blood spilt in vain for the greatest part for whom it was shed , or whom he intended to redeem thereby , and so he is deceived , or disappointed . . there can be no universal redemption , unless christ were a universal redeemer , but christ is not a universal redeemer , millions of souls are left under the power of sin , and dominion of satan . . will a man lay down ten thousand pounds , to purchase such or such an estate , and will he refuse to part with ten pounds to take up that estate to make it sure to himself ? brethren , the gift of christ for us , i. e. his laying down his life is far the greater gift ; and will he do this , and not give the gospel to many nations , nor faith to believe and receive him , and yet died for them all ? see how paul argues , rom. . . chap. . . . or would jesus christ die for the whole world , and yet refuse to pray for them , that they may all be saved ? see joh. . . the reprobate world he prayed not for ; yet he prayed for all that should be saved : neither pray i for these alone , but for them also which shall believe on me through their words ; that world , christ is a propitiation for their sins ; or had made their peace with god , for he died for — even that world which he takes away the sins of , he died for , and that all which he draws to himself by his spirit , he died for on the cross , he taketh away the sin of the world by bearing it himself , or by satisfying for the sins thereof ; he was made sin for us , that knew no sin , that we might be made the righteousness of god in him : he made a plenary satisfaction to the justice of god , for the sins of this whole world , and obtained plenary remission and grace by his blood , that we might be redeemed from a vain conversation : the elect , before calling , are as much the world as any others ; yea , and the best part of it too . moreover , by a metonomy [ all ] is put for a part , frequently in the scripture . god so loved the world , that he gave his only begotten son ; that is , god so loved sinful mankind , both jews and gentiles , that whosoever believeth on him might not perish , but have everlasting life . object . we do not plead for an absolute vniversal redemption , but for a conditional one ; that is , so that if all repent , act faith , are regenerated , obey christ , and are holy and continue so to the end , they shall be saved . answ. is this gospel ? doth the proclamation of peace run thus ? . i argue then that christ is but a conditional redeemer , and hath only made a conditional peace ; i. e. he made our peace , and paid our debts upon this condition , viz. that we repent , change our own hearts , or are regenerated , and get faith , and sincere obedience , and continue holy and obedient to the end . . moreover , this notion of a conditional peace , and redemption , renders our salvation not to be of god's free grace alone , through that redemption that is in jesus christ , but that we procure our peace , or make it with god our selves , with our own money , i. e. by our repentance , faith , holiness , and final perseverance ; and that christ only merited or purchased this grant , that our money , i. e. our faith , obedience , &c. should go for good coin in heaven , and procure our justification , peace , and eternal life for us — and thus the glory that we are saved would not belong to god and jesus christ alone ; true , that we might be saved , we may thank god and christ ; god , by the death of his son , is made reconcilable , but that we are saved , we may thank our selves , christ doing no more for us that are saved , than he did for them that perish — but only we had more wit and care than they had ; i. e. for by improving our common grace , god was obliged to give us his special grace . . after this notion christ might be , or might not be a redeemer at all ; our peace might , or might not be made with god , because it wholly dependeth upon the will of man , man's will determines the issue of the whole matter , not that christ undertook to how our wills , or reconcile us to god ; no , but that we our selves must answer the condition of repentance , faith , obedience , &c. or else all that christ hath done is lost , and comes to nothing ; and why might not all refuse to do this as well as some , who never will believe , &c. christ shall be a redeemer , and make our peace if we please ; this puts a bar to the purchaser ( as one observes ) a man can't in any good sense be called a redeemer of such persons out of slavery , till the persons perform those conditions , upon which he laid down the price : as for example , ( saith he ) i lay down an hundred pounds for the redemption of a person in slavery , upon this condition , that he yield to serve me seven years after ; i must have his consent before i can redeem him ; and therefore upon these conditions i am certainly suspended from being a redeemer ; nay , and am no redeemer of such persons , if they refuse the terms : so that for christ to be an universal redeemer , is a contradiction ; for it is to be a redeemer of all , if they please , but can be a redeemer of none but of such that consented to the terms proposed . . besides , this casteth horrid reproach upon the son of god , as if he had done some great thing for us , in dying and making our peace ; when indeed , according to this notion , he doth but deceive poor creatures ; for he has made their peace and redeemed them if they will but get out of satan's hands , and break his chains and bonds in pieces , and raise themselves from the dead , and change their own hearts , &c. whereas he knew we were no more able to do this , than to create a new world. therefore , brethren , pray observe ; we affirm , that whatsoever conditions were agreed upon in the covenant of peace , our lord jesus christ undertook to do and perform them all , both for us , and also in us ; i will give them a new heart , i will take away the stony heart , and i will give them a heart of flesh , i will put my fear into their hearts , and they shall not depart from me . i will circumcise their hearts to love the lord their god — he that hath begun a good work in you , will perform it to the day of christ , who were born not of flesh , nor of blood , nor of the will of man , but of god. to believe is our duty , but 't is christ that gives us grace and power so to do ; and this grace was also purchased for us by his blood ; he is exalted at god's right hand to be a prince and a saviour , to give repentance , &c. and faith also is the gift of god , eph. . . . moreover , who can believe that christ would shed his blood for such whom he knew would never answer those conditions which these men speak of ? besides , they being conditions out of their power to perform . . moreover i might argue thus , i. e. if christ died for all , he intended to save all , but he never intended to save all , therefore he died not for all : who shall frustrate his purpose , or intention ? . that purchase of peace and remission of sins that leaves many man under a certainty to be damned , is not to be esteemed a redemption at all . . moreover , christ's death and resurrection shall have its full and proper effects , for whom , or in whose stead he died : see joh. . , . . if there be the same eternal and unchangeable cause of the price of the redemption , as of the application to the same persons , then whosoever his blood was shed for , shall have the vertue thereof applied to them ; whatsoever is not efficient is not sufficient to attain the end thereof : see a late treatise . object . if this be so , why is the proclamation so vniversal ? answ. because no sort of sins , nor sinners by name , are excepted , or exempted : who can say , he was not included in this covenant of peace to whom the gospel comes ? . because ministers know not but that every one to whom they preach , may be comprehended in this covenant , or in the election of grace . . because if any sort of sinners were excepted , unless god should discover them by name , who were included , multitudes might utterly despair . . the proclamation doth not run to all otherwise than thus , viz. he that believeth , he that comes to christ , &c. or that believes the record god hath given of his son , or that receives the atonement , or believes the testimony of the gospel : see mark . . joh. . . this brings me to the next thing . fourthly , what are the terms upon which peace is offered and proclaimed ? the terms on which peace is proclaimed , run thus , viz. . that whosoever it is that believeth , shall be saved : true , if faith was not the gift of god , but the condition agreed on , as required of the creature by his own power to act and exercise , it would not only be hard , but impossible , because faith must be wrought in our hearts by the same power that raised christ from the dead ; but he that calls dead lazarus to rise from the dead , is able to quicken , and by his commanding voice , to raise the soul , dead in sins and trespasses : the gospel in the hand of the spirit is a mighty instrument of christ's power in the begetting or working of faith in poor sinners . . the proclamation runs to him that thirsteth : oh , every one that thirsteth come to the waters , &c. jesus stood up and cryed , if any man thirst , let him come to me and drink : this thirsting may refer to thirsting after happiness , desiring to be saved ; yet others think it is a thirst begotten in the soul by the spirit ; from the sight and sense of the excellencies that siners see in christ , and the necessity of him , they desire and thirst after him , faith draws vertue from christ , but the branch cannot draw sap from the root , until it is grafted into the stock ; faith is the fruit of the spirit , therefore the seed must be first sown in our hearts : and this originally proceeds from our foederal union with christ , in the covenant of peace . and secondly , by our mystical union with him by the spirit ; for it is hereby faith is wrought ; can any thing but evil fruit grow out of a wild and evil stock , and root ? all works before grace , are dead works , and profit us not . . the terms are to look to christ ; look to me and be saved , all ye ends of the earth : this is all one with believing ; the israelites that were stung with fiery serpents , were to look to the brazen serpent ; so christ is lifted up , that whosoever looketh to him , or that believeth on him , should not perish , but have everlasting life . . 't is made to all them that come to christ ; come to me all ye that labour , and are heavy laden , &c. all that the father hath given me , shall come unto me ; and he that cometh to me , i will in no wise cast out . . it runs to every one that hears , but it is to such that hear christ's voice ; hear , and your souls shall live : the dead shall hear the voice of the son of god. it is also to every one that will , and whosoever will , let him take the water of life freely . whosoever god hath inclined their will , or made willing to accept of peace by jesus christ : if any soul believes in christ , thirsteth for christ , looketh to christ , or cometh to christ , and yet christ rejecteth him , then charge him with injustice : but where lives that man , tho he was never so vile and ungodly that did thus , but he found mercy ? o see how free and universal the proclamation is ! object . 't is not so free , but vnbelief puts in a bar. answ. a sinful state is no bar to the power of god ; for what tho some believe not , shall their vnbelief make the faith of god of none effect ? god forbid . object . but men must be humbled first , before they come , and they must renounce their idols , &c. answ. grace only humbles ; they shall look to me , whom they pierced , and shall mourn : but god first pours upon them the spirit of grace , before they can thus look , or mourn : see zech. . . all previous qualifications before grace , are abominable to god , because the state of the soul is such ; and all such things that proceed not from faith , god abhorreth ; 't is but a working for life , and not from life ; is the improvement of common grace , the foederal-condition of geting special ? no surely . application . infer . from hence we may infer , that in the covenant of peace , the promises of god are absolute ; and that this absoluteness implies , that all the conditions that are required on the creature 's part , grace is promised to them to perform them on god's part , who works in us to will and to do of his own good pleasure . . this proclamation is not so universal , but that it wholly dependeth upon god's sovereign pleasure , who shall reap the benefit of it : 't is sent to one nation , and not to another ; god is not obliged to send it to all kingdoms and nations , nor to all in that nation whither he is pleased to send it ; but if christ died for all , i mean in the stead of all . to satisfie divine justice for every individual person , then he would be unjust in not sending the gospel to them all — but he must call all , and be sure he would give all the lesser gifts , as well as the greater , viz. the gospel and faith , &c. to all , as well as his son to die for them all , and not let them perish in their sins and unbelief , for whom christ died ; for without faith all adult persons must perish ; and how shall they believe on him whom they have not heard ? and how shall they hear without a preacher ? . this proclamation offers free pardon of all sins , both past , present , and to come , to all that believe in jesus christ : and therefore a final deliverance from the curse of the law , and the wrath of god , rom. . . . free justification by christ alone , is therein offered also . . with a supply of all grace to the end , to all them that are in jesus christ , phil. . . . it proclaims god to be our father , and we his sons and daughters , upon receiving jesus christ. . moreover , where any elect sinners are , or dwell , thither the proclamation shall , and must go , to bring them all into the bonds of the covenant . . and also whosoever receive this wellcome news , shall be saved from hell , and be crowned with glory in heaven for ever and ever . . o bless god for the gospel ! for the news of peace , and you sinners see that you attend upon the preaching of the word of reconciliation , for this way he has ordained to work faith in you : o! cry to him to pour out his spirit and help you to believe ; never rest till you have got a heart , a will to take of the water of life . . terror . but tremble you that reject these tidings , this grace , for such that finally do so , shall never have a share of that peace christ hath made by his blood , for on such the wrath of god abides , and will for ever . — moreover , he will also make it appear , that man's destruction is of themselves , tho their help is only in him . dread , least god gives you up to blindness of mind , and hardness of heart ; nay , leave you also to temporal plagues and judgments , as he dealt by the jews of old . . comfort . moreover , here is comfort to believers who have heard , and do know the joyful sound . . they have interest in this peace , and have a title to heaven by christ's righteousness alone . . it is also a sign they were beloved from everlasting , because drawn to christ , or were elected before time , because called in time ; therefore let all such praise the holy god. to whom be glory now and for ever , amen . sermon viii . shewing when the covenant did commence ; also the nature of the covenant opened . isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . doct. that there is a covenant of peace , made or agreed on , and stands firm in the behalf of all god's elect. the next thing under the general head i am upon , i shall as it were but mention , which is the sixth thing proposed , viz. quest. when did the covenant of peace commence , and who are included in it , and what is required in order to their actual possession of the peace , and blessings thereof ? . the covenant was made in eternity , but the time of its first commencement , was after our first parents had violated the law of the first covenant . . but it did not so fully commence in the actual dispensation thereof , until christ put an end to the covenant of works ; then it was ( as you have heard ) established ; he took away the first , that he might establish the second . ii. as to those who were included in it ; they were all the elect , or all the seed of christ , or all that he , as a publick head , represented , and no more . true , the whole world receives many external blessings by virtue of it , ( for the elect sake ; ) for jesus christ is their great landlord , and glorious sovereign . the world is upheld by a new title , i. e. from christ as mediator ; for had not he interposed between god and it , the whole visible fabrick doubtless had been dissolved , and the whole race of mankind lost for ever . iii. that which is required , in order to actual interest in , and possession of the sacred blessings of this covenant , and the peace thereof , is union with christ : i will cause you to pass under the rod , and bring you into the bonds of the covenant . under the rod , god brings sinners under convictions , that wounds like a rod , and makes them pass under the yoke , i.e. he marries them to his son , and so brings them into the covenant . sinners , by faith , take hold of this covenant , and christ being given to them , they also give themselves to him , to be his , and no more their own , but the lords ; they take god to be their god , and christ to be their saviour , and so come to possess the blessings of the covenant , and the peace thereof . but no more as to this , i shall proceed to the third general head. thirdly , my business and work is now to open the nature of the covenant of peace . . i shall , god assisting , shew you what a kind of covenant it is , or explain the properties of it . . apply it . i. the covenant of peace , is the covenant of grace : but pray observe , that the covenant of peace may be considered as twofold , or a mixt covenant . . as it refers to christ , or to his part , and work therein ; and as thus it was a conditional covenant , christ receives all for us , wholly upon the account of his own desert , or merits . . but whatsoever we receive by virtue of this covenant , it is wholly in a way of free grace and favour , through his merits , or through that redemption we have by his blood : but take it either ways , 't is of grace . first , as to the rise , spring , or efficient cause thereof , it was god's infinite love , and free grace to his elect : this moved the fato send his son to be our mediator , and to accept of him as our surety , to do , and suffer for us , and in our stead . i have before shewed , god was no more obliged to enter into a covenant of peace with christ for us , or any of adam's off-spring , than he was to reconcile himself to the fallen angels , for they were his creatures , and more glorious in their first creation than mankind were . the surety of the covenant was alone of god's finding , he procured him ; he hath devised means that his banished might not for ever be expelled from him ; for the lord hath ransomed jacob , and he sent jesus : what could be an act of higher , or greater grace and favour , than for god to vouchsafe , or provide such a mediator and surety for his enemies ? one so great , glorious , worthy , and able , and one so willing to undertake to make our peace , and bring us again home to god. secondly , and then as to us , this covenant god entered into with christ for us , must needs be of god's free grace : for as i have before hinted , i. it was not of constraint , i mean , there was no necessity laid on god , or jesus christ thus to love , redeem , and save us in respect of motive ; there was nothing in man i say , that could move the affections of god thus to do ; and much less was there any thing in us , in respect of merit ; we deserved no such love , either absolutely , or comparatively , because we were not only undeserving , but an ill-deserving ; nay , hell deserving creatures , being rebels to god , vile , contemptible , and base creatures , even as loathsome as filthy worms : what is man , that thou art mindful of him ? what is his deformity , his polution , his filthiness ? and o! what cursed enmity was there in our carnal mind ? yea , how much like to the devil were we by nature ? ii. in that god hath manifested his love and mercy to so many , this shews his infinite grace to us-ward . object . may be you will say , why not to more ? nay , why not to all ? answ. i answer , why to so many ? nay , why to any at all ? or , why to such that are called ? why to us , and not rather to those that are lost ? we being all naturally as vile and as bad as they ; nay , perhaps there are some sinners in hell , that were not so bad as some of us once were , which he has magnified his soveraign grace and favour unto . iii. the covenant of peace is alone of god's free grace , because , as our peace was made without us , not purchased by our money , nor by any thing done by us ; so the promise of our having interest in the blessings of this peace , or the application of the blood of atonement , are not conditional promises : i say , not on conditional promises , depending upon the corrupt and depraved will of man to perform , but they are alone free and absolute ; i will put my law in their inward part , and write it in their heart ; and will be their god , and they shall be my people ; they shall all know me from the least of them to the greatest ; i will forgive their iniquity , and will remember their sins no more — i will sprinkle clean water upon them : i will give them a new heart ; i will take away the stone out of their heart , and will give them a heart of flesh — are these promises made upon any conditions to be performed by the creature , or on previous qualifications to prepare us for grace ; no , they are all free promises , i will , and they shall ; god it is that opens our eyes , that works faith in us , that makes us willing to accept of that peace he has made for us : by the blood of thy covenant i have sent out the prisoners out of the pit , wherein there was no water . my brethren , the covenant of peace from hence appears to be the covenant of grace , it was with christ for us on hard conditions , but to us in him , only by way of free promise . iv. that this covenant is the covenant of grace , appears not only because it is wholly , or alone of grace that we are brought into the covenant , but also because by god's free grace we are kept in this covenant , or preserved in a state of peace with god unto the end : they shall not depart from me ; my sheep hear my voice , and they follow me , and i give unto them eternal life — and they shall never perish . v. but to proceed , 't is the covenant of grace in opposition to the law , the inheritance is not of the law. ( . ) for if they which are of the law be heirs , faith is made void , and the promise made of none effect . again , saith paul , for if the inheritance be of the law , it is no more of promise , but god gave it to abraham by promise . what is the inheritance but god himself , in the covenant , &c. and this is not by our obedience to the law , but by christ's obedience thereto : 't is not , my brethren , by our obedience to any law , not to the gospel as a law , for that would tend as much to make the promise of god void , as the other : for had there been a law given that could have given life , verily righteousness should have been by the law ; — and then also christ is dead in vain , gal. . . ( . ) in opposition to any after-service which we could do , in order to make god , or christ , any compensation , or return , by way of gratitude for making our peace , sometimes men shew great favour to the poor in distress , and pay their debts upon the condition that they shall work it out , or make a compensation that way ; but so it is not here , for when we have done all we can do , we are but unprofitable servants : can man profit god ? whoever gave any thing unto him ? vi. the covenant of peace is wholly of grace to us , because we are quickned , justified , called , pardoned , regenerated , adopted , have faith , a new heart , repentance , sanctification , and all things else whatsoever , by vertue of this covenant , in a way of free grace , or all is freely given to us of god. let me give you two or three reasons of this . . because god will have all the honour to himself of our salvation , he alone will have the glory , and abase the creature . . because his design herein is to exalt and magnifie his own son , our lord jesus christ. . that man might have no cause left him to boast nor sacrifice to his own drag , but that he that glorieth should glory in the lord. . because god will have the covenant of peace to be sure to all the seed , i. e. to all his people ; but if it were not of grace alone , it would not be sure , but an uncertain and mutable covenant , or on such conditions that might , or might not be performed . secondly , i shall shew you , that the covenant of peace , is the covenant of grace as compared with , or in opposition to the covenant of works : my purpose herein is to shew you the vast difference betwixt the covenant of grace , and the covenant of works . i. the covenant of works was made with man , or betwixt god and the first adam : adam was set up as the common head , or representative of all his seed , and he was obliged to perform all the conditions in his own person in that covenant . but the covenant of grace primarily was made with our lord jesus christ , or betwixt god the father , and god the son as mediator , in the name and behalf of all god's elect , he being set up from everlasting , as their covenanting head. ii. the covenant of works was made with man , without a surety ; adam , in his own person , for himself , and for all his seed , being obliged to perform perfect obedience , or live and sin not ; yet had he none to engage to god , or to undertake for him that he should thus do : but the covenant of grace and reconciliation was made solely upon the vndertaking or suretiship of our lord jesus christ ; true , he was obliged to perform perfect obedience to the same holy law of god , which adam ( and we in him ) was required to do ; yet it is said , that christ was made a surety of a better covenant ; and that not only in respect of the promises thereof , which are better promises , but also in regard of the oath of god , which renders this covenant firm , together with christ's ability , and faithfulness to perform all the conditions thereof , and it being a full and free covenant , and also ratified by the death of christ. iii. the covenant of works was a conditional covenant , as made with adam : it was made upon mutual restipulation between god and him ; and in the second addition of the said covenant to the whole house of israel , god promised them , that upon their keeping this covenant of perfect obedience , he would be their god , and they should be his people , thou shalt have no other gods before me ; and if thou keep my laws , and obey my voice , then thou shalt be a peculiar people unto me . and this also they undertook , promised , and covenanted to to do ; all that the lord our god speak unto thee , we will hear it , and do it . but what saith the lord to them ? o that there was such an heart in them ! he knew well their great inability and averseness to do whatsoever he required . but the covenant of grace is an absolute covenant as to us ; as i have , and shall further shew you by and by * . iv. the covenant of works , tho it required perfect obedience , personally to be performed by the creature ; yet it gave no strength to perform what it commanded . . but in the covenant of peace whatsoever god's law required of us to our justification in his sight , christ covenanted and performed it for us , and we in him . hence the apostle saith , that the righteousness of the law might be fulfilled in us : in us , christ and believers are here represented but as one person ; because what he did , we are said to do in him ; paul can't refer in this place to our inherent sanctification , for so no believer can fulfil the law , because his best works and sanctification are imperfect . . moreover , whatsoever duties god requires of us as to our actual justification , in our own consciences , and as to our sanctifica-also , he hath promised to give us his spirit to perform and work in us . . he commands us to believe — and he hath promised to give us faith so to do ; for faith is not of our selves , it is the gift of god , to you it is given not only to believe , &c. . he hath commanded us to make us a new heart , and he hath promised to give us a new heart , and to put a new spirit into us . . he commands us to love him , &c. and he hath promised to circumcise our hearts so to do , &c. v. the covenant of works laid all that broke it under god's denounced wrath and curse , and admitted of no mercy , of no forgiveness , heb. . . in the covenant of grace , christ hath born that wrath and curse ; he hath redeemed us from the curse of the law , being made a curse for us : no doubt but under the law he that was hanged on a tree , was not made a curse only politically , but also typically , as signifying that curse christ should be made on the behalf of the elect. and by being made a curse for us , he bore the punishment due to us for our sins , and satisfied divine justice ; so that all our sins , who do believe in jesus , are in the covenant of grace forgiven for ever . vi. the covenant of works , as to the tenure of it runs thus , i. e. do this and live ; but the covenant of grace runs thus in the tenure of it , i. e. believe and be saved ; believe on the lord jesus christ , and thou shalt be saved . the one puts men upon working , or doing for life ; the other puts them upon believing , and working from life . the first promises rewards for the creatures obedience , and threatens wrath and death for the creatures disobedience . the second promises rewards of grace to believers , for what christ hath done , or through his merits ; and threatens wrath for not believing , or for non-receiving of free justification through christ's obedience , or for refusing the only remedy , or for neglecting that great salvation purchased and merited by the lord jesus . vii . the covenant of works represents god an angry god , an incensed judge , or as a consuming fire . but the covenant of grace represents god in christ , a reconciled father ; this is my beloved son , in whom i am well pleased ; fury is not in me : there is no fury in god , no wrath , no condemnation to any that believe , or that are in jesus christ. viii . the covenant of works consisted all in precepts , in commands which were partly moral , and partly ceremonial ; the latter being numerous , some speak of more than three hundred precepts that were injoyned on the people ; for tho the ceremonial law shadowed the gospel , yet paul counts it part of the first covenant : see heb. . . yet i deny not , but that there was much grace held forth in it . but the covenant of grace , as to us , consisteth only of free promises . hence the elect are called , the children of the promise — vnto abraham , and his seed , were the promises made : now we brethren , as isaac was , are children of the promise . and hence the covenant of grace is called , the covenants of promise . note , 't is called covenants , in respect of the divers revelations , or declarations of it , as to adam , abraham , david , &c. and as revealed in the gospel , tho it is but one and the same covenant : true , it may differ in some accidents , but in substance it was the same , viz. jesus christ promised , and free justification through him , is the law against the promises ? that is , is the law , as given in mount sinai against the covenant of grace ? no , but given in subserviency thereunto ; or as leading to it by discovering the evil of sin , and the absolute necessity of christ's perfect obedience thereunto in our stead . ix . the first covenant required perfect obedience to the law in every man 's own person , in respect to their justification at god's bar , by which means , through man's weakness , and inability to perform it , 't is called , the killing letter ; the letter kills — for sin taking occasion by the commandment , deceived me , and by it slew me — sin revived , and i dyed : that is , as to any hope of life by the law. but the covenant of grace admits of a substitute , or of a surety , to keep the law for us ; and god accepteth of his obedience and suffering as imputed to us , to our free discharge and justification in his sight : and hence the gospel is called , the ministration of the spirit , and life . thus the covenant of peace , is the covenant of grace . ( . ) as considered in it self . ( . ) comparatively , or in opposition to the first covenant , or covenant of works . thirdly , the covenant of peace , is the covenant of grace , appears in that 't is an absolute covenant . i. it is not made on conditions to be performed by us , i. e. which being performed , gives us a right unto the reward promised thereupon ; because our right and title to heaven , is only by the righteousness of christ through his perfect obedience to the law , &c. the nature of the covenant of grace ( saith a worthy divine ) is absolute , or a covenant of promise , notwithstanding all the conditionalty contained therein . ( . ) in respect of the original proposer of this covenant , it came from the free and absolute will , grace , and purpose of the father , tim. . . the covenant of peace was not purchased by christ ; i mean , the covenant it self , tho the blessings in it were christ's purchase . ( . ) the covenant is free and absolute as to the elect personally considered ; because the whole of the foederal conditions lay upon their head , as undertaking for them . ii if we consider the covenant ( saith he ) in respect to its application , or its being actually applied to the elect in time ; this is done absolutely in god's bestowing grace , and the gifts of the promise to dead creatures ( or to sinners , as sinners . ) in whom ( as saith our worthy author ) there is an absolute impossibility of performing the least entitling act to the promise . there can be nothing freer than life to a dead creature ; neither doth life give a title to action , but it is the principle of action . iii. all the promises of the covenant in the promulgation of it , in its original nature , and as respecting us , expresses the tenour of it as most free and absolute : thus it was to adam , to abraham , to david ; and to us ; i will be your god , and you shall be my people : it is not you shall have peace upon the condition that you do this or that , ye shall be pardon'd , or then be justified ; no , but quite otherwise ; but he that worketh not , but believeth on him that justifieth the vngodly : 't is not by our obedience , or duties , but by the promises that we partake of the divine nature . pet. . . &c. all is given absolutely of free grace . true , there are in the covenant , conditions of connexion ; if a man believes , he shall be saved ; but who gives that faith ? is it not god ? pray observe that jesus christ hath made our peace , and faith to receive the atonement is given as an absolute promise : is not the spirit so given ? and pray , doth not god give the spirit , before faith can be exerted by us ? is not faith the fruit of the spirit ? and doth not the fruit proceed from the seed , and the act flow from the habit ? brethren , beware of them that preach peace to you , upon a conditional covenant ; the condition they speak of , is your repentance , faith , regeneration and obedience . and alas , who is able to perform these hard conditions ? besides , this is to turn the covenant of grace , into a covenant of works ; you must work for justification and peace , if you will have it ; nay , and you shall be no further justified , nor have peace , than you are sanctified , if you believe these mens gospel . but we say that peace is made , and god hath promised that he will give the spirit , even pour it out upon sinners ; he first pours out the spirit of grace , and then the sinners believe or look to him whom they pierced , and receive the blessing of peace , or have the minifestation of it to their consciences . there is no condition ( saith reverend cotton ) before faith , but a condition of misery , a lost condition : these men render god like pharaoh's task-masters , who would have their tale of brick , but find the israelites no straw . they will not have sinners to have peace , without doing that for it , which indeed no man is able to do ; but o! let poor lost souls look up to christ , wait on him , attend on his word , cry to him who hath received gifts for the rebellious also , i. e. the gift of the spirit , the gift , ( or rather ) the grace of faith , the gift of righteousness . will you have a righteousness wrought out of your own bowels , or by doing , or have none at all ? will you be saved by works , and not by grace ? but to proceed . . the absoluteness of the covenant ( saith this author ) appears as to us , in that all the foederal , intitling conditions contained in it , are found in another , i. e. in christ , and not in us , neither wrought in us , nor by us ; for , whatsoever is wrought in us , is of free grace . my brethren , doth a child contribute any thing to its own formation in the womb ? alas , what is in us before we are born again ? and of his own will begat he us , &c. object . but doth not the gospel require faith and repentance , as the condition of justification , and eternal life ? answ. i told you but even now , there are conditions of connexion by way of order and dependance of things one upon another : as in logick ( saith the same reverend divine ) if a creature be a man , he is a rational creature ; or if god be the first cause , he is the creator of all things : and in this sence ( saith he ) creation is a condition of salvation ; if a man be saved , he must be created : so if a man believe he shall be saved , believing is a condition of connexion , a state of grace is thus a condition to a state of glory , by way of connexion in the promise ; but one is not the foederal condition of another , but both come in as the gift of grace ; in this sence the covenant contains all the conditions of order and dependance in the exhibition and performance ; the hearing the word is the condition of faith , but hearing is not a foederal condition ; so the giving the spirit is the condition of union to christ and faith , and faith the condition of receiving of pardon , and living in holiness and the giving of pardon the condition of receiving it , and holiness the condition of seeing god , and of having eternal happiness ; but these kind of conditions are not foederal intitling conditions to the promise , but are contained in the promise , and denote the connexion and dependance of one promised benefit upon another . . god requires faith and repentance of them that shall be saved ; but ( . ) not that the creature can do either of these of himself , but to shew he will work faith and repentance in all whom he will save , or as he hath ordained the end , so he hath also ordained the means . ( . ) but not that either of these are procuring , or foederal conditions of the covenant blessings , or of salvation , because all the graces of the spirit are contained in the covenant as part of it ; therefore neither faith , repentance , regeneration , as the creatures part or work , can be conditions of it : these men call faith , &c. such a condition , that the mercies granted are suspended till we perform the condition . it is therefore , saith he , no more than an act of ours . true , we have a good bargain , as a man that gives but twenay guineas of his own , purchases an hundred pounds per annum . brethren , ( as our author observes ) we must distinguish of the ministry of reconciliation , in respect of the letter of it , and the spirit of it , cor. . . in the letter of it , or meer external dispensation it kills , because the sinner looks upon all these conditions of dependance , foederal conditions , but the spirit in its ministry is absolute , according to the original contract , and the fullest discovery in its highest freedom ; therefore the apostle says , the spirit giveth life . the believing corinthians , are said to be the epistle of christ , written and transcribed from the original-covenant contract ; not with ink , but with the spirit of the living god. therefore from hence we must distinguish between the covenant in its absolute tenure , and the ministry thereof , which is conditionally dispensed , according to the connexion , order , and dependance of good things contained in the promise to a mix'd people : the effects of the ministry will either soften or harden , it will either work effectually by the ministry of the spirit , according to the nature of an absolute promise , and unto such it becomes a savour of life , unto life , or else it works only in the letter , and unto such it kills , or is a savour of death unto death , or an aggravation of death and condemnation : but all its divine efficacy is according to the purpose , will , and good pleasure of god. but having occasionally spoken much before of the absoluteness of the covenant , i shall say no more , but conclude at this time. sermon ix . further opening the nature of the covenant of peace ; that 't is a well-order'd covenant , a glorious covenant , a full covenant , a seasonable covenant . &c. isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . doct. that there is a covenant of peace , made or agreed on , and stands firm in the behalf of all god's elect. i am , my brethren , upon the third general head of discourse , which is to open the nature of the covenant of peace . . i shewed you it is the covenant of grace . and that as considered in it self . . 〈◊〉 it is an absolute covenant . fourthly , to proceed : it is a well-order'd covenant ; see sam. . . yet he hath made with me , an everlasting covenant , ordered in all things and sure , &c. i. this covenant is well-ordered in all things in respect of the revelation , and manifestation of all the perfections , and glory of the three divine persons in the godhead . . the perfections , work , and glory of god the father shines forth , and is displayed in this covenant . . the perfections , work , and glory of god the son , shines forth , and is displayed herein also . . the perfections , work , and glory of god the holy ghost shines forth , and is displayed in it likewise , as hath been shewed . ii. this covenant is well ordered in all things respecting the manifestation , or revelation of the perfections , and glory of all the divine attributes of god , and as they also in this covenant appear to meet together in sweet harmony . iii. this covenant is well ordered in all things , to the utter overthrowing , defeating , and destroying for ever the design , devices , works , and kingdom of the devil ; for to this end was the son of god manifested . iv. this covenant is well ordered in all things to magnifie the sanction and honour of the holy law of god , in that rather then the law shall fall to the ground , or be violated , or rendered contemptible in god's saving lost sinners , the son of god comes and takes our nature on him , and yields perfect obedience to it ; and to greaten its glory , he died the cursed death of the cross , to answer the just punishment it doth denounce upon mankind , for the breach thereof . moreover , v. this covenant is well ordered in all things for our good , both in respect of grace here , and glory hereafter ; or in respect of what by it we are delivered from , and of those high priviledges , dignities , and of that unchangeable and eternal honour we are raised up unto hereby : but because i have lately upon another text spoken unto these things largely in two sermons on the covenant , i shall not add any thing further on this account * . fifthly , it is a glorious covenant . i. it must needs be a glorious covenant in respect had to the time when it was made , or entered into , between the father and the son ; and this was , as you have heard , before the world began , even in eternity , tim. . . tit. . . hence jesus christ 't is said was a lamb slain before the foundation of the world , rev. . . and what pilate , and the people of israel , and the gentiles , did to him , was whatsoever god's hand and his counsel determined before to be done , act. . . certainly that covenant that was so early , even from everlasting , contrived by the sublime wisdom of god , and entered into between such glorious persons as the father and the son , must be a most glorious covenant ; and this , i say , in respect to the time when , and to the persons who entred into it , certainly it must be some great thing that is contained in this covenant that was so early , and by the eternal god concluded upon . ii. it must needs be a glorious covenant , in regard that there was also a council held about it in eternity , for it was made as the result of a great and glorious council ; him , being delivered by the determinate council and fore-knowledge of god , ye have taken , and by wicked hands ye have crucified and slain . the father , son , and holy spirit then agreed , that the second person should assume the nature of man , and die to make our peace ; tho 't is true elsewhere it is said . the counsel of peace was between them both , viz. the father and the son ; yet since it is ascribed to god without distinction of persons , and also seeing the holy ghost hath his part in this covenant to act and do , in order to the actual and compleat accomplishment of the whole transactions agreed on in that glorious council , i see no reason to exclude the holy ghost from being concerned therein . moreover let us consider the great things consulted about in that glorious council . . it was how god might be just , or magnifie his justice , and yet be gracious , and magnifie his mercy , and infinite love and goodness ; or how god might preserve his own honour , and yet become our redeemer . . how sin might be punished , and the odious nature , and infinite evil that is in it , be exposed , and yet the guilty sinner be acquitted . iii. it is a glorious covenant , because in it there is a display of god's highest , and most glorious wisdom ; the gospel contains the manifestation of god's hidden wisdom , and the wisdom of god in a mystery ; nay , paul calls it a glorious mystery , to whom god would make known what is the riches of the glory of this mystery . there is much of the wisdom of god seen in his works of creation and providence ; yea , and there is also great mysteries hid in those works of god , but the chiefest and most glorious wisdom of god is manifested in the work and covenant of man's redemption ; without controversie , great is the mystery of godliness ; god manifested in the flesh , the word was made flesh. this is the wonderment of the holy angels , and 't is mervelous indeed , how an infinite nature should be personally united to a finite nature , so as to make but one person : what wisdom of god is here displayed ? o who can search out the depth of this mystery ? iv. it must needs be a glorious covenant in respect of that display of god's glorious love therein ; god so loved the world , that no created beings can conceive of it , neither men nor angels . and so i might speak of the glory of his justice , power , holiness , &c. which amazingly shine forth herein . v. also in that this covenant sets forth the glory , beauty , and personal excellencies of jesus christ. . in respect of his person , as god-man . . in respect of his offices , of which i have already spoken . vi. it is a glorious covenant in respect of those things which we are hereby delivered from , and are also invested with , and raised up to possess — is not that a glorious covenant , by the blessings of which , sinners are delivered from sin , which is the greatest evil ; and that brings them out of a state of death , wrath , the curse , and condemnation ? and that which also gives them , through the application thereof , an interest in god , the chiefest good ; or which restores god to them to be their god forever ? consider what glorious gifts and priviledges are given and granted in this covenant ? is not that a glorious covenant in which god is given , christ is given to the soul ? ( but this i shall open more largely under the next head. ) but o! what glorious priviledges are contained herein , as granted to all true believers ? moreover , what glorious grace is by this covenant procured for all the elect ? and what a crown and kingdom do they hereby obtain a true title unto . sixthly , the covenant of peace is a full covenant ; there is nothing wanting in it , either respecting the glory of god , or our good and eternal happiness . i. it is a full covenant in respect of satisfaction , merit and righteousness ; my brethren , neither divine justice , nor the law of god can require any more than what christ hath by his active , and passive obedience paid : god saith , this is my beloved son in whom i am well pleased . christ is called the sun of righteousness , denoting that fullness of righteousness which is in him as mediator ; what is fuller of light than the sun ? and who is fuller of righteousness than jesus christ ? and as the sun communicates its light to all the earth , even so christ communicates his righteousness to all the elect ; i. e. his righteousness is imputed to all that believe : ( not the effects of his righteousness ) but his active and passive obedience , is the material cause of our justification , and the imputation of it , is the formal cause thereof , and from him by the spirit an inherent righteousness is also infused into the whole body ( to whom he is a head of influence ) to their sanctification . ii. this covenant is a full covenant ; because , in it , or in christ ( who is the sum of the covenant ) there is a fullness of sufficiency : and in the application of it by the spirit , there is a fullness of efficacy to all the elect , he is the head of the body , the church , the fullness of him that filleth all in all . christ makes the covenant effectual or efficatious to all his members , filling all who believe , with all grace by the spirit , leaving not one believing soul empty of what is truly good . doth the soul want light ? christ will give it ; he is the light of the gentiles : the light of the world. doth he want liberty ? christ releases the captives . doth he need rest ? christ gives the weary and heavy-laden rest : in a word , christ in the covenant is food to the hungry , cloaths to the naked , strength to the weak , health to the sick , courage to the faint-hearted , succor to the tempted , beauty to the deformed , riches to the poor , peace to the troubled , life to the dead christ is all in this covenant . iii. it is a full covenant ; because it answers not only all the wants of the soul , but of the body also : he will give meat to them that fear him , he is ever mindfull of his covenant : meat to the soul , and meat to the body . also , trust in the lord and do good , and so shalt thou dwell in the land , and verily thou shalt be fed . all things both for the body and soul , which god sees is good for us we shall have ; he will give grace and glory , and no good thing will he withold from them that walk uprightly : but yet , we must not be the judges of what is good , but leave it to god. we may think that is good for us which he may see to be hurtful . iv. it is a full covenant ; because in it there is the mediators fulness communicated to all such that are united to him as the effects thereof , 't is not a creature-fulness that is in christ ; no , but the fulness of god : for it pleased the father that in him all fulness should dwell ; — in him dwelleth the fulness of the god-head bodily : the fulness of the god-head dwells as truly in the son , as in the father ; and of his fulness do all believers partake , of his fulness all we receive , and grace for grace . . therefore in this covenant , we do not only receive light , but the fulness of light. . not only life , but the fulness of life , because christ is our life whom we receive in this covenant . . not only strength , but the fulness of strength ; the lord is the strength of my heart , and my portion for ever . . not only pardon of sin , but a fulness of pardon ; or , the fullest pardon , compleat pardon . . not only righteousness , but the fulness of righteousness ; perfect and compleat righteousness , and you are compleat in him . not only peace , but the fulness of peace ; peace that passeth all understanding . . not only beauty , but the fulness of beauty ; for it was perfect , thro' my comliness which i put upon thee , saith the lord god. . not only knowledge , but the fulness of knowledge ; and ye also are full of all goodness , filled with all knowledge , &c. the parts may be weak , yet where christ dwells or hath taken possession of the heart , there the soul hath a fulness of spiritual knowledg : our vessels may be full tho' but small . and . not only joy , but the fulness of joy ; these things have i spoken unto you , that my joy might remain in you , and that your joy might be full . again , he saith , ask and ye shall receive , that your joy may be full ; 't is called , unspeakable joy , and full of glory . . lastly , and not only glory , but the fulness of glory ; for the fulness of the glory of heaven is contained in this covenant , or the perfect and full enjoyment of god , even the beatificial - vision . seventhly . it is a seasonable covenant . i. in respect of god's early contrivance and making of it for us with christ ; it was provided ( my brethren ) before man sinned , or ready against the very time of need : poor adam when he had sinned knew nothing of it . but god provided the plaister before we received the wound ; he provided us a physitian , before we were sick ; or a saviour in this covenant , before we had sinned ; had not this covenant been made before with christ for us , we had been lost no doubt for ever that very moment man fell , every thing being beautiful in its time , or proper season . 't is ii. a seasonable covenant , in respect of the revelation or manifestation of it ; even just as adam had sinned , and when divine justice was ready to lift up his direful ax of divine vengeance : how seasonable is it for a poor condemned criminal to hear of a pardon , just when he is brought to the place of execution ; and the halter is put about his neck , or the ax lifted up to cut off his head ? iii. it is a seasonable covenant , in respect to the application of the blessings thereof to a poor sinner . . 't is by the spirit applyed , when the sinner sees he is condemned , being under the sense of sin , wrath and condemnation , beholding himself just dropping into hell ; then this covenant is opened , and the blessing of free justification , and pardon is applied . . when the soul and conscience of a sinner is wounded , and his wounds bleed ; then is the balm of the covenant applied to heal him . . when the sinner sees he is pursued by the avenger of blood , and sees no way to escape , then his eyes are opened and he is directed to fly to the city of refuge ; the way being made plain and easie , and the holy spirit directs the soul to christ , and crys refuge , refuge . . when the sinner sees he is so sick that he can't live , even then the physician provided in the covenant comes immediately and pours in his oyl and wine , when i passed by and saw thee polluted in thy blood , i said unto thee live — ye i sware unto thee , and entred into covenant with thee saith the lord , and thou becamest mine . eighthly . it is a sure covenant : ordered in all things and sure . — incline your ear and come unto me , hear and your souls shall live , and i will make an everlasting covenant with you even the sure mercies of david . i. it is a sure covenant , because it is made with such a surety as jesus christ is , it is not made primarily with us , but with christ for us , and with us in him ; the sure mercies of david : that is our lord jesus christ , he is the true antitipical david . sure , because they are mercies granted to us thro' christ's suretiship ; and when a sinner is brought into the bands of the covenant , god is said to make this covenant with him , i. e. he actually entering then thro' christ into covenant with god ; but our standing then in it , is upon the account of christ's covenant with the father for us . ii. it is a sure covenant , because it stands upon the absolute purpose and unchangeable decree and councel of god. my mercy will i keep with him , and my covenant shall stand fast with him . — my covenant will i not break nor alter the thing that is gone out of my mouth . hence the absolute decrees of god , are compared to mountains of brass , zach. . . denoting how unmovable , stedy and unchangable his councels are ; nay , tho' the mountains should depart , and the hills be removed , yet saith the lord , my loving kindness shall not depart from thee , neither shall the covenant of my peace be removed , &c. all covenant-mercys are according to god's eternal purpose , which be purposed in christ jesus our lord : the covenant stands not only as the act of god's eternal wisdom , but as his eternal decree and purpose before all worlds . iii. the covenant of peace is sure , because it is confirmed by the witness of the holy ghost . . the spirit of god was a witness to the covenant when it was made . . moreover it was confirmed in the promulgation of it by the holy ghost , by wonderfull miracles ; for what served all those miracles more clearly for , than to confirm the authority of the mediator , and the verity and stability of the gospel covenant ? iv. furthermore , the covenant was ( as you heard ) confirmed by the blood of jesus christ , therefore it is a sure covenant . v. the covenant is sure ; because it is confirmed by the promise and oath of god : once have i sworn by my holiness that i will not lye to david , — his seed shall endure for ever , and his throne as the sun before me . this is as the waters of noah unto me , for as i have sworn that the waters of noah shall no more go over the earth , so have i sworn that i will not be wrath with thee , nor rebuke thee ; compared with heb. . , , , . vi. it is a sure covenant to all gods elect ; because the execution of it is put into christ's own hands , he is the executioner of his own will and testament , for tho christ was dead yet he is alive ; i am he that liveth and was dead , and behold i am alive forevermore . christ sees his last will and testament fully executed by his spirit . ninethly , it is a covenant of peace , this is the name that is given to it in my text , which also shews it is of an excellent and precious nature . i. 't is a covenant of peace with god , god is hereby reconciled to us , and we to him , and that for ever . ii. hereby we come also to have peace in our own souls , or peace of conscience ; nor indeed can we ever have true peace any other ways : for , can your repentance give you peace of conscience ? can tears of blood apease divine wrath , or satisfy divine justice ? can reformation of life give you peace , or your inherent sanctification , or pious and religious duties ? do you fetch your peace from thence ? if you do , your peace will be turned into trouble and anguish of spirit ; or can your lively and spiritual frame give you true and lasting peace ? i affirm 't is a false peace that is simply grounded on a lively and spiritual frame or disposition of heart , for there can be no true peace of conscience but by jesus christ ; thro' the blood of the everlasting covenant . he is our peace , &c. he will speak peace to his people . — not as the world giveth , give i unto you . dare a man plead his faith or good duties to justifie him , and so from thence fetch his peace and comfort ; alas ! what unrighteousness cleaves to our righteousness , what doubtings attend our faith , and what wandrings of heart attend us in our best duties ; nay , may we not find some hypocrisie in us also , tho in the main we are sincere ; our peace is only had in christ. iii. 't is only by the peace made by christ , as is revealed in this covenant , that a poor wounded disparing and distressed soul comes to have peace . i once cited a passage out of dr. owen , being pious anselem's directions to a poor tempted soul on a death-bed , let me repeat it here once again . minister , dost thou believe , thou canst not be saved but by the death of christ. ' sick-man , yes , i do so believe . minister , then let it be said unto thee , go , and whilest thy soul abideth in thee , and put all thy confidence in christ's death alone , place thy trust in no other thing ; commit thy self wholly to christ's death , cover thy self wholly with his death , wrap thy self wholy in his death : and if god would judge thee , say , lord i place the death of our lord jesus christ between me and thy judgment , and no other ways will i contend with thee : and if he shall say unto thee , thou art a sinner , say i place the death of our lord jesus christ between me and my sins ; and if he shall say unto thee , that thou deservest damnation ; say , lord i put the death of our lord jesus christ between thee and all my sins , and i offer his merits for my own , which i should have , and have not : if he shall say , that he is angry with thee ; say , lord i place the death of christ between me and thine anger . * o sinner , here is thy relief , it is in the blood of the covenant , it is christ's death under all fears , temptations , dispair and anguish of soul , here is peace even under the accusations of thy own conscience and satan's temptations , even in life and at the hour of death : o blessed covenant of peace ! who is it that is just a going to god's tribunal , that dares to plead what he hath done , or is wrought in him ? alas , all hands will be weak all hearts faint , and all felf-confidence will fa● them : this covenant is therefore all o●● hope , our peace , and all our salvation , and in it there is indeed a salve for every sore . vse . . sinner take hold of this covenant and tho thou art an eunuch , i. e. a poor d●● barren and fruitless soul , yet if thou tak● hold of god's covenant , or canst but ge● faith to take hold of christ , god will giv● thee a name in his house better than that o● sons and daughters . . saints do you fix your eyes also upo● this covenant , to plead the blood and merits of christ in this covenant ? rest alon● upon the lord jesus and on the faithfulnes● of god , in his promises in this covenant , fo● tho thou knowest nothing of thy self , yet th●● art not thereby justified ; nor can thy s●● condemn thee if thou art in christ , for tho● art perfect in him , touching thy justification before the throne of god. . with what comfort then mayst thou 〈◊〉 believer take the sacrament as a token 〈◊〉 the covenant-blessings : yea , thou takest i● as a pledge from god , that all his wrath 〈◊〉 over in christ , and that divine justice is satisfied towards thee in christ , and that all th● sins are for ever pardoned , that god is th● father , jesus christ is thy saviour , and heaven is thy inheritance , but here i shall conclude at this time . sermon x. shewing the covenant of peace , is a try'd covenant ; that it is but one intire covenant , viz. that the covenant of grace and rededemtion , are not two distinct covenants as some lately affirm , but only one and the same covenant : that t' is a covenant full of the strongest consolation , and lastly an everlasting covenant . isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . i am upon the opening the nature of the covenant of peace , or to shew you what kind of covenant it is , i have passed thro an induction of nine particulars already ; shall proceed . tenthly , it is a try'd covenant . i. all the faithfull children of god ventur● their souls and their salvation upon it , and never failed any one of them ; adam no dou●● ventured his soul and salvation thereon , 〈◊〉 did abel , enoch , noah , abraham , isaac and jacob , and all the holy patriarchs , and all th● holy prophets , and the apostles of jesus chris● together with all the saints both in th● times of the old and new testament , an● they all found it , having try'd it , a sure covenant . ii. multitudes of souls departed this li● are already made perfect in heaven , by th● grace and blessings thereof , they find it t● their own unspeakable joy and comfort a sum and happy covenant : for it was by the merits and righteousness of jesus christ , or bloo● of the everlasting covenant , they are all go●● to heaven . iii. never did any person venture 〈◊〉 soul upon jesus christ , by vertue of this covenant , by believing truly on him ; but 〈◊〉 found it a firm and saving covenant : 〈◊〉 how many have try'd and found it so t● be . iv. satan that great enemy of believers and of the souls of men , hath often tryd 〈◊〉 and endeavoured to shake the hopes of believers , and break this covenant ; but h● to his shame and confusion sees that he canno● break the bonds thereof . eleventhly , it is one intire covenant , i. e. the covenant that was made with christ ●rom eternity , is the covenant of peace and ●econciliation , or the covenant of grace ; ●s well as of redemption . for , . was it not made with him as our co●enanting head , and so in him with all gods ●lect and for them ? some of late times would ●ave this covenant to be a covenant of re●emption , and not the covenant of grace ●nd reconciliation ; but a distinct covenant , ●nd so plead for two covenants , besides the ●ovenant of works , which we read no where ●f in the holy scriptures . was it not wholly of the free grace ●f god ; yea , and the highest act and de●onstration thereof , that he was pleas'd to ●nter into that covenant with his own son , ●s our surety and mediator ? . was not all the good which we receive ●n time promised to us in christ before the world began ? see tit. . . nay , was not all ●race given foederaly to us in christ in that covenant ? see . tim. . . who hath sav●d us and called us , not according to our works ●ut according to his own purpose , and grace which ●as given to us in christ before the world be●an . . was it not that covenant that was made ●etwixt the father and the son , that christ was made the mediator and surety of , and confirmed by his death ? and did not he un●ertake to die for all gods elect when the fulness of time was come ? or was not god in christ , in and by vertue of that covenant from everlasting a reconciling the world to himself ? and if so , was not the covenant made with christ of redemption , a covenant of peace and reconciliation also ? was it not representitively made then for us in christ , and actually made with us by application ; and that it might be thus apply'd to us in time , did not christ engage to see it done for us before time in that holy covenant then agreed on ? . is there any one promise , one blessing , or one priviledg which we received which was not primarily granted to christ for us in that covenant , viz. that our acceptation should be in christ , that our justification should be in him , and our sanctification should be in and by him , & c ? . was not the covenant of redemption made with christ as a publick person , a second adam : and if so , was it not made in him with all his seed ? take here what a reverend author hath asserted in this case . that scripture , isa . , , . is ( saith he ) a place wherein this covenant is clearly described between the father and the son , and it holds forth the covenant of grace fully & clearly , yea the promise of all grace and benefits that are contained in the said covenant of grace . and the apostle tells us expresly , that this covenant agreement was the will , by which will we are sanctified , thro the offering the body of jesus once for all . — he further argues , . that covenant that contains in it the whole matter and form in conditions and promises of the covenant of grace , doth not essentially differ from it ; but the covenant of redemption doth contain in it the conditions and promises of grace , yea , all things that pertain to life and godliness : and it contains in it all conditions upon which we may be partakers of any promimises , i. e. christ's person , offices , sacrifice , righteousness active and passive ; there 's no covenant condition of atonement , propitiation or satisfaction unto the justice of god : but it is here , christ is the great fulfiller of the law and satisfier of it ; and he is the end of the law for righteousness to every one that believeth . . from the vailed dispensation of the covenant of grace ( saith he ) before the coming of christ , their sacrifices and ceremonial administration held forth in a figure , that it was made with christ and confirmed in him as the great offering and atonement ; christ is there exemplified and set forth as the fulness of the covenant of grace , both in respect of promises and conditions . . when we plead ( saith he ) for any thing of the covenant of grace , it is the promises of life made to us in christ , as yea , and amen ; and to us in him , in respect of obtaining and performing to us . . our justifying acts of faith is fixed on christ as the sum of the covenant of grace , as satisfying for our sins ; and as to whom the promises were made , and the great things promised , as the fountain and meritorious cause of all blessings : he is given to us as the covenant . there is ( saith he ) all grace to be had in this covenant , frustra sit per plura quod fieri potest per pauciora . there is no grace but is given forth and received by us , by the covenant between the father and the son , the gift of the spirit , the grace of faith , justification by his blood ; by him came all grace , yea , all other supposed grace that came not from the father , and through christ is no grace , and will not profit us . . where the covenanters conditions and promises are all from free grace and love to us , there 's a covenant of grace ; but in that covenant they call a distinct covenant of redemption , the covenanters , the conditions and promises are all of free grace and love to us ; god the father from his free grace and love to us called his son to this undertaking and covenanting with him ; god the son in our persons ( or in our behalf ) from his love and free grace covenanted with the father , he came and freely offered himself to perform the covenant conditions ; the condition of this covenant , in all mediatorial perfections and performances , is freely promised and bestowed upon us ; the promise of eternal life . all grace and glory are promised , and given in this covenant : that is a covenant of grace , wherein god is to us a god of all grace . . if the covenant of redemption be not the covenant of grace , then there is more covenants than the covenant of works and the covenant of grace for life and salvation ; but there is no more covenants for life and salvation , but that of works , and that of grace , the minor i think hardly any will deny — if church covenants be alledged they add nothing to this grand covenant , but are the accomplishments of the promises thereof to whom it doth belong , it being promised that they shall be gods people ; in this covenant christ stipulates and we in him as we did in the first adam , then ; and when we stipulate being moved thereunto from the grace of the promise , and enter personally into this covenant , embracing that covenant which was made for us in christ , 't is called a laying hold of it : it is solemnly also own'd , professed and restipulated to , when we enter into church fellowship : the repeating and restipulating , and renewings of the same covenant may be without changing the covenant : for we find god often repeating this covenant , and renewing it with his people in revelation and establishment , as with adam , noah , abraham , isaac and jacob , &c. yet it was was the same covenant : so are gods children excited and encouraged thereunto from the free-grace of the said covenant . thus this author . . now let me add one or two arguments more to what this worthy author hath said , viz. if the covenant of redemption , be not the covenant of grace , or covenant of peace and reconciliation , which god calls his covenant ; the covenant of my peace shall not be removed saith the lord : then it will follow , that our peace is made with god , or god is reconciled to us by a covenant of grace , which we enter into with him , which covenant christ merited for us in his performing the covenant of redemption ; and if it be so , how is it paul saith god was in christ reconciling the world to himself ? indeed as far as i can see , this notion of two distinct covenants of redemption and of grace , seems to be defended of late , on purpose to favour the grand errors of our new methodists viz. in the covenant of redemption , say they , christ made god amends for our breach of the law of perfect obedience , by himself alone , and for himself only , that so he might be a fit mediator , and merit a new law of faith and sincere obedience ; ( for their covenant of grace is a law of obedience ) which law or covenant he confirmed by his death . so that now god , say they , enters into a covenant with mankind , and if they perform the conditions of it , or so far as they do , so far they shall be justifyed , and shall have eternal life provided they continue unto the end ; and thus ( as before i have hinted ) christ is our legal righteousness in the covenant of redemption , he fulfiled the law of works , or the strict law of perfect obedience : by giving god a satisfying recompence , and so he hath abolished the law of perfect obedience ; but our faith , inherent-righteousness , gospel-holiness and sincere obedience , is our evangelical righteousness ; or that which justifies us at gods bar or in his sight : now this dangerous error , i say , seems to follow the allowing of two distinct covenants . . there is no distinction between the covenant of redemption and the covenant of grace ; because redemption presupposeth peace and reconciliation , and not only gods reconciliation to us , but our reconciliation to him ; for redemption is not from the curse of the law and wrath of god only , but also from sin , or a vain conversation , and out of the power and kingdom of satan , which christ ( by his blood as poured forth , and in applying it ) undertook to do in the covenant of peace ; which is called christ's covenant . as for thee by the blood of thy covenant , i have sent forth the prison●rs out of the pit , wherein there was no water . reverend charnock says , christ is the surety of the covenant of grace , but the covenant of redemption had no surety , the father and the son trusted one another ; the covenant of redemption was not confirmed by blood , &c. answ. had god only entred into covenant with christ , as a single person and for himself , there had been no need of a surety ; but since he entred into that covenant as a publick person , and that for broken and fallen mankind , whom god regarded not , their credit being for ever gone ; there was a necessity of christ's suretyship in that said covenant , in respect had to those things , which christ was to do for us , and also work in us ; which he then engaged to the father to perform , and if the covenant of redemption from sin and wrath was not confirmed by the blood of that covenant , one grand part of our safety and security is gone for ever . my brethren , our lord jesus christ when he first entred into the covenant with the father , agreed to be the mediator and surety thereof ; also evident it is , that there are some transactions where suretiship is required , which a surety must undertake to do , and readily agree unto ; even all such things which the creditor requires and the nature of the covenant calls for : so that there are some things that peculiarly belong to him as surety , even so and in like manner it was here about the compleat accomplishment of the covenant of grace entered into between the father and the son in behalf of the elect. yet all the good we receive through the applicatory part of the said covenant , are but the effects , fruits or product of the same covenant as it was made with christ for us , as our surety — also among men those things and covenant transactions betwixt the creditor and the surety which peculiarly appertain to him to perform and answer ( though the poor debtor nevertheless is mainly concerned therein ) they being such things that must be performed by the surety for him , or the debtor can have no benefit by it ; yet the free grants to the debtor in the said covenant upon the suretys engagement is never called a distinct covenant in it self , but ( as i said before ) 't is one and the same covenant , our covenant therefore is but a branch of christ's covenant with god the father , in which he engaged to spouse and marry us to himself for ever : therefore i know not what these mens nice distinctions signifies , unless it be to amuse the world , or except it be for the worser purpose just now hinted . brethren , the distinction lies not in two distinct covenants essentially differing from each other , but in the distinct parts of the said one intire covenant . i. one part as it refers to christ , viz. he is the surety and we the debtors whom he engaged for ; his money and not ours pays all , and makes satisfaction to god. christ is the redeemer in this covenant , and we the redeemed . christ is the saviour , and we the saved . ii. that part that appertains to christ was upon conditions of what he was to do and suffer , he hath obtained all for us wholly by desert and merit , and we have all , every way of meer grace and favour particularly in the applicatory part thereof : moreover , let it be noted that there is a difference in respect of the time of the making of the covenant , and of the revelation , execution and application thereof . christ in the covenant first articl'd with the father to be mediator and surety , &c. and in the execution of the covenant actually discharges those offices , and all things that appertains to them , one thing being his bringing of us home to god , or into the bonds of his covenant . moreover , take here what the reverend assembly of divines have said about the covenant of grace , viz. q. . doth god leave mankind to perish in a state of sin and misery ? answ. god doth not leave all mankind to perish in a state of sin and misery , into which they fell by the breach of the first covenant , called the covenant of works ; but of his meer love and mercy delivereth his elect out of it , and bringeth them into a state of salvation , by the second covenant , commonly called the covenant of grace . q. . with whom was the covenant of grace made ? answ. the covenant of grace was made with christ as the second adam , and in him with all the elect as his seed : thus that learned assembly . from hence it doth appear , that this opinion of two distinct covenants was not received by that assembly ; they own but two covenants i. e. that of works and that of grace , and i am sure the scriptures bear witness of no other covenant of redemption , but that of grace and reconciliation , which includes redemption and all covenant-blessings . my brethren , that very covenant made between the father and the son , was hidden or kept secret as to the clear manifestation of it till christ came , and then it was manifested , and the clear revelation of it is in the gospel , which shows how god manifesteth the grace of this covenant by offering pardon and peace to sinners , by revealing of christ who is called the covenant , and offering him to them for life and salvation ; so that this covenant contains all grace , mercy and redemption . moreover , remarkable it is to see how that learned person that wrote the book called the ark of the covenant , ( who too boldly asserts the covenant of redemption a distinct covenant from the covenant of grace ) doth in divers places contradict himself herein , take some of his words , viz. so that i take ( saith he ) the meaning of these words , this is my covenant with them , my spirit that is upon thee , &c. to be , this is my covenant that i have made with thee upon their account , and for their behoof ; or the covenant that i have made with them : to wit , virtully when i covenanted with thee , and made promises to thee for their behoof . he confesseth that the covenant of 〈◊〉 was made with christ primarily , and representatively , and with the elect in him ; and all promises of grace was made to us in christ in that covenant : and what do we say more ? but this is to overthrow his own notion of two distinct covenants . nay , the same author confesseth , that the grand thing he argues for , is to prove , that there is nothing spoken of christ's seed , as parties with whom god deals in this covenant , and upon whom he layeth any commands . answ. we say so too , christ is only the covenanting party for us , and on our behalf ; and all the doing and suffering work is laid upon him , he is substituted mediator , surety , saviour and redeemer ; 't is enough we were to be the saved , and accepted and justified in and by his obedience and merits : moreover , all commands concerning us are given to us from god in christ as mediator , but not to bring us into the covenant , but as being his redeemed people , as he is our king , we ought to obey and serve him . again , he saith , in this covenant christ received his offices , imployment , trust , powers and authority . a great truth ! ( and in the next place he says ) christ is lord mediator of the new covenant , &c. answ. is not the new covenant the covenant of grace , this they confess ; and he affirms christ was chosen mediator of the covenant of grace , let me infer upon him viz. if jesus christ in that covenant he entred in with the father , was constituted mediator of the new covenant , and he is mediator of the covenant of grace , how can that covenant be distinct , or essentially differ from the covenant of grace ? moreover , 't is observable how this great author , and reverend charnock differ one with the other , yet both assert the covenants are distinct this man says , that christ was surety of the covenant of redemption ; the other denies it , and says , the covenant of redemption had no surety , but the father and the son took each others words . true , we say none was a surety for christ to god in this covenant , nor for god to us ; but christ in this covenant was our surety to god , he undertook on our behalf ; one says christ is mediator ( king , priest and prophet ) of the covenant of redemption : the other says christ is mediator of the covenant of grace , but not the mediator of the covenant of redemption . the mistake , i humbly conceive , lies in this , viz. they distinguish not between christ's part and work in the covenant as our covenanting head , and the blessings we receive as the effects of his mediation . but again , our scotish author saith , christ is the covenant of grace comprehensively , he is the very compound , or there is an abridgment of the covenant ; in the mediators person , there is the little sum , or the whole covenant — consider this , how the parties articles , mutual stipulations , promises , proportion , and blessings of the covenant , are all some way abridged in christ , and summed up in his person . . christ is all the parties of the covenant of grace , or rather both the parties are comprehended in the mediator's person ; he is both the parties in three respects . ( . ) because of the union of the two natures in his blessed person , he is god-man , god made manifest in the flesh. ( . ) because the person who is mediator , is upon both sides of the covenant , as being one with the father and holy ghost , he is on god's part , joh. . . cor. . . and as he is one with us , he is on our side , heb. . . . for both he that sanctifieth , and they that are sanctified , are all of one — ( . ) he is not only upon both sides of the covenant , but he contracts for both the parties . . christ obtains the consent of both parties , p. . . the everlastingness of the covenant is comprized in christ , he is god everlasting , yea , an everlasting mediator , he was set up from everlasting , p. . now these things being granted by our author , what cause he hath to affirm , that the covenant of redemption , and that of grace , are two distinct covenants , i will leave to all mens considerations . but further , to confute this notion , take what another reverend writer hath written on this subject . the covenant of grace was made and established not only with us , but joyntly with jesus christ , and with us in him ; so that both are but one and the same covenant : for the great transactions with jesus , yea , even the giving and sending of him , and his accepting the office of a redeemer , and undertaking for us , are all of grace , as well as what is promised to us through him ; therefore the covenant of grace must take in all that conduced ( otherwise than a meer decree ) to our restoration , and eternal salvation . . there is ( saith he ) no scripture evidence for making these to be two covenants , ( one of redemption with christ , and another of grace and reconciliation made with us ) that distinction which some use , is improper , for the parts are coincident , seeing that which was made with him , was of meer grace also , joh. . . and it is promised , that he should be given for a covenant , isa. . . therefore it 's of grace we are redeemed by him , tim. . . there was grace before the world was , and that must needs be in the covenant as with jesus christ , which was for reconciling the world to the father , cor. . , . col. . , . it is true christ only is our redeemer and surety , not we in our own persons ; and christ hath some peculiar precepts and promises appropriated to him , which are not afforded to us in the same manner and degree ; yet this hindreth not the oneness of the covenant with him and us . . the covenant of grace was made with christ as a publick person , a second adam , and therefore with all his seed in him . . all in the covenant as with us , is undertaken for , and promised in the covenant between the father and the son , and so together make but one covenant . . all covenant blessings are primarily granted to christ : thus this great and worthy person . see also the everlasting covenant : a sweet cordial for drooping souls , p. . to . but because in my two sermons preached and published on the everlasting covenant , i have answered the reverend mr. s. c's eight arguments , to prove the covenant of redemption a distinct covenant , i shall refer the reader to that small tract , and say no more to this at this time . twelfthly , the covenant of grace , is a covenant of consolation , of strong consolation . . considering what is contained in it , and also the nature of it . . in that it is all our hope and salvation , all the water of life flows down to us through this covenant . . in that also it affords us comfort in all times , states and conditions , both in life , and at the hour of death ; and this was that which was david's dying , or sick-bed cordial . for consider , art thou afflicted , or tempted ? look into this covenant ; his seed will i make to endure for ever : if his children forsake my law — then will i visit their transgressions with the rod , &c. but my loving kindness i will not take away , 〈◊〉 from him nor suffer my faithfulness to fail . see cor. . . or , art thou backsliden from god ? see what god saith ; i will heal their backslidings , and love them freely . do thy sins grieve thee ? 〈◊〉 thy soul ? look into the covenant ; i will be merciful to their transgressions , and their sins and iniquities i will remember no more . or , art thou deserted ? god is faithful , he remembers his covenant , he will return again . dost fear thou shalt some time or another depart from god ? read the covenant promises ; i will put my fear in their hearts , and they shall not depart from me . dost thou fear thou shalt suffer want , yea , want bread ? see the covenant ; he will give grace and glory , and no good thing will he withhold from them that walk uprightly . — if therefore there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , 't is all in this covenant . lastly , it is an everlasting covenant ; he hath made with me an everlasting covenant : as it was made from everlasting , so it will abide to everlasting ; 't is compared to god's covenant of the day and night , jer. : . thus saith the lord , if my covenant of the day and night , and that there should not be day and night , then may also my covenant be broken with david my servant . covenant love is everlasting love , christ's covenanting obligation was an everlasting obligation , covenant espousals are everlasting espousals ; i will betroath thee to me for ever : covenant redemption is eternal redemption , and covenant salvation is an everlasting salvation ; israel shall be saved in the lord , with an everlasting salvation — but my salvation shall be for ever . sermon xi . shewing what is contained in the covenant of grace , or what the gifts , grants , and priviledges which are vouchsafed to all comprehended therein . isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . doct. that there is a covenant of peace , made or agreed on , and stands firm in the behalf of all god's elect. my brethren , i shall now proceed to the next thing . fourthly , the fourth general head proposed , was to shew you what is contained in the covenant of grace ; i mean the gifts , grants , and glorious priviledges vouchsafed to all those persons that are comprehended therein . the first and chief gift which is given in this covenant , is god himself ; and in speaking to this , . i shall , god assisting , shew you how god comes to be our god in this covenant . . shew you what this of having god to be our god doth import . . i shall shew you what a wonderful gift , grant , and priviledge this is . i. my brethren , how man had god to be his god at first in the covenant of works , i shall not speak of here ; 't is evident that by breaking the first covenant , he lost god , or that blessed covenant relation he stood in to him ; but now we have a new title , god is ours again , and on better and more sure basis , viz. upon the account of christ's mediation and satisfaction — i will be your god , compared with jer. . . cap. . . and . . . now that these promises refer to the covenant of grace , see heb. . , , . and finding fault with them , he saith , behold the days come , saith the lo●d , when i will make a new covenant with the house of israel , and the house of judeth , ver . . not according to the covenant that i made with their fathers , in the day when i took them by the hand to lead them out of the land of egypt : because they continued not in my covenant , and i regarded them not , v. . for this is the covenant , &c. — i will put my laws in their mind , and write them in their hearts , and i will be to them a god , &c. this being ( as i said ) the great and chiefest gift , and grant in the covenant , i shall proceed to shew how god comes in this covenant to be our god. . originally and primarily by vertue of that covenant made with christ , as our head and representative , thus he became our god ; i ascend to my father , and to your father , to my god , and to your god. . by his own free donation ; through that atonement christ hath made , god gives himself to us to be our god. . nay , by what ways soever we become god's people , by the same ways he becomes our god ; as i shall have occasion to shew you afterwards . secondly , what doth this import for god to be our god ? . negatively , not meerly our god by creation , for so he is the god of the fallen-angels , and the god of all vngodly reprobates in the world , they are his creatures , or were made by him . . it doth not imply his being our god as he was the god of the whole house of israel , which was by vertue of a legal , and typical covenant ; for tho in that covenant he was their god , and an husband to them , yet for all that , for their disobedience he cast them off , and utterly rejected them , and now they are so no more his people , that covenant and covenant relation , being quite dissolved and removed for ever : therefore it follows , that was not the covenant of grace , into which all the natural seed of abraham , as such , were taken ; the covenant of grace can never be removed . . neither is he our god simply by an external or visible profession , or by vertue of our own external personal covenanting with him , for many of these god will disown and be ashamed to be called their god ; 't is one thing to have the christian name , and profess the christian religion , and another thing to have a saving interest in god ; men may in this sense be in christ , and yet as withered branches be cut off and cast into the fire . but in the affirmative . i. god is our god in this covenant by way of special interest , it denotes our peculiar relation to god. ( . ) as a father is related to his children , whom he either hath begotten , or adopted , even so god in this covenant is our god and father . ( . ) or , as a husband is related to that woman whom he hath in his most indeared affections espoused , and married to himself . ( . ) or as an heir is related to an estate , or an inheritance which was purchased for him , and made sure to him for ever . ( . ) or as a redeemer , hath an interest in such persons whom he hath redeemed for himself , and bought and purchased for his own service , and to be for him and not for another . thirdly , i shall endeavour to shew you what an amazing blessing this grant , or gift in the covenant of peace is , i. e. for god to be our god. i. it is a choice and precious blessing for god to give himself to us according to that grant to christ in the covenant , because it is a clear demonstration of his special , peculiar , and eternal love and election : no man can say he was beloved from everlasting , till he is effectually called ; 't is not a man's having great riches , honours , pleasures , sweet relations , wealth , health , and prosperity ; no , but 't is his having saving grace : to kiss the king's hand is a great favour , but it is a far greater token of special love to be made his queen , and royal consort , and to lie in his bosome : o! what can be a greater evidence of divine love and goodness , than for god to give himself to us to be our god in the nearest relation that a creature is capable of , or can be brought into with his glorious creator , and blessed redeemer ; for this god to be our god , our portion , the lot of our inheritance , our shield , and our exceeding great reward , who were once his enemies and meer vassals of sin and satan : what tongue is able to express this love , or heart to conceive how great it is ? ii. it is an amazing priviledge , grant , and blessing , because god cannot give a greater gift than this is : my brethren , is there any thing in heaven , or earth greater or better than god himself ? what hath god to bestow that excels himself ? god ( as i may speak with reverence ) look'd round about on all things he had in heaven and earth , and saw nothing good enough to impart to his elect and beloved ones ; and therefore gave himself to them , who comprehends and infinitely excels all excellencies in both worlds : now is the fountain of the great depths broken up , and mercy and divine goodness flows down like a mighty river : o! what thoughts of love and bounty was in the heart of god to us , when he entered into this covenant of peace , with jesus christ for us ? what make a deed of gift of himself to us ? and on such a sure foundation too ? be amazed o ye heavens ! one smile of god's face , is better than all the world ; which made david say , whom have i in heaven but thee ? and there is none on earth that i desire besides thee . iii. because when god gives himself to a poor sinner , he gives all he is , and all he has , so far as it is communicable to creatures ; fear not abraham , i am thy shield , and thy exceeding great reward . my brethren , all that good that is contained in the communicable attributes of god , are in this covenant made over by a deed of gift to every believer , as i briefly shall shew you . i. divine goodness , this is let out to all true believers , the goodness of god is given to them , not only laid up for them that fear his name , but also it is imparted to them ; and this of all the attributes of god , seems to be the sweetest , it is one of the choice perfection of his nature , and that which renders god to be the object of our love , joy , and delight : as he is a great and just god , he is the object of our fear , and as he is a faithful god , he is the object of our trust , but as he is a good god he is the object of our affections ; god is good ; there is none good but one , and that is god ; nothing that is good , truly good , but what is derived from god , the loss of god only made man miserable ; and the damned being for ever deprived of god , is that which makes them eternally miserable ; and sinners having interest in god , in the goodness of god , this only tends to make them happy . quest. what a good is god ? answ. goodness in god may be considered under a twofold consideration . i. the perfection and excellency of the being of god , i mean his essential goodness , this cannot be imparted to creatures . ii. his communicative goodness , or that which god hath wrought out , laid up , and which he lets forth to believers ; o how great is thy goodness which thou hast laid up for them that fear thee ? which thou hast wrought for them that trust in thee before the children of men — the earth is full of the goodness of the lord : i will make all my goodness pass before thee , &c. my excellency , or my glory . this is that which we call the declarative goodness of god. . god is absolutely good in the perfection of his being , he is independently good , there is nothing wanting in him , no defection , he subsisteth in and of himself , he needeth not us , and there can be no addition made to his goodness to make it more than it is . . god is originally and essentially good , not only good , but goodness it self ; goodness in creatures is an accessary quality , or a created , or superadded gift , but goodness in god , is not a quality , but 't is his essence ; he can as soon cease to be god , as cease to be good ; as a vessel of pure gold , the matter is pure gold , it self gives lustre to it ; but brass gilt with gold is another thing : so my brethren , a saint is one thing , and his grace , his righteousness is another thing . the fallen angels are god's creatures still , they retain their beings , but their holiness they retain not , that is gone : god is the first good , the original good , and essentially good. . god is infinitely good , goodness in creatures is small , and but little , but in god there is an ocean of goodness ; it is bankless , boundless , bottomless , our goodness is like a drop of water out of the ocean ; — nay , there is a greater disproportion between that goodness which is in god , and that which is in saints , than there is between the main ocean and one small drop of water , or between a beam of light let into a room , and the sun it self . . god is immutably and vnchangably good , as goodness in god cannot be augmented , so it cannot be diminished , he cannot change or loose his goodness , no not the least degree thereof ; i am god i change not — he is the same yesterday , to day , and for ever : god made man good and upright , but he long abode not so ; all things in the first creation are subject to change , but so is not the blessed god and creator . . god is vniversally good , we may have health and no beauty , learning but no grace , wisdom but no power ; men may be great and not good , rich but not vertuous , &c. but all perfections and excellencies meet in the blessed god ; he is a sun , a shield , wisdom , love , mercy , power , holiness , . faithfulness , grace , mercy , glory , &c. . god is an unmixt good , there is no condition of poor mortals , but hath in this life its mixtures ; honey yet some gall , grace yet some sin , strength yet some weakness , light yet some darkness , wisdom yet some folly ; but in god there is infinite and unmixt goodness , whatsoever is good , all good , and that without any mixture . . god is a soul-inriching good , a soul-suitable , a soul-satisfying good , and a soul-fatening good ; eat ye that which is good , and let your soul delight it self in fatness : why will you spend your money for that which is not bread , and your labour for that which satisfieth not ? there is enough in god to satisfie the holy angels , much more smaller vessels ; this good satisfies and not surfeits ; it satisfies the soul , the precious and immortal soul ; neither can any thing , or person do this but god himself alone ; they shall be abundantly satisfied with the fate things of thy house , and thou shalt make them drink of rivers of thy pleasure ; for with thee is the fountain of life : god made the soul for himself , it is fitted for him ; therefore creatures cannot satisfie it , god alone is the adequate object to it ; 't is spiritual , and its constitution is such , if it injoy not god , 't is restless , disquieted , and like noah's dove , it finds no resting place till it returns to the true ark ; return to thy rest , o my soul , ( saith david ) take up thy dwelling in god , trust in him . . god is a delicious good , a soul-ravishing good , he is an eternal spring of joy and delight , and in this covenant he displays his transcendent glory and perfections to his creatures , who by the spirit discern the heavenly beauty , and are made partakers of the divine nature , which so indears them to the divine being , that they are at times transported with joy , his glory shining in them ; there is nothing requisite to intire blessedness , but it is in god , which goodness powerfully alures and ingage the affections of every true believer , who is in the exercise of faith and love ; so that they at some seasons are filled with unspeakable comfort . . god , it appears from hence , is a superlative good , he is far better than any thing we can conceive of , he is man's only summum bonum ; who would weigh a feather against a mountain . . god is a communicative good , this crowns all ; why did he enter into a covenant of peace , and provide such a mediator , but to let out , as through a conduit pipe , his infinite goodness to us ? herein we see how his heart wrought from eternity ; it is an opening and an unfolding of his bowels , which lay secretly yearning in him ; this brings life and immortality to light , in the revelation thereof , here is an immense flood of bounty and rich goodness flowing down to mankind , which shews the excellency and amiableness of his nature most honourable to himself , and a perfect pattern of goodness unto men , that so we may adore and worship him with love and delight . lastly , god is an eternal good , all earthly good will fail , it lasteth but for a moment , but god and his goodness indures for ever ; why boasteth thou thy self in mischief , o mighty man ? the goodness of god endureth continually . his love , mercy , and goodness to his people is not fading and inconstant , but everlasting and unchangable ; the love of god will eternally be running and flowing forth , so that our joy , peace and satisfaction will never end , our portion wasteth not , it will never be spent , god is an eternal reward . ii. as divine goodness is that man 's who hath god to be his god , so is divine strength his also to support , uphold , and strengthen all that are his people ; my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever : when god becomes our god , he is our shield , and our exceeding great reward , our rest , our fortress , our high tower , &c. when god made that promise to abraham , it is as if he should say , i and all my attributes are thine , for thy use and benefit ; my power is thine , my arm is thine ; fear not abraham , i am god all-sufficient ; and i will from thence communicate all things to thee that thou needest ; thou shalt have me , my goodness , my power , and my love for thy portion ; jehovah is my strength and my song , he also is become my salvation . iii. gods mercies is theirs also , he is not only a god of mercy , but a believer ( that has god to be his god ) may say with david of god's mercy , my mercy , the god of my mercy shall prevent me ; the mercy of god is ours , to spare and pity us ; that is , we have interest in the mercy of god , however great , or good and lasting it is , it is ours , his mercy shall be let out to us , flow down to us : and o! what a sweet blessing is this ? iv. moreover , divine wisdom is ours , if god be our god , to conduct , lead , counsel , and guide us , and to order and dispose of all things for our good . v. also the riches and glorious bounty of god is our wealth , if we have the person , or are married to the person , we have the portion , a believer hath interest in all the riches of god's grace and glory . vi. the care and faithfulness of god is ours to preserve and keep us ; to whom should faithfulness be manifested , but to such that are in covenant , and to whom all promises are made ; if god be our god , his faithfulness will preserve us ; who should a father care for , but for his own dear children , as well as love and pity them ? casting all your care upon him , for he cares for you . vii . his love is ours , ( who is the god of love ) if he is our god , that is , we are the objects of his most choice affections , his love is ours to delight and comfort us . hence he is said to delight in his people , and to rejoyce over them , as a young man rejoyceth over his bride . viii . his justice is ours to acquit us , to discharge us , and to plead for us as well as his mercy : and to pronounce us righteous in his son , and for ever pardoned ; he is just and righteous to forgive . ix . and his vnchangableness also will prevent us from being consumed , that 's our security : o see what a blessing and high priviledge it is to have god to be our god in covenant ? when jehoshaphat had made a covenant with ahab , see how he expresseth himself ; i. e. there is a league between us , therefore my horses are thy horses , and my people are thy people : and so it is between god and us , his strength is our strength , and his armies our armies , we have interest in all god has , there is an offensive and defensive leauge between god and us ; his angels are all ready to engage in our just cause , and fight for us , and against our enemies : if we implore god's aid , will he , think you , break his covenant ? god forbid . moreover , his special providence is ours , if he be our god ; i will guide thee by mine eye — hast thou not made an hedge about him , and about all he hath ? job . . thirdly , there is one thing more that ought to be minded ( that is ) in this covenant , all the holy attributes are united together , as a mighty army on our side , in christ they all sweetly harmonize , mercy and truth are met together , righteousness and peace have kissed each other . but having spoken to this already , i shall add no more to it now . see dr. bates ' s harmony of the divine attributes . fourthly , he that hath god to be his god in this covenant , hath him to be his god for ever , he shall never lose god any more , every believer hath an everlasting interest in , and a title to the ever blessed god ; this god is our god for ever and ever , and he will be our guide even unto death : this grant will never be revoked by the giver , nor can it be forfeited by the receiver ; you have heard how sure and firm the covenant is , by which we hold the inheritance ; he is our father , our friend , our portion , our strength , our help , our riches , our honour , and our god for ever . secondly , jesus christ is given to all believers in this covenant , this is a glorious gift , or grant : o! how great and how comprehensive is this gift ? god is not our god till christ is ours : o! consider ; every saint may say with thomas , my lord and my god : christ is not only a saviour , but a believer may say , my saviour ; he is not only a redeemer , but my redeemer ; not only the life of the world , but my life : when christ , who is our life , shall appear , &c. christ is not only light , but our light ; and not only a peace-maker , but our peace ; he is our peace that hath made both one : he is not only a bridegroom , but our bridegroom ; my beloved is mine , not only a physician , but our physician ; and not only a shepherd , but our shepherd ; the lord is my shepherd , yea , and our king , our priest , our prophet ; he is our righteousness , our strength , our food , our cloaths , our foundation ; who of god is made to us wisdom and righteousness , sanctification and redemption . in a word , christ in this covenant is all in all ; where there is neither greek nor jew , circumcision nor vncircumcision , barbarian , scythian , bond nor free , but christ is all and in all . thirdly , the next great gift that is given in this covenant , is the holy ghost , isa. . . the holy spirit is given to unite us to christ , to quicken us , to illuminate our minds , and to renovate our soul , to be our guide , our comforter , and to dwell in us for ever , and to seal all covenant blessings to us . fourthly , all grace is given in this covenant , faith , repentance , a pure heart , love , hope , humility , patience , charity , temperance , meekness , &c. but to every one of us is given grace according to the measure of the gift of christ ; and not only grace , but all spiritual gifts also , yea , sanctified gifts ; thus many great gifts are given . fifthly , consider what other grand blessings and priviledges , are also given and granted , by vertue of this covenant , viz. ( . ) adoption , to as many as received him to them gave he power to become the sons of god. ( . ) righteousness and justification from all things . ( . ) sanctification . ( . ) pardon of all sins , and that for ever , and not only forgiven for ever , but they also are forgotten for ever . ( . ) peace . ( . ) communion with the father and the son ( . ) godly zeal . ( . ) spiritual strength and courage . ( . ) all ordinances are given , yea , fat and green pastures , bread and water of life . ( . ) the ministers of christ are given ; whether paul , or apostles , or cephas , or the world , or life , or death , or things present , or things to come , all is yours , and ye are christ's , and christ is god's : they have a right and title to all things that are good . ( . ) all the promises of god , are given in the covenant ; whereby are given to us exceeding great and precious promises : promises that suit every state and condition that we are , or may be in ; great as to their quantity , and precious as to their quality ; all the promises of god are in him , yea , and in him , amen , unto the glory of god the father . moreover , all gospel ordinances are given . ( . ) yea , a right to eternal life also is given and granted to all in this covenant , even a crown of glory that fadeth not away ; a kingdom , a crown , and a throne is given ; to him will i grant to sit with me in my throne . ( . ) final perseverance is given by this covenant . lastly , a free trade to heaven is granted , or free access to the father : but to this i shall more largely and distinctly speak at another time . o stand and wonder ! o what gifts , grants , blessings and priviledges are procured in the covenant of peace ? happy are they that are taken into it : but i shall go no farther at this time . sermon xii . shewing that as god in the covenant of peace is our god , so we also are his people , opening what this denotes ; i. e. our being god's people . ( . ) how this appears to be a covenant priviledge . and ( . ) also what a wonderful blessing it is . isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . the last day i shewed you what wonderful gifts , grants , blessings , and priviledges are contained in the covenant of peace ; particularly , that god gives himself , and his son jesus christ to all that are brought into it ; he has promised to be our god , &c. but to proceed . there is yet one great blessing , which is included in the former , viz. that as god gives himself to be our god , so he hath promised we shall be his people ; this grant and priviledge is in the covenant ; and i will be their god , and they shall be my people , compared with heb. . . and i will be a god to them , and they shall be a people unto me . first , let me by way of premise note here four or five things . . that this is a most gracious , high , and sublime priviledge , ( viz. ) god to be our god is the first ; and this is comprehended in it also as the second , and next in order to be esteemed by us , i. e. we shall be his people . . that this is granted only as an act of god's free grace and sovereign goodness , through jesus christ : brethren , it is not upon condition of our doing this or that , that we procure this blessing 't is not , as the promise run to the people of israel under the first covenant : but 't is an absolute promise if there is any such in all the word of god ; i will be your god , and you shall be my people . men nor devils , ungodly relations , our own evil hearts , nor our great unworthiness shall ever hinder us from being god's people . . that god's giving himself to us , is the spring , the cause and reason why we become his people ; we have not god , christ , and the holy spirit , because we are believers , or penitent persons , but he first gives himself his spirit , &c. god first gives himself in working of faith ( saith reverend cotton ) before faith can be there . therefore faith is called , the fruit of the spirit ; man is passive in regeneration , or in god's infusing the first principle , root , or habit of faith , and of all grace in him . . this implies , that we were once not actually god's people ( notwithstanding the design and purpose of grace that was in his heart concerning us ; ) i will call them my people , which were not my people ; and her beloved , that was not beloved ; that is , that were not actually his people , nor own'd and acknowledged so to be , we lost this relation to god by the fall : when god ceased to be our god , by way of special interest , we ceased to be his people . . they shall be my people ; this denotes the certainty of their special vocation , and of our being his people for ever ; he shall see his seed , all that the father hath given to me shall come unto me ; that is , they shall believe in me , &c. now in speaking unto this promise , grant , and priviledge . . i shall first shew you in what respect , or consideration we may be said to be god's people . . shew you what kind of people god's covenant people are ; i mean such that are actually owned to be his people . . shew you what a great blessing this is . . apply both these great priviledges together . i shall wave several acceptations , by which a people may be called god's people , that i may directly come to the business in hand . . we may be said to be god's people , and he our god decretively , or by virtue of god's eternal election ; god chose christ as our head , and all the elect in him : see our lord's words ; other sheep have i that are not of this fold , them i must bring : he calls them his sheep , and yet then they were ungodly and unbelieving ones : so he said to paul , i have much people in this city ; they were his people decretively , tho not actually his at that time . . the elect were god's people foederally , or by virtue of that holy covenant made betwixt the father and the son ( as i hinted before ) and now that this relation also arises from those covenant transactions , is most evident ; for jesus christ struck hands with the father , in behalf of all god's elect , to procure this priviledge : but a little further to open this , pray consider that there is a foederal union and relation , as when the father of a young man , and the father , or guardian of a young damsel shall mutually agree and covenant , that they two shall be man and wife ; even thus god the father and god the son agreed and covenanted in behalf of all the elect : christ was , as i may say , their guardian , yea , and also he covenanted to espouse and marry them to himself for ever , and god the father gave the elect to christ in this covenant . moreover , herein he had the advantage of others ; for may be such a young man , as before mentioned , might not love the person his father covenanted with her guardian to be his wife , or he might not be able to obtain her affections , but christ's love was set upon his intended spouse from everlasting , and also he knew how to gain our love , and unite our hearts to himself , and that by sheding his love abroad in our hearts by the holy ghost , rom. . . the love of christ , hath in it a physical operation . and thus , my brethren , by covenant , and the free donation of the father , we become god's people , or in a remote sense , were thus brought into this blessed relation to him ; thine they were ( that is , by election ) and thou gavest them me . again he saith , i pray not for the world , but for them that thou hast given me , for they are thine . . the elect are god's people by virtue of christ's purchase , he bought them with his own blood ; ye are not your own , for you are bought with a price , &c. and it was that they might be a peculiar people unto god : hence the apostle saith , who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people zealous of good works ; or a famous or principal people , as the greek word renders it . without this price had been laid down , we had never been brought into this relation unto god. . they are god's people by renovation , or regeneration , of his own will begat he us by the word of truth . . by conquest also believers are brought into this relation , god hath subdued them unto himself , he has by his victorious grace overcome them , and this way they are made his liege people , and he becomes their god and soveraign , as having rescued them out of the hands of sin and satan , those cruel tyrants , whose slaves , subjects , and servants they were before : christ has set them free , or made them a free people indeed , to and for himself . . the elect are actually the lord's people , by the in-dwelling of the holy spirit , or by virtue of their mystical vnion with christ by the spirit , which is the bond of this union on christ's part ; and by this means we come to chose jesus christ as the only object of our affection , and blessed bridegroom of our souls ; and also hereby we take god to be our god , and thus we are actually and personally brought into this relation to him , in which sense , and in respect of these and the two last things mentioned , we were not his people before ; for notwithstanding the covenant agreement of parents , or a marriage by proxy , betwixt great persons , yet they must after that actually and personally be married together , before they can injoy each other , or properly be said to be man and wife : and so , my brethren , it is here , for notwithstanding the decree and purpose of god , and his eternal compact and donation ; and also notwithstanding the purchase of christ , yet till by the spirit we are united to christ , and do believe in him , close in and imbrace him , and enter into an actual covenant with god in and by jesus christ , we cannot be said to be properly god's people ; for before this we were the children of wrath , and the slaves of sin and satan : but so much to the first thing proposed . secondly , i shall endeavour to shew you what a kind of people these are that are thus brought into covenant with god. i. they that are god's peculiar people , have renounced all other lords from having any claim to them , or interest in them . . they have broke that covenant which they had made with sin , that union is dissolved , their love to sin is gone for ever ; i do not say the being of sin in them is gone ; no , sin will be in their hearts , and in their conversations too , but it is not in their affections ; they approve not of it , they regard it not ; the evil which i hate , that do i , saith paul ; i have vain thoughts , saith david ; to love sin is worse than to commit it , and to hate sin is better than to leave it ; a good man may commit sin , and yet loath it , and a wicked man may leave sin and yet love it ; ye that love the lord hate evil : ye do so , or else you are none of god's people , i. e. it is your character , and also your duty . . they have renounced the love of this world , they are dead , nay , crucified to the world , they that are god's peculiar people have not only crucified the flesh , or are become dead to sin , but have crucified the world also ; but god forbid that i should glory , save in the cross of our lord jesus christ , by whom the world is crucified unto me , and i unto the world. the world careth not for them , and they care not for the world , they are dead to the honours , pleasures , and riches of the world ; moses contemned all the glory of pharaoh's court , yea , all the pleasures of sin and riches of egypt ; and so do all god's sincere people contemn this world : if any man love the world , the love of the father is not in him . . they that are god's peculiar people , are become dead to the law , to that cruel husband , and to all their own righteousness , accounting it but dung , or a dead carkase , or dogs-meat in comparison of christ ; ye also are become dead to the law by the body of christ , &c. the union with that husband is dissolved , they seek not life and justification by the law , or are not in love with self-righteousness , but dead to it , whilst others make an idol of it , and trust in it . . they have renounced themselves also , and confess they are not their own , but that their souls , their bodies , their substance , their graces , their gifts , their time , their strength , their lips , and their lives are all the lord's , and for him ; for as all that god hath which is communicable is theirs , or freely imparted to them , and for them ; so all they are and have , they account it is the lord's , they being but only stewards of all they have and do possess : shall such think that they are the lord's who live to themselves , seek themselves , or only bring forth fruit ( like empty vines ) to themselves ? no , they that are the lord's people , esteem all they have to be his , and for his service , and are willing to render it up to him when he calls for it . nay , they have given god their hearts , not their lips only , or their tongues , nor their ears , nor their substance , but their hearts also ; my son give me thy heart . god complains of some that drew near to him with their lips , and sate before him as his people sate , and with their tongues shewed much kindness , but ( saith he ) their hearts went after their covetousness , after the world , these god's soul abhors , and he will not own them to be his people : some give their hearts to pleasures , to strange women , and to vanity , and to meer folly , and others give their hearts to riches , but god's covenant-people give their hearts to him , not a part of the heart , but their whole heart ; they love the lord their god with all their hearts , with all their souls , and with all their strength : others have their hearts divided between god and the world , between god and their lusts ; but such that love not god with their whole heart , hate him , for the lesser love is accounted hatred in scripture . ii. they that are god's peculiar covenant-people , are begotten and born of god , for they this way ( as you heard ) become his children ; there are none , my brethren , that are the lord's people by adoption , but they are his also by regeneration ; they have his image formed in them , they are like to their father in holiness , heavenliness , in humility , mercy , meekness , love , goodness , charity , &c. they partake of the divine nature , every one resembles the son or daughter of a king ; then said he unto zeba and zalmunna , what manner of men were they whom ye slew at tabor ? and they answered , as thou art , so were they , each one resembled the children of a king : they are nobly descended , they have sublime spirits , holy hearts , desires , aims and ends in all they do ; they are not meer dunghil-rakers , like the men of the world , but far excel all others ; the righteous is more excellent than his neighbour , he has an excellent spirit , life , and principles in him . iii. they that are god's covenant-people , trust in him as their god , as well as love him as their god ; all people trust in their god , tho it be a god of gold , or silver ; a worldly man's strong confidence is his wealth , he makes gold his hope : so they that have god to be their god , trust in him , depend upon him ; they that know thy name , will put their trust in thee : they trust in the true and living god , god is their hope their confidence , they rely upon his power , his mercy , his love , his faithfulness , his covenant , and on his blessed promises , and this at all times , in afflictions , desertion , temptations , &c. and when called to any hard service : in prosperity , and in adversity , in times of want and necessities , and in times of fulness ; in life , and also at the hour of death : this tends , my brethren , to the glory of god , and by this they shew what a value and esteem they put upon god. how often does david say , he trusted in the lord , and because god was his god , o my god , i trust in thee . job says , tho he slay me , yet will i trust in him : tho they see not , feel not , or have no sensible comfort , or relief , yet can and will trust in god , tho god hides his face , or they walk in darkness , and have no light. iv. god's peculiar people highly love , value , and prize the lord jesus christ : they can say with david , whom have i in heaven but thee ? neither is there any on earth that i desire besides thee . they have tasted how good the lord is , and beholding his beauty can say , he is the chiefest among ten thousand ; they live upon christ , fetch all their comfort , and hope of salvation from him , and rejoyce in him alone ; serving god in spirit , and have no confidence in the flesh. moreover , when they have done all things that christ hath commanded , they look upon themselves unprofitable servants , they live in him , to him , and by him ; their living in him shews christ is their life , their living to him shews christ is their ultimate end , their living by him shews christ is their strength ; they receive the spirit , and so live in the spirit , and walk in the spirit ; they bring up the bottom of their lives to the top of their light , they do not only know what is to be done , but do what they know ; the darkness of carnal professors will be the blackest , because their light seemed to be the clearest , but these are better inwardly in substance , than outwardly in appearance ; in a word , they are as much in love with the imployment of holiness , as with the injoyment of happiness , or to be holy here , as well as happy hereafter , or to live to god on earth , as well as with him in heaven . v. god's covenant-people ascribe all the glory to him , and take all the shame to themselves ; both riches and honour come of thee ; the power , the glory , and the victory is thine , and of thine own have i given thee . luther was contented to be counted a devil , so that christ might be exalted ; others make their end their god , but these make their god their end : the glory of god ( saith one ) should be the golden-butt at which all our arrows of duties are shot ; the only way to be crown'd in heaven , is to cast our crowns at christ's feet on earth . vi. god's covenant-people can say , there is nothing which they enjoy , that is of any worth , without god be injoyed with it : therefore they know to want god is the greatest evil , and to enjoy god is the greatest good ; if god be withdrawn , all their comfort is gone ; 't is day when we have him , but 't is night when we want him : what is health and no god ? riches and no god ? pleasures and no god , honours and no god ? relations , wives , children , friends , and no god ? a little will do with god ; nay , if we have nothing besides him , we have enough , nay all ; but if we have all other things and no interest in god , we have nothing . vii . they that are god's peculiar people , are a holy people , a heavenly people , a humble people ; to this man will i look that is poor and of a contrite heart , and that trembleth at my word . god resisteth the proud , but giveth grace to the humble — be ye holy for i am holy. my people shall be willing in the day of my power , in the beauty of holiness , &c. vii . they are an obedient people , they walk in god's ways and keep his precepts ; for all people will walk every one of them in the name of his god , and we will walk in the name of the lord our god for ever and ever . they yield universal obedience to god , or do whatsoever christ says , and that too because they love him ; and also they are constant in their obedience , they keep god's precepts always even to the end . ix . they are an upright people , a sincere people , sincere in their obedience ; surely they are my people , children that will not lie ; not children of deceit , or falshood , but faithful , and upright in heart : they are called , the assembly of the vpright ; that is , sincere worshipers of god , israelites indeed , in whom is no guile , no falshood , or no reigning hypocrisie . moreover , they are called , the generation of the vpright , men of clean hearts , and undefiled in the way , or perfect ones , i. e. they want no essential thing of true christians . x. god's gospel covenant-people are an united people , being constituted or incorporated into a church state , according to the institution of christ in the new testament , being separated from the world in worship , and all evil traditions , customs , &c. worshiping god in spirit and in truth , giving themselves up one to another ; keeping all the ordinances of christ as they were once delivered to the saints , owning the holy scriptures to be the only rule of their faith and practice , having regular and ordained officers , viz. both pastors and deacons , and walking in love , and watching over one another as becometh saints . xi . lastly , the peculiar people of god , love all the children of god , even such that differ from them in some things that are circumstantials , they love as christ loves ; as they love him that begat , so they love them also ( and all them ) that are begotten of him : if god was your father , you would love me , for i proceeded forth , and came from god ( saith our saviour ) he that loves the father , will love the child so far as he resembleth the father : by this shall all men know ye are my disciples if you love one another — he that loveth not his brother , abideth in death : and this is a sign that they are passed from death to life . brethren , this love is not in word and in tongue , but in deed and in truth also : how doth it appear you love your wife , your children ? even so let it appear you love all the people of god , i. e. let nothing be too dear to part with for their sakes , speak well of them , and do much for them , and bear them always upon your hearts , when you are at the throne of grace : if you would approve your selves to be god's people , this being so , what shall we think then of him that hates any one of the children of god , or bears malice in his heart against him , and reproaches him . thirdly , i shall shew you what a great blessing and priviledge this is . . can there be a greater priviledge than to be made god's own peculiar people ? for hereby god is their father , and they his children . ( . ) he loves them as his children . ( . ) he feeds them as his children . ( . ) he cloaths them as his children . ( . ) he teaches them as his children . ( . ) he pities them as his children , isa. . , . ( . ) he guides , leads , and protecteth them as his children . ( . ) he chastens them in love as his children , heb. , , . ( . ) and lays up for them also as his own children ; if children then heirs , heirs of god , and joynt heirs with christ — o! what an honour is it to be the sons and daughters of god ? cor. . . of the great god , the king of heaven and earth ? nay , to be begotten and born of him , joh. . , . . they have the priviledge to dwell in his house ; nay , to dwell with god , and to walk with god , and to have communion with him , joh. . moreover , . their enemies are god's enemies , and their friends are god's friends , the angels that are god's servants , are their servants , and are sent to minister unto them , &c. . they are espoused by jesus christ ; they are the jewels of his heart , mal. . . or his chiefest treasure . . god will never leave them , nor forsake them . and , . all things shall work together for their good . . and he will crown them at last with glory and immortality . question . what assurance hath god given that they shall be his people for ever ? answ. because his love is eternal , or unchangable , his love is their security ; nothing can separate them from the love of god which is in jesus christ our lord. . the decree and eternal election of god , is their security . . because the mercy of god , which is in jesus christ our lord , endureth for ever . . because the goodness of god indureth also for ever . . because his covenant and faithfulness can never fail , in which they are made his people . . because he hath put his fear into their hearts , that they shall not depart from him . . the promise and oath of god , is their security . . they are justified and pardoned for ever . . christ's suretiship is their security , they are put into his hand , and none can pluck them out : ( these things have been fully opened already as you have heard . ) . the death , resurrection , ascention , and intercession of jesus christ , is their security . . their union with christ , which is an undissolvable union , is their security . . the inhabitation of the holy ghost is their security , it remains , and shall remain in all true believers for ever ; they have it as a principle of eternal life ; and as an earnest , witness , pledge , and seal of glory to come unto them . application . infer . o the wonder of divine goodness ! how amazingly doth it flow forth in this covenant to sinful mankind ? ( as one notes ) herein we may see the scheme and model of his thoughts , the method of his councils , and treaties of man's recovery : behold the motions of his goodness in its descent to earth , and ascent to heaven , carrying at last the creature with it , to the wearing a crown upon its head : here is a medicine provided before the disease , a pardon for traitors before the rebellion broke out . . we infer from hence , that the christian religion , revealed religion , excels all religions , in that it shews the way of peace with god. . what greater demonstrations of love , of infinite love could god give ? what give himself to us ? what hath he more , all happiness is comprehended in god ? . behold the excellency of faith , as it applies christ , and takes hold of him , and gives peace to a poor , troubled , and wounded spirit ; and also see what sure footing , and firm foundation there is for faith in this covenant . . moreover , from hence you may see the strength and sufficiency of christ in all the concerns of his mediation , together with his excellencies ; how precious is he who is made all in all things to us ? . reproof . but how doth this reprehend their folly and ignorance , who affirm that believers , yea , justified persons , may finally and totally fall away and perish ? how are such here detected ? terror . it may also be for terror to such , who think they are god's people , and yet are unbelieving , and prophane persons , they glory they are christians , born of christian parents ; nay , protestants , and know the articles of their religion ( and were baptized , as they call sprinkling ) but are swearers , drunkards , vnclean persons , proud , and covetous ones , &c. alas , what will their religion signifie ? you hear who are god's people , and what kind of people they are . . it also shews you the necessity of regeneration and union with christ , and that you must renounce all for his sake , that was once gain to you , or you must perish for ever . . lastly , what comfort is here for all drooping believers , weak in faith ? what in covenant with god , and yet fear ? what are you put into christ's hand , and yet doubt ? has god given you such security that your persons are accepted , your sins pardoned for ever , and yet hang down your heads ? all is yours , whether you know it or not ; god is yours , christ is yours , pardon is yours , peace is yours , strength in weakness is yours , succour in temptation , &c. life is yours , death is yours , i. e. for your good , death that is so great an evil , and so dreaded by the wicked , is yours — that is your great gain , yea , a mighty blessing to you : bread is yours , bread for your souls , and bread for your bodies , even all that god sees good for you , is yours . sermon xiii . shewing what a glorious trade is opened to heaven for poor sinners by the covenant of peace . isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . doct. that there is a covenant of peace , made or agreed on , and stands firm in the behalf of all god's elect. i am upon the fourth general head of discourse ; namely , to shew you what is given , granted , or vouchsafed to all those that are brought into covenant with god. i have passed through an induction of twelve particulars , upon this account . thirteenthly , the last priviledge , or blessing that is hereby procured and granted , which i shall speak to now , is that of a free trade to heaven : this , you know , is one of the great and chiefest blessings that follows a peace made between princes and states on earth . i. war stops up , or interrupteth all trade and commerce betwixt those kingdoms and states that are at war one with another , ( the sad and bitter effects of this we in this nation have lately felt , by means of the late war , which now is happily ended ; ) even so , my brethren , all spiritual trade and commerce betwixt god and man , was stop'd , and utterly interrupted by that fearful war , which was occasioned by our sin and rebellion against god in the first adam ; the flaming sword that turned every way , was a token of this : poor man could not now make any approach to god , no trading to heaven any more for mankind , until his peace is made , or procured . . god will not admit sinners to receive any of his special , spiritual , saving , and soul-inriching commodities , tho through his great bounty and goodness he doth give forth common gifts , or earthly good things to his enemies . . nor will god receive of man any thing that he hath , or can do , or offer to him , until his peace is made , and his person accepted in his sight , for sinners hearts being departed from god , their very prayers , and all their services are abomination unto him , and hateful in his sight : so that all ways of blessed intercourse betwixt god and man , were stoped up , and the streams of that river , by which all spiritual blessings must come to them , are stayed , viz. the holy spirit : besides thieves , pyrats , and robbers were let out upon them , i mean satan , and all the powers of darkness ; and thus was mankind brought to utter beggery , for all their original riches , or righteousness , and blessed treasure was utterly consumed by means of that first act of rebellion ; nor was there any ways left to mankind to get one penny to help or relieve themselves in their necessity . but no sooner was there news brought of this covenant of peace , or it was published to our first parents in that promise ; the seed of the woman shall bruise the serpent's head. but there was a free trade opened again for all believers , tho it was then but darkly discovered . now in speaking unto this great grant , blessing , and priviledge , i shall endeavour to do four things . . shew you what i mean by this free and open trade to heaven . . prove that this priviledge is granted as the effects of the covenant of peace . . shew you that this is the best trade or traffick in all the earth , viz. our spiritual trading to heaven by jesus christ. . apply it . . by this trade or traffick to heaven , i mean , our free intercourse or access to the father . . god's free and kind distribution , or giving forth the best of heaven unto us , when we come or approach unto him by jesus christ , or in this new and living way , and that to the inriching of our souls ; not only , my brethren , barely to supply our wants , and pinching necessities , but also to the making of us very rich and great . . i mean by it , god's gracious acceptance of our persons , duties , and all our holy and spiritual performances , or services , which is no small favour and blessing , but one of the greatest we can partake of ; for this must always be premised , that god will never accept of any man's duties , till he first accepteth of his person ; for thus he first accepts of abel ; that is , of his person , the lord had a respect unto abel , and to his offering ; he offered his offering in faith , he was a believer , and god accepted of his person in christ , and so he doth of the persons of all true believers , wherein he hath made us accepted in the beloved — in whom we are united and made members of his body , and it is in him that god looks upon us . secondly , i shall endeavour to prove , that this trade , or blessing of free access unto god , is the effects of the peace made by jesus christ. . the navigable river , by which we trade to heaven , by virtue of this peace , is opened , viz. the holy spirit is poured forth ; this is that river that makes glad the city of god , &c. and this it doth not only , in that it supplies god's people , or his holy city with water to drink , ( which is indeed water of life ) but also in that it is by it we trade to heaven , all our spiritual trade and traffick , is in and through this river : our trade , my brethren , is a trade of merchandise — for the merchandise of it , is better than the merchandise of silver , and the gain thereof than fine gold. now this river proceeds from the throne of god , and the lamb , and that this river is opened by the sacrifice of christ , or by that peace he hath made : see acts . . this jesus hath god raised up , whereof we are all witnesses — therefore being by the right hand of god exalted , and having received of the father , the promise of the holy ghost , he hath shed forth this , which ye now see and hear , vers. . moreover , jesus christ promised the spirit to his disciples upon his ascention , and this promise he graciously made good ; therefore ( saith the apostle ) being justified by faith , we have peace with god through our lord jesus christ , by whom also we have access by faith into this grace , &c. again he saith , and came and preached peace to you that were a far off , &c. for through him we both have access by one spirit unto the father ; that is , through the mediator and peace-maker , who hath reconciled us to god : we are now admitted or introduced into the presence of the father , and this with boldness ; in whom we have boldness and access with confidence , by the faith of him : and this not only in prayer , but also in all holy fellowship , commerce , and heavenly communion ; having therefore , brethren , boldness to enter into the holiest by the blood of jesus : it was the blood of christ that opened this trade , or procured this access to heaven for us , by a new and living way , which he hath consecrated for us through the veil , that is to say , his flesh. hence our blessed lord saith , i am the way , no man cometh to the father but by me . except this river had been opened , we could never have traded to heaven , and that this is done by jesus christ , or by the peace which he hath made , i have thus fully proved . thirdly , i shall shew you that this is the best trade , or there is no trade like unto it in all the world. . because the word of god declares it so to be ; the merchandise hereof is better than the merchandise of silver , and the gain thereof than fine gold. now what merchandise of this world , do men account to excel that of silver and fine gold ? but spiritual merchandise the great god declares , is better than these , or whatsoever else you can think , or speak of . now this i shall further indeavour to make appear in this method following . . in respect of the subject , these merchandises enrich . . in respect of the nature of the things traded in , or for . . in respect of that blessed correspondent , who manages all our affairs in heaven , and that makes us returns of all we venture . . in respect of the terms upon which we trade . . i shall apply the whole — i shall speak briefly to each of these . first , the subject that these merchandises inrich is the soul , the precious and immortal soul of man , which all other trades and merchandise cannot in the least degree relieve the wants of , much less inrich ; but these heavenly merchandises doth this . . it is hereby the soul of a believer , or a spiritual merchant , comes to have god again ; god to be his god , yea , a god in covenant with him , and to be his portion for ever ( as you have heard . ) 't is through jesus christ , or by the peace he hath made , that this blessing is obtained ; god is hereby our father , and christ is our saviour , and the spirit is our sanctifier ; whosoever will venture out by faith , and trade in these seas , or on this voyage , shall obtain a sure interest in christ , and in god through jesus christ for ever . . because this trade answers all the necessities of the soul , or all its wants ; my god shall supply all your need , according to his riches in glory by christ jesus : graciously , nay , gloriously , or according to his own fulness , or rich mercy , or riches in glory . nay , . not only supply the needs of our souls , but these merchandises tend to inrich the soul with grace ; yea , with all grace . this trade , or this merchandise , puts a crown better than that of gold on its head , and chains about its neck ; they shall be an ornament of grace unto thy head , and chains about thy neck . this , my brethren , makes the soul amiable and honourable in the sight of god , and all good men ; a meek and quiet spirit is in the sight of god of great price . no other ornaments are of any worth in the esteem of god , but are hateful to him when the creature is lifted up with pride thereby . what are the curled locks , and chains of gold , and glis●●●ing robes in the sight of god ? poor lazarus was far more lovely before his eyes . . because these merchandises inrich the soul with choice and blessed experiences . hence david saith , the law of thy mouth , is better to me than thousands of gold and silver . and again he saith ( speaking of his experiences ) thou hast put gladness into my heart , more than in the time when their corn and wine encreased . one day in thy courts , is better than a thousand — and from hence it is that he cries out , whom have i in heaven but thee ? neith●r is there any on earth i desire besides thee . again , saith he , o taste and see how good the lord is : he is so good , yea , so precious , so sweet in his love and favour , that i am not able to express it , ( as if he should say ) therefore pray taste your selves , and then by experience you will find it to be as i say : solomon also found by experience , this was the best trade ; wisdom is better than gold , and to get vnderstanding , rather to be chosen than silver — yea , better than rubies ; all things that may be desired , are not to be compared to it . solomon had the experience of all other things , he had riches in abundance , honours beyond all men on earth , and pleasures of all sorts , and such wisdom also , which no meer man ever attained to , yet he cries out , vanity of vanity , all things are vanity : doubtless god might let him try the nature of all worldly good , or whatsoever the heart of man could desire , that by him all men might know , even by his experience , the emptiness and vanity of them ; no man ever decry'd the vanity of all things under the sun , more than he did — and in the close of all , by that experience he had , how doth he commend spiritual things , or the merchandise of wisdom , i e. the love and favour of god in christ , or our lord jesus christ himself , whom he sets forth under the name of wisdom . moreover , moses chose rather to trade in these rich and rare commodities than in all the treasures and glories of egypt , or of pharaoh's court ; nay , he esteemed the reproaches of christ greater riches , or much better than all the riches and treasures of egypt , or all the pleasures of sin for a season . also you may take paul's experiences on this account : what says he ? but what things were gain to me , those things i counted loss for christ ; yea , doubtless i account all things but loss for the excellency of the knowledge of jesus christ my lord ; for whom i have suffered the loss of all things , and do count them but dung , that i may win christ. in his judgment all things in comparison of christ were but as dung , or dogs-meat . o! that every soul that hears me this day , would but endeavour to play such a game as paul did , or get such experiences as he had . . by this trade also , the soul is inriched with all the promises of god , precious promises , exceeding great and precious promises ; whereby are given unto us , exceeding great and precious promises : whereby , that is through the knowledge of god in christ ; that by these ye may be partakers of the divine nature . those promises by which we partake of the nature , or image of god , must needs greatly inrich the soul , it is by and through them we attain to an impress of the divine nature , or divine qualities and dispositions , as knowledge , righteousness , mercy , goodness , holiness , &c. they are full promises , suitable promises , suited to every condition , and seasonable promises , and also sure and certain promises . . because this trade inriches both the soul and body too , they that drive this trade in a right manner shall have their vile body changed and made in likeness to christ's glorious body , and be crowned with glory for evermore . . this trade , through faith in jesus christ , gives the soul full satisfaction , it fills it with joy and comfort ; for as hereby we come to have a likeness to god , so also to have communion with god and jesus christ , it is therefore a most sweet and honourable calling ; it makes us happy while we live , and happy at death also : thus , in respect of the subject , these merchandises do inrich , it appears it is the best trade in all the earth . secondly , this will further appear , by considering of the nature of the things about which the soul spiritually trades . i. they are things of great worth , riches , or of an inestimable value . this appears , . in respect of the great price by which they were bought , which was the blood of jesus christ , they cost an infinite sum of rich treasure , pet. . , . who would not highly account of things bought with such a price , and part with all things for them , as paul did ? the merchant-man sold all he had , and bought the pearl of great price ; the redemption of the soul is precious , &c. that which is most costly , is commonly most preferred . my brethren , jesus christ did not over-buy them , he never repented that he laid down so great a price to purchase them for us . o costly ware ! ( saith one ) o dear bought goods ! for which the pearl of great price went. will you not value those things highly which the son of god bought with his own heart's blood ? . they are heavenly things , heavenly riches : what are the nature of all earthly things to heavenly things ? alas , god gives the things of this world to his enemies , to such that hate him : what said luther of all the turkish empire , it was but a crust that god casts to a dog. brethren , we shall never fully know the worth and nature of heavenly things till we come to heaven . . they are incorruptible things , ( and things that thieves can't steal ) and things that corrupt not , perish not , they are not the worse for keeping , their nature changes not , all other things perish in the using ; and as our lord shews , moth and rust corrupteth them : but god is unchangable , and christ is the same yesterday to day , and for ever : the word of god is incorruptible , which liveth and abideth for ever . . they are vnsearchable riches , no finding out perfectly either the quality , or quantity of this vast mine of rich treasure , to me who am less than the least of all saints , is this grace given : that i should preach among the gentiles , the vnsearchable riches of christ : what are the spanish gold mines , or the riches of mexico or potosi , to christ's riches . mines of gold may be exhausted , or such that have those mines may be poor , as the spaniard is . brethren , millions of millions live upon christ , yet his treasure is full , the riches of christ are permanent , abiding riches , with me are durable riches and righteousness . . the riches procured by this covenant in this trade , are not only soul-satisfying , but also soul-fatening riches ; eat that which is good , and let your soul delight it self in fatness : these were those riches that satisfied divine justice , and appeased divine wrath , and that quiets a guilty and wounded conscience ; they fill the soul , faten the soul ; they shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the rivers of thy pleasures — they shall be fat and flourishing , &c. . they are certain riches , the riches of this world are called vncertain riches , they make themselves wings and fly away : besides , they will not avail in the day of wrath , they will stand in no stead then , nor any ways profit the wretched sinner at death , nor in the judgment day — but godliness is profitable for all things , 't is great gain , every ways profitable , at all times , in all states , and profitable to the soul and body too . . the things that believers trade in , are the best things of heaven , the best things of god , he has no better things to bestow , as you have heard , all good is comprehended in these riches ; and hence these things are only given to his own people , to his beloved ones , as a pledge of his eternal and special favour in christ. what exceeds himself ? his son , his spirit , his love , his grace , his peace , peace with god , peace of conscience , and joy in the holy ghost , and eternal happiness in heaven ? . they are eternal things ; the things that are seen are temporal , but the things that are not seen , they are eternal . these are everlasting wares , you shall carry them out of the world with you ; these things have i spoken , that my joy might remain in you , and that your joy might be full . o! what a trade by this peace is opened to believers ? thirdly , this is the best trade in respect of our blessed correspondent whom we trade with , or who manages all our affairs at the court of heaven ; namely , jesus christ. i. consider that the father hath put the management of all our affairs into christ's hands as our great trustee : moreover every true believer has committed himself and all his concerns to jesus christ ; the poor committeth himself unto thee . ii. consider his power , he is the king of heaven and earth , all power is given to me in heaven and earth , he is the mighty god , this made paul say , for i know whom i have believed , and i am perswaded that he is able to keep that which i have committed unto him against that day . i have committed my self to him , my soul to him , my life and all i have , and hope to receive , to him ; and i doubt not of his power and ability to keep it . iii. consider of his faithfulness , other correspondents oftentimes deceive and prove unfaithful stewards , but jesus christ is faithful , he never failed any one poor soul that truly trusted in him ; god is faithful , and christ is called , a faithful high priest , &c. iv. consider of that great price he gave for all those things which we trade with him for : moreover , and that he bought them for us , and has opened a blessed and sure way of conveyance of them ; and besides , he hath obliged himself by covenant to give them down to us as we need them . v. consider of that relation believers stand in to him , and of his infinite love and affections to them ; he trades , or intercedes for his friends , ( for such he ransomed with his own blood ) for his spouse whom he hath betroathed to himself for ever . vi. consider what returns he makes , some venture much , and that which is great in worth , but hardly sometimes have returns of the full intrinsical value again , but thus doth not jesus christ deal with us . first , christ makes great and vast returns . . to appoint them that mourn in sion , to give them beauty for ashes : beauty , especially spiritual beauty is a precious thing , but what are ashes worth ? what are our duties ? our fastings and prayer and humiliations ? why , of no more worth then a little ashes ? yet here is beauty returned for ashes ; yea , beauty on the soul , glorious beauty ! . and the oyl of joy for mourning ; we mourn and weep for our sins ; well , and pray what are a few tears good for ? are these of any worth in themselves ? no certainly : yet christ makes returns of the oyl of joy for this mourning , or in lieu of these tears , even the holy spirit which fills the soul with joy and comfort . . and the garment of praise , for the spirit of heaviness : christ approves of sadness of heart that rises from that sense we have of that unworthiness that is in us , and of that dishonour which is done to him ; but how little worth is there in this heaviness , as in it self ? but he returns the garment of praise ; i. e. he cloaths the soul in beautiful garments ; all these expressions shew , that whatsoever we receive is in a way of free grace , and that there is no worth in our duties ; and also that christ in a way of grace , will make blessed returns : my brethren , rewards of meer grace are far greater than those of debt , as i have often told you . but further . . he that gives , or ventures a cup of cold water to a disciple , in the name of a disciple , shall not lose his reward . this is a small thing indeed , yet here is a great return for this , when given to a right object , and to a right end ; and if he that gives , or ventures a cup of cold water , has such returns , what shall he have that ventures his all , yea , his very life ? . and every one that hath forsaken houses , or brethren , or sisters , or father and mother , or wife , or children , or lands for my name sake , shall receive an hundred fold , now at this time — and in the world to come eternal life . an hundred fold is a wonderful return , as when a man that ventures one pound to sea , to india , or to any other place , and receives a hundred pounds in lieu of it , 't is a mighty return ; but this is more in quantity , and better in quality , and that in this life ; an hundred fold here , and a crown of glory in the life to come : who would not trade with such a correspondent , or not enter into such a calling ? will you not this day become spiritual merchants ? what do you say ? ii. he will fill our treasures , and that with riches and honours , yea , with durable riches and righteousness : that i may cause them that love me to inherit substance , and i will fill their treasures . iii. he hath promised to return glory in heaven , for sufferings on earth ; for i reckon the sufferings of this present time not worthy to be compared with the glory that shall be revealed in us : let us weigh one against the other , and see what a vast difference there is : for our light afflictions that are but for a moment , work for us a far more exceeding and eternal weight of glory . but did i say these returns are for what we venture ? no , no ; not for , but in venturing , in keeping christ's precepts , there is an exceeding great reward : for all returns are in a way of free grace , 't is a free trade . . without money , and without price , without money or monies worth . we trade for nothing , receive nothing for what we had , or give for it as you have heard . 't is true , buying denotes our parting with something that is our own , that we may have that we want : but what is ours which we must part with ? is it of any worth ? we must ( . ) part with all our sins , evil courses , evil habits , and old companions . ( . ) with our old hopes of heaven . ( . ) our own righteousness in respect of trust and dependance : and what is that but filthy rags ? we have nothing to part with but cursed filth and pollution . . sirs , whatsoever you have which is good , it is his own ; of thine own have we given thee , saith david . 't is true , we must give him the glory of our external and internal riches ; gifts , grace , righteousness , but this is but to give him what is his own ; if thou art righteous , what givest thou him ? or what receiveth he at thine hand ? . he gave us grace from whence our tears of sorrow proceeded : christ reaps nothing but what he first sowed ; it was his grace , his spirit that broke our hearts ; it was his spirit that created faith , love , hope , humility , &c. in us ; we only trade with christ's money . secondly , christ makes sure returns , certain returns . . they that sow in tears , shall reap in joy. again he saith , your labour shall not be in vain in the lord. . christ is our great insurer , he keeps an insuring office in heaven , and hath ingaged his faithfulness and holiness to make us sure and certain returns ; you shall not go forth weeping , but he assures you that you shall return rejoycing , and bring your sheaves with you . thirdly , jesus christ makes quick returns . . nay , we sometimes meet with returns ( when 't is in our hearts to trade with him ) before we venture out in trading ; before they call , i will answer ; and whilst they are yet speaking , i will hear . object . but sometimes we do not presently receive what we ask of god in christ's name . ans. god answers us sometimes , tho not in that manner , or in that thing we request of him , yet he gives us that which he sees is better for us . . he gives us always quickly , or right early , that is , when he sees the fruit is ripe and good for us , or in the proper season ; vnripe fruit is not good , 't is hurtful you know . . when we are fit to receive the mercy desired , and know how to improve it to his glory and our profit , then we shall have it ; and would you have it sooner ? . he may forbear sometimes to give us what we ask , because we ask amiss , or to try our faith , love , patience , &c. but god must be judge , and not we , of what is best for us , and of the time when given to us also . application . . bless christ for the covenant of peace , upon the account it opens such a happy trade , or procures for us such free access to god. . we infer that sinners are wofully blind , that so few will study this trade , they will not trade to heaven , nor deal in spiritual things . ( . ) satan has blinded their minds . and ( . ) the world is got into their hearts ; they are for present things , for sensual things , sensual pleasures , profits , honours . ( . ) they know not the way how to trade , christ is the way , but they know him not ; they will trade in forbidden goods , even with their own money , &c. they think by their tears , by their repentance , by their own faith , righteousness and obedience , to procure all things they want , even both justification , and eternal life . . train up your children in this trade , labour to instruct them into the knowledge of jesus christ , bring them up in the way that they should go . . this also reproves such that grow weary of this holy calling , or that decay , or waste their stock , and grow poorer and poorer every day . ( . ) the price of heavenly commodities are fallen in their esteem , prayer , reading , meditation , christian converse , church communion , peace with god , and peace of conscience too is but of little worth now with them . ( . ) their faith is low , their love to christ , his truth and people is decay'd , their heat of zeal is gone . ( . ) they are but little at home , do not watch their own hearts , or are more abroad to find faults in others , and spying the moat that is in their brother's eye . quest. can 't men break , that follow this trade ? answ. false traders , false professors may ; nay , will break , and come to nothing . ( . ) they set up without a stock ; i mean , without true saving grace . ( . ) they trade with their own money , or have confidence in the flesh , and trust in their own strength , which had almost undone peter . ( . ) they are far in debt , and see not the way of coming out ; they do not see that all their debts are paid by jesus christ. ( . ) they trade not alone in christ's name , nor are they strong in the grace that is in christ jesus . ( . ) they look one way and row another , look heavenward , but their hearts are earthly . ( . ) they prize earthly riches above heavenly things ; so that 't is no wonder if these break , but no true christian , i have proved , can ever break , or be undone . . be exhorted to trade for heaven , and to buy of christ ; buy of me gold tried in the fire , &c. — buy the truth and sell it not : do not only cheapen his wares , but resolve to buy : do you not love gold ? o! buy presently , you hear how , without money : what , are all things here free ? and yet do you not like the terms ? alas , proud man would fain pay for all he has , this plague reigns amongst those of this generation . directions to trade to heaven . ( . ) trade with god by christ , make use of this blessed correspondent , come to god by him , or you will get nothing , obtain nothing ; hitherto you have ask'd nothing in my name ; and therefore received no more . ( . ) know and be assured , that by the peace christ has made , you may freely trade and come to god , but be sure see , that 't is in faith you come to him , or you will never speed ; plead the absolute promises . ( . ) observe the motions of the spirit , mariners set out with the wind and tide , so must you , the wind blows where it listeth : god's spirit will not always strive with men. ( . ) mind the exchange-time , merchants will not fail here : o! see you do not neglect god's publick worship ; no , lose not one opportunity , if it be possible ; one neglect in this case had almost ruined thomas : when ministers preach , you ought to hear ; nay , you must hear . ( . ) be sure you keep up closet prayer , much of this spiritual trade lies in this duty ; also you must labour to pray in faith , and also fervently , cold prayers will never prevail with god. ( . ) keep up your acquaintance with jesus christ , you that are believers see to this ; and you that are sinners see that you get union with him , acquaint thy self with him , and be at peace , thereby good shall come to thee ; without union there can be no communion with christ : brethren , here is great complaint of badness of trade , may be 't is a judgment , because this trade is slighted , or so much neglected : o! remember this is your general calling , and it must have the perferance , whatever business is neglected , this must not : how did god blast the jews in trading , because his house lay waste ? they minded not this trade . also know the more you venture the greater returns you will have , the more you do or suffer for christ , the greater your reward of grace will be ; they that turn many to righteousness , shall shine as the stars for evermore : there are no doubt degrees of glory in heaven . quest. who are rich traders , rich christians ? answ. all believers are rich , yet some are richer than others , richer in faith , love , and holiness than others . ( . ) they that can trust most , are rich dealers , the poor you know can't trust , they live upon their labour , so some too much fetch their comforts from their liveliness in duties , and lively frames , or from their own labour , but this is not to live by faith , but such are rich that can trust , or believe , tho they with thomas see and feel not . ( . ) such that are rich live high , they keep a noble table ; i mean , eat the fat and drink the sweet of the ordinances and of the promises ; and also they dwell above , they dwell on high , or enjoy blessed communion with the father and the son. ( . ) they that are spiritually poor , poor in their own eyes , are rich ; i know thy poverty , but thou art rich. ( . ) such that are more heavenly than others , are the richest saints . ( . ) such that are most rich in good works . ( . ) such that can best bear burdens , when taxes or burdens are laid on poor men , they can't bear them , but the rich can . ( . ) commonly the rich are envied ; so satan and wicked men envy such christians that are most rich , thieves seldom beset a poor man's house ; the more thou art tempted , o soul ! the greater sign it is that thou art rich . ( . ) rich men feed others , they feed the poor ; so such that are rich in grace , and experiences , feed other christians ; the lips of the righteous feed many . ( . ) the rich are better cloathed and adorned than others ; so rich believers are more holy , more humble , meek and lowly than others are : but i cannot enlarge on these things , but must leave what i have said to the blessing of god. sermon xiv . opening the nature of the peace made by vertue of this covenant . isa. liv. x. neither shall the covenant of my peace be removed , saith the lord that hath mercy on thee . i am this day to conclude with this great subject : the last thing i told you , that i should do , was to open the nature of that peace , which is made by vertue of this covenant : the method i shall take in speaking unto this , shall be , first , to give you a short summary account of what we have said , as to what is requisite to this peace with god , &c. secondly , shew you the nature of this peace . thirdly , apply the whole we have said on this subject . first , i have shewed you that jesus christ alone , is the great peace-maker between god and man. i. you have heard that we can have no peace with god , until he is reconciled , and this christ has done ; god in christ is reconciled , his justice is satisfied , and his wrath by christ's obedience and sacrifice is appeased . ii. sinners must also ( we have shewed you ) be reconciled to god ; we pray you in christ's stead , be ye reconciled to god. tho sinners peace may be made with god , by jesus christ , yet that peace may not be accepted of by them , or they may not be reconciled to him ; true , we have proved that jesus christ undertook to do both these for all god's elect ; ( as hath again and again been hinted . ) . you have heard that christ died on the cross , so making peace by satisfying divine justice . . he also , as our blessed high-priest , sprinkles that blood upon our consciences , i mean , applies the vertue of it to our souls : by the first act he removes all obstacles out of god's way , and by the second he removes all obstacles out of the sinner's way ; so that the reconciliation becomes mutual . now that which is requisite on the sinner's part , in order to peace and reconciliation to god. . is that his eyes be opened to see his wretched state and condition by nature , i. e. that he is a sinner , an enemy to god , a rebel ; yea , a cursed and condemned creature in the first adam — yet , . that god in christ is well pleased ( or as i have shewn ) is reconciled by his wrath-appeasing sacrifice , as the way , means , or meritorious cause thereof ; and that that enmity which is naturally in the sinner's heart , must be removed also . . he must believe , or come to christ , resting alone upon him for justification , pardon , peace , and eternal life ; being convinced there is no other way to obtain these blessings but by him only . . and the grace of god being thus poured forth upon the soul by the spirit , faith is wrought in him to look to jesus christ ; and so seeing and admiring the rich bounty , pardon , and unwordable clemency of his offended and provoked soveraign , this works repentance , or godly sorrow for sin in every such person ; by which means he mourns , and is more or less in great bitterness of spirit , in beholding how hateful sin is to god , and also what sorrows his sins brought upon his blessed saviour . hence it is called , a mourning for him , zech. . . for saith the soul , now i see that my sins crucified my dear lord , and let out his hearts blood ; and thus was my peace made . . upon this the believing and sin-loathing sinner resolves to lay down his arms , and never any more to fight against god. shall i ( saith he ) thus receive a free pardon of all my by-past treasons , sins , and rebellion against my most gracious sovereign , refuse to lay down my arms ? — shall i continue in sin , because grace has abounded , god forbid ? brethren , if grace be infused into the sinner's heart , it will teach him to deny all vngodliness , and worldly lusts : and not only to deny it , to leave it , but also to loath it ; it changes the mind : yet repentance is not the condition of peace with god , but an effect of it , or of christ's merit , a broken heart being one promise in the covenant . . a sinner hath not , cannot , have actual interest in the blessings of this covenant , or have peace in his own soul , without union with christ , which is accomplished by the holy spirit , and faith of the operation of god first of all , whereby it is , that the soul is transplanted out of the first adam , that dead stock into the second adam that quickning spirit . moreover know that the real and relative change is at one and the same time ; and certainly all that deny that there is a change of state , as well as a change of heart , err exceedingly . ( . ) because the word of god positively declares , that by nature the elect are children of wrath , as well as others ; therefore more than under wrath in their own conscience ; for in their own consciences they may not apprehend they are the children of wrath before they believe ; ) faith also must be somewhat more than an evidence , the soul having that in its actual possession , which it had not before . ( . ) because they that believe , god says , are passed from death to life ; that is , from a state of death and condemnation , into a state of life and justification : see joh. . . joh. . . ( . ) because the holy spirit in convictions , represents the state of an elect sinner to himself , to be before grace wretched and miserable , who is a true and faithful witness , and cannot lie . brethren , as the first adam , and all in him were condemned by the pronunciation of the sentence of the holy god in paradise ; so the second adam , or all his , or all in him , are for ever justified : and as whilst we remain in the first adam , his first sin is imputed to us , so not till we are in christ is his righteousness to our actual and personal justification imputed to us , tho i grant foederally and representatively in christ it was imputed before to all the elect ; yet 't is through the reception of grace , or the infusion of the spirit , whereby faith is wrought , that the soul receives the atonement , and comes actually possessed with the blessing of peace ; the god of hope fill you with all joy and peace in believing — there is no peace to the wicked , saith my god : and this because they have not an actual interest in christ — where the spirit of christ is , there is liberty , and therefore peace , and in none else . — . and thus the sinner is brought to god , ( and comes to be taken into the covenant of grace ) the which the spirit doth renew and confirm in his baptism , rom. . , , , , . and which is further renewed and confirmed to him in the holy ordinance of the lord's supper , which is a sign or pledge of the new covenant , in or by christ's blood. hence called , the new covenant in his blood. . moreover let it be noted , that a man may be in a state of grace and peace , and yet not know it ; all that have faith , or do believe , do not know they have faith , or believe , but have doubts about it , joh. . . all injoy not what they have in possession ; therefore true faith , as to the essence thereof , cannot be a simple evidence to the soul of what it hath , nor a full perswasion that christ is mine and i am his ; for if so , then he that has not this evidence , or assurance , is no true believer , or if he lose it , he loses the very essence of faith , and so ceases to be a believer . moreover , it would then follow , that there are no weak believers , or babes in christ , for every babe must be a strong man , were it thus : for is not he a strong christian that has a clear evidence of his justification , and a full assurance of eternal life ? . there is no steady and full injoyment of this spiritual peace , without keeping up and maintaining a war against sin ; also this war is maintained by every faculty ; the whole soul being united in carrying it on , and also against every sin. moreover it is a war in which the soul by the spirit prevails ; sin shall not have dominion over you , &c. 't is a resolute war , or carried on with uttermost revenge against sin , and likewise always , even to the end of our days ; and if called to it , to resist unto blood , striving against sin. all , my brethren , that have peace with god , or are reconciled to him , are at war with sin , satan , and the world , resolving never to be reconciled to these enemies , or be at peace with one sin whilst they live . . our peace , as to the degree of it , as in our selves is , and will be according to that degree or measure of our faith we have , a weak and doubting believer , hath but little peace in his own conscience , he being too subject to ground his peace on his good and lively frame , or to judge of his justification by the degrees of his sanctification , or inherent holiness , tho the state of the weakest christian , is as safe as the strongest , yet he has not that peace and comfort others have . but no more as to this , secondly , i shall open the nature of this peace . . it is peace with god , the mighty god , god is hereby become our friend , all enmity or wrath in god against the soul is gone for ever , and all enmity that was in the soul against god , is removed or taken away also , there being a mutual peace and reconciliation ; i do not say god can no more be offended with the soul , but if he be , yet he will not be provoked to wrath , or to let out his against such a person any more for ever . . all the actings of god towards his people , are in love , tho the poor believer , perhaps , cannot see it thus , but fears the contrary : my brethren , god receives us into his intire affections , and le ts out his love and bowels towards us , and acts always towards us as a tender father to his children . we hereby enter actually into a league with god , god takes the soul into an everlasting covenant of peace , and the soul also takes god to be his god in the same everlasting covenant , as you have heard , which covenant all the powers of hell and darkness can never break or violate , the peace and union with christ in this covenant , is indissolvable ; the covenant of my peace shall not be removed , saith the lord : tho we may sin , yet god will blot them all out , sin , nor satan , nor the world , nor life , nor death , neither any thing else can separate us from the love of god , which is in christ jesus our lord ; their sins and iniquities i will remember no more : all the attributes of god are for us , and no accusation of satan , can provoke god against us , so as to become our enemy : true , sin or satan may spoil the sensible peace and comfort of our souls , but they cannot spoil our peace with god , or break our union . . it is soul-peace , spiritual peace : o! how great , how sweet and precious is that peace ? earthly peace , national peace , congregational peace , and family peace is good and to be prized : but what is any kind of peace to true spiritual soul peace ? as no trouble , no sorrow is like soul-trouble , so no peace is to be compared to soul-peace ; great peace have they that love thy law , and nothing shall offend them . . such have peace also with the holy angels ; the angels of god are at peace with them that god is at peace with , they are hereby become our friends , and take our part , and fight for us , and against the devil our grand enemy ; they war against the evil angels , who hate and envy us ; and they minister unto them that shall be heirs of salvation ; nay , the angels of god encamp round about them that fear him . they also war against our external enemies : yea , against all gods enemies , and our enemies , and fight for our friends . . 't is such a peace that reconciles a man to himself : before a man's heart was divided , one faculty was set against another , the vnderstanding , perhaps , was inlightened , and the will opposed the vnderstanding , also conscience perhaps terrified the man , because he sinned against the light and dictates thereof ; a man's judgment , ( like balaam's may declare for god , and cry out ; how goodly are thy tents , o jacob ? and thy tabernacles , o israel ? ) but his love and affections may run out after the wages of vnrighteousness , as balaam's did : a man before grace wars against himself , but grace unites all the faculties of the soul , and sets them all against sin , and on god's side ; all inward tumults now cease , nothing is a greater sign of true conversion , my brethren , than this ; i. e. when the whole heart is united to god and godliness . . it is a wonderful , or inconceivable peace ; it passeth all understanding ; the peace of god that passeth all vnderstanding , shall keep your hearts and minds through christ jesus . this may not simply refer to peace of conscience , but to that peace made with god by jesus christ , we cannot conceive of the excellent nature thereof ; nay , that which is received and inwardly injoyed , is unexpressible at some times ; nothing shall offend such who possess it — it is called joy , unspeakable , and full of glory . . it is perfect peace ; thou wilt keep him in perfect peace , whose mind is stayed upon thee , because he trusteth in thee . it is the same as to its nature , with that peace the saints possess in heaven , it is heavenly peace . . it is peace joyned with joy in the holy ghost : it is thus when this peace rules in the heart , or a believer possesseth it in the highest decree . . it is a peace that opens a blessed trade to heaven : hereby as you have heard we have free access to the father , heaven is opened , by this peace , and christ's treasures of grace and glory are free to all believers , to all spiritual merchants , and holy traders ; but you must set out with full sails of faith , and with a sweet gale of the spirit , and then you will return well freighted , your ship shall be loaden with the rich merchandise of heaven , being filled with peace , joy , and consolation . . it is a peace that opens the way to communion with god : hereby we come to have the honour to walk with god , as enoch did three hundred years ; can two walk together except they are agreed ? can they friendly converse , and have communion together till then ? no , surely : hereby we also come to dwell with god and jesus christ ; nay , and to sit with christ in heavenly places ; christ and believers daily visit one another , yea , and god opens hereby his secrets to us , and we have also the sweet kisses of christ's mouth , and are imbraced by him , and lie as it were in his bosom . moreover , god is hereby become our refuge , our defence , our protector , our guard , and only safety in the day of trouble . . it is that great legacy christ bequeathed to all his disciple ; my peace i leave with you , my peace i give to you , &c. 't is peace the world knows not of , can neither give it , nor take it away . . 't is everlasting peace , peace like a river , and it will abide to eternal ages ; nay , and it will increase and be much greater , but never cease , read my text. . to sum up all : all sorts of peace are comprehended in this peace . ( . ) peace with god. ( . ) peace of conscience . ( . ) peace with angels . ( . ) peace with your selves . ( . ) peace with saints , ( jews and gentiles by this peace were made both one ) that is , all the elect among them . ( . ) congregational peace , christ purchased this peace , and requires us to possess it : have salt in your selves , and be at peace one with another : and o how lovely a thing is this . ( . ) family peace , relative peace ; before grace , may be the husband and wife lived in war with each other ; and the parents and children , and masters and servants , might quarel with one another , but grace reconciles all together in love. true , christ says , he came not to bring peace , but a sword ; that is , he foresaw this would be the effect of his coming , and where he is received and one is converted , and the other not , the unconverted raises oftentimes war , but when that person is changed , and has peace with god , that war ceases also . ( . ) national and external peace is comprehended in this peace likewise ; all nations shall have peace , as the effect of the covenant of peace ; yea , and all the saints shall be united together in love , and sweet concord , and tho this is not yet fulfilled yet , christ's kingdom is at the door , and it will be a peacable kingdom , the church shall then have outward and inward peace like a river ; he will also make wars to cease , to the ends of the earth — of his government and peace there shall be no end — and they shall beat their swords into plow-shares , and their spears into pruning hooks : nation shall not lift up sword against nation , neither shall they learn war any more . o be ready ! look out , for those happy days are very nigh . read the words after my text , vers. , , . and all thy children shall be taught of the lord , and great shall be the peace of thy children , vers . . in righteousness shalt thou be established , and thou shalt be far from oppression ; thou shalt not fear , and from terror , for it shall not come near thee , vers . compare this with isa. . , , , . i will extend peace to her like a river , and the glory of the gentiles like a flowing stream . brethren , babylon must fall before these prophsies are fulfilled : o cry therefore to god to hasten his judgments upon that bloody whore , that sion's glory and peace may be manifested , and all sighings and sorrow fly away : and then these words shall be fulfilled , viz. and the work of righteousness shall be peace , and the effects of righteousness , quietness , and assurance for ever ; and my people shall dwell in a peaceable habitation , and in sure dwellings , and in quiet resting places , isa. . , . the general application . i. from hence we may infer , that there is a great mystery in reconciliation , yea , and we may well stand and admire the wisdom and goodness of god , in respect of that peace we receive in and by jesus christ. ii. we may infer also from hence , that god the father is the principal author and spring of this reconciliation , or way of our peace ; he was the contriver , and first mover in those acts , whereby the first foundation-stone was laid ; god was in christ reconciling the world to himself — all things are of god , &c. that is , of god the father , and through jesus christ , &c. it is to raise his glory , as well as the glory of christ , and of the holy spirit ; therefore let him primarily have the honour of our peace and salvation . o how did love and bowels move towards us in the heart of god the father from everlasting ? iii. exhort . also be exhorted to prize and highly esteem of the lord jesus christ , from what you have heard concerning the covenant ; because christ is the sum of the covenant ; i will give thee for a covenant to the people . . christ is originally and fundamentally the covenant , saith a worthy writer , he is the original root , out of which this covenant sprang , and he is the foundation upon which it is grounded ; behold , i say , in zion , for a foundation , a stone , a tried stone , a precious corner stone , a sure foundation , &c. god fixt his eye on christ , and entered into covenant with him , he is the foundation stone of this covenant ; had there not been a mediator found , there had been no covenant of peace ever made , nor any redemption for poor sinners . . when it was first revealed , it was expressed by his person , viz. the seed of the woman , nothing else is mentioned there , yet this contains the first revelation of this covenant to fallen man : and what was the covenant of grace as revealed to abraham , but jesus christ ; in thy seed shall all the kindreds of the earth be blessed . thus christ is represented as the sum of the covenant . . christ is the covenant primarily ( as the same author notes ) and by propriety ; as fire is hot for it self , and all things hot for it , and by participation : with christ the covenant was made as the chief party ; with believers it was made in subordination to him ; with him it was made at first hand , with us at second hand . now , brethren , this certainly is true , therefore all promises were made first to christ , and first fulfilled to him , and all acts of god's love terminate first upon him , and come to us through him , who has made us accepted in the beloved : had not god's love been fixt first on him as mediator , it had never run out to us ; all covenant-blessings are in him ; blessed be god the father of our lord jesus christ , who hath blessed us with all spiritual blessings in heavenly places in christ jesus . christ , as our head , is the repository , or seat of all divine blessings . christ is the jewel , the riches , or the sum of all things in the covenant , as life , righteousness , pardon , peace , &c. and he that receives this jewel , receives all things with him . from hence he is compared to a cluster of camphire . . jesus christ ( saith the same author ) is the covenant eminently , because he is the chief blessing of the covenant ; there is not such another promise in all the bundle of promises contained in the covenant ; if thou knowest the gift of god , &c. christ is the gift of god ; yet certainly our author forgot that god the father , and the holy ghost are given as well as christ in the covenant ; but when christ is given , god the father and the holy spirit is given ; he that has the son , has the father also : all other things in the covenant are ( saith he ) but as the garnish of this jewel . . christ is the covenant virtually , he is the just value of all the bargain ; he is of as much worth , as all that is promised : if you would know the worth of the covenant , consider the worth of jesus christ. moreover , my brethren , they that have christ , have all that is promised in the covenant . . jesus christ purchased all that good which is in the covenant ; when we say , god is our god , we must say , he is our god in christ , or by christ , or through his redemption and procurement . . christ is the covenant comprehensively , or summarily ; he is the very compound or abridgment of the covenant ; he is the whole covenant by way of stipulation on our part , &c. . jesus christ is the only way of conveyance of all covenant blessings , through whom we receive all we need , or that is communicaed unto us . moreover , the tender of the covenant , and interest in it , is contained in the free tender of christ , and interest in him : get christ , be but in christ , and thou art in the covenant . sirs , when god gives christ to a sinner , the whole covenant is performed to that person , and he that receives not jesus christ , shall never have one saving benefit or blessing thereof . and thus may christ be called the covenant — but iv. from hence also we may infer the wonderful worth that there is in the blood of christ — it is not only precious blood in respect had unto his person whose blood it is , viz. the eternal son of god ; but also in respect of that atonement it hath made , and that wrath it has appeased , and that peace it has procured , and in regard of those infinite blessings and priviiedges it hath merited for us , and that precious soul it sanctifies . o prize this blood ! what will become of them that contemn and slight this blood — and the vertue and efficacy that is in it ? or account it as the blood of another man , or as an unholy and unprofitable thing , it had been better for such if they had never been born. v. we may moreover from hence see the absolute necessity there is of the work and office of the holy spirit , in order to the application of the blood of the covenant , and all covenant blessings unto us : the holy ghost deserves ( my brethren ) equal glory with the father and the son. the holy spirit must plant grace in our hearts , or be a vital principle in the soul ; it is he which infuses sacred habits , from whence all vital acts proceed ; by the spirit we come to have the root of the matter in us , from whence all spiritual fruit flows ; 't is the spirit that draws us to christ , that unites our souls to him , without it the death of christ profits no man , it is he which sprinkles his blood on our consciences . o let our mediations swim in the unlimited ocean of love and divine goodness , and magnifie all the three persons of the blessed trinity . vi. we may furthermore learn from hence to see what absolute necessity there is of the revelation of this mystery through the word or holy gospel , what signifies all natural religion , doth naturally light in man , discover any thing of our redemption and reconciliation by jesus christ : and from hence let us be moved to abhor those new and cursed notions , which at this day so much prevail , which tend to raze the very foundation of the true christian religion ; for such that contemn all revealed religion , contemn the christian religion . from hence also vii . we may perceive the necessity of true and saving faith , and likewise the excellency thereof ; no man is possessed of this peace that has not the faith of god's elect ; he that believeth not , is condemned already — and shall be damned , unless he believes in jesus christ : also you may hereby see what a strong ground here is for our faith and comfort . from hence also we may see the cause why the holy angels pry into this mystery ; this love and grace of god to mankind , they bow down to look into these things , yea , look with admiration ; and shall not we admire it , who are more especially concerned herein ? ix . sinners be exhorted ( from the considerations of the whole ) to labour and strive to receive jesus christ — ( and let such of you who think and hope you have received him , try your selves by what you have heard ; ) o , be exhorted to know in this your day the things which belong to your peace , before they are hid from your eyes , luke . . x. believers , see that you labour after a strong faith in christ , and in the covenant ; for the measure of your peace , will be according to the measure and degree of your faith. o get a great faith , and then your peace will not be little , but like a river , yea , wonderfully abound in you . xi . tryal . let all that hear me this day , try themselves , examine themselves , whether they have peace with god , or not ? take a few rules to try your selves . . are you at war with sin ? is sin cast out of your love and affections ? is there an unreconcilable opposition made in you against all sin ? and as it is sin , do you loath and hate it , because it is hateful to god , and hath exposed your blessed saviour to so much pain , shame , sorrow and suffering , even to let out his most precious blood ? . do you mourn for sin , because it caused such cursed enmity in your hearts against god , causing your souls to rebel against him , yea , to hate and despise him in your hearts ? . are you reconciled to the ways of god , even to the strictest acts and duties of holiness ? do you love the word of god because of its purity ? . do you love all the people of god , and are you reconciled to those , ( who may in many things differ from you ? ) do you pray for them , and hate all bitterness ; and forbear all reproachful language and sensorious reflections ? dare any reproach and speak against their father's children ? thou sitest and speakest against thy brother , and slandrest thine own mothers son. it is thy deliberate practice and business ( as if god should say ) thus to do : 't is to be feared , that such are not at peace with god , that are not at peace with all the children of god : he that saith he is in the light , and hateth his brother , is in darkness until now — we know that we are passed from death unto life , because we love the brethren ; he that loveth not his brother abideth in death . therefore let such tremble that are not at peace with all those who have peace with god. . do you mourn for such whom you love , even for your brethren , your kinsfolk , your neighbours that are not yet reconciled unto him ? see rom. . , . . do you love , esteem , and highly respect and honour the ambassadors of peace , and cannot endure to hear them reviled and unjustly slandered and spoken against ? . have you peace in your own consciences , and peace in your families ? and do you live peaceably in the church of god ? and also strive as much as in you is , to be at peace with all men ? . do you long for the peace of jerusalem , and pray for her peace , for that peace which is promised to her in the last days ? christ hath purchased universal peace for his church ; not only internal peace , but external peace also , not only peace within , but peace without ; not only peace with god , but peace with men also , and the day is near he will give his people intire and universal peace . caution . let none mistake me in any thing i have delivered in any of these sermons about god's being reconciled in christ , &c. so as to think he is at peace , reconciled , and well pleased with the elect , whilst they remain in a state of enmity against him , being vile and notorious sinners : god can't but hate sin whereever it is , and loath the unrenewed . sinner , when he looks upon them as in the first adam , or as in their filthiness , for as such he hates and loaths them , but as he looks upon any persons in christ , so he loves them , and is at peace , and well pleased with them ; god sees not as man sees , for he sees a man condemned and justified at one and the same time ; nay , as being in this world , and yet as being in the world to come , but whatever sight of things , or of persons god hath , or how we are lookt upon and justified in his sight in christ , is one thing , and what the state of persons are ( or what things and persons may be said to be ) as they actually are , or when they actually exist , ( or in a proper sense and acceptation ) is another thing ; for it is ridiculous to say , that a man in a proper sense is actually or personally condemned and justified , dead and yet alive at one and the same time , or is in the first adam , and yet in the second , or in a state of wrath , and yet in a state of grace , at one and the same moment : nay , and dangerous it is for any to say , that a wicked man whilst he is so , is an object of god's delight , or that such a person is actually justified , and that god is at peace , and well pleased with him , it being so directly contrary to the testimony of god's word , and the witness of the divine spirit . the sum therefore of what i say and mean is this : when i say god in christ is reconciled to sinners , viz. god having chosen his elect in christ from eternity , was reconciled to them in him as the way and means of the procurement of their peace , or of their recovery out of the fall , or out of their lapsed state foreseen by him ; but to say he was actually reconciled to them , personally considered from eternity * , or from the death of christ , seems absurd and improper : for how could he be said to be reconciled to this or that person , before that person had any personal existencies , or being ; or if they had a being , yet were enemies to him , and loathsome wretches , and under his denounced wrath , and curse , and in which state they remain before they are actually united to christ , or are effectually called — yet take notice that that which actually reconciles the holy god to us is christ's satisfaction alone , to which there can be no addition made by any collateral work wrought in us , and done by us . we should therefore distinguish between a foederal , a virtual , and a representative vnion , and justification , and an actual vnion , and personal justification . for from hence , perhaps , the mistake may arise : the scripture every where declareth , that god is an enemy , or an adversary to all unconverted persons ; nay , and that he hates all the workers of iniquity , and ministers declare and preach the same thing , and the holy ghost in convictions represents the state of the soul to be deplorable before effectual calling : there is it is evident a relative change , passing on the soul by the spirit , as well as a real change. consolation . in the last place ( and to close with all i shall say ) what ground of comfort and consolation to believers is here ? . your sins are fully and for ever expiated , when he had by himself purged our sins , sate down on the right hand of the majesty on high ; that is , he hath removed the guilt , stain , and punishment of sin by his satisfaction and merits , so as god may be just as well as gracious in pardoning and justifying of us that believe in jesus . . all accusations of sin , the law , satan , and our own consciences , shall be silenced and answered by the intercession of christ : he doth and will out-plead them all . . all your wants shall be richly supplied , all your graces strengthened , and all your enemies are and shall be overcome , conquered , and vanquished for ever . . you are brought to god , and reconciled to him in his own way , in a sure way ; comfort ye my people , saith your god. speak ye comfortably to jerusalem , and cry unto her that her warfare is accomplished , and her iniquity is pardoned ; for she hath received of the lord's hands double for all her sins . war is for ever ceased betwixt god and you , and as god has received by christ double satisfaction ( as it were , for where sin abounded , grace hath much more abounded : ) so you have and shall receive hereby double at his hands , viz. not only a discharge from sin and wrath in hell , but also eternal life and glory in heaven . . all your afflictions ( and whatsoever else ) shall work together for your good . . you stand firmer , and more sure in ●his covenant , than adam stood in paradice ●●●ore he fell . . your peace is increasing , the path of the just is as a shining light that shines more and more to the perfect day : and not only your personal peace , or peace of your souls , but the peace of all god's israel also . o how great will that peace be in the latter days , when god delivers his people from all their external enemies , and troubles , and also unites them altogether to serve him with one consent . . you shall have peace not only while you live , but also when you die ; mark the perfect man , behold the vpright , the latter end of that man is peace — he shall enter into peace , they shall rest in their beds , &c. . you shall be found in peace at the great day , when the lord jesus shall appear ; be diligent , that ye may he found of him in peace , without spot and blameless : that is , give diligence to make it evident to your own consciences , that you are in christ , or are sincere christians , that so the peace of god may rule in your hearts by the holy ghost . . lastly , none can deprive you of this peace and joy , or take it away from you ; peace i leave with you , my peace i give unto you , not as the world giveth give i unto you : let not your hearts be troubled , neither let it be afraid — your hearts shall rejoyce , and your joy no man taketh from you . therefore be of good chear , for tho you have many things that trouble you , and satan may greatly disquiet your minds , yet lift up your heads and hearts — my brethren , i shall conclude all with the words of the apostle ; the god of peace shall bruise satan under your feet shortly : the grace of our lord jesus christ be with you . amen . finis . notes, typically marginal, from the original text notes for div a -e the occasion of the preaching on this subject . kings . . things look as if this may be the last year in which the turks may be a plague to the antichristian state . ezek. . rev. . , . the text opened . who makes this promise . to whom this promise is made . what is contained in this promise . the rise or spring of the promise . isa. . . the doctrine raised . explanatory propositions . tim. . . pro. . . the nature of the breach betwixt god and man opened . eccl. . . gen. . , . rom. . . eph. . . col. . . the fearful state of man by nature . acts . . joh. . rom. . . zech. . . ps. . . ps. . . & . . psal. . , , . gal. . . eph. . . joh. . . joh. . . the cause of the great breach betwixt god and man. gen. . . petto . answ. rom. . , . & . , . & . , . & . heb. . . & . , . & . . gal. . . rom. . . & . . & . . gal. . . no meer man nor angel could make our peace . concerning god's sovereignty in the display of his grace . dan. . . cap. . . exod. . rom. . , . mat. . . cor. . rom. . . chap. . . & . , . titus . . tho i inlarged on this proposition when i preached this sermon , yet i shall refer it to another head now . joh. . . john . za●h . . tim. . . ez. . , mal. . . heb. . . c. . , , joh. . mat . joh. . psa. . acts . . zech. . joh. . . heb. . . isa. . , ps. . . ark of the pag. p. . buxt . rab. tal. p. . the covenant made with believers is only a free promise , not upon mutual stipulation . tim. . . titus . , christ consented to the fathers proposals in the covenant of peace . isa. . , psa. . . , . heb. . , , . jo. . , the covenant of peace was made from all eternity christ is the only mediator of the covenant of peace . ● tim. . . isa. . . the necessity of a mediator of the covenant of peace , and that christ is he . rom. . . joh. . . heb. . . act. . . the requisites in christ as a mediator . christ is every way qualified to be mediator of the covenant . why christ must be god. psal. & . mark . , . hos. . joh. . . eph. . , . christ must be man. exod. . rom. . , . dr. manton , vol. p. . levit. . , . ver. . . * the dr. saith adam . joh. . . gen. . . ark of the covenant , p. . joh. . job . . the work of christ as mediator . tim. . . heb. . . christ called , or authorized to be a mediator . psal. . . isa. . , christ comply'd with the father's demands . joh. . eph. . , . col. . . christ as mediator , has interest in both parties . christ a well-wisher to peace . isa. . . phil. . , heb. . . gal. . . christ as mediator of a yield-and condescending spirit . heb. . . joh. ● ▪ . christ as mediator cloathed with power cor. . . ps. . . isa. . . isa. . . dan. . . joh. . rev. . . luke . . john . . eph. . . ps. . . rom. . . hos. cor. . jude . christ as mediator , is to reconcile both parties one to the other see mr. dan. williams's book . christ a patient mediator . rom. . . isa. . . pet. . christ an vndaunted and couragious mediator . isa. . . col. , . isa. . . joh. . christ a mollifying mediator . gal. . . rom. . , . isa. . . cor. . . psa. . , . rom. . . rom. . . rom. . . rom. . . eph. . . rom. . . tit. . . job . . the mediator leaves all obstinate sinners at last under the severity of the law. joh. . . christ the mediator will pass the definative sentence , from which there will be no appeal . joh. . . act. . . joh. . . job . . . rom. . , . phil. . , . act. . , . heb. . . deut. . , . col. . . heb. . . zech. . . act. . . joh. . , , . heb. . . mark . . joh. . . gal. . . the offices of christ opened . christ a priest. joh. . ● joh. . . rom. . . heb. . . heb. . . heb. . ● . rom. . . christ a king. psal. . . eph. . . matth. . . isa. ● . . eph. . , . ps. . . rev. . isa. . , . don. . . christ a prophet . act . , . act. . . joh. . . joh. . matt. . . * mr. clark's book of scripture justific . p. , eph. . . christ a surety . christ a testator . christ a physician , shepherd , &c. one error of the times detected . rom. . . matt. . rom. . , gal. . a vse of reproof . clark's script . justific . p. . see medium betwixt two extreams . p. . see the marrow of justific . rom. . . rom. . , . cor. . see lutherus redivivus , p. joh. . thess. . . heb. . . heb. . . what suretiship doth import . dr. owen on heb. c. . p. . see metaphors d book , p. . heb. . . ps. . ● . ps. ● . ● . see dr. owen on heb. , . p. . ps. . . joh. . heb. . , . gal. . . clarkson , p. . rom. . . see grotius de satisfact . roth. treat . on the cov. part . cap. . see justis . only upon a satisfaction , p. . to p. . pet. . . isa. . , , . why christ became our surety . rom. . . heb. . , , , , . what christ as our surety , ingaged to god to do . rom. . . joh. . pet. . isa. . . joh. . . col. . . phil. . . mich. . , . joh , psal. . , . vers. . cor. . joh. . ▪ isa. . . cor. . . joh. . . charneck . isa. . . isa. . . vers. . vers. . mich. . . ps. . . ps. . . isa. . , ps. , psal. . . isa. . . matth. . . ps. . , . heb. . , . see mr. d. w's , & mr. a's vindicat. p. . scripture justificat . how the suretiship of christ differs from that among men. a book intituled , christ set forth , p. . gal. . . isa. . . joh. . joh. . comfort to sinners . the ratification of the covenant of peace . gal. . . zach. . . psal. . . vers. . tit. . . pool's annotations on psal. . . heb. . , the covenant ratified by the death of christ. rev. . . key to open scripture metaphors , book . p. . christ the testator of the new covenant . heb. . , . gal. . . the great ends of the death of christ opened . heb. . . eph. . . rom. . . rom. . . cor. . , . pet. . gal. . . heb. . , . charnock . cor. . . the proclaiming of this peace . the gospel is the proclamation of peace . cor. . eph. . . cor. . rom. . ● . joh. . . joh. . , . isa. . . rom. . . cor. . rom. . . rom. . . rom. . . col. . . joh. . . act. . isa. . . joh. . . . eph. . , . tit. . . isa. . , isa. . . isa. . . luk. . . eph. . . ps. . . pet. . , . prov. . , . what a kind of book the new testament is . gal. . . cor. . . cor. , . joh. . . rev. . joh. . . joh. . joh. . , . isa. . , . isa. . . rev. . jan. . . mal. . . ark of the cov. p. kings . . & . . zech. . joh. . . prov. . joh. . . heb. . . isa. . . heb. . . job . . matth. . . joh. . . cor. . . col. . . heb. . . heb. . . phil. . , , . joh. . . cor. . . beware of one math. caffin of sussex , a rank heretick . rom. . . act. . . tim. . . cor. . , . cor. . . isa. . . neh. . . vers. . vers. . psal. . . dan. . . tit. . . isa. . . luk. . cor. . . cor. . mat. . . acts . . phil. . , , . luke . . a desparity between christ's ambassadors , and ambassadors of earthly princes . cor. . . lev. . , , . , to the . ps. . . tim. . . cor. . . cor. . . rom. . . cor. . . heb. . . isa. . . mark . . joh. . the nature of the gospel proclamation opened col. . . rom. . . eph. . , . job . . . eph. . , . joh. . . acts . . rom. . , . heb. . . isa. . , . joh. . , , . . joh. . . jer. . . ezek. . . act. . . the proclamation is vniversal . peace is to be proclaimed to all nations . rom. . , . cor. . . it is to be proclaimed to all sort of sinners . jer. . . vers. . arminianism detected . tit. . . joh. . joh. . . job . . cor. . pet. . . joh. . . ezek. . , . jer. . philip. . ● joh. . . acts . . examen . confessioonis pacificae . dr. chancy p. , in his doct. of godliness . d. c. p. . the terms of the gospel opened ephes. . , . eph. . . isa. . . isa. . . joh. . , . matt. . . joh. . . isa. . . joh. . . rev. . rom. . . rom. . . rom. . joh. . , jer. . . ezek. . . the covenant of peace , is the covenant of grace . joh . sam. . . jer. . . job . . rom. . . jer , . . ezek. . . ezek. . . ezek. . . ezek. . . zech. . joh. . rom. . . gal. . . gal. . . why all is of god's free grace the great difference betwixt the covenant of works , & the covenant of grace opened . heb. . . exod. . , . deut. . * i repeat this often because i would have it fastened on the mind of the reader rom. . . eph. . . phil. . . ezek. . . gal. . . heb. . act. . . joh. . . mark . . joh. . . heb. . . heb. . ult . matt. . isa. . . rom. . . rom. . : gal. . . gal. . . eph. . . gal. . . cor. . . rom. . . cor. . . 't is the covenant of grace , because 't is an absolute covenant . dr. c. dr. c. rom. . . gal . . reader , be not offended i repeat 't is so often in so great a case . zec. . dr. c. rom. . . jam. . . febr. . . the covenant of grace a well ordered covenant . joh. . . * see a book intituled , the everlasting covenant , a sweet cordial for a drooping soul , - being two sermons preached upon the account of mr. henry forty 's funeral , minister of the gospel , and at his request , from sam. . . the covenant of grace is a glorious covenant . act. . . zech. . . col. . . tim. . . the covenant of peace , a full covenant . mat. . . mat. . . eph. . . mat. . . psal. . psal. . . pal. . . col. . . chap. . . joh. . . psa. . col. . . phil. . . ezek. . . rom. . . joh. . . joh. . . . pet. . . heb. . . ezek. . . ver . . sam. . . isa. . . psal. . . ver . . isa. . . eph. . . psal. . , . isa. . . rev. . . heb. . . psal. . . joh. . . * dr. owen on justifica . p. , . isa. . , . feb. . the covenant of redemption and the covenant of grace , not two distinct covenants , but one and the same covenant . cor. . . . dr. c. p. , . rom. . . doctor chauncy . pet. . . tit. . . zech. . . see the everlasting covenant a sweet cordial , p. , , , . larger cathechism . ark of the covenant , p. . pag. pag. . p. . charnock on reconcil . p. . art. of the cov. p. charnock's reconcil . p. . art. of the cov. p. mr. sam. petto on the covenant , p. . . sam. . . ps. . , , . hos. . . jer. . , . jer. . . ps. . . hos. . , . isa. . . isa. . . shewing what great gifts , grants , and blessings are contained in the covenant of peace . how we come to have god to be our god. ezek. . . what it doth import to have god to be our god. joh. . . what it is for god to give himself to us . ps. . . gen. . . divine goodness given in this covenant . matt. . . what a good god is , opened . ps. . . psal. . . exod. . . god originally good . god infinitely good god immutably good . mal. . . heb. . . god universally good . god an unmixt good . god a soul inriching good . isa. . , ps. . , . god a delicious good . god superlatively good . god a communicable good . god an eternal good . ps. . . ps. . . isa. . . ps. . . ps. . . ps. . . pro. . . eph. . . & . col. . . ps. . & . . lam. . . pet. . . isa. . . joh. . . mal. . . kings . , . kings . . ps. . . ps. . . christ is given . col. . . eph. . . ps. . . cor. . . col. . . the holy spirit is given . all grace is given in the covenant . eph. . . ministers given in the covenant . cor. . , . all the prromises given . pet. . . cor. . . eternal life is given . rev. . . free access to god granted in the covenant . believers are god's people by virtue of the covenant of peace . jer. . . five things premised . cotton on the cov. p. . gal. . . rom. . . hos. . . how we may be said to be the people of god. joh. . . act. . . joh. . . vers. . cor. . , . tit. . . cant. . . rev. . joh. . . rom. . . joh. . . eph. . . what a kind of people the people of god are . rom. . psal. . . gal. . . joh. . . phil. . . rom. . . prov. . . ezek. . . pet. . . judg. . . prov ▪ . . psal. . . psal. . . job . . isa. . . ps. . . psal. . . cant. . phil. . . chron. . . . . psal. . ▪ hab. . . isa. . . jam. . . pet. . ps. . . mich. . . joh. . . ps. . . isa. . . ps. . . ps. . . ps. . acts . . joh. . . cor. . rev. . . joh. . . joh. . . cor. . . cor. . joh. . . joh. . . tim. . tim. . . . eph. . . cap. . , . joh. . . joh. . . joh. . . joh. . . what a great blessing it is to be god's people . job . . . rom. . . heb. . . rom. . . jer. . . rom. . . psal. . . psal. . . isa. . . . jer. . . heb. . , . rom. . , . joh. . . rom. . . joh. . , , . joh. . . . charnock . phil. . , , . a free trade is opened by the covenant of peace . what is meant by the interruption of our trading with god. rev . . what is meant by our trade and traffick to heaven . gen. . . heb. . eph. . . this trade the effects of our peace . psal. . . the saints trade is in and by the river , i. e. the holy spirit so called . pro. . . rev. . . rom. . eph. . . eph. . . heb. . , . joh. . what a rich and glorious trade this spiritual trade is . the spiritual trade inriches the soul. phil. . . prov. . this trade inriches the soul with choice experiences . ps. . psal. . . ps. . . ps. . : psal. . ▪ pro. . prov. . eccles. . heb. . , . phi. . , . this trade inriches the soul with gods promises . pet. . . phi. . . with satisfying and soul-fatening riches . the nature of spiritual things opended . ps. . , . pet. . eph. . . pro. . . isa. . . psa. . . ps. . . tim. . . tim. . . cor. . joh. . . who believers trade with , or is their correspondent . ps. . . matth. . . tim . . heb. . , what returns christ makes believers . christ makes great returns . isa. . . matth. . . mark , , . matth. . . prov. . , . rom. . . cor. . . what buying denotes job . christ makes sure returns . ps. . . gal. . . ps. . . christ makes quick returns . isa. . . jam. . . there are some false traders , & these will be undone , or break , and come to nothing , but others can't break rev. . . pro. . directions to trade to heaven . joh. . . job . hag. . . dan. . . rev. . . april . . a summary account of what has been said as being requisite to peace with god , &c. cor. . what is requisite to the creatures being reconciled to god. repentance how and when 't is wrought in the soul. rom. . . tit. . . eph. . . rom. . . cor. . a person may believe and not know it . faith is more than a bare evidence . joh. . . rom. . . heb. . . peace is according to the degree of faith. the excellent nature of peace with god opened , by virtue of the covenant . rom. . ult . heb. . . psal. . . heb. . . ps. . . numb . . . phil. . . pet. . . isa. . . rom. . . amos. . . eph. . . cant. . . joh. . . mark . the happy and vniversal peace of christ kingdom . isa. . . isa. . . cor. . christ the sum of the covenant . isa. . . ark of the cov. p. isa. . . gen. . . gen. . . eph. . . eph. . . cant. . joh. . . joh. . . mark . . pet. . . how to know whether we are in covenant with god , or not . ps. . . joh. . . joh. . . rom. . . a needful caution . * tho you have heard that i own a foederal vnion from eternity . see my medium betwixt two extreams . heb. . . isa. . , prov. . psa. . . isa. . . pet. . . joh. . ch. . . a short and sure way to grace and salvation being a necessary and profitable tract, upon three fundamental principles of christian religion ... : how man was at first created, how he is now corrupted, how he may be again restored : together with the conditions of the covenant of grace, and to whom the promises of the gospel belong ... / by r. younge ... younge, richard. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing y ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing y estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a short and sure way to grace and salvation being a necessary and profitable tract, upon three fundamental principles of christian religion ... : how man was at first created, how he is now corrupted, how he may be again restored : together with the conditions of the covenant of grace, and to whom the promises of the gospel belong ... / by r. younge ... younge, richard. p. sold onely by james crump ... and by henry cripps ..., [london] : . caption title. place of publication from wing. reproduction of original in british library. eng salvation -- early works to . covenant theology. a r (wing y ). civilwar no a short and sure way to grace and salvation; being a necessary and profitable tract, upon three fundamental principles of christian religion younge, richard f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion a short and sure way to grace and salvation ; being a necessary and profitable tract , upon three fundamental principles of christian religion : which few do indeed know , and yet hee who knowes them not , cannot bee saved : viz. how man was at first created . how he is now corrupted . how he may be again restored . together with the conditions of the covenant of grace , and to whom the promises of the gospel belong . the which well learned , would keep millions out of hell , that blindly throng thither . by r. younge of roxwell in essex . if our gospell bee hid , it is hid to them that are lost : in whom the god of this world , hath blinded the minds of them which believe not : least the light of the glorious gospell of christ , who is the image of god , should shine unto them , cor. . , . sect. i. as when god created the world , the first thing he made was light , gen. . . so when he makes us new creatures , hee first creates light in the understanding , whereby the poor soul may see his spiritual misery and wretchednesse ; which before ( by reason of that vail or curtain which is drawn over every natural man's heart , cor. . , , . ) he is so far from discerning , that with laodicea he thinks himself rich , and to want nothing ; when yet he is wretched and miserable , and poor , and blinde , and ●aked of all spiritual endowments , rev. . . tim. . . as for instance , it 〈◊〉 to be observed , ( can never be enough bewailed ) that generally through●…ut the land people of all sorts ( young and old , rich and poor ) especially the poor ; are so invincibly ignorant , that ( remaining so ) it is impossible ( so far as i am able to judg by the word of god ; ) that ever they should be saved . as ask them these questions , how do you hope to be saved ? they will answer , by my praiers and good indeavors . have you never broke this or that commandement ? thou shalt have no other gods but the lord . thou shalt not kill . thou shalt not steal . thou shalt not commit adultery ? no , never they thank god . are you proud ? no , not they , what should they bee proud of ? and many the like . as for original sin , they know not what it means . nor is there any convincing them , that they were born sinners into the world . yea , let a minister come to them upon their death-bed , and question with them about their estates , or ask them how their souls fare , and what peace they have ? what will be their manner of answering ? ( especially if they have not been notorious offenders ) are they a whit troubled for sin , either original or actual ? or will they acknowledge themselves in a lost condition without christ ? no , their consciences are at quiet , and they are at peace with themselves and all the world ; and they thank god , no sin troubles them , not ever did . they have been no murtherers , no adulterers , no common drunkards ; neither have they been oppressers . ( for they are so blinde and ignorant , that they think the commandement is not broken , if the outward grosse sin bee forborn . ) yea , will they say , i do not know that i have wronged man , woman , or child . i have been a protestant , and gone to church all my daies . sect. ii. § . yea , so far are they from being sensible of their wants , that you shal hear them brag of their faith , works , and good meaning ; of their just and upright dealing , the goodnesse of their hearts , the strength of their faith , hope ; and that they never doubted in all their lives . yea , that it were pity they should live , if they did not believe in christ , and hope to be saved by him . the usual expressions of formal christians , and protestants at large ; who know not what faith , hope , or a good heart means , no more then nicodemus knew what it was to be born again . all which answers and brags of theirs do imply , that they are as righteous as christ himself , or adamin the state of innocency : for he that can clear himself from pride , or the breach of any one commandement , or from original sin ; may clear himself from all sin whatsoever ; and if so , what need of christ ? yea , what possibility is there that ever such a soul should have any benefit by christ ? who came not to call the righteous , ( viz. such as think themselvs so ) but weary and heavy laden sinners to repentance , mat. . . ● ▪ & . . & . . . . . tim. . . luke . . sect. iii. again , this is an infallible truth , that without repentance there is no being saved ; and what hope of their serious and unfained repentance ? for sin must be seen , before it can be sorrowed for . a man must know himself sick , before he will seek to the physitian . yea , where is no discovery of the disease , the recovery of the health is in vain hoped for . which makes cyp● 〈◊〉 say , that it is as meer lost labour , to preach unto a man the things of god , 〈◊〉 fore he is humbled with the fight o● his wants : as to offer light to a blin● 〈◊〉 man , to speak to a deaf man , or to labour to make a bruit beast wise . besides , if we look to be saved by any thing that we can do ; christ can profit us nothing . for the son of man is come to seek , and to save onely that which was lost : the lost sheep of the house of israel , mat. . . luk. . . tim. . . even such as utterly despair in regard of all other helps . nor is he any way fit for absolution , who finds not himself worthy of condemnation . we shal find no sweetnesse in christs blood , till we feel the smart of our own sins . yea , no men under heaven are in so hoplesse a condition as they , who think to be saved by their performances , or any other thing or means , then by the righteousnesse of christ alone . faring with them as it doth with unskilful swimmers : who when they begin to sink , if they catch hold of weeds in the bottom , the faster they hold , the surer they are to be drowned . sect. iv. fourthly and lastly , there needs no more to condemne these men , then their ignorance of such saving truths : especially in such glorious times of light and grace as these are ; wherein they may hear the . word preached every day in the week , if they did not sleight and disregard it , which aggravates their sin exceedingly : for though it be enough , that god hath set down his will in his word most plainly , and we may read , or hear it read , ( were it at any rate ) and that the epitome of the whole law is writ in every man's heart . whatsoever yee would that men should do unto you , even so do ye unto them , mat. . . ( as it servs not a male factors turn , to plead ignorantiam juris , he knew not the law of his prince which he hath broken : for if the king have once proclaimed any thing , and the subject after sufficinet time of notefying his will , be ignorant of it ; at his own perill be it . ) yet to be affectedly ignorant , and to shut their eies against the light of the gospel , is by far more damnable : this is a sin with a witnesse . as what saies our saviour ? john . . this is the condemnation : that light is come into the world , and men loved darknesse rather then light , because their deeds were evil . and so on the contrary , this is life eternal , to know thee the onely true god , and jesus christ whom thou hast sent , john . . besides , without knowledge , the minde cannot be good , as wise solomon affirms , prov. . . a man may know the will of god , and yet not do it ; but he cannot do it , except hee know it . neither can he be born of god , that knoweth him not , john . . nor can he love god , vers. . whence that terrible text , jer. . . power out thy fury upon the heathen that know thee not , psal. . . and that other more terrible , thes. . , . the lord jesus shall be revealed from heaven in flaming flie , to take vengeance on them that know not god . whence the prophet isaiah is peremptory , it is a people of no understanding , therefore he that made them , will not have mercy upon them ; and he that formed them , will shew them no favour , is a. . . observe these scriptu●es you ignorant souls , that think your ignorance will excuse you : and let not satan , nor your deceitful hearts so delude you , as to think that god is in jest , where he saith , my people are destroied for lack of knowledge ; and because thou hast rejected knowledge , i will also re●ect thee , hosea . . or if you do , you shall one day finde him in earnest . for as you know not christ here , so when you shall look for entrance into his kingdome hereafter , he shall say unto you , depart from me , i know you not , mat. . , . which will be but a sad saying ; and far better were it , that you were ignorant of all other things : which makes saint paul say , i desire to know nothing among you , save jesus christ , and him crucified , corinth . . . sect. v. now this being the case of millions in this city , and so all the land over : what can we other then conclude , that few ( even amongst us ) shall be saved , as our saviour affirms , matth. . , . & . . and that the whole world lieth in wickednesse , as saint john speaks , john . . and that the number of those whom satan shall deceive , is as the sand of the sea , revel. . . & . , , , isa. . . rom. . . which being so , i hold my self bound to acquaint them , what every one must of necessity know , or they cannot be saved : the which i will do in a few lines , that all ( who will ) may have the benefit thereof . wherefore let all such ( if they hve ears ) hear what i shall say unto them out of god's word , in laying open those three fundamental principles before mentioned . sect. vi . touching the bounty and goodnesse of god in man's creation , these things would be known . . that god in the beginning made man in paradice , after all his other works ; that he might come as to a sumptuous pallace ready furnished . . that he was made a compendium , and abridgment of all the other creatures : as being a little world of himself ; for whereas planets have being , not life : plants have life , not sence ; beasts have sence , not reason ; angels have being , life , reason , not sence ; man hath all , and contains in him more generality then the angels ; viz. being , life , sence , reason . . that as he was made lord of , and had dominion over all ; so he did excell all other visible creatures . . in that he had a reasonable soul , . in that he hath a speaking tongue , . in that he was made upright , with his face lifted up to heavenward , . in that all things were made subject to him , . in that he was made after the image of god , . in that his soul is immortal , . in that he was ordained to eternal glory . more especially we are to know , that as god made all things else for mans use and service : so he created man ( male and female ) more immediately for his own honour , and service ; and did accordingly adorn him with gifts , and abilities above all other visible creatures . for god made us , ( had not we un-made our selves ) after his own image , endowing us ( as with reasonable , and immortal souls , so ) with perfection of all true wisdom , holinesse , and righteousnesse ; writing his law in our hearts , and giving us ability to obey , and fulfill the same in every point ; and withall a power to stand , and for ever to continue in a most blessed and happy condition , free from all misery , and to enjoy a sweet , and blessed communion with his creiter . so that man was created very good , did clearly and perfectly know the whole will , and works of his maker ; was able out of the integrity of his soul , and fitnesse of all the powers ; fully , willingly and chearfully to love , observe , and obey his maker , in every tittle and circumstance he required , and to love his neighbour as himself : so that neither the minde did conceive , nor the heart desire , nor the body put in execution any thing , but that which was acceptable , and well pleasing unto god ; as these insuing scriptures do plainly prove , gen. . , . . eccles. . . rom. . , . sect. vii . which being so , how should it humble us , and make us ashamed of our present condition ; and withall set us on fire with a holy zeal , to out-strip and go before all the rest of the creatures in obaying our creator ; as far as he did make us out-strip them all in spiritual and divine excellencies ? whereas hitherto , they have out-stript and gone before us in a high degree : as for instance , though we are bound to praise and serve god above any creature whatsoever : in that all the creatures were ordained for our sakes : yet heaven , earth , and sea ; all the elements , all the creatures , obey the word of god , and serve him as they did at first ; yea , call upon us to serve him ; onely men for whom they were all made , most ingratefully rebell against him . as if you consider it rightly , the obedience of insensible and bruit creatures unto the will of god , is a great check and reproof unto the disobedience of man . man is the chiefest of creatures , and they the lowest ; yet do they as far exceed him in obedience , as he doth them in natural eminencie . the stork , and the swallow know their appointed times . the oxe knows his owner , and the asse his masters crib ; the sea moveth in a settled , and unmoving course ; the stars fit their many changes , to a steddy rule answerable to the will of him that never changeth . the lord by moses but spake to the rock , and it gave water to the thirsty israelites ; he but commanded the clouds to rain down mannah ; and the winde to bring them in qu●ils , for the satisfying of their hunger , and they did so . yea , he but had the ravens bring bread and flesh to elijah , and they did it . in like manner did the winde and sea , mat. thew . . the lions , dan. . . those two shee-bears , a kings . . the fire , dan. . . the earth , numb. . , to . obey the voice of the lord , and many the like spoken of in scripture . but man is wholly gone astray from his rule ; and not onley runneth from it , but against it : so that he is far worse , then things worse then himself . which were it rightly considered , would be enough to melt an heart of adamant : for was this the principal end , for which men were created in such a glorious condition ? that we might honour , love , and serve our creator and injoy communion and happinesse with him for ever ; and are we so far from excelling the rest of the creatures , that we are become more disobedient , and rebellious to god , then any one of them , except satan himself ? one would think it should make all , ( that thirst not after their own damnation ) not onely to hate , and dislike themselves for it : but force us with all possible speed and industry ; to seek out the cause , and how to recover our selves out of this wretched and damnable condition . sect. viii . but it will be demanded how this comes ● be so ? and what was the cause ? to which i answer ; god at first , entered into convenant with our first parents as publick persons ; both in behalf of themselvs , and all that should proceed out of their loin● ; and so , that whatsoever gifts , privileges and endowments they had bestowed upon them , should be continued to them and theirs onely upon condition of their loyaltie , and personal obedience ( of which the tree of life was a pledge : ) and they should have and injoy them , or lose and be deprived of them , aswell for their off-sp●i●g , as for themselves , as they should keep , or transgresse his royal law . but see how unworthily they demeaned themselvs , towards this their boun●●ul maker and benefactor ! for whereas god placed them in paradice , and gave them free liberty to eat of the fruit of every tree in the garden ; save onely of the tree of knowledge of good and c●i● , prehibiting them that alone , even upon pain of eternal death to them and theirs ; they most pe●fidi●usly contemned , and brake this law ; which ( as sundry circumstances that do aggravate it shew ) was a most execrable and damnable sin . as observe the several circustances set down by moses , to amplifie the foulnesse of their fall : as , first , that they despised , and made light of the promise of god ; whereby they were commanded to hope for everlasting life , so long as they continued their loialty and obedience . . there was in it an unsufferable pride and ambition , in that he could not content himself with being lord of the whole universe : but he must be equal unto god ; and every way like his maker . . what greater unbelife could there be ? when he gave more credit to the serpent , in saying , he should not die ; then to god , who immediately before tells them , that if he did sin in eating the forbidden fruit , he should die . . in this sin was not onely unkindnesse not to be parallel'd : but wilful murther of himself , and all his posterity , whom he knew were to stand , or fall with him . . herein was soul apostacie from god to the divel : to whom ( charging god with lying , envy , malice , &c. ) he revolted , and adhered , rather then stick to his maker . and to these might be added many the like circumstances , which grievously aggravate the sin of our first parents , and make it so deadly in effect . for hereby it is , we not onely lost our blessed communion with god ; that the image of god after which they were created , was forthwith abolished , and blotted out : but that many grievous miseries and punishments , came in the room of it : so that in the place of wisdom , power , holinesse , truth , righteousnesse , and the like ornaments , wherewith we had been cloathed : there hath succeeded these and the like : . this their sin hath filled our whole man with corruption . . it hath made us become vassals unto sin and satan . . it hath disabled us from understanding the will , and observing the commandements of the lord . . it caused us to lose our right unto , and sovereignty over the creatures . . it makes our persons and actions unacceptable to god . . it hath cast us out of gods favour , and made us liable , and subject to all the plagues and miseries of this life ; and to endlesse , eaflesse , and reme● dilesse torments in the life to come . sect. ix . and the reason is , our first parents being the root of all man-kind ; and instead of all their posterrity before they had issue : and the covenant being made with them as publick persons ; not for themselves onely , but for their posterity ; who were to stand , or fall with them : they being left to the freedome of their own wills , in transgressing the commandment of god by eatting the forbidden fruit , through the temtation of satan : have made us , and all man-kind descending from them by ordinary generation , as guilty of their sin , as any heir is liable to his fathers debt . their act being ours ; as the act of a knight , or burgess in the parlament house , is the act of the whole county , in whose name , and room they sit , and whom they represent : by which means our nature is so corrupted , that we are utterly indisposed and made opposite , unto all that is spiritually good , and wholly inclined to all evill , and that continually : and have also lost our communion with god , incurred his displeasure and curse ; so as we are justly liable to all punishments , both in this life , and in the life to come . now for the fuller confirming and amplifying of what hath been said , touching o●iginal sin ; take onely these ensuing scrirptures , and aphorisms , without any needlesse connexion ; that i may be so much the briefer . sect. x. amongst many others , the most pregnant scriptures for the confirming of this point , i hold to be these : the fathers have eaten sowr grapes : and the childrens teeth are set an edge , jer. . . was a true proverb , though by them abused . by one man sin entered into the world , and death by sin : and so death passed upon all men , in whom all have sinned , rom. . . to . who can bring a clean thing out of an unclean ? not one , job . . sec chap. . , , . we are all at an unclean thing , and all our righteousnesses are as filthy rags , isa. . . by the works of the law , there shall no flesh be justified in his sight , rom. . . there is no difference , for all have sinned , and come short of the glory of god , rom. . , , . and god saw that the wickednesse of man was grea● in the earth ; and that every imagination of the thoughts of his heart was onely evil continually . and it repented the lord , that he had made man , genesis . , . both jews and gentiles are all under sin : as it is written , ther● is none righteous , no not one . there is none that understandeth , there is none that seeketh after god ; they are all gone out of the way , they are altogethe● become unprofitable , there is none that doeth good , no not one . their throat 〈◊〉 an open sepulchre . the poison of asps is under their lips , there is no fear of go● before their eies , rom. . . to . out of the heart proceed evil thought● mur●bers , adulteries , fornications , thefts , false witnesse , blasphemies , mat. . . see gal. . , , . whence come warrs , and fightings among you ? com● they not hence ? even of your lusts that war in your members , james . . un●● them that are unbelieving is nothing pure : but even their minde , and conscien●● is defiled , tit. . . i see another law in my members , warring against the law of my minde ; and bringing me into captivity to the law of sin which is my members , o wretched man that i am , who shall deliver me from the body of this death , & c ? rom. . . to . where the apostle speaks all this , and a gret deal more of himself ; see ephes. . , . gal. . . yet how many that g●ieve for their other sins , who are never troubled for their original corruption : which should above all be bewailed , even as the mother and nurse of all the rest ; and thought worthy not of our sighs alone , but of our tears . for this is the great wheel of the clock , that sets all the other wheels a moving , while it seems to move slowest . and never did any truly and orderly repent , that began not here : esteeming it the most foul and hateful of all , as david , psal . . and paul , crying out of it as the most secret , deceitful , and powerful evil , rom. . , . and indeed if wee but clearly saw the foulnesse , and deceitfulnesse of it ; we would not suffer our eies to sleep , nor our cye-lids to slumber , until a happy charge had wrought these hearts of ours ( which by nature are no better then so many styes of unclean divels ) to become habitations for the god of jacob . sect. xi . we are the cursed seed of rebellious parents ; neither need we any more to condemne u● , then what we brought into the world with us . in adam the root of all , we all so sinned ; that if we had no inherent sin of our own , this imputed sin of his , were enough to damne us . our first parents were the root , we are the branches : if the root be bitter , the branches cannot be better . they were the fountain , wee the springs : if the sountains be filthy , so must the spangs . whence it is , that holy david cries out : behold i was shapen in iniquity , and in sin did my mother conceive me , psal . . tantillus puer , tantus peccator , saith saint austin : when a little childe , i was a great sinner . as in the little and tender bud , is infolded the leaf , the blossom , and the fruit ; so even in the heart of a young child , there is a bundle and pack of folly laid up , as solomon affirms , pov. . . and as moses speaks , the thoughts of man's heart are evil : even from his childhood , gen. . . & . . we brought a world of sin into the world with us ; and were condemned . so soon as conceived : we were adjudged to eternal death , before we lived a temporal life . as admit thou hadst never offended , in the least thought , word , or deed all thy life : yea , admit thou couldst now keep all the commandements , actually and spiritually ; yet all this were nothing , it could not keep thee out of hell : since that original sin which we drew from the loins of our first parents , is enough to damn us . sin and corruption are the riches that we bequeath to our children ; rebellion the inheritance that we have purchased for them , death the wages that we have procured them . god made us after his own image ; but by sin we have turned the image of god into the image of satan : yea , like satan we can do nothing else but sin , and make others sin too , who would not so sin but for us . as a furnace continually sparkles , as the raging seafoams and easts up mire and diet , and as a filthy dunghill , does continnally reak forth , and evaporate ●●●ous ●do●● : so do our hearts naturally stream forth unsavery eructations , unholy lusts and motions , even continually . as , o the infinitely intricate windings and turnings of the dark labyrinths of man's heart ! who finds not in himself , an indisposition of mind to all good ; and an inclination to all evill ? o the strange monsters , the ugly , odious , hidious fiends ; the swarms , litters , legions of noisome lusts that are couched in the stinking sties of every one of our decetful hearts ! insomuch that if all our thoughts did but break forth into action , we should not com far short of the divels themselvs . sect. xii . and as the healthiest body is subject to the mortallest disease ; so there is no sin so odious , unto which of our selvs we are not sufficiently inclinable . for original sin , in which we are all born and bred ; containeth in it self the seeds of all sins ; that fearful sin against the holy ghost it self not excepted . such venemous natures we have ; that never was there any villany committed by any forlorn miscreant ; whereunto we have not a disposition in our selves . insomuch that we ought to be humbled , even for those very sins from which we are in a manner exempt : for that coins envy , ishmaels scofing , rabsh●ka's railing , shimei's cursing , senacheribs balsphemy , doegs murther , pharaohs cruelty , sodoms lust , judas his treason , julians apostacie , &c. are not our sins , and as much predominant in us , as they were in each of them ; it is onely god's free grace and goodnesse . for all of them should have been thine and my sins , if god had left us to our selves . lord faith saint austin , thou lust forgiven me those sins which i have done , and those sins which onely by thy grace i have not done : they were done in our inclination to them , and even that inclination needs god's mercy . if we escape temptation , it is his mercie ; if we stand in temptation , it is his mercie ; if our wills consent not , it is his mercie ; if we consent , and the act be hindered , it is his mercy ; if we fall , and rise again by repentance , all is his mercy . we cry out of cain , judas , julian , the sodomites : alas they are but glasses to see our own faces in : for as in water , face arswereth to face ; so doth the heart of man to man . sayes solomon prov. . . even hating of god , is by the holy ghost charged upon all men . rom. . . john . . . . . wee are all cut out of the same piece , and as there is the same nature of all lyons , so of all men there is no part , power , function or faculty , either of our souls or bodies , which is not become a ready instrument to dishonour god : our heart is a root of all corruption , a seed plot of all sin ; our eyes are eyes of vanity , our ears are ears of folly , our mouthes mouthes of deceit , our hands hands of iniquity ; and every part does dishonour god ; which yet would be glorified of him . the understanding which was given us to learn virtue , is apt now to apprehend nothing but sin ; the will which was given us to affect righteousnesse , is apt now to love nothing but wickednesse ; the memory which was given us to remember good things , is apt now to keep nothing but evill things &c. for sin like a spreading leaprosie , is so grown over us , that from the crown of our heads , to the sole of our feet ; there is nothing whole therein , but wounds , and swellings , and sores full of corruption . to be short , wee are as trailors , condemned to suffer eternall torments in hell-fire being only repricved for a time . sect. xiii . and so much of originall sin , which is the pravity , naughtiness , and corruption of our nature . psal. . . now of actuall sin , which is the transgression of gods law , john . . . when evill thoughts are consented unto , and performed in outward deeds . james . . . touching which we are to know , and take notice ; that the law of god is spirituall , and therefore requireth , not only outward obedience in word and deed ; but also inward in mind and heart , and that chiefly : neither doth it forbid onely the committing of outward sins in word and deed ; but also all the secret corruptions of the mind , and heart . rom. . , , . matth. . , , , . john . . . again where any duty is commanded , there the means which tend thereto are enjoyned : and where any vice is forbidden , there the occasions , provocations , and alurments tending thereto ; are also forbidden . again , it is not enough to do that which is good for substance ; except wee do it well also , in regard of circumstances : as namely , that it flows from a pious and good heart , sanctified by the holy ghost ; and be done in faith , obedience to the word , humility , saving knowledg , and sincere love to god , zeal of his glory , and a desire to edifie and win others : of which i might give you many examples ; as of the jewes fasting isa. . , to . of those reprobates preaching in christs name , and casting out devills matth. - , , . of cains sacrificiing . john . . he offered , and god abhorred ; because he cared not for the manner , to do it well ; god cared not for his offering , though the act was good . simon magus believed , herod listned , felix feared , saul obeyed , jezabell fasted , the pha●●sees prayed ▪ but because they did not believe so , hear so , fear so , obey so , fast so , and pray so as god required , and as is before related , they were never the more regarded for what they did . for love is the fountain of obedience , and all externall obedience to god without inward love , is hyppocrisie : whereas christ commends to his disciples , the care of keeping his commandements aright , as the utmost testimony of their love unto him , john . . . sect. xiv . which being so , how oft and how many wayes do we all offend ? for if we but narrowly look into our hearts and lives : we shall easily perceive , that there is not one of those righteous precepts , set down exodus . which we have not broken , ten thousand times , and ten thousand wayes . yea o god ( may the best of us say ) there is no vein in me , that is not full of the blood of thy son ; whom i have crucifyed and crucifyed again , by multiplying many , and often repeating the same sin● ; there is no artery in me , that hath not the spirit of errour , the spirit of pride , of passion , of lust , the spirit of giddinesse in it ; no bone in me , that is not hardened with the custome of sin , nourished and supplied with the marrow of sin , no sinews , no ligaments , which do not tye and chain sin and sin together . yea , if we but watch over our own hearts narrowly one day : we shall find an army of unclean thoughts and desires there , perpetually fighting against our souls . whereby wee are continually tempted , drawn away , & inticed through our own concupiscence . as how many temptations come in by those cink-ports the senses ? how many more by satans injections ? presenting to the affections things absent from the sences ? but most of all by lust it selfe , ( a thing not created , yet as quick as thought ) tumblieg over a thousand desires in one houre : for the devill , and our flesh meet together every day , and houre ; to ingender new sins , which is the reason , our sins are counted among those things which are infinite : as the hairs of our head , the sands of the sea , the stars of heaven . we are swift to all evill , but to all good immoveable ; when we do evil , wee do it cheerfully , and quickly , and easily ; but if we do any good , wee do it faintly , and rawly , and slackly . we have used all our wisedome , to commit the foolishness of sin ; our whole conversation hath been to serve satan , and fulfill the lusts of the flesh . we even suck in iniquity like water , and draw on sin as it were with cart-ropes : isai. . . it hath been the course of our whole life , to leave that which god commands , and to do that which he forbids . the word and spirit may work in us some flashes of desire , and purposes of better obedience : but we are constant in nothing , but perpetuall offending ; onely therein we cease not : for when we are waking , our flesh tempts us to wickednesse ; if wee are sleeping , it sollicits us to filthinesse . what ever god commands , we do the contrary : we prophane his daies , contemne his ordinances , resist his word , grieve his spirit , misuse his messengers , hate our reprovers , slander and persecute his people , seduce our friends , give ill example to our neighborurs , open the mouths of god's , and our enemi●s , to blaspheme that glorious name after which we are called , and the truth we professe . yea , we have done more against god in one week , then we have done for him ever since we were born : and whereas the least of gods mercies , is greater then all the courtesies of men : we are not so thankful to him for them all , as we are to a friend for some one good turn . sect. xv . neither are we sufficient of our selves to think , much lesse to speak , least of all to do ought that is good , cor. . . joh. . , . there is so much wearisomnesse , pride , passion , lust , envy , ignorance , awkwardnesse , hypocrisie , infidelitie , vain thoughts , unprofitablenesse , and the like ; cleaving to our best actions to defile them : that even our praying , and fasting , and repenting ; our hearing , believing , and giving ; our holiest communication our most brotherly admonition , &c. are in themselves as filthy raggs , isa. . . were they not accepted in christ , covered with his righteousnesse , and washed white in his most pretious blood . our very righteousnesse is as a menstruous cloth , isa. . . what then is our sinfulnesse ? as bring we our lives to the rule ; look how many sins are cherished , so many false gods there are chosen . look how many creatures thou inordinately lovest , fearest , trustest , rejoicest in ; so many new gods hast thou coined : and wilt thou not th●n plead guilty , when the first and second commandement arraigneth thee ? thou canst not away with swearing ; but do'st thou reprove others for their swearing ? didst thou never hear sermons unpreparedly , irreverently , & c ? does thy heart upon a sabbath rest from wordly thoughts ? much more thy tongue from worldly speeches ? there is murther of the heart , hatred : hast not thou murthered thy neighbours soul , by thy negligence , perswasion , evil example , &c. thou hast not stolne , but hast thou not coveted ? hast thou been liberal to those that are owners of a part of thy goods ? hast thou not robb'd thy brother of his good name ? which is above silver and gold . hast thou not robb'd god of his worship ? of his sabbaths ? of his tythes , &c. lying , flattering , detracting , listning to tales ; yea not defending thy brothers good name , is to bear false witnesse . hast thou kept the tenth commandement ? which condemns the very first motions of sins , springing out of our hearts , though presently rejected ; and a thousand the like : and yet for every drop of wickednesse that is in the life , there is a sea in the heart that feeds it . sect. xvi . true , if thou lookest on thy sins in satans false glasse , that will make them seem light , and contemptible ; but behold them in the clear and perfect glasse of gods law , and they will appear abominable . which makes our saviour call hatred , murther ; a wanton eie , adulterie , &c. yea , consider thy sins rightly , and they will appear as the judasses that betraied , the souldiers that apprehended , bound , smote and wounded thy saviour , as the gall and vineger in his mouth , spittle on his face , thorns on his head , nails in his hands , spear in his side , &c. this is the way to know thy self sinful : and as thus to know thy self , is the best divinity , as demonax said of philosophy : so thus to aggravate thy sins in thine own sight , is the onely way to have them extenuated in the sight of god . whence the more holy a child of god is , the more sensible he is of his own unholinesse ; thinking none so vilde as himself : as it fared with holy job , job . . & . . and with isaiah , chap. . . & . . and with saint paul , tim . . rom. . , to . and with holy david , who almost in every psalme so much bewails his sins , original and actual ; of omission and commission . carnal men are onely troubled for those sins that appear to the world : but those in whom christ i● formed a new , think they cannot be humbled enough for their evil thoughts , vain and unprofitable words , for the evil which cleavs even to their best actions ; for sins of omission , as the want of faith , and love , and repentance , want of the true fear of god , the neglect of preparation , and profitable hearing , of praying and reading in their families , of instructing their children and servants , of sanctifying the sabbath , and seeing that all under them do the same ; their unfruitfulnesse under the means of grace , their not growing in grace and true wisdom , their not fearing a lie , an oath , and a hundred the like . and thus do all experimental christians , all that have spiritual eies . the want whereof i take to be the cause of all desperate wickednesse : as what else but invincible ignorance is the cause , why wickednesse so abounds in every corner of the land . sin indeed at first was the cause of ignorance : but now ignorance is the cause of sin . swearing , and lying , and killing , and stealing , and whoring abound : ( saith the prophet ) because there is no knowledg of god in the land , hosea . , . it is a people that do 〈◊〉 their hearts , saies god ; why ? because they have not known my waies , 〈…〉 . ye● are dec●ived ( saith our saviour ) because ye know not the scriptures , neither the power of god , matth. . . when christ wept over jerusalem , what was the cause ? even their blindnesse . if thou hadst known ( saith he ) at the least in this thy day ; those things which now are hid from thine eies luke . . because men know not the wages of evil , therefore they do it : and because they would securely do it , therefore they refuse to know it . o that men knew , how good it is to obey ; to disobey , how evill ! for this would soon disp●rse and dispell all the black clouds of their reigning sins in a moment . if they were wise ( saith saint bernard ) they would fore-see the torments of hell , and prevent them : but they that wander in by-paths , declare themselvs ignorant of the right-way of salvation , rom. . . i grant . many that are wicked have a shew of wisdom : but let them seem to know never so much ; yet it is through ignorance that they do so ill . sect. xvii . and so having given you , a short survey of our wretchedness , by reason of o●i●inal , sin and act●all transgressions ; by which we must confesse to have deserved double damnation i come now to declare the means , which god of his infinite goodness hath found out , both for the satisfying of his justice , and also freeing us from the guilt , and punishment of either . and that with asmuch brevity , as may stand with p●●spicuity . first in generall we must undoubtedly know , that the sole perfection of a christian , is the imputation of christs righteousness ; and the not-imputation of his own unrighteouness , as appears by the whole current of scripture , of which a few . even the son of man , came to give his life a ransom for many . mark . . . as in adam all dye , so in christ shall all be made alive . cor. . , . as by one mans disobedience , many were made sinners : so by the obedience of one , shall many be made righteous , &c. rom. . , . as by the offence of one , the fault came on all men to condemnation : so by the justifying of one , the benefit abounded towards all men to the justification of life . rom. . . unto jesus christ that loved us , and washed us from our sins in his own blood . revel. . . the blood of jesus christ his son , cleanseth us from all sins john . . . he is the reconciliation for our sins &c. john . . , . he hath made him to be sin for us , who knew no sin : that we might be made the righteousness of god in him : cor. . . he was delivered to death for our sins , and is risen again for our justification . rom. . . who his own self , ●●re our sins in his own body on the tree : by whose stripes we were healed . pet. . . he was wounded for our transgressions , he was broken for our iniquityes , the chastisement of our peace was upon him , and with his stripes we were healed isa. . . neither i● there salvation in any other ; for among men , there is given none other name vnder heaven , whereby we must be saved . acts. . . the wages of sin is death , but the gift of god is eternall life , through jesus christ our lord . rom. . i am the resurection and the life , be that believeth in me , although he were dead , yet shall he live . john . . . you hath he quickned , that were dead in trespasses and sins . ephe. . . god so loved the world : that he gave his onely begotten son , that whosoever believeth in him should not perish , but have everlasting life . for god sent not his son into the world , to condemn the world : but that the world through him might be saved . john . . . to . god commendeth his love towards us , in that while we were yet sinners , christ died for us : much more then being now justified by his blood , we shal be saved from wrath through him . for if when we were enemies , we were reconciled to god , by the death of his son : much more being reconciled , we shall be saved by his life , rom. . , to . read to the end of the chapter . see more joh. . . acts . . rom. . , to . & . , . & . , . cor. . . colos. . . gal. . . heb. . . pet. . , , . joh. . . sect. xviii . as christ was a sinner , only by the imputation of our sins : so wee are just , onely by the imputation of his righteousness . our good works ( were they never so many and rare ) cannot justify us , or deserve any thing at gods hands : it is onely in christ that they are accepted , and only for christ that they are rewarded . yea the opinion of thine own righteousness , makes thy condition far worse then the wickedest mans alive : for christ that came to save all weary and heavy laden sinners ; ( be they never so wicked ) neither came to save , or once to call thee that hast no sin , but art righteous enough without him . as hear his own words to the proud pharisees , who had the same thoughts of themselvs as thou hast . they that be whole need not a physitian , but they the●● are sick . i am not come to call the righteous , but sinners to repentance . the ●●st sheep of the house of israel , mat. . . & . . & . . & . . nor can any soul be so dangerously sick : as thou , who art least sensible of thy being sick . briefly , untill with saint paul , thou renouncest thine own righteousness , seest thy self the greatest of sinners , art able to discern sin in every thing thou canst think , speak , or do ; and that thy very righteousnesse is no better then a menstruous cloth , isa. . . thou canst have no part in christ . and until christ shall become thine by regeneration , and a lively faith : thou art bound to keep the whole law , actually and spiritually with thy whole man , thy whole life ; or else suffer eternal death and destruction of body and soul in hell for thy not keeping it . so that thou hast yet to answer ( and i pray mind it seriously ) for all the sins , that ever thou hast committed ; who art not able to answer for one of the least of them . for the wages of sin ( any sin , be it never so small ) is eternal death , rom. . . gal. . , , , . neither let satan , nor thy own deceitful heart delude thee ; in thinking that thou hast faith , when thine own words declare the contrary . nor would i ask any more evidence against thee in this , then thine own mouth : in saying , that thou never doubtest in all thy life : for this makes it plain , that thou never hadst faith , nor ever knewest what faith means . for he who never doubted , never believed : and satan hath none so sure , as those whom he never yet assaulted . sect. xix . but this being a main fundamental point , which every man is bound to know : i will more particularly and fully explain it as thus : man being in a most miserable , and undone condition ; by reason of originall and actuall sin , and of the curse due to both ; being liable to all miseries in this life , and adjudged , to suffer eternall torments in hell-fire after death : having no possibility to escape , the fierce wrath of almighty god : who had already pronounced sentence upon him . when neither heaven earth nor hell , could have yielded any satisfactory thing besides christ ; that could have satisfied gods justice , and merited heaven for us : then , o then ! god of his infinite wisdome and goodness , did not onely find out a way to satisfie his justice , and the law : but even gave us his own son out of his bosom ; and his son gave himselfe to dye , even the most shamefull , painfull , and cursed death of the cross to redeem us : that whosoever believeth in him , should not perish , but have everlasting life . john . . . a mercy bestowed , and a way found out ; that may astonish all the sons of men on earth , and angels in heaven . wherefore wonder at this , you that wonder at nothing ! that the eternall god would die , to redeem our worse then lost souls ; that we might not dye eternally ! o the deepness of gods love ! o the unmeasurable measure of his bounty ! o son of god , who can sufficiently extoll thy love , or commend thy pity or extoll thy praise ! it was a wonder that thou madest us for thy self ; more that thou madest thy self man for us ; but most of all that thou shouldest unmake thy selfe , that thou shouldest dye to save us . which salvation stands , in two things . first in freeing and delivering us from hell ; secondly , in the possession of heaven , and eternall life . christ by his death , merits the first for us : and by his obedience , fulfilling the law , merits the second . the parts of our justification are likewise two : the remission of our sins , and the imputation of christs righteousness ; whereby we have freedome from all evill here , and the perfection of all good and happiness in heaven . insomuch , that all those millions of mercies that we have received , from , before , and since , we were born , either for soul or body ; ( even to the least bit of bread we eat ) or shall injoy to eternity : christ of his free grace hath purchased for us , with the price of his own pretious blood . for which see psal. . . and . , . and . , . hear this all you that care to be saved ! god will pardon all your sins , he will give you an eternal crown of glory in heaven , if you unfainedly repent , and wholly rely upon christ for your salvation , by a lively faith ; and that because he is just : for although the lord cannot in justice let sin go unpunished ; ( for the wages of sin is eternal death , rom. . . death in the person , if not in the surety . ) yet christ hath sufficiently satisfied for all the sins of the faithful , and paid their debt even to the utmost farthing ; as is evident by isa. . . . a cor. . . heb. . . pet. . . rom. . , . . joh. . , . and sundry other places . as , are we bound to perform perfect obedience to the law ? christ performed it for us . were we for disobedience subject to the sentence of condemnation , the curse of the law , and death of body and soul ? he was condemned for us , and bore the curse of the law ; he died in our stead an ignominious death . did we deserve the anger of god ; hee indured his fathers wrathful displeasure , that so he might reconcile us to hi● father and set us at liberty . he that deserved no sorrow , felt much ; that we who deserved much , might feel none . and by his wounds we are healed , isa. . . adam eat the apple , christ paid the price . i● a word whatsoever w● owed , christ discharged ; whatsoever we deserved , he suffered , if not in the sel● same punishments ( for he being god , could not suffer the eternal torment● of hell , ) yet in proportion , the dignity of his person , ( he being god and man , giving value unto his temporary punishments ; and making them of more value and worth , then if all the world should have suffered the eternall torments of hell . for it is more for one that is eternall to dye : then for others to dye eternally . therefore was the son of god made , the son of man : that the sons of men , might be made the sons of god : and therefore was he both god and man : lest being in every respect god , he had been too great to suffer for man , or being in every respect man ; he had been to weak to satisfie god . and so much for explication of the third principle , mentioned in the beginning . sect. xx but now coms the hardest part of my work to be performed . for admit the natural man be convinced of the truth of these three fundamentall principles never so clearly : yet he will draw such a conclusion from the premisses ; that he will be never the better , for what bath been told him , yea he will decoct all , ( even the mercy , and goodness of god ) into poyson . for what wil such a one suggest to himself ? ( the divell helping forward ) let it be granted will he say , that i were every way wretched and miserable ; a great sinner , both originally and actually ; and likewise liable to all the plagues of this life , and of that to come : yet i thank god , i am well enough , so long as christ hath p●y'd my ransom ; & freed me from all by a new covenant ; the tenu●e whereof is , believe and live : whereas at first it was , do this and live : to which i answer ; in covenants and indentures between party and party : there are always articles , and conditions to be performed on the one side , aswell as promises to be fulfilled on the other , as saith pareus . now as god hath covenanted & bound himself by his word and seal ; to remit thee thy sins , adopt thee his child by regeneration ; and give thee the kingdome of heaven , & everlasting life by & for his son's sake ; so christ hath for , & on thy behalf undertaken ; yea thou thy self didst for thy part , bind thy self by covenant , promise and vow in thy baptism , that thou wouldest forsake the devil and all his works , constantly believ gods holy word , & obediently keep his commandements ; the better thereby to express thy thankfulness towards him , for so great a benefit . pet. . . psa. . , , and we know that in covenants and indentures : if the conditions be not kept , the obligation is not in force . whereby millions ( magus like ) after the water of baptisme , ( which is a seal , of the covenant of grace ) go to the fire of hell . yea except we repent and believe the gospell ; ( threats , and precepts ; aswell as promises ) that holy sacrament , together with the offer of grace : instead of sealing to us our salvation ; will be an obligation vnder our own hand and seal against us ; and so prove a seal of our greater condemnation . therefore the mayn question is , whether thou art a believer ? for although christ in the gospel , hath made many large , & precious promises : there are none so generall : which are not limited , with the condition of faith , and the fruit thereof unfained repentance ; and each of them are so tyed and entayled , that none can lay claim to them , but true believers , which repent and turn from all their sins , to serve him in holiness , without which no man shall see the lord heb. . . isa. . . as for instance , our savior hath made publick proclamation . mark . . . that whosoever shall believe , and be baptized , shall be saved : but mark what withal is added ; he that will not believe , shall be damned . again , so god loved the world , that be gave his onely begotten son ; that whosoever believeth in him should not perish , but have everlasting life , joh. . , . and that none may deceive themselvs , he addeth ; he that believeth on him is not condemned ; but he that believeth not , is condemned already : because he hath not believed in the name of the onely begotten son of god . and this is the condemnation , that light is come into the world , and men loved darkness rather then light , joh. . , . and again , as many as received him , to them he gave power to become the sons of god ; even to them that believe on his name , joh. . . again , hec● . . he is said to be the author of eternal salvation , unto all that obey him : not unto them which continue in their rebellious wickednesse , and never submit themselvs to be ruled by the scepter of his word . christ's blood ( saith z●●c●ie ) was shed as well for ablution , as for absolution : as well to cleanse from the s●il and filth of sin , as to clear and assoil from the guilt of sin , rom , . , . god bath chosen us in christ , before the foundation of the world : that we should be holy , and without blame before him in love , ephes. . . they therefore that never come to be holy , were never chosen . he is said to have given himself for us : that he might re●eem us from all iniquity , and purge us to be a peculiar people unto himself , zealous of good works : titus . . luke . , . yea the lord binds it with an ●ath , that whomsoever he redeemeth out of the hands of their spiritual enemies , they shall worship him in holinesse and righteousnesse all the daies of their life , luk. . , , . pet. . . and titus . the grace of god which bringeth salvation , teacheth us ; that we should deny ungodlinesse and worldly lusts , an● that we should live soberly , righteously and godly in this present world , vers. . by all which it is plain ; that as christ's blood is a charter of pardon ; so withall it is a covenant of direction : and hee that refuseth to live , as that covenant prescribes ; may perish as a malefactor that is hanged with his pardon about his neck . sect. xxi . but alas , say what can be said ! carnall men ( who love their sins , better then their souls ) will answer all , yea confute whatever can be alleaged , with god is mercifull ; or in case that will not serve , yet they have another shift , or rather the enemy of mankind , will furnish them with an ●vasion , telling them that they have a strong faith , good hearts , and mean well : they repent of their sins , have as good wishes and desires as can bee , are elected , hope to go to heaven as well ●s the best , &c. but to every of ●hese , i answer . first , true faith purifieth the heart , and worketh by love , consumeth our ●o ●●ptions , and sanctifieth the whole man throughout , so that our faith to god , is seen in our faithfulness to men ; our invisible belief , by our visi●le life . 〈…〉 holiness are as inseparable , as life and motion , the sun and light , 〈…〉 , ice , and coldness , the sp●ing and greenness , the rose and sweetnes● , 〈◊〉 and ●ardness , cristall and cleerness , pitch and foulness , hony and sweetness . again , faith believeth the threats of the word ; together with the promises : now thou who pretendest belief in the promises , shew my thy belief in the threatnings . for did'st thou believe the truth of those menaces , which god hath denounced against unclean , coveteous , am●itious , unjust , envious , malicious persons , and such like sinne●● : how du●st thou then so wallow in these sins , ●hat if god instead of hell , had promised heaven as a reward unto them ; thou couldest not do more then thou dost . why shouldest thou deceive thy self with an opinion of faith ? when indeed thou believest not so much as the devill does ; for hee believs [ namely the threatnings of the word ] and ●rem●les for horror , jam. . but thou goest on in sin , even mocking at the menaces ; and in the infidelity of thy heart , givest them the ●ve , saying ; no such thing shall befall thee . but invadunt urbem , somno vino●u● sepultam ; when they shall say peace and safety , then cometh on them sudden destruction , thes. . . though these persecutors of christ , and murtherers of the lord of life , were the devills children ; as they were plainly told by tru●h it self , john . . yet they most confidently believed , and stiffly maintained , that god was their father , ver. . and to will the wo●st of men in these days , such as do nothing but sin , and make others sin , such as glory in , and maintain their sins . again , as faith is wrought by gods spirit : so where it is wrought , it brings forth the fruits , of the spirit , mentioned , gal. . . . whereas presumption , as it is of the flesh ; so it b●ings forth the fruits of the flesh , ver. . . . but it is very easie to believ , thinks the sensualist ; yes , but why ? satan troubles not such , for then hee who begot this presumptious faith in him , should be divided against himself . nay satan confirm● him in this his deceit . besides this is a sure rule , that that perswasion only , which follows sound humiliation , is faith : that which goes before i● is presumption . and as ambrose speaks , no man can repent of sin , but hee that believs the pardon of sin : nor none can believe his sins are pardoned , except hee hath repented . besides how easie a matter soever thou thinkest it is to believe : hee that goes about it , shall find it as hard a work to believ the gospell , as to keep the law ; and onely god must inable to both , and yet so far as wee come short of either , so far forth wee have just cause to bee humbled ; if wee consider how god at first made us , and how wofully wee have unmade our selves . but sect. . secondly , as for their good hearts and meanings , they may think what they will ; but every wise ●an knows ; that the outward actions declare the inward intentions . a good conversion is proved by a good conversation . the●e is no heart made of flesh , which at some time or other ●elents not ; even 〈◊〉 and marble , will in some weather stand or drops . men may flatter god with their mouthes , and wit● t●ei● tongues dissemble with him ; when their hearts are not upright with him , psal. , ● . . and indeed they whose words and dee●●s are faulty and evill ; and yet plead the goodness of their hearts towards god : are like malefactors , who being convinced of thes● , or the like naughtiness , by plain evidence to their faces , do appeal to the testimony of such persons for their purgation , as they know cannot bee found . and in case the hearts of such men could bee seen of others , as their works and words are , their hearts would appear worst of all , as they do to god , who seeth them . nor is any evill in the mouth or hand , which was not in the heart first of all , as the stream in the fountain . and let a vici●us man boast never so much of his good heart ; i will as soon believ him that saith he hath the philosophers stone● and yet lives like a beggar : which two hang together like a sick mans dream . wee have good hearts , and mean well ; alass poor ignorant souls ! for every drop of wickedness that appears in the life , there is an ocean in the heart . the heart of man is deceitfull above all things : and while hee thinks there is no deceit in it , even in that hee is most of all deceived . s●nners are like that peremptory sexton , that said , howsoever the day goes , i am sure the clock goes rig●t . so that the spanish proverb does every way please mee : defienda medios demio , god defend mee from my self . carnall men , are apt to boast of the goodness of their hearts : but a mans heart is as arch a traitor , as any hee shall meet withall 〈◊〉 trust it too much , and know it too little , is it fared with leah , gen. . and hazaell kings . . . and peter , mat. . luke . . mark . . and those jews , act. . . 〈◊〉 all this they will acknowledge in the end ; yea , prove by experience , that heaven is full of good works ; hell of good wishes ; and that the fetters whi●h sin makes , it must wear . sect. xxiii . thirdly , touching their repentance , my answer is true repentance for sin , is a turning from every sin , to the contrary good . in all true repentance is a change , both in the judgment from error to tru●h , and in the will from evill to good , and in the affections from loving evill , and hating good ; to love good and hate evill ; in the whole man from darkness to light , and from the power of satan unto god . without which change , no repentance , no being saved : the two main and essentiall parts of repentance are contrition or humiliation , and conversion or reformation . it is not true repentance , except humiliation and reformation go both together : for either of these single make but a half , or halting repentance . an unreformed sorrow , is but deformed : and a sorrow less reformation , is but a very sorry one . humitation without reformation , is a foundation without a building : and reformation without humiliation , is a building without a foundation . judas was grieved for murthering christ , yet no change followed : hee fell to murthering of himself . it is not possible a man should truly grieve , and bee displeased for his sins ; and yet continue in them without ● change . sect. xxiv . fourthly , as for their assurance of salvation , it is upon a good ground as a 〈◊〉 the rest : for they s●mber , and suppose themselvs good christians : ●●…e faith is but a dream , their hope but a dream , their charity but a dream , their obedience but a dream , their whole religion but a dream ; & so their assurance of salvation is but a dream , they have regeneration in conceit , ●epentance and righteousness in conceit , they serve god well in conceit , do the works of justice and piety in conceit , and they shall go to heaven only in conceit , or in a dream ; and never awake untill they feel themselvs in the flames of hell every drunken beast , and blasphemer thinks to go to heaven : though none shall come there , nor once see god without holiness : which they abhor . one mindes nothing but his cups , another nothing but his coyn , a third onely his curtiz●n : yet all these point to meet in heaven , but this is not the way thi●her . the lust of the flesh , the lust of the eyes and the pride of life , john . . is a broad way , but not to heaven . micha when hee had a levite in his house , thought that god loved him , judg. . . it is usuall with formalists , when they have the sacrament in their belly , to think that all is well , as the jews thought , wee may ●ut away our wives , wee may swear , wee may hate our enemies , wee may kill the prophets , subject the word of god to our traditi●ns , and follow our own ways . why , abraham is our father , john . . but by their leave , christ calls them bastards , and finds out another father for them , ver. . ye are of your father the devill , and the lusts of your father ye will do . profane libertine● , such as account not themselves well , but when they are doing ill : yea , the most covetous oppressors , who may say as pope 〈◊〉 did , i can have no place in heaven , because i have so often sold it upon earth ; every man of them hopes ( i confess with more confidence , then judgment ) to have benifit by the gospell ; when they will not bee tyed to the least tittle of the law . but if christ bee not our king to govern us ▪ hee will nei●her bee our prophet to fore-warn nor our priest to expiate . except we so sake our sins , god will never forgive them , yea hee hath sw●rn by an oath , that whomsoever hee redeemeth out of the hands of their spi●ituall enemies ; shall serve him in holiness , and righteousness all the days of their lives . neither can it confist with his justice , to pardon such as continue in an evill c●u●se of life . if christ hath freed us f●om the damnation of sin , hee hath also freed us from the dominion of sin . if with his blood hee hath quenched the fire of hell for us ; hee hath also quenched the fire of lust in us . christs justifying blood , is given us by his sanctifying spirit . he being consecrated , was made the authour of eternall salvation , unto all t●em ( and them onely ) that ob●y him , heb. . . of whomsoever a man i● overcome , even unto the same he is in bondage , pet. . have ye then no government of your passions , no conscience of your actions , no care of your lives : false hypocrites , yee do but abuse , and profane that name , which yee unjustly arrogate . sect. xxv . but yet more to convince you , you go to heaven , when in sundry partlcula●s , you fall sho●t of many wicked reprobates recorded in scripture ; as do bu● deal impartially with thy self , and tell mee thou civill justiciary whether thou ever hadst the heart upon hearing the th●eatnings of the word , to ●ele●t and humble thy self with ahah ? to confess thy sins , and ●esire the people of god to pray for thee with pharoah ? to bee affected with joy in hearing the word , and practice many things , with herod ? to ●ee zealous against sin , with jehu ? willingly to part with a good part of ●hy goods , with anarias ? ●o forsake the world & all thy hopes in it ; to fol●ow poor christ , as demus and others ? to venture thy life with alexander the copper-smith , in cleaving to the tru●h ? yea it is said of judas himself ●hat hee repented , there is contrition ; hee saith i have sinned , there is confession , and hee restored the money again , there is satisfaction ; which is 〈◊〉 the papists repentance : and yet hee is judas the son of perdition still . now tell me ? dost thou not com short of these , many such as these be wicked reprobates , and yet wilt thou pleas thy self in a fals conceit , of thine own happiness , who comest further behind them , then they do behind true christians ? if some that have journied in the wilderness to kad●sh-barnea , shall yet never enter into gods rest ; shall those that never left egypt ? is the stony ground reprobate ? and can the high-way ground bee good . there are three sorts of ground mentioned , mark . . . . . . and the very worst of them receives the seed , yet all damned ; whither then shall the ●empest of gods wrath drive them , that would never yet give the gospell● religious ear . but vicious men , think god is all mercie ( as ●oggie ayr useth to represent every object far bigger then it is . ) when the word tells us , that he is a consuming fire , and a ●ealous god , deut. . . heb. . and when we ●hall find in deut. . thrice as many curses as blessings . dost thou expect to have him mercifull to thee , that art unmerci●ull , cruell , and bloody to ●im , to his , and thine own soul ? none that have eies in their heads and open , can be so sort●●● . but sin is like the juic● of poppie , called opium ; which if the quantity exceed , b●ingeth the patient into a deep sleep , that he never awaketh . sinners dream they are awake , but ind●ed they are ●ast asleep ; yea , with sardi they are dead , while they think they are ●live . and indeed this misp●ision or mistake , this very opinion of being in ●afe good enough ; keeps a man out of all possibility of being bettered : ●or what we presume to have attained , wee seek not after . yea this con●●ited righteousness , is the onely cause of all unrighteousness ; and many a man had been good , if he had not at present so thought himself . untill paul was humbled to the very ground ; trembling and astonished , he ne●er asked jesus , what wilt thou have me to do . and the like of those con●e●ts that were p●ickt in their hearts at peters searching sermon , upon their being convinced , that they were the murtherers of the lord of life , acts . vers. , , . sect. xxvi . in the last place touching their election , this is an infallible truth ; whomsoever god hath appointed to salvation , to them he hath appointed ●he means also , which is holiness . i●deed a man may be so bold of his pre●estination , as to forget his conversation ; so he may dream himself in hea●en , and waken from that dream in hell . god's purpose touching the end , include the means . though god had promised paul that his company should not be drowned ; yet he told the mar●iners , that unlesse they kept in the ship , they should be drowned , act. ● . , . . ●s if their safety should not be without means : rebek●● had god's oracle for jacobs life , yet she sent him away out of esau's reach . it was impossible for herod to hurt the child jesus , yet he must flie into egypt . and so i have shewn in the last place , what are the conditions of the new covenant , and to whom the promises belong ; which is all that i undertook . now if men will yet go on , and perish in their impenitencie ; their blood be on their own heads , and not on mine , i have discharged my duty . neverthelesse , least the single evidence that i bring from the word of truth , should not prove sufficient to gain your credence to what ha●h been spoken ; and because examples give a quicker impression then arguments , i have one thing more to crave of thee , which is of as great concernment , as all that i have hitherto spoken ; namely , that thou wilt also hear the confession of two parties ( in the ensuing , or second part of this discourse ) that were lately in thy very condition ; though now by the infinite goodnesse of god they have their eies opened , and their hea●●s changed , to see and know , both what it is to be in the state of nature , and what to be brought into the glorious liberty of the sons god ; that so by a three-fold coard , you may be drawn to accept of salvation upon god's own terms ; whereas otherwise , you can no way escape his eternal wrath . the ensuing , or second part , which i would request you to read and mind , is ; a happie conference , between a formalist converted , and a loose libertine ; intituled , as experimental index of the heart . and so much of the first part , the second followeth . finis sold onely by james crump , in little bartholomews well-yard ; and by henry cripps , in popes-head alley . . aphorismes of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousnesse, faith, works, &c. : published especially for the use of the church of kederminster in worcestershire / by their unworthy teacher ri. baxter. baxter, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) aphorismes of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousnesse, faith, works, &c. : published especially for the use of the church of kederminster in worcestershire / by their unworthy teacher ri. baxter. baxter, richard, - . [ ], [i.e. ] p. printed by abraham brown, hague : . separate t.p. for: an appendix to the fore-going treatise. pages , , , misnumbered as , , , . page numbers' - repeated in pagination. imperfect: print blurred, print show-through. reproduction of original in the huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng justification -- early works to . covenant theology -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion aphorismes of justification , with their explication annexed . wherein also is opened the nature of the covenants , satisfaction , righteousnesse , faith , works , &c. published especially for the use of the church of kederminster in worcestershire . by their unworthy teacher , ri. baxter . hebr. . . and for this cause he is the mediator of the new testament , that by meanes of death for the redemption of the transgressions under the first testament , they which are called might receive the promise of eternall inheritance . hague , printed by abraham brown , anno . to the learned , zealous , faithfull ministers of jesus christ , mr. richard vines , master of pembroke-hall in cambridge , and mr. anthony burges , pastor of sutton-cold-field in warwickshire , members of the reverend assembly of divines , my very much valued friends and brethren in the work and patience of the gospel . most dear brethren , i never well understood their meaning , who crave patronage to their writings from the meere great ones of the times . if they need or desire a borrowed honour , methinks they quite mistake their way , and go for water to the top of teneriffe , which they should seek in the valleys or stillflowing springs . to give them our writings to instruct them , is agreeable to our office and duty : but to submit them to their censures , or crave the protection of their greatnesses , and prefix their names as the signatures of worth , as if truth did ever the more dwell within , where this gilded sign is hang'd without : this seemeth to me , to be as needlesse , as absur'd . the self-idolizing sin of pride is so naturall to all men , especially when furthered by dignities and wordly pomp , that they are apt enough without a tempter , to take themselves for the summum genus in every predicament as well as their owne . a little help wil mount them above their teachers , and a little more above ordinances ; but the top of the ambition is to be above god ; that on them as the alpha all may depend , and to them as the omega all may ascribe . i think it a more needfull work ( not for our honour , but their own safety ) to make them understand , that princes and parliaments are schollers in that schoole where christ is the master , and we his ushers : and that ( at least ) in respect of our nuncupative , declarative power , we are their rulers in spirituals , whom they are bound to obey , heb. . . . and that all ministers are bishops or overseers in the language of the holy ghost , act. . . phil. . . &c. and not the servants or pleasers of men , gal. . . they leave us the bare name of their teachers , so that we will teach them nothing but what they have taught us first , and leave out the hard sayings , which they cannot beare . for my part , though i have found as much respect from such as most , yet have i known very few of the most religious great ones , but if i would deal but half as plainly as my commission and patterns doe require , i should quickly turne their respect into indignation . if the old round dealing prophets and apostles were among us , i doubt some pious gentlemen would take them for sawcy , proud , pragmatical fellowes ; and would think their tongues ( though not their revenues ) did need a reformation . all this is no blemish to magistracie , the ordinance of god , but to humane nature , that for the most part can as ill beare a high estate , as a mans brains can endure to stand on the pinacle of a steeple . nor is this to blame any due honor to such , but to excuse my selfe , that i employ not my breath to fill any empty bladder . for you who are low , and full , i suppose the acknowledgement of your worth is lesse dangerous . as i am more beholden to reason and religion , then to greatnesse , so doe i feel them command my esteem and affections most powerfully . your names therefore have i chosen to prefix to this paper . . as acknowledging you indeed fit censors of my doctrine ; having alwayes valued the judgement of aristotle in philosophy before alexanders ; and thinking your approbation more considerable then all the lords or commanders in the land. if you approve , i shall be the more confirmed ( and so will my people for whom i write it , who know and honour you . ) if you disallow , ( for i cannot conceit that there is nothing to be disallowed ) i shall suspect , and search againe . . i desire also hereby to acquaint the world with the reverend esteem i have of you , and to shew the contemners of the ministry some examples for their confutation : that they who think that england hath not as learned , holy , experimentall , judicious , humble , heart-piercing preachers , as any other nation whatsoever , may look upon you and confesse their errour : that for all the dissentions that have so wasted both church and state , it may appeare in you , wee had some that were lovers of peace ; and if all had been so minded , our wounds had bin heal'd . that our ignorant yonglings that rush upon the ministry ( who may see themselves in that glasse , . tim. . . may consider their distance from such as you , and be humbled . that those who wonder at the spreading of errors in our people , may see in you , we had some that taught them better ; and alexander did unjustly hang ephestions physitian because hee dyed . and that our authors or defenders of ieroboams worship , whose fingers itch to be doing with the prophets that gain say them , may see what manner of men they have to deale with , whose worth is sufficient to disgrace the proudest persecutors , and make their names hatefull to all generations : to whom i commend sir walter rawleighs true observation ( hist. of the world par . . l. . c. . ● . . ) [ if antipater upon his conquest had carried all other actions never so mildly , yet for killing demosthenes , all that read his eloquent orations , doe condemn him for a bloody tyrant to this day : such grace and reputation doe the learned arts finde in all civill nations , that the evill done to a man famous in one of them , is able to blemish any action how good soever otherwise it be , or honorably carryed . to such ends as these have i here prefixed your names ; and not to interesse you in the dishonour of the imperfections of this slender tractate . farewell , reverend brethren , and go on to be exemplary in all spirituall excellencies : and that the lord of the harvest would send forth more such , and lengthen and succeed your labours to his church , is the hearty prayer of . your unworthy fellow-servant , ri. baxter . apr. . . to the reader . the slow progresse of knowledge , and the small addition that each age doth make to the foregoing , both in common sciences and divinity , doth seem a wonder to many . among many others , these foure are no small impediments to this desirable increase . . every ignorant , empty braine ( which usually hath the highest esteem of it selfe ) hath the liberty of the presse , whereby ( through the common itch that pride exciteth in men , to seeme somebody in the world ) the number of bookes is grown so great , that they begin with many to grow contemptible ; and a man may bestow a great many yeares to find out the authors weaknesse , and that his books have nothing in them but common ; and so many must be tossed over before we find out those few that are cleare and solid , that much of our lives are spent in the discovery : and yet he is thought to scape well that onely loseth his time and labour and gets no more hurt by them . some think the truth will not thrive among us , till every man have leave to speak both in presse and pulpit that please : god forbid that we should ever see that day ! if ten mens voyces be louder then one , then would the noyse of errour drown the voyce of truth : ignorance is usually clamorous and loud , but truth is modest , though zealous : one orthodox faithfull teacher , would scarce be seen or finde room for the crowd of seducers : for the godly , compared with the ungodly , are not neer so few as the men of cleer understanding , in comparison of the ignorant : and they are most forward to speake , that know least . . others there are of much like understanding and ends as the former , who yet take the contrary meanes to obtaine those ends . they know no such way to be the onely men , as magisterially to silence all contradictors : if it were onely for apparent and weighty truths , i should commend their zeale : but the mischiefe is , that they will bee creed-makers themselves , or put their commentaries into the text , or so conjoyne them , as the rhemists , that the text may not walk in the day-light alone : and so the creed of many , who have a quicke and easie faith is swelled as big almost as aquinas summes . if one of the primitive martyrs were alive among us , and professed but what was in his ancient creed , hee would scarce be taken by many for a christian. i am not all so narrow in my creed , as doctor taylor urgeth : but i have observed more of this sort of men contemne his arguments , then are able to answer them . these men themselves beleeve so much ( fide humana ) that they know but little ; and yet they would have no body know more then they , or no body speake that saith not as they . they would have nothing said but what is said already ; and then it is better ( in print ) say nothing . they think it a reproach to change our opinions , or hold them with reserves : pudet haec opprobria nobis , &c. but o that these men could tell us how to remedy it ! to cry down that ignorance which dwelleth in me , is more to the credit of knowledge then of me . but these men are like many superficiall schollars , who when they have spent many yeares in the vniversities , have no way to prove themselves proficients , but to extoll learning , and cry down the unlearned , that so they may cast the suspition from themselves upon others : even so doe these in crying down errours . i know this small tract will not rellish well with these mens pallats , neither is it ambitious of their favour , or yet so quarrelsome as purposely to provoke them ; though some words may not be cut meet to their conceits . as i abhorre the project of iulian to destroy the christian faith , by giving all sects a liberty of contending ; so am i loath that any such monster should be produced by nature who should be a professed enemy to the advancement of reason ; or should presume to bound that sea of knowledge which god hath promised shall cover the earth ; and to say , hitherto shalt thou go , and no further : for my part , i must say as burgersdicius in praefat . ad secundam edit . logic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vis enim humanae mentis ita circumscripta est , ut omnia non videat omni tempore ; & quae ante a probavit , post accuratius examen iterum improbet , rejiciatque . hoc adeo reipsa comperio saepius in studiis meditationibusque meis , ut quae olim mihi visa sunt certissima & quasi ex tripode pronunciata , ea melioribus rationibus motus deprehendam , admodum esse a veritate aliena . and sure divinity hath as great depths as philosophy ; especially where it is interwoven with it ▪ and to them that will certifie me in my mistakes , i must say as aristotle to his physitian when he prescribed him the meanes of his cure ( referente aeliano , lib. . de var. hist. ) ne , inquit , me cures velut bubulcum , velut fossorem , fed prius causam edissere , sic enim facili persuasione me morigerum reddideris . crudelissima enim est ( inquit ritschel ) & infanissima tyrannis , cum quis alios , ut à se dictis assurgant , cogere vult , nulla dictorum evidentia allata . . but the greatest enemy to knowledge of all , is mens studying onely names and words , in stead of things . both in sciences and divinity this hath debased mens understandings . men get all the termes of art , and theologicall definitions , distinctions , axiomes , &c. at their fingers end ; but to study the nature of the things themselves , they are utterly carelesse . their learning lyeth more in their memory , than in their reason and judgement : there you may finde perhaps a large nomenclature , or a farrago notionum secundarum , sed ferè sine primis . they have learned ( as parrots ) to speak the same words which their tutors and authors have put into their mouthes ; but put them out of their beaten road , and they are at a stand : these men may with industry make good linguists or historians ▪ or perhaps be able to muster an army without their roles : but for philosophy and divinity , they have little more then the carriers horse when he hath a library on his back . as learned thomas white saith , in dialog de mundo , pag. ▪ doctorum duae sunt classes , alii enim cruditi sunt quasi memoria tenus docti ; alii veritatum pensitatores . duo itaque ad authoritatem petuntur , ut & artis peritus sit , & ex eorum numero penes quos depositum est scientiae tribunal . what i would say to these men , they may read ( if they will bestow the labour ) in ritschell's preface to his late contemplationes metaphysicae . and ( which is the killing effect of this venome ) these preachers usually teach their people a christianity suitable to their owne theologie , which consisteth in repeating certaine words , and formes , and using certain ceremonious actions , and then they are as good christians as they themselves are divines . . and yet were there no miscarriage in our studies , knowledge could not make that happy progresse which some expect : for it is not in studies as it is in manufactures , that one man may begin where another left ; but every man must fetch it from the very principles himselfe : neither can we take the words of those that have studied it before us ; for that is neither a sound , nor satisfactory knowledge : whence it comes to passe , ( saith pemble vind. grat. p. . ) that while wee are busie in examining our forefathers inventions , and posterity imployed in trying our examinations , neither we nor they have much time to adde any thing for the increase of learned knowledge : whence you may guesse at one cause , why many sciences , for some thousands of yeares have kept one pitch , and not growne above that dwarfish stature that they had in their infant invention : and also what the reason is that many that read most , prove not the deepest schollers ; for no greater impediment to exact learning then to make use of other mens understandings , and neglect our owne . i speak not this , as if i had overcome these impediments any more then others ; but because i have perhaps more beene hindred by them , and so take my selfe bound to warne thee of the pit that i have falne in : and with all to let thee know , that if godly men themselves while they lye in these snares , shall oppose any truth in this tract , it is no wonder , but a thing to be expected . to give thee the history of the conception and nativity of these aphorismes , & the reason why i trouble the world with more bookes , which i blame in others ; understand , that this is but an appendix to another treatise going to the presse on a more excellent subject : also , that having occasion therein to touch upon ▪ matth. . . i was desired to explaine in what sence it is , that christ giveth the reason of his sentence in judgement from mens works : in answer hereto ( and to cleare some other incident doubts of the like nature ) i wrote these positions or aphorismes ? which when some had got , they complained of obscure brevity , and desired some fuller explication ; which when i had done , that which before was but two or three leaves , annexed as an appendix to the fore-mentioned treatise , did swell to this bignesse , that i was faine to let it goe alone . could i have got copies enow for my owne friends , whom i am bound to instruct , other men had not beene like to have been troubled with it ; if thou please , thou mayest let it passe without thine observation : if otherwise , it is so small , that it will take up but little of thy time to read it , nor adde much to the common burden . some few passages here are which i am not so cleare and confident in my selfe ; as the nature of the death threatned in the first covenant ; the necessity of the punctuall performance or execution of all threatnings ; the interest of christs active obedience to those laws which did binde men in innocency , in the work of satisfaction , as conjoyned with his passive obedience to make up the same price . but as these are but few , so i am not utterly at a losse concerning them , but seeme to discerne a strong probability of what i have written therein , for you , my friends , whom christ hath committed to my teaching and oversight , as to an unworthy vsher under him in his schoole , and steward in his house , and of his mysteries ; i publish this for your sakes and use : . because i have still thought that points controverted are better written than preached , and read than heard ; especially , where the greatest part of the auditory is uncapable of understanding them . . yet is this doctrine of so great concernment , and so neer the foundation , that of all the controversies agitated in the church , there 's few that doe better deserve your study , and few that i am so loath you should be ignorant of . it is my exceeding joy , that god hath kept you in his distracted age , from doting about questions that engender strife , and hath given you to cleave to the most fundamentall , undoubted , and practicall truths , and to spend your time in practice , and peace , and promoting the salvation of the ignorant about you , when others are taken up in censuring their brethren , renting the church , opposing the truth , or wrangling about lesser things ; which are quite above their understandings . hold on this way ; and if you have not in it more communion with christ , more growth in grace , and on your death-beds a more comfortable review of your lives , and at last a better reckoning made thereof , then the other , then say , i have deceived you . yet , as i would have you neglect no truth , so especially what time ●ou can spare for controversie , let it chiefely be spent upon these that are so weighty . be ashamed that men sh●uld heare you disputing about circumstanti●lls of discipline , baptisme , supper , &c. before you know how to bee justified before god , or understand the doctrine of the covenants , redemption , faith , obedience , &c , . the bookes that are written of justification are many , and some great , which i knew you had not time to read ; and if you did , perhaps would lose much of your labour , as i have done : therefore i desired to set the most necessary part before you in a narrower compasse . i never intended the full handling of the doctrine of justification , these apherismes being but for the answering of a particular question : especially what is in master bradshaw i omit , because i expect that you will read and study him , the book being so small , and of such singular worth , containing as much as the greatest volumes . in some places i have omitted the proofe of my assertions , partly because they seemed plaine , or to be the evident consectaries of former positions ; partly for brev●ty , and partly because it is for your use , to whom i am ( yet ) at hand to cleare what you doubt of ; and who , i hope , doe understand , that to take upon trust from your teachers what you cannot yet reach to see in its owne evidence , is lesse absurd , and more necessary than many doe imagine . moreover , knowing , that i must shortly put off this tabernacle , and be taken from you , i thought good to use this endeavour , that you may bee able after my departure , to have these things in your understandings and remembrance ( pet. . . . ) and while i am in this flesh , i shall not cease to admonish you , and pray on your behalfe , that you may beware lest yee also being led away with the errour of the wicked , fall from your owne stedfastnesse ; but may grow in grace , and in the knowledge of our lord and saviovr , jesus christ : nor shall i desire any greater honour or advancement on this earth , than with abilitie , sinceritie , and successe , to be . a servant of christ , in the work of your salvation , ri. baxter . kederminster . novemb. . . aphorismes of justification , with their explication annexed . wherein also is opened the nature of the covenants , satisfaction , righteousnesse , faith , works , &c. thesis i. god hath first a will of purpose , whereby he determineth of events : what shall be , and what shall not be , de facto ; secondly , and a legislative , or preceptive will , for the government of the rationall creature : whereby he determineth what shall be ; and what shall not be , de jure , or in point of duty ; and in order thereto , concludeth of rewards and punishments . explication . this distinction of the will of god into his will of purpose and his will of precept , is very commonly used by divines , and explained by some , especially doctor twisse frequently , and doctor edward reignolds , in his sermons on the humiliation dayes , on hos. . yet is not the exceeding necessity and usefulnesse of it discerned by many , nor is it improved accordingly by any that i have read : it is near of kin to the common distinction of voluntas signi , & beneplaciti , but not the same : the tearm [ signi ] being more comprehensive , yet ( in my judgement ) lesse proper and convenient then this [ legislative will , or voluntas praecepti : ] as the old verse shews , praecipit ac prohibit , permittit , consulit , implet . two of these acts , to wit , permission and operation , fall under the will of purpose , as they are the effects and revelation of it ; but not under the legislative will : and indeed the schoolmen by their voluntas signi , do intend not other will , but the same which they call beneplaciti , whose object is event , as it is uncertainly represented to us by those five signes : and because they are such uncertain signes ( the contrary to what they seem to import ; being frequenly certain ; ) therefore they tell us that this is but metaphorically called the will of god ; viz. by a speech borrowed from the manner of men , who signifie their will by such kinde of actions ; see aquin. sum . a. ae . quest. . art. . . and schibler . metaph. of this . but that which i call the legislative or preceptive will , hath another object , viz. not event but duty ; and is metonymically rather then metaphorically called gods will , it being the effect and revelation of his reall unfeigned will. for god doth not seeme to will that this or that shall be our duty , and so speake after the manner of men ( according to the sense of their voluntas signi ) but hee willeth it unfeignedly , neither is this distinction the same with that which differenceth gods revealed will from his secret . for his revealed will containeth also part of the will of his purpose , and all the will of precept : the meere prophesies , and also the promises and threatnings , so far as they point out future event , are the revealed part of the will of gods purpose . tilenus himselfe in his conference with camero seemes to approve of this distinction ; where he distinguisheth of gods will according to its object , viz. vel quod ipse vult facere , vel quod a nobis vult fieri : if in this last branch he speake not de officio & of this preceptive will , rather then de eventu and of the will of purpose , then he can meane it onely of a conditionall will of purpose . as we use to distinguish betwixt the legall will of the king publickly manifesting our duty in the laws , and his personall private will ; so must we do here . the necessity of this distinction is so exceeding great , that but little of the doctrinall part of scripture can be well understood without it . the verity of it is also unquestionable : for none but the grosely ignorant will deny , that event and duty , purpose and law , are truly distinct , or that both these last are called in scripture and common custome of speech , the will of god. and therefore it is a sencelesse objection , that wee hereby make two wills in god , and those contradictory . for first , we only make them two distinct acts of one & the same will : whereof that of purpose is lesse revealed , and doth lesse concern us , yet is most properly called his will , as being such as in man we call the elicite act of it : but that of precept is all revealed and doth more concerne us ; yet as it is in his law it is onely metonymically called his will , as being only the discovery of his will properly so called . and ly contradiction there is none ; for they are not de eodem ; they have to do with severall objects ; to will that it shall be abrahams duty pro hoc tempore to sacrifice his son ; and yet that de eventu it shall not be executed , are far from contradictory . to will that it shall be the iewes duty , not to kill christ , and yet that eventually they shall kill him , is no contradiction . to will that it shall be pharaohs duty to let israel go ; and yet that in poynt of event hee shall not let them go , is no contradiction . indeed , if god had willed , that he shall let them go , and he shall not eventually , or that it shall be his duty , and it shall not ; either of these had been a contradiction undoubted . but i have largely explained and more fully improved this distinction under the dispute about universall redemption , and therefore shall say no more of it now . thesis ii. first , praedestination , election , reprobation , or preterition . secondly , the covenant betwixt the father and the son. thirdly , the absolute promises of regeneration and perseverance . fourthly , the fulfilling of those promises by differencing grace , are all in the series under the will of gods purpose . explication . it is of very great use to understand which of these wills every one of gods particular words or works do fall under . . that predestination , election , and reprobation , are under this will of purpose only , is undoubted . , divines use to mention a covenanting between the father and the son about the work of redemption : it is called a covenant but improperly , speaking after the manner of men . properly it is but the decree of god concerning christs incarnation , his work , and his sufferings , and the successe of these , and what god will further do thereupon . this therefore falls under this genius , and so doth the fathers giving the elect to christ , which is but part of this . . those promises of taking the hard heart out of us , and giving hearts of flesh , one heart , a new heart , and of putting his fear in us , that wee shall not depart from him , &c. are generally taken to be absolute promises ( for here is no condition expressed or intimated ) made to all the elect and onely them , as not yet regenerate ; and so not to any either named or qualified persons . these are not therefore fulfilled upon condition of our faith , or made ours by beleeving , as other promises are : for faith is part of the thing promised , and the persons are unregenerate , and consequently unbeleevers when these promises are fulfilled to them . therefore these absolute promises are but meere gratious predictions what god will do for his elect , the comfort whereof can be received by no man till the benefit be received , and they be to him fulfilled : therefore as all meer predictions , so also these promises do fall under the will of purpose , and not of precept . . so also doth the fulfilling of these to particular persons : the actuall chusing or calling of some while others are past by : the bestowing of that faith which is the condition of the covenant : the giving of perseverance : and all the passages of speciall , effectuall , differencing grace . the knowledge of this is of great use in expediting the arminian controversies , as you shall perceive after : some parts of scripture do in severall respects belong to both these wills ; such are some promises and threatnings conditionall , which as they are predictions of what shall come to passe , do belong to the will purpose , but as they are purposely delivered and annexed to the commands and prohibitions for incitement to duty , and restraint from sin , ( which was indeed the great end of god in them ) so they belong to the will of precept : for the promise of reward , and the threatning of punishment , are reall parts of the law or covenant , so of history . all this is only a preparative to the opening more fully the nature of the legislative will , and what falls under it : for the will of purpose , and what is under it , i have no intention any further to handle . thesis iii. first , the will of god concerning duty is expressed wholly in his written laws . secondly which laws are promulgate and established by way of covenant , wherein the lord engageth himselfe to reward those that performe its conditions , and threateneth the penalty to the violaters thereof . explication . . not but that much of gods will is also contained in the law of nature ; or may by the meere use of reason be learned from creatures , and providences : but yet this is nothing against the scriptures sufficiency and perfection : for besides all the superadded positives , the scripture also containes all that which we call the law of nature ; and it is there to be found more legible and discernable than in the best of our obscure , deceitfull , corrupted hearts . . all perfect compulsive laws have their penalty annexed , ( or else they are but meerly directive ) but not usually any reward propounded to the obeyers : it is sufficient that the subject know his soveraignes pleasure , which he is bound to observe without any reward . meere laws are enacted by soveraignty : meere covenants are entred by equalls , or persons dis-engaged to each other in respect of the contents of the covenants , and therefore they require mutuall consent . these therefore made by god , are of a mixt nature ; neither meere laws , nor meere covenants , but both . he hath enacted his laws as our soveraigne lord , whithout waiting for the creatures consent , and will punish the breakers , whether they consent or no : but as it is a covenant , there must be a restipulation from the creature ; and god will not performe his conditions there expressed , without the covenanters consent , engagement , and performance of theirs . yet is it called frequently in scripture ( a covenant , ) as it is offered by god , before it be accepted and entered into by the creature : because the condescention is only on gods part ; and in reason there should be no question of the creatures consent , it being so wholly and only to his advantage . gen. . . exod. . . deut. . . kings . &c. there are some generall obscure threatnings annexed to the prohibitions in the law of nature ; that is , nature may discerne that god will punish the breakers of his law , but how , or with what degree of punishment it cannot discern : also it may collect that god will be favourable and gratious to the obedient : but it neither knows truly the conditions , nor the nature or greatnesse of the reward , nor gods engagement thereto . therefore as it is in nature , it is a meer law ; and not properly a covenant . yea to adam in his perfection ▪ the forme of the covenant was known by superadded revelation , and not written naturally in his heart . whether the threatning and punishment do belong to it only as it is a law , or also as it is a covenant , is of no great moment ; seeing it is really mixt of both . it is called in scripture also , the curse of the covenant : deut. . . . thesis . iiii. the first covenant made with adam did promise life upon condition of perfect obedience , and threaten death upon the least disobedience . explication . the promise of life is not expressed , but plainly implyed in the threatning of death . that this life promised was onely the continuance of that state that adam was then in in paradice , is the judgement of most divines : but what death it was that is there threatned , is a question of very great difficulty , and some moment . the same damnation that followeth the breach of the new covenant , it could not be : no more then the life then enjoyed is the same with that which the new covenant promiseth . and i cannot yet assent to their judgement , who think it was onely that death which consisteth in a meer separation of soule and body : or also in the annihilation of both . adams separated soule must have enjoyed happinesse , or endured misery : for that our soules when separated are in one of these conditions , and not annihilated or insensible , i have proved by twenty arguments from scripture in another booke . as adams life in paradise was , no doubt incomparably beyond ours in happinesse ; so the death threatned in that covenant was a more terrible death then our temporall death . for though his losse by a temporall death would have bin greater then ours now ; yet hee would not have bin a subject capable of privation , if annihilated ; nor however capable of the sense of his losse . a great losse troubleth a dead man no more then the smallest . therefore as the joy of paradise would have bin a perpetuall joy , so the sorrow and pain it is like would have bin perpetuall , and wee perpetuated capable subjects . see barlow exercit . utrum melius sit miserum esse quam non esse ? i do not thinke that all the deliverance that christs death procured , was onely from a temporall death or annihilarion : or that the death which hee suffered was aequivalent to no more . thesis . v. this covenant being soon by man violated , the threatning must bee fulfulled , and so the penalty suffered . explication . whether there were any flat necessity of mans suffering after the fall , is doubted by many , and denyed by socinus . whether this necessity ariseth from gods naturall justice , or his ordinate , viz. his decree , and the verity of the threatning , is also with many of our own divines a great dispute : whether god might have pardoned sinne , if he had not said , the sinner shall die , may be doubted of ( though i believe the affirmative , yet i judge it a frivolous presumptuous question . but the word of his threatning being once past , methinks , it should bee past question that hee cannot absolutely pardon , without the apparent violation of his truth , or wisdome . some think that it proceedeth from his wisdome rather then his justice , that man must suffer : see mr. io. goodwin of justif . part . . pag. . ) but why should we separate what god hath conjoyned ? however , whether wisdome , or justice , or truth ( or rather all these ) were the ground of it , yet certaine it is , that a necessity there was that the penalty should be inflicted : or else the son of god should not have made satisfaction , nor sinners bear so much themselves . thesis . vi this penalty the offender himselfe could not bear , without his everlasting undoing . explication . that is , not the full penalty : for part of it hee did beare , and the earth for his sake : and ( as i think ) all mankind doth beare part of it to this day . but the full penalty would have bin a greater and everlasting suffering . thesis vii . ( ) iesus christ at the will of his father , ( ) and upon his own will , ( ) being perfectly furnished for this worke , ( ) with a divine power , ( ) and personall righteousnesse , ( ) first undertooke , ( ) and afterward discharged this debt ; ( ) by suffering what the law did threaten , and the offender himselfe was unable to beare explication . ( ) the love of god to the world was the first womb where the worke of redemption was conceived , ioh. . . ( as it is taken conjunct with his own glory . ) the eternal wisdome and love found out and resolved on this way of recovery , when it never entered into the thoughts of man to contrive or desire it . ( ) the will of the father and the son are one : the son was a voluntary undertaker of this task : it was not imposed upon him by constraint : when he is said to come to do his fathers will ( heb. . . . ) it doth also include his own will. and where he is said to do it in obedience to the father , as it is spoken of a voluntary obedience , so is it spoken of the execution of our redemption , and in regard to the humane nature especially ; and not of the undertaking by the divine nature alone . not only the consent of christ did make it lawfull that he should be punished being innocent , but also that speciall power which as he was god he had over his own life more then any creature hath : ioh. . . i have power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith christ , to lay down my life . ( . ) no meere creature was qualifyed for this worke : even the angels that are righteous do but their duty , and therefore cannot supererrogate or merit for us . neither were they able to beare and overcome the penalty . ( . ) it must therefore be god that must satisfy god ; both for the perfection of the obedience , for dignifying of the duty and suffering , for to be capable of meriting , for the bearing of the curse , and for the overcomming of it , and doing the rest of the workes of the mediatorship , which were to be done after the resurrection . yet meere god it must not be , but man also : or else it would have been forgivenesse without satisfaction , seeing god cannot be said to make satisfaction to himselfe . many other reasons are frequently given by divines to prove the necessity of christs incarnation , act. , . heb. . , , . ( . ) had not christ been perfectly righteous himselfe he had not been capable of satisfying for others : yet is it not necessary that he must be in all respects a fulfiller of righteousnesse before he begin the work of satisfaction , or that his righteousnesse and satisfaction be so distinct , as that the same may not be both righteousnesse and satisfactory . though ▪ many great divines do so distinguish between iustitiam personae , & iustitiam meriti , as that the former is only a preparatory to the latter ; yet i cannot see any reason but the same obedience of christ to the whole law may be both personall and meritorious , ( of the righteousnesse of the divine nature , or the habituall righteousnesse of the humane nature , i do not now dispute . ) therefore i do not mean that all christs personall righteousnesse was only preparatory to his satisfaction and merit , when i speak of his being furnished with a personall righteousnesse , though i confesse i was long of that judgement . see more after at pag. . ( . ) the undertaking of the son of god to satisfie , was effectuall before his actuall satisfying : as a man that makes a purchase , may take possession and enjoy the thing purchased upon the meere bargaine made , or earnes paid , before he have fully paid the sum . to this purpose most understand that in rev. . . whose names were not written in the book of life , of the lambe slaine from the foundation of the world : but i doubt not but weemse his interpretation is the plaine truth ; that the words [ from the foundation of the world ] have reference to the writing of their names in the book of life , and not to the slaying of the lambe , as being thus to be read , whose names were not written in the book of life of the slain lambe , from the foundation of the world. it hath the same sence with rev. . . which doth expound this in leaving out the mention of the slaying of the lambe . ( . ) i know mans guilt and ●●●igation to suffer , is but metaphorically called his debt . therefore when we would search into the nature of these things exactly , wee must rather conceive of god as the lawgiver and governour of the world , then as a creditor , lest the metaphor should mislead us . yet because it is a common & a scripture phrase , and conveniently expresseth our obligation to beare the penalty of the violated law , i use it in that sense . but here we are cast upon many and weighty and very difficult questions . whether christ did discharge this debt by way of solution or by way of satisfaction ? . whether in his suffering and our escape the threatning of the law was executed or dispensed with ? . and if dispensed with , how it can stand with the truth and justice of god ? . and whether sinners may thence be encouraged to conceive some hope of a relaxation of the threatnings in the gospell ? . and whether the faithfull may not feare lest god may relaxe a promise as well as a threatning ? . and lastly whether if the law be relaxable , god might not have released his son from the suffering , rather then have put him to so great torment , and so have freely pardoned the offendours ? i shall briefly answer to all these . . quest. meere and proper solution or payment is , when the very same thing is paid which w●● in the obligation , or suffered which was threatned . this payment the creditor cannot refuse ; nor the ruler refuse this suffering , nor to acquit the person that hath so payed or suffered . satisfaction is the paying of somewhat that was not directly in the obligation , but is given to satisfye the creditor in stead of the debt , which payment the creditor may chuse to accept ; and if hee do not consent to accept it , though it were paid , yet the debtour should not be acquit . so also in regard of suffering . here we take payment and satisfaction in the strict legall sence and not in the large sence wherein they are confounded . and now the question is , whether christs suffering were the payment of the very debt , or of somewhat else in its stead ? the resolving of this depends upon the resolving of two other quaestions both great and difficult . . what it was which the law did threaten . what it was that christ did suffer ? . various are the judgements of divines about the former ; and exceeding difficult it is to determine , because it hath pleased the holy ghost to speake of it so sparingly : and who can here understand any more then is written ? . whether adams soule and body should immediatly have bin annihilated , or destroyed so as to become insensible ? . or whether his soule should have bin immediatly seprarated from his body as ours are at death , and so be the only sufferer of the paine ? . or if so , whether there should have bin any resurrection of the body after any certaine space of time , that so it might suffer as well as the soule ? . or whether soule and body without separation should have gone downe quick together into hell ? or into any place or state of torment short of hell ? . or whether both should have lived a cursed life on earth through everlasting , in exclusion from paradise , separation from gods favour and gratious presence , losse of his image , & c ? . or whether hee should have lived such a miserable life for a season , and then be annihilated , or destroyed ? . and if so , whether his misery on earth should have bin more then men doe now endure ? and the more important are these questions of , because of some other that depend upon them . as . what death it was that christ redeemed us from ? . and what death it is that perishing infants die , or that our guilt in the first transgression doth procure ? for it being a sinne against the first covenant only , will be punished with no other death then that which is threatned in that covenant . much is said against each of these expositions of that first threatning . . against the first i have said somewhat before ; and that in . thes. . . seems to be much against it : iesus that delivered us from the wrath to come : this wrath was either the execution of the threatning of the covenant of works , or of the covenant of grace : not the latter , for christ saveth none who deserve it , from that : therefore it must needs be the wrath of the first covenant , and consequently that covenant did threaten a future wrath to all sinners , which , if the world or adam himselfe had been destroyed , or annihilated immediately upon his fall , we had not been capable of . . against the second sense , it seemeth unlikely that the soule should suffer alone , and the body lie quietly in the dust , because the body did sinne as well as the soule , and the senses were the soules inticers and betrayers . . against the third there is no intimation of a resurrection in the scripture as part of the penalty of the covenant of works , or as a preparative to it . that adam should have risen againe to be condemned or executed if christ had not come , no scripture speakes ; but rather on the contrary , resurrection is ascribed to christ alone , cor. . . . . . against the fourth it seemeth evident by the execution , that the separation of soule and body was , at least , part of the death that , was threatned , or else how comes it to be inflicted ? and the apostle saith plainly , that in adam all dye , viz. this naturall death , cor. . . . against the fift the same argument will , ●erve . . concerning the sixth & seventh they lye open to the same objection as the second . it is hard to conclude peremptorily in so obscure a case . if wee knew certainly what life was the reward of that covenant , we might the better understand what death was the penalty . calvin and many more interpreters think that if adam had not fallen , he should after a season have been translated into heaven without death , as enoch and elias . but i know no scripture that tells us so much . whether in paradise terrestriall or celestiall i certainly know not ; but that adam should have lived in happinesse and not have dyed , is certain ; seeing therefore that scripture tells us on the one hand , that death is the wages of sinne ; and one the other hand , that jesus delivered us from the wrath to come ; the , , and . expositions doe as yet seem to me the most safe , as containing that punishment whereby both these scriptures are fulfilled : beside that they much correspond to the execution , viz. that man should live here for a season a dying life , separated from god , devoid of his image , subject to bodily curses and calamities , dead in law , and at last his soule and body be separated ; his body turning to dust from whence it came , and his soule enduring everlasting sorrowes , yet nothing so great as those that are threatned in the new covenant . the objection that lyeth against this sense , is easier then those which are against the other . for though the body should not rise to torment yet its destruction is a very great punishment : and the soule being of a more excellent and durable nature , is likely to have had the greater and more durable suffering : and though the body had a chief hand in the sin , yet the soule had the farre greater guilt , because it should have commanded and governed the body ; as the fault of a man is far greater then the same in a beast . yet i do not positively conclude , that the body should not have risen againe ; but i finde no intimation of it revealed in the scripture ; but that the sentence should have been immediately executed to the full , or that any such thing is concluded in the words of the threat in the day thou eatest thou shalt die the death . i doe not thinke ; for that would have prevented both the being , the sinne , and the suffering of his posterity ; and consequently christ did not save any one in the world from sinne or suffering but adam and eve , which seems to me a hard saying ( though i know much may be said for it . ) thus we see in part the first question resolved ; what death it was that the law did threaten ? now let us see , whether this were the same that christ did suffer ? and if we take the threatning in its full extent , as it expresseth not only the penalty , but also its proper subject and its circumstances , then it is undenyable that christ did not suffer the same that was threatned ; for the law threatned the death of the offender , but christ was not the offender ; adam should have suffered for ever , but so did not christ ; adam did dy spiritually , by being forsaken of god , in regard of holinesse as well as in regard of comfort , and so deprived at least of the chief part of his image ; so was not christ. yet it is disputable whether these two last were directly contained in the threatning , or not ? whether the threatning were not fully executed in adams death ? and the eternity of it were not accidentall , even a necessary consequent of adams disability to overcome death and deliver himself , which god was not bound to doe ? and whether the losse of gods image were part of the death threatned , or rather the effect of our sinne onely , executed by our selves , and not by god ? many divines say , that god did not take away his image , but man thrust it away : so capell of temptations , pag. . &c. though most judge otherwise , because the same power must annihilate that must create . i conclude then , that in regard of the proper penalty , christ did suffer a paine and misery of the same sort , and of equall weight with that threatned ; but yet because it was not in all respects the same , it was rather satisfaction then the payment of the proper debt , being such a payment as god might have chosen to accept . the . question was , whether the threatning was executed , or relaxed and dispensed with ? answ. the answer to this is plaine in the answer to the former . in regard of the meer weight of punishment , considered as abstracted from person & duration , it was executed & not relaxed ; yet taking the threatning intirely as it was given out , and we must say it was dispensed with ; for mankinde doth not suffer all that is there threatned . yet some , who think that the death threatned did consist in out present miseries and temporal death onely , do also think that the threatning is fully executed upon the sinners , and that christ hath onely delivered us from the accidentall duration of it , but not prevented the execution . if i could think that the threatning intended no punishment to the soule further , after it is separated from the body , then i should think as they . the . question is , how it can stand with ▪ the truth and justice of god to dispense ▪ with his threats ? concerning his justice , the question is not difficult , & i shall say nothing to that ; all the question is , how to reconcile this dispensation with gods truth . here you must distinguish , . betwixt the letter of the law and the sense . . between the law and the end of the law. . between a threat with exception either expressed or reserved , and that which hath no exception . . between a threatning which onely expresseth the desert of the sinne , and what punishment is due , and so falleth only under the will of precept , and that which also intendeth the certaine prediction of event , and so falleth under the will of purpose also . and now i answer : . the end of the law is the law , and that end being the manifestation of gods justice and hatred of sinne , &c. was fulfilled , and therefore the law was fulfilled . . most think that the threatning had this reserved exception , [ thou shalt dye , i. e. by thy selfe , or thy surety . ] and though it be sinfull in man to speak with mentall reservations when he pretends to reveale his mind , yet not in god , because as he is subject to no law , so he is not bound to reveale to us all his minde , nor doth he indeed pretend any such thing . . so that the sense of the law is fulfilled . . but the speciall answer that i give , is this , when threatnings are meerly parts of the law , and not also predictions of event and discoveries of gods purpose thereabouts , then they may be dispensed with without any breach of truth : for as when god saith , [ thou shalt not eate of the tree &c. ] the meaning is onely [ it is thy duty not to eate ] and not that eventually he should not eate : so when he saith ( thou shalt die the death ) the meaning is , ( death shall be the due reward of thy sinne , and so may be inflicted for it at my pleasure ) and not that he should certainly suffer it in the event . and i judge , that except there be some note added whereby it is apparent , that god intended also the prediction of event , no meer threatning is to be understood otherwise but as it is a part of the law , and so speaks of the duenesse of punishment onely , as the precept speaks of the duenesse of obeying . if this be grotius his meaning , i assent , that omnes minae quibus non adest irrevocabilitatis signum , intelligendae sunt ex suâpte naturâ dejure comminantis ad relaxandum nihil imminuere , ( viz. ) so farre as they are no predictions of event ; otherwise gods bare prediction is a note of irrevocability : and his two notes , viz. an oath , and a promise , are not the onely signes of irrevocability : gods word is as sure as his oath , and a threatning as true as a promise , and when it falls , under voluntas propositi , will as surely be fulfilled . see grotius de satisfactione christi , cap. . & vossium ejus defenforem . the . question is , whether sinners may not hence be encouraged to conceive some hope of a relaxation of the threatnings in the new covenant ? to this i answer . . no : for god hath fully discovered that it is his purpose and resolution to execute those threats , and not to relax or reverse them ; that he will come in flaming fire to render vengeance on them that know not god , and obey not the gospel of our lord iesus christ , &c. . thes. . , . that there is no more sacrifice for sin , heb. . , . and hath revealed the manner how they shall be condemned , mat. . . if there were any hope of this , yet were it unexpressable madnesse to venter ones everlasting state on that , when we see that god did not remit the penalty of the first covenant wholly , but would have his justice satisfied , though by the suffering of his sonne christ : and yet that it also cost the offendors so deare themselves . the . question is , may we not feare lest god may dispense with his promises as well as his threats ? i answer : . he did not dispense with his threatning , but upon a valuable consideration . . no ; for though the promise as well as the threat doe belong to the law , and so discover what is due , rather then what shall come to passe , yet the thing promised being once our due , cannot be taken from us without our consent : and so , as grotius saith , ex promisione jus aliquod acquiritur ei cui facta est promtssio ; justice bindeth to give all to another that is his due , but not alwayes and absolutely to inflict upon an offender as much punishment as he deserveth . . beside , god hath revealed it to be the will of his purpose also to confer the things promised in the gospel upon all beleevers . the and last question was . if the law be relaxable , whether god might not have freely remitted the offence , and have spared his son his satisfactory sufferings ? i answer . . it yet remaines under dispute whether the threat speak not de eventu , as to the sinne , though but de jure , as to the sinner ? and then the truth of god would forbid a dispensation as to the sinne , . though the threatning doe not flatly determine of the execution de eventu ; yet it intimates a strong probability of it , & seemes to tell the world , that ordinarily the law-giver will proceed according thereto , and gives the sinner strong grounds to expect as much . therefore if god should relax his law , much more if he should wholly dispence with it by remission , the law would seem to lose much of its authority , and the law-giver be esteemed mutable . . besides , as no good lawes are lightly to be reversed , so , much lesse such as are so agreeable to order , and the nature of god and so solemnly enacted as this was . . though god did dispense with his law as to our impunity , because else mankind would have utterly perished , and because he is abundant in mercy and compassion ( exo. . . psal. . . & iii. , . & . . isa. . . ier. . . luk . . rom. . . ) yet he is also holy and just , and a hater of sinne ; and how would those his attributes have been manifested or glorified , if he had let so many and great sinnes goe wholly unpunished . ( prov. . . psal. . . & . . heb. . . rom. . . . it would have encouraged men to sin and contemne the law , if the very first breach and all other should be meerly remitted ; but when men see that god hath punished his son when he was our surety , they may easily gather that he will not spare them , if they continue rebells . . the very end of the law else would have been frustrated , which now is fulfilled by christs satisfaction : for proxima sunt idem & tantundem . . besides the exceeding love of god that is manifested in this suffering of his son , and the great engagemens that are laid upon the sinner . they that will avoid all the supposed inconveniencies of this doctrine of gods dispencing with his threatnings , must needs affirme , that the offenders do suffer as much , and the same which was threatned . ( . ) whether we are justified onely by christs passive righteousnesse , or also by his active , is a very great dispute among divines . by his passive righteousnesse is meant not onely his death , but the whole course of his humiliation , from the assumption of the humane nature to his resurrection . yea , even his obedientiall actions so far as there was any suffering in them , and as they are considered under the notion of suffering , and not of duty or obedience . by his active righteousnesse is meant the righteousnesse of his actions , as they were a perfect obedience to the law. the chiefe point of difference and difficulty lyeth higher , how the righteousnesse of christ is made ours ? most of our ordinary divines say , that christ did as properly obey in our roome and stead , as he did suffer in our stead ; and that in gods esteem and in point of law wee were in christ obeying and suffering , and so in him wee did both perfectly fulfill the commands of the law by obedience , and the threatnings of it by bearing the penalty ; and thus ( say they ) is christs righteousnesse imputed to us , viz. his passive righteousnesse for the pardon of our sins and delivering us from the penalty ; his active righteousnesse for the making of us righteous , and giving us title to the kingdom : and some say , the habituall righteousnes of his humane nature instead of our own habituall righteousnesse ; yea some adde the righteousnes of the divine nature also . this opinion ( in my judgement ) containeth a great many of mistakes . . it supposeth us to have been in christ , at least in legall title , before we did beleeve , or were born ; and that not onely in a generall and conditionall sense as all men , but in a speciall as the justified ; indeed we are elected in christ before the foundation of the world , but that is a terme of diminution , and therefore doth not prove that we were then in him ; neither gods decree or foreknowledge gives us any legall title . . it teacheth imputation of christ righteousnesse in so strict a sense , as will neither stand with reason , nor the doctrine of scripture , much lesse with the phrase of scripture which mentioneth no imputation of christ or his righteousnesse to us at all ; and hath given great advantage to the papists against us in this doctrine of justification . . it seemeth to ascribe to god a mistaking judgement , as to esteem us to have been in christ when wee were not , and to have done and suffered in him , what we did not . . it maketh christ to have paid the idem , and not the tantundem ; the same that was due , and not the value ; and so to justifie us by payment of the proper debt , and not by strict satisfaction . and indeed this is the very core of the mistake , to think that we have by delegation paid the proper debt of obedience to the whole law , or that in christ we have perfectly obeyed ; whereas ; . it can neither be said , that we did it ; . and that which christ did , was to satisfie for our non-payment and disobedience . . so it maketh christ to have fulfilled the preceptive part of the law in our stead and roome in as strict a sense , as he did in our room beare the punishment , which will not hold good ( though for our sakes he did both . ) . it supposeth the law to require both obedience and suffering in respect of the same time and actions , which it doth not . and whereas they say , that the law requireth suffering for what is past , and obedience for the future ; this is to deny that christ hath satisfied for future sinnes . the time is neere when those future sins will be past also ; what doth the law require then ? if we doe not obey for the future , then we sin ; if we sin , the law requires nothing but suffering for expiation . . this opinion maketh christs sufferings ( by consequence ) to be in vain , both to have been suffered needlesly by him , and to be needless also now to us : for if we did perfectly obey the law in christ , ( or christ for us , according to that strict imputation , ) then therere is no use for suffering for disobedience . . it fondly supposeth a medium betwixt one that is just , and one that is guilty ; and a difference betwixt one that is just , and one that is no sinner ; one that hath his sin or gui●t taken away , and one that hath his unrighteousness taken away : it is true , in bruits and insensibles , that are not subjects capable of justice , there is a medium betwixt just and unjust , and innocency and justice are not the same . there is a negative injustice which deneminateth the subject non-justum , but not injustū , where righteousness is not due : but where there is the debitum habendi , where righteousness ought to be , & is not , there is no negative unrighteousness , but primative : as there is no middle betwixt strait and crooked , so neither between conformity to the law , ( which is righteousness , ) and deviation from it , which is unrighteousness . ) . it maketh our righteousness , to consist of two parts , viz. the putting away of our guilt , and the imputation of righteousness , i. e. . removing the crookedness ; . making them streight . . it ascribeth these two supposed parts to two distinct supposed causes ; the one to christs fulfilling the precept by his actual righteousness , the latter to his fulfilling the threatning by his passive righteousness : as if there must be one cause of introducing light , and another of expelling darkness ; or one cause to take away the crookedness of a line , and another to make it streight . . the like vain distinction it maketh between delivering from death , and giving title to life , or freeing us from the penalty , and giving us the reward ; for as when all sin of omission and commission is absent , there is no unrighteousness ; so when all the penalty is taken away , both that of pain , and that of loss , the party is restored to his former happiness . indeed there is a greater superadded decree of life and glory procured by christ more then we lost in adam : but as that life is not opposed to the death or penalty of the covenant , but to that of the second ; so is it the effect of christs passive , as well as of his active righteousness . so you see the mistakes contained in this first opinion , about the imputation of christs righteousness to us . the maintainers of it ( beside some few able men ) are the vulgar sort of unstudyed divines , who having not ability or diligence to search deep into so profound a controversie , do still hold that opinion which is most common and in credit . if you would see what is said against it , read mr wotton , pareus , piscator , mr bradshaw mr gataker , and mr. io : goodwin . the other opinion about our participation of christs righteousness is this , that god the father doth accept the sufferings and merits of his son as a full satisfaction to his violated law , and as a valuable consideration upon which he will wholy forgive and acquit the offenders themselves , and receive them again into his favour , and give them the addition of a more excellent happiness also , so they will but receive his son upon the terms expressed in the gospel . this opinion as it is more simple and plain , so it avoydeth all the fore-mentioned inconveniences which do accompany the former . but yet this difference is betwixt the maintainers of it : most of them think , that christs passive righteousness ( in the latitude before expressed ) is the whole of this satisfaction made by christ , which they therefore call iustitia meriti , and that his actual righteousness is but iustitia personae , qualifying him to be a fit mediator . of this judgment are many learned and godly divines , of singular esteem in the church of god , ( the more to blame some of the ignorant sort of their adversaries , who so reproach them as hereticks : i have oft wondered when i have read some of them , ( as m. walker , &c. ) to see how strongly they revile , and how weakly they dispute . ) sure if those two famous men paraeus and piscator , beside olevian , scultetus , cargius , learned capellus , and many other beyond sea , be hereticks , i know not who will shortly be reputed orthodox ; and if they be not mistaken all antiquity is on their side , beside calvin , vrsine , and most other modern divines that writ before this controversie was agitated ; and sure they are neither unlearned nor ungodly that have in our own country maintained that opinion ; witness mr anthony wotten , mr gataker , mr iohn goodwin , and ( as i am informed ) that excellent disputant and holy , learned , judicious divine mr iohn ball , with many other excellent men that i know now living . some others ( though few ) do think , that though christs righteousness be not imputed to us in that strict sense as the first opinion expresseth , but is ours under the fore-explained notion of satisfaction only , yet the active righteousness considered , as such is part of this satisfaction also , as well as his passive , and iustitia meriti , as as well as iustitia personae ; and though the law do not require both obeying and suffering , yet christ paying not the idem , but the tantundem , not the strict debt it self , but a valuable satisfaction , might well put the merit of his works into the payment . the chief divines that i know for this opinion ( as it is distinguished from the two former ) are judicious and holy mr bradshaw , and grotius , ( if i may call a lawyer a divine . ) and for my own part i think it is the truth , though i confess i have been ten years of another mind for the sole passive righteousness , because of the weakness of those grounds which are usually laid to support the opinion for the active and passive ; till discerning more clearly the nature of satisfaction , i perceived , that though the sufferings of christ have the chief place therein , yet his obedience as such may also be meritorious and satisfactory . the true grounds and proof whereof you may read in grotius de satisfact . cap. . and bradshaw of justification in preface , and cap. . the chief objections against it are these ; . object . christs passive righteousness being as much as the law required on our behalf , as satisfaction for its violation , therefore the active is needless , except to qualifie him to be a fit mediator . i answer , this objection is grounded upon the forementioned error , that christ paid the idem , and not the tantundem : whereas it being not a proper payment of the debt , but satisfaction , therefore even his meritorious works might satisfie . many an offender against prince or state hath been pardoned their offence , and escaped punishment , for some deserving acceptable service that they have done , or that some of their predecessors have done before them . and so rom. . . by the obedience of one , many are made righteous . . it is objected , that christ being once subject to the law , could do no more but his duty , which if he had not done , he must have suffered for himself ; and therefore how could his obedience be satisfactory and meritorious for us ? i answer , . you must not here in your conceivings abstract the humane nature , which was created , from the divine ; but consider them as composing one person : . nor must you look upon the works of christ , as receiving their valuation and denomination from the humane nature alone or principally . . nor must you separate in your thoughts the time of christs servitude and subjection , from the time of his freedom before his incarnation and subjection . and so take these answers . . christ jesus did perform severall works which he was not obliged to perform , as a meer subject : such are all the works that are proper to his office of mediator , his assuming the humane nature , his making laws to his church , his establishing and sealing the covenant , his working miracles , his sending his disciples to convert and save the world , enduing them with the spirit , his overcoming death and rising again , &c. what law bindeth us to such works as these ? and what law ( to speak properly ) did binde him to them ? yet were the works in themselves so excellent , and agreeable to his fathers will , ( which he was well acquainted with ) that they were truly meritorious and satisfactory . . some works he performed which were our duty indeed , but he was not bound to perform them in regard of himself : such as are all the observances of the ceremonial law , his circumcision , offering , and so his baptism , &c. luke . . , . gal. . . isa. . . ioh. . , . mat. . , , . . & . . . these were the proper duties of sinners , which he was not : these two are admitted by mr gataker , and most others . . even his obedience to the moral law was not his duty , till he voluntarily undertook it : it being therefore upon his consent and choyce , and not due before consent , must needs be meritorious . and though when he was once a servant he is bound to do the work of a servant , yet when he voluntarily put himself in the state of a servant , and under the law , not for his own sake , but for ours , his work is nevertheless meritorious . suppose when a soulder hath deserved death , his captain should offer himself to the general to do the duty of the private souldier , and to perform some rare exploit against the enemy , though he lose his life in the service , and all this to ransom the souldier : when he hath undertaken the task , it becomes due , but yet is nevertheless satisfactory . as he ( saith bradshaw ) who to satisfie for another , becomes a slave to men ; doth in and by all those acts , which the laws binde a slave unto , make satisfaction : yea , though they be such acts , as he , becoming a slave , is bound upon pain of death to undergo : so christ , &c. and the greater was the bond that he did undergo for the doing of them , the greater was the merit . isa. . . & . . phili. . . luk. . . isa. . , . gal. . . corinth . . . heb. . . pet. . , . & . . ioh. . . . even some works that are due may yet be so excellent for matter and manner , and so exceeding pleasing to him that commands them , that they may give him satisfaction for former injuries , and he may think it his part to encourage the actor with some reward . so ionathans delivering israel by that rare exploit did save him from death : abners bringing in the kingdom to david would have covered his former service against him : many of ioabs faults were long covered by his good service : such were the actions of david in bringing in the fore-skins of the philistins ; and of his worthies , in fetching him of the waters of bethlehem . sam. . , , sam. . . sam. . , . sam. . . it was not onely the suffering or hazard in these actions that was meritorious , but also the excellency of the actions themselves . . the interest of the divine nature , in all the works of christ , maketh them to be infinitely meritorious , and so satisfactory . thesis viii . ( ) wherefore the father hath delivered all things into the hands of the son ; and given him all power in heaven and earth , and made him lord both of the dead and living . ioh. . . mat. . . ioh. . , , , . rom. . . explication . ( ) for explication of this there are several questions to be debated . . whether the extolling of christ the mediator , or the restoring and saving of the offendors , were gods more remote end , and principal intention ? . whether this authority and dignity of christ , be by original natural right ? or by donation ? or by purchase ? . whether christs lordship over all , do imply or prove his redeeming of all ? or of all alike ? . whether god hath delivered things out of his own power in any kinde , by delivering them into the power of his son ? or whether it be only the substituting him to be vicegerent to the father ? to the first , i answer : that the saving of sinners was the end both of the father and the son , is plain through the gospel and that the exalting of christ to his dominion was another end , is plain in rom . . but which of these was the principal end , i think is an unwarrantable question for man to propound : i dare not undertake to assert a natural priority or posteriority in any of gods decrees , de mediis ad finem ultimum ; much less to determine which hath the first place , and which the second , phil. . . to the second question i answer : . the divine nature of christ being one with the godhead of the father , had an absolute soveraignty over all things from their first being : and so derivately had the humane nature as soon as assumed by vertue of the hypostatical union . . but there is further a power given him as mediator to dispose of all at his pleasure , to make new laws to the world , and to deal with them according to the tenor of those laws : this power is partly purchased , and partly given ( but not gratis : ) that is , though god might have refused the tendered fatisfaction , and have made the sinner bear the punishment yet he willingly accepted the merits of his son as a full ransom , and delivered up all to the purchaser as his own : and so well was he pleased with the work of redemption , that he also gave a further power to his son , to judge his enemies : and save his people with a far greater judgment and salvation . so that this power may be said to be [ given ] christ , as it was the free act of god , without constraint : and yet to be [ purchased , ] because it was given upon a valuable consideration . to the third question , i answer . this authority of christ implieth the purchasing of all things under his power or dominion , as is explained in the last : but what redemption or benefit is procured to the party , i shall shew you more , when i come to treat of universal redemption by it self . to the fourth question , i answer . this is more then a substituting of christ to be the fathers vicegerent . it is also a power of prescribing new terms of life and death , and judging men according thereto , as is said before . yet is nothing properly given out of the fathers power or possession : but a power to suspend or dispense with the strict covenant of works is given to the son ; and so god having parted with that advantage which his justice had against the sinning world , and having relaxed that law , whereby he might have judged us , is therefore said to judge no man , but to give all judgment to the son. ioh. . , . thesis ix . ( ) it was not the inten● either of the father or son , that by this satisfaction the offenders should be immediately delivered from the whole curse of the law , and freed from the evil which they had brought upon themselves , but some part must be executed on soul and body , and the creatures themselves ; and remain upon them at the pleasure of christ. rev. . . cor. . . explication . the questions that are here to be handled for the explication of this position are these . . quest. whether the redeemed are immediately upon the price payd , delivered from any of the curse of the law ? if not from all ? . quest. whether the sufferings of the elect before conversion are in execution of any part of the curse of the law ? . whether the sufferings of beleevers are from the curse of the law ? or only afflictions of love , the curse being taken off by christ ? . whether it be not a wrong to the redeemer , that the people whom he hath ransomed are not immediately delivered ? . whether it be any wrong to the redeemed themselves ? . how long will it be till all the curse be taken off the beleevers , and redemption have attained its full effect ? to the first question i answer : in this case the undertaking of satisfaction had the same immediate effect upon adam , as the satisfaction it self upon us , or for us : to determine what these are , were an excellent work ; it being one of the greatest and noblest questions in our controverted divinity , what are the immediate effects of christs death ? he that can rightly answer this , is a divine indeed ; and by the help of this , may expedite most other controversies about redemption and justification . in a word , the effects of redemption undertaken , could not be upon a subject not yet existent , and so no subject , though it might be for them : none but adam and eve were then existent . yet as soon as we do exist , we receive benefit from it . the suspending of the rigorous execution of the sentence of the law , is the most observable immediate effect of christs death ; which suspension is some kinde of deliverance from it . of the other effects elsewhere . to the second question . the elect before conversion do stand in the same relation to the law and curse as other men , though they be differenced in gods decree , eph. . ●● . to the third question . i confess we have here a knotty question . the common judgment is , that christ hath taken away the whole curse ( though not the suffering ) by bearing it himself ; and now they are only afflictions of love , and not punishments . i do not contradict this doctrine through affectation of singularity , the lord knoweth ; but through constraint of judgement : and that upon these grounds following . . it is undenyable , that christs taking the curse upon himself did not wholly prevent the execution upon the offendor , in gen. . , , , , , , , . . it is evident from the event , seeing we feel part of the curse fulfilled on us : we eat in labour and sweat ; the earth doth bring forth thorns and bryars ; women bring forth their children in sorrow ; our native pravity is the curse upon our souls ; we are sick , and weary , and full of fears , and sorrows , and shame , and at last we dye and turn to dust . . the scripture tells us plainly , that we all dye in adam , ( even that death from which we must at the resurrection be raised by christ , ) cor. . , . and that death is the wages of sin , rom. . . and that the sickness , and weakness , and death of the godly is caused by their sins , cor. . , . and if so , then doubtless they are in execution of the threatening of the law , though not in full rigor . . it is manifest , that our sufferings are in their own nature evils to us , and the sanctifying of them to us taketh not away their natural evil , but only produceth by it , as by an occasion , a greater good : doubtless so far as it is the effect of sin , it is evil , and the effect also of the law . . they are ascribed to gods anger , as the moderating of them is ascribed to his love , psal. . . and a thousand places more . . they are called punishments in scripture , and therefore we may call them so , lev. . , . lam ▪ . . & . , . ezra . . hosea . . & . . lev. . , . . the very nature of affliction is to be a loving punishment , a natural evil sanctified , and so to be mixt of evil and good , as it proceedeth from mixt causes : therefore to say that christ hath taken away the curse and evil , but not the suffering , is a contradiction , because so far as it is a suffering it is to us evil , and the execution of the curse . what reason can be given , why god should not do us all that good without our sufferings , which now he doth by them , if there were not sin , and wrath and law in them ? sure he could better us by easier means . . all those scriptures and reasons that are brought so the contrary do prove no more but this , that our afflictions are not the rigorous execution of the threatning of the law , that they are not wholly or chiefly in wrath ; but as the common love of god to the wicked is mixt with hatred in their sufferings , and the hatred prevaileth above the love , so the sufferings of the godly proceed from a mixture of love and anger , and so have in them a mixture of good and evil ; but the love overcoming the anger , therefore the good is greater then the evil , and so death hath lost its sting , cor. . , . there is no unpardoned sin in it , which shall procure further judgment , and so no hatred , though there be anger . . the scripture saith plainly , that death is one of the enemies that is not yet overcome , but shall be last conquered , cor. . , and of our corruption the case is plain . . the whole stream of scripture maketh christ to have now the sole disposing of us and our sufferings , to have prevented the full execution of the curse , and to manage that which lyeth on us for our advantage and good ; but no where doth it affirm that he suddenly delivereth us . to the fourth question : it can be no wrong to christ , that we are not perfectly freed from all the curse and evil as soon as he had satisfied : . because it was not the couenant betwixt him and the father . . it is not his own will , & volenti non fit injuria . . it is his own doing now to keep us under it , till he see the fittest time to release us . . our sufferings are his means and advantages to bring us to his will. mankind having forfeited his life , is cast into prison till the time of full execution : christ steppeth in , and buyeth the prisoners , with a full purpose , that none of them yet shall scape but those that take him for their lord. to this purpose he must treat with them , to know whether they will be his subjects , and yield themselves to him , and his terms . is it not then a likelier way to procure their consent , to treat with them in prison , then to let them out , and then treat ? and to leave some of the curse upon them , to force them to yield , that they may know what they must expect else , when the whole shall be executed . to the fift question : it is no wrong to the sinner to be thus dealt with ; . because he is but in the misery which he brought upon himself . . no man can lay claim to the satisfaction and redemption upon the meer payment , till they have a word of promise for it . . their sufferings , if they will be ruled , shall turn to their advantage . to the sixth question : the last enemy to be overcome is death , cor. . this enemy will be overcome perfectly at the resurrection ; then also shall we be perfectly acquit from the charge of the law , and accusation of satan : therefore not till the day of resurrection and judgment , will all the effects of sin and law , and wrath be perfectly removed ▪ cor. . . thesis x. ( ) man having not only broken this first covenant , but disabled himself to perform its conditions for the future , and so being out of all hope of attaining righteousness and life thereby , ( ) it pleased the father aud the mediator to prescribe unto him a new law , ( ) and tender him a new covenant , ( ) the conditions whereof should be more easie to the sinner and yet more abasing , ( ) and should more cleerly manifest , and more highly honour the unconceiveable love of the father and redeemer . explication . ( ) whether man were only the meritorious cause of this his disability , or also the efficient , is a great dispute , but of no great moment ; as long as we are agreed that man is the only faulty cause . whether he cast away gods image ? or whether god took it from him for sin ? whether god only could annihilate it ? or whether man may annihilate a quality , though not a substance ? i will not meddle with . but too sure it is , that we are naturally deprived of it , and so disabled to fulfill the law. if christ therefore should have pardoned all that was past , and renewed the first violated covenant again ; and set man in the same estate that he fell from , in poynt of guilt , yet would he have fallen as desperately the next temptation : yea though he had restored to him his primitive strength and holinesse , yet experience hath shewed on how slippery and uncertain a ground his happiness would have stood , and how soon he was likely to play the prodigal again with his stock . ( ) god the father and christ the mediator , who have one will , did therefore resolve upon a more suitable way of happines . ( ) this way , as the former , is by both a law and covenant . as it is a law , it is by christ , prescribed , and flatly enjoyned ; and either obedience , or the penalty shall be exacted . as it is a covenant , it is only tendered and not enforced . it is called a covenant as it is in scripture written and offered ( as is said before ) improperly , because it containeth the matter of the covenant , though yet it want the form : even as a bond or obligation before the sealing or agreement is called a bond : or as a form of prayer as it is written in a book , is called a prayer , because it containeth the matter that we should pray for : though to speak strictly , it is no prayer , till it be sent up to god , from a desiring soul. ( ) though without grace we can no more beleeve , then perfectly obey , ( as a dead man can no more remove a straw then a mountain ) yet the conditions of the gospel considered in themselves , or in reference to the strength which god will bestow , are far more facile then the old conditions . mat. . , . ioh. . . and more abasing they are to the sinner , in that he hath far lesse to doe in the work of his salvation : and also in that they contain the acknowledgement of his lost estate , through his own former self destroying folly . ( ) such incomprehensible amazing love of god the father , and of christ , is manifested in this new covenant , that the glorifying thereof doth seem to be the main end in this design . oh sweet and blessed end ? should not then the searching into it be our main study ? and the contemplating of it , and admiring it , be our main employment ? rom. . . tit. . . ioh. . . eph. . . . ioh. . . no wonder therefore that god did not prevent the fall of man , though he foresaw it , when he could make it an occasionall preparative to such happy ends . thesis xi . not that christ doth absolutely null or repeal the old covenant hereby : but he super-addeth this as the only possible way of life . the former still continueth to command , prohibite , promise , & threaten . so that the sins even of the justified are still breaches of that law , and are threatned and cursed thereby . explication . i acknowledge that this assertion is disputable and dificult : and many places of scripture are usually produced which seem to contradict it . i know also that it the judgement of learned and godly men , that the law , as it a covenant of works , is quite null and repealed in regard of the sins of beleevers : yea , many do beleeve , that the covenant of works is repealed to all the world , and only the covenant of grace in force . against both these i maintain this assertion , by the arguments which you finde under the following position . and i hope , not withstanding that i extoll free grace as much , and preach the law as little , in a forbidden sence , as though i held the contraty opinion . thesis xii . therefore we must not plead the repeal of the law for our iustification ; but must refer it to our surety , who by the value and efficacy of his once offering and merits doth continually satisfie . explication . i shall here explain to you , in what sence , and how far the law is in force , and how far not : and then prove it in and under the next head . you must here distinguish betwixt , . the repealing of the law , and the relaxing of it . . between a dispensation absolute and respective . . between the alteration of the law , and the alteration of the subjects relation to it . . between a discharge conditional , with a suspension of execution , and a discharge absolute . and so i resolve the question thus ; . the law of works is not abrogated , or repealed , but dispensed with , or relaxed . a dispensation is ( as grotius defineth it ) an act of a superior , whereby the obligation of a law in force is taken away , as to certain persons and things . . this dispensation therefore is not total or absolute , but respective . for , . though it dispence with the rigorous execution , yet not with every degree of execution . . though the law be dispenced with as it containeth the proper subjects of the penalty , viz. the parties offending , and also the circumstances of duration , &c. yet in regard of the meer punishment abstracted from person and circumstances , it is not dispenced with : for to christ it was not dispenced with : his satisfaction was by paying the full value . . though by this dispensation our freedom may be as full as upon a repeal , yet the alteration is not made in the law , but in our estate and relation to the law. . so far is the law dispenced with to all , as to suspend the rigorous execution for a time ; and a liberation or discharge conditional procured and granted them . but an absolute discharge is granted to none in this life . for even when we do perform the condition , yet still the discharge remains conditional , till we have quite finished our performance . for it is not one instantaneous act of beleeving which shall quite discharge us ; but a continued faith. no longer are we discharged , then we are beleevers . and where the condition is not performed , the law is still in force , and shall be executed upon the offender himself . i speak nothing in all this of the directive use of the moral law to beleevers : but how far the law is yet in force , even as it is a covenant of works ; because an utter repeal of it in this sence is so commonly , but inconsiderately asserted . that it is no further overthrown , no not to beleevers , then is here explained , i now come to prove . thesis . xiii . if this were not so , but that christ had abrogated the first covenant , then it would follow , . that no sin but that of adam , and final vnbelief , is so much as threatned with death , or that death is explicitely ( that is , by any law ) due to it or deserved by it . for , what the law in force doth not threaten , that is not explicitely deserved , or due by law. . it would follow , that christ dyed not to prevent or remove the wrath and curse so deserved or due to us for any but adams sin , nor to pardon our sins at all : but only to prevent our desert of wrath and curse , and consequently to prevent our need of pardon . . it would follow , that against eternal wrath at the day of iudgment , we must not plead the pardon of any sin , but the first , but our own non-desert of that wrath , because of the repeal of that law before the sin was committed . all which consequences seem to me unsufferable , which cannot be avoyded if the law be repealed . explication . when god the absolute soveraign of the world shall but command , though he expresly threaten no punishment to the disobedient , yet implicitely it may be said to be due ; that is , the offence in it self considered , deserveth some punishment in the generall : for the law of nature containeth some generall threatenings , as well as precepts , ( as i shewed before ; ) whether this dueness of punishment , which i call implicite , do arise from the nature of the offence only , or also because of this generall threat in the law of nature , i will not dispute . but god dealeth with his creature by way of legall government ? and keepeth not their deserved punishment from their knowledge no more then their duty ; it being almost as necessary to be known for our incitement , as the precept for our direction . gods laws are perfect laws fitted to the attainment of all their ends : and by these laws doth he rule the world ; and according to them doth he dispose of his rewards and punishments : so that we need not fear that which is not threatened : and in this sence it is that i say , that what no law in force doth threaten , that sin doth not explicitely deserve : not so deserve as that we need to fear the suffering of it . and upon this ground the three fore-mentioned consequences must needs follow . for the new covenant threateneth not death to any sin but final unbelief , or at least , to no sin without final unbelief : and therefore if the old covenant be abrogated , then no law threateneth it : and consequently , our sin doth not deserve it ( in the sence expressed . ) nor christ prevent the wrath deserved , but only the desert of wrath . . and therefore not properly doth he pardon any such sin , ( as you will see after when i come to open the nature of pardon . ) we may plead our non deserving of death for our discharge at judgment . . and further , then christ in satisfying did not bear the punishment due to any sin but adams first : for that which is not threatened to us , was not executed on him . this is a clear , but an intolerable consequence . . scripture plainly teacheth , that all men ( even the elect ) are under the law till they beleeve & enter into the covenant of the gospel . therefore it is said , ioh. . . he that beleeveth not , is condemned already : and the wrath of god abideth on him , ver . . and we are said to beleeve for remission of sins . acts . . mark . . luk. . . act. . . & . . which shew , that sin is not before remitted , and consequently the law not repealed , but suspended , and left to the dispose of the redeemer . else how could the redeemed be by nature the children of wrath ? ehp. . . the circumcised are debters to the whole law , gal. . , . and christ is become of none effect to them . but they that are led by the spirit are not under the law , and against such there is no law . gal. . , . the scripture hath concluded all under sin ( and so far under the law no doubt ) that the promise , by faith in jesus christ , might be given to them that beleeve . gal. . . we are under the law when christ doth redeem us . gal. . . see also iam. . , . tim. . cor. . . gal. . , , . therefore our deliverance is conditionally from the curse of the law ; viz. if we will obey the gospel . and this deliverance , together with the abrogation of the ceremonial law , is it which is so oft mentioned as a priviledge of beleevers , and an effect of the blood of christ : which deliverance from the curse , is yet more full when we perform form the conditions of our freedom : and then we are said to be dead to the law. rom. . . and the obligation to punishment dead as to us . ver . . but not the law void or dead in it self . lastly , all the scriptures and arguments , pag. . . which prove , that afflictions are punishments , do prove also , that the law is not repealed : for no man can suffer for breaking a repealed law , nor by the threats of a repealed law ; yet i know that this covenant of works continueth not to the same ends and uses as before , nor is it so to be preached or used . we must neither take that covenant as a way to life , as if now we must get salvation by our fulfilling its condition , nor must we look on its curse as lying on us remedilesly . thesis xiv . ( ) the tenor of the new covenant is this , that christ having made sufficient satisfaction to the law. whosoever will repent and believe in him to the end , shall be justified through that satisfaction from all that the law did charge upon them , and be moreover advanced to far greater priviledges and glory then they fell from : but whosoever fulfilleth not these conditions , shall ( ) have no more benefit from the blood of christ , then what they here received and abused , but must answer the charge of the law themselves ? and for their neglect of christ must also suffer a far greater condemnation . or briefly , whosoever believeth in christ shall not perish , but have everlasting life ; but he that believeth not shall not see life , but the wrath of god abideth on him . mark . . iohn . , , , , . & . . & . , , . & . . & . , . & . . acts . . rom. . . & . . & . . & . . . iohn . . mark . . & . . luke . . . & . . acts . . & . . & . . & . . & . . & . . & . . rev. . , . heb . . pet. . . explication . ( ) christs satisfaction to the law goes before the new covenant , though not in regard of its payment , ( which was in the fulness of time , ) yet in regard of the undertaking , acceptance and efficacy : there could be no treating on new terms , till the old obligation were satisfied and suspended . i account them not worth the confuting , who tell us , that christ is the only party conditioned with , and that the new covenant , as to us , hath no conditions ; ( so salt marsh , &c. ) the place they alledg for this assertion in that , ier. . , , . cited in heb. . , , . which place containeth not the full tenor of the whole new covenant : but either it is called the new covenant , because it expresseth the nature of the benefits of the new covenant as they are offered on gods part , without mentioning mans conditions , ( that being not pertinent to the business the prophet had in hand ; or else it speaketh only of what god will do for his elect in giving them the first grace , and enabling them to perform the conditions of the new covenant , and in that sence may be called a new covenant also , as i have shewed before , pag. . . though properly it be a prediction , and belong only to gods will of purpose , and not to his legislative will. but those men erroneously think , that nothing is a condition , but what is to be performed by our own strength . but if they will believe scripture , the places before alledged will prove , that the new covenant hath conditions on our part , as well as the old . ( ) some benefit from christ the condemned did here receive , as the delay of their condemnation , and many more mercies , though they turn them all into greater judgments : but of this more when we treat of generall redemption . thesis xv. though christ hath sufficiently satisfied the law , yet is it not his will , or the will of the father , that any man should be justified or saved thereby , who hath not some ground in himself of personall and particular right and claim thereto ; nor that any should be justified by the blood only as shed or offered , except it be also received and applyed ; so that no man by the meer satisfaction made , is freed from the law or curse of the first violated covenant absolutely , but conditionally only . explication . i have shewed before , p. . . &c. that christ intended not to remove all our misery as soon as he dyed , nor as soon as we believed . i am now to shew , that he doth not justifie by the shedding of his blood immediately , without somewhat of man intervening , to give him a legall title thereto . all the scriptures alledged pag. . prove this : we are therefore said to be justified by faith . let all the antinomians shew but one scripture which speaks of justification from eternity . i know god hath decreed to justifie his people from eternity , and so he hath to sanctifie them too , but both of them are done in time : justification being no more an imminent act in god then sanctification , as i shall shew afterward . the blood of christ then is sufficient in fuo genere , but not in omni genere sufficient for its own work , but not for every work . there are severall other necessaries to justifie and save , quibus positis , which being supposed ▪ the blood of christ will be effectuall : not that it receives its efficacy from these , nor that these do add any thing at all to its worth or value ; no more then the cabinet to the jewel , or the applying hand to the medicine : or the offenders-acceptation to the pardon of his prince ; yet without this acceptation and application this blood will not be effectuall to justifie us . for ( as grotius ) cum unusquisque actui ex suâ voluntate pendenti legem possit imponere , sicut id quod pure debetur novari potest sub conditione , ita etiam possunt , is qui solvit pro alio , & is qui rei alterius pro alterâ solutionem admittit , pacisci , ut aut statim sequatur remissio , aut in diem , item aut pure , aut sub conditione , fuit autem & christi satisfacientis & dei satisfactione in admittentis hic animus ac voluntas , hoc denique pactam & foedus , non ut deus statim ipso perpessionis christi tempore paenas remitteret , sed ut tum demum id fieret ; cum homo , vera in christum fide ad deum conversus , supplex veniam precaretur , accedente etiam christi apud deum advocatione sive intercessione . non obstat hic ergo satisfactio quo minus sequi possit remissio satisfactio enim nonjam sustulerat debitum , sed hoc egerat , ut propter ipsam debitum aliquando tolleretur , grot. de satis . cap. . so that , as austin ▪ he that made us without us , will not save us without us , he never maketh a relative change , where he doth not also make a reall . gods decree gives no man a legall title to the benefit decreed him , seeing purpose and promise are so different : a legall title we must have , before we can be justified ; and there must be somewhat in our selves to prove that title , or else all men should have equall right , thesis . xvi . the obeying of a law , and persorming the conditions of a covenant , or satisfying for disobedience , or non-performance , is our righteousness , in reference to that law and covenant . explication . if we understand not what righteousnes is , we may dispute long enough about justification to little purpose : you must know therefore that righteousness is no proper reall being , but a modus entis , the modification of a being , the subject of it is , . an action , . or a person : an action is the primary subject , and so the disposition ; and the person secondary , as being therefore righteous , because his disposition and actions are so . righteousness is the conformity of dispositions and actions , and consequently the person to the rule prescribed . it is not a being distinct therefore from the dispositions and actions , but their just and well being . this finition is onely of the creatures righteousness . god is the primum iustum , and so the rule of righteousness to the creature , and hath no rule but himself , for the measuring of his actions . yet his essence is too far above us , remote and unknown to be this rule to the creature , therefore hath he given us his laws , which flow from his perfection , and they are the immediate rule of our dispositions and actions and so of our righteousness . here carefully observe , that this law hath two parts ; . the precept and prohibition prescribing and requiring duty : . the promise and commination determining of the reward of obedience , and penalty of disobedience . as the precept is the principall part , and the penalty annexed but for the precepts sake ; so the primary intent of the law-giver is the obeying of his precepts , and our suffering of the penalty is but a secondary for the attaining of the former . so is there accordingly a two-fold righteousness or fulfilling of this law , ( which is the thing i would have observed : ) the primary , most excellent and most proper righteousness lyeth in the conformity of our actions to the precept : the secondary , less excellent righteousness ) yet fitly enough so called ) ( see pemble of iustificat . pag. ● . ) is , when though we have broke the precepts , yet we have satisfied for our breach , either by our own suffering , or some other way . the first hath reference to the commands when none can accuse us to have broak the law : the second hath reference to the penalty ; when though we have broke the law , yet it hath nothing against us for so doing , because it is satisfyed . these two kinds of righteousnesse cannot stand together in the same person , in regard of the same law and actions : he that hath one , hath not the other : he that hath the first , need not the second ; there must be a fault , or no satisfaction ; this fault must be confessed , and so the first kind of righteousnesse disclaimed , before satisfaction can be pleaded : and satisfaction must be pleaded , before a dilinquent can be justified . this well understood , would give a clearer insight into the nature of our righteousness , and justification , then many have yet attained . the great question is , of which sort is our righteousness whereby we are justified ? i answer , of the second sort , which yet is no derogation from it : for though it be not a righteousness so honouring our selves , yet is it as excellent in christ , and honourable to him . and this first kinde of righteousness as it is in christ , cannot retaining its own form , be made ours . and to that the papists arguments will hold good . the law commanded our own personall obedience , and not another for us ; we did not so personally obey , we did not really obey in christ : and god doth not judge us to do , what we did not ; if we had , yet it would not have made us just : for one sin will make us unjust , though we were never so obedient before and after ; therefore if we had obeyed in christ , and yet sinned in our selves , we are breakers of the law still . and so our righteousness cannot be of the first sort . this breach therefore must be satisfied for , and consequently , our righteousness must be of the second sort : seeing both cannot stand in one person as beforesaid . christ indeed had both these kinds of righteousness , viz. the righteousness of perfect obedience ; and the righteousness of satisfaction , for disobedience . but the former only was his own personall righteousnes , not communicable to another under that notion , and in that form of [ a righteousness by obeying : ] the latter , was his righteousness , as he stood in our room , and was by imputation a sinner : and so is also our righteousness in and through him . yet the former ( as i have proved before &c. ) is ours too , and our righteousness too ( though many divines think otherwise : ) but how ? not as retaining its form , in the former sence : but as it is also in a further consideration , a part of the righteousness by satisfaction : seeing that christs very personall obedientiall righteousness was also in a further respect satisfactory . i intreat thee reader , do not pass over this distinct representation of righteousness , as curious , or needless ; for thou canst not tell how thou art righteous or justified without it . nor do thou through prejudice reject it as unsound , till thou have first well studied the nature of righteousness in generall , and of christian righteousness in speciall . thesis . xvii . therefore as there are two covenants , with their distinct conditions : so is there a twofold righteousness , and both of them absolutely necessary to salvation . explication . as sin is defined to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trangression of the law. . ioh. . . so righteousness is a conformity to the law. therefore as there is a twofold law or covenant ; so must there be accordingly a two-fold righteousness ; whether both these be to us necessary is all the doubt . if the first covenant be totally repealed , then indeed we need not care for the righteousness of that covenant , in respect of any of our personall actions : but only in respect of adams first , and ours in him , but i have proved before that it is not repealed : otherwise the righteousness of christ imputed to us , would not be of a very narrow extent ; if it were a covering only to our first transgression . i take it for granted therefore , that he must have a two-fold righteousness answerable to the two covenants , that expecteth to be justifyed . and the usuall confounding of these two distinct righteousnesses , doth much darken the controversies about justification . thesis xviii . ovr legal righteousness , or righteousness of the first covenant is not personall , or consisteth not in any qualifications of our own persons , or actions performed by us , ( for we never fulfilled , nor personally satisfied the law : ) but it is wholly without us in christ. and in this sence it is that the apostle ( and every christian , ) disclaimeth his own righteousness , or his own works , as being no true legall righteousness . phil. . , . explication . object . doth not the apostle say , that as touching the righteousness which is in the law , he was blameless ? phil. . . ans. that is , he ●o exactly observed the ceremoniall law , and the externall part of the morall law , that no man could blame him for the breach of them . but this is nothing to such a keeping of the whole covenant , as might render him blameless in the sight of god : otherwise he would not have esteemed it so lightly . object . . there are degrees of sin. he that is not yet a sinner in the highest degree , is he not so far righteous by a personall righteousness ? christ satisfied only for our sin ; so far as our actions are not sinfull , so far they need no pardon nor satisfaction . and consequently , christs righteousness and our own works , do concur to the composing of our perfect righteousness . ans. though this objection doth puzle some , as if there were no escaping this popish self-exalting consequence ; yet by the help of the fore-going grounds , the vanity of it may be easily discovered . and that thus . . an action is not righteous , which is not conformable to the law ; if in some respects it be conformable , and in some not , it cannot be called a conformable or righteous action . so that we having no actions , perfectly : conformed to the law , have therefore no one righteous action . . if we had ; yet many righteous actions , if but one were unrighteous , will not serve to denominate the person righteous , according to the law of works . and that these joyned with christs righteousness , do not make up one righteousness for us , is plainthus ; the righteousness which we have in christ , is not of the same sort witht his pretended partial righteousness : for this pretendeth to be a righteousness ( in part ) of the first kinde mentioned formerly viz. obedientiall consisting in conformity to the precept . now , christs righteousness imputed to us , being only that of the second sort ( viz. by satisfaction for nonconformity , or for our disobedience , ) cannot therefore possible be joyned with our imperfect obedience , to make up one righteousness for us . i acknowledge , that some actions of ours , may in some respects be good , though that respect cannot denominate it ( strictly in the sence of the old covenant ) a good work. i acknowledge also , that so far it is pleasing to god : yet the action cannot be said to please him ( much less the person , ) but only that respective goodness . also that christ dyed only to satisfie for our actions so far as they were sinfull , and not in those respects wherein they are good and lawfull . yet that these good works ( so commonly called ) can be no part of our righteousness , i think is fully proved by the fore-going argument . though i much question , whether they that stand for the imputation of christs moral righteousness in the rigid rejected sence ( as if ( as if in him we had paid the primary proper debt of perfect obedience ) can so well rid their hands of this objection . thesis . xix . the righteousness of the new covenant , is the only condition of our interest in , and enjoyment f the righteousness of the old . or thus : these onely shall have part in christs satisfaction , and so in him be legally righteous , who do beleeve , and obey the gospel , and so are in themselves evangelically righteous . thesis . xx. ovr evangelicall righteousness is not without us in christ , as our leg all righteousness is : but consisteth in our own actions of faith and gospel obedience . or thus : though christ performed the conditions of the law , and satisfied for our non-performance ; yet it is our selves that must perform the conditions of the gospel . explication . the contents of these two positions ▪ being of so neer nature , i shall explain them here together ; though they seem to me , so plain and clear that they need not much explication , and less confirmation : yet because some antinomians do down-right oppose thē , and some that are no antinomians have star●led at the expressions , as if they had conteined some self-exalting horrid doctrine ; i shall say somthing hereto , though for my part , i do so much wonder that any able divines should deny them : that me thinks they should be articles of our creed , and a part of childrens catechisms , and understood and believed by every man that is a christian : i mean the matter of them , if not the phrase ; though i think it to be agreeable to the matter also . that there may be no contention about words , you must take my phrase of [ legall and evangelicall righteousness ] in the sence before explained , viz. as they take their name from that covenant which is their rule , and i know not how any righteousness should be called [ legall or evangelicall in a sence more strict and proper , nor whence the denomination can be better taken then from the formall reason of the thing : yet i know that the observance of the law of ceremonies , and the seeking of life by the works of the law , are both commonly called legall righteousness , but in a very improper sence in a comparison of this . i know also that christs legall righteousness , imputed to us is commonly called [ evangelicall righteousness , ] but that is from a more aliene extrinsecall respect ; to wit , because the gospel declareth and offereth this righteousness , and because it is a way to justification , which only the gospel revealeth . i do not quarrel with any of these forms of speech , only explain my own , which i knew not how to express more properly , that i be not mis-understood . the righteousness of the new covenant then being , the performance of its conditions , and its conditions being our obeying the gospel or beleeving , it must needs be plain , that on no other terms do we partake of the legal righteousness of christ. to affirm therefore that our evangelicall or new covenant-righteousness is in christ and not in our selves , or performed by christ and not by our selves , is such a monstrous piece of antinomian doctrine , that no man who knows the nature and difference of the covenant can possibly entertain , and which every christian should abhor as unsufferable . for . it implyeth blasphemy against christ , as if he had sin to repent of , or pardon to accept , and a lord that redeemed him to receive and submit to ; for these are the conditions of the new covenant . . it implyeth , that jews , and pagans , and every man shall be saved . do not say that i odiously wring out these consequences ; they are as plain as can be expected : for if any be damned , it must be either for breaking the first covenant or the second : if the former be charged upon him , he may escape by pleading the second fulfilled : if the latter , the same plea will serve ; so that if christ have fulfilled both covenants for all men , then none can perish . if they say , that he hath performed the new covenant conditions only for the elect ; . then this followeth howsoever , that they are righteous , and justified before they beleeve , ( which what scripture doth speak ? ) . and that beleeving is needless , not only as to our justification , but to any other use : for what need one thing be so twice done ? if christ have fulfilled the new covenant for us , as well as the old , what need we do it again ? shall we come after him to do the work he hath perfected ? except we would think with the socinians , and as sir kenolm digby , that christ was but our pattern to follow , and but set us a copy in obeying according to right reason . . that the saved and the damned are alike in themselves , but the difference is only in election , and christs intention . for the saved have broke the old covenant , as well as the damned ; and if it be not they , but christ , that fulfill their conditions of the new , then the difference is all without them . . it confoundeth law and gospel , it overthroweth all the laws & precepts of christ , by removing their end , it contradicteth the whole scope of the scripture , which telleth us , that christ was made under the law , ( & not under the gospel , ) fulfilled the law , ( but not the gospel covenant ) bore the curse of the ( but not of the gospel , ) and which imposeth a necessity of fulfilling the conditions of the gospel themselves upon all that will be justified and saved . to quote the scriptures that assert this , would be to transcribe almost all the doctrinall part of the new testament . what unsavory stuff then is that of mr. saltmarsh , of free grace , pag. . . who directeth those that doubt of their gospel sincerity to see it in christ , because christ hath beleeved perfectly , he hath sorrowed for sin perfectly , he hath repented perfectly , he hath obeyed perfectly , he hath mortisied sin perfectly , and all is ours , &c. if this be meant of gospel-beleeving , repenting , sorrowing , obeying and mortifying , then it is no uncharitable language to say , it is blasphemy in its clear consequence ; as if christ had a saviour to beleeve in for pardon and life , or sin to repent of , and sorrow for , and mortifie : but if he meant it of legall beleeving in god , or repenting sorrowing for , mortifying of sin in us , and not in himself ; then is it no more to the business he hath in hand then a harp to a harrow , as they say , it is not legall beleeving , which is the evidence doubted of , or enquired after ; and sure christs repenting and sorrowing for our sin , is no clearing to us , that we repent of our own , nor any acquitting of us for not doing it : and for his mortifying sin in us , that is the doubt , whether it be done in the doubting soul or not ? if he mean it of destroying the guilt of sin meritoriously on the cross , that is but a strange evidence of the death of it in a particular soul : except he think ( as divers that i met with in glocestershire , and wilt-shire , ) that christ took our naturall pravity and corruption together with our flesh . but i let go this sort of men , as being fitter first to learn the grounds of religion in a cathechism , then to a manage those disputes wherewith they trouble the world. thesis xxi . not that we can perform these conditions without grace : ( for without christ we can do nothing : ) but that he enableth us to perform them our selves ; and doth not himself repent , beleeve , love christ , obey the gospel for us , as he did satisfie the law for us . explication . this prevention of an objection i add , because some think it is a self-ascribing , and derogating from christ , to affirm our selves to be but the actors of these duties ; though we profess to do it only by the strength of grace . but that it is christ that repenteth and beleeveth , and not we , is language somewhat strange to those ears that have been used to the language of scripture or reason . though i know there is a sort of sublime platonick , plotinian divines , of late sprung up among us , who think all things be but one ; and those branches or beams of gods essence , which had their being in him before their creation , and shall at their dissolution return into god again ; and so the souls of men are but so many parcels of god given out into so many bodies ; or at least but beams streaming from him by a fancyed emanation . these men will say , not only that it is christ in us that doth beleeve , but the meer godhead in essence considered . but it sufficeth sober men to beleeve that christ dwelleth in us ; . by his graces or spirituall workings : . by our constant love to him , and thinking of him : as the person or thing that we are still affectionately thinking on , is said to dwell in our mindes or hearts ( because their idea is still there , ) or our mindes and hearts to dwell upon them . but in regard of the divine essence , which is every where , as it dwells no otherwise ( for ought i know or have seen proved ) in the saints , then in the wicked and devils ; so i think ; as sir kenelm digby thinks of the soul ; that the body is more properly said to be in the soul , then the soul in the body , so we are more properly said to live , and move & have our being in god , then god to live , and move , and have his being in us . i will not digress from my intended subject so far , as to enter here into a disquisition after the nature or workings of that grace which doth enable us to perform these conditions . i refer you to parkers theses de traductione peccatoris ad vit . thesis . xxii . in this fore-explained sence it is , that men in scripture are said to be personally righteous : and in this sence it is , that the faith and duties of beleevers are said to please god , viz. as they are related to the covenant of grace , and not as they are measured by the covenant of works . explication . those that will not acknowledg that the godly are called righteous in the scripture , by reason of a personal righteousness , consisting in the rectitude of their own dispositions & actions , as well as in regard of their imputed righteousness , may be convinced from these scriptures , if they will beleeve them . gen. . . & . , . iob . . psa. . , . & . , , &c eccl. . , . ezek. . , . & . , , . mat. . . & . . & , . luk. . . heb. . . pet. . . pet. . . ioh. . , . rev. . . mat. . . rom. . . so their ways are called righteousness . psal. . . & . . & . . &c. mat. . . & . . luke . . act. . . rom. . . , , , . cor. . . ioh. . . & . . eph. . . &c. that men are sometime called righteous , in reference to the laws and judgments of men , i acknowledge : also in regard of some of their particular actions , which are for the substance good : and perhaps sometimes in a comparative sense , as they are compared with the ungodly : as a line less-crooked should be called streight in comparison of one more crooked : but how improper an expression that is , you may easily perceive . the ordinary phrase of scripture hath more truth and aptitude then so . therefore it must needs be that men are called righteous in reference to the new covenant only ; which is plain thus : righteousness is but the denomination of our actions or persons , as they relate to some rule . this rule when it is the law of man , and our actions suit thereto , we are then righteous before men . when this rule is gods law , it is either that of works , or that of grace : in relation to the former , there is none righteous , no not one : for all have sinned , and come short of the glory of god. only in christ , who hath obeyed and satisfied , we are righteous . but if you consider our actions and persons in relation to the rule of the new covenant , so all the regenerate are personally righteous , because they all perform the conditions of this covenant , and are poperly ponounced righteous thereby . neither can it be conceived how the works of beleevers , should either please god , or be called righteousness , as they relate to that old rule , which doth pronounce them unrighteous , hatefull , and accursed . two sorts among us therefore do discover intolerable ignorance in this point . . those that commonly use and understand the words [ righteous , and righteousness ] as they relate to the old rule : as if the godly were called righteous ( besides their imputed righteousness , only because their sanctification and good works have some imperfect agreement to the law of works : as if it were a streight line which is in one place streight and another crooked ; much less that which is in every part crooked in some degree , i have been sorry to hear many learned teachers speak thus ; most they say to maintain it , is in this simple objection . if we are called holy , because of an imperfect holiness : then why not righteous , because of an imperfect righteousness ? ans. holiness signifieth no more but a dedication to god , either by separation only , or by qualifying the subject first , with an aptitude to its divine imployment , and then separating or devoting it : as in our sanctification . now a person imperfectly so qualified , is yet truly and really so qualified ; and therefore may truly be called holy so far . but righteousness signifying a conformity to the rule ; and a conformity with a quatenus , or an imperfect rectitude , being not a true conformity or rectitude at all ( because the denomination is of the whole action or person , and not of a certain part or respect therefore imperfect righteousness is not righteousness , but unrighteousness ; it is a contradiction in adjecto . object . but , is our personal righteousness perfect as it is measured by the new rule ? ans. yes : as i shall open to you by and by . i could here heap up a mulitude of orthodox writers , that do call our personall righteousness by the title of [ evangelicall ] as signifying from what rule it doth receive its name . the second sort that shew their gross ignorance , of the nature of righteousness , are the antinomians , ( and some other simple ones whom they have misled ) who if they doe but hear a man talk of a righteousness in himself ; or in any thing he can do , or making his own duty either his righteousness , or conducible thereto ; they startle at such doctrine , and even gnash the teeth , as if we preached flat popery , yea as if we cryed down christ , and set up our selves : the ignorant wretches not understanding , the difference between the two sorts of righteousness ; that of the old covenant , which is all out of us in christ ; and that of the new covenant , which is all out of christ in our selves : ( though wrought by the power of the spirit of christ. ) quest. but how then is ahabs and nineve's humiliation accepted , and such other works of those that are not in christ , seeing they are yet under the law ? ans. . no man is now under the law as adam was before the new covenant was made ; that is , not so under the law alone , as to have nothing to do with the gospel ; or so under the old covenant , as to have no benefit by the new . . so that wicked men may now find that tender and mercifull dealing from god , that even those works which are less unjust and sinfull , and draw neerest to the rectitude required by the gospel , shall be so far accepted as that , for their further encouragement , some kind of reward or suspension of wrath shall be annexed to them , and god will countenance in them that which is good , though it be not so much as may denominate it a good work . . but yet the best of an unregenerate mans works have more matter in them to provoke god then to please him , and he never accepteth them as evangelically righteous ; for they that are in the flesh , and are without faith , cannot possibly so please god , rom. . . heb. . . as their righteousness is but a less degree of unrighteousness , and therefore is most improperly called righteousness ; so their pleasing god is but a lower degree of displeasing him , and therefore but improperly called pleasing him . thesis . xxiii . in this sence also it is so far from being an error to affirm , that faith it self is our righteousness , ] that it is a truth necessary for every christian to know ; that is , faith is our evangelicall righteousness , ( in the sence before explained , ) as christ is our legall righteousness . explication . this assertion , so odious those that understand not its grounds , is yet so clear from what is said before , that i need to add no more to prove it . for . i have cleared before , that there must be a personall righteousness , besides that imputed , in all that are justified . and that . the fulfilling of the conditions of each covenant is our righteousness , in reference to that covenant : but faith is the fulfilling of the conditions of the new covenant , therefore it is our righteousnes in relation to that covenant . i do not here take faith for any one single act , but as i shall afterward explain it . quest. in what sence then is faith said to be imputed to us for righteousness , if it be our righteousness it self ? answ. plainly thus ; man is become unrighteous by breaking the law of righteousness that was given him ; christ fully satisfieth for this transgression , and buyeth the prisoners into his own hands , and maketh with them a new covenant , that whosoever will accept of him , and beleeve in him , who hath thus satisfied , it shall be as effectual for their justification , as if they had fulfilled the law of works themselves . a tenant forfeiteth his lease to his landlord , by not paying his rent ; he runs deep in debt to him , and is disabled to pay him any more rent for the future , whereupon he is put out of his house , and cast into prison , till he pay the debt ; his landlords son payeth it for him , taketh him out of prison , and putteth him in his house again , as his tenant , having purchased house and all to himself ; he maketh him a new lease in this tenor , that paying but a pepper corn yearly to him , he shall be acquit both from his debt , and from all other rent for the future , which by his old lease was to be paid ; yet doth he not cancel the old lease , but keepeth it in his hands to put in suite against the tenant , if he should be so foolish as to deny the payment of the pepper corn . in this case the payment of the grain of pepper is imputed to the tenant , as if he had payed the rent of the old lease : yet this imputation doth not extoll the pepper corn , nor vilifie the benefit of his benefactor , who redeemed him : nor can it be said , that the purchase did only serve to advance the value and efficacy of that grain of pepper . but thus ; a personall rent must be paid for the testification of his homage ; he was never redeemed to be independent as his own landlord and master : the old rent he cannot pay ; his new landlords clemency is such , that he hath resolved this grain shall serve the turn . do i need to apply this in the present case or cannot every man apply it ? even so is our evangelicall righteousness , or faith , imputed to us for as reall righteousness , as perfect obedience . two things are considerable in this debt of righteousness ; the value , and the personall performance or interest : the value of christs satisfaction is imputed to us , instead of the value of a perfect obedience of our own performing , and the value of our faith is not so imputed : but because there must be some personall performance of homage , therefore the personall performance of faith shall be imputed to us for a sufficient personall payment , as if we had paid the full rent , because christ whom we believe in , hath paid it , & he will take this for satisfactory homage ; so it is in point of personall performance , and not of value that faith is imputed . thesis xxiv . this personall gospell righteousness is in its kind a perfect righteousness ; and so far we may admit the doctrine of personall perfection . explication . our righteousness may be considered , either in regard of the matter and the acts denominated righteous , or else in respect of the form which gives them that denomination : also our faculties and actions are considerable , either in regard of their being , or of their quality . . the perfection of the being of our faculties or acts is nothing to our present purpose , as falling under a physicall consideration only . . in regard of their quality they may be called perfect or imperfect in severall sences . as perfection is taken for the transcendentall perfection of being so they are perfect . . and as it is taken for the compleat number of all parts , it is perfect . . but as it is taken for that which is perfect , efficienter or participaliter , that is , for a work that is finished for the author , so our holiness is still imperfect here . . and as it is taken for accidentall perction , ( so called in metaphysicks , when it wants nothing which beyond the essence , is also requisite to the integrity , ornament and well being of it , ) so our holiness is here imperfect . . as perfection is taken , pro sanitate , for soundness , so our holiness is imperfect . . and as it is taken , pro maturitate , for ripeness , so it is imperfect . . in respect of the admixture of contrary qualities , our holiness is imperfect . . but whether all this imperfection be privative and sinfull , or meerly negative ; and only our misery , whether it be a privation , physicall or morall , is a question that will be cleared , when i come to shew the extent of the commands or rule . but not any of these kinds of perfection is that which i mean in the position : holiness is a quality , & may be intended and remitted , in creased & decreased ; but it is the relative consideration of these qualities of our faculties and acts , as they are compared with the rule of the new covenant ; & so it is not the perfection of our holiness that we enquire after , but of our righteousness ; which righteousness is not a quality as holiness is , but the modification of our acts as to the rule , which is not varyed , secundum majus & minus : see schibl . metaph. li. , c. . tit. . art. . therefore our divines usually say , that our justification is perfect , though our sanctification be not ; and then i am sure our righteousness must be perfect . a two-fold perfection is here implyed . . a metaphysical perfection of being . . a perfection of sufficiency in order to its end . . the being of our righteousness formally consisting in our relative conformity to the rule , either it must be perfect , or not at all . he that is not perfectly innocent in the very point that he is accused , is not innocent truly , but guilty . sincerity is usually said to be our gospel-perfection : not as it is accepted in stead of perfection , but as it is truly so ; for sincere faith is our conformity to the rule of perfection , viz. the new covenant as it is a covenant ; yet as it is sincere faith , it is only materially our righteousness and perfection , but formally as it is relatively our conformity to the said rule . . our righteousness is perfect as in its being , so also in order to its end . the end is , to be the condition of our justification , &c. this end it shall perfectly attain . the tenor of the new covenant is not , believe in the highest degree , and you shall be justified ; but believe sincerely , and you shall be justified ; so that our righteousness . formally considered , in relation to the condition of the new covenant , is perfect or none . . but considered materially as it is holiness , either in reference to the degree it should attain , or the degree which it shall attain , or in reference to the excellent object which it is excercised about , or in reference to the old covenant , or the directive , ( and in some sence ) the preceptive part of the new covenant ; in all these respects it is imperfect . i speak not all this while of that perfection in christs satisfaction , which is also our perfect righteousness , because few will question the perfection of that . thesis xxv . yet is it an improper speech of some divines , that christ first justifieth our persons , and then our duties and actions : and except by [ justifying ] they mean , his esteeming them to be a fulfilling of the gospell conditions , and so unjust , it is unsound and dangerous , as well as improper . explication . . it is improper in the best sence : . because it is contrary to the scripture use of the word [ iustifying ] : which is the acquitting of us from the charge of breaking the law , and not from the charge of violating the new covenant , , it is against the nature of the thing ; seeing justification ( as you shall see anon ) implyeth accusation ; but the esteeming of a righteous action to be as it is , doth not imply any accusation . . this speech , joyning justification of persons and actions together , doth seem to intimate the same kinde of justification of both , and so doth tend to seduce the hearers to a dangerous error . . for if it be understood in the worst sence , it will overthrow the righteousness of christ imputed , and the whole scope of the gospell , and will set up the doctrine of justification by works . for if god do justifie our works from any legall accusation , ( as he doth our persons , ) then it will follow , that our works are just and consequently we are to be justified by them . there is no room for scripture-justification where our own works are not first acknowledged unjustifiable : because there is no place for satisfaction and justification thereby from another , where we plead the justification of our own works in respect of the same law. justification of works is a sufficient ground for iustification by works : seeing the justness of his dispositions and actions is the ground of denominating the person just , and that according to the primary and most proper kinde of righteousness as is expressed in the distinction of it , pag. , . thesis xxvi . ( ) neither can our performance of the conditions of the gospel in the most proper and strict sence , be said to merit the reward : seeing there is nothing in the value of it , or any benefit that god receiveth by it , which may so entitle it meritorious ; neither is there any proportion betwixt it and the reward . ( ) but in a larger fence , as promise is an obligation , and the thing promised is called debt ; so the performers of the condition are called worthy , and their performance merit . though properly it is all of grace , and not of debt . ( ) rom. . , . & . , , . hose . . . mat. . . rom. . . & , . cor. . . rev. . . & . . rom. . . gal. . . eph. . , , . gen. . . ( ) mat. . , , , . & . luk. . . & . . thes. . . . rev. . , &c. explication . in the strictest sence he is said to merit , who performeth somewhat of that worth in it self to another , which bindeth that other in strict justice to requite him . this work must not be due , and so the performer not under the absolute soveraignty of another ? for else he is not in a capacity of thus meriting . it is naturall justice which here bindeth to reward . all that we can merit at the hands of gods naturall justice is but these two things . . the escape of punishment in that respect or consideration wherein our actions are not sinfull : or the not punishing of us in a greater degree then sin deserves : ( though indeed it is questionable whether we are capable of suffering more . ) . our actions thus deserve the honour of acknowledgment of that good which is in them ; yea , though the evil be more then the good . as a merciful thief that gives a poor man half his mony again , when he hath robbed him , as he deserveth a less degree of punishment , so that good which was in his action deserveth an answerable acknowledgment and praise , though he dye for the fact . but this is a poor kinde of meriting , and little to the honour or benefit of the party : and is more properly called a less desert of punishment , then a desert of reward . . the second kind of merit , is that whereby a governor , for the promoting of the ends of government , is obliged to reward the obedience of the governed : that when disobedience is grown common , the obedience may be encouraged , and a difference made . among men even justice bindeth to such reward ; at least to afford the obedience the benefit of protection and freedom , though he do no more then his duty : but that is because no man hath an absolute soveraignty de jure over his subjects , as god hath ; but is indebted to his subjects as well as they are to him . if our obedience were perfect , in respect of the law of works , yet all the obligation that would lie upon god to reward us ( any further then the foresaid forbearing to punish us , and acknowledging our obedience ) would be but his own wisdom ; as he discerneth such a reward would tend to the well-governing of the world , working morally with voluntary agents agreeable to their natures . and when we had done all , we must say , we are unprofitable servants ; we have done nothing but what was our duty . therefore this obligation to reward from the wisdom of god , as it is in his own brest known to himself alone , so is it drawn from himself , and not properly from the worth of our works , and therefore this is improperly called merit . . the third kinde of meriting is sufficiently explained in the position : where the obligation to reward , is gods ordinate justice , and the truth of his promise : and the worthiness lieth in our performance of the conditions on our part . this is improperly called merit : this kinde of meriting is no diminution to the greatness or freeness of the gift or reward : because it was a free and gracious act of god to make our performance capable of that title ; and to engage himself in the foresaid promise to us ; and not for any gain that he expected by us , or that our performance can bring him . thesis xxvii . as it was possible for adam to have fulfilled the law of works by that power which he received by nature ; ( ) so is it possible for us to perform the conditions of the new covenant by the ( ) power which we receive from the grace of christ. explication . ( ) that it may be possible which is not future . a thing is termed possible when there is nothing in the nature of the thing it self , which may so hinder its production as to necessitate its non-futurity : though from extrinsecall reasons , the same non-futurity may be certain , and in some respect necessary : and all things considered , the futurity of it may be termed impossible ; & yet the thing it self be possible . so it was possible for adam to have stood : and so if you should take the word [ possible ] absolutely , and abstracted from the consideration of the strength of the actor ; even the commands of the law are yet possible to be fulfilled ▪ but such a use of the word is here improper : it being ordinarily spoken with relation to the strength of the agent . ( ) but in the relative sence the conditions of the new covenant are possible to them that have the assistance of grace . i intend not here to enter upon an explication of the nature of that grace which is necessary to this performance ; my purpose being chiefly to open those things wherein the relative change of our estates doth consist rather then the reall . whether then this grace be physicall or morall ? whether there be a morall suasion of the spirit , distinct from the suasion of the word , and other outward means ? whether that which is commonly called the work of conscience , be also from such an internall suasory work of the spirit ? how far this grace is resistible ? or whether all have sufficient grace to beleeve , either given , or internally offered ? with multitudes of such questions , i shall here pass by ; referring you to those many volumes that have already handled them . all that i shall say of this shall be when i come to open the nature of faith. see parkers theses before mentioned . thesis . xxviii . the precepts of the covenants , as meer precepts , must be distinguished from the same precepts considered as conditions , upon performance whereof we must live , or dye for non performance . thesis xxix . as all precepts are delivered upon covenant-terms , or as belonging to one of the covenants , and not independently ; so have the same precepts , various ends and uses , according to the tenor and ends of the distinct covenants to which they do belong . explication . therefore it is one thing to ask , whether the covenant of works be abolished ? and another thing , whether the morall law be abolished ? yet that no one precept of either morall or ceremoniall law was delivered without reference to one of the covenants , is very evident . for if the breach of that command be a sin , and to be punished , then either according to the rigorous threatening of the old covenant , or according to the way and justice of the new . for the law , as it was delivered by moses , may be reduced in several respects to each of these covenants , and cannot constitute a third covenant , wholy distinct from both these ; and therefore camero doth more fitly call it a subservient covenant , then a third covenant . for either god intended in that covenant to proceed with sinners in strict rigor of justice , for every sin ; and then it is reducible to the first covenant : or else to pardon sin upon certain conditions , and to dispence with the rigor of that first covenant : and then it must imply satisfaction for those sins ; and so be reducible to the second covenant : ( for i cannot yet digest the doctrine of grotius and vossius , concerning satisfaction by sacrifice for temporall punishment , without subordination to the satisfaction by christ : ) or if it seem in severall phrases to savour of the language of the severall covenants , ( as indeed it doth ; ) that is because they are yet both in force ; and in severall respects it is reducible to both . so that when we demand , whether the morall law do yet binde , the question is ambiguous , from the ambiguity of the term [ binde . ] for it is one thing to ask , whether it binde upon the old covenant terms ? another , whether upon new covenant terms ? and a third , whether as a meer precept ? here a question or two must be answered . quest. how could the precepts delivered by moses ( when the old covenant was violated , and the new established ) belong to that old covenant ? quest. in what sence doth the decalogue belong to the new covenant ? quest. whether the precepts of the gospel do belong to the decalogue ? quest. whether the precepts of the gospel belong also to the old covenant ? but all these will be cleared under the following positions , where they shall be distinctly answered . thesis xxx . there is no sin prohibited in the gospel which is not a breach of some precept in the decalogue : and which is not threatned by the covenant of works , as offending against , and so falling under the iustice thereof . for the threatening of that covenant extendeth to all sin that then was , or after should be forbidden . god still reserved the prerogative , of adding to his laws , without altering the covenant terms ; else every new precept would imply a new covenant : and so there should be a multitude of covenants . explication . . though the decalogue doth not mention each particular duty in the gospel , yet doth it command obedience to all that are or shall be specified ; and expresseth the genus of every particular duty . and though it were not a duty from the generall precept , till it was specified in the gospel , yet when it once is a duty , the neglect of it is a sin against the decalogue . for instance ; the law saith , thou shalt take the lord for thy god , and consequently beleeve all that he saith to be true ; and obey him in all that he shall particularly command you : the gospel revealeth ( what it is that is to be beleeved , and saith , this is the work of god , that ye beleeve in him whom the father hath sent . ioh. . , . the affirmative part of the second commandment is , thou shalt worship god according to his own institution : the gospell specifieth some of this instituted worship , viz. sacraments , &c. so that the neglect of sacraments is a breach of the second commandment : and unbelief is a breach of the first . this may help you to answer that question , whether the law without the gospell be a sufficient rule of life ? answ. as the lords prayer is a sufficient rule of prayer : it is sufficient in its own kinde , or to its own purposes : it is a sufficient generall rule for duty ; but it doth not enumerate all the particular instituted species . yet here , the gospell revealing these institutions , is not only the new covenant it self ; but the doctrine of christ , which is an adjunct of that covenant also . . that every sin against the precepts of the gospell and decalogue , are also sins against the covenant of works , and condemned by it , will appear thus . . the threatening of that covenant is against all sin , as well as one , ( though none but eating the forbidden fruit be named : ) but these are sins ; and therefore threatned by that covenant . the major appears by the recitall afterwards ; cursed is he that doth not al things written . . i have proved before , that the old covenant is not repealed , but onely relaxed to beleevers upon christs satisfaction ; and then it must needs be in force against every sin . . the penalty in that covenant is still executed against such sins . so that every sin against the gospel is a breach of the conditions of the law of works : but every sin against that law , is not a breach of the conditions of the gospel . and it hinders not this , that the morall law by moses , and the gospel by christ , were delivered since the covenant with adam . for though that covenant did not specifie each duty and sin : yet it doth condemn the sin when it is so specified . but the great objection is this : how can unbelief be a breach of the covenant of works , when the very duty of beleeving for pardon is inconsistent with the tenor of that covenant , which knoweth no pardon ? ans. . pardon of sin is not so contradictory to the truth of that covenant , but that they may consist upon satisfaction made . though it is true , that the covenant it self doth give no hopes of it ; yet it doth not make it impossible . . unbelief , in respect of pardon and recovery , is a sin against the covenant of works , not formaliter , but eminenter . . not also as it is the neglect of a duty , with such and such ends and uses , but as it is the neglect of duty in the generall considered ; and so as it is a sin in generall , and not as it is a sin consisting in such or such an act or omission . the form of the sin lieth in its pravity or deviation from the rule : so far unbelief is condemned by the law : the substrate act is but the matter , ( improperly so called . ) the review of the comparison before lay'd down will explain this to you : a prince bestoweth a lordship upon a slave , and maketh him a lease of it , the tenor where of is , that he shall perform exact obedience to all that is commanded him ; and when he fails of this , he shall forfeit his lease : the tenant disobeyeth , and maketh the forfeiture ; the son of this prince interposeth , and buyeth the lordship , and satisfieth for all the damage that came by the tenants disobedience : whereupon the land and tenant and lease are all delivered up to him , and he becomes landlord . he findeth the tenant ( upon his forfeiture ) dispossessed of the choycest rooms of the house , and chief benefits of the land , and confined to a ruinous corner ; and was to have been deprived of all , had not he thus interposed . whereupon he maketh him a new lea●e in this tenor , that if in acknowledgment of the favour of his redemption , he will but pay a pepper corn , he shall be restored to his former possession , and much more . in this case now the non-payment of the pepper corn , is a breach of both leases : of the old , because though he had forfeited his title to the benefits of it , yet he could not disanull the duty of it , which was obedience during his life : especially when the penalty was not fully executed on him , but he was permitted still to enjoy some of the benefits . so that as it is an act of disobedience in generall , his non-payment is a further forfeiture of his old lease : but as it is the non-payment of a pepper-corn required of him in stead of his former rent , so it is a breach of his new lease only . even so is unbelief a violation of both covenants . thesis xxxi . the gospell doth establish , and not repeall the morall law , and so is perfect obedience commanded , and every sin forbidden , now , as exactly as under the covenant of works : but this is but an adjunct of the new covenant and not a proper part of it : neither is it on the same terms , or to the same ends , as in the first covenant . explication . that the morall law is yet in force , i will not stand to prove , because so many have written of it already . see mr. anthony burgesses lectures : but to what ends , and in what sence the gospell continueth that law , and commandeth perfect obedience thereto , is a question not very easie . . whether christ did first repeall that law , and then re-establish it to other ends ? so some think . . or whether he hath at all made the morall law to be the preceptive part of the new covenant ? and so whether the new covenant do at all command us perfect obedience ? or only sincere ? . or whether the morall law be continued only as the precepts of the old covenant , and so used by the new covenant , meerly for a directive rule ? to the first i answer ; . that it is not repealed at all i have proved already , even concerning the covenant of works it self ; and others enough have proved at large of the morall law. . yet that christ useth it to other ends , & for the advantage of his kingdom , i grant . to the other second question , i answer ; . that the morall law , as it is the perceptive part of the covenant of works , is but delivered over into the hands of christ , and so continued in the sence before expressed , seems plain to me . . that the same morall law doth therefore so continue to command even believers and that the perfect obeying of it is therefore their duty , and the not obeying their sin , deserving the death threatened in that covenant . . that jesus christ hath further made use of the same morall law , for a direction to his subjects , whereby they may know his will. that whereas your sincere subjection and obedience to christ , is part of the condition of the new covenant ; that we may know what his will is , which we must endeavour to obey , and what rule our actions must be sincerely fitted to , and guided by , he hath therefore left us this morall law as part of this direction , having added a more particular enumeration of some duties in his gospel . that as when the old covenant said , thou shalt obey perfectly ; the morall law did partly tell them , wherein they should obey : so when the new covenant saith , thou shalt obey sincerely ; the morall law doth tell us , wherein , or what we must endeavour to do . . but that the morall law , without respect to either covenant , should command us perfect obedience ; or that christ , as the mediator of the new covenant , should command us not only sincere , but also perfect obedience to the morall law , and so hath made it a proper part of his gospel , not only as a directory and instruction , but also as a command : i am not yet convinced , ( though i will not contend with any that think otherwise , ) my reason is , because i know not to what end christ should command us that obedience which he never doth enable any man in this life to perform . if it were to convince us of our disability and sin , that is the work of the law , and the continuing of it upon the old terms , as is before explained , is sufficient to that . but i judge this question to be of greater difficult then moment . thesis xxxii . if there be any particular sins against the new covenant , which are not also against the old ; or if any sins be considerable in any of their respects , as against the gospel only , then christs death was not to satisfie for any such sins so considered : for where no death is threatened , there none is explicitely due , nor should be executed ; and where it is not so due to the sinner , nor should have been executed on him , there it could not be required of christ , nor executed on him : but the gospel threateneth not death to any sin , but final unbelief and rebellion , ( and for that christ never dyed , as i shall shew anon , ) therefore christ died not for any sin as against the gospell , nor suffered that which is no where threatened . explication . a sin may be said to be against the gospel , . as christ and his gospel are the object of it ; . or as it breaketh the conditions of the gospel : in the latter sence only i here take it . to prove the point in hand , there needs no more then the argument mentioned : for to all that unbelief , and other sins of the godly , which are forgiven , the gospel doth no where threaten death ; and therefore christ could not bear it , as to satisfie the gospel-threatening . though i confess i have been long in this point of another judgment , while i considered not the tenor of the covenants distinctly ; some further proof you shall have in the next conclusion . read heb. . . thesis xxxiii . as the active obedience of christ was not the righteousness of the second covenant , or the performing of it . conditions , but of the first , properly called a legall righteousness ; so also his passive obedience and merit was only to satisfie for the violation of the covenant of works , but not at all for the violation of the coven●nt of grace for that there is no satisfaction made , and there remaineth no sacrifice . explication . that christ did not fulfill the conditions of the new covenant for us : i have proved already : that he hath not satisfied for its violation , i think to the considerate will need no proof : if you think otherwise , consider , . christ is said to be made under the law , & to have born the curse of the law , & to have freed us from the curse of it , but no where is this affirmed of him in respect of the gospel . . there be terms by him propounded upon which men must partake of the benefits of his satisfaction ; but these terms are onely conditions of the new covenant , therefore he never satisfied for the non-performance of those conditions . . if he did , upon what conditions is that satisfaction enjoyed by us ? . but the question is out of doubt , because that every man that performeth not the gospel-conditions , doth bear the punishment himself in eternall fire , and therefore christ did not bear it : so that as it was not so grievous a death which was threatened in the first covenant , as that is which is threatened in the second ; so it was not so grievous a kind of death which christ did bear , as that is which finall unbelievers shall bear , ( except as ●he accumulation of sins of so many might increase it , ) therefore when we say , that christ suffered in his soul the pains of hell , or that which is equall ; we must not mean the pains which is threatned in the gospell , and the damned unbelievers must endure ; but only of that death which the law of works did threaten . wo therefore to the rebellious unbelieving world , that must bear this second death themselves : for of how much soever punishment shall they be thought worthy , who tread under foot the blood of the covenant ? heb. . . thesis . xxxiv . the covenant of grace is not properly said to be violated , or its conditions broken , except they be finally broken : for the violation consisteth in non performance of the conditions , and if they are performed at last , they are truly performed , & if performed , then the covenant is not so violated , as that the offendor should fall under the threatening thereof . explication . i deny not but the new covenant may be said to be neglected , and sinned against , and the command of christ broken by our long standing out in unbelief , though we come home at last . but the covenant conditions are not broken , when ever the precept of the gospel is transgressed , or the covenant neglected , except it be finall . the condition is , who ever believeth shall be saved , not limitting it to a particular season . though both the precept of christ , & common reason requireth that we be speedy in the performance , because we have no promise that the day of grace shall continue , and because our neglect will increase our disability , and our frequent resisting will grieve the spirit : so that the new covenant doth not threaten death to every particular act of disobedience or unbelief , nor to any but what is finall , though the precept require that we believe immediately , and every degree of unbelief be forbidden . thesis xxxv . yet the sins of beleevers against the gospel precepts have need of pardon , and are properly said to be pardoned , in reference to their deserved punishment ; . both because the punishment , which naturally and implicitely is due to them , is not so much as threatened in this gentle covenant , and so becomes not explicitely due , or in point of law. . but specially because the old covenant condemning all sin , is yet unrepealed , which would be executed on us , even for our sins against grace , did not the efficacy of christs satisfaction dayly interpose , which makes us therefore have continuall need of that satisfaction . explication . this is layd down to prevent the objection which might arise from the fore-going doctrine : for many are ready to ask , if christ dyed not for sin as it is against the gospell-covenant , then how are such sins pardoned to beleevers ? i answer , in the fore-expressed way : for certainly the gospel cannot be said to remit the punishment which it never threatened , ( further then as it is only implicitely due ; ) and that which it doth threaten it doth never remit . thesis xxxvi . the pardoning of sin is a gracious act of god , discharging the offender by the gospell-promise , or grant from the obligation , to punishment , upon consideration of the satisfaction made by christ , accepted by the sinner , and pleaded with god. explication . the true definition of pardon , and of justification doth much conduce to the understanding of this whole mysterious doctrine . the former i have here laid down as neer as i can . i shall briefly explain the whole definition , . i call it an act of god ; for so the scripture ordinarily doth . mat. . . , . mar. . . . luk. . . ephes. . . some may object ; if all things be delivered into the hands of christ the redeemer , and all judgement committed to the son , as is shewed before , then the son should forgive rather then the father . i answer . . so the son is said to forgive also , mar. . , . luk. . . . i shewed you before , that the father giveth not away any power from himself by giving it to the son ; but onely doth manage it in another way upon other terms . . as the mediator is a middle person , interposing between god and the world for their reconciliation , so the acceptance , pardon and kingdom of the mediator , is , as it were a mean or step towards the pardon , acceptance , and kingdom of god. first christ doth cleanse men by his spirit , and blood , and then offereth them blameless and undefiled , without spot or wrinkle to god , who so accepts them at his hands , and even the kingdom also will he deliver up to the father , ephes. . . col. . , . iude . cor. . . therefore the sons pardoning and accepting being first in order of nature , and so but a mean to gods pardoning and accepting where the whole work is compleatly perfected , ( when the sinner is fully brought home by christ to god , from whom he first fell , the act of pardoning is therefore most usually and fitly ascribed to the father , ( that being the ultimate perfecting pardon , ) and we are said to ask it of him through christ. . i call this pardon , a gracious act ; for if it were not in some sort gratuitous , or free , it were no pardon . let those think of this , who say , we have perfectly obeyed the law in christ , and are therefore righteous . if the proper debt either of obedience or suffering be payd , either by our selves , or by another , then there is no place left for pardon : for when the debt is payd , we owe nothing ( except obedience de novo ; ) and therefore can have nothing forgiven us . for the creditor cannot refuse the proper debt , nor deny an acquittance upon receit thereof . but christ having payd the tantundem and not the idem , the value and not the strict debt , this satisfaction the father might have chosen to accept , or to have discharged us upon christs sufferings : which yet because he freely doth , therefore is his gracious act properly called pardon . the ignorant antinomians think , it cannot be a free act of grace , if there be any condition on our part for enjoying it . as if in the fore-mentioned comparison , pag. . the tenants redemption were the less free , because his new lease requires the rent of a pepper corn in token of homage ! as if when a pardon is procured for a condemned malefactor , upon condition that he shall not reject it when it is offered him , but shall take him that procured it for his lord , that this were therefore no free pardon ! indeed if we payd but a mite in part of the debt it self , so far our pardon were the less free . but i will not further trouble the reader with these senceless conceits , the confutation whereof is so easie and obvious . . i call this act [ a discharging ] as being the proper term in law to express it by . we were before charged by the law : we are by this act discharged . . i call it a discharge of [ the offender : ] for an offender is the only capable object or recipient of it . there can be no pardon where there is no offender . . i call it a discharging [ from the obligation to punishment . ] for. . you must look at this whole process as legall , and not as referring chiefly to gods secret judgment or thoughts . therefore when it is called a freeing man from the wrath of god , you must understand it onely of the wrath threatened in the covenant , and so from [ the obligation to punishment . ] you must not conceive of the change in god , but in the sinners relation , and consequently in the sence and sentence of the law , as to him . . the common word by which this terminus a quo , or rather the evil which this pardon doth directly free us from , is expressed , is guilt . but because the word guilt is variously used , sometimes referring onely to the fact , sometimes to the desert of punishment , and sometime to the dueness of punishment or the laws obliging the offendor to bear it ; i have therefore here taken it in this last expression , because i think that guilt is taken away only in this last sence ; as i shall further open anon . therefore many define guilt only in this last sence , reatus est obligatio ad poenam . this obligation though expressed only in the covenant , yet ariseth also from the fact : for if the covenant had not been broken , it had not obliged to suffering ; but still to duty only . . i call it a discharging [ by the gospell-promise or grant : ] ( it is called a promise in reference to the benefit as future , but more properly a grant in reference to the benefit as present or past ; either in the conferring , or already conferred . ) this i do for these reasons . . to clear the nature of this act. . to divert your thoughts from gods secret judgment , where most suppose this act performed ; and to turn them right , and free god from the imputation of change . a great question it is , whether remission and justification be immanent or transient acts of god ? the mistake of this one point was it that led those two most excellent , famous divines . dr. twisse and mr. pemble to that error and pillar of antinomianism , viz. iustification from eternity . for ( saith dr. twisse often ) all acts immanent in god , are from eternity : but justification and remission of sin are immanent acts : therefore , &c. by [ immanent in god ] they must needs mean negatively , not positively . for acts have not the respect of an adjunct to its subject , but an effect to its cause . now whether all such immanent acts are any more eternall then transient acts , is much questioned : as for god to know that the world doth now exist ; that such a man is sanctified , or just , &c. gods fore-knowledg is not a knowing that such a thing is , which is not ; but that such a thing will be , which is not . yet doth this make no change in god : no more then the sun is changed by the variety of creatures which it doth enlighten and warm ; or the glass by the variety of faces which it represents ; or the eye by the variety of the colours , which it beholdeth : ( for whatsoever some say , i do not think that every variation of the object maketh a reall change in the eye , or that the beholding of ten distinct colours at one view , doth make ten distinct acts of the sight , or alterations on it : much less do the objects of gods knowledg make such alterations . ) but grant that all gods immanent acts are eternall ( which i think is quite beyond our understanding to know : ) yet most divines will deny the minor ; and tell you that remission and justification are transient acts ; which is true : but a truth which i never had the happiness to see or hear well cleared by any . for to prove it a transient act , they tell us no more , but that it doth transire in subjectum extraneum , by making a morall change on our relation , though not a reall upon our persons , as sanctification doth . but this is only to affirm and not to prove ; and that in generall only ; not telling us what act it is that maketh this change . relations are not capable of being the patients or subjects of any act : seeing they are but meer entia rationis , and no reall beings . neither are they the immediate product or effect of any act : but in order of nature are consequentiall to the direct effects . the proper effect of the act is to lay the foundation from whence the relation doth arise . and the same act which layeth the foundation doth cause the relation , without the intervention of any other . suppose but the subjectum fundamentum & terminus , and the relation will unavoydably follow , by a meer resultancy . the direct effect therefore of gods active justification must be a reall effect , though not upon the sinner , yet upon something else for him ; and thence will his passive justification follow . now what transient act this is , and what its immediate reall effect , who hath unfolded ? i dare not be to confident in so dark a point : but it seemeth to me , that this justifying transient act is the enacting or promulgation of the new covenant , wherein justification is conferred upon every beleever . here , . the passing and enacting this grant is a transient act. . so may the continuance of it ( as i think . ) . this law or grant hath a morall improper action , whereby it may be said to pardon or justifie ; which properly is but virtuall justifying . . by this grant god doth , . give us the righteousness of christ , to be ours when we beleeve : . and disableth the law to oblige us to punishment , or to condemn us : . which reall foundation being thus layd , our relations of [ justified and pardoned in title of law ] do necessarily result . object . but this act of god , in granting pardon to beleevers , was performed long ago : but our justification is not till we beleeve . answ. though the effects of causes as physicall do follow them immediately , yet as morall they do not so : but at what distance the agent pleases sometimes . a man makes his son a deed of gift of certain lands , to be his at such an age , or upon the performance of some eminent action . here the deed of gift is the fathers instrument by which he giveth these lands : the passing this deed is the proper act and time of donation : yet the son hath no possession till the time prefixed , or till the condition be performed : at which time , the conditionall grant becoming absolute , and giving him right to present possession , it is not unfitly said , that his father doth even then bestow the lands : though by no new intervening act at all , but only the continuation of the former deed of gift in force . so here , the conditionall grant of pardon & justification doth then absolutely pardon and justifie us , when we perform the condition . hence is the phrase in scripture of being [ iustified by the law : ] which doth not only signifie [ by the law as the rule to which men did fit their actions ; ] but also [ by the law , as not condemning , but justifying , the person whose actions are so fitted : ] in which sence the law did justifie christ : or else the law should not justifie as a law or covenant , but only as a direction : which properly is not justifying , but only a means to discover that we are justifiable . as the word of christ shall judge men at the last day , ioh. . . so doth it virtually now , and if it judge , then doth it condemn and justifie . so rom. . . iam. ▪ . we shall be judged by the law of liberty . gal. . . , . in the same sence , as the law is said to convince and curse ( iam. . . gal. . . ) it may be said that the gospell or new law doth acquit , justifie and bless . rom. . . the law of the spirit of life in christ iesus , hath made me from the law of sin and death . as the law worketh wrath , and where is no law , there is no transgression , ( rom. . . ) and as sin is not imputed where there is no law , ( rom. . . and the strength of sin is the law , ( cor. . so the new law is the strength of righteousness , and worketh deliverance from wrath ; and were there no such new covenant , there would be no righteousness inherent or imputed : ioh. . . so that i conclude , that this transient act of god , pardoning and justifying ( constitutive ) is his grant in the new covenant ; by which as a morall instrument , our justification and pardon are in time produced , even when we beleeve : the obligation of the law being then by it made void to us . and this is the present apprehension i have of the nature of remission and justification : si quid novisti rectius , &c. ( yet i shall have occasion afterwards to tell you , that all this is but remission and justification in law and title , which must be distinguished from that which is in judgment or sentence ; the former being vertual in respect of the actuality of the latter ) . the second kinde of gods acts , which may be called justifying , is indeed immanent ; viz. his knowing the sinner to be pardoned and just in law ; his willing and approving hereof as true and good : these are acts in heaven , yea in god himself ; but the former sort are on earth also . i would not have those acts of god separated which he doth conjoyn ; as he ever doth these last with the former : but i verily think that it is especially the former transient legall acts which the scripture usually means when it speaks of pardoning and ( constitutive ) justifying : and not these immanent acts : though these must be looked on as concurrent with the former . yet most divines that i meet with , seem to look at pardon and justification as being done in heaven only and consisting only in these later immanent acts : and yet they deny justification to be an immanent act too : but how they will ever manifest that these celestiall acts of god , ( viz. his willing the sinners pardon , and so forgiving him in his own brest ; or his accepting him as just , ) are transient acts , i am yet unable to understand . and if they be immanent acts , most will grant that they are from eternity : and then fair fall the antinomians . indeed if god have a bar in heaven before his angels , where these things are for the present transacted , as some think ; and that we are said to be justified only at the bar now ; then i confess that is a transient act indeed . but of that more hereafter . . i add in the definition , that all this is done [ in consideration of the satisfaction , made by christ , . accepted , . and pleaded with god. ] the satisfaction made is the proper meritorious and impulsive cause : . so the satisfaction , as pleaded by christ the intercessor , is also an impulsive cause . . the satisfactious acceptance by the sinner ( that is faith , ) and the pleading of it with god by the sinner ( that is praying for pardon , ) are but the conditions , or causae sine quo . but all these will be fuller opened afterwards . thesis . xxxvii . ivstification is either . in title and the sence of the law ; . or in sentence of iudgment . the first may be called constitutive ; the second declarative : the first virtuall , the second actuall . explication . i will not stand to mention all those other distinctions of justification which are common in others , & not so necessary or pertinent to my purposed scope . you may finde them in mr bradshaw , mr iohn goodwin , and alstedius distinctions and definitions , &c. the difference between justification in title of law , and in sentence of judgment , is apparent at the first view : therefore i need not explain it . it is common , when a man hath a good cause , and the law on his side , to say , the law justifieth him , or he is just in law , or he is acquit by the law ; and yet he is more fully and compleatly acquit by the sentence of the judge afterward . in the former sence we are now justified by faith , as soon as ever we beleeve : in the latter sence we are justified at the last judgment . the title of [ declarative ] is too narrow for this last : for the sentence of judiciall absolution doth more then barely to declare us justified . i call the former [ virtuall ] not as it is in it felf considered , but as it standeth in relation to the latter . all those scriptures , which speak of justification as done in this life , i understand of justification in title opf law : so rom. . . being justified by faith , we have peace with god. rom. . . rom. . . being now justified by his blood , &c. iames . , . &c. but justification in judgment , as it is the compleating act , so is it most fitly called justification ; and i think the word in scripture hath most commonly reference to the judgment day ; and that justification in title is called [ justification ] most especially , because of its relation to the justification at judgment ; because as men are now in point of law , so shall they most certainly be sentenced in judgment . therefore is it spoken of many times as a future thing , and not yet done : rom. . mat. . . rom. . . but these may be called [ justification by faith , ] for by faith we are justified , both in law title . and at judgment . thesis xxxviii . ivstification , in title of law , is a gracious act of god , by the promise or grant of the new covevant , acquitting the offender from the accusasation and condemnation of the old covenant , upon consideration of the satisfaction made by christ , and accepted by the sinner . explication . here you may see . that pardon of sin , and this iustification in law , are not punctually and precisely alone : . and yet the difference is very small . the chief difference lyeth in this , that the terminus a quo of remission , is the obligation to punishment ; but the terminus of iustification , ( or the evil that it formally and directly doth free us from , ) is the laws accusation and condemnation : now though the difference between these two be very narrow , and rather respective then reall , yet a plain difference there is : for though it be one and the same commination of the law , by which men are both obliged to punishment , accused as guilty , and condemned for that guilt , yet these are not all one , though it is also true , that they all stand or fall together . that pardon is most properly the removing of the obligation , and that iustification is the removing of accusation and condemnation in the law , will be evident to those that have read what divines have written at large concerning the signification of the words , especially such that have skill in law , which is a great advantage in this doctrine of iustification : therefore as mr. wotten , and mr. goodwin do a little mistake in making pardon of sin to be the formall cause of iustification , ( though they are far neerer the mark then their opposers . ) so mr. bradshaw doth a little too much straiten the form of it , making it to lye only in apology or plea. it consisteth in both the acts ; . apology , in oppositiō to accusatiō ; thus christ our advocate doth principally justifie us : . in sentence , ( virtuall or actuall , ) & so it is opposed both to accusation and condemnation ; so christ the mediator as iudge , and the father as one with him , and as the supream iudge , doth justifie : but this latter is the chief act. the rest of the definition is sufficiently opened under the foregoing definition of pardon , and will be more after . thesis xxxix . ivstification in sentence of iudgement is [ a gracious act of god by christ , according to the gospel , by sentence at his publique bar , acquitting the sinner from the accusation and condemnation of the law , pleaded against him by satan ] upon the consideration of the satisfaction made by christ , accepted by the sinner , and pleaded for him . explication . there is also a two-fold pardon , as well as a two-fold iustification : one in law , the other in sentence of iudgement . so. acts . . repent , that your sins may be blotted out , when the time of refreshing comes , &c. but pardon of sin is usually mentioned in respect to this life present , as being bestowed here ; because a man may more fitly be said to be fully quit from the obligation of the punishment , commonly called the guilt in this life , then from the accusation of that guilt which will be managed against him by satan hereafter , or from the condemnation , which he must then most especially be delivered from . the difference betwixt this iustification and the former , may easily be discerned by the definition without any further explication . thesis xl. when scripture speaketh of iustification by faith , it is to be understood primarily and directly of iustification in law title , and at the bar of gods publique iudgment ; and but secondarily and consequentially of iustification at the bar of gods secret judgment , or at the bar of conscience , or of the world. explication . . that justification by faith is in foro-dei , and not in foro conscientiae primarily , see dr. downam's appendix to covenant of grace against mr pemble . conscience is but an inferiour , petty , improper judge : the work must be transacted chiefly at a higher tribunall . view all the scriptures that mention justification by faith , and you shall finde by the text and context that they relate to the bar of god , but not one directly to the bar of conscience . it is one thing to be justified , and another thing to have it manifested to our consciences that we are so . . that it is not directly at the bar of the world , all will acknowledge . . that it is not directly at the bar of gods secret judgment , in his own brest , may appear thus : . that is not a bar at which god dealeth with sinners , for justification or condemnation in any known or visible way ; no scripture intimateth it . . we could not then judge of our justification . . they are immanent acts ; but justification is a transient act : therefore dr downame in the place before mentioned hath proved against mr pemble , that justification is not from eternity . and ( as i judge by his following tract of justification ) mr pemble himself came afterwards to a sounder judgment in the nature of justification . . god dealeth with man in an open way of law , and upon covenant terms , and so will try him at a publique judgment according to the tenor of his covenants . there secrets of his brest are too high for us . by the word will he judge us : that must justifie or condemn us . therefore when you hear talk of the bar of god , you must not understand it of the immanent acts of gods knewledg or will , but of his bar of publique judgment , and in the sence of the word , some think that justification by faith is properly and directly none of all these yet , but that it is a publique act of god in heaven before his angels . i think this opinion better then any of the three former , which would have it at the bar of gods secret judgment , or of conscience , or of the world ; and i know no very ill consequence that followeth it ; but that god doth condemn or justifie at any such bar. i find no scripture fully to satisfie or perswade me . those places , rom. . . heb. . . luke , , . & . . which are alledged to that purpose , seem not to conclude any ●●ch thing , as that to be the bar where faith doth most properly justifie : yet i acknowledge that in a more remote sence we may be said to be justified by faith at all the four other bars , viz. gods immanent judgment , and before the angels , and before conscience , and the world : for god and angels do judge according to truth , and take those to be just , who are so in law and in deed : and so do our consciences , and men when they judge rightly ; and when they do not , we cannot well be said to be justified at their bar. therefore i think they mistake , who would have works , rather then faith , to justifie us at the bar of the world , as i shall shew afterward , when i come to open the conditions of justification . thesis xli . that saying of our divines [ that iustification is perfected at first , and admits of no degrees ] must be understood thus , that each of those acts which we call iustification , are in their own kind perfect at once ; and that our righteousness is perfect and admits not of degrees . but yet as the former acts , called iustification , do not fully , and in all respects , procure our freedom , so they may be said to be imperfect , and but degrees toward our full and perfect iustification at the last iudgment . thesis xlii . there are many such steps toward our finall and full iustification ; as ▪ . gods eternall love and decree of justifying us . . christs undertaking for satisfying and justifying . . his actuall satisfying by paying the price . . his own iustification , as the publique person , at his resurrection . . that change which is made in our relation upon our regeneration , or receiving the vitall seed of grace , where , among others , that is contained , which is called the habit of faith : these infants are capable of . . the change of our relation upon our actuall faith. . the pacyfying our own hearts is by the evidence of faith , and assurance there-upon , and witness of conscience , and testimony , and seale of the spirit . . the angels judging us righteous , and rejoycing therein . . our iustification before men. . and our finall iustification at the great iudgment . but it is only the sixth and tenth of these which is directly and properly the iustification by faith , as is before exprest . thesis xliii . the iustification which we have in christs own iustification is but conditionall as to the particular offenders , and none can lay claim to it , till he have performed the conditions ; nor shall any be personally justified t●ll then : even the elect remain personally unjust and unjustified , for all their conditionall iustification in christ , till they do beleeve . this needs not explication , and for confirmation there is enough said under the , , , , positions before . thesis xliv . men that are but thus conditionally pardoned and justified , may be unpardoned and unjustified again for their non-performance of the conditions , and all the debt so forgiven be required at their hands ; and all this without any change in god , or in his laws . see ball of the covenant , pag. . this is all plain ; only for so much of it as seems to intimate an universall conditionall justification , and consequently universall redemption , i intreat the reader to suspend his judgment , till i come to the point of universall redemption , where i shall fully and purposely explain my meaning . and for that which intimates in the following position , the falling away of the justified , understand , that i speak only upon supposition , and of a possibility in the thing , and of the tenor of the gospell : but in regard of gods will of purpose , which determineth eventually , whether they shall fall quite away or not , i do beleeve , that the justified by faith never do , or shall fall away . thesis . xlv . yea , in case the justified by faith should cease beleeving , the scripture would pronounce them unjust again , and yet without any change in god , or scripture , but only in themselves . because their iustification doth continue conditionall as long as they live here ; the scripture doth justifie no man by name , but all beleevers as such ; therefore if they should cease to be beleevers , they would cease to be justified . thesis . xlvi . ivstification implyeth accusation , either virtuall or actuall . explication . as there is a justification in law or in sentence , so is there the accusation of the law , as it stands in force , which may be called a virtuall accusation , in reference to that at judgment , which will be actuall from satans pleading the violated law against us . mr bradshaw doth fully shew you the reason of this position . thesis . xlvii . the new covenant accuseth no man , as deserving its penalty , but only those that perform not its conditions ; that is , the finally unbelieving and impenitent rebels against christ , and their rightfull lord. explication . that the gospell doth not condemn men , or threaten them with damnation for any sins but unbelief , i dare not speak or think . but that the gospell threateneth no man with damnation but unbeleevers , is out of all question : and consequently the proper sin threatened in the new covenant as such , is unbelief ; the rest are but left and setled on the sinner by this . thesis xlviii . where the gospell-covenant doth thus accuse , or where any one is truly thus charged , there is no iustification for that person . explication . i mean , not where any man is accused of a temporary neglect , or delay of performing the conditions : for the gospell threateneth not death to such , if at last they do perform them : but where there is a finall nonperformance which is the proper violation , there is no hope of justification . see for this the , , , , positions . thesis xlix . it being the laws accusation and condemnation only , & not the gospels , which we are justified against ; therefore the righteousness which must be pleaded for our iustifica●●●● directly must be a legall righteousness , which is only christs satisfaction . thesis l. ovr faith therefore cannot be the least part of that righteousness so to be pleaded , it being not the righteousness of that covenant which doth accuse us ; so that though we are justified by faith , yet is it not any of the righteousness to be pleaded against the accuser . thesis li. yet if satan , or any other , should falsly accuse us of not performing the conditions of the new covenant , and so having no part in christs satisfaction , here we must be justified only by our faith , or personall gospell-righteousness , and not by any thing that christ hath done or suffered : for in all false accusations we must defend our innocency and plead not guilty . explication . but because there is no danger to us from false accusation before the all-knowing god , therefore scripture saith nothing of any such justification , yet at the bar of men it is frequently usefull , where false accusations may be heard ; & therefore david , iob , &c. do plead their innocency against their accusers . also at the bar of our own erroneous consciences this kind of justification is frequently full ; for there satan hath more hope that his false accusations may take place , then at the bar of god : wherefore he more usually accuseth christians to themselves of being graceless , and unbeleevers , and impenitent , and of having no part in christ , then of breaking the law by their sins . and in such cases , when the accusation is false , we have no way to answer it , but by pleading not guilty , & casting back the accusation as a lying slander , and producing our faith and gospel-obedience , or what ever grace we are accused to want : and so it is that our own graces and duties may be properly our comfort : it will be but a senceless shift in such an accusation to shew christs legall righteousness in stead of our own evangelicall righteousness . to tell satan , that christ hath fulfilled the law for us , when he is accusing us of not fulfilling the gospell ; silly women are made beleeve by antinomian teachers , that this is a solid way of comforting : but satan is a better logitian then to take quid pro quo , and to be baffled with such arguing . and as silly , and more false a shift it will be , to tell him , that christ hath beleeved , repented and fulfilled the gospell-conditions for us , as i have shewed before . the best is , these teachers do but spoyle the comforts of beleevers , and not their safety ; for in the case in hand , we suppose the accusation to be false : but yet by such grounds they may very easily overthrow the safety also of unbeleevers , while they teach them how to comfort themselves without faith , or to look at all out of themselves in christ , and so to silence the accusation of both covenants , by producing only the righteousness of one . thesis lii . we must not plead for our iustification , that christ hath made us free from the very fact ; nor , ( ) from the sinfulness of the fact ; nor , ( ) from its desert of punishment ; if christ had done any of this for us , he must verifie contradictories . but we must plead , that the penalty is not due to our persons notwithstanding the fact , and its sinfulness and demerit , because christ hath satisfied for all this . explication . so mr anthony burgess in his book of justif. pag , . affirmeth as much , though some take it for hainous doctrine . . that the fact should be done , and not done , is a contradiction . . so is it , that the fact should be sinful , and not sinful . . or that it should deserve death , and not deserve it : or that it should be a sin against that threatening law , and yet not deserve the penalty threatened . besides , if any of these three could have been taken off , what need christ have dyed ? but that which remission and justification freeth us from , is the dueness of punishment to our persons , notwithstanding the dueness of it to the sin ; because what is due to the sin , is inflicted on the person of another already , even christ. so that you see in what sence christ taketh away sin and guilt , which you must observe , lest you run into the antinomian conceit , that god seeth not sin in his justified ones . when we say therefore that god looketh on our sins as if they had never been committed , the meaning is , that , in regard to punishment , they shall have no more power to condemn us , then if they had never been committed . thesis liii . the offending of god , and the desert and procuring of punishment , are not two distinct effects of sin , as some make them ; nor is the removal of the curse and punishment , and the obtaining of gods favour , two distinct parts of our iustification . explication . this is plain , because gods displeasure against our persons ( for his dislike of the sin is never taken off ) is a chief part of our punishment , and therefore not to be distinguished from it , but as the species from its genus . and so when all the punishment is removed , then gods displeasure , or the loss of his favour , must needs be removed : therefore that justification in this differs from remission of sin , i cannot yet think , ( as that godly and learned servant of christ , whom i honour and reverence , mr burgess of iustificat . pag. . doth , ) that justification , besides the pardon of sin , doth connote a state that the subject is put into , viz. a state of favour , being reconciled with god. because even remission it self doth connote that state of favour : for if the loss of gods favour be part of the punishment , and all the punishment be remitted , then the favour which we lost must needs be thereby restored . indeed there is a two-fold favour of god , . that which we lost in the fall ; . more super-added by christ , besides the former restored : of these in the following position . thesis . liv. remission , iustification and reconciliation do but restore the offender into the same state of freedom and favour that he fell from ; but adoption and marriage-vnion with christ do advance him far higher . explication . the three former are all concomitant consequents of one and the same act of god by his gospell : the freedom from obligation to punishment is called remission : the freedom from accusation and condemnation is called justification ; and the freedom from enmity and displeasure is called reconciliation , which are all at once , & do all denote but our restauration to our former state . adoption and marriage-union do add the rest . some may blame me for putting union among the relative graces , and not rather among those that make a real physicall change upon us , as sanctificition and glorification . but i do herein , according to my judgment , whereof to give the full reasons here would be too large a digression . i know that caspar streso , and divers others , do place it in an unconceivable , unexpressable medium between these two , which yet must be called a reall union , more then a relative , though not physicall : i will not now stand on ●his 〈◊〉 knowledg a reall foundation of a relative union , and a reall communion following thereupon : but am very fearfull of coming so near , as to make christ and sinners one reall person , ( as the late elevated sect among us do , ) lest blasphemously i should deifie man , and debase christ to be actually a sinner . and if we are not one reall person with christ , then one what ? it sufficeth me to know as abovesaid , and that we are one with christ in as strist a bond of relation as the wife with the husband , and far stricter ; and that we are his body mysticall , but not naturall . that we shall be one with him , as he is one with the father , is true : but that [ as ] doth not extend the similitude to all respects , but to a truth in some . thesis . lv. before it be committed it is no sin ; and where there is no sin , the penalty is not due ; and where it is not due , it cannot properly be forgiven ; therefore sin is not forgiven before it be committed , though the grounds of certain remission be laid before . explication . for proof of this i refer you to master burgess of iustificati . lect. . thesis lvi . by what hath been said , it is apparent , that iustification in title may be ascribed to sever all causes . . the principall efficient cause is god. . the instrumentall is the promise or grant off the new covenant . . the procatarctick cause , ( ●o far as god may be said to be moved by any thing out of himself , speaking after the manner of men , ) is fourfold . . and chiefly the satisfaction of christ. . the intercession of christ , and supplication of the sinner . . the necessity of the sinner . . the opportunity and advantage for the glorifying his iustice and mercy . the first of these is the meritorious cause ; the second the morall perswading cause ; the third is the objective , and the fourth is the occasion . . materiall cause properly it hath none : if you will improperly call christs satisfaction the remote matter , i contend not . . the formall cause is the acquitting of the sinner from accusation and condemnation of the law , or the disabling the law to accuse or condemn him . . the finall cause is the glory of god , and of the mediator , and the deliverance of the sinner . . the causa sine quâ non ; is both christs satisfaction , and the faith of the justified . explication . here it will be expected , that i answer to these questions . . why i call the gospell the instrumentall cause ? . why i call christs satisfaction the meritorious cause , and the causa sine quâ non ? . why i make not christs righteousness the materiall cause ? . why i make not the imputation of it the formall cause ? . why i make not faith the instrumentall cause ? . why i make it only the causa sine quâ non ? to the first question : as a lease or deed of gift is properly a mans instrument in conveying the thing leased or given ; and as the kings pardon under his hand and seal is his proper iustrument of pardoning & justifying the malefactor , so is the new covenant gods instrument in this case , or , as it were , his mouth , by which he pronounceth a beleever justified . to the second question : christs satisfaction hath severall ways of causing our justification . . that it is the meritorious cause , i know few but socinians that will deny . that it is besides properly a causa sine qua non , cannot be denyed by any that consider , that it removeth those great impediments that hindered our justification . and what if a man should say , that because impulsive and procatarcticall causes have properly no place with god , that therefore the greatest part of the work of christs satisfaction is to be the causa sine qua non principalis ? but because my assigning no more to christs satisfaction but merit , and this improper causality , doth seem to some to be very injurious thereto ; i desire them so long to lay by their prejudice & passion while they consider of this one thing , that we are not in this business considering which cause hath the preheminence , in regard of physicall production , but which in morall respect deserveth the highest commendation . in point of morality the greatest praise is seldom due to the greatest naturall strength , or to the strongest naturall causation . in physicks the efficient hath the greatest part of the glory ; but in morals the meritorious cause hath a singular share : as diogenes said , quare me non laudas qui dignus sum ut accipiam ? plus enim est meruisse quam dedisse beneficium . the like may be said of some causes sine qua non : that they deserve far greater praise in morall respect , then some that have a proper causality do . it is agreed , that removens impedimentum quâ talis , is causa sine quâ non : and doth not the greatest part of a phisitians skill lye there ? that which taketh away the offending humor , and clenseth out the corruption , and removeth all hinderances , shall have the greatest share in the glory of the cure , of any artificiall cause . suppose a man be condemned by law for treason , one payeth one thousand pound for his pardon , and thereby procured it under the broad seale ; hereby he suspendeth , and afterward disableth the law , as to the offender ; this man is the efficient of those happy effects , from which the justification of the traytor will follow : but as to his justification it self , he is but the causa removens impedimenta , taking away the force of the law , and the offence of majesty , and whatsoever els did hinder the justification of the offender . and yet i think he deserveth more thanks then either the laywer that justifieth him by plea , or the judge that justifies him by sentence . so here ; if you had rather : you may call it a necessary antecedent . or , if any man think fitter to call these causes by another name , i much care not , so we agree concerning the nature of the thing . to the third question . christs righteousness cannot be the materiall cause , of an act which hath no matter . if any will call christs righteousness the matter of our righteousness , though yet they speak improperly , yet farre neerer the truth , then to call it the matter of our justification . to the fourth quest. that imputation is not the form , is undenyable . the form gives the name : especially to actions , that have no matter . imputation and justification denote distinct acts : and how then can imputing be the forme of justifying . though i mention not imputation in the definition , nor among the causes here , yet it is implyed in the mention of satisfaction , which must be made ours , or else we cannot be justified by it . though therefore , the scripture do not speak of imputing christs righteousnesse or satisfaction to us ; yet if by imputing , they mean no more but , [ bestowing it on us , so that we shall have the justice , and other benefits of it as truely as if we had satisfied our selves , ] in this sence i acknowledge imputation of christs satisfactory righteousness . but i beleeve that this imputing , doth in order of nature , go before justifying : and that the righteousness so imputed , is the proper ground whence we are denominated legally righteous , and consequently why the law cannot condemn us . it is a vaine thing to quarrell about the logicall names of the causes of justification , if we agree in the matter . to the fifth question . perhaps i shall be blamed , as singular from all men , in denying faith to be the instrument of our justification : but affectation of singularity leades me not to it . . if faith be an iustrument , it is the instrument of god or man : not of man : for man is not the principall efficient ; he doth not justifie himself . . not of god : for . it is not god that believeth ; though its true , he is the first cause of all actions . . man is the causa secunda , between god and the action : and so still man should be said to justifie himselfe . . for ( as aquinus ) the action of the principall cause and of the instrument is one action : and who dare say , that faith is so gods instrument ? . the instrument must have influx to the producing of the effect of the principall cause by a proper causalitie . and who dare say , that faith hath such an influx into our justification ? object . but some would evade thus : it is ( say they ) a passive instrument not an active . to which i answer . even passive instruments are said to help the action of the principall agent , ( keckerm . logick pag. . ) he that saith , faith doth so , in my judgement , gives too much to it . . it is past my capacity to conceive of a passive morall instrument . . how can the act of believing ( which hath no other being , but to be an act ) be possibly a passive instrument ? doth this act effect by suffering ? or can wise men have a grosser conceit of this . . i believe with schibler , that there is no such thing at all as a passive instrument . the examples that some produce ( as burgersdicius his cultor & gladius ) belong to active instrument . and the examples that others bring , ( as keckermans iurus instrumentum fabricationis , mensa & scamnum accubitus , terra ambulationis ) are no instruments : except you will call every patient or object , the instrument of the agent . the instrument is an efficient cause . all efficiencie is by action ; and that which doth not act , doth not effect ▪ indeed , as some extend the use of the word instrument , you may call , almost , any thing an instrument , which is any way conducible to the production of the effect under the chief cause ; and so you may call faith an instrument . quest. but though faith be not the instrument of justification ; may it not be called the instrument of receiving christ who justifieth us ? answ. i do not so much stick at this speech as at the former : yet is it no proper or fit expression neither . for . the act of faith , ( which is it that justifieth ) is our actuall receiving of christ , and therefore cannot be the instrument of receiving . to say our receiving is the instrument of our receiving , is a hard saying . . and the seed or habite of faith cannot fitly be called an instrument . for , . the sanctified faculty it self cannot be the souls instrument ; it being the soul it self and not any thing really distinct from the soul : ( nor really distinct from each other , as scotus , d'orbellis scaliger , &c. d. iackson , mr. pemble , think : and mr. ball questions . ) . the holinesse of the faculties is not their instrument . for , . it is nothing but themselves rectified : and not a being so distinct as may be called their instrument . . who ever called habits , or dispositions , the souls instruments ? the aptitude of a cause to produce its effect , cannot be called the instrument of it : you may as well call a mans life his instrument of acting or the sharpnesse of a knife , the knives instrument , as to call our holiness , or habituall faith , the instrument of receiving christ. to the sixth and last question , i answ. faith is plainly and undeniably the condition of our justification . the whole tenour of the gospell shews that . and a condition is but a causa sine quâ non ; or a medium , or a necessary antecedent . here by the way take notice , that the same men that blame the advancing of faith so high , as to be our true gospell righteousnesse . posit . . . and to be inputed in proper sence , posit . do yet , when it comes to the triall ascribe far more to faith , then those they blame : making it gods instrument in justifying . . and so to have part of the honour of gods own act ; . and that from a reason intrinsecall to faith it self ; . and from a reason that will make other graces to be instruments as well as faith. for love doth truly receive christ also . . and worst of all , from a reason that will make man to be the causa proxima of his own justification . for man is the causa proxima of believing and receiving christ , and therefore not god but man is said to beleeve . and yet these very men do send a hue and crie after the tò credere , for robbing christ of the glory of iustification , when we make it but a poor improper causa sine qua non . ( and yet i say as before , that in morality , yea , and in naturality , some causae sine qua non , do deserve much of the honour ; but that faith doth not so , i have shewed in the . position . ) some think that faith may be some small low impulsive cause : but i will not give it so much : though if it be made a procatarctick objective cause , i shall not contend . thesis lvii . it is the act of faith which justifieth men at age , and not the habit : yet not as it is a good work , or as it hath in it's self any excellency in it above other graces : but . in the neerest sence , directly and properly as it is , [ the fulfilling of the condition of the new convenant : ] . in the remote and more improper sence , as it is [ the receiving of christ and his satisfactory righteousnesse . ] explication . . that the habit of faith doth not directly and properly justifie , appeares from the tenour of the covenant : which is not [ he that disposed to beleeve shall be saved ] but [ he that believeth . ] . that faith doth not properly justifie through any excellency that it hath above other graces , or any more usefull property , may appear thus : . then the praise would be due to faith. . then love would contend for a share , if not a priority . . then faith would justifie , though it had not been made the condition of the covenant . let those therefore take heed , that make faith to justifie , meerely because it apprehendeth christ : which is its naturall , effentiall property . . that it is faith in a proper sence that is said to justifie , and not christs righteousnesse onely which it receiveth , may appear thus . . from the necessity of two-fold righteousness , which i have before proved , in reference to the two-fold covenant . . from the plain and constant phrase of scripture , which saith , he that beleeveth shall be justified : and that we are justified by faith : and that faith is imputed for righteousnesse . it had been as easie for the holy ghost to have said , that christ onely is imputed , or his righteousnesse onely , or christ onely justifieth , &c. if he had so meant . he is the most excusable in an error , that is lead into it by the constant expresse phrase of scripture . . from the nature of the thing : for the effect is ascribed , to the severall causes ( though not alike ) and in some sort to the conditions , especially , me-thinks they that would have faith to be the instrument of iustification , should not deny that we are properly justified by faith as by an instrument : for it is as proper a speech to say [ our hand and our teeth feed us , ] as to say , [ our meet feedeth us . ] . that faith doth most directly and properly justifie [ as its the fulfilling of the condition of the new covenant ] appeareth thus . the new covenant onely doth put the stamp of gods authority upon it , in making it the condition . a two-fold stamp is necessary to make it a current medium of our justification . . command . . promise . because god hath neither commanded any other meanes , . nor promised justification to any other , therefore it is , that this is the onely condition ; and so only thus justifieth . when i read this to be the tenour of the new covenant [ whosoever believeth shall be justified : ] doth it not tell me plainly why faith justifieth ? even because it pleaseth the law-giver and covenant-maker to put faith into the covenant , as its condition . . what have we else to shew at gods barr for our justification , but the new covenant ? the authority and legality of it must bear us out . it is upon point of law that we are condemned ; and it must be by law , that we must be justified . therefore we were condemned , because the law which we break did threaten death to our sin : if we had committed the same act , and not under a law that had threatned it with death , we might not have dyed . so therefore are we justified , because the new law doth promise iustification to our faith . if we had performed the same act under the first covenant , it would not have iustified . as the formall reason , why sin condemneth is , because the law hath concluded it in its threatning : so the formall reason , why faith justifieth , is , because the new law of covenant hath concluded it , in its promise . and as where there is no law , there is no transgression nor condemnation : because sin is formally a transgression of the law , and condemnation is but the execution of its threatning : so where there is no fulfilling the new law , there is no righteousnesse nor iustification : because righteousnesse is formally a conformity to the law of righteousnesse , and iustification is but the performing of part of its promise . . that faith 's receiving christ and his righteousnesse , is the remote of secondary , and not the formall reason , why it doth iustifie , appeareth thus . . i would ask any dissenter this question . suppose that christ had done all that he did for sinners , and they had believed in him , thereupon , without any covenant promising iustification to this faith : would this faith have justified them ? by what law ? or whence will they plead their iustification at the barr of god ? well : but suppose that christ having done what he did for us , that he should in framing the new covenant have put in any other condition ; and said [ whosoever loveth god shall by vertue of my satisfaction be iustified . ] would not this love have iustified ? no doubt of it . i conclude then thus : the receiving of christ , is as the silver of this coin : the gospell-promise is as the kings stamp which maketh it currant for justifying . if god had seen meet to have stamped any thing else , it would have passed currantly . yet take this . faith is , even to our own apprehension , the most apt and suitable condition that god could have chosen : ( for as far as we can reach to know ; ) there cannot be a more rationall & apt condition of delivering a redeemed malefactor from torment , then that he thankfully accept the pardon , and favour of redemption , and hereafter take his redeemer for his lord. so that if you ask me [ what is the formall reason , why faith iustifieth ? ] i answer . because christ hath made it the condition of the new covenant , and promised iustification upon that condition . but , . if you ask me further , why did christ chuse this rather then any thing else for the condition ? i. answer . . to ask a reason of christs choice and commands is not alway wise or safe . . but here the reason is so apparent , that a posteriore , we may safely adventure to say : that this is the most self-denying , and christ advancing work : nothing could be more proportionable to our poverty , who have nothing to buy with , then thus freely to receive : nothing could be more reasonable , then to acknowledge him who hath redeemed us , and to take him for our redeemer and lord : many more such reasons might be given . in a word , then faith justifieth primarily and properly , as it is the condition of the new covenant , ( that is the formall reason . ) and secondarily , remotely , as it is the receiving of christ and his righteousnesse : ( that is the aptitude of it to this use to which it hath pleased cod to destinate it . ) i stand the more on this , because it is the foundation of that which followeth . thesis . lviii . the ground of this is ; because christs righteousness doth not iustifie us properly and formerly , because we beleeve or receive it ; but because it is ours in law , by divine donation , or imputation . this is plain in it self , and in that which is said before . thesis lix . ivstification is not a momentaneous act , begun and ended immediately upon our believing : bnt a continued act ; which though it be in its kind compleat from the first , yet is it still in doing , till the finall iustification at the iudgement day . explication . this is evident from the nature of the act : it being as i shewed before , an act of god by his gospell : now . god still continueth that gospell-covenant in force . . that covenant still continueth justifying believers . . god himself doth continue to esteem them accordingly , and to will their absolution . . this sheweth you therefore with what limitation to receive the assersion of our divines , that remission and justification are , simul & semel , performed . . and that the justified & pardoned may pray for the continuance of their pardon and justification . . that of christs satisfaction and our faith are of continuall use , and not to be laid by , when we are once justified , as if the work were done . see dr. downame of iustific . of this point . thesis . lx. the bare act of beleeving is not the onely condition of the new covenant : but severall other duties also are part of that condition . explication . i desire no more of those that deny this , but that scripture may be iudge : and that they will put by no one text to that end produced , till they can give some other commodious , and not forced interpretation . . then that pardon of sin and salvation are promised upon condition of repenting , as well as beleeving , is undeniably asserted from these scriptures . prov. . . & . . mar. . . & . . luk. . , . act. . . & . . & . . & . . & . . & . . & . . luk. . . heb. . . pet. . . ezek. . , . & . . hose . . ioel . , . deut. . . & . . , that praying for pardon , and forgiving others , are conditions of pardon , is plain , king. . , . mat. . , , . & . . mar. . , . luke . . & . . ioh. . . iam. . . io. . , . ioh. . . act. . . . that love , and sincere obedience , and works of love , are also parts of the condition , appeareth in these scriptures , luk. . . ( though i know in mr pinks interpretation of that ) ma. . . lu. . . . . . . . cor. . . rom. . . ephes. . . cor. , . iam. . . & . . ioh. . . pro. . , . ioh. . . ma. . . luk. . . phil. . . rom. . . . corinth . . . tim. . . . tim. . . . rev. . . luk. . . mat. . , . iam. . , , , , . thesis lxi . therefore though the non-performance of any one of these be threatned with certain death ; yet there must be a concurrence of them all , to make up the conditions which have the promise of life . explication . therefore we oftner read , death threatned to those that repent not , then life promised to them that repent : and when you do read of life promised of any one of these , you must understand it caeteris partibus , or in sensu composito , as it stands conjunct with the rest , and not as it is divided . though i think that in regard of their existence , they never are divided ( for where god giveth one , he giveth all , ) yet in case they were separated , the gospell would not so own them as its intire conditions . thesis lxii . yet faith may be called the onely condition of the new covenant ; . because it is the principall condition , and the other but the less principall : and so as a whole country hath of its name from the chief city ; so may the conditions of this covenant from faith : . because all the rest are reducible to it ; either being presupposed , as necessary antecedents or means ; or contained in it as its parts , properties , or modifications ; or else implied as its immediate product , or necessary subservient means or consequents . explication . subservient actions are in common speech silently implyed in the principall . if the besieged be bound by articles to surrender a town to the besiegers at such a time ; it need not be expressed in the articles , that they shall withdraw their guards , and cease resistance , and open the gates , and yeeld up this house , or that street , &c. all this is implyed clearly in the article of surrender . if a redeemed gally-slave be freed , upon condition that he take him for his redeemer and master that did deliver him ; it need not be expressed , that he shall leave the gallies , and his company , and employment there , and go with him that bought him , and do what he bids him do : all this is plainly implyed in the foresaid words , of his conditions . so here , the great condition of beleeving doth include or imply all the rest . i confess it is a work of some worth and difficulty , to shew how each other part of the condition is reducible to beleeving ; and in what respect they stand towards it . i dare not determine too peremptorily here , but i think they stand thus . . hearing the word , consideration , conviction , godly sorrow , repentance from dead works , are implyed as necessary means antecedents . . knowledge of christ , and assent to the truth of the gospell are at least integrall parts of flat necessity , if not essentiall parts of faith. . subjection , acceptance , consent , cordiall covenanting , self-resigning , are the very proper essentiall , formall acts of faith. . esteeming christ above all in judgement , preferring him before all in the will , loving him above all ; i say this preferring of christ above all in judgement , will , and affection , is ( in my judgement ( the very differentia fidei maxime propria quae de ea essentialiter praedicatur , & sic pars ejus essentialis ; the very essentiall property of true faith differencing it from all false faith , and so an essentiall part of it . i know this is like to seeme strange ; but i shall give my reasons of it anon . . sincerity and perseverance are the necessary modifications of faith : and not any thing really distinct from its being . . assiance and sincere obedience , and works of love , are the necessary immediate , inseparable products of faith ; as heat and light are of fire ; or rather as reasoning is the product of reason : or yet rather as actions most properly conjugall , are the effects of conjugall contract . and as faith is in some sort more excellent then affiance & obedience , as the cause is better then the effect : so in some sort they may be more excellent then faith ; as the effect may be preferred before its cause ; the act before the habit ; as being that which is the end of the habit , for whose sake it is ; and to which it tendeth as to its perfection . . the praying for forgivenesse , the forgiving of others , the pleading of christs satisfaction , are both parts of this obedience , and necessary consequents of faith , and acts subseruient to it for the attaining of its ends. . the denying and humbling of the flesh , the serious , painfull , constant use of gods ordinances , hearing , praying , meditating , &c. are both parts of the foresaid obedience , and also the necessary means of continuing and exercising our faith. . strength of grace ; assurance of pardon and salvation ; perswasion of gods favour ; setled peace of conscience ; ioy in this assurance and peace ; the understanding of truths not fundamentall , or necessary in practice ; all these are no properties of the condition of the covenant ; but separable adjuncts of faith ; tending to the well-being of it ; but neither tending to , nor necessary , proofs of the being of it ; which a believer should have , but may possibly want . i shall give you some reason of severall of these assertions , when i have first made way by the definition of faith. so then , as when you invite a man to your house , it is not necessary that you bid him come in at the doore , or bring his head , or his legs , or armes , or his clothes with him ; ( though these are necessary ) because all these are necessarily implyed : even so when we are said to be justified by faith onely ; or when it is promised , that he that beleeveth shall be saved , all those forementioned duties , are implyed or included . thesis lxiii . as it is gods excellent method in giving the morall law , first to require the acknowledgment of his soveraign authority , and to bring men to take him only for their god , ( which is therefore called the first and great commandment , ) and then to prescribe the particular subsequent duties ; so is it the excellent method of christ in the gospell , first to establish with men his office and authority , and require an acknowledgment of them , and consent and subjection to them ; and then to prescribe to them their particular duties in subordination . thesis lxiv . faith therefore is the summary and chief of the conditions of the gospell , and not formally and strictly the whole : but as love is the fulfilling of the law , so faith is the fulfilling of the new law ; or as taking the lord for our only god , is the sum of the decalogue , implying or inferring all the rest , and so is the great commandment ; so taking christ for our only redeemer and lord , is the sum of the conditions of the new covenant , including , implying or inferring all other parts of its conditions , and so is the great command of the gospell . explication . the observation in the position , is commended to you by mr white of dorchester in his directions for reading scripture , p. . the full subjection to the authority commanding , doth imply and infer subjection to the particular commands : therefore god doth still make this the sum of the conditions of the law , that they take him only for their god , or that they have no other gods but him : and when he contracteth his covenant into an epitome , it runs thus , i will be thy god , and thou shalt be my people , exod. . . & . . deut. . . & . . & . , , &c. ios. . , . &c. iudg. . , , . & . . sam. . . kings . . & . . ier. . . & . . & . . & . . ezek. . . deut. . , , &c. and as gods promise of taking us for his people doth imply his bestowing upon us all the priviledges and blessings of his people , and so is the sum of all the conditions of the covenant on his part . even so our taking the lord for our god , and christ for our redeemer and lord , doth imply our sincere obedience to him ; and is the summe of the conditions on our part . and so as idolatry is that violation of the law of nature , which doth eminentér , containe all the rest in it ; so is unbeliefe in respect of the law of grace . and as the formall nature of idolatry lyeth in disclayming god , from being god , or form being our god , or from being our alone god : even so the formall nature of unbeliefe lyeth in disclaiming christ , either from being a redeemer and lord , or from being our redeemer and lord , or from being our onely redeemer and lord. this being well considered , will direct you truly and punctually , where to find the very formall being and nature of faith ? not in beleeving the pardon of sin , or the favour of god , or our salvation ; nor in affiance or recumbency , ( though that be a most immediate product of it , ) nor in assurance , ( as divines were wont to teach . yeares agoe . ) nor in obedience or following of christ as a guide to heaven , or as a captaine , or meere patterne and law-giver ( as the wretched socinians teach . ) but in the three acts above mentioned . . taking christ for a redeemer and lord ; which is by assent . . taking him for our redeemer , saviour and lord ; which is by consent . . taking him for our onely redeemer , saviour and lord ; which is the morall sincerity of the former : and the essentiall differencing property of it : not whereby faith is differenced from love or joy , &c. but whereby that faith in christ , which is the gospell condition , is differenced from all other faith in christ. so that as corpus & anima , & rationale , doe speake the whole essence of man : even so this assent , consent , and preference of christ before all others ; do speak the whole essence of faith. for the common opinion , that justifying faith , as justifying , doth consist in any one single act , is a wretched mistake , as i shall shew you further anon . thesis lxv . scripture doth not take the word [ faith ] as strictly as a philosopher would doe , for any one single act of the soul ; nor yet for various acts of one onely faculty : but for a compleat entire motion of the whole soul , to christ its object . thesis lxvi . neither is christ , in respect of any one part or work of his office alone , the object of iustifying faith , as such : but christ in his entire office considered , in this object : viz. as he is redeemer , lord and saviour . thesis lxvii . mvch lesse are any promises or benefits of christ , the proper object of justifying faith , as many divines do mistakingly conceive . thesis lxviii . nor is christs person considered as such , or for it self , the object of this faith : but the person of christ as cloathed with his office and authority is this object . explication . i put all these together , as ayming at one scope : & i shall now explain them distinctly . ( to the . ) first , that faith is not taken for any one single act , i prove thus . . if it were but one single act ( i mean specifically , not numerically ) then it could not ( according to the common opinion of philosophers ) be the act of the whole soul : but faith must be the act of the whole soul ; or else part of the soul would receive christ , and part would not ; and part ▪ of it would entertain him , and part not . some think the soul is as the body , which hath a hand to receive things in the name , and for the use of the whole . but it is not so , christ is not onely taken into the hand : but as the blood and spirits , which are received into every living part . ( though i intend not the comparison should reach to the manner of receiving . ) neither is the soul so divisible into parts , as the body is ; and therefore hath not severall parts for severall offices . . the most of our accurate studious divines of late , doe take faith to be seated in both faculties , understanding and will : but if so ; according to the common philosophie , it cannot be any one single act. neither secondly , is it in various acts of one single faculty : for , . it will ( in my judgement ) never be proved , that the soul hath faculties which are really distinct from it self , or from each other . these faculties are but the soul it self , able to doe thus and thus from its naturall being . vide scaliger exercit. . sect. . understanding and willing are its immediate acts : and perhaps those very acts , are more diversified or distinct in their objects , then in themselves . the souls apprehension of an objects as true , we call understanding ; in regard of its metaphysicall truth , it is a simple apprehension ; as we receive this truth upon the word of another , it is assent and beliefe ; as this object is considered as good , our motion toward it , is called , willing ; if absent , desiring , hoping ; if present , complacency , joying ; when we will a thing as good , any thing strongly , and apprehend its goodnesse any thing cleerely , this we call love , &c. but whether all these be really distinct kinds of acts of the soul , is very doubtfull : much more , whether they proceed from distinct faculties . as i am not of my lord brook's minde concerning the unity of all things : so neither would i unnecessarily admit of any division : especially in so spirituall and perfect a piece as the sould ; knowing how much of perfection lyeth in unity ; and remembring the pythagorean curse of the number two , because it was the first that durst depart from unity : & frustra fit per plura &c. . but if it were proved that the souls faculties are really distinct ; yet both these faculties are capable of receiving christ ; and christ is an object suited to both : and then what doubt is it whether faith be in both ? . for the will no man will question it , that it is capable of receiving christ ; and christ a suitable object for it . . and for the understanding , it doth as much incline to truth , as the will to goodness ; and as truely receive its object under the notion of true , as the will doth receive its object as good. if you would see it proved fully , that assent is an essentiall part of justifying faith , read dr. downame of iustification , on that subject : and his appendix to the covenant of grace , in answer to mr. pemble : where though his argument will not reach their intended scope , to prove that assent is the onely proper act of justifying faith , yet they do conclude , that it is a reall part . and he well confuteth his opposer , though he do not well confirm that his own opinion . . consider further , that christ doth not treat of faith , in sensu physico sed morali & politico , not as a naturall philosopher , but as a law-giver to his church . now in politicks , we doe not take the names of actions in so narrow and strict a sense , as in physicks and logicke . if a town doe agree to take or receive such a man for their mayor ; or a kingdome take or receive such a one as their king : the words [ take , or receive ] here doe not note any one single act of soul or body alone ; but a compound , as it were , of actions ; which yet do all take their name from the principall , which is [ consent . ] to the . that christ as a saviour onely , or in respect of his priestly office onely , is not the object of justifying faith ; but that faith doth as really and immediatly receive him as king ; and in so doing , justifie : this i prove thus . . the gospell doth not reveale christs offices as separated : but as they are revealed , so they must be believed . . neither doth it offer christ in his priestly office onely , as separated from his kingly : though it may sometime presse our acceptance of him in one respect , and sometime in another : but as he is offered , so must he be received . . scripture no where tyeth justification to the receipt of him as our priest onely , therefore we must not doe so . . how commonly doth scripture joyn his offices together , calling him usually , our lord and saviour iesus christ ? . if we receive him not as king , we receive him not as an entire saviour : for he saveth us , not onely by dying for us , but also by reducing us really into communion with god , and guiding us by his laws , and protecting and perfecting us by his government , and subduing our enemies . . his kingly office is a true part of his entire office of mediatorship : now the sincerity of acts in morall respects , lyeth in their true suitableness to the nature of their objects : as god is not truely loved , except he be loved entirely : so neither is christ truely received , if you receive him not entirely . it is a lame , partiall faith , and no true faith , that taketh christ onely in the notion of a deliverer from guilt and punishment , without any accepting of him , as our lord and governour . though i beleeve that the hope of being pardoned & saved is the first thing that moveth men to receive christ , yet do they , being so moved , receive him as their lord also , or else they doe not receive him sincerely . . the exalting of his kingly office , is as principall an end of his dying , & of his becomming mediatour , as is the saving of us , and the exalting of his priestly office. see the second psal. and rom. . . to this end he both dyed , rose and revived , that he might be lord both of the dead , and the living . and therefore the receiving of him as priest alone , is not like to be the condition of our justification . so that if christ put both into the condition , we must not separate what he hath joyned . but the main ground of their error , who think otherwise , is this : they think acceptance of the mercy offered , doth make it ours immediately in a naturall way , as the accepting of a thing from men ; and so as if he that accepted pardon , should have it , and he that accepted sanctitie should have it , &c. but christ ( as i have shewed ) establisheth his offices and authority , before he bestow his mercies ; and though accepting be the proper condition , yet doth it not conferre the title to us , as it is an accepting primarily , but as it is the covenants condition : if we should take possession when we have no title in law , god would quickly challenge us for our bold usurpation , and deale with us , as with him that intruded without the wedding garment ; there is more adoe then come in : and sit down , and take what we have a mind to : god hath put all his sons offices into the condition , to be received and submitted to : either all or none , must be accepted : and if all be in the condition , then the receiving of all must needs justifie upon the grounds that i have laid down before . to the . that the promises or benefits are not the immediate proper object of justifying faith , is evident from the gorunds already layd down : as also from the constant language of the gospell , which maketh faith to lie in receiving , believing in him , and in his name , &c. still making christ himself the immediate object . therefore if mr cotton say as the lord brook represents him , that faith can be nothing but a laying hold of that promise which god hath made ; ( in his tract . of truth and vni . pag. . ) it is a foul error in so weighty a point ; as is also his other , of faith justifying and saving only declaratively . indeed that first less principall act of faith , which we call assent , hath the truth of the gospell revelation for its neerest and most immediate object ; but ( i think , by the leave of those who contradict ) not its onely nor chief object : the truth of the proposition is but a means to the apprehending of the truth of the thing proposed ; nor the truth of the history , but a glass to shew us the truth of the acts which it relateth . so that even the understanding it self doth apprehend the person and offices of christ in their metaphisicall verity , by means of its apprehension of the logicall and morall verity of the relation : and though the truth of the word be the neerest object of assent , yet the truth of christs person , nature and offices is the more principall : or if about these , it may not have the name of assent , yet shall it have the same nature still . to the . i think none will contradict it , and therefore there need nothing be said . thesis lxix . ivstifying faith is the hearty accepting of christ for our only lord and saviour . explication . in this brief definition , you have nothing but what is essentiall to it . . the genus i need not mention ; when it is the act of faith which i define , you know the genus already . . the understandings apprehension of christ as a true redeemer and saviour , which in severall respects is called knowledg or belief , i do imply this , and not express it ; because though i take it for a real part of faith , yet not the most principall and formall part . and as we use to imply corpus , and not express it when we define man to be animal rationale ; because the form , or principall essentiall part part giveth the name : so here ( though i know assent is not properly a materiall cause ) yet being the less principall act , it giveth not the denomination . . that christ , as lord and saviour is the proper object , i have proved before . his propheticall office whereby he is the teacher of his church , jimply in both these , because it may in severall respects be reduced to these : for he teacheth by his laws and commandments , and his spirits teaching and governing are scarce distinguishable , and he saveth by teaching . also his office of husband , and head , are in these implyed ; they signifying more the future benefits and priviledges of a beleever , which he shall receive from christ beleeved in , then the primary offices which he is to acknowledg in beleeving . . the proper formall act of justifying faith , which is most principally essentiall to it of all other is [ accepting : ] if i must needs place it in one only , it should be this . my reasons are , . because the scripture maketh unbelief , and not receiving christ , all one , ioh. . . and beleeving and receiving christ , all one , ioh. . . so it proclaims this as the great work of the gospell , to take , eat , drink , &c. . the gospell is the offer of christ ( and his benefits to them that first accept himself ; ) therefore faith must be the accepting of the thing offered . both these are plain in rev. . . whosoever will , let him take of the water of life freely : there is the free offer , upon condition of coming and taking , or accepting . . the will is the commanding faculty of the soul , therefore its act is the principall act , and that is accepting . . christ is presented to us in the gospell , as a suitor , beseeching us by his spirit and embassadors , and wooing us to himself , and the enjoying of him , which this driveth at , is called our marriage to him , and we his spouse , and he our husband : now you know that which tyeth the knot of marriage is acceptance or consent . . yea the very nature of a covenant requireth this . consent maketh it a compleat covenant . therefore i said before pag. . that acceptance , consent , heart-covenanting , and self-resigning , are the proper essentiall acts of this faith. for all these are the wills acts to this their object , which are of flat necessity to the very tying of the covenant or marriage knot . rom. . . with the heart man beleeveth unto righteousnesse . and here let me minde you of one usefull observation more . the covenanting on our part , is a principall part of the conditions of the covenant . though this may seem strange , that a covenanting and performing conditions , should be all most all one . but that is the free nature of the grace of the covenant . as if you marry a poor woman that hath nothing , you will give her your self , and all you have , meerly upon condition that she will consent to have you : and that consent is all the condition on her part , for obtaining present possession ( i say , acceptance , consent , covenanting , self-resigning ; which are in a manner all one thing : ) but because the end of the marriage is the faithfull performance of marriage duties , though meer consent were the onely condition of the first possession , and the continuance of her consent is the chief condition ▪ of continuing her possession ; yet the performance of those marriage duties , and not going into others , is part of the condition also of that continuance : so it is in the present case of justification . . let me here also tell you , that i take love to christ as our saviour and lord , to be essentiall to this acceptance : and so some degree of love to be part of justifying faith , and not properly a fruit of it , as it is commonly taken . my reasons are , . the wills serious apprehension of a thing good , which we call at earnest willing it , and accepting it , is ( in my judgement the same thing as love , in an other name . love is nothing but such an earnest willing , choosing and accepting it as it is good. it is generally acknowledged , that the affections are but the motions or acts of the will. and if love be an act of the same will , and have the same object with consent , election , acceptance , &c. why should it not then be the same act ? onely acceptance considereth its object as offered ; election considereth it , as propounded with some other competitor ; consent considereth it , as we are perswaded and invited to it : but all these are extrinsecall considerations : they all consider their object as good , and so doth love. you may object . . then desire and hope may be essentiall to faith. i answ. that love which they imply in them is : but desire and hope , as such , do properly consider their object as absent , which this justifiing faith doth not . . object . scripture oft distinguisheth faith and love. answ. . sometime faith is taken for historicall faith , or faith of miracles , and then it may be distinguised . . sometime true faith is taken in the strictest sence , and sometime larglier , as i shall shew anon . . but especially ; so do i distinguish of love , as it is considered by it self , and as it is an essentiall part of this acceptance . love respecteth its object meerly as good , in it self and to the lover . but consent and acceptance have severall other respects , as is expressed : and yet there may be love in all such acceptance ; though not properly acceptance in all love. object . . then love justifieth as well as faith. i answ. when it is thus considered in faiths acceptance , it is not called by the name of love , but loseth its name , as a lesser river that falleth into a greater ; therefore it is not said that love justifieth ; but faith that worketh ( even in its essentiall work of accepting ) by love. object . but love is the greater grace , and shall out-live faith , and faith should rather then be swallowed up in love. answ. love considering its object onely as good , shall continue for ever , because the goodness of its object shall so continue : but acceptance , consent , &c. have other additionall considerations in their objects which will vanish . but which is the chiefest grace in it self , is not the question , but which is the chiefest in the present work . now seeing consent , acceptance , &c. are the chief as to justification , that love which is essentially in them may well lose its name here : seeing in the businesse of justifying it is considered but as an essentiall part of the main duty . my next-reason is , because christ doth propound it in the gospel , as of the same necessity , with the same promises annexed to it , io. . . for the father himself loveth you , because ye have loved me , and beleeved , &c. joh. . . he that loveth me shall be loved of my father , and i will love him , and shew my self to him . jam. . . & . . the crown and kingdom is prepared for them that love him , cor. . . if any man love not the lord iesus christ , let him be anathema maranatha , ephes. . . in a word , faith is a comprehensive duty , containing divers acts , whereof this seemeth to me to be part : neither can i yet conceive , how there can be a cordiall acceptance of christ , as our only saviour , and love not to be an essentiall part of that acceptance : but if a finer wit can apprehend the difference better ; yet as ( i said ) faith being considered here in morall and politick respects , and not in its strict naturall quiddity , may essentially be an affectionate acceptance , for all that . if any think fitter to make a wider difference between the nature of faith and love to christ , i will not contend ; for the matter is not great : that both are necessary to justification , is doubtless : and that they are concurrent in , apprehending ch●●● : and that love is a part of the condition of the covenant , is also undoubted and therefore will have some hand in the business of justification , as i shall further clear . . i put in the word onely in the definition ; because ( as is said before ) i take the preferring of christ before all others , and taking him for our onely lord and saviour , to be the essentiall difference of true faith. there is a two-fold verity or sincerity in our duties requisite . . the verity of their naturall being , which is called their metaphysicall truth . . the verity or sincerity of them as duties or graces , which is their morall sincerity : this last consisteth in the true suiting of the act to its object . for example , one man pretendeth to love his wife , and doth not : there is neither naturall nor morall truth . another doth love her , but not half so well as other women : there is the metaphysicall truth , but not the morall . a third loveth her as a wife above others : there is both metaphysicall truth and morall . so it is in our love to god : to love him as the chief good , is to love him as he is : and he that loveth him never so much , and yet loveth any thing else , as much or more ; though his love have a metaphysicall truth of being , yet it hath no morall sincerity at all : so that the preferring god before all , or taking him for our onely god , is the very point of sincerity of love. why , just so it is about our faith : the taking him unfeignedly for our onely lord and saviour , is the very point of the sincerity of our faith in christ. as adultery is the most proper violation of the marriage covenant , except actuall renouncing and deserting : so the taking of any other lord or saviour besides christ , or conjunct with him , is the most apparent violation of the bond of our covenant , and most contradictory to the nature and essence of justifying faith : except onely the actuall renouncing christ , and the covenant it self , by full apostacy ; which is an unpardonable sin , hebr. . , , . & . . yet in subordination to christ , we may have other lords and saviours , but not in competition and co-ordination . some of his government he exerciseth by ministers , and some by magistrates under him ( for i cannot consent to them that say , the magistrate is onely the officer of god as creator , and not of christ the mediator ; because all things are delivered into his hands , and he is made head over all . ) some also of his saving works , he performeth by instruments and means : and what they so perform under him , may be acknowledged without any derogation from him at all . but perhaps some may think that the scripture phrase seemeth rather to intimate , that faith is an assent , and not such an acceptance and consent , as is before mentioned ; because it oft times requireth but this , to believe that jesus is the christ , the son of god ; he that should come into the world , &c. to which i answer , . this proveth onely , that this knowledg or assent is part of faith : but not that it is the whole . . it is the use of scripture to drive at that duty which is most unknown , neglected , or resisted ; and to speak little of others , where there was then lesse need to speak , though perhaps the duty be in it self more weighty : therefore christ and the apostles did spend most of their pains to perswade the jewes to this assent : that the messias should come , be their deliverer , they all knew : even the poor woman of samaria could tell that , ioh. . . and so ready were they to receive him , if they had known him , that it was the generall expectation , and desire of the people , mal. . . but to perswade them that jesus was the christ , here lay the difficulty . therefore as dr. ames medull . cap. . § . . ) though sometime assent to the truth concerning god and christ , ioh. . . be taken for true faith ; yet the speciall election or apprehension ( for that the meanes by fiducia § . . ) is still included ; and those words do but determine and apply that fiducia to christ , which is presupposed to be already toward the messiah . and let me conclude this with one more practically usefull observation . from this definition of faith , now men may see what to enquire after in their searching of their estates . as faith , being the gospell-condition , is the main thing to be looked for ; so here you see what that faith is . the ignorance of this deceiveth and troubleth multitudes . some think it lieth in assurance : some , in a quieting their hearts in confidence on christ : some think , as m. saltmarsh , that it is nothing else but a perswasion more or less of gods love : and then when poor troubled souls do feel neither assurance , confidence , nor perswasion of that love , they conclude that they have no faith. and how will these mistaken teachers help them to comfort ? why , as mr. saltmarsh doth : sometime to tell them , christ hath beleeved for them ; and sometime to tell them plainly , that he can but commend them to the lord , who is the author and finisher of faith : and sometime to tell them , that they should not question their faith , any more then christ himself . thus their first way of comfort is to tell them , they do ill to question their faith : if that would serve , all the world might have comfort , and there needs no more . if that will not do , then christ hath beleeved for them : yet if that will serve , there is as much comfort for one as another . but what if they say still , i cannot beleeve , ( that is , as you expound belief : ) why , then he confesseth plainly , he is at a loss ; he can drive on the work of comforting no further ; he can do no more but pray for them . pag. . is it not a wonder that this lamentable comforter should be so valued by the troubled spirits ? i was many years my self under perplexing doubts : if i had heard such comforting words as these , they would sooner have driven me to dispair then to comfort . he that hath not so much wit as to discern so gross fallacies , may assoon be comforted by a false and impertinent argument , as by a sound one . quest. but how would you comfort such a one , that faith he cannot beleeve ? ans. why , i would first make him know , that the very essentiall form of faith lieth in the will● acceptance of an offered christ : then would i know of him , whether he be willing thus to have christ both for lord and saviour , or not ? if he say , he is willing : i shall answer , that then he doth beleeve ; and then he is justified : for his willingness is his very consent or acceptance ( and that consent is true faith : christ expecteth no more to make up the match . if the match break , it must be either , because christ is unwilling , or because he is unwilling : not christ ; for he is the suitor , and intreater , and offerer : not himself ; for he confesseth that he is willing . if he say , i am not willing : i should ask ; why then do you look after it , or regard it ? do men enquire after that , and lament the want of it , which they are not willing to have ? either temptation or melancholly maketh you not know your own minde ; or else you do but dissemble in pretending trouble and sad complaints . if you be indeed unwilling , i have no comfort for you , till you are willing ; but must turn to perswasions to make you willing : i should answer , the condition of the covenant is not the perfection , but the sincerity of faith or consent : which way goes the prevailing bent or choyce of your will. if christ were before you , would you accept him , or reject him ? if you would heartily accept him for your only lord and saviour , i dare say , you are a true beleever . thus you see the comfortable use of right understanding , what justifying faith is ; and the great danger and inconvenience that followeth the common mistakes in this point . thesis lxx . faith in the largest sence , as it comprehendeth all the condition of the new covenant , may be thus defined : it is when a sinner by the word and spirit of christ being throughly convinced of the righteousness of the law , the truth of its threatening , the evill of his own sin , and the greatness of his misery hereupon , and with all of the nature and offices , sufficiency and excellency of iesus christ , the satisfaction he hath made , his willingness to save , and his free offer to all that will accept him for their lord and saviour ; doth hereupon believe the truth of this gospell , and accept of christ as his only lord and saviour , to bring them to god their chiefest good , and to present them pardoned and just before him , and to bestow upon them a more glorious inheritance , and do accordingly rest on him as their saviour , and sincerely ( though imperfectly ) obey him as their lord , forgiving others , loving his people , bearing what sufferings are imposed , diligently using his means and ordinances , and confessing and bewailing their sins against him , and praying for pardon ; and all this sincerely , and to the end . explication . this is the condition of the new covevenant at large , that all this is sometime called faith , as taking its name from the primary , principall , vitall part , is plain hence . . in that faith is oft called the obeying of the gospell but the gospell commandeth all this , rom. . . pet. . . & . . thes. . . gal. . . & , . heb. . . . the fulfilling of the conditions of the new covenant is oft called by the name of faith , & so opposed to the fulfilling the conditions of the old covenant , called works ; but these forementioned are parts of the condition of the new covenant , and therefore implyed or included in faith , gal. . , , . not that faith is properly taken for its fruits , or confounded with them , but ( as i told you before ) it is named in the stead of the whole condition , all the rest being implyed as reducible to it , in some of the respects mentioned under the position . it may be here demanded , . why i do make affiance or recombency an immediate product of faith , when it is commonly taken to be , the very justifying act ? i answer : . i have proved already , that consent or acceptance is the principall act , and affiance doth necessarily follow that . . for the most of my reasons ; that affiance is a following act , and not the principall , they are the same with those of dr downame against mr pemble , and in his treatise of justification , whither therefore i refer you for satisfaction . . quest. why do i make sincerity and perseverance to be so near kin to faith , as to be , in some sence , the same , and not rather distinct graces ? answ. it is apparent , that they are not reall distinct things , but the modi of faith. . sincerity is the verity of it , which is convertible with its being , as it is metaphysicall verity , and with its vertuous or gracious being , as it is morall or theologicall sincerity . . perseverance or duration of a being , is nothing really distinct from the being it self : suarez thinks , not so much as a modus . thesis lxxi . ( ) the sincere performance of the summary , great command of the law , to have the lord only for our god , and so to love , obey , believe and trust him above all , is still naturally implyed in the conditions of the gospell , as of absolute indispensible necessity , ( ) and in order of nature , and of excellency before faith it self : ( ) but it is not commanded in the sence , and upon the terms , as under the first covenant . explication . ( ) this command need not be expressed in the gospell conditions , it is so naturally necessary , & implied in all : as the ultimate end need not be expressed in directions & precepts so as ●he meanes , because it is still supposed ; & consultatio est tantum de mediis . ( ) love to god , and taking him for our god and chiefe good , is both in excellency and order of nature , before faith in christ the mediator ; . because the end is thus before the meanes in excellency and intention : but god is the ultimate end ; and christ as mediator is but the meanes , ioh. . . christ is the way by which men must come to the father . . the son as god-man or mediator , is lesse then the father ; and therefore the duties that respect him as their object , must needs be the lesse excellent duties , ioh , . . the glory of the son , is but a means for the glory of the father , ioh. . . my father is greater then i : therefore the love of the father is greater then the love to the son , &c. so also in point of necessity it hath the naturall precedency : as the end hath before the means : for the denying of the end doth immediately cashiere and evacuate all means , as such . he that maketh not god his chief good , can never desire or accept of christ , as the way and meanes to recover that chief good. the apostle therefore knew more reason , then meerely for its perpetuity , why the chiefest grace is love , . cor. . . though yet the work of justification is laid chiefely upon faith . ( ) that this love of god , is not commanded in the sence , and on the termes as under the law , is evident . for , . the old covenant would have condemned us , for the very imperfection of the due degree of love : but the gospell accepteth of sincerity , which lyeth in loving god above all ; or as the chiefe good. . the old covenant would have destroyed us , for one omission of a due act of love ; but the covenant of grace accepteth of it , if a man that never knew god all his life time , doe come in at last . yet the sincere performance of it is as necessary now as then . thesis . lxxii . as the accepting of christ for lord , ( which is the hearts subjection ) is as essentiall a part of iustifying faith , as the accepting of him for our saviour : so consequently , sincere obedience , ( which is the effect of the former , ) hath as much to doe in justifying us before god , as affiance , ( which is the fruit of the later . ) explication . i know this will hardly down with many . but i know nothing can be said against it , but by denying the antecedent , viz. that faith as it accepteth christ for lord and king doth justifie . but that i have proved before . if it be one faith , and have the object entirely propounded as one , and be one entire principall part of the covenants condition ; then sure it cannot be divided in the work of justifying . this may be easily apprehended , if men will but understand these three things . . that faith is no physicall or naturall proper receiving of christ at all : but meerly a morall receiving though performed by a physicall act of accepting : for thy will doth not naturally touch and take in the person of christ ; that is an impossible thing , whatsoever the transubstantiation , men may say : ( though the essence of the godhead is every where . ) . that this accepting which is a morall receiving doth not , nor possibly can , make christ ours immediately and properly , as it is a receiving ; but mediately and improperly onely : the formall cause of our interest , being gods donation by the gospell covenant . . that this covenant maketh a whole entire faith its condition : a receiving of whole christ with the whole soul : it is , as amesius , actio totius hominis ; and if the covenant doe make christ as king , the object of that faith which is its condition , as well as christ , as a deliverer or priest ; then may it be as fit a medium for our justification , as the other . that obedience is as neere a fruit of faith , as affiance , is evident ; if you take it for the obedience of the soul , in acts that are no more remote from the heart then affiance is : and so is the obedience of our actions externall in its formall respect ( as obedience ) : though not in its materiall , because the imperate acts are not all so neer the fountain as the elicite . i take it here for granted , that dr downames arguments in the place fore-cited , have proved affiance to be but a fruit of the principall justifying act of faith. thesis lxxiii . from what hath been said , it appeareth in what sence faith only justifieth ; and in what sence works also justifie : viz. . faith only justifieth , as it implieth and includeth all other parts of the condition of the new covenant : and is so put in opposition to the works of the law , or the personall righteousnes of the old covenant . . faith only justifieth as the great principall master duty of the gospell or chief part of its condition , to which all the rest are some way reducible . . faith onely doth not justifie in opposition to the works of the gospell ; but those works do also justifie , as the secondary , less principall parts of the condition of the covenant . thesis lxxiv . so that they both justifie in the same kinde of causality , viz. as causa sine quibus non , or mediums and improper causes ; or as dr twisse ) causae dispositivae : but with this difference : faith as the principal part ; obedience as the less principall . the like may be said of love , which at least is a secondary part of the condition : and of others in the same station . explication . i know this is the doctrine that will have the loudest out-cries raised against it : and will-make some cry out , heresie , popery , socinianism ! and what not ? for my own part the searcher of hearts knoweth , that not singularity , affectation of novelty , nor any good will to popery , provoketh me to entertain it ; but that i have earnestly sought the lords direction upon my knees , before i durst adventure on it : and that i resisted the light of this conclusion as long as i was able . but a man cannot force his own understanding , if the evidence of truth force it not ; though he may force his pen , or tongue , to silence or dissembling . that which i shall do further , is , to give you some proofs of what i say , and to answer some objections . though , if the foregoing grounds do stand , there needs no more proof of these assertions . . if faith justifie as it is the fulfilling of the condition of the new covenant , and obedience be also part of that condition , then obedience must justifie in the same way as faith : but both parts of the antecedent are before proved . the other proofs follow in the ensuing positions , and their explications and confirmations . thesis lxxv . the plain expressions of saint james should ternifie us from an interpretation contradictory to the text ; and except apparent violence be used with his chap. . . , , &c. it cannot be doubted , but that a man is justified by works , and not by faith only . thesis lxxvi . neither is there the least appearance of a contradiction betwixt this and paul's doctrine , rom. . . if men did not through prejudice , negligence , or wilfulness overlook this ; that in that and all other the like places , the apostle doth professedly exclude the works of the law only from iustification ; but never at all the works of the gospell as they are the condition of the new covenant . explication . in opening this i shall thus proceed : . i will shew the clearness of that in iames for the point in question . . that paul is to be understood in the sence expressed . . how this differeth from the papists exposition of these places : and from their doctrine of justification by works . . and how from the socinian doctrine . . the ordinary expositions of st. iames are these two : . that he speaks of justification before men , and not before god. . that he speaks of works , as justifying our faith , and not as justifying our persons : or ( as mr. pembles phrase is ) the apostle when he saith works justifie , must be undestood by a metonimy , that a working faith justifieth . that the former exposition is falfe may appeare thus . . the worlds justification freeth us but from the worlds accusation , to which it is opposed : and therefore it is but either a justifying from the accusation of humane lawes ; or else a particular justification of us in respect of some particular facts ; or else an usurped judgement and justification : for they are not constituted our judges by god : and therefore we may say with paul , it is a small thing with me to be judged of you , or of mans iudgement : and so a small thing to be justified by men from the accusations of the law of god. but the justification in iames is of greater moment : as appeares in the text. for , . it is such as : salvation dependeth on ; vers . . . it is such as followeth onely a living faith : but the world may as well justifie us when we have no faith at all . i therefore affirme , . the world is no lawfull judge of our righteousness before god , or in reference to the law of god. . neither are they competent or capable judges . they cannot possibly passe any certaine true sentence of our righteousness or unrighteousnesse . . if they could , yet works are no certain medium , or evidence , whereby the world can know us to be righteous : for there is no outward work which an hypocrite may not perform : and inward works they cannot discern : nor yet the principles from which , nor the ends to which our works proceed and are intended . there is as much need of a divine heart-searching knowledge , to discern the sincerity of works , as of faith it self . so that if it be not certain , that the text speaks of justification before god , i scarce know what to be certain of . once more : . was abraham justified before men for a secret action ! . or for such a● action as the killing of his onely son would have been ? . was not he the justifier here , who was the imputer of righteousness ? but god was the imputer of righteousness , vers . therefore god was the justifier , so i leave that interpretation to sleep . . that it is the person and not his faith onely , which is here said to be justified by works , is as plain in the text almost as can be spoken , vers . . abraham ( not his faith ) is said to be justified by works . vers. . by works a man is justified : if by a man were meant , a mans faith , then it would run thus sencelessely : by works a mans faith is justified , and not by faith onely , so vers , . for mr. pembles interpretation , that by works is meant a working faith. i answer , i dare not teach the holy ghost to speak ; nor force the scripture ; nor raise an exposition so far from the plain importance of the words , without apparent necessity : but here is not the least necessitie : there being not the least inconvenience , that i know of , in affirming justification by works , in the fore-explained sence . men seldom are bold with scripture , in forcing it ; but they are first bold with conscience inforcing it . if it were but some one phrase dissonant from the ordinary language of scripture , i should not doubt but it must be reduced to the rest . but when it is the very scope of a chapter , in plain and frequent expressions , no whit dissonant from any other scripture ; i think he that may so wrest it , as to make it unsay what it saith , may as well make him a creed of his own let the scripture say what it will to the contrary : what is this but with the papist to make the scripture a nose of wax ? if saint iames speak it so oft over and over ; that justification is by works , and not by faith onely , i will see more cause before i deny it ; or say , he meanes a working faith. if he so understand a working faith as that it justifieth principally as faith , and lesse principally as working , then i should not differ from him , only i should think the scripture phrase is more fafe and more propert ; but he understandeth it according to that common assertion and exposition , that fides solum justificat , non autem fides sola : faith alone justifieth , but not that faith which is alone . the question therefore is , whether works do concur with faith ( as part of the condition ) in the very businesse of justifying ? or whether they are onely concomitants to that faith which effecteth the business without their assistance ? the ground of the mistake lyeth here : they first ascribe to much to faith ; and then because that nimium which they give to faith is not found agreeable to works , therefore they conclude , that we are not justified by works at all . they think that faith is an instrumentall efficient cause of justification ( which that properly it is not , i have proved before : ) when if they understood that it justifieth but as a causa sine quanon , or condition , they would easily yeeld , that works do so too . i will not say therefore that works do effectually produce our justification ( for faith doth not so : nor that they justifie as equall parts of the condition : for faith is the principall . but that they justifie as the secondary lesse-principall part of the condition , ( not onely proving our faith to be sound , but themselves being in the obligation as well as faith , and justifying in the same kind of causality or procurement as faith , though not in equality with it ) i prove thus : . when it is said that we are iustified by works the word by , implyeth more then an idle concomitancy : if they only stood by , while faith doth all , it could not be said , that we are justified by works . . when the apostle saith , by works , and not by faith onely , he plainly makes them concomitant in procurement , or in that kind of causality which they have : especially , seeing he saith not , as he is commonly interpreted , not by faith which is alone ; but not , by faith only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . therefore he saith that faith is dead being alone , because it is dead as to the use and purpose of justifying : for in it self it hath a life according to its quality still . this appears from his comparison in the former verse . that this is the death he speaks of . and so works make faith alive , as to the attainment of its end of justification . . the analysis which piscator and pemble give , contradicteth not this assertion . if in stead of a working faith , they will but keep the apostles own words , i shall agree to most of their analysis . ( though conclusious drawn from the analysis are often weak , it is so easie for every man to feign an analysis suited to his ends ) onely the explication of the . vers . they seem to fail in . for when the apostle saith , that faith did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , work in and with his works , it cleary aimeth at such a working in , and with , as maketh them conjunct in the work of justifying : and when he saith that faith was made perfect with works , it is not ( as they and others interpret ) only a manifesting to be perfect . but as the habit is perfected in its acts , because they are the end to which it tendeth ; and as marriage is perfected per congressum & procreationem : or any covenant when its conditions are performed . faith alone is not the entire perfect condition of the new covenant : but faith with repentance and sincere obedience , is ; a condemned gally-slave being redeemed , is to have his deliverance upon condition that he take his redeemer for his master : this doth so directly imply , that he must obey him , that his conditions are not perfectly fulfilled , except he do obey him as his master : and so taking him for his redeemer and master , and obeying him as his master , do in the same kind procure his continued freedom . indeed his meer promise and consent doth procure his first deliverance , but not the continuance of it . so i acknowledg , that the very first point of justification is by faith alone , without either the concomitancy or co-operation of works ; for they cannot be performed in an instant : but the continuance and accomplishment of justification is not without the joynt procurement of obedience . as a woman is made a mans wife , and instated in all that he hath , upon meer acceptance , consent , and contracts ; because conjugall actions , affection , the forsaking of others , &c. are implyed in the covenant , & expressed as the necessary for future ; therefore if there be no conjugall actions , affections or fidelity follow , the covenant is not performed , nor shall the woman enjoy the benefits expected . it is so here , especially seeing christ may dis-estate the violaters of his covenant at pleasure . this sheweth us how to answer the objections of some : . say they , abrahams faith was perfect long before . answ. not as it is a fulfilling of the covenants condition , which also requireth its acting by obedience . . abraham ( say they ) was justified long before isaac was offered , therefore that could be but a manifesting of it . answ. justification is a continued act. god is still justifying , and the gospell still justifying . abrahams justification was not ended before . . mr pemble thinks , that as a man cannot be said , [ to live by reason ] though he may be said , to live by a reasonable soul , and as a plant liveth not per augmentationem , & si per animam auctricem : so we may be said to be justified by a working faith , but not by works . i answ. both speeches are proper . and his simile doth not square or suit with the case in hand : for justifying is an extrinsecall consequent , or product of faith , and no proper effect at all : much lesse an effect flowing from its own formall essence , as the life of a man doth from a reasonable soul , and the life of a plant from a vegetative . i hope it may be said properly enough , that a servant doth his work , and pleaseth his master , by reason , as well as by a reasonable soul : and a plant doth please the gardiner by augmentation , as well as per animam austricem . so that a man pleaseth god , and is justified by sincere obedience , as well as by a working faith. . how this differeth from the papists doctrine , i need not tell any scholar who hath read their writings . . they take justifying for sanctifying : so do not i. . they quite overthrow and deny the most reall difference betwixt the old covenant and the new : and make them in a manner all one : but i build this exposition and doctrine , chiefly upon the clear differencing and opening of the covenants . . when they say , we are justified by vvorks of the gospell ; they mean only , that we are sanctified by works that follow faith , and are bestowed by grace , they meriting our inherent justice at gods hands . in a word , there is scarce any one doctrins , wherein even their most learned schoolmen are more sottishly ignorant then in this of justification ▪ so that when you have read them with profit and delight on some other subjects ; when they come to this , you would pitty them , and admire their ignorance . they take our works to be part of our legall righteousness : i take them not to be the smallest portion of it : but onely a part of our evangelicall righteousness ; or of the condition upon which christs righteousness shall be ours . . but what difference is there betwixt it and the socinian doctrin of justification ? answ. in some mens mouths , socinianisme is but a word of reproach , or a stone to throw at the head of any man that saith not as they . mr. wotton is a socinian , and mr. bradshaw , and mr. gataker , and mr. goodwin , and why not piscator , pareus , &c. if some zealous divines know what socinianisme is . but i had rather study what is scripture-truth , then what is socinianisme : i do not think that faustus was so infaustus , as to hold nothing true : that which he held according to scripture is not socinianisme . for my part , i have read little of their writings ; but that little gave me enough , and made me cast them away with abhorrence . in a word : the socinians acknowledge not that christ had satisfied the law for us ; and consequently is none of our legall righteousness : but onely hath set us a copy to write after , and is become our pattern , and that we are justified by following him as a captain and guide to heaven : and so all our proper righteousness is in this obedience . most accursed doctrine ! so farre am i from this , that i say , the righteousness which we must plead against the lawes accusations , is not one grain of it in our faith of works : but all out of us in christs satisfaction . onely our faith , repentance , and sincere obedience , are the conditions upon which we must partake of the former . and yet such conditions as christ worketh in us freely by his spirit . . lastly , let us see whether st. paul , or any other scripture do contract this . and , for my part , i know not one word in the bible that hath any strong appearance of contradiction to it . the usuall places quoted are these , rom. . . & . . . . . . gal. . . & . . . ephes. . . phil. . . . in all which , and all other the like places , you shall easily perceive . . that the apostles dispute is upon the question , what is the righteousness which we must plead against the accusation of the law ? or by which we are justified as the proper righteousness of that law ? and this he well concludeth , is neither works nor faith. but the righteousnesse which is by faith ; that is , christs righteousnesse . but now st. iames his question is , what is the condition of our justification by this righteousness of christ ? whether faith onely ? or works also ? . paul doth either in expresse words , or in the sence and scope of his speech , exclude onely the works of the law , that is the fulfilling of the conditions of the law our selves . but never the fulfilling of the gospell-conditions that we may have part in christ. indeed , if a man should obey the commands of the gospell , with a legall intent , that it might be a righteousnesse conform to the law of works ; this obedience is not evangelicall , but legall obedience : for the form giveth the name . , paul doth by the word , faith , especially direct your thoughts to christ beleeved in ; for to be justified by christ ; and to be justified by receiving christ is with him all one . . and when he doth mention faith as the condition , he alwayes implyeth obedience to christ. therefore beleeving and obeying the gospell , are put for the two summaries of the whole conditions . the next will clear this . thesis lxxvii . that we are justified by sincere obedience to christ , as the secondary part of the condition of our iustification ; is evident also from these following scriptures . mat. . . mar. . . . luk. . . mat. . . . . joh. . . act. . . act. . . & . . pet. . . rom. . . pet. . . . thesis . lxxviii . ovr full iustification , and our everlasting salvation have the same conditions on our part . but sincere obedtence is without all doubt , a condition of our salvation : therefore also of our iustification . explication . the antecedent is manifest , in that scripture maketh faith a condition of both iustification and salvation : and so it doth obedience also , as is before explained . therefore we are justified , that we may be saved . it would be as derogatory to christs righteousness , if we be saved by works , as if we be justified by them . neither is there any way to the former but by the latter . that which a man is justified by , he is saved by . though glorification be an adding of a greater happinesse then we lost , so justification is not enough thereto : yet on our part , they have the same conditions . yet here i say still , our full iustification because , as i have shewed our first possession of it is upon our meer faith or contract with christ. but i think our glorification will be acknowledged to have the same conditions with our finall iustification at the barre of christ. and why not to our entire continued justification on earth ? you may object . perseverance is a condition of our glorification ; but not of our iustification here . i answer , . perseverance is nothing but the same conditions persevering . . as the sincerity of faith is requisite to our first possession of justification ; so the perseverance of faith , is the condition of persevering iustification . see hebr. . . . that obedience is a condition of our salvation is undoubted , hebr. . . christ is the author of eternall salvation to all them that obey him ; so fully , rom. . . . . . revel . . . blessed are they that do his commandements , that they may have right to the tree of life , and may enter by the gates into the city . and hath that no hand in their iustification , which giveth them right to the tree of life ? iam. . . . . . mat. . from the . to the . especially the . . mat. . . . . . with the multitude the like . besides all those under posit . . which prove a personall righteousness , so called from the conformity to the gospell . see rom. . . . thesis . lxxix . this doctrine is no whit derogatory to christ and his righteousnesse : for he that ascribeth to faith or obedience no part of that work which belongeth to christs satisfactory righteousnesse , doth not derogate in that , from that righteousnesse . but he that maketh faith and obedience to christ , to be only the fulfilling of the conditions of the new covenant , and so to be one●y conditions of justification by him , doth give them no part of the work of his righteousnesse : seeing he came not to fulfill the gospell , but the law , explication . i have proved this before , posit . . i shall here onely answer some objections . object . . christ was baptized because he must fulfill all righteousness : but that was no part of the legall righteousness . answ. the priests were to be washed when they entred upon their office : there were many ceremonious washings then in force : either christs baptisme was legall ; or else by [ fulfilling righteousnesse ] must needs be meant , the fulfilling all the works of his own office : whereof one was , the instituting of church ordinances : and he thought meet to institute this by example as well as doctrine . he that will affirm , that christ hath fulfilled evangelicall righteousnesse for us , as well as legall , shall overthrow the office of christ , and the nature of christianity . object . . mr. bradshaw , and most others say , that he received the sacrament of his supper , ans. wholly without book . i beleeve not that ever he did it : for the scripture no where speaks it : and many absurd consequences would hardly be avoided : all the probability for it , is in those words , i will drink no more of the fruit of , &c. answ. . that may be a reason why he would not drink now ; and doth not necessarily imply that he did . . but clearly , luke who speaketh distinctly of the two cups ( which the other do not ) doth apply , and subjoyn these words to the first cup , which was before the sacramentall . . if it were granted that christ did receive the sacrament ; yet he never did as an obedientiall act to his own gospell precepts ? did he obey a law not yet made ? or his own law , and so obey himself ? much lesse did he perform it as a part of the new covenant condition on our part . but as a law-giver and not an obeyer thereof : it was a law-making action , ( if any such had been . ) object . if sincere obedience be a part of the condition , then what perplexities will it cast us into to finde out , when our obedience is sincere ? answ. . this difficulty ariseth also , if we make it but the condition of our salvation : & yet few , but antinomians , will deny that . . why is it not as hard to discern the sincerity of faith as of obedience . . obedience is then sincere , when christ is cordially taken for our onely lord ; and when his word is our law , and the main desire and endeavor is to please him ; and though through prevavalency of the flesh we slip into sin , yet the prevailing part of our will is against it , and we would not change our lord for all the world . mr. saltmarsh thinketh , that because we have so much sin with our obedience , all beleevers have cause to suspect it ; and so cannot conclude justification from it . as if sincerity might not stand with infirmity ! or could not be discerned where there is any remaining imperfection ! might not paul conclude of the sincerity of his willingness to obey christ , because he did the evill which he would not ? and might he not conclude his justification from that willingness to obey ? read ball of the covenant chap. . thesis lxxx . to conclude : it is most clear in the scripture , and beyond all dispute , that our actuall , most proper , compleat iustification , at the great iudgement , will be according to our works , and to what we have done in flesh , whether good or evill : which can be no otherwise then as it was the condition of that iustification . and so christ , at that great assize , will not give his bare will of purpose , as the reason of his proceedings : but as he governed by a law ; so he will judg by a law : and will then give the reason of his publique sentence from mens keeping or breaking the conditions of his covenant ; that so the mouths of all may be stopped , and the equity of his iudgment may be manifest to all ; and that he may there shew forth his hatred to the sins , and not onely to the persons of the condemned ; and his love to the obedience and not onely to the persons of the iustified . explication . here i have these things to prove : . that the justifying sentence shall pass according to works , as well as faith. . that the reason is , because they are parts of the condition . for the first , see mat. . , . well done , good and faithfull servant ! thou hast been faithfull over a few things ; i will make thee ruler over many things : enter thou into the joy of thy lord. and most plain is that from the mouth of the judg himself , describing the order of the process at that day , mat. . , . come ye blessed ! inherit the kingdom , &c. [ for ] i was hungry , &c. so pet. . . who without respect of persons judgeth according to every mans work . so cor. . . we must all appear before the iudgment seat of christ , that every one may receive the things done in his body , according to that he hath done , whether good or bad . so rev. . . . they were judged every man according to his works . heb. . . phil. . . mat. . . &c. but this is evident already . . as it is beyond doubt that christ will then justifie men according to their works : so that this is not onely to discover the sincerity of their faith , is as evident ; but that it is also , as they are parts of that evangelicall righteousness which is the condition of their justification . . the very phrases of the text import as much , mat. . , . well done good & faithfull servant , &c. mat. . , . [ for ] i was hungry , &c. and in the rest [ according ] to their works . can any more be said of faith , then that we are justified or judged to life , both [ for ] it , and [ according to ] it ? . if works be not then considered as part of the condition ; how then ? . not as the righteousness which the law requireth : for so shall no man living be justified in the sight of god , rom. . . psa. . . . not as a meer sign whereby god doth discern mens faith : for he seeth it immediately and needeth no sign , . not as a meer sign to satisfie the justified person himself : for . there is no such intimation in the text. . then it should be no further usefull then men remain doubtfull of their sincerity . . the godly then know the sincerity of their faith. . neither is the business of that day , to satisfie the doubting about the sincerity of their faith , by arguments drawn from their former works : but to judg and justifie them , and so put them out of doubt by the sentence , and by their glory . . but the common opinion is , that it is to satisfie the condemned world of the sincerity of the faith of the godly . but this cannot stand with the truth : for . it is clearly expressed a ground or reason of the sentence . . and to the consolation & justification of the justified : and not to the satisfaction or conviction of others onely or chiefly . . the poor world will have somewhat else to take up their thoughts , as the text sheweth : to wit , the excusing of the sin for which they are condemned themselves . mat . . it seemeth that christ doth in the text call them righteous in reference to this personall evangelicall righteousness mentioned in their justifying sentence , vers . . the righteous into life eternall . . if gods justice engage him , not to forget their work and labour of love , heb. . , , . if the dead in christ are blessed , because their works follow them , rev. . . if in every nation , he that feareth god and worketh righteousnes be accepted of him , act. . . if men shall reap the fruit of well-doing in due time , gal. . , , . if ministers save themselves in taking heed to themselves and to doctrine , tim. . . if he that doth righteousness is righteous , ioh. . . if whatsoever good thing any man doth , the same he shall receive of the lord , ephes. . . if hearing and doing be building on a rock , mat. . . if the doers of gods will be the mothers , sisters and brothers of christ , mat. . , &c. then the mention of these works at judgment , is more then to signifie their sincerity to the condemned world . . if christ mentioned these works to convince the world . . either it must be his own testimony of these works , that they are sincere evidences of a sincere faith. . or else by the discovery which the works doe make themselves . but . christ may testifie of their faith immediately as well . . works are no certain signes of faith to any stander-by , who knoweth not whether works themselves are sincere , or not . see more under the . position . if any say , that it is to silence the accusacion of satan , that these works are mentioned at judgement ; the same answer will serve , as to the last . besides , scripture giveth us no intimation of any such accusation ; but onely the managing the laws accusation . but if he should accuse us falsely of hypocrisie , as he did iob ; it must be onely gods heart-searthing knowledg of our sincerity that can cleare us . yet do i not deny in all this , but that works are effects of faith , and to the person himself , who knoweth their sincerity , they may be some argument of the sincerity of faith , and god will vindicate his peoples righteousness before all , and be admired in them . but his justification primarily respecteth the law , and his own justice , and the righteousness and salvation of the justified , and but remotely the beholders . let me conclude with two or three cautionary quaeries concerning the inconvenience of the contrary doctrine . qu. doth it not needlesly constrain men to wrest most plain and frequent expressions of scripture ? qu. doth it not uphold that dangerous pillar of the antinomian doctrine , that we must not work or perform our duties for life and salvation ; but only from life and salvation : that we must not make the attaining of justification or salvation an end of our endeavours , but obey in thankfulness only , because we are saved and justified ? a doctrine which i have elsewhere confuted ; and if it were reduced to practise by all that hold it , ( as i hope it is not , ) would undoubtedly damn them : for he that seeks not , and that striveth not to enter , shall never enter . now if good works or sincere obedience to christ our lord , be no part of the condition of our full justification and salvation , who will use them to that end ? for how it can procure justification as a means , and not by way of condition , i cannot conceive . qu. whether this doctrine doth not tend to drive obedience out of the world ? for if men do once beleeve , that it is not so much as a part of the condition of their justification , will it not much tend to relax their diligence ? i know meer love and thankfulness should be enough : and so it will , when all our ends are attained in our ultimate end ; then we shall act for these ends no more : we shall have nothing to do but to love , and joy , and praise , and be thankfull ; but that it is not yet . sure , as god hath given us the affections of fear , and desire , and hope , and so care , so he would have us use them for the attainment of our great ends. therefore he that taketh down but one of all our motives to obedience , he helps to destroy obedience it self , seeing we have need of every motive that god hath left us . qu. doth it not much confirm the world in their soul-cozening faith ? sure that faith which is by many thought to justifie , is it that our people do all most easily embrace , that is , the receiving of christ for their saviour , and expecting pardon and salvation by him , but not withall receiving him for their lord and king , nor delivering up themselves to be ruled by him . i meet not with one , but is resolved in such a faith , till it be overthrown by teaching them better . they would all trust christ for the saving of their souls , and that without dissembling , for ought any man can discern : are all these men justified ? you will say , they do it not sincerely . ans. there is evident a sincerity opposite to dissimulation : but a morall or theologicall sincerity there is not ; why is that ? but because they take but half of christ. let any minister but try his ungodly people , whether they will not all be perswaded very easily to beleeve that christ will pardon them and save them , and to expect justification from him alone ? but whether it be not the hardest thing in the world , to perswade them really to take him for their lord , and his word for their law , and to endeavour faithfull obedience accordingly ? surely the easiness of the former , and the difficulty of the latter , seemeth to tell us that it is a spirituall , excellent , necessary part of justifying faith , to accept unfeignedly of christ for our governour , and that part which the world among us will most hardly yeeld to , and therefore hath more need to be preached then the other . ( though some think that nothing is preaching christ , but preaching him as a pardoning , justifying saviour . ) indeed among the turks or indians , that entertain not the gospell it is as necessary to preach his pardoning office , yea and the verity of his natures and commission : therefore the apostles when they preached to jews or pagans , did first & chiefly teach them the person and offices of christ , & the great benefits which they might receive by him but when they preach ( as iames ) to professors of the christian faith , they chiefly urge them , to strive to enter , to fight , that they may conquer , so to run that they may obtain to lay violent hands upon the kingdom , and take it by force , and to be unwearied in laborious obedience to christ their lord ; to be stedfast , unmoveable , always abounding in the work of the lord , forasmuch as they know their labour is not in vain in the lord. . lastly , is not this excluding of sincere obedience from justification , the great stumbling block of papists ? & that which hath had a great hand in turning many learned men from the protestant religion to popery ? when they see the language of scripture in the forecited places so plain to the contrary : when illyricus , gallus , amsdorfius , &c. shall account it a heresie in george major , to say , that good works are necessary to salvation : and when ( if melchior adamus say true ) eo dementiae & impietatis ventum erat , ut non dubitarent quidam haec axiomata propugnare ; bona opera non sunt necessaria ad salutem : bona opera officiunt saluti : nova obedientia non est necessaria . when even melancthons credit is blasted , for being too great a friend to good works , though he ascribe not to them the least part of the work or office of christ : and when to this day many antinomian teachers , who are magnified as the only preachers of free grace , do assert & proclaim , that there is no more required to the perfect irrevocable justification of the vilest murderer or whoremaster , but to beleeve that he is justified , or to be perswaded that god loveth him . and when such a book as that , stiled the marrow of moderne divinity , have so many applauding epistles of such divines ; when the doctrine of it is , that we must not act for justification or salvation ; but onely in thankfulness for it : contrary to the main drift of the scripture , which so presseth men to pray for pardon , & to pardon others , that they may receive pardon themselves : and to strive to enter , & run that they may obtain , & doe christ commandements that they may have right to the tree of life , & enter in by the gate into the city , revel . . . doe these men thinke that we are perfectly justified and saved already ? before the absolving sentence at the great tribunall ; or the possession of the kingdome , for which we wait in hope ? indeed when we have that perfect salvation , we shall not need to seek it , or labour to attain it ; but must everlastingly be thankfull to him that hath purchased it , and to him that hath bestowed it . but in the mean time , he that seeketh not , shall not find , & he that runs not shall not obtain : no , nor all that seek and run neither , luk. . . luk. . . tim. . . this doctrine was one that helped to turn off grotius to cassandrian popery ; see grotii votum , pag. . . . . and was offensive to melancthon , bucer , & other moderate divines of our own . and all ariseth hence . that men understand not the difference betwixt christs part of the work , which he performeth himself , & that which he requireth and enableth us to perform : nor know they , that true justifying faith doth at once receive christ , both as lord and saviour ; and that sincere obedience to christ , is part of the condition of the new covenant . works ( or a purpose to walke with god ) ( saith mr. ball on the covenant pag. . ) doe justifie as the passive qualification of the subject capable of justification . see calvin on luke . . the common assertion then that good works do follow iustification , but not go before it must be thus understood , or it is false , viz. actuall obedience goeth not before the first moment of justification , but yet it is as true . . that the taking of christ for our lord , and so delivering up our selves to his government ( which is the subjection of the heart , & resolution for further obedience , & indeed an essentiall part of faith ) doth in order of nature goe before our first justification . . that actuall obedience ( as part of the condition ) doth in order of nature goe before our justification as continued and confirmed . for though our marriage contract with christ doe give us the first possession , yet it is the marriage faithfulness and duties , which must continue that possession . . that perseverance in faithfull obedience doth both in nature & time go before our full , compleat and finall justification ; and that as part of the condition of obtaining it . if we walk in the light , as he is in the light , we have fellow ship one with another , and the blood of iesus christ his son cleanseth us from all sin , joh. . . so isai. . . . . . wash you ; make you clean ; put away the evill of your doings ; cease to do evill ; learne to doe well , &c. come now , &c. though your sins be as scarlet , they shall be as white as snow ; and though they be red like crimson , they shall be like wooll , so ezek. . . , . & . . . neither let any object that this is the law of works : for certainly that hath no promises of forgivenesse : and though the discoveries of the way of justification be delivered in the old testament , in a more dark and legall language then in the new ; yet not in termes contradictory to the truth in the new testament . thus you may see in what sence it is that christ will judge men according to their works : & will say , come ye blessed of my father , inherit the kingdome , &c. for i was hungry , & ye fed me , &c. well done , good & faithfull servant , thou hast been faithfull in few things ; i will make thee ruler over many things : enter thou into the joy of thy lord , matth. . for being made perfect , he became the author of eternall salvation to all them that obey him , hebr. . . of whom it shall be said , when they are glorified with him : these are they that come out of great tribulation , and have washed their robes in the blood of the lambe , and made them white : therefore are they before the throne of god , and serve him day and night in his temple ; and he that si●teth on the throne shall dwell among them , revel . . . . to whom be glory for ever . amen . reader , because an exact index would contain a great part of the book , i shall omit it : and instead of it , i here lay thee down some of the chief distinctions , upon which this discourse dependeth ; desiring thee to understand them , and keep them in memory . you must distinguish , . betwixt gods decretive or purposing will : and his legislative or preceptive will. the . is his determining of events . the . of duty and reward . . betwixt . the covenant or law of works , which saith , obey perfectly , and live ; or sin , and dye . . and the covenant or law of grace , which saith , beleeve , and be saved , &c. . betwixt the two parts of each covenant : viz. . the primary , discovering the duty in precepts , and prohibiting the sin. . the secondary , discovering the rewards and penalties , in promises and threatnings . . betwixt a two-fold righteousness of one and the same covenant . . of perfect obedience , or performance of the condition . . of suffering , or satisfaction for disobedience or non-performance which maketh the law , to have nothing against us , though we disobeyed . see pemble of iustification , pag. . our legall righteousness is of this last sort , & not of the first . both these sorts of righteousnesse are not possible to be found in any one person , except christ , who had the former righteousness as his own , ( incommunicable to us in that form ) the second he had for us , as he was by imputation a sinner : and so we have it in , or by him . mark this . . betwixt two kinds of righteousness , suitable to the two covenants and their conditions . legall righteousness , which is our conformity , or satisfaction to the law. . and evangelicall righteousness , which is our conformity to the new covenant . note , that . every christian must have both these . . that our legall righteousness is onely that of satisfaction : but our evangelicall is only that of obedience , or performance of the condition . . that our legall righteousnesse is all without us in christ , the other in our selves . . betwixt evangelicall righteousness , improll perly so called , viz. because the gospell doth reveain and offer it . this is our legall righteousness o christ. . and evangelicall righteousness prnt perly so called viz. because the new covenar is the rule to which it is conformed . this is ou performance of the new covenants conditions . . betwixt the life or reward in the first covenant : viz. adams paradise happiness . . and the life of the second covenant ; which is , eternall glory in heaven . . betwixt the death or curse of the old covenant , which is opposite to its reward : this onely was laid on christ , and is due to infants by nature , . and the death of the second covenant , opposite to its life , called the second death , and far sorer punishment . this finall unbeleevers suffer . . betwixt sins against the first covenant : for these christ died . . and sins against the second covenant : for these he dyed not . . betwixt sinning against christ and the gospell , as the object of our sin only : so christ died for them . . and sinning against the new covenant as such , or as a threatning law : so christ dyed not for them . . betwixt delaying to perform the conditions of the new covenant . this is not threatned with death . . and finall non-performance . this is proper violation of the covenant , and a sin that leaveth no hope of recovery . . betwixt paying the proper debt of obedience ( as christ did himself , ) or of suffering ( as the damned do . ) . and satisfying for non-payment ; as christ did for us . betwixt repealing the law or covenant ( which is not done ) . and relaxing it or dispensing with it ( which is done . ) . betwixt relaxation or dispensation in the proper subject and circumstances of the penalty . this is done in removing it from us to christ. . and dispencing with the penalty it self . this is not done ; for christ did bear it . . betwixt the change of the law : . and of the sinners relation to the law. . betwixt the lawes forbidding and condemning the sin : ( so it doth still . ) . and its condemning the sinner : ( so it doth not to the justified , because christ hath born the curse . ) . betwixt the precepts as abstracted from the covenant termes , ( which really they are not at all ) . and as belonging to the severall covenants . . betwixt perfection of holinesse ( which is a quality . ) this is not in this life . . and perfection of righteousness , ( which is a relation : ) this is perfect , or none at all . . betwixt recalling the fact , or the evil of the fact , or its desert of punishment . these are never done , nor are possible . . and removing the duenesse of punishment from the offendor . this is done . . betwixt pardon and iustification condiditionall , which is an immediate effect of christs death and resurrection , or rather of the making of the new covenant . . and pardon & iustification absolute , when we have performed all the conditions . . betwixt conditionall pardon and iustification , which is only potentiall . ( such is that which immediately followeth the enacting of the new covenant to men before faith , or before they have sinned . ) . and conditionall iustification , which is actual , & of which the person hath true possession , such is our iustification after faith , till the last iudgement , which is ours actually , but yet upon condition of perseverance in faith and sincere obedience . . betwixt pardon and iustification , as they are immanent acts in god , ( improperly , and without scripture , called pardon or iustification . ) . and pardon and iustification , as they are transient acts , performed by the gospell-promise as gods instrument . this is the true scripture iustification . . betwixt iustification in title and sence of law , ( which is in this life . ) . and iustification in sentence of the iudge , ( which is at the last iudgement . ) . betwixt justifying us against a true accusation , ( as of breaking the law. ) thus christ justifieth us ; and here it is that we must plead his safaction . . and justifying us against a false accusation , ( as of not performing the conditions of the gospell . ) here we must plead not guilty , and not plead the satisfaction of christ. . betwixt the accusation of the law , ( from christ doth justifie believers . ) . and the accusation of the gospell or new covenant , for not per , forming its conditions at all , ( from which no man can be justified , and for which there is no sacrifice . ) . betwixt those acts which recover us to the state of relation which we fell from ; that is , pardon , reconciliation and iustification . . and those which advance us to a far higher state , that is , adoption and vnion with christ. . betwixt our first possession of iustification , which is upon our contract with christ or meer faith. ) . and the confirmation , continuation and accomplishment of it , ( whose condition is also sincere obedience and perseverance . ) . betwixt the great summary duty of the gospell to which the rest are reducible : which is faith. . and the condition fully expressed in all its parts , where of faith is the epitome . . betwixt the word , faith , as it is taken physically , and for some one single act : . and as it is taken morally , politically and theologically here ; for the receiving of christ with the whole soul. . betwixt the accepting of christ as a saviour only , ( which is no true faith , nor can justifie . ) . and accepting him for lord also ( which is true iustifying faith. ) . betwixt the foresaid receiving of christ himself in his offices ( which is the act that iustifieth : ) . and receiving his promises and benefits , ( a consequent of the former : ) or betwixt accepting him for iustification ; . and beleeving that we are justified . . betwixt the metaphysicall truth of our faith : . and the morall truth . . betwixt the nature of the act of faith , which justifieth , or its aptitude for its office ( which is , its receiving christ : . and the proper formall reason of its iustifying power , ( which is , because it is the condition upon which god will give us christs righteousness . ) . betwixt works of the law ( which is perfect obedience : . and works of the gospell covenant ( which is faith and sincere obedience to christ that bought us . ) . betwixt works of the gospell used as works of the gospell , i.e. in subordination to christ , as conditions of our full iustification and salvation by him . . and works commanded in the gospell used a-works of the law , or to legall ends , viz. to make up in whole or in part our proper legall righteousness ; and so in opposition to christs righteousness , or in co-ordination with it . in the first sence they are necessary to salvation : in the second , damnable . . betwixt receiving christ and loving him as redeemer ( which is the condition it self : ) . and taking the lord for our god and chief good , and loving him accordingly ; which is still implyed in the covenant as its end and perfection ; and so as more excellent then the proper conditions of the covenant . glory to god in the highest , and on earth peace ; good-will towards men , luk. . . postscript . whereas there is in this book an intimation of something which i have written of vniversall redemption , understand , that i am writing indeed a few pages on that subject onely by way of explication , as an essay for the reconciling of the great differences in the church thereabouts : but being hindered by continuall sickness , and also observing how many lately are set a work on the same subject , ( as whitfield , stalham , howe , owen , and some men of note that i hear are now upon it , ) i shall a while forbear , to see if something may come forth , which may make my endeavour in this kinde useless , and save me the labour : which if it come not to pass , you shall shortly have it , if god will enable me . farewell . an appendix to the fore-going treatise ; being an answer to the objections of a friend concerning some points therein contained . and at his own desire annexed for the sake of others that may have the same thoughts . zanchius in philip. . . what can be more pernicious to a student yea to a teacher , then to think that he knoweth all things , and no knowledge can be wanting in him ; for being once puft up vvith this false opinion , he vvill profit no more . the same is much truer in christian religion , and in the knovvledge of christ. rom. . . whom god hath set forth to be a propitiation , through faith in his blood , for remission of sins that are past , through the forbearance of god. reader , the disorder of the interrogations and objections , which extorted from me this whole tractate by pieces one after another , hath caused me ( an unfeigned lover of method ) to give thee such a disorderly , immethodicall miscellany . also the quality of these objections hath occasioned me to answer many things triviall , whilest i know more difficult and weighty points are overlooked : these things need no excuse ; but this information ; that i was to follow and not to lead : and that i write only for those who know less than my self ; if thou know more , thank god , and joyn with me for the instruction of the ignorant , whose information , reformation , and salvation , and thereby gods glory , is the top of my ambition . r. b. an answer to some objections and questions of one that perused this small tractate before it went to the press . the sum of the objections is as followeth . . it seemeth strange to me , that you make the death which the first covenant did threaten to be only in the everlasting suffering of soul , seperated from the body and that the body should de turned to earth , and suffer no more but the pains of death ; and consequently not whole man , but only part of him should de damned ? . though you seem to take in the active righteousness of christ with the passive into the work of justification , yet it is on such grounds , as that you do in the main agree with them who are for the passive righteousness alone , against the stream of orthodox divines ? . i pray you clear to me a little more fully in what sence you mean , that no sin but finall unbelief is a breach or violation of the new covenant , and how you can make it good , that temporary unbelief , and gross sin is no violation of it , seeing we covenant against these ? . whether it will not follow from this doctrine of yours that the new covenant is never violated by any ; for the regenerate do never finally and totally renounce christ , and so they violate it not ; & the unregenerate were never truly in covenant , and therefore cannot be said to violate the covenant which they never made ? . how you will make it appear , that the new covenant is not made with christ only ? . how make you faith and repentance to be ●●●ditions of the covenant on our part , seeing the bestowing of them is part of the condition on gods part : can they be our conditions and gods too ? . seeing god hath promised us these which you call conditions , is not the covenant therefore rather absolute , and more properly a promise ? . in making a generall covenant to all , you bring wicked men under promise , whereas all the promises are yea and amen in christ , and so belong only to those in christ : i find no promise in scripture made to a wicked man. . may you not else as well give the seals to wicked men as the covenant ? except you will evade as mr blake . and say the sacrament seals but conditionally ; and then let all come that will. . how can you make it appear , that do this and live is not the proper voyce of the covenant of works ? or that according to the new covenant we must act for life , and not only from life ; or that a man may make his attaining of life the end of his work , and not rather obey only out of thankfulness and love ? . why do you single out the book called , the marrow of modern divinity , to oppose in this point ? . seeing you make faith and covenanting with christ to be the same thing ; do you not make him to be no reall christian that never so covenanted ? and consequently him to be no visible christian who never professed such a covenant ? and so you bring in a greater necessity of publique covenanting , then those who are for church-making covenants ? . do you not go against the stream af all divines , in denying the proper act of faith as it justifieth , to be either recumbency , affiance , perswasion , or assurance ? but placing it in consent or acceptance ? . do you not go against the stream of all divines , in making the acceptance of christ for lord , to be as properly a justifying act as the accepting him for saviour , and all that you may lay a ground work for justification by gospell obedience or works ; so do you also in making the acceptance of christs person and offices to be the justifying act , and not the receiving of his righteousness and of pardon ? . how can you reconcile your justification by works with that of rom. . , & . , , ? . i desire some satisfaction in that which maccovius , and mr owen oppose in the places which i mentioned . the answer . to the first objection about the death threatened in the first covenant , i answer : . i told you i was not peremptory in my opinion , but inclined to it , for want of a better . . i told you , that the objections seem more strong which are against all the rest , and therefore i was constrained to make choice of this , to avoid greater absurdities , then that which you object . for , . if you say that adam should have gone quick to hell , you contradict many scriptures , which make our temporall death to be the wages of sin . . if you say that he should have dyed , and rose again to torment : . what scripture saith so ? . when should he have risen ? . you contradict many scriptures , which make christ the mediator , the only procurer of the resurrection . . if you say he should have lived in perpetuall misery on earth , then you dash on the same rock with the first opinion . . if you say , he should have dyed only a temporall death , and his soul be annihilated , then . you make christ to have redeemed us only from the grave , and not from hell , contrary to thes. . . who hath delivered us from the wrath to come . . you make not hell , but only temporall death , to be due too , or deserved by the sins of believers , seeing the gospell only ( according to this opinion ) should threaten eternall death , and not the law ; but the gospell threateneth it to none but unbelievers . you might easily have spared me this labour , and gathered all this answer from the place in the book where i handled it ; but because other readers may need as many words as you , i grudg not my pains . to your second objection about christs active and passive righteousness ; you should have overthrown my grounds , and not only urge my going against the stream of divines : as i take it for no honour to be the first inventing a new opinion in religion , so neither to be the last in embracing the truth : i never thought that my faith must follow the major vote ; i value divines also by weight , and not by number ; perhaps i may think that one pareus , piscator , scultetus , alstedius , capellus , gataker , or bradshaw , is of more authority then many writers and readers : view their writings , and answer their arguments , and then judg . to your third , about the violation of the covenant , i shall willingly clear my meaning to you as well as i can , though i thought what is said had cleared it . the aphorism ( which is it you object against ) doth thus far explain it , . that i speak of gods covenant of grace only , or his new law , containing the terms on which men live or dye . . that by violation i mean the breaking or non-performance of its conditions , or such a violation as bringeth the offendor under the threatning of it , and so maketh the penalty of that covenant breaking due to him . . i there tell you , that the new covenant may be neglected long , and sinned against objectively , and christs commands may be broken , when yet the covenant is not so violated . the tenor of the covenant me-think should put you quite out of doubt of all this , which is he that believeth shall be saved , and he that believeth not shall be damned . the unbelief and rebellion against christ , which the godly were guilty of before believing , is a neglect or refusall of the covenant ; and i acknowledg that all that while they were in a damnable state , that is , in a state wherein they should have been damned , if they had so dyed ; for then their unbelief had been finall . but your doubt may be , whether they did not deserve damnation while they were in their unbelief for resisting grace ? i answer you as before : . i look upon no punishment as deserved , in sensu forensi , in the sense of the law , but what is threatened by that law : now you may easily resolve the question your self , whether the new covenant do threaten damnation to that their unbelief ? if they believe not at all before death , it pronounceth them condemned , otherwise not . . yet might they in this following sense be said to deserve the great condemnation before they obeyed the gospell , viz. as their unbelief is that sin for which the gospell condemneth men , wanting nothing but the circumstance of finality or continuance to have made them the proper subjects of the curse ; and it was no thanks to them that it proved not finall ; for god did make them no promise of one hour of time and patience , and therefore it was meerly his mercy in not cutting them off , which made their unbelief not to be finall and damning : many a man that lived not half so long in rebellion , did yet prove a finall condemned rebell ; so that they did deserve , that god in the time of their infidelity should have cut off their lives , and so have let their infidelity be their destruction . but supposing that god would not so cut them off , and so their unbelief should not be finall , ( which is the case , ) and so they are condemned or threatened by none but the first law or covenant which christ did satisfie : but as for the second law or covenant it condemneth them not , so that christ need not bear the condemnation of that covenant for them ; for he doth not fetch any man from under the condemning sentence of it , but only in rich mercy to his chosen : he doth prevent their running into that condemnation , partly by bearing with them in patience , and continuing their lives , ( for into the hands of the purchaser are they wholly committed , ) and partly by prevailing with them to come in to him by the efficacy of his word and spirit ; so that considering them as unbelievers who were to be converted , and so they were neither the proper subjects of the promise of the new covenant , nor of the threatening and condemnation of it : promise they had none , but conditionall , such as they had not received , and so were never the better for ; and so they were without the covenant , and without hope , and without god , and strangers to all the priviledges of the saints : but yet not those to whom the law or covenant saith , you shall surely dye , except they had been such as should never have believed : and for that wrath ( eph. . . ) which they were children of by nature , it must needs be only the wrath or curse of the first violated covenant , and not the wrath or curse of the second ; for no man is by nature a child of that . but i perceive you think it a strange saying , that a man by the greatest , grossest actuall sin may not be said to violate this covenant , so as to incur its curse , but only for finall unbelief : do not the godly sometimes break covenant with christ ? answ. i have two things to say to the helping of your right understanding in this , viz. a two-fold distinction to minde you of , which you seem to forget . . either the gross sins , which you speak of , are such as may stand with sincerity of heart , or such as cannot : if they be sins of really godly men , then certainly they violate not the covenant , so as to make them the subjects of its curse : for the covenant saith not , he that sinneth shall be damned ; nor he that committeth this , or that great sin , shall be damned : but , he that beleeveth not shall be damned . object . but is not this antinomianism , which you so detest ? is it not said , that no whoremonger , or unclean person , or covetous person , &c. shall enter into the kingdom of christ , or of god ? rev. . . & . . and eph. . . that for these things sake cometh the wrath of god upon the children of disobedience ? answ. i pray you remember that i have already proved , that faith is the consenting to christs dominion and government over us ; or the accepting of him for our lord , that we may obey him , as well as for our saviour , that we may have affiance in him : and consequently unbelief ( in this large sence in which the gospell useth it in opposition to that faith which is the condition of the covenant ) containeth in it all rebellion against christs government : i could prove this to you out of many plain scriptures , but the plainness of it may spare me that labour : even in the text objected , the word translated [ children of disobedience ] doth signifie both vnbelief and disobedience ; or obstinate , unperswadeable men , that will not be perswaded to beleeve and obey : thess. . . christ shall come in flaming fire to render vengeance to them that obey not his gospell : certainly those are unbeleevers . or if you will have it plainly in christs own words , what is the damning sin opposed to faith , see it in luk. . . but those mine enemies , which would not that i should reign over them , bring them hither , & slay them before me . it is not then for every act of those fore-mentioned sins that the everlasting wrath of god doth come upon men ; for then what should become of david , noah , lot , mary magdalen , and all of us ? but it is for such sins as do prove and proceed from a considerate willfull refusall of christs government , or an unwillingness that he should reign over us : and that not every degree of unwillingness , but a prevailing degree , from whence a man may be said to be one that would not have christ reign , &c. because this is real unbelief it self , as opposite to that faith which is the condition of life , which is the receiving of christ for lord as well as saviour . yet it is true , that temporall judgements may befall us for particular sins ; as also , that each particular sin doth deserve the eternall wrath which the first covenant doth denounce ; but not ( in a law-sence ) that which is denounced in the second covenant . every great fault which a subject committeth against his prince , is not capitall , or high treason . every fault or disobedient act of a wife against her husband doth not break the marriage covenant , nor loose the bond : but only the sin of adultery ( which is the taking of another to the marriage bed , or the choosing of another husband ( and actuall forsaking the husband , or renouncing him . and you need not to fear lest this doctrine be guilty of antinomianism : for their error ( which many of their adversaries also are guilty of ) lieth here ; that not understanding , that receiving christ as lord is an essentiall act of justifying faith , nor that the refusall of his government is an essentiall part of damning unbelief , they do thereupon acknowledge no condition of life , but bare belief in the narrowest sence ; that is , either belief of pardon , and justification , and reconciliation , or affiance in christ for it : so also they acknowledge no proper damning sin , but unbelief in that strict sence as is opposite to this faith ; that is the not beleeving in christ as a saviour . and upon the common grounds who can choose but say as they , that neither drunkennesse , nor murther , nor any sin , but that unbelief doth damn men , except he will say that every sin doth ; and so set up the covenant of works , and deny his very christianity , by making christ to dye in vain : so great are the inconveniences that follow the ignorance of this one point , that justifying faith is the accepting of christ for lord and saviour ; and that sincere obedience to him that bought us , is part of the condition of the new covenant . i have been sorry to hear some able divines , in their confessions of sin , acknowledging their frequent violation of this covenant ; yea , that in every sinfull thought , word or deed they break the covenant which they made in baptism . did ever any sober man make such a covenant with christ , as to promise him never to sin against him ? or doth christ call us to such a covenant ? doth his law threaten , or did we in our covenant consent , that we should be condemned if ever we committed a gross sin ? i conclude therefore , that those sins which do consist with true faith , can be no breaches of the covenant of grace ; for else ( faith being the condition ) we should both keep it , and break it , at the same time . . but all the doubt is about the sins which are inconsistent with faith. those are either , . disobedience to the law of works ; ( but that cannot violate the covenant of grace as such . ) . or else refusall of christ by rebellion and unbelief privative , ) for of negative unbelief i will not speak : ) and that refusall is either , . temporary , ( of that i have spoken already : ) or , . finall ( and that i acknowledg is the violation of the covenant . ) perhaps you will object , that the sin against the holy ghost also is a damning sin , and so a breach of the covenant . to which i answer , finall unbelief is the genus , and hath under it these three sorts . . ordinary finall unbelief , viz. against ordinary means . . the sin against the holy ghost . . totall apostacy : all these are unpardonable sins . i have in another treatise adventured to tell you my judgment concerning the sin against the holy ghost viz. that it is when a man will not beleeve in christ notwithstanding all the testimoniall miracles of the holy ghost , which he is convinced de facto were wrought , but yet denyeth the validity of their testimony . this is the unpardonable unbelief , because uncureable : for it is the last or greatest testimony which christ will afford to convince the unbeleeving world ; and therefore he that deliberately refuseth this and will not be convinced by it , is left by god as a hopeless wretch . so that the sin against the holy ghost is but a sort of finall unbelief . lay by your prejudice against the singularity of this interpretation , and exactly consider what the occasion of christs mentioning this sin was , and what was the sin which those pharisees did commit , and then judge . lastly , for the sin of total apostacy , i confess it is the most proper violation of the covenant , not only as it is a law and covenant offered , but also as it is a covenant entred and accepted . but it is unbelief which apostates do fall to ; for it is only an explicite or implicite renouncing of christ either as lord or saviour , or both , which is the unpardonable sin of apostacy , which is called falling away ( that is , from christ and the covenant , ) and crucifying the son of god afresh , and putting him to open shame , heb. . . and which is called heb. . , . sinning wilfully , that is , considerate , resolved rejecting christ , or refusing his government , ) and so called , treading under foot the son of god , and counting the blood of the covenant , vvherevvith they vvere sanctified , an unholy thing , and doing despight to the spirit of grace . as the nature of this apostacy lyeth in returning to infidelity , so being totall it is alwayes also finall ; god having in his just judgement resolved to withold from all such the grace that should recover them ; and so this is a sort of finall unbelief . a second distinction , which i must here mind you of , is , betwixt . the main covenant of grace : and . particular , subordinate , inferiour covenants , which may be made between god and a believer . the former is not violated , but as i have shewed before : the latter is ordinarily broken by us . if any man make a vow like saul's or ieptha's , he may break it possibly , and not be damned , but recover by repentance . if in your sickness , or other affliction , or at sacrament , or on dayes of humiliation , or thanksgiving , you should covenant with god to forsake such a sin , or to perform such a duty , to mend your lives , to be more holy and heavenly , &c. this covenant you may perhaps break , and yet recover . and of such covenants it is that i mean , when in confession i do bewail my covenant-breaking with christ , and not of the main covenant of grace ; for then i should confess my self a totall irrecoverable apostate . the covenant which ought to be made with christ in baptism , and which baptism is the professing sign and seal of , is the main covenant of grace ; therefore is there no use for re-baptizing , because such apostacy is an unrecoverable sin . so you see what covenant it is that the godly break , and what breach it is that they use to confess . to the fourth objection . your fourth objection [ that from this doctrine it will follow , that the covenant is never broken ] is easily answered . . i think it is true , that the regenerate do never break the covenant : but yet the breach in it self , and in respect of our strength is more then possible ; and the controversie de eventu will hold much dispute . austin seemeth to me to be of this opinion , that there are some effectually called that yet may fall away , but the elect cannot ; so that he distinguisheth of calling according to purpose or election , ( and that he thinketh cannot be lost . ) and calling not following election , ( which he thinketh may be lost , ) so that he placeth not the difference in the calling , but in the decree . i do not recite this as assenting to it ; nor yet can i assent to them , who make the very nature of grace to be immortall , and from thence do argue the certainty of perseverance . i think to be naturally immortall is gods prerogative , and properly imcommunicable to any creature : even angels , and souls of men are immortall only from the will and continued sustentation of god ; and if god did withdraw his hand , and not continually uphold it , the whole creation would fall to nothing , much more the quality of holiness in the soul : to subsist of himself without continuall influx from another , is proper to god , the first , naturall , necessary , absolute , independent being : yet i acknowledge , that when god will perpetuate any being , he fitteth the nature of it accordingly , and maketh it more simple , pure , spirituall , and less subject to corruption . but yet to say , that therefore it is a nature immortall , or that cannot dye , i think improper : but i know philosophers and divines do think otherwise , and therefore i do dissent , q●asi coactus & petitâ veniâ . . but whether the regenerate may break the covenant or not , certain i am the unregenerate may and do : and whereas you object , [ that they were never in covenant , and therefore cannot be said to break it : ] i must desire you , besides the former distinctions , to remember these two more . . betwixt the covenant as promulgate , and only offered on gods part . . and the covenant as accepted and entered by the sinner . the former is most properly called , the law of christ , or new law , as containing the conditions of our salvation or damnation ; yet it is properly also and frequently in scripture called a covenant , ( though not in so full a sense as the latter , ) because it containeth the substance or matter of the covenant , and expresseth gods consent , so we deny not ours ; and also because the great prevailing part in it is mercy and promise , and the duty so small and light in comparison of the said mercy , that in reason there should be no question of our performance : and so mercy obscuring or prevailing against judgment , it is more frequenly called a covenant and gospell then a law ; yet a law also most properly it is , and oft so called . now then that the covenant in this sense may be broken , is no question : god hath said , he that believeth shall be saved , and he that believeth not shall be damned . doth not he that never believeth break this law or covenant , and incur the penalty ? so that men that never accept the covenant , do thus break it by their refusall , and so perish . . you must distinguish betwixt . the covenant accepted heartily and sincerely , . or nor heartily and sincerely : and so i answer you , though unregenerate men did never sincerely covenant with christ , and so are not in covenant with him as the saints are , yet they do usually covenant with him , both with their mouths , by solemn profession , acknowledging and owning him as their lord and saviour , and also by their externall submitting to his worship and ordinances , and taking the seals of the covenant , and also in some kind they do it from their hearts , ( though not in sincerity . ) either they do it . rashly , and not deliberately ; or . they do it out of fear , as a man that is in the hands of a conquering enemy , that must yield to his will to prevent a worse inconvenience , though he accounteth it an evil which he is forced to , and had rather be free if he might , and doth covenant , but with a forced will , partly willing ( to avoid greater misery ) and partly unwilling . . or else they keep secret reservations in their hearts , intending ( as a man that as aforesaid covenanteth with the conquerour , ) to break away as soon as they can , or at least to go no further in their obedience then will stand with their wordly happiness or hopes ( though these reservations be not expressed by them in their covenant . ) . or else they mistake christ , and the nature of his covenant , thinking he is a master that will let them please the flesh , and enjoy the world and sin , and understand not what that faith and holiness is which his covenant doth require , and so they are baptized into they know not what , and subscribe to they know not what , and give up their names to they know not who ; and then when at last they find their mistake , they repent of the bargain and break the covenat or else never discerning their mistake , they break the covenant while they think that they keep it ; or if they keep their own , they break christs . all these wayes men may enter covenant with christ , but not sincerely ; for sincere covenanting must be . upon knowledge of the nature , ends and conditions of the covenant , though they may possibly be ignorant of severall accidentals about the covenant , yet not of these essentials , if they do it sincerely . . they must covenant deliberately , and not in a fit of passion , or rashly . . they must do it seriously , and not dissemblingly or slightly . . they must do it freely and heartily , and not through meer constraint and fear . . they must do it intirely , and with resolution to perform the covenant which they make and not with reservations , giving themselves to christ by the halves , or reserving a purpose to maintain their fleshly interests . . and they must especially take christ alone , and not joyn others in office with him , but renounce all happiness save what is by him , and all government and salvation from any which is not in direct subordination to him . thus you see that there is a great difference betwixt covenanting sincerely , and covenanting in hypocrisie and formality ; and so betwixt faith and faith. which i have opened to you the more largely , because i forgot to do it when i explained the definition of faith in that aphorism , whereto you may annex it . i conclude then , that multitudes of unregenerate men are yet in covenant with christ , though not as the saints in sincere covenanting , which i further prove to you thus : those that are in christ , are also in covenant with christ : but the unregenerate are in christ ; therefore , &c. that they are in christ is plain , in ioh. . , . there are branches in christ not bearing fruit , which are cut off , and cast away . so heb. . , . they are sanctified by the blood of the covenant , and therefore they were in covenant in some sort . i suppose it would be but lost labour to recite all those scriptures which expresly mention wicked mens entering into covenant with god , and god with them , and their covenant-breaking charged on them : you cannot be ignorant of these . wherefore you see , that it is a common sin to violate the gospell-covenant . to the fifth objection . your fifth is a mere demand of my proof , that christ is not the only person with whom god the father entereth covenant . which question i confess i am ashamed to answer : nor can i tell what to say to you , but [ read the scripture ] doth not the whole scope of it mention gods covenants with man ? turn over your whole bible , & see whether it speak more of covenanting with christ , or with us ? nor can i imagine what should make you question this , except it be because mr saltmarsh ( or some such other ) doth deny it . how could christ be the mediator of the covenant , if it were to himself , and not to us , that the covenant were made ? i know dr preston and other orthodox divines do affirm , that the covenant is made primarily with christ , & then with us : but i confess i scarce relish that form of speech : for it seemeth to speak of one & the same covenant ; & then i cannot understand how it can be true . for is this covenant made with christ ? [ beleeve in the lord iesus , and thou shalt be saved : and if thou beleeve not , thou shalt be damned ? ] this is the covenant that is made with us : and who dare say , that this is made with christ ; or is this covenant made to christ ? [ i will take the hard hearts our of their bodies , and give them he arts of flesh , &c. i will be mercifull to their transgressions , & their sins and iniquities will i remember no more ? ] had christ , think you , a hard heart to cure ? i know some think the latter ▪ clause belongeth to him first , and so to us ; viz. as he was a sinner by imputation , and so had our transgressions upon him : but very ignorantly : for was god mercifull to him concerning the debt ? did he not deall with him in rigorous justice ? & upon the terms of the first severer covenant ? and make him pay the uttermost farthing ? sure the covenant , whose curse christ did bear , did know no mercy to transgressors . again , the covenant is also a law , and christ himself is stiled the law-giver ; therefore can he not be under the law , or under the covenant : he is not king and subject too . moreover ( as i said before ) he is the mediator , and therefore not he to whom the covenant is made . perhaps you will say , was not moses both ? to which i answer ? : . moses was but a typicall improper mediator . . moses was in another respect a subject to the law whereof he himself was the mediator ; as he was one that had a soul and body to save , or lose , upon the same terms with the rest of the people : but it was not so with our lord jesus ; he was only a mediator , as being a middle person betwixt the offended majesty , and the offending subjects : but moses was one of the offending subjects , chosen out to supply the place of a true mediator , as his type . so that though moses was both mediator , and also a subject to that law and covenant ; yet it is not so with christ. but the words , and tenor of the covenant it self , are so plain an argument , that i need to say no more . yet do i acknowledge that there are severall promises in the scriptures made only to christ : as that he shall see of the travell of his soul , and be satisfied : and by his knowledge justifie many , isai. . , . that the heathen shall be given for his inheritance , and the utmost parts of the earth for his possession , &c. psa. . but . these not be the covenant made with us . . and for my part , i take it not to be any part of gods legislative will , as it referreth to christ , but only as it belongeth to us , as a prophesie , what god would do in the advancing of christ and his kingdom , and so of us ; and so hath partly the nature of a promise to us also . for that which is commonly called the covenant betwixt the father and the son , is part of gods purpose or decree , rather then of his law. the covenant betwixt the father and son was from eternity : so is not the law , or covenant written . the divine nature , which undertook the mediatorship , could not be subject to laws , or proper covenants ; christ had no need of engagement from the father by word or writing for his encouragement or confirmation . so that all the promises to christ in scripture ▪ are either meer prophesies or do also intimate some promise to the church ; and so are written for our sakes , and also for the spreading of the meditators glory ; but not for proper covenant ends betwixt the father and him . and this interpretation christ himself hath taught me , iohn . . . christ prayeth to the father to glorifie his name viz. in the sons death and resurrection ; he is answered by a voyce from heaven , i have glorified it , and will glorifie it : christ telleth the people that stood by , that this voyce came not because of him , but for their sakes . i conclude therefore , that the gospell-covenant , properly and usually , so called , is made betwixt god and man by the means of a mediator , and so delivered to us in the hands of a mediator ; and may also fitly be said to be betwixt christ and us : but not properly that it is betwixt the father and the son : much less is the son the only person covenanted with . god doth indeed give up the world to christ ; and more especially the elect to be saved by him : but these are not the work of a written or temporary covenant , but of an eternall decree . to the sixth and seventh objections . the same answer will serve to your sixth and seventh questions ; viz. how faith and repentance are both promised of god , and required of us ; can they be his conditions and ours too ? and then whether the new covenant be not absolute ? i told you before that the scripture mentioneth two sorts of covenants , absolute and conditionall . the absolute covenant is found in ezek. . , . ier. . , , , . ier. , , , , , , . & mentioned by the apostle in heb. . . concerning this covenant you must understand , that as in the first promise of it here by the prophets , it seemeth to be made to the particular nation of the jews , and is joyned with the promise of their temporall restauration ; so some do question , whether it be yet to them fulfilled ? or whether it be not a promise of some extraordinary permanent happiness which they shall receive at their last and great deliverance by the messias ? ( whether by coming personally to raign among them , or not , i now dispute not . ) yet as the apostle in heb. . , . doth extend it further then to the jews , so must we ; but whether the apostle mention it as an absolute promise , is a great doubt ; or whether he only respect the spirituallity of the benefits , and so oppose the writing of the law in our hearts , ( which the new covenant promiseth ) to the writing of it in stone , and revealing mercy in the dark way of ceremonies ? but yet , for my part , i think you may call it an absolute promise : but then understand , that this is not the new law or covenant made with mankind , revealing to them their duties , and the terms on which they must live or dye : this is made to the elect only ; this speaketh nothing of duty : no man can have any comfort by this covenant , till it be performed to him , and till he have received the promised benefits ; for no man till then can tell whether it be made for him , or not : it is made to the elect only ; and no man can know himself to be elect , till he be sanctified , and when he is sanctified this promise is fulfilled ; therfore the benefits of this promise are not to be received by faith : for faith is part of the promised good , as it is contained in a new & a soft heart seminally ; and therefore to receive this promise by faith , were to believe , that we may receive grace and power to believe , then which what can be more absurd : no man therefore can say before-hand , that he shall have a new and soft heart , because god hath promised it ; for he cannot know that it is promised to him : so that i conclude , that this is most properly but a prophesie what god will do , de eventu , as it hath reference to the parties on whom it shall be fulfilled , and so is the revealed part of gods purposing will , and belongeth not at all to his preceptive or legislative will , by which he doth govern , and will judge the world : but as it is revealed to the church visible in generall , and so in regard of the subject is indefinite , intended only to reveall the quality and spirituall excellency of the mercy of the new covenant procured by christ , that so christ may be honoured , and men drawn to seek after , and entertain this precious covenant , and not to stick to the old imperfect dispensation ; in this sence it belongeth to gods legislative will : and in this sence i think it is that the apostle to the hebrews doth recite it ; and not in the former sence , as it doth respect the particular persons that shall have it fulfilled , and so is an absolute covenant to the unknown elect. but now the covenant which is mentioned through the whole gospel is of another kinde , he that beleeveth , shall be saved ; and he that beleeveth not , shall be damned . this is frequently and plainly expressed , and not so darkly as the former : this is made to all the world , at least , who hear the gospel : this is the proper new law and covenant , by which men must be judged , to justification or condemnation . this properly succeedeth in the place of the first covenant , which saith do this and live : and this is it which i stil mean , when i speak of the new law or covenant . so that now i hope you can hence answer to both your own demands . to the . you see there is a covenant absolute , and a covenant conditional ; but the last is the proper gospel-covenant . to the . you see , that in the absolute covenant , or prophesie , he promiseth faith and repentance ( in promising his spirit , and a new heart ) to the elect , who are we know not who . and in the conditional proper covenant he requireth the same faith and repentance of us , if we will be justified and saved . so that they are gods part which he hath discovered that he will perform in one covenant ; and they are made our conditions in another . neither is there the least shew of a contradiction betwixt these : for in the absolute covenant he doth not promise to make us beleeve and and repent against our wills : much less , that he , or christ , shall repent and beleeve for us ; and so free us from the duty : but that he will give us new and soft hearts , that we may do it our selves , and do it readily and willingly : which that we may do , he commandeth and perswadeth us to it in the conditionall covenant : not bidding us do it without his help ; but directing us to the father to draw us to the son ; and to the son , as without whom we can do nothing ; and to the spirit , as the sanctifier of our hearts , and exciter of our graces . to the eighth objection . in your eighth question i observe severall mistakes . . you observe not how ill it agreeth with the two former . for if the covenant were only absolute , then it can be made to none but wicked men : and indeed the absolute covenant is made to none other . sure those that god doth promise to bestow new hearts upon , and soft hearts , have yet their old and hard hearts : ( except it were meant of a further degree , and not of the first saving grace . ) . and as the absolute ' so the great conditionall promise , beleeve and be saved is also made to ungodly men . is not this spoken to unbeleevers ? will you speak it to none but those who beleeve already ? were none of those jews ungodly , to whom peter saith act. . . the promise is made to you and to your children ? but i have proved a little before , that not only as it is a covenant offered of god , but also as it is a covenant entered by them , even wicked men are within the covenant . . yet you say , that [ you no where find any promise to a wicked man. ] why then you have found but a few of the scripture promises . i have shewed you , that the absolute promise of a new and soft heart is made to wicked men , and the great conditionall promise of the gospell : would you have particular examples ? in gen. . . there is to cain a conditionall promise of acceptance , and the donation of superiority and government . gen. . , . there is a covenant betwixt god and every living creature . gen. . , . isaac is gods mouth in blessing esau : were all the israelites godly , to whom the land of canaan was promised and given ? sam. . , , , . there the spirit of god and other favours are promised to saul . king. . , , , , . there are promises to ieroboam . how many score places in the psalmes and prophet , doe mention promises and covenants of god to ungodly israelites ? if i should instance in all the promises made to ahab nebuchadnezzar , cyrus , darius , &c. it would be tedious . object . but all these are rather prophesies then promises . answ. if that which expresseth the engaging of the word and truth of god to bestow good upon a man be not a promise , i would you would tell me what is . object . these predictions doe onely declare what god will doe , but give no title to the mercy as a promise doth . answ. did not god give cain a title to his superiority and government , and the israelites title to the land of promise ? and so the rest . promises doe give title to the thing promised ; . either full and absolute : . or imperfect and conditionall . in the first sence we have title both by an ansolute promise , and by a conditionall promise , when we have performed the condition . in the latter sence it giveth title to men that have not yet performed the condition . object . but these things which are given to wicked men , are not good to them , but evill ; therefore it is not properly a promise . answ. it is good in it selfe and would be to them , but for their wilfull abuse . shall mans sinnes make gods promises and mercies of lesse value ? god promisd that christ should come to his owne , the jewes , ( isa. . mal. . , , . ) and yet his owne received him not , ioh. . . shall we say therefore , that god threatned them with a christ , rather then promised him ? he promised and gave them both prophets and apostles ; was it no promise or mercy , because they killed and persecuted them ? to conclude this , the scripture expresly contradicteth you opinion , rom. . . to the israelites was the adoption and glory and covenants , and the service , and the promises : and even to them for whom paul would have been accursed : so act. . . and heb. . . take heed lest a promise being made of entring into his rest , any of you seem to come short of it . prov . . . . christ promiseth the foolish and the scorners , that he will poure out his spirit to them , if they will turne at his reproofe . amos . , . seek the lord , and your soul shall live . isa. . . . seek the lord while he may be found ; call upon him while he is neer : let the wicked forsake his way , and the unrighteous man his thoughts , and let him returne unto the lord and he will have mercy on him ; and to our god , and he will abundantly pardon . are not all these promises to wicked men ? object . but when they returne and repent , they are not wicked . answ. but is not this conditionall promise made to them before they return ? object . the promise is onely to beleevers , therefore not to all . answ. either you speak of the making , or of the fulfilling of it : it is fulfilled onely to beleevers , but it is made and offered to all that heare it , on condition of beleeving , as is proved . object . beleeving is not the condition of the promise , but onely the qualification of the persons to whom it is made . answ. this objection hath more subtilty then sence : is not beleeving ( in plaine english ) a duty required in the promise by the free promiser and law-giver , of him to whom the promise is made and sent , and that upon these termes , that if he performe it , the thing promised shall be his , otherwise it shall not ? and is not this properly a condition required of the party if he will enjoy the thing promised ? when you say [ it is a qualification of the person to whom the promise is made ] you speak in the darknesse of ambiguity : for . doe you meane it is a qualification which he hath before the promise is made to him ? if so , i have proved the contrary already . or is it his qualification afterwards , so it is indeed : but not of all to whom it is made ; but of all to whom it shall be fulfilled . againe , doe you meane an habituall qualification or an actuall ? i doubt not , but you know it is the act of faith which we dispute of : and what is the difference betwixt such an active qualification , required on the termes before mentioned , and a proper condition ? but i perceive that which you stick at , is , that the promises are all yea and amen in christ , and therefore are made to none but those in christ. answ. it will be long before you will prove the consequence . they are made onely on the ground of christs undertaking , and he is the mediatour of them , and in him they are sure . but doth it therefore follow , that christ dispenseth then to none but those that are in him ? wicked men have benefits by christ , even those that are not in him so much as by a visible profession : and why then may they not have some promises ? yet i know that beleevers are oft called in scripture , the children , and heires of the promise . but to understand this , you must know , . that the holy ghost hath chiefly the respect to the thing promised , and of that beleevers are the onely heires : if you also consider , that he speakes chiefly of the great promises of reconciliation , remission , sanctification , adoption , glorification . . i told you before , that the promise before we performe the condition doth give a remote , imperfect , loosable title to the good promised : and so the wicked are children of promise . but the promise when we have performed the condition , ( as also the absolute promises ) doth give an immediate , proper , certain title to the good promised , so that a man may say , it is mine : and thus onely the faithfull are the heires of the promise : they onely have a propriety in the spirituall and speciall mercies there promised . but a wicked israelite may have propriety in his inheritance by vertue of divine promise and donation . for christ hath led captivity captive , and recived gifts for men , even for the rebellious , that the lord might dwell among them , psal . . . to the . objection . your . objection is , that if i make the covenant to belong to wicked men , i may as well give them the seales . to which i answer you , . you must meane onely the main covenant of grace , and not inferiour promises and covenants : for the sacraments are onely to seale to the maine covenant . . as you must remember i distinguished betwixt the covenant offered and the covenant entred by mutuall consent ; so must you distinguish accordingly betwixt two sorts of wicked men : . open infidels , who never accepted and consented to the offered covenant . . those who have consented and entred the covenant , and listed their names in the roll of christ : but yet not sincerely unreservedly , entirely , as is necessary to salvation . to the former of these you may not give the seales : for they are not willing of them as such : and they are not to be forced upon any : neither are the seales usefull till the accepting and entring of the covenant . but to the latter the seales are most properly to be given by the minister , except they doe againe renounce christ by word or deed , or by some grosse sin doe constrain us to suspend their enjoyment of such priviledges while they are under tryall , and till they discover their repentance . quest. what doe you take for such a renouncing of their covenant ? answ. . when they shall in plaine terms renounce it , as christians do that turn turks . . when they renounce or deny any fundamentall article of the faith. . when they do ( not through weaknesse , but ) wilfully and obstinately refuse to yeeld obedience to christ ; for this is a renouncing of their subjection to him , which is an essentiall part of their covenant and faith ; and it is a renouncing of his kingly office , and so a renouncing of christ , when they say , hee shall not reigne over us . and though such may acknowledge him in words , yet in works they doe deny him , being disobedient , and to every good worke , reprobate , tit. . . if therefore you shall deny the seales to any man that is thus in covenant with christ , before he doe thus disclaime his covenant , you must doe it at your perill . therefore you must not undertake to be the judge of his sincerity in the covenant , except hee plainly discover that he is not serious . dare not you to assume gods prerogative of searching the heart , nor to dispence gods seales upon your conjectures of the probability or improbability of mens sincerity . neither must you deny the seales to them , for any smaller sin then as aforesaid : for as every sin is not a breach of covenant , so every sin must not deny them the seales . object . then we must not deny it to them for every grosse sin neither ; seeing you affirme , that every grosse sinne breaketh not covenant . answ. yet because hee that liveth in known grosse sinne , cannot consent to the kingly office or government of christ over him , therefore we have just cause to suspend the giving of the seales , and also of fellowship with him , while we try whether he did it through weaknesse or wilfulnesse . ob. but how shall we know that ? answ. christ hath lined us out the way : we must reprove him , and see whether he will heare and reforme ; if he doe not we must tell the church , and so admonish and shame him publikely : if hee heare not the church we are to account him as a man without the covenant , and so unfit for seales or communion . quest. but when shall i take him for one that will not heare the church ? answ. when hee will not be perswaded to confesse and bewaile his sinne , nor to give over the practice of it . so that i doe considerately advise you ( after long study of this point , and as cautelous a proceeding as most have used ) for you know my former judgement , and that i never administred the sacrament , till within this year , and that i was then invited to it by an eminent wonder of providence ) i say , i advise you to beware how you deny to men the seales , till you have tried with them this way prescribed by christ : christ is free in entertaining , and so must wee ; christ putteth away none , but them that put away themselves ; and then doth he call after them as long as there is hope of hearing , as one that is grieved at their destruction , and not delighted in the death of sinners , but had rather they would returne and live : and even thus must we do too . lazinesse is the common cause of separation : when we should go with words of pitty and love , and with teares beseech sinners to return to theit duty , and shew them their danger ; we neglect all this , to save us the labour and the suffering that sometime follows this duty ; wee will plead that they are no church-members , and so not the brethren that we are bound to admonish , and so lazily separate from them , and say as cain , am i my brothers keeper ? or as the man to christ , who is my neighbour ? and thus when we have made his sinne our owne by our silence , and not reproving him then we excommunicate him for it out of our society and from the ordinances , and so judge our selves out of our own mouths . or we separate from him for the neglect of some duty , when wee our selves have neglected both to him and others , this great and excellent duty of faithfull admonition . it is more comfortable to recover one soule then to cast off many by separation . though i know that the avoiding communion with wilfull offendours , who by this due admonition will not be reclamed , is a most necessary & usefull duty too . but do not execute a man before he is judged ; nor judge him before you have heard him speak , & fully proved that obstinacy is added to his sinne ; ( except it be to suspend him while he is under this legall triall , ) but perhaps you will object , that we have no discipline established , & so no authority to do thus and the means are vain which cannot attain their end . to which i answer : . you have divine authority : . and may do as much as i presse without a presbitery , first , you may admonish privately : secondly , before witnesse : thirdly , you may bring your congregation to this , that the parties offended , may accuse them openly : ( the presbyterians deny not to the congregation the audience and cognizance of the fact , but onely the power of judiciall sentencing . ) and here you may admonish them before all : fourthly , if yet they prove obstinate , you may by your ministeriall authority ; . pronounce against him by name what the scripture pronounceth against such sinners : particularly , that he is unfit to be a church-member , as openly denying obedience to the known lawes of christ , . you may charge the people from scripture to avoid familiarity with him . . you may also acquaint the magistrate with his duty , to thrust him out , if he violently intrude into communion , or disturb the ordinances . . you may forbear to deliver the sacrament particularly to his hands . . you may enter and publish your dissent and dislike , if he intrude , and take it himself . all this i could most easily and beyond doubt prove your duty as you are a christian and a minister . and if there be any more that a classis may do , yet do you do this in the mean time : only be sure you try all means in private ( if the fault be not in publick ) before you bring a man in publick : and be sure you do it in tendernesse and love ▪ and rather with wary then passionate reproaches : and be sure that you do it only in case of undeniable sinnes , and not in doubtfull disputable cases : and be sure that the matter of fact be undoubtedly proved : and that no man be suffered to traduce another publickly in a wrong way : or if he do , that he be brought to acknowledgement . the word excommunication comprizeth severall acts : those before mentioned belong to you as a minister , and are part of your proper preaching declarative power , which you may perform by your nuntiative authority . the power of classes and synods ( i think ) doth differ onely gradually , and not specifically from that of every minister . i am ashamed that i have contrary to my first purpose , said so much of this unpleasing controversy . but when you are next at leisure privately , i shall undertake to prove all this to you from scripture ; and that the keyes are put by christ into the hands of every minister singly : and that with sobriety and wisdome you may thus name the offendours publickly , as all scripture ministers have been used to do . and if you question whether our ordinary congregations are true reall churches , where such works may be managed . i shall prove that they are , by giving you a better definition of a church , then that which you gave me , and then trying our churches by it : in the mean time this is not matter to intermix here . but you cannot , it seems digest mr. blakes assertion , that the sacraments do seal but conditionally . answer , i have not mr. blakes book by me , and therefore how he explaineth himself i cannot tell ; but i remember he hath oft said so in conference with me . but let me tell you two or three things . . that i question whether you well understand him . . or whether you be able to confute it , as thus to except against it , . that mr. blake is as truly conscientious whom he admitteth as you . but for the controversy , you must consider it a little more distinctly before you are like to understand it rightly . it is in vain to enquire , whether the sacraments do seal absolutely or conditionally , till you first know well what it is that they seal . let us first therefore resolve that question , what they seal ? and then enquire how they seal ? you know a christian doth gather the assurance of his justification and salvation by way of argumentation , thus : he that believeth is iustified , and shall be saved : but , i believe ; therefore i am justified and shall be saved . now the question is which of the parts of this argument the sacrament doth seal to ? whether to the major , the minor , or the conclusion ? to which i answer : . that it sealeth to the truth of gods promise ( which is the major proposition , ) is unquestionable . but whether to this alone , is all the doubt ? . that it sealeth not to the truth of the minor proposition , ( that is , to the truth of our believing ) i take also for to be beyond dispute , for , first it should else seal to that which is now here written : for no scripture saith , that i do believe . . and then it should be used to strengthen my faith , in that which is no object of faith : for , [ that i do believe ] is not matter of faith , or to be believed , but matter of internall sense , or to be known by the reflex act of the understanding . . also god should else set his seal , to my part or condition of the covenant , as well as his own , and seal to the truth of my word , as well as to the truth of his own ; for a justifying and saving us , is gods condition , which he undertaketh to perform ; so believing or accepting christ is our condition , which we there professe to perform . so that it is doubtlesse , that a sacrament as it is gods engaging sign or seal , doth not seal to the truth of my faith , or sincerity of my heart in covenanting : it were a most grosse conceit to imagine this . but withall you must understand , that as there is in the sacrament reciprocall actions , gods giving , and our receiving ; so is the sacrament accordingly a mutuall engaging sign or seal . as it is given , it is gods seal ; so that as in this full covenant there is a mutuall engaging ; so there is a mutuall sealing . god saith to us , here is my sonne who hath bought thee , take him for thy lord and saviour , and i will be thy reconciled god , and pardon and glorify thee : and to this he sets his seal . the sinner saith , i am willing lord , i here take christ for my king , and saviour , and husband ; and deliver up my self accordingly to him : and hereto by receiving the offered elements , he setteth his engaging sign or seal ; so that the sacrament is the seal of the whole covenant . but yet you must remember , that in the present controversie , we meddle not with it as it is mans seal , but onely as it is gods. so then it is clear , that as it is gods seal , it sealeth the major proposition ; and as it is ours , to the minor . but yet here you must further distinguish betwixt sealing up the promise as true in it self , and sealing it with application as true to me . and it is the latter that the sacrament doth , the delivery being gods act of application , & the receiving ours ; so that the proposition which god sealeth to , runs thus , if thou believe , i do pardon thee , and will save thee . . but the great question is , whether the sacrament do seal to the conclusion also , that i am justified , and shall be saved ? to which i answer , no , directly and properly it doth not ; and that is evident from the arguments before laid down , whereby i proved that the sacraments seal not to the minor . for . this conclusion is now here written in scripture . . and therefore is not properly the object of faith : whereas the seals are for confirmation of faith. . otherwise every man rightly receiving the seals , must needs be certainly justified & saved . . and no minister can groundedly administer the sacraments to any man but himself , because he can be certain of no mans justification and salvation , being not certain of the sincerity of their faith. and if he should adventure to administer it upon probabilities and charitable conjectures , then should he be guilty of prophaning the ordinance , and every time he mistaketh , he should set the seale of god to a lye : and who then durst ever administer a sacrament , being never certaine : but that he shall thus abuse it ? i confesse ingenuously to you , that it was the ignorance of this one point which chiefly caused mee to abstaine from administring the lords supper so many yeeres : i did not understand , that it was neither the minor , nor conclusion , but only the major proposition of the foresaid argument , which god thus sealeth . and i am sorry to see what advantage many of our most learned divines have given the papists here . as one errour drawes on many , and leadeth a man into a labyrinth of absurdities ; so our divines being first mistaken in the nature of justifying faith thinking that it consisteth in a beliefe of the pardon of my owne sinnes , ( which is this conclusion ) have therefore thought that this is it which the sacrament sealeth . and when the papists alledge , that it is no where written that such or such a man is justified we answer them that it being written that he that beleeveth is justified this is equivalent : a grosse mistake : as if the major proposition alone were equivalent to the conclusion ; or as if the conclusion must , or can be meerly credenda , a proper object of faith , when but one of the promises is matter of faith , & the other of sence or knowledge , the truth is the major , he that believeth shall be saved is received by faith : the minor that i do sincerely believe is known by inward sence and self-reflexion : and the conclusion therefore i shall be saved is neither properly to be believed nor felt , but known by reason , deducing it from the two former ; so that faith , sense , and reason are all necessary to the producing our assurance , so you see , what it is that is sealed to . . now let us consider , how it sealeth ? whether absolutely or conditionally ? and i answer , it sealeth absolutely . for the promise of god which it sealeth is not conditionally , but absolutely true . so that the summe of all i have said is this ( which answereth the severall questions . ) . the sacrament sealeth not the absolute covenant or promise , but the conditionall believe and live . . it sealeth not the truth of my covenant , as it is gods seal ; or it sealeth not to the truth of my faith . . it sealeth not to the certainty of my justification and salvation . . but it sealeth to gods part of the conditionall covenant . . and sealeth this conditionall promise , not conditionally , but absolutely , as of undoubted truth . . and not only as true in it self , but true with application to me . so that by this time you may discern what is their meaning , who say , that the sacraments do seal but conditionally , that is , as it sealeth to the truth of the major ( which is the promise ) so thereby it may be said to seal conditionally to the conclusion ; for the conclusion is , as it were , therein contained , upon condition or supposition of the minor proposition . he that saith . all believers shall be saved , saith as much as that i shall be saved ; it being supposed that i am a believer : and so you must understand our divines in this , yet this speech is lesse proper : for to speak properly , it doth not seal to the conclusion at all ; yet it is very usefull to help us in raising that conclusion , and to be perswaded , that we are justified , because it so confirmeth our belief of that promise , which is one of the grounds of the conclusion . for your inference in the last words of your objection then let all come that will ; if you mean all that will , though they come to mock or abuse the ordinance , then it will no way follow from the doctrine which i have now opened . but if you mean. let all come that will seriously , really , or apparently , enter or renew their covenant with christ. i think that to be no dangerous or absurd consequence . if christ when he offereth himself , and the thing signified , do say . let him that is athirst , come ; and whoever will , let him take the water of life freely , rev. . . why may not i say so of the sign and seal , to those that seriously professe their thirst . sure i shall speak but as christ hath taught me , and that according to the very scope of the gospel , and the nature of the covenant of free grace . and i wonder that those men who cry up the nature of free grace so much , should yet so oppose this free offer of it , and the sealing the free covenant to them that lay claim to it upon christs invitation . to the tenth and eleventh objections . your . and . objections you raise upon my exceptions against the book , called , the marrow of modern divinity : and first you mention the doctrine , and then the book . . you think , that do this and live is the voice of the law of works only , and not of the law or covenant of grace , and that we may not make the obtaining of life & salvation the end of duty , but must obey in meer love , and from thankfulnesse for the life we have received . to all which i answer . . by way of explication ; and . of probation of my assertions . . do this and live , in severall senses , is the language of both law and gospel . . when the law speaketh it , the sense is this ; if thou perfectly keep the laws that i have given thee or shall give thee , so long thou shalt continue this life in the earthly paradise which i have given thee : but if once thou sinne , thou shalt dye . . when the gospel speaketh it , the sense is thus : though thou hast incurred the penalty of the law by thy sinne , yet christ hath made satisfaction : do but accept him for lord and saviour , and renouncing all other , deliver up thy self unreservedly to him , and love him above all , and obey him sincerely , both in doing and suffering , and overcome & persevere herein to the end ; and thou shalt be justified from all that the law can accuse of , and restored to the favour and blessings which thou hast lost , and to a farre greater . thus the gospel saith , do this and live . that the gospel commandeth all this , i know you will not question ; and that this is doing , you must needs acknowledge . but all the question is , whether we may do it that we may live ? i have fully explained to you in this treatise already in what sense our doing is required , and to what ends : viz. not to be any part of a legall righteousnesse nor any part of satisfaction for our unrighteousnesse ; but to be our gospel righteousnesse , or the condition of our participation in christ , who is our legall righteousnesse , and so of all the benefits that come with him , in these severall respects and senses following the gospel commandeth us to act for life . . a wicked man , or unbeliever , may , and must hear the word , pray , enquire of others , &c. that so he may obtain the first life of grace and faith . this i now prove , isa. . . , . ionas . , . . pro. . , . . amos . . act. . . isa. . . mat. . . & . . luk. . . . ioh. . . act. . , . . . rom. . . , tim. . . heb. , . rev. , . yet do not i affirm . that god never preventeth mens endeavours ; he is sometime found of them that sought him not . nor do i say , that god hath promised the life of grace to the endeavours of nature ; but their duty is to seek life ; and half promises , and many encouragements god hath given them ; such as that in joel ▪ . , , . who knoweth but god will , &c , so zeph. . . exod. . . and that in act. . . . pray therefore if perhaps the thoughts of thy heart may be forgiven thee . . that a man may act for the increase of this spirituall life when he hath it , methinks you should not doubt if you do see , pet. . , . & . . & pet. . , , , . & . . and the parable of the talents mat. , , . . . . that we may and must act for the life of reconciliation , and iustification , and adoption , is beyond dispute : how oft doth scripture call on men , to repent , to believe , to pray , to forgive others , and to reform , that their sinnes may be forgiven them ? i have quoted the scriptures before , when i opened the conditions of justification , isa. . , , . isa. . , . act. . . iam. . . and we are still said to be justified by faith , which is an act of ours . . that we may act for to obtain assurance both of our justification and sanctification is undeniable , pet. . . cor. . . &c , . that we may act for eternall life and salvation ; methinks , he that beareth the face of a christian , should not deny : and that both for , . title to it , . assurance of our enjoying it : & . for possession it self . i shall but quote the scriptures for brevity sake , desiring you to read them , and save me the labour of transcribing them , rev. , . iohn . , . mat. . . and . . luke . . phil. . . rom. . , . cor. . . tim. . , . tim. . , , . phil. . , mat. . cor. . last . cor. . . and . , . pet. . , . luke . . heb. . . luke . . cor. . . these last places shew , that the escaping hell , and damnation , is a necessary end of our actings and duties , as well as the obtaining of heaven . if when you have read and weighed these scriptures , you be not convinced , that we may act or do for life and salvation , ( and so that do this and live is in some sense the language of the gospell ) i shall question , whether you make the scripture the rule of your faith , or be not rather one of them that can force upon themselves a faith of one or others making . object , but it is not the most excellent and gospel-like frame of spirit , to do all out of meer love to god , and from thankfulnesse for life obtained by christ , and given us . answ. . if it come not from love to god , it is not sincere . . yet doth not the gospell any where set our love to god , and to our own souls , in opposition ; nor teach us to love god , and not our selves : but contrarily joineth them both together , and commandeth us both , the love of our selves , and desire of our preservation , would never have been planted so deeply in our natures by the god of nature , if it had been unlawfull . i conclude therefore , that to love god , and not our selves , and so to do all without respect to our own good , is no gospell frame of spirit . . thankfulnesse for what we have received , either in possession , title , or promise , must be a singular spur to put us on duty . but i pray you tell me , have you received all the life and mercy you do expect ? are you in heaven already ? have you all the grace that you need or desire in degree ? if not , why may you not labour for that you have not , as well as be thankfull for that you have ? or have you as full a certainty of it hereafter , as you do desire ? if not , why may you not labour for it . and to shew you the vanity , and intolerable , damnable wickednesse of this doctrine , let me put to you a few more considerations . . do you think you may act for your naturall life , to preserve it , or recover and repair any decayings in it ? if not , why will you labour , and eat , and drink , and sleep ? why will you seek to the physician when you are sick ? do you all this in meer love , or thankfulnesse , or from obedience which hath no further end ? or if you do , why may you not do as much for your soul , as for your body ? is it lesse worth , or doth not god require it , or will he not give you leave ? hath not christ redeemed your body also ? and is it not his purchase , and charge , and work to provide for it ? and yet you know well enough , that this excuseth not you from your duty ; and why then should it excuse you from using means for your soul ? . nay , hath not god put you upon farre more for your soul , then for your body ? for this life , he hath bid you be carefull for nothing ; cast all your care on him , for he careth for you ; care not for to morrow : why are ye carefull o ye of little faith ? labour not for the food that perisheth : lay not up for your selves a treasure on earth , &c. but hath he said so concerning the life of your souls in immortallity , care not , labour not , lay not up a treasure in heaven ? or rather hath he not commanded you the clean contrary , to care , to fear , to labour , to strive , to fight , to run , and this withall your might and strength ? and yet do you think you may not act or work for life and salvation ? . i pray you tell me , do you ever use to pray or no ? do you think it necessary or lawfull to pray ( pardon me for putting such grosse interrogatories to you ; for the main question which you raise , is farre more grosse : ) if you do pray , what do you pray for ? is it onely for your body , or also for your soul ? and is not earnest praying for life , pardon , and salvation , some proper kind of doing ? it may be you will say , you pray onely for gods glory , and for the church : but hath not god as much care of his church and his glory , as of your soul ? or may you pray for other mens souls , and not your own , when you are bound to love them but as your self ? sure , if you may not make the obtaining of life , the end of your labour and dutie , you may not make it the end of your prayers , which are part of your labour and dutie . and indeed according to the opinion which i oppose , it must needs follow , that petition is to be laid aside , and no part of prayer lawfull , but praise and thanksgiving . . do you not forget to make a difference betwixt earth and heaven ? i assure you , if you do , it will prove a foul mistake ; if you once begin to think you are in heaven , and as you would be , and all the work is done , and you have nothing to do but return thanks , you shall ere long , i warrant you , be convinced roundly of your errour . and i pray you , what do you lesse by this opinion , then say , soul , take thy rest , i am well , i have enough : for if you must not labour for life , and salvation , but onely in thankfulnesse obey him that hath saved you : what is this , but the work of heaven ? indeed there , and onely there we shall have nothing to do , but to love , and joy , and , praise , and be thankfull . . methinks , if you do but consider what heaven and hell , reward and the punishment are , you should easily come to your self and the truth . heaven and reward is nothing else but the enjoyment of god eternally in perfection : hell or the punishment is most in the losse of this enjoyment , and the self-tormentings that will eternally follow the consideration thereof , and of the folly that procured it . now is it such a legall slavish mercenary thing for a christian to seek after the fruition of god ? or to be carefull that he may not be everlastingly deprived of it ? is it possible that any sober considering man can think so ? , do you not think that you may and must seek after the enjoyment of god in those beginnings and fore-tasts which are here to be expected ? may not that be the end of your duties , care , fear , labour , watchfulnesse ? may you not groan after him , and enquire , and turn the stream of your endeavours this way ? and may you not be jealous , and carefull , and watchfull , lest you should loose what of god you do enjoy ; and lest any strangenesse or displeasure should arise ? i dare not question , but that this is the very businesse which you mind , and the usuall frame of your spirit . and is it possible , that you can think it our duty , to seek the fore-tasts , and the first fruits of heaven , and yet think it unlawfull to labour for the full everlasting possession ? how can these hang together . , consider seriously , i pray you , to what end god implanted such affections and powers in your soul. why did he create in you a power and propensity to intend the ultimate end in all your endeavours , to value that end , to love it ▪ desire it , study and care how to obtain it ; to fear the losse of it , and to loath all that resisteth your fruition , to seek and labour after its enjoyment ? why is the love of our selves , and desire of our preservation so naturall ? surely it is lawfull for you to care and desire , and labour for god in heaven , or for nothing : and it s our duty to fear the losse of this , or to fear no evill at all : and i can hardly think that god would create such powers in the soul which should be utterly uselesse . then let us no more cry down the abuse of our affections and powers , but the use of them ; and so turn worse then stoicks : this is such a making god the author of sin , as few men durst ever before be guilty of . and certainly , if the escaping of hell and the obtaining of heaven may not be the end and work of all these affections , then much lesse may any inferiour thing . . nay , consider whether you do not make the soul and life of man to be uselesse as to the obtaining of any future happinesse : and so you take down the blessed order which god hath established in nature by creation , and maintained in the constant course of providence ; and this you undeniably do in taking down from us the ultimate end : take down that , and all inferiour ends are nothing , and all meanes do lose their nature , and become uselesse : and so the soul of the most gracious man shall be no fitter to attain and prosecute its end , and do no more thereto then a beast or a stone ; this consequence is undeniable . . nay , consider whether you do not make all the graces of the spirit ( except love , joy , and thankfulnesse ) to be almost vain , and the blessed supernaturall work of the spirit upon us , to be a uselesse labour ? doth not god onely create in nature , but also new create by grace in us such things as desire , care , fear , zeal , courage , diligence , watchfulnesse , &c. and may we not use them ? surely , if we may not use them for heaven , then for nothing . and i cannot believe that god will at so dear a rate plant in us a heavenly nature , and these heavenly graces , and then make it our sinne to use them for heaven , and that while we are here in the way where we have such need of them . . but especially , i would have you throughly consider to what end god did fill his word so with precepts , prohibitions . promises conditionall ▪ and threats ? doth not almost all the scripture for the doctrinall part consist of these ? and are not precepts to put us on to dutie ? and hath not every duty its end even for our selves ? and can it be any other then the obtaining of the fruition of god in heaven ? so what end have the prohibition else ? and what are the conditionall promises for , but to stirre us up to believe and to performe the conditions , that so we may enjoy the promised good ? and why are the threatnings but with the fear of the evill threatned to deterre us from the sinne , and to the dutie ? what think you is the reason that god doth so commonly promise heaven , and threaten hell , if it be unlawfull for us to labour for heaven , and to escape hell ? do you not hereby insinuate an accusation of vanity at least against god and his lawes ? nay , the very essence of the covenants doth consist in all these parts conjunct : and will you also overthrow the very essentiall parts of the law or covenant , by making it unlawfull for us to admit their proper use ? to quote the particular places for this , would be needlesse and endlesse . methinks you should be so farre from questioning the lawfulnesse of labouring for heaven , that you should rather think you have almost nothing else to labour for . gods glory and your salvation , not disjunct , but conjunct , are all the businesse you have to look after : what do you live for ? why have you all the mercies of your life ? is it onely that you may be thankfull for life and mercie ? or that you might also improve them to some further advantage ? i hope ( for all your question ) that you make it the greatest labour of your life to seek for assurance and obtainment of your eternall happinesse in god. . and once more let me intreat you to consider , whether there be any hope of that mans salvation , who shall reduce this your doctrine into his practise ? i abhorre censoriousnesse , but i desire it may be considered , because it is a matter of such unspeakable importance : for surely , if this doctrine practised will not stand with salvation , it is time for you and all men to abhorre it : and indeed , this is it that maketh me say so much against it , because it hath a holy pretence , and is very plausible to the inconsiderate , but yet is no better then damnable if it be practised : i say , if practised , because the opinion as such is not so ; for i believe many a godly man doth erre as foully as this . but it is possible for a man by reading and argument , to be drawn to entertain some opinions in his brain , ( not onely consequently , but ) directly contrary to the practice of his heart and life , and yet himself to continue that practice : even as a wicked man may entertain those truths into his brain in speculation , which directly to contradict his continued practice . now it being the practice here that is of absolute necessity to salvation , and not the opinion , i doubt not but such that erre onely in this opinion , not reducing it into practice , may be saved . but if practised , i cannot see but it will certainly damne . for search the scriptures impartially and consider , whether seeking heaven be not necessarie to the obtaining of it ? and whether those that seek not , and labour not for it , be not shut out ? view over the places which i quoted you before , and then judge . must not all that will have life , come to christ , that they may have it ? iohn . , , and must not they strive to enter in at the straight gate , and lay violent hands on the kingdome of heaven ? and lay up for themselves a treasure in heaven , and seek the kingdome of god and his righteousnesse in the first place , matth. . . and presse on that we may attain the resurrection , philip. . . and lay up a good foundation against the time to come , doing good works , and lay hold on eternall life , timoth. . , , . and work out our salvation with fear and trembling , phil. . . and do his commandments , that we may have right to the tree of life , and enter in by the gates into the city , rev. . . and make friends of the unrighteous mammon , that they may receive us into everlasting habitations ; see also rev. . , , , , , , , . . , , , . and . , , , , . , , , , , , , , . see also mat. . , . iohn . . act , . , tim. . iam. , . pet. . . rom. . . tim. . . tim. . . mat. . . & . . & . . luk. . . phil. . . pet. . . heb. . . tim. . . thes. . , . act. . . yea , we are commanded to fear him that is able to destroy both soul and body in hell : even under that consideration to fear him , luke . . and to fear , lest a promise being left us of entring into rest , we should come short of it , heb. . . and what is that but to fear the losse of heaven , or to fear hell ? prov. . . mar. . , & . . mat. . . rom. . , . cor. . . heb. . , , iames . , . but i must stop ; for if i should quote all scriptures that prove this , i should transcribe a great part of the bible . consider then , if even many that seek to enter shall not be able , whether they are like to enter that never seek ? and if the righteous be scarcely saved , what shall become of them that thought it unlawfull to labour for salvation ? . lastlie , how is it that you do not see , that by this doctrine you condemne not all the saints onelie , but even the lord himself ? did not paul therefore keep under his bodie , and bring it into subjection , lest when he had preached to others , himself should be a cast-away ? cor. . . what can be plainer ? did not abraham obey because he looked for a citie which had foundations ? heb. . . and moses , because he had respect to the recompence of reward ? . and all that cloud of witnesses obey and suffer , that they might attain a better resurrection ? . and did they not seek a better countrey that is , an heavenlie ; and therefore god is not ashamed to be called their god : for he hath prepared for them a city , ver . . do not all that confesse themselves strangers on earth , plainlie declare that they seek another countrie ? ver . , . whosoever therefore shall hereafter tell you , that you must not do good to attain salvation or escape damnation ▪ as being too mercenarie and slavish for a sonne of god ; abhorre his doctrine , though he were an angel from heaven : and if this satisfie you not , look to jesus the authour and finisher of your faith , who for the joy that was set before him , endured the crosse , despising the shame , and is set down at the right hand of god ; heb. . . rom. , . and as adam fell to be liker the devil when he needs would be as god : so take heed whither you are falling when you will be better then jesus christ. and do i after all this need to answer the common objections , that it is mercenarie and slavish , to labour for salvation ? must i be put to prove that the apostles and christ himself were not mercenarie slaves ? or that gods word hath not prescribed us a slavish task ? indeed if we did all for a reward distant from god , and for that alone , without any conjunction of filiall love , and expected this reward for the worth of our work , then it might be well called mercenary and slavish . but who among us plead for such a working . from all this you may gather part of the answer to your next question : why i except against the book called , the marrow of modern divinity ? because it is guiltie of this hainous doctrine . yet further let me tell you , that i much value the greatest part of that book , and commend the industrie of the authour , and judge him a man of godlinesse and moderation by his writing : and had i thought as meanlie of it , as i do of colyer , sprigs , hobsons , and manie such abominable pamphlets that now fly abroad i should not have thought it worthy the taking so much notice of . but because it is otherwise usefull , i thought meet to give you warning , that you drink not in the evill with the good . and especially because the names that so applaud it , may be a probable snare to entangle you herein . and i conjecture the authours ingenuity to be such , that he will be glad to know his own mistakes , and to correct them : otherwise i am unfeignedly tender of depraving or carping at any mans labours . some of these mistaking passages i will shew you briefly . as page . quest. would you not have believers to esc●ew evill and do good for fear of hell , or for hope of heaven ? ans. no indeed , i would not have any beleiver doe the one or the other : for so farre as they do so , their obedience is but slavish , &c. to which end he alledgeth , luke . . . but that speaks of freedome from fear of our enemies , such as christ forbids in luke . . where yet he commandeth the fearing of god : and consequently , even that fear of enemies is forbidden , as they stand in opposition to god , and not as his instrnments in subordination . or if it be even a fear of god that is there meant ; yet it cannot be all fear of him or his displeasure : so far as we are in danger of sin or suffering , we must fear it : and so farre as our assurance is still imperfect : a jealousie of our own hearts , and a dreadfull reverence of god also are necessary . but not the legall terrours of our former bondage , such as arise from the apprehension of sin unpardoned , and of god as being our enemy . in the page , he denieth the plain sence of the text. mat. . . in the page , he makes this the difference between the two covenants : one saith , do this and live : the other saith , live and do this , the one saith , do this , for life , the other saith , do this from life . but i have proved fully , that the gospel also saith , do this for life . so in his second part , page . his great note to know the voice of the law by , is this , [ that when in scripture there is any morall work commanded to be done either for the eschuing of punishment , or upon promise of any reward temporall or eternall ; or else when any promise is made with the condition of any work to be done , which is commanded in the law ; there is to be understood the voice of the law. a notorious and dangerous mistake , which would make almost all the new testament , and the very sermons of christ himself to be nothing but the law of works , i have fully proved before , that morall duties as part of our sincere obedience to christ , are part of the condition of our salvation ; and for it to be performed . and even faith is a morall duty . it is pitty that any christian should no better know the law from the gospel : especially one that pretendeth to discover it to others . so in the next page , he intolerably abuseth the scripture , in affirming that of thes. . . . to be the voice of the law , and so making paul a legall preacher . and as shamefully doth he abuse cor. . , . , as if the apostle when he biddeth them , not to be decived , were deceiving them himself in telling them , that no unrighteous person , fornicators adulterers , &c. shall inherit the kingdom of god. is this law ? then let me be a preacher of the law. if paul be a legalist , i will be one too . but these men know not , that the apostle speaketh of those that die such ; and that these sinnes exclude men the kingdom , as they are rebellion against christ their lord , and so a violation of the new covenant . so in part first page . he mentioneth a preacher , that said , he durst not exhort nor perswade sinners to believe their sinnes were pardoned , before he saw their lives reformed , for fear they should take more liberty to sin . and he censureth that preacher to be ignorant in the mystery of faith . i confesse i am such an ignorant preacher my self ; and therefore shall desire this knowing man to resolve me in a few doubts . . where he learned , or how he can prove , that justifying faith is a believing that our sinnes are pardoned ? when scripture so often telleth us , that we are justified by faith : and sure the object must go before the act ; and therefore that which followeth the act is not the object , if we must believe that we are pardoned , that so we may be pardoned ; then we must believe a lye to make it a truth . also doth not the scripture bid us repent , believe , and be baptized for the remission of sinnes ; but not first to believe the remission of our sinnes ? i have proved already that justifying faith is another matter : and this which he calleth faith is properly no faith at all ; but the knowledge of a conclusion , one of whose permises is afforded by faith , and the other by sense . if therefore the preacher had said , that he would not have men accept christ , and so believe for remission , before their lives be reformed , then i should have subscribed to this mans censure of him . . i desire him to tell me , whether he can prove that any mans sinnes are pardoned before they have accepted christ for their lord ? that is , before faith. if not , . whether this be not the subjection of the soul to christ to be governed by him ; and so a heart-reformation ? . whether the reformation of the life doth not immediately even the same moment follow the hearts reformation ? and if all this be so , ( as i know it is ) then the ignorant preachers doctrine must stand good , that reformation of life must go before the belief or knowledge of pardon , though not before justifying faith. many other intolerable errours i could shew you in that book : as his making the new covenant to threaten nothing but present afflictions , and losse of our present communion with god , page , . and that we may pray for no other kind of pardon . pag , . contrary to mar. . . heb. , , , , , , . heb. . . ioh. . , . and many other places : so his affirming that we sinne not against the covenant of works ; which i have confuted in the aphorismes . so his making the law of christ and the law of faith to be two lawes or covenants : when that which he calleth the law of christ is but part of the matter of the new covenant . but this is not my businesse ; only because you urged me , i have given you a grain of salt wherewith to season some passages in your reading that and such like books . and that passage in m. shepheards select cases page , . that no unregenerate man is within the compasse of any conditionall promise had need of a grain too . to the twelfth objection . what you object concerning my making a necessity of publick covenanting , i wholly acknowledge : and i heartily wish , that instead of our large mixt nationall covenant ; and instead of the independants politicall church-making covenant , we had the gospel or new covenant conditions formally in publick rendered to all the people of this land : & that the same being opened to them , they might knowingly and seriously professe their consent , ( & if they subscribed their names , it would be more solemnly engaging : and this before they receive the sacrament of the lords supper . this , . would take off most arguments which are brought for a necessity of re-baptizing : . and would tend much to engage men to their obedience to christ , when they have so solemnly promised it under their hands . . and i think that as an unfeigned heart covenanting with christ is true faith , and of the essence of our christianity ; so is this publike covenanting of our visible christianity . though other mens promises on our behalfe may be of use to infants ; yet when we come to age , we are bound of absolute necessity to a personall faith and covenanting . this also would answer the ends of the ancient custom of confirmation : and to this end is it , that the church hath still used to rehearse the greed , or articles of faith , and to require the people to stand up to signifie their assent and consent ; which , for my part , i think not onely a laudable custome , but for the substance of it , a matter of necessity ; so we do but carefully keep away that customarinesse , ceremoniousnesse and formality , which spoileth the most necessary and weighty duties . i could wish therefore that this practice were established by authority . and , for my self , i do administer the sacrament to none , that do not solemnly professe their assent to every fundamentall article of faith expresly mentioned to them , and their consent that christ shall be their lord and saviour and that they will faithfully and sincerely obey his scripture lawes . to the thirteenth and fourteenth objections . your . and . objections , which charge me not with errour , but only with singularity , i will answer together . and i am the lesse carefull to answer you in this matter , because i resolve to stand or fall to the judgement of scripture only . and to tell you the truth , while i busily read , what other men say in these controversies , my mind was so prepossessed with their notions , that i could not possibly see the truth , in its own nature and naked evidence : and when i entered into publick disputations concerning it , though i was truely willing to know the truth , yet my mind was so forestalled with borrowed notions , that i chiefly studied how to make good the opinions which i had received , and ran further still from the truth : yea when i read the truth in doctor preston and other means writings , i did not consider and understand it : and when i heard it from them , whom i opposed in wrangling disputations , or read it in books of controversie , i discerned it least of all , but only was sharpened the more against it : till at last , being in my sicknesse cast far from home , where i had no book but my bible , i set to study the truth from thence , and from the nature of the things , and naked evidence ; and so by the blessing of god , discovered more in one week , then i had done before in seventeen yeares reading , hearing and wrangling . not that i therefore repent of reading other mens writings : for without that i had not been capable of those latter studies . so that as i fetched not this doctrine from man , so you must bear with me if i give you the lesse of man to attest it . yet that you may see i am not singular , as you conceive , i will shew you the concurrent judgements of one or two . mr. wallis ( a man of singular worth , i am confident , by his own writing , though i know him not ) in his answer to the lord brook , pag. . saith , that faith is an accepting of christ offered , rather then a believing of a proposition affirmed . but because i will not fill my pages with other mens words , i will alledge but one more ; and that one who is beyond all exception for piety , orthodoxnesse , and learning , even dr. preston . . that faith containeth severall acts . . that it is both in the understanding and will. . that the principal act is accepting or consent . . that it is the accepting of christ for lord as well as saviour . . that the object is christ himself , and not his benefits but in a remote sence and secondarily . . that faith consisteth in covenanting or marriage contract . all these he is so plain and full in , that i find him speaking my own thoughts in my own words : and begun to think when i read him , that men would think i borrowed all from dr. preston . read him in his treatise of faith. pag. , , , , , , , , , . also of effectull faith , pag. , . , and treatise of faith , pag. , , , , . , , . . but especially , the chief point that i stand upon , & am like to be opposed most in , he handleth so fully and asserteth so frequently , as if it were the choicest notion which he desired to divulge , viz. that justifying faith , as such , is a taking of christ for lord as well as for saviour . of so many places i will transcribe two or three . and first his definition of the active part of faith , is the very same with mine . of faith , pag. . it is to believe , not onely that christ is offered to us , but also to take and receive him as a lord and saviour , that is , both to be saved by him , and to obey him . mark it ( saith he ) i put them together , to take him as a lord and saviour ; for you shall finde that in the ordinary phrase of scripture , they are put together , jesus christ our lord and saviour ; therefore we must take heed of disjoyning those that god hath joyned together : we must take christ as well for a lord as a saviour ; let a man do this , and he may be assured that his faith is a justifying faith ; therefore mark it diligently ; if a man will take christ for a saviour onely , that will not serve the turn ; christ giveth not himself to any upon that condition only to save him , but we must take him as a lord too , to be subject to him , and obey him , and to square our actions according to his will , &c. pag. . so of effectuall faith , pag. . now faith is nothing but this : we come and tell you that christ is offered ; if you will be content to let all these things go , and to turn your hearts to him , then the whole bent of a mans mind is turned the contrary way and set upon christ ; this is such faith indeed , &c. now i● we were not mistaken in it , there would be no question of this : we think that faith is nothing but a perswasion that our sins are forgiven a perswasion that the promises are true , and the scripture true , a perswasion that christ died for my sins : and thence it is , that men are apt to be deceived in it . if they took faith as it is in its self , ( a marriage of our selves to christ , with all our heart and affections , when he hath given himself to us as in marriage and we are given to him . ) in doing this , we should never be deceived . so in his treatise of the new covenant , pag. . you must know that the covenant is then dissolved , when that is dissolved that did make the covenant : lock what it is that puts a man into the covenant of grace at the first ; when that is taken away , then the covenant is disannulled between god and us ; but till then the covenant remaines sure . now what is it that makes the covenant ? mark it : this is that which makes the covenant ; when jesus christ offereth himself to us , and makes known his consent , &c. when we again come and take him , and give our consent to make him our lord , and we subject our selves to him to be his ; when we say to the promised seed , he shall be my god and my governour , and i will be among his people , and be subject to him ; i say , when the heart gives a full consent to this , &c. now the covenant and contract is made between them . now as long as this union continues between christ and us , the covenant is not disannulled ; so that in a word , the covenant is never nullified till thou hast chosen to thy self another husband , till thou hast taken to thy self another lord , &c. pag. . so that here you see ly . that every infirmity breaks not the covenant . see also treatise of love , pag. . that there is a gospel curse following the breach of the gospel law , and that it is unrepealable and more terrible then that of the law pag. , . , what near conjunction love hath with faith in justifying . see treatise of effectuall faith ▪ , . , that the promise and offer of christ is generall , see treatise of faith , pag. , . i will transcribe but one more , treatise of the new covenant , pag. , . you must know there is a two-fold covenant , one of works , another of grace , &c , the covenant of grace runs in these termes [ thou shalt believe ; thou shalt take my sonne for thy lord and thy saviour , and thou shalt likewise receive the gift of righteousnesse , which was was wrought by him , for an absolution for thy sinnes , for a reconciliation with me , and thereupon thou shalt grow up in love & obedience , towards me , then i will be thy god , and thou shalt be my people . ] this is the covenant of grace , &c. in this you see also , ly . that love and sincere obedience are parts of the condition of the new coveuant . thus you see i am not in these . points singular ; and in more could i also prove his context ; though in some things i confesse he differeth ; as in making faith an instrument in our justification , pag. . of faith. but as i take that to be a small difference ; so it is apparent by the forecited places , that he took faith to justifie , as the condition of the covenant ; and so the difference is but verball ; yet speaking in the common phrase put him upon that absurdity , pag. . treatise of faith , viz. to say , that reconciling and justifying are acts of faith : if he had said , but that they are effects of faith , it had been more then ( in proper strict sence taken ) can be proved . to the fifteenth objections . to your fifteenth objection i answer , . the apostle in those places dealeth with the jews , who trusted to works without and against christ : this is nothing against them that set not up works in opposition nor coordination but onely in subordination to christ. . if i affirmed that works are the least part of that righteousnesse which the law requireth , and which must be so pleaded to our justification , then i should offend against the freenesse of grace : but when i affirme , that all our legall righteousnesse is onely in christ , then doe i not make the reward to be of debt , or lesse free . . the apostle in the same verse rom. . . saith , that his faith is counted for righteousnesse ; and i have proved before that subjection is a part of faith. . the apostle plainly speaketh of that righteousnesse whereby we are formally righteous , and which we must plead that we may be justified from the accusation of the law ; and this is neither in faith nor works , but in christ : but he nowhere speaketh against that which is only the condition of our participation of that , and whereby we must escape the condemnation of the gospell , which is faith , as i have opened before . . if the apostle should meane otherwise , it were as much against your doctrine as mine . for is not faith a work or act of ours ? but you will say , that though faith which is a work do justifie , yet not as a work , but as an instrument . i answer . . to be an actuall apprehension of christ ( which you call its instrumentality ) is to bee a work ; therefore , if it justifie as it is such an apprehension , it justifieth as a work . . so also say i , that subjection and obedience justifie , . not as works simply considered ; . nor as legall works ; . nor as meritorious works ; . nor as good works which god is pleased with ; . but as the conditions to which the free law-giver hath promised justification and life . nay , your doctrine ascribeth farre more of the work to man then mine ; for you make justification an effect of your own faith , and your faith the instrumentall cause of it , and so make your selfe your owne justifier . and you say your faith justifieth , as it apprehendeth christ , which is the most intrinsecall ; essentiall consideration of faith , and so faith hath much of the honour . but while i affirm that it justifieth onely as a condition , which is an extrinsecall consideration , and aliene from its essence or nature , i give the glory to him that freely giveth me life , and that made so sweet a condition to his covenant , and that enableth me to performe the said condition . and thus i have according to my measure of understanding answered your objections , as fully as necessitated brevity would permit . and for that question which you propounded about relaxation , abrogation , &c. of the law , which you confesse you doe not well understand ; i refer you to vossius defens . grotii de satisf . cap. . where ( among other things ) hee telleth you that apud romanos seu ferenda esset lex , populus rogabatur an ferrivellet ? seu tollendae , rogabatur , an tolli eam placeret ? hinc rogari lex dicebatur , quae ferrebatur , ut dicit vlp. tit. . regal . eâdemque de causâ abrogari dicebatur , cum antiquaretur , &c. and then he explaineth all those phrases to you out of vlpian . lex rogatur , id est , fertur ; vel abrogatur , idest , prior lex tollitur ; vel derogatur , id est , pars primae tollitur : aut subrogatur , id est adjicitur aliquid primae legi : aut obrogatur , id est , mutatur aliquid ex primâlege . and so concludeth , that the first law was not abrogated , but relaxed , dispensed with , and obrogate . how farre it was executed , i have shewed you in the treatise . but the last task you set me , is of all the rest most ungratefull , endlesse , and ( in my judgement ) unnecessary , viz. [ to answer what other men have written against some doctrines which i have here asserted . ] . it is a work ungratefull to search into other mens weaknesse and mistakes ; to handle the truth in a way of contention or to speak in way of derogation of the labours of the learned and godly . . and should i fall upon a confutation of every man that hath written contrary to any thing in my book , the task would be endlesse , and i might stuffe a great deale of paper with words against words , and perhaps adde little matter to what is already written ; which is a work unfit me for to undertake who have so much better work to doe , and am like to have so short a time to doe it in . . and it seemes to me a needlesse task ; partly because from the cleering and confirmation of the positive truth , you may be enabled to answer opposers your selfe . . the authors which you mention doe so easily and effectually assault the doctrines mentioned , that i should think no judicious man can thereby be staggered . but at your request i will briefly consider them particularly . the authors which you refer me to , are two , d. maccovius , and mr. owen . the points which they contradict are three . . that our legall righteousnesse which we have in christ , consisteth not formally in obedience to the precept of the first covenant , but onely in satisfaction for our disobedience . this maccovius opposeth in colleg. theol. par disp. . & par . . disp. . . [ that christ payed not the same debt which was in the first obligation , but the value ; and so the law was not properly and fully executed , but relaxed . ] this , you say , mr. owen confuteth in grotius , in his late treatise of vniversall redemption , lib. cap. . p. . . [ that no man is actually and absolutely justified ( no not so much as in point of right ) either from eternity , or upon the meere payment of the bebt by christ , till themselves doe beleeve . ] this , you say , is confuted by both of them , maccov . par . . disp. . & par . . disp. . et owen ubi supra . if mens names did not more take with you then their arguments , you might have spared me this labour . but briefly to the first of these i answer . . most passages in maccovius doe affirm but that christ obeyed for us , as well as suffered for us ; and who denyeth that ? . of those passages which yet goe further , there is few of them that say any more then this , that christs active righteousnesse did merit for us that life and glory which is given by the new covenant , more then we lost by breaking the old : but this is nothing to our question which is onely about justification . for i have cleared to you before , that justification is ( properly and strictly taken ) one of those acts whereby we are recovered from the condemnation of the law , and set in statu quo prius ; and not one of those acts which give us that additionall glory which is adoption , union , glorification . . those few arguments which yet doe drive higher then this , are so fully answered already by mr. gataker against lucius , gomarrus , , &c. and mr. goodwin ( notwithstanding mr. roboroughs answer ) and divers others , that i am resolved not to lose so much time and labour , as to doe that which is better done already , then can be expected from me . . onely one argument more then usuall i finde in part disput. . and which i confesse deserveth a speciall consideration , and that is this . [ if christ onely suffered for us , then the righteousnesse of adam , had hee continued in innocency , would have been more excellent then the righteousnesse of christ : for the law requireth obedience principally and suffering but per accidens . but the consequence is false , because else christ hath not set us in as good a state as we fell from . ] to this i answer . . this righteousnesse may be termed excellent in severall respects . in reference to its rule : . or in reference to its ends. the . denominateth it good in it self : the second denominateth it good to us . now the rules to measure it by , are two : . the neerest inferiour rule ; which is the law : . the remote superiour rule ; which is the good pleasure and will of the law-maker . . the ends which may denominate our righteousnesse more excellent , are : the glory of gods justice and mercy : . the glory of the mediatours love , and the setting up of his kingdom : and the good of the creature : or rather all these in one . now these things thus standing , i answer thus . i acknowledge that the law made for mankinde doth primarily require obedience , and but secondarily suffering , and upon supposition of disobedience . . but you must distinguish betwixt what the law requireth of us , and what of the mediatour : the law to the creature , and the law to the mediatour , are in severall things different : the will of his father which he came to doe , consisted in many things which were never required of us : such are all the works proper to the office of mediatourship . now though the law required of us meer creatures primarily obedience active ; yet that which was principally imposed upon the mediatour and undertaken by him , was to satisfie for our disobedience : and so the principall part of his works was passive obedience , and that in him was as excellent or more then active obedience ; though in us it would not have been so ; because the law did not require it of us in the first place , as it did of christ. . if you call that most excellent which is best pleasing to god the law-maker ; then certainly the satisfaction of christ did please him better , then adams perseverance in innocencie would have done . this needeth no proof but the consideration of the event . . and for the ends of righteousnesse , let us consider them distinctly ; and see whether christs satisfaction do not attain them all more eminently and fully then adams perseverance would have done . . the glory of gods justice would not have been manifested so , if adam had stood , as it was by christs sufferings : nor the glory of his mercy and free grace . nor the mediatours love : nor would the kingdom of the mediatour have been set up , nor his honour so advanced . . nor the saints advanced to so high a dignity and happinesse , as now they are and shall be by christ. so that in what respect is our righteousnesse lesse excellent ? or who is the looser ? not the father ; not the mediatour : all the question is of our selves : but that is onely in point of our honour : it is acknowledged , that to the creature it would have been more honourable to have kept his innocency , then to have his disobedience satisfied for by another . but here consider these things , gods honour is to be preferred to ours . and the mediatours advancement before our advancement . it was the very design of god in the gospell way of our salvation to take down our honour , that the creature might not glory in it self , but all might be acknowledged to free grace : and shall we think it a wrong , if we have not a righteousnesse as honourable to our selves as that which we lost ? our happinesse will be greater though our honour will be lesse : for we shall have a far greater glory . and that is better then meer honour . yea we shall have more honour then we lost : a reall honour of being the sons of god , and members of christ , and heirs of glory : and this is greater then the honour of our perseverance would have been . onely this being all freely given redoundeth to the giver : but still the reall honour and happinesse we enjoy therefore is it the everlasting work of saints , to praise the lamb who hath redeemed them out of a●l nations , and made them kings and priests to god ; which implyeth an acknowledgement of their former disobedience and misery , ( and so taking dishonour to themselves ) and yet the greater glory to christ , and happinesse to them . . moreover we have now besides the righteousnesse of christs satisfaction a personall evangelicall righteousnesse , consisting in the fulfilling of the conditions of the law of grace . so that our little losse of the honour of self-performance you see is in these . respects abundantly recompensed . so that to our selves a righteousnesse of tisfaction , is better then a righteousnes of personall obedience . and as it is found in christ , it is also in it self more excellent . yet further ; that it is not derogatory to christ , doth thus appear . he had in himself both sorts of righteousnesse ; viz. of obedience to the precept , and of satisfaction to the threatning . though both could not be ours , retaining their forms as such : because the ( law requireth but one sort of righteousnes of one person for himself : so that we derogate nothing from christs righteousnesse or perfection . . both these sorts in christ , viz. his active and passive ( as i conceive ) doe concurre to make up that one sort of righteousnesse necessary for us , viz. or satisfaction to the threatning : and so both conjunct are our righteousnesse , though not as two sorts of righteousnesse , but as one . yet i know that this is somewhat dark and doubtfull , because obedience is a thing commanded and not threatened : but yet seeing christ payed not the idem , but the tantundem ; not the very same debt mentioned in the threatning , but the value . i think therefore that his obedience as such may goe in to his satisfaction . . i also freely acknowledge , that the additionall happinesse which we have by christ , more then we lost in adam , contained in our adoption , union with christ and glorificacation , are procured by christs active obedience as such , as well as by his satisfaction in suffering . if yet besides all this , any will maintain that we fulfilled the precepts of the law in christ ; or that his fulfilling of them as such , is our righteousnesse , let them shew me solidly what neede we have of christs sufferings , and let them answer what is said to the contrary by the formentioned authors ; and i shall quickly yeeld . to conclude , that god accepteth this righteousnesse of satisfaction as being equivalent to that of obedience ( though obedience be first in the law , and the precept the principall part ) and so that he is as well pleased with us as if we had obeyed : may appear from the end & nature of satisfactory punishment . for the penalty of a perfect just law is supposed to be such , that it will make a perfect compensation or satisfaction for all the wrong we have done , to the law-maker or the publique : so that being paid or suffered , we must needs in point of innocency be in statu quo prius . i know some object thus , if a theef be burnt in the hand and so the law satisfied , yet he hath lost his credit , and will not be taken or trusted for an honest man. answ. you must distinguish . betwixt his breach of mans law , and his breach of gods law . . betwixt his actuall fault , and his habituall pravity . and then you will see , that his burning in the hand was for the breach of mans law ; but the perpetuall infamy is a part of the penalty inflicted by god for the breach of his law , by the same fact . that his suffering was onely for his actuall fault : but our distrust and contempt of him is also for the pravity of his heart by that fact discovered , of which mans law taketh not notice . but if you instance in the breach of a meer penall law ( as for keeping artillery , for forbearing to eat flesh in lent , &c. ) you will see that the meer suffering or paiment , doth put the offendour in as good a condition as he was before . but the disputant in maccovius thinketh to strike all dead , with this case . in sam. . . the penalty for them that would not go out with saul to battell , was , that their oxen should be hewed in pieces ; yet ( saith he ) they should besides this have lost their part in the prey or spoils . to which i answer . . then the losse of the spoil was implyed as part of the penalty . he all along runneth upon a false supposition ; viz , that adam besides the continuance of the happinesse which at first was freely given him , should moreover by his obedience have merited or procured some further reward : now ( saith he ) this reward must be procured us by christs active righteousnesse , though his satisfaction put us into the state we fell from . but all this is a meer fiction . for where doth the scripture talk of adams meriting any more , or where doth it promise him any more then the continuance of that happinesse which he then had ? so i have done with the first question . your . is [ whether christ paid the same debt which was in the first obligation ? ] and here you send me to mr. owen . answ. . i had farre rather you had objected your self . for i cannot well understand mr. owens minde . in pag. . he distinguisheth betwixt paying the very thing that is in the obligation ; and paying of so much in another kinde . now this is not our question , nor any thing to it ; for we affirm that christs suffering was of the same kinde of punishment , ( at least in the main ; ) but yet not the very same in the obligation . in pag. . he states the question far otherwise , ( and yet supposeth it the same ) viz , whether christ paid the idem , or the tantundem ? which he interpreteth thus ; that which is not the same , nor equivalent to it , but onely in the graous acceptance of the creditour . now what he means by not equivalent i cannot tell . . if he mean not of equall value , then he fighteth with a shadow ; he wrongeth grotius , ( for ought i can finde in him ( who teacheth no such doctrine : how-ever , i do not so use to english solutio tantidem . but if he mean that it is not equivalent in procuring its ends , ipso facto , delivering the debtour , without the intervention of a new confession or contract of the creditor , ( as solutio ejusdem doth , ) then i confesse grotius is against him ; and so am i. so also [ god 's gracious acceptance ] is either his accepting lesse in value then was due , and so remitting the rest without payment : ( this i plead not for , ) or els it is his accepting of a refuseable payment , which though equall in value yet he may chuse to accept according to the tenour of the obligation . this is gracious acceptance , which grotius maintaineth ? and so doe i ; and so distinguish betwixt solutio & satisfactio , payment : and satisfaction . yet here mr. owen entereth the lists with grotius ; and. . he overlooketh his greatest arguments . . he slightly answereth onely two . and . when he hath done , he saith as grotius doth , and yeeldeth the whole cause . these three things i will make appeare in order . . the chiefe argument of grotius and vossius is drawne from the tenor of the obligation , and from the event : the obligation chargeth punishment on the offendor himselfe . it saith in the day thou eatest , thou shalt dye . and cursed is every one that continueth not in all things , &c. now if the same in the obligation be paid then the law is executed , and not relaxed ; and then every sinner must dye himself , for that is the idem , and very thing threatned : so that here , dum alius solvit , simul aliud solvitur . the law threatned not christ , but us . ( besides , that christ suffered not the losse of gods love , nor his image and graces , nor eternity of torment , of which i have spoke in the treatise . ) what saith mr. owen to any of this ? . the two arguments he dealeth with , are these . . the payment of the very debt , doth ipso facto , free the debtor to which he answereth , that christs death doct actually or ipso facto , free us . this answer i shall consider under your last question whereto it belongeth . to the second argument that the payment of the same thing in the obligation , leaveth no roome for pardon he answereth thus : . gods pardoning comprizeth the whole dispensation of grace in christ : as . the laying of our sinne on christ. . the imputation of his righteousnesse to us ; which is no lesse of grace and mercy : however , god pardoneth all to us , but nothing to christ : so that the freedome of pardon hath its foundation . . in gods will freely appointing this satisfaction of christ. . in a gracious acceptation of that decreed satisfaction in our stead . . in a free application of the death of christ to us , &c. so farre mr. owen . to which i answer : . pardon implieth christs death as a cause ; but i would he had shewed the scripture , that maketh pardon so large a thing , as to comprize the whole dispensation of grace ; or that maketh christs death to be part of it , or comprized in it . . if such a word were in scripture , will he not confesse it to be figurative , and not proper , and so not fit for this dispute ? . else when he saith , that christs death procured our pardon , he meaneth that it procured it self . . neither is imputation of righteousnesse any part of pardon but a necessary antecedent ; so that here is no part of pardon yet in all this . . the same may be said of gods acceptation . . it s application is a large phrase , and may be meant of severall acts ; but of which here , i know not . . how can he call it , a gracious acceptation , a gracious imputation , a free application , if it were the same thing which the law required that was paid ? to pay all according to the full exaction of the obligation , needeth no favour to procure acceptance , imputation , or application . can justice refuse to accept of such a payment ? or can it require any more ? object . but it is of grace to us , though not to christ. answ. doth not that clearely intimate , that christ was not in the obligation ? that the law doth threaten every man personally ; or else it had been no favour to accept it from another . . that mr. owen giveth up the cause at last , and saith as grotius ( having it seemeth not understood grotius his meaning ) appeareth p. , , . for . he acknowledgeth that the payment is not made by the party to whom remission is granted , ( and so saith every man that is a christian . ) . he saith , it was a full valuable compensation , ( therefore not of the same . ) . that by reason of the obligation upon us , we our selves were bound to undergo the punishment , ( therefore christs punishment was not in the obligation , but only ours , & so the law was not fully executed , but relaxed . ) . he saith he meaneth not that christ bore the same punishment due to us , in all accidents , of duration and the like ; but the same in weight and pressure , ( therefore not the same in the obligation , because not fully the same : not the same numerically ; nor perhaps specifically in all respects , if the losse of gods love and image , and incurring his hatred , the corruption of the body , the losse of right to , and use of all the creatures and the losse of all comforts corporall or spirituall , &c. were any part of the curse . ) yet that it was in the greatest respects of the same kinde , i doubt not . . he saith , god had power so farre to relax his owne law , as to have the name of a surety put into the obligation , which before was not there ; and then to require the whole debt of that surety . and what saith grotius more then this ? if the same thing in the obligation be paid , then the law is executed ; and if executed ( properly and fully ) then not relaxed . here he confesseth that the sureties name was not in the obligation ; and that god relaxed the law to put it in . now the maine businesse that grotius there drives at , is but to prove this relaxation of the law , and the non-execution of it on the offenders threatned . i iudge that mr. owen hath no better successe in his next assault of grotius , on that question , [ whether god manage this work of relaxing the law , punishing christ for us , &c. as a creditor , or as an absolute master , or as a judge under lawes , or as the supreme rector ? the last of which grotius maintaineth ? he that readeth grotius and vossius own words , doth need no further defensative against the force of mr. owens answers . but this is nothing to me . onely i would not have any truth to fare the worse for grotius his defection . it was himself that deserved the discredit , and not the truth of god. the third and last contradicted article is , that no man is actually and absolutely justified upon the meer payment of the debt by christ , till they become beleevers . against this , you send me to both the forementioned authors . answ. . when i first cast my eye upon the two fore-cited disputations in maccowski , i had thought he had spoke onely of the universall conditionall justification of men , when he saith , that active iustification was at the begining of the first promise ; but my charitable thoughts i soon saw were mistaken . but i find , as his doctrine is very strange , so are his proofs as slender , as any mans you could have sent me to . . is it not strange that active justification should be perfected . yeares before passive justification is in being ? i thought passive justification had been the mediate effect of the active ; and that god had justified no man , who is not thereby justified . . and as strange and abhorred to me , is the other part of his doctrine , viz. that faith onely taketh knowledge of justification formerly wrought . and his arguments are as weak as the doctrine erroneous . . the first is because the object must needs go before the act. answ. but is it not pity that so excellent a doctor should think that justification ( & that not only in offer , but in actuall being ) should be the object of justifying faith ? i am ashamed to confute so sencelesse an assertion . sure it is christ , and not actuall justification that is the object . when the scripture saith , that whosoever beleeveth shall be justified is it a learned exposition which thus interpreteth it ? [ you that are elect , are already justified , and if you will beleeve it , you shall know it ; ] . he citeth paraeus , saying , that faith doth not effect justification , but accept it . answ. . they that say , faith is the instrumentall cause of justification , must needs say , that faith effectth it . . faith accepteth christ for justification . . it accepteth not justification as being actually and absolutely our owne before the acceptance : but it accepteth a conditionall justification offered to me , that by the acceptance it may become absolutely mine . his citing of tossanus words is nothing for him : for when hee saith , that all the elect are justified in christ , in respect of the merit thereof it is no more then to say that christ hath merited their justification : which who denyeth ? but the great argument which he and all of his judgement do trust to , is this : if the surety so undertake or discharge the debt , that the creditor rest satisfied with that undertaking or discharge ; then is the debtor free from the debt . but christ hath so undertaken and discharged the particular debts of the elect ; therefore the elect are freed . answ. . payment is refusable , or not refusable : that payment which is of the same thing in the obligation , either by our selves or our delegate , is not by the creditor refusable ; so that if we had paid it , or christ had been our delegate , appointed by us to pay the same that was due , then god could not have refused to take that payment : but christ being appointed to this by the father , and not by us ; and also paying not the very same , but the value , god might have refused the payment . . where the payment is not refusable , there the discharge of the debtor is not refusable , but doth follow ipse facto : but where the payment is refusable , ( as here it was ) the creditor may accept it upon what termes he pleases , and chuse to give the debtor an absolute discharge ; so that it being the full agreement and pleasure both of the creditor and the surety , the father and the sonne , that the debtor should have no discharge by the payment but upon a certaine condition by him to be performed , no doubt he shall have none till he have performed it . . so that gods accepting the payment and being satisfied with it , may be understood . . in respect to the surety , and the value of his payment ; and so god was well pleased and fully satisfied in christs payment , as bein the full value that his justice did require , and beyond which he expected no more at his hands . . or it may be spoken in reference to the debtor , the sinner , and the effecting of his freedome : and so god was not immediately upon christs payment , so satisfied or well pleased with the particular offenders , as to deliver and discharge them without requiring any thing at their hands . . for he will first have them perform the imposed condition of taking christ who hath bought them , for their only saviour , husband , and lord. to these of maccovius , mr. owen in the place ( against grotius ) which you referre me to , addeth some more . as . by death he deliver us from death : answ. not immediately nor absolutely , nor by his death alone ; but by that as the price , supposing other causes on his part , and conditions on ours to concurre before the actuall deliverance . . he saith the elect are said to dye and rise with him . answ. not in respect of time , as if we dyed & rose at the same time , either really or in gods esteem : nor that we dyed in his dying , & rose in his rising . but it is spoken of the distant mediate effects of his death , & the immediate effects of his spirit on us , rising by regeneration to union and communion with christ. . he saith , christ hath redeemed us from the curse , being made a curse for us , gal. . . answ. i explained before how farre we are freed by redemption ; he hath redeemed us , that is , paid the price ; but with no intent that we should by that redemption be immediately or absolutely freed . yet when we are freed , it is to be ascribed to his death as the meritorious cause ; but not as the onely cause . . he saith the hand-writing that was against us , even the whole obligation is taken out of the way and nailed to his crosse. answ. . by the hand-writing of ordinances , is especially meant the law of ceremonies . . if it be meant also of the curse of the old covenant , then it cannot be so understood , as if the covenant it self were abrogate for the reasons i have before given in the treatise . . nor yet that any are absolutely discharged from the curse , till they perform the condition required for their discharge . . but thus farre the law is taken down , that our redeemer hath bought us from that necessity of perishing that lay upon us for our transgressing that law ; so that no man is now condemned for the meer violation of that first covenant ; and so he hath taken the law into his owne hands , to charge only upon those that break the conditions of the new covenant . . and so he hath taken downe the condemning power of the law as it standeth by it selfe , and not as it is under the covenant of grace : and hee hath freed us from the curse conditionally , and the condition is easie and reasonable . . so that quoad meritum , the work is done . all the satisfaction is made , and price paid ; and therefore in heb. . . it is said to be done . if a man where a l. in debt , and had tryed all meanes , and had no hope left to procure his discharge : and if a stranger to him goe to the creditor , and buy the debtor who is in prison into his owne hands , by paying all the debt , yet resolving , that if he refuse his kindnesse , hee shall have no benefit by it , but lye and rot there ; may it not be fitly said , that the debtor is delivered ? because the great difficulty which hindered , is removed ; and the condition of his freedome is so reasonable , that common reason supposeth he will not stick at it ; and if he doe , it is utterly against reason and humanity , for hee may be freed if he will. therefore it is no unfit phrase , to say the man is freed as soon as his debt is payed : but yet he is not absolutely freed , nor actually neither in point of personall right , nor of possession . and for his humane refusall of the kindnesse of his redeemer , may lye and perish there , and be never the better , but the worse for all this . . yet it being the absolute purpose both of the father and mediator , to cause all the elect to perform this condition of their discharge ; therefore redemption is a cause of their certaine future discharge , and a linke in the inviolable chaine of the causes of their salvation : but to the rest of the world it is not so . but i doe not well understand the meaning of the author you referre me to : for he saith , [ that christ did actually and ipso facto , deliver us from the curse and obligation ; yet we do not instantly apprehend and perceive it , nor yet possesse it ; but only we have actuall right to all the fruits of his death : as a prisoner in a farre countrey who is ransomed , but knoweth it not , nor can enjoy liberty till a warrant be produced , &c. but . whether a man may fitly be said actually , and ipso facto , to be delivered and discharged , who is not at all delivered , but onely hath right to deliverance , i doubt . . knowledge and posiession of a deliverance are farre different things : a man may have possession and no knowledge in some cases ; or if he have both , yet the procuring of knowledge is a small matter , in comparison of possession . . our knowledge therefore doth not give us possession ; so that the similitude failes , for it is the creditors knowledge and satisfaction that is requisite to deliverance . and our creditour was not in a farre and strange countrey , but knew immediately , and could either have made us quickly know , or turned us free before we had knowne the cause . . nor can it easily be understood , how god can so long deny us the possession of heaven , if wee had such absolute actuall right ( as he speaketh ) so long ago ; which seemeth to expresse a jus ad rem & in re . if it be said , wee are yet in our minority , and not fit for present possession . i answer , that this fitnesse and our maturity is part of the deliverance , or benefit ( which he saith , de facto , we had right to : ) and so we should have had that also in present possession . . but if he doe meane onely a right to future possession ( for such there is , ) yet i confesse it is beyond my conceiving , how in regard of the relative part of our deliverance , that right and the possession should stand at so many yeeres distance . to have right to gods favour and acceptance , and to have possession of that favour ; to have right to the remission of sinne , and adoption , & to have possession of these , do seeme to me to be of neerer kin . except he should think that possession of favour is nothing but the knowledge or feeling of it ; and that possession of pardon is the like ; & that faith justifieth us but in foro conscientiae : but i will not censure so hardly till i know it . indeed there is a justification by publike declaration at the great judgement , which much differeth from a meer right . but our justification by faith here is but a justifying in the sence of the law , or giving us right to that full justification : so that to have right to it , and to have possession of it in point of law or right ; is to me all one : for what doth faith give us possession of in its justifying act , but this legall right ? . and indeed , it seemeth to me a full definition of all pardon and justification which is here to bee expected , which he layeth downe ; hee saith , christ did deliver us from the curse , and take away the obligation which was against us ipso facto . and i think to be justified , is but to be freed from the curse or condemnation ; and to be pardoned , is nothing else but to be freed from the obligation to punishment . and is remission and justification the immediate effect of christs death ? what ever this writer thinketh in this , is nothing to us : but because i would not have you so palpably and dangerously erre , let mee say a little more against this mistake . you may remember i have oft told you , of how great moment it is in divinity , to be able soundly to distinguish betwixt immediate & mediate effects of christs death . ( i think tho. moore meant the immediate and mediate effects , which he calleth ends which hath caused a great many pages about the ends of christs death , to be written by his antagonists to little purpose . ) now i would have you know , that this actuall remission and justification , are no immediate , but mediate effects of christs death ; no , nor a personall right thereto if there be any such thing distinct from actuall freedome . and to this end i pray you weigh these arguments . . what right soever god giveth to men to things supernaturall such as justification , remission , adoption ) he giveth by his written lawes . but by these lawes hee hath given no such thing to any beleever , ( such as are the elect before conversion , ( therefore , &c. the major is evident : gods decree giveth no man a personall right to the mercy intended him . and for the minor , no man can produce any scripture giving to unbeleevers such a right . . if god hate all the workers of iniquity , and we are all by nature the children of wrath , and without faith it is impossible to please god , and he that beleeveth not is condemned already ; then certainly the elect while they are unbeleevers are not actually , de facto , no nor in personall right , delivered from this hatred , wrath , displeasure and condemnation . but the major is the very words of scripture ; therefore , &c. . if we are justified onely by faith , then certainly not before faith : but we are justified onely by faith ; therefore , &c. i doe in charity suppose that you will not answer so groslely , as to say , we are justified in foro dei , before faith , and onely in foro conscientiae , by faith , till you can finde one word in scripture which saith , that an unbeleever is justified , if i thought you were of this opinion , i should think it an easie task to manifest its falshood . and if you say that we are justified in gods decree before faith : i answer , . it is no justification ; shew me the scripture that calleth it so . . nay , it clearely , implyeth the contrary . for decreeing is a term of diminution , as to justifying . he that saith he is purposed to free you from prison , &c. implyeth that as yet it is not done . to be justified or saved in decree , is no more but that god decreeth to justifie and save us ; and therefore sure it is yet undone . . if we are exhorted while we are unbeleevers , to be reconciled to god , and to beleeve for remissions of sins ; then sure we are not yet reconciled nor remitted ; but the former is evident in scripture ; therefore , &c. . no man dare affirm , that we are immediatly upon christs death , delivered actually , and ipso facto , from the power or presence of sin , nor from afflictions and death , which are the fruits of it ; nor yet that we are freed from the distance and separation from god which sin procured . and why then should we think that we were immediately delivered from the guilt and condemnation ? i know the common answer is , that justification is an immanent act , and therefore from eternity ; but sanctification is a transient act . but i have disproved this in the treatise , and cleared to you , that justification is also a transient act : otherwise socinianisme were the soundest doctrine , that christ never needed to satisfie , if we were justified from eternity . yet ( to confesse the truth ) i was long deceived with this argument my self , taking it upon trust from dr. twisse and mr. pemble , ( whom i valued above most other men ; and so continued of that same judgement with these authors you alledge , and remained long in the borders of antinomianisme , which i very narrowly escaped : and it grieveth me to see many of our divines to fight against jesuites and arminians with the antinomian weapons , as if our cause afforded no better ; and so they run into the far worse extream . i undertake to manifest to you , that this doctrine of christs immediate actuall delivering us from guilt , wrath , and condemnation , ] is the very pillar and foundation of the whole frame and fabrick of antinomianisme . but these things which you draw out of me here unseasonably ; i am handling in a fitter place , ( in a small tract of vniversall redemption : ) but the last week i have received amiraldus against spanhemius exercitations , who hath opened my very heart , almost in my own words ; and hath so fully said the very same things which i intended , for the greater part , that i am now unresolved whether to hold my hand , or to proceed . the lord give you to search after the truth in love , with a humble , unbyassed , submissive soul ; neither losing it through negligence and undervaluing , nor yet diverted from it by inferiour controversies , nor preverted by self-confidence , nor forestalled by prejudice , nor blinded by passion , nor lost in contentions , nor subverted by the now-ruling spirit of giddinesse and levity , nor yet obscured by the confounding of things that differ ; that so by the conduct of the word and spirit , you may attaine the sight of amiable naked truth , and your understanding may be enlightned , and your soul beautified by the reflexion and participation of her light and beauty , that your heart being ravished with the sense of her goodnesse , and awed by her authority , you may live here in the constant embracements of her , and cordiall obedience to her , till you are taken up to the prime eternall truth and goodnesse . rom. . . for to this end christ both dyed , and rose , and revived , that he might bee lord both of the dead and living . ephes. . . and ( god ) hath put all things under his feet , and gave him to be the head over all things to the church . heb. . . and being made perfect , hee became the author of eternall salvation to all them that obey him . revel . . . blessed are they that doe his commandements , that they may have right to the tree of life , and may enter in by the gate into the city . sayings of excellent divines ; added to satisfie you who charge mee with singularity . d. twisse his discovery of dr. iacksons vanity , p. . what one of our church will maintain , that any one obtaines actuall redemption by christ without faith ? especially considering that redemption by the blood of christ , and forgivenesse of sinnes are all one , eph. . . col. . . byshop hooper cited by doctor jackson . ( christ ] onely received our infirmities and originall disease , and not the contempt of him and his law. expounded by dr. twisse against dr. iackson , pag. . his meaning in my judgement is onely this , that christ hath made satisfaction for the imperfections of our faith and holinesse , although we continue therein untill death : but he hath not made satisfaction for the contempt and hatred of his word , &c. in case men doe continue therein unto death . alstedius distinct. theol. c. . pag. the condition of the covenant of grace , is partly faith , and partly evangelicali obedience or holinesse of life proceeding from faith in christ. idem ibid. cap. . christ is our righteousnesse in a causall sense , but not in a formall sence . sadeel . advers . human . satisfact . pag. . christs satisfaction is to them profitable to whom it is truly applied . the way of application is this , that the merits of christ be imputed to us : this imputation is done when the holy ghost begetteth in us a true faith , which receiving the benefit of christ , doth at once also produce in us the true fruits of our regeneration . rivetus in disput. de satisfactione . god was not bound to accept the satisfaction performed by another , although sufficient ; unlesse ( which he could not ) man had satisfied himself , and had born the punishment due to his sin ; therefore there was a necessity that a covenant should intercede , and god himself propound a mediator . that there must an agreement intercede on his part who was satisfied , i have proved , without which the satisfaction had been in vain , ibidem . ibidem . ibid. thes. , , . the act which in satisfaction god performeth , it is of a supreme judge , freely relaxing his own law , and transferring the penalty on another : so that in this relaxation gods supreme dominion may be observed : for how could god have relaxed his law , if he had not been the supreme rector , or had been under a law himself ? and by the transferring the penalty from the sinner , & exacting it of the surety , the relation of a party offended , as such , is removed from god , &c. iam. . . so he proceedeth to prove , that god could and did relax his law , as being positive , and so relaxable ; that it is abrogate , not expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and what of it was relaxable , and what not , &c. bellarmine confesseth ( l. de just . cap. . ) that our opinion is right , if we mean , that christ merits are imputed us , because they are given us , and we may offer them to god the father for our sins , because christ undertook the burden of satisfying for us , and reconciling us to god. which rivet approveth , disp. de justific . dr. twisse vindic. grat. l. . par . . crim . . §. . i confesse salvation , and so pardon and adoption , are offered to all and singular men on condition they beleeve &c. and so i deny not , that redemption is so farre obtained for all and every man. dr. twisse against cotten , pag. . still you prove that which no man denyeth , viz. that god purposed life to the world upon condition of obedience and repentance ; provided that you understand it right , viz. that obedience and repentance is ordained of god , as a condition of life , not of gods purpose . dr. twisse consid. of tilenus synod dort & arles reduced to prac . pag. . ger. vossius interpreteth the will of god touching the salvation of all of a conditionall will , thus ; god will have all to be saved , to wit , in case they beleeve ; which conditionall will in this sence , neither austin did , nor doe we deny . idem pag. , . i willingly professe that christ dyed for all in respect of procuring the benefit ( of pardon and salvation ) conditionally , on condition of their faith . so also , pag. , , , , . and discovery of doctor iacksons vanity , p. . . iunius parallel . l. . heb. . . for the promise of salvation is made to obedience , and be queathed to it in the testament of christ himself dying . paraeus in hebr. . . to obey christ is not onely to professe his name , but to acknowledge him the onely perfect redeemer , to cleave to him in true affiance , and to live worthy the gospell . this condition in the whole gospell is required in those that shall be saved . universall grace belongeth onely to the obedient . piscator in heb. . . christ is not the author of salvation to all men , but onely to those that obey him , that is , who beleeve his promises , and obey his precepts . aretius in heb. . . the benefit of redemption is universall , and indeed belongs to all in generall , so be it we obey him . calvin in luk. . . we must so expound whatsoever the scripture speaks of the righteousnesse of men , that it overthrow not the forgivenesse of sins , whereon it resteth as a building on its foundation . they who simply expound it , that zachary and elizabeth were righteous by faith , because they were freely accepted of god for the mediatours sake , do wrest the words of luke to a strange sence : and as to the matter it self , they say something , but not the whole . i confesse indeed , that the righteousnesse which is ascribed to them , ought to be acknowledged as received from the grace of christ , and not to the merit of works ; yet the lord , because he imputed not to them their sins , doth dignifie their holy life , with the title of righteousness . the folly of the papists is easily refelled , who oppose this righteousness to the righteousness of faith ; when as it flowes from it , so it ought to be placed in subordination to it , that so there be no disagreement between them . perkins vol. . p. . the true gain . and lest any should imagine , that the very act of faith in apprehending christ , justifieth , we are to understand , that faith doth not apprehend by power from it self , but by vertue of the covenant . if a man beleeve the kingdome of france to be his , it is not therefore his ; yet if he beleeve christ and the kingdome of heaven by christ , to be his , it is his indeed ; not simply , because he beleeves , but because he beleeves upon commandment and promise : for in the tenour of the covenant , god promiseth to impute the obedience of christ to us , for our righteousness , if we beleeve . perkins vol. . p. . on hab. . . justice mentioned in the word is two-fold , the justice of the law , and the justice of the gospell : the justice of the law hath in it all points and parts of justice , and all the perfection of all parts ; and it was never found in any upon earth except adam and christ. the justice of the gospell hath all the parts of true justice , but it wants the full perfection of parts . and this kinde of justice is nothing else but the conversion of a sinner , with a purpose , will , and endeavour to please god , according to all the commandments of the law. thus was noah just , iob , zachary , elizabeth ; and thus must the just man be taken in this place , hab. . . sop. . in the true gain . god doth as it were keep a double court , one of justice , the other of mercy . in the court of justice he gives judgment by the law , & accuseth every man that continueth not in all things , &c. in this court nothing can stand but the passion and righteousnesse of christ ; and for the best works that we can doe , we may not look for any acceptation or reward , but use the plea of david , enter not into iudgement with thy servant , o lord , for no flesh shall be justified in thy sight . now in the court of grace and mercy god hath to deall with his own children , that stand before him justified and reconciled by christ , and the obedience of such he accepteth in this court , and mercifully regardeth , though imperfect — for christ . perkins , vol. . pag. . on the creed . christ as he is set forth in word and sacraments is the object of faith. — faith apprehendeth whole christ. — pag. . first , it apprehendeth the very body and blood of christ ; and then in the second place the vertue and benefits . — whereas some are of an opinion that faith is an affiance or confidence , that seemes to be otherwise ; for it is a fruit of faith. that faith is so large as to contain very many acts , see zanchy on eph. . in loco communi de fide . that word and sacraments are the instruments of justification on gods part , zanchy affirmes on ephes. . loco communi de justificatione , that the form of righteousnesse is conformity to the law , he teacheth on phil. . . that there is a necessity of a two-fold righteousnesse , one imputed , the other inherent . zanchy ibid , & freq . dr. willet on rom. . contr . . . good workes are required as a condition in those which are to be saved , not as a meritorious cause of their salvation . the meaning of this sentence the doors of the law shall be justified , is the same : god will approve , justifie , reward them that do the works of the law , whether jew or gentile : yet it followeth not that a man is therefore justified by the works of the law : but god approveth and rewardeth the workers , not the hearers and professours : so here the apostle treateth not of the cause of justification , which is faith without the works of the law ; but of the difference between such as shall be justified , and such as are not . faïus . they onely which have a lively faith , which worketh and keepeth the law in part , and supplyeth the rest which is wanting in themselves by the perfect obedience of christ , they shall be justified ; not those which onely professe the law , and keep it not . the apostle then here sheweth who shall be justified , not for what . by these words it is evident that dr. willet and faius acknowledge sincere obedience to be a condition of justification , or of those that shall be justified , though not a cause , as they say ( i think mistakingly ) faith is . dr. davenant animadversions on gods love to mankind , p. . . the doctrine of predestination permitteth no man to perswade himself that his salvation is certain , before he finde that he is truly converted , truly faithfull , truly sanctified . because you will perhaps hear mr. owen before grotius , see mr. ball on covenant . p . there is a two-fold payment of debt , one of the thing altogether the same which was in the obligation ; and this ipso facto freeth from punishment , whether it be paid by the debtor himself , or by his surety . another of a thing not altogether the same which is in the obligation , so that some act of the creditor or governour must come unto it , which is called remission ; in which case deliverance doth not follow ipso facto upon the satisfaction ; and of this kind is the satisfaction of christ. — thus this great learned , holy divine as almost england ever bred , doth go on ( even in grotius his own words translated ) betwixt whom ( had he been living ) and mr. owen would have been but impar congressus . ball on covenant , p. . as these false teachers pet. . . were called into the covenant , accepted the condition , beleeved in christ , for a time rejoyced in him , and brought forth some fruit , so we confesse they were bought by the blood of christ , because all these were fruits of christs death , whereof they were made partakers . as in the parable , mat. . . the lord is said to remit to his servant a ▪ talents when he desired him , viz. inchoately , or upon condition , which was not confirmed , because he did not forgive his fellow-servant : so the false prophets are bought by the bloud of christ , in a sort , as they beleeved in christ. we read of apostates who had bin enlightned , &c. heb. . , , . and did revolt from the faith ; to these men their sins were remitted in a sort in this world , and in a sort they were bought with the blood of christ , but inchoately onely , and as they tasted the word of life . had they eaten the word of life , had they soundly and truly beleeved in christ , they had received perfect and consummate remission of sins , both in this world , and in the world to come ; they had been perfectly redeemed and reconciled to god ; but because they did not eat , but tasted onely , they received not perfect remission , they were not perfectly redeemed . idem . pag. . there is this mutuall respect betwixt the promise and stipulation ; that the promise is as an argument which god useth , that he might obtain of man what he requireth ; and the performance of the thing required , is a condition without which man cannot obtain the promise of god. idem , pag. . of this covenant be two parts , . a promise : . a stipulation . the promise is , that god will pardon the sinnes of them that repent unfeignedly , and beleeve in his mercy . . the stipulation is , that they beleeve in him that justifieth the ungodly , and walk before him in all well-pleasing . see him also delivering the most of amiraldus doctrine , p. , . molinaeus de elect . ex fide , p. . we know remission is not obtained before prayers ( for it . ) but i say that it was decreed before prayers ▪ and that it is sought by prayers , although it be decreed . scarpius symphonia . p. . the substance of the covenant lyeth in the promise of grace made in christ , and the restipulation of faith and gratitude . paraeus in genes . . p. . the substance of the covenant lyeth in the promise of free reconciliation , righteousness , and life eternall , by and for christ freely to be given , and in the restipulation of our morall obedience and gratitude . bullinger . decad. . serm. . pag. . we say , faith justifieth for it self , not as it is a quality in our minde , or our own work : but as faith is a gift of gods grace having the promise of righteousnesse and life , &c. therefore faith justifieth for christ , and from the grace and covenant of god. mr. ant. burgesse of iustif. lect. . p. . scripture maketh no pardon of sin to be but where the subject hath such qualifications as this of forgiving others . it is not indeed put as a cause , or merit , but yet it is as a qualification of the subject ; therefore our saviour repeateth , except ye forgive others , &c. so act. . . rom. . . so ioh. . . if we confesse , &c. by these and the like scriptures it is plain , that remission of sinne is given us only in the use of these graces . mr. burges of iustif. lect. . pag. , . prop. . although the scripture attributes pardon of sin to many qualifications in a man , yet repentance is the most expresse and proper duty . — if we speak of the expresse formall qualification , it is repentance of our sins , &c. prop. . none may beleeve , or conclude that their sins are pardoned before they have repented , mat. . . luk , . . prop. . there is a necessity of repentance if we would have pardon , both by necessity of precept , and of means . the spirit of god worketh this in a man to qualify him for this pardon , pag. . you see then that faith is not the only condition of remission , and consequently nor of justification . not as an appeal to men , but to fill up the vacant pages , and satisfy you who charge me with singularity , have i added these promiscuous testimonies , supposing you can apply them to their intended uses . finis . the covenant of grace, or, an exposition upon luke i. , , by george dovvname ... downame, george, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the covenant of grace, or, an exposition upon luke i. , , by george dovvname ... downame, george, d. . [ ]- p. printed by john macock for ralph smith ..., london : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- luke i, - -- criticism, interpretation, etc. covenant theology. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the covenant of grace : or an exposition upon luke . , , . by george dovvname , doctor of divinity and bishop of dery . gen. . , . by my self have i sworn , saith the lord that in thy seed all the nations of the earth shall be blessed . london , printed by iohn macock for ralph smith , and are to be sold at the sign of the bible , near the royal exchange . . illvstrissimi duum-viris proregibus sive summis serenissimi regis caroli pro regimine totius hiberniae justitiariis d. adamo vicecomiti loftvs deely dignissimo ejusdem regni cancellario ; et honoratissimo d. richardo boyl comiti corcagiae , dominis suis colendissimis . georgius downame episcopus derensis diatribas hasce de foedere gratiae deo : perseverantia sanctorum qvalescunque tanquam levidense munus , in perpetuum summae observantiae testimonium l.m.d.d. in this t●eatise upon luke . , , . are handled , the context or coherence , with a brief analysis of th● hymn of zachary called benedictus , cap. . text , wherein we consider , the parties between whō this covenant was made , viz. the god of israel , cap. ● . abraham our father , cap. ● . tenour of the oath it self , cap. . containing a two-fold gift , cap. . viz. redemption , cap. . the fruit of our redemption , which is our new obedience , whereof are set down the parts , viz. holines , cap. . righteousness . cap. . properties , spiritual security , cap. , , . vprightness , cap. , . perseverance , cap. . the covenant of grace : or an exposition upon luk. . , , . the text. luke . , , . the oath , which he sware to our father abraham , that he would give us ; that we being delivered from the hand of our enemies , should worship him without fear , in holiness , and righteousness , before him all the dayes of our life . chapter . i. the context or coherence of the text. these words are the sum and substance of the covenant of grace , which the lord made with abraham the father of the faithfull , and the very abridgement of the gospel ( for god , when he made this covenant with abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he preached before-hand the gospel unto him ▪ gal. . . ) and therefore are most worthy both to be handled with much diligence , and to be heard with great attention and reverence . they are part of that heavenly hymn , which zacharias the father of iohn baptist pronounced at the circumcision of his son ; for such was both the goodness of god towards him , that he did not only restore unto him his speech and hearing , the use whereof for a time he had lost through his incredulity , but also bestowed upon him the spirit of prophesie : and such also was his thankfulness to god , that no sooner had he recovered his speech , but he imployed it to the glory of god. now both these , i mean the miraculous both loss and recovery of his speech , happened a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as theophylact hath well observed , that it might win credit to the extraordinary ministry of iohn the baptist , who was to be the forerunner of b christ , that he being to bear witness of christ might be worthy of all credit . in this psalm zachary prophesieth , first , of the son of god our savior christ , to the end of the verse , and after of his own son , at the verse to the end of the psalm . his prophesie concerning christ is a prophetical thanksgiving , wherein he blesseth god for his unspeakable mercy to the israel of god , in sending his own , and his only begotten son to work our redemption and salvation . for although our savior was not as yet born , and much less had payd the price of our redemption ; yet he knew him to be incarnate , and conceived in the womb of the blessed virgin : wherefore knowing , that now the work of redemption was already begun by the incarnation of christ ▪ he speaketh of our redemption , after the māner of other prophets , as of a thing already , done , and praiseth god therefore . his prophesie concerning his own son , is a prophetical gratulation , congratulating the great favor of god vouchsafed unto him , whom the lord had ordained to be the prophet of the most high and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forerunner of our blessed savior , and consequently to be more then a prophet , then whom there had not risen a greater among the sons of women , math. . . but to return to the former prophesie ( which i called a prophetical thanksgiving ) out of which my text is taken . the benefit or blessing for which zachary blesseth god , is first propounded in these words vers . . blessed be the lord god of israel , who hath visited his people ; and afterwards twice expounded . first , more briefly in the end of v. . and the two verses following ; and then more largely at the . v. to the end of my text. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or more brief exposition in these words , hath visited , that is , hath redeemed his people , by raising up a horn of salvation for us , ( that is a mighty saviour , as psalm . . ) in the house and linage of his servant david ( whose son according to the flesh the messias was to be ) as he spake by the mouth of his holy prophets , which have been of old . for god is said to visit men , when he doth to them , as he had foretold , whether in the better part , by way of promise ; or in the worse , by way of threatning . and thus , in the better part , moses teacheth us to expound this phrase , gen. . . the lord visited sarah , that is , he did to sarah as he had promised . upon which words fremelius and iunius have this note : hence are we to take the explication of this usuall phrase ; for to visit is to put in execution the good promised , or the evill denounced . so gen. . . god ( saith ioseph ) will surely visit you , exod. . . that is , will bring you out of this land , unto the land of promise , as he sware to abraham , isaak , and iacob . and accordingly when god did send moses to deliver his people out of egypt , as he had promised , he is said to have visited them , exod. . . & . . in like manner , when god sent his own son to redeem us , as he had formerly promised . he is said to have visited , that is , to have redeemed his people , as he had spoken by all his holy prophets in former times . the latter and more large exposition , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning at ver . . for the man of god being ravished with the consideration of this unestimable benefit , doth as it were dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it , being not content to have propounded it , and once to have expounded the same , but again , by way of exultation , he amplifieth it in other words , after the manner of the godly in their songs of deliverance ; as you may see in that song of moses exod. . which was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory , which the israelites had over pharaoh and the egyptians ; as this is zacharies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory , which the israel of god hath over the spirituall pharaoh , and all the enemies of our salvation . but i come to the words of the exposition . salvation , where we may out of the words going before , repeat the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if he had said , who , i say , hath wrought or raised salvation , that is , saved us from our enemies , and from the hand , that is , the power of all that hate us : verse . that he might work mercy with our forefathers , that is , that he might perform his merciful promises made to our fathers , and remember , that is , shew himself mindful of his holy covenant : then verse . the oath , which is either to be read by apposition , if with theophylact we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to wit , the oath , or to be referred to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might perform or remember the oath which he sware to our father abraham . in this latter exposition , as the words are multiplied , and the phrases varied , so the affection of the argument is also changed : for whereas in the former exposition it was said , he visited , that is , redeemed his people , as he had graciously promised ; here it is said , he visited , that is , redeemed or saved us , that he might perform his promise : where the keeping of his promise is made the end of his sending christ to redeem us ; to let us understand , that as god was most gracious in promising our redemption , so most faithful and just in the performance . so that the former part of this psalm , from the beginning thereof to the end of my text , is but one sentence or axiome , wherein there is relation of consequence ; the sum whereof is this , because the lord hath visited , that is , hath redeemed his people , according to his promise , and hath saved us , that he might keep his promise , and perform his oath ; he is therefore to be blessed , that is , magnified and praised . this analysis i have the rather propounded , because we repeating this psalm daily in our lyturgy , might , as david exhorteth , psal. . . sing with understanding ; as also because my text being but a part of the sentence , is not compleat in it self , but must be perfected by repetition of that which goeth before , after this manner , the lord god of israel is therefore to be blessed , because he hath visited , that is , hath sent his son to redeem us , as he hath promised ; and to save us , that he might keep his promise , and perform his oath which he sware to abraham ; the tenor whereof was this , that he would give us , &c. and this is the coherence of my text , out of which we may gather these three observations : first , where it is said , that god did therefore send his son to redeem us , that he might keep his promise , and perform his oath : we observe the immutable truth and fidelity of god in performing his promises ; for in christ all the promises of godare yea , and amen , cor. . . if therefore the truth of god be such , that rather then he would go back from his word , he did send his own son to suffer death for our redemption : yea , if his fidelity were such , as that therefore he sent his son that he might perform his promise , then can we not doubt of the performance of any other promise of god ; this being the most difficult of all , either for god to grant , or for us to beleeve . when the world was to be made , the lord did speak the word , and it was created . but when it was to be redeemed ; he gave his son to be a price or ransome for us . and who would ever have thought ( but that the lord hath revealed this his unspeakable mercy in his word : ) that god , being of infinite majesty and glory , and enjoying all self contented happiness , would give his only begotten son to dye for his enemies ? if therefore to make good this promise , he gave his son to dye for us , how shall he not rom. . . with him give us all other good things which he hath promised ? such is the truth of god , that every faithful man may say with the apostle , tim. . . i know whom i have beleeved , and i am sure that what he hath promised shall in due time be performed . for as he is omnipotent , and therefore able , so he is the god of truth , psalm . . yea truth it self , deut. . . and therefore willing ; he is iehovah , exod. . . one that giveth being to his word ; who though he can do all things , yet he cannot lye , tit. . . nor deny himself tim. . . wherefore , as the faithful , who lived before the incarnation of christ , did faithfully and comfortably wait for the performance of that promise , as being the consolation of israel , luk. . . though between the making of it , and the performance , there did intercede four thousand years : so whereas the lord hath promised his second coming for our full redemption ; though it may seem to be delayed , we are with comfort to wait for it , with earnestnes to long for it , and with undoubted certainty to expect it . secondly , whereas zachary praiseth the lord for performing his promise concerning our redemption by christ , we learn , what is our duty ; namely to praise and magnifie the name of the lord , as for all other his mercies , so especially for the work of our redemption ; according to that , psa. . . let them praise the lord , whom he hath redeemed , and delivered from the hand of the enemy . but of this more hereafter . thirdly , whereas zachary giveth thanks to god for a benefit not as yet received ; for as yet christ was not born , and much less had he as yet redeemed us ; we learn , that we are to give thanks , not only for the benefits already received , but for such also as are promised : for this is a notable fruit of a lively faith , setting forth also most notably the truth of god in his promises ; when a man in the assurance of faith , which is the substance of things hoped for , heb. . . giveth thanks for those benefits and blessings which as yet he hath not , as though he had already received them . it is the commendation of the faithful , hebr. . . who having not received the promises , but having seen them afar off ( as abraham , joh. . . saw the day of christ ) beleeved them , embraced them , and rejoyced in them : for , if he who praiseth god for benefits received , doth glorifie god , psal. . . then much more doth he glorifie him , and magnifie his truth , who praiseth him for benefits which he hath only promised , because this is a fruit of a greater faith. thus david shewed himself thankful to god for the favors which he had promised by nathan , sam. . and thus ought we to be thankful for the promises of a better life . so much of the context . chap. ii. the text resolved into his parts ; the first whereof are the parties between whom this covenant was made . now i come to the text it self ; the contents whereof , as you see , is an oath , wherein we are to consider both the parties between whom it was made , and also the tenor of the oath it self . the parties , as well him that sweareth , viz. the lord god of israel , as he to whom the oath was made , viz. abraham our father . concerning the tenor , we are to know , that whereas some oaths are assertory , wherein some truth is avouched ; others promissory , wherein some promise is made : this is of the latter sort , containing the promise of a gift ; for so he saith , that he would give us . this gifs is twofold , viz. redemption , in those words , that we should be delivered from the hand of our enemies ; and the fruit and end of our redemption , which is the true worship of god , in those words , that we should worship him , &c. which worship of god is set forth both by the parts and properties thereof . the parts are two , holiness , and righteousness ; for by holiness we are to understand the duties of the first table , which we owe unto god : and by righteousnesse , the duties of the second table , which we owe unto man. the properties are three ; the first , respecting our enemies , from whom wee are delive●ed , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear of them ; the second , respecting god , in the words before him , the third , respecting the continuance , all the dayes of our life . the first of these is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ▪ spirituall security ; the second , is uprightnesse and sincerity : the third , is constancie or perseverance . of these in order . concerning the party which did swear , we are to consider these three things . . by whom hee sware . . how , or after what manner . . to what end . for the first ; it is the manner of men in their oathes to swear by a greater . but the lord ; when he made this covenant with abraham , because he could not swear by a greater , he sware by himself , heb. . . by my self have i sworn , saith the lord , &c. gen. . . concerning the manner : we may gather by that , which the lord requireth in our oathes , what he performed in his own , ier. . . there are three properties required in an oath , truth , iudgement , and righteousnes . truth , opposed to falshood o● perjury : iudgement , to rash and common swearing ; righteousnesse , to unjust and unlawful oaths . for the first : that the lord did swear in truth , it is most certain , because it is impossible , that the lord in his promise , and in his oath should lye , hebr. . . and therefore we may be assured of that , wherewith micah concludeth his prophecy , mic. . . that the lord will undoubtedly performe his mercy , which by oath he promised to abraham . from whence we may learn this most profitable instruction . that seeing the oath of the lord , whereby he promiseth to give to all them that are delivered from the hand of their spirituall enemies ( that is , to all that are redeemed by christ ) grace to worship him in holinesse and righteousnesse , is infallible , we should therefore be carefull to bring forth these fruits of our redemption ; otherwise , we can have no assurance , that we are the redeemed of the lord . yea , on the contrary , it may be verified of us ; that if we do live in sin , and do not , at the least desire and endevour to serve god in the duties of holinesse and righteousnesse : it is as certain as the oath of god is true , that as yet we have no part in the redemption wrought by christ . and the reason hereof is evident ; for to be a servant of sinne , and to be redeemed from the bondage of sinne ; are things repugnant , and imply a contradiction . for whom christ the sonne of god maketh free , they are free indeed , joh. . . but he that is a servant of sin is not freed indeed . now every one that committeth sin , as habituated in sin , that is in whom sin raigneth , he is the servant both of sin , ioh. . . and of satan , ioh. . . secondly , in iudgment , a man is said to swear in judgment when he sweareth advisedly upon just and necessary occasion ; for oaths are then only good , when they are necessary . this necessity of the lords oath ariseth from our weakness and infidelity , who will not beleeve the lord without an oath : and therefore the lord , in great mercy to relieve our infirmities , hath confirmed his promise , which in it self needeth no confirmation , as being truth it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . more abundantly then otherwise needed , by oath , which as it argueth our great corruption , so it ought to be a remedy for the same . it is great infidelity not to beleeve the word and promise of god , but greater not to beleeve his oath : in not beleeving his promise , thou makest him a lyar , iohn . . in denying credit to his oath , dost thou make him any better then a perjured person ? and yet this is the estate and condition of many professing the name of christ. god hath swo●n , and will not repent , that to those whom he redeemeth , grace shall be given to worship him in holiness and righteousness . these men do not so much as desire , care or endeavor to worship god in holiness and righteousness , but live in sin , and go on in sin , without repentance ; and yet for all this , they will needs perswade themselves that they are the redeemed of the lord , contrary to the express oath of god. thirdly , in righteousness ; men are said to swear in righteousness , when that which they promise by oath is lawful and good : and this goodness is measured by the reference which it hath to the glory of god , and good of man. neither doth the lords oath want this property ; for what could be either more glorious to himself , or more profitable unto us , then that which by this oath is promised ? for as touching the glory of god , among all the works which god ever wrought , there is not any that setteth forth more the glory both of his mercy and of his justice , then the work of our redemption , with the fruits thereof : for hereby appeareth his mercy to be such , as that , rather then he would suffer us most miserable sinners to perish in our sins , he gave his own , and his only begotten son to die for us . his justice such , that rather then he would suffer the sins of his own elect children to go unpunished , he hath punished them in the death and sufferings of his only begotten son. and if you consider our profit , it is evident that ( as hereafter you shal hear ) in the things promised by this oath , our happiness doth consist . neither doubt i to affirm , that by the things promised in this oath , our estate becometh better , then that which we lost in adam . adam , though he were just , stood righteous before god , but in his own righteousness ; but we being redeemed by christ , stand righteous before god in the righteousness of christ , which far surpasseth the righteousness both of men and angels . adam was created good , but changeable , and therefore , being tempted , he fell ; but we , being once redeemed by christ and sanctified by his spirit , shall never fall away ; but by the power of god through faith we are kept safe unto salvation , pet. . . the happiness , which adam enjoyed , was in an earthly paradise , but the happiness , which christ hath purchased for us , is in heaven . thus much of the manner . now are we to consider the end for which the lord did swear : which is plainly and fully set down hob. . , . that he might more abundantly shew unto the heirs of promise , the stableness of his counsel : that by two immutable things ( that is his word , and his oath ) they might have strong consolation . for howsoever they might doubt 〈◊〉 their p●rseverance unto salvation , in regard both of their owne frailty , and also of the strength of their enemies : yet they know ▪ that the foundation of god abideth sure , tim. . . and that the word and oath of the lord is immutable ; and that , howsoever heaven and earth shall passe away , yet not one jot , or title of the oath of god shall fall to the ground . and therefore have just cause with david , psalm . . . to professe them confidence , and with paul , rom. . . . to rest assured , that nothing shall be able to separate them from gods love in christ jesus our lord. for the lord hath sworne , and will not repent , that he will give us , being delivered from the hand of our enemies , to worship him without fear , in holinesse and righteousnesse , before him , all the dayes of our life . if therefore the oath of an honest man be , or ought to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of controversie , hebr. . . how much more-ought the oath of the lord to be an end unto us of doubting and distrust ? the use , which we are to make of that , which hath been said , concerning the lord his taking of an oath , is that , whereunto we are so often exhorted in the scriptures , be you holy . as i am holy , saith the lord , that is , in this particular duty of holinesse ( for swearing is required in the first table ) we are to imitate the lord , both in respect 〈◊〉 the action it self , and also in regard of the object , the manner , and the end . as touching the action it self , where the lord is said to have sworne , we are taught , that to sweare , is in it self a thing lawfull and good , though the anabaptists deny it in all christians , and the papists in them , who in their conceipts , are perfect ; and yet in the scriptures wee see it practised by the holy angels , by the blessed apostle in diverse places of his epistles , in the penning whereof he was free , as from erring , so also from sinning , and lastly by god himselfe , in this , and many other places . neither is it only commended as lawfull , and good , as psal. . . but also commanded as necessary , and as a thing which not only may be done , but also which must be done , deut. . . . . as being a d●ty both of holinesse to god , and of righteousnesse and charity to man. for being rightly performed , it serveth greatly to set forth the glory of god , by ascribing unto him omniscience and omnipresence , the knowledge of secrets , justice , the patronage of truth , the punishing of falshood . of charity and righteousnesse to men , as being profitable and necessary for the 〈◊〉 of a necessary truth , for 〈…〉 among men , for the discharge of our duty , and sometimes for 〈…〉 . and therefore being a 〈◊〉 so necessary in respect both of god and man ; god himself hath sworn it should be practised in the new testament , esay . . but i shall not need to prove the lawfulness of swearing in these times , when there are m●●e that swear , then that do fear an 〈◊〉 , eccles. . . let us rather consider , how we are to imitate the lord in swearing , in respect of the object , the manner and the end . first therefore , as the lord did swear by the true god onely , that is , himself : so we are to swear by no other , for what we swear by , that we deifie ; and therefore to swear by any other , is to forsake god , i●r . . . and as touching the manner , we are to swear in truth , in●udgement , and in righteousness , ier. . . for not to swear in truth is perjury ; which is forbidden , condemn'd , and punished as a detestable sin , and as an horrible profanation of the name of god , lev. . , ier. . . zae. . . wherein besides falshood and lying , which destroy the soul , and ●●clude out of heaven , apoc. . . and besides deceipt , ( and that under the religion of an 〈◊〉 whereof god is the ●venger , thes. . . psal. . . there do also concur two other abominations . the one an horrible indignity offered to the majesty of god , whereby as if he were a patron of falshood , they call upon him , as a witness , to second their untruth . the other in that they tempt god , and dare him , as it were , to his face , to execute his vengeance upon them , if they avouch an untruth ; when they themselves know , that they swear falsly . secondly , in judgement : for to swear rashly and commonly in our ordinary talk , is to make common , that is , to pollute the holy name of god ; and to turn the sanctuary of verity , into a common house of vanity . as the name of god is holy and reverend ▪ 〈◊〉 ought it to be used holily , and reverendly ; and as an oath is not simply good , but upon necessity , so ought it not to be used , but when it is necessary . for , bonum necessarium extra terminos necessitatis non est bonum . our saviour therefore forbiddeth us to swear at all in our ordinary talk , mat. . . . and s. iames wisheth us above all things to take heed , that we swear not , ●left we fall into condemnation , iam. . . and wholsome to this purpose is the councell of the son of syrach , eccl. . , , , , . thirdly , in righteousness ▪ for by oath to promise that , which is unlawfull , besides that it argueth a full purpose , and resolution to do evill , which is to sin with a high hand : i● doth also offer an horrible indignity unto god , when a man calleth upon him to be , as it were his surety for the doing of that evill , which he promiseth . there rem●ineth the end : for so we are to swear , that by testifying a necessary truth , which cannot by other means be manifested ▪ god may be glorified ( according to that form of adjuration , give glory to god , ios. . . ) our brethren satisfied , controversies ended , our duty discharged , our own innocencie cleared . vaine are the o●thes , which are not referred to these , or such like ends ; and by them also the holy name of god is taken in vain . so usually do they swear , that swear usually ; having no respect , either to the glory of god , the good of their brethren , or discharge of their duty ; but rap out oathes , sometimes in choler , sometimes in pride and vain glory , sometimes in deceipt , to colour their falshood : sometimes in a vain conceipt to win credit to their speeches wherein notwithstanding they are miserably deceived , for he that sweareth much , sometimes for sweareth : and he that maketh no conscience of polluting the holy and dreadfull name of god by common swearing ; will learn to make no conscience of swearing 〈◊〉 . so much of the party that did swear . now we are ●o speak of the party to whom this oath was made ; who is here described by his name abraham , and by his re●●tion to us , our father . abraham was so called by god himself , gen. . because he ●ade him ab-hans●● , the father of many nations , that is to say , of the faithful in all nations . now , whereas i shewed before , that the lord would not have taken an oath , unless it had been necessary , in respect of our weakness and incredulity , who will not beleeve him without an oath : it appeareth , that abraham himself needed to have the promises of god confirmed to him by oath : from whence we learn this profitable lesson , that the faith of the best of as hath its imperfections , and is mingled with unbelief . for if abraham , the father of the faithful , the most worthy pattern of a lively and a strong faith , had need to have his infirmities relieved , as it is plain that he had ; not only ( as in this place ) by oath ; but also gen. . by a sign ; gen. . by the sacrament of circumcision , which was unto him a seal of that righteousness which is by faith , rom. . . and almost in every chapter of his story , by the often repeating and renewing of the promises unto him : what are we to think of our selves , who are by many degrees inferiour to abraham ? surely we are to beware , both of the proud phantasie of those , who dream of perfection in this life ; and also of the c●reless practise of others , who thinking they have proceeded far enough , sit still , not seeking to go forward in the way of christianity ; and therefore are not likely to come to the end of their way , which is the salvation of their souls . but we , in the humble acknowledgement of our imperfections , must with the apostles , luk. . . pray unto the lord to increase our faith , and using all good means to proceede from faith to faith , untill we come to a perfect man in christ , we must with the apostle , as not having attained , phil. . ● . forget those things which are behind , and reach forth to those things which are before , pressing forward towards the mark for the prize of the high calling of god in christ ▪ phil. . . and if the apostle , and those who are perfect , that is , adulti , grown men in christ , are to be of this 〈◊〉 , is the apostle saith in the next verse : much more thoft , which are not so good 〈◊〉 , ought to be so minded , remembring , that religi●●●s compared to a way , wherein we are still to go on , untill we come to the end of our way ▪ which will not be before the end of our life . and whereas zachary calleth abraham our father , this is not to be understood , either of all the iewes , or of the iewes alone ; ●ut of all the faithfull , whether they be iews or gentiles . for abraham is the father of all the faithfull , rom. . . and all , which are of the faith , are the children of abraham , gal. . . in this sense , zacheus the publican receiving our saviour by faith , became the son of abraham , luke . . as for those , who were of abrahams seed , according to the flesh , and not according to his faith , they are not accompted the seed of abraham . for ●s the apostle saith , rom ▪ . , . all they are not israel , which are of israel , neither are they all children , because they are the seed of abraham , but in isaak shall thy seed be ●all●d , that is , saith the apostle , vers . ● . they , which are the children of the flesh , are not the children of god , but the children of the promise are accompted for the seed . so our saviour , iohn . although he grant , that the iewes , to whom he spake , were , according to the flesh , the seed of abraham , vers . . yet he concludeth against them , that they were not abrahams sons indeed , because they did not the works of abraham , vers . , . this must teach those , who come of faithfull parents , or are nobly descended from famous and worthy ancestors , not to rely too much upon their parentage , but to shew themselves to be their children by imitating their faith , and their godly conversation . for otherwise , though their parents were the children of god , they may notwithstanding be the children of the devill , as our saviour telleth the unbeleeving iewes , ioh. . . and therefore iohn the baptist warneth the iewes , not to stand so much upon this , that they had abraham to their father ; but willeth them to bring forth fruits worthy of repentance , mat. . . if therefore we would be able , with zachary , to call abraham our father , we must follow the faith of abraham , galath . . . and imitate his works , ioh. . . again , from hence we observe ; that , what is spoken in this oath concerning us , as that he would give us , that we being delivered , &c. is not to be understood of all men , but of us , who have abraham to our father , that is to say , of the faithfull , who only are the sons of abraham , the heires of the promise . chap. iii. the tenour of the oath . now i come to the tenour of the oath it self , in these words : that he would give us , that we being delivered , &c. but here some m●n will say , there is no such oath as this , recorded in the scriptures of the old testament , which god did sweare to abraham . whereunto i answer : that it is not always the custome of the holy ghost , in the new testament , when he alleadgeth testimonies out of the old , to recite the very same words , and syllables , but sometimes , as being the best interpreter of himself , in stead of words , he setteth down the true sence and meaning thereof : so in this place . for whereas moses gen. . . . recordeth this oath in these words , by my selfe have i sworn , saith the lord , that in thy seed all the nations of the earth shall be blessed : zachary verse . here being filled with the holy ghost , expoundeth what this blessedness is , which was promised in christ the promised seed , viz. that the lord , would give us , that we being delivered from the hands of our enemies , should worship him without fear , &c. that this is the oath , which zachary meaneth , it is most certain : because he giveth thanks to god , for the performance of his oath , which he sware to abraham , concerning the redemption of his people the israel of god , by the messias or promised feed : which can be no other 〈◊〉 that which i named , in thy seed all 〈…〉 and surely great cause there was , that in the beginning of the prom●●●gation of the gospel , it should be explained , what this blessedness is , which was promised by the messias . . first , for confutation of the erroneous and pernicious conceipt of the iews , who thinking that the messias should be ● temporal monarch , expected only tempora● blessings from him : but if our hope in christ were only in respect of this life , then were we of all men most miserable . cor. . . secondly , for prevention of a most dangerous scandal , which otherwise would have ensued upon that erroneous conceipt . for it being● received opiniō among the iews , from which the disciples of christ were not free , mat. . ● . act. . . that the messias should be a te●poral monarch , who should restore the kingdom unto israel , and make his followers happy with external and ●empor● blessings : if this opinion had been nourish●d in them , it could not have been avoided , but that they would have taken offence at christs 〈◊〉 and poor estate , when in stead of honours , riches , greatness and g●●ry in this world , which they expected from the messias , all things should happen contrary to their expectation . our saviour therefore pronounceth them blessed , who were not offended at him in respect of his mean condition , and poor estate . mat. . . thirdly , for rectifying our judgment in that most weighty point concerning our happiness . for the very foundation of a christian conversation , is the right belief concerning happiness . for all men desire happiness , as the supream end . and such as is the end , or happiness which they propound unto themselves : such are the means which they use , such are their studies and endeavours . as for example , if men place their happiness in pleasure , their whole course of life is volumptuous ; if in riches , covetous ; if in honour , ambitious , &c. for these causes , as i said , it was necessary that it should be declared , what this blessedness is . our saviour therefore in the beginning of his gracious sermon upon the mount sheweth , that the happiness , which by him they were to expect , did consist in spiritual grace , and eternal glory . mat. . . blessed are the poor or beggers in spirit , for theirs is the kingdom of heaven . and so in the rest , in every whereof two degrees of happiness are noted : 〈◊〉 the one set down , as the schoolmen speak , per modum meriti , which i called grace : the other , per modum praemij , which lealled glory : the one being , be 〈◊〉 , via , or our happiness n●this life : the other , beatitudo patriae , or our happiness in the life to come . s. paul likewise expoundeth the happiness , which we have by christ , to be spiritual . ephes. . . blessed be god ( saith he ) who hath blessed us with all spiritual blessing● in heavenly things in christ. thus s. peter , speaking of this covenant , which god made with . abraham . and applying it to the iew● , expoundeth this blessedness to be their turning , and consequently their freedom from sin . ye ●e ( saith he ) act. . , . the children of the covenant , which god made with our fathers , saying unto abraham , and in thy seed shal all the families of the earth be blessed ; unto you first , g●d having raised up his son iesus , sent him to bless you , in turning away every one of you from your iniquities . in like manner ▪ the apostle paul , galat. . expoundeth this blessedness of justification by faith , redemption from the curse of the law , and receiving the promise of the spirit . those which are of faith saith he , vers . . . . are the sons of abraham , and the scripture ( that is the holy ghost who speaketh in the scripture ) foreseeing , that god would justifie the 〈◊〉 through faith , preached the gospell before to abraham , saying : in thee , that is , in thy seed shall all nations be blessed , gen. . , . chap. . . . chap. . . so then ▪ they which be of faith , are blessed with faithfull abraham . again , vers . , . christ hath redeemed us from the curse of the law , being made a curse for us , that the blessing of abraham might come on the gentiles through iesus christ , that we might receive the promise of the spirit . but most chiefly in this place , where the holy ghost doth , as it were , ex professe , expound , what this blessednesse is , viz. that he would give us , that we being deliver●● from the hand of our enemies should worship him without feare in holinesse and righteousnesse before him al the dayes of our life . now , that this is a most true & perfect exposition , i will prove by these two reason● . and first , for the truth of it . for whera● there 〈…〉 called , obtain in this life , 〈…〉 and sanctification , justification , by 〈…〉 to the kingdome of 〈…〉 with it concur redemption , 〈…〉 adoption , being all in substance the 〈…〉 only in some relation or respect . for when god doth forgive our 〈…〉 of christs righteousnes , he doth both redeem and recon●●●e , and justifie , and adopt 〈◊〉 but with this distinction . first , that when f●rgiving our sins , by which we are bound over to death and damnation , and held 〈…〉 sunne and satan , he fi●eth us from this bondage , he is said to redeeme us , eph●s . . . col. . . . secondly , when forgiving 〈…〉 whereby we are the children of wr●th , and enemies against god , he receiveth us ●nto his love , and favour in christ , he is said to reconcile us , cor. . . thirdly , when forgiving our sins , which exclude us from he●ven , and make us guilty of 〈…〉 absolve and 〈◊〉 us from the 〈◊〉 , and doth accept of us in christ 〈…〉 , and as heires of salvation , he is said to just 〈…〉 , rom. . . . . , , . fourthly , w●en forgiving our 〈…〉 of the devill , he doth in christ 〈…〉 to be his children , he is said to adopt us . the second degree is sanctification , by which we are prepared and made fit for gods ki●●dome . now these two are the two parts of the gift , which god by oath in this place promised to give to the faithful the sons of abraham : viz. deliverance from the hand of our spiritual enemies , namely the law , sin , death , and the devil , which is our redemption or justification : and grace to worship god without fear in holyness and righteousness before him all the days of our life , which is our sanctification . . and that it is a ful and perfect exposition , it is easily proved : because not only to the whole gift here promised , but to every part and parcel thereof , happyness is ascribed in the word of god. as first , to redemption ; for what is it to be redeemed by christ , but to have remission of sins by him ? ephes. . . col. . . by him we have redemption , even the remission of our sins . but to the remission of sins , the holy ghost ascribeth blessedness , psal. . , . rom. . , . blessed is the man whose transgression is forgiven , whose sin is covered . blessed is the man to whom the lord imputeth not iniquity . . secondly to a godly life : which is here termed the worship of god in holiness and righteousness , in which the keeping of the law doth consist . for when a woman out of the crowd cryed unto our saviour , blessed is the womb that bare thee , and the papes that gave thee suck : our saviour returned this answer , luke . . yea rather blessed are they that heare the word of god and keepe it . the same hath salomon , pr●v . . . and who knoweth not that , which the apostle teach , tim. . . godlinesse hath the promise of the life that now is , and of that which is to come , and consequently of the happinesse both of this life , and of the other life . to the parts of gods worship ; as namely to holiness . apoc. . . blessed and holy is the man , who hath his part in the first resurrection . which testimony yeeldeth unto us a double proof . first , because he useth the terms of 〈…〉 of life . and not only to holiness in generall , but to the severall branches thereof is blessedness ascribed ; as to saving knowledge , prov. . . ioh. . . to faith , luke . . ioh. . . to assiance , psal. . . . . . . . . to hope , esay● ● . . ier. . . to obedience , apo● . . . to the feare of god , psal. . . . . . to humilitie , mar. . . ioh. . . to patience , iam. . . . . to righteousness , ps. . . es. . , . and not only to righteousness it self , but also to the true desire of it , . mat. . . ye● , and to the several branches of it , as to mercifulness , mat. . psal. . . . prov. . . to meekness , mat. . . to peace-making , mat. . . and not only to the parts of gods worship , but also to the properties . fiftly , therefore to the worship of god without fear of our enemies , that is in confidence , psal. . . whether you understand it without cause of fear , because there is no condemnation to the● that are in christ jesus , rom. . . or without servile fe●r , in expectation of eter●al happiness , ti● . . ● . for this indeed is the top of our happiness in this life , to worship god , as without fear of damnation ; so in a found expectation of eternal life . and this seemeth to be implyed in the hebrew word hithbaracu , which being of a reciprocal signification , signifieth , that in abrahams seed all nations should not only be blessed , but also should bless themselves , that is esteem and accompt themselves blessed . sixtly , to uprightness and integrity , or to the worshipping of god in holiness and righteousness as before him , psal. . . blessed are the upright in the way , that is , who walk uprightly ; so psal. . . and not only the upright themselves , but their children also after them are pronounced blessed , prov. ● . . if therefore blessedness be ascribed , first of all to redemption 〈…〉 secondly , to the true worship of god in general ; thirdly , to holiness : fourthly , to righteousness : fiftly , to the worship of god without fear : sixthly , to integrity , or to the worship of god as before him : seventhly , to perseverance , or to the worship of god 〈…〉 days of our life : then seven times happy is that man , who being delivered from the hand of his enemies , hath grace given unto him to worship god without fear , in holyness and righteousness before him all the days of his life . by this conference of places we learn , what the happiness of a christian is in this life ; not to abound in wealth , not to attain to great honours , not to wallow in pleasures , 〈…〉 graces above all the things in this world ( for what is our happiness , that is our chief good ) esteeming all wordly things as dross and d●ng , yea as loss in comparison thereof , phil. ● . . , for as without these spiritual graces all wordly things are ●ain and unprofitable : yea , to them that set their hearts on them , hurtful and pe●●icious ; so having fought and obtained these graces , all temporal blessings shal be added unto us : or if we seem to want any of them , our seeming want thereof shall not hinder our happyness . and therefore our saviour pronounceth the faithful , though living in poverty , hunger , sorrow , and persecution , happy and blessed , luke . . . . chap. iiii. of the gift promised by this oath in general , and of the two parts thereof joyntly . thus much of zacharies exposition of gods oath , now we come to the words thereof , that he would give us , &c. the thing then promised in this oath is a gift : of this gift we are to speak ; first in general , and then in particular . in general , we may observe , first , the main difference between the covenant of works , made with all mankind : and the covenant of grace ▪ made with abraham and his seed , the heires of promise , in the former , the lord 〈◊〉 perfect obedience to the performed by our selves to our justification , and salvation and denounceth his fearful c●rse against those , that do not continue in a total and perfect obedience . in the latter , the lord , i● in stead of requiring perfect obedience to be performed of us to our justification and salvation ; promiseth to those , which believe , redemption and justification without works : and being redeemed and justified by faith , he promiseth to give them grace to walk in new obedience , as being an unseparable fruit of our redemption and justification , and as the high-way wherein we are to walk towards our glorification . of this new covenant the holy ghost prophesieth by ieremy , chap. . vers . . , . behold the days come saith the lord , that i wil make a new covenant with the house of israel , and with the house of judah , not according to the covenant which i made with their fathers , when i brought them out of aegypt ( which was the covenant of works : ) but this shal be the covenant that i wil make with them , i wil put my law in their inward parts , & write it in their hearts , &c. which is the covenant of grace recited by the apostle , heb. . v. . . of which , being a better covenant , christ is the mediator , v. . according to that iohn . . this law was given by moses , but grace and truth came by iesus christ. the same coven●nt repeated by ezekiel , chap. . . . the gospel therefore or covenant of grace is not a new law , nor christ a new law-giver ( as the papists absurdly teach , confounding the law and the gospel ; saving that they teach , that the gospel requireth more perfect obedience to be performed by our selves , then the law it self doth prescribe unto justification ) but to them that are redeemed and justified by faith , it promiseth grace to walk in new obedience . howbeit this is true , that as men deprived themselves of what was promised in the old covenant , by disobedience : so if men do live in sin without faith , and without repentance , not so much as desiring , caring , and endeavouring to worship god in holyness and righteousness : they can have no assurance that they are within the covenant of grace , made only with those that truly beleeve : god having promised to those , which are redeemed and justified by faith , to give them grace to worship him , in holyness and righteousness . secondly , we note , that our justification and sanctification are both the free gifts of god , for it is he that redeemeth and justifieth , and it is he also that sanctifieth , which point needeth no proof , seeing god 〈◊〉 swear they are both his gifts . the use where of in a word is , that both they , which want these benefits , being neither freed from the guilt of their sins , nor purged from their corruptions , may know where to seek them● & also those that have them maybe thankful to god the giver of them : which is the thing , whereunto the holy ghost by zachary exciteth us in this psalm . now this gift promised by oath ( that i may come to the parts thereof ) is twofold ; our redemption or justification ( for to be redeemed is to have our sins remitted , ephes. . . col. . . and to have our sins remitted is to be justified ) and the fruit or end of our redemption , which is our sanctification , consisting in the faithful , sincere , and constant service of god in holyness and righteousness . of these i am to speak , first , joyntly of both together ; and then of either of them severally . in the ioynt consideration , we are to observe both the order and coniunction of them . the order is plainly expressed by the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being delivered from the hand of our enemies we should worship him &c. for the meaning of the holy ghost is , that god would give us , both that we should be redeemed and delivered from the hand of our enemies ; and also that we should worship him ; but to note the order , he hath expressed the former part , which is the benefit of redemption , by the participle , that being delivered from the hand of our enemies we should worship him , &c. which teacheth us , that before we can worship god aright , we must be delivered from the bondage of our spiritual enemies , and that for two reasons . for first , naturally we are the servants of sin , and of sathan . being servants of sin , we are in two respects utterly disabied from serving god , until we be delivered out of this bondage , for first , being servants of sin , we are fr●e from righteousness , rom. . . in respect of that privative corruption , which is in us all derived from our first parents ; being a privation of all spiritual goodness , rom. . . not only in respect of the act , but also in respect of the habite and power ( as blindness is of sight ) being a meer impotency to that which is spiritually good , in so much that not only we do not think , nor wil , nor do that which is good ; but also we are not able thereunto , of our selves we cannot so much as think a good thought , cor. . . the natural man doth not understand spiritual things , neither can he understand them , . cor. . . fulgentius , de incarnat , & gratia , 〈…〉 wel , that adam by his sin wholy lost the faculty of thinking those things which appertain to god , and also of willing that which is good , and much more of doing that which is good : for wil may be present when performance is wanting , rom. . . but it is god that worketh in us both to wil , and to do , phil . . insomuch that the faithfull themselves , if they think , or 〈◊〉 or do any thing that is good , may truly say every of them , cor. . . not i , but the grace of god which is with me . for the carnal mind , or the disposition of our corrupt nature is not subject to the law of god , neither can it be , rom. . . augustine truly faith , that man by his fall lost bonum passibilitatis , and our saviour professeth , that without him , or not being in him , we can do nothing . john . . doth not the holy ghost elsewhere teach the same , when he affirmeth tha● we are naturally dead in fin , ephes. . . ? and therefore , as a dead man cannot perform the actions of the natural life ; no more can he ▪ that is dead in sin , perform the actions of the life spiritual : likewise , when he calleth our recovery from sin , sometimes , the first resurrection , whereby the soul , which before was dead , is homo per peccatum facultatem 〈…〉 perdidit & bona voluntatis . it raysed as it were from the grave of sinne ▪ sometimes , regeneration , whereby , we being before dead , are quickened , and begotten a new unto god. sometimes new creation , by which we are made new creatures created unto good works . for as the first creation was a motion from nothing to those things which are ; so the new ( x ) creation is a motion from our not being of grace , and spiritual goodness , to a being thereof ; which serveth notably to confu●e the erroneous conceipts of the patrons of freewil , the pelagians , papists , arminians , and our new anabaptists . secondly , being servants of sin , sin raigneth in us , as a iyrant , without resistance , imposing upon us a necessity of sinning . in respect whereof it may truly be said , that naturally we do nothing but sin , neither can we do otherwise but sin . our free-wil by nature having ( as augustine saith ) y no hability but to sin . for as the same augustine saith , z 〈…〉 the frame of a mans thoughts and imaginations which the apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is evil , and only evil , and that 〈◊〉 , gen. . . . . and therefore of the 〈…〉 apostle affirmeth , rom. . . 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an 〈…〉 also enmity against god. and for the 〈◊〉 cause our saviour , when peter 〈…〉 counsel , called him sathan ; 〈…〉 why he so called him , was , 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mind and affect , the things which are of men , mat. . . and s ▪ 〈◊〉 affirmeth , that that wisdom which is 〈◊〉 ▪ and carnal , is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ iam. . . as therefore it was wel said of augustine , de natura & gratiae contra pelag . that man by his fall did lose 〈◊〉 possibilitatis ; so as truly he did deny that he retaineth possibilitatem non peccandi . and this 〈◊〉 the estate of all men in their pure 〈◊〉 ▪ which the philosophers do magnifie as good ▪ and the papists qualifie as not evil . in regard whereof notwithstanding , we may truly be said , besides the guiltiness of adams heynous transgression , to have but two faults ; the one , that there is in us no goodness spirituall , nor possibility of our selves , but a meer impotency to that which is good . the other , that there is us naturally an evill disposition , and 〈◊〉 into all m●●●er of s●● , which doth so dom●●●●r in us , that it imposeth a necessity of sinning , so that by nature , as we do no good , neither can we think , or wil , or do that which is good ; so do we nothing but sin , neither can we do any thing but sin . and as we are naturally the servants of sin ; so by sin we are also the serof the devil , who is the prince , ioh. . and god of this world cor. . . under whose subjection the whole world of the wicked lyeth , ioh. . . who is the powerful prince of the aire , working effectually in the children of disobedience , ephes. . . carrying them away captive to do his wil. tim. . . this servitude to sin and sathan , the mystery of our redemption doth presuppose . for if we were not captives , we needed not to be redeemed . and he doth therefore redeem us , that we might serve him ; and therefore before he doth actually redeem us , we cannot serve him in holyness and righteousness . socondly , we are by nature the children of wrath , ephes. . . and enemies , yea rebels against god. and therefore until we be reconciled unto him by the death of christ , and justified by faith through redemption wrought by christ ; we cannot do any thing which may be acceptable to god. for they that are in the flesh cannot please god. rom. . . the person must be accepted , before his actions can be accepted ▪ and without faith it is impossible to please god. heb. . . now if this be so , that we cannot serve god , or do any thing that shal be accepted of him , unle●s we be first redeemed , justified , and reconciled to him : how doth it beho●e every one , that hath not yet obtained these graces , to labour for them above all th● things in this world ? for until then , he doth nothing but sinn , and by multiplying sinns he doth hoard up wrath against the day of wrath . the means of gods part , is the preaching of the gospel , which is therefore called the ministry of reconciliation , which god hath committed to the preachers thereof , by whom , as his embassadors in christs steed ▪ he intreateth you to be reconciled unto god ▪ cor. . , . the means on our part , are faith , praye● , and repentance . for if thou dost truly , and by a lively faith effectually believe , that jesus christ is the son of god , and saviour of all that believe in him ; thou art bound to believe also ( or else thou makest god a lyar ) that he is thy saviour , and so believing thou art justified , and being justified by faith , thou shalt have peace with god. secondly , if the lord who is the party offended , and needeth not thy friendship , desi●eth thee to be reconciled unto him ; wilt not thou , who art the offendor , who also without his favour , shalt perish eternally ; wilt not thou ( i say ) by hearty and earnest prayer de●i●e him to be reconciled unto thee ? now if 〈◊〉 dost by the prayer of faith desire god to be reconciled unto thee ; what should hind●● thy reconciliation , when thou destrest 〈◊〉 of god , which god by his ministers desireth of thee ? but unto these two we must add the duty of repentance . for if we continue in sinn without repentance , and please our selves in ●●●pleasing god ; how can we perswade our s●lv●s , that we desire to be reconciled unto him ? and if we do not desire to be reconciled , then are we the professed enemies of god , for whom remaineth the fearful expectation of that judgment which shaldestroy the adversa●●●● of god. heb. . . so much of the order . now we are to speak of the concur●●nce of these two graces . for when the lord sweareth , that to those whom he redeemeth and justifieth , he wil give grace to worship him in holyness and righteousness ; from hence we do necessarily collect , that sanctification is an unseparable companion of justification ; and that no man can have assurance , that he is justified , unless he be in some measure sanctified . let no man therefore deceive himself with a vain profession of an idle and dead faith , 〈◊〉 . . . for unlesse thou doest , at the least , desire and endevour to worship god in holnesse and righteousnesse ; it is as certain , as the oath of the lord is true , that as yet thou art not justified , nor actually made partaker of the redemption wrought by christ. it is true that our saviour christ in the dayes of his flesh , did redeem us meritoriously , paying a ransome sufficient for all that should beleeve in him : but none are actually made partakers of this redemption , but they to whom it is applyed ; and it is applyed only to those that truly believe , and true faith ▪ purifieth the heart , act. . . and worketh by love ▪ gal. , . and is to be demonstrated by good works , 〈…〉 faith , as all those are which truly believe in him , in them christ dwelleth by his spirit ( for , rom. . . they are not his , who have not his spirit ) applying unto them not only the merit of his death , to their redemption , and the benefit of his resurrection to their justification , rom. . . but also the vertue and efficacie of his death to mortifie their sinnes , phil. . , . and of his resurrection to raise them to newnesse of life ; so that for whose sinnes christ died , they die to their sinne ; and for whose justification he arose , they also rise to newnesse of life . the apostle , rom. . . . affirmeth , that those who have been bapt●zed into christ , were baptized into his death , and resurrection ; that as christ did die and rise againe ; so they also die to sinne , and rise to a newnesse of life . . christ was given unto us by his father , not only to be our justification , and redemption ; but also our sanctification , cor. . . neither did hee come with blood alone , or with water alone ; iohn . . but as saint iohn in his gospell carefully observeth , as a thing most remarkable . iohn . , . he came both with water and with blood , with the blood of redemption , to expiate the guilt of our sins , and with the water of ablution , or sanctification , to cleanse us from the corruption ▪ iohn . . and in respect of both , his blood doth cleanse us from all our sins , ioh. . . from the guilt , perfectly , in our justification , from the corruption , in part , and by degrees in our sanctification . see hebr. . . . whosoever are the sons of god by adoption , as all those are , io. . , . that truly believe , they also are his sons by regeneration . . the same is implied in the benefit of redemption , whereby christ our blessed saviour doth not only redeem us from the guilt of sin , which bindeth men over to damnation , but also from the bondage of sinne , that howsoever sinne doth remaine in the faithfull , yet it shall not reigne in them , rom. . . nor have dominion over them . for they that practise sinne , are the servants of sinne , iohn . . and of satan , ioh. . . in them sin reigneth ; and therefore they are not by christ redeemed from the bondage of sinn● ▪ for whom the sonne maketh free , they are free indeed , ioh. . . . the same is proved by the nature and property of a true faith . for faith is a grace of regeneration , which the spirit of god , when he doth regenerate us , ingenerateth in us : wherby , as we are justified alone , because no other grace doth concurre with it to the act of justification : so are we sanctified in part , ●●gether with other graces ; and therefore is never severed from the grace of regeneration , or from other sanctifying and saving gra●●● , and further it is the property of faith , having justified us , inwardly to purifie the heart act. . . and outwardly to work by love , gal. . . therfore , though to the act of justification , neither outward obedience , nor inward graces do concur with faith , as any cause thereof : yet in the subject , that is , in the party justified ; they must , and do concur , as necessary fruits of a true and lively faith , without which it is dead , iam. . . and therefore a true , lively , justifying faith , is also a sanctifying faith . now , both from the order , and conjunction of these graces , we may infer a singular consolation to all the true● children of god. for if there be such a conjunction between these two graces of justification and sanctification , that whosoever hath the one , hath also the other , and who hath not both hath neither : then it followeth necessarily , that , as he that is justified , is also sanctified ; so he that is sanctified , is also justified ; and if the order between them be such , that a man cannot serve god in the duties of sanctification , untill he be justified , nor cannot worship god aright , untill he be redeemed from his spirit●all enemies ▪ then it followeth 〈◊〉 , that they who are in any true measure sanctified , are also justified ; that they who sincerely desire , and endevour to walk in the obedience of gods holy will , making conscience of their wayes , are redeemed from the hand of their spirituall enemies . and not only may we from our sanctification come to the certain knowledge of our justification : but also we may thereby make our calling and our election sure . for dost thou , professing the true faith , endevour to keep a good conscience , and to walk uprightly before god ; then it is certain , that thou art justified by a true faith ; art thou justified ? then 〈◊〉 is certain , that thou art effectually called : art thou called according to gods purpose ? then without doubt thou art elected : art thou elected ? then undoubtedly thou shalt be saved . seeing then such singular comfort ●●set● from the leading of a godly and upright 〈◊〉 , as that thereby we may make our calling and election sure , hereby we should all of us be excited to the study of godlinesse , and practise of piety : for the greatest comfort that we can have in this life , is to be 〈◊〉 of our election and salvation . but to the knowledge of our election , we cannot come 〈◊〉 , by any thing going before , as the cause thereof , but à posteriori by the effects . the s●ries or chaine of the degrees of salvation , may not unfitly be compared to iacobs ladder , which reached from the earth to heaven , the lowest step whereof in this life is our sanctification , whereon , if we can set our foot , we may from thence arise to our justification , and from thence to our effectuall calling , and from thence to our election . but if we will without ascending by these degrees , take upon us to conclude the certainty of our election , we shall be like him , that being to go up a ladder , would strive at the first , to set his foot on the highest step of the ladder , neglecting the lower degrees . chap. v. of the parts of the gift severally , and first of redemption . now we are to speak of the parts severally ; and first , of redemption , in these words , that we being delivered out of the hand of our enemies . where wee are to note . three things . . the parties that are rede●med . . the party , by whom , and after what manner . . the parties from whom , our enemies . . the parties redeemed are we , who have abraham to our father ; that is to say , the faithfull : not all men , but those only that believe . for , so god loved the world , that he gave his only begotten sonne , that whos●ever believeth in him , should not perish , but have everlasting life , ioh. . . thus he is said to have saved his people from their sins , matth. . . to lay down his life for his sheep , iohn . . to have given himself for his church , ephes. . . that he might redeem us from all iniquity , and might purifie to himself a peculiar people , titus . . the prophet esay te●tifieth that christ by his knowledge ( that is , by the knowledgement of him , which is faith ) shall justifie many , esay . , . for he shall bear their iniquities ; and that he bare the sin of many : and our saviour himselfe , matth. . . that his blood was shed for many for remission of sins . it is true , that christ his death is a s●fficient price of ransome for the sinnes of the whole world : yea , of more worlds , if there were more then one , for his blood and his sufferings , whereby he redeemed us , were the blood and sufferings of him that was and is god : act , . . but yet they are effectual only to those that do believe . arg. . for if christ had redeemed all men , then all should be saved . . for all that are redeemed are also justified and all that are justified shal be glorified . . for , for whom christ died , for them he hath satisfied the justice of his father , so that there is no condemnation to them , whom christ hath redeemed . . for whom christ dyed , them by his death he reconciled to god ; now they , who when they were enemies were reconciled to god by the death of his son ; much more being reconciled 〈◊〉 be saved by his life . arg. . neither may we think , that christ would die for them , for whom he would not pray . but for the world , faith he , iohn . . that is for the company of the 〈◊〉 and repro●at●s i pray not : but for them whom thou hast given me out of the world . arg. . but if the oath of an honest man , ought to be the end of controversie , much more ought the oath of god in this place end this controversie concerning universall redemption . for god hath sworn , that to so many as he redeemeth , he wil give them to worship him in holsness and righteousness , but the greater part of mankind have never the grace to worship god in holyness and righteousness , and therefore to them the benefit of redemption doth not belong . now , when we do profess our selves to be the redeemed of the lord , we do withall confess , that in our selves we are bondmen , and servants , whom christ came to redeem out of this bondage . but howsoever all will challenge to themselves the benefit of redemption , yet how few , in comparison , do acknowledg their bondage ? but like the unbelieving iews , when our saviour promised them liberty , profess , that they never were in servitude , iohn . . and so bewray themselves not to be redeemed . but this humble conceipt of our selves before our justification is necessary for us , if either we would seek to christ , or have him to respect us . for if by nature we be not in bondage , what need we a redeemer ? if not lost , what need we a saviour ? mat. . . the whole need not the physitian , but they that are sick , christ came not to call the righteous but sinners to repentauce , mat. . . to preach redemption to the captives , luke . ● . and to save that which was lost . he was given unto us of his father , to be our wisdom , our lustification , our redemption , our sanctification , our life our salvation , cor. . . if therefore we would be made partakers of these benefits , we must acknowledg our selves to be fools in spiritual things , that in him we may become wise ; guilty of . death & damnation , that in and by him we may be absolved and justified : defiled and polluted with sin , that by him we may be sanctified : dead in sin , that in him we may be quickned and revived : lost , that in him we may be saved : captives and bondmen , that by him we may be redeemed . . as touching the party by whom we are redeemed ; the text saith ; he would give us that we should be redeemed : which , in the beginning of this psalm is more plainly expressed : blessed be the lord god of israel , who hath visited and redeemed his people , or as the words are , hath wrought redemption to his people . how ? by raising an horn of salvation , that is , a mighty saviour for us , who according to the flesh was the son of david . the father therefore redeemeth us by giving his son for us : the son redeemeth us , by giving himself to be a price of redemption for us . tim. . . the holy ghost also redeemeth us , when working in us the grace of ●aith , he applieth unto us the benefit of redemption . the father redeemeth , as the gracious author and donor ; the son , as the meritorious worker , the holy ghost , as the effectual applier . the good wil and love of god the father is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or antecedent moving cause , the death and obedience of christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meritorious cause ; the application of the holy ghost is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effectual cause , by which we are made actually partakers of redemption , which is the grace wrought by christ , proceeding from the love of the father , cor. . . applied unto us by the communion of the holy ghost . now here are divers things to be observed . . the infinite and unspeakable love of god the father , in giving his only begotten son , and of god the son in giving himself for us ; and of god the holy ghost the spirit of grace , in communicating unto us the mercy and love of god , and the merit and vertue of all that christ did or su●●ered for us . for the first , herein is love , saith the beloved apostle , not that we loved god , but that he loved us , and sent his sonne to be the propitiation for our sinnes . john . . so god loved the world , so infinitely , so unspeakably , so beyond all comparison , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . ioh. . . and again , ro. . . that he spared not his own son , but delivered him up for us al. but her in especialy god mendeth his love towards us , that whilest we were sinners , and by sin enemies , christ died for us , rom. . . . if this love of god be shed abroad in our hearts by his holy spirit , rom. . . that is , if by the holy ghost working in us faith , we are truly perswaded and assured of it , these effects wil follow , . that we shal love god again , the beams of his love inflaming our hearts , and reflecting back some heat of love . for therefore do we love god , because he loved us first , joh. . . magnes amor is amor : love is the loadstone of love . the woman in the gospel , who had many sins remitted , did therefore love much . luk. . . if it be demanded , why , and how we should love god , i answer with bernard , lib●de dilig . deum , initio . causa diligendi deum deus est ; modus , sine modo diligere . god is good without measure , and without measure he hath loved us , therefore without measure , if it were possible , we ought to love him . but though we cannot do so , yet we ought to love him with all our heart , with all our soul , and with all our might . lev. . . mat. . . or if we cannot do so by reason of the flesh , yet at the least with an upright soul , and a sincere heart , to the uttermost of our power . and this our love we must express by keeping his commandements , ioh. . . exod. . . and that willingly . for this , saith saint john , is the love of god , ioh. chap. . ver . . that we keep his commandments , and his commandements are not grievous . . we shal love our neighbour for the lords sake , it is the use which s. iohn make●h in the place even now cited , ioh. . . . herein is love , not that we loved god , but that he loved us , and sent his son to be the pr●pitiation for our sins . beloved ( saith he ) if god so loved us , we ought also to love 〈◊〉 another . . the perswasion of this love of god affordeth unto us singular comfort , in divers respects . as first in afflictions . for therefore do we glory in afflictions , rom. . , , . knowing that tribulation worketh patience , and patience experience , and experience hope , and hope maketh not ashamed , because the love of god is shed abroad in our hearts by the holy ghost which is given 〈◊〉 us : that is , because by faith wrought in us by the holy ghost , we are perswaded of the love of god in christ , which love god commendeth towards us , in that , when we were sinners , christ died for us . the second comfort . if god did so love us , when we were his enemies ; much more when by christ we are become his friends . for if when we were enemies , we were reconciled unto god by the death of his son , much more being reconciled we shal be saved by his life . the third comfort . if god so loved us , that he spared not his own son , but delivered him up for us all , how shal he not then with him also freely give us all things , rom. . . all things that be expedient for us . . the love also of god the son exceedeth all knowledg , ephes. . . who so lo●ed the church , that he gave himself for it , eph. . . who so loved us , that he washed us from our sins in his own blood , apoc. . . greater love hath no man then this , that a man lay down his life for . his friends . iohn . . but christ our sweet saviour , being not only man , but god also , gave himself not for his friends but for his enemies ; and that , not to a commo●and ordinary death , but to the most painful , most shameful , and most accursed death of the cross ; and not only to fuffer a corporall death , but also in his soul , to undergo the wrath of god in our steed ; the fear whereof , when he was in that grievous agony , caused him to sweat great dropps of blood , luke . . and the sence thereof on the cross , being in his own sence as a man forsaken of god , made him cry out . my god , my god , why hast thou for saken me ? mat. . . the acknowledgment of this wonderful love of christ , ought first to work in us a love in some measure answerable to his ; that as he gave himself for us an offering and sacrifice to god for a sweet smelling savour , eph. . . so we should present our bodies a living sacrifice , holy and acceptable unto him , which is our reasonable service , rom. . . and as he gave himself for us , so should we b●willing and ready , if occasion serve , to lay down our lives for him , the rather because he hath promised , that whosoever shal lose his life for his sake and the gospels , shal save it , mar. . . we owe our selves unto christ in a double or treble respect : first , for that in our creation he gave us to our selves : secondly , because in our redemption , when we were lost , he restored us to our selves : thirdly , when in restoring us , he gave himself for us . for our selves given and restored , we may and ought to give and render our selves ; but what retribution shal we make him for himself ? for though we should give and render our selves to him , or for him a thousand times yet what are we to him ? as bernard sweetly argueth . lib. de delig . deo. secondly , we are to imitate our blessed saviour , as the apostle exhorteth us in respect of his love , shewing it self in his wonderful humiliation and obedience for us . phil. . . let the same mind be in you , which was in christ iesus , who being god coequall with his father , for our sakes abased himselfe to become man : and being man , humbled himself , not only to all active obedience , performing all righteousness , as being made subject to the law for us ; but also to the passive obedience , being obedient to death , even the death of the crosse ; and all this for us men , and for our salvation . thus you have heard the love of the father , in giving his son , and the love of the son in giving himself for us ; whereunto we may add the love both of the father and the son , in sending the holy spirit , the spirit of love to accompl●sh our redemption , and also of the holy ghost , who furnisheth with his graces , and furnished , sendeth forth the embassadours and ministers of god , committing unto them the meanes of our salvation ; in and by which , hee having united us to christ , and made us partakers of him , he worketh effectually in the hearts of gods chosen , all those saving and sanctifying graces , wherby they are not only enti●led unto gods kingdome , but also fitted and prepared for the same . but as in the work of our redemption we have observ●● the 〈◊〉 love of god : so in the second place we are to observe his infinite justice manifested in the same . for such is the justice of god , that rather then he would suffer the sins of his own elect children to go unpunished , he hath punished them in the death of his only begotten son. the consideration whereof ought to strike a terror in them that do not believe , nor repent . for if god punished the sins of the faithful in christ , what shal become of them , who have no part in christ ? undoubtedly every sin , as it deserveth death , so is it punished with death ; either with the death of christ in the behalf of them that believe , or with the death of the parties themselves , who are not in christ. and as it ministreth terror to the wicked ; so it affordeth singular comfort to the faithful , who are in christ. for they may from the consideration of this justice of god , safely conclude ; that to them , being in christ , there is not only no condemnation , but not so much as any punishments so properly called , which in order of justice is inflicted by way of vengeance to satisfie the justice of god. for christ having fully satisfied the justice of his father in the behalf of all them that believe ; it cannot stand with the justice of god to punish the same sins in the party , which he hath already punished in christ. the children of god are indeed subject to manifold afflictions , which are mala poenae , but unto them the nature of them is changed , so that they be not punishments to them , but either fatherly chastisements , ( for when we are judged , cor. . . that is , afflicted for our sins , we are chastised of the lord , that we should not be condemned with the world ) or else trials for their good . thirdly , we observe how heynous , and how detestable our sins are in the sight of god : the guilt whereof could not be expiated , nor the justice of god satisfied , nor his wrath for them appeased , by any other means , but by the most precious blood of the eternal son of god. that both in respect of our sins past we should be touched with remorse , when we consider that by our sins we nayled our saviour to the cross , ( to which end we are to pray , that the lord would pour upon us the spirit of grace and supplication , that when we look upon him , whom we have pierced , we might lament and mourn , as a father mourneth for his only son : ) and also in respect of the time to come , we should not be animated to commit any sin , as being smal ; seeing there is none so smal , but the price of it was the precious blood of christ : none so light , but that if we be not eased from the burthen of it , by the merits of christ , it is of sufficient weight to presse us down to hell . the third thing to be considered in the doctrine of redemption , are the enemies from whom we are delivered ; which are not carnall , as the jews imagine , dreaming that their messias should be a temporal monarch , who having subdued their enemies , which held them in subjection , should restore the kingdom to israel , but spirituall . and these are the law , sin , death , and the devill ; the la● being the strength of sinne , sinne the sting of death , and death the power of the devil ; from the hand , that is , from the power of all which our saviour christ hath delivered us . if it be demanded , why among the enemies , i do not reckon the world . i answer , if by world , be meant worldly desires , as ioh. . , . they are comprehended under the title of sin : if wicked worldlings , they are but the feed of the serpent , and the instruments of the devill . and in both senses , not only our saviour hath overcome the world for us , ioh. . . but the faithfull also in and by him , ioh. . . and . , . the law by reason of our transgression is an enemy unto us ; whether we consider the yoke of the ceremonial law , or the bondage wherein the morall law did hold us , from the yoke of the ceremonial law , act. . ▪ which neither we nor our fathers were able to bear , our saviour christ delivered us , blotting out , or cancelling the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nayling it to his crosse , col. . . and abolis●ing in his flesh the enmity , even the law of the commandements consisting in ordinances , ephe●● . ● . . and as touching the morall law , our saviour hath delivered us , first from the curse of the law , and consequently from all punishments of sin , whether temporall or eternall , himself being made a curse for us , gal. . ▪ & not only so , but hath also made us 〈◊〉 of the blessednesse promised in him to abraham , and to his feed , that is , to all the faithfull , who are the 〈◊〉 of promise . . from the rigour and 〈◊〉 of the law , e●acting of us perfect righteousnesse , inherent in us , and perfect obedience to be performed by us to our justification , by performing perfect righteousnesse in his owne person for us , by which righteousnesse being apprehended by faith , we are justified be one god , without the works of the law , that is , without respect of any righteousnesse inherent ●n us , or obedience performed by us , rom. . . now this two-fold bondage was most miserable , to be subject to the fearfull curse of god , if we did break the law , when we could do nothing els but break it : & to be excluded frō justification & salvation , if we did not perfectly fulfil the law , which by reason of the flesh is impossible unto us , 〈◊〉 . . . . from the terrour , and coaction of the law working servile feare in those who are under the law , forcing them by fear of punishment , as bondslaves by the whip , to the outward , though unwilling performance of it . from this spirit of fearfulnesse , ● tim. . . which is also called the spirit of bondage , rom. ● . . christ hath freed us , that as a voluntary people . psal. . . zealous of good works 〈◊〉 . . . we may worship god 〈◊〉 as it ●o●●oweth in my text , without servile fear , with upright hearts and willing minds , chron. ● . . as not being under the law , but under grace . . from the irritation of the law , in regard wherof especially it is called the strength of sin , cor. . . whereunto our own corruptions did make us subject , as unto an husband , rom. . . begetting foule issue by us tending to death . for such is the corruption of our untamed nature , until we be renewed by the spirit of god that when the law which is holy and good , forbiddeth sin , and seeketh to b●idle our sinful affections ▪ like an untamed 〈◊〉 rebelleth so much the more ; and that it might appear exceedingly sinfull , taketh occasion by the law forbidding sinne , to work in us al manner of concupiscence , rom. . . . but when we being adopted in christ , are also regenerated by the spirit , and so made dead to sinne ; we are mortified to the law , and the law to us , in respect of this irritation accidentally caused by our corruption , alwayes prone to that which is forbidden : and consequently are delivered from the bondage of the law , as of a former husband being dead , rom. . , &c. secondly , we are by christ freed from death , both from the first death , as it is a punishment , and from the second . for as of all other afflictions , so of death the nature is changed in respect of the faithfull , to whom it is not a punishment or curse , the sting of it ( which is sin ) being taken away ; but rather a blessing ; no losse , but advantage , because to them it is the end of sin , and consequently of all misery , the beginning of happiness , a passage from the vale of tears to the kingdom of glory , the end of a mortall life , and the beginning of a life immortall . likewise from the second death , for he hath delivered us from the wrath that is to come , thes. . . so that to them that are in christ , there is no condemnation , rom. . . this being the main promise of the gospel , that whosoever beleeveth in him shall not pe●ish , but have everlasting life , ioh. . ● , , . thirdly , from the power of the d●vil : that howsoever he may assault us , yet he shall not hurt us . because he that is in us , being greater then he that is in the world , ioh. . . hath overcome this strong man , luk. . . & hath bound him , as being stronger then he . for by his death he hath overthrown him that had the power of death , that is the devil , delivering them who through fear of death were all their life-time subject to bondage , heb. . , . & having spoiled principaliti●s and powers ( meaning the devill and his ang●ls ) he hath made a shew of them openly , and triumphed over them on the crosse , col. . . fourthly , but the most pernic●ous enemy is that which we carry in our own bosom , and that is sin , from which if we be freed , we are delivered from all the rest . for if we be d●livered from sin , then are we freed from the curse of the law , from the evill of death having lost his sting , from the danger of damnati●n being absolved from the guils of sin , from the malice of satan , who , if we be freed from sinne , hath nothing to object against us . for who shall lay any thing to the charge of gods elect ? it is god that doth justifie , who shall condemn ? christ having died and being risen again sitteth at the right hand of his father making intercession for us , rom. . , therefore in the scriptures the whole benefit of our redemption is expressed sometimes by deliverance from sin , as eph. . . col. . . by christ we have red●mption , viz. ●re●●ssion of sins . for therefore christ gave himself for us , that he might rede●m us from all iniquity , tit. . . pet. . . act. ● . , . now , from sin he doth deliver us ; first , in respect of the guilt thereof , by 〈◊〉 us , and reconciling us unto god , act. ● . , . cor. . . secondly , in respect of the corruption of sin , ( which he 〈…〉 in us by degrees , ) he 〈◊〉 us from the bondage and dominion of ●in ; that howsoever it remaineth in the children of god , yet it shall no more reigne in them , rom. . . the use of this doctrine concerning our redemption , is : first , seeing christ our saviour hath redeemed us from our enemies , that therefore we should not stand in fear of them , according to that , esay . . fear not , for i have redeemed thee . but as we are taught in the next words , we should all the dayes of our life worship him 〈◊〉 fear : and in the end of our dayes commend our soules into the hand of god , saying with david , psal. . . into thy hands i commend my 〈◊〉 , for thou hast redeemed me lord god of truth . . when we have sinned against god , the remembrance of our redemption should encourage us to return unto him by unfained repentance , as himself exhorteth , esay . these things , saith saint iohn , i write unto you , that you sin not ; but if any man do sin , we have an advocate with the father , jesus christ the righteous ; and he is the propitiation for our sins , ioh. . , . . seeing our saviour hath redeemed and bought us with so great a price , therefore we ought to acknowledg him to be our lord in the right of redemption , and our selves not to be our own men , but his servants . for therefore christ died and rose again to life , that he might be the lord both of the quick and of the dead , rom. . . and if we acknowledg him to be our lord , we must be carefull to do his will , otherwise in vaine do we call him so : why do you call me lord , and do not the things that i command you ? luke . . not every one that saith lord , lord , shal enter into the kingdom of heaven , but he that doth the will of my father which is in heaven . mat. . . again , being bought with a price , we are not our own men , but his that bought us : and therefore ought not to seek our selves , or the satisfying of our own lusts ; but to glorifie god both in our bodies and in our spirit , which are not ours but gods , cor. . , . that body is not thine to spend in sin , but is to be offered unto god , as an holy and acceptable sacrifice . that tongue is not thine own , as the wicked say of theirs , psal. . . to use , or rather abuse at thy pleasure , but to be used to the glory of god. that heart is not thine to be addicted to worldly vanities , but to be given to god. in a word . christ died for al , that they which live should not henceforth live to themselves , but unto him which died for them , and rose again , cor. . . . seeing christ hath given himself for us to f●ee us from our enemies , let us stand fast in that liberty which christ , at so de●r a price , purchased for us ; and not suffer our selves to be entangled again with the yoke of bondage , gal. . . for what can be , either more dishonorable to out redeemer , then that we should revolt frō him to serve sin & satan , or more pernicious to our selves ; for then our latter end should be worse then our beginning , pet. . . remember the israelites , who being redeemed out of aegypt , for desiring to return , perished in the wilderness . remember lots wife , luk. . . who , being delivered out of sodom , for looking back , was turned into a pillar of salt . the which i speak not as though i thought , that a man who is once truly justified & redeemed , can either totally or finally fall away from saving grace ▪ but to admonish those , who think they stand , to take heed they do not fall , cor. . . for if any professing himself to be redeemed , shall fall away , his example will not prove , that a man may fall from saving grace : but his falling away will evidently prove , that he was never in the state of grace , ioh. . . 〈◊〉 . for as much as christ our 〈◊〉 is sacrificed for us , cor. . . we should purge out the old leaven , and keep a perp●●●all feast of unleavened bread ( signified by the 〈◊〉 days of that feast , ) not with the 〈◊〉 hypocrisie , nor with the old leaven of naughtinesse , but with the unle●vened graces of sincerity and truth : but especially when we celebrate the memory of our redemption 〈◊〉 the lords day , or in any of our lords feasts , or at the celebrating of the holy 〈◊〉 , which is the antitype to the passeover . . lastly , we are to be hear●dy thankfull unto god for this 〈◊〉 benefit , wherby we , being 〈◊〉 lost by sin , and therefore in our selves worse then nothing ( for better were it not to be , then being lost , not to be redeemed ) are restored to a betten estate then we lost in adam , and this our thankfulness we are to expresse , partly by thanksgiving , whereunto we are excited in this psalme , 〈…〉 chap. vi. the fruits and end of our redemption , viz. the true worship of god in holinesse and righteousnesse . 〈…〉 we shall abuse this great benefit of redemption , if we have not respect to the end thereof ; which is our sanctification . for else what can be the cause of such dissolute living , as is every where to be seen among those who professe themselves redeemed by christ , but a foolish opinion , that christ having freed them from their sins , they may sin the more freely , and that he having dyed for their sins , they need not to die to them , and so abuse the grace of god unto wantonnesse , iude . for if our sanctification be the end of our redemption , then do we abuse this great benefit of god , if we do not refer it to this end : yea rather , we deceive and abuse our selves with a vain opinion of our redemption . for if this be the end of our redemption , then those that live in sin , as the servants of sin , either are not redeemed ( for whom christ the son maketh free , they are free indeed ) or else they are redeemed in vain , for that is in vain which is frustrate of the end . now that sanctification is the end of our redemption , it may be proved by the testimonies of holy scripture , and also by sound reasons drawn from thence . tit. . . christ hath given himself for us , that he might redeem us from all iniquity , and that he might purifie or sanctifie to himself a peculiar people , zealous of good works , eph. . , , . christ loved his church , and gave himself for it , that he might sanctifie and cleanse in with the washing of water by th● word , that he might present it to himself a glorious ▪ church , not having spot or wrinkle , or anys●ch th●ng , but that it should be h●ly and without blemish . col. . , . you that were enemies christ hath reconciled in the body of his flesh , through death , to present you holy and unblameable in his sight , pet. . . christ himself bare out sins in his own body , on the tree , that we , being dead to sin , should live unto righteousness . the reason is evident . for that which is the end of all gods blessings in this life , both spiritual and temporal , must needs be the end of our redemption . but our sanctification is the end of all gods blessings in this life , thes. . . this is the will of god even your sanctification ; this is that which god willeth , and intendeth in bestowing his benefits upon us . he hath elected us , that we might be holy , ephes. . . he created us after his own image , that we might worship him in holinesse and righteousnesse , eph. . . he hath called us to holinesse , thess. . . and we are called to be saints , or saints by calling , rom. . . cor. . . he doth regenerate us to the same end . for we are the workmanship of god creat●d in iesus christ unto good works , which god hath before ordained that we should walk in them eph. . . to the same end he hath planted us in his church , that we might be called , trees of righteousness , bringing forth fruit to his glory e●ay . . and finally , to the same end he bestoweth his temporall benefits upon us : t●e psalmist having in the . p●alme . recounted the manifold blessings of god bestowed upon the israelites in the last verse he concludeth this to be the end of all , that they might observe hi● ▪ statutes , and 〈◊〉 lawes . and as it is the end , so also the fruit of our redemption ; as it is plainly delivered in thi● text , that he would give us , that we being delivered from the hand of our enemies , sho●ld worship him withou● fear in holiness● and , righteousnesse . more plainly , rom. . . b●●ng made free from sin , and become servants to ▪ god , we have our fruit 〈◊〉 holinesse , 〈◊〉 the end everlasting life ▪ and to the●e w● may add hebr. . , . for if th● blood of buls and goats , and the ashes of an bey●er sprinckling the unclean , sanctifieth to the p●rifying of the fles● ▪ how much more shall the blood of christ ▪ who through the eternal s●●rit offred himself without sp●t to god , 〈◊〉 our consciences from dead works to serve the living god. and tit. . , . the saving grace of g●d hath appeared to all ( namely , both by deed ●nd word : in deed by sending christ to redeem us , tim. . , . ioh. . , ic . by word in publ●shing this benefit of redēption by preaching of the gospel ) the fruit wherof is this teaching us , that we renouncing al ungodlinesse , and worl●ly lusts , should liv● s●orly and justly , and holily in this present world , expecting the h●ppy hope , that is , the happinesse hoped for &c. seeing then that holinesse of life is both the ▪ end and fruit of our redemption , and of all other the gifts of god , let us labor to attain to this end , and to bring forth this fruit : so s●all we shew our selves thankfull unto god for this and all other his benefits , and shall also ●a●e , not only our justification and redemption , but also our calling and election sure . but on the contrary , if professing our selves redeemed by christ , we live in sin , as the ser●●●s of sinne , then are we most unthankfull unto god , this being the end of our redemption , and the only fruit which he e●pecteth in lie● of this and all other his benefits ; and most injurious to our selves , not only depriving our selves of al● assuran●e of our salvation , but also drawi●g upon our selve● most deserved damnation . and let us know , that the foundation of god which is sure , hath this seale : let every one that nameth the name of christ , depart from iniquity . ● t●m . . . fruit and 〈◊〉 of our redemption , is here ●o●ably described , by the parts and properties thereof . the parts are hol●ness and righte●usness . for by holiness , you are to understand the duties of the first table , viz. of piety and religion towards god : by righteousness , the duties of the second table , which we owe unto men : and of these we are to speak , first , joyntly , of them both together , and then of either of them severally . holiness and righteousness as they are here joyned together by the holy ghost , so in practise they may not be severed . those that are in christ are new creatures , cor , . . renewed according to the image of god in 〈◊〉 holiness and righteousness , ephes. . . and in this place the lord hath promised to give to those that are redeemed , to worship him , not in holiness alone , nor in righteousness alone , but 〈◊〉 holiness and righteousness . and therefore those things , which god hath ●●njoyned , let no man sever , for these two are so ●onjoyned by god , that whosoever hath the one , hath the other ; and whosoever hath not both , hath ●●ither of them in deed and in truth . he that loveth god , loveth his neighbour also , joh. . . neither can a man love god in truth , that loveth not his brother also , as s. iohn argueth ; if any man say i love god , & hateth 〈◊〉 brother , ●e is a lyar , for he that loveth not his brother whom he hath seen , how can he love god , whom he hath not seen ? ● io● . . . for true is the old saying , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of seeing comes loving . neither can a man love his neighbour as he ought , but he wil love god much more ; for our brother is to be loved in the lord ; and se● the lord. and it was wel said of bernard , licet aliquid diligere preter deum , ●od● id diligamus propter deum . now it is a rule in ph●losophy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for what any thing is , that is much more . therefore if we love our brother for gods sake , then do we love god much more . here therefore two sorts of men are to be reproved . the former is of those , who would seem to be forward professors of religion and piety towards god , that are very backward in the duties of charity and righteousness to their brethren : such were the pharisies , whom our saviour called hypocrites , bidding us to beware of the leaven of the pharisies , which is hypocrisie ; for , saith he , unless your righteousnesse exceed the righteousness● of the scribes and pharisies , you shal● not enter into the kingdom of heaven , mat. . . these man are wont to discover their hypocrisie , partly by their words , and partly by their works . by their words , being evil speakers , detracters & depravers of their brethren : who with the same tongue blesse god , and curse man , who is made after the similitude of god , iam. . . but the said s. iames , ch. . . hath given his censure of these men . for , saith he , if any man among you seem to be religious , and bridleth not his tong●● , ●ut de●●●veth his own heart , this mans religion is vain : by their works , cloaking under the shew of religion , hard dealing and deceipt ; having iacobs voice and esau's stands , scandalizing the profession of r●ligion by their hypocrisie . the holy ghost therfore ▪ to discover such hypocrites , when he would set down the marks and notes of men truly religious , describeth them commonly by the duties which they perform to their brethrens ●aking them the touchstone , as it were , of their piety and religion towards god , r●al ● . and . iam. . . the other sort is of those , who pro●essing themselves to be christians , are but 〈…〉 honest men , void of piety and religion towards god , i speak not against civ●ll honesty , which is very commendable and necessary ; in so much as they who w●nt it , are worse then some of the heathen that know not god. for many of the hea●hen were of a civill and honest conversation , yea , some of them excelled in morall vertues . but i would not have a christian to rest , in a faire , outward , civill ●onversation among men , as though 〈◊〉 more were required of him . for if a men , professing himself a christian , s●●ll have 〈◊〉 more in him then the pagans who knew not god : can such a one be esteemed a sou●d christian ? our love of men ●●st procee● from the love of god ; the streames of ou● justice and charity towards men , must be derived from the fountain of piety toward● god , with●●● faith i● is impossible to please god. hebr. . ● . without faith , without piety , without the ●ear of god , without r●pentance , the best actions of civil honest men , are but splendid● p●ccata . the chiefest care of a christan must be to worship god , 〈…〉 ●harity towards men . but the meer civill honest man neith●● worshipeth god in the duties of piety , 〈◊〉 yet in the duties of righteousness● ; which he perf●●m●th as a meer natu●all ma● , without any respect or relation had 〈◊〉 god : and therefore cannot be said in doing those 〈◊〉 ties to serve god in righteousnesse , as no● 〈…〉 ●bedience to god , or for gods 〈◊〉 now if they which w●nt either of thes● are not to be deemed sound christians , what ●hall we say of tho●● which h●ve neither ▪ yea , that not so much as seem to have either ? prophane and wicked men , who professing themselves christians , that is to say , men redeemed by christ , turn the grace of god into ●antonnesse , jude . being in name christians , in deed atheists ; professing themselves to know god , but in deed denying him , being abominable and disobedient , and to every good work reprobate . now we are to speak of either of them severally , but briefly , and in a word . for if i should treat of them at large ; under the title of holinesse , i should discourse of all the duties required in the first table of the decalogue ; in all which we must think our selve● bound to worship god , if we wil worship ●im in holinesse . and under the name of righteousness● , i should treat of all the duties of the second table , all which we must endevour to perform to our neighbor in obedience to god , if we would be thought to worship or toserve him in righteousnesse . but first , we are to speak of holiness ; because that is the first and the gre●test commandement , mat. . . that holiness is a f●●it of our redemption , the holy ghost doth plainly testifie , rom. . ● . being freed from sin , and made serv●nts to god , you hav● your fruit unt● holinesse , and the end everlasting life . and that 〈…〉 also the end of our redemption . s. paul witnesseth , ephes. . . col. . . and as it is the fruit and end of our redemption and justification in part ; so is it also a necess●ry forerunner of glorification . and therefore if we shall truly worship the lord in holiness ▪ we may be assured , that the lord hath redee●●d us ; and consequently , as we have the fruit of our redemption in holiness ; so shall we h●ve the end thereof , which is the salvation of our soules , r●m . . . apoc. ● . . but contratiwise , if our conversation be unholy and unp●re , as we want the fruit of our redemption , so shall we never attain to the end thereof , which is everlasting life . for as the holy ghost witnesseth , heb. . . 〈◊〉 holinesse no 〈◊〉 shall s●e god. righteousnesse also , as hath been said , is in part the fruit and end of our redemption , for being fr●●d from sin , we become the se●vant● of righteousnesse , rom. . . and therefore did our savlour in his body on the tree bear our sinnes , that we dying to sinne , might live unt● righteousnesse , pet. . . but h●re some may object , if righteousnes● contain the duties w th we owe to man , whether our brethren or our selves ; how is it here said , that we are to worship or serve god in righteousnesse ? answ. this teacheth us that must also , and that principally be carefull to worship him in holinesse . and this is to be understood of civill callings . but as touching the ministers of gods word , this may further be added for their comfort , that so many of them as with good conscience take pains in their function , whether in their private studies , or in their publique ministery , seeking to glorifie god in the edification of the church , or the members thereof ; they do worship god both in holinesse and in righteousnesse . by this which hath been said it plainly appeareth , that howsoever we are freed from the curse , the rigor , the terror , & irritation of the law ; yet we are not freed from the obedience of the law morall . for freedom from obedience and righteousnesse , is the servitude of sin . but we are freed from the bondage of sin , that we may be enabled with upright hearts & willing minds to worship the lord in holiness and rigteousness . and therefore , howsoever carnall gospellers and libertines , ●buse the liberty which christ hath purchased , as an occasion to the flesh , turning the grace of god into wantonness , to their own perdition : yet devillish is the slander of the papists , who calumniate the doctrine of the gospell , as if we taught thereby that * men are freed from obedience to all lawes wha●soever , of god and man , yea , from the d●calogue it self . but this needeth no answer ▪ it being evident to all the world , that we do urge the obedience of the law morall as w● as they do , and by better arguments and reasons , then they do . for their chief reasons are taken from the fals●ly supposed benefits of good works , that they satisfie for sin , justifie before god , and merit eternall life . but by these reasons they teach men to marre good works , and not to do them ; for a good work done with the opinion of satisfaction , justification , or merit , is so far from being a good work , that it is odious and abominable in the fight of god ; as being derogatory to the most perfect satisfaction , and all-sufficient merit of christ our saviour . but we among other arguments , take some from this text : because our new obedience or practise of good workes is the fruit and end of our redemption . . because it is an unseparable companion of our redemption and justification . . because god hath sworn that he will give to them that are redeemed , grace to worship him in holiness and righteousness , and therfore , that works in them that are redeemed or justified , do follow nec●ssarily by necessity of infallibility . and therfore it is impossible , the oath of the lord being ●●ue ( which cannot possibly be untrue ) that a man should be actually redeemed or justified , and yet have no care to practise good works , that is to say , to perform the duties of holiness and righteousness . but in other respects also , we do urge the necessity of good works , which we prove to be necessary also , necessitate pr●cepti , and so by nec●●ssity of duty , which we owe , . unto god , to shew our selves obedient and thankfull unto him , and studious of his glory ; . to our neighbour , and . to our selves : likewise necessitat● signi , not only as they are the testimonies and tokens whereby we are to make our callings and election sure : but also , as they are the evidence according to which our saviour will judge us at the last day . and lastly , necessitate m●di● : for although we are not justified by them , nor saved for them , yet they are the way wherein we are to walk toward our heavenly country ; as bernard w●ll said , that they be , via regni the way to the kingdom , though not causaregnandi , the cause of obtaining the kingdom . for as the apostle saith , ephel . . . we are the workmanship of god , created in christ iesus unto good works , which god hath before ordained that we should walk in them , as in the way which leadeth to eternal life . this is the way , let us walk in it , esay . . chap. vii . the properties of gods worship , and first of the worshipping of god without fear thus much of the par●● of gods worship : now follow the propertie● . for it is not sufficient to do that which is good ▪ 〈◊〉 we must be careful of the manner also , that it be well done . it is not sufficient to wor●hip god in the parts of his worship ; unlesse they be performed in that manner , which god hath prescribed . our new obedience hath three properties : for therein we are to worship and serve god without fear . before him . al the dayes of our life . the first respecting our enemies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear of them . the second respecting god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him . the third respecting the time , all the dayes of our life . the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual security noted in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear . for without doubt this adverb is to be adjoyned in constru●tion to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ for neither was the deliverer without fear , heb. . . mar. . . luk. . ● . nor the delivered , heb. . . the second , uprightness ▪ or integrity noted in the words , before him . the third , constancy or perseverance , noted in these words , all the dayes of our life . as touching the . we must in the . place endevor to explain the true sense & meaning of the words . for at the first sight it may seem not well to agree with other places of the scripture , wherin fear is highly commended . for first , the fear of god is the b●ginning , or chief point of wisdom , that is , of true piety , psal. a ii. . pro. ● : . iob. . . by it , as a bridle , men are restrained from evill , ( for the fear of god is to depart from evill , bro. . . ) which bridle being cast off , men run headlong into sin ; see gen. . . how then can this be promised as an especiall blessing to worship god without fear ? . s. pet. . epist. . . . saith , we are therefore to passe the time of our pilgrimage in fear , because we know that we are rede●med by the blood of christ. here the lord promiseth , that he will give us , that we being redeemed by the blood of christ , shall worship him without fear ; so esay . . fear not , for i have redeemed thee . . solomon , pro. . . pronounceth him blessed who feareth alwaies : here za●hary expounding the blessedness , w●● was promised in abrahams , seed , saith , it is to worship god without fear . . s. paul exhorteth us , because we have such promises , that to us being redeemed by christ , god will be our father , &c. to perfect our sanctifie ation in the fear of god , cor . . and else-where he admonisheth the redeemed , whose salvation was already begun , to work out their salvation with fear and trembling , phil. . . here the lord promiseth the redeemed , that they shal worship him without fear . . psal. . . and . . god is to be worshipped with fear . . carnall security , which is the want of f●●r , is , as it were , the cradle of the devill , wherein he 〈◊〉 men asleep to their perdition ; and it , is a brand or mark of the wicked , n●t to have the fear of god before their eyes , rom. . . how then can the want of fear be promised 〈◊〉 a● a blessing ? ●or an●wer to this objection , we are to 〈…〉 fear or 〈◊〉 . fear is to be distinguished ? both in respect of the object , and of the subj●●t . 〈◊〉 object , that is , the party or the 〈…〉 : the subject , that is the person w●o feare●h . . first i● respect of the party feared . for there is a fear of god , & there is a fear of our enemies . god hath delivered us from the hand of our enemies , that we should worsh●p him without fear , not of him , but of them . for as he hath redeemed us from the service of our enemies , that we might se●ve him , so he hath freed us from the fear of them , that we may fear him alone , and hereu●to appertaineth that place of esay , chap. . . fear n●t ( to wit , thine enemies ) for i have redeemed thee . but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear in respect of our enemies , which is a doubtfull fear , may be understood , either metonymically , without cause of fear , or properly , without fear it self . and so there are two degrees of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of fear ; the former , implying the certainty of the object ; the latter , of the subject : the former pertaining to all true beleevers , though but incipient● , whose salv●tion is certain and sure ( which i call the certainty of the object ) though they perhaps be not as yet , nor at all time●●ertain , nor sure of it . the other belonging to proficients , or grown christians . of the former , you may with theophylact understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear , as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger , or cause of fear : so are they said to be secure , or without fear , who are in safety and out of danger , as all the faithfull are , being kept safe by the power of god through faith unto salvation , pet. . . of the latter , beza understandeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in confidence or assurance , ephes. . . or as the apostle speaketh . titus . . in assured expectation of salvation ; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ●earlesness , is a cōsequent of the former , that being the foundation of this , whē we know our selves to believe . for if we believe that we are out of danger , we will also be without fear , and according to the measure of this beliefe , is the measure of this ●ecurity , or want of fear , and this degree seemeth to be implyed in the hebrew verb hithbarac● , gen , . . as i noted before . and this i called the certainty of the subject . this place therefore is to be understood of the fear of our enemies , that we are to worship god without fear of them ; and not of the true fear of god : which all those places , which were objected , as commending fear , did speak of which true fear of god th●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not fearing our enemies , is a fruit and effect . for he that feareth god truly ▪ needeth not to fear any thing else , according to that , prov. . . in the fear of the lord is strong confidence . . in respect of the thing feared : fear i● either of the evill of punishment , or of the evill of sinne . but this distinction is the same in effect , with that distinction of fear in respect of the subject , whereof i am now to speak . . in respect of the subject , that is , the persons fearing . fear is either of bond-servants who are under the law , which is a servile or slavish fear . sons , who are not under the law , butunder grace , which is a son-like or shall fear . the former is properly called metus , whose effect is metuere ab aliquo , to be afraid of the object , that is , feared . the other is timor ( of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose effect is to fear or to reverence the object feared . the former is a fearfull expectation of some evill from the party feared : the other is an awfull reverence of the party feared , not to offend him by doing evil : so that the formall object of the former , is malū poena , the evil of punishment , in regard whereof they are afraid of god : of the other , malum culpae , the evil of sin , in regard whereof they fear to offe●d or displease god. the former is rather metus poena , then timor dei , fear of punishment , rather then of god , for if there were no punishment , they that have but this fear , would not fear to offend god. oderunt peccare mali formidine pocnae . the other out of the love of god & of goodness , though there were no punishment to be fear●d feareth to offend . oderunt peccare boni virtutis dmore . the former being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of bondage , rom. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of fearfulness , tim. . . is a fruit and effect of the law , forcing and compelling those that are under it to yeeld some outward obedience for fear of punishment . the other is a fruit of the gospell , and of faith ; when a man being perswaded of gods mercy and goodness towards him in christ , feareth to offend so gracious a god , and mercifull father , according to that , psalm . . . there is mercy with thee that thou 〈◊〉 be f●ared . of this son-like fear , there is no question , but that we are to worship god therewith , psal. . . . . nay , we cannot worship god arigh without it , den. . . thou shalt fear the lord thy god , and serve him : this being one of the chiefest things required in his service , deut. . . eccles. . . and is therfore called caput sapientiae , the very chief point of wisdom , that is , of true piety and godliness , psa. . . pro. . . of the other , there may be a question ; whether god hath promised to those that are redeemed ; that they shall worship him without all servi●e fear ; seeing that it is profitable , that men should be restrained from sinne by feare of punishment . and to that end doth the lord threaten judgements and punishments to terrifie and to deterre men from sinne . to this i answer , as i delivered before in the doctrine of redemption , that our saviour in delivering us from the terrour and coaction of the law , doth free us also from servile fear , but we are to consider quatenus , how far forth . for such as is our redemption ( i speak of it passively , as it is in the redeemed ) such is our freedom from servile fear ; to wit , inchoated or begun in this life , and increasing by degrees ; compleat , and perfect in the life to come , which is called our full redemption ; which being not totall in this life , doth not free us totally from this servile fear . full and perfect charity indeed casteth out this fear , and he that thus feareth , is not perfected in charity , ioh. . . but whiles the reliques of sin , or rather the body of sin remaineth in us , whiles we are in part flesh , as well as spirit , we have not perfect charity . and therefore so far forth , as we are flesh , we are subject to servile fear : yea , so far as we are carnall , we are servants , rom. . . . but so far forth as we are spirit , we are freed from that fear , as not being under the law , but under grace : yet because concupiscence and the corruptions of the flesh , still abide in us ; it was expedient for the subduing and mortifying of the fl●sh , that we should in some part be obnoxious to this fear . to which end the rest also of our spirituall enemies , though they be overcome , and we delivered out of their power , are still 〈◊〉 to ●●counter us : that we standing upon our guard , and exercising and maintaining a spiritual● warfare against them , may at length triump● over them , and receive the crown promised to those that overcome . in the mean time we are freed from this servile fear by degrees , from the time of ●ur justification to our glorification , as our faith , hope and charity do encrease , by encrease whereof we are more and more enabled to worship god , as without fear , so also with willing and cheerfull minds . and therefore we are to be stirred up to labour for the encrease of these graces in us , that our fear may be diminished , and our assurance encreased ; wherein our happiness in this life doth consist . security likewise is two-fold , carnall . spirituall . the carnall security is , when a man being void of grace , and of the true fear of god , and destitute of faith , hope and charity , goeth on carelesly in his sinnes without repentance , presuming of gods favour , and ●is own salvation . the spirituall security , as i distinguished before , is either of the object , signifying the spiritual safety of the faithful , because there is no condemnation to them that be in christ. in regard wherof , they worship god securely , or without fear , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without danger , or cause of fear . the spirituall security , in respect of the subject , is , when a man being justified before god by faith , and assured in some measure of 〈◊〉 is favour , as knowing himself to have received grace to believe , and having peace of conscience , worshippeth god in assured expectation of everlasting life . and of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spirituall security , the holy ghost speaketh in this place . the summe of that which hath been said by way of exposition , is this 〈◊〉 that god hath promised to give the faithful , being redeemed by christ , to worship him without fear , not without the true fear of god ( for that is a chief part of his worship ) but without fear of their spiritual enemies ; and namely , without fear of damnation : and that in two degrees , so that they may worship him without fear , that is , without cause of fear , securely ▪ and safely without danger , because their salvation is certain and sure , there being no cond●mnation to them that are in 〈…〉 secondly , without fear it self , namely , of their enemies , from whose power they believe themselves to be redeemed , and consequently , from the servile fear of god , performing a worship unto him , not of bondslaves ( who are under the dominion of the law ) forced and extorted from them by servile fear , but the service of sons yeelding voluntary obedience . not that we are delivered , from servile fear altogether , and at once , in this life , but by degrees , according to the measure of our faith , hope , and charity , wherwith we being indued in some good measure , shall worship the lord securely , or in security , not carnall , but spirituall , and consequently not in fear of damnation , but in expectation of everlasting happiness . now this being the principall point in this whole text , and the chief thing wherein the happiness promised in christ , the promised seed , doth consist in this life ; viz. to worship the lord without fear : therefore as i have stood the longer in explaining the words ; so i will endevour to set down the doctrines and uses , which are to be made of this point . chap. viii . the first doctrine concerning the certainty of salvation . the first doctrine : that there is a twofold certainty of salvation of all those that truly believe in christ. the former is called the certainty of the object , in regard whereof , the salvation of al that truly believe , is sure and certain , though they perhaps be not assured thereof . for this is the main promise of the gospel , that who soever doth traly believe in christ shall not perish , but have life everlasting , joh. . . to my sheep ( saith our saviour ) that is , to all the faithfull , i will give eternall life , and they shall never perish , neither shall any be able to pluck them out of my hands , joh. . . saint peter testifieth , i epist. . that the faithfull are kept safe by the power of god through faith unto salvation . and the apostle paul , rom. . i. that there is no condemnation to them that are in christ iesus . and in this place the lord by oath assureth them , that they shall worship him without fear , that is , without cause of fear at the least , all the d●yes of their life ; yea , such is the certainty of their salvation , who truly believe , that the holy ghost doubteth not to affirm , that the● hav●●●ernall , life , ioh. , . . ● ioh. . , . and tha● they are pass●d from death to life , ioh. . ● . and th●t , whom the lord hath justified , ●e hath also glorifi●d , rom. . . the latter i● the certainty of the subject , when a faithfull man , soundly applying the promises of the gospel to himself is perswaded , and in some me●sure assured of his salvation , for he that knoweth hims●lf to believe , may apply the promise to himself , and by appliration be assured of that which is promised . this certain●y of perswasion , or assurance , some call special faith ▪ special i say , first in respect of the object , which is christ , and is therefore called sometimes the faith of iesus christ , rom. . . . 〈◊〉 . . . . . phil. . . sometimes faith in christ , act. . . . . . . gal. . . faith in his blood , r● . . . for although by that faith , which doth justifie , we do believe al the articles of faith , and the whole word of god , and every part and parcell thereof , containing threatnings as well as promises ; yet the ob●ect of it , ●uatenus justificat , is christ. for it justifieth , as it is the instrument to receive christ , who is our righteousnesse . secondly , and more especially it is called speciall , in regard of the effect , which is , specially to apply christ unto our selves . and this speciall faith is a degree o● that assurance , which the grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some more , in som● lesse , which some divines , both protestants and papists , not curious to speak so dis●inctly and properly as they might , have called 〈…〉 this special faith to be affrance : when indeed fiducia is not faith , but a necessary and unseparable fruit thereof . so unseparable , that sometimes it seemeth to be implyed in the phrase of believing in christ. for to believe in christ implieth three things : first , to believe that christ is the saviour of all that believe in him ; secondly , to believe that he is my saviour , which is the special faith ; and from this followeth the third , as a necessary fruit and effect ; that because i believe he is my saviour , therefore i put my trust and affiance in him for my salvation . but though it be an un●eparable fruit of faith , yet it is not to be confounded with it . for faith is the cause , affiance the effect . for by faith we have affiance , eph. . . upon which place bez● no●eth , that they are deceived , who confound faith and affiance . faith , is a perswasion or assurance of the mind , though working upon the heart : affiance , is an affection of the heart , though proceeding from the assurance of the mind . the fear therefore of faith is the mind , or intellectuall part ; of affiance , the heart , which is the seat of the affections . and as it● subject they differ , so also in the object ; the object of faith , being verum : of affiance , benum : there being little difference betwixt it & hope in respect of the time to come , which are oft in the scriptures confounded , the same word batach being translated sometimes to trust , and sometimes to hope ▪ notwithstanding in the behalf of some of our divines , it may be said , that when they call this special faith ▪ fiduciam , or fiduciall assent ; they mean nothing else but a certain perswasion or assurance of that which is believed . this speciall faith the pap●ts abhor and scorne ; and yet cannot deny , but that true christians ought to labor for assurance , namely the assurance , not of faith , but of hope . they must have a kind of hope , that their 〈◊〉 be remitted , and that they shal be saved ; but they may not believe the remission of their sins , or eternall life , as belonging to themselves . howbeit all their assurance is meerly conjecturall and uncertain : neither can they have any sound assurance of hope unlesse first they had assurance of faith , for faith is the foundation of hope , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subs●ance of things hoped for , heb. . . but howsoever the papists do scorn the speciall faith ; yet ▪ it is a certain truth , that there is 〈◊〉 not any grace , either more profitable to the faithfull , or more necessary . for as all other s●ving graces in the faithfull , proceed from faith , first apprehending , and after applying christ unto themselves , in so much , that without it there is no other saving grace ; so according to the measure of it , such is the measure of all other saving graces . that peciall faith , which the holy ghost worketh in us , by shedding abroad the love of god in our hearts , ( that is by perswading our soules of the love of god towards us in christ ) produceth the love of god , ( for therefore do we love god , because we are by faith perswaded that god loveth us first ) and consequently , the love of our brother for gods sake . charity , which is the ●nd of the c●mmandement , proceeding from faith unfained : it worketh in us affiance . fo● when we believe that christ is our saviour , we rest upon him for salvation . it worketh in us hope ; for when we believe , that the promises belong unto us , we expect the performance . faith having begotten affiance and hope , and working by love , begetteth zeale , peace of conscience , rom. . . rejoycing in god , and joy in the holy ghost , thankfulnes● , voluntary and cheerfull obedience , patience , and comfort in afflictions , &c. and indeed , how can a man love his neighbour for gods sake , who lov●th not god much more ? how can a man love god as he ought , who is not perswaded of gods love towards him in christ ? which perswasion is this special faith. and if he cannot love god without faith , much lesse can he have the z●al● of god : fo● zeale is the servency of love . how can a man have affiance in christ , and rest upon him for salvation , who is not by faith perswaded , and in some measure assured , that he is his saviour ? how can he hope and wait for th● performance of the promises , that doth not believe that they belong unto him ? f●ith being the substance of things ho●ed for . how can a man have true peace of conscience , who is not perswaded , that god is reconcled t● him ? how can a man rejoyce in god , wh● is not assured of gods favour towards him ? how can a man trust in god , that is not perswaded of gods goodness towards him ? how can a man be thankfull unto god , wh● is not perswaded of gods love and 〈◊〉 towards him ? how shall th●y fear god● as sons , that is , fearing to offend so mercifull a father , who are not perswaded that he i● their father in christ ? or when they have sinned , how shall they be encouraged to return unto him , if they be not perswaded of his fatherly respect to t●em ? how shall they perform vo●●ntary and che●rful ●b●dienc● . who are not perswaded that their endevours are accepted of him ? how shall they pray , who do not believe they shall be heard ? or as the apostle speaketh , how shall they call ●pon him in whom they have not believed . rom. . . how shall they patiently and comfortably bear afflictions , who are not perswaded they be fatherly chastisements , or trials proceeding from gods love , and tending to their good● . finally , with what heart 〈…〉 worship god , who are not perswaded , that their service is accepted of him . and as it worketh all other graces in us ; so according to the measure of our faith , such ( as i said ) is the measure of all other graces . for the more a man is perswaded of gods love and favour towards him in christ , ( that is ▪ by how much the greater is a mans speciall faith ) so much the more he loveth god , and his neig●bour for gods sake ; so much the more is he inflamed , with the 〈◊〉 of god : so much the more confidently doth he rest upon christ for salvation : so much the more he hopet● for , and expecteth the good things promised : so muc●●he more he rejoyceth , and glo●ieth in god : so much the more he is thankfull , to god for his goodnesse : so much the more he trusteth in god , so much the more the feareth to offend so gracious a god , and so 〈◊〉 a father : 〈◊〉 offended , he will 〈…〉 return ▪ unto god : so much the more 〈◊〉 & comfortably he beareth afflictions , saying with iob , though he kill me , 〈◊〉 will i p●t my trust in him● iob. . . so much the more willingly and che●rfully will he obey and serve the lord. wherfore it is evident , that they which renounce this faith , as the papists do , discover themselves to be void of all saving grace● , and to have no truth nor power of religion in them . but whatsoever they think or speak of speciall faith , let us know and acknowledge these three things : first , that it is the duty of every true christian , that doth truly assent to the doctrine of the gospell , to apply also by special faith● the promises of the gospell unto himself . for this is most profitable , most comfortable , most necessary . profitable , because from this application of faith , all oth●● graces do proceed , as hath been said . comfortable , because by this application , we grow to assurance , as shall be shewed . necessary ; first , because that beliefe or assent is not lively and effectuall ( as you shall heare ) which is not joyned with ● desire to apply christ to thy self and with a resolution to acknowledge him to be thy saviovr , and to rest upon him for salvation : for although he , which at the ●●rst believ●th only by a●●ent , ●oth not yet actually apply the promises of the gosp●ll to himself ; yet that assent , if it b●liv●ly and ●ffectuall , worketh both an earnest desire , and setled resolution of ●pplication . . he ●ha● knoweth himself to believ● by a true assent , and refuseth to apply the promises to himself , he maketh god a lyar , as shall b● shewed . . where this application is not at least in desire , resolution , and endevour , there is no other saving grace , as i have proved . the second thing , which we are to take notice of , is that it is the chiefest comfort , and indeed happinesse of a christian in this life , by speciall faith to be assured of the ●ternall love and favour of god in christ. for so za●hary in this place expoundeth our blessedn●ss● to be this being redeemed by christ to worship god without f●ar , &c. the third , that seeing it is a thi●g so profitable , so ●●cessary , and so comfortable that our happiness is to be repo●ed therein : it is therefore our duty to do our best endevour , to attain unto the assurance of salvation , and to this speciall faith : or as the apostle p●ter●xhorteth ●xhorteth in other words , to give dilig●●nce to make our calling and election sure . p●t . . . or as the apostle paul speaketh , 〈◊〉 . . ● . to lay up i● st●re , a good foundation against the time to come , that we 〈◊〉 lay hold upon et●rnall lif● . for though the apostle in that place doth by this argument exhort them that be rich to works of charity : yet his meaning is not , that those works are the foundation ; but that we by doing of them , may gather assurance to our selves of our justification and salvation , as by t●stimonies and evidences of our faith : which assurance of speciall faith is so sure a foundation against the day of triall , as they who h●ve built thereon , cannot by any temptation b● removed ▪ but like mount sion stand fast for ever , or like to three-square or triangular bodies , which , howsoever they be tossed and turned , keep alwayes their positure , which 〈◊〉 undique sursum . now you must not think , that full assurance is obtained at the first , or at onc● ▪ but we must attain unto it by divers degrees . and first we are to know , that the ordinary way to exaltation by sound comfort and assurance , is humil●tion : according to that generall rule given by our saviour , after 〈◊〉 had reported the notable humiliation of th● penitent publican ( which rule is also delivered in divers other plac●s of scripture ) that , whosoever exalteth himself shall be abased : but he that humbleth himself shal be exalted , 〈◊〉 . . s. peter therefore having signified , that the lord resisteth the proud , but giveth grace to the humble , inferreth this exhortation : humble your selves therefore under the mighty hand of god , that he may exalt you in due time , pet. . , . this work of humiliation , the holy ghost ordinarily worketh in gods children by the ministery of the law , whereby he revealeth unto us our miserable estate in our selves , in respect both of our sinnes , ( for by the law commeth the kno●ledge of sinne . rom. . . ) and also of the punishment , denouncing the fearfull plagues of god for sinne , both in this life , and in the world to come . thus when peter had declared to the jews their hainous sin in crucifying christ ; they were pricked in their hearts , and said to the apostles , men and brethren what shall we do ? act. . . . . when the prophet nathan had by a parable , which he applied to david the king , aggravated his sin , saying , thou art the man : david both privately testified his humiliation to the prophet , saying , i have sinned against the lord ; sam. . . . and also publiquely professed the same , psal. . but of humiliation for sinne , the publican is propounded as a notable pattern for imitation , luke . . and as for humiliation wrought by denunciation of judgments , consider the example of iosias , king. . . . . of the ninivites , ion. . , . in like manner ought we to be humbled before god , when we consider that our sins are so hainous and detestable in the sight of god , that nothing could satisfie the justice of god , or appease his wrath for them , or expiate the guilt of them , but the death and sufferings of the eternall and only begotten son of god. of which death of christ the blame is to be laid upon our sins , as the meritorious cause , rather then upon those , who were but the instruments of his death . for by our sins we nayled . christ upon the crosse ; by our sins we pierced the precious body of jesus christ : we are the men that crucified our blessed saviour let us therefore pray to god , that he would poure upon us the spirit of grace and supplication , that looking upon him whom we have pierced , we may mourn for him ( being put to death for our sins ) as a man mourneth for his only son , zach. . . and if the denunciation of gods temporall judgements ought to humble us before god ; how much more ought we to be humbled at the consideration , both of the temporall plagues denounced in this world , and also of eternall torments in hell ? but when these ordinary means of humiliation , by the ministery of the law , will not prevaile ; it pleaseth god sometimes , by means extraordinary , or at the least , not so ordinary , to draw men unto him , as it were , by a strong hand , adding to the ministery of the word , sometimes afflictions and crosses , and , sometimes terrors and anguish of conscience . by afflictions i ▪ sophs brethren were brought to acknowledge their sinne , gen. . . manasses when he was in affliction , greatly humbled himself before god , chron. . . so did the prodigall son , luk. . . according to that , esay . . hos. . . by terrors also sometimes men are humbled , as peter , luk. . , . being affrighted , when by the miraculous draught of fishes he was brought to acknowledge the divinity of our saviour christ : much more the gaolour , act. . . . and most of all s. paul , act. . . . but here we must beware of an erroneous and dangerous conceipt of some , who run into contrary extreams . for as they imagine none to believe , who have not full assurance ; so they think none to be humbled as they ought , or effectually called , who are not drawn , either by grievous afflictions , or by the terrours of their conscience , to the brink of despaire , as though there were no hope of salvation for them . indeed it is good for a man to be much humbled in himself , and as iob speaketh , to abhor himself , repenting in dust and ashes , and to acknowledge that i● himself , or by his own means , there is n● hope of salvation . but it is either great ignorance , or forgetfulnesse of christ , to acknowledge no means whereby to be saved , or if a man acknowledge christ , it is great infidelity to think that his sins , which are but ●inite , ( though many and great ) a● more and greater then the mercies of god , and merits o● christ , which are infinite . therefore so to be humbled is a fearfull sin , and perhaps a greater sinne , then any for which he is humbled . notwiths●●nding this may be said for the comfort and profit of those whom ●od doth draw by a strong hand , that is , by grievous afflictions , either outward , or inward ( which are indeed the most grievous ; for a wounded * conscience who shall bear ) i say , first , for their comfort , that the lord doth sometimes so cast down those whom he purposeth most of all to exalt ; and that they sometimes do prove the most zealous professours of religion , and the worthiest instruments of gods glory ; as you see in the example of paul. for their profit they are to be advised , that when they are afflicted either outwardly or inwardly , they would first acknowledge the hand of god , by what means soever the affliction doth happen unto them , and not to seek to remove the hand of god afflicting them ; if outwardly , by indirect or unlawfull means ; if inwardly , by worldly and carnal delights ; but to labour , that the end which god propoundeth in afflicting them , may be atchieved . . that they would humble themselves under the mighty hand of god , whom they have provoked to anger against them ; labouring to call to mind their sins , whereby they have offended god ; to confess them particularly , to bewaile them , and to be sorry for them , because by them they have displeased god , and pierced our saviour : earnestly and heartily to pray to god for the remission of their sins , for christ his sake ; to promise , purpose , and vow amendment for the time to come . thus confessing their sins , and forsaking them , they shall be sure to find mercy ; and humbling themselves , they shall be exalted , prov. . . but as i said , ordinarily , the lord worketh humiliation by the ministery of the law. now , that we may be humbled thereby , we are not only to believe the sentence of the law , denouncing the terrible curse of god , against every one that doth not continue in all the things which are written in the book of the law , to do them , gal. . . to be true , but also to apply it to our selves , after this manner ; seeing this is most true , as being the undoubted word of god , that every man in himself is subject to the fearful curse of god , both in this life , and in the world to come , who doth not perform the three degrees of obedience contained in this sentence , that is , to do the things commanded , to do them all , and to continue in doing all ; therefore it cannot be denied , but that in my self , i am most accursed ; who , to the not performing of these three degrees of obedience , have added the three contrary degrees of disobedience . for i have not only nor done the things commanded , but also i have done the things forbidden : i have not only not kept all gods commandements , but also i have broken them all : i have not only not continued in perpetuall obedience , but i have also continued in a perpetual course of disobedience . o therefore wretched man that i am , and in my self thrice accursed ! o that i were delivered from the fearfull curse ! o that i were freed from this wofull state of damnation ! thus by applying the sentence of the law to themselves , men come to see and acknowledge their own damnable estate in themselves ; whereby they are forced to seek for salvation out of themselves , in christ ; especially , if to the application of the sentence of the law , they adjoyn a serious consideration of the day of judgement ( which the apostle calleth the terrour of the lord. ) at which time all of us shall appear before the judgement seat of god , to receive according to those things which we have done in the flesh , cor. . , . but without this application , men not seeing nor feeling their own misery , neglect the promises of the gospell , not caring to apply them to themselves : but most ungraciously suffring the most precious blood of christ , as much as in them lyeth , to be spilt in vain ; as it is in vain to them , unto whom it is not applied . but when by the paedagogie of the law , which is a school-master unto christ , gal. . . men are brought to see and to feel their misery : o then how beautiful are the feet of those who bring glad tidings of salvation ! how acceptable is the promise of deliverance to them that are captives ; of justification , to them that in themselves are accursed ! of salvation , to them that are lost ! in respect of these , the kingdom of god is said to suffer violence , and these are they which with violence take it to themselves , mat. . . thus then being schooled by the law , by which the holy ghost worketh in us the legall faith , which is a preparative to the evangelical , we become fit auditors of the gosp●l , by which the holy spirit worketh in us the grace of justifying faith . and therefore in the next place we must be diligent and attentive hearers of the gospell , by the hearing whereof * commeth faith . in which regard , as the gospell is called the word of faith : so also the preachers of it are not only termed ministers , by whom you believe , cor. . . but also are said to justifie men , dan. . . and to save them , tim. . . cor. . . as being the instruments of the holy ghost , working in us the grace of faith , by which we are justified and saved . by the * ministery of the gospel , the holy ghost worketh in us the grace of faith in two degrees ; the former is of assent , the other of application . as touching the former : the holy ghost having prepared us by the law , doth in the ministery of the gospell , first , reveale unto us the mercies of god in christ. secondly , he stirreth us up by the ministers of reconciliation to embrace gods mercies , cor. . . . and to be reconciled to him : and thirdly , having thus knocked , as it were , at the door of our hearts , he himself doth open out hearts , apoc. . . as he did the heart of lydia , act. . . not only to attend , but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth to assent unto , or to believe the gospel . neither is it to be doubted , but that by that phrase is meant , that the holy ghost did work in her the grace of faith . and as touching the latter ; the holy ghost having opened our hearts to receive christ , by a true , willing , and lively assent ( which is the condition of the promise : ) he teacheth us to apply the promise unto our selves , as belonging to us . here therefore three things are to be done : . we are to believe in christ by a lively assent to the promise of the gospell . . so believing in christ , we are to apply the promises of the gospell to our selves . . having by application attained to some assurance , we must give all diligence , that this assurance may more and more be encreased . as touching the first : we must be very carefull , that our assent to the doctrine of the gospell , promising salvation to all that believe in christ , be willing , true , lively , and effectuall : otherwise , though we may believe that jesus the son of the blessed virgin mary , is the son of god , and saviour of all that shall be saved ( which not only hypocrites , and wicked men , but the devils themselves after a sort believe ) yet we cannot truly be said to believe in christ. first therefore it must be a willing assent , and therefore approving what we believe ; not forced , as that of the devils , and of some wicked men ; who being convicted with the evidence of the truth , do , whether they will or no , know and believe the truth of the gospell , and with horrour acknowledge it , iam. . . mat. . . secondly , it must be true , lively , and effectuall . for as there is a two-fold knowledge , the one literall , swimming in the brain , informing the judgment , but not reforming the heart and the conversation , serving only to purchase the more stripes : luk. . . the other spirituall , not only informing the judgment , but also reforming the heart , and conforming our lives to the practise of that which we know ( which in divinity is accompted the only true knowledge , i ioh. . , . for the other , though in regard of the object it is true , because it is the knowledge of the truth ; yet it is not true formally , and in respect of the efficacy , or of the effect : ) so faith , which sometimes goeth under the name of knowledge or acknowledgment , may be distinguished . for there is a counterfeit , idle , & dead faith ; which , having neither root , nor fruit , is uneffectuall , either to justification , or to sanctification ; which is the faith of hypocrites , and of all carnall and worldly professours , which the papists themselves 〈◊〉 fidem informem . and there is a true , lively , and effectuall faith , ( which the school-men call formatam , and not amisse , saving that they hold charity , which , as i have showed , is a fruit and ●ffect of faith , tim. . . to be the form thereof , ) by which we receiving christ , and being rooted in him , or engraffed into him , do receive from him spirituall life , gal. . . for having , by faith , union with christ , we have also communion with him , both in his merits to our justification , and in the vertue of his death and resurrection , to our fanctification , rom. . , , &c. phil. . , . now this assent is effectuall to justification , when by it we receive christ , who is our righteousnesse ▪ for when this beliefe is willing , lively , and effectuall , we do receive christ not only in our judgements , by this true and lively assent ; but also this lively assent working both on the heart and the will , we receive him in our hearts by an earnest desire , that he may be applied unto us , and we made partakers of him , ( which desire we expresse in hearty prayer ) and in our will , by resolving to acknowledge him , to be our saviour , and to rest upon him for our salvation . for 〈◊〉 a man truly and effectually believe , that in himself , and without christ he is accursed , according to the sentence of the law , and that in christ , if he believe in him , he shall be happy and blessed , according to the doctrine of the gospell : and not desire both to be freed from that damnable estate , and to be made partaker of happiness in and through christ ? can a man truly and effectually believe , that being in himself accursed , he shall , notwithstanding the curse of the law , notwithstanding the testimony of his own accusing conscience , notwithstanding the accusations of satan , become happy and blessed in christ , if he shall believe in him ; and not resolve with himself , that , whatsoever the law , his own conscience , or the devill can object to the contrary , he will acknowledge christ to be his saviour , and rest upon him for salvation ? for as the understanding , when it conceiveth any thing to be true , not by evidence of reason , but by the authority of god speaking in his word , as in matters of faith , hath the concurrence of the will , acted by the spirit of god , willingly to assent thereunto : so when the understanding , enlightned by the holy ghost , conceiveth and judgeth any thing to be good , it commandeth the will to embrace it , the will ordinarily following the judgement of the practi●● understanding . to sanctification it is effectuall , as it is a grace of regeneration , ioh , . ● . pur●fying the heart , and working by love , and transforming a man into a conversation answerable to that which he doth believe , and therfore is ever joyned with repentance , which the holy ghost regenerating us , with it , and by it worketh in us : and therefore a lively faith is never severed from repentance , nor repentance from it ; for as we cannot truly repent , unlesse we believe ; so we cannot truly know that we believe , unlesse we repent . this assent being true , willing , lively and effectuall , as i have said , is the very condition required in the promise of the gospell , and the first degree of justifying faith ; which if we have obtained , we may and ought to apply the promise of the gospel to our selvs . this being a matter of excellent comfort , and of singular use , i will prove by plain testimonies of scripture , and by evident reasons : the rather , because i know , to some it will seem a paradox . . the testimonies of the scripture are these . for first , this is the saith for which our saviour pronunoceth simon peter blessed , thou art christ the son of the living god , mat. . , . the like profession is made by the apostles , ioh. . . and by martha , ioh. . . . joh. . . these are written , that you might believe , that iesus is the christ , the son of god , and that believing , you may have l●fe through his name . . act. . . . here is water , saith the eunuch , what doth hinder me to be baptized ? philip said , if thou believe with all thine heart , thou mayest . and he answered and said , i believe that iesus christ is the son of god. . rom. . , . if thou shalt confesse with thy mouth the lord iesus , and shalt believe in thine heart , that god hath raised him from the dead , thou shalt be saved . for with the 〈◊〉 man believeth unto righteousnesse , and with the mouth confession is made to salvation . . this is the faith , without which it is impossible to please god. for he that commeth to god , must believe that he is , and that he is a rewarder of them that seek him , hebr. . . . joh. . . whosoever believeth that iesus is the christ , is born of god. . joh. . . who is he that overcommeth the world , but he that believeth that iesus is the son of god ? . the reasons . . the justifying and saving faith many times goeth under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement , which is all one with assent , tim. . . pet. . , . or of knowledge , meaning acknowledgement , as ioh. . . esay . . my righteous servant ( meaning christ ) agnitione sui , by the acknowledgement of himself , that is , by faith in him , shall justifie many . . to receive christ , is to believe in him , ioh. . . by this lively assent , we receive christ , as hath been said , in our minds , in our hearts , in our wils . if any man therefore object , that justifying faith consisteth not in assent , but in application of the promises . . i answer , that there are two degrees of justifying faith , the one , being 〈◊〉 assent to the promise of the gospell ; the other a sound application therof to our selves . by the former , as being the condition of the promise , we are justified in foro coelesti , in the court of heaven : by the latter , in the court of our own conscience . by the former , we are justified before god ; by the latter , we are perswaded in our conscience , and in some measure assured of our justification . . by the second degree of faith , which some call speciall faith , the promises of the gosp●ll are to be applied . but they cannot be applied to any aright , but only to those , who have the condition of the promise , which is the justifying faith . for the gospell doth not promise justification and salvation to all , but to those only who have a justifying faith . therefore a man must be endued with justifying faith , before he can or ought to apply the promises of the gospell to himself . for as salvation is promised to them that believe , so damnation is denounced to them that believe not , mar. . . ioh. . . . . it is a very erroneous opinion to think , that we are justified , or do obtain remission of sins , by being assured , and much more by being fully assured of the forgiveness of our sins : or that we are to believe , that they are forgiven , to the end that they may be forgiven : for justification and remission of sins is promised only to those that believe by a justifying faith ; ( i speak of those who are adulti , and are come to the years of discretion , not of infants , who are justified sometimes , before they actually believe ) therefore a man must have justifying faith before he hath remission of sins , for by faith we obtain remission of sins , and by faith we are justified : and therefore have we believed in christ , that we might be justified by the faith of christ ) a mans sins must be forgiven , before he can be assured that they be forgiven ; and it is absurd to imagine that the assurance that our sinnes be forgiven , goeth before the forgivenesse of them . for if a man must believe or be assured of the forgivenesse of sins before they be forgiven , then he is bound to believe that which is false . and lastly , a man must ascend by divers degrees of assurance , growing or proceeding from faith to faith , before he can attain to ful assurance . and here i hold it expedient , briefly to touch a certain discourse of the learned chamiers : that it may evidently appear , that they who do not acknowledge this distinction of justifying faith , must of necessity be forced to it . for , whereas vasques objecteth against us , that we teach , that we ought to believe that our sins are remitted , to the end that we may be justified , and may obtain remission of sins : he answereth , that it is a meer slander : for , saith he , quid monstri est , credere sibi remissa peccata ut remittantur ? sic enim constituitur fides remissionis prior reipsa ipsa remissione ; quod omnem absurditatent superat : enimveroè si prius remissa credimus , quam sint remissa , falsum nos oportet credene . quid plura ? nobis potius est p●rsuasissimum , remissa esse peccata antequam credimus , &c. it is a monster , that a man should believe , that his sins be forgiven , to the end that they may be forgiven , for so the faith that our sins be forgiven , should go before the forgivenesse it self , which surpasseth all absurdity : surely , if we are to believe that our sins be forgiven before they be remitted , then must we believe , that which is false . what should i say more ? we rather are fully perswaded , that our sins be forgiven before we do believe , &c. but say i , if no other justifying faith be acknowledged , but the speciall faith whereby we are assured of the remission of our sins : and if this also be true ( which the scripture teacheth ) that by faith we are to obtain remission of sins , that absurdity will necessarily follow , which he so much di●claimeth . for to hold that the sins of those who are adulti , or come to years of discretion , be forgiven before they do believe , is as great an absurdity as the other ; because by faith we obtain remission of sins ; neither is remission promised to any , who are of years , but only to those that believe . of necessity therefore we must hold this distinction of faith , viz. that there is one degree of justifying faith , which in order of nature , goeth before remission of sins , by which we obtain forgivenesse of sins , and by which we are justified before god : and that there is another degree of justifying faith , which followeth after justification and remission of sins : whereby we being perswaded , and in some measure assured of the remission of our sinnes , are justified in the court of our own conscience . and of this indeed it is true , that our sins be forgiven , before we believe , or be assured that they be forgiven . . for the further clearing of this distinction of faith , let us distinctly consider the differences between the two degrees : for . by the former , as i have said , we are justified before god in the court of heaven , by the latter , we are justified in the court of our own conscience : by the former , we are justified properly ; by the latter we are assured of our justification . . of the justification , which we have by the first degree , ( which properly is called justification ) there are no degrees ; but of that which we have by the second degree , which properly is not justification before god , but the assurance of it in our own consciences , there are degrees according to the measure of our faith . . the first degree goeth before the remission of sins , the second followeth after . . every man is bound upon pain of damnation to have the first degree of faith , which is truly , and firmly to believe , that jesus the son of the blessed virgin , is the eternall son of god , and saviour of all that truly believe in him ; but no man ought to have the second , who hath not the first ; for a man must first have ●ustifying faith , which is the condition of the promise , before he ought to believe , that the promise of remission of sins , or of salvation belongeth to him . . the former degree seemeth more properly to be the work of the spirit regenerating us , ioh. . . the latter of the same spirit , as it is the spirit of adoption , sealing us after we have believed , ephes , . . . . rom. . , , . . the former is begotten ordinarily by the ministry of the gospell , and not by the ministry of the sacraments , which notwithstanding were ordained of purpose , as i shall shew hereafter , that they who have the first degree , might attain to the second . for to him that believeth truly , according to the first degree , the sacrament is a seal of the righteousness which is by faith , and a pledge to assure him , that so certainly as the sign , so also the thing signified , which is christ with all his merits , are communicated to him . . the former , as hereafter i wil make plain , is fides principiorum ; the latter , of conclusions deduced from thence by application , and by necessary consequence . . of the former , the four first notes of happiness , mat. . are the signs and fruits : of the second , the four latter . for though the papists make of them eight beatitudes ; yet there is but one beatitude in this life , whereof christ is the foundation , and faith is the instrument , whereby we receive and apply christ unto our selves ; of which those eight are so many notes . for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pronunciations of blessednesse , the lord jesus directeth to his disciples , and in them to all the faithfull , saying , blessed are you poor , &c. luk. . . the foure first beatitudes , as i said , are the notes of the former degree . for those that have the first , are not at the first happy in their own sense and apprehension , but rather the contrary ; being poor beggars in spirit , mourning for their wants , subdued by the sense thereof unto meeknesse ; hungring and thirsting after righteousness , which they find themselves to want : and yet our saviour pronounceth them bl●ssed , which proveth that they are justified before god , though not assured thereof in their own conscience . the foure latter are markes of the second degree . for when we are in some measure assured of gods mercy towards us we become mercifull to others for gods sake ; when we have assurance of salvation , we endevour to purifie our selves , as he is pure ; when being justified by faith we have peace with god ; we become peace-makers among men . when men have obtained the assurance of faith , to them it is given not only to believe in christ , but also to suffer for him . . thus much of assent , which being lively and effectuall , is the very condition of the evangelicall promise . now i come to application , whereby we do attain to assurance . and that we may soundly apply the promise to our selves , we must first be assured , that we have the condition of the promise , which is the first degree of justifying faith , whereof i have spoken , that is , a true , lively , and effectuall assent ; which we may know our selves to have , if our belief be effectuall , as before i said , both to justification , as it is when by it we receive christ , who is our righteousnesse , not only in our judgements , but also in our hearts , and in our willes : and also to sanctification , as it is , when it produceth the duties of repentance . having therefore the condition of the promise , and knowing that thou hast it , thou art bound in conscience , whatsoever the papist faith to the contrary , to apply the promise to thy self as belongeth to thee . doest thou therfore truly believe that christ is the saviour of all those that truly believe in him ; then thou art bound to believe that he is thy saviour , that he died for thy sins ▪ and rose againe for thy justification , that by him thou hast remission of sins , and that by him thou shalt be saved . otherwise , if thou knowest thy self to have the condition of the promise , and wilt not apply it to thy self ; that is , if knowing thy self truly to believe , that christ is the saviour , thou wilt not believe that he is thy saviour , thou makest god a lyar , saith s. iohn , in not believing the record which god gave of his son. and this is the record that god hath given to us ( that believe in christ ) eternall life , and that this life is in his son. he that hath the son ( as every true believer hath ) hath life ; and he that hath not the son , hath not lif● . these things ( saith he ) i have written to you that believe on the name of the son of god , that you may know that you have eternall life , and that you may believe on the name of the son of god. the meaning of which last words seemeth to be this : i have written to you that believe on the name of christ , by a true and lively assent , but have not perhaps as yet attained to any sound assurance ; that you applying the promises of the gospell to your selves , and gathering testimonies to your selves , that they belong to you by such markes , as i in this epistle have set down ; may attain to assurance , and so proceed from faith to faith. for without absurdity , the words cannot be understood of the same degree of faith. i have written to you that already believe in christ , that you may believe in him . what ? no otherwise then already they do believe ? yes , no doubt , that they which believed in a lower degree without assurance , might know that they have eternall life ; and that so attaining to a higher degree of faith , might thereby be assured of salvation by christ. now , this application is made by a practicall syllogisme , the proposition whereof , ( which some cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is the undoubted word of god. whosoever truly beleeveth in christ , he shall be saved . the assumption is the testimony of our own spirit , which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but i through gods mercy do truly believe in christ. for the holy ghost having opened my heart , as he did the heart of lydia , act. . . to assent unto , or to believe the gospel , i do receive christ , not only in my judgement , by a firme , willing , and unfaned assent , but also in mine heart by an earnest desire to be made partaker of him , which is the desire of application ) and in my will by a setled resolution ( whatsoever the law , mine own conscience , or the devill , can object to the contrary ) to acknowledge him to be my saviour , and to rest upon him for salvation , which is the resolved purpose of application . the conclusion which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the verdict or testimony of the holy spirit , testifying with our spirits in the assumption , according to the word in the proposition . therefore i through gods mercy shall be saved , which is the voice of speciall faith. the consequence of this , and all other formall syllogismes , is such , that the conclusion cannot be false , if the premisses be true . otherwise a contradiction would be implied , that is , contradictories would be true together , which is impossible : for if this conclusion should be false , then either the proposition is not true ; that whosoever truly believeth in christ , shall be saved : or the assumption , that i truly believe in christ. of the proposition of this syllogisme , there can be no doubt , it being the undoubted word of god , and the main promise of the gospel . against the assumption , two things may be objected : the one , out of the doctrine of our divines : the other , out of the doctrine of the papists . for some of our divines , define faith to be a full assurance of the love of god concerning the remission of our sins , and eternall salvation by christ , or in other words to the like effect . but the faith mentioned in the assumption is no such assurance . i answer , that our divines , defining the speciall faith , are not to be blamed for defining it according to the perfection thereof ; for so every vertue and grace ought to be defined ; that so we may learne not to content our selves with that imperfect measure whereunto we have already attayned , but may aspire towards perfection but if any shall hereupon inferre , that no man doth truly believe , who hath not that full assurance ( as some vnadvisedly have done ) he shall give occasion to the greatest part of believers , either to dispair , that they have not faith , because they have not ful assurance , or because they woul not be thought without faith to presume that they have a full assurance which notwithstanding men doe not attayne unto at the first , nor at once , but by divers degrees , after much practice of piety , and long experience of gods goodnes towards them ; and never is so fully obtained before the end of this life , but that somewhat still may , and ought to be added to it . the objection of the papists against the assumption is , that a man doth not know , that he doth believe ; and therefore not being ass●red , that he doth believe , he can have no assurance of salvation . this is in deed the thing which they must stand unto , if they will deny , as they doe , the certainty of salvation . for if a man may be assured that he doth truly believe , he may also be assured that he shall be saved . but that the faithfull may know , that they believe , i prove . . because every beleever is taught to say , i beleeve in god the father , i believe in god the sonne , i believe in god the holy ghost . this profession of faith every true christian is bound to make with confidence ; therefore every true christian is bound to know that he doth believe . the father of the demoniack , though indued but with a weake faith , when our saviour told him , that the cure of his sonne was possible , if he could believe , returned this present answer , lord i believe , help thou my unbeliefe . mark. . . the eunuch , though a new convert , when philip told him he might be baptized if he did believe with all his heart , answered i believe that iesus christ is the sonne of god. act. . . we believe and know that thou art that christ the sonne of the living god. john . . so john . , . this is that which augustine affirmeth . videt ( fidelis ) ipsam sidem suam , quase credere sine cunctatione respondet the faithfull man feeth his owne faith , whereby that he doth believe , he answereth without delay . object . yea , but many recite the creed , saying , i believe , &c. who notwithstanding doe not believe , and much lesse know it . ans. the question is not , what hypocrites and unsound christians do , or can do , of whom there is no question , but that seeing they doe not believe , they cannot know themselves to believe . but every faithfull and sound christian , whom the seriptures call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he professeth , that he doth believe , doth not onely believe , in deed , but also knoweth that he doth believe , and he which doth not know that he doth believe , hath just cause to suspect himselfe that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sound and approved christian. but for this there is an evident proofe . cor. . . examine your selves , whether you be in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , try your selves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or not . know you not your owne selves , how that iesus christ is in you except you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , not sound , nor approved christians . those that are commanded to try themselves , whether they be in the faith , may upon triall know it . those that may know that christ is in them , may know they do believe , because christ is in us by faith , and if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unsound , who doe not know that christ is in them , then all that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , sound , approved christians doe know it . and wehereas some papists take acception , that the apostle speaketh of the true doctrine , which is called the catholike faith ; i answer , first , that a man cānot know that he is in the catho like faith , unlesse he also know that he doth believe it . . the apostle speaketh of that faith , whereby christ dwelleth in us , which is not the doctrine , but the grace of faith. . the apostle vindicateth and proveth his calling by theirs : as we prove the truth of our church , and of our ministery against our separatists , who before their separation , seemed very forward christians . try , whether you have a true faith , and if you have , acknowledge that to have beene a true ministery , by which it was wrought for how can they believe in him , of whom they have not heard , and how can they heare without a preacher , and how can they preach , unlesse they be sent ? rom. . . . these things saith saint iohn , have i written to you , that believe on the name of the sonne of god , ( iohn . . ) that you may know that you have eternall life : which they could not know , unlesse they knew themselves to believe . . at that day , viz. after the sending of the holy ghost , you shall know that i am in the father , and you in me , and i in you , saith our saviour , iohn . . . the minde is not ignorant of its owne a'tions * when it understandeth , it knoweth it selfe to understand , when it discourseth , it knoweth it selfe to discourse ; so when it a●●enteth , it knoweth it self to assent ; when it desireth any thing , it knoweth that it doth desire it ; when it purposeth , or resolveth , it knoweth that it doth purpose , or resolve , much more being holpen by the spirit of god , whom we have received from god , that we might know the things which are given unto us of god. cor. ● . . . how should any man glory in the testimony of his owne conscience , that he doth believe , or that he doth walk uprightly before god ( which is the chiefest ( cor. . . esay . . ) comfort of all sound christians ) who is not conscious to himself , that he doth believe , and walk uprightly before god , est ergo quidam modus in conscientis glor●andi , ut noveris sidem tuam esse sinceram , noveris esse spem tuam certam , noveris charitatem tuam esse sine simulatione ( in psal. . ) saith , augustine and againe , suam ( de trinit . li. . c. . ) quisque fidem apud seipsum videt c. i. fidem videt quisque in corde suo esse , si credit — non sicut corpora . — non sic videtur fides in corde in quo est , ab eo cujus est , sed eam tenet certisima scientia , clamatque conscientia . and againe , though we see not the things which we doe believe , ipsam tamen fidem quando inest in nobis videmus in nobis . epist. . c. . menti nostrae fides nostra conspicua est . so much of the assumption . upon these premisses necessarily followeth the conclusion , which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or verdict of speciall faith , concluding the certainty of salvation , by application of the promises to him that hath the first degree of faith . which in my poore opinion is a most comfortable doctrine . but against speciall faith so proved , the papists still object divers things . . that it cannot be truly termed faith , and that for three reasons . for , . vere fidei falsum sub esse non potest , the object of true faith cannot be that which is false , but of this , the object may be false , because a man may be deceived in the application . i answer : as there is a double knowledge , the on of principles manifest in themselves , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other , of conclusions ( not manifest in themselves , but manifested by discourse ) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so there is a twofold faith , the one of principles contained in the word of god ; the other , of conclusions deduced from thence : which conclusions though they are not absolutely necessary , yet the premisses being true , they cannot be false . but the premisses of this practicall syllogisme made by a faithfull man , are true ; therefore the conclusion cannot be false . indeed if the syllogisme be made by an hypocrite , or ungrounded christian , the conclusion is not necessary ; because the assumption is false , or at the least , uncertaine : false , if he doe not believe ; uncertaine , if he doe not know himselfe to believe ; and then the assumption at the most , is but this ; but i doe suppose that i doe believe ; and the conclusion must be answerable , therefore i suppose that i shal be saved . but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faithfull and sound christian , who doth not onely believe . but knoweth himselfe to believe ; as he assumeth , i doe know , and i am sure that i doe believe ; so he concludeth , therefore i know and am sure that i shal be saved . . true faith is grounded upon the word , the speciall faith that this man or that man shall be saved , is not grounded on the word . ergo , it is not a true faith. resp. particulars are included in the generall , & quod omnibus promittitur , singulis promittitur ; therefore if it be true , that all believers shall be saved , then it is as true , that this or that believer shall be saved ; and this the apostle teacheth , rom. . . if thou &c. . because faith mentioned in the scripture , is the faith of assent , and not of application . i answer , that as there are many places which speak properly of assent , some wherof i before cited ; so there are many which mention or meane the speciall faith. as namely all those places , which are very many , and almost innumerable , wherein the faithfull doe apply , and as it were appropriate those things which are spoken of god * to themselves . as my god , my lord , my saviour , the god of my salvation , &c. ( * psal. . . . . . . . . . . . . . , . . . . . , . . . . . . . . , . . . &c. hab. . . luke . . john . . &c. so gal. , . christ liveth in me , and the life which i now live in the flesh , i live by the faith of the sonne of god , who loved me , and gave himselfe for me , likewise in those places where the faithfull professe their assurance of justification and salvation , as iob. . , . , , . psal. . . who forgiveth all thine iniquities , psalm . . . rom . . . tim. . . secondly , upon the patrons of speciall faith , the papists doe presle divers inconveniences and absurdities . as . if every man be bound to believe in particular his owne salvation , then it would follow that every man shal be saved ; because no man is bound to believe an untruth : but the consequent is false , therefor the antecedent . answ. i have shewed before , that every man is bound upon paine of damnation to have the first degree of faith , which is to give a firme assent to the promise of the gospell , assuring salvation to all those that believe in christ ; but the second degree none ought to have , but they only who have the first ; no man ought to apply the promise of the gospell to himselfe , who hath not the condition of the promise , unlesse he will pernieiously deceive himselfe . for , as hee that believeth shall be saved : so he that believeth not , shal be condemned . mark. . . if thou dost truly believe that christ is the saviour , thou art bound to believe , that he is thy saviour : and so believing in christ , and receiving him both by assent , and applycation , thou shalt undoubtedly be saved . the second absurdity ] . those that have this speciall faith ought not to aske the forgivenes of sinnes , which notwithstanding our saviour teacheth his owne apostles to aske . for they that have full assurance of the forgivenes of all their sinnes , ought not to aske forgivenes , unlesse they will dally with god , for nothing desireth that which it hath . i answer . . that not all believers have full assurance ; some are incipients , some proficients , some perfect or growne men in christ . those that are incipients , pray both that their sinnes may bee forgiven , and that they may have some assurance there of : proficients , and those that bee growne men , pray both that their sinnes may bee remitted ; and their assurance augmented , for none are so perfect , but that their assurance may be increased . . as wee dayly sinne , so wee must dayly ask forgivenes , prayer being the meanes that god hath ordayned to that end . ob. yea but saith the papist ; yee forsooth have already full assurance of the remission of all your sinnes , not only past , but also to come . answ. it is absurd to imagine , that sinnes be remitted before they be commited , and much more that we be assured they are remitted , before they be either remitted or committed ; that indeed were a doctrine to animate , and to encourage men to sinne . but howsoever the pope somtimes forgiveth sinnes to come , yet god doth not ; when god justifieth a man , he giveth him remission of sinnes past . rom. . . as for time to come , we teach , that although christ hath merited , and god hath promised remission of sinnes of all the faithfull unto the end of the world : notwithstanding , remission of sinnes is not actually obtayned , and much-lesse by speciall faith believed , untill men doe actually believe and repent , and by humble and faithfull prayer renew their faith & repentance . for as god hath promised to the faithfull all good things ; but how ? mark. . , . 〈◊〉 them that ask that seek that knock : so also remission of sins . neither is it to be doubted , but that remission of sin , though merited by christ , though promised by god , though sealed unto us in the sacrament of baptisme , is obtayned by the effectuall prayer of those that believe and repent , for whom christ hath merited it , and to whom god hath promised it in his word , and sealed it by the sacrament ; even as the obtayning of the raine , which god hath promised , ( kings . . . ) and the prophet elias had fore-told , is ascribed ( iam. . . . ) to the effectuall prayer of elias . . the third absurdity which the papists put upon the doctrine of speciall faith , is , that by it men are animated to commit all manner of sinne . as if it were no matter , how many , or how great sinnes a man doth commit , so long as he is assured by speciall faith , that all his sinnes past , present ▪ and to come , are remitted . answ. that which they say of sinne to come , is a malicious slander , as i noted before ; but i answere : the practice of sinne ( especially of any crime ) and going on in the same without repentance , cannot possibly stand with the assurance of faith. neither can a man be assured of the forgivenes of any sinne , whereof he doth not repent : and much lesse can he be assured before hand of the forgivenes of that sinne which presumptaously he doth purpose to commit . as for the doctrine of speciall faith , i doe confidently professe , that there is scarce any one doctrine in all divinity , of greater force and efficacy , either to encourage men to well-doing , or to preserve them from evill . for as i have shewed before , the more a man is assured of gods love towards him in christ , in forgiving his sinnes , and giving unto him eternall life ; the more will his heart be inflamed with love towards god , and towards his neighbour for gods sake ; the more zealous will he be of gods glory , the more thankfull for his mercies , the more desirous to please , the more fearefull to displease , the more carefull to obey him , the more ready when he hath offended to returne unto him &c. and therefore not without cause , chasidim . the favourites of god , who have experience and assurance of gods speciall favour towards them , are every , where almost translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , godly . . having thus by application of the promises to our selves ( as having the condition thereof ) attained to some measure of assurance , we are to be carefull to use all other meanes which god hath ordained , for the confirming of this assurance . the first meanes is prayer , both for the spirit of adoption , and for the encrease of our faith. as touching the former : forasmuch as speciall faith is the work of the holy ghost , shedding abroad the love of god in our hearts ; we are therefore to entreat the lord that he would give us his spirit ( which he hath promised to give to those that aske him ( luke . . ) the spirit of adoption , crying , that is , by whom we cry in our hearts abba father , gal. . . rom. . . testifying with our spirits that we are the sonnes of god ; and if sons , then also heyers , heyers of god , and coheyers with christ , rom. . . . by whom we are sealed to the day of our full redemption , who also is the earnest of our inheritance , cor. . . ephesians , . . . and as for the other : because full assurance is the highest degree of speciall faith , unto which we do never so fully attaine , but that still more and more may and ought to be added ; therefore we are to pray continually for the increase thereof , saying with the father of the damoniack , mark. . . i believe lord , but help thou my unbelief and with the apostles , luke . . o lord increase our faith . for as augustine saith , fides fundit orationem , fusa oratio fidei impetrat firmitatem . ( de verbis do. serm . . ) unto prayer we are to adjoyne repentance , for our sinnes ; without which neither is our faith lively nor our prayers effectuall , the rather , because to it , and to the severall duties of it , as proper notes and evidences of a true faith , the promise of forgiveness is made ; as namely to confession of our sinnes , to contrition in being displeased with our selves , and grieved for them , to deprecation in craving pardon for them , to an unfained desire and purpose to forsake them , and to practise the contrary duties . yea if a man shall as truly desire to confesse his sinnes , to bewaile them , and to forsake them , as hee doth desire the forgiveness of them ; such an one may undoubtedly be assured of the remission of them . for most gracious are the promises of god made unto penitent sinners , as prov. . . whosoever confesseth and forsaketh his sinnes shall have mercy , so jerem. . , . levit. . , . hos. . , , , . chron. . . more particularly , as i said , to confession , john . . job . , . psal. . . luke . . to contrition . mat. . . psal. . . . . esay . . . , , . . . to humble deprecation . zach. . . luke . . hos. . . to conversion unto god , and forsaking of sinne , deut. . , . . . . es. . , , . jerem. . . . . . ezech. . , . , , , . . joel . . . zach. . . mal. . . . to prayer and repentance we must adde the diligent and conscionable hearing of the word , by which faith ( rom. . . ) as it is at the first begotten , so it is nourished and encreased . pet. . . . because faith begotten by the word , consisteth at the first in assent , without actuall application , therefore to the hearing of the word is to be adjoyned the worthy receiving of the sacraments , which were ordained to this very end , that those who have the ●irst degree of faith , may proceed to the second , and go on therein . dost thou therefore truly believe , that christ is the saviour of all those that believe in him ? the sacrament , which thou receivest , is a pledge unto thee , and an assurance that he is thy saviour ; a pledge i say , communicated to the receivers severally , to assure every one that believeth truly according to the first degree of faith , that as certainly as he receiveth the sacrament ; so he is made partaker also of the thing signified , which is the participation of christ , and all his merits to his justification and salvation . . to these we are to adde reading , meditation , conference , &c. . the practice of piety , or leading of a godly life making conscience of all our wayes , and walking upright before god. for hereby especially we are to make our calling and our election sure , pet. . . for hee that doth these things shall never be removed , ps. . . and this is confirmed by the order and conjunction of justification and sanctification mentioned before ( pag. . ) more specially by brotherly love , iohn . . and the fruits thereof in giveing almes , mat. . . tim. . . . and forgiving the offence of others , mat. . . and therefore our saviour teacheth us to use this argument in our prayer for the confirmation of our faith , mat . . but more plainly , luke . . so much of the first doctrine . chap. ix . two other uses of this property . now followeth the second doctrine . for if we be enabled to worship the lord without servile feare , as being freed from the terrour and coaction of the law ; then it followeth , that we are to worship the lord with willing mindes , as david exhorteth his son solomon . chron. . . and promiseth for himselfe , ps. . . i will runne the way of thy commandments when my heart is set at liberty . for therefore hath the lord freed us from the servitude of sinne , and bondage of the law , that we might serve him with free and willing minds . the people redeemed by christ , become a voluntary people , psalm . . or , as paul speaketh , his peculiar people , zelous , or studious of good workes . tit. . . thus the duties both of piety towards god , and charity to our brethren , are to be performed with willing mindes and cheerfull hearts . in the duties of piety we are to serve the lord with gladnes . ps. . i rejoyced ( saith david ps. . . ) when they said unto me , let us goe into the house of the lord. more particularly , the word of god is to be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , willingly , . pet. . . that we may say with the apostle , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as much as lyeth in me i am willing to preach the gospel , for it must be done in love to christ , and zeale to gods glory , iohn , , , . act. , . in love and zeale of our brethrens salvation . cor. . . it is to be heard with willingnes , after the example of the beraeans , act. . who received the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readines of minde , desiring pet. . . and longing after it , ps. . . to be conversant therin . should be our delight ps. . . the word ought to be sweet unto us , even as the hony , and the hony combe , psal. . . . . and we should rejoyce in it as in all manner of riches . this affection towards gods word david expresseth , psal . . , , , . . . . . . . we must give our selves to prayer , as devoted thereunto , psal. . . taking delight to conferre with god in prayer ; and offering up our prayers and thanksgivings , as a willing sacrifice , psal. . . we must praise god with joyfulness , and give thanks with chearfulness , psal. . . . . . . . . for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is thanks , cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to re●oyce ; so it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , with joy , phil. . . . we must esteeme it a blessed thing , wherein we resemble the blessed saints and angels in heaven , psal . we must call the sabbath our delight , esay . : and we must esteeme one day spent in the house of god as better then a thousand , psal. . . psal. . . . . . , , , . . the duties of charity are also cheerfully to be performed , rom. . he that sheweth mercy let him doe it with cheerfulnesse , drawing forth his soule to the hungry and afflicted ▪ esay ▪ . id est , ex animo liberaliter hilariterque communicans ejus necessitatibus . for the lord loveth a cheerfull giver , cor. . . finally in doing the will of god , wee are to imitate the holy angels , according to our daily prayer , that we may doe the will of god upon earth , as it is done in heaven , that is willingly , readily , cheerfully ; following also the example of all examples , our blessed saviour , whose delight it was , psal. . . and whose meat it was to doe the will of his heavenly father , john . . as for that obedience , or service , which is extorted from men by servile feare , because it is forced , it is but momentany ; for no violent thing is of continuance , and being mome●tany , it is but counterfeit , whereas true piety is constant and permanent , such is the obedience and repentance of hypocrites : who when they are affrighted with gods judgements , or afflicted with his heavie hand pretend repentance , and promise amendment : but when the hand of god is removed from them , they returne to their former courses , and are so farre from learning obedience by that which they have suffered , or feared , that like anviles with often striking they are more and more hardned ; according to that , esay . . why should you be shricken any more you will adde revolt . a notable example hereof we have in pharaoh , who , as upon the inflicting of the severall judgements , promised obedience , exod. . . . . . . . . . so upon the removing of the plagues , he returned to his former obstinacy , exod. . . . . . . . . . yea in the israelites themselves ; who , when god slew some of them , they sought him , and they returned , and enquired early after god , &c. nevertheles they did but flatter him with their mouth , and with their tongues they lied unto him , for their heart was not right with him , neither were they stedfast in his covenant , psal. , , , . this therefore ought to teach men not to put off their repentance to the time of sicknesse or old age , or to the houre of death ; lest the repentance which then they hope to performe , prove counterfeit . now , that our obedience may be voluntary and cheerfull , and our service of god without servile feare , we are to be adorned with the three theologicall vertues , faith , hope , and charity : for according to the measure of these three graces , in the measure of our spirituall security and assurance , which is the ground of our cheerfulness . faith ; for no man can worship the lord with a willing mind , and cheerfull heart , that is not by faith perswaded , that his service is accepted of him . the perswasion of gods love shed abroad in our hearts by the holy spirit , that is to say , faith , maketh us to love him againe , and in love to serve him willingly ; to whom much is forgiven , they love much , luke . . that charity wherby the whole law is fulfilled , proceedeth from faith unfained , tim. . . and without faith it is impossible to please god , heb. . . hope , for they that have fastened their anchor of hope in heaven , performe the duties of piety and righteousness with a comfortable expectation of everlasting happiness . the hope whereof maketh them easily to swallow all the difficulties and troubles of this life , for the joy that is set before them , and with cheerfulnes to serve the lord , and to finish their course with joy , act. . . whiles we hold fast this hope , nothing shal be able to discourage , or to with-draw us from the voluntary worshippe of god. not the desires of this world , which to him that hath this hope seeme meer vanities in comparison of the happines hoped for . not the terrours or bugg-beares of this world , which are not worthy of the glory expected . ( see rom. . . . ) consider the example of moses , who , when hee was come to yeares , refused to be called the sonne of pharaohs daughter , choosing rather to suffer affliction with the people of god , then to enioy the pleasures of sinne for a season , esteeming the reproach of christ ( in his members ) greater riches then the treasures of egypt : the reason of all which is this , for he had respect to the recompence of reward heb. . , , . charity , ( john . . ) which expelling fearfulness , causeth cheerfulness . to him that loveth , the commandments of god are not grievous , iohn . . . nor the yoake of christ tedious . nothing is hard to him that loveth iacobs years of hard service for the love of rachel seemed to him but a few dayes , gen. . . the third use , is a singular comfort , which from hence ariseth to the faithfull . for whereas the lord in other places , when he would comfort his servants , bideth them not to feare , as esay . . feare not , for i have redeemed thee , luke . . . feare not little flocke , for it is your fathers pleasure to give you a kingdome : here in this covenant of grace , he promiseth , and that by oath , that hee will give us to worship him without feare , or at least without cause of feare , so esay . . which must needes be a singular consolation unto us , whether we respect our condition by nature or by grace . for by nature we are obnoxious to our enemies , subject to the terrour of the law , and to the feare ( heb. . . ) of death and damnation ; and though we be in the state ▪ of grace , yet are we infirme and weake , not able by our owne strength to resist our enemies ; the ground therefore of this our being without feare , is not any confidence of our owne strength : but first of all , the truth of god , ( heb. . , . ) who by oath hath promised that wee shall worship him without feare . . secondly , the power of god , whereby he is able to make good his promise tim. . . pet. . . . thirdly , his fidelity , in regard whereof he is also willing to performe his oath , cor. . . thess. . , . . fourthly , his fatherly providence ▪ esay . . rom. . . and protection , psal. . . fiftly , christs protection of us as our king , who having vanquished all the enemies of our salvation , and deliveder us out of their hand , none shal be able to hurt us , esay . . . and much lesse to pluck us out of his hand , iohn . . . sixtly , his intercession for us , as our priest , rom. . . iohn . . . seventhly , his union with us as our head , with whom our life is hid in god , col. . . now as whiles the head ( as they say ) is above the water , the members cannot be drowned , so whiles our head is in glory , sitting at the right hand of his father , none of his members can perish ; but as himselfe hath promised , because i live , you shall live also , ioh. . . wherefore we are to thinke of our selves , as of the members of christ , whom the lord hath quickened together with christ , and hath raised us up together , and made us sit together in heavenly places in christ jesus . eph. . , . . eightly , the testimony of the holy ghost the comfortor , who shedding ( rom. . . ) abroad the love of god in our hearts , & testifying with ( rom. . . ) our spirits , that we are the sonnes of god , becometh the earnest ( cor. . . . ) of salvation , sealing us ( eph. . . . ) untill the day of our full redemption , and not only freeth us from the spirit of bondage and of feare , as being the spirit of adoption , by whom we cry ( gal , . . ) in our hearts abba father ; but ▪ also worketh in us peace of conscience , ( gal. . . rom. . . rom. . . . . . ) and joy in the holy ghost . which st. peter calleth unspeakable and glorious . pet. . . chap. x. of uprightnesse and of the worshipping of god in holinesse before him . the second property of our new obedience is uprightnes , signified in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him . whereby is meant , that we are to serve god in holines and righteousnes , not as before men in eye-services as men-pleasers ; but as before god , in sincerity and truth . and so the lord himselfe seemeth to expound this phrase gen. . . i am god all-sufficient , walke before me , and be upright . for to walke before god , or to walke with god ( both which phrases are used in the scriptures , sometimes joyntly , as kings . . somtimes severally with god , as did henoch , gen. . . . and noah , gen. . . and as we are required to doe , mich. . . before god , es. . . as did abraham , gen. . . and isaa● gen , . . david ▪ ps. . . iotham , who prepared his wayes before the lord , chro. . . ) it is to behave our selves as in the sight and presence of god , setting god before our eyes , admitting him to be the beholder , witnes , and judge of our actions ; that is , to demeane our selves uprightly . and this property is required , not onely in the duties of piety , which we performe directly to god ; but also in the duties of righteousnes , which we owe unto men : for so it is here said , that we should worship him in holines and righteousnes before him ; in which two , being sincere and upright , the image of god renewed in us doth consist , eph. . . in righteousnesse and holinesse of truth , that is in true , sincere , upright , and unfained righteousnesse and holinesse . but first we are to speak of worshipping god in holinesse before him , or of uprightnesse , as it hath relation to god. in which sence it is opposed to hypocrisie , and so what is upright , is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without hypocrisie , or unfained . what uprightnesse is ] now what this uprightnes is , we may gather by those divers words and phrases , whereby it is expressed , both in the old test. and in the new. as first , by the word josher ( psal. . . ) which signifieth uprightnesse , and jashar , which signifieth right or upright , as psal. . . iob. . , . , . but more plainly and fully , when it is joyned with some other word , as right in heart , signifying the inward disposition ; or right in the way , signifying the conversation . for so the upright are called recti●orde , right or upright in heart , as psal. . . . . . . . . . . . . . . and uprightnesse rectitudo cordis , king. . . psal. . . they are also called recti via psal. . . upright of way , psal. . . or perfecti via , ambulans integer . [ integer vitae horat. ] psal. . . whose way is uprightnesse . es. . . their way being made straighy by god. both which do concurre in the upright , for he is properly integer , who is both outwardly straight , that is rectus via and inwardly sound , that is rectus corde . both must con●urre , chron. . . . by the word emeth which signifieth truth , for as there is truth in words , opposed to lying , so also in deeds , opposed to dissembling and hypocrsie , which is uprightnesse , as io● . . . psal. . . es. . . psal. . . and as there is a saying , ● chron. . . ) so also a doing of the ruth . ioh. . . ioh. . . and walking ● truth , joh. . and john . hence to walk uprightly , is to walk before god in ●ruth . king. . . and king. . . in ●ruth and righteousnesse and uprightnesse of heart , king. . . in truth with a perfect heart , and to worship god uprightly , is to worship him in spirit and in truth , joh. . , . or as samuel exhorteth , in truth with all our hearts , sam. . . . the most usuall word to signifie , either the upright is tham or thamim , which commonly is translated perfect , as gen. . . deut. . . psal. . . . . . . 〈◊〉 uprightnesse , is thom or thamim , which ●sually is translated perfection , whereby ●ot legall perfection is meant ( which is ●bsolute and compleat , not only in respect of the parts , but also of degrees ) but evangelicall , according to the covenant of grace ; which is nothing else ) the lord ( cor. . . gen. . . sam. . . &c. ) accepting in his children the will for the deed ) but integrity or uprightnesse ; and is so expounded psal. . . ios. . . iob. . . . , . psal. . . for very many in the scriptures have this perfection attributed to them , who notwithstanding had their imperfections , as noah , gen. . . job . . . . , . iacob , gen. , . &c. of asa it is said chron. . . that his heart was perfect all his dayes : and yet in the next chapter there are recorded three foul sinnes which he committed , chron. . . . . . by the word shalem , which is the greek is translaned , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ful or compleat exampls of the first , king. . . . . . . . king. . . chron. . . . chro. . of the second es. . . of the last chron. . . . . . . . and in this sence , they that are upright are said to have fulfilled after the lord , that is fully or entirely to have followed him , num. . . . . . deut. . ios. . . . . as contrariwise of those who are not upright , but have a name that they live , and yet are dead ; it is said that their works are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full or perfec before god. apoc. . , . but dimidiata , worshipping and obeying god by the halfes not fulfilling after him , num. ● . . . by the whole heart , being not legally , but evangel cally understood , as when duties are to be performed with the whole heart , or with all the heart , and with all the soule , as deut. . . . sam. kings psal . . . ( . i●el which being legally understood , import a greater perfection , then is incident to any man since the fall : but being evangeli●ally understood according to the covenant of grace , nothing else is meant thereby , but that they are to be performed with an entire or upright heart , or as david speaketh , psal. . . with uprightnesse of heart . . not with an heart , and an heart ( after the manner of hypocrites , who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iam. . . . ) psal. . . chro. . . . . without guile , that is hypocrisie , psal. . . . . . as the upright are called recti corde , so also puri corde , pure in heart , psal. . . . . whereby is not meant , that they are wholly pure of free from sinne : for who can say i have made my heart clean , i am pure from my sinne ? prov. . . or if an ● shall say so , in him there is no truth , ● ioh. . . but they are pure in heart , who are sincere and upright , purified from the leaven of hypocrisie , iam. . . in whose heart there is no guile , psal. . . who being indued with faith unfained , which purifieth their hearts , act. . . as the instrument apprehending the blood of christ , which doth purge our hearts from sinne , ioh. . . and purifieth our conciences from dead works to serve the living god , heb. . . and being also indued with this hope , that they shall be like unto christ in glory , will ( ioh. . , ) purifie themselves even as he is pure . but this is puritas inchoata , not perfecta . in the new testament uprightnesse is expressed sometimes by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before god , as not only in this , but also in other places , where we are taught to speak , as before god in christ , cor. . . to preach , as before god in christ , cor. . . commending our selves to every mans conscience in the sight of god , cor. . . and to take care for the people of god , as in his sight , cor. . . to heare as before god , act. . . thus ▪ both those persons which be upright , are siad to be righteous before god , luke . . and those hypocrites , whose heart is not right before god , act. . . and those actions and duties , which are upright , are said to be acceptable , pleasing and unproveable before god , tim . . . . heb. . . ioh. . . col. . . . sometimes by the word truth , iohn . ● . . cor. . . iohn , . . phil. . . ●ph . . . hence an upright heart is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true heart . heb. . . . sometimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sincerity as cor. . . cor. . . and cor. . . where it is called the sincerity of god , that is , godly sincerity ▪ for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sincere , or without mixture , as bread without leaven , cor. . . without the leaven of the pharisies , which is hypocrisie , luk. . ● . or as hony without wax ( as the word sincere doth signify ) or as hesychius expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pare , sincere , or without deceipt , land true . this sincerity the lord required of the israelites , by forbidding divers sorts of mixture : as to plant their vineyards , or to ●ow their fields with divers sorts , to plowe with an oxe and an asse together , to wear a garment of divers stuffes , as of woollen and linnen together , deut. . . . ● . levit. . . . sometimes the upright man is signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a sound , or an approved christian ; such as are not only hearers , but doers also of gods word ▪ who are not only in the church visible , but also of the church invisible , who are sheep in christs flock● , and not goates ; wheat in gods floore , and not chaffe , corne in gods field , and not tares ; children in gods family , and not bond-servants , ioh. . , . and contrarywise , those who are hypocrits or vnsound christians are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( cor. . . cor. . . tim. . . ) which doth not signify reprobate , as opposed to the elect ; but reprovable , as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ that is , approved . cor. . . there must be heresies , that those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and approved may be knowne , iam. . . blessed is the man who endureth temptation ; for when by triall he shall be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , a sound and approved christian , he shall receive the crown of life . for temptations and trials , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probations , by enduring and overcomming whereof the upright , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( who have the priviledge of perseverance ) are discerned and known ▪ sometimes the word is used with some addition , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved in christ , that is an approved christian , rom. . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved of god , a tim. . . for not he who commendeth himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he whom god commendeth cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acceptable or well-pleasing to god , and approved of men , rom. . . . ●hat which is upright and sincere is somtimes signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for to be upright , is not to be an hypocrite ) as rom. ● . . cor. . pet. . tim . . tim. . . iam. . . and somtimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . ● . sincere or without guil● , and they are said to be upright , in whose spirit there is n● guile , that is hypocrisie , psal. . . true israelites , in whom there is no guile , ioh. . . for such fooles are hypocrite● , as that they ( dancing , as it were , in a net ) go about with their flattering words , and faire pretences to deceive ●od psal. . . as in the old t●stament , so al●o in the new , the upright are called pure in heart , as mat. . and the upright heart is called a heart● tim , ●im . ● pet . . . lastly , to walk uprightly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go with a right foot gal . . neither treading awry●y dissimul●tion n●r halting as the israelites did betwixt god and baal , . king. , nor declining to the right hand or to the left , deut. . . . . chro. . . or as the apostle speaketh heb. . . to make steight or right pathes to our feet , according to the exhortation of solomon , prov. . ● . as it is rendred by the . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make right pathes to thy feet , and order right thy wayes , decline ( v. . ) not to the right hand nor to the left , and as he exhorteth , v. . let thine eyes look right on , and let thine eye-liddes look straight before thee , would you know then what it is to worship god in holinesse before him ? it is to walk with god , or before god without hypocrisie , in sincerity and truth , with perfect , with pure , with our whole hearts , that is to say , with entire or upright hearts , walking in the way of religion and godlines with a right foot , looking right before us , declining neither to the right hand , nor to the left neither treading awry by dissimulation , nor halting down-right , either as neuters in religion , betwixt christ and anti-christ , or as worldlings between god and mammon ; nor worshipping or obeying god by halves , but approving our selves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entire and sound christians , to him that tryeth and searcheth the heart and the reynes , setting god alwayes before our eyes , and behaving our selves as in his sight and presence , doing that which is right in his sight . arguments to move us to integrity ] now that we may be moved to labour for this integrity and uprightnesse of heart , i will use the . usual arguments of commendation , viz. the excellency , the profit , and the necessity of it as it were a triple chaine . . the excellency of ir is such , that first it goeth under the name of perfection : and those thing , which are done ( though with great weaknesse and much imperfection ) with an upright hea●t , that is to say with a sincere desire , unfained purpose , and upright endeavour to please god , are accepted of god as done with a perfect heart . . uprightnesse is the inward beauty of christs spouse , in regard whereof , though she be outwardly despicable in the eyes of the world ; yet she is glorious within , psal. . . like to the tabemacle , which was a type of the church , which though outwardly covered with rammes skinnes and badgers skinnes ex. . . which made but a homely shew ; was neverthelesse most beautifull and glorious within or as the spouse in the canticles c. . . saith , i am black but comely ; black without , as the tents of kedar , who were scenitae having tents of sackcloth ; comely within , as the hangings of solomon within his house , as the lining thereof . . integrity is of all things most pleasing to god , psal. . . behold , thou art delighted with truth in the inward parts , i know also my god , that thou triest the heart , and hast pleasure in uprightnesse , chron. . . yea , i may say more , that to be upright , is not only pleasing to god , but also the pleasing of him , prov . . the upright in the way are gods delight . the hebrew word ▪ jashar which signifieth right , is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing , and the verbe w●i●h signifieth to be right , signifieth also to please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & is often times so translated , as the noue , exo . . deut. . . . . . the verbe iud. . . . the young woman of timnah was right in samsons eyes ; that is , she pleased him well , so , king . . chro. . ier. dan but most plainly num. . . perhaps it will seeme right in the eyes of god ; that is , as we also translate it , peradventure it will p●ease god. in like manner the phrase of walking with god or before god is every where by the . translated by the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to please god. as gen. . ● . . where it is said , that henock walked with god , they read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pleased god : so gen. . . . . . . . . psal. . . the sonne of syrach speaking of henoch ▪ observeth the same translation , eccles. . . so doth the author of the book of wisedome . ch . . . and so doth the apostle himself , heb. . . henoch before his translation had this testim●ny , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pleased god. . the excellency of uprightnesse is such , as that it is that vertue which god cheifly re●uireth , gen. . . mich● . ▪ sam. . which he most highly esteemeth gen. . . ● . which hath alwayes been the chief commendation of the faithfull , as of e●och , noah , iob , &c. king. . . the chief thing wherein the faithfull are to rejoyce in time of prosperity , cor. ● . ▪ and their chiefest stay and comfort in d●stresse , esaiah ▪ . . act. . . the profit . ] . put come we to the profit , by which most men ( psal , . . ) are drawn . in generall it is said , that god is good to those that are of a clean heart , psal. . . according to davids prayer , psal. . . more particularly , psal. . . the lord is a sun and shield , the lord will give grace and glory , and no good thing will 〈◊〉 withhold from them that walke in upright●esse . he is a sun , that is , the author of all ●omfortable blessings , which are signified ●y light , according to that psal. . . to the upright there ariseth light in darknesse , that is to say , comfort in afflictions ; yea , to them that are upright , the conscience of their own integrity doth minister singular comfort . it was ezechias his stay and comfort , when he had received the sentence of death , es. . . and this was paul his rejoycing , the testimony of his conscience , that in simplicity and godly sincerity he had his conversation here in the world , cor. . . act. . . for god to him that is good before him , that is upright , ●iveth joy , eccles. . . yea to them ▪ all 〈◊〉 joy , and praising of god with joy and ●ladnesse is appropriated , psal. . . . . . for lighs is sowen for the righte●us , and gladnesse for the upright in●heart , psal. . . and as the life of the upright is comportable , is upright conscience being unto ●im as a continuall ( prov. . . ) feast ; ●his end is happy , psal. . . observe the perfect man , and behold the upright , for the end of that man is peace . so esay . . which is further proved , because uprightnesse is evermore attended with perseverance to the end , as hereafter shall fully be proved in the treatise of perseverance . for the integrity of the upright doth guide and preserve them , prov. . psal. . . the upright man who is not only a hearer , but also a doer of gods word , is like the wise man , which built his house upon the rock , which could not be overthrowne , mat. . , . wherefore the upright shall never be moved , but his righteousnesse endureth for ever , psal. . . . the lord is also a shield to them that walke uprightly , prov. . . for the eyes of the lord perlustrate the whole earth , to shew himselfe strong in their behalfe , whose heart is perfect or upright towards him , chro. . . which david applying to himselfe , saith psal. . god is my shield , who saveth the upright in heant . he giveth also grace and glory ; grace in this life , and glory in the life to come , grace : for uprightnes being the soundnes of all graces , god hath therefore layed up in store for the upright tushijah , whatsoever is sound and truly good , as solomon saith , pro. . . and such is the concatenation of all saving graces , that where any of them in truth , ( as they are in the upright ) there is a concurrence of them all in some measure : some going before , as ●auses producing the rest , others following and presupposing the former . as for example , where is faith unfained , there is also hope and charity ; and where these are in truth , no other saving grace can be wanting , and therefore ●od may truly be said to give al manner of graces to the upright , as saving knowledge , and true wisedome , eccles . which david found by his owne experience psal . . . and so of the rest . and upon this foundnesse of grace followeth the increase of grace , peace of conscience , and joy in the holy ghost . cor. . . eccles. . . assiance and confidence pro. . ● . when feare surpriseth the hypocrites , es . . patience , constancy , and perseverance , luke . , by which the upright and sound christians are knowne , when contrarywise the double-minded man ( that is the hypocrite ) is inconstant in all his wayes . i am . . . and his heart being not right with god , neither is he stedfast in his covenant . ps. . but is subject to defection , ● iohn . . as having built upon the sand , mat. . . the lord also giveth glory to the upright ; for whosoever walketh ●orightly shall be saved , pro. . they shall dwell in the presence of god , ps in the mountaine of his holynes , ps . ps. . , . the pure in heart shall see god ( in which vision of god our eternall happines doth consist : ) and therefore they are blessed ▪ mat ps . and not onely themselves are blessed , but their children also after them , pro. . . ps ▪ . of this happines we have a notable example in henoch ; whom , because he walked with god , the lord translated into the kingdome of glory . gen. . . heb. ● ▪ . to let us understand by this precedent , as being the first mentioned in this kinde , what accompt he maketh of uprightnes . now , if the lord doe graunt them glory in his owne kingdome , it may not be thought , that hee will ( ps. . . ) withhold any thing from them that is good , luk. . . any good thing , i say , which they shall aske at his hands : for the prayers of the upright are accepted of god , pro. . . and he is neere to all that call upon him in truth . ps. . . insomuch that whatsoever they doe aske they doe receive , because they doe those things which are pleasing in his sight . iohn . 〈◊〉 . . but if neither the golden chaine of excellency will allure , nor the silver chaine of profit draw us ; then must the iron chaine of necessity compell us to uprightnesse . the necessity may be shewed by these considerations . . as with uprightnesse the smallest graces , and the weakest meakest measure of obedience are accepted with god : so without it , the best graces which we may seeme to have , are but counterfeit ; and the best worship that we performe without it , is but hypocrisie . for the soundnesse of all grace , and of all worship standeth in uprightnesse . our faith therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained . tim. . . tim. ● . or ● els it is no true faith ; our charity also must be unfained , rom. . . cor. . . pet. . . that is , we must love in deed , and in truth , and not in word only , and from the teeth outward , ioh. . . iam. . , . our wisdome likewise must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iam. . . not that mixt●● prudenti● of our polititians , which is mingled with disguising and deceipt , for such is earthly , carnall and devilli●h , iam . . our repentance also must be unfained , and from the bottome of our hearts , ioel. . , , not like that of the israelites , when the hand of god was upon them , who made shew of repentance , but their heart was not upright with god , psal. . , , . likewise our obedience must be from the heart , rom. . yea it must be performed with our whole heart . deut. . . . . king. . . psal. . . . if with amasiah we do that which is right before god , but not with a perfect , that is , upright heart ; we may fall away from god , as he did chro. . . . for when mens hearts are not upright with god , neither are they stedfast in his covenant , psal. . . if therefore without uprightnesse our faith be dead , our love fained , our wisedome divelish , our repentance unfound , our obedience counterfeit , and so of all other graces , then is uprightnesse as necessary , i say not , as any one grace , but as all of them put together : uprightnesse being the truth and foundnesse of them all , without which they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth ; for ens & verum convertuntur . and therefore that which is not a true faith is not faith indeed , and so of the rest , and as the graces , which we seem to have without uprightnesse are but counterfeit ; so all our worship and service of god , without it is meer hypocrisie . our worship therefore of god must be in spirit and in truth , ioh. . , . we must seek the lord with our whole heart , ( whereby seeking , we are to understand the whole worship and service of god ) deut. . . psal. . . thus david sought the lord psal. . ● . thus asa and his subjects did make a covenant to seek the lord with all their hearts , chro . . thus iehosaphat chro . . it is not our bodily exercise tim . but our reasonable and spirituall service that is acceptable to god r●m . . . it is the heart that the lord requireth prov. and that he respecteth , sam. . if therefore we draw neer to god with our mouthes , and honour him with our lippes , but remove our hearts farre from him . es . we must expect the reward of hypocrites . [ necessary to invocation . ] but let us descend to the parts of gods worship , and first , ( to prayer . ) to prayer and thanksgiving , which are the two sorts of invocation . if we would have our prayer accepted of god , both we our selves must be upright , and our prayers also , we ; for the lord delighte●h in the prayer of the upright . prov. . . but abhorreth the prayer of the hypocrites , prov. . . es. . . if therefore we regard wickednesse in our hearts ( as hypocrites use to do ) we must make our accompt with david , that the lord will not heare us ; psal. . . our prayer must also be upright , when we are to pray , we must prepare our hearts to seek the lord ; chro. . . we must pray in spirit . eph . . in truth , ps. . our prayer must be the lifting up of our soules to god , psal. . . . . a lifting up of our hearts with our hands unto god in the heavens lam. . powring forth of our soules before the lord , psal ● . . we must pray out of a pure and upright heart . tim. . with our whole heart , psal. . . with lippes unfained , psal . . and to this manner of praying is the promise of hearing our prayers restrained , psal. . . but if we pray with fained lippes , if in our prayers we speak with an heart , and an heart , psal. . . if we ask with our mouth that which we do not desire in our hearts ; if in our prayers we pretend that which we do not intend ; if we promise that which we do not mean to performe ; if we draw neare unto god with our mouthes , and remove our hearts from him , as hypocrites use to do , we shall offer a great abuse to the the majesty of god. for fained lips are as the psalmist calleth them , psal. . ● : lips of deceipt , whereby hypocrites in their prayers lying unto god , hos. . , . go about to deceive him . the like is to be said of praise and thanksgiving , which if we would have accepted of god , both we our selves must be upright , ( for praise is comely for the upright , ps. . . for they only can rejoyce in god : and therefore they alone can praise him aright , psal. . . . . ) and our prayses also and thanksgiving must be uprightly performed . first , therefore we must prepare our hearts , psal. . . . . and stir up our soules to praise god , psal. . , . . . . . blesse the lord o my soul , and all that is within me praise his holy name , then must we sing and praise him with grace col. . . that is , with thankfulnesse , and with gladnesse in our hearts , with our whole hearts , psal. . . . . . . . that is with uprightnesse of heart , psal. . . otherwise we shall make but bad musick in the eares of the lord , if there be a discord between our hearts and our tongues . let us come to the ministery of the word , which must uprightly be both preached and heard . the preacher must not adulterate the word of god , but as of sincerity , but as of god , in the sight of god he must speak in christ , cor. . . . . not seeking to please men , gal. . . but studying to shew himselfe approved to god who tryeth our hearts , thes. . . tim. . . neither seeking his owne praise or profit ; but seeking only the glory of god in the salvation of the hearers . and as the word is to be preached with integrity , so is it also to be heard with uprightnesse , and to that end , before we come into the house of god , we ought to l●ok to our feet , that is , to our affections , eccles. . . and to put off the foule shooes ( exod. . . jos. . . ) of our feet that is , our corrupt affections , iam. . . pet. . . that we may receive the word into honest and good , that is , upright hearts , luk. . . and when we are come into the assembly , the place of gods presence , we are to set our selves in the presence of god , that we may say with cornclius , act. . . we are here present before god , to heare what shall be delivered out of his word , and as the minister must preach , as he that delviereth the oracles of god , pet. . . so we must hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word preached ●ot as the word of man , ●ut as it is indeed the word of god , thess. . . with earnest attention hanging as it were upon the mouth of the preacher , luk. . . and so desiring to hear god ▪ as we desire to be heard of god , ( for withou● attention being present in body , we are absent in minde , ) with a sincere desire ( pet. . . to profit by it , and an unfained purpose to practise it for if we be hearers , and not doers of the word , like ezekiels hearers , ezech . . . as we shall play the hypocrites to deceive others , so we shall prove sophisters to beguile our selves , ●iam . . . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to the sacraments ] there remain the sacraments for as in the old testament the circumcision of the flesh was of no value , ( rom. . . without the circumcision of the heart ; so is it to little purpose to have the body washed pet. . . with outward baptisme , unlesse our heart be clensed with the bloud of christ apprehended by fiath unfained . for what will it availe us , if without uprightnesse , of heart we do with simon magus professe our selves to believe , and to be baptized ? for if our heart be not right before god , we have , for all our baptisme and profession , no part in christ : but do remaine as he did , in the gall of bitternesse and in the bond of iniquity , act. . . and as in celebrating the passeover , the iewes were to use unleavened bread : so must we receive the sacrament of the lords supper , ( which is the antitype to the passeover ) not with the leaven of hypocrisy , but with the dzymes or unleavened graces of sincerity and truth , cor. . . for what will it availe us , if with iudas iscariot , we shall receive the sacrament , and carry our selves so smoothly , as he did , that when our saviour told his apostles , that one of them should betray him ; all of them were as ready to suspect themselves , as him ? for if our hearts be not upright , but false , as his was , well may we receive , as augustine sayth of him , pan●m domini , the sacramentall bread , but we shall not receive pan●m dominum , the lord , who is the bread of god which came downe from heaven , iohn . . but if when we are to receive the sacram●nt , we pr●pare our hearts to seeke the lord , ( chron. . . ) and come with upright hearts void of hypocrisie ; though we have many imperfections and wants , and though the graces req●ired in a worthy receiver be very small and weak in us ; yet if they be in truth , we shall in christ be accepted , as worthy receivers . but without uprightnesse of heart , the most glorious shew that can be made , either in our preparation , or in the receiving of the sacrament , is but hypocrisie . . secondly , the necessity of uprightnes is proved by the a●thority of god speaking in the scriptures , as . by the commandement of god imposing a necessity of duety , deut. . ● . ios. . . who so requireth it as a maine and principall duety , gen. . . sam. . . mich. . . which in all dueties is , as it were , all in all and without which all is nothing act ▪ . for this cause israel was called ieshurun . deut. . . . . . es. , because this was the thing which the lord required cheifely in every israelite , this is the true israelite , iohn , . . rom. . . this is iacob , ps. . . or this is the generation of iacob ( who was ish t am , perfectus or integer gen. . ) this , the israel of god. gal. . . secondly ▪ by the testimony of our saviour , mat. . . except your righteousnesse exceed the righteousnesse of the scribes and pharisies ( whose righteousnesse consisted in outward appearance , not in inward truth , they being soured with the leaven of hypoc●●sy ) you shall not enter into the kingdome of heaven . if therefore we have a forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of godlynesse , but deny the power thereof , tim. . . if we have lampes without oile mat. . . greene blades without root . luke . . greene leaves without fruit , matth. . . we cannot please god. and thirdly , by the oath of god in this place inferring a necessity of 〈◊〉 ; that those , who are the redeemed of the lord shall worship him in holinesse and righteousnesse before him . . thirdly if we be not upright , then are we hypocrites , for not to be upright is to be an hypocrite . but pocrisy is a sinne most odious into god ; and most pernicious to the hypocrite . for as the upright are the lords delight , so they that be of a perverse heart , that is to say the hypocrites , are an abominat●on to him , pro. . . and so pernicious it is to him that is infected therewith , that as there is no assurance of his salvation , ( for what hope hath they hypocrite , when god shall take his soule iob . ▪ ) so there is great certainly of their damnation , unlesse they repent : wherof there is less hope : in an hypocrite , then in an open sinner . for which cause our savio●r christ telleth the ( m●t , . . ) pharisaicall hypocrites , that publicanes and h●r●o●s enter into the kingdome of heaven before them . and such is the certainty of their damnation , that our saviour christ , when he would signify , that the wicked servant of whom he speaketh mat. . should certainly be damned : he saith , he should have his portion with hypocrites , where shal be weeping and g●ashng of teeth . v. . seeing therfore uprightnesse is a grace so excellent , that it goeth under the name of perfection , that it is the inward bewty of the spouse of christ , wherein especially he is delighted , that it is not onely pleasing to god , but also the pleasing of him : so profitable , that all good things are promised to the up●ight , and no good thing kept back from them ; so necessary , that in it consisteth the soundness● of all saving graces , and of all religious worship , in so much that without it the best graces are counterfeit , and all our best worship but hypocrisie ; so necessary as that without it men can have no assurance that they are redeemed of the lord , or that they shall bee saved : but that as without it they being no better then hypocrites ; have no sound hope that they shal be saved , so there is a certainty and assurance that they shal be condemned : it behooveth us by all meanes to labour for this vertue , which is so excellent in it selfe , so pleasing to god , so profitable , and so necessary to us . other meanes to uprightnesse . and first , for asmuch as it is the gift of god from whom every good and perfect gift doth come , iam. . . for it is he that maketh our way perfect . ps. . ● . it is he that sweareth in this place , that he will give those that are redeemed to worship him in holynesse and righteousnesse before him we are therefore to begge this grace at the hands of god by hearty and faithful prayer , after the exampl● of david . ps. . create in me a cleane heart , o god , and renew a right spirit within me ; and ps. . . let my heart be sound or thamim upright in thy statutes , that i be not ash . med . . to our p●ayer let us joyne ou● endevour to keepe a watch over our heart , and as solomon exhorteth pro. . . above all k●eping to ●●epe our hearts , fo● out of ●t are the issues of l●●e , that is , as it is the ●ountaine of life , so of living well or ill from whence all our saying and doing doe streame : the good man out of the good treasure of his heart , bringeth forth good things , and the evill man out of the evill treasure of his heart , bringeth forth evill things , for out of the abundance of the heart the mouth speaketh . luk. . and accordingly the hand worketh , wherefore in reforming our lives , our first and c●eife care must be of purging the heart ; for that is the foundation of a godly life , without which there is no sound reformation . ●irst , ( saith our saviour christ ) mat. . . clense the inside of the cuppe and platter , that the outside may ●e cleane also , in vaine do we goe about to cleare the streames , whilst the fountaine is corrupt : in vain do we go about to stop the streams , whiles the well-spring floweth in his full course , in vaine shall we like the summer fruit be faire and mellow on the outside if we be rotten at the core : in vain have men a name that they live , when they are dead . apoc. . . and the rather we are to tak care of our hearts , because god himselfe doth especially looke unto the heart , sam. . . and according to the quality and disposition of the heart , he judgeth of the man. if the heart burne with lust , the man is an ●dulterer before god ; if the heart be fraught with coveteousnesse , the man is a thiefe before god , as iudas was . ioh. . . if the heart boyle with hatred and malice , the man is a murtherer before god , iohn . . if the heart be removed from god , and set upon the world , and the things that are therein , then is the man a spirituall adulterer , that is , an idolater before god , iam. . . and finally , the heart is to be kept above all keepings , because it is deceiptfull above all things , ier. . . . thirdly , that we may learne to walk with god , and to behave our selves as in his ●ight , and in his presence , it is necessary , that we sho●ld effectually acknowledge , believe and remember , and upon all occasions meditate of the om●●science and omnipresence of god , after the example of david , who was in respect of his integrity and uprightnes , a man according to gods owne heart ps. the first . verses . ●or if we doe powerfully , acknowledge , and effectually believe and remember , . that the eye of the lord is in every place , beholding the just and unjust , pro. . . . and that he knoweth all things , even those which are most hidden and secret , and namely that he knoweth the ●eart , and scarcheth the reynes , that he knoweth our thoughts before we think them , ps. . . and that no thoughts can be hidden from him : iob . . we thereby be moved to behave our selves as in the sight of god , labouring to approve , not onely our words and deeds , but also our inward thoughts and affections to god , who not onely knoweth the heart , but especially looketh to the heart . it is the argument , which david useth to move sol●mon to uprightnesse . cor. . . and thou my son solomon ( saith he ) know thou the god of thy father , and serve him with an upright heart , and willing minde , for the lord searcheth all hearts , and understandeth all imaginations of the thoughts . . if we would meditate of the omnipresence of god , that god is at all times , in all places present with us , and that we cannot ( psal. . . ) possibly avoid ou● of his presence , that would make us behave our selves as in the presence of god. inferiours when they are in the sight and presence of their superiours , are very carefull of their behaviour . he were an ungracious sonne , or a lewd servant , that would misdemeane himselfe in the sight and presence of his father , and of his lord , she were a very lewd and impudent wife , that in the sight and presence of her husband would prostitute her selfe to another man. this is our case : god is our father , we are his children , he is our lord , and we are his servants ; he is our husband , we are his spouse , and we alwayes are in his sight and presence . if therefore we could truly and effectually believe , and remember this , ( which is a most certain and undoubted truth , and no lesse certain then that there is a god , which of all truths is the most certaine truth ) we would abstain from sinne , neither would we be so shamelesse , as in his sight ; and in his presence to sinne against him , see job . . . . psal. . . prov. . . to this purpose , seneca ( epist. . ) admonisheth his friend lucilius , that he would set before him cato or laelius , or som● other grave and reverend person , that so he might behave himselfe as in their presence : for magna pars saith he ) peceatorum tollitur , s● peccaturis testis assistat , a great part of sins would be prevented , if when we are about to sinne there were some witnesse present with us . how much more would the presence of almighty god restraine us from sinne , if we had the eye of moyses , the eye of faith , to see him who is invisibly present with us alwayes , and in all places , heb. . . . to the meditation of gods omniscience and omnipresence , let us joyne the consideration of his all-sufficiency . for this is the argument , which not on●ly the prophet hanani used to asa , chron. . . the eyes of the lord perlustrate the whole ●arth , to sh●w himselfe strong in their behalfe , whose heart is upright towards him ; but also which god himselfe used to abra●am , gen. . . i 〈◊〉 god all-sufficient , walke before me , and ●e upright . for what is the reason , why men doe play the hypocrites ? is it not because they desire to please men , and to approve themselvs to them rather then to god ? and why doe they seek to please men , rather then god , is it not because they feare men , more then god ? or trust in men more then in god ? but if we did effectually acknowledge gods all-sufficiency , we would learne to feare him , and to trust in him above all ; knowing that no creature is able , either to doe us good , unlesse god use him as his instrument for our good , or to hurt us , unlesse god use him as his rodde to scourge us , and therefore as we would feare him , and trust in him rather then in his instruments ; so would we labour to please him above al. . let us meditate of gods bounty towards us , whereby he hath shewed himselfe all-sufficient to us , ( deut. . . ) and for our good ; which argument is ●sed both by samuel , sam. . and by iosua c. . . where having recounted gods bleffings towards them , even from terah abrahams father , he inferreth this use , now therefore feare the lord and serve him in uprightnesse and in truth . but cheifly we are to meditate of his spirituall blessings and of the end for which he hath bestowed them . for why did he elect us ? was it not that we should be ●oly and blameles●e before him ? eph. . . that is to say , upright ? why did he redeeme us ? was it not that we should serve him in holinesse and righteousnesse before him ? hath he not reconciled us unto god , that we should be holy and blamelesse before him ? col. . . hath he not regenerated us according to gods image , that we should worship him in holinesse and righteousnesse of truth , that is true and upright holinesse and righteousnesse , ephes. . . in vaine therefore do men professe themselves to be elected in christ , redeemed by him , reconciled unto god , regenerated by his spirit , if they be not upright . for the end which god propoundeth to himself cannot be frustrated . . finally , if the consideration of gods benefits will not move us , let us consider the terrour of the lord , as the apostle calleth it , cor. . . let us set before our eyes our saviour christ , sitting in judgement at the last day , at which time he shall judge the secrets of men , rom. . . eccl. . . that so we may endeavour in the meane time to walk uprightly before him , and approve our selves to him , that judgeth secrets ; that when he shall appeare , we may have confidence , and not be ashamed ( john . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , not depart from him , as hypocrites shall , flying from the face of the lambe , and desiring that the hilles would fall upon them , and hide them from the face of him that sitteth on the throne , and from the wrath of the lambe , ( apoc. . . ) for horrible will thy shame and confusion be , if having prof●s●ed religion , and made shew of christianity before men , thou shalt then before all the world , not onely be discovered and convicted to have been an egregious hypocrite , but also be condemned to have thy portion with hypocrites , where shall be weeping and gnashing of teeth . but on the other side , if we shall walk uprightly in gods tabernacle , we shall rest in the mountaine of his holinesse ; if we bee sound and upright members of the church militant , we shall be inheritors of glory in the church triumphant ; if we be sheepe in christs flock and not goates , we shall be set at his right hand , and receive that blessed sentence ; come ye blessed of my father , inherite the kingdome prepared for you from the beginning of the world , matth. . . the signes of uprightnesse . now , forasmuch as the lord hath promised to all the sonnes of abraham , the heyres of promise , that is to say , to all the faithfull , that being redeemed from the hand of our spirituall enemies , he will give us to worship him in holiness before him ; it be●●veth us seriously to try and examine our selves , whether we be upright with the lord our god or not ▪ ( deut ▪ . . ) for if we be hypocrites and unsound christians , we can have no assu●ance that we are the redeemed of the lord. god having sworn , that to those whom he redeemeth , he will give grace to worship him in holinesse and righteousnesse before him . and to the same purpose , and with the same labour , we are also to try our selves whether we be hypocrites or not . for such is the imme● diate opposition betweene uprightnesse and hypocrisie ; that if we be not hypocrites , then are we upright , and contrariwise . but here it will be said , that hypocrisie is in all men , either more or lesse , and that as all men are subject to lying , so also to hypocrisie . this , the papists whose profession notwithstanding of christianity ( being for the most part a meere formality of religion denying the power thereo● ) is meere hypocrisie ▪ will hardly grant ▪ namely , that the sinne of hypocrisie is in all . for they teach , that a man who is justified , as every one of them is , who either in his infansie is baptized , or absolved preist , when he is come to yeeres , is with-without sinne ; and that there is nothing in him that god hateth , nothing that properly can be called sinne , untill he draw upon him the guilt of some mortall sinne . thus , saying that they have no sinne , they are convinced to have no truth in them , iohn . . but we confess ▪ that originall sinne , which is equally in all men by nature , is not onely a privation of all spirituall goodness , but also an evill disposition and proneness to all manner of sinne ; as to infidelity , pride , self-love , hardness of heart , carnall security , hatred , uncleanness , cotousness , ambition , lying , and hypocrisie , &c. and that these sinfull corruptions , being so many habituall sinnes , remain in all men both regenerate and unregenerate ; but with this difference , that in the unregenerate they remaine in their full strength , and for the most part with increase , as the incrementa of originall sin , unless perhaps abated or restrained by the contrary sinnes , which contrary vices being from evill dispositions , grown to wicked hab●ts , are said to reigne in carnall men . but in the regenerate , these corruptions remaine onely as the reliques of originall sinne , in some measure mortified in them , some more , some less . all which are the infirmities of the fai●hfull but especially those which are less mortified . all which , like the scattered fo●ces of rebels vanquished , but not utterly destroyed , still remaine ad agonem , to encounter with us upon all advantages . so that in the best of us there remaineth a spice , as of infidelity , pride , selfe-love , hardnesse of heart , carnall security , hatred , uncleanenesse , covetousnesse , ambition , lying , so also of hypocrisy . but so long as a man seeth , and detesteth this corruption , and laboureth to mortify it , so long as he is carefull to a voide it , and jelous over himselfe , lest his profession or other his good endevours bee contaminated or taynted therewith ; though there be some matter of hypocrisie remayning in hin , yet he is not formally an hypocrite , but is reputed upright . for as it is said both of the faithfull themselves in generall , though partly spirit , and partly flesh , that they are men spirituall and regenerate , having their denomination from the better part ; and also of their actions performed in odedience , though taynted with the flesh , that they are good workes ; so is it in this particular , even as a wedge of gold , in which there is much drosse , is notwithstanding a wedge of gold , though not of pure gold ; and as an heape of corne , wherein is store of chaffe , is called an heape of corne , though not of pure grayne : so the faithfull though some drosse of hypocrisie and as the prophet called it tinne , es. . . remayne in them , are notwithstanding upright . therefore though hypocrisie be in all men , yet all are not hypocrites ; but they in whom this corruption reigneth without resistance . yea but in baptisme originall sinne withall his branches is taken away , i answear with augustine : ( de n●ptiis & concup . . ● . c. . ) it is taken away , first , in respect of the guilt , non ut peccatum non sit , sed ut in peccatum non imputetur , not that it should not be at all , but that it should not be imputed to them that believe , secondly in respect of the dominion ; for it is taken away , not that it should not remayne at all but that it should not reyg●e in the faithfull . rom. . . wherefore as i said , though hypocrisie be in all men , yet none of the faithfull are hypocrites . who is an hypocrite . for an hypocrite is he , who being inwardly void of grace , and full of wickednesse , maketh an outward shewe of christianity , and piety , dissembing that , evill which is in him , and making semblance of that goodnes which he hath not : having as even now with the apostle i said of the papists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outw●rd formality of religion , but denying the power thereof : being , as our saviour saith , like to whited sepulchers which in deed appeare beautifull outward , but are within full of dead mens bones , and of all uncleannesse . mat. . : like to those summer peares , which being faire and mellow without , are rotten at the core . now , hypocrites are of two sorts , for as of not speaking the truth , that is lying , there are two degrees the one is me●tiri ( which is co●tra mentem ire , wittingly to lye , and to avouch for a truth that which himself knoweth , or at least thinketh to be an untruth , ) the other mendatium dicere , to tell an untruth , unwittingly , supposing it to be a truth : so of not walking in the truth that is , of hypocrisie there are two degrees . viz. of such as be hypocrites , either wittingly or unwittingly . both are deceivers ; the former , knowing himselfe to be an hypocrite , goeth about to deceive others , yea god himselfe with his faire , shewes ; the other , not knowing himselfe to be an hypocrite , but being deceived by the devill , and his owne deceiptfull heart jer. . . deceiveth himselfe , as st. iames saith ch . . . be yee doers of the word , and not hearers onely , deceiving your owne selves , and v. . if any among you seeme to be religious , and bridleth not his tongue , but deceiveth his owne heart , this mans religion is in vaine , and likewise s. paul gal. . . if a man think himselfe to be something when he is nothing , he deceiveth himselfe . both of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is unsound , being not inwardly and in truth , that which in profession and outward shew they would seeme to be , to both of them the description of an hypocrite doth agree , they have a formality of religion , but deny the power thereof . tim. . . the former , is the grosse and notorious hypocrite , who doth best deserve the name ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hypocrite , in the greeke tongue , signifieth a stage-player . whose profession it is to take upon him the person of another man , the other , is the close and the most ordinary hypocrite , who being not the man ; which he professeth or taketh himselfe to be , acteth also another person , as well as the other , though not so grossely and as it were upon the stage seeming to himselfe , and desirous to be reputed of others , that which in deed he is not a good christian , having a name that he liveth , but is dead . apoc. . . the former is a damned hypocrite damned in his owne conscience , the other is a s●lfe-pleasing and a selfe-deceiving hypocrite , pleasing himselfe , by reason of his profession in his pride and selfe-love , in his vaine presumption and carnall security , in his infidelity and impe●●itency , professing himselfe to be a true christian , and yet being a meere worldling , a carnall gospeller , a temporizing and temporary professour . of which sort , by how much the greater is the number , for the world is full of such ; by so much the greater must our desire and care be , that we may be cryed , and proved , and vpon tryall found to be sound and upright christians . our desire we must expresse in prayer to god , that we may be proved and vpon tryall approved ( for untill we be tryed we know not our selves ) saying with david . ps. . , . ps. . . search me o lord and know my heart , that is , make it know● vnto me , try me and know my thoughts , and see if there be any way of wickednesse in me , and lead me in the way everlasting , that is , in the way which leadeth to everlasting life . now god doth try both the upright and the hypocrite , though in a d●fferent manner . the upright he tryeth , both by proving them himselfe , and that for their good . deut. . . and by suffering them to be tempted by others ; and that , either to manifest his graces in them , to his owne glory , their comfort , and good example of others : ( thus he tryed abraham gen. . . iob and all the martyres : ) or to discover unto them their owne weaknesse , that they may be humbled , and be made the more circumspect for the time to come : and to that end , he doth not only suffer them to be tempted unto evill , but also sometimes ( when he leaveth them for a time unto themselves ) to take a foyle . thus god for a time left ezechias , to try him , that he might know all that was in his heart , chron. . and therefore those who come to serve the lord , must prepare their soules for temptation , ( eccles. . . ) but howsoever the lord suffereth them to be tempted , yet he doth not lead them into temptation ; and though he permitteth them sometimes to fall , yet he doth not suffer them to fall away from him . the lord also trieth the hypocrites , that their hypocrisie may be discovered . therefore our saviour adviseth his disciples , luke . ● , . to beware of the ●eaven of the pharisees , which is hypocrisie ; and his reason is , because nothing is covered , which shall not be discovered . and thus he doth , not onely by suffering them to be tempted , & leaving them to themselves ; but also sometimes for a punishment of their former wickednesse and hypocrisie , he leadeth them into temptation , giving them over to their own lusts , and to the temptations of satan , not only to fall into sinne , but also to fall away from god ; which falling away is an evident signe of hypocrisie , ioh. . . wherefore as the sonne of syrach well admonisheth , c. . . , . come not to the lord with a double heart , be not an hypocrite in the sight of men , and take good heed , what thou speakest . exalt not thy selfe , lest thou fall , and bring dishonour upon thy soule , and so god discover thy secrets , and cast thee down in the midst of the congregation ; because thou camest not in truth to the feare of the lord , but thy heart is full of deceipt . our care we must shew by trying our selves , as the apostle exhorteth , cor. . . examine your selves whether that you be in the faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , prove your selves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright . here therefore we are to set down the notes both of the u●r●ght , and also of the hypocrites . the knowledge whereof , as it will be comfortable to so many as are true christians ; so it will be profitable to the rest . these notes are either more generall speciall generall notes of uprightnesse . the urst generall note is set downe in the place even now cited , cor. . . prove your selves , know ye not your owne selves , how that iesus christ is in you unlesse you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , not ●ound or approved christians , but hypocrites , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which commonly is translated reprobate ) doth not signifie a reprobate opposed to elect , but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is approved . see vers . , . but how shall we know that christ is in us , seeing he is in heaven , and we upon earth ? we may k●ow it by his spirit , joh. . . which dwelleth in us , rom. . . . and in all his members , which by reason of the union , which is betwixt them and their head are said to be in christ , and christ in them , for even as in the naturall body , the feet are united to the head by the same soule , which being principally seated in the head , is also in all the members : so in the mysticall body of christ the lowest members which are upon earth , are united to their head by the same spirit , which being pr●ncipally in the head , is also in all the members . but how shall we know that the spirit of christ is in us ? if we be led by the spirit ( rom. . gal. ) that is , if we live not after the flesh , but after the spirit and how shall we know that ? by the fruits of the spirit and of the flesh , which the apostle hath set downe , gal. . . the works of the flesh , saith he , are manifest , which are these adultery , fornication , ●ucleannesse , lasciviousnesse , idolatry , witcherast , hatred or ●mni●yes , c●ntentions , ●mulations , indignations , strife , seditions or divisions , heresies or sects , envyings , murthers , drunkennesse , revellings : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comessationes , expressed elswhere by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carpula , which is translated surfettings , luke . both of them having their name from their effects ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it troubleth the head by excesse of rating and drinking ; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , drowsinesse , or the drowsie evill , or rather ryotings , as it is translated , rom . . and so ought to be , when it is joyned with drunkennesse ; the french fitly translate it , g●rmandise , and it signifieth excess of be●l chreere in ryotous , feasts and compotations , and such like ) of the which i foretell you , as i have foretold you heretofore , that they which doe such things shall not inherite the kingdome of god. now as in setting forth the workes of the flesh , the apostle mentioneth chiefly the offences of the second table ; so in setting downe the fruits of the spirit , he reckoneth up the dueties of the second table opposed to the offences thereof formerly mentioned ; and not the vertues of the first table wherein our piety , which is to be tryed , doth consist . for this cause the apostle mentioneth , not either faith in christ , or love of god , or hope of salvation , or assiance in god or the feare of god , and such like , which are the principall fruits of the spirit ; because these are not the notes of tryall , but the things to be tryed ; for the tryall whereof , as namely whether we have true faith , the true love and feare of god , &c. the holy ghost commonly propoundeth such notes , as expresse those dueties which we owe to men , as ps. . & . esay . , . the fruit therefore of the spirit , is charity , saith the apostle , that is , the love of our neighbour , opposed to hatred , with the fruits thereof , iohn . . . ioy , opposed to envy and emulation , whereby the carnall man repineth at the welfare of his neighbour , in which the spirituall man rejoyceth . . peace , opposed to contentions , strife , divisions and factions . . long-suffering and patience , opposed to wrath and indignation . . gentlenesse or kindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit of charity , cor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the apostle hath fully expressed , eph. . . . let all bitternesse and wrath , and anger , and clamour , and evil-speaking be put away from you , with all malice , and be you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinde one to another , forgiving one another , even as god for christs sake hath forgiven you , col . , . . goodnesse , whereby we are free from desire to hurt any body and are ready to doe good to all , gal. . . even to those that deserve ill of us , ov●rcoming ill with goodnesse , rom. . . opposed to hatred and murther . . fuith , that is , fidelity or faithfulnesse , as the word elswhere is used , tit. . . and is one of the weighty points of the law , mat. . . a faithfull man is he , who is both true in his words , and firme in his promises , both which are tokens of the upright . ps. . . . meeknesse , or the spirit of meeknes , so called cor. . . gal. . . because in the faithfull it is a fruit of the spirit , called also mildnesse and lenity . ( pet. . . tim. , . tit. ) which being a morall vertue proceeding from humility , charity , patience or long suffering , with which it is joyned in the scriptures ( with love cor. , . . . . . with humility eph. . . mat. . . . . . pro. . with long-suffering and patience , col. . . tim . . ) moderateth and ●estrayneth anger and griefe , with all the fruits thereof , which are called the irascible passions and perturbations of the soule , such as be impatience , desire of revenge , and all insolent cruell , bitter , sierce , harsh , contentious , clamorous , and turbulent disposition towards our nighbour : with which vertue whosoever is indued , is by solomon prefered before the men of might , pro . . for howsoever it be despised in the world , as a signe of fooles and mecockes ; yet it is of especiall accompt with god , . pet. . as being the most proper , and if i am so speake characteristicall marke of christs ●●eepe . whereby as they best resemble the lambe of god , esay . . who was meeke in spirit , and humble in heart , mat. . . so are they best discerned from those , who being of an insolent , a ●ierce , an harsh , a cruell and turbulent behaviour ; are to bee accompted wolves , rather then the sheepe of christ. and therefore it is reckoned by our saviour among the . notes of ●eatitude mat . blessed are the meeke ▪ for they shall inhe●ite the land , meaning the celestiall canaan , the land of the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hebrewes . . as being in christ the heires of the world whom the lord will beaut●fie with salvation . ps. . . . . the last is temperance , which is also a morall vertue moderating the other sort of affections ▪ which are called desires and concupiseences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referred naturally either to the preservation of the individuum , in the nourishing and cherishing of the body ; or to the propagation of mankinde by generation , and restraying the abuses and disorders thereof . this vertue , as it respecteth the former , is sobriety in meat , drink , apparell , opposed to drunkennes and bellicheere before mentioned , and vanity in apparell , as it respecteth the latter , it i● called chastity , opposed to adultery , fornication , lasciviousnesse and all uncleannesse . and this was the first generall note of difference , that the upright christian doth know , or may know , that christ is in him , by the fruite of the spirit : but the hypocrite though he professeth himselfe a christian and consequently a member of christ ; yet neither doth nor can knowe it , seeing that neither he is in christ by faith , nor christ in him by his spirit . . the second is this ; the upright man walking with god , and before god , is desirous chiefly to approve himselfe to god who seeth the heart , ( thess. . . ) and therefore is as religious ( if not more ) alone and in secret , as before others , yea , chooseth rather , according to the advise of our saviour , ( mat , . . . ) to do private duetyes in secret , rather then before others . the hypocrite , walking as before men , who see the outward man onely , seeketh chiefly to approve himselfe to men ; and therefore is more religious before others , then alone ; and those good things , which he performeth he doth them to be seene of men , mat. . . as our saviour sheweth in the duties of almes prayer and fasting , mat. . . . . and one the other side , those sinnes which he forbeareth , or feareth to commit before men , he feareth not in private to commit before god. and in a word , if men be not acquainted with his actions , hee neither carech to doe good , nor feareth to doe evill . . the upright man preferreth the testimony of his owne conscience concerning himself , ( cor. . ● . cor . . iob . ) before the opinions of other men , and therefore laboureth to keepe his conscience cleare towards god and towards men . the hypocrite preferreth the opinion of others concerning himselfe before the testimony of his owne conscience not regarding the verdict of his owne conscience condēmning him ; so he may have a good reputation among men commending him ; not caring though he be dead , so he may have a name that he liveth : desiring to seeme to be good , rather then to be so ; and to be evill rather then to seeme so ; which is extreame madnesse , seeing it is better to be good then to seeme good ; and worse to be evill , then to seem evill . the speciall notes respecting . the spiciall notes respect either good things intended by the upright and pretended by the hypocrite ; or evil things , whether of sinne , or of punishment . good things , as their profession of religion , worship of god , obedience , graces . the profession of the upright is i● truth , both in respect of the purpose and desire of his heart . practice of his life . the purpose of his heart is sincere , without any sinister , sinnefull , or worldly re●spects ; or if any worldly respects may seeme to concurre , yet they are not the chiefe , or those for which he professeth religion , but secondary respects , which he subordinateth to his profession , and to his care of keeping a good conscience , being resol●ed ( luke . . . ) not to forsake his profession for a world , nor willingly and wittingly to violate his conscience , though he might gaine never so much , for what would it profit a man to gaine the whole world and to loose his owne soul● ? mark . . the hypocrite maketh his profession in pretence phil. . . pretending religion to his worldly , and sometimes to his wicked respect ; and first , for his worldly respects , whereunto he subordinateth his profession , and his seeming ca●e of keeping a good conscience , careing indeed for neither , ●urther then they may stand with the fruition of his worldly desires ; halting betwixt god and mammon , and dividing himselfe between them ; but so , as to god he giveth the outward , shewe , and to mammon his heart , of such mammonists the apostle speaketh , phil. . , . there be many ( saith he ) that walk o● whom i have told you often , and now tell you weeping , that they are the enimies of the crosse of christ , whose end is destruction , whose god is their belly , and whose glory is their shame , and who are these of whom all this evil is spoken ? viz. such as walk , that is make profession of christian religion ; and yet minde and affect principall earthly things : these men , when they are brought to this exigent , that either they must make ship-wrack of a good conscience , and perhaps forsake their profession , or forgoe their worldly desires ; they will readily violate their conscience , and renounce their profession , rath●r then they will be disappointed of that worldly thing , which they princip●lly affect , and which is in deed their god. such a profession made saul sam. . of providing 〈◊〉 , when in his covetousnesse he spar●d all the best of the cattell which he ought to have destroyed . iudas ( iohn . . ● . . ) who for his gayne followed christ , being a those , and for all his faire shewes , a devill . the people that followed our saviour , that they might be filled . ( iohn . . ) ananias and sapph●ra , who seemed ●orward professors , but were worldlings , act. . and in a word all such , to whom not godlinesse is gaine , but gaine is godlinesse . ( tim , . ) these men professing themselves christians , doe withall professe themselves to be pilgrimes on earth , ( heb. . . ) citizens of heaven , whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and countrey is above , ( phil. . ) but in deed behave themselves like earth-wormes , being wholly addicted , and as it were glewed to the earth , and worldly desires , not desiring nor expecting a better countrey , ( heb. ● . . ● . ) but placing their paradise upon earth . sometimes also they pretend religion to their wicked designes as the scribes and pharisees , ( mat. . . ) who devoured widowes houses , and for a pretence made long prayers ; even as the priests and jesuits at this day do prey upon their devout proselites . absolom when he intended rebellion , pretended the performance of a vow , sam. . . iezabel , when shee meant to have naboth unjustly condemned ; appointed a fast to be proclaimed , as a preparative to that judgement , king. . . herod maketh a shew to the wiseman , that he would come and worship christ , when he meant to kill him , matth. . . thus men many times pretend conscience , either to the not doing of their duties : as they will lend no more , because they have vowed the contrary ; or to the committing of sinne , because they think they are bound thereto by oath : as herod , rather then he would break his oath , beheaded iohn baptist : so they sinne double , first in their promise , but much more in the performance . the high priest caiphas ( matth. . . ) when he sought most unjustly to condemne our saviour unto death , in an hypocriticall zeale rent his clothes , pretending that he had spoken blasphemy . and what zeale soever those priests and pharisees , which most hotly p●rsecuted our saviour , pretended towards god and his law yet their true intent was this is the heire , come let us kill him , and let us seize upon his inheritance , mat. . . in respect of the desire of his heart , the upright is a forward professour , and i● some measure ( tit. . . zealous of religion , the hypocrite is backward , carelesse and luke warme , apoc. . . so much of the intent , purpose , and desire of the heart ; now followeth the practise . the upright , being christians within , ( rom. . ) and not without onely , doe walk in the truth john . john . endeavouring to frame their lives according to their profession and as the truth is in iesus , ephel . . , , , . joyning workes with faith , ( iam . ) and doing with hearing , ( iam . . ) and well-doing with saying well , sanctification with justification , ( cor. . ) living not after the ●lesh , but after the spirit , which by the apostle is propounded as the proper signe of those who be in christ , rom . . the hypocrites , being ch●istians without , ( rom. . ) and not within ▪ professe the truth , but doe not walk in the truth : not framing , nor desirous to frame their lives according to their profession , but live after the flesh , and not after the spirit , professing ●aith ( iam. . ) without works , justifi●ation without sanctification ; saying well , but doing ill , being hearers of the word , but not doers ; being fruitlesse branches in the vine , john . . . siggetrees in gods vineyard bearing no sigges , luke . . having leaves but no fruit ; like the fig-tree which christ cursed , matth , ● . having lamps , but no oyle , like the foolish virgins , mat. . of such our saviour speaketh , mat. . , , luke . , , that notwithstanding their profession , they shall at the last day be excluded from the kingdome of heaven . gods worship . ] now i come to the worship of god ; first , in generall : the up●ight worship the lord in spirit and in truth , king. . . the hypocrites draw neere the lord with their mouthes , but remove their hearts farre from him , es. . mat. . , . in speciall the upright pray in truth , ps. . . with lips unfained , ps. . . lifting up their hearts , psal. . . ( lam . . ) and powring forth their soules ( l●m. . . ) before the lord. the hypocrites in their prayer cry , but not with their heart , hos. . . they lift up their eyes and their hands , but not their hearts ; they poure forth their voice , but not their souls . their prayer is but a lip-labour , for both their mouth speaketh what their heart doth not think , making a common and perpetuall trade of praying with wandring thoughts , ( which i deny not sometime to be incident to the upright ) and also asking with their mouth that which they doe not desire in their heart , promising ( especially in time of af●liction ) ( ex. . . ps. ) what they doe not truly meane to performe , pretending what they doe not intend , making shew of that which they are not ( as in the lords prayer throughout ) craving that in prayer , which they doe not seeke by any indevour of their owne , or by use of other meanes ordained of god. thanksgiving ] the upright praise god with grace , ( col. . . ) that is thankfullnesse in their heart , and with humility acknowledging their owne unworthinesse , ( gen . . chron . . ) and gods undeserved favour towards them . the hypocrites give thanks without thankfullnesse , without humility ; praysing themselves , ( luk . . ) when they should praise god , or if they doe praise him , they doe it to this end , to praise themselves . but here it may be demanded ; may not a man praise god for his grace and blessings bestowed upon him , unlesse withal he shall seeme with the pharisey , luk . to praise himselfe . whereunto i answer ; first , the pharisaicall hypocrite thanketh go● for that which he neither hath received , nor yet expecteth from god : which is both falshood and arrogancy . but the upright man thanketh god for that which he hath received , or assuredly hopeth to receive , ( as zachary in this hymne praiseth god for our redemption by the promised messias , before christ was borne , ) which to doe is not arrogancy , but thunkfullnesse ; not falshood , but truth . the hypocrite thanketh god to that end and purpose , not so much to praise god , ( to whom he is a false witnesse , ) cor. . . as to praise himselfe . the upright man in thanking god seeketh not his owne praise , but the glory of god , stripping himselfe of all praise , that god alone may have all the glory . for he thanketh god , as i said , in humility , acknowledging his owne unworthinesse , and the more , he extolleth the undeserved bounty and favour of god towards him , the more he depriveth himselfe of praise : and on the other side , the more he acknowledgeth his owne unworthinesse , the more he magnifieth gods goodnesse towards him . thus iacob , gen. . . o lord ( saith he ) i am lesse then the least of thy mercies : and david , sam. . . who am i o lord god , and what is my house , that thou hast brought me hitherto ? and ● chro. . . but who am i , and what is my people ? &c. preaching ] the upright preacher endeavoureth to approve himselfe to god , tim. . . thess. . . seeking sincerely the glory of god in the salvation of the the hypocrites preach themselves , and not the lord jesus ; not seeking gods glory in the edi●ication of the people , but their owne praise , or profit ; not striving to approve themselves unto god , but to please carnall men , which whosoever doth , he is not the servant of christ , gal. . , herein , they grievously offend , who affecting the praise of humane eloquence , feed the people as heliogabalus did his parasites , with painted dishes ; and in steed of drawing forth the two edged sword of the spirit , bring forth an embroidered sheath ; professing themselves embassadours from god , but bringing no message from god , which concernes the people to heare , either for the informing of their judgments , or reformation of their lives , whose preaching serves for no other use , but to please the itching eares of carnall men , and to work in them a loathing of the sincere food of gods word . the upright preacher is carefull to practise that which he preacheth unto others , and to avoid that in his owne preson , which he reproveth in others . the hypocrite say , ( mat. . . ) but doe not , commending that to others which themselves have no desire nor care to practise ; and reproving that in others whereof themselves are no lesse guilty , rom , . ps. . . who therefore may expect both from the hearers this censure , medicecura toipsum ; and from god this sentence , out of thine owne mouth will i condemne thee thou unsaithfull servant , luk. . . hearing ] the upright hearers take heed how they heare . luk. . hearing the word of god preached , as the word of god , ( thess. . . ) ( acknowledging gods ordinance , ) as in the sight of god , ( act . . ) with humility and submission , with reverence and attention receiving the seed into upright hearts , ( luk. . . ) as it were into good ground , with desire to profit by it , ( pet. . . ) and care to practise it , being doers of the word , and not hearers only , ( iam. . . ) the hypocrite heare , not regarding , so they doe heare , how they heare , not looking to their feet , who they are affected , but come so disposed as to a stage-play , desiring that their itching eares may be delighted with vaniloquence , rather then their hearts to be edi●●ed with sound and profitable doctrine , not acknowledging gods ordinance , nor behaving themselves as before him , hearing without submission as to gods word , hearing not as learners , but as censurers , without reverence , without attention , being present in body , and absent in soule , without desire to profit by it , without any purpose or care to practise it , receiving the seed into stony ground , or els among thornes , like to ezechiels hearers , c. . . . they come unto thee ( saith the lord ) as the people of god doe use to come , and they sit before thee as my people , and they heare thy words , but they will not doe them , for though with their mouths they make shew of much love and delight , yet their heart goeth after their covetousnesse ; and loe thou art unto them as a very pleasing song of one that bath a pleasent voice , and can play well on an instrument , for they heare thy words , but they doe them not . sacraments , baptisme ] the upright are carefull in some measure to performe their vow made in baptisme , and to find the effect and fruit thereof : which is to seale and assure to them that belive and repent , their union and communion with christ , for they receive christ by a true faith are baptized into christ , gal. . . and consequently put on christ. the hypocrite resteth in the outward baptisme , as if the washing of the flesh did save , ( pet. . . ) taking no care to performe his vow made in baptisme ; who therefore though baptized , hath no part in christ , because his heart is not upright in him , act. . . the eucharist ] the upright are carefull , not onely to receive the sacrament , but also to receive it worthily ; and are therefore earefull ( cor. . . ) to prove and approve themselves , before they come to the lords table preparing their hearts ( chron. . ) to seeke the lord and so receiving the sacrament with the unleavened graces of sincerity and truth ( cor. . . ) doe eat the body of christ and drink his blood . the hypocrites not greatly caring how they receive , so they doe receive , not preparing their hearts to seeke the lord , not caring to prove , and much lesse to approve themselves unto him , comming to the lords table as the guest without the wedding garment , indued neither with saving knowledge , nor true faith , nor unfained repentance , nor sincere love , with which graces every worthy receiver is in some measure qualified : but being sowred with the leaven of hypocrisy doe eat the bread of the lord , as iudas did , but not panem dominum that is the lord who is the bread of life which came downe from heaven . obedience ] thus much of the worship of god , now we are to speak of obedience . for , . the upright yeeldeth simple obedience to the commandements of god , ( heb . . ) not consulting with flesh and blood , as for the commandements of men , he observeth them no further then in obaying them he may obay god , ex . . act. . . . dan . . . . the hypocrite is more carefull to observe the commandments of men , mat. . . then the commandements of god ; insomuch that for the commandements of men he maketh the commandements of god of none effect , yea he scarcely obeyeth the commandements of god any further , then as they are commanded by men , insomuch that he embraceth religion it selfe , as commanded by the soveraigne prince , being ready to change his religion , as the prince changeth . so that their feare towards god is taught by the precepts of men , es. . . to this purpose consider these instances . the lord commandeth us to receive the holy communion , when it is administred : and the upright man maketh conscience so oft to receive it as it is administred , unlesse he be hindred by sufficient occasion . but forasmuch as the law of man in some places doth require the receipt of the sacraments once a yeare at the least ; and namely at easter , hence it is that many will receive but once a yeare at the most . the upright man maketh conscience of his thoughts , because the law of god is spiritual , restraining the thoughts as well as the hands . the hypocrite taketh no care of his thoughts , which he thinketh to be free because the law of man doth not reach to them the lord forbiddeth all rayling , and cursed speaking all stealing : and the upright man maketh conscience to abstaine from all : but forasmuch as the law of man doth not take hold of all evill speaking , nor of all stealing , therefore the hypocrite feareth not to practise such evil-speaking , and such stealing as is not punishable by the law of men , though perhaps the neighbour be more wronged by that ill speaking , or damnified by that stealing , then by that rayling against which lyeth an action of the case , or by that stealing against which an action of ●elony lyeth . . the obedience of the upright is voluntary , and from the heart , rom. . . proceeding from his will renewed , which appeareth not onely in his good actions , but also in his sinnes , whether of omissio●or of commission , for the good which he doth not , he would doe : and the evill which he doth , he would not doe , rom. . . but the obedience of the hypocrite is forced from him , because be dareth do no other ; for that good which he doth , he would not do it ; and that evill which he doth not , he would faine do ; so that in respect of the inclination of the will , which god chie●ly regardeth ▪ the disobedience of the upright is better then the obedience of the hypocrite . . the obedience of the upright is ordinata , well ordered , for he preferr●th the greater duties before the lesse , morall duties before ceremoniall , and the substance before circumstances , matth. ● . . ● sam. . . but it hath alwayes beene the hypocrites guise , to preferre the lesse duties before the greater ; as to tythe mint and cumin , and to neglect the weighty points of the law , matthew . . luk. . . to straine at a gnat and to swallow a camell , mat . . to stumble at a straw , and to lea●e over a block ( mat. . . luk . . ) to preferre ceremonies before moral duties , yea somtimes to place the height of their religion , either in the boistero●s urging , or in the strict refusing of ceremonies . thus the priests and phariseyes who made no conscience of delivering our saviour through envy unto death , yet at the same time made conscience to goe into the judgment hall , lest forsooth they should be defiled , iohn . . they made no conscience to hire iud●s with pieces of silver to betray his lord : but when the pieces were brought them back againe , their conscience would not serve them to put the money into the treasury , because it was the price of bood , mat. . . . the obedience of the upright is totall , not in respect of the performance , but in regard of the upright desire , unfained purpose , and sincere endevour , according to the measure of grace received , to walk in the obedience of all gods commandements ; to lye in no knowne sinne , but to make conscience of all his wayes . not , but that the upright contrary to their desire and purpose do oftentimes fall ; but that the lord accepting of the will for the deed , esteemeth the upright and entire obedience of his servants , ( who are freed from the rigour of the law ) as totall and perfect . abraham hath this testimony in the scripture , ( gen. . . ) that he obeyed the voice of god , and kept his●mishmereth , his whole charge , that is , whatsoever god requireth to be observed . viz ●his commandements , his 〈◊〉 , and his lawes . zacharias likewise , and elizabeth , luk. . . and many others are said to have been perfect , and to have fulfilled after god. that is , fully to have obeyed him , who had notwithstanding their slips and their falls , as before i noted of asa in the same chapter , where it is reported of zacharias , that he walked in all the commandements of god blameles , we read that for his incredulity in not believing the word of the angell , he was stricken with dumbnesse , and as it may seeme with deafnesse also , ( luk . . ) for the space of ten moneths . in this evangelicall sense the obedience of the upright is totall , in . respects ; [ totius legis , hominis , vit● , as being the obedience of the whole law , of the whole man , and of the whole life , after our justification and reconciliation with god , obeying the law in respect of thei● desire and purpose [ totam , toti , tota vitae . the whole law they obey both in respect of the two tables of the law , and in respect of all the severall commandements . as for the two tables , the upright man joyneth the obedience of them both together , as here the lord hath promised to all true christians , that they shall worship him , not in holines alone , not in righteousnes alone , but both in holines & righteousnes b● fore him . neither can these two , if they be● in truth ( as they are in the upright ) be severed . for a man cannot truly love god , ( iohn . . ) unlesse he love his neighbour also ; neither can a man love his neighbour as he ought , that is , in and for the lord , unlesse he love the lord much more , as i have shewed heretofore . and this we see veri●ied in the examples of those , who have been upright ; who have this testimony in the scriptures , that they were holy and righteous , as our saviour himselfe ( whom we are to imitate ) act. . . and all his upright servants as noah gen . . david , king. . . iohn baptist. mark . symeon , luk . . cornelius , act. . . &c. but it is the fashion of hypocrits to sever these two , which god hath so unseparably linked together , that whosoever hath the one in truth , hath also the other ; and whosoever hath not both , hath neither . for some content themselves altogether with a profession of holinesse and religion towards god , not caring or desiring to performe the duties of charity and righteousnesse towards men , whereby notwithstanding , as it were by a touch-stone , god would have the uprightnesse of our piety tried . others wholly content themselves with a faire civil conversation before men , having neither true faith in christ , nor repentance towards god , nor the feare of the lord , nor any sanctifying o● saving g●ace , living in ignorance , infidelity , impenitency , &c. farre be it from me to speak , either against the profession of piety , or the practise of civill honesty ; but i speak against the severing of them and the resting in either of them alone being severed from the other . for so necessary is civill honesty , as those who have it not , are worse then many among the heathen that know not god , who were commended● for morall vertues : against whom notwithstanding the holy ghost denounceth that fearfull curse , po●re out thine indignation upon the heathen that doe not know thee , and upon the nations that have not called upon thy name , p● . . . and so necessary is the profession of piety , as that those who professe not religion and piety towards god , are worse then the pharisees themselves ; against whom notwithstanding our saviour denounceth so many woes , mat . wherefore those that content themselves with a bare profession of religion , without any desire or care to practise the duties of charity and righteousnesse among men , are no better then the hypocriticall phar●●ees , concerning whose obedience our saviour hath given us this caveat , mat. . except your righteousnesse exceed the righteousnesse of the scribes and pharisees , you shall not enter into the kingdome of god : and on the otherside , those , who professing themselves christians content themselves with the practise of civill honesty , without any desire or care of religion , being not onely void of all spirituall graces , but also guilty of much outward profanenesse , as inordinary swearing , and profaning the sabbath , in neglect of hearing the word , and of prayer , &c. are no better then some of the heathen , who were alienated from the life of god , strangers from the covenant of promise , having no hope , and being without god in this world , eph . . . be not deceived , true piety towards god is alwayes fruitfull in the dutyes of charity towards men . and on the otherside , the streames of charity and true righteousnesse are ever derived from the fountaine of piety . in respect of the severall commandements ; the obedience of the upright is universall , in the evangelica . i sense , that is , in respect of his entire desire , and unfained purpose ( though contrary thereunto he faile , as wee doe in many particulars ) ( iam. . ) having respect to all the precepts of god. psal. . . and walking in all his commandments luk. . . making conscience of all his wayes , both in performing all knowne dutyes , and avoiding all knowne sinne ; not willingly retayning any one , but repenting of all , in respect whereof he is said , to fulfill after god , num. . . that is wholly and universally to follow him . the hypocrite fulfilleth not after god. num . neither are his works full , apoc. . . he obayeth god by the halves , or not so much : he can be content to avoid some sinnes , unto which he is not so much addicted , but his darling sinnes , perhaps his usury , or other gainfull sinnes , perhaps whordome , perhaps drunkennesse , &c. he will not leave . herod reverenced iohn the bap●ist , and observed him , and when he heard him , he did many things , and heard him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with delight , but for all that he would not leave his herodias , mark . . the ship of a mans soule may be sunk with one leake , if it be not stopped ; and one breach in the fort of a mans soule , if it be not made up , is sufficient to let in the enemy to the utter overthrow therof . the continuance in any one crime unrepented of is sufficient to drowne the soule in perdition ▪ he repenteth of no sinne , who is not willing to repen● of all ; and he that willingly persi●teth in the br●ach of any one commandement is guilty of the breach of the whole law , ( sa● . . . ) for the law of god is 〈◊〉 , and copolatively to be understood , both in respect of the affirmative , and of the negative . for he that is a keeper of the law ● keepeth both the first and the second and the third commandement , &c. and he transgresseth neither the first , nor the second , not the third , &c. as therefore in 〈…〉 true ; and as in a chaine consisting of many links coupled together , if any one linke be broken in the draught , the whole chaine is dissolved ; so the transgression of any one 〈…〉 to the quality and disposition of the heart ; so that he whose heart doth burne with lust is an adulterer in the sight of god ; ( mat. . . ) and he whose heart doth boyle with malice , ( iohn . ● . ) he is a murtherer before god. and as ther is great discord between the heart of the hypocrite , and his outward appearance ; so in the outward man also his workes many times agree not with his wordes , nor his wordes with his workes . his workes , i say , agree not with his words when he saith well , and doth ill , having iacobs voice , and esaus hands . neither due their words agree with their deeds when s●eming 〈◊〉 to wrong any man by thei● deeds make no conscience of speaking evill , thinking that their words are but winde , and lightly to be regarded . but they should remember him who sayeth , that of every idle , and much more of every malicious word , men shall give an accompt at the day of judgment . for by thy words ▪ saith he , thou shalt be justified , and by thy words thou shalt be condemned . if therefore any among you , saith st. iames , ( i am . . ) seeme to be religions , and hath not learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were with a bitte or a brible to refraine his tongue ; that man deceiveth himselfe , and his religion is vaine , that is to say , he is an hypocrite , having a shew of religion , but denying the power thereof for in whom there is any power of religion , they have learned to bridle their tongues . yea in their words i● a dis●ord , not only between them and their hearts and between their words and their works , but also between their words and their words . for as they spea●e with an heart and an heart , that is a double hart , whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also with a tongue and a tongue , that is a double tongue ; whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( tim. . . ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bilingues . ( eccles. . . ) out of the same mouth they breath hot and cold , which the satyre liked not , out of the same fountaine issueth both bitter and sweete , both salt water and fresh ; with the same tongue blesse god and curse men , ( iam. . . . . . ) out of the same mouth procedeth blessing and cursing . it is strange to see , and lamentable to consider , how some men and women , who would seeme religious , are given to ill speaking , being not onely ●●ar●e cen●●rers and depravers of their brethern , but also detracters , back-biters , and slanderers , and ( which is an evident signe of an hypocrite ) thinking , that the dispraise of other men ●endeth to their 〈◊〉 , and the praise of others to their disgrace . . the obedience of the upright is ●o tall in respect of his whole 〈◊〉 , after the time of his justification and reconcilation with god , as it is here said , all the dayes of our life . not , but that sometimes he stumbleth in the way of christianity , and sometime falleth : but yet notwithstanding in respect of his desire , purpose and endevour , his obedie●ce is constant and permanent . for he keepeth a constant course in well-doing ; as namly , in the practise of piety , wherein by continual practise he is habituated . he so giverth himselfe to prayer , as that in the scriptures he is said to pray alwayes ; ( acts ▪ . . ) not , that he doth nothing els but pray , but that he prayeth both ordinarily at see times every day perhaps thrice a day as daniel did ( d●● . . . ) and also extraordinarily , a● oc●asion is offered . likewise he keepeth a constant course , in reading , meditating , and hearing gods word , and in other christian duties wherein he sted fastly goeth on , with desire to increase in goodnesse . and as his obedience is constant so 〈◊〉 it is permanent . for uprightnesse is evermore accompanyed with perseverance to the 〈◊〉 ● as 〈◊〉 i shall shew . but the obedience of the hypocrite is neither constant , but as it were by fits , for the double minded man is inconstant in all his wayes , iam. . . neither permanent , but mom●ntany , o● temporary , like the morning ●●ist or the early dew . hos. . . like the seed sowne upon the roc●ie ground , which in time of heat withereth , luk. . . like the building of the foolish man , which in ●ime of temptation is overthrowne , mat. . . graces ] now i come to the graces ; every one whereof in the upright is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is unfained , and as salomon speaketh , pro. . . tus●●jak that which truly is ; but in the hypocrite , counterfeit . in these , the generall note of uprightnesse is desire of increase , and striving forward towards perfections ( phil. . ) ( for in this life we are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in our growing age ) and god doth orowne their righteousnesse with incr●ase , for to him that hath it shall be given . the hypocrite● are non-proficien●s , contenting themselves with that measure of gra●e which they seeme to have , and have not , and having not , they are so farre from increasing in grace , that , that which they seeme to have , ( luk . ) is taken from them . and first , the faith of the upright is lively and effectuall , both to justification apprehending and applying christ who is our righteousnesse ; and also to sanctification , because it doth purify the heart , ( acts . . ) and worke by love . ( gal. . . ) againe the faith of the upright is permanent , by it he standeth , ( rom. . . ) and by it he shall live , heb. . . by the power of god through faith he is preserved unto eternall life ( pet. . . ) and therefore those who are of the defection , are not of faith . and contrarywise , heb. . . the seeming faith to the hypocrite is dead ▪ being nether effectual to justification as being without roote , luk. . . nor to sanctification ; as being without ●●uit . for as the body without breath is dead , ( iam . . ) so is faith without works . neither is the faith of hypocrites permanent , but temporary , which in time of tryall faileth , luk. . . love ] the love also of the upright is unfained , whether we speake of his love to god , which appeareth by obedience , both active , which is obedients legis , ( for this is the love of god , that he keepe his commandements , iohn . . exod . . ) and passive , which is obedientia crucis . that is to say , patience , for love suffereth all things , cor. . . or of his love to man , which appeareth in giving and forgiving . but more specially an undoubted sigue of uprightnesse is to love and respect the godly , though of mean accompt in the world for their godlinesse sake ; ( iam. . . ) and to disrespect the wicked , though great in the world , for their wickednesse . ps. . . following therein the disposition of god himselfe . sam. . . and the example of elisha king. . , . for in the eyes of the upright prety maketh men honorable , but wickednesse maketh them vile and despicable , dan. . . and as the upright are an abomination to the wicked , so contrarywise . pro. . . the world loveth her owne , but those , that be not of the world , the world hateth , it is therefore a good signe that we are not of th● world , if we love and affect those whom the world hateth . the love of hypocrites is not true , neither towards god , for they be haters of god , ( exod . . . ) that will not keepe his commandements ; nor towards men , being in word and tongue onely , ( iohn . . . ) or ( as we use to speake ) from the teeth outward . but especially their hypocrisy is discovered , as by hating or envying the godly , even for his godlinesse sake , because they cannot endure that any should be esteemed better then themselves : ( thus cain hated abel , ( iohn . . ) and saul david , ( sam. . . ) and the pharisees christ , ) so by favouring and affecting the wicked . for liking is a signe of likenesse . hope ] the hope of the upright man conceived of a better life doth in some measure weane him from the world ; neither will it suffer him ordinarily , cuter to be drawne away in sinne , by the desires of the world , which are but vanities in comparison of that heavenly happinesse , which he ●xspecteth . ( heb. . . . ) no● to be driven from goodnesse by the terrors of the world , which he contemneth in respect of the joy that is set before him : but causeth him to purifie himselfe in some measure , even as christ is pure . iohn . . . the hypocrite , for all his pretended hope , is either so addicted to the desires of this world , as if he did not expect an other world : or is so daunted with the afflictions of this life , as a man without hope , and as he liveth without the feare of god ; so he dyeth without hope . for what hope hath the hypocrite , when god taketh away his soule ? iob. . . feare ] the upright man is indu●d with a sonne-like feare of god , which is a feare to offend him . for such feare and uprightnesse alwaye ; goe together . iob . . . deut. . . sam. . . the hypocrite either hath no feare of god at all , ps. . , . but is overgrowne with carnall security : or but a servile feare , which is the feare of bondslaves , who are under the law , whereby he doth not indeed feare sinne , or the offence of god , but the punishment onely which sinne deserveth . humility ] the upright man is indued with humility . for he that walketh with god , setting god before his eyes , and therefore behaving himselfe as in the sight and presence of god , cannot but humble himselfe to walk with his god. ( mich. . . ) abraham when he stood before the lord , acknowledged himselfe to be but dust and ashes , gen. . . the holy prophet esay , when in a vision he beheld the majesty of god , ●ryed but woe is 〈◊〉 because i am a man of polluted lippes es . . the apostle peter , when by the miraculous draught of fishes he perceived christ , then present with him , to be the sonne of god , ●ell downe at his feet , and said depart from me , for i am a sinfull man , o-lord . luk. . . and no doubt , but so many of us , as have that eye of faith , which moses had , ( heb. . . ) to see him that is invisible presen● with them , are in some measure affected with his presence , as these men were . but pride is an evident signe of an hypocrite , who setteth not god before their eyes . behold ( saith the prophet habakuk ) his soule that is lifted up in not upright within him ▪ hab. . . we see it in the example of the pha●see , luk . . who comming topray , in stead of humbling himselfe before god ▪ ●●●olleth himselfe above other men , and for that thanketh god : but to this end to praise himselfe . confidence ] the upright are confident ▪ for he that walketh in integrity , walketh confidently , pro. . for confidence is a consequent of integrity , or that which truly is ( 〈◊〉 ) pro. . . , , . keep th●t which truly is , that is sound wisdom & discretion , then shalt thou walke in thy way safely ; when thou lyest down thou shall not be afraid , thou shall not be afraid of lud●en feare , for the lord shal be thy confidence , a consequent of truefaith , rom. . . eph . of the spirit of adoption , which expelleth the spirit of fretfulnesse , rom. . . gal. . . of the true feare of god. for , in the feare of the lord there is strong confidence , pro. , . of a good and upright conscience , which feareth no evill , ps . , . the upright 〈◊〉 shall not be afraid of evill tydings , his heart is stood tursting in the lord his her at is established , he shall not be afraid , but is as bold as a lyon . pro. . ● . neither doth he feare the censures or ill reports of men , cor. . . but as iob , in the integrity of his conscience desireth that his cause may 〈◊〉 tryed ; professing , that if his adversary would write a bill or libell against him , he would be so far from being daunted there with , that it should redound to his credit , and he would bind it as a crowne unto him . iob . , . of affiance in gods al-sufficiency , providence , and protection . for setting god before his eyes , and knowing , that the lord is at his right hand , he is confident , that he shall not be moved . ps. . . . for he believeth , that god is his buckler , and his exceeding great reward . gen. . . a sun and a shield to them that walk uprightly , ps. . . pro. . that the eyes of the lord perlustrate the whole earth to show himselfe strong in the behalfe of them , whose heart is upright towards him , chron. . . that god by his fatherly providence causeth all things to work together for the good of those that love him , rom . . therefore with david he professeth , my defence is of god , who saveth the upright in heart , ps . . and therefore resolveth not to feare , ps . . . . . . . . . . . . . . . ● . . for what should hee feare that needeth not to feare death it selfe , which of all things in this world it most feared , seeing as it freeth him from all other evill and danger ; so i● is an entrance unto him , and an intro●●●ion into happinesse . thus is the upright confident . but fears surpriseth the hypocrites , es. . fearing not onely where is occasion of feare , but also where there is no cause of feare , ps. . . . . they will be afraid at the wagging of a leafe . levit. . . and they will 〈◊〉 where no mean pursueth them . pro. . ● . and this feare happeneth unto them for wane of true faith , mat. . . for want of the spirit of adoption , instead where of they are possessed with the spirit of bondage , and of feare , rom. . . tim. . . for want of the true feare of god. for they that feare not god , feare all things 〈◊〉 for want of a good conscience , for a bad and guilty conscience , conscious to it selfe of evill , feareth evill . for want of affiance in god , with whom they have no peace . the conscience of the wicked is like the troubled sea when it cannot rest , whose 〈◊〉 cast up mire and dart , there is no peace to the wicked , saith my god , es . , . the repentance of the upright is entire , 〈◊〉 a turning unto god with all his heart heart from all his sins ( deut. . . ezra ● . ● . . ) the repentance of the hypocrite is neither from the heart , but in outward showes , ( kings . . ) as of hanging downe the head like a 〈◊〉 ▪ es . . of putting on sackcloth , and going softly , of rending the clothes , ( ioel l. ) but not the heart ▪ neither is it from all his sinnes ; for he will be sure to retaine some darling sinne from which he will not be reclaimed ▪ but as he who truly repenteth of any one sin , repenteth of all , in respect of the desire and purpose of his heart , being not willing to retaine any ) so he that repenteth not of all , repenteth of none at all in deed and in truth . simplicity ] he that walketh in uprightnesse towards god , without hypocrisy , walketh also before men in simplicity and ●inglenesse of heart , without guile . both implied in the word : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as basil saith or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as chrysoft speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity of maners , and of speech , the character of an harmlesse or upright man. but he that useth dissimulation and guile towards men , is an hypocrite , and so is called , mat. . mark. . . so much of the notes that respect good things ; now follow those which respect evill . and that either of sin , or of punishment the 〈◊〉 man hateth sinne as well in himselfe as in others , or rather more , and more severely censureth it in himselfe , then in others : not excusing nor extenuating , but rather amplifying and aggravating the same . the hypocrite hateth sinne in others , but not in himselfe , and to that end he is curious to pry into other mens behaviour and neglecteth his owne . he can see a mote in an other mans eye , but cannot discerne a blame in his owne , mit ) . . . he is a sharpe censure● of other mens faults , but fla●tereth and blesseth himselfe in his owne sinnes , ps . . deut. . . examples hereof in saul . sam. . . in iud● gen. . . yea in da●id . whiles 〈◊〉 conce●led his sinne , sa● . . . . affliction● ] the evill of punishment 〈◊〉 afflictions , which god hath ordayned as tryalls to discerne the sound and upright , from the unsound and hypocrite ▪ by the patient bearing whereof the faithfull are found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , found and approved , iam. ● . for tribulation being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( pet. . . iam. . ) the trial of our faith worketh patience ; and patience , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( rom. . . . that is , as chrysostome ( with whom others agree ) expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it maketh him approved that is tryed , as we see in iob , and in the three children , dan. . in the faithfull iewes ps. . and in all the faithfull , but chiefly in all that are martyrs . by afflictions likwise the hypocrite being tryed is discovered , and as it were unmas●ed , by the not patient bearing and enduring thereof . for either he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set light by the affliction , and not take it to heart ; or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he f●inteth under it , contrary to the counsell of the holy ghost , heb . cited out of pro . . he that taketh not to heart an affliction , cannot be said patiently to beare it ; for in patiendo est patientia , in suffering is patience , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in not suffering , as ●ppeareth in the examples of iob , ( iob. . . ) and david . ( p● . . . . ) and this is the cause many times , why the hypocrite doth not profit by aff●ctions , because he is not sensible thereof , ier. . . and being unsensible , becommeth incorrigible , 〈◊〉 . . and the cause hereof is , because hypocrites not walking with god ; doe not acknowledge his hand ; but ascribe their affliction , either to misfortune , or to secondary causes , which are but the instruments of god , or if they doe acknowledge the hand of god ; yet they are not humbled under it , neither doe they bewayle their sinnes , nor crave pardon of them , nor turne to him that smiteth them , ( es. . . ) nor promise amendment ; or if they doe , they meane not , or at least afterwards they doe not performe , nor submit themselves meekly to beare their affliction , nor learne obedience by that which they suffer , neither are they bettered by them , but become worse , es. . . if they take it too much to heart , then either they impatienly beare it , murmuring against god , and fainting in themselves , or they seeke an evasion out of it by some sinne , and so fall away from god ; by which their defection , their hypocrisie is discovered . to these tryals by affliction , we may adde other temptations , as by the doctrine of false teachers , either a●●uring to idolatry , which the lord sometimes permitteth to prove us , whether we love him intirely or not , deut. . . or to heresies , which the lord also suffereth , that those which are approved , may be knowne cor. . . chap. xi . of uprightnesse towards men . now we are to speak briefly of integrity , as it hath reference to man. for as we are to serve god in holinesse before him , that is in uprightnesse of heart , without hypocrisie ; so also in righteousnesse before him , that is in simplisity and singlenesse of heart , without guile . for this simplicity whereof we are now to speak , is not that which is opposed to discretion , as being want of wit , ( for the simplicity of doves must be tempered with the prudence of serpents ; we must be without guile as doves without gall , but we must not be like ephraim hos. . . as silly doves without heart ) but is opposed to dissimulation , disguising , doubling , deceipt and guile . from which the redeemed of the lord are free , according to the testimony of the prophet zephany c. . . and according to the oath of god in this place , worshipping the lord in righteousnesse before him ; that is , performing the duties which they owe unto men , as in the sight and presence of god. now this simplicity is expressed by the same ●ermes which signified uprightnesse , being referred to men , and where they are put absolutely , without relation either to god or man , both are , or may bee implyed , as alwayes going together . thus the word thamim may be understood in this larger sence . and therefore where iacob is called ish th●●in● gen. . . it is to be understood as wel of his simple and sincere dealing , among men , as of his uprightnesse towards god , and so the interpret it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from fayning or dissembliug , and aquila by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple hearted man free from doubling and deceipt , and so the word is used sometimes to signifie simplicity , gen. . , . sam. . the like is to be understood of iob and other holy men to whom that attribute is given in the scriptures ; who are also noted to have performed their duetyes to men in uprightnesse , or integrity as david , ps. . . is said to have sed , that is , ruled the people of god according to the integrity of his heart . the want whereof is objected by iotham to the men of shechem . iud. . . . that they had not dealt in truth , and integrity with gedeon his father . and therefore even ●uch , as dissemble with men are sometimes called hypocrites , mat. . . and their disguising is called hypocrisie , m●rk . . . or as luke termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. . . deceiptfulnesse , when one by flattering words and faire shews seeketh to intangle another . the words jashar and shalem , which signifie upright and perfect , have also sometimes relation to men , as kings . . chron. . . so have the word , which signify sincerity and truth , iud. . . . cor . . the phrase also of doing our dutyes to men from the heart , as eph. . . col. . . and out of a pure heart pet. . . importeth also this simplicity and singlenesse of heart . but the most proper words wherby this grace is signified in the scriptures of the n. test. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity , or singlenesse of heart , opposed to dubling , to dissimulation and guil . the man endued with it , is called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in latine is simplex ( quasi sine plica ) and somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth either harmlesse being as it were without hornes ; or rather sincere , as being without mixture of deceipt or guile , mat. . . phil . . sometimes it is signified by the denyall of the contrary , as . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without guile , or sincere , pet. . . blessed is the man in whose heart there is no guile . iohn . . not with an heart and an heart , that is not with a double heart , chron. . . but as it is v. . with a perfect heart , not fained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as pet. . . brotherly love unfained . to serve god therefore in righteousnesse before him , is in the dutyes which we performe to men , to behave our selves as in the sight and presence of god ; not in dissimulation and guile , not with an heart and an heart , that is a double heart , not with fayning or disguising , but in integrity , sincerity and truth , with simplicity and singlenesse of heart ; which you are to understand , not that simple men are to be fooles , but that wise men are to be si●ple ; or as the apostle exhorteth , wise to that which is good , and simple concerning evill , rom. . . or as he speaketh , cor. . . babes in malice , but in understanding men . and thus we are to serve god in righteousnesse before him . for howsoever wordly policie , which is mixt with dissimulation and guile , be commonly practised and highly extolled among men , and simplicity contrariwise neglected and contemned , as folly ; yet by the testimony of the holy ghost , true wisdom which descendeth from above as all good gifts doe is not mixed with dissimulation , iam. . . but is tempered with simplicity , as our saviour teacheth his followers , mat. . . those therefore that wil be wise in gods accompt , must be content to seeme fooles in the estimation of the world , cor. . . as for that wisdome which is mixed with deceipt , the holy ghost doth censure it , as earthly carnall , and devilish iames . . and although that be accompted the onely wisedome among worldly men ; yet the wisedome of the world is foolishnesse with god. cor. . . for such men are , as we use to say , peni-wise and pound-foo●ish who by their policie to gaine their desires in this world doe lose their sou●es : which is not onely folly , but madnesse . i say extreame madnesse , for the momentany fruition of worldly desires , which are vain and unprofitable , not onely to deprive themselves of everlasting happinesse in heaven , but also plunge themselves into endlesse woe and misery in hell . verily , it were easy for any man , that is not a foole , to become worldly wise , if he would be so foolish , as to cast away his soule by making no conscience of dissembling and disguising , of lying and deceiving , out-facing , of swearing and for swearing which , because no true christian w●ll doe ; therefore as every where in the world true christians are by the worldings accompted innocents , meaning fooles ; so in the parts of italy about rome fooles ( as i have heard ) are termed christians . but that we may be moved to imbrace simplicity and singlenesse of heart , and be swaded from all doubling and guile , let us consider , what arguments the holy ghost affordeth in this behalfe . and first , as touching dissimulation or guile , it is two-fold either in word , or in deed . in word when there is a divorce between the tongue and the heart ; the heart meaning one thing , and the tongue speaking another with purpose to deceive . this in the scriptures is called speaking with an heart and an heart . ps. . . with flattering lippes and with an heart and an heart , ( that is a double heart ) do they speake . it is also called , a mouth of deceipt , ps. . a deceiptful tongue . such as should not be found in the remnant of israell . zeph. . . a tongue of deceipt , when a man speaketh peace●bly to his neighbour , but in his heart he layeth wai●e for him . ier . ps. . . having peace in their mouthes , but mischeief in their hearts . this double to●gue and double heart , as it is odious to ingenuous men , in so much as some of the heathen have protested , that they bate it as the very gates of hell ; ( achilles apud homerum iliad . . ) so and much more it is abominable unto god ; who is the patron of truth , and avenger of falshood , ps. . . thou applyest thy mouth to evill , and thy tongus forgeth deceipt . for these things will i reprove thee , &c. sh●ll not i visit for these things , and shall not my soule be avenged on such a notion as this ? ier. . . ps. . . therfore if we desire to prosper , and to see good , wee must keepe our tongue from ev●ll , and our ●●pp●s that they speake no guile . ps. . , . dissimulation or doubling in fact is , when one thing is intended , and another pretended , with purpose to d●c●ive , which in the scriptures is forbidden and condemned forbidden both in expresse terms , levit . t●ess . . and by types and shadowes , as levit. . . deut. . . . . condemned , as a sinne odious to god , ( for the lord abhorreth the de eiptfull man , ps . . and accordingly punisheth them , ps. . . men of deceipt shall not live out halfe their dayes . for god is an a●enger of deceipt . i thes● . . ier. . . . . . ) and as a marke of the wicked and reprobate , who are the seed of the serpent . ps. . . rom . . on the contrary , simplicity and singlenesse of heart is both commanded and commended in the scriptures . commanded , rom. . , . he that excerciseth the duty of charity in giving , let him doe it in simplicity . let love be without dissimulation . for seeing the faithfull have purified their souls by the obedience of the truth ( that is by faith . act. . ) through the s●irit to the unfained love of the brethren , they a●e therefore to l●ve another out of a pur●seart fervenly , p●t . . . our saviour christ , as he commandeth his foll●wers to be wis● a● 〈◊〉 ? ●o also simpl●● as d●ver , mat. . . that th●y may be blame●esse , and simple or sincere , as t●e so ●nes of god wi●hout re●uke p●il . . for that which in this behalfe is required in the dutyes of servan●s , is ●o be observed in a●l the duty ●s of righteousnesse , which we are to performe unto men in singlenesse of heart , as unto christ not with eye-services , as men pleasers , but as the servants of christ , doing the will of god from the heart . eph. . , . or as the same apostle speaketh to the like effect , col. . . . not with eye-s●rvices as men pleasers , but in singlenesse of heart fearing god. and what soever you do , doe it from the heart . as to the lord , and not to men . commended , . as an excellent vertue as being that , for which the first christians are highly commended , act. . that they conversed together in singlenesse of heart . as that , wherein we are to take comfort and to rejoyce : namely when our conscience testifieth unto us , that in simplicity , and godly sincerity not with fleshly wisedome , but by the grace of god , we have had out conversation in the world . cor. . . as most profitable , as having the reword , not onely of safety and security ( for he that walketh in integrity , walketh safely . but he that perverteth his wayes , as dissemblers doe , she'be knowne , that is , shal be made an example of punishment . pro. . . ) but also of blessednesse , ps. . . blessed is the man in whose heart there is no guile . . as necessary , as being the proper marke and cognizance of those that shal be saved . for the lord being consulted by david , who is a true christian , and an inhe●itour of the kingdome of heaven : returneth this answer ; he that walketh before god uprightly without hypocricy , and towards men sincerely , and without guile speaking the truth that is in his heart . ps. . . this is iacob , or this is the generation of iacob , that is israell . ps. . . who f●om his integrity or uprightnesse is called ieshurun . deut. . . es. . . for he is not a law that is one outwardly , but he that is inwardly ? whose praise is not of men , but of god. rom. . , . and by the testimony of our saviour he is a true israelite , in whom there is no guile . ioh. . . for a true christian doth in some measure resemble the disposition of christ , who left us an example , that we should follow his steps , who did no sinne , neither in his mouth was found any guile . . pet. . . ● . and there●ore as he was called a lambe , so his follwers must be , as they are called , not foxes , nor wolves , but sheepe , but if our minde being corrupted with dissimulation and guile , doe degenerate from that simplicity which becommeth those that are in christ iesus . . cor , . . or if , as iob speaketh . chap , . . we have walked in vanity and leasing , or if our feet have hasted to deceipt , we discover our selves to be no true isra●li●es , nor sheepe of christ. for if they be true christians , in whom there is no guile , what shall we think of them , in whom no simple or plaine dealing is to be found . if true christians be the sheepe of christ , imitating the simplicity of the lambe of god , in whom was found no guile what may we think of those foxes and wolves , who resemble the old serpent in guile and deceipt ? if those which shall inhabite the mountaine of god , be such as walke uprightly , both towards god , and towards man ; where shall all hypocrites and dissemblers have their portion ? see mat. . . if in the remnaur of isreall , that shal be saved , a deceiptfull tongue shall not be found , zeph● . , then doe they not belong to the israel of god , whose hearts are fraught with ●uile , and their tongues are full of deceipt . to conclude , this necessity is proved from this oath of the lord. who hath sworne , that he will give to all true christians , who are the children of abraham , that they being delivered from the hand of their enimies shall serve him in righteousness before him , that is , with simplicity and sing●enesse of heart , without doubling , dissimulation or guile . they therefore whose conversation is in dissimulation or guile , can have no assurance , that they are the redeemed of the lord. but of this argument of integrity and uprightnesse , i have now spok●n the more briefly in this , and some other poynts , because i have handled the same more largely in my lectures , on ps. . , whereunto i referre the christian reader , as to the first treatise , that ever i saw , of this most p●ofitable , and necessary argument . chap : xii . of the certainty of persev●rance , and the necessity of this doctrine . the third property of our new obedience is constancy , or perseverance , noted in these words all the dayes of our life . the meaning of the words . sect. ▪ of which words the meaning is not , that all those who are in the covenan● of grace doe alwayes worship god in holinesse and righteousnesse , from their first birth , ( for who then could assure himselfe that he is within the covenant of grace ) but from their new birth , and from the time of their actuall redemption and reconciliation with god. for so god hath promised to all the heyres of promise , ( luk , . , , ) that he will give us , that being delivered from the hand of our spirituall enimies , we should worship him all the dayes of our life . but before we be actually redeemed by the merits of christ , that is , actually made partakers of the benefit of redemption , justified by faith , and reconciled unto god ? we cannot worship god aright , as before wee have shewed . neither are the words to be understood of every day and every moment ? as tho the lord did promise to the faithful , that they shall continue in a perpetuall course of obedience without any interruption or intermission whatsoever . indeed every man that is redeemed is bound with his perseverance to joyne both assiduity in a continuall practise of piety every day , and also to increase dayly in godliness , and in the grace of the spirit , being renewed in the inner man from day to day , cor. . . but yet this is not the thing which by oath the lord hath promised in the covenant of grace to all that are redeemed ; for who then might not think himself excluded out of the covenant of grace , seeing in many things we offend all ? ( iam. . . ) and there is not a righteous man upon earth that doth good , ( eccles. . ) and sinneth not : but they are to be understood of our whole life , neither do they so much import quando , when , as quam diu , how long : as being uttered in the accusative case : ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for the children of god , howsoever they fall in many particulars besides or contrary to their generall purpose , yet for somuch as they alwayes rise againe , and hold out to the end , having a constant purpose to serve god alwayes , they are truly said to worship god all the dayes of their life . as asa's heart was said to have been perfect , ( chron. . . ) that is , upright , all the dayes of his life , ( chron. . . . . ) though failed in many particulars . the faith of the elect ( that is , of all true children of god , nam qui verê filij sunt . praesciti & praedestinati sunt aug. de corrupt & gratia c. . ) which worketh by love , either faileth not at all , or if there be any in whom it faileth , it is repayred before the end of their● lif : & that iniquity which came betweene , being wiped away , it is accompted for perseverance to the end , as augustine saith * . the meaning then of the words is , that god by oath doth promise to the faithfull ; that he will give them grace to worship him in holinesse and righteousnesse from the time of their actuall redemption and justification , with perseverance to the end of their life . sect . the certainty of perseverance grounded upon the text ] where-upon we doe ground this most comfortable doct●ine , that the perseverance of the faithfull . i meane of all those that truly believe , and are sound and upright christians , is certaine , perseveran●e being the perpetuall and peculiar previledge of the upright . but when i say it is certain● , i speak not of the certainty of the subject , as though the faith●●ull were alwayes certainly assured of their perseverance ( though they are alwayes to labour for that assurance ) but of the certainty of the object , that is , that the perseverance of the faithf●ll is certaine and sure , whether they be assured of it , or not . even as the founda●●on of gods election abideth sure , ) . tim . . though the elect be not alwayes sure of it , but yet are alwayes to give diligence to make it sure . ( pet. . . ) sect. . the necessity of this doctrine ] here therefore wee are to refute the papist , and all others who endevour to bereave the faithfull and sound christians of this priviledge . and in this cause we are to labour the more seriously , because those that would deprive us of this priviledge , doe also endevour to robbe us of all true comforts and consolation , for first , this were no sound comfort ( wherein notwithstanding our saviour christ doth bid the faithfull especially to rejoyce . ) luk. . ) that our names are written in heaven ; if againe they may be blotted out : that we are the sonnes and heires of god , if that notwithstanding we may become the children of the devill : that we are now the elect of god , if hereafter we may become reprobates . . againe , the maine comfort of a christian in this life ; is assurance of salvation after this life is ended ▪ for the life ( as it were ) of the life mortall , is the assurance of the life immortall . but how can there be assurance of salvation , if there be no certainty of perseverance ? . those which seeke to undermine the certainty of perseverance in the children of god , doe also overturne the very ground-worke and foundation of our faith and hope . for what is faith ( i meane speciall faith ) or hope , but an assurance of salvation , and consequently of perseverance unto salvation by christ ; the one , as an assured persausion , the other as an assured expectation ? the ground of which assurance is the maine promise of the gospell , declaring the certainty of their salvation , who doe truly believe in christ. from whence the christian conscience gathereth assurance in this manner . the salvation of all those that truly believe is certaine . this being the maine pr●mise of the gospell , ( iohn . , mark ▪ . . act. . . rom. . , , . ) that whosoever believeth in christ , shall be saved ▪ but i ( saith the soule of the faithfull man , according to the testimony of his conscience , seconded by the testimony of the holy ghost , ( rom. . . ) bearing witnesse with our spirit , that we are the children of god ) i doe truly believe in christ , therefore my salvation is certaine . but the proposition of this ●yllogisme with the proofe thereof , which is the ground of our faith , and the foundation of our assurance and consolation , the adversaries of perseverance doe deny : no● fearing to contradict the maine promise of the gospel . for whereas the promise of the gospel affirmeth , that all which truly believe in christ , shal be saved : they are not ashamed to say , that some , which truly believe in christ , shall not be saved . for they say , that some which truly believe , doe not persevere , and that those which doe not persevere , shall not be saved . lastly , the faithfull in the greatest temptations of satan and conflicts with despaire , do use to raise themselves ( psal. . . ) by calling to minde the tokens of gods speciall favour vouchsafed unto them in former times , and the undoubted fruits of saving grace , which they have formerly brought forth : knowing that the lord ( who changeth not ) mal. . . whom he loveth once , loveth to the end : john . . and that the saving gifts and graces of god ●are without repentance . rom. . . and hereby as penitent children● , are encouraged to seek unto their heavenly father for mercy and pardon : knowing that howsoever hee is justly angry with them , yet hee doth not hate them , nor utterly cast off them : whom once hee hath received into his love ▪ in christ. but the adversaries of perseverance by their doctrine discourage men , when they have grievously offended from all exercises of faith and repentance , and teach them to runne desperate courses . for if a faithfull man upon a grievous , or as they call it , a mortall or deadly sinne committed , bee translated from the state of salvation into the state of condemnation excluded out of ▪ gods favour , and made an object of his● hatred , deprived of faith , hope , and charity , and of all saving grace , and withall ceasing to be the child , or ( as some say ) elect of god , is become a child of the devill : with what heart can he seeke unto god , of whom he is now hated ? how can he call upon him , in whom he doth not believe ? or how can he hope to be heard , that hath no hope ? or how shall he seek to please god who hath no faith ( without which it is impossible to please god ) nor any desire to please him ? this doctrine therefore is to be avoided as a downfall of dispaire : the full confutation whereof i reserve to a peculiar treatise purposely written of that subject . onely here , to make better way thereunto , i thought good to adde an appendix , for the further cleering of the doctrine delivered in the chapter of this book , concerning the certainty of salvation . an appendix to the treatise of the certainty of salvation . since i wrote this discourse , there came to my hands a treatise of the nature and properties of grace and faith , written by a learned and godly man ▪ as i am perswaded : wherein many things are delievered , which crosse divers poynts by me propounded in this booke ; and more especially in my discourse concerning the certainty of salvation . ( w. p. ) whereat no man is to marvel , and much lesse to take offence . for so long as our knowledge is but in part , it cannot be avoided , but there wil be diversity of opinions among the faithfull ▪ who notwithstanding hold the maine substance and foundation of faith and true religion . the points of difference are eight . the first errour . vocation and sanctification confounded . . the first , that he confoundeth our vocation and sanctification , alleadging that in our vocation and first conversion the universall or generall habite of grace , containing in it all sanctifying graces is infused ; whereby all the parts and powers of man , being renewed together and at once , and the image of god in them all renewed by the infusion of the habites of all sanctifying graces together , are sanctified throughout . res● . to omit his acception of the word grace , even where of purpose he doth at large discourse of grace , for one supernaturall quality inherent in us , or habite of grace infused into us , according to the use of the school-men ( who thereby have overturned the doctrine of justification and salvation by gods grace , magnifying under the name of grace their own righteousnes inherent , which in the question of justification is to be esteemed as dung , ( phil. . . ) and not once mentioning that which is out of us in him , which most properly is the grace of god , for it is one of his attributes ) and not according to the scriptures , which never speake of grace in that sense , but alwayes use the word , either properly for the gracious favour of god in christ , by which grace we are elected called , justified , sanctified , and shal be glorified ; or metonymically for the speciall gifts of grace : to omit this oversight , i answere , it hath beene the received opinion , and usuall practise of all orthodox divines , to hold and set downe in this order the degrees of salvation , which are wrought in this life , viz. our vocation , justification , sanctification . and that in order of nature vocation , ( wherin justifying faith is begotten ) goeth before justification ; and that justification , wherein we are made just before god by imputation of christs righteousnesse , goeth before sanctification : wherein we , being already justified from the guilt of sinne , and redeemed from the hand of our spirituall enimies , and reconciled unto god , receive grace to worship him in holinesse and righteousnesse before him . howbeit , we deny not , but that in time our justification doth concurre with our effectuall vocation , ( for as soone as a man doth truly believe , so soone is he justified before god ) and that in time the first act of sanctification ( which is our regeneration ) doth concurre both with our justification and effectuall vocation . now , of our regeneration , which is the beginning of our sanctification , and of our spirituall life . which we live by faith , there seeme to be two acts ; the one , wherein we are begotten unto god of incorruptible seed by the word of god ; the other , wherein the image of god being in some measure renewed in us , and our saviour christ formed in us , we are borne anew . the former , is our spirituall conception ; the latter , our spirituall or new birth , in the former regeneramur , we are begotten anew , in the latter renascimur , we are borne anew . and as in naturall generation there is a meane time betweene the conception and the birth , in which time that which is begotten is formed in the wombe , according to the image of the first adam ; so betweene the first act of regeneration and the new birth , there intercedeth a time , wherein the image of the second adam is in all parts by degrees renewed , untill christ b● formed in us , ( gal. . . ) the former , which also is the first act of our conversion , is the same with our calling or vocation ▪ wherein our saviour christ is conceived in our hearts , when we doe receive him by the true and lively assent of faith ; which is the seed , the root , the fountaine of all other sanctifying graces ; which whosoever hath , ( iohn . ) he is begotten of god. this act the holy spirit worketh ordinarily by the ministry of the word . for faith commeth by the hearing of the word . ( rom. . . ) for how should men believe in him , of whom they have not heard , and how should they heare without a preacher , rom. . . in this regard preachers , being ministers by whom others believe . cor. . . are the instruments of the holy ghost for our spirituall regeneration ; and are therefore called fathers in the faith , who beget men unto god. cor. . . phil. . tim. . . now in our vocation , the worke of the holy ghost is partly preparative , and partly operative . the preparation unto faith is . the illumination of the minde , partly by the ministery of the law , revealing unto us our miserable estate in our selves ; and partly by the ministery of the gospel , revealing unto us the mystery of our salvation by christ. . the molifying of the heart by the finger of the spirit , humbling us in the consideration both of our damnable estate in our selves , and of the undeserved mercies of god offered in christ , from which being effectuall ariseth a desire both to be freed from that damnable estate , and to be made partakers of that happinesse promised in christ. . the invitation of the hearers , and the stirring of them up , to come out of that wofull estate , and to accept of gods mercies in christ , by the ministers of the word ; who being the embassadours of god in christs stead , doe beseech you , as if god himself did intreate you by them , that you would be reconciled unto god. ( cor. . . . ) the holy ghost having thus knocked at the dore of our hearts , doth himselfe in his good time , open our hearts , as he did the heart of lydia , to assent to , and to believe the gospel , by which beliefe being lively and effectuall , we receive christ , not onely in our judgements by assent , but also in our hearts by an ●arnest desire to be made partakers of him , and in our wills by an earnest purpose and settled resolution to acknowledge and professe him to be our lord and saviour , and to rest upon him for salvation . the holy ghost having wrought this assent , and by it this desire and purpose of applying christ unto our selves , and thereby also some beginnings of hope , of the hatred of sinne , of the love of god , and of our neighbour , and of other graces , by which the image of god beginneth to be renewed , and christ to be formed in us , being yet as it were embryones in the womb , he teacheth every one of us , who have through his blessed operation the condition of the promise , to apply the promise to our selves , and to believe not onely that christ is the saviour of all that do believe , but also that he is my saviour , that he died for my sins , and rose again for my justification , so that when the minister , according to the word , pronounceth this generall proposition , whosoever truly believes in christ hath remission of his sins , and shall be saved , the conscience of every faithfull man may both safely assume , but i through gods grace doe truely believe in christ , and also certainly conclude by the testimony of the holy ghost , bearing witnes with our conscience in the assumption , according to the word in the proposition , therefore i through the grace of god have remission of sinnes and shall be saved . when the holy ghost hath thus taught us to apply the promises unto our selves , and hath sealed us after we have believed , and testified together with our spirits , that we are the children of god ; then it appeareth , that we are already born of god , and that we are the sons of god , not only by regeneration , but also by adoption ( eph ▪ . . rom. . , . joh. . , . ) and being sonnes , god sendeth forth the spirit of his son into our hearts , crying abba father gal. . . by this faith , first apprehending , and then applying christ unto us , we become not only the sonnes of god , but also members of christ ; and having union with him as our head , we have communion also with him , both in respect of his merit unto justification : first before god , and then in the court of our own conscience ; and in respect of his graces unto sanctification , receiving of his fulnes , euen grace for grace . ( joh. . . ) as therefore men are first conceived before they be born , and they are borne before they are said to lead a life in this world : so we must first be begotten and born anew in our vocation and regeneration , before wee can live unto god the spirituall life of sanctification . these two therefore were not to be confounded ; sanctification being the end , as of our election , eph. . . and of our justification , ( luk. . . tit. . . pet. . . ) so also of our vocation . thess . . by our vocation , we are begotten unto god , by sanctification , we being both begotten and born anew , do live unto god. in our vocation , the spirit of god first draweth us unto god : ( joh. . . ) in our sanctification , we being already drawn , the spirit of god doth lead and guide us in the way which leadeth to life . ( rom. . . gal. . . ) vocation produceth faith ; faith being begotten , produceth sanctification , both habituall ( for the heart is purified by faith ) and actuall , for faith worketh by love , producing good workes as the fruit both of faith and charity . ( act. . . ) i do not deny , but that faith is a part of our sanctification , and of our inherent righteousnesse : yet this hindereth not , but that both it self doth sanctify us , and is also the mother of all other inward graces wherein our habituall sanctification consisteth , and of all the works of grace wherein our actuall signification is occupied . for when the holy ghost doth regenerate us , he doth ingenerate the grace of faith in us , and by it al other graces ▪ the second error , that sanctification goeth before justification . ] the second ( which is a consequent of the former ) that sanctification goeth before justification . the contrary whereof i have proved in the discourse , whereunto i adde . . that sanctification is the end and fruit of our justification , the cognizance also and evidence whereby it is known , and therefore a consequent thereof . ( col. . . rom. . . ) . as we are made siners , first by imputatiō of adams sin , & then being guilty of his transgression , are made partakers of his corruption ▪ so we are made just , first , by imputation of christs righteousnes , and then being justified , we are in some measure made partakers of those graces , which he received without measure . again , the persons of men being sinners in themselves , must be accepted of god as righteous in christ , before either there● be qualities or their actions , ( which when they are at the best are defiled with sinne ) can be acceptable unto god. therefore we must be justified , before either our qualities or actions can be holy and righteous before god , neither can there be any sanctification , without justification , and reconciliation with god going before in order of nature : as there is no justification without sanctification accompanying and following the same . for by the same faith whereby we are justified , we are also sanctified . christ being apprehended by faith to justification , dwelleth in us by his spirit to work in us sanctification , and to whom the merits of christ apprehended by faith are imputed to their justification ; to them the vertue of his death and resurrection is applyed by the holy ghost to the mortifying of sin , and raising againe to newnes of life , to which purpose the apostle saith , col. . . by faith we are risen with christ in baptisme . again , faith , by which we are justified , in order of nature goeth before repentance , wherein our sanctification consisteth . it is a resolved case by calvin , penitentiam seu rescipiscentiam non modò fidem continuò subsequi , sed ex ●a nasci extra controversiam esse debet . see calvin ▪ instit. l. . c. . sect . . and by ful●entius , quòd vita sancta à fide sumit initium . the same is testified by the ancient fathers , as clem. alexandr . strom . l. . faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first inclination to salvation , after which follow feare , hope , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , repentance . ambros . de sacram l. . c. . in christiano prima est fides . chr. hom . de ●ide spe , & char . fidem esse originem justitia . august . de predest . ss . c. . fides prima datur , ex qua caetera impetrantur . prosper ad dubium , . genev. fides omnium virtutum fundamentum . greg. moral . l. . . c. . fidem primam in corde nostr● gignit . if any object that the learned chamier in his paustrat . l. . treateth of sanctification before justification , let him heare his own apology , c n. . debueramus sanctificationi justificationem preponere , si nostri arbitrij methodus esset : ut tum re tum ratione priorem ; quod ab ea profluat altera , sed quia papist● non distinguunt , cogimur de sanctificatione prius dicere . the third error , that justification goeth before faith. ] . the third , that justification and remission of sins goe before faith , which may seeme a strange assertion to be delivered by him , who holdeth , that sanctification ; whereof faith , as he confesseth , is a principall part , goeth before justification . but this absurdity he salveth with a distinction ; that he speaketh of justification , not in foro dei , but in foro conscientiae : and consequently acknowledgeth no justifying faith , but that by which we are in our conscience assured of our justification . but when we speak of justification , as of a degree of our salvation , it is evident , that justification is to be censidered as an action of god ( for it is god that justifieth , rom. . , . ) wherby he imputing to a believing sinner the righteousnesse of christ apprehended by faith , absolveth him from his sins , and accepteth of him as righteous in christ. as for that justification , which is in foro conscientiae , it is not justification properly , but the knowledge and assurance of it . neither is that to be accounted justifying faith properly , by which we are not justified before god , nor obtaine remission of sinnes . but before and without this faith , by which we are justified in our consciences , that is , assured of our justification , we are as he truly saith , justified before god. the th error , that all the elect before their conversion , &c. stand actually reconciled and justified . ] the fourth , that all the elect before their conversion , and before they have faith stand actually reconciled unto god , and justified before him , may also seeme a strange assertion to be uttered by a godly man. for if this were true , then every one that will perswade himselfe that he is elected ( which most men are ready to do , who will thank god for their election before they are called ) may cast off all care of converting unto god , of repenting for his sins , of suing unto god for the pardon of them , of believing in christ ; because without and before either faith or repentance he hath remission of his sins , and standeth actually justifyed before god , and reconciled unto him . and this is the very ground , whereupon carnall gospellers , who turne the grace of god into wantonnesse , do build all their presumptuous licentiousnesse , that christ having dyed for their sins , they need not to dye to them , that christ having freed them from sin and from damnation , they may sinne freely , and without danger ; that christ having reconciled them to god , and purchased salvation for them , they neither need to sue for reconciliation or pardon , nor take care of their salvation : that christ having fully satisfied the justice of god by his obedience and sufferings , they neither are obnoxious to punishment , nor tyed to obedience . but this assertion is most evidently confuted by the scriptures , which do teach , that the elect are by nature the children of wrath , servants to sin and sathan , enemies against god , obnoxio●s in themselves to the fearfull curse of god , as well as others ; untill they turne unto god , crave pardon of their sins , and lay hold upon christ by faith , then indeed , but not till then , they are reconciled unto god , ( col. . . rom. . . ) who before were enemies : then , but not untill then , they are actually redeemed , who were before bondslaves ; then , but not untill then , they are justified , who before were guilty of sin and damnation : then , and not untill then , their sins are actually pardoned . for actuall pardon is of sins past . ( orig. in rom. . lib. . indulgentia non futurorum , sed preteritorum criminum datur . ) rom. . . and we may not presume that our sins are pardoned , before we repent of them , and much lesse may we dreame , that they are actually remitted , before they be committed . for the better understanding whereof , we are to consider the merits of christ , and the benefits which we have therby , according to his own intention expressed in the covenant of grace ? the condition whereof is faith , ) and are not to extend them to those , to whom they were not intended , christ is the saviour of the world , yet al are not saved , nor to be saved for many still remain in the state of damnation , he is the redeemer of man-kind , yet all are not actually redeemed , for many still remaine in the servitude of sin and sathan . for they that commit sin , are the servants of sin . whereas if the sonne had made them free , they should have been free indeed . ( cor. . ) joh . , . god was in christ reconciling the world unto himselfe ; and yet very many , as they continue in their rebellion against god ; so the wrath of god abideth upon them . joh. . . neither ought this to seeme strange seeing the covenant of grace promiseth and assureth , neither salvation , nor remission of sins , nor other benefits of christ to all , but only to those that believe . so god loved the world that he gave his onely begotten sonne , that whosoever believeth in him should not perish but have life everlasting ▪ john . . mark. . . he that believeth and is baptized shall be saved , but he that believeth not shall be condemned . to this purpose consider the diversifying of the phrase used by the apostle , in the comparison betwixt the first and the second adam . rom , . . as by the disobedience of one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many ( that is the multititude of them which shall be damned ) were made sinners : so by the obedience of on ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is the multitude of them that shall be saved , he doth not say , were made , but ) shall be made righteous . the reason of which diversity is this ; because the apostle had respect to all those elect , who as yet have not believed , either because as yet they were not , or as yet are not , or because as yet they were not , or yet are not called . for it is necessary that all men should confesse and acknowledge themselves to be sinners in adam ab origine , from their first being . for by generation the sinne of adam is actually communicated to all his posterity ; and no sooner are they partakers of the humane nature , then they do participate in his sinne . but we may not say , that the righteousnes or obedience of christ is communicated to all from their beginning , but onely ( i speak after the manner of the scriptures , of those which are adulti ) to those that believe . neither are they in their generation , or before , made partakers of christs righteousnes , but in their regeneration . that no man therefore should neglect the benefit of justification , as though he had already obtayned it , before his conversion or effectuall calling , or regeneration in which faith is ingenerated by the holy ghost in the soules of the elect ; he speaketh in the future tense ; that men should understand , that they are not borne just or justifyed ▪ but that they shall be justified , so soone as they turning unto god , shall believe in christ , and that they are just , nonnat●sed renati , not born , but born anew , wherefore before we ought to presume that we are justified , we must be called , converted ▪ regenerated . for whom god hath elected , them hath he called ▪ according to his purpose ; and whom he hath so called ▪ them , and no other hath he justified , rom. . . thus then we are to conceive of christs merits , and the benefits which we have thereby : that howsoever our saviour christ did in the dayes of his flesh meritoriously redeeme and save men , paying a price of ransome sufficient for all , and fully satisfying the justice of god in the behalfe of al that shall be saved : yet notwithstanding none are actually redeemed , or reconci●ed , or justified , but they only to whom the merits of christ are applyed ; and they are applyed only to those that believe ( i speak of those which are adulti , for to elect infants , dying in their infancy , they are applyed by the holy ghost ) neither can any be assured that they truely believe , but such as repent of their sinnes ▪ and make conscience of their wayes . this learned man therefore should have distinguished between● the mer●t of redemption , and actuall redemption : even as well as between the merit of salvation , and the actuall possession thereof : christ merited our redemption , and salvation long since ; yea his merit thereof hath ever been in force since the beginning of the world : ( apoc. . . ) but yet none are actually made partakers of redemption , but such as to whom it is appyed , that is to those that truely believe , for they only receive it , and to them onely , according to the covenant of grace it was intended . otherwise , he might say , that all the elect are actually saved , for whom christ purchased eternall life ; who notwithstanding are not saved , so much as in hope , untill they do truely believe . and if all the elect be actually justified before god , because christ did merit their justification , why doth he not say in like manner , that all the elect are actually sanctifyed : seeing christ was made unto us ▪ of god , not onely righteousnesse , ( cor. . . ) and redemption , but also sanctifycation ; and hath as well merited our sanctification for us , as our justification . againe , what benefits we obtaine by christ we receive them by faith : and therefore in the scriptures , the same benefits which we receive from christ , are ascribed to faith ; by which christ and his merits are ours ; by which also christ dwelleth in us , eph. . we live by christ , we live by faith , gal ▪ . . by christ we have remission of sinnes ▪ by faith we obtaine remission , act. . . . . we are justified by christ , we are justified by faith. rom. . . by christ we are made the sonnes of god ; by faith we are made the sonnes of god , joh. . . and so in the rest , and therefore to imagine that we are justified before god without faith , is a dreame . moreover this assertion cannot stand with the perpetuall doctrine of the apostle paul ▪ who teacheth that we are justified before god by faith , therefore not before , nor without faith. by faith , saith he , without workes , that is , by the righteousnesse of christ apprended by faith , and not by inherent righteousnesse . neither doth he in those places speak of justification in the court of conscience , whereby we are assured of our justification ; for as before men we are justified ( jam. . ● . ) that is , declared and known to be just by good workes ; so much more by our good workes ( by which we are to make our election ( pet . . ) our calling , our justification sure ) we are justified in our own conscience , that is , assured of our justification ▪ and to conclude , this assertion is such a 〈…〉 protestant nor papist did ever hold , that a man who is come to yeeres , is actually justified before god , before and without faith . the fifth er●our , that faith is not the mother grace ▪ . the fifth , that faith is not the root nor the mother of other graces , and that the soule is not disposed to believe , sooner then to love god , or our neighbour , or to produce the act of any other grace . but this i have sufficiently disproved in the discourse , shewing evidently that as without faith there can be no other grace ; so not onely from it all other graces do spring , but also according to the measure and degree of it , is the measure and degree of all other graces . we are not disposed to love god as we ought , untill we be by faith perswaded of gods love towards us ; we cannot hope for the performance of gods promises to us , unlesse by faith we are perswaded that they belong unto us : we cannot trust in god nor rejoyce in him , unlesse by faith we are perswaded of his goodnesse and bounty towards us , and so ●n the rest , and what is more plaine , then that love , which is the fulfilling in the whole law proceedeth from faith unfained , as being the fruit thereof . ( tim . . ) chrysostome . and theophilact call faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother and fountaine of all graces , and calvin , ( justit . l. . c. . sect . sect . . c. . sect . . ) sola est fic'es , quae in nobis charitatem primum generat , it is faith only which first ingendereth charity in us , it begetteth also hope and newnesse of life as he saith . but to omit other testimonies , st. peter seemeth to acknowledge this truth , pet. . , . where he prayeth for them to whom he w●iteth , that grace and peace be multiplyed unto them , by the knowledge of god and jesus our lord , according as his divine power hath given unto us all things that pertaine to life and godlinesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the acknowledgement of him that hath called us , &c. that is by faith . the sixt error that faith is assiance . . the sixt , that faith is assiance , and so to be defined ; and that trusting to the promise is the proper act of faith as it justifieth . &c. but i have proved , that faith is not affiance , nor affiance faith but a fruit● of faith as well as hope and that by faith we have affiance . eph. . . whereunto i adde , that the trust in gods promises to be in particular performed to us , is not faith , but ●ope . yea but promises , faith he , are both true and good , therefore our assent to them is with adherence , affiance and trust . answ. the promises are true , the things promised are good , we believe the promise , we hope for the thing promised . as contrarywise gods threatnings are also true , and the things threatned evill . as therefore he that believeth the threatning to be true , feareth ( if it be applyable to himselfe ) the thing threatned , and yet this feare is not of the nature of faith , but a fruit and consequent thereof : so he that believeth a promise to be true , and can apply it to himself , trusteth & hopeth for the thing promised , which trust in respect of the promise , is no more of the nature of faith , then feare in respect of the threatning . but that affiance is of the essence of justifying faith , he will make good by divers reasons ; first , from the phrases of believing , ( iohn . . . rom. . ● ) ●s ( rom , . . act. . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ( eph . . ) 〈◊〉 that is , in or upon which imply affiance . a. that as i said in the discourse , affiance is such an unseperable fruite of faith , that , sometimes it is implyed in the phrase of bli●ving in christ. for that phrase may and sometimes doth imply three acts ; the first of assent , that he is the savi●●r of all that believe in him : which ass 〈◊〉 it be lively and effectuall is the proper act of that faith whereby we are justified before god , and in this sense the phrase , of beli●ving in him , is ordinarily used in the scriptures , yea sometimes it is attributed to those , who have assented onely by a bare historicall , and temporary faith , which is the faith of hypocrites , and all worldlings , as iohn , . . ( to believe on him and one his name is all one , iohn . . . ) and . . compared with iohn . . . iohn . . . many of the samaritans believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in christ , upon the report of the woman ; who , being confirmed in their faith by hearing himselfe , say to the woman , . we believe no more because of thy report ; for we our selves have heard him . now what was her r●port ? that he had told her all things that ever she did , and therefore that he was the christ. this is all that they believed , when they were said to have believed in christ , and what was their faith , which was confirmed by hearing himselfe ? that this is indeed the christ the saviour of the world . and this , as i said , is the ordinary signification of the phrase in the new testament , see iohn . . . . . . . . . . act . . so the hebrew is joyned with beliefe , not onely in god , but in his prophets also ; not that we are to put assiance in them , but to give credit to them as to the messengers of god , ex. . . chron. . . the second act is of application , when believing truly that he is the saviour of all that believe , i therefore believe that he is my saviour : which is the act of that speciall faith , by which we are justified in our conscience , in which sense the phrase seemes to be used iohn . . . in the later clause , but in the first part of that verse in the former sense . so iohn . , . gal. . . the third act is of affiance , that because i do believe not onely that he is the saviour of the world , but also my saviour , therefore i rest upon him for salvation , and thus it seemeth to be used iohn . . but this is not the act of faith , as it justifieth us before god , nor yet the proper act of the speciall faith , which doth justifie us in our conscience , but a fruit and consequent thereof . for if i truly believe that christ is the saviour of all that believe , then must i consequently believe that he is my saviour , ( for the generall alwayes includes the particulars ) and if i doe truly believe that he is my saviour , then shall i consequently put my trust in him for salvation . or more plainly , to use his owne terms ; he saith , that the proper act of faith , as it justifieth , consisteth in trust , or relyance upon the promise for our owne particular , when the soule dependeth wholly , or trusteth perfectly in the promise , for remission of sinnes , and for salvation , but say i , a man cannot at all , and much lesse wholly and perfectly trust in the promise to be performed to himselfe , unlesse he be first perswaded , and in some measure assured , that the promise doth belong unto himselfe , which perswasion is the act of speciall faith. a man cannot be assured at all , that the promise belongeth to himselfe , unlesse he have the condition of the promise , which is a true justifying faith , for the promise is not made to all , but to those that truly believe , therefore i must have a justifying faith , which is the condition of the promise before i can be as●ured that the promise belongeth to me . i must be perswaded that it belongeth to me , before i can confidently trust that it shal be performed to me . but let us consider his testimonies . for he alleageth iohn . . . where to believe in christ is the exposition of receiving christ. now we receive christ , first , by assent , and then by application , whereof assiance is a consequent . . rom. . . how shall they call upon him in whom they have not believed ? where the phrase is used , as vers . whosoever believeth on him , shall not be ashamed , and that as the proofe of v. . , if thou shalt with thy mouth confesse the lord iesus , and shalt believe in thine heart that god hath raised him from the dead , thou shalt be saved . : for with the heart man believeth unto righteousnesse &c. for the scripture saith , whosoever believeth on him , &c. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee citeth , rom. . . he that believeth on him that justifieth the ungodly ( as abraham did ) his faith is counted righteousnesse . ( vers . . ) now of abraham it is said , that he believed god , ( vers . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was counted to him for righteousnesse . . act. . . believe on the lord iesus , sayeth paul to the iaylour which he performed , vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing god. for he quoteth eph. . . where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have before hoped in christ , he might more truly have quoted , mark. . though against himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , believe the gospel : and the like he might have alleaged for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luk. . . slow of heart to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that the prophets have spoken . his second argument is taken from the opposition of faith to distrust or doubting ; where as he confoundeth faith and affiance so he confoundeth also doubting ( which is opposite to faith ) and distrust which is opposed to affiance ; betweene which there is a great difference ; for doubting is not contrary to as●iance , but to assent ; for to doubt is to with-hold the assent , the places which he quoteth , doe both concerne doubting rom. . . iam. . . in which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used in the scriptures , ( matth. . ● . mark. . . act. . . . . rom. . . ) but never in the signification of distrust . i deny not , but that distrust , and distrustfull feare are * repugnant to faith : but that proveth not faith to be affiance , but because affiance is a necessary consequent of faith , hence it is , that distrustfull feare , which is want of affiance proceedeth from doubting , which is want of faith , matth. . . why are ye fearefull oye of litle faith , mark. . . feare not , onely believe . his third argument from tim . . i know whom i have believed , &c is to litle purpose ; for although in the words following the apostle saith , i am perswaded , that is , i believe , that he is able to keepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my depositum , or that which i have committed to his trust ; yet this proveth not , that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have believed , implieth trust , unlesse he understand the words , as if the apostle had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i know to whom i have entrusted or concredited my selfe . but that is another use of the word , much differing from that which is in question , signifying as much as concrediting , or committing to ones trust , and is as wel attributed to god , as to man. iohn . . . many believed in christ , to whom he would not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entrust himselfe . and in this sense the word is sometimes used , both in the active voice with the dative of the person , and accusative of the thing , ( iohn . . . ) as luk. . . and also in the passive , and that also with the accusative of the thing . rom. . . cor. . . gal. . . tim . . tit. . . the seventh error , that there is no other justifying faith , but that by which we are justified in our conscience . . the seventh , which i take to be the originall of some other of his unsound opinions , that he holdeth no other justifying faith , but that whereby we are justified in the court of our conscience . for before god all the elect , as he teacheth , stand actually justi●ied before , and without faith ; so indeed they doe before this faith , and so it is also true , that sanctification goeth before this justi●ication ; and remission of sinnes before thi● saith ▪ for how can a man be assured of that w●ich i● not ? the proper act of 〈◊〉 f●ith by which we are justified in our consci●nce ( that is ) as i understand it , assured in some measure of our justification , is , as he teacheth , to trust wholly and perfectly to the promise of forgivenesse of sinne and eternall life , for remission and salvation . for by this faith as he teacheth , the lord giveth us assurance of our justification by christs righteous●esse , whereupon followeth peace of conscience , and that kind of ●iducia , which we call ( saith he ) assurance or full perswasion of the pardon of our sins , this is a fruit of the other ●iducia or trusting to the promise it selfe , wherein standeth the proper act of justifying faith. and it followes not alwayes presently , but after sometime , haply a long time , which he speaketh for the comfort of those , who doubt they have no faith , because they have not that full assurance . here divers things are to be misliked . . that he maketh affiance the proper act of justifying faith , which i have already disproved . . that he holdeth , that there may be a full affiance , whereby a man may wholly and perfectly trust to the promise , without the like assurance . but this is a manifest errour borrowed from the papists ; who hope well of the remission of sinnes , but dare not believe it . for this full affiance in trusting wholly and perfectly to the promise for the performance of it to a mans selfe , is that which the apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope , which ever presupposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of faith , where , by the way , you may take notice of a threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the scriptures : the first is ( col. . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance or full perswasion of understanding to the acknowledgement of the mystery of god , and the father , and of christ , this is the plerophory of assent , when a man understanding the mystery of the gospel , giveth full assent thereto , that is true , and that jesus the sonne of the blessed virgin , is the eternall sonne of god , and the saviour of all that truely believe in him . the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of faith , when thou applying the promise to they selfe , doest assuredly believe , not onely that christ is the saviour of all that believe , but also that he is thy saviour . the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope ; when thou being fully perswaded , that christ is not onely the saviour of the faithfull , but that he is also thy saviour ; doest assuredly trust and hope to be saved by him . every one of these plerophories or assurances are infallible in their kind , nec falsum iis subesse potest : but this is absolutely to be understood of the first , the object whereof is the word of god , which is principium ●idei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second is not absolutely true , as a principle like the former , but as a conclusion is necessarily and infallibly true , concessis praemissis . for if this proposition be true , that christ is the saviour of all that truly believe ( which is the undoubted word of god : and if this assumption be true also , but i through gods mercy doe truly believe , ( which is certainly true in all the faithfull : ) then this conclusion cannot be false ; therefore christ is my saviour ; whereupon followeth the plerophory of hope ; that seeing he is my saviour , therefore i do assuredly hope for salvation by him . that he maketh the assurance of faith to be a consequent of that assurance of trust , which is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assurance of hope , the contrary whereof is true , for as hope is a consequent and fruit of faith ; so from the assurance of faith proceedeth the assurance of affiance and hope ; and according to the measure and degree of that , is the measure and degree of this . neither is it possible , that a man should have a full affiance wholly and perfectly to trust to the promise to ●e performed to himselfe , who is not first fully assured , that the promise doth belong unto himselfe . and therefore it is but a cold comfort , to be given to a man distressed in conscience , to tell him , that if he have affiance to trust wholly and perfectly to the promise for remission of sinne , he hath faith , though he have not full assurance . but miserable comforters are they , who teach ( as this man doth not ) that where is not full assurance , there is no faith. but if we desire , to minister true comfort to the distressed conscience perplexed with doubtings concerning faith ; we must unteach these doctrines , either that justifying faith is an assurance of remission , and much lesse a full assurance ; or that it is affiance , much lesse a full affiance , trusting wholly to the promise for the performance of it to a mans selfe ; which cannot be had , unlesse thou hast the like assurance that the promise doth belong to thee . for indeed that faith , by which we are justified before god , is neither assurance properly , nor affiance , for assurance is the second degree of faith , by which we are not justified before god , but in the court of our own conscience ; and affiance is a fruit and consequent of both . aske then the party distressed this question . doest thou believe , that the promise of the gospell concerning remission and salvation doth belong to thee ? if thou dost , then thou hast assurance , that christ is thy saviour , and that by him thou hast remission , and that by him thou shalt be saved . if he cannot affirme , that he believeth the promise to belong unto him , never go about to perswade him , that he trusteth to the performance of the promise ●nto himselfe . but aske him againe , dost thou truly believe , that jesus the sonne of the blessed virgin is the eternall sonne of god and saviour of all that tr●●y believe in him ? if he say he doth so , ●●ll him then thou hast the condition of the promise , therefore thou maist , and thou must undoubtedly conclude , that he is thy saviour , and that thou shalt be saved by him . if h● say , 〈◊〉 doubteth , whether he doth truly believe , that christ is the saviour , because many say they believe , who do not truly believe . aske him again , dost thou believe that in thy selfe and by nature thou art no better then a firebrand of hell , a vassall o● sinne and sathan , subject to ●ternall death and damnation ? to this no doubt he will say ▪ yes , say then it seemeth you believe the sentence of the law concluding you under the curse , but do you not also believe the gospell , that notwithstanding 〈◊〉 guilt of your own conscience accusing , and the sentence of the law condemning you , you shall be blessed , if you believe in christ ? this also , if he have any grace , he will confesse , as being the expresse doctrine of the gospell , aske him then , is there any oth●r me●n●s , whereby you may hope to be saved , but by christ ? he will say , he renounceth all other meanes , well then , you acknowledge ( you may say ) that in your selfe you are a wretched sinner , but yet notwithstanding by christ you shall be happy ▪ if you shall believe in him , tell me then , have not you earnestly desired to come out of that damnable estate , wherein you wer● by nature , and to be partaker of that happinesse , purchased by christ for all that believe in him ? he will say he hath , and that he hath often expressed this his desire by hearty prayer . but you believing ( may you say ) and desiring those things , have you not also resolved to acknowledge and professe christ to be the onely saviour , and to rest upon him alone for salvation , renouncing all other meanes , and to acknowledge him to be your lord , and therefore to obey him , and serve him , making conscience of all your wayes ? all this have i done ( will he say ) and yet i have not assurance . but say i , if thou hast done all this , then thou hast a true justifying faith , for to believe in christ is to receive him : and tho● hast received him not onely in thy judgement by a firme and lively assent , but also in thy heart and will , by an earnest desire and setled purpose of applycation , by which thou hast received him to be thy saviour . hereupon i inferre , that thou hast the condition of the promise , and therefore that the promise doth belong unto thee , and that thou believing truly , that jesus is the saviour of all that believe in him , he is thy saviour , and therefore needest not , yea thou oughtest not to doubt of thy salvation , for by refusing to apply the promise to thy selfe , when thou hast the condition thereof , thou makest god a lyar . john . . if thou wilt not believe me , yet believe the apostle paul , rom. . , . if thou shalt confesse with thy mouth , the lord jesus , and shalt believe in thine heart , that god raised him from the dead , thou shalt be saved . for with the heart , man believeth unto righteousnesse , and with the mouth , confession is made to salvation . believe st. iohn , whose first epistle was written to this very purpose , that those who truly believe that jesus christ is the saviour , might have assurance that he is their saviour . john . . for so he writeth in the same chapter , vers . . whosoever believeth that iesus is the christ , is borne of god , and vers . . whatsoever is borne of god overcommeth the world , and this is the victory that overcommeth the world , even our faith , who is he that overcommeth the world , but he that beli●veth that iesus is the sonne of god ? believe our saviour himself ; for , if being asked with the apostles what you thinke he is , thou shalt answer with st. peter , thou art the christ the sonne of the living god , he will pronounce thee blessed . matth. . . if for all this thou canst not gather assurance , know then , that the premises being granted , thou canst not but have assurance ; unles●e thou wilt deny the conclusion , which cannot possibly be false , the premises being true . but for thy better assurance , tell me , what you are to thinke of a man believing truly that jesus is the christ , yet in respect of his spirituall estate is so poore , that he is as it were a meere beggar , who having nothing of his owne , whereby he might hope to be saved , dependdeth wholly upon the mercies of god , and merits of christ ? even as beggers , who having nothing of their owne , depend upon the almes of well-disposed people , what thinke you of him , who believing that christ is the saviour , is not yet assured , that he is freed from that damnable estate wherein he is by nature , but mourneth in the sense and acknowledgement of his wofull condition , desiring to be freed from it ? what thinke you of him , who truly believing that jesus is the christ , but not yet assured of his justification , doth therefore hunger and thirst after righteousnesse ? whatsoever you thinke of them , or whatsoever they be in their own sence , they are justified before god. and that i prove thus . whosoever are blessed , are justified , and contrariwise , but all believers though they be beggers in spirit , though they mourne , though they do but hunger and thirst after righteousnesse , are blessed by the testimony of our saviour himselfe , matth. . , . . where directing his speech to them that believe , vers . , . compared with luke . , , . he saith , bless●d are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beggers in spirit , blessed are they that mourn● , blessed are they that hunger and thirst after righteousnesse . . this assertion cannot stand with the ort●odo● doctrine of justification by faith . for that teacheth the justification of a sinner , or as the word signifyeth of an ungodly person before god , this justification is neither of an ungodly person , but of a man already justified before god , and also sanctified ; neither is it before god , but in the court of conscience , that justification is an action of god , acquitting the sinner , and accepting of him as righteous by imputation of christs righteousnesse ▪ in this there is no such matter , in that we are taught , that by ●aith a sinner doth receive remission of sinnes , and that he is to believe to that end , that he may obtaine pardon ▪ and to the same end is both to repent of his sinne , and to sue for pardon , by this doctrine are taught , that a man hath his sinnes actually forgiven ; not onely before he believe or repent , or sue for pardon , but also before he commit them ; there we are taught that a man is justified before god by faith ; here that a man is justified 〈…〉 and without faith ; there we are taught , that faith doth justify , not as it is an habit or quality inherent , or as a part of inherent righteousnesse ; but onely as the hand receiving christ ; who is our righteousnesse , and is therefore said to justify , because the object which it receiveth , doth justify . but according to this new doctrine , faith doth neither justify , as the hand to receive christ unto justification , not in respect of the object , but as a part of the generall habite of grace infused , not justifying a sinner before god by apprehension of christs righteousnesse , but assuring the party already sanctified and justified of his justification and salvation : in that we are taught , that we are justified by faith alone , but in this , we are justified , that is , assured of justification , not onely by faith , but by good workes , and all other meanes , by which we are to make our calling and election sure . the eighth error , that assent is not the act of justifying faith . . the eighth , that faith , as it is an assent , doth not justifie ; the contrary whereof ( speaking of a true , lively and effectuall assent ) i have fully , and ( as i hope ) sufficiently proved . but let us examine his proofes the first is this . the act of justifying faith is supernaturall , eph , . , this assent to the truth of the gospell , concerning salvation by christ , is not supernaturall . ergo . i deny the assumption , and affirme , that the true , lively , and effectuall assent is supernaturall , and cannot be had without the helpe of the holy ghost , as being a proper work of the holy ghost , when he doth regenerate any of us , no man can say , that iesus is the lord , ( cor. . . ) but by the holy ghost , and who knowes not , that it is the proper work of the holy ghost in the ministery of the gospell , to open the hearts of the elect , as he did the heart of lydia . ( act. . ) to assent unto the word ? to use arguments to perswade the hearers to embrace the gospell , and to receive christ , may be the worke of the minister ; but to perswade the hearer thereunto , is the worke of the holy ghost . againe , that whereby we become the sonnes of god , is not a work of nature , but of the regenerating spirit , by this lively assent we become the sonnes of god. for , by this effectuall assent , as i have shewed , we receive christ , but as many as received him , to them he gave this power to become the sonnes of god , ( iohn . . . . ) even to them that believe o● his name , which are begotten or borne not of blood , nor of the will of the flesh , nor of the will of man , but of god. would you therefore know who is borne of god ? whosoever believeth that iesus is the christ , ( iohn . . . ) is borne of god. but the assumption he proveth thus : whatsoever the understanding by the onely light of nature judgeth to be honest and good , that the will can desire or will by the onely strength of nature , but by the onely light of nature the understanding judgeth that it is an honest thing to believe gods authority revealing any thing unto us . therefore 〈◊〉 will by th● onely strength of nature ●ay d●sir● this act of believing ; and so cons●quently there is no need of grace to m●ve the will 〈◊〉 command the understanding . if a●y man imagine , that this conclusion doth contradict mine assertion , affirming such an assent , as i have spoken of , to be ●aith , he must understand , that i speake not of a ba●● assent to whatsoever god revealeth unto us ; but the assent must be ●hus qualified . first it must be a willing or voluntary assent , for the understanding whereof , we must know , that what soever the understanding conceiveth and judgeth to be true and good , that the will doth receive as true and good ; for the will is intellectus extensus , and such is the naturall harmony betweene the understanding and the will that as the will followeth the judgment and resolution of the practicke understanding ; so the will having received for true and good , that which the understanding hath so conceived , the minde or the reasonable soule doth both assent to it as true , and approve it as good . so that the assent and approb●tion of the minde is an act both of the understanding and of the will. but how the will which naturally followeth the direction of the understanding , should ( as he speaketh ) command the understanding to assent or approve , i doe not conceive . but on the contrary , i suppos● , that the minde many times doth assen● , not onely without the command , but also without the consent of the will : as namely , when the understanding of a man or devill , doth know a thing to be tru● , but doth not conceive it to be good , but hurtfull and pernicious to himselfe . that ther● , is a god who is the iu●ge of the world , that this god is just , that he hath prepared hell for the wicked : the divells , and wicked men doe conceive and know to be true and because they cannot d●ny 〈◊〉 , they doe acknowledge , and after a sort , assent unto 〈◊〉 : but yet this truth they doe abhorre , and with horrour they doe believe it , iam. . . the legion of 〈◊〉 did know our saviour christ , and confesse him to ●ee the sonne o● go● ▪ 〈…〉 c●me to torment them before their time , mark ▪ 〈◊〉 . so that the wicked , bot● men and ang●l● doe many times believe that , which they doe not willingly assent unto , but abhorre , and wish it were otherwise . but the faith of gods children is a willing assent . secondly , it is a true , lively and effectuall assent . for in divinity we are said to believe ; and by faith to know no more then we believe effectually , and know by a lively faith . now where there is a true , lively , and effectuall faith , it worketh a disposition in us answerable to that which we believe and know . the wicked doe believe after a sort , that there is a god , that he is just , and good , that he is infinite in essence , power and wisdome , &c. that iesus the sonne of the blessed virgin , is the saviour of the world , &c. yet none of all this doe they truely and effectuall believe . for if they did believe inded ; that there is a god , they would not deny him in their deeds , behaveing themselves as if there were no god. if they did truly believe that he is good , yea goodnesse it selfe , they would love him ; if just , they would feare him ; if omnipresent , they would walke before him ; if omnipotent or all-sufficient , they would either trust in him , o● feare him , if omniscient , they would not play the hypocrites before him . if they did truly believe , that iesus is the saviour , they would desire to be made partakers of his merits , they would be carefull to apply them to themselves , they would rest upon him for salvation , they would obey and serve him as their lord , but he that saith he knoweth him , that is , believeth in him , and hath no desire nor care to keepe his commandements , ( john . . ) he is alyar ( saith sant iohn ) and there is no truth in him . that faith therefore , which is not lively and effectuall , but a dead faith , as saint iames calleth it , ( jam. . . ) is no more to be accompted a true faith , then the carcase ▪ or counterfeit of a man is a true man. . the formall object of this assent , as it justifieth , is not every truth reavled of god ( though it believeth whatsoever god hath revealed in his word ) but that onely which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called truth of god , ( john . . . tim. . . ) that is , the gospell , which is the truth of god in christ , or his truth concerning salvation by christ . now to give a willing , lively , and effectuall assent to his truth , farre exceedeth the strength of corrupted nature . john. . . matt. . . . these things thus premised , i come to his argumentation , and first to the proposition , which if it were universally true , as it is propounded ( whatsoever the understanding by the onely light of nature judgeth to be honest ; that the will can desire by the onely strength of nature ) then might i as lawfully assume , and conclude thus , to the great comfont of the pelagians and arminians ▪ ( whom in divers other points he doth worthily , ) but by the onely light of nature the understanding judgeth it to be an honest and a good thing to believe in god and to obey him , to believe in him , i say , not onely as true in his word , but also as faithfull in his promises ; and consequently to trust in him , for the performance thereof ; likewise to obey god commanding us any duety , as namely to turne unto him by unfained repentance ▪ and to lay holde upon christ by a true faith ; therefore by the onely strength of nature , the will may desire or will any of these acts ; namely to turne unto god by unfained repentance , to lay hold upon christ by a true faith to 〈◊〉 unto god for the performance of his promises to us , which in his conceipt is the very act of faith , as it justifieth . i come to the assumption : where , i confesse , in a confused generality , the understanding , by the onely light of ●ature , judgeth it an honest and good thing to believe what god revealeth indefinitely , but when you come to the particular object of justifying faith , viz. that iesus christ is the so●●e of god , and saviour of all that believe in him ; this either they will deny to be revealed by god ; as to the jewes the preaching of christ crucified was a stumbling block ▪ ( cor. . . ) ▪ and to the greekes foolishnesse : or if they doe give a kinde of assent unto it , yet they neither doe or can believe it by a lively and effectuall assent . his second reason . that is no act of justifying faith which is f●●nd in devils , hereticks , hypocrites and reprobases . but this assent to divine revelations ; because of gods authority , is to be found in devils , hereticks , hypocrites , and repr●b●tes . therefore this assent is no act of justifying faith . answ. the proposition is not univ●●sally true ; for so much of faith as is found in the wicked , either men or angels , is common to them with the faithfull and elect , and without it there can be no faith . if therefore justifying faith doe assent to divine revelations , because of gods authority , and there can be no justifying faith without this assent ; then it followeth , that to assent is an act of justifying faith. but i answer to the assumption , that this assent ( meaning a willing , lively , and effectuall assent to the truth of god in christ ) is not to be found in divels whose assent is not so much as willing , but with horrour , even to that which they abhor , as himselfe confesseth ; not in hereticks , who , as they are hereticks , dissent from the truth . for though that assertion of the papists , that any one act of infidelity bereaveth a man of faith , be wicked and desperate ; yet this is true , that howsoever the proper object of faith , as it justifieth , is christ : notwithstanding by the same faith by the which we are justified , we believe , not onely all other articles of the christian faith , but also whatsoever god hath revealed in his word : and whosoever doth refuse to believe whatsoever god hath revealed in his word , he hath not a true faith . nor in hypocrites and reprobates , whose seeming faith is neither lively , nor true , but dead and counterfeit , not formata , but informis . indeed this distinction of faith , that it is formata or informis , according to the meaning of the schoole-men and papists is to be rejected , and that in two respects , first , because they propound it as a distinction of a true justifying faith , when as it is not possible , that that faith which wanteth his forme , and which is dead , and therefore hath not his true being , should justifie : neither is it possible , that that faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , effectuall , by an active efficacy , as namely to justifie , which is called actus secundus , which hath not the formall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called actus primus . secondly , because the papists in this distinction imply , that charity is the forme of faith , and as it were the soule thereof , which they seeme to ground on iames . . for how can one habit be the forme of another , especially such an habite , as is the fruit and consequent of the other ? for charity which is the end of the law , ( tim. . . ) proceedeth from faith unfayned . for when wee are by faith perswaded of gods love towards us in christ then are we moved to love god , and our neighbour for gods sake , and the more we are assured of gods love , the more is our heart inflamed with fervent love towards god , as i have shewed . and if the habit of charity cannot be the forme of faith , then much lesse can good works , which are the outward fruits both of faith and charity ; or as the apostle speaketh of faith quae operatur per charitatem , which worketh by love , gal. . . neither doth the apostle st. iames compare workes to the soule , but to the breath , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to breath ) doth properly signify , and so is used in many places , where it is called the spirit of the mouth , and the spirit of the nostrils , so that the meaning of st. iames is , as the body without the breath is dead , even so faith without good workes ( which are as it were the breathing of a lively faith ) is dead . not that ever it lived , but because it is without life ; as many things are said to be blind which never saw , and dumb which never spake . but howsoever this distinction in the popish sence is to be rejected : yet it cannot be denyed , but that as knowledge is either literall ▪ which is an idle knowledge swimming in the braine , but not working on the heart and conscience ; or spirituall , which is a powerfull and operative knowledge : so faith , is ●ither a true lively and effectuall , or else a counterfeit and a dead faith , which some call a bare historicall faith , answerable to the literall knowledge . the former is called by the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers places , and gal. . . it is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●fficax , effectuall ( as that prayer which availeth much , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam. . . ) or effectually working , or active , having in it duplicent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double act , both the first and the second , the first , which is as it were the form , wherby it truly is , and in respect whereof it may be called formata , which as solomon speaketh of other graces , ( pro. . . ) tushijah , the very essence and entity , the soundnesse and integrity of it , in respect whereof it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it liveth and is effectuall , having efficacy in it selfe . the other , which is actus secundus , whereby , it is lively , active , and effectuall , in bringing forth the acts and operations or the fruits and effects of faith. in respect of the former , it is said to have root ; whereby i understand that apprehensive and attractive power of faith in apprehending and receiving christ ; in respect of the latter , it is said to be fruitfull and working by love ; the latter , which is not unfained , is counterfeit , having neither roote , luke . . nor fruit , and therefore is , as st iames saith , dead , ( jam. . . . ) now as the counterfeit of a man is not truely a man , though called by his name ; so this counterfeit and dead faith , which is the faith of hypocrites ( though it have a name of faith ) is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and truely , but aequivocè ; and being not a true faith ; is not faith , for ens & verum convertuntur , and in this sence it may well be called informis . that faith therefore which is common to devils , to hereticks , to hypocrites ▪ and reprobates , is not true , but counterfeit ; not lively , but dead ; not formata , but informis . and thus have i defended that necessary , and as i am perswaded most comfortable truth , which i delivered in the discourse concerning the certainty of salvation . finis . notes, typically marginal, from the original text notes for div a -e a by singular dispensation . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in . notes for div a -e x chrysost. in eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. y nihil vnlet nist ad peceandum . de spiritu & lit . c. . z ad ●●●facium 〈…〉 pelag. lib. . cap. . notes for div a -e * bellor● . iustif. ●ib . . tap . . notes for div a -e * prov. ● . the spirit of a man will sustain his infirmity , but a wounded spirit who can ●ear ? * being pr●pared by the law , and other legall means , we must attend to the gospel , rom . . * by which the holy ghost worketh in us faith , and that in two degrees . * a g●pi . . ad paulin●● . c. . ment 〈◊〉 vides , vit●m , v●l●ntate● , cogi●atem , cogitationem , memoriam , cogitationem , intelligentiam , sientiam , fidentuam . notes for div a -e * aug. de corrept & gracia c. . horum sides , quae per dilectionemoper●tur , profect● aut omninò n● deficit aut si qi sunt quor●● deficit , reparatur antequam vita ista ●iniatur , & deleta quae intercurrerat inique itate , usque in finem perseverantia deputatur . notes for div a -e * boeth . in top. ci●er . re p●gnantia dicuntur contrariorum consequentia●adalterum contrariem relata . vigilare & dormi●e contraria ● in t , stertere a item et vigilare sunt rep●gnantia . the balm of the covenant applied to the bleeding wounds of afflicted saints first composed for the relief of a pious and worthy family, mourning over the deaths of their hopeful children; and now made publick for the support of all christians, sorrowing on the same or any other account. to which is added, a sermon preached for the funeral of that excellent and religious gentleman john upton of lupton esq; by john flavell, preacher of the gospel at dartmouth in devon. flavel, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the balm of the covenant applied to the bleeding wounds of afflicted saints first composed for the relief of a pious and worthy family, mourning over the deaths of their hopeful children; and now made publick for the support of all christians, sorrowing on the same or any other account. to which is added, a sermon preached for the funeral of that excellent and religious gentleman john upton of lupton esq; by john flavell, preacher of the gospel at dartmouth in devon. flavel, john, ?- . [ ], printed for j. harris, at the harrow against the church in the poultrey, london : . with marginal notes. "a sermon preached for the funeral of that excellent and religious gentleman john upton of lupton, esq;" has a separate dated title page; pagination and register are continuous. copy has print show-through. reproduction of the original in the william andrews clark memorial library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng upton, john, -- of lupton -- early works to . covenant theology -- biblical teaching -- early works to . funeral sermons -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the balm of the covenant applied to the bleeding wounds of afflicted saints . first composed for the relief of a pious and worthy family , mourning over the deaths of their hopeful children ; and now made publick for the support of all christians , sorrowing on the same or any other account . to which is added , a sermon preached for the funeral of that excellent and religious gentleman iohn vpton of lupton esq by iohn flavell , preacher of the gospel at dartmouth in devon. london : printed for i. harris , at the harrow against the church in the poultrey . . to the vertuous and much honoured madam vrsvla vpton of lupton in devon. madam , if i find it an hard task to write on such a doleful subject , it cannot be imagined but your part must be abundantly harder , who feel over and over what is here written . could i tell how to administer counsels and comforts to you , without exasperating your sorrows , i would certainly take that way ; but seeing the one ( in this case ) cannot be done without the other , 't is our duty to submit to the method providence hath prescribed to us . the design of the ensuing discourse , is to evince the truth of what seems a very great paradox to most men , namely , that the afflictions of the saints can do them no hurt , and that the wisdom of men and angels cannot lay one circumstance of their condition ( how uneasie soever it seems to be ) better , or more to their advantage than god hath laid it . i attempt not by a flourish of rhetorick to perswade you against the demonstrations you can fetch from sense and feeling to the contrary , but to overthrow the false reasonings of flesh and sense , by the allowed rules of scripture and sure principles of religion . and methinks you , and every christian , should gladly entertain that comfortable conclusion , when you shall find the foundation of it as strong , as the influences thereof are sweet and comfortable . certainly , madam , the intent of the redeemer's undertaking was not to purchase for his people riches , ease , and pleasures on earth ; but to mortifie their lusts , heal their natures , and spiritualize their affections , and thereby to fit them for the eternal fruition of god. upon this supposition the truth of this conclusion ( how strange soever it seems ) is firmly built . it was not without divine direction , that the subject of the ensuing discourse was as pertinently , as seasonably , recommended to me by your dear husband , in the day of your sorrows for your only son. he took , i hope , his portion of comfort out of it before he died , and it is now left as a spring of comfort to you , who then mourned with him , and now for him . heavy pressures call for strong support , and fainting seasons for rich cordials . your burden is indeed heavy , yet i must say 't is much our own fault they are so heavy as we feel them to be : for according to the measure of our delight in , and expectation from the creature , is our sorrow & disappointment when we part from it . the highest tydes are always followed with the lowest ebbs. we find temperance and patience knit together in the same precept , and intemperance and impatience as inseparably connected in our own experience . it may be we did not suspect our selves of any sinful excess in the time of their enjoyment , but it now appears the creature was gotten deeper into our hearts than we imagined by the pain we feel at parting : did we not lean too hard upon it , there would not be such shakings as we feel when it is slipt from us . but , madam , 't is high time to recal your thoughts and bound your sorrows , which the following considerations would greatly assist you in . . what is the very ground and reason of our excessive sorrows for the ●oss of earthly comforts ? ●s it not this , that they are perishing and transitory ? that is , that you find them to be as god made them . and can you expect that god should alter the laws of nature to please and humour us ? it is as natural to our relations to die , as it is to flowers to wither , or the moon to wane . . that there is no such necessary connection betwixt these things , and our comfort , that whenever god removes the one , he must needs remove the other with it . christ and comfort are indeed so united , but nothing beside him is or can be so . i hope you will shortly experience the truth of this conclusion , by the comforts god will give you in the absence of those comforts you have lost . can you not now have as free access to god as before ? yea , do not these very afflictions send you oftener into his presence ? and if god meet you in those duties ( as in days of distress he uses to meet his people ) then it will be evident to you that your joy and comfort lives , though your husband and children be laid in their graves . . that the removin● of your earthly comforts hinders not but that yo● may still pursue the grea● end and business of you● life , and carry on all you● designs for heaven as successfully as ever . indeed , madam , had we been sent into this world to raise estates , contract relations , and then sit down in the midst of them , as our portion , then our design had been utterly dasht and disappointed ; but you know this is not your main end , or great business upon earth , but to honour god by an holy fruitful life here , and make ●eady for the full enjoyment of him hereafter . and what hinders , but you ●ay as prosperously ma●age and carry on this ●our design as ever ? you ●o not think the travel●er is disabled for his jour●ey , because he hath few●r clogs and hindrances ●●an before . i think few christians find much fur●●erance heavenward by ●●eir multiplicity of en●agements or enjoyments 〈◊〉 this world. your ●●res and fears about these ●●ings , will now lie in a ●arrower compass than they did before , and there by you may have yo● thoughts more about yo● to attend the great co●●cerns of gods glory an● your own salvation . . but above all , yo● will certainly find yo● relief and consolation 〈◊〉 lie in the everlasting c●●venant of god. then● it was that david fetc● his support under a mu●● heavier burden adn sma●●ter rod than yours : f●● your relations were su●● as gave you comfort their lives , and left y●● many grounds of hope their deaths ; but his we● taken away in their sins . but though the grounds of his sorrow ( blessed be god ) are not yours , yet i hope the grounds of his comfort in the text are fully yours . i confess i have prepared these things in too much hast , and distraction of thoughts , which in this juncture was unavoidable ; nor have i bestowed much of art or language upon them : and if i had , they would have been never the more effectual to your relief for that . but such as they are , i humbly present them to you , with my hearty prayers , that god would make them a soveraign balm , by the blessing of his spirit on them to your wounded spirit , and to all other godly families groaning under the like stroaks of god with you , and remain , madam , tour most faithful sympathizing friend and servant , jo. flavell . the balm of the covenant applied to the bleeding wounds of afflicted saints . text . sam. . v. . although my house be not so with god , yet hath he made with me an everlasting covenant ; ordered in all things , and sure : for this is all my salvation , and all my desire , although he make it not to grow . these are part of david's last words . the last words of dying saints , but especially of dying prophets , are ponderous , memorable , and extraordinarily remarkable ; and such are these acknowledged to be , by all expositors : 't is a golden sentence , a divine oracle , fit to be the last words of every dying saint , as well as of david . they are called his last words , not simply , and absolutely , as though he breathed them forth with his last breath ; ( for he spake many things afterwards ) but either they are the last he spake as a prophet , by divine inspiration , or because he had them often in his mouth , to his last and dying day . they were his epicedium , his sweet swan like song , in which his soul found singular refreshment , and strong support , amidst the manifold a●●●ictions of his life , and against the fears of his approaching death . the whole chapter is designed for a coronis or honourable close of the life of david , and gives us an account both of the worthy expressions that dropt from him , and of the renowned worthies that were employed by him : but all the heroick atchievements recorded to the honour of their memories , in the following part of the chapter , are trivial and inglorious things , compared with this one divine sentence recorded in my text ; in which we have two things to consider , viz. . the preface , which is exceeding solemn . . the speech it self , which is exceeding weighty . . in the preface , we have both the instrumental and principal efficient cause of this divine sentence , distinctly set down , ver . . and the efficient , or author of it , v. . the instrument or organ of its conveyance to us , was david ; described by his descent or lineage , the son of iesse ; by his eminent station , the man that was raised up on high , even to the top and culminating point of civil and spiritual dignity and honour , both as a king , and as a prophet ; by his divine unction , the anointed of the god of iacob ; and lastly , by the flowing sweetness of his spirit , and stile in the divine psalms that were penned by him , whence he here gets the title of the sweet psalmist of israel , the pleasant one in the psalms of israel , as some read it . the principal efficient cause of this excellent passage , is here likewise noted , and all to commend it the more to our special observation and acceptance : the spirit of god spake by me , and his word was in my tongue . this stamps my text expresly with divine authority . the spirit of god spake by david ; he was not the author , but only the scribe of it . thus the ensuing discourse is prefaced . let us next see , . the matter or speech it self , wherein we shall find the maxims , and general rules of government prescribed , and the felicity of such a government elegantly described . he that ruleth over men must be just , ruling in the fear of god. princes being in gods place , must exalt the righteousness of god , in the government of men ; and when they do so , they shall be as the light of the morning when the sun riseth , even a morning without clouds , &c. what halycon days shall that happy people see , whose lot is cast into such times and places ! all this is typically spoken of david , and those pious princes who succeeded him ; but mystically and eminently points at christ , who was to rise out of david's seed , rom. . . and to sit upon his throne , acts . . so that in this he was raised on high , to an eminency of glory and dignity indeed ; he was so in his ordinary natural seed ; a royal race , deriving it self from him , and sitting upon his throne in a lineal succession , till the babylonish captivity , which was about four hundred and thirty years . and after that , the iews had governours of his line , at least rightful heirs to that crown , till the promised messiah came . but that which was the top of david's honour , the most sparkling jewel in his crown , was this , that the lord iesus was to descend from him , according to the flesh , in whom all the glorious characters , before given , should not only be exactly answered , but abudantly exceeded . and thus you find the natural line of the messiah is drawn down by matthew , from david to the virgin mary , matth. . and his legal line by luke , from david to ioseph , his supposed father , luke . . now though the illustrious marks and characters of such a righteous , serene , and happy government , did not fully agree to his day , nor would do so in the reigns of his ordinary natural successors , his day was not without many clouds both of sin and trouble ; yet such a blessed day he foresaw and rejoyced in , when christ , the extraordinary seed of david , should arise and set up his kingdom in the world , and with the expectation hereof , he greatly chears and encourages himself : although my house be not so with god , yet hath be made with me an everlasting covenant , &c. in which words four things are eminendy remarkable . . here is a sad concession of domestick evils . . a singular relief from gods covenant with him . . the glorious properties of this covenant display'd . . the high esteem and dear regard his house had unto it . . here is david's sad and mournful concession of the evils of his house , both moral , and penal . although my house be not so with god , ( i. e. ) neither so holy , nor so happy , as this description of a righteous and flourishing government imports ; alas , it answers not to it : for though he was eminent for godliness himself , and had solemnly dedicated his house to god , as soon as it was built , yea , though he piously resolved to walk in the midst of it with a perfect heart , and not to suffer an immoral person within his walls ; yet great miscarriages were found even in david's house , and person , which god chastized him for , by a thick succession of sharp and sore afflictions . tamar was defiled by her brother amnon , sam. . . amnon was barbarously murthered thereupon , by the advice of absalom , sam. . . absalom unnaturally rebels against his father david , and drives him out of the royal city , and perishes in that rebellion , sam. . . then adonijah , another darling-son , grasps at the crown setled by david upon salomon , and perishes for that his usurpation , king. . . o what an heap of mischiefs and calamities did this good man live to see within his own walls ! besides the many forreign troubles that came from other hands . how many flourishing branches did god ●op off from him , and that in their sins too ? so that his day was a day of clouds , even from the morning unto the evening of it ; psal. . . lord , remember david , and all his afflictions . well might he say , his house was not so with god. but what then , doth he faint and despond under these manifold calamities ? doth he refuse to be comforted , because his children are gone , and all things involved in trouble ? no , but you find , . he relieves himself by the covenant god had made with him : yet hath he made with me a covenant . he looks to christ , there is more in the covenant than this my house before god , as the chaldee turns it . this little word yet , wraps up a great and soveraign cordial in it . though amnon , absalom , and adonijah be gone , and gone with many smarting aggravations too ; yet hath he made with me a covenant , yet i have this sheet-anchor left to secure me . gods covenant with me , in relation to christ , this under-props and shores up my heart . this covenant was , without controversie , a gospel-covenant . it was david's gospel : for all his salvation and all his desire were in it ; which could never be , except christ had been in it , who is the salvation of all the ends of the earth , and the desire of all nations . 't is true , it was a more obscure and imperfect edition of the covenant of faith , yet clearer than those that were made before it ; it came not up to the fulness and clearness of the discoveries made by ieremy and ezekiel : but yet in this covenant with david , god revealed more of christ , than had been ever revealed before ; for the light of christ , like that of the morning , increased still more and more , till it came to a perfect day . it is worthy our observation , how god made a gradual discovery of christ , from adam , down along to new testament-times . it was reveal'd to adam , that he should be the seed of the woman , but not of what nation , till abraham's time ; nor of what tribe , till iacob ; nor of what sex and family , till david ; nor that he should be born of a virgin , till isaiah ; nor in what town , till micah . the first revelation of this covenant with david , was by nathan the prophet ; afterwards enlarged and confirmed , psal. . by it he knew much of christ , and wrote much of him . he spake of his person , psal. . . . psal. . , , . of his offices , both prophetical , psal. . , , . priestly , psal. . . and kingly , psal. . . of his incarnation , psal. . . of his death on the cross , psal. . , . of his burial , psal. . , , . resurrection , psal. . . and triumphant ascension , psal. . . there was sum of the gospel discovered , though in dark and typical terms and forms of expression ; but if out of this covenant , as obscure as its revelation was , david fetcht such strong support and consolation , amidst such an heap of troubles , then the argument is good , à fortiori : what support and comfort may not we draw thence , who live under the most full and perfect display of it , in all its riches and glory ? enough hath been said to prove it a gospel-covenant ; but if any doubt should remain of that , it will be fully removed , by considering , . the eximious properties and characters of the covenant , as we find them placed in the text ; and they are three , viz. ( . ) everlasting . ( . ) ordered in all things , and ( . ) sure. ( . ) it is an everlasting covenant , or a perpetual covenant , a covenant of eternity ; not in the most ●trict , proper , and absolute sence : for that is the incommunicable property of god himself , who neither hath beginning , nor end ; but the meaning is , that the benefits and mercies of the covenant are durable and endless to the people of god : for christ being the principal matter and substance of the covenant , there must be in it everlasting righteousness , as it is called , dan. . . everlasting kindness , isai. . . everlasting forgiveness , ier. . . and in consequence to all these , everlasting consolation , isai. . . in all which , the riches and bounty of free grace shine forth in their greatest glory and splendor . ( . ) it is a covenant order'd in all things , or orderly prepared , disposed , and set , as the word imports . every thing being here disposed and placed in the most comely order , both persons and things here keep their proper place : god the father keeps the place of the most wise contriver and bountiful donor of the invaluable mercies of the covenant ; and christ keeps the proper place both of the purchaser and surety of the covenant , and all the mercies in it ; and believers keep their place , as the unworthy receivers of all the gratuitous mercies and rich benefits thereof , and the most obliged creatures in all the world to free grace , saying , although my house , yea , although my heart and my life be not so with god , yet hath he made with me an everlasting covenant . and as persons , so things , all things in this covenant stand in the most exquisite order , and exact correspondence to each other . o 't is a ravishing sight to behold the habitude and respect of the mercies in the covenant , to the sins and wants of all that are in it ! here are found full and suitable supplies to the wants of all gods people . here you may see pardon in the covenant , for guilt in the soul ; ioy in the covenant , for sorrow in the heart ; strength in the covenant , for all defects and weaknesses in the creature ; stability in the covenant , for mutability in the creature . never did the wisdom of god shine forth more in any contrivance in the world , ( except that of christ , the surety and principal matter of the covenant ) than it doth in the orderly dispose of all things in their beautiful order , and comely proportions in this covenant of grace . ( . ) it is a sure covenant , or a covenant safely laid up and kept , as the word imports ; and upon this account the mercies of it are called , the sure mercies of david , isai. . . and so , psal. . . speaking of this very covenant , god saith , my covenant shall stand fast with him , there shall be no vacillancy , no shaking in this covenant : and ver . . my covenant will i not break , nor alter the thing that is gone out of my lips . every thing is as its foundation is . now , gods covenant being founded in his unchangeable counsel and purpose , wherein there can be no lubricity , and christ being the surety of it , it must needs b● as the text calls it , a sure cov●●nant , wherein the faithfulness o● god is as illustriously display'd , ● his bounty and wisdom are in th● two former properties of it . an● such a covenant as this so eve●●lasting , aptly disposed , and sure must needs deserve that preciou● respect and high esteem from e●very believing soul , which davi● here doth pay it in . . the singular and high valua●tion he had of it , when he saith this is all my salvation , and all my desire , or as some translate , all my delight , or pleasure ; ( i. e. ) here i find all repaired with an infinite overplus , that i have lost in the creature : here is life in death fulness in wants , security in dan●gers , peace in troubles . it is al● my salvation , for it leaves nothing in hazard that is essential to my happiness ; and all my desire , for i● repairs whatever i have lost , or can lose : it is so full and compleat a covenant , that it leaves nothing to be desired out of it . o it is a full fountain ! here i repose my weary soul with full satisfaction , and feed my hungry desires with sweetest delights ; so that my very soul is at rest and ease , in the bosome of this blessed covenant . thus you have the parts and sence of the text. the notes from it are three . observation i. that gods covenant people may be exercised with many sharp afflictions in their persons and families . even david's house was the house of mourning . although my house be not so with god , though he make it not to grow . all sorts of outward afflictions are incident to all sorts of men . all things ( saith solomon ) come alike to all : there is one event to the righteous , and to the wicked ; to the clean , and unclean ; to him that sacrificeth , and to him that sacrificeth not . the providences seem one and the same , though the subjects on whom the● fall be vastly different . estate and children , health , and libe●ty , will still be like themselv●● vanishing comforts , whoever the owners of them . no ma●● spiritual estate can be known b● the view of his temporal estat●● a godly family cannot be a mis●rable , but it may be a mournful f●mily . religion secures us fro● the wrath , but it doth not secur● us from the rod of god. th● lord hath chosen another way o● expressing his love to his peopl● than by temporal and externa● things : therefore all things come alike to all . the covenant exclude● the curse , but includes the cros●● if his children forsake my law , &c then will i visit their iniquity with the rod , and their sin with stripes nevertheless my loving kindness will not utterly take away . nor indeed would it be the priviledge of gods covenanted people , to be exempt from the rod ; a mark of bastardy can be no mans felicity : heb. . . to go without the chastising discipline of the rod , were to go without ●he needful instructions and blessed fruits that accompany and result from the rod , psal. . . let us not therefore say , as those ●rreligious persons did in mal. . . it is in vain to serve god , and what profit is it that we have kept his ordinances , and walked mournfully before him ? surely none serve him in vain , but those that serve him vainly . godliness cannot secure you from affliction , but it can and will secure you from hell , and sanctifie your afflictions to help you to heaven . but i stay not here . observation ii. a declining family is a sore stroke from the hand of god , and so to be acknowledged , wherever it falls . it was a growing sorrow to david , that his house did not grow ; and he eyed the hand of god in it : he made it not to gro● as he speaks in the text. he fe● as many deaths as he had de● children . it is god that buil● and destroys families ; he enla●●geth , and straighteneth them ●●gain . a family may decline tw● ways , viz. either , . by the death : or , . by the degeneracy of i● off-spring . . by their death , when go● lops off the hopeful springin● branches thereof ; especially th● last and only prop of it , in whom not only all the care and love , bu● all the hope and expectation of th● parents is contracted and boun● up . for , omnis in aseanio stat chari cur● parentis . the hearts of tender parents are usually bound up in the life of an onely son. as a mans wife is but himself divided , so his children ●re but himself multiplied ; and ●hen all love and delight , hope ●nd expectation , is reduced to one , ●●e affection is strong , and that ●akes the affliction so too . if it ●ere not an unparallel'd grief a●ong all earthly griefs and sor●ows , the spirit of god would ne●er have chosen and singled it out ●om among all other sorrows , to ●lustrate sorrow for sin by it , yea , ●orrows for that special sin of ●iercing christ , as he doth . they ●all look upon him whom they have ●ierced , and shall mourn for him , as ●●e that mourneth for an onely son . how naked are those walls , and ●ow unfurnished is that house , ●here the children ( its best or●aments ) are taken down and re●oved by death ! it is natural to ●ll men , to desire the continuance ●f their names and families in ●he earth ; and therefore when god cuts off their expectations in ●hat kind , they look upon them●elves as dry trees , or as the wi●hering stalks in the fields , when ●he flowers are fallen off and blown ●way from them . . or which is yet much wo●● a family may decline by the 〈◊〉 generacy of its off-spring . wh● the piety , probity , and vert●● of ancestors descend not wi●● their lands to their posterit● here the true line of honou● cut off , and the glory of a fam●●ly dies , though its children liv●● the family is ruin'd , though the● be a numerous off-spring . su●●ly it were better mourn for 〈◊〉 dead children , than for one su●● living child . how many such wretched f●●milies can england shew this da● how hath atheism and debauc●●ry ruin'd and subverted ma●● great and once famous familie● o it were better the arms of tho●● families had been reversed , a●● their lands alienated , yea , bett●● had it been a succession had fa●●●ed , and that their names had bee● blotted out , than that satan shoul● rule by prophaness in the plac● where god was once so serious●● and sweetly worshipped . whensoever therefore god shall ●ther of these ways subvert a fa●ily , it becomes them that are ●oncerned in the stroke , not only 〈◊〉 own and acknowledge the ●and of god in it , but to search ●●eir hearts and houses to find ●ut the sins which have so provo●ed him : yet not so as to fall ●●to an unbecoming despondency ●f spirit , but withal to relieve ●●emselves , as david here doth ●●om the covenant of god ; yet ●ath he made with me an everlasting ●ovenant . which brings us to the ●hird and principal point i shall insist on . observation iii. that the everlasting , well order'd , ●nd sure covenant of grace , affords ●verlasting , well order'd , and sure relief to all that are within the bond ●f it , how many or how great soever ●heir personal or domestick tryals and ●ffictions are . this point will be cleared t● your understandings , and pre●●pared for your use , by clearin● and opening three proposition● which orderly take up the sum an● substance of it , viz. proposition i. that the minds of men , yea , th● best men , are weak and feeble thing under the heavy pressures of affliction and will reel and sink under them except they be strongly relieved an● under-propp'd . a bowing wall doth not more need a strong shore or butteress than the mind of man needs ● strong support and stay from heaven , when the weight of affliction makes it incline and lea● all one way . unless thy law ha● been my delights : i should then hav● perished in my affliction . q. d. wha● shift other men make to stand the shock of their afflictions , i know not ; but this i know , that if god had not seasonably sent me the relief of a promise , i had certainly gone away in a faint fit of despondency . o how seasonably did god administer the cordials of his word to my drooping sinking soul ! this weakness in the mind , to support the burdens of affliction , proceeds from a double cause , viz. . from the sinking weight of the affliction . . from the irregular and inordinate workings of the thoughts under it . . from the sinking weight that is in affliction , especially in some sorts of afflictions : they are heavy pressures , ponderous burdens in themselves . so iob speaks , o that my grief were throughly weighed , and my calamity laid in the balances together : for now it would be heavier than the sand of the sea , therefore my words are swallowed up . q. d. if all the sand that lies upon all the shores in the world , were shovelled up into one heap , and cast into one scale , and my sorrow● into the other , my grief would weigh it all up . how heavy are the hearts of the afflicted ! what insupportable sorrows do they feel ▪ and groan under , especially when god smites them in the dearest and nearest concerns they have in the world ! . but especially the reelings and staggerings of the mind , are occasioned by the inordinate and irregular workings of its own thoughts . were it but possible to keep the mind in a serene , sedate , and ordinate frame , our burdens would be comparatively light to what we now feel them to be ▪ but the falling of the thoughts into confusions and great distractions spoils all . upon this account i● is , that afflictions are compare● to a stupifying dose , which cas● the soul into amazement . th●● hast shewed thy people hard thing● thou hast made us to drink the wi● of astonishment . afflictions are called the wine of astonishment , from their effects upon the mind : for under a great and sudden stroke of god , it is like a watch wound up above its due height , so that for a time it stands still , neither grace nor reason move at all : and when it begins to move again , o how confused and irregular are its motions ! it is full of murmurs , disputes , and quarrels : these aggravate both our sin and misery . 't is our own thoughts which take the arrow god shot at us , ( which did but stick before in our clothes , and was never intended to hurt us , but only to warn us ) and thrust it into our very hearts . for t houghts , as well as ponyards , can pierce and wound the hearts of men . luke . . a sword shall pierce through thine own soul ; ( i. e. ) thy thoughts shall pierce thee . they can shake the whole fabrick of the body , and loose the best compacted and strongly joynted parts of the body . dan. . . his thoughts troubled him , and the joynts of his loyns were loosed . and thus a mans own mind becomes a rack of torment to him ; a misery which no creatures , except men and devils , are subjected to . o how many bodies have been destroy'd by the passions of the soul ! they cut through it , as keen knife through a narrow sheath . worldly sorrow works death , cor. . . proposition ii. the merciful god , in condescension to the weakness of his people , hath provided the best supports and reliefs for their feeble and afflicted spirits . in the multitude of the thoughts i had within me , thy comforts delight my soul. carnal men seek their relief , under trouble , from carnal things ; when one creature forsakes them , they retreat to another which is yet left them , till they are beaten out of all , and then their hearts fail , having no acquaintance with god , or special interest in him : for the creatures will quickly spend all that allowance of comfort they have to spend upon us . some try what relief the rules of philosophy can yield them , supposing a neat sentence of seneca may be as good a remedy as a text of david or paul ; but alas , it will not do : submission from fatal necessity , will never ease the afflicted mind , as christian resignation will do . it is not the eradicating , but regulating of the affections , that composes a burthened and distracted soul. one word of god will signifie more to our peace , than all the famed and admired precepts of men . to neglect god , and seek relief from the creature , is to forsake the fountain of living waters , and go to the broken cisterns , which can hold no water . the best creature is but a cistern , not a fountain ; and our dependance on it makes it a broken cistern , strikes a hole through the bottom of it , so that it can hold no water . i , even i ( saith god ) am he that comforteth thee . the same hand that wounds you , must heal you ▪ or you can never be healed . ou● compassionate saviour , to asswage our sorrows , hath promised he wi●● not leave us comfortless . our god will not contend for ever , lest the spirit fail before him , isai. . . he knew how ineffectual all other comforts and comforters would be , even physicians of no value ▪ and therefore hath graciously prepared comforts for his distressed ones , that will reach their end . proposition iii. god hath gathered all the material● and principals of our relief into the covenant of grace , and expects that 〈◊〉 betake our selves unto it , in times o● distress , as to our sure , sufficient , and only remedy . as all the rivers run into the sea , and there is the congregation of all the waters ; so all the promises and comforts of the gospel , are gathered into the covenant of grace , and there is the congregation of all the sweet streams of refreshment that are dispersed throughout the scriptures . the covenant is the store-house of promises , the shop of cordials and rare elixirs , to revive us in all our faintings ; though alas most men know no more what are their virtues , or where to find them , than an illiterate rustick , put into an apothecary's shop . what was the cordial god prepared to revive the hearts of his poor captives groaning under hard and grievous bondage both in egypt and in babylon ? was it not his covenant with abraham ? and why did he give it the solemn confirmation by an oath , but that it might yield to him , and all his believing seed , strong consolation , the very spirit of joy amidst all their sorrows ? and what was the relief god gave to the believing eunuchs that kept his sabbaths , took hold of his covenant , and chose the things in which he delighted . to them ( saith he ) will i give in my house , and within my walls , a place , and a nam● better than that of sons or of daughters . though they were deprived of those comforts other men have in their posterity , yet he would not have them look upon themselves as dry trees ; a covenant-interest would answer all , and recompence abundantly the want of children , or any other earthly comfort . certainly therefore , david was at the right door of relief and comfort , when he repairs to the covenant , as here in the text , yet hath he made with me an everlasting covenant . there , or nowhere , the relief of gods afflicted is to be found . now , to make any thing become a compleat any perfect relief to an afflicted spirit , these three properties must concur and meet in it , else it can never effectually relieve any man. i. it must be able to remove all the causes and grounds of troubles . ii. it must be able to do so at all times . iii. it must be capable of a good personal security to us . for if it only divert our troubles , ( as creature-comforts use to do ) and do not remove the ground and cause of our trouble , 't is but an anodine , not a cure or remedy . and if it can remove the very ground and cause of our trouble for a time , but not for ever , then 't is but a temporary relief ; our troubles may return again , and we left in as bad case as we were before . and if it be in it self able to remove all the causes and grounds of our trouble , and that at all times , but not capable of a personal security to us , or our well-established interest in it , all signifies nothing to our relief . but open your eyes and behold , o ye afflicted saints , all these properties of a compleat relief meeting together in the covenant , as it is display'd in the text. here is a covenant able to remove all the grounds and causes of your trouble ; for it is order'd i● all things , or aptly disposed by the wisdom and contrivance of god , to answer every cause and ground of trouble and sorrow in our hearts . it is able to do this at all times ; as well in our day , as in david's or abraham's day : for it is an everlasting covenant ; its vertue and efficacy is not decay'd by time . and lastly , it is capable of a good personal security or assurance to all gods afflicted people ; for it is a sure covenant . the concurrence of these three properties in the covenant , makes it a complea● relief , a perfect remedy , to which nothing is wanting in the kind and nature of a remedy . these three glorious properties of the covenant are my proper province to open and confirm , for your support and comfort in this day of trouble . i. that the covenant of grace is able to remove all the causes and grounds of a believers trouble , be they never so great or many . this i doubt not will be convinceingly evidenced and demonstrated by the following arguments , or undeniable reasons . argument i. whatsoever disarms afflictions of the only sting whereby they wound us , must needs be a compleat relief and remedy to the afflicted soul. but so doth the covenant of grace , it disarms afflictions of the only sting by which they wound us . therefore the covenant of grace must needs be a compleat relief and remedy to the afflicted soul. the sting of all afflictions , is the guilt of sin ; when god smites , conscience usually smites too : and this is it that causes all that pain and anguish in the afflicted . 't is plainly so in the example of the widow of zarephath , when her son , her only son , and probably her only child died , how did that stroke of god revive guilt in her conscience , and made the affliction piercing and intolerable ! as appears by her passionate expostulation with elijah , who then sojourned in her house : what have i to do with thee , o thou man of god ? art thou come unto me to call my sin to remembrance , and to slay my son ? q. d. what injury have i done thee ? didst thou come hither to observe my sins , and pray down this judgment upon my child for them ? the death of her son revived her guilt , and so it generally doth , even in the most holy men . when iob looked upon his wasted body under afflictions , every wrinkle he saw upon it , seemed to him like a witness rising up to testifie against him . thou hast filled me with wrinkles which is a witness against me , and my leaness rising up in me , beareth witness to my face . affliction is like a hue and cry after sin in the ears of conscience , and this is the envenom'd poysonous sting and affliction : pluck out this , and the afflicted man is presently eased , though the matter of the affliction still abide with him , and lie upon him . he is afflicted still , but not cast down by affliction ; the anguish and burden is gone , though the matter of trouble remain . this is plain both in scripture , and in experience . suitable hereunto is that strange , but sweet expression , the inhabitant shall not say i am sick , the people that dwell therein shall be forgiven their iniquities . it 's not to be imagined these people had found such a fortunate island , o● happy climate , where no disease could touch or invade their bodies ; no , sickness will find o● the bodies of the best men , where ever they live ; wherever sin ha●● been , sickness and death will fo●●low it . heaven is the only pr●●viledg'd place from these miseries but the meaning is , though the● be sick , they shall not feel th● pains and burdens of sickness they shall not say they are sick : an● why so ? because their iniquitie● are forgiven . plainly confirmin● what was before asserted , that the anguish of an affliction is gone as soon as ever the sting of guil● is plucked out . and hence par●doning of the soul , and healing o● the body , are put together as co●●jugate mercies : bless the lord , o my soul , who forgiveth all thine iniquities and healeth all thy diseases . when the soul is at ease , the pains of the body are next to nothing : sick●ness can cloud all natural joys , but not the joy of a pardon . nay , which is yet more ; pluck out but the sting of sin , and there is no horrour in death , the king of terrours , and worst of all outward evils . see how the pardoned believer triumphs over it : o death , where is thy sting ? o grave , where is thy victory ? the sting of death is sin . they are words of defiance , as men use to deride and scorn a boasting insulting enemy , when they see him cast upon his back , and his sword broken over his head . heus ! uhi nunc fastus , altaque verba jacent ? where are your boasts and menaces now ? o death , thou hast lost thy sting and terrour together . thus the pardoned believer , with an holy gallantry of spirit , derides and contemns his disarmed enemy death : so then 't is manifest , that whatever plucks out the poysonous sting of affliction , must needs be an effectual remedy and cure to the afflicted person . but this the covenant of grace doth , it reveals and applies gospel-remission to them that are within the blessed bond of it . this shall be the covenant that i wi●● make with the house of israel ; i wi●● forgive their iniquity , and i will remember their sin no more . behol● here a gracious , full , and irrevo●cable pardon ! i will forgive , o● be propitiously merciful , as tha● word imports ; pointing plainly t● christ our propitiation , our sin● are forgiven us for his names sake and a pardon as full as it is free iniquity and sin , smaller and grea●ter , are here forgiven : for go● in the remission of his peoples sins having respect to the propitiatin● bloud of christ , he pardons all as well as some , that bloud deser●ving and purchasing the most ful● and compleat pardons for his peo●ple . . joh. . . the bloud of christ cleanseth us from all sin . and this covenant-pardon is a firm , as it is free and full . so ru● the expressions in the grant , i wi● remember their sin no more : or in the apostles words , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will not remember them again . that is , not so remember as to impute them , o● condemn my pardoned ones for them : for the pardoned persons come no more into condemnation , ioh. . . their sins are cast into the depths of the sea , mica . . . sooner shall the east ▪ and the west , the two opposite points of heaven , meet , than the pardoned soul and its sins meet again in condemnation , psal. . . now , the case standing thus with all gods covenant-people , all their sins being graciously , fully , and irrevocably forgiven them , how convincingly and sweetly doth this conclusion follow , that the covenant is a compleat remedy to all afflicted believers ? as nothing can befal us before christ and pardon be ours , which is sufficient to raise us , so nothing can befal us afterwards , which should deject and sink us . this is the first benefit afflicted believers receive from the covenant , and this alone is enough to heal all our sorrows . argument ii. as the covenant of grace d●● arms all the afflictions of bel●●vers of the only sting by whi●● they wound them ; so it al●● the very nature and property 〈◊〉 their afflictions , and turns the●● from a curse into a blessing 〈◊〉 them : and in so doing it becom● more than a remedy , even a choi●● benefit and advantage to them . all afflictions in their own n●●ture , are a part of the curse ; the●● are the consequents and punis●●ments of sin ; they work naturall● against our good : but when on● they are taken into the covenan● their nature and property is alte●●ed . as waters in their subterr●●nean passages meeting some ver●tuous mineral in their course , a●● thereby impregnated and endow●ed with a rare healing property 〈◊〉 the body ; so afflictions passing through the covenant , receive from it an healing vertue to our souls . they are in themselves soure and harsh , as wild hedge-fruits ; but being ingrafted into this stock , they yield the pleasant fruits of righteousness . if his children break my statutes , and keep not my commandments , then will i visit their iniquity with the rod , and their sins with stripes : nevertheless my loving kindness will i not utterly take away , nor suffer my faithfulness to fail . here you may see all the rods of affliction put into the covenant , as aaron's rod was into the ark. and hence two things necessarily follow . ( . ) that such afflictions can do the children of god no hurt . they may affright , but cannot hurt them : we may meet them with fear , but shall part from them with joy : an unsanctified rod never did any man good , and a sanctified rod never did any man hurt : he may afflict our bodies with sickness , deny , or cut off our comfort in children , impoverish our estates , let loose persecutors ●pon us ; but in all this he really doth us no hurt , as he speaks in i●● . . no more hurt than a skil● chirurgeon doth in saving his p●●tients life , by cutting off a mor●●fied gangren'd member : no mo●● hurt than frosts and snow do t● earth in killing the rank wee● that exhausted the sap and streng●● of it , and preparing and mello●ing it to produce a fruitful crop ● corn. by these he recals o● minds from vanity , weans o● fond and ensnaring affections fro● the world , discovers and mortifi●● those lusts , which gentler method and essays could not do : and ● this for our hurt ? i confess gods thoughts an● ours often differ upon this case● we measure the good and evil o● providences by their respect t● the ease and pleasure of our flesh● but god sees this is the way to cas● our spirits into a dead formality and in removing them , he dot● but deprive us of the occasions and instruments of spiritual mischief● and miseries , in which certainly he doth us no hurt . ( . ) but that is not all . af●●ictions once put into the covenant , must promote the good of ●he saints : they are beneficial , as well as harmless things . we know ●saith the apostle ) that all things work together for good to them that ●ove god. this promise is the compass which sets the course and directs the motion of all the af●●ictions of the people of god ; ●nd no ship at sea obeys the rudder so exactly , as the troubles of the righteous do the direction of this promise . possibly we cannot discern this at present , but rather pre●udge the works of god , and say all these things are against us ; but hereafter we shall see , and with ●oy acknowledge them to be the happy instruments of our salvation . how often hath affliction sent ●he people of god to their knees , with such language as this ! o my god , how vain and sensual hath this heart of mine been under prosperity ! how did the love of the creature , like a sluce , cut in the bank of a river , draw away the stream of my affect●ons from thee ! i had gotten soft a pillow of creature-comfort under my head , and i easily fel● asleep , and dreamed of nothin● but rest and pleasure , in a stat● of absence from thee ; but now thy rod hath awakened me and reduced me to a right sen●● of my condition . i was negl●gent or dead-hearted in th● course of my duty , but now ● can pray more fervently , feelingly , and frequently than before . o it was good for me , that i hav● been afflicted . o , saith god , how well was this rod bestow'd which hath done my poor chil● so much good ! now i hav● more of his heart , and more o● his time and company than ever . now i hear the voice , and see the gracious workings of the spirit of my child after me again , as in the days of his first love . the sum of all this you may see in the ingenuous meltings of ephraim under a sanctified rod , ier. . , . and the sounding of the ●owels of mercy over him . ' ephraim mourns at gods feet , and god falls upon ephraim's neck . i have been as a beast , saith ephraim : thou art a dear son , a pleasant child , saith god. my bowels are troubled and pained for sin , saith ephraim : and my bowels are troubled for thee , and my compassions rolled together , saith god. o blessed fruits of ●anctified rods ! such precious ef●ects as these richly repay you for ●ll the pain and anguish you feel . and thus , as the wound of a scor●ion is healed by applying its own oyl , so the evil of affliction is cured by the sanctified fruits that ●t produceth when it is once put ●nto the covenant . argument iii. the covenant doth not only alter the nature and property of the saints afflictions , but it also orderl● disposes and aptly places them in the frame of providence , among th● other means and instruments 〈◊〉 our salvation ; so that a counc● of angels could never place them or the least circumstance belonging to them , more aptly and a●vantageously than it hath done ▪ the knowledge of this must need quiet and fully relieve the afflicted soul : and who can doubt it that believes it to be a covenan● ordered in all things , as the te● speaks ? here all things , yea , th● most minute-circumstances that be●fal you , are reduced to their proper class , and place of service ; s● exactly ordered , that all the wi●dom of men and angels know not how to mend or alter any thing to your advantage . if a small pin be taken out of the frame of a watch , and placed any where else , the motion is either presently stopped , or made irregular . and as gallen observes of the curious fabrick of an humane body , that if the greatest naturalist should study an hundred years to find out a more commodious scituation , or configuration of any part thereof , it could never be done . 't is so here : no man can come after god , and say , this or that had been better placed or timed , than it is , if this affliction had been spared , and such an enjoyment stood in the room of it , it had been better . all god's providences are the results and issues of his infinite wisdom : for he works all things according to the counsel of his own will , eph. . . the wheels , ( i. e. ) the motions and revolutions of providence , are full of eyes ; they are well advised , and judicious motions , non caeco impetu volvuntur rotae ; they run not at random . the most regular and excellent working , must needs follow the most deep and perfect counsel . isai. ▪ . he is deep in counsel , and excellent in working . now every affliction that befals gods covenanted people , being placed by the most wise and infinite counsel of god , in tha● very order , time , and manner in which they befal them , this very affliction , and not that , at this very time , and not at another , ( it being always a time of need ▪ pet. . . ) and usher'd in by such fore-running occasions and circumstances ; it must follow , that they all take the proper places ▪ and nick exactly the fittest seasons ▪ and if one of them were wanting , something would be defective in the frame of your happiness . as they now stand , they work together for your good , which displaced , they would not do . it 's said , ier. . . behold ● frame evil , and i devise a devi● ▪ it 's spoken of the contrivance and frame of afflictions , as the proper work of god. the project of i● is laid for his glory , and the eternal good of his people . it turns to their salvation , phil. . but oh how fain would we have this or that affliction scrued out of the frame of providence , conceiving it would be far better out than in . o if god had spared my child , or my health , it had been better for me than now it is . but this is no other than a presumptuous correcting and controlling of the wisdom of god ; and so he interprets it , iob . . he that reproveth god , let him answer it . god hath put every affliction upon your persons , estates , relations , just where you find and feel it ; and that whole frame he hath put into the covenant , in the vertue whereof it works for your salvation : and therefore let all disputings and reasonings , all murmurs and discontents cease , nothing can be better for you , than as god hath laid it ; and this one would think should heal and quiet all . you your selves would mar all , by presuming to mend any thing . who hath directed the spirit of the lord , or being his counsellour , hath taught him ? with whom took he counsel , and who instructed him , and taught him the path of judgment ? and taught him knowledge , and shewed him the way of understanding ? well then , be satisfied 't is best as it is ; and nothing can be so advantageous to you , as god's project and contrivance , which you are so uneasie under , and dissatisfi'd about . argument iv. as the covenant sorts and ranks all your troubles into their proper classes and places of service , so it secures the special gracious presence of god with you , in the deepest plunges of distress that can befal you ; which presence is a full relief to all your troubles , or else nothing in the world is or can be so . the very heathens thought themselves well secured against all evils and dangers , if they had their petty houshold gods with them in their journeys : but the great god of heaven and earth hath engaged to be with his people , in all their afflictions and distresses . as a tender father sits up himself with his sick child , and will not leave him to the care of a servant only ; so god thinks it not enough to leave his children to the tutelage and charge of angels , but will be with them himself , and that in a special and peculiar way : so run the express words of the covenant , i will not turn away from them to do them good , but i will put my fear into their hearts ; and they shall not depart from me . here he undertakes for both parts , himself and them . i will not , and they shall not . here is the saints security for the gracious presence of god with them , a presence which dispels all the clouds of affliction and sorrow , as the sun scatters the morning mists . the god of all consolation is with you , o poor dejected believers , and will not such a presence turn the darkness into light round about you ? there is a threefold presence of god with his creatures . . essential , which is common and necessary to all . . gracious , which is peculiar to some on earth . . glorious , which is the felicity of heaven . the first is not the priviledge here secured ; for it is necessary to all , good and bad : in him we all live , and move , and have our being . the vilest men on earth , yea the beasts of the field , and the very devils in hell are always in this presence of god , but it is their torment , rather than their priviledge . the last is proper to the glorified saints and angels . such a presence imbodied , saints cannot now bear ; but it is his special gracious presence which is made over and secured to them in the covenant of grace : and this presence of god is manifested to them two ways . . internally , by the spirit . . externally , by providence . . internally , by the spirit of grace dwelling and acting in them , this is a choice priviledge to them in the day of affliction : for hereby they are instructed and taught the meaning of the rod. psal. . . blessed is the man whom thou chastenest , and teachest him out of thy law . o 't is a blessed thing to be taught so many lessons by the rod , as the spirit teacheth them ! surely they reckon it an abundant recompence of all that they suffer . it is good for me that i have been afflicted , that i might learn thy statutes . yea , he refreshes as well as teaches , and no cordials revive like his . in the multitude of the thoughts i had within me , thy comforts delight my soul. yea , by the presence and blessing of his spirit , our afflictions are sanctified to subdue and purge out our corruptions . by this shall the iniquity of iacob be purged , and this is all the fruit to take away sin . now if a man be instructed in the ends and designs of the rod , refreshed and comforted under every stripe of the rod , and have his sins mortified and purged by the sanctification of the spirit upon his afflictions ; then both the burthensomness and bitterness of his afflictions are removed and healed by the internal presence of the spirit of god with his afflicted ones . but , . besides this , god is providentially present with his people , in all their troubles , in a more external way ; ordering all the circumstances of their troubles to their advantage . he orders the degree and extent of our afflictions , still leaving us some mercies and comforts to support and refresh us , when others are cut off . in measure doth he debate with his covenant people , staying the rough wind in the day of the east wind . he might justly smite all our outward comforts at once , so that affliction should not rise up the second time : for what comfort soever hath been abused by sin , is thereby forfeited into the hand of judgment . but the lord knows our inability to sustain such strokes , and therefore proportions them to our strength . we have some living relations to minister comfort to us , when mourning over our dead : he makes not a full end of all at once . yea , and his providence supports our frail bodies , enabling them to endure the shocks and storms of so many afflictions , without ruine . surely there is as much of the care of providence manifested in this , as there is in preserving poor crazy leaking barks , and weather-beaten vessels at sea , when the waves not only cover them , but break into them , and they are ready to founder in the midst of them . o what a singular mercy is the gracious presence of god with men ! even the special presence of that god , who is above all , and through all , and in you all , as the apostle speaks . above all , in majesty and dominion ; through all , in his most efficacious providence ; and in you all , by his grace and spirit . as he is above all , so he is able to command any mercy you want , with a word of his mouth ; as he is through all , so he must be intimately acquainted with all your wants , straights , and fears ; and as he is in you all , so he is engaged for your support and supply , as you are the dear members of christ's mystical body . object . but methinks i hear gideon's objection rolled into the way of this soveraign consolation . if god be with us , why is all this evil befallen us ? sol. all what ? if it had been all this rebellion and rage against god , all this apostacy and revolting more and more , all this contumacy and hardness of heart under the rod ; then it had been a weighty and stumbling objection indeed : but to say , if god be with us , why are all these chastening corrections and temporal crosses befallen us ? why doth he smite our bodies , children , or estates ? is an objection no way fit to be urged by any that are acquainted with the scriptures , or the nature and tenour of the covenant of grace . is afflicting and forsaking , all one with you ? must god needs hate , because he scourgeth you ? i question whether satan himself hath impudence enough to set such a note or comment upon heb. . . for whom the lord loveth , he chasteneth , and scourgeth every son whom he receiveth . no , no , christian , 't is not a chastening rod , but the denying of such a favour , and suffering men to sin with impunity , and go on prosperously in the way of their own hearts , that speaks a rejected man , as the next words , ver . . informs you . as he never loved you the better for your prosperity , so you may be confident he loves you never the less for your adversity : and will not this close and heal the wounds made by affliction ? what , not such a promise as this , i will be with him in trouble , psal. . . will not such a presence revive thee ? what then can do it ? moses reckoned that a wilderness with god , was better than a canaan without him . if thy presence go not with me ( saith he ) then carry us not hence . and if there be the spirit of a christian in thee , and god should give thee thine own choice , thou wouldst rather chuse to be in the midst of all these afflictions with thy god , than back again in all thy prosperity , and among thy children and former comforts , without him . argument v. as this covenant assures you of gods gracious and special presence , so it fully secures all the essentials and substantials of your happiness , against all hazards and contingencies ; in which security lies your full relief and compleat remedy against all your troubles for the loss of other things . there be two sorts of things belonging to all god's people , viz. . essentials . . accidentals . . they have somethings which are essential to their happiness ; such are the loving kindness of god , the pardon of sin , union with christ , and eternal salvation . and they have other things which are accidentals , that come and go , live and die , without affecting or altering their happiness ; such are health , estates , children , and all sorts of relations and earthly comforts . these are to our happiness , as leaves are to the tree which fade and fall away without endangering the tree ; but the other as the vital sap , without which it withers and dies at the very root . now if it can be made out that the covenant fully secures the former ; then it will strongly follow , that it therein abundantly relieves us under all our sorrows for the latter : and that it doth so , will evidently appear , by reviewing the covenant , wherein you shall find all these substantial and essential mercies of believers , fully secured against all hazards and contingencies whatsoever . there the loving kindness of god is secured to their souls , whatever afflictions he lays upon their bodies . nevertheless my loving kindness will i not take away . and their pardon is as safe as the favour of god is ; 't is safely locks up in that promise , i will remember their sins no more . yea , heaven , together with our perseverance in the way to it , are both put out of hazard by that invaluable promise , they shall never perish , neither shall any man pluck them out of my hand . thus are all the essentials of a believers happiness secured in the covenant ; and these being safe , the loss of other enjoyments should not much affect or wound them , because if he enjoy them , they add nothing to his happiness ; and if he lose them , he is still happy in god without them . and this unriddles that aenigmatical expression of the apostle , as having nothing , and yet possessing all things ; ( i. e. ) the substraction of all external things cannot make us miserable , who have christ for our portion , and all our happiness intire in him . if a man travelling on the rode fall into the hands of thieves who rob him of a few shillings , why this doth not much affect him : for though he have lost his spending money , yet his stock is safe at home , and his estate secure , which will yield him more . or if a man have been at court , and there obtain'd a pardon for his life , or a grant of a thousand pound per annum , and returning home should chance to lose his gloves or his handkerchief , sure if the man be in his wits , he will not take on or mourn for the loss of these trifles , whilst the pardon or grant is safe . surely these things are not worth the mentioning . 't is true , the loss of outward earthly things , are to a believer real tryals , yet they are but seeming losses : and therefore they are expressed in the apostles phrase with a tanquam , sicut : as chastened , and not killed ; as sorrowful , yet always rejoycing . and if your losses be but as it were losses , your sorrows should be but as it were sorrows : much like a physick sickness , which we do not call a proper sickness , but as it were a sickness , because it conduceth to the health , and not the hurt of the person ; as all god's medicinal afflictions on his people also do . indeed , if the stroke of god were at our souls , to cut them off from christ and heaven , to raze our names out of the covenant , or revoke the pardon of sin ; then we had cause enough to justifie the extremity of sorrow ; cause enough to weep out our eyes , and break our hearts for such a dismal blow as that would be . but blessed be god you stand out of the way of such strokes as these ; let god strike round about you , or lay his hand upon any other comforts you possess , he will never smite you in these essential things , which is certainly enough to allay and relieve all your other sorrows . my name is blotted out of the earth , but still it is written in heaven . god hath taken my only son from me , but he hath given his only son for me , and to me . he hath broken off my hopes and expectations as to this world , but my hopes of heaven are fixed , sure , and immoveable for ever . my house and heart are both in confusion and great disorder , but i have still an everlasting covenant ordered in all things , and sure . i cannot say my son liveth , ●ut i can still say i know that my redeemer liveth . the grass wither●th , and the flower fadeth ; but the word of the lord abideth for ever , isai. . . argument vi. as god strikes none of the sub●stantial mercies of his covenan● people , so when he doth smi●● their external and accidental com●forts , the covenant of grace 〈◊〉 sures them , that even those stroke● are the strokes of love , and m● wrath ; the wounds of a frien● and not of an enemy : which another singular relief to the affl●●cted soul. the most frightful thing in an affliction , is the mark or characte● of god's wrath which it seems 〈◊〉 bear : take away that , and the affl●●ction is nothing . o lord , rebuke 〈◊〉 not in thine anger , neither chasten 〈◊〉 in thy hot displeasure . he doth no● deprecate the rebukes , but the a●●ger of god ; not his chastening but his hot displeasure . gods a●●ger is much more terrible than hi● rebuking , and his hot displeasur● than his chastening . therefor● he intreats , that whatever god di● to him in the way of affliction , he would do nothing in the way of wrath ; and then he could bear any thing from him . a mark of divine anger ingraven upon any affliction , makes that affliction dreadful to a gracious soul. but if a man be well satisfied that whatever anguish there be , yet there is no anger , but that the rod is in the hand of love : o how it eases the soul , and lightens the burden ! now this desirable point is abundantly cleared in the covenant ; where we find a clear consistence , yea , a necessary connection betwixt the love and the rod of god , psal. . . and heb. . . nay , so far are the afflictions of the saints from being marks of his wrath , that they are the fruits and evidences of his fatherly love. two men walking through the streets , see a company of boys ●ighting , one of them steps forth ●nd singles out one of those boys , ●nd carries him home to correct ●im ; which of the two think you is that childs father ? the c●● standing thus with all gods people , surely there is no reason fo● their despondencies whatever the●● afflictions be . argument vii . lastly , the covenant doth no● only discover the consistence an● connection betwixt the love an● the rod of god , but it also giv● full satisfaction to the saints , th●● whatsoever temporary mercy the● are deprived of , which was with in the bond of the covenan● when they enjoyed it , is no● lost , but shall certainly be restore● to them again with a rich im●provement , and that they shall en●joy it again to all eternity . what a rare model or platfor● of consolatory arguments ha●● the apostle laid down , to antido●● our immoderate sorrows for th● death of our dear relatives whic● died interested in christ and th● covenant ! i would not have yo●● ●gnorant , brethren , concerning them which are asleep , v. . they are not dead , but asleep . sleep is but 〈◊〉 parenthesis to the labours and travels of this life ; and it is but a partial privation , not of the ha●it , but acts of reason , to which ●pon awaking the soul returns again . just such a thing is that ●hich in believers is commonly ●alled death . and we do not ●se to bewail our friends , because ●hey are fallen asleep : and there●●re it no way becomes us to sor●ow as those that have no hope , or to look upon them as lost ; 〈◊〉 ( as he strongly argueth and concludeth , v. ) their restora●ion to their bodies , yea , and to ●ur enjoyment again , is fully se●●red both to them and us by the resurrection of jesus from the ●ead . the influence of his re●●rrection is by the prophet isaiah ●ompared to the morning-dew , 〈◊〉 shew that what vertue there is 〈◊〉 the morning-dew to cause the ●nguishing plants of the earth to ●ive and flourish , that , and much more there is in the resurrectio● of christ , to revive and quicke● the dead bodies of these saints , their bodies shall be restored by vertue of the warm animating dew or influence of his resurrection . obj. but the marvellous change which the resurrection makes up on glorified bodies , and the long separation of many ages betwi●● us and them , seems to make it in possible for us to know them 〈◊〉 those that were once related to 〈◊〉 upon earth ; and if so , then tha● comfort which resulted from them as in relation to us , is perishe● with them at death . sol. whatever change the r●surrection shall make on their b●dies , and the length of time betwixt our parting with them 〈◊〉 earth , and meeting them agai● in heaven , shall be ; neither th● one or other seem sufficient to i●form the grounds of our hope , th●● we shall know them to be the ver● persons that were once so dear t● us upon earth . there may remai● ●ome lineament or property of in●ividuation whereby the acute ●lorified eye may possibly discover ●ho they were ; or if not , yet ●one can doubt but it may be dis●overed to us by revelation from god : and that one way or other ●t will be discovered , is highly pro●able , because nothing will be denied to that perfect state which may contribute to , or compleat ●he joy and happiness thereof , as ●e cannot but think this know●edge will do . if adam knew eve to be flesh of his flesh , and ●one of his bone , in the state of ●nnocence ; and if the apostles knew moses and elias upon the mount ; yea , if dives in hell ●new abraham and lazarus in heaven : sure we may well allow ●hat knowledge to the glorified ●aints in heaven , which we find ●n the state of innocence , or in ●he sinful state on earth , or in ●he state of the damned in hell. and if so , then the covenanted parents shall be able to say in that day , this was our child for who● we prayed and travelled again , ti●● christ was formed in him ; th●● is he whom we educated for god ▪ and trained up in the nurture an● admonition of the lord ; and now we see the fruit of our prayers , counsels , catechisings , 〈◊〉 child of so many prayers perishe● not . and the covenanted chil●● shall say , this was my pious ●●●ther , who took such care for my soul ; and this my tender mother who , like another monica , was ze●●lously concerned for my etern●● happiness . these are they th●● sowed so many prayers , which god gave them not time 〈◊〉 reap the fruits of on earth , b●● now they shall reap the fruit an● comfort of them for ever . o joy●ful meeting in the kingdom o● god! the joy of such a meeting abundantly recompences for a●● the tears and groans of a dolorou● parting . now , put all this together , an● value the arguments produced to make good the first thing pro●pounded , namely the sufficiency of the covenant to relieve and remedy all the sorrows and losses of believers , be they never so many , or so great ; this cannot be doubted , since it hath been proved , that it disarms all their afflictions of the only sting by which they wound ; alters the very nature and property of their afflictions , turning them from curses into blessings ; ranks and disposes them into their proper class and place of service , so as the counsel of men and angels could never lay them better to our advantage ; engages the gracious and special presence of god with you in all your troubles ; secures all your essential and substantial mercies from all hazards and contingencies ; discovers a consistency , yea a connection betwixt the rod and the love of god ; and assures you , that whatever temporal mercy you ever enjoy'd in , and by vertue of the covenant , shall be restored to you again with an admirable improvement , and singular advantage . it is by all this , i say abundantly proved , that the covenant is a soveraign and effectua remedy to all the sorrows o● gods people ; and that it was no● hyperbole in david's encomium , when he call'd it his salvation , and all his desire . but then , as i hinted before . ii. it must be able to do these things at all times , and in all ages , or else it will be but a temporary relief to some only , and not to all . now that the covenant hath this ability in all ages , and is as able to relieve us now , as it was to relieve david in his day , fully appears by the epithet given it in the text , it is an everlasting covenant . yet hath he made with me an everlasting covenant . time is the measure of other things ; but everlastingness is the measure of the covenant . when the lord espouseth a people to himself in covenant , he betroths them to himself for ever , hos. . . and from that day forward they may say on good grounds , this god is our god for ever and ever : he will be our guide even unto death , as it is in psal. . . nothing in nature is so firmly established as the covenant is . hills and mountains shall sooner start from their basis and centre , and fly like wandering atomes up and down in the air , than this covenant shall start from its sure and stedfast foundation , isai. . . the causes and reasons of the immutability of the new covenant , are . the unchangeable purpose of god , which is a sure and stedfast foundation . tim. . . nevertheless , the foundation of god standeth sure , having this seal , the lord knoweth who are his . the first act of gods love to the creature is that by which he chuseth such a one to be his , and is therefore called the foundation of god , as being that on which he lays the super-structure of all other mercies . and this stand sure , there can be no vacillancy or slipperiness in such a foundation : for he knows who are his ; he knows them as his creatures , and as his new creatures in covenant with him ; as his by election , and his by covenant , transaction and compact . the purpose of his grace before time , gave being to the covenant of grace in time , and is the foundation of it . . the free grace of god in christ , is that which gives immutability to this covenant . it is not built upon works , but grace : therefore it is of faith , that it might be by grace ; to the end the promise might be sure to all the seed . this covenant is not founded as the first was , upon the variable and inconstant obedience of man , but upon grace which is a steady and firm foundation . . the suretiship of christ gives everlasting stability to this covenant . heb. . . he was made the surety of a better testament , or covenant : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies both , he struck hands , or engaged himself for the whole covenant , and every condition in it , and that both on gods part and ours ; to undergo all our punishments , to pay all our debts , and to work in us all that god required of us in the covenant of grace : and all this under the penalty that lay upon us to have undergone . and this not as other sureties , who enter into one and the same bond with the principal , so that the creditor may come upon which he will ; but he lays all upon christ , and relies wholly upon him for satisfaction , knowing he was able to perform it ; and so under the type of gods covenant with david , christ is brought in , psal. . . thou spakest in vision to thy holy one , and saidst , i have laid help on one who is mighty . q. d. i know thy ability , my son , thou art able to pay me , and therefore lay all upon thee . it follows strongly from what hath been said , that the vertue of the covenant decays not by time , as other things do , but it is at this day , and will be to the end of the world , as potent and efficacious a relief to all gods people , as ever it was to david , or any of the believers of the first ages . and if so , certainly nothing can be more strongly supporting , or sweetly relieving in such a changeable world , than this he hath made with me , an everlasting covenant . what david speaks of the natural heavens , will be found true , of things over-spread and covered by them . they shall perish , but thou shalt endure , and all of them shall wax old like a garment : and as a vesture shalt thou change them , and they shall be changed . but thou art the same , and thy years shall have no end . the creature was , and is not ; but my covenant god is the same ; his name is i am , and his covenant is the same that ever it was ; which is the second property or ingredient of this compleat remedy to the saints afflictions . the covenant hath not only all power , vertue , and efficacy in it self to relieve a distressed christian , but it hath it in all ages , as well for one as for another . the third and last follows , namely , iii. that it is a sure covenant . so david stiles it in my text. the certainty of the covenant , is the glory of the covenant , and the comfort of all that are in it . the certainty of it in it self is past all doubt , by what hath been said before . it is certain god did make such an everlasting covenant with his people in christ , and it must remain an eternal truth , that such a covenant there is betwixt god and them . it is as impossible that this everlasting covenant should not be made with them , as it is impossible for god to lye , heb. . . if he might make himself not have covenanted , everlastingly with them , when once he had so covenanted , such a supposition would turn up the foundation of all faith and certainty , and overthrow the apostles consequence on which the faith and comfort of believers is built . nor is it any infringement of the almighty power , to say , god himself cannot do that which implies a plain contradiction , as factum infectum reddere , to make that which was done , not to be done . but of this there is no doubt ; it is a sure covenant in it self : that which makes to my purpose here , is to prove it capable of a personal security and certainty to us . david had , and all the federates , as well as he , may have a subjective or personal certainty also . he speaks categorically and positively in the text , yet hath he made [ with me ] an everlasting covenant . object . if it be said , he might have a personal certainty of it , because it was revealed to him in an extraordinary way by the prophet nathan , sam. . , , . and extraordinaria non currunt in exemplum , this was a peculiar favour , which we may not expect . sol. i reply , and why may not we know it with as full a certainty to whom god is pleased to make it known in his ordinary way ? think you his word and spirit cannot ratifie it as fully and firmly to our souls , as nathan's discovery of it did to david's soul ? god give me but such a seal of it in his ordinary method and way of confirmation , and i will desire no more of him in this world for my relief and comfort , whatever afflictions it shall please him to lay upon me . and thus you see all the properties of a compleat remedy in the covenant , and of it every believer may say , this is all my salvation , and all my desire , though he make not my house to grow . and now what hinders , but that all gods afflicted should say from henceforth , return unto thy rest , o my soul , for the lord hath dealt bountifully with thee . i have all the desires of my heart in the covenant of god , though he take away the desire of mine eyes upon earth with his stroke . in this covenant my soul is at rest , and my very heart is centred . no affliction can be great enough to make the consolations of the almighty seem small in mine eyes . worldly sorrows may swallow up worldly comforts , but no sorrows upon earth can swallow up the consolations of the covenant . i know many christians droop and are dejected under the rod , notwithstanding such soveraign cordials are prepared for them in the covenant ; but this is not for want of efficacy in the covenant , but for want of faith to clear their interest , and draw forth the vertue of it to their relief . some are ignorant of their priviledges , and others disfident about their interest . it is with many of gods children , as it is with our children in their infancy , they know not their father , nor the inheritance they are bo●n unto . that which remains , is the improvement of this truth to our actual comfort and relief in the day of trouble . and this i shall assist you in as god shall assist me , by way of , . information . . exhortation . . examination , and . consolation . vse i. for information , in three corolaries . corolary i. by what hath been discoursed from this text , it appears , that god governs the spiritual part of the world by faith , and not by sense . he will have them live upon his covenant and promises , and fetch their relief and comforts thence , under all their sorrows and distresses in this life . god never intended temporal things for his peoples portion , therefore from them they must not expect their relief in times of trouble . he will have us read his love to us by things within us , not by things without us . he hath other ways of expressing his love to his people , than by the smiles of his providence upon them . how would earthly things be over-valued and idolized , if beside their conveniency to our bodies , they should be the marks and evidences of gods love to our souls ! a christian is to value himself as the merchant , or the husbandman doth . the merchant values himself by his bills and goods abroad , not by the ready cash that lies by him . and the husbandman by his deeds and leases , and so many acres of corn he hath in the ground , and knows he hath a good estate , though sometimes he be not able to command twenty shillings . christian , thy estate also lies in good promises and new covenant-securities , whether thou hast more or less of earthly comforts in thy hands . every creature feeds according to its nature ; the same plant affords food to several sorts of creatures : the bee feeds upon the flower , the sheep upon the branch , the bird upon the seed , and the swine upon the root . one cannot live upon what the other doth . so it is here : a christian can feed upon the promises , and make a sweet meal upon the covenant , which the carnal mind cannot relish . the life that i now live , i live by the faith of the son of god , saith the apople . this is that mysterious and excellent life of faith , and the test of true christianity , to relieve our selves by our hopes of things to come , against present evils ; to balance the sorrows and losses of this life , with the promises and expectations of the next . thus did the renowned believers of the first age ; whenever they felt a faint pang or qualm upon their hearts , under their tryals and sorrows from the world , they would presently run to their cordial , the promises , and a sip of faith from that bottle would refresh and invigorate their souls with new life and powers . we faint not , whilst we look not at the things which are seen , for they are temporal ; but at the things which are not seen , for they are eternal . and truly so must we also , when our hearts are faint within us in days of affliction , or our spirits will fail , and we shall go away in a faint fit of despondency . corolary ii. learn hence the soveraign efficacy of the word , and what a choice priviledge it is to have these lively oracles of god in our hands , in a day of distress and trouble . 't is no ordinary mercy to be born in a land of bibles and ministers ; to have these choice supports and reliefs at hand , in all our fainting hours . this is my comfort in my affliction , for thy word hath quickened me . it was no small mercy gained by the reformation , that it put the oracles of god into our hands . it opened a shop of cordials for the support of our ●ouls . for this , among other great and excellent uses , the scriptures were written , that we , through patience , and comfort of the scriptures , might have hope . in other parts of the world it is a sealed book ; bless god it is not so to you . all creature-comforts have a double defect , they are neither suitable nor durable ; but the word is so . compare the arguments that have been urged from the covenant , with such as these . it 's in vain to trouble our selves about what we cannot help : we are not alone in trouble , others have their losses and afflictions as well as we . alas , what dry and ineffectual comforts are these ! they penetrate not the heart , as pardon of sin , peace with god , and sanctification of troubles to our salvation do . and no less is the mercy of an able new testament ministry , to open , apply , and inculcate the consolations of the scriptures to be esteemed . it is no common favour to the afflicted soul , to have with , or near him , an interpreter , one among a thousand , to shew unto him his uprightness . o england , prize and improve these mercies , and provoke not thy god to bereave thee of them . i can find no such settlement made of the gospel and ministry upon any place or people , but that god may remove both , upon their abuse of them ; and if he do , sad will the case of such a people be , especially when a day of distress and trouble shall be upon them . 't is sad to be in a storm at sea , without a compass or pilot to direct and advise the distressed passengers . much so is the case of the afflicted , when deprived of the word and ministry . let it therefore be your care to hide the word in your hearts , and get the teachings of the spirit ; that whatever changes of providence be upon the world , you may have the light and comfort of the scriptures to direct and chear your souls . sanctification is the writing of gods law in your hearts ; and what is written there , is secure and safe . the word within you , is more secure , sweet , and effectual , than the word without you . ierom saith of nepotianus , that by long and assiduous meditation of the scriptures , his breast was at last become the library of christ. o that the breast of every christian were so too . corolary iii. how sad and deplorably miserable is their condition , who have no title to , ●or comfort from the covenant of god , when a day of affliction and great ●istress is upon them ! unrelieved miseries are the ●ost intolerable miseries . to be over-weighed with troubles o● earth , and want support and com●fort from heaven , is a dism●● state indeed ; yet this is the ca●● of multitudes in the world. if ● believer be in trouble , his god bears his burden for him , yea , he bears up him and his burden too but he that hath no covenant i●●terest in god , must say as it is jer. . . this is my affliction , an● i alone must bear it . there are but two ways the● can take for relief , either to di●vert their troubles by that whi●● will inflame them , or rest their burthened spirits upon that which will fail them . to run to the tavern or ale-house , instead of the closet , is to quench the fire , by pouring on oyl ; and to run from one creature which is smitten and withered , to another which yet continues with us , is to lean upon a broken reed , which not only deceives us , but wounds and pierceth us . what a miserable plight was saul in , and how doleful was his cry and complaint to ●amuel , sam. . . i am sore ●istressed , for the philistins make war ●gainst me , and god is departed from ●e , and answereth me no more . heaven and earth forsook him at once . reader , if this be thy case , i advise thee to rest no longer in so miserable a condition . thy very distress seems by an happy necessi●y to put thee upon god , and drive thee to him for refuge : and ●● seems to be the very aim and design of god in blasting all thy earthly comforts , to necessitate thee to come to him , which thou wouldst never be perswaded to do , whilst thou hadst any creature-prop to stay and rest upon . and think not that thou shalt be rejected , because thou art brought by a plain necessity to him ; come sincerely , and thou shalt not be upbraided , because a necessity threw thee upon him . vse ii. seeing then that the covena●● of god is the great relief and su●●port of all the afflicted people , i● the afflicted soul go to this blesse● covenant ; study and apply it i● all distresses . it is in it self a s● veraign cordial , able to revive ● gracious spirit at the lowest ebb● but then it must be studied an● applied , or it will never give fort●● its consolations to our refreshment● extream sorrows are apt to deafen● our ears to all voices of comfort● the loud cries of affliction too often drown the sweet still voice of spiritual consolation ; but either here or no-where our redress is to be found . why seek we the living among the dead ? comfort from things that cannot yield it ? the covenant can discover two things which are able to pacifie the most discomposed heart , viz. . the good of affliction . . the end of affliction . . it will discover to us the good of affliction , and so rectifie our mistaken judgments about it . god is not undoing , but consulting our interest and happiness in all these dispensations . it will satisfie us , that in all these things he doth no more than what we our selves allow and approve in other cases . it is not meerly from his pleasure , but for our profit , that these breaches are made upon our families , and comforts , heb. . . who blames the marriner for casting the goods over board to save ship and life in a storm ? or the chirurgeon for lancing , yea , or cutting off a leg or arm to preserve the life of his patient ? or souldiers for burning or beating down the suburbs , to save the city in a siege ? and why must god only be censured , for cutting off those things from us which he knows will hazard us in the 〈◊〉 of temptation ? he sees the less● have of entanglement , the m●● promptness and fitness we 〈◊〉 have to go through the tryals 〈◊〉 are coming upon us ; and that the comforts he cuts off from 〈◊〉 bodies , goes to the profit and 〈◊〉 vantage of our souls . . here you gain a sight 〈◊〉 only of the good of affliction , 〈◊〉 also of the comfortable end 〈◊〉 issue of affliction . this clou● and stormy morning will wind 〈◊〉 in a serene and pleasant evenin● there 's a vast difference betw●● our meeting with afflictions , 〈◊〉 our parting from them . you ha●● heard of the patience of iob , and 〈◊〉 seen the end of the lord. o get 〈◊〉 iob's spirit under affliction , an● you may see as happy an end 〈◊〉 them as he did . had naomy seen the end of 〈◊〉 lord in taking away her husband and starving her out of moab , 〈◊〉 would not have changed her name or said the lord had dealt bitter with her , in grafting her daughte● by that providence into the noble line , out of which the saviour of the world was to rise ; and could you but see that good in order to which all this train of troubles is ●aid , you would not murmur or ●espond as you do . object . . o but this is a grievous stroke ; god hath smitten ●e in the apple of mine eye , and written bitter things against me . no sorrow is like my sorrow ; 't is a mourning for an onely son ; i have lost all in one . sol. . you can never lose all in one , except that one be christ ; and he being yours in covenant , can never be lost . but your meaning is , you have lost all of that kind in one : no more sons to build up your house , and continue your name . . but yet religion will not allow you to say , that your dead children are a lost generation . praemittuntur , non amittuntur : they are sent before , but not lost . for they are a covenant-seed , by you dedicated to the lord : they were children of many prayers a great stock of prayers was lai● up for them ; in them also yo● and all that knew them , discerne● a teachable spirit , pious inclina●tions , and conscience of secret du●ties , some good things toward the lord god of israel , as was sai● of young abijah , king. . ● so that you parted from them u● on far easier terms than good d●●vid parted from his amnon , abs●●lom , or adonijah , who died in the●● sins and open rebellions . ther● was a sting in his troubles whic● you feel not ; and if he comforte himself notwithstanding in th● covenant of his god , in this r●●spect may you much more . object . . o but my son w● cut off in the very bud , just wh●● the fruits of education were re●●dy to disclose and open . sol. let not that consideratio● so incense your sorrows : go● knows the fittest time both to giv● and to take our comforts ; an● seeing you have good grounds 〈◊〉 hope your child died interest●● in the covenant of god , you have the less reason to insist upon that afflicting circumstance of an immature death . he that dies in christ , hath lived long enough both for himself and us . that marriner hath sailed long enough , that hath gained his port : and that souldier fought long enough , that hath won the victory : and that child lived long enough , that hath won heaven , how early soever he died . beside , the sooner he died , the less sin he hath committed , and the less misery he saw and felt in this wretched world , which we are left to behold and feel . and it is but a vanity to imagine that the parting pull with him would have been easier , if the enjoyment of him had been longer : for the long enjoyment of desirable comforts , doth not use to weaken , but abundantly to strengthen and fasten the tyes of affection . submit your reason therefore , as is meet , to the wisdom of god , who certainly chose the fittest season for this affliction . o but , — no more buts and objections , i beseech you . enough hath been offer'd from the covenant of your god , to silence all your objections , and to give you the ease and pleasure of a resigned will. and what are all our buts and objections , but a spurning at divine soveraignty , and the thrusting in the affliction deeper into your own hearts , which are wounded but too deep already ? i perswade you not to put off , but to regulate natural affections : to be without them , would deservedly rank us among the worst of heathens ; but rightly to bound and manage them , would set you among the best of christians . i cannot imagine what ease or advantage holy basil gained by such a particular and heart piercing account , as he gave of a like affliction with this ; nor to what purpose it can be to you , to recal and recount those things which only incense and aggravate your troubles : doubtless your better way were to turn your thoughts from such subjects as these , to your god in covenant , as david in the text did , and to recount the many great and inestimable mercies that are secured to you therein ; which death shall never smite , or cut off from you , as it doth your other enjoyments . quest. but yet unless we can in some measure clear our covenant-interest , all these excellent cordials prepared , will signifie no more to our relief , than water spilt upon the ground : help us therefore to do that , or else all that hath been said is in vain ? how may a person discern his covenant-right and interest ? answ. this indeed is worthy of all consideration , and deserves a serious answer , forasmuch as it is fundamental to your comfort , and all actual refreshment in times of trouble ; and will bring us to the next use , which is for tryal of our covenant-interest . vse iii. the great question to be decided , is , whether god be our covenant-god , and we his people ? a question of the most solemn nature , and such as requires awful attention . we cannot expect satisfaction in this matter by such an extraordinary way as david had it , but we may know it by , first , our covenant-engagements . secondly , our covenant-impressions . thirdly , our covenant-conversations . first , by our covenant-engagements , or dedications of our selves to god ; sometimes called our joyning our selves to the lord , zech. . . our yielding our selves to him , rom. . . our giving our selves to him , cor. . . the soul that freely and deliberately consents to take or chuse the lord to be his god , may warrantably conclude the lord hath taken or chosen him : for our choice of god is but the result of his choice of us . joh. . . you have not chosen me , but i have chosen you ; ( i. e. ) you could never have chosen me , but in consequence to , and by vertue of my first choice of you . well then , let it be seriously considered , whether you have duely consented to take the lord for your god , and christ for your redeemer . this includes two things in it . . your relinquishing of all things inconsistent with him . . your acceptation of all that promotes the glory and enjoyment of him . . your relinquishing of all things that are inconsistent with an interest in him . except we let these go , god cannot be our god , nor christ our redeemer . the things to be relinquished for christ are in short , both our sinful and our righteous self . sinful-self must be disclaimed and renounced : for we cannot be the servants of sin , and the servants of christ too , rom. . . . and righteous self must be renounced also , or we can have no part or interest in his righteousness , rom. . . these are two difficult points of self-denial to part with every beloved lust , and to give up our own righteousness . thousands chufe rather to be damned for ever , than to do either of these . . your acceptance and embracing of all things that promote his glory , and further the enjoyment of him . as all the painful ways of duty , hearing , praying , meditating , and all this with the intention of the inner man , and offering up of the soul to god in these duties , and the more painful ways of suffering for god , and enduring all losses , reproaches , torments , and death for him , if his glory require it , and you be thereunto called . all this is included in your chusing god to be your god. and upon our understanding , and free consent , and sealing to these articles , we have right to call him our god. mat. . . if any man will come after me , let him deny himself , and take up his cross and follow me . now have you considered the terms of the covenant , weighed and balanced all the conveniencies and inconveniencies of godliness , and then determined for christ and holiness , let the cost be what it will ; then you have chosen him aright for your god. many think they have chosen god for their god , that never understood or deliberated these terms . but non consentit , qui non sentit : he that neither knows nor ponders them , is not capable of giving a due consent . secondly , we may discern our covenant-interest , in the covenant-impressions that are made upon our souls . all gods covenant people have a double mark or impression made upon them , viz. . upon their minds . . upon their hearts . . upon their minds , in a more spiritual and efficacious knowledge of god : jer. . . they shall all know me , from the greatest of them , even to the least of them . this knowledge is said to be given , not acquired by the meer strength of natural abilities and humane aids ; and given us in the face of christ , not by the foot-steps of the creatures only , as he speaks , cor. . . 't is the choice teaching of the anointing , ioh. . . a knowledge springing from inward experience , and spiritual sense ; as we know the sweetness of honey by tasting , better than by all the descriptions and reports that can be made of it . . upon their hearts , in that gracious tenderness and meltings of it for sin , or the discoveries of free grace in the pardon of it . so you read in ezek. . . a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of flesh . it is as easie to melt the obdurate rocks into sweet syrup , as it is to melt the natural heart into a penitential and tender melting for sin ; but now there is a principle or habit of tenderness implanted in the soul , whereby it is disposed and inclined to relent and thaw ingenuously upon any just occasion . thirdly , our covenant-interest may be evidenced in and by our covenant - conversations . all the knowledge which is communicated to our minds , and all the tenderness given to our hearts , do respect and tend to this : ezek. . . i will put my spirit within you , and cause you to walk in my statutes . habits and principles are for action and practice : grace in the heart is for obedience and holiness in the life . it is true , that as our graces are imperfect , so is our obedience also . perfect working is not to be expected from imperfect creatures . god's own covenanted people do often grieve him , and provoke him to bring them under the rod of affliction ; but those their infirmities break not the bond of the covenant , psal. . , , . care and watchfulness ordinarily goes before them , conflicts and resistance accompanies them , and shame , grief , and renewed care usually follows them . cor. . . by these things ( which deserve a more copious discourse than my present design can allow ) we may be helped to clear our interest in the covenant of grace : and that being done , it should be out of the power of all the afflictions in the world to sink your spirits . let me therefore in the last place add , vse iv. a word of consolation to your dejected and drooping hearts , upon this sad and mournful occasion . why are you so troubled ? and why do thoughts arise in your hearts ? methinks there hath been so much of support and comfort already discovered to you in this blessed covenant , that could your faith but once fix upon it , and realize and apply it , i might lay down my pen at this period , and say the work is done , there needs no more ; but knowing how obstinate deep sorrows are , and how difficult a task the comforting of an afflicted mind is , i will for a close , superadd a few considerations more , to all that hath been urged and argued before . consideration i. consider how small and trivial the comforts , whose loss you bewail , are in comparison with jesus christ , who is still your own , under the bond of a sure covenant . a son , an only and a promising son , is a great thing , when he stands in comparison with other creature-comforts ; but surely he will seem a small thing , and next to nothing , when set by , or compared with jesus christ. behold , the father , son , and spirit ! pardon and eternal salvation are this day presented in the covenant of grace before your souls , as your own . god , even our own god shall bless us , psal. . . when you feel your hearts wounded with such a thought as this , i cannot embrace my children in my arms , they are now out of my reach ; then bless and admire god , that the arms of your faith can embrace so great , so glorious a saviour , and that you can say , my beloved is mine , and i am his . consideration ii. consider what evil days are coming on , and what a mercy it is to your dead , that god hath taken them away from the evil to come , isai. . , . there are two sorts of evils to come , viz. evils of sin , and evils of suffering ; and 't is no small favour to be set out of the way of both . the grave is the hiding-place where god secures some from the dangers of both . we are apt to promise our selves times of tranquility , and then it cuts us to think that our dear ones shall not partake with us in that felicity : but if we wisely consider the sins or the signes of the times , we have more cause to rejoyce that god hath set them out of harms way . all things seem to conspire and work towards a day of great temptation and tribulation . now as christ told his disciples , who were so dejected because he was to leave them , ioh. . . if ye loved me , ye would rejoyce , because i said , i go to the father : so truly you would much better express and manifest your love to your children , in your satisfaction in the will and appointment of god , in taking them into rest and safety , than in your dejections and sorrows for their removal . surely they are better where they are , than where they were , whom god hath housed in heaven out of the storm and tempest . and could your dead friends that are with christ , have any more intercourse with this world , and see your tears , and hear your sighs for them , they would say to you , as christ did to those that follow'd him wailing and mourning , weep not for us , but for your selves , and such as remain in the world with you , to see and feel the calamities that are coming on it . consideration iii. consider how near you are to that blessed state your selves , where god shall be all in all , and you shall feel no want of any creature-comfort , cor. . . creature-comforts are only accommodated comforts to this animal life we now live , but shortly there will be no need of them ; for god will be all in all : that is , all the saints shall be abundantly satisfied in and with god alone . as there is water enough in one sea to fill all the rivers , lakes , and springs in the world ; and light enough in one sun to enlighten all the inhabitants of the world : so there is enough in one god eternally to fill and satisfie all the blessed souls in heaven , without the addition of any creature-comfort . god is compleat satisfaction to all the saints , in the absence ( i cannot say want ) of wives and children , meats and drinks , estates and sensitive pleasures : there will be no more need of these things , than of candles at noon-day . you shall be as the angels of god , who have no concernment for relations . your fulness of years , infirmities of body , and i hope i may add your improvements in grace , speak you not far short of this blessed state : and though you may seem to need these comforts in the way , your god shall supply all your wants . consideration iv. to conclude , whatsoever your troubles , wants , fears , or dangers are , or may be in your passage to this blessed state , the covenant of grace is your security , and by vertue thereof your troubles shall open and divide , as iordan did , to give you a safe passage into your eternal rest. look as when the israelites came near the land of promise , there was a swelling iordan betwixt it and them , which seemed to forbid their farther passage and progress ; but it 's said , iosh. . . the priests that bore the ark of the covenant of the lord , stood firm on the ground in the midst of iordan ; and all the israelites passed over on dry ground , until all the people were passed clean over iordan . just so it is here : the covenant of grace stands on firm ground in the midst of all the deep waters of tribulation you are to pass through , to secure unto you a safe passage through them all . rejoyce therefore , and triumph in the fulness and firmness of this blessed covenant , and whatsoever affliction your god shall please to lay upon you , or whatsoever comfort he shall please to remove from you , still comfort and encourage your selves , as david here doth , yet hath he made with me an everlasting covenant , ordered in all things , and sure : for this is all my salvation , and all my desire ; although he make it not to grow . finis . a sermon preached for the funeral of that excellent and religious gentleman iohn vpton of lupton , esq london : printed for i. harris , at the harrow against the church in the poultrey . . text . chron. . , . his servants therefore took him out of that chariot , and put him in the second chariot that he had ; and they brought him to ierusalem , and he died , and was buried in one of the sepulchres of his fathers : and all iudah and ierusalem mourned for iosiah . ver. . and ieremiah lamented for iosiah , and all the singing men , and the singing-women spake of iosiah in their lamentations to this day , and made them an ordinance in israel : and behold they are written in the lamentations . in this context we have the history of the pious life , and tragical death of good king iosiah . the history of his life gives u● an account of both what he was , and what he did . as to his personal endowments and qualifications , they were singular and eximious , as appears by the fourfold character by which he is described in the context : for , first , he espoused the interest of religion betimes , even in his youth ; cap. . ver . . for in the eighth year of his reign , while he was yet young , he began to seek after the god of david his father : and that under the great disadvantage of an ill education , such a morning promised a glorious day . secondly , he hated all corruptive mixtures in the worship of god , and was answerably zealous for reformation ; ibid. and in the twelfth year he began to purge iuda● and ierusalem from the high places , and the groves , &c. as knowing well he and his people might expect no more of gods blessing on the ordinances , than there was of his presence in them ; and no more of his presence can rationally be expected , than there is of his own order and institution . thirdly , he was of a very tender impressive heart , mourning for publick sins and dangers ; ver . , . because thy heart was tender , and thou didst humble thy self before god , when thou heardest his words against this place , and against the inhabitants thereof ; and humbledst thy self before me , and didst rend thy cloaths , and weep before me , &c. he was not so intent upon his own pleasures ( though in the sprightly vigour of youth ) nor on the weighty concerns of the kingdom , as to forget the interest of god , and the greater concerns of his glory . fourthly , he was exceeding careful to propagate the interest of religion , and spread it far and wide among his people . though he could not infuse the inward principle , ( that was the work of god ) yet he did enjoyn the external practice of it upon all his subjects , which was his part and duty ; ver . . he made all that were present in israel to serve , even to serve the lord their god. and all his days they departed not from following the god of their fathers . but yet good iosiah had his mistakes and failings . the best of men are but men at best ▪ he was too rash and hasty in resolving , and too stiff and obstinate when resolved ; and this was the occasion of his ruine . the case was thus : pharoah necho king of egypt , was at that time making war upon charchemish , a place that belonged to him , but was taken from him by the king of assyria , so the war of necho was a just war ; and iudah lying between him and charchemish , and being at peace with iudah , he requests leave of iosiah to march his army peaceably through his country to the seat of the war : iosiah takes an alarm from this message , and arms against him . hereupon necho send embassadours to iosiah , chap. . ver . . saying , what have i to do with thee , thou king of iudah ? i come not against thee this day , but against the house wherewith i have war : for god commanded me to make hast : forbear thee from medling with god , who is with me , that he destroy thee not . expositors conceive necho had this discovery of the mind of god , from the prophet ieremiah , per oraculum non scriptum , sed viva voce editum : even by word of mouth . if so , no doubt ieremiah also disswaded iosiah from going out against him : however , this is clear , iosiah did not consult the mind of god about that expedition , as he ought , and was too hasty and resolute therein ; ver . . nevertheless iosiah would not turn his face from him , &c. by this means this excellent man came to a tragical end , and that in the very flower of his days . he dies in that unhappy expedition , from which he would not be diverted ; is brought home to ierusalem in the second chariot ; dies , and is buried in the sepulchre of his fathers , to the universal sorrow of all good men in israel , as you read in the text ; wherein we have these two parts to consider . i. the nature and quality of the lamentation . ii. the cause and ground of it . . for the lamentation here made , it was extraordinary ; never such cries heard before in israel at any funeral , whether we consider it either , . extensively , . intensively , or . protensively . . extensively , all iudah and ierusalem , that is , city and country mourned that day ; not every individual , but all that had any sense of the worth of the man , the good that he did , or the evils that followed upon his removal . no doubt the priests of baal , their abettors , and associates , secretly rejoyced at his fall ; but all good men mourned . but among all the mourners , one only is specified by name , and that is ieremiah the prophet , in whom all the faithful ministers of god were included . to them he was a true and faithful friend ; and in him they lost a father , and a famous instrument of reformation . . consider it intensively , as to the degree of the sorrow , it was a bitter lamentation : so pungent , intense , and deep ▪ that the mourning of the iews for christ , at the time of their conversion to him , is compared to this mourning for iosiah . zach. . ver . . in that day there shall be a great mourning in ierusalem , ●s the mourning of hadadrimmon in the valley of megiddon . this hadadrimmon was a little town in the valley of megiddon near the place of this fatal battle , whose inhabitants receiving the first tydings of the fall of iosiah , made the town ring with doleful outcries and lamentations . . lastly , consider it protensively , in its continuance and duration , it was made an ordinance in israel ; and accordingly the singing-men and singing-women spake of iosiah in their lamentations to this day : i. e. whenever any solemn funeral or publick calamity was solemniz'd in israel , those persons that were skilful in lamentations , brought in the story of iosiah's death , as the burthen of that doleful song or funeral-elegy . ii. let us consider the cause and ground of this lamentation , which certainly was great and weighty enough to justifie that sorrow , as great and bitter as it was : for in him they lost a faithful , publick , useful , zealous , and tender-hearted instrument , whose life had been eminently useful to the church of god , and whose death opened the gap to all the following calamities upon iudah . now considering iosiah , here especially in his religious capacity , as so faithful , industrious , and useful an instrument for the church of god , rather than in his political capacity as a king , the note from it will be this . doctrine . that faithful , active , and publick spirited men in the church of god , should not be laid in their graves , without great lamentations . when iacob was buried , a man famous for religion , a great and sore lamentation was made for him , gen. . v. . and when aaron died , all the house of israel mourned for him years , num. . v. . when stephen the proto-martyr died , devout men carried him to his grave with great lamentations , acts . . and indeed for any good man to be laid in his grave , without lamentation , is lamentable . the living saints have ever paid this respect and honour to dead saints , as men sensible of their worth , and how great a loss the world sustains by their removal . i know the departed souls of saints have no concernment in these things , yet respect is due to their very bodies , as the temples wherein god hath been served and honoured , as they are related to christ who will one day put great glory and honour upon them . in the explication and confirmation of this point , i will shew you , . negatively , on what account the death of good men is not to be lamented . . positively , on what account tears and lamentations are due to them , with the grounds and reasons thereof . . negatively , there is not a tear or sigh due to the death of any good man , upon the account of any real loss or detriment that he sustains thereby . no , no , in this case all tears are restrained , all sorrows prohibited , by the principles and rules of christianity , thess. . , . religion differences the sorrows , as well as the joys , of its professors , from the common joys and sorrows of the world. dead saints are better where they are , than where they were ; to be with christ is far better ; death to them is gain and infinite advantage , phil. . . . this world is the worst place that ever god designed his people to live in : for if a state of perfect holiness and purity , be better than a state of temptation and corruption ; if a state of rest and peace , be better than a state of labour and sorrow ; if it be better to be triumphing above , than sighing and groaning beneath : then it 's better for departed christians to be where they are , than where they were . and could they now communicate their minds to us by words , as they lately did , they would say to us as christ said , luke . . daughter of ierusalem , weep not for us , but weep for 〈◊〉 selves , and for your children . or as he spake to his disciples under their sad resentments of his departure , ioh. . . if ye loved me , ye would rejoyce , because i go to the father . so then no tears or sorrows are due to them , or becoming us , upon the account of any real loss or detriment they receive by death . . positively , but the true grounds and causes of our lamentations , are upon divers other weighty accounts : as , first , because so much of the spirit of god as dwelt in them when amongst us , is now recall'd and gather'd up from this lower world. those precious graces which they exercised among us , in prayer , conference , and other beneficial duties , are now gone with them to heaven . the church had the benefit of them during their abode with men , but now no more , except only what the remembrance of their holy words and instructive examples ( whereby they still speak to us , though dead ) may afford unto us . there are choice effusions of the spirit at the time of our sanctification , of which the church reapeth the benefit whilst we live ; but all these are recall'd at our dissolution , and thenceforth we can be no farther useful in this lower world : for as the soul is the subject in which these precious graces inhere , so they accompany and go along with the soul into glory . now as it is a real loss to a company when any merchant withdraws a great stock , he had running in trade , out of the bank ; so certainly it is a great loss to the church of god , when the precious gifts and graces of the spirit , dwelling in the saints , are drawn out by death ; so as the church can have no farther benefit by them , their prayers for us , and with us , are now ended ; abraham knoweth us not , and israel is ignorant of us . secondly , the death of the saints deserves a bitter lamentation , because thereby a breach is made , a gap opened , to let in the judgments of god upon the remnant that is left . it is said of moses , psal. . . therefore he said , that he would destroy them , had not moses his chosen stood before him in the breach , lest he should destroy them . a metaphor from a besieged city , when a breach is made in the walls , and an enemy ready to enter ; but some champion stands in the breach to defend the city . such a champion was moses , who by his constant and fervent prayers , put a stop to the inundation of god's judgments against israel . and such another was lot , gen. . . whose prayers for that wicked place he lived in , bound up the hand of judgment insomuch as the lord told him , i can do nothing till thou art gone . but when the lord by death removes such men , he thereby makes a way to his anger , as the expression is , psal. . . hence the death of eminent saints , especially when many are taken away at or near the same time , hath been ever look'd upon as a direful omen , and dreadful presage of ensuing judgments , and that not without good scripture-authority , isai. . . the righteous perish , and no man layeth it to heart ; and merciful men are taken away , none considering that the righteous is taken away from the evil to come . thus methusalah , whose very name signified a flood cometh , died the year before the flood . augustin , a little before the sacking of hyppo . pareus , a little before the taking of hydelberg . and luther , before the wars brake out in germany . death as a pioneer , clears the way to a troop of miseries following after . this therefore is a just and weighty ground of our lamentations for the death of useful and goodly men . thirdly , the beauty and ornaments of the places they lived in , is defaced and removed by their death ; they look not like themselves , when the godly are removed out of them : for as wicked men are the spots and blemishes , so good men are the beauty and ornaments of their country . a good man was wont to say of mr. barrington of barrington-hall in essex , methinks the town is not at home , when mr. barrington is out of town . how desolate and dismal doth a family look ( whatever other ornaments be about it ) when the religious governour of it is gone ! take away good men from their families , and country , and what are they but like a vineyard when the vintage is past ? as the prophet speaks , micha . . fourthly , the death of good men deserves a bitter lamentation , because thereby the passage of the gospel , and propagation of religion , is obstructed in the places from whence they are removed . of how great use in a country may one zealous publick-spirited man be ? hundreds may have cause to bless god for such a man. it was the apostles desire to the thessalonians , to pray that the word of the lord may have its free course , that it might run and be glorified , thess. . . the removal of such a person as naturally took care for the souls of those that were about him , to provide food for them , is no small loss , nor lightly to be passed over . fifthly , the consideration of the time in which good men die , aggravates the loss , and justly incenses the sorrow of them that remain , and that upon a threefold account . ( . ) that it falls out in the declining state of religion , when the spirit and power of godliness is so much weakned and impoverished . this is like the loss of good bloud in a consumptive body , which must bring it very low . ( . ) that it falls out also in a time when the numbers of the godly are so much thinn'd and lessen'd , not when the churches children say in her ears , the place is too straight , give place that we may dwell ; but when they are every-where lamenting , the paucity and scarcity of good men , as the psalmist did , psal. . . help , lord , for the godly man ceaseth , for the righteous fail from among the children of men . at a time when they are bewailing themselves in the language of the prophet , micah . . wo is me , for i am as when they have gathered the summer-fruits , as the grape-gleanings of the vintage : there is no cluster to eat ; my soul desired the first ripe fruit . alluding to a hungry man that goes into a vineyard to refresh his spirits with the fruit thereof ; but alas , there is not one pleasant bunch to be found , none but sower grapes , to increase his hunger , and set his teeth on edge . ( . ) and that which much more aggravates the loss , is this : when it falls in a time wherein the spring and succession of good men is obstructed . in this case death , like a storm of wind , overturns the fairest , pleasantest , and most fruitful trees in the orchard , when there is no nursery from whence others may be taken to plant in their rooms . lastly , there is just cause to lament the removal of publick and pious men , when we consider what influence our sins and provocations have had upon those judgments and calamities ; our unworthiness of them , unthankfulness for them , and non improvements of such mercies , have bereaved us of them . i look upon every good man , as a good book , lent by its owner to another to read and transcribe the excellent notions and golden passages that are in it , for his own benefit , that they may remain with him , when the owner shall call for the book again : but in case this excellent book be thrown into a corner , and no use made of it , it justly provokes the owner to take it away in displeasure . thus you see upon what account our sorrows for the death of good men are restrained , and upon what accounts and reasons they are due debt to the death of eminent and useful instruments for god. what remains , is the application of this point . and , first , the point before us justly reproves three sorts of men . . the worst of men , such as secretly rejoyce , and are inwardly glad at the removal of such men ; they took no delight in them while they lived , and are glad they are rid of them when they are dead . those that persecuted and hated them when alive , may be presumed to be pleased and gratified with their death . but alas , poor creatures , they know not what they do ! the innocent preserve the island . except the lord of hosts ( saith the prophet ) had left us a small remnant , we had been as sodom , we had been like unto gomorrah , isai. . . it 's a proverb among the very jews , sinè supplicationibus non staret mundus : the world stands by the prayers of the godly . let the world think what they will of them , i tell you these men are a screen , a partition-wall , betwixt them and destruction . . it reproves the insensibleness of good men , who are apt too slightly to pass over such tremendous stroaks of god : for this it was that god reproved his own people , isai. . . no man layeth it to heart . where the want of affection is charged upon the want of consideration , none considering their worth , their use , or the consequences of their fall . such rebukes of god do certainly call for a deeper sence and sorrow , than is found in most men . . it reproves the very best of men , who though they do bewail and lament the loss of such men , yet they do not lament it in the due manner . they lament it one to another , saying , alas , alas , such a worthy is fallen , such an eminent instrument in the church or state is dead ; but they do not lament it in prayer to the lord , they mourn not over the matter to him , as david did , psal. . . crying , help , lord , for the godly man ceaseth . help , lord , the remnant that is left ; help , lord , to repair the breach made by their death ; let the god of the spirits of all flesh raise up a man to fill the room and supply the want . alas , how insignificant are the lamentations of most men upon this account ! secondly , this point invites us all this day to bewail the stroak of god that is upon us . i could wish that he that looks upon this text , and then upon the countenance of this assembly , might be able to discern the agreeableness of the one to the other , in such a sad and solemn occasion . o let all that love sion , lament this day the fall of one of her true friends and lovers . i know funeral panegyricks are apt to be suspected of flattery ; but as i want a rhetorical tongue for such a work , so if i had it , it should never be saleable for so base a use and purpose . i am sure by sending the generality that die to heaven , many are confirmed in the way to hell. nor can i but think of that serious line in chrysostom , what a poor comfort is it , to be praised where a man is not , and to be tormented where he is . but yet the righteous shall be had in everlasting remembrance , psal. . . expect nothing from me on this occasion , but what may be spoken with greatest assurance of truth , and that intended for the benefit and imitation of all that hear it . some may think it a strain too high , to compare a private person with such a glorious king as iosiah was ; but if christ compared and preferr'd the very grass of the field , to solomon in all his glory , i know no reason why we may not compare and parallel the precious graces of a private person with a royal saint , especially since the comparison is only made in the religious , not in the civil capacity . i am sure the graces and gracious performances of david , hezekiah , and iosiah , with all the other dignified saints , were intended and propounded as patterns for our imitation ; and no doubt but private christians may measure by their pattern . beside , it is abundantly more safe to relate the vertues of the saints when they are dead , than whilst they were alive : for now there is no danger of provoking pride and vain-glory in them that are praised , but much hope of provoking an holy emulation and imitation in them that hear them . well then , absit invidia verbis : suffer me this day to erect a pillar to perpetuate the memory of this deceased worthy , to pay the tribute of my tears due to that mournful hearse , and to engage you to imitate those excellencies of his , which i shall with equal truth and modesty display this day , that we also may be duly affected with the rebuke of god upon us , and mourn over it before him . if when an eminent commander in any army falls , the whole army is affected and concerned with his death ; the mourning drum , the lance and ensignes trail'd ; the robes of honour all in sables vail'd . let it not be thought much , christians should express their sense and sorrow in sighs and tears , for so useful and worthy a man as god hath this day removed from among us , whose character i shall give you in the following immitable particulars . . that worthy man whose fall we lament this day , was seasoned with religion in his youth , by god's blessing upon his pious education ; in this he had the advantage of iosiah . his progenitors were men of piety , and himself a child of many prayers : and , as monica said of her son austin , it was not likely that a child of so many prayers should perish . how importunately did they request the fervent prayers of their pious friends for him , in the time of his education ? nor was it in vain , for they were manifestly answered in him . he soon discovered that probity and piety in his youth , which justly raised great expectations from him in his riper years . . nor did he frustrate those hopes ; for as soon as ever god had fixed him in a proper sphere of activity , ( i mean , a family of his own ) those graces that were in him shone forth , to the comfort and benefit of all that were about him . ioshua's pious resolution was his ; as for me , i and my house will serve the lord. he kept up the worship of god in his closet , as well as in his family . and truly if religion languish in the closet , it will quickly die in the family . his house was a temple consecrated to god ; there the morning and evening-sacrifices of prayers and praises were offered up . he called his children and servants to those duties , not reckoning that time lost to him , which was spent for god. the lord had endowed him with an excellent spirit of prayer himself : i have sometimes accidentally heard him praying in his family , with such solidity of judgment , pertinency of expression , and holy warmth of affection , that hath at once edified , refreshed , and reproved me in hearing him . he constantly read the scriptures in course before prayer , and oft-times with a commentary upon them , for his own and his families edification . the lords day he sanctified not only in more publick attendance on the ordinances , but in the duties of reading , repeating , singing , and catechising all his children and servants about him . and all this before he allowed himself or them any bodily refreshments , lest the edge of their affections should be blunted in duty , by the clogging of nature with creature-repasts . and thus did he , as iob , continually : to this course he was severe and constant , no incident occasions , how great or many soever , could divert him from it . . neither was his holy zeal and christian care limited and circumscribed within his own family , but was extended to the souls of all in his neighbourhood , who desired helps and means in the way of salvation . his house was seldom without a godly minister in it , and loath he was to eat his pleasant morsel● alone . it was the joy of his hear● to see his house fill'd on this account : how many witnesses to the truth of this are here this day like another ioseph , he provide● food for your souls ; he loved , honoured , received , and incourage● the ministers of the gospel in thei● deepest sufferings ; gave them op●portunities of service , when som● durst not own them , and othe● violently persecuted them . . when god called him to publick employments in the commonwealth , he neither purchased nor abused that trust ; but with a true english , rather a christian zeal and courage , he dedicated himself to the service of god and his country . chearfully quitting all domestick concerns , spent his estate , time , and pains , to heal the breaches of england . i know not a man whose zeal for the common good , would have carried him nearer to the example of that noble roman , who when a chasm was made by an earthquake , and the oracle had declared , that it could never be closed , except something of value was thrown into it , cast in himself to close it . i could truly have said , had there been conveniency and opportunity for it , when he was laid in his grave , here lies a man that never betrayed nor deserted the publick , for any private interest of his own . . he was a man that came as near iosiah in tenderness of heart , as ever i had the happiness to be acquainted with . the churches troubles were his troubles , they all met in him as lines in a centre ; he even lived and died with the interest of religion : and of him i will say , as the apostle said of timothy , phil. . . i have no man like minded who will naturally care for your state , for all seek their own , not the things which are iesus christ's . naturally , in this place , is not opposed to spiritually , but to artificially . many can artificially act the part of a zealot , when their own interest lies in it ; but he naturally , and therefore freely , cheerfully , and constantly . . but though these excellencies were in him , he had his naevi , blemishes , and imperfections . elias was a man of like passions and weaknesses of spirit . all these i doubt not but god hath covered , and he is now perfectly freed from them all . there is now no passion left within him to be stirred by temptation , no despondencies and sinkings of spirit under dismal aspects of providence . his graces are perfected , and his corruptions finally eradicated . . to conclude , he was a man of great afflictions , as well as tender affections . and as the lord greatly honoured him in the course of active obedience , so he greatly proved and tryed him in a course of passive obedience . he not only gave the cross in his coat , but bear it upon his shoulders : for besides those troubles which were properly sympathetical , he had his idiopathetical sufferings also , and that both from the hands of men , and from the hand of god. his piety made and marked him for an object of persecution ; the archers shot at him , and sorely grieved him ; he and his family were hunted with a net ; the lord lay it not to their charge : et hinc illae lachrymae . the sad effects thereof , i chose rather at this time to pass over with a sigh , than in this place to commemorate . and as the hand of man was upon him , so the hand of his god also . first , lopping off all the pleasant branches that sprang from him , and that one after another ; when come to the endearing age , opening and disclosing the bud : and as the complement and issue of all , breaking his constitutional strength with a long languishing disease , which at last extinguished this bright lamp , and hath left his family and neighbourhood in darkness and sorrow . his poor heart was the anvil on which many hammers of affliction had been a long time beating ; and no wonder it appeared relaxed and tumified , when it was inspected , having endured so many successive stroaks of sorrow . and now what the lord spake of israel in ier. . . is fulfilled upon this worthy person , the lord called thy name a green olive-tree , fair and of goodly fruit , with the noise of a great tumult he hath kindled a fire upon it , and the branches of it are broken . thirdly , i shall wind up the whole in several seasonable and necessary counsels : some more general , others more particular , and some most particularly and especially . first , counsel to all in general , to awaken themselves , and recover a due sense of such sore rebukes of god as this is . when saul fell , david lamented it , saying , the beauty of israel was slain on thy high places . god hath this day stript off an ornament from this country . such dispensations of providence speak indignation coming on . it requires almost an age to breed and furnish a man with due qualifications for the service of the church and common-wealth . england doth not so abound with pious , zealous , and faithful gentlemen at this time , but that it may sensibly feel the loss of such a man. secondly , more particularly , let the ministers of christ lament his fall , as ieremiah did the fall of iosiah in the text. he was a true friend to christ's faithful ministers , and had them in honour for their work sake . 't is true , he hath no more need of us , he is now wiser than his teachers ; but we greatly need him , and men of his spirit , in such a dull degenerate age as we live in . thirdly , and most particularly , i shall apply and close all with a few words of counsel to the dear and now desolate relict of this worthy person , whose sad lot it is this day to over-live the mercies and comforts she once enjoyed in him . madam , god hath this day covered you with sables , written bitter things against you , broken you with breach upon breach . your sorrows need not be excited , but regulated . 't is my trouble , that i cannot discharge my duty to the memory of your dear husband , without exasperating your griefs , which alas were too acute before ; but rods have their voices : blessed is the man whom god correcteth and teacheth him out of his law. hear you the rod , and who hath appointed it ; and oh that your soul may this day take in these necessary counsels and cautions , without which your afflictions cannot be sanctified to the advantage of your soul. and , . learn from hence the vanity of the creature , the emptiness and nothingness of the best things here below . how hath god made your best comforts on earth to shrink up and vanish into nothing ? how do our fancies varnish and guild over these empty bubbles ? what great expectations are we apt to raise from them ? how apt to fall asleep in the bosoms or laps of earthly enjoyments ? and say with iob , i shall die in my nest , and multiply my days as the sand . when loe , in a moment the projects and expectations of many years are over-turned . oh what a difference will you find betwixt hope founded in christ , comforts drawn out of the promises , and the flattering comforts and vain hopes founded in the creature whose breath is in its nostrils ? 't is time for you and for us all to wean off from this vain world ; mortifie our fancies and affections to it , and place them where they shall not be capable of disappointment . . guard carefully , i beseech you , against those temptations which probably may accompany this affliction . it may be satan will suggest to your heart , what he once put into their lips . mal. . . what profit is it that we have kept his ordinances , and walked mournfully before him ? where is the fruit of prayer ? what good have i seen of fasting ? what hath religion availed ? do not prayerless and ungodly families thrive and prosper ? beware of this . madam , i doubt not but you will acknowledge there have been sins and provocations within your walls , yea within your heart , for which god may as justly and severely judge your house as he did ely's . remember the rewards of religion are not in this world ; and should we speak thus , we shall offend against the generation of his children . all we must expect from religion , is to save our souls by it . . call not the love of god into question to your self , or yours , because of these severe stroaks of god upon you and them : you know iosiah was dear to god , yet he died in the prime of his days , by a violent hand , remote from his own home , and was brought home in the second chariot to ierusalem , a spectacle of far greater sorrow , than your dear husband was ; and yet notwithstanding all these sad circumstances of his death , the promise of his god was punctually performed to him , that he should die in peace , and not behold the evil that was to come . there is a vanity , saith solomon , which is done upon the earth , that there be just men unto whom it happeneth according to the work of the wicked : again , there be wicked men to whom it happeneth according to the work of the righteous , eccles. . . but then remember , that it is but in the earth ; here , or no-where , god must chastize his children . . see that you maintain that holy course of religious exercises in your family , and in your closet , wherein he walked so exemplarily before you . let religion live , though he be dead ; and convince the world , i pray you , that it was gods influence , and not your husbands only , which was the spring and principle of this holy course . . strive not with your maker , nor fret against the lord , under this irksome and painful dispensation . remember there is a woe hanging over this sin : isai. . , . woe to him that striveth with his maker . there is a twofold striving of men with god , one lawful and commendable , when we strive with him upon the knee of importunity in prayer , thus iacob wrestled with god and prevailed , hos. . . the other is highly sinful and dangerous , when we presume to censure or accuse any of his works as defective in wisdom or goodness . he that reproveth god , let him answer it , ( i. e. ) at his peril be it . this sinful striving with god is twofold , either vocal or mental . . vocal , when men in bold blasphemous language , arraign the wisdom , power , goodness , or faithfulness of the lord at the bar of their own reason , and there condemn them , setting their mouths against the heavens , psal. . , . this is the sin of the wicked , yea of the first-born sons of wickedness . . mental , in inward frets , murmurs , repinings against god ; prov. . . the foolishness of man perverts his way , and his heart fretteth against the lord. the heart may cry out impatiently against god , when the tongue is silent : and if the frets and murmurs of the heart be ( as indeed they are ) interpretatively no better than a striving with our maker , then this sin will be found more common among good men in the paroxisms of affliction , than we imagine . it will be necessary therefore , for your sake , and the sakes of many more in a like state of affliction with you , to stay a while upon this head , and consider these following queries . query . how far we may enquire , expostulate , and complain in times of affliction , without sin ? query . wherein lies the sinfulness and danger of exceeding these bounds ? query . what considerations are most proper and powerful to restrain the afflicted soul from this sinful excess ? query . how far we may enquire of god , expostulate with him , and complain to him in time of affliction , without sin ? . we may humbly enquire into the causes and reasons of gods displeasure against us , not to seek matter for our iustification , but direction in the work of our humiliation . so david enquired about the three years famine , and the lord inform'd him for whose sake and for what sin it was , sam. . . and thus iob addressed to him in the day of his affliction , iob . . shew me wherefore thou contendest with me ; ( i. e. ) convince me what special sin it is for which i am thus afflicted . this is so far from being our sin , that it is both our duty , and the excellency of our spirits ; 't is a child-like temper , willing to know , that we may be particularly humbled for that sin , and for ever the more careful to shun it . that which i see not , teach thou me ; if i have done iniquity , i will do no more , job . . thus far we are safe . . we may plead by prayer , and put him in mind of his mercies , relations , and promises , in order to the change of his providential dispensations towards us : we may say to him under the smartest rod , as the church did , doubtless thou art our father , psal. . . have respect to the covenant , or as iacob , gen. . . . thou saidst , i will surely do thee good . . we may complain to god under our sufferings , and spread them before him in all their circumstances and aggravations , as iob , he●an , asaph , hezekiah , and david did . he allows his children to complain to him , but not of him . i poured out my complaint before him , i shewed before him my trouble , psal. . . to whom should a child make his complaint , but to his father ? so far we are safe . . we may submissively pray for the removal of his hand from us , and entreat that his anger may cease ; that he will turn again and heal us and our families , and not draw forth his anger for ever . so did david , psal. . . remove thy stroke away from me , i am consumed by the blow of thine hand . q. d. ah , lord , i am not able to endure another stroak . all this while we are safe , within the bounds of our duty . but then , query . wherein lies our sin and danger , in exceeding these bounds ? i answer , sol. when forgetting god's soveraignty , and the desert of our iniquities , we arrogantly censure his effecting , or permitting providences , as if they had no conducency to his own glory , or our good . this is both sinful and dangerous : for , . this is a proud exalting of our own reason and understanding , above the infinite wisdom of god. god hath made our reason a judge and arbitor in matters within its own sphere and province ; but when it comes to summon god to its bar , and article against heaven , it is an insufferable arrogancy , and we do it at our own peril . god will have all men know that he is an unaccountable being , iob . . yea , he will have us to know , that the foolishness of god is wiser than men , cor. . . that is , that those very works of god which mans proud reason adventures to censure , as not so wise a method as their own would be , hath more wisdom in it , than all the deep-laid designes of the greatest polititians in the world. and it is strange that men should dare to attempt such a wickedness as this , after god hath so severely punished it in the fallen angels . . it is no less than a spurning at the soveraignty of god , from whose pleasure we derive our beings and all our mercies , rev. . . in these quarrellings of providence , and frets at divine appointments , we invade his throne , and controul his soveraign pleasure . how monstrous were it to hear a child quarrelling with his father , that he is not so and so figured , or the clay to chide the potter for moulding it as it is ? . 't is destructive to our own inward peace and tranquility of mind , which is part of the punishment of this sin ; and a smart stripe , a sore rebuke it is from the hand of god upon us . contention is uncomfortable , though but with a neighbour , worse with a near relation ; but a quarrel with god is destructive to all comfort in the world. afflictions may disturb a good mans peace , but a mutinous spirit against god , destroys and stabs it at the very heart . what is the sin and torment of the devils , but their rage against the lord , and swelling against the methods of his grace ? he seeketh rest , but findeth none , mat. . . the peace of our spirits is a choice mercy , and might be maintain'd amidst all our afflictions , were but our interest in his promises , and the true level of his providences cleared to us . . 't is irrational , and highly unjust , to give the cause , and quarrel at the effects . god hath righteously and inseparably linked penal with moral evils ; sin and sorrow by the laws of heaven are tackt and united together ; he that doth evil , shall feel evil , gen. . . we adventure upon sin , and then fret at affliction : prov. . . the foolishness of a man perverts his way , and his heart fretteth against the lord. is this becoming a reasonable creature ? doth not every man reap as he soweth ? can the seed of sin bring forth a crop of peace and comfort ? why doth the living man complain , a man for the punishment of his sins , lam. . . search your hearts , and search your houses , and you will quickly find that all your afflictions in this world , were they ten thousand times more and heavier than they are , do not come near to the desert of one sin . all sorrows , losses , afflictions on this side hell are quite below the value of sin , the meritorious and provoking cause of them all . . 't is foolish and vain , to strive against god , and contest perversely with him . can our discontents relieve us ? or our murmurs ease us ? will they turn god out of his way ? no , no ; he is in one mind , and who can turn him aside ? job . . the wheels of providence go straight forward , and turn not when they go , ezek. . . we may bring them over us to crush us , by standing thus in their way , but cannot turn them out of their way . impatiens oegrotus , crudelem facit medicum . if ye still walk contrary to me , then will i walk contrary to you , and punish you yet seven times for your sins , lev. . , . or i will walk in the rashness of mine anger , smiting you without moderation , as men do in the height of their rage and fury . this is all we shall get by fretting against god. never expect relief under , or release from the yoak god hath laid on your necks , till you be brought to accept the punishment of your iniquities , lev. . . . 't is a sin full of odious ingratitude towards your god : which appears ( ) in murmuring because it is so bad , when we should be admiring that it is no worse . are there not millions in hell that never sinned at higher rates than you have done ? is this affliction as bad as hell ? hath god pardoned you , and saved you , and yet doth he deserve to be thus requited by you ! ( ) in murmuring that our condition is so bad , when we may every day see others in a far worse case who are equal with us by nature , and were equal with them in guilt and provocation . if we speak of outward afflictions , certainly others would be glad to exchange conditions with us , and account themselves happy in our circumstances . consider the description given of those persons , iob . , , . and how little they differ in the manner of life from bruit beasts : and if we speak of inward troubles , compare your own with those of heman , and asaph , in psal. . and psal. . and if of both together , and that in an intense degree , consider iob . . and you will soon find your condition full of sparing mercy : these excellent persons that were so much above you in grace , were yet plunged so much deeper than you into affliction . and is it not then vile ingratitude in you , thus to mutiny and charge your god foolishly ? ( ) but especially here lies our ingratitude , in quarrelling and censuring those providences , whose very end and errand is our eternal good ; heb. . . but be for our profit , that we might be partakers of his holiness . . 't is a sin that deprives us of the fruits and benefits of our afflictions : a tumultuous raging spirit reaps no good by the rod. the fruits of affliction are called the peaceable fruits , heb. . . because they are always gathered and reaped down by the afflicted soul in a quiet and peaceful temper . anima sedendo , & quiescendo fit sapiens : blossoms and flowers open not in the boysterous storms of winter , but in the mild and gentle spring . well then , be convinced of the sin and danger of a discontented spirit under the hand of god , and instead of mourning over lost relations , now mourn for the loss of patience , the want of submission , and for the pride and arrogancy of your own reason , that presumes to correct the works of the almighty , and say to god , as ioseph did to his father , when he wittingly crossed his hands in blessing ephraim and manassah , not so , my father ? this is not fit . query . but how may these evils be prevented or cured , and the tempestuous soul calmed under the the rod ? how shall all strifes betwixt god and his people be ended , and the soul made quiet at his feet ? reply , this blessed frame of spirit may in a great degree and measure be attained in the use of the following directions . i say , ●n their use and application , not by the prescription or simple knowledge of them . and , rule . the first rule or direction , is this : study well the glorious soveraignty of god over you , and aw your hearts with the consideration of it . from his meer pleasure you and all that is yours proceeded , on his pleasure you depend , and into that good pleasure of his will your wills therefore ought to be resolved : whatever the lord pleased that he did , in heaven and in earth , in the sea and in all deep places , psal. . . man and man stand on equal ground , and if our reason be not satisfied about the equity of mens dealings with us , we may ask who did it , and demand the reasons why he did it ; but when we have to do with god , we mus● not dispute his pleasure . let the potsherd strive with the potsherd of the earth , but let not the clay dispute with the potter . now the soveraignty of god is gloriously display'd in his decrees , laws and providences . ( . ) in his decrees , appointing the creatures to their ends , whether to be vessels of mercy , or of wrath , rom. . , , . in this case there must be no disputing with god. ( . ) in his laws , appointing the work and duty of the creature , as also the rewards and punishments ; jam. . . there is one law-giver , that is able to save and to destroy . in this case his soveraignty immediately and indispensably binds the conscience of man , and no humane authority can dissolve that obligation : nor must we snuff at the severest command . ( . ) the glorious soveraignty of god is display'd in his providential administrations , appointing every man to that station and condition he is in in this world ; whether it be high or low , prosperous or afflicted . psal. . . i said to the fools , deal not foolishly , &c. for promotion cometh not from the east , or the west ; but god is iudge : he putteth down one , and setteth up another . let not them that are at the top of the world , be lifted up ; nor those that are at the bottom , be dejected : for god cast every mans lot , and changeth their condition at his pleasure ; a word of his mouth plucks down the lofty , and exalts the lowly ; he woundeth , and his hands make whole . hence it becomes the afflicted to be still , and know that he is god , psal. . . to put his mouth in the dust , and quietly to wait for his salvation . all our fretting and struggling cannot shake off the yoak which he hath put upon us , but a weak and quiet submission to his will , and compliance with his designs , is the best expedient to procure our freedom . there is not one circumstance of trouble befals you , without his order ; nor can you expect deliverance , but by order from him . rule . study the transcendant evil of sin , and what the demerit of the least sin that ever you committed is . this will becalm your tempestuous spirits , and at once work them into contentation with your present state , and admiration that it is no worse , lam. . . , . consider , thou querulous and discontented soul , that the wages of sin is death , rom. . ult . that tribulation , anguish , and wrath , are due by law , to every soul of man that doth evil ; that so often as we have sinned , so often have we deserved hell : and shall we then charge god with severity , for scourging us with the rods of gentle fatherly chastizements ? is this hell ? dare you say the severest affliction that ever was upon you , is above the demerit of your sin ? 't is true indeed , the lord tells ierusalem , that she had received of his hands double for all her sins , isai. . . but that is not the language of strict justice , but of compassions rolled together . there is not a gracious soul in all the world , but will readily subscribe ezra's confession , that god hath afflicted it less than its iniquities deserve , ezra . . oh if once we measure our afflictions by our sins , we shall admire they are so few , so mild and gentle , as they are . rule . consider what a difference there is betwixt the saints meeting with afflictions , and their parting with them . you meet them with trembling and astonishment , but you shall part with them with praise and thanksgiving , blessing god for the manifold blessings they have instrumentally conveyed to your souls . it is good for me , saith david , that i have been afflicted . by these things sin is prevented , discovered , and mortified , the ensnaring world imbittered , and the rest to come sweetned . many other excellent rules may be added ; try these , and the blessing of the spirit accompany them . to conclude , be not swallowed up of sorrows for what you have lost , but balance all the troubles of this life , with the hopes of the next . your dear children are gone , your sweet husband is gone ; but consider who took them , and whither . it is said of enoch , gen. . . he walked with god , and was not ; for god took him . mr. upton is not , and yet he is : he is not with men , he is with god : he ceases not to be , though he cease to breathe : he is taken away , but god took him : he is better where he is , than where he was : though he be not in your bosom , he is in christ's . imitate his zeal , plain-heartedness , diligence in duties , and you shall shortly meet him again , and never part any more . for this we say by the word of the lord , that we which are alive , and remain to the coming of the lord , shall not prevent them which are asleep . for the lord himself shall descend from heaven with a shout , and with the voice of the archangel , and the trump of god : and the dead in christ shall rise first . then we which are alive , and remain , shall be caught up together with them in the clouds , to meet the lord in the air : and so shall we ever be with the lord. wherefore comfort one another with these words . did you but know the deep emphasis of these words , ever with the lord , i doubt not but you would find comfort enough in them for your self , and a great overplus for the comforting of others . finis . notes, typically marginal, from the original text notes for div a -e w. . v. . psal. . psal. . , , , , , . plus est quam haec domus mea ante deum . jon. sam. . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinavit , disposuit , aptavit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit ser●avit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eccl. . . virgil. zech. . . psal. . . job . , . psal. . . psal. . . jer. . . isai. . . joh. . heb. . ▪ . isai. . . king. . . job . . isai. . . psal. . . . cor. . . ovid. jer. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it respects the propitiatory expiation of sin by christ , who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. . . & rom. . . psal. . , . ezek. . . isai. . , . jer. . . psal. . . psal. . . isai. . . isai. . . eph. . exod. . . psal. . . jer. . . joh. . . cor. . . cor. . . psal. . . thess. . , , , , , . isai. . . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mittere qua si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in manibus . psal. . , . psal. . . gal. . . cor. . , , . psal. . . rom. . . job . . jam. . . filius mihi erat adolescens , solus vitae successor , solatium senectae , gloria generis , flos aequalium , sulcrum domus , aetatem gratiosissiman agebat , &c. iii. iv. notes for div a -e ierom à lapide . iustin martyr . doctr. reason . reason . reason . reason . reason . reason . use. use. use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temerè ambulabo . thess. . , , , . vindiciæ foederis, or, a treatise of the covenant of god enterd with man-kinde in the several kindes and degrees of it, in which the agreement and respective differences of the covenant of works and the covenant of grace, of the old and new covenant are discust ... / [by] thomas blake ... ; whereunto is annexed a sermon preached at his funeral by mr. anthony burgesse, and a funeral oration made at his death by mr. samuel shaw. blake, thomas, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) vindiciæ foederis, or, a treatise of the covenant of god enterd with man-kinde in the several kindes and degrees of it, in which the agreement and respective differences of the covenant of works and the covenant of grace, of the old and new covenant are discust ... / [by] thomas blake ... ; whereunto is annexed a sermon preached at his funeral by mr. anthony burgesse, and a funeral oration made at his death by mr. samuel shaw. blake, thomas, ?- . burgess, anthony, d. . shaw, samuel, - . the second edition / [ ], , [ ], , [ ] p. printed by abel roper ..., london : . includes index. numerous errors in pagination. errata on p. [ ] at end. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and 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in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology. theology, doctrinal. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion vindiciae foederis ; or , a treatise of the covenant of god entered with man-kinde , in the several kindes and degrees of it , in which the agreement and respective differences of the covenant of works and the covenant of grace , of the old and new covenant are discust . the conditions of the covenant of grace on mans part , are assigned and asserted . the just latitude and extent clearly held forth , and fully vindicated . several corollaries containing many heads of divinity , now controverted , and practical points singularly useful , inferred . in particular the necessity of a constant settled ministry ( to bring men into covenant , and to bring them up to the termes of it , ) and of schooles , and nurseries of learning , and an orderly call in tendency to it . infant baptisme in that latitude , as now in use in reformed churches maintained . newly corrected and much enlarged , & in many places cleared by its author . thomas blake , late minister of the gospel , at tamworth in the counties of stafford and warwick . whereunto is annexed , a sermon preached at his funeral by mr. anthony burgesse , and a funeral oration made at his death by mr. samuel shaw. the second edition . all this is come upon us , yet have we not forgotten thee , neither have we dealt falsely in the covenant , psal . . . london , printed for abel roper , at the sun against st. dunstans church in fleet-street . . to his reverend , and much honoured friend , mr. samvel hildersam , bachelar in divinity , and pastor of west-felton in the county of salop ; together with mrs . mary hildersam , his pious consort . no time can wear out the memory of those favours which i have received from your hands ; you were of the first that gave me a visit , when few durst adventure themselves under the same roof , being by the good providence of god , necessitated to leave a place sorely afflicted with the pestilence ; and labouring under a feaver , wherewith presently on my departure god pleased to afflict me : and were eye-witnesses of the mean accommodations , which in those straits could be provided for me and my reverend brother , with both our wives and families , all cast upon the same condition at that time ; & you made it appear that your eyes affected your hearts , in giving a free invitation to me , and those that had dependance upon me , to your house , assoon as with security we durst adventure over any mans threshold , where for many moneths we had free and liberal entertainment . if paul in an epistle did remember the like from onesiphorus ( with special observation , that he was not ashamed of his chaine ) my heart must needs have checked me , if having opportunity of epistling according to received custom , you should have been forgotten . i shall not be ashamed of the language of beggers , if they have learnt it from such a hand ; the lord grant unto you , that ye may finde mercy from the lord in that day . in your house i had not only leisure to make a good progresse in this work , but singular accommodation from your accomplisht library . so that you have not only a deserved interest in the author , but in the work it self ; upon sight of one part , you have often called upon me for publication of the whole . so that if the reader reap any benefit , he may see how large a share in the thanks is yours . i know you affect not panegyricks , neither am i fitted for them , nor was ever accustomed to them . there is much published to the world of one of you in the life of your reverend father , to whom i have often in my thoughts applied that of doctor hall concerning learned whittaker ; who ever saw him without reverence , or heard him without wonder ? having led the reader through his glory , they adde : and yet his name with the lively picture of his person lives , in his worthy sonne , master samuel hildersam ; whose learning cambridge west-felton in shropshire , do perpetuate the honour of his reverend father ; whose memory he doth much reverence ; and whose rich vertues both personal and ministeriall he doth happily imitate . and it is not little that is said of the other , where it is remembred , that you were propounded by him , for a meet wife for his dearest sonne ; and recorded that he was heard with affection to ingeminate these words ; never man had a kinder daughter in law. to be a follower of such a precident , and to be found worthy of such a testimony , is a greater glory , than all the noble blood that ran through the veines of the greatest of either of your ancestors . let this small piece finde a roome in your study and closet , and testifie to the world that gratitude lives in the breast of from my study in tamworth , novemb . . . your most affectionate friend and servant , tho. blake . reader , the reverend author of this treatise is already known to the presse by his former labours , which do give so faire a character of his worth , and bespeak of thee so ready an entertainment of this excellent piece , that were it not , that in this glut of books wherewith the world is cloyed , it might be unhappily buried out of thy sight ; we neither need , nor should prefix these few lines , tanquam digitum indicem , to point thee to it . the subject about which it is conversant , is of noblest ranke ; viz. the covenant of almighty god with man-kind , which is distinguisht into its kindes ; of works , of grace . and this againe , according to the several formes or modes thereof , old and new , which how they respectively take hands and agree , wherein they shake hands , and part . what the terms of the covenant of grace are , as propounded by god , and what the conditions on mans part , whereupon he ( being thereunto responsal ) becomes truely a consederate , what is the amplitude and comprehensivenesse thereof in respect of the persons that have right to claim to the priviledges or interests of it , are all set forth in their various colours , and so drawne to the life , that thy spirit is not like to be tired with reading ; but led on with an appetite so sharp and quick , that when thou arrivest at the end , thou wilt complaine of the shortnesse of the way . for in the doctrine of the covenant truly stated , an orthodox faith hath sure foundation ; thence practick godlinesse receives powerful influence and obligation . thereby very many errours of several sorts of erronists , as by a teste or standard are rectified , or discovered ; from thence our sacraments do as it were receive a soul , and those pertinent and seasonable digressions following in this book , concerning the necessity of a settled ministry , &c. do by consequence receive both strength and usefulnesse . as concerning the remains of a former controversie about paedobaptisme , which are presented to thee in this book , they are not out of their own place in a treatise of the covenant . we shall not adventure to say any more thereabout , but in imitation of that of mr. hooker in the preface to his ecclesiastical politie , shall crave leave to re-minde all agitatours of that or any other controversie . that the time will come , when a few words delivered with meeknesse of wisdome , shall afford them more comfort , than great volumes written with scornefulnesse , and in the ferment of a sower and angry spirit ; for 't is an honour to any man to be a slave to another mans reason , and master of his own passions , vale . thine in the lord jesus , richard vines . sam ▪ fisher . a preface to the reader . being by the good providence of god heretofore engaged , in the vindication of several truths , which were of concernment to his church , especially , the birth-priviledge and covenant-holinesse of the issue of beleevers , i was unwilling to be silent , when a spirit of opposition prevailed , lest the truth ( for which i had stood , and make it may glory ever to own ) should suffer . in a designe of this nature , the greatest question with me was how to proceed to the best advantage of truth ▪ personal conflicts are highly wearisome , and ungrateful , there is much time spent with very little satisfaction to the reader , even where most satisfaction is given to an adversarie he must be followed in such paths that he goes , which often are not very acceptable to the reader to accompany . and for the businesse in hand , viz. the vindication of a beleevers faederall holynesse till the ground work be right laid , and well understood , the superstructure in any such dispute ( managed in the most dextrous way that is conceivable ) will scarce settle those that are weak , and not yet well informed or established . i judged it therefore a way most satisfactory , and of greatest and most probable hopes , for the clearing , not only of this controversie , but many more now in agitation , to adventure upon a full treatise of the covenant , which god hath entered with man , and the various dispensations , and diversifications of it ; whether such as were occasioned by mans fall , or that god according to his sovereignty , by his just prerogative hath been pleased to order ; where this is not in some measure clear , many truths of great weight must needs lie obscure . master baxters words in his preface to the reader before his aphorismes of justification are very remarkable : it is not in studies ( saith he ) as it is in manifactures , that one man may begin where another left ; but every man must fetch it from the very principles himself , neither can we take the words of those that have studied it before us for that is neither a sound nor satisfactory knowledge ( quoting mr. pemble , ) thence it comes to passe that while we are busie in examining our fore fathers inventions , and posterity imployed in trying our examinations , neither we nor they have much time to adde any thing for the encrease of learned knowledge . now the covenant must needs be the principle where we must begin to get knowledg of the seals of the covenant ; this way therefore ( resting on divine assistance ) i have chosen , quickened to it as by the excellency and great concernment of the subject , so also by the desires of many that this thing in a just treatise might be handled ; and when my thoughts were most full of it , and busiest about it , and some preparations made for the work ; the stationer by letter solicited , that i would enlarge my birth-priviledge , and sit it to these present times , and he would see it published ; hereupon i went on in the work ( a scheme of which follows here in an analytical table ) in which i have received help from many ( as my slender furniture , and strength with leasure to attend the perusal of them would give leave ) yet i have tied my self to follow none ; i think there is scarce any thing in which i am singular , i have so much childish fear as scarce to dare to wall in publick where i am alone , yet in several things i shall be found to dissent from others , and those of eminent name with whom i should blush to have any thoughts of comparison : there are dissentings among those that are of highest repute . in such case no inferior can agree with both parties , and therefore it must not be deemed any piece of arrogance or singularity , to leave the one : where i am put to it to differ , the reader shall finde my reason , together with my opinoin . if better light lead him another way , i shall never desire that he shall go with me blindfold , or leave the truth to have me his companion , yet least in leaving me , he should let go the truth it self , i shall only request an unprejudiced and unbyass'd judgement ; if he bring a blood-shot eye , all will appear of a wrong colour . it cannot be hoped but that wading through so many particulars , i shall meet with opposition frō some hands ; i would only let such know first , that i have made no man my adversary out of will , as desirous to be a man of contentions . i sometimes close with my greatest adversaries , and sometimes dissent from my most honoured , and admired friends : i think i have as strong an antipathy against quarrels , as luthers against covetousness : i only leave where that light that for present i enjoy , leads me another way . . that i have wrote nothing but that which as i beleeve , so i resolve ( god assisti●g ) to hold , till a more clear light detect my errour . there are few things that have vented , but many yeers have held my thoughts , words or shews , will not work me out of them . . that i am not yet so wedded to an opinion , but am ready to yeeld up my self to be over-ruled by reason ; he is the happiest man that lies under the conquest of truth . . that no man shall displease me that will deal argumentatively with me either by the clear immediate testimony of scripture , or arguments by just consequence derived from them ; but in case i shall meet with such dealing as i have found , to have my words by enterchange made not mine , but the adversaries own , my arguments misrepresented , and held out to the halves ; i shal give those leave to hold up and pursue quarrels with their own fancies . my years and employments , together with my weaknesses , will be a sufficient apology to hold me back from intermedling in such trifles . and for the reader that would read for satisfaction , i would acquaint him , first , that i have made it my businesse to cast the whole mould and series of the work ; that he may find method and order in it , & if at any time through inadvertency or otherwise , he be at losse , and especially if he take not the whole work before him ( as i should desire ) he may soone have recourse to the analytical table , and see in what order that which in present his eye is upon , stands in the whole discourse ; if he gaine no advantage by the method into which it is cast , much paines and industry of mine is lost . scondly , that i have made it my studie to leave out no piece or part , which may be fairly looked for within this verge , but have endeavoured to take the whole into consideration , studying to avoid two extreams , the one much prejudicial to the reader in treatises of this nature , to give us a bare skeleton of bones and sinewes , leaving their readers to clothe them with skin and flesh : these serve better to help their memories that are already seen in the subject , then to help those with satisfaction that are not already verst in it , memoriae mater ingenii noverca . i would learned amesius in his medulla theologiae , cases of conscience , and other learned works , had not , affecting brevity , herein been defective . sure i am , the reader might well wish , that learned camero's work de triplici foedere had by his own hand been more inlarged , & that he had spoken more fully ; where his reader may see cause justly to close with him , and given in his reasons especially in several differences ( which he assigns beteewn the old ( which he calls the subservient covenant ) and the covenant of grace , where many suppose they have cause to dissent from him . the other extream might be the readers benefit , but would have been my burthen , and that is an enlarged full discourse on every particular divinity-head , that may occur in the handling of this subject , a way which reverend master ball intended , i have heard it from those that received it from his own mouth , that his purpose was to speak on this subject of the covenant , all that he had to say in all the whole body of divinity ; a work that the whole church might wish ( had not divine providence determined otherwise ) that he had enjoyed life to finish . that which he hath left behinde gives us a taste of it , and the advantage the church might have received by it . i have thought it enough to handle each particular , so as might well answer expectation in reference to the present subject : to speak of christ as a mediatour of the covenant , and to set forth the distinct parts of his work in such mediation without handling the whole of the work , and all the offices incident to his mediatorship : to speak of his death ratifying the covenant of grace , waving the controversie of the extent of it , in the intention of god , or purpose of christ ; it is sufficient to me to assert faith to be a condition of the covenant necessary to be put in by us to attain the mercies in the covenant , to speak of it so far as is here concerned without a large treatise of the nature , requisites , and life of it ; so i may say of godly sorrow , cessation from sin , sincerity of obedience , and the like . thirdly , those particulars relating to this subject , which are most controverted , and in this age disputed , i have spoke to more at large ; to instance in some . the conditions of the covenant of grace , as well to the an sint ? whether there be any such conditions at all ? which in our times by several hands out of several principles is denyed ; or the quae sint ? what these conditions be ? laying down rules and helps for the better discovery of them . the supposed differences between the old and new , whether such that offer injurie to the covenant , under which the fathers lived , under moses his administration , or before his dayes , making it a meer carnal covenant , consisting of temporal promises , as the possession of the land of canaan , and protection there , or at the least a mixt covenant , and no pure gospel-covenant , and the seals suitable ? or such that put too great a limit to the covenant in gospel-times vesting it onely in the elect regenerate , excluding all professed ones not yet regenerate , not onely from covenant-mercies , but all covenant-terms , not admitting any to stand in any relation to god , but those only whom his spirit hath changed , making the call of god in the largest sense convertible with election , and the seal of baptism to be of no greater latitude ( unlesse by mistake mis-applied ) than the seal of the spirit , and determining it in the persons of the elect ( about which the meer congregational men and the antipoedobaptists agreeing in the former , do differ ) that they excluding the seed , and leaving them in the same condition ( hope of education excepted ) with the heathens : in these and some others , as the reader may meet withall , i have been more large , in such things where all agree , or where it much skills not , whether we agree or differ ( as in what place , whether on earth , or heaven , man had enjoyed immortality in case he had not sinned ) what need we to administer matter of contention , our work is to make up breaches ( were it possible , so far as it may stand with truth ) and not to widen them . fourthly , i have not so tied up my self to the expresse immediate doctrine of the covenant , but that i have occasionally drawn corollaries or inferences leading to other things of neer relation to , and necessary dependance upon this of the covenant ; i shall not need to give instance , the reader all along will meet with them , such as i thought would be useful , and to the judicious not ungrateful , some of them practical , that the whole of the book might not be found to be polemical , ayming at least at that which the poet so cries up — omne tulit punctum , qui miscuit utile d●lci . fifthly , for that part in which infant-baptisme and its grounds are particularly vindicated from antipoedobaptists , the reader may see their arguments and corrupt glosses are examined , onely as ( according to my method laid down ) i have been necessitated , and so , that the covenant had not been vindicated according to my duty , in case that had been neglected ; and here those that please to heed may see ; first , the dependance that this controversie about infant-baptisme hath on the doctrine of the covenant ; that a scripture covenant cannot be asserted , but infant-member-ship , infant-baptisme in the latitude , as now generally used by pastors in their congregations , must be upheld . secondly , the order in which this controversie is here carried , may so much the rather invite the reader to it , seeing what is in opposite authors laid down scatteringly , without regard to any head of doctrine in the covenant to which it doth relate , here it is reduced to its proper place , and carried on in that manner as an orderly treatise , and not a personal conflict ; following adversaries no farther than as they stand in the way , to cloud the truth that is there prosecuted ▪ and though many advantages are hereby neglected , that might have been taken , which adversaries use to prosecute to the uttermost , and these adversaries would to the height have improved ; yet i am very well pleased , making it my businesse , that my reader may not be troubled , but edified . thirdly , the scriptures that are produced , and ordinarily agitated in this controversie of infant-baptism , are not only urged , but a just analysis of the context opened , the full scope and drift laid down , so that it may appeare that the words are not enforced , but of themselves in their native strength commend that doctrine to us ; that of jerome , apol. adversus jovinian much takes with me , commentatoris officium est , non quod ipse velit , sed quid sentiat ille quem interpretatur exponere ; alioqui si contraria dixerit , non tam interpres erit quàm adversarius ejus quem nititur explanare ; and let the impartial and learned judge whether somewhat more cleare light is not here added to their full meaning and the adversaries ▪ sophismes more cleerly detected . fourthly . the least blow which mr. tombes received ( purposely intended for him ) was from mr. baxters hand , which work contains many irrefragable arguments to assert infants church-membership , and baptism from several scripture-texts , if not of themselves plain , yet made plain , so that he needs not blush at his title ; but he doth not make it : his businesse fully to answer arguments on the contrary , where he is most full , i have been most brief ; where he is most brief , i have been more large ; he hath satisfied his reader , i hope the reader will say that i have in that part done somewhat for satisfaction of my adversary . sixthly , the last part of this treatise ( as the advice on the top of the leaf may signifie ) is no more than a new edition of , with an ample addition to my birth-priviledge , which above my expectation found so good acceptation , onely handling it there sermon-wise , as fixt on a proper text , and here by way of treatise , as a branch of this doctrine of the covenant , i was put to it in a great part to change the methodand texture of it , so that it may rather seem to those that compare them , a new frame , with much borrowed from it , than the same reprinted and enlarged ; and there i have endeavoured satisfaction to that which some have said in the way , admitting infants not according to their parents-priviledges , but qualification : not as they stand in relation to god , but as they fill up their relation , which new limit i hope i have discovered to be unwarrantably put , casting those out which the church ( according to the mind of god ) from abraham to this time hath received , to the disquiet of our congregations , and multiplication of our sad , and deplorable differences . seventhly , i have made it my businesse to avoid all impertinencies and unnecessary dilatations , being ambitious to speak multa in paucis , and not to put the reader to paines to finde out a little which may serve his purpose in much , affecting brevity so farre as may be without obscurity : in all which , i shall only request two things of the reader , and both of them such that god himself commands . first , not to have the faith of our lord jesus christ , the lord of glory with respect of persons , that he do not take an estimate of doctrinal points , or controverted opinions , according to the outward garb in which men appear , by reason of any dignity , relation power , or any such circumstance whatsoever ; if this once prevail , opinions will be taken up , not according to the strength of truth , that is seen in them , but according to the quality of him that vents them ; they will judge of the faith by the men , not of the men by the faith , and upon this account on all hands truth is in danger : and as men in their reputations ebbe and flow , their judgements of things must hold up or fall . truths sometimes will be cast off , barely on the low repute , and meane condition of such that do deliver them : though christ spake as never man spake , and al treasures of wisdome were hid in him , yet it was enough against him that he was a carpenters son , matth. . : that none of the pharisees and rulers beleeved in him , or sided with him , john . . a poor man may save a city , and never the lesse his wisdome despised , eccles . . . sometimes because they are not men of our interests that hold it , they make not up a party for us . the more considerable the interest is , the greater the hazard ( in these cases ) truth runnes . paul being brought before a councel , acts . had not a man of whom we can read for him , but all against him , for this reason , because it did not appear that his opinions served any of their interests ; when he observed this , and saw their interests divided , and that his adversaries made two parties , he declares himself to be for the interest of the one against the other , and in point of the resurrection to be for the pharisees against the sadduces , bred up in that way , and so persisted ; hereupon having not a friend before , now he hath many : there arose a great cry , and the scribes that were of the pharisees part arose , and strove , saying , we find no fault in this man , but if a spirit , or an angel hath spoken to him , let us not fight against god , verse . now and not before he must be heard . upon the same terms that truth is cast off , errour is received and taken in , nothing must be gainsaid , that men of name , & men of interest will appear to own ; yea , relations , kindred , and affections this way gained , are mightily prevalent , to work into faction and take up tenents . as diseases many times run in a blood ; so also opinions where they take in a kindred , often very few escape . twenty sermons , were paul , yea , jesus christ in the pulpit , would not so take to settle men in the truth , as one poor letter , or simple senselesse three-pennie pamphlet from the hand of a childe , a brother , or sister will work to draw into errour . i will not here undertake to determine who are meant by children in that speech of our saviour christ , matthew . . it appears that it spake some relation , that drew affections , and therefore whereas christ is censured to cast out devils by beelzebub the chief of devils , when any of these do such a work , they are cryed up in another manner . it was a true observation of him that said , omnia diota tan●● astimantur , quantum est ipse qui dixerii , nectam dictionis vim , atque virtutem , quam dictatoris cogitent dignitatem . the second request of mine is , that men take heed of having mens persons in admiration , because of advantage ; we have seen the mischief that respect of persons works , and advantages will work men in the height of it . that way that men can either save themselves from danger , and hold where they are , or rise up to a greater height , the world is apt to take , and the religion of that side shall be theirs . hence it is , that when godlinesse ought to be the chiefest gain , gain with these is their whole godlinesse ; and state religion is almost the faith of every man. those of that party still 〈…〉 for 〈…〉 depart the least from the very height of their own principles for it , but they will have all others upon account of their prevalency come into it : so that self is no other than their unity paraphrased , and so long as providence holds them up , they are not much mistaken : re●sians will become jewes , when mordecai a jew is the man that rules . saul saw that that was a mighty motive to draw a party in war , to have the gift of vineyards , and oliveyards , to be the fountain of honour , able to make captaines over thousands , hundreds , fifties . it is no lesse to draw on a party in religion , as every turne of state respective to religion is a clear evidence : if these stumble upon truth , they yet , hold it upon such carnal motives , that they are neither true to it , nor receive the comfort of it : make truth then the greatest advantage , there is glory enough in it , without any farther garb to have it in admiration : own it though with a scracht face where you find it ; though you be otherwise at losse , it will bring an hundred-fold with it . if i can but gain these things at thy hands , i shall not feare that this piece shall run the hazzard of thy censure ; spare no errour in it , so that thou wilt gladly take up , and rest satisfied in all the truths that thou findest . that truth may have the first place in thy soul , is the desire and prayers of him that can do nothing against , but for the truth , thomas blake november . imprimatur , edm. calamy . an advertisement to the reader touching this second edition . reader , it was once the sad complaint of reverend davenant , that , religionis nostrae mysteria , quae sunt ad parem & solatium animarum promulgata , in solam penè litigandi & pugnandi materiam vertantur . the great mysteries of religion , those pretious beamings of the sunne of righteousnesse which were shed abroad , for the begetting of spiritual heat and life in the beleeving heart , were often eclipsed , and their influence much debilitated , through the intervening body of cloudy controversies . this way satan gained upon the church in its infancy , which gave occasion to that good admonition , we have upon record from the blessed apostle , heb. . . be not carryed about with diverse and strange doctrines , for it is a good thing that the heart be established with grace ; what these diverse and strange doctrines were , interpreters have their different thoughts , which i shall wholly wave ; the reader may yet observe the apostle hinting at , and tacitely reproving , the pronenesse that was in men eagerly to pursue , studiously to sweat , and tug about empty notions , whilest the spiritual sense , and feeling of truth in the heart , was little heeded . the same apostle traces satan in the same design among the colossians , cap. . which puts him upon that pathetical exhortation , cap. . to seek the things that are above , to lay out their zeal , and centre their affections upon things of a more solid , sublime , and spiritual nature , viz. the application of christ in the power of his death , and precious in-comes of his spirit for the mortification of lust . what unspeakable advantage this continued enemy of a beleevers life and comfort hath gained in our age ( not to mention the spoyles made in the intervening ) our present breaches , sad decays , two fully evidence ; yea , so fully , that did not a graciory word uphold , and everlasting armes fix themselves underneath , our ruines had been uncapable , of any further breach . in the midst of these astonishing providences , and terrible dispensations , the lord ( such is his infinite wisdome , and goodnesse ) hath brought forth meat out of the strong , and honey , out of the destroyer . these windy stormes have through rich grace more deeply rooted some , whilest others have been tossed to , and fro ; these controversal collissions have brought forth much light ; thus satan lyes bleeding under his own weapons . among other precious treasures which the church through mercy doth enjoy , here thou mayest see truths of the greatest concernment to beleevers polemically vindicated , practically improved , that mens judgments might be ballanced , and their hearts feel the weight of truth , both which necessarily make up a beleevers acquaintance with the truths of christ as they are in him . the covenant of grace both in its sure mercies , and distinguishing priviledges , is a truth of the greatest magnitude , appearing rather as a glorious constellation , than shining with the light of a single starre ; it is a rich cabinet of diamonds , rather than any single jewel . how far the reverend authour ( my ever honoured and endeared father ) hath been serviceable in the hands of christ for the unsealing of this rich cabinet , the abundant acceptance which this treatise found from men eminently judicious , when it was wrapped up in the swadling bands of blurred papers , before it went abroad , doth fully speak . i need not adde those many special acknowledgments from some of the ablest pens in the nation , which after the authors death were found upon the file in his study ; much might be spoken by me , did not my relation to him command a silence ; the lydian princes tongue would break no bonds ; when violence was offered to his father ; give me leave to apply that to the reverend author , which sometimes was observed of the athenian orator , that in his publique discourses , he did not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but aculeos in animis auditorum relinquere ; and if i may without envy adde holy melancthons pythy verse upon luthers picture , fulmina erant linguae singula verba tuae . but i shall forbear , craving only thy patience , in receiving an account , how far thy gain will be doubled , in this second edition : in the first , the learned author was necessitated to take notice of several controversies , which were then started , these afterwards growing more personal ( & therefore only beautiful in their season ) are in this wholly waved , and truths asserted in thesi . in the first , several expressions ( through the natural brevity of the authours stile ) were obscure , and occasioned the readers stumbling , in this they receive an additional light , what passages might seem abstruse , now are enlarged . in the first the method was unavoidably clouded in several places through digressions , and appendices , in this each head is digested in its proper place . in the first , several things were omitted which now upon second thoughts , and deeper wading into the controversies herein handled , are by the learned authour in this inserted ; and the whol of this don by the authors own hand , which he had no sooner taken off , and sent it to the presse , but the lord dispatched a fiery chariot for him , which took him away to the enjoyment of truth it self ; what thou readest of him now , was sealed with his death . they that were acquainted with his state , and frame of spirit in that juncture of time when it was finished , must needs testifie , there was no room for any carnal end to byasse , or self-interest to steer his notions . respective to the doctrine here asserted , i shall assure thee from the mouth of this blessed author , that as he sweetly laid down his life , in clear , and unspeakable assurance of glory , so he dyed without the least scruple in any of the truths here vindicated . i shall no longer entertain thee in the porch , but give thee possession of the house , craving only thy candor in the perusal of it ; orphane children though under the eye and care of endearing friends , yet sometimes may feel the want of a parental wing , i am not without fears that this orphane treatise , may complain of som errata's , through the authors unexpected death , the slow progresse of the presse , and my great distance from it . the god of truth teach thee how to profit , break every shell , that thou mayest taste of the kernel , clear up truths to thy apprehension , and imprint them upon thy heart , so prayes he , who beggs thy prayers for him , because he is thine in our lord jesus samuel beresford . a scheme of the whole . this treatise contains . an introduction . . the body of the treatise . the introduction doth contain . the figurative acceptions of the word , covenant . . requisites in a covenant ; properly so called . chap. . . a distribution of covenants into the in several kinds . . seven reasons of gods dealing with men in a covenant way . . the covenant between god , and man defined . the body of the treatise contains a distribution of the covenant into the covenant of works . chap. . covenant of grace . the covenant of grace is considered , . in the general nature of a covenant . . joyntly with the covenant of works . . as considered in the general nature of a covenant , we may observe . a covenant in the proper nature of it between god and fallen man asserted . chap. . . this explained in several propositions . . the covenant of grace is between god and man , and not between god and christ . chap. . . the outward , and not the inward covenant is a covenant properly so called , . asserted and argued . ch. . . cleared in positions . ch. . the conditionality of the covenant of grace . in five arguments proved . ch. . . objections answered . ch. . ch. . . god keeps up his sovereign y , . in the power and authority of his law. ch. , , . . in exercise of discipline and correction for sin . ch. . . consider joyntly with the covenant of works , we see . their agreement in eight particulars . chap. . . their differences . in the covenants themselves . . in the conditions annext . differences in the covenants are . primae . the covenant of works was entered in mans integrity . chap. . the covenant of grace was entered in mans fallen condition . . a prima ortae . differences , à prima ortae the covenant of works was for mans preservation . of grace for mans restitution . ibid. the covenant of works had its precedency in time . of grace followed after . asserted . objections answered . the covenant of works was of small time in use . of grace is of everlasting continuance . chap. . the covenant of works had no mediatour . asserted . objections answered . of grace was in and by a mediatour asserted . works incumbent on the mediatour held forth . . to bring men into a capacity of covenanting . . to bring men within the verge of the covenant . . by his tender of it . . shaping the heart for it . . to bring the soul up to the termes of the covenant . . to crown those that come up to the terms of it . chap. . differences in the conditions . . supposed on gods part . death threatned . life promised . the same in both asserted . objections answered chap. . . real on mans part . differences asserted . . in the covenant of works , the conditions were in mans power . of grace , they are not performed without special grace . asserted in . reasons . chap. objections answered . chap. . in the covenant of works , the conditions kept man within himselfe of righteousnesse . chap. of grace , the conditions carry man out of himself to be righteous by anothers righteousnesse . . in the covenant of works , conditions were for mans preservation . ibid. of grace , conditions were for mans reparation . . conditions discovered . . serviceable for mans returne to god which is faith. . explained , the sense of it given , and reasons evincing it . chap. . in . propositions cleared . . god will not justifie a wicked person . . man hath no righteousnesse of his own for justification . . man hath a righteousnesse of grace tendered . ibid. . this righteousnesse is made ours by faith. asserted . explained . . faith in the sovereignty of god doth not justifie . . faith justifies as an instrument . . objections answe●ed . chap . . asserted . ib. . object . answ . . corollary drawn , a justified man is fitted for every duty . ibid. . serviceable for mans reparation in his qualifications to hold up communiō with god , which is repentance . objection a prevented . it is not the same with faith . chap. . . duty explained . in the pre-requisite godly sorrow asserted in six particulars limited . ibid. in the essentials . privative , cessation from sinne . ibid. positive . returne to god. . objections answered . . joyntly against faith and repentance . they are mans conditions , not gods. chap. . . particularly against repentance it self . . it is not hereby made a covenant of works . . repentance necessarily flowing from faith , is not thereby diserabled ibid. from being a condition in the covenant of grace . . degree of obedience required in our returne . . perfection of degrees not called for of god in covenant , . covenant of grace doth not call for perfection , and accept sincerity . asserted . objections answered . . our evangelical righteousnesse is imperfect . chap. . . covenant of grace requires and accepts sincerity . . corollaries drawn . . necess●●y of a constant standing ministery to bring men into covevenant with god , and to bring them up to the termes of it . . explained . . asserted . . in seven reasons evincing that such a ministery is established . . in reasons evincing such a ministery to be thus established . . objections answered . joel . , . vindicated . ch . jer. . . &c. vindicated . . schooles and nurseries of learning in order to a gifted ministery . asserted . chap. . objections answered . . orderly way of admission of men into a ministerial function necessary . . asserted by several reasons , chap. . . explained by distinguishing of callings . . ordination defined , in the parts of it explained . . ministers of christ must bring their people up to the termes of the covenant . . explained . . asserted . chap. . objections answered . . people in covenant must come up to the termes of the covenant . chap. . the covenant of grace is either the old or new covenant . in which observe . agreement in particulars . chap. . . differences . chap. . differences . . real in six particulars . . supposed or imaginary . nine positions premised for a right understanding of the old covenant . chap. . differences themselves assigned . differences assigned are . laying the old covenant too low . . putting too great a restrain● on the new. i. laying the old covenant too low . . supposing it to consist of meere carnal promises , . interests to which this deives . popish . socinian . antipaedobaptistical . chap. . . contrary asserted , and the spiritualty of the old covenant maintained . . supposing it to be a mixt and no pure gospel covenant . chap. . . meaning enquired into . . grounds . examined . enervated . ii. putting too great a restraint on the new covenant . . limitting it alone to the regenerate . . to which something is spoke . . by way of concession , that sundry divines seeme to speak to that purpose . . by way of avoidance , from their owne words . . contrary asserted . . in old testament-times . . by confession of the advesarie . . by scripture-testimony . . in new testament times . . by new testament scriptures mat. . mat. . heb. . pet. . . by arguments of sundry sorts . ch . . objections answered . ch . . corollaries drawn . . professed beleevers are under a covenant of grace , and not a covenant of works . chap. . interest in a church-state , is of equall atiude with the covenāt . c. . such covenant-interest is sufficient to give accesse to , and interest in particular visible churches . chap. . dogmatical faith entitles to baptisme . chap. . impenitence and unbelief in professed christians is a breach of covenant . chap. five positions concerning particular churches . where nothing is wanting to the being of a church , yet much may be wanting for the wel-ordering . . a people in a vicinity ought to associate themselves . . professing christians upon tender , ought to be received . . reformation of abuses is the work of christians , rather than separation . . rules concerning separation . . together churches out of churches unwarrantable . . terminating it onely in the person actually entring & excluding the issue , in which . question stated as to abrahams natural issue chap. . arguments concluding the natural issue of abraham to be in covenant . chap. . new-testament testimonies evincing it . ibid. . objections from rom. . , , . answered . chap. . the extent of it to the issue of beleevers in new-testament times . . asserted . chap proved . . by scripture testimonies rom. . . chap. . & cor. . . chap. galat. . chap. . matth. . . marke ▪ luke . . chap. . by several arguments . chap. . . corollary for infant-eaptisme . chap. . by arguments asserted , objections answered . . the reality of connexion between the covenant and the seal vindicated . chap . sin of sacriledge upon the repulse charged . ch. . the title of all infants of professing parents asserted . chap. . practical uses concerning parent and issue inserred . ch . all possible engagements to holinesse of life . ibid. . parents must see that their childrens breeding answer their birth . . there is great danger in opposing gods covenant-people . consolation from this birth-priviledge , . in reference to nations . . in reference to single persons . . themselves . . their posterity . the analytical table being chiefly intended for , and suited to learned capacities , the vulgar reader may here see the whole of the following treatise , as it is digested into chapters , and these easily found by the pages opposite to them . chap. . an introduction into the whole . page chap. . the covenant of god entred with mankinde distinguished . page chap. . a covenant between god and fallen man in the proper nature of it asserted . page chap. . the covenant of grace is between god and man , and not between god and christ . page chap. . the outward , and not the inward covenant , is a covenant , properly so called . page chap. . six positions tending to clear the thing in question . page chap. . the covenant of grace calls for conditions from man. page chap. . a grand objection against this doctrine answered . page chap. . further objectious against the former doctrine answered . page chap. . god in the dayes of the gospel , keeps up the power and authority of his law. the obligation of it is still inforce , to bind the consciences of beleevers . page chap. . the moral law is a perfect rule of righteousnesse . page chap. . the moral law bindes as it was delivered by the hand of moses . page chap. . god entring a covenant of grace with his people , keeps up his soveraignty in exercise of discipline , in the correction and chastisement of his people for sinne . page chap. . 〈…〉 between the covenant of works , and the covenant of grace . page chap. . differences between the covenant of works , and the covenant of grace . page chap. . a further difference between the covenant of works , and the covenant of grace . page chap. . works incumbent upon the mediatour of the covenant of grace . page chap. . further differences between the covenant of works , and the covenant of grace . page chap. . objections against the former doctrine answered . page chap. . further differences in the conditions in the covenant of works , and the conditions in the covenant of grace . page chap. . faith is a condition of the covenant of grace . page chap. . objections against the conditionality of faith answered . page chap. . repentance is a condition of the covenant of grace . page chap. . objections against the conditionality of repentance answered . page chap. . what degree of obedience , the covenant of grace calls for from christians . page chap. . the necessity of a ministry to bring men into covenant with god , and to bring them up to the termes of it . page chap. . schooles , and nurseries of learning , in order to a gifted ministry necessary . page chap. . an orderly way of admission of men into the ministerial function , necessary . page chap. . ministers of christ must bring their people up to the termes of the covenant , pressing the necessity of faith and repentance . page chap. . a people in covenant must come up to the termes of the covenant , being engaged to god they must answer their engagements . page chap. . the distribution of the covenant of grace into the old , and new covenant , with the harmony and agreement , that is found between them . page chap. . differences assigned between the old and new covenant . page chap. . positions tending to clear the first covenant , under old testament-dispensations . page chap. . the old covenant was not made up of meer carnal promises , but contained new govenant-promises , that were spiritual and saving . page chap. . the old covenant was a pure gospel covenant , and not mixt . page chap. . the covenant of grace , admits christians in gospel-times in a state of unregeneration , and is not limited in the bounds of it to the elect regenerate . page chap. . new testament-scriptures asserting the latitude of the covenant of grace in gospel times . page chap. . arguments evincing the covenant of grace in gospel-times in that latitude as before is asserted . page chap. . objections against this latitude of the covenant answered . page chap. . professed beleevers are under a covenant of grace , and not a covenant of works . page chap. . interest in a church-state is of equal latitude with the covenant . page chap. . a man in covenant with god , and recieved into the universal church visible , needs no more to give him accesse to , and interest in particular visible churches . page chap. . a dogmatical faith entitles to baptisme . page chap. . impenitence and unbelief in professed christians is a breach of covenant . page chap. . the question stated concerning the birth-priviledge of the issue of beleevers . page chap. . arguments concluding the natural issue of abraham , isaac , and jacob , to be taken into covenant . page chap. . rom. chap. . verse , , , vindicated . page chap. . the covenant in new testament times takes in parents , with their children . page chap. . rom. . . vindicated . page chap. . arguments from a late hand for ingraffing into the church invisible , and breaking off from it , answered . page chap. . corinth . . . vindicated . page chap. . galat. . . vindicated . page chap. . mat. . mark. . . luke . . vindicated . page chap. . reasons evincing the birth-priviledge and covenant-holinesse of believers and their issue . page chap. . a corollary for infant-baptisme infant-baptisme by arguments asserted . page chap. . the reality of connexion between the cavenant and initial seal asserted . page chap. . the with-holding infants of christian parents from baptisme , is the sin of sacriledge . page chap. . the children of all that are christians in profession , are by vertue of covenant-interest , to be recieved into the church by baptisme . page chap. . a defence of the former doctrine respective to the latitude of infant-baptisme . , page chap. . the application of the whole in several inferences . page a treatise of the covenant of works , and of the covenant of grace . chap. i. an introduction into the whole . i shall not make it my businesse , for an introduction into this work , to enquire after the derivation of the word . etymologies are known to be no definitions ; the denomination being usually given , from some adjuncts , variable , according to times & places , and not from any thing that is of the essence of that which is enquired after , in which those are highest in criticismes , in giving their judgements of them , can yet ordinarily go no higher then conjecture ; the common acception of the word in scripture is that which will give the greatest light , in finding out the nature of scripture covenants , which as most other words is variously used . sometimes is used properly , implying a covenant in deed and truth , strictly so called , and containing all the requisites of a covenant in it . sometimes tropically , for that which contains some parts and adjuncts of a covenant , and so carries some resemblance to , and stands in some affinity with it . this tropical figurative , and the native proper sense must be carefully distinguished , and may by no meanes be confounded , by those that will understand the true nature of a covenant , and avoid those manifold mistakes , into which some upon this a lone account have been carried : the figurative acceptions of the word , are diverse , sometimes the homage required , or duty covenanted for , is called a covenant by way of synechdoche , seeing a covenant between a superiour and inferiour doth comprize it , so jerem. . . i made a covenant with your fathers , in the day that i brought them out of the land of egypt , which covenant is no other then the law that he gave them , exod. . . sometimes the promise annext , is called by the name of a covenant , by a like synechdoche , gen. . . i will establish my covenant between me and thee , and thy seed after thee , in their generations for an everlasting covenant , to be a god unto thee , and to thy seed after thee , gen. . . sometimes the seal is called by the name of a covenant , by way of metonymy of the adjunct , serving to ratifie and confirme a covenant , gen. . . this is my covenant which ye shall keep between me and you , and thy seed after thee , every man-childe among you shall be circumcised . sometimes christ the mediatour of the covenant is called by a like figure , the covenant , isa . . , . i will give thee for a covenant of the people , and light unto the gentiles . sometimes the lord christs undertaking , to work the graces covenanted for , in the hearts of his people , in the way of his power , exerted in the conversion of sinners , is called by the name of a covenant , jerem. . . this is the covenant that i will make with the whole house of israel , after those dayes , saith the lord , i will put my law in their inward parts , and write it in their hearts ; of which more in its own place . sometimes a covenant is taken for that peace , which usually followes upon covenants , job . . thou shalt be in league with the stones of the field , and the beasts of the field shall be at peace with thee , hos . . . in that day i will make a covenant for them with the beasts of the field , and with the fowles of heaven , and with the creeping things of the ground ; and i will break the bowe , and the sword , and the battel out of the earth , and will make them to lie down safely . when yet neither a law , nor a promise , nor seal annext , nor yet the mediatour , or any undertaking of his , can be a covenant properly so called . a law from god with a promise annext , assented to by man , is a covenant ; and when a seal is added , there is a condescension to our weaknesse , for the more abundant ratification and confirmation of gods stability in his promises . in our enquiry after such covenants , which god in his gracious condescension is pleased to enter with man the general nature of a covenant must be held , every species must partake of its genus ; we must not make gods covenant with man , so farre to differ , from covenants between man and man , as to make it no covenant at all ; we must also observe that which differences it from covenants meerly humane , that covenants divine and humane be not confounded together . in order to which we must know that in every covenant properly so called , these requisites must concur . first , it must not be of one alone , but at least of two parties , one can make no bargain or agreement . secondly , there must be a mutual consent of these parties . when nahash the ammonite , offered to make a covenant with israel , on condition that he might thrust out all their right eyes , sam. . . the israelites refusing and running the hazard of a fight , rather then undergo it , here was no covenant . thirdly , each party must engage themselves one to another , for performance of somewhat covenanted for , whether debt , duty , or promise . when abraham agreed with the hittites for a burial place for foure hundred shekels , gen. . , . there was a covenant properly so called , having apparently in it all requisites of a covenant . so also in jeremies purchase , jer. . . and the levites hiring of himselfe to do the office of a priest , judg. . . micah and he mutually agree , he is to do the office of a priest , and micah is to pay his covenant-wages ; so that he hit right of the nature of a covenant , that defined it to be a mutual agreement between parties upon articles or propositions on both sides , so that each partie is tied and bound to perform his own conditions . this holds forth the general nature of a covenant , and is common to all covenants , publick and private , divine or humane , differencing it first from a law or precept , where there is a command out of sovereignty propounded , without any obligation or engagement on the law-giver or commander . secondly , from a single promise , where there is a signification of the will of him that makes the promise , touching some good to him to whom the promise is made , without any restipulation , from him ; and to let passe several divisions of covenants , little pertinent to our purpose ( which may be seen in civilians and politians , particularly in grotius lib. . de jure belli & pacis , cap. . ) and to speak to such , which may give some light to the present work . covenans of this nature properly so called , are either between equals , where either party may indifferently indent with other , neither standing engaged to other , otherwise then by covenant , as in the instances before , mentioned . the priest was not engaged to officiate for micah , nor micah to give money or rayment to the priest , but by , vertue of contract , one was the others equal , in regard of any dependance one upon the other . or else they are between superiour and inferiour , the superiour condescending to the inferiour , to deale by way of covenant , when yet the whole that is required by him , is of debt , and might without agreement or stipulation be required and exacted . this superiority and inferiority , is either mixt and imperfect , or else it is absolute and sovereigne : mixt and imperfect superiority , and inferiority , is , between parent and childe , master and servant , equal in being , but superiour and inferiour in relation ; of this nature was that of isaac with esau , gen. . . take i pray thee thy weapons , thy quiver and thy bowe , and go out to the field to take me some venison , and make me savoury meat , such as i love , that my soul may blesse thee before i die ; esau was tied as a childe to do what isaac required , though he had hinted or promised no blessing ; superiority and inferiority , absolute and sovereigne , is only between god and his creature , no other is an absolute superiour ; and such is the covenant , when god enters covenant . it is of sovereignty that god makes a law ; it is of condescension and goodnesse that he enters covenant , in which man may not indent , but must accept , professedly accepting , and in sincerity of heart performing , what god in covenant demands ; yet it is a covenant , and properly so called , that he enters with his creature , especially that which he enters with mankind , having all the ingredients , and fore-named requisites of a covenant , as in the sequel ( god willing ) shall be demonstrated . god is engaged to retribution , and man to fealty , and either of both by consent . covenants between any parties , whether superiour and inferiour , or equals among themselves , are either simply and nakedly such without any farther solemnity , or ceremony , or any thing more then is essentially necessary in a covenant , a mutual engagement between each other on such termes and propositions as are mutually agreed . or else they are covenants with addition of ceremonies , solemnities , wayes of ratification and confirmation ; as instances might be given in covenants , both humane and divine ; as the committing the words of the covenant to writing jer. . . calling in witnesses , in the same place , and ruth . , . giving of the hand , making oath , ezek. . . or any other national custome in use , for confirmation , as the setting up of a stone , joshuah . , . the division of a calf , and passage between the parts of it , jerem. . . laying upon themselves by way of imprecation , such a judgement that then befel that beast , in case of falsification , so that some making definition of a covenant , over and above what is essential , make addition of such wayes of ratification ; so ravanellus defines a covenant to be , a mutual agreement of two parties , in which either ties himself to other upon certain conditions in the use of some outward signes and tokens , for attestation and confirmation , that the promise may be inviolable . the covenant which god pleases to enter with man , especially with fallen man , under which we are , and our fathers in old testament-administrations were , is not a bare naked covenant , but in the highest way of solemnity , committed to writing , john . . confirmed by witnesses with miracles , heb. . . by oath , heb. . . . by seals , matth. . . matth. . . compared with rom. . . and when he might have dealt with man , by way of sovereignty , ruling solely by prerogative and command , not letting man know any reward for his service , or at all to have understood the issue and event ; yet he is pleased to wave such right , and to deal by way of covenant , and that in this way here mentioned . first , that his people might be willing in the day of his power , psalme . . obedience extorted , contributes not that honour to him , whom we obey , we confesse a necessity in our selves to yeeld , but scarce acknowledge any worth in such a superiour to command ; serving no otherwise then israel did pharaoh , as a bond man serves his master , one volunteer that goes out of choice , more honours an expedition , then ten that are prest by power for service , only waiting an opportunity by slealth , out of dislike , as davids souldiers out of shame , to quit the service , i sam. . . secondly , to vanquish all temptations , and overcome all assaults that may occurre in mans way of obedience ; adam in innocency was foiled by a temptation , which he had overcome , in case he had heeded the terms of the covenant , the curse that was threatened , and the promise that was contained in it ; man in his fallen estate undergoes many tryals , and is encountered with variety of temptations , had he not a word on which he might hope , a word of promise in way of covenant from god ; he could not stand , but of necessity must perish . thirdly , that love rather then fear might principle man in his obedience , as seeing more of goodnesse to induce , then of wrath to scare him into it ; god will have his servants , sons . the free honour of a childe to his father , rather then the compulsory fear of a servant , pleases him . fourthly , for the aggravation of sinne ; the more of condescension , goodnesse , bounty , and love appears , in gods way of dealing ; the more of equity is seen , and the more ingratitude and folly appears in mans disobedience . fifthly , for mans greater consolation ; an up-right-hearted man findes abundance of peace , in his covenant entered with god ; when he prayes and seeks the greatest mercy in prayer , he is able to say , in thy faithfulnesse answer me , and in thy righteousnesse , psal . . . paul can say , that god the righteous judge shall give him a crown of righteousnesse , tim. . . having engaged by covenant , righteousnesse ties him to make good his engagements ; this is gods end , in his entrance of covenant , and ratification of it by oath , consequently , in committing it to writing , and confirming it by seal ; that by two immuntable things in which it was impossible for god to lie , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us , heb. . . these strong consolations were the end of god , in ratifying his covenant , they are the support , and spirit reviving cordials to his people in covenant ; see the result of the psalmists meditations , in the multitude of my thoughts within me , thy comforts delight my soul , psalme . . i will both lay me down in peace and sleep , for thou , lord , only makest me dwell in safety , psalme . . the lord is my light and my salvation , whom shall i feare ? the lord is the strength of my life , of whom shall i be afraid ? psal . . . sixthly , for the greater terrour of the adversaries of his people , when they see themselves engaged against them , and god stands in a covenant unviolable engaged for them ; when they see , that their work is to ruinate and destroy him that god will save . hence it is while their rock sells them not , one of them chases a thousand , and two put ten thousand to flight , deut. . . paul in bonds can make felix tremble on his throne , acts . . hamans wise-men , and zeresh his wife spake words of terrour , upon experiment made , if mordecai be of the seed of the jews , before whom thou hast begun to fall , thou shalt not prevaile against him , but shalt surely fall before him , ester . . seventhly , the lord hereby puts a name , and an honour upon his people . david took it to be an honour to be related to saul , and , so to become the sonne of a king , much more then , is it an honour to be brought into this relation to god. this honour have all the saints , and they are taken into covenant for honour sake , the lord hath avouched thee this day to be his peculiar people , as he hath promised thee , and that thou shouldest keep all his commandments ; and to make thee high above all nations which he hath made , in praise , and in honour , and that thou mayest be an holy people to the lord thy god , deut. . , . they are , the portion , the inheritance , the children , the espoused ones , and whatsoever else that speaks a neer relation is theirs . this was gods way of dealing ( i doubt not ) with the angels though ( we being not interested in it ) there is no necessity that it should be written for our learning : sure we are , it was his way of dealing with man , as well before his fall , ( as presently shall be shewn ) as out of more abundant grace and condescension for his restitution . and not mentioning for present any more , then that which is essential in the covenant , of god with man , i suppose it may be thus held out to us : a mutual compact or agreement between god and man upon just and equal termes prescribed by himself , in which god promises true happinesse to man , and man engages himself by promise for performance of what god requires . this description here laid down , comprizes the way of god , in every one of his covenants with man both before and after his fall , under old and new testament-revelations , all that is essential in any covenant that he enters ; equals covenanting do either of them article and indent , but god condescending to a covenant , man must not article , but must assent , and engage for performance of what is prescribed , otherwise it will hear the nature of a law , but not of a covenant . it is true , all men are bound upon tender from god , to accept ; it was the sin of jewish and heathenish people , to stand out whensoever the gospel was preached ; but they were no covenant-people till they gave their assent , and then they were received as a covenant-people , and baptized . exceptions cannot be taken against , or challenge made of this definition of covenants in general , nor of the covenant which god in particular entereth with man ; and these standing , they will give us light , and afford us singular help for a right understanding of the covenant of god , entered with man in the several species , and distinct wayes of administration of it . chap. ii. the covenant of god entered with mankinde , distinguished . there is a two-fold covenant , which god out of his gracious condescension , hath vouchsafed to enter with man. the first immediately upon the creation of man , when man yet stood right in his eye , and bore his image , the alone creature on earth , that was in a capacity to enter covenant . we have not indeed the word covenant , till after man was fallen , nor yet in any place of scripture , in reference to the transactions past between god and man in his state of integrity , neither have we such expressions that fully and explicitely hold out a covenant to us , but we finde it implied , and so much expressed , from whence a covenant with the conditions of it is evinced . that law , with the penalty annext , given to our first parents ( gen. . . of the tree of knowledge of good and evil thou shalt not ●at ; for in the day that thou eatest , thou shalt surely die ; ) plainly implies in it , a covenant entred ; man was in present possession of life ( that is according to scripture . phrase , happinesse ) in his whole person full and compleat according to his present capacity , this is to be continued ( a● is there evidently implied ) till sinne dispossesse him of it ; till he sin he shall not die ; as long as he persists in his integrity , his life is to be continued , of which the tree of life ( as is not to be doubted ) was a sacrament . the second , god was pleased to enter with man upon his fall , which was a covenant of reconciliation , the most unhappy variance between earth and heaven having intervened . the former , is , usually called a ●ovenant of works , the latter , is , called a covenant of grace , though indeed , the fountain , and first rise of either , was the free grace , and favour of god. for howsoever the first covenant was on condition of obedience , and engaged to the reward of works , yet it was of grace , that god made any such promise , of reward to any work of man , when man had done all ( even in that estate ) which was commanded , he was still an unprofitable servant , he had done no more then duty , and no emolument did thence accrew to his maker . it was enough that he was upheld , and sustained of god in the work , to live in him , and upon him , when the work was done he might have been justly annihilated . if merit be taken in a proper sense , adam in innocency was too low for it , all his work being an homage due , no profit redounding to god , and the work bearing no proportion to the reward . but a more superabundant measure of grace is seen in gods entrance into covenant with man in his fallen condition , and infinitely more savor is shewn in his reconciliation , then in his preservation ▪ therefore this by way of eminency hath the honour to be stiled the covenant of grace , the other retaines the name of the covenant of works . these two bearing these denominations have their respective agreement , and differences , which are to be enquired into : but before i reach those , it is necessary that somewhat be spoken to assert a covenant of grace , in gospel-times , and to give us some further light for a right understanding of it . chap. iii. a covenant in the proper nature of it , between god , and fallen man , asserted . before i proceed any further in this work ; one great rub that lies in the way , is to be removed , otherwise , not only , all that which i have said ; but also , all that which i shall speak on this subject , will fall to the ground , and that is their objection that say , that god hath not entred any covenant , properly so called , with fallen man. he hath by way of sovereignty , laid commands upon man ; of free grace hath made rich and large promises , by way of legacy bequeathed life and salvation to him , but hath entred no covenant properly so called ( as these say ) with him , which is purposely done to avoid those conditions , which are asserted in this covenant . if this stand , the division before laid down , of a covenant into a covenant of works , and a covenant of grace necessarily falls , such a division must not be suffered , where any one member of the division is not , if therefore there be no covenant of god with fallen man , nor no such thing as the covenant of grace , there can be no such division of the covenant , and all agreement or differences assigned ; will be between an entity , and a non-entity ; between that which hath a reality , and a meer chimaera . a covenant therefore in the proper nature of it , is to be asserted and the speed●est way to make this good , is to prove from scripture the name and the thing , that the word covenant is there , and the thing , in the proper nature of it , which the words hold out ; and all of this respective to the transactions between god and fallen man. the word we finde in places without number , it were a needlesse labour to give instances , when every reader is able to furnish himself with such multitudes . but when this cannot be denyed , the impropriety of the speech is objected . it is called by the name of a covenant ( as is said ) when in strict propriety of speech , it is no covenant ; but to avoid this , the thing it self may be as easily proved as the word , and when we have nomen , and nominis rationem , then we have a covenant , not equivocally not yet analogically , but properly so called . and here i may deal liberally with any adversary , and undertake to make proof , not only of all the essentials of such a covenant in scripture , but the usual adjuncts , not onely of all , that makes up the nature , but all accessories usually added to the solemnity of covenants . the essentials or real properties of a covenant , are contained in the usual definitions which afterwards we shall see laid down from several hands , all of which are in short comprised in these words , a mutual consent of parties with stipulation on both sides . parties , consent , and mutual engagement is all that is required to the same being of a covenant ; when two parties agree , and either of them both , have their conditions to make good , there is a covenant or bargaine ; see it exemplified in several instances given , chap. . all of these we finde in that one place , deut. . , , . in the covenant that god enters with his people , thou hast avouched the lord this day to be thy god , and to walk in his wayes , and to keep his statutes , and his commandments , and his judgements , and to hearken to his voice : and the lord hath avouched thee this day to be his peculiar people , as he hath promised thee , and that thou shouldest keep all his commandments ; and to make thee high above all nations which he hath made , in praise , and in name , and in honour ; and that thou mayest be an holy people unto the lord thy god , as he hath spoken . there are the covenanters , god and his people ; there is consent on both parties , thou hast avouched , the lord hath avouched ; and there is a stipulation on both sides ; on gods part , to make them high above all nations ; which he hath made , in praise , and in name , and in honour : on the peoples part , to keep all his commandments , to be an holy people . there are covenant-mercies from god to his people , unto which of grace he engages himself ; and there are covenant-duties unto which man stands engaged , psal . . , . but the mercie of the lord is from euerlasting to everlasting , upon them that fear him , and his righteousnesse unto childrens children ; to such as keep his covenant , and to those that remember his commandments . the usual solemnities of a covenant , are also found , in the transactions between god and his people , as well as the essentials of it . . covenants used to be written ▪ for memorial for posterity , and so is the covenant , between god and man , as in old , so in new testament-times . these things are written that you might believe , and that believing you may have everlasting life , john . . . covenants used to be confirmed with outward visible signes , as the killing of beasts , gen. . jer. . this was done in the old administration , exod. . half of the blood was sprinkled upon the altar , to denote gods entering of covenant , vers . . the people also were sprinkled with blood , to shew their voluntary entring into covenant , vers . . and in the new dispensation , a new and unheard of ratification was used , the blood of the mediatour of the covenant , math. . , . this cup is my blood in the new testament , which was shed for you , and for many , for the remission of sins . this latter is a plain allusion to the former , in which you may finde . . a threefold agreement . either of both these were covenants . . either of both these , had their ratifications and confirmations . . either of both were confirmed with blood . . a threefold difference . . the former was the old covenant , which was antiquated ; this is the new. . the former was ratified , and sanctified with the blood of beasts : this is ratified and sanctified , in the blood of christ . . that blood could never take away sin , heb. . this was shed for many , for remission of sins . thirdly , covenants use to be confirmed by seal : so , is , this covenant , between god and his people , which is to be spoken to elsewhere . as the being of a covenant is thus plentifully proved by scripture-testimony , so we might as amply prove it by arguments drawn from thence . the churches of christ are espoused unto christ , hos . . , . and i will betroth thee unto me for ever ; yea , i will betroth thee unto me in righteousnesse , and in judgement , and in loving kindnesse , and in mercies ; i will even betroth thee unto me in faithfulnesse , and thou shalt know the lord. cor. . . i have espoused you to one husband , that i may present you to christ ; and spouses are in covenant with their bridegroom . the churches of christ are married to christ : isa . . . thy maker is thine husband , the lord of hosts is his name , and thy redeemer the holy one of israel , the god of the whole earth shall he be called . and wives are in covenant with their husbands . their sinnes against god are branded with the names of adulteries , whoredomes ; and these are not barely dis-obedience of a command , or neglect of a favour , but breaches of covenant . the churches of christ are servants of christ , levit. . houshold servants , ephes . . . and servants are their masters by covenant . their sinnes in this relation are not barely obstinacy , stubbornness , or ingratitude , but they are charged with treachery , falsehood , dealing falsely in covenant , and their hearts being not stedfast in covenant . it is above me to conceive , how man can be a covenant-breaker , ( not alone respective to man , but god , as he is frequently charged ) when there hath past no covenant between god and him . they may question , whether there were ever any such thing , as a covenant in the world , that deny this to be a covenant , in the proper nature of it ; some objections raised in their due place will be answered . chap. iv. the covenant of grace is between god and man ; and not between god and christ. having asserted a covenant in the proper nature of it , it is necessary , before i proceed further on , to give differences between this covenant of works , and the covenant of grace , to speak something by way of explication , covenant being taken in so various and ambiguous senses , or at least so many senses put upon it , which i take to be a misunderstanding of the scripture-covenant , i shall lay down certaine explicatory propositions for clearing of the thing in question . and the leading on shall be this . the covenant of grace is between god and man , between god , and those of fallen mankinde , that he pleases to take into covenant , god and man are the two parties in the covenant ; it is not made between god and christ. this is so plain , that a man might think there needed no words about it , but that there are some that will have man to be no party in it , and that it is entred onely with christ on behalf of those that god hath chosen in christ to himself . to this i shall speak first by way of concession , yeelding to them of this opinion , these three things that follow . . that there is such a covenant of which they speak , which was entred between god and christ , containing the transactions which passe between the father and the sonne , the tenor of which covenant we find laid down by the prophet , esay . , &c. and commented upon by the apostle , phil. . . there we see , first the work that christ by covenant was to undergo , to make his soul an offering for sinne , that is , as elsewhere is exprest , to give his life a ransome for many , and as he covenanted , so he did , he became obedient to death , even the death of the crosse , phil. . . and that , upon account of this covenant entred , christ himself speaking to it , and of his work in it , saith , john . . this commandment have i received of my father . secondly , the reward that he was to receive , which is laid down by the prophet in many words . . he shall see his seed , ver . . as isaac being received from the dead in a figure , saw a seed , had an innumerable posterity ; so the lord christ who was received from the dead in truth ; hath his seed in like manner , beleevers innumerable , which are called his seed in resemblance to the seed of man. . he shall prolong his dayes , not the dayes of his seed , as some would have it , making this one with the former , and rendring the words videbit semen longaevum , being delivered from death , he shall live and reign eternally , revel . . . . the pleasure of the lord shall prosper in his hand ; he shall irresistibly do whatsoever is the fathers pleasure to be done in the work of mans salvation . . he shall see the travel of his soul , and shall be satisfied ; upon this work done , he fully enjoys the whole of all his desires . . therefore will i divide him a portion with the great , and he shall divide the spoile with the strong . he obtains a perfect victory , hath a plenary and full conquest over every adversary . . we yeeld that the whole of these covenant-transactions ; between god and christ , was on our behalf . making his soul an offering for sinne , he offers it for those that are fallen by iniquity ; all is , ( as is there said ) for the justification of many . whatsoeve it is , that upon the work done redounds to himself , yet the reason of undertaking was for us , vnto us he was borne , unto us he was given , he was wounded for our transgressions , he was bruised for our iniquities , he was delivered for our offences , and raised again for our justification ; he endured the mulct , and we reap the benefit . . we confesse that it is the work of christ that we enjoy a being in covenant , as it is his gift that we enjoy the blessing of ordinances . but when all these are yeelded , the truth must be asserted , that there is a covenant to which scripture constantly speaks , which is entred of god with man , and not with christ , which me thinks with much ease might be made to appear . . there are frequent testimonies of gods entry of covenant with his people . . with the leading persons in the covenant , which stand as the root of many thousand branches , which are their off-spring in covenant . he entred covenant with abraham , gen. . . gen. . . the like he enters with isaac , gen. . . with jacob , gen. . . and therefore he is so frequently called the god of abraham , isaac , and jacob. and the covenant of god is alike known by the name of the covenant with abraham , isaac and jacob. . he enters covenant with the whole body of the people of israel , deut. . , . hear o israel , the statutes , and judgements , which i speak in your ears this day , that ye may learn them , and keep them , and do them . the lord our god made a covenant with us in horeb , the lord made not this covenant with our fathers , but with us , even us who are all of us alive this day ; and this whole visible body of israel was not christ . . there are testimonies of israels entrance into covenant with god , deut. . , , . ye stand this day , all of you before the lord your god ; your captaines of your tribes , your elders , and your officers , with all the men of israel , your little ones , your wives , and the stranger that is in thy camp , from the hewer of thy wood , unto the drawer of thy water , that thou shouldest enter into covenant with the lord thy god , and into his oath which the lord thy god maketh with thee this day , psalme . . gather my saints together unto me , those that have made a covenant with me by sacrifice , deut. . . thou hast avouched the lord this day to be thy god , and to walk in his ways . . the particular time , and place of gods entrance into covenant with his people , is , in seripture noted likewise . in horeb as we have heard , which was the first yeare of their coming out of egypt , the third moneth , exod . . again , in the fourth year , the eleventh moneth , the first day , deut. . . deut. . , , . compared . this day saith the text . now , there was no day , in which the covenant of god , with christ , was entred , no day , when it was not entred , but it was from all eternity , as , all the works of the trinity are , ad intra . . covenant duties are imposed , to walk before the lord , to be perfect , to be an holy , peculiar people , gen. . . exod. . . these are not imposed upon christ , but upon christians . . the people of god have the praise of keeping , and are under the blame of covenant-breaking , which praise of faithfulness , and blame of perfidiousnesse is ascribed to them , and not to christ jesus . . they that have the seals of the covenant given them , are in covenant ; but man receives the seales , both of baptisme and the lords supper ; as , the people of god of old , did circumcision , and the passeover , therefore , man is in covenant . . if the covenant were made , with christ , and not with man , then he is a mediatour between god and himself , and not between god and man. this is plain , in that he is the mediatour of the covenant , viz. between persons in covenant ; but he is not a mediatiour between god and himself , which were absurd to imagine , but between god and man , there is one mediatour between god and men , the man christ jesus , tim. . . there is only i think that one difficult text of the apostle to be objected against this thing , gal. . . now to abraham and his seed , were the promises made . he saith not , and to seeds , as of many ; but as of one , and to thy seed , which is christ , from whence some conclude , that the covenant was entred of god , with no other of abrahams seed , but with christ , consequently not with man , but with christ only . as this was not in my thoughts in my first edition , so , i shall not now ( as i soon might ) weary my self , and reader , in wading into all the difficulties about it , being such as have occasioned , not onely the jewes to insult , as calvin observes but hierom ( the greatest linguist among the ancients ) to speak words unworthy of such an apostle , which i shall spare to repeat , and , all , upon the occasion of the apostles words , that the promises , were not made to abraham , and his seeds , as of many , but his seed , as of one , on which the forenamed father says , running over the whole scripture , both with his eye , and memory ; he doth not finde the word seed ever used in the plural number , but alwayes in the singular , whether it be in the better , or worse sense . but gomarus on the words takes him up as being too short in his memory , and quotes samuels speech , . sam. . . to the contrary , where the word is used plurally , rivet indeed , exercit . in genes . seemes to help him out , though he do not mention him , affirming , that the word [ seed ] is never used in the plural number , for the posterity of men ; but always collectively used in the singular number . the place objected in samuel speaking of the seed of the earth , but ravanellus on the apostles behalf , pleads , that it is uncertain , whether the word be only used of the hebrews in the singular number , for though it be not used plurally , in the hebrew text of the old testament , yet it cannot thence be gathered , that the word hath onely the singular number , and wants the plural ; when it is without all doubt , that all the words which have been in use with the hebrews , are not to be found in the old testament . howsoever , i am not the man , from whom a satisfying comment on these words may be expected ; others more able , that have travelled in it , may be consulted , yet i doubt not , but enough may be easily said , to vindicate it from this glosse that is here put upon it , and to make it appear that this text will not bear this doctrine , that the covenant of grace is not entred with fallen man , but with christ only , which may appear by these following reasons . . there is no safe opposing any one difficult text ( about which expositors are at so much difference among themselves ) against , so many that are full , and clear against it . the texts that are against it are ( as i may say ) without number , and this , i think , stands alone , with any colour for it . thus the papists have adventured to fasten their purgatory on cor. . , and some few like difficult places . . the word covenant is not in the text , neither under the more proper word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; promises , in the plural number , repeated again , verse . in the singular , and a promise , and a covenant ( as paraeus on the words observes ) much differ . . if they will needs understand by promises to , a covenant with , as every covenant is a promise , though every promise be not a covenant , they differ as the genus and the species , yet there is that in the text , ( as master bulkley in his treatise of the covenant observes ) which makes against them , they say this covenant is made with christ , and with none but christ ; but in the text , it is otherwise , abraham is made a party in the covenant , as well as christ , which serves to overthrow their exclusive particle . . [ christ ] here in this place may be taken collectively , as [ seed ] is usually taken , and so the word is taken , cor. . . as the body is one , and hath many members , & all the members of that one body , being many , are one body ; so also is christ . and so mr. bulkely , diodati , rivet , gomarus , and our last annotations upon the words expound it . . being understood of christ personally ( which with submission to better judgements , i confesse most satisfies me ) it must not be understood of christ , as a party in covenant , for blessednesse ; but as a mediatour making blessed . there are many promises in scripture made to abraham , and the seed of abraham , and there is much difference among interpreters , to which of these promises this text refers ; the reader , if he please , may consult paraeus on the words , and junius in his parallels , but to what text soever it is , that these words do refer , i am confident that the apostle speaks not , of any blessednesse received by covenant ; but a promise of making nations blessed , and this is not indeed to [ seeds ] as of many , but to [ seed ] as of one , which is christ ; which i gather by comparing the words in hand with v. . of the same chapter , and the scripture foreseeing that god would justifie the heathen , through faith , preached before the gospel to abraham , saying , in thee shall all nations be blessed . this is the promise that this text holds out , which is not a covenant for blessednesse , but a promise to make blessed repeated againe , verse . the law was added , because of transgressions till the seed should come , to whom the promise was made , which is not christ , collectively , or mystically , but personally considered , not entring covenant but as mediatour of the covenant . so that this text serves nothing for this purpose . a learned writer indeed sayes , it is beyond my brain to conceive that god should immediately make a covenant with us , who were children of disobedience , and of wrath , who could not be capable of any such covenant and conditions . that christ hath a hand to bring us into covenant , before was yeelded , and how far he hath a hand further to carry on ; the covenant may be yet further considered , but man is a party in covenant , and as god may make promises , and give good things to fallen man , so he may enter covenant with him likewise . chap. v. the outward , and not the inward covenant , is a covenant , properly so called . whereas there is an usual distinction ( almost in all that write or speak of the covenant ) of a double covenant between god and his people , one external , and the other internal ; one passing outwardly , and the other inwardly kept and observed . or ( as dr. preston expresseth it ) a single and double covenant , which i shall forbear to examine , seeing i know there is a right meaning ; though i much doubt whether there be in the reader a right understanding . my second proposition shall be , that it is the external covenant , not the inward , that exactly and properly is called by the name of a covenant : and to which priviledges of ordinances and title to sacraments are annext . this proposition , occasioned by this received distinction , is , of three heads , which in case the reader please , he may subdivide into three distinct positions . . the outward , and not the inward covenant , is , most exactly and properly called by the name of a covenant , which i thus make good : . that covenant to which the definition of a covenant doth belong , hath exactly and properly the nature of a covenant , this none can deny : the definition sets out the nature of the thing defined ; but the definition most actly belongs , to the outward covenant , not to the inward ; this is plain ; an agreement of parties , on tearms and propositions is the definition of a covenant : now the outward covenant , is an agreement on tearmes and propositions , as i have abundantly declared , in that covenant god engages himself to man for his happinesse ; and man engages to faith and obedience . the inward covenant hath no tearmes or propositions at all , for man to make good , upon account of his covenanting : seeing the performance of the conditions of the scripture-covenant , is his very entrance into the inward covenant . he that believes and repents keeps covenant , nothing more is expected of god , or promised by man : but beleeving , and repenting , is the first closing with god in covenant , according to them that speak of an inward covenant . . a covenant to perform conditions is a covenant properly so called ; but the outward covenant , not the inward , is a covenant to perform conditions , this is plain : the conditions in the inward covenant , are the covenant . . that which confounds entrance into covenant , and keeping of covenant , is no covenant properly so called ; in a covenant properly so called these are distinct : but the inward covenant confounds entrance into covenant and keeping of covenant , and therefore in exact propriety of speech is no covenant . . the outward , and not the inward covenant , is , most usually in scripture , called by the name of a covenant ; which is plaine , in that , they that have no part , or portion , in the inward covenant , are , yet still spoken of , in scripture , as people in covenant ; god calls all israel his people , and that upon covenant termes ; deut. . ▪ , , . al of those , that thus covenanted with god , were not in the inward covenant . this people at their worst , and the wrost among them , are called the people of god , as by those that were strangers to this covenant : these are the people of the lord , ( say the men of babylon ) and are gone forth out of his land , ezek. . . so , also by the lord himself jer. . . can a bride forget her attire ? yet my people have forgotten me dayes without number . how often doth god own israel as his people , when he yet brands them as a rebellious , revolting , stiff-necked , treacherous , and adulterous people . they that forsake the covenant of god , that break covenant , that deale falsely in it , upon whom god brings a sword to avenge the quarrel of his covenant , are in the outward , not in the inward covenant : but such there be among gods covenant-people , as he frequently complaines , that break covenant , &c. these , are not then , in his inward , but outward covenant . the great objection is , ( and all that carries colour against this ) jer. . , . where the lord differencing the old and new covenant , saith , this is the covenant that i will make with the house of israel , and the house of judah : not according to the covenant that i made with their fathers , in the day that i took them by the hand to bring them out of the land of egypt , which my covenant they brake , although i was an husband to them , saith the lord : but this shall be my covenant that i will make with the house of israel , after those dayes , saith the lord , i will put my law in their inward parts , and write it in their hearts , and will be their god , and they shall be my people . that is alone the inward covenant , and the elect regenerate are alone within it . the inward covenant then is called in scripture a covenant , and is in exact propriety of speech a covenant . for answer , i shall have further occasion to speak to this text. in this place i shall only put some queries . . whether those that carry this text to an unconditionate covenant , and restrain it alone to that which they call the inward covenant , do not make the covenant in the time of the law , and that in gospel-times essentially different , and consequently , either make two covenants of grace , distinct , in kind ; or thrust all that were under the old covenant , out of all hope of salvation , contrary to all interpreters , who make these covenants , one in substance ? see the last larger annotations on the words . . whether such an interpretation , do not utterly contradict , new-testament-light , which holds out the new covenant in like latitude with the former , in which many are called , but few are chosen ; and where conditions are as explicitely , and fully required , as in old testament dispensations ? . whether , when scripture speaks of things , in opposition to mens erroneous conceits , ( for a further explanation of them , and rectifying mens judgements in them ) it do usually lay down a full , compleat , and formal definition , to which nothing is to be added ? or whether it doth not , usually supply that , in which men through mistake were defective and short ? and whether those texts , esay , . is not this the fast that i have chosen , to loose the bands of wickednesse , to undo the heavy burdens , and to let the oppressed go free , and that ye break every yoak ? is it not to deal thy bread to the hungry , and that thou bring the poor that are cast out into thy house , when thou seest the naked , that thou cover him , and that thou hide not thy self from thy own flesh ? jer. . , . did not thy father eat and drink , and do justice and judgement , and then it was well with him ? he judged the cause of the poor and needy , and then it was well with him ; was not this to know me , saith the lord ? jam. . . pure religion and undefiled before god and the father is this , to visit the fatherlesse and widows in their affliction , and to keep himself unspotted from the world , are not parallel to this text in their way of delivery . and in case we cannot finde a full definition of a religious fast in that of esay , nor the whole of it that makes up saving knowledge in that of jeremy , nor the whole that makes religion compleat in that of james ; why is it that we should earnestly contend , that the full nature of a covenant is in this text exprest , being fully parallel in the way of delivery to those other texts . thirdly , it is upon the account of the outward covenant , and not the inward , that men enjoy priviledges of ordinances , and interest in sacraments ; men that are so far honoured as to enjoy an outward covenant , have just title to these priviledges . it is in behalf of the jew outwardly that the apostle having so decryed his condition , respective to the approbation of god , puts the question , what advantage hath the jew ? what profit is there of circumcision ? rom. . . the jew and circumcision are there one ; a jew outwardly , and circumcision in the flesh , go there in equal latitude . he that by nature is a jew ( as paul speaks , gal. . . ) is of the circumcision ; and to these , the oracles of god are committed ; the instruments , deeds and evidences of the covenants , say the last annotations . it was the priviledge of israel , psal . . . rom. . and then , the priviledg of no other nation ; now it is , the priviledg of all , ingraffed in their stead . this is confest , even by a great part of those , that understand the inward covenant , ( or covenant keeping to acceptation , ) almost whensoever they mention a covenant , in that , they baptize infants , upon covenant grounds , even all their infants that make a covenant profession , and that upon just warranty . it is further plaine in reason , the outward covenant must have priviledges suitable to it self , otherwise there is no manner of benefit , or advantage of it . this priviledge of the sacrament is suitable , being outward , as the covenant is outward ; this is elsewhere spoken to at large , and therefore i shall hear forbear . i have indeed been challenged for this distinction of an outward and inward covenant , as though i had been the sole authour of it , when all know that it is a distinction , that of a long time , among divines hath been in common use ; and in case it had not been commonly received , i should have forborne the use of it . as , i heard mr. ball , once in discourse , say , that he denyed any such distinction , of an outward , and an inward call to the ministery , all calling being external , unlesse the man called were a prophet , that which men terme , an inward call , being onely qualifications fitting for the work : so that i deny , in exact propriety of speech , the inward covenant , is any covenant , but the answer of the soul , unto that which the covenant requires . and whereas it is said of me by way of conjecture . it is probable that he thus distributes them , from the blessings promised , whereof some are inward , and some outward ; for though he explain not himself fully , yet i know no other sense that it will bear . to this i say , that i thus distinguish them , to apply my self to the readers understanding , that hath been accumstomed , so to call them ; and further i say , that men , that barely covenant , and keep not covenant , have onely priviledges that are outward , they are visible church-members , and they have visible church-priviledges , and those , who answer to covenant engagements ( which usually is called the inward covenant ) have priviledges both outward and inward . a jew outwardly had outward priviledges , a jew inwardly ( that is , he that answered to his outward profession , that worshipped god in spirit ) hath both those that were outward and inward . it is further said , it is evident that his outward covenant hath no seal ; for it is a covenant de sigillis conferendis ; if therefore it have a seal , it is either the same which is promised , or some other . what this authour means , when he says , it is a covenant de sigillis conferendis , i am to learn ; if he mean that the seal follows the covenant , and is put to , after the covenant , so it is in all covenants whatsoever . he sayes , they no where tell us , what is the seal of their outward covenant ; me thinks , we had no need to tell , what the seal of that covenant was , that the jew entered ; was it not circumcision ? and did there not another follow , viz. the passeover ? now i tell him that circumcision and the passeover , were , and baptisme and the lords supper , are , seales of this covenant . the nation of the jewes were in covenant , as our authour ( though he would , yet ) must not deny ; they were not all in the inward covenant ; and yet they had these seales . he says , we are bound to give the seals to such , vocation which is effectual only to bring men to an outward profession of saving faith , is larger then election , and makes men such , whom we are bound to baptize ; and such we say have right to them . and to help him a little further . those men , that he sayes the church must baptize , though without right , we say , are truely in covenant , and have right ; when he knows , what a childe he is to baptize , he knows , who we say , are in covenant , and have covenant-right to baptisme ; so that a second covenant , of which he speaks , to give right to a first , is a strange fancy . but seeing i am no better understood , i shall endeavour ( if it may be ) to clear my meaning in certain positions which here follow . chap. vi. positions tending to clear the thing in question . . those that take upon themselves a christian profession , being separate for god , calling him by the name of lord , that have ordinances of god as their inheritance , that acknowledge a deity , and no other but the true deity ; a necessity of worship , and none but the christian worship , these with me are in covenant with god , as was the whole state of the church of the jews , and the whole face of the visible church of the gentiles , that were ingraffed in their stead . this to me is plain , in that they are the church or churches of god , act. . . gal. . . the called of god , matth. . . the people of god , isa . . . psal . . . they sacrific'd to the true god , psal . . . are the sons of god , gen. . . deut. . . rom. . . are a people nigh unto the lord , deut. . . psal . . ult . god professing himself to be their god , psal . . . are children of the covenant , acts . . saints , psalme . . acts . . cor. . . believers , act. . , . acts . . luke . . disciples , matth. . , . acts . . & . . christians , acts . . that all of these imply a covenant-state ; and that unregenerate men , have in scripture , all this honour , is clear ; these therefore with me are in covenant . i know , that as to all of these elogies , it is answered in a word , that they are equivocal . an answer that i can scarce take into my thoughts without horrour ; as though gods oracles were all over , from one end of the bible to the other , like those of apollo , and there were no reality , either in their separation for god , or gifts that they receive from god , ( as illumination , conviction , faith ) or priviledges that they enjoy ; when there can be no plain denial , that all of this here mentioned , argues a covenant-state , yet exceptions are taken . it seemes ( saith one ) he takes all to be in covenant that bear the name , [ christian . ] and then questions ; what ? though they know not what christ or christianity is ? is taking a name , entring into cevenant ? the poore indians that by thousands are forced by the spaniard to be baptized , are said to know so little what they do , that some of them forget the name of [ a christian ] which they assumed . and does not our authour think that a man may take as plausible exceptions against his words , ( where he saith , the rule is , that a serious professour of the faith is to be taken for a true beleever , if he would travel as far as india for it , ) as he doth here against gods word ? do not we know , that force may make , these poor indians , to appear serious in their profession ? and it is wonder , that it should be so strange with him , that taking a name , should be entring covenant , or at least that it should imply a covenant-state : let him consult isa . . . in that day seven women shall take hold of one man , saying , we will eat our own bread , and wear our own apparel ; onely let us be called by thy name to take away our reproach ; and those manifold scripture-texts , which expresse the relation of gods covenant-people to him , in these words , a people called by his name ; or on whom the name of god is called . distinction should be put , between children of the covenant , by descent from parents in covenant , whether jews or christians , ( who continue their covenant-relation , till they professedly cast it off , notwithstanding their ignorance ) and such that of meer aliens are to be received , having no other title then their own present qualification . this ought to be voluntary , as well , in renouncing their old false way , as embracing the present , as we see it was , in those coverts through the acts of the apostles , and , is not to be , without some competency of knowledge , discerning the evil of their former course , and the happinesse attainable in the present . and , i am easily induced to believe , that more knowledge by the industry of teachers , is now required , then was in the primitive times , seeing there is not so much of god , by miracle to perswade , and as it were to over-rule : so that it is not a naked taking of a name that is intended , but that which together with it still attends upon it : as a wife is called by her husbands name , and withall , makes her abode in his house ; so it is with a covenant people , and was with israel ; they bore the name of god , and they made abode in the church of god , enjoying his ordinances as their inheritance . it is objected , god oft bestowes his word on infidels , and in england there are men that deride the truth of scripture , and esteem it a fiction , and yet for credit of men come ordinarily to the congregation . these have the word given , and so have other unregenerate men , but not by covenant that i know of , that god doth bestow his word on infidels , to me is strange : it is true that he often tenders it to them , but in case they remain infidels , they put it away from them , and bestowing implies not only a tender but an acceptance . it was the great advantage of israel , above other nations , that to them was committed the oracles of god , when others had not that honour . and to speak , of gods giving his word by covenant , is a most improper speech , seeing the word is the very covenant draughts ; as though we should say , he gives his word , by his word . and these sure are no open deriders that for the credit ofmen , make such a publique profession : this would work restraint , on the one hand , as it puts upon profession on the other . and in case any such thing be , though the covenant is perfidiously broke , yet ( as i conceive ) it is not totally cast off , as long as an open profession is continued . what shall we say of those , that take their sons , and daughters , to give them to moloch ? this can be no low crime , and is an high departure from the true god , yet these bring forth children unto god ; and they are gods children , that they thus sacrifice , ezek. . , . so also , psal . . , &c. israel was mingled among the heathen , and learned their works , and they served their idols , which were a snare to them ; yea , they sacrificed their sons and daughters unto devils , and shed innocent blood , even the blood of their sons and daughters ; yet this , as appears cast them not out of covenant ; god notwithstanding remembred for them his cavenant , ver . . this was therefore doubtlesse but a partial apostasie ; taking in the worship of idols , they did not totally cast off the worship of god : god was not totally cast off in judah , neither did god cast off judah : ahaz was of the worst of kings , and yet his posterity was reckoned among the people of the lord. had the jews at that time been , as severe disputants against a covenant-state , as are risen up now , the church of god had wanted an hezekiah , he had never lived , ( much lesse wrought so happy a reformation ) in the church of god. . those that are lookt upon by men , as in covenant with god , and so ordinarily judged ( as the people of israel were ) by the name that they bear , their abode in the church , the profession that they make , and so accordingly stiled , are truely , and really in covenant . a man may know a man , to appertain to such , or such a person , because he sees him in his family , hears him call him master , sees him , sometimes at least , in his work , and knows , him to have the repute of his servant ; though to know him to be a faithful servant , requires more diligence of enquiry , and a stricter scrutiny : so , a man may be as easily known , to appertaine to jesus christ ; the same characters make him known , all that is required , to being in covenant , is , visible , open , evident : but sincerity of heart in covenanting is invisible , and secret . and therefore the jew outwardly , rom. . . is called by the vulgar , vatablus , tremelius , arias montanus , and castalio , judaeus in manifesto ; by calvin , judaeus in aperto ; by beza , judaeus in propatulo : the jew inwardly , is called judaeus in abscondito , or occulto : their church , or covenant-station , giving them those great advantages after mentioned , was open and manifest . those that say , lord , lord , as , mat. . . are of those that avouch god to be their god , and god avoucheth them to be his people . and therefore when they come with their sacrifices , though in their sinnes , and god upon that account testifies against them ; yet he sayes , i am god , even thy god. it is confess'd by an eminent adversary , that we must judge those that make profession , to be in covenant with god : we must give them the name of christians , and men in covenant with god , and we must use them as christians in works of charity and ordinances , and church-communion , and so must use their children as christians children . and seeing reason to judge so , according to scripture-character of men in covenant , they are so . either in this we judge right , or else we proceed upon mistake , if we judge aright , then all is well : if we mistake , then , all in these proceedings is null . water hath been applyed to the child of such an one , but no sacrament dispens'd ; and according to a mans hopes , thoughts or feares of his fathers regeneration , are his hopes , thoughts and feares of his own baptisme , and consequently of his interest in church-communion ; for this , stands , or falls according to his fathers interest , or non-interest in the covenant . a grand rule is laid down by the said authour , that a serious professour of the faith is to be taken for a true beleever : and this being laid down , more are added . if this proposition were a scripture-maxime then it would have borne a farther superstruction , but , being neither found there , nor any proof made , that it is any way deduced thence , mother and daughters , may all justly be called into question , and seeing he cannot but know , that very many ( as to the thing for which it is produc'd ( which in order to admission to ordinances ) will utterly deny it , he might have dome well to have made some essay to have proved it . i do yeeld that charity is to hope the best , but but that we should put our charity to it , or our reason either , for probability or certainty , when we no where so taught , and have a more sure rule for our proceeding , i see no reason . i can scarce meet with a minister that sayes , ( and i have put the question to many of the most eminent that i know ) that he baptizeth any infant upon this ground of hope that the parent is regenerate , but still with earnest vehemence professes the contrary . i desire the reader to consider master cobbets third and fourth conclusions in his just vindication , page . . there is a bare external being in the covenant of grace , saith he , of persons who possibly never shall be saved . concl. d. the church in dispensing ●n enjoyned initiatory seal of the covenant of grace lo●keth unto visibility of interest in the covenant , to guide her in the application thereof . nor is it the saving interest , of the persons in view , which is her rule , by which she is therein to proceed . concl. th . visibility of interest , and saving interest are there oppos'd . see also master huds●n , pag. . john baptist did not in his conscience think they had all actually , really and compleatly repented and reformed themselves , whom he baptized , but he baptized them unto repentance , matth. . . and they by receiving the same bound themselves to endeavour the practise thereof . it were a sad case for ministers , if they were bound to admit none , or administer the lords supper to none , but such as were truly godly ; or that they judged in their conscience to be so , or were bound to eject all that they judged were not so . . mans obligation of himself in covenant unto god , upon the termes by him proposed , necessarily implies gods obligation to man. where god makes tender of the gospel , by his ministers to any one out of covenant , there he makes tender of the covenant ; and where a person , or people , professedly accept , that is , engage themselves , ( as myriads of thousands did through the acts of the apostles ) this person , this people , each man of them is in covenant . as scripture calls them by the name of saints , disciples , beleevers , christians , so we may call them covenanters . they have all a sanctity of separation , which camero sayes , is real , and arguments are drawn from thence to a right in baptisme , there is in most of them , if not in all , some graces that are real ; either common or saving , and a covenant doth not wait , till the termes be kept , and the conditions made good , before it hath the being of a covenant . and whether these be every way sincere , or any way dissembling , yet it is acknowledged , that they really oblige themselves : and god howsoever dissembles not , but is bound by himself , upon his own terms , which they profedly accept , to confer all that the covenant holds forth , so that , wheresoever man is obliged , there a compleat covenant is made up , for gods tender goes before , and man is the last party , and compleats the covenant . . sinceri●y , and integrity of heart ; or fully reality , in a mans intentions , to stand to the whole of a covenant , is not of the offence , and being of it . both parties stand engaged , upon their respective termes , though one part should have unsincere intentions . a wife is a wise , and the marriage is compleat , when both parties have publickly express'd consent though she hold a resolution to be stubborn , refractory , profuse , &c. a man consenting to serve , whether in bare words , or taking earnest , as is most usual , or by hand and seal , as in the case of apprentices , is a servant although he intend with onesimus to purloyn , or take his opportunity to be gone . some thinks it makes for their advantage , to say , that unregenerate men are unsincere in covenant ; but that concession , utterly destroys them . if they be unsincere , or as the psalmist speaks , not stedfast in covenant , then they are in covenant , a propositione secundi adjacentis , ad propositionem primi adjacentis , valet argumentum . if it be true that catiline is a seditious man , then it is true , that he is a man : that peribomius is a vicious man , then he is a man ; that judas is treacherous and perfidious in covenant , then he is in covenant : a mans conviction , that he is an unjust steward , or an unfaithful servant , doth not conclude him to be no servant , or no steward , but the contrary . and whereas it is said , the differences must be taken notice of , between humane covenants , and ours with god ; or else all will be marred . men know not one another hearts , and therefore make not laws for hearts , nor impose conditions on hearts : and therefore if both parties do confesse consent , though dissembledly , they are both obliged , & the covenant is mutual . but god offers to consent only on condition that our hearts consent to his terms , and therfore if we profess , consent , & do not consent , god consenteth not , nor is , as it were , obliged . this were somewhat to purpose , in case it could be made to appear that scripture denies all being of a covenant between god and man , where the all-seeing eye of god sees not all integrity and sincerity . but scripture-language which is the fasest for us to follow , being ( as we have heard ) far otherwise , there is nothing marr'd in non-observance of any such supposed difference ; see psal . . , , . when he slew them , then they sought him ; and they returned , and enquired early after god. and they remembred that god was their rock , and the high god their redeemer . neverthelesse they did flatter him with their mouth : and they lied unto him with their tongues . . there is a real and serious purpose in many unregenerate persons to serve the lord , and to come up to as much as they think he in covenant requires , though with austin they have a great mind to delay , and often to put off , the thought of , their more exact , and serious service ; and too ordinarily think that they keep covenant , when they break it , having not as yet any right knowledge , either of their own hearts , or gods commands , and in this posture , in which they thus stand , before they come up any higher , yea , though they never come higher , they reach unto graces in themselves real , true , and good , and all do , the works which god commands ; there is a common grace which is not saving , yet real , and so true , and good , and so true grace , as well as special grace which is saving , saith master baxter saints everlasting rest , part. . sect. . which may be a faire answer to that which is objected against me , that in my explication of dogmatical faith , i adde by way of exclusion [ though not affecting the heart to a full choice of christ ] where he seems ( saith my adversary ) to imply , though he expresse it not , that the faith that he meaneth doth affect the heart to a choice of christ which is not full . but if so , then , . it is much more then assent , or a meer historical , dogmatical faith. . but is the choice , which he intimateth real as to the act , and suited to the object ? that is , the real choice of such a christ as is offered , and on such termes ? if so , it is justifying faith : if not , either it is counterfeit , as to the act , or but nominal , as to the object , and is indeed no choosing of christ . that which is real and true , is neither counterfeit nor meerly nominal , so far as they know , either christ or their own hearts , they undissembledly choose , and take to him , as expecting to be happy in him , and not in any other object ; though too often it is upon mis-information , and when they come to a right understanding of the termes , they are in danger to quit the way in which they might enjoy him . it is further said that , i think that there may be an undissembled profession , which yet may not be of a saving faith ; but then i conceive , saith one , it is not an entire profession of the whole essential object of christian faith , viz. of assent and consent . in which he doth but cast dust in his readers eyes , in confounding the intirenesse of the object , and the integrity of the subject . there may be an entire profession of the whole essential object of faith , where the will is brought in to make no more full choice , or consent then hath been said , and the desired integrity of the subject wanting ; i am told , it will be an hard saying to many honest christians , to say that a man not justified may believe every fundamental article , and withal truly professe repentance of all his sinnes , and to take god for his sovereign to rule him , and his chief good to be enjoyed to his happinesse , and to take christ for his lord , and only saviour , and his word for his law and rule , and the holy ghost for his guide and sanctifer , and the rest which is essential to christianity . i think it will be nothing hard for any honest christian to say , that a man not justified , may believe every fundamental article , as to assent , and that he may be convinc'd of the necessity of such repentance , and accordingly to make profession of it , as johns converts ( who were not all justifi'd ) did , and were baptiz'd into it , or that such an one may freely yeeld , that god hath right of sovereignty and rule , and that he is the chief good to be enjoyed for happinesse , and that he ought to take christ for his lord , and saviour , &c. and that this may be done truly , not only as to reality of assent , but as to reality of purpose to make this choice , so farre as the man knows his own heart , or the minde of god in this work , though there be not that integrity , to yeeld up himself wholly , which yet by the power of ordinances through the spirit , in gods time may be done , and through grace perfected . lastly , god setting up a visible church upon earth , in order to that which is invisible , will have those admitted , that give assent to scripture-doctrine , and accordingly wake profession : and this , of it self in fero dei , brings them into covenant-right , and visible church-membership . and therefore according to the minde of god ( and , as apollonius speaks , jure dei in this estate ) are to be received , though they shall hit , or misse of the mercy of the covenant , accordingly , as by grace they come up to , or by sin fall short of the propositions contained in it . a scholar ( saith mr. hudson ) that is admitted into a school , is not admitted because he is doctus , but , ut sit doctus ; and if he will submit to the rules of the schoole , and apply himself to learne , it is enough for his admission . the like may be said of the church-visible which is christs school ; vindicat. pag. . the door of the visible church , ( saith master baxter , saints rest . part. . sect. . ) is incomparably wider then the door of heaven ; and christ is so tender , so bountiful , and forward to convey his grace , and the gospel so free an offer , and invitation to all , that surely christ will keep no man off : if they will come quite over in spirit to christ , they shall be welcome : if they will come but onely to a visible profession , he will not deny them admittance . this seems to me to speak the mind of jesus christ for their admittance , and that in foro dei , as well as in foro ecclesiae , they stand in covenant-relation , and have title to church-membership . thus the reader may see my thoughts in this thing ; and though i doubt not , but that some will question much that i have said ; yet now at last , i hope , my meaning may be understood . chap. vii . the covenant of grace calls for conditions from man. a third proposition which i shall here lay down , is , that gods covenant with man hath its restipulation from man , when god engages to man , to conferre happinesse upon him , he requires conditions from him . this i know hath strong opposition by men of two sorts , and they of different stamps , and for different ends . the first deny all gospel-conditions , all covenant-termes on mans part , to the end they may assert justification before , and without faith , salvation without repentance , and obedience , which though it be contradicted by abundant testimonies of scripture ( placing unbeleeving , impenitent and disobedient ones in hell : under the wrath of god , yea such unbeleeving , impenitent ones that have laid highest claime to christ , matth. . . ) yet it seems wholly to follow , and necessarily to be evinced from this absolute unconditionate covenant . if christ have wholly finished , not only the work of mans redemption , but also of his salvation upon the crosse , without farther work of application ( as one in a distinct treatise hath made it his endeavour to prove ) then we may , as he there doth , decry , both our faith in christ , and christs intercession for us . herein one of late ( according to his wonted weaknesse ) is very industrious , and whereas the scripture tells us , christ dwells in our hearts by faith , ephes . . . he would prove , that christ enters into us , without us , dwells in the unbeleeving , and in reference to this opinion of his , he makes it his businesse , as , to deny faith , in reference to justification , so , all gospel-covenant-conditions . all other covenants besides this were ( saith he ) upon a stipulation , and the promise was altogether upon conditions on both sides . but in this covenant of grace , viz. the new covenant , it is far otherwise , there is not any condition in this covenant , i say the new covenant is without any condition whatsoever . and he further tells his hearers , that he is on a nice point , faith is not the condition of the covenant . others , utterly distasting the aforenamed opinions , of justification without faith , or salvation without obedience , or repentance ( which seeme to be the natural issue and necessary consequents of an unconditional covenant , ) yet , with great resolution do affirme ; the covenant to be without conditions , joyning in the premisses with these heterodox teachers , but peremptorily denying the conclusion . against both of these that oppose it , either more desperately , or more innocently , i affirm ( and might quote a cloud of witnesses ) that the covenant of grace hath its conditions ; which to me is clear . first , by the definition of a covenant , given in , by the authour before named , a few pages before his assertion before mentioned . it is a mutual agreement , between parties , upon certaine articles or propositions , on both sides , so that each party is bound and tyed to perform his own conditions . it is in the definition and of the essence of a covenant in general ( according to him ) to have conditions , yet this covenant in particular , with him , is without condition ; here is a species , that partakes not of the nature of the genus , a particular covenant that wants the essence of a covenant , which is the same as though he should finde us a man that is no living creature , a vine or fig-tree that is no plant , a piece of scarlet of no colour ; such a thing is this unconditional covenant . if the essence of a covenant require it , then this covenant is not without it . secondly by the expresse texts of scripture , which lay down conditions of the covenant , either in expresse words , or those that of necessity imply a condition . see john . . verily , verily , i say unto you , if a man keep my saying , he shall never see death . who sees not there ; first , a priviledge granted by way of covenant . secondly , the condition on which it is to be obtained . john . . if ye beleeve not that i am he , ye shall die in your sinnes . heb. . . whose house are we , if we hold fast the confidence , and the rejoycing of the hope firme unto the end . who knows not , if , to be a conditional particle ? all pardon and justification ( if scripture may be heard ) is suspended on mens not beleeving , john . . for god so loved the world , that he gave his only begotten son , that whosoever beleeveth on him should not perish , but have everlasting life . mar. . . he that beleeveth , and is baptized , shall be saved ; and he that beleeveth not , shall be damned . thirdly , by analogy with the covenant of works , entred of god with adam in innocency , gen. . . this , on all hands that ( i know ) , is granted to have been conditional , and who sees not in the texts mentioned , conditions as expresse in the gospel , as not eating of the tree of knowledge of good and euil , to man in paradise ? either , both , or neither , must be conditional . fourthly , from the nature of conditions in covenants . a condition in a covenant , is somewhat agreed upon by the parties in covenant , upon performance of which the benefit of the covenant is obtained , and upon the failing of it , the whole benefit is lost , and the penalty , whatsoever it is , incurred . in covenants between equals , either indent , and article what those conditions shall be upon defaylance of which the benefit is lost , and the penalty incurred . in covenants between superiour and inferiour , the superiour doth prescribe , and the inferiour doth yeeld . in all covenants there are such conditions , that upon performance or failing of them , the covenant doth stand or fall : such there are in the gospel-covenant . there we are enjoyned to believe and repent , upon obedience to and performance of these , we reap the benefit of the covenant . upon failing in them the benefit is lost , and the penalty incurred . he that beleeveth not , shall be damned . except ye repent , ye shall all likewise perish . there are then conditions in this covenant . fifthly , from the absurdities that will follow upon the denial of conditions on mans part in the covenant . first , then man is out of danger of being faulty in the covenant , he can be no covenant-breaker ▪ he cannot be charged that his heart is unsteady in it . this of it self is plaine , he that is tyed to nothing , fails in nothing ; he that is engaged to no servce , neglects no service ; as god hath that glory that he keeps covenant , so man hath that priviledge , that he is not in a capacity of breaking of it . the church might have spared that apology for themselves , that they had not dealt falsely in the covenant , psal . . . seeing they were under no such engagement , that they could falsifie , or in any such capacity of being false ; but we finde god complaining against his people for breach of covenant , jerem. . . isa . . . psal . . , . we finde him giving out his threats to avenge the quarrel of his covenant , levit. . . master baxters questionist ( who seems contrarily minded ) thought it an exception of validity , that it follows from his doctrine , that the new covenant is never violated by any . i am sure it follows from this doctrine , that it is not in any capacity of violation . secondly , then we may say ( as the apostle in another case ) our preaching is in vain , at least to salvation vaine , the gospel in mans mouth is no power of god to salvation . in faith or unbelief , in a penitent or unrepentant condition , in holinesse or disobedience , god will save ; he looks neither at faith , uprightnesse , or any qualification , when in a covenant-way he engages himselfe to conferre salvation . in case god doth not regard it , to what end is there any paines to work a people to it ? this i know some assertours of this doctrine will disclaime , but let them shew how they will avoid it . chap. viii . a grand objection against this doctrine answered . here an objection of weight ; by reason of the difficulty of some scripture-texts , on which it is grounded , is to be taken into consideration , it is true ( saith one ) that in covevenants usually there is a mutual contract , and there are mutual performances , to which persons are engaged thereby . but for the thing it is certaine , that however the words of foedus pactum , in latine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , covenant in english be used , the hebrew berith , and the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used in the old and new testament , do not alwayes import a mutual contract and mutual performances . god is said to establish a covenant with all living , gen. . , . between whom and god , there neither is , nor can be a mutual contract and performance . and the term rendred covenant , is not only rendred testament ; but also the holy writers do illustrate the new covenant , rather by the metaphor of a testament , then of a covenant , corinth . . . gal. . . heb. . , . and where the promises are set down without any reciprocal contract or duty exprest , heb. . , , . and . , . rom. . , . this argument , is against all being of covenants , as well as the conditionality of them , as indeed , if conditions be denied , all being of a covenant is destroyed , and therefore it might have been well brought in , where the covenant it self was asserted , as militating against the very being of it . but it cannot conveniently be held out in both places , and therefore it must be considered here , and for answer , let us first take what is granted , that usually in covenants there is a mutual contract , and that these words , latine , and greek , be used to imply such covenants , in which there are mutual contracts , and mutual performances , and to which persons are engaged on both sides ; and then let us examine what is affirmed concerning those two words , berith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the contrary . and for the first , who does not know , that the word is sometimes used for a covenant improperly so called ? a bare command , jer. . . a bare seal , gen. . . is ( as we have heard ) called a covenant . and , so a bare promise here in the place quoted is called a covenant likewise ; not that beasts and birds can covenant , but they shall be as secure from the judgement there mentioned , as though there had past a mutual contract in the strongest engagements , eliphaz shewing the priviledges of the godly , saith ; job . . they shall be in league with the stones of the field , the same word is in both places ; shall we now say , that a league or covenant is no act of reason , because man is in league and covenant with stones , which are unreasonable creatures ? or rather shall we say with master caryl in his exposition , to be in league with stones is an improper and allusive speech , stones are not capable of the formalities of a league ? so we say , for god to make a covenant with unreasonable creatures , with beasts , birds , and creeping things , is an improper and allusive speech likewise . birds , beasts , and creeping things are in an incapacity of covenant . gomarus handling that question of universal redemption in his comment on gal. . ( a patron of the lutherans , as he calls him , disputing for it from the form of the covenant of grace as that disputant stiles it , gen. . . where the seed of the woman is promised to break the serpents head , * ) denies that those words containe the forme of a covenant ; because it is certain ( as he sayes ) that a covenant properly so called , containes an obligation of two parties , with conditions on both sides ; which cannot be proved ( saith he ) in those words , and therefore it is not a covenant properly so called . from which learned hand we see . that a covenant properly so called is of two parties . . that both parts have their conditions . . that there is a covenant between god and man properly so called , in which god and man are both obliged . . that no scripture-expression holds out this covenant ▪ that holds not out these conditions . this is the proper acception for which we contend , and improper acceptions as they do not hold forth the nature of a covenant , so we confesse they do not imply mutual contracts , or mutual performances . so that the argument is brought to this , a covenant sometimes in an improper sense is said to be made with those that cannot make mutual contracts ; therefore a covenant is no mutal contract , nor hath any mutual engagements . we might as well argue , that because a stone is called a witnesse , josh . . . a heap of stones is so called , gen. . . ( which have neither eyes , nor ears , to see or hear , what is done or said , nor yet a tongue to utter it ) therefore there is no use of eyes , or ears , or of a tongue , in any one that is brought for a witnesse . as the hebrew word berith is improperly used , or at least used in a sense , more large then to denote a covenant , wheresoever it doth not hold out an agreement of two parties with engagements on both hands . so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whensoever it is used in that sense , seemes to be taken improperly , seeing in its received signification ( according to good interpreters ) it doth denote not a covenant , but a mans last will and testament , which never is of force , but by the death of the testator , heb. . , . which is not true of a covenanter , his death is not required to make the covenant valid . a so ravanellus , testament ( saith he ) in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken , . properly , for the declaration of a mans will concerning that which he would have done after his death , and is ratified by the death of the testator ; for it is not of force while the testator liveth , heb. . , . . improperly , for a covenant , which living men enter among themselves . rivet , also exercit. . in gen. speaking of those words of the apostle , gal. . . these are two testaments . b testament there ( he saith ) is not to be taken , in a proper signification for that which is done by a dying man , and ratified by his death , but , for a covenant-agreement , or order as pererius hath well observed . alsted in his lexicon theologicum having spoken to the sense in which translatours of the bible sometimes use it , as the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , resolves , c we must yeeld somewhat to custome . after saith . testament properly signifies a just declaration of a mans will , concerning that which he would have done with his goods after his death . the greeks properly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . estius is very d full , setting out the original denotation of the word , together with the received signification of it . for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) if you look to the etymologie of the word , holds out no more then a disposing , and with greek authours ( as budaeus witnesseth in his comme●t on the greek tongue ) , signifies in general a covenant-agreement or promise ; yet the common and most received signification is the same , as testamentum in the latine , which is the declaration of a mans will concerning that whith he would have done after his death . the apostles application of a testament properly so called to the covenant of god , heb. . , . hath troubled many interpreters . erasmus on this acount questions the authors skill in the hebrew tongue , and cajetan calls into question the authority of the epistle . most conclude from hence , that the original of the epistle was greek , in that there is not hebrew words to hold out such expressions , and the syriack translator was put to it , to keep the greek word , and put it into a syriack character . for the clearing of this doubt , it is not enough to say , that these words are sometimes promi●●uously used . berith for a testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a covenant , as camerarius notes out of aristophanes , a greek poet , as rivet observes , seeing the apostle applies a [ testament ] in the proper received sense to that which signifies a mutual agreement . for the salving of which estius reckons up several opinions which he rejects , some of which , others of good note follow , and afterwards acquaints the reader with his own thoughts , in words drawn out to such a length , that i shall refer the reader ( if he please ) to the authour himself . dixon on the words , saith , the articles of the covenant also evince it to be a testament , and the promiser bound to make his word good , and so to die . for jer. . the lord christ promiseth to reconcile his people to god , to take away their sinnes , and to be their god. justice required satisfaction of them before they could be reconciled , satisfaction they could not make themselves , therefore he who promised to make the reconciliation with god , was found to make the satisfaction for them to god : and if satisfaction for them , then to under-lie the curse of the law for them , and so to die . e gomarus says , the covenant of the new testament , is both a covenant and a testament . it is a covenant because it is an agreement between god and man concerning salvation promised , and faith owing by man : and a testament , because it is established upon the promised death of the son of god , and an heavenly inheritance by it , so that it may not unworthily be called a testamentary covenant , or a testament-covenant , by reason of the concurrence of both in one . and after concludes , simply it is a covenant by reason of the mutual agreement between god and beleevers ; respectively a testament , by reason of the way , and manner of the chief and most eminent part in the covenant , that is the promise of grace , whereby god promiseth to be our god propitious to us , and to give us everlasting life , as an inheritance by the death of his son. f junius in his parallels undertaking to give satisfaction , hath a remedy ( with me ) worse then the disease , though learned mr. grayle endeavours his vindication . after a large discourse in what latitude the word berith is taken : the apostle ( he saith ) shewes the limitation of it out of the types and shadows of the law in the fifteenth , and following verses when he shews that the grace of god , was herein more eminent and conspicuous , in that he gave unto his , not a covenant , but a testament , giving in his reasons ; because a covenant must have contained mutual conditions , which if either part did not performe , the covenant were void ; but a testament is an instrument of liberality and bounty , by which men are called and made heirs without eying of any duty that is to be done by them . here by the way we see that in case it be a covenant ( according to him ) it hath mutual conditions , and therefore he is ( together with ravanellus , gomarus , vrsinus before quoted , to whom may be added peter martyr on judg. . giving the like definition ) wholly against those who make this inference ; that it cannot be proved to be of the general nature of covenants , that there should be such a convertibility , as that both must seal or contract or perform . but for his position that god hath not given a covenant to his people , i wonder how it slipt from him ; such unwary expressions ( in a seeming tendency to advance grace from pious persons ) have made way for strange superstructions . he might have said , that those types and shadows of the law , did argue it to be more then a bare and common covenant , being ratified by blood , which led to the blood of the mediatour . and so rivet ( as i understand him ) answers , g paul in his epistle to the hebr. ( saith he ) chap. . doth not argue from the simple signification of the word , but from the circumstances of the covenant . but his denying it to be a covenant , is that which i must oppose . he is large indeed to shew in what latitude the word berith in some old testament texts is used , as also the latine word foedus in prophane authors ; all of which , shews no more but that the word in the exact denotation and largest sense of it imports no more then an ordination or disposition , yet that hinders not , but that as , interpreters generally render it , so , the received and accustomed use of it , is , to hold out a covenant , bargaine , or agreement . as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in its largest sense , comprizes any assembly , even for civil uses , acts . . yea , rude congregated routs , verse . yet in the generally received sense , it is taken for holy assemblies ; so , it is with berith ; the word may admit of a large sense , but the received sense is with more restriction . the jews had their covenants , man with man , abraham with abimelech , gen. . . isaac with abimelech , gen. . . laban with jacob , gen. . . and this was the word whereby they did expresse their covenants , and as , the word church is sometimes used improperly , for church members that make not up a whole church , the church in aquila and priscilla 's house , rom. . . sometimes for church-officers , matth. . . tell it to the church , who could not be the whole church whereof infants are a part , or ( as all must confesse ) women , who yet are no competent judges : so , there are improper acceptions of the word covenant , when the proper sense is that , which hath been held out , which is a mutual compact or agreement on terms and propositions . the learned observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly answers to the word berith ; ravanellus observes out of hierome , that aquila and symmachus , did so translate it ; and rivet on genes . exercit. . saith , h that which the septuagint and theodotio call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , symmachus translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pactum , foedus , which ( saith he ) is the proper signification of the hebrew word berith , which word is not read in the old testament , for the ordering of a mans will or testament . now it is not denyed , but the word foedus and pactum in latine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , covenant in english , do signifie mutual contracts , in which there are mutual performances ; and so the hebrew word berith in like manner ; this being according to the learned the genuine signification of it . and if this were not the received signification of it , how did the objection before mentioned ever come into any mans head , that the apostle did bewray ignorance in the scripture-use of the word , in applying it to a mans will or testament , and what needed so much pains for his defence in it ? hierome on those words , gal . . this i say , that the testament confirmed of god , saith , if any compare the hebrew volumes and other editions with the translation of the septuagint , he shall find , that , where testament is written , it doth not signifie a testament , but a covenant , which in the hebrew tongue is called berith . and in case gods whole dispensations and gospel-communications ( as junius would have it ) be a testament onely , and no covenant ; why is the world so abused with the word foedus , pactum in latine , covenant in english ? by which all men understand that which we call a covenant , no man understands a testament ; why do we say covenant of works , covenant of grace , if the former onely were a covenant properly , and the other a testament ? as though we should cal , an eagle , and a lion both by the common name of a bird , perswading that a lion were a bird , as well as an eagle ? yet if it were a testament properly so called , it would not overthrow the conditionality , as mr. grayl out of swynborn shews . testaments have their conditions , how comes it to pass that scripture holds out so frequently that similitude of a marriage , is . . . hos . . . cor. . . eph. . . to set out this transaction ? a marriage contract is not a mans testament : hath a wife barely a legacie , and doth she enter no covenant with her husband ? how comes it to passe that turning aside from god , after other lovers , is called in scripture by the name of whoredomes , adulteries , which is the breach of a marriage-covenant ? and how is sin against god , called a dealing falsely with god ? we cannot deale falsely in the covenant , if it be not a covenant , but a testament ; men may carry themselves unthankfully , but falsehood argues an engagement . how is it that we finde , in old and new testament-scriptures , mutuall engagements , between god and his people ; of god to them , of them to him , in case god hath vouchsafed them a legacie by testament , in the death of his son , and left them out of covenant ? and how is that , without covenant , without christ , without god , without hope , with the apostle are one and the same , when yet all people that have hope in christ are out of covenant ? there be that say , the holy writers do illustrate the new covenant , rather by the metaphor of a testament , then a covenant . these seeme to make it neither a covenant nor a testament . every one knows that a metaphor is a figure , whereby a word is carried out of its proper signification into some other that carries resemblance with it . in case there be a metaphor in that expression , then it is not proper , but borrowed ; but as i beleeve that abraham spake not by a metaphor to god , when he said , gen. . . shall not the judge of all the world do right ? god absolving and and condemning the sons of men , giving rewards , and inflicting penalties , is a judge properly so called ; so i do not think that god spake in any metaphor to abraham , when in the chapter before , gen. . . he saith , i will establish my covenant between me and thee , and thy seed after thee . god is a judge of all the earth , properly so called , and he hath entred a covenant with his people , properly so called likewise . it is true , that we understand , that relation of god to his people , more clearly by the analogy that it bears to judges , that are set up among men , for absolution of the innocent , & condemning of the guilty , and so we are holpen in our understandings of the covenant of god entred with his people , by analogy with the covenants , that are among men ; but , in neither of both of these , is the word taken out of its proper sense , and applyed to any other , that it will not properly bear . i finde indeed an eminent divine affirming , that a covenant is not so properly said , to be with god and man , as between man and man , not denying the duty , which man owes to god , nor the engagement by which he is obliged , but freely yeelding both ; and sticking only at the consent on mans part , which among men ( he sayes ) is requisite , and doth mutually concur to make the covenant valid . but neither in the covenant of nature , or grace , is this consent anteceding the validity of the covenant required in man. this i confesse i am not able to reach . nothing with me is more plain , then that , consent is pre-required in both these covenants : adam , i confesse , ( as it is objected ) was bound to consent , yea , i will yeeld more , that it is no more possible to conceive adam to deny consent , then the sunne to be without light ; seeing in his natural motion he was carried in that way of full conformity to god , that the sun may as well be dark , as adam averse from the will or tender of god ; yet if we could conceive a dark sunne ; it could not be a light to rule the day ; so if we could conceive adam denying consent to god , in the tender of covenant , adam had not been in covenant . for fallen man it is clear ; what held the pharisees out of the new covenant , but their non-consent ? rejecting the counsel of god against themselves , luk . . as also those jews , act. . who contradicting and blaspheming , judged themselves unworthy of eternal life . the covenant was tendered to all those gentile nations , and cities where the gospel was preached , and all were bound to yeeld assent , but where there was assent of faith , there the covenant was entered ; where assent is denied , there they remained , strangers from the covenants of promise ; in the same way of gentilisme , as though the gospel had never been tendered , or the name of christ held forth . so that these things considered , i doubt not but i have made it appear , that there is a mutual contract , and mutual performances to which persons are engaged , not only usually in covenants , but in all covenants . and that it is of the general nature of covenants , that there should be such a convertibility , as that both must , if not seal , ( some contracts are without seals ) yet contract , or performe , and where a seal is vouchsafed , must accept of it : and that the definition of the covenant in the general is vindicated , that god hath entred a covenant properly so called , with man , with fallen man , in which there is a contract of this nature , and engagements to mutual performances , god condescending to it of grace , and man obliged to it by duty , yet accepting voluntarily . which ( as the former ) might be confirmed by the authority of divines of eminency . mr. ball speaking of the covenant of god in the general entred with man , saith , it may be thus described . a mutual compact or agreement betwixt god and man , whereby god promiseth all good things , specially eternal happinesse unto man , upon just , equal , and favourable conditions : and man doth promise to walk before god in all acceptable , free , and willing obedience , expecting all good from god , and happinesse in god , according to his promise , for the praise and glory of his great name . and vrsin in his catechisme , page . defining a covenant in the general nature of it as before , he saith , it is i a mutual agreement between god and man , whereby god confirmes to man that he will be merciful , forgive their sinnes , give them a new righteousnesse , his holy spirit and everlasting life , in and by his son the mediatour : in like manner men tie themselves to god for faith and repentance , that is , by a lively faith to receive this mercy alone , and to yeeld true obedience to god. and lucas trelcatius in loco de foedere thus defines it . k the covenant is an agreement to god with man , concerning eternal happinesse to be communicated to man , upon a certain condition , to the glory of god. and then explaining himself he says , when we say an agreement , we understand a mutual obligation of god and man , by a stipulation intervening , that what is promised on both parts , may be performed . and farther saith , there are two parties of the covenant . . the promise of god concerning everlasting life . . the obligation of man for performance of the condition prescribed of god ; the first is free , the second is necessary . and in conclusion , such a bottome i believe is laid in the introduction , that will bear the whole fabrick that follows after . junius and gomarus , are as opposite as may be , one to the other in this dispute about the covenant , as may be seen in the appendix to the first chapter : but they both agree in this , that every covenant of necessity is to have mutual engagements and performances . gomarus denies that the promise , gen. . . containes the covenant of grace , because no conditions are there mentioned . and junius to avoid conditions , denies that there is any such thing as a covenant between god and man , for if it were a covenant , he sayes it must have conditions . therefore according to them both , if we grant a covenant , we must grant conditions , and the full nature of the covenant , is in no scripture laid down , where we have not these engagements , or conditions , laid down likewise . some think to reconcile all this by the various acception of the word . sometimes it is soused in scripture , that the free promise of god is thereby signified , and the restipulation of our duty withit , god requiring man to engage by covenant to that which he might require , did there no promise intervene ; yet sometimes in scripture , covenant doth signifie the absolute promise of god , without any restipulation , and of this kinde is that covenant in which god promiseth to give to his elect faith and perseverance , to which promise there cannot be conceived any condition to be annexed , which is not comprehended in the promise it self . so learned camero de triplici foedere , thes . . . for this absolute covenant here spoke to , i desire the reader to observe what the same learned authour hath farther in his third thesis . this distinction of the covenant , doth depend upon the distinction of the love of god ; for there is a love of god to the creature , from whence every thing that is good in the creature hath wholly flowed ; and there is the acquiescent love of god in the creature , and this the creature hath received , not for any thing from it self , but from god , as it was loved with that first love of god : that love , for better understanding , we call gods primary or antecedent ; this gods secondary or consequent love : from that we say , doth depend both the paction , and fulfilling of the absolute covenant , from this depends the fulfilling of that covenant ; to which is annexed a restipulation , not so the paction , for that we say depends on the first love . this antecedent love is wont to be called amor benevolentiae , which can be no more then a purpose or resolution in god for good to man. the second is wont to be called amor complacentiae , a love of delight , or content . how the former can be a covenant , or any covenant properly so called depend upon it , as preceding the latter , i do not see . first , this goes before the giving of christ ; the gift of christ is an effect of it , joh. . . now god covenants not with man , without the mediator as camero himself acknowledges ; and therefore this that precedes , can be no covenant made . secondly , a covenant plainly argues an agreement , at least in tender from one , and professed acceptation from the other party . a covenant of parties at a distance , either party holding his distance , respective to that where the distance is held , is the greatest absurdity . now in this absolute covenant ( as it is called ) there is not so much as a tender from god , much lesse an acceptance from man , and so , as yet a distance held , and therefore no covenant or agreement . thirdly , this supposed absolute covenant , jer. , . heb. . . hath mercies of two sorts ; graces , priviledges ; and though men contend that the promise of grace is absolute , seeing there is nothing pre-required of us , for the writing of this law in our hearts , yet the priviledge of remission of sins hath its conditions , act. . . act. . , . act. . . fourthly , none can claim any interest in , or take any comfort from , this absolute covenant , depending on the antecedent love of god , preceding the conditional covenant , depending on the consequent love of god : before he hath entered the second which is conditional , and performed the conditions , and knows that he hath performed them . this is clear , it is made , all say , with the elect ; now none can claime his interest till he knows his election , which is made sure only , by our saith , and new obedience , by the knowledge that we have of our faith and new obedience . but it is enough to me that a covenant comprizing a restipulation of our duty , is here confest , which is the gospel way to salvation , without which , the acquiescent love of god is not attained . as to that text , heb. . . the reader may see more elsewhere . chap. ix . further objections against the former doctrine answered . the covenant of grace entred with fallen man ( saith one ) is called an everlasting covenant , and heb. . . god saith , i will be merciful to your iniquities , and your sinnes will i remember no more . now suppose there were conditions for man to performe , and man did faile in those conditions , what were become of the covenant ? ans . the conditions failing of the covenant is broke , the everlasting covenant is broke , which though it seeme a contradiction to some , yet it is not so to the prophet , is . . . they have transgressed the law , changed the ordinances , and broken the everlasting covenant . it is said to be everlasting , because it shall not be antiquated for another to succeed it , or at least that man is not to put a period to it , so circumcision and the passeover are ordinances for ever , not that non-entring into it never break or transgresse it ; the elect of god regenerate , do indeed keep covenant ; so do not all that enter into it . there are frequent scripture-complaints of breach of covenant . secondly , it is said , man hath no tie upon him , to perform any thing whatsoever with covenant , as , a condition that must be observed on his part , let the covenant it self be judge in this case ; mark it in jeremy , ezekiel , or in heb. . answ . in those texts there are graces mentioned ; as gods work on the soule , and priviledges promised to be enjoyed . whatsoever is there set forth , as gods work upon the soul , is also required of man as duty , namely to be renued in the spirit of his mind , eph. . . to make him a new heart , and a new spirit , ezek. . . that the word of christ dwell in him richly in all wisdome , col. . . it will be hard for any to point out a promise of this nature , but it may be answered with a command , as an obligation unto duty ; as the precepts must not thrust out the promise , nor duty shoulder out free grace , so , the promise must not destroy the precept ; in that of jeremy , conditions on mans part are included , so as by the assistance of grace to be performed . the tie lies upon us , on pain of losse of all that the covenant promiseth , and bearing all that-it threatneth . thirdly , suppose ( saith one ) there should be a fault , of performing in this covenant , whose were the fault ? answ . the fault is his ; who is chidden in scripture , and beaten for it , namely those that did flatter god with their mouth , and lied unto him with their tongues , whose heart was not right with him , nor were sledfast in his covenant , ps . . , . they , upon whom he will bring a sword to avenge the quarrel of his covenant , lev. . . are in the fault . fourthly , if there be conditions , then the covenant is not free , gifts must be of absolute grace and bounty , if a condition be required , the freedome of the gift is destroyed . answ . this is true of such conditions , where there is merit in the condition , whereby benefit accrues to him , that engages by promise , holding proportion with the reward ; but , here is nothing indented by way of covenant , but that homage which is naturally due , which god may challenge from us as creatures ; without either engagement unto , or exhibition of any reward at all for their paines , and what he may require without reward , when he covenants for it , the reward is free . if abraham had made eliezer of damascus his heir , upon his faithful service , the inheritance had yet been a free gift , and of grace conferr'd upon him . make the proposition universal , all conditions in promises destroy the nature of a gift in the thing promised , and then it is to be denied , a covenant of grace would then be a contradiction , seeing it is no covenant , ( as hath been demonstrated ) without a condition . then the prophet doth contradict himself in the tender of a covenant , in the most free manner as is possible , isa . . , . ho , every one that thirsteth , &c. even their conditions are required ; incline your ear , and come unto me , hear and your soul shall live ; let the wicked for sake his way , the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him ; and unto our god , for he will abundantly pardon , here are free promises with conditions ; men , who have not that sovereignty , account their gifts free , and yet require conditions from them on whom they are conferred . an alms-house is founded , and endowed with revenue , conditions are put upon the almes-people , to reside in such an house assigned , to wear clothes of the colour and forme prescribed , or whatsoever else the founder please , and yet the gift is free . finally , god cannot covenant with man , and keep up his sovereignty , if we leave out obedience in the articles of the covenant . the covenant is upon equal termes , if subjection be excluded ; to be a god in covenant , and not require subjection , is the highest of contradictions . a learned writer , after a large discourse held of the right that redeemed ones have to the death of christ before beleeving , saith , here may be observed the mistake of those , who winde up the merit of christ , as affecting god ( as i may so speak ; ) unto a conditional engagement , viz. that we shall be made partakers of the fruits of it , upon such and such conditions to be by us fulfilled ▪ it will be worth our labour to enquire what is meant by the conditional engagement , unto which he says some winde up the merit of christ , as affecting god with it ; doth he mean such conditions , that as causes or impulsive motives take with god to enter such engagement ? if this be the meaning , i shall freely yeeld that there is no such conditional covenant , that there is no such condition in any covenant of god with man. in this sense master culverwell in his treatise of faith , page . takes it , having mentioned several conditional promises , ( in which faith is expressely required , and such wherein it is necessarily understood ) he saith , in all which , faith is necessarily understood , for the obtaining of the benefit promised . but yet in all these , faith , is no condition properly so called , moving god to promise life . but taking it , in this restrained sense , as moving god to promise life , he much mistakes himself , where he saith , that it confounds the law and the gospel , taking away a chief difference between the covenant of works and the covenant of grace , page . seeing there was no condition , thus understood in the covenant of works ; there was not any such good , accruing to god by any thing that adam was to do , that upon it , or for it , god should make the promise of life . god hath no motives out of himself , to confer his rewards , conditions taken in such a sense ; will make the covenant of grace , and the covenant of works all unconditional . but taking the word [ condition ] in the sense , as , it is in ordinary use , and as it properly signifies , for duty in covenant indented , agreed upon , and assented to , on performance , or neglect of which , the promise stands or falls , it is plain that there are such conditions in both covenants , equally , in one as the other . the necessity of the concurrence of grace to the work of faith , will as soon make it no duty as no condition , and many denying the one , have learnt to deny either of both , as well duties , as conditions . mr. culverwel therefore consesseth , that , faith in some sort may be called a condition , because the promise of life is made to persons qualified with faith , page . and this conditional promise well understood ( saith he ) page . may be born . and if understood , with such a restraint as the word will not suffer ( we confesse ) christians must not acknowledge it . this being premised , let us look into the reasons brought to back the former assertion . first , all such conditions , if spiritual blessings , are part of the purchase of the death of christ , and if not , are no way fit to be conditions of such an attainment . answ . they are so parts of his purchase , that they are also our act , the act of man by the power of god ; god gives faith and gives repentance , yet we beleeve and we repent , we may as easily reconcile christs purchase , with the nature of a condition , as gods free gift of grace with our duty , if the gift were of grace and no duty required , then there were force in the argument . this ridgidly followed , will disingage man from all obedience to god , seeing all power to obey , is part of the purchase of christ . secondly , it cannot be made apparent , how any such conditional stipulation can be ascribed to god. answ . we finde such a one in scripture ascribed to god , no condition can in more plain terms be held our . in case we cannot see how it can be , it were safer to lay our hands on our mouths ; and acknowledge our weaknesse , then to withstand so clear evidence . he is pleased to give his reasons . first , saith he , it leaves no proper place for he merit of christ . answ . this reason i can by no means reach . christ may merit , and upon what terms he pleases , confer what he hath merited ; duty in us excludes merit in christ , as well as conditions imposed upon u● . see ball on the covenant , page . secondly , it is very improperly ascribed to god , &c. stipulation , or engagements upon conditions , that are properly so , do suppose him that makes the engagement , to be altogether uncertain of the event thereof , for which the authority of lawyers is quoted . if conditions among men be of such uncertainty , it doth not thence follow , that it is so in those conditions which god imposes , on performance of which he conferres the mercies which he gives in promise . if there be so much difference between moral hope , and that christian grace which is wrought by the spirit , that the one is only possible , conjectural , uncertain and doubtful , the other assured and never failing ; the one often ending in shame , the other never making ashamed ; then there may be a like difference in the conditions assigned by man , and those assigned by god , men may be still uncertain , yet god may be assured , the event being not left to contingency or the freedome of mans will , ( which is supposed to stand in aequilibrio , ) but determined by the act of grace which is not hid from him , whose hand works it in the hearts of his people . this might seem to carry far rather force against all conditions in the first covenant , which is yet granted to be conditional , which for performance was meerly suspended on mans will , but hath no colour against the conditions of the second covenant , which god works of grace as he requires of sovereignty . one is pleased to say , surely they are wide ( if not very wilde ) who affirm that all the stipulations on the part of god , upon the death of christ are upon a condition , which himself knows to be impossible for them to perform , to whom they are made , which among wise men are always accounted nugatory and null . and may not the like be said of exhortations , promises , threats , commands ? god as well knows our disability to answer these , as to fulfil conditions , yet they are neither wide , nor wilde , that acknowledge such exhortations , promises , threats , commands , without abilities in fallen man to answer them , farther then the concurrence of grace that is in christ jesus strengthens them ; there are many more objections raised by others which the reader may see brought in , by mr. grayl and mr. woodbridge , and fully answered . chap. x. god in the dayes of the gospel keeps up the power and authority of his law , the obligation of it is still in force to binde the consciences of beleevers . the last position that i shall premise , is , that god in his entry of covenant with man in sinne , doth so manifest his free grace , that he still keeps up his sovereignty ; so exalts mercy , that he loseth nothing of his rule and authority ; his chief aime is to exalt the glory of his free grace , and to set out the riches of his great mercy , that so noble a species , as that of mankinde might not for ever perish , yet he quits not man of his subjection and obedience . when the angels fell , some stood , ( whether the fallen or persevering number be greater , cannot be determined ) but when man fell , mankinde wholly was lost , and unlesse grace save , must everlastingly perish . as some , with the lost angels must be objects on whom god will glorifie his justice , matth. . . so others , must be vessels of mercy , on whom his free grace shall be seen , to make them as the angels of heaven . therefore love is assigned as the alone impulsory motive ; god so loved the world , that he gave his only begotten sonne , john . . god who is rich in mercy , according to the great love , wherewith he loved us , when we were dead in sinne , eph. . . of this , all that expect to be saved by grace , must be tender , that it be not obscured ; gods designe being to advance it , our care must be that it be not lessened . in this exercise of free grace , god yet keeps up authority and rule , power and dominion still is his . man was made of god subject to a law and under dominion , having the law written in his heart from the creation , and he was not divested of it by adams fall , nor yet delivered from it by christs redemption . corvinus indeed in his reply to moulin ( cap. . sect . . ) saith , a that men under an obligation to punishment are not under any obligation to obedience . god will not be served by that man that hath violated his covenant , giving his reason of this assertion , to b be admitted to serve is a to token of favour , which is not vouchsafed ( as he sayes ) to menunder guilt and wrath . but this is a manifest errour , mans guilt can never rob god of his sovereignty , nor yet disingage man from his duty , standing right with god , he is bound to homage ; under guilt , he is bound both to homage and punishment ; and to be admitted to serve is not meerly of favour , but of dominion and power . it was no great favour , that israel in egypt found , in the service of pharaoh ; to serve with acceptance is indeed a favour ; but necessity , and duty ties all that are under sovereignty . as man fallen , in right is a subject , though in his demeanour a rebel ; so in his regenerate estate still he ows subjection . when god became a saviour to the elect of mankind , he did not cease to be a sovereigne . the children of a king and emperour know their father to be their sovereign , as by one is well observed . the child of god knows god in christ to be his lord ; we are redeemed not to licentiousnesse , not to a state of manumission from the command of god , but to serve in righteousnesse and true holinesse all the dayes of our life , luke . . it can be no part of our christian freedome to be from under the sovereignty of heaven . this sovereignty of god is two wayes held forth unto us . first , in keeping up his commandments , the power and vigour of his precepts . secondly , in his exercise of discipline in chastisement , and correction . here i shall assert three things ; first , god in the days of the gospel , keeps up the power and authority of his law ; the obligation of it is still in force to binde the consciences of beleevers . secondly , that this law which god thus keeps up in force , is a perfect and compleat rule to those to whom it is given . thirdly , that this law binds , as given by the hand of moses . as to the first , when i speak thus , of the obligation of the law , i hope i scarce need to tell in what sense ; i do take the law , not in the largest sense , for any doctrine , instruction , or ordinance of any kinde whatsoever , men have their laws and directories : but i have to deal with the law of god : neither do i take it for the whole of the word of god , all his will revealed in his word , as it is taken , isa . . . the law shall go forth of zion , and the word of the lord from jerusalem . nor yet as it is taken for all the scripture of the old testament , as in that text of the apostle , in the law it is written by men of other tongues , and by other languages i will speak to this people , cor. . . nor yet for the five books of moses , as it is taken in the words of christ , all must be fulfilled that was written in the law of moses , luke . . neither do i here understand the ceremonial law , which stood up as a partition between jew and gentile , ephes . . . all that did binde the jews , and was not of force from god with the gentiles , is taken off from christians ; there was a confession of guilt ; a beast needed not to have been slain , if they had been innocent ; this held them under hopes that there was sacrifice to take away sinne , imposed on the jewes till the time of reformation , heb. . . as an appendix to the first table ; fitted to the jewes state and condition , as a shadow of good things to come , heb. . . nor yet the judicial law , given to order the common-wealth or state of that people , farther then so much of it , as was of nature , and then did bind the gentiles . it is the moral-law that i meane , that law which was obligatory , not only to the jews , but gentiles , for breach of which they suffered , levit. . , . neither do i understand the moral law , as a covenant , upon observation of which life was expected and might be claimed . this is utterly inconsistent with the gospel . if there had been a law that could have given life , verily righteousnesse had been by the law , gal. . . and this righteousnesse giving life , utterly overthrows the gospel . if righteousnesse come by the law , then christ is dead in vain , gal. . . in which sense i deny that the jewes were ever under the law. the law was not given as such a covenant as shall god willing be shewn . so the moral law and ceremonial law should militate one against another . the moral law holding them in themselves , looking for a righteousnesse of works , and the ceremonial law leading them out of themselves , unto a sacrifice for remission of sinne . abraham was under no such covenant , he had the gospel preached to him , gal. . . and so had the seed of abraham . but it still hath the nature of a law binding to obedience , it is for ever a rule , for the guide of our wayes . that it was once of force , is without question ; and above all contradiction , and therefore i need not to multiply old testament● scriptures for it ; there is no repeale of it , it was never antiquated and abolished ; therefore it is of force ; though a law be urged , yet if a repeal may be pleaded , there is a discharge . that it is not repealed , i shall shew , and further that it is not capable of any repeal . if it be repealed , then either by christ , at his coming in the flesh ; or else by his apostles , by commission from him , after the spirit was given ; but neither christ in person , nor the apostles by any commission from him did repeal it ; but instead of a repeale , did put a new sanction upon it ; christ indeed as soon as he publickly appeared in the work of redemption , was charged that he came to destroy the law ; but this he did utterly disavow , and men of faith in christ should believe him , professing that he came not to destroy the law , but to fulfil it . yea , that there is a greater stability in the law in every tittle of it in regard of the permanency , then is in heaven and earth , then is in the whole frabrick of the world ; and whereas the scribes and pharisees were then thought to be the only strict observers of the rule of the law , and the alone men that kept up the honour of it , christ asserts a necessity of a higher degree of obedience then the scribes and pharisees ever taught or practised , except your righteousnesse exceed the righteousnesse of the scribes and pharisees , &c. which must be understood of righteousnesse inherent , in conformity to the law , as appeares in the precedent words , where christ holds discourse about the law , and is more fully confirmed in the words that follow ; christ on this occasion openeth the commandments of the law , shewing how farre scribes and pharisees went in their righteousnesse , how farre we must transcend them if ever we come to the kingdome of heaven . neither did the apostles by any commission from christ repeal it , but they add the same sanction to it . paul foreseeing that this very thing would be charged upon him , as it was upon christ , saith , do we make void the law through faith ? yea , we establish ( saith he ) the law , rom . . our doctrine is a confirmation , and no abolition of it . and both he , and other apostles frequently in their epistles , urge precepts of the moral law , as in force , and having power and command over men in covenant . paul laying a charge upon children to obey their parents , ephes . . . urges it from the fifth commandment ; which he there sets out with a mark of honour , as the first commandment with promise , and paraphraseth upon the promise , annexed to it , against which children might enter their challenge , if in gospel-times the law had lost its commanding power . and requiring obedience from wives to husbands , the law is quoted for it , cor. . . having proved the equity of ministers maintenance by an argument drawn from civil right , and common rules of equity in three particulars , he adds , say i these things , or saith not the law , also the same ? and so quotes a text of the law , the law as delivered by moses , for it is written in the law of moses , thou shalt not muzzle the oxe that treadeth out the corn , cor. . . and then cleareth it from an exception that might be taken against it . so james . . if ye fulfil the royal law , thou shalt love thy neighbour as thy self , ye do well . the law is of force in that grand duty , so in other precepts there mentioned , do not commit adultery , do not kill , verse . yea , it is of force in the least duties , ver . . he that shall keep the whole law , and yet offend in one point , is guilty of all , thes . , . we have the seventh and eighth commandment quoted as of force with christians . as also , rom. . . avenge not your selves , but rather give place unto wrath ; for it is written , vengeance is mine , i will repay , saith the lord , quoting the law , deut. . . neither is it capable of any repeal , being the law of nature written in the hearts of heathens , rom. . . more clearly therefore in the heart of adam . these are of those things that are prohibita , quia mala ; the transgression of them was forbidden , because evil of their own nature , the creation standing , the law could be no other : if no law had ever been promulged , or given of god to man , yet murder and adultery had been sinne , christ not changing the law of creation , but taking to himself the nature of man , ( the same as it was first created ) when he came to save man , must of necessity keep on foot that law that was from the beginning stampt upon him ; so that we see it is not abolished , but ratified , neither is it in a capacity of abolition . it is confest by a great party , of those , that in this appeare as adversaries , that there is no liberty to sinne in the dayes of the gospel . there be not many that will avouch the contrary , if they do , they must know that they have the gospel against them , that hath in a readinesse to avenge all disobedience , cor. . . the apostle writes to beleevers , that they sinne not , john . . and this is the definition of sinne , john . . sinne is a transgression of the law. as for those that 〈◊〉 beleevers have no sinne , cannot sinne , it is to little purpose to speak to them , or having any thing to deale with them . if they believe not john , they will not beleeve me telling them that that there is no truth in them , john . . he that pleaseth may see a large confirmation of this truth in mr. burg , vindiciae legis , and master boltons treatise of the true bounds of christian freedome , page . to . therefore one much forgets himselfe , who in a treatise of the two covenants , bespeaks his reader in these words : consider this seriously , that if you be beleevers , and married to christ , the law hath no more power over you then a dead husband hath over his relict and living wife , which he presently interprets of a commanding power , and denies , that the law hath any commanding power over a beleever . which assertion of his , that it may be the more observed , he puts into his index : the law hath no commanding power over a beleever . the same authour yet says , that the law is a discoverer of , and convincer of sinne to beleevers , it is a curb to the pride and presumption of beleevers as well as of unbeleevers ; but if a husband cannot by reason of death command his wife , how can be convince her of her faults , or be a curb or restraint to her ? job was in right of command over his wife , as long as he had power of reproof , to tell her of her folly , and to endavour to put a stop to it . in his answer of an objection he yeelds , that though the law should be dead to a beleever , and a beleever dead to the law , yet it doth not thence follow that they should sinne , must sinne , or will sinne ; upon this supposition i say , there is not in them a capacity of sinne , or possibility of sinning . he further sayes , there would be no sinne ( were it not for a law ) for the law gives ( if i may so terme it ) a being to sinne , and therefore is called the strength of sinne , for if a man should swear , covet , or kill , and there should be no law prohibiting the same , doubtlesse it would not be evil , for the law makes it evil . and if the law hath lost its commanding power , then it can give sinne no more being , yea , it hath lost its own being , power of command being of the essence of it . if the law , thou shalt not kill , have no power of command , then , i sin not , if i kill . if that law , sweare not at all , have no power of commanding , then , our ranters high oaths , are no more sinnes , then our eating of swines flesh , or 〈◊〉 not observing the feast of the passeover , where there is 〈◊〉 , there is no transgression : and a law antiquated and repealed , that the power of command is gone ( as in the laws before mentioned ) is no law. if he still pr●sse that similitude of the apostle , that a dead husband hath now power of command , but the law to a beleever is a dead husband . first , i say , if he will be pleased to informe me , how a dead husband rips up his wives faults , how he curbs and keeps her in , ( which he confesses is the laws office to a beleever ) then i shall speedily give an account , how this dead husband retaines power of command . the argument is as well of force , the dead husband hath no power to discover his wives faults , to restraine , curb , or keep her in : but the law is a dead husband to beleevers ; therefore the law hath no such power . it lies upon him to answer this argument to free himself from self-contradiction . and i would faine see this answered , and the other maintained . secondly , for more full satisfaction , i say that some learned expositors make the husband in that similitude not to be the law , but sinne , which hath its power from the law. so diodati in his notes upon the place . man signifieth sinne , which hath power from the law , the woman is our humane nature , and of these two , are begotten the depraved errours of sinne ; so also doctor reynolds in his treatise of divorce , page . setting out the scope of this similitude , thus expresseth it , as a wife her husband being dead , doth lawfully take another , and is not an adulteresse ; in having his company , to bring forth fruit of her body to him ; so regenerate persons , their natural corruption ( provoked by the law to sin ) and flesh being mortified , and joyned to christ as to a second husband . master burges vindiciae degis , page . saith , sinne which by the law doth irritate and provoke our corruption , that is the former husband the soul had , and lusts they are the children thereof , and this the rather is to be received , because the apostle in his reddition doth not say the law is dead , but we are dead . but if he will still contend that the law is the husband in that place ; which by reason of corruption hath so much power for irritation and condemnation over an unregenerate man ; i shall onely give him that advice which doctor reynolds in the place quoted , gives bellarmine , upon occasion of his interpretation of this similitude . let bellarmine acknowledge that similitudes must 〈◊〉 be set on the rack , nor the drift thereof be streched in such sort 〈◊〉 ●f they ought , just in length , breadth , and depth , to match and sit that whereunto they are ●●●●mbled and when he confesseth power in the law notwithstanding this death to performe diverse offices in the souls of beleever● 〈◊〉 cannot affirme that the law is wholly dead , nor deny but that it may have this office of command likewise . the power which the law loseth , is that which corruption gave it , which is irritation and condemnation ; corruption never gave command to the law , and the death of corruption , through the spirit , can never exempt the soul from obedience , or take the power of command from it . let it be granted that the law is the husband here mentioned , the similitude is this . that as the law through our corruption was fruitful in mans nature to the bringing forth of sinne and condemnation , so christ by the spirit is to be fruitful in our nature to bring forth works of grace to salvation , and so the death of the law is meerly in respect of irritation , or inflaming to sinne ; and binding over to condemnation , not in respect of command . that this is the full and clear scope of this similitude , beyond which it must not be stretched , plainly appeares , verse . for when we were in the flesh , the motions of sinnes which were by the law , did work in our members to bring forth fruit unto death . so that here is nothing against the commanding power of the law : god still keeps up his sovereignty , and by this law he rules the regenerate . i wish our authour would sadly reflect upon that reason of his , the law is not authorized by christ to reigne and rule in the consciences of his people , for his fathers peace , his own righteousnesse , and his spirits joy . there is none that speaks of the reigne of the law in the consciences of the people of god , but god in christ reigns , and by his moral law rules , for all these reasons , so farre are these from excluding his rule , by his law in his peoples hearts . if this rule of the law be destructive to christs righteousnesse , then christs coming for righteousnesse must needs be to destroy the law , which christ disclaimes . and the rule of the peace of god in our hearts , is so farre from excluding his rule by his law , that without it , it can never be attained , great peace have they that love thy law , and nothing shall offend them , psalme . . this is the confidence that we have in god , that whatsoever we ask according to his will , we shall receive , because we keep his commandments , john . . a commandment hath a command●●● power , and only they that keep them have this peace ruling in their hearts . the spirits joy , and the power of the law to command , are so farre from opposing one the other , that the spirit gives testimony of gods abode in no other but such as confesse and yeeld to this power . he that keepeth his commandments dwelleth in him , and he in him : and hereby we know that be abideth in us , by the spirit which he hath given us , john . . and of like nature is that which he further hath , though the law ( the former husband ) be dead to a beleever , yet a beleever is no widow , much lesse an harlot ; for he is married to christ , and is under the law of christ , which is love . if the moral law respective to the power of command be dead , then love is dead with it . jesus christ reduces the ten commandments into two : thou shalt love the lord thy god with all thy heart , and thou shalt love thy neighbour as thy self . if then the law be dead , this love from the heart is dead , and so a beleever is either a widow or an harlot . master burges , vindiciae legis , page . shews at large that to do a thing out of obedience to the law , and yet by love and delight , do not oppose one another , which if the reader consult with his enlargement of it , he shall need to go no farther for refutation , nor his own satisfaction . men are wont to expect in children and servants ( much more in wives ) both love and obedience : if this rule hold , they must quit the one , and cleave to the other ; either they must take to love , without obedience , or obedience without love . these two which cannot be severed ( if ye love and keep my commandments ) this divinity makes inconsistent . god gave laws ( saith our authour ) to man to declare his own sovereignty , and his creatures duty . and we must tell him , that to keep up his sovereignty , and his creatures duty , he continues his law. they that take power of command from it , divest him of his sovereignty , and exempt the creature from duty . i know there are many evasions , if it might be to shuffle off , and evade this doctrine ; if not wholly denying the law , yet weakening the power of it in gospel-time . some say , that it bindes us as creatures , but not as christians . and then it is to be feared , that they taking themselves to be above creatures in that they are christians , being raised in a neerer relation to god , then meer creatures , they will take themselves to be disobliged ▪ but if the creature be cast into hell , for transgression ; as a drunkard , an adulterer , a covetous person , what will become of the christian ? but it bindes both as creatures and christians , christ having put his sanction upon it . others say , that it bindes the unregenerate part of man , but not the regenerate part , that is free . paul delighted in the law of god after the inward man , rom. . . that is , as interpreters understand , so f●rre as regenerate ; how could he delight in it as a law , and not subject to it ? it seems these think that only wicked ones are bound , or rather wickednesse to be alone obliged ; it will shortly be a mark of unregeneration ( as it seemes it is with some already ) to be subject to it ; they that urge it upon men , and presse it as their duty , have the name of legal preachers , and stranger , from gospel-mysteries put upon them . it is a wearisome thing to rake further in this puddle ; i hope it is plain in that which hath been said , that god holds up this part of his sovereignty in keeping up his commandment , the authority of his moral precepts in the hearts of his people . chap. xi . the moral law is a perfect rule of righteousnesse . as god keeps up his law for a rule to his people , so it is a perfect and a compleat rule to those to whom it is given . this is a doctrine unanimously , heretofore maintained by protestant writers , but opposed by papists , arminians , and socinians . papists have their traditions , added as well to the law , as to the gospel , which is an accusation of the written law , as imperfect : they have also their evangelical counsels , which though they are not commanded , yet ( as bellarmine speaks ) are commended , as raising christians to an higher perfection , then ever the law required . socimans ( with whom many arminians joyne ) affirme , that christ hath instituted new precepts of obedience in the gospel ; and added them to the commands of the law , such as transcend and exceed all that were delivered in old testament times . gerrard having disputed for the perfection of the law against papists , cap. . de evangelio , saith , the popish opinion of new laws promulgated by christ , the pho●inians ( which is an other name of socinians ) greedily embrace ; making a fair way for mahometisme , seeing that in the alcoran it is in like manner said , that moses gave a law , lesse perfect , christ more perfect , and mahomet most perfect of all . gerrard quotes this passage out of the cracovian chatechisme in the same chapter . christ came not only to fulfil the law for us , but added new precepts to it . these new precepts , ( the same authour saith ) they make twofold● some of which do appertain to manners , some to ceremonies , or outward rites in worship . he names three that appertaine to manners : to deny a mans self ; take up his crosse , and follow christ : which three precepts my authour in way of opposition saith , belong to the first commandment . peltius in his harmony of arminians and socinians , chap. , , . sheweth their combination against the orthodox party , as in many other things , so in this proposition now controverted . he there quotes from socinians these positions : that christ in the new testament did not only abrogate the ceremonial and judicial law , but did much encrease and adde unto the moral law : that he came not to destroy the law , but to fulfil it ; which fulfilling ( saith he ) is nothing else but a perfecting of it , and addition of what was wanting : that we ought not only to observe those things that are given us of god , and not abrogated by christ , but those precepts in like manner that are added by christ . much more from many socinians , and arminians , may be seen in that authour to that purpose . dr. hammond in his practical catechisme , speaking of christs sermon in the mount , agrees indeed with the papists , against the protestants , that christ doth not here expound moses , and vindicate the law from false glosses , but that he addes to the law , and names many additions to the sixth , seventh , and other commandments , but dissents from them , in that they make these evangelical counsels , and makes them precepts , not precepts of moses , but of christ , added by him to the law : but , this with much modesty , as though he would not be peremptory in his opinion . so that * mr. burges , page . handling controversies about the law , saith , i shall now handle the perfection of it , and labour to shew that christ hath instituted no new duty , which was not commanded before by the law of moses . and this question , ( saith he ) will be profitable , partly against the arminians , partly the papists , and lastly , the socinians . he further saith , page . that christ did not adde , new duties which were not commanded in the law , because the law is perfect , and they were bound not to add to it , or detract from it , therefore we are not to conceive a more excellent way of duty , then that prescribed . further , if we speak of holy and spiritual duties , there cannot be a more excellent way of holinesse this being an idaea , and representation of the glorious nature of god. dr. ames in his sciagraphia , handling the decalogue , makes this , his first doctrine , a the law of god contained in the decalogue is a most perfect rule for guidance of the life of man. he gives foure reasons , with an use of information , b that we esteem this law as it ought to be esteemed , and that , as the only rule of our lives , and such a rule that hath no defect , but is perfect in it self , and requires all perfection in it . davenant de justit . actual . cap. . pag. . saith , c the law of god it self , is a most exact and perfect rule of holinesse and righteousnesse : and in the proof of it saith , d this is every where confirmed in scripture , which wonderfully extols the perfection of the divine law. downham in the preface of his tables of the commandments saith , that , the law of god is perfect , requiring perfect obedience both inward and outward , not only in respect of the parts , but of the degrees . the leyden professours say , e the law is so perfect , that nothing in moral precepts , either by christ or his apostles , as any more exact rule of good works hath been added under the new testament . disp . . § . . vrsinus in his definition of the moral law inserts this , f binding all reasonable creatures to perfect obedience both inward and outward , page . chemnitius entitles his third chapter de lege , g of the perfect obedience which the law requires , and presently layes down these words , h this doctrine of the perfect obedience which the law requires , in all ages past hath been , and is now depraved . bucan in his common places , page . thus defines the moral law ; i a divine injunction , containing a rule to live piously and justly before god , requiring of all men perfect and perpetual obedience towards god. i shall conclude with the confession presented to both houses of parliament , by the assembly of divines , chap. . . the law after his ( i.e. adams ) fall , continued to be a perfect rule of righteousnesse , and as such was delivered by god on mount sinai in ten commandments ; to these more might be added , but these are sufficient to shew the great consent of protestant writers . but i shall not rest barely upon the authority of these testimonies , but also offer to consideration these following reasons . . if the law be not a fully perfect , and compleat rule of our lives , then there is some sinne against god which is not condemned in the law , this is clear ; deviation from any rule given of god , is a sin : deviation from that , supposed additional rule , is a sin ; but there is no sin which the law doth not condemn ; sin is a transgression of the law , john , . he that sins , transgresseth the law. . if the law alone discovers and makes sinne known , then it is a perfect , full , and compleat rule ; this is plain : omne rectum index est obliqui . but the law alone discovers sinne , rom. . . this office is ascribed there to the law , which is no other but the moral law. had not the light of that rule guided the apostle in this work , he had never made any such discovery : and it is the moral law written in the decalogue that he means , as appears in the quotation ; i had not known lust , except the law had said , thou shalt not covet . . that which alone works wrath , is the alone rule and guide of our lives . this is clear , in what sense soever it is , that we take working of wrath : whether we understand it of working of wrath in man against god , as some do ; mans heart being apt to rise against him that will exercise sovereignty over him , or of the wrath of god kindled against man ; upon transgression of the law. but it is the law that works wrath : it is ascribed to it , and it alone , rom. . . . that which being removed will take away all possibility of sinning , that is alone the rule of our obedience : this is plain ; were there any rule , the transgression of it would be still our sinne . but the law being removed , all possibility of sin is taken away : where there is no law , there is no transgression , rom. . . . if the law only addes strength to sinne , viz. for condemnation , then the law is the alone rule of obedience : this is plaine ; any other rule whatsoever addes like strength to sinne , and upon transgression will condemne . but the law only addes strength to sinne , cor. . . the strength of sin is the law. . either the epithite [ moral ] is not justly given to the law ; or else it is a perfect rule of manners , that is , of obedience : this is plaine , for moral denotes , as amesius observes , that use of it . but this epithite given to the law , and appropriated to it , was never ( as i think ) upon any such account challenged . ergo. . either this new rule doth transcend the old rule of the moral law ; requiring a more exact degree of perfection , as papists speak of their evangelical counsels , and socinians of their additional gospel precepts , or else it falls short and admits of obedience in a degree more low . if it require obedience more high , then even the doers of the law , in the greatest height and possible supposed perfection ; though equal to the angels , are sinners : the law might be fulfilled , and yet disobedience charged . if it fall short of the old rule ( which it seemes is the opinion of some who confesse an imperfection in our personal righteousnesse , as it refers to the old rule ; and assert a perfection , as it relates to the new rule ) then the new rule allows that which the old rule condemnes , and so they bring in a discrepancy between them and finde an allowance for transgression . so that i think , i have sufficient authourity , divine and humane , with reasons that are cogent , to conclude that which i have asserted , that the old rule , the rule of the moral law , is a perfect rule , and the only rule . six several exceptions are taken against the a perfection of this law , or singularity of it , as a rule by a learned hand . . it is demanded , what say you for matter of duty , to the positive b precepts for the gospel ? of baptism ; the lords day ; the officers and government of the church , & c ? is the law of nature : the only rule for those ? and foreseeing what would be answered as well he might , he addes , if you say , they are reducible to the second commandment , i demand , . what is the second commandment , for the affirmative part , but a general precept to worship god , according to his positive institution ? . do ye take the precept de genere to be equivalent to the precepts de speciebus ? &c. to this i think i may answer out of his own mouth , where he sayes , the neglect of sacraments is a breach of the second commandment . in case we break the commandments in the neglect of them , then the commandment requires the observation of them . for which master burges vindiciae legis page . balls catechisme , amesius his sciographia , dod on the commandments , downhams tables , zanchy , each of them on this commandment ; and cawdry and palmer on the sabbath , part. . pag. . may be consulted . for further clearing of this point , we must consider of the preceptive part of the moral law , which alone in this place is our businesse to enquire after , . as it is epitomized in the decalogue , those ten words , as moses calls them , exod. . . or else , as commented upon , and more amply delivered in the whole book of the law , prophets , and scriptures of the new testament . . we must distinguish of the manner how the law prescribes , or commands any thing as duty , which is either expresly , or synecdochically , either directly , or else interpretatively , virtually , and reductively ; i very well know , that the law is not in all particulars so explicitely , and expresly delivered , but that , . the use , and best improvement of reason is required to know , what pro hic & nunc is called for at our hands for duty . the law layes down rules in affirmative precepts , in an indefinite way , which we must bring home by particular application , discerning by general scripture rules , with the help of reason ( which sometimes is not so easie to be done ) when it speaks to us in a way of concernment , as to present practical observation . . that hints of providence are to be observed , to know what in present is duty , as to the affirmative part of the commandment of god. if that man , that fell among theeves , between jerusalem and jericho , had sate by the way , on the green grasse , without any appearance of harme , or present need of help , the samaritane that passed that way , had not offended , in case he had taken no more notice , then the priest and levite did : but discerning him that case , as he then was , the sixth commandment called for that , which he then did , as a present office of love to his neighbour , according to the interpretation of this commandment given by our saviour , mark . . when the pharisees watched him , whether he would heale the man with the withered hand on the sabbath day , he demands of them , is it lawful to do good on the sabbath day , or to do evil , to save life , or to destroy ? it was not their minde that christ should kill the man , onely they would not have had him , then to have cur'd him : but not to cure when it is in our power , according to christs interpretation , is to kill . if diligent observation be not made , the commandment may be soone transgress'd . . skill in sciences , and professions is to be improved by men of skill , that the commandment may be kept . the samaritane poured wine and oyle into the travellers wounds , knowing that to be of use , to supple and refresh them . had he known any other thing more sovereigne , which might have been had , at hand ; he was to have used it . as skill in medicines is to be used for preservation of mens lives , so also skill in the laws , by those that are vers'd in them , for the help of their neighbour , in exigents ; concerning his estate and livelihood . . we must listen to gods mouth , to learne when he shall be pleased at any time further to manifest his minde for the clearing of our way in any of his precepts . there was a command , concerning the place of publick , and solemn worship , deut. . . vnto the place which the lord your god shall choose out of all your tribes to put his name there , even to his habitation shall ye seek , and thither shalt thou come , now thou must depend on the mouth of god , to observe what place in any of the tribes ; he would choose for his habitation . when god commands , that all instituted worship shall be according to his prescript ; this is a perfect rule implicite , and virtual ; tying us to heed the lord at any time , more particularly discovering his will , and clearing this duty to us . was not the law of worship perfect , to abraham , unlesse it explicitely told him that he must sacrifice his sonne ? and if any take themselves to be so acute , as to set up a new rule , as some are pleased to stile it , then they antiquate and abolish the old rule , and singularly gratifie the antinomian party . two rules will no more stand together then two covenants ; calling it a new rule , men make the first old : now that which decayeth and waxeth old , is ready to vanish away , heb. . . it is added moreover , doth not the scripture call christ our lawgiver , and say the law shall go out of zion , &c. isa . . . and was not the old law his ? saint paul , i am sure , quotes that which belongs to the preceptive part of the moral law , and calls it the law of christ , gal. . . his laws were delivered in the wildernesse , whom the people of israel there tempted and provoked ; this is plain , for they sinn'd against the law-giver , and from his hands they suffered . and who they tempted in the wildernesse , see from the apostles hand , cor. . . and as to the scripture quoted , the words are exegetically set down in those that follow them . the law shall go out of zion , and the word of the lord out of jerusalem : which is no more , but that the name of the lord , which was then known in judah , shall be great from the rising of the sun , to the going down thereof . it is further demanded , and is he not the anointed king of the church , and therfore hath legislative power ? for answer , i desire to know what king the church had , when the old law was , before christ came in the flesh ? the kingdom was one and the same , and the king one and the same then , and now , as i take it . many shall come from the east , and west , and shall sit down with abraham , isaac and jacob , in the kingdom of heaven . the gentiles coming in at the gospel-call , are under the same king , and in the same kingdom . and if all this were granted which is here pleaded for , it is no more then a change in some positive , circumstantial rites , and what is this to the question handled by our authour ; that our righteousnesse which is imperfect according to the old rule , is perfect according to the new ? when old and new in that which is naturally moral , is one and the same . when the law required heart-service , and love with the whole heart , upon spiritual ends and motives , upon which account all fell short in their obedience , and performance , shall we say that christ did dispense with any of this , that so the rule being lower , our obedience now may answer . others that make moses and christ two distinct law-givers and agents for god , in holding out distinct precepts , give the pre-eminence to christ , and account his law to be of more eminent perfection . this authour on the contrary seems to make the laws of christ to stoop far beneath those of moses . . for justification of this accusation of the moral law of imperfection , it is added , the moral , taken either for the law given to adam , or written in tables of stone , is not a sufficient rule for us now , for beleeving in jesus christ , no nor the same law of nature as still in force under christ . for a general command of beleeving all that god revealeth , is not the only rule of our faith , but the particular revelation and precept are part , &c. to this i say , . as before , i think i may answer out of his own mouth , where he says , neglect of sacraments is a breach of the second commandment , and unbelief is a breach of the first . if we break the commandment in unbelief , then the commandment bindes us to believe . . much of that which i have spoke by way of answer to the former , may be applied to this likewise . . i shall hereafter speak to this , that faith is a duty of the moral law , where the reader may have further satisfaction . . if adam had no command for faith , then he was not in any capacity to believe , and by his fall lost not power of beleeving : and consequently it will not stand with the justice of god to exact it at our hands , having never had power for the performance of it . . i say , there was power in adam , for that faith that justified , but not to act for justification . adam had that habit , and the law calls for it , from all that are under the command of it : but the gospel discovers the object by which a sinner through faith is justified . . the same answer may serve to the third exception , which indeed is the same with the former , only a great deal of flourishing is bestowed , in discourse of the understanding and will , paralleling them with the prefaces , grounds and occasions of laws , not needful to be repeated . and at last bringing all to the articles of the creed , to which enough already is spoken . . it is said , but what if all this had been left out , and you had proved the moral law the only rule of duty ? doth it follow therefore that it is the only rule ? answ . if the moral law be the only rule of duty , then i take it to be the only rule ; for i enquire after nothing but duty , and i take righteousnesse to be matter of duty , and then the only rule of duty , is the only rule of righteousnesse . it is further said , sure it is not the only rule of rewarding . and i say , rewarding is none of our work , but gods , and i look for a rule of that work which is ours , and that we are to make our businesse , i confesse an imperfection in it , to give life , but assert a perfection as the rule of our lives , it justifies no man , but it orders and regulates every justified man. . it is further said , the same i may say of the rule of punishment . to which i give the same answer : it is not our work , but gods , either to reward or punish . and here he speaks of a part of the penalty of the new law , and i know no penalty properly distinct from the penalty of the old . he is wont to compare it to an act of oblivion , and acts of oblivion are not wont to inflict penalties , but serve to remove them when another law imposes them . that of the parable is instanced , none of them that were bidden shall taste of the supper ; when the sin for which they there suffer is a breach of a moral command . . it is said , the principal thing intended is , that the moral law is not the only rule , what shall be the condition of life or death , and therefore not the only rule according to which we must now be denominated , and hereafter sentenced , just or vnjust . to this i have already given a sufficient answer , and if i had not , our authour answers fully for me , where he says , the precepts of the covenant , as meer precepts , must be distinguished from the same precepts considered as conditions , upon performance of which we must live , or die for non-performance ? and i speak of them as meer precepts , and so they are our rule of righteousness , & not as they are conditions either of the covenant of works or grace . and a man may be denominated righteous , by the laws rule , when he cannot stand before the sentence of it as a covenant , of which we have heard sufficient . after a long discourse against all possibility of justification by the law of works , as though i were therein an adversary ; or that the antinomian fancy were above all answer ; that a man cannot make the law his rule , but he makes it withal his justification , he goes about to prevent an objection , and says , if you should say , this is the covenant and not the law , he will reply . . then the law is not the only rule . to which i say , when my work is to make it good , that the law is our only rule , i marvel that he will so much as imagine , that i will say that which makes it not the only rule . but perhaps , he thinks i do not see , how it cannot follow , as indeed i do not , neither can i see any colour for it . . he replies , it is the same thing in several respects , that we call a law and a covenant ( except you mean it of our covenant-act to god , of which we speak not ) who knows not that praemiare , and punire are acts of a law ? and that an act of oblivion or general pardon on certaine termes is a law , and that the promise is the principal part of the law of grace . to which i say , that praemiare and punire are essential in a law. some have power of command , so that their words in just things is to be a law , where most deny any power of punishment ; as an husband over the wife . some parents have authority to command children , ( children remaining under the obligation of the fifth commandment as long as the relation of a childe continueth ) when they have neither power to reward or punish . jacob took himself to be in power , to command joseph ( among the rest of his sons , as appears in the charge concerning his burial , gen. . , . and chap. . . so compared ) and yet he was not in power either to reward or punish him . and though they be acts of a law where he that gives the law is in power ; yet they are no parts of a rule , nor any directory of life to him to whom they are proposed . i know that an act of oblivion or general pardon may be called a law , as many other things are , catachresticè and abusivè ; but that it should be a law properly so called , i know not . the romanes defined a law , whilest that a democratie was in force among them , to be generale jussum populi , aut plebis rogante magistratu . afterwards when the state was changed , and the legislative power was in other hands , they defined it to be , jussum regis aut imperatoris . and tully's definition of a law is , that it is , ratio summa insita in natura , quae recta suadet , prohibetque contraria . here jussio , suasio , and prohibitio are express'd , which are not found in acts of oblivion . that every man , who is within the verge of such an act , may be said to be acquit by law , i willingly grant ; seeing that act takes off the force of the law condemning him : but that it is a law , strictly so taken , i know not . chap. xii . the moral law bindes , as it was delivered by the hand of moses . a third branch of the general proposition before delivered follows , which is , that the moral law , as delivered by the hand of moses , is obligatory to christians ; this i confesse is more disputable , then either of the former before spoken to ; in those , we had to deale with antinomians , on the one hand ; papists , arminians , socinians , on the other hand , with some few others that are pleased in those points alone to strike in , with arminians and socinians , and in other things to oppose them : but in this papists agree not among themselves , but one is against another ; neither is there that agreement amongst protestant writers that might be desired , which must not be concealed ; some are for the affirmative , and some for the negative , and some seem to stand in a neutral indifferency . bellarmine among the papists , is for the affirmative , lib. . de justificatione , cap. . and takes up soto for the contrary tenent , who affirmes ( as he quotes him ) that christians are not only delivered from the ceremonial law , and the guilt and terror , of the moral law , but from the whole law , as written in the books of moses , with this caution ( as he reports him ) that we are to keep the law of moses as it is natural , and as it is in the gospel , and in the epistles of the apostles , but not as it was written by moses ; for moses ( saith he ) could not binde us , but it is christ that bindes us , for we are christians and not jews . soto hath suarez , and medina ( as master burges observes ) with him , and among the protestants , zanchius de redemptione lib. . cap. . and musculus in his common places go the same way , affirming , that the moral lawes which go under the name of the decalogue , as they were delivered by moses to the israelites , do not concerne christians , but as they are agreeable to the law of nature , and confirmed by christ . paraeus ( as is observed by rivet in his explication , of the decalogue , page . ) giving in his judgement of the differing opinions of bellarmine and soto , affirms that the opinion of bellarmine is most safe to be followed . rivet himself , in the place quoted , takes it to be a strife of words , and the difference to be inconsiderable ; and in case the authority be granted , there seemes indeed lesse danger , though the minister be waved . the antinomian ( as others have observed ) is by both parties opposed ; some may think , that the law , thus gaines in its authority , in as much , as christ is , of much more excellency then moses , when the master of the vineyard , saw his servant neglected ; he said , they will reverence my sonne , mat. . . but if the servant be once despised , and set so light by , as we read from some hands , away with stammering moses , it may be feared , that the sonne will not long remaine in honour , when servants fared so ill , we finde that the sonne had little better entertainment ; and , in my thoughts , there is scarce a readier way then this , to strip us of the whole of the law of god. keeping up to their own principles , they can look on no more , of the law , as binding christians , then that which is held out to us , in new testament-scriptures . if this be granted , we must have a new testament text , for every moral duty ; yet to gratifie adversaries in this particular , we may safely yeeld , that the law concernes not christians , as it was delivered by moses , only to the israelites , and so zanchy's position , keeping strictly to the termes may happily be defended . the moral laws as delivered by moses to the israelites do not appertain to christians ; so , neither doth lukes gospel , or the history of the acts , as from him to theophilus , nor yet , any of pauls epistles , as from him , to any particular church , or to timothy , titus , or philemon . but looking on moses as employed of god , with his church , with which he was in the wildernesse , acts . . and upon his writings as a depositum , left with the church , they are of equal concernment , to us , as they were to the jews , if we be as the church of the jewes was , a church of god. this to me is plaine , not only by those texts of moses quoted in new testament-scriptures , as we heard before , but quoted also as from moses . the apostle pleading for ministers maintenance , saith , for it is written in the law of moses , cor. . . how were this argument of force , if moses his writings were not of use ? that of peter is convincing , pet. . , . but as he which hath called you is holy , so be ye holy in all manner of conversation ; because it is written , be ye holy for i am holy ; this was written by moses , lev. . . lev. . . lev. . . and why should we be engaged to holinesse , eo nomine , because moses writ it , and gave it in charge , in case moses his writings do not binde christians ? this also to me is plaine , in reason , christ was king then , as now , his church is the same , now , as then , we , and they make up one kingdome , matth. . . the lawes of christ therefore ( unlesse they appear to be repealed ) are now , in force as in former times . there is not a temporal obligation ( saith master burges vindiciae legis , page . ) laid upon a perpetual duty . the duties are confessed , to be perpetual , why should moses then deliver them to be only of temporal permanency ? neither is there any thing brought by soto , or any other hand to evince the contrary . in the close of the words already quoted , he sayes , mose-could not binde us , but christ , for we are not jews , but christians , to this we say , he could not binde us , authoritatively , but ministerially , and because christ bindes , therefore moses bindes ; seeing , moses was a servant , in that house , where christ was a sonne , christ was king of his church , in moses his dayes , israel tempted christ in disobeying moses , cor. . . he commanded for christ , when he gave command to the israelites , and these commands are of concernment unto christians , who are their fellow subjects . the arguments produced by soto are satisfyingly answered by bellarmine . soto saith , that the preface of the law leads to the israelites onely , i am the lord thy god , that brought thee out of the land of egypt , and out of the house of bondage . but it was the jews , and not christians , that were in egypt . this is false , as one of these jesuites truly answers the other , we were in egypt as well as the nation of the jews ; they were our fathers , and we their children , cor. . . it was once indeed otherwise with us , being branches of the wilde olive ; but the natural branches , being cut off , we are grafted into their stead , that mercy of deliverance from egypt , being a church-mercy , is our mercy . he further objects that of luke . . the law and the prophets were until john , and is answered , that , that is understood of the law , prophecying by figures , and not instructing in manners , which is further explained , matth. . . for all the prophets and the law prophecyed until john , that is , all the prophesies of the messiah to come , whether delivered in words by the prophets , or by signes and law-ceremonies did not reach beyond john , who was the last of the prophets , who did bear witnesse of christ . some say , that in case the law bind , as it was delivered by moses ; then all that moses did deliver , is obligatory to christians , quâtale , is , omne , and so the ceremonial law , bindes , as doth the moral , and we shall bring our necks under that yoke . to this answer , all that moses did deliver doth binde , unlesse we have a release , or discharge from the same authority , by which he spake , and hence an argument is drawn , for proof of that which we have in hand , if the ceremonial law had bound christians to this day , had it not been revoked , and abolished , then the moral law , which is no where revoked , or abolished ( as hath been shewn ) doth still bind christians . this is plaine , there is no reason , that the ceremonial law should be obligatory , above the moral ; but the ceremonial law had bound christians to this day , had it not been revoked and abolished ; this is as plain , when the great question was , in the primitive times , whether the ceremonial law did binde christians , whether they were to circumcise their children , after the manner of moses ; and consequently to observe other rites . this is decided , in making it appear , that these were abolished , as being shadows of good things to come , and an end put to their obligation . it may be further objected , that if all be of force , that moses wrote , as from him , then that of divorce of the wife , on any cause is of force likewise . that was commanded by moses , as the pharisees , mat. . . tell the lord christ from deut. . . to this chemnitius hath answered , that moses delivered this , tanquam legislator , as one , that gave orders to that people , as , to their political estate ; not , tanquam theologus , as a prophet , raised up to deliver the minde and will of god unto them . moses his writings therefore are in force , not onely ratione materiae , as containing such precepts upon which christ in the new testament hath put a divine sanction ; but by vertue of a sanction from heaven put upon them , as delivered by him , and the obligation still remaining . if moses once be neglected , i shall fear , that peter and paul will not long be honoured , moses being a servant in the same house , with them , and the rest of the apostles , and pen-men of new testament-scriptures . chap. xiii . god entring a covenant of grace with his people , keeps up his sovereignty in exercise of discipline , in the correction and chastisement of his people for sinne . as god holds up his sovereignty , under the covenant of grace ; in keeping on foot his commandments ; so , also in his exercise of discipline , upon those , with whom he is in covenant . he neither suffers them to be without law , nor to go on in transgression of his law , with impunity and freedome . as they have his precept , to keep from sinne , so they are in danger , of his hand , in case of sinne ; those that are against us in the former , are our adversaries in this likewise . as they plead a manumission , of christians from the mandatory power of the law , so , they will also have them exempted from all chastisement or correction . against these we maintaine that the people of god in covenant , even those , whose hearts are stedfast , in covenant ; do suffer under the covenant of grace , in case of sinne , and that for sinne ; for proofe of this , i shall bring scripture of three sorts . . giving instances , of the church and people of god ; under sore and great afflictions for sinne , and these places are even without number , esay . . lam. . . . . . . micah . . yea , they lie under sufferings , till they acknowledge sin , till their stomacks are brought down , and they humble themselves for sin , lev. . . against this , is objected , that among these afflicted ones , there were reprobates , as well as elected ones ; and elect ones in the state of unconversion , and they might suffer for sinne , which the childe of god does not , nor can not ; to this i answer ; . there were true converts among these , or else the whole world had no converts in it . . these , in their confessions , and humiliations , involved themselves among the rest ; and make themselves , of the number of those , that by sinne draw down sufferings ; as we have ezra , daniel , and others for examples . . instances of the most precious saints sinning and suffering for sinne ; . moses and aaron , numb . . . the lord spake unto moses and aaron , because , ye beleeved me not , to sanctifie me in the eyes of the children of israel , therefore ye shall not bring this congregation into the land which i have given them ; both their sinne and their sufferings , are noted there , which moses seems never to have done with , deut. . . deut. . deut. . . deut. . . . david , his sinne we finde , sam. . at large related , his sufferings , in the next chapter , he suffers in all his relations , . as , a father , his childe dies . . as , an husband , his bed is defiled . . as , a prince , the sword is brought upon his land . . solomon , kings . . for as much , as this is done of thee , and thou hast not kept my covenant and my statutes , which i have commanded thee , i will surely rend the kingdom from thee , and i will give it to thy servant . . hezekiah , chron. . . . but hezekiah rendred not again according to the benefit done unto him , for his heart was lifted up , therefore there was wrath upon him , and upon judah and jerusalem . notwithstanding , hezekiah humbled himself , for the pride of his heart , both , he , and the inhabitants of jerusalem , so that the wrath of the lord , came not upon them , in the dayes of hezekiah . in which words we see , his sinne , his suffering for sinne , and his humiliation upon account of his sinne . here also exception is taken ; these here mentioned say some , lived under old testament dispentations ; to this i answer . . we may take up pauls words in behalf of these , . cor. . . if any man trust to himself , that he is christs , let him of himself , think this again , that , as he is christs , so they were christs . moses , that suffered ( as we have heard ) upon the account of sinne , esteemed the reproach of christ greater riches , then the treasures of egypt , heb. . . and david that suffered in like sort , in spirit called him lord , matth. . . . that we may not lose old testament-scriptures , for if we lose them here , we shall hold them no where , let us look upon prov. . , . my sonne , despise not the chastening of the lord ; neither be weary of his correction , for , whom the lord loveth , he correcteth , even as the father the sonne , in whom he delighteth . in which words we see , . the sufferings of the people of god thrice repeated . . the impulsive cause , implyed in the word [ chastisement ] which ever is for some fault , psalme . . . the hand that inflicts [ the lord ] . his way of dealing as a [ father ] in love and not in vengeance . now turne to heb. . , , . and there we shall see the apostle . . quoting this scripture . . checking them for not heeding it . . commenting upon it ; ye have forgotten the exhortation , which speaketh unto you , as unto children , my sonne despise not thou the chastening of the lord , nor faint when thou art rebuked of him ; for whom the lord loveth , he chasteneth , and scourgeth every son whom he receiveth ; if ye endure chastening , god dealeth with you , as with sonnes , for what sonne is he whom the father chasteneth not ? these words of the apostle , confirm all the old testament proofs before mentioned , give a shrewd check , to all those that would cast them off , and are a full new testament-proof of the point in hand , our aversaries tell us , that the children of god , in new testament-times , have that great and happy priviledge , to be free from all chastisements for sinne , the apostle , on the other hand sayes , that , it is their happinesse to be chastised , and would be their sorrow , if they were without chastisement . for this cause ( saith the apostle ) many are weak , and sickly among you , and many sleep , cor. . . there , we see , judgements inflicted , the persons suffering , and the cause of suffering assigned . the judgements are set out . . by the quality or kinde , such as were visible on the outward man ; as , their sinne was open , so was their suffering . . by their several degrees , in which they suffered ; some weak , languishing , under infirmities ; some sick , taken with diseases ; some fallen asleep , surprised with death . the persons suffering are set out . . by their multitude [ many ] . . by the application of the stroke , corinthians had sinned , and corinthians suffered . the cause is implyed in the illative particle [ for ] and exprest in the foregoing words , their unworthy addresses unto the lords table , sinfully eating and drinking , they eat and drink their own judgement , and though it cannot be said , that all were in grace , that thus suffered , yet there were some at least in grace among them , in that the lord chastened them in the world , that they might not be condemned with the world . the lord christ speaks fully to this in his letter from heaven to laodicea the church of , rev. . . as many as i love , i rebuke and chasten . as scripture , expresly holds out this truth , so , it is also clear in reason , if god should not hold up his sovereignty , in this way of exercise of discipline ; upon his children , his love could not be continued to them , but would be withdrawn from them , as we see in christs words but now mentioned , rev. . . as , also in those words of solomon and the apostle , pro. . . heb. . , , . the love of god is such to his children , and such a league of friendship is past between them ( say our adversaries ) that it will not suffer him to strike them . we say , his love is such , that he cannot forbear to strike , and will not suffer that they should sinne , and carry it with impunity . there are indeed some such parents , that are so indulgent , that , children must neither have , check , nor stroke from them , what course soever they take , they scarce hear words , much lesse do they suffer stripes . these , call this love , but a wiser then they , calls it by the name of hatred , prov. . . he that spareth the rod , hateth his sonne , but he that loveth him , chasteneth him betimes . pity , will not suffer , to make children smart ; but it is greater pity , that the want of smart , should bring them to the condemnation of hell , prov. . , . with-hold not correction from the childe , for , if thou beatest him with the rod , he shall not die ; thou shalt beat him with the rod , and shalt deliver his soul from hell . a childe in sinne , must either be beaten , or spared ; beating will not be his death , but sparing tends to his condemnation . the similitude is not ours , but the holy ghosts . one of the most terrible texts in all the bible may be found ( as one sayes ) hoses . . i will not punish your daughters , when they commit whoredome , nor your spouses when they commit adultery , he spares not some , that he may for ever spare them , chastening them in the world , that he may not condemn them with the world ; he spares some , and everlastingly destroys them . . otherwise , god would be reconciled to the sinne of his people , and in league , not only with their persons , but with their wickednesse , which is most abhorrent to his holinesse . we read of gods reconciliation to the world , but never to the wickednesse of the world ; god may be at peace with those that have sinned , not imputing their trespasses , but he will never be at peace with sin . . it will not stand with his honour to suffer his to go on in impunity in these ways . their wickednesse will be said to be by his allowance . men in sin , are ready to say ( as the psalmist observe ) that god is such a one as themselves ; psalme . . and that because they sinne , and he keeps silence . and men of the world will say the same , if his people go on in sinne , and prosper . this , the lord sees and takes care , this way to prevent , ezek. . . and the heathen shall know that the house of israel went into captivity for their iniquity , because they trespassed against me , therefore hid i my face from them . he will make it appear , that he is no patron to them in that which is evil . . god hath given in charge , to magistrates , his vice-gerents for to punish . they are revengers to execute wrath upon them that do evil , rom. . . they are sent of god for the punishment of evil doers , . pet. . . they have no commission to spare , upon supposal of any interest , in god or grace , when they are found in any acts that are wicked . what they do , god does , they acting by his command , and by vertue of his commission . for further clearing of this point , and , if it may be , to work a right understanding , i shall lay down severall positions . . god considered in his absolute sovereignty , may inflict sufferings , without injustice on his innocent creatures , there is no absolute necessity , that sinne should go before all manner of trouble ; punishment cannot be without a fault ; that , alwayes implies guilt , where justice is followed . yet , such is gods sovereignty , that he may lay affliction where there is no transgression . we do it upon our fellow-creatures , we tread upon wormes that never did offend us ; god may much more do it upon his creatures , yea , god does it . how much do bruit creatures suffer in the world , and unwillingly suffer ? as the apostle speaks , rom. . . and that from gods hand , that hath made them subject to these suffering ; that , which god doth unto one creature , he may do unto any creature ; that which he doth to the meanest , he may do to the most noble creature . as a potter may make vessels , some to honour , and some to dishonour ; so god having more transcendent sovereignty , may make some creatures , ever blessed ; and others during pleasure , to remaine in misery . . it stands not yet with gods ordinate justice , to strike his people , where there is no fault . the termes of the covenant being pre-supposed ; none can suffer that have not offended . every one , upon engagement from god , must be happy , that is innocent . this is plainly implyed in those words , in the day that thou eatest , thou shalt surely die , sinne not , and suffer not , and more explicitely held out in those words , do this , and live , under death is comprized all evil , from which man upon covenant is free , that doth not sinne : under life is comprised , all blisse , which , upon covenant , all are to enjoy that yeeld full obedience ; so ; that the inlet of suffering , is from sinne , rom. . . god having , ( as i may say ) tyed himself , not out of sovereignty , to afflict , when man hath not offended . . when way is made by sinne , to divine justice , to bring evil upon man , yet the reason why , this , or that evil , is inflicted , on this or that man ; is not alwayes mans provocation by sinne ; all afflictions are not punishments ; nor yet corrections , or chastisements . there are often other ends and motives . sometimes , god looks solely at himselfe , alone at his own glory , in his strokes ; of this we have many instances , john . , . john . . the same we may say of the viper upon pauls hand , acts . , . sometimes he looks at his people in the sufferings that he inflicts . . the patients themselves , laying afflictions upon them , not as corrections respecting by-past faults , but tryals for discovery of their graces . that which god laid upon job , was not for his sinne , but to make it appeare , that satan had formed a false charge against him , that his whole service of god , was upon by-ends , and base accounts , and that sufferings ( god appearing against him in contrary providences ) would presently draw him into all wickednesses . it was a sore affliction to abraham , to leave his countrey , and his fathers house , to offer up his sonne isaac , yet these were no corrections , or chastisements , that we know , but temptations . . he looks upon others , that are no sufferers , to bring about mercy to one , by the sufferings of another ; so it was in josephs sufferings , gen. . . . the corrections that god lays upon the godly , are far different from those that he layes upon the wicked . his hand upon his own children , differs much from his hand upon his enemies . god deales otherwise with a nation , that is a stranger to him , then he deals with a people that are his own , jerem. . . though i make a full end of all nations whither i have scattered thee ; yet will i not make a full end of thee , but i will correct thee in measure , and will not leave thee altogether unpunished . though both suffer , yet they do not equally , and alike suffer . so , it is with the elect , and reprobate , both suffer from the hand of god ; but there is great difference in their sufferings . . they differ in the cause from whence their sufferings respectively do arise : the sufferings of the wicked , are out of pure wrath , wicked men , being under a state of wrath . the sufferings of the people of god , are out of present displeasure , but yet out of love , prov. . . heb. . , . . they differ in the end of their sufferings . a piece of silver is trode upon , with the feet to scoure and brighten it , but a worme or spider , to crush or spoile it . . they differ in the respective improvement , that either make of them , the godly are are bettered by their afflictions , their sufferings are their purges , and purifications , psalme . . their eares are thereby opened for discipline , job . . the wicked are more and more hardened by them , and grow more and more wicked under them , esay . . chron. . . the sunne hardens the earth , but softens the butter and the wax . the sufferings of the people of god many times proceed from as high displeasure in god , as can stand with love , and the more high the sinne is , the greater and sorer is his displeasure : they work in god as great a dislike as can stand with his purpose , not utterly to leave and cast them off . when david had sinned , in that high manner as he did , the text saith , the thing that david did displeased the lord , sam. . ult . few men have had more of gods heart then he , yet we see , his heart rises in sore displeasure , against his wickednesse . we may see how he takes him up for it , we can scarce see , in all the scriptures , a man so chidden . the prophet reckons up the courtesies and high favours that he had received from god , i anointed thee king over israel , and i delivered thee out of the hand of saul , and i gave thee thy masters house , and thy masters wives into thy bosome , and g●ve thee the house of israel , and of judah , and if that had been too little , i would more-over have given thee such and such things . and as he had before aggravated his wickednesse , in a parable ; so in expresse termes , he further layes it open . wherefore hast thou despised the commandment of the lord ; in doing evil in his sight , thou hast killed vriah the hittite with the sword , and hast taken his wife to be thy wife . then he falls to threatnings , three great evils ( as we may there see ) follow upon this evil ; yet , all this while that the lord thus chides him , that he thus threatens and beats him , he doth not cease to love him , as appears in nathans words , verse . the lord hath put away thy sinne ; some will have love and anger to be inconsistent , hatred and wrath inseparable ; god is angry , as they say , with none , but those that he hates , and when anger appears , love is no more ; but all know that this is false among men , a father is many times angry with his child , that he would be loath to hate ; it is as false with god , he was wrath with moses , but he never hated moses , he owns his with much love , when he manifests much dislike and distaste of their present actions . . these sufferings of the godly must by no means be accounted satisfactions of divine justice , as coming from vindicative wrath , nor any part of the curse , that is due from vindicative justice for sin . having a tendency not to harme , but to reforme ; not to destroy , but amend ; they are only fatherly corrections , and chastisements , not properly ( at least as some rigidly understand the word ) punishments ; satisfaction was the work of christ , and the whole of the curse was divolved upon him , gal. . . papists do distinguish between the friendship that is lost by sinne ; and the justice that is deserved . the friendship that is lost , is made up again , as they confesse , of free grace ; but the justice deserved , must by the offender be satisfied , which how impossible it is , for man to do , and how injurious to the sufferings of christ , to attempt the doing of it , let us guesse by the definition that bellarmine gives of it , lib. quart . de peniten . cap. . actio , quâ is , qui alierum laesit , tantum facit , quantum satis est , ad injuriam compensandam , sive , is qui laesus est , justè exigit . all that we can suffer , can never satisfie , the wrong that our sinnes have done to the divine majesty , god may justly exact more , then either on earth , or in their imaginary purgatory ; any man can discharge . as the sufferings of this life , are not worthy of the glory that shall be revealed ; so , neither do they match the evil that justly might be inflicted . they are all just , but not from gods revenging justice . in themselves they have the nature of curses , but they are no part of the curse , which upon the breach of the covenant of works , and upon the transgression of the law , is menaced . as a skilful physician , makes poison up into a medicine , so doth god turne curses into blessings ; they serve not to kill , but to cure his people . . these sufferings , are not yet barely as some use to speak from sinne , but chastisements for sinne , not only to prevent sin , that it may not be committed ; but because men have allready sinned . the corinthians were chastened , not alone , least they should prophane the lords supper ; but because they had prophaned it . god afflicted david , not onely lest he should commit adultery , but because he had committed adultery : he threatens eli , and punisheth him , not only , lest he should be too indulgent to his sons ; but because he had been too indulgent to them . it cannot be conceived , how afflictions should prevent sin to come , if they do not correct sin already past , why are men afraid to sinne upon account of sufferings , but because upon sin they have suffered ? smart for sinne , makes a childe of god watchful against sin . the childe , that hath seen his fathers frowne is afraid lest he should frowne againe ; that hath beene scourged ▪ knows what a father thinks of a fault , and is afraid of a second . it is here objected , that it stands not with justice , in this way , to afflict beleevers , seeing christ in their stead hath made satisfaction , and to punish one sinne twice , is injurious . answ . . these know , that socinians deny , that christ hath made any satisfaction , and if these two cannot stand together , viz. christs satisfaction , and beleevers correction , they will soone assume that beleevers do suffer , ( for which the scripture is very full ) and therefore christ hath not satisfied , and so their dangerous errour will be supported . . one truth must not be produced to the overthrow of another , christ satisfaction , takes us out of the hand of condemnation , and delivers from revengeful wrath , but not out of the hand of discipline ; when god becomes a saviour , he doth not cease to be a sovereign ; a father , that is a judge , may lash his childe , that he never intends to sentence . if any will see further objections raised and answered , let him consult mr. burges of justification . part. . lecture . pag. . chap. xiv . agreement between the covenant of works and the covenant of grace . having asserted a covenant of grace , and premised such things that may contribute some light , towards a right understanding of it , i must proceed to enquire into the respective agreement , and differences between these covenants . the former is an easie work , there being no controversie or dispute raised about it , and therefore i shall briefly passe it over . they agree , . in the general nature of a covenant , both are covenants strictly so called , as hath already been demonstrated . . they have one and the same authour , that is god. he proposed the termes of the covenant , to adam , for himself , and all of his posterity , and he enters covenant with the posterity of adam , in their fallen condition . . the parties in covenant , are in both of them , god and man , god propounding , man accepting , though there be ( as we have heard ) that would have it otherwise . . in either of both , there is a tendency to mans happinesse , life is given in promise in both , as we see rom. ▪ , , &c. where both covenants are distinctly considered , what difference or agreement there may be in the life promised , will after be spoke unto . . in both of them there is a restipulation from man as there is an engagement from god ; as , god engageth himself for reward , so man is engaged to duty ; the former was never doubted , the later hath been largely proved . . in either of both , righteousness is called for from those that enter covenant . for the first it is not questioned , in that it is a covenant of works . failing in doing was death . interest in perfect righteousnesse is required in the latter , which is called , the righteousnesse of faith , and is the righteousnesse of the law , performed , not by our selves , but by another , christ is the end of the law for righteousnesse to every one that beleeveth , rom. . . sincerity , in inherent righteousnesse is required likewise , both of these will be morefully demonstrated . . either of both are indispensable , the conditions being not performed , the penalty of the covenant in both is inflicted , adams posterity had experience of the one , and all unbeleevers , and impenitent ones , will bear the other ; not believing , not repenting brings death , as sometimes not perfectly obeying . that distinction , of the covenant of grace , calling for one thing , and accepting of another , afterwards will be considered . . neither of both covenants are personal , as entered with any single person , or persons , and determined in him or them , but both of them , include posterity . in the covenant of works , it is not so expressly delivered , but not to be doubted . that covenant was entred with adam , for all his , the latter is more expresse , to the covenanters and their seed , both in old and new testament-scriptures , which by a party is questioned , but remaines largely to be confirmed . chap. xv. differences between the covenants of works and the covenant of grace . having spoken to the agreement between these two covenants , i must now more largely enquire into the differences , which will prove a work of greater difficulty , there being so much opposition . the first and leading difference is , that being both of them between god and man , they were entred into in a different estate and condition of man. the first was entered in statu instituto , in mans integrity , when man had not at all , by sinne incurred the displeasure of god , or weakened his abilities for obedience ; man then stood as he came out of gods hand , bearing in himselfe a lively resemblance of god. the second was in statu destituto , in mans fallen estate , now in sinne , under wrath , dead in sinne , and wholly disabled from yeelding obedience , of this there is no controversie , and therefore i need not make more words about it . and from hence all other differences which i shall observe ; or which ( as i suppose ) are observable , have their rise , which are these following . the covenant of works , or ( as learned camero calls it ) the covenant of nature , was for preservation of man in life , that is , in present blisse and happinesse , to hold him in the condition in which it found him , which is implyed in the penalty threatned , as was before noted ; man must not die till sinne enter , and exprest in that promise of god , do this and live ; his life must be continued as long as his obedience lasted , his happinesse must have been perpetuated , ( though not necessarily in the same degree , god might have translated him from a life on earth to a life in heaven ) had he kept to the terms of the covenant . the covenant of grace is for mans restitution , reconciliation and recovery ; he was before in blisse , and if he had so abode , he might with good reason have taken up peters words , it is good for us to be here . now he is in misery , and must be restored , if ever he be blessed , and so a farther difference doth arise . the covenant of works had its precedency , was first in time ; the covenant of grace in order of time follows after ; this must needs follow , mans estate in integrity being before his fall , the covenant made in his integrity , must needs precede the covenant entred into in his fallen condition , unlesse we will place the third of genesis before the first , the fall of man before his creation ; and therefore that is utterly a mistake in one , who in the very entrance upon his treatise of the two covenants , gives the covenant of grace the precedency in time , giving this as his reason , why he places the covenant of grace before the covenant of works , because the covenant of grace was in being before the covenant of works , quoting for proof , gal. . . the covenant which was made before of god in christ , the law which was four hundred and thirty years after cannot disanul . but this can by no means serve his purpose , unlesse we should conclude that the covenant of works had its beginning in mount sinai at the giving of the law by moses , and the covenant of grace , of only four hundred and thirty yeares more ancient standing . and that , will as little serve his purpose which he after brings in , that there was an agreement and covenant between god the father , and his sonne jesus christ about the salvation of man before adam sinned , yea , before the world began ; seeing that covenant between the first and second person of the trinity , was not the covenant , which he hath in hand to treat upon , namely the covenant which god entred with man , as he himself confesses ; no covenant can be made with man before man be in being , a no●ens can be no party in a covenant . and whereas we are told that the same covenant which was made with jesus christ before time , was afterwards made with man. i desire that all would observe what is laid down in that treatise concerning that covenant . christ for his part was by covenant to become a mediatour , surety , and saviour ; for all those that his father should give him . and must we become such mediatours sureties and saviours also ? god the father did promise to christ , as is further said , all the things that did belong to his mediatourship , and things to gratifie and satisfie him for his mediatourship . may we by covenant expect such things from the father likewise ? if we are neither tied to the same work , to which christ by covenant was tied , nor are to receive the like gifts , as he by covenant was to expect , we are not in the same covenant that past between the father and christ . and though these two were one , which must not be yeelded , ( the covenants ad intra , which the persons of the trinity make with themse●es , and those ad extra with the creature may not be confounded ) yet that would evince no such precedence in time , seeing there was alike agreement in the whole trinity for the creation of man , and gods covenant with him in his integrity , as is fully assented to in the same treatise , to the utter overthrow of all that which upon the former supposition he had built . to that question , to what end should the covenant of grace be made before man stood in need of grace ? he answers , known unto god are all his works from the beginning of the world ; and he had all things then as present and real before the eyes of his glory , as now he hath , viz. mans creation , fall , recovery , and in this sense there was no precedency of time in regard of any of gods counsels or secret actions . and then there can be no precedency of one of his covenants before another , we must finde then a sense according to which there is a precedency , which is not found in any covenants of the trinity among themselves ( which in exact propriety of speech are purposes rather then covenants , and were before all time ) but in the actual entrance and assent by the creature given , which is in time , and admits precedency ; in which consideration the covenant of works hath its precedency before that of grace , as the state of integrity was before the fall . whence farther yet follows that the covenant of works , was but a small time in force , at least but a small time of use , only during the space of mans integrity , which some say was only one day , in all probability not long , in that man enjoyed no fruit of that blessing in paradise , increase and multiply . but this second , is , of everlasting continuance , when the first covenant was violated by our first parents , and so made uselesse , that of grace succeeded , which is our only planck after shipwrack , but none shall ever succeed this second . adam failing of salvation by the covenant of works ( which he entred in the first place ) is saved by the covenant of grace , into which after his fall he entred , and into which he was of grace admitted ; but he that is not saved by the second , must everlastingly perish , and so i understand that text , heb. . . if we sinne wilfully after we have received the knowledge of the truth , then there remaineth no more sacrifice for sinnes , but a fearful looking for of judgement and fiery indignation ; where , by sinning wilfully , i understand an utter rejection of gods tender of this sacrifice of christs blood , which i gather from the apostle in the words that follow , the proof that he brings of that sad assertion , he that despised moses law , died without mercy under two or three witnesses , of how much sorer punishment shall he be thought worthy that hath trodden under foot the blood of the sonne of god , and counted the blood of the covenant wherewith he was sanctified , an unholy thing ? this is that wilful sinne of which there is no expiation . when man had cast off the yoke , a sacrifice was found , christ made his soul an offering for sinne ; but when christ is rejected , there is no other sacrifice to be looked for . in the covenant of grace god hath made known his whole minde concerning mans salvation , by what means , and upon what termes man shall be saved . chap. xvi . a further difference between the covenant of works and the covenant of grace . another difference of great importance between these covenants , and which necessarily ( as the two former ) flows from the first , is , that the first covenant between god and man was immediate , no mediatour intervening , no dayes-man standing between them , to make them one ; but for the second , man being fallen by sinne , a mediatour was necessary that god and man now in that distance , should be reconciled . i know some have contended , that not only man in integrity , but the angels themselves , stood in need of christs mediation , producing their grounds for their assertion , and then this difference between these covenants , falls , neither of both are immediate , both standing in need of a mediatour . the grounds are , first , obj. that the obedience of man and angels was imperfect , and stood in need of pardon , and for the righteousnesse of christ which he performed to the father , was accounted perfect , quoting that place of eliphaz in his speech to job , job . . even his angels he charged with folly . if angels stood thus in gods eye , under such a charge , then much more man , as eliphas there argues . but i would demand of these , concerning this supposed imperfection in man and angels , thus supplied by christs perfection , whether it were properly , and of its own nature a sinne ? if not , then there is no place for pardon ; if it were , then it must be divolved on christ , and laid upon him to expiate , and so man fell , ( or at least lay down groveling ) before his fall ; and the good angels by reason of sin , are evil as well as those that are fallen ; but these are absurd . in that of eliphaz therefore ( if it must be understood of angels of glory ) sin , is not charged or implied , but only defect , standing in comparison or competition with god , an imperfection negative is yeelded , they match not god in perfection , but in his presence cover their faces with their wings , isa . . . but no imperfection privative , they want no perfection of which they are in any capacity , and whereof they have any necessity ; god made no creature in such a necessity of sinning , or in such a being that needed pardon . a second ground is , obj. that though a mediator was not necessary by way of reconciliation , yet he was necessary by way of preservation in righteousnesse . the second fully overthrows the first , in that which it grants , and i know not how that can be proved that it affirms , man was not preserved , and therefore it appears , that he had no such mediatour appointed for his preservation . and it seems ( according to this opinion ) man could not have stood , unlesse christ had been incarnate , and so his fall was not , from the freedome of his will , but the principles of his creation , for the angels , how they can be said , to stand by grace received from christ , a mediatour ; i know not , they being no fellow-members with us , though fellow-servants ; and howsoever accidental benefits come to the angels , by christ , in their joy to see lost man restored , and reconciled ; as to god , so also to their fellowship and communion ; ( according to that of the apostle , ephes . . . col. . . in their experimental knowledge also , of the wisdome of god in this great mystery , pet. . . ephes . . . ) yet , i doubt not that it was for man , whose nature he assumed , that christ was incarnate , and that he is a mediatour between god and man , tim. . . and not between god and angels , and that for fallen man , and not for man in his integrity ; therefore i conclude the first covenant was immediate ; no mediatour intervening , all the blessings of the first covenant flowed from the whole trinity , as the creation it self , without respect to christ incarnate , there was no revelation of that high mystery to man in innocency , in which the reader may consult g●marus in colos . ▪ . the covenant of grace is by a mediatour ; mans fallen condition in so great a distance from god , necessarily calling for it . two cannot walk together unlesse they be agreed , amos . . that fallen man may walk in covenant with god ; it is necessary that a way of agreement be found , this the second person of the trinity , by covenant with the father hath undertaken , and therefore he is stiled the mediatour of the new testament , heb. . . a mediatour of a better covenant , heb. . . the mediatour of the new covenant , heb. . . many obstacles were in the way of mans covenanting with god ; and attaiment of the mercies and grace of the covenant , all of which lay on the mediatour , to remove , that god and man might once more be at one ; all of these christ undertakes and effects , and so is the meditatour in this work . chap. xvii . works incumbent upon the mediatour of the covenant of grace . this work of christ in his mediatourship , i suppose may fitly be reduced to these heads . first , to bring man into a capacity of covenanting with god. secondly , to bring man into the bond of the covenant ; professedly to accept it . thirdly , to enable those whom he brings to glory ; to perform the duties of the covenant , to be steady and upright in it . fourthly , to crown those with glory ; whom by grace be brings up to the terms of the covenant . . he is to bring man into a capacity of covenanting , of which sinne had made mankinde uncapable , for though it should be granted , that god in absolute justice , is not bound to punish sinne wheresoever he findes it ; and that it is not against his essence ( as some would have it ) to pardon sin without satisfaction , yet his ordinate justice is thus bound , that law of his , being presupposed , the day that thou eatest , thou shalt surely die , he cannot recede from it ; the penalty of this law must be born ; in order to reconciliation , and justice satisfied for mans transgression , which must be done by such a one , that can answer the claime of divine justice . the beasts of the forrests , and cattel of a thousand hills ( which were yet often given to god in sacrifice ) could not do it . the apostle tells us , that it is impossible that the blood of bulls and goats should take away sinne , heb. . . they were never guilty , and they are no valuable consideration , nor yet the angels who are above mankinde , as the bruit creatures are below . man had sinned , and a sacrifice from among man-kinde , is to be found , neither can man in sin , and under the taint of it be accepted , all that he can suffer is due for himself , and therefore can be no other mans discharge . in the payment of my own debt , i set free no other debtor ; neither can any , that is meer man go thorow with it , here is pure justice without relaxation , as to the value , confest by those who yet contend whether idem or tantundem be paid by christ , the same in kinde , as was owing by man , or the like in value and estimate ; he that is brought under a divine attachment , must not come out till he have paid the uttermost farthing , which man in torments is ever in discharging , and never can discharge ; it is as easie to make a world , as by way of ransome to deliver a soul . christ therefore that knew no sin , is made sinne , that is , an offering for sinne . god manifest in the flesh , he that was god and man , hath undertaken the work , man to suffer , and god to satisfie in suffering , and so god is in christ reconciling the world to himself , corinth . . . the immediate effect or result of this price of mans redemption , ( i suppose ) is the putting of man into a capacity of a covenant with god , yet when this is done , till more be done , by christ in the way of his mediatourship for man , men are not yet in covenant , not the elect among men . this is evident in those ephesians , that were raised up together , and made sit together in heavenly places in christ jesus , ephes . . . there was no time in which christ had not paid the price of their ransome , yet there was a time , and then but lately over , that they were without christ , being aliens from the common-wealth of israel , and strangers from the covenant of promise , having no hope , and without god in the world , ephes . . . elect infidels are not till their call , in covenant , they stand not actually reconciled , and one with god before faith , for then there needed no ministery of reconciliation to follow . if this were granted , then christ did the whole for mans salvation on the crosse by himself , and doth nothing now in heaven , by way of intercession , nor any thing by his agents in a ministerial way upon earth , neither could man before faith , be underwrath , in which he is yet concluded by our saviour himself , john . . a state of wrath , and an actual reconciled estate cannot stand together . there is a price paid , and ( as i may say ) in the fathers hand , but to be applyed according to the good pleasure of the father and the sonne ; a man may purchase a prisoners liberty ; so that he hath it in his just and legal power to set him free ; and yet take what time he pleaseth in discretion to impart it to him , and actually deliver him . in this work there are three parties ; god the father , as creditor , christ jesus , the surety man , the debtor . the father might have refused this discharge from the hand of christ , and exacted it of the principal ; christ might have refused to have made such payment , he was not in the obligation ; there was a relaxation of the person , as is agreed on all parties ; man must come in and manifest his acceptance , till he is content to leave his old master , sin and satan ; this new lord gives him no entertainment , he must be content to come out of bondage , or else he can enjoy no freedome . . the next work of christ , is to bring man within the bond of the covenant professedly to accept it , for which there is yet a double work . first , to make tender of it , this hath been christs work as the prophet of his church in all ages . in what latitude in was carried in the dayes of the fathers before the flood , it is rather obscurely pointed at ; then plainly shewed ; yet there was then a distinction , between the posterity of seth , and that of cain , and so contiued till the dayes of noah , when the sonnes of god saw the daughters of men ; children of the covenant , saw those out of the covenant ; men within the visible church , saw women without the pale , and joyned themselves in marriage with them . from abrahams dayes it was confined to his posterity , and held within his line , and those few that as proselytes joyned themselves unto them . in gospel times it is enlarged , the tender is made not to jewes only , but also to every nation under heaven , the commission being to preach the gospel to every creature , none by nation so contemptible , that is to be excluded . in christ jesus there is neither barbarian , nor scythian , jew or gentile , col. . . and , as there is to be a tender ; so also it is his work to shape the heart for acceptation of it , to embrace the terms , and enter into it . god shall perswade ▪ japhet , and he shall dwell in the tents of shem , gen. . . the inhabitants of the isles peopled by japhets posterity shall become the israel of god , shall succeed the jewes in a church-state , and vissible profession of the name of god , the hand of the lord was with them , namely , those that preacht at antioch , and a great number beleeved , acts . . where beleeving ( after the manner of the history in the acts ) is no other then embracing the doctrine of faith , they were made disciples ; many of which after fell off , even from their profession . a third work is to enable those whom he brings to glory ( those among them in covenant that are called according to his purpose ) to performe the duties of the covenant , to be stedfast and upright in it , and this is by circumcising their heart giving them a new heart , writing his law in their hearts , putting it into their inward parts , keeping them by his mighty power through faith unto salvation ; of which more hereafter . the last work is to crown with glory those that by grace he raises up , to the termes of the covenant , thus qualifying them , he crowns them , i have fought a good fight , i have finished my course , henceforth there is laid up for me a crown of righteousnesse , which the lord , the righteous judge shall give me at that day , tim. . , . i go to prepare a place for you , and if i go and prepare a place for you , i will come again and receive you to my self , john . , . here some difficulties offer themselves , if the covenant of works ( past between god and man in his integrity ) were immediate , and the transactions of it without reference to christ , then if follows that faith in christ is not commanded in that law , obj. which was given to man for a rule , there being no possibility of it , there could be no command for it , and there was no possibility of adams beleeving it , seeing christ was not revealed , and was not as mediatour of any use . this opinion is strongly maintained by arminians . armin. in resp . ad artic . decimum nonum . corvinus contr. molin . cap. . and to this end , that they may make it good , that god cannot in justice require faith in christ , from man in his fallen condition , unlesse he withal confer upon him abilities to believe , seeing he never had that power from him in his integrity , and state of purity , and upon this supposition the argument seems of force . we vindicate gods justice in commanding works ; though to us now impossible , seeing once we had power to reach the highest of his precepts , and his command , is no rule of our empaired strength , but of our duty . but if men never had that power , and the law never required it , it is injustice ( according to all parties ) to exact it . answ . let those that fall to the arminians in this tenent , ( that they may make the law an imperfect rule , and an insufficient direction ) see how they can avoid it , how they can vindicate gods justice thus impeached . but the orthodox party have still maintained that adam had , in his integrity that faith that doth justifie , though then it performed not that office of justification , as he had that faculty whereby we see dead bodies ; though then there was no possibility of such sight , there being no dead bodies to be seen . and that faith in christ is commanded in the first precept of the law is manifest . there we are commanded to have god for our god , no interpreter will deny , that the affirmative is contained in that negative : thou shalt have none other gods but me . now god is the god of beleevers , heb. . . no man can have any communion with god , but by faith in christ . and so consequently this faith is there required ; what expositor of the law doth not put trust and affiance in god , within the affirmative part of the first commandment , as well as fear , love , and obedience ? and without christ there can be no affiance or trust . if we conceive the moral law , to reach no farther then the duties expressely there named , or the evils forbidden , we shall make it very scant and narrow , we shall see small reason , of that of the psalmist , thy commandment is exceeding broad , psalme . . but in case we take in all that by necessary consequence may be inferred , according to the approved rules of interpretation , then scarce any duty is more clearly laid down then this of faith in christ . and whereas one faith , a man cannot preach faith in christ out of the moral law , i say , a man out of the moral law , may evince the necessity of faith in christ ; unto every one that lives in gospel-light , to whom christ is tendred ; the law requires the duty , and the gospel discovers the object , no man out of the law could have evinced abraham that he must offer his sonne , nor that he must have left his countrey , but when gods minde was made known to him , the moral law did binde him to obedience , and he had sinned against the moral law , in case he had refused . there is no command given of god to any man , at any time , of an nature whatsoever , but the moral law ties him to the observation of it , not immediately , explicitely , but upon supposition of such a command intervening . therefore ye shall observe all my statutes , and all my judgements , and do them , i am the lord , levit. . . faith in christ being commanded of god , i john . . the moral law obliges to obedience of it . see molin . anatom . arminianis . cap. . respons . wallaei . ad censuram johannis arnol. corvini cap. . ball on the covenant , page . burges vindiciae legis . page . a farther difficulty here offers it selfe , obj. and an obstruction laid against that which in this treatise is after intended . if the covenant , or second covenant ( as opposite to that of works ) be in christ , and grounded on the work of reconciliation , then it is commensurate with it , and of no greater latitude , and only the elect and chosen in christ , the called according to gods purpose , being reconciled , only these are in covenant ; when the scripture ( as shall be , god willing , made good ) confines not this covenant within the limits of the invisible church , known only to god. but it is as large as the church visible . to this i answer , answ . that the prophetical office of christ , as shepherd and bishop of our souls , and so much of his kingly office as consists in a legislative power , hath its foundation ( as well as the covenant ) in this work of reconciliation . had not this been undertaken by christ for mankinde , man had never enjoyed that light , man had never had an oracle , or an ordinance as the fruit of his prophetick office , yet , these ordinances are not commensurate with reconciliation , nor of equal latitude with election , so neither is the covenant , but either of both in order towards it . as ordinances therefore are christs gift from heaven , as the fruit of his death and resurrection , when yet all that partake of these ordinances do not yet die or rise with christ ; so , is the covenant , when yet all in covenant are not stedfast in it , nor obtaine the graces of it . therefore i know not how to admit that which a divine singularly eminent hath laid down ; that all the effects of christs death are spiritual , distinguishing and saving ; seeing gifts of christ ; from his fathers right hand are fruits of his death , yet not spiritual , distinguishing and saving . that they are in some sort spiritual , i dare grant that is , in ordine ad spiritualia , ( if i may so speak ) they have a tendency to a spiritual work . that they are distinguishing from the world , ( as it is taken in opposition to the church visible ) i yeeld , for i do not enlarge the fruit of christs death to all man-kinde , assenting to master owen and master stalham in the grounds that they lay , of gods respite of the execution of the whole penalty on man , with the continuance of outward favours not to be upon the account of christ , but for other reasons ; yet i know not how to affirme , that ordinances which yet are fruits of his death , are all saving , spiritual and distinguishing , seeing they neither conferre salvation nor saving grace on all that partake of them , so that christ , is a mediatour of this covenant ; and yet those enter into it that have not reconciliation by christ jesus ; the ephesians that were afar off , are made nigh by the blood of christ , ephes . . . that is , brought into a visible church-state in the fruition of ordinances , made free of that city whose name is , the lord is here , ezek. . . chap. xviii . farther differences between the covenant of works and the covenant of grace . a farther difference of importance , between these covenants , is , in the conditions annext unto either of them , and here the difference is brought to the height . this alone so diversifies them ; that they are not barely , in circumstance and way of administration ; but in substance two distinct covenants ; the least difference in conditions , diversifies bargains and agreements on what part soever the difference is . conditions of the covenant between god and man are of two sorts , either such in which god engages himselfe , or in which man is engaged ; either the stipulation on gods part , or else the restipulation on the part of man. the former unto which god is engaged , are , either rewards in case of covenant-keeping , or , punishments in case of covenant-breaking ; the one the lord promises , the other he threatens . i finde no material difference in the conditions on gods part in these covenants . life is promised in both , in case of covenant-keeping ; and death is threatned in both , in case of covenant-breaking . some indeed have endeavoured to finde a great difference in the life promised in the covenant of works , and the life that is promised in the covenant of grace ; as also in the death that is threatned in the one , and the other , and thereupon move many , and indeed inextricable difficulties , what life man should have enjoyed , in case adam had not fallen ? and what death man should have died , in case christ had not been promised ? from which two , endlessely more , by way of consectary may be drawn ; by those that want neither wit , nor leisure to debate them . in which the best way of satisfaction and avoidance of such puzling mazes ; is to enquire what scripture means by life , which is the good in the covenant promised ; and what by death , which is the evil threatned ? now for the first , life containes all whatsoever , that conduces to true happinesse , to make man blessed in soul and body . all good that christ purchases , and heaven enjoys , is comprised under it , in gospel-expressions . i am come that they might have life , and that they may have it more abundantly , john . . he that hath the son , hath life , and he that hath not the sonne , hath not life , john . . on the contrary , under death is comprised , all that is injurious to man or mankinde , that tends to his misery in soul and body . the damnation of hell being called death , the uttermost of evils being the separation of soul and body from god , john . . john . . sinne which leads to it , and is the cause of it , is called death in like manner ; ephes . . . and the separation of soul from the body , being called death , sicknesses , plagues , are so called in like manner , ex●d . . . now happinesse being promised to man in covenant , only indefinitely under that notion of life , without limit to this or that way of happinesse , in this or that place , god is still at liberty , so that he make man happy , where , or how he pleaseth to continue happinesse to him , and is not tied up in his engagement either for earth or heaven . and therefore though learned camero in his treatise de triplici foedere , thes . . with others , makes this difference between the covenant of works and the covenant of grace . in the covenant of works , ( which he calls nature ) life was promised , and a most blessed life , but an animal life in paradise , in the covenant of grace a life in heaven and spiritual . and master baxter in his aphoris . of justification , page . saith , that this life premised was only the continuance of that state that adam was then in , paradise , is the opinion of most divines . yet with submission to better judgements i see not grounds for it ; seeing scripture no way determines the way and kinde of this happinesse promised , and in case that we take liberty to say , that when long life is promised upon earth ( in many texts of scripture ) that the promise is made good though it faile on earth , in case it be supplied in heaven , life being the marrow of the promise , much more then is it made good , when it is indefinitely promised , without limit to a man whil'st on earth , in case it be made good by his translation into heaven . and indeed there are strong probabilities , heaven being set out by the name of paradise in christs speech to the thief on the crosse ; and in pauls vision in that rapture , cor. . if we may make such a supposition of mans standing , now he is fallen , that he should not have continued a life of immortality on earth , but have been translated into heaven . he had that blessing from god as other living creatures , to be fruitfull and multiply , gen. . . and how the world could have contained all those individuals at once ; which to eternity man should propagate , cannot be imagined . and to conceive , that an end in time should be put to propagation ; when an animal life in the use of the creature should be continued , is scarce consistent with reason . but a thousand of these god can expedite when we are at a stand ; he promised life , and he could have made it good , and we see he limited not himself , where , or how to conferre it . and what i have said of life promised , the same i say of death threatned , in case man upon sinne be brought into a state of misery , justice is done , and the threat takes hold , where , and howsoever this misery be suffered , whether it had been in sorrows , and horrours on earth , in separation of the soul first , for torments and the body to follow , or in a speedy dispatch of soul and body to hell . gods way of execution after the sinne committed , ( on those that are not by christ ransomed ) does not argue that the penalty in the covenant necessitated him to it , might not he at once have poured out the whole of his vengeance on vessels of wrath , when yet we know , that he takes time for the execution of it ? a learned writer enquiring into this death that was here threatned , saith , that the same damnation that followed the breach of the second covenant , it could not be ; when i suppose it rather should be said , that in substance and kind , it can be no other ; infidels that were never under any other covenant then that of works ; and covenant-breaking christians are in the same condemnation , there is not two hells but one and the same , for those that know not god , and those that obey not the gospel of christ , thes . . . neither is there any limbus , or distinct place for infants in original sinne , and out of the covenant of grace . neither can i assent to that speech , to say that adam should have gone quick to hell , if christ had not been promised , or sinne pardoned , is to contradict the scriptures , that makes death temporal the wages of sinne . it were i confesse to presume above scripture , but i cannot see it a contradiction of scripture ; a burning feaver , a consumption , leprosie , pestilence , &c. are in scripture made the wages of sinne , yet many go to hell and misse those diseases . and if it be said scripture so makes death the wages of sin , that all must suffer it , i answer , those scriptures are all of them leges post latae , appointed of god , as his way upon mans fall , neither absolute justice , nor yet the penalty threatned necessitating him to that way of proceeding . he takes the same way where his justice hath already satisfaction , those that are priviledged from death as the wages of sinne , thus die ; god tied not up his own hands , as states do their judges , and ministerial officers , to one way of execution ; and this his way with the unbeleeving is voluntary , and not necessitated , upon these grounds it is , that i finde no reason to widen the differences between these promises and priviledges in either covenants . the identity of conditions , in the covenant of works and grace , on gods part we have seen ; the great diversity in the conditions called for from man comes to be spoken to . and in the first place this difference offers it self . the conditions of the covenant of works were in mans power , being left to the freedom of his will ; he had abilities in himself without seeking out for further assistance then a meer general concurrence to perform them . this ability in man to answer whatsoever was called for at his hands from god , appears first , in the integrity of his nature ; being made like god , his principles must needs carry him to a conformity with god , and these principles were connatural to man , in his first being and beginning . man being made of god to contemplate his glory , and to enjoy communion with himself , he made him not defective in any of those noble qualifications that serve for it , or have a tendency to it . papists indeed will have this to be a supernaturall gift of grace , and above the glory of mans first creation . bellarmine compares it to a bridle given to curb that lust which riseth against reason in us . that rebellion of lusts in man , they conceit , would have been , if man had not fallen ; which , as it layes a high charge upon god ; in such an aspersion of his pure work drawn after such a patterne ; so , it makes way for other opinions , that the first motions without consent are no sins , and that lust in the regenerate , is not sin . but as the bottom is rotten , so , also the building that is raised upon it is ruinous . there was an happy agreement in man , as well with himself , as with his creatour : the fall brought in a necessity of support and supply of grace . secondly , this appears from the equity which must be granted to be in the command of god ; which requires that the work given in charge be not above his abilities , that is charged with it . the arminian argument from a command , to abilities to keep the command , from a threat to conclude a power to keep off from the thing threatned , is of force , as long as the person under command keeps himself in the same station , and strength , as when the command was given . but applying this to man in his fallen estate ( who had sinned away his abilities , ) the strength of it is wholly lost . the command of god retains its perfection ; when we are under the power of corruption . the law is nothing abated , though we be weakened . . it appears in the work it self which was charged upon man upon performance of which he was to expect happinesse . there is no more explicitely mentioned , then that negative precert : of the tree of knowledge of good and evil thou shalt not eat ; the day that thou eatest , thou shalt surely die . this , all may yeeld might easily have been kept if the command had been heeded , or the menace observed . the jews at their worst could observe the commands of non-licet meats , and this was a command of like nature , yet this was not all unto which man was tied , being made in the image of god ; he had clear light to discern good from evil , and as all yet retaine , darkly and obseurely ; so he had the law written in his heart , clearly ; adultery , murder ( though no otherwise condemned , then by that light which he had by creation ) in that estate had been sin . the former positive law was evil because forbidden , take away the prohibition , and there had been no sin in eating . these are forbidden , because evil : the law imprinted by creation , being presupposed , there needed no further law to make them sinful . they that never had the written law , are condemned for these practices , by that law which by nature is written in their hearts . but against these , there was in nature an antipathy ; mans pure nature had them in abhorrency . as now there needs no law more then nature doth suggest , to forbid the eating of poyson , feeding on dust , or carrion : so then there needed no more law to condemne these practices ; so that obedience in that state was in mans power must necessarily be yeelded . the conditions of the covenant of grace are not performed , but by special grace ; a power from god must concurre for their work in man ; man hath no abilities in himself to answer what god requires , and if he rise not up to the terms of this covenant , till he raise himselfe , he will for ever fall short of it . as the covenant was vouchsafed of grace , so grace must make us meet to partake of the benefits of it . this appears . . in the state and condition in which god findes man , when he first enters covenant with him ; yea , after covenant entred , till a change be wrought , and abilities conferred to answer that which god in covenant requires . this state of man the apostle expresses , ephes . . . dead in trespasses and sins , alive , and in power for nothing at all , but sinne . this was the condition of heathens , never in covenant ; and so of the jews who were a people in actual covenant , and owned of god as his inheritance , as god willing shall be shewn . their conversation was the same as the apostle there confesseth ; among whom we also had our conversation in times past , in the lusts of the flesh , fulfilling the desires of the flesh and of the minde , and were by nature the children of wrath as well as others . this in abundant other expressions in scripture is discovered , holding forth the same thing , rom. . . for when we were yet without strength , in due time christ died for the ungodly . that infant , ezek. . , . had no more possibilities of life , then is to be found even in the state of death . reas . . it appears in that power which is exercised by god , in the change of those in covenant with him , whom he fits for himself for eternity . this power in scripture is set out , in several expressions . first , creation , ephes . . . we are his workmanship , created in christ jesus unto good works . all ability to good is from the frame into which grace puts us ; as there is a power out of man , which gives him being , so also there is an answerable power , for his new being ; he that is begotten of god , keepeth himself , and the evil one toucheth him not , john . . secondly , quickning . the dead have not power to raise themselves , without a further power for their resurrection ; neither is it in the power of man , who is dead in trespasses and sinnes , eph. . . thirdly , taking away the heart of stone , and giving an heart of flesh , ezek. . . to change the nature of things , which is here done , is the work of an omnipotence , which was satans argument not denied by christ , if thou be the son of god , command these stones to be made bread , mat. . . fourthly , causing to walk in gods statutes , ezek. . . a work as of authority , so of power . fifthly , plucking out of the power of satan , an act of the free grace and power of god , tim. . . sixthly , drawing , a work of power in him that draws , weaknesse in him that is drawn . joh. . . no man can come unto me , except the father which hath sent me draw him . and therefore the spouse prayeth , draw me , and we will run after thee , cant. . . there must be more power in god for conversion , than in satan for the souls ruine . grace must have advantage of temptation , but satan can allure , perswade ; our first parents had woful experience of his faculty this way , he hath his moral perswasions , if god make use of nothing more , they are even ; yea , satan hath the advantage , by so much as we are more apt for sinne than obedience . and , as these metaphorical expressions hold it forth ; so in plain termes it is exprest in scripture . the apostle prayes for the ephesians , that the eyes of their understanding being enlightened , they may know what is the exceeding greatnesse of gods power , to those that beleeve , according to the working of his mighty power , which he wrought in christ , when he raised him from the dead , ephes . . . and by way of simile makes application , ch . . verse . &c. even when we were dead in sins , hath he quickned us together with christ , and hath raised us up together , and made us sit together in heavenly places in christ jesus , ephes . . . lest any should say the former metaphors are stretched above their line ; when they are brought in to hold forth that for which they have been produced ; the apostle here makes application , and shews that the like mighty power , which was exercised of god , in raising christ , dead in the grave , and setting him up above all principalities and powers , is exercised in raising those who are dead in sin , to sit in heavenly places with christ . the apostle entring a similitude , chap. . . makes not an end of it till , chap. . v. . only having named the exaltation of christ upon his resurrection , does not leave till he have shewed how high he is exalted ; and having named mans low ebbe in sin ; does not leave till he hath set out how low ; which drawes out the similitude to such length , in which this truth is set forth unto us , which comparison with the application , leaves the necessity of an omnipotent concurrence in this work without exception . reas . . this further appears in that inability which is in man , to accept that which god of grace doth tender , unlesse god cure the faculties by his power . he is wanting , . in power to understand , or to discerne the glory of that grace which is offered : the natural man receiveth not the things of the spirit of god , for they are foolishnesse unto him ; neither can be know them , because they are spiritually discerned , cor. . . this native blindnesse in man ; with the necessity of an omnipotency for cure , is plain , not only in the heathens , who ( wanting the light of revelation , ) are , as st. paul speaks , darknesse ; but also in those to whom light is brought , and the word preacht ; that stand in actual covenant with god , as appears ▪ deut. . . & . compared , the lord hath not given you a heart to perceive , ( speaking to men in covenant ) and eyes to see , and ears to hear , unto this day . . in will to desire , and heart to embrace any such tender ; but on the contrary there is a readinesse still to oppose , which is plain , not onely by the stirres that are raised wheresoever the word is preach't , as we see through the history of the acts , so that it is grown into a proverb , evangelicum ciet bellum , but also by the struglings to withstand any motion or conviction which the word works ; what stephen tells the jews that they did , that each man by nature is apt to do , to resist the holy ghost . acts . . there is much resistance in the heart , which grace by power does not utterly take away , but overcome and subdue . ly this appears in gods indication , and full declaration of himself , what his work is , & what is to be expected from his hand in the covenant-conditions which he requires of us , which we finde from his mouth in several texts of scripture . the lord thy god will circumcise thy heart , and the heart of thy seed to love the lord thy god. deut. . . a new heart also will i give you , and a new spirit i will put within you ; i will take away the stony heart out of your flesh , and i will put my spirit within you , and cause you to walk in my statutes , ezek. . , , . but especially in that text , jer. . , , , . the dayes come , saith the lord , that i will make a new covenant with the house of israel , and with the house of judah : not according to the covenant that i made with their fathers , in the day that i took them by the hand , to bring them out of the land of egypt ( which my covenant they brake , although i was an husband to them , saith the lord : ) but this shall be the covenant that i will make with the house of israel ; after those days ( saith the lord ) i will put my law in their inward parts , and write it in their hearts ; and will be their god , and they shall be my people , and they shall teach no more every man his neighbour , and every man his brother , saying ; know the lord ; for they shall all know me from the least of them to the greatest of them , saith the lord ; for i will forgive their iniquity , and remember their sin no more . in which texts , a necessity of supernatural grace , for the ends mentioned , is abundantly set out unto us : had man power left in nature for this work , or nature so repaired in all , that abilities were universally conferred , this declaration needed not . no reason can be given of these engagements , by those that deny any necessity of an omnipotent concurrence . these are usually called promises , and they runne indeed , in the nature of promises ; so that they deserve not blame , that so conceive of them . generally taken also to be absolute promises , saith mr baxter , aph. of just . page . and being promises , they must indeed be absolute ones , we bring not the condition of faith to accept of them ; here is nothing prerequired , as in promises that are conditional ; being promises , ( if promises ) of grace , as some have distinguished , and not promises to grace ; they are spoken to those that are in their unbelief and unregenerate condition ; yet that which is necessarily required to make up a full promise here is wanting ; in promises ( properly so called ) some may claim their interest , and know themselves to be within their verge , and conclude the thing in promise ( upon termes at least ) to be theirs , which here none can do . this indeed concernes the elect ; but being in unregeneration , they know not their election , it is not as yet made sure by them . so that as to us it is without any determinate object ; none can say , my interest is in this promise . these were delivered to the whole body of israel ; when not one in many , did reap the benefit of them . mr. baxter therefore makes them prophecies , de eventu , prophecies of what shall happen . i suppose they may be fitly called , the declaration or indication of gods work , in the conditions to which he engages , and of the necessary concurrence , of the power of his grace , in that which he requires : as austin and others have interpreted , that which is affirmed of our saviour , that he is the true light , which enlightneth every man that comes into the world , john . . not to be so understood , that all in the world are enlightned by him , for many are in darknesse ; but that all that are enlightned , have light by his light , explaining it with this similitude : such a schoolmaster teacheth all the children in a town ; that is , all that are taught , he teacheth . some go to no school at all , so , these promises , i will circumcise your heart , and the heart of your seed ; all of their seed that are circumcised in heart , he circumcises , and so in all the other , none of all these are done without his special work . this was little heeded by the generality of the people of the jews ; if they minded duty , it was well , they little thought of assistance through grace ; tugging it out by their own strength , and looking for no more from heaven , than that which they had in hand ; therefore entring covenant ; and walking in their own strength ; they brake covenant , and were never able to rise to the duties of it , as is hinted in that of jeremy . therefore god promises a new covenant , in which there shall be a full discovery , and right understanding , of the meaning of the covenant ; i will write my law in their hearts , i will put it into their inward parts . so that as the commandment of love was a new commandment ; so this covenant was a new covenant , both given of old , both a new cleared , for a right understanding . there was nothing wrong ( saith mr. dixon ) in the former covenant , but it was imperfect , and all things in it were not expressed clearly . annot. on heb. . . that which was chiefly defective ( as it seems ) was this here mentioned , and therefore mr. baxter sayes well , that this place doth comprize but part of the covenant , not the whole , though he be taken up by another for it in these words , god saying expressely , this is my covenant ; to say it is not , is not to interpret the word , but to deny it ; god sayes to the people of israel , is not this the fast that i have chosen , to loose the bands of wickednesse , to undo every burden ? if any one should interpret that text , would he say the whole of a religious fast , is there exprest , and a full definition of a fast laid down ? or would he instead of interpreting , deny that scripture ? so also that of james , jam. . . pure religion and undefiled before god the father , is this ; to visit the fatherlesse and the widow , and to keep a man unspotted of the world . will any say , that the whole of religion is set out in that scripture , or will he be put to it , to deny the scripture ? i suppose he would rather say , that that which those jews ( to whom isay speaks ) did in & use to do religious fasts with supply of that which isay calls for ( in which they were defective ) makes up a religious fast compleat . that which the scattered tribes did in religion ; with what james further calls for , would render a man entirely religious : so also that of jeremy . , . shalt thou reigne , because thou closest thy self in cedar ? did not thy father , eat and drink and do justice and judgment , and then it was well with him ? he judged the cause of the poor and needy , and then it was well with him ; was not this to know me , saith the lord ? will any say , that that was all the knowledge that josiah had of god ? or will he say rather , that this was an evident proof of the sincerity of it ; so i say , that which the jews already understood to be in the covenant , together with that which those places of jeremy and the hebrews further hold forth , set out the entire nature of a covenant ; and so in all of them , scripture is interpreted , not denied . and whereas one affirmes , that there is no condition on mans part , in those texts in question , an adversary of all conditions on mans part in the covenant replyes . if you mean such conditions that god requireth of us ; yet worketh in us ; it is there punctually exprest . as gods work , it is there indeed exprest ; but not as our duty , which lame understanding of the covenant , hath wrought as much mischief in our age ; ( setting up free grace , without any eye upon his sovereignty , looking at gods work , and not at all on mans duty ) as their looking at duty in that age without eye had to the power of grace , to enable for it . hence are those desperate counsels ; sit still , do nothing ; doing undoes you : and that not toward dilemma . art thou out of christ , thou mayst break thy heart in working , and profit nothing : art thou in christ , then all is wrought to thy hands . and so doing still is vain ; and mr. baxters questionists like demands . how can you make it appear that according to the new covenant ▪ we must act for life , and not only from life ; or that a man may make his attaining of life , the end of his work , and not rather obey it out of thankfulness and love ? to which i suppose he hath received a satisfying , and ( if throughly weighed , ) a sadning answer , appendix , p. . , &c. fifthly , this appears in that differencing work , which is seen among men here in the flesh . there is a great difference between those that are of god , and those that are in the world , that lies in wickednesse . this is from the power of grace , enabling to answer to that unto which god in covenant calls , and not from the different improvement of any power of man , or the exercise of that freedome of will , which together with the whole species of mankind he hath received . the apostle puts the question , who hath made thee to differ ? cor. . . in which he intends to stop all mouths from boasting , as appears in the next words ; if any therefore shall answer in grevenchovius his words ( as i have seen them quoted , or in any words that hold out or inferre the same thing , ) i make my self to differ : the apostle will not sit down by it , he expressely tells us ; it is not of him that willeth , nor of him that runneth ; but of god that sheweth mercy . rom . . if grace makes the difference and not man ; then grace enables man to go higher than his own power , and to go higher than any power that can be in any other . seclude this differencing grace , and the praise will be wholly mans . that any have power and possibility for good , ( according to these divines ) may be of god ; but that any is better than another it is from self that makes to differ . bradwardine hath to this purpose a notable similitude , a if a son ( saith he ) being a souldier , should receive from his father a commission and armes , together with natural abilities for war , and fighting stoutly should be puffed up and grow proud : how may this pride , saith he , be beaten down , and humility planted ? if any one should say to him , let not any souldier glory in the sight of his father ; for what he is in armes , he is from him : so that he that glorieth , let him glory in his father ; for what hast thou that thou hast not received ? he might very well and rationally answer ( saith our learned authour , ) why should not i glory of my atcheivments in armes ? i have received natural abilities indeed from my father , for none doth beget himself ; i have received a oommission from him , for none may put himself into any such power ; i have received also armes from him , for neither i , nor any other souldier was born armed ; neither am i any armourer . but the right use of all these which is above all , i had from none but my self , and not in any other ; and so every souldier of jesus christ . brad. de causa dei. lib. , cap. . ad finem . that is , he may vapour against god , upon such supposal as this souldier vapours against his father . if acts of grace make to differ and stop the mouth of all boasting ; then it is grace that enables unto these covenant-duties and engagements . sixthly , this appears by the absurdities that will follow upon denial of this doctrine of the concurrence of grace in the work of mans salvation . . man being left to the power of his own will , to answer to the termes of the covenant ( so that all shall be suspended according to mans improvement to will or nill , to be active or idle , willing or disobedient , ) when the event in all , even in the elect must rest doubtful ; when christ hath done all in the work of mans salvation , it might ( notwithstanding all such work of his ) so fall out , that he had effected nothing . he might have been a saviour , and not one man in the world have been saved ; he might have been a head , without any one member ; a shepherd , and not a sheep in his flock ; a lord , and never a one to have done him any service . it might have so fallen out , that he might never have been able to have said to the father ; i , and the children that thou hast given , &c. this is evident ; as some have withstood , so might others ; as the most withstand , so might all . yea , it would have been no otherwise , if gods ministers should go forth , and the hand of the lord not with them to work men to beleeve , acts. . . but this is full against gods covenant with christ , which must stand firme and inviolably remain . he shall see his seed , he shall prolong his dayes ; the pleasure of the lord shall prosper in his hand , isa . . , therefore it is of grace , that it may be sure ; not of man , that it should be doubtful . . then it will also follow , the work of mans salvation begins in an act ; not in an habit ; in somewhat that a man does respective to god , and not in any thing that god does in and upon man. the first beginning work will be ascribed to him that wills and runs , not to him that shews mercy . but this is contrary to all gospel-revelations , concerning the way of our change : i will circumcise thy heart , that thou shalt love the lord with all thy heart , &c. deut. . . i will write my law in their hearts , and put it into their inward parts , as jer . . no man can come to me , except the father draw him , joh. . . i will take away their hearts of stone , and give them hearts of flesh , ezek . . if man were alone in the work , or had the priorety before any power infused , there had been none of these undertakings . . this will make vain and void the prayers of the people of god , which in the scripture is put into their mouths ; draw me , and we will runne , cant. . . turn thou us , o lord , and so shall we be turned , lament . . . create in me a clean heart , and renue a right spirit ; acknowledging their own weaknesse to do , and a necessity of grace to effect , what in order to their salvation is called for . ly . if the apostle may be heard , his authority will put it out of question , exhorting to work out our own salvation with fear and trembling , which is done no other way than in coming up to that which god calls for in covenant , he gives in his reason for encouragement ; it is god that works in us the will and the deed . the special hand and power of god concurring in this works , is our encouragement from the apostle to set upon it . how can he encourage to this work upon this account that god works in us , to will and to do , if there were not a work of god upon us before there be any such work done by us ? we work , but he sets us on working ; we will , but he sets us on willing ; let all the glosses that have ever been put upon these words to promote the will and work of man ; and enervate the free grace of god , in the great concernments of salvation , be examined , and they will all fall of themselves before this text of the apostle . see dr. ward in his sermon called gratia discriminans . chap. xix . objections against the former doctrine answered . but some say , absurdities , and those not a few follow upon this doctrine . object . then salvation in this new covenant , is as impossible for a man , as in the old , had he still remained under a covenant of works . if we can no more rise up to the termes of the covenant of grace than we can to the covenant of works , where then is the difference ? to which i answer ; answ . that a man void of grace can no more be saved by the covenant of grace , than a man under an impossibility to work can be saved by the covenant of works , will easily be granted . by grace we are saved , ephes . . . not of our selves . it is still equally impossible in both to be self-savours . here is the difference . grace raises us , unto that to which the gospel calls us , in a self-denying way through faith ; but works us not to that self perfection in those degrees of inherent righteousnesse , as to be saved by works . secondly , this doctrine layes man as low as a stock or a stone ; a dead carcasse , nothing is done by him but what is done in him , and so must needs be injurious to man. object . to this i answer . first , it layes him no lower than sin hath cast him , nor doth it make him worse than sin hath made him , answ . and the word of god doth discover him , and that is dead till grace quicken and raise him . his heart is of stone till grace , take it from him , and in enmity against god , till grace circumcise and work that change , to love the lord with all the heart , &c. secondly , this is not an absolute death , in which man is , through sin , and therefore the similitude holds not , that equals a stock , stone , or dead carcasse with him ; it is only a death respective , as to spiritual obedience he is dead , there is in him a life natural , able for all actions and motions of the life of man as man , there is in him also a moral life , able to improve naturals to a civilized conversation . that to which feare or hope can work a man , thither he may raise himself by the freedome of will , this puts no new life into him , nor works any chang of nature in him . he is also able for those works which god sanctifies as his instrument , for the work of a spiritual life , he 〈◊〉 read and hear the word , hath power to know much in it , and retain it . thirdly , he is a subject susceptible , slands in a capacity of a life of grace , of spiritual actions and motions : having an understanding , will , affections , wanting not any faculties in their substance . the new man attaines not a new soul , but only renewed qualifications , which yet are of more glory , than the faculties themselves , carrying such a glorious resemblance of god. better know nothing than not know god , to desire nothing , than not to desire good . the want of this , turned angels into devils , and so man stands in a vast difference from stocks , stones and those to whom he is thus injuriously compared . this doctrine is not injurious to man , as it is traduced . object . thirdly , some say , this will render preaching vaine , all mans-paines for conversion of soules will then prove uselesse , and to no purpose ; we may let men alone till god work ; and when he hath begun his work , they will set on working . this indeed speaks hard to a sort of men in our times ; that deny any previous working in the soul for regeneration , or any preparatory work to conversion , so that all uncoverted , stand equally distant from the grace of it , in so much that it can be said of no one rather than another , which christ said to the scribe , thou art not far from the kingdome of god , mar. . . i see not how these can make the preaching of the word of any use ; our brethren that went into america , and offer the gospel to savage indians there , may as well finde christ there , as bring him thither . the dark places of the earth may be equally happy , with those , where light is in most glory , if light contribute nothing to the work of change , and the happy frame of christ in us . but those that have learnt , that infused habits are wrought in the soul in the same manner , as those that are acquired , may easily return a satisfying answer . that opinion ▪ that the soul is by an immediate creation infused , how generally soever it is received , yet never was thought of force to render the way of marriage uselesse for procreation ; god infuses not a soul by creation into any , but an organized body , an embryo fitted to receive it . neither can this opinion of the power of grace in the work of conversion , render in vain the labours of those that are spiritual parents . conviction is in order before conversion , and men must see themselves necessitated to do what they do , before ever they enter upon it . the soule knoweth what it doth , when it first beleeves , and sees a necessity to accept christ before it receives him , which is the work of the word in the soules , of those that are brought to christ jesus . it is not in vaine for god to send his ministers to shew the mysteries of the kingdome of heaven to those that are blinde , when this is the way of god to open their eyes and give them sight . it is not in vain that he sends them to those that are without strength , when this is his way to enable them with power . it is not in vain that paul plants , and apollos waters , when yet it is god that gives the increase , when god will use paul and apollos for the increase that he gives . ministers should perswade , and people improve endeavours as though they were pelagians , and no help of grace afforded , they should pray and beleeve , and rest on grace as though they were antinomians , nothing of endeavour to be looked after ; so the injury that the pelagian doth to grace , and the antinomian to our endeavours , will be on both hands avoided . chap. xx. farther differences in the conditions in the covenant of works , and the conditions in the covenant of grace . ly . the conditions , on mans part in the covenant of works , kept man within him self for righteousnesse . that righteousnesse in which he was to stand in gods sight , was inherent , wrought by himself ; co-natural to him , flowing from the principles of his creation , in conformity to god. and therefore properly his own ; as now a mans reason , will and affections are properly his , he needed no other , nor no more righteousnesse than that in which he stood . though he had that faith which now serves to justifie ; yet it needed not , nor could be improved to take in any other righteousnesse without himself for justification . man stood then on his own bottome . his dependance was on god for being , but that being , which god pleased to communicate , was in that integrity and purity , that he needed not any farther . but the conditions of the covenant of grace , carry man out of himself , he must be righteous with a righteousness extrinsecal , or else he will never be able to stand in judgment . paul was as high , as he that was highest , in that righteousnesse , which he could lay claime to , as his own , wrought by himself , as well before conversion as after . before conversion he was as high , as a pharisee , or a jew according to the letter could reach , either in priviledges , or duties ; as we may see in that gradation of his , phil. . circumcised , and therefore of the body of the people of god , and no alien from the common-wealth of israel ; circumcised the eighth day , and therefore born of parents in the same church-communion ; of the stock of israel , and so the seed of abraham , and not descended of ancestors that had been proselytes ; of the tribe of benjamin , of that part of israel that held the truth of worship ; of whom was salvation , and not of the apostated tribes ; an hebrew of the hebrews , and therefore had not forgotten the language of canaan ; as touching the law , a pharisee , a man of no vulgar account , but of the most exquisite sect ; concerning zeal , persecuting the church , therefore not luke-warme or cold in the faith ; as touching the righteousnesse that is of the law blamelesse , therefore of a conversation exact , walk up to his principles . after conversion , he knew nothing by himself , cor. . . his heart condemned him not , he exercised himself continually to have a conscience void of offence , both to god and man , acts . . yet he durst rest , in none of these , i am not ( saith he ) hereby justified , cor. . . what things were gain to me , those i counted losse for christ ; yea , doubtlesse , and i count all things but losse for the excellency of the knowledg of christ jesus my lord ; for whom i have suffered the losse of all things , and do count them but dung that i may win christ , and be found in him , not having my own righteousnesse , which is of the law ; but that which is through faith of christ , the righteousnesse which is of god by faith , philip. . , , . the ignorance of this , was the bane of the body of the jewish nation . the gentiles which followed not after righteousnesse , have attained to righteousnesse , even the righteousnesse which is of faith . but israel which followed after the law of righteousnesse , hath not attained to the law of righteousnesse ; wherefore ? because they sought it not by faith , but as it were by the works of the law , rom. . , , . for they being ignorant of gods righteousnesse , and going about to establish their own righteousnesse , have not submitted themselves unto the righteousnesse of god , rom. . . and still , it is the undoing of a great part of the world ; man being naturally inclined , to look after a righteousnesse of his own , and extreamely opposite to this righteousnesse , which in the covenant of grace is tendered , and by which in a gospel-way he must be saved . the righteousnesse of the former covenant , was wrote in the heart by nature ; and such remainders left , that the man that minds any righteousnesse , alone looks after it . but this , is onely of revelation , he must have light without him to lead to this righteousnesse , which is not his own , nor inherent in him : what naturally he did not know , he is naturally ready to oppose and refuse . men know not how , till they be taught of god , to see a reason of it ; or to understand that it is of any use . a man may be wise with another mans wit , strong with another mans strength , learned by another mans knowledge , as well as righteous ( as they conceive ) by another mans righteousnesse : hence are the scornes that are put upon it , and the treatises that are wrote against it ; vain man would faine be somewhat , as wise , job . . so also righteous . this takes all from man , strips him of all in , which he may glory , as romans . . this which man so opposeth , the covenant of grace establisheth ; and that which he so advanceth , the covenant of grace disclaimes . . the conditions on mans part in the covenant of works were for mans preservation in statu quo ; in that condition in which he was created , to hold him in communion with god , which was his happinesse ; he expected not to be bettered by his obedience , either respective to happinesse ( no more is promised than in present he had , ) nor yet in his qualifications respective to his conformity to god in righteousnesse and true holinesse . what improvement he might have made of the habit infused , by the exercise of obedience ; i shall not determine , but no change in qualifications was looked after , or given in promise . the conditions of the covenant of grace are serviceable to man in his return to god , for his recovery , as to his state of happinesse lost ; so to the repaire or new frame of his qualifications depraved and spoiled . this is plain of it self , and will be further explained in that which follows , other differences there are assigned by divines to difference these two covenants ; some of which fall in with these that i have mentioned , and some to which i cannot in all things consent . see camero de triplici foedere , thes . . * these i thought to be most material , and with these i shall rest satisfied . chap. xxi . faith is a condition of the covenant of grace . having asserted conditions , in the covenant of grace , and held forth several differences between the conditions , in the covenant of works , and in the covenant of grace , we are now further to enquire , what these conditions are , that are called for in this covenant , on which we treat : those divines , that with concurrent judgments , acknowledge this covenant to be conditional , are not yet , so unanimous , in their assignation of them . for a full discovery , some things are to be premised , as truths taken for granted , rather than disputed . that god covenants with man , and engages himself to him , not onely for justification , but also for salvation . not onely for pardon of sinne , but everlasting life and glory . not onely to be reconciled to him ; but to conferre eternal happinesse upon him . . whatsoever god requires of man , in order , either to his justification , or salvation , without which he is not justified , or saved , and man engages unto , in order to his justification , or salvation , this is a covenant condition . this i take to be clear , in case there be any such thing , as a condition in any covenant , and it is also granted by a professed adversary of all conditions in the covenant of grace , faith and repentance are ( saith he ) means , of our enjoying the comforts of the covenant , but not conditions going out of the nature of a covenant ; for every means , is not a condition , though every condition be a means ; but , when a means is by stipulation , and contract appointed ; for the acquiring of any thing , then it is a condition . whatsoever then we can finde , thus required of god , in this way of contract , and stipulation ; is a condition by the confession of our adversaries . . whatsoever is required of man , in order to his justification , is a condition of his justification , and all that is required , in order to his eternal salvation , is , a condition of salvation , god making tender of both , and man engaging himself to seek both , whatsoever is required in order to either , respective to that , is a condition . . that , which is a condition of justification , is also a condition of salvation , in that , salvation presupposes a justified estate , but , it holds not on the contrary , that , which is , a condition of salvation , is not therefore a condition of justification . more is required , to hold us up , in constant communion with god , then to bring us into a state of actual reconcilement to god. this being premised , the work will be more easie , to assigne conditions in this covenant . the condition , immediately serviceable , for mans return to a reconciled state with god ; and consequently of his justification , is faith , which almost all acknowledge to be a condition , and camero , with several others , makes it to be , the sole condition of the covenant . a condition it is , as , is above contradiction , john. . , . god so loved the world , that he gave his onely begotten son , that , whosoever believeth in him , should not perish , but have everlasting life , mark . . he that believeth , and is baptized , shall be saved ; but , he that beleeveth not , shall be damned . acts . . to him , give all the prophets witnesse , that thorough his name ; whosoever believeth in him , shall receive remission of sinnes , acts . , . be it known unto you therefore men , and brethren ; that through this man , is preached unto you forgivenesse of sinnes . and by him , all that beleeve , are justified from all things from which , ye could , not be justified , by the law of moses , acts . . believe on the lord jesus christ and thou shalt be saved , and thy whole house , rom. . . whom god hath set forth , to be a propitiation through faith in his blood , rom. . . christ is the end of the law for righteousness , to every one that believeth . in all these texts , and several others , faith is required of men , in covenant , and if men did not engage to beleeve , they could not be so much as professed covenanters . this is in reason further evident . . that which gives us interest in the mediator of the covenant , without which we have no title to him , or portion in him ; is a condition of the covenant : this is plain of it self , without interest in the mediator of the covenant , we are as though no covenant were entred , and the former distance held up . but it is faith that gives us interest in christ the mediatour , he dwells in us by faith , ephes . . . he is set forth a propitiation through faith in his blood ; they that believe receive him , john . . others hold a distance from him ; to as many as received him , to them he gave power to be the sonnes of god , even to those that beleeve in his name . . that which receives all that grace gives , must needs be a condition of the covenant of grace ; this is as plain , to be under a covenant of grace , and void of the gifts of grace is a vain entrance upon it , and the reception of the gift is a condition necessarily requisite . but faith receives all that grace gives ; it is of fath that it might be of grace , rom. . . god gives nothing , at least tending to eternity , but he puts it into the hands of christ ; he is the fathers treasury and store-house , col. . . it pleased the father that in him all fulnesse should dwell . and that of his fulnesse we should all receive , joh. . . and faith receives al from him , he that believeth , out of his belly flowes rivers of living water . joh. . . . that which interest us in , and gives title to all priviledges , of a people in covenant with god through christ , is a condition of the covenant : this is plaine , the end of the covenant being to conferre those priviledges upon us ; but faith interests us in , and gives title to all these priviledges , paul is sent to the gentiles , to turne them from satan to god , to bring them out of satans kingdome , and to bring them in a covenant-way into christs kingdome , that they may receive forgivenesse of sins , and an inheritance among them that are sanctified ( saith christ ) by faith that is in me . christ is the object of a christians faith , on whom it is terminated ; faith which is in christ , receives that leading priviledg , forgivenesse of sins ; without this priviledge we are strangers to all other priviledges ; being under sinne , we are heires of wrath , and in no capacity of mercy . faith interests us in this . acts . . to him give all the prophets witnesse , that through his name , whosoever believeth in him , shall receive remission of sins . acts . . and by him , all that beleeve are justified , from all things from which ye could not be justified by the law of moses . rom. . . whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sinnes that are past , through the forbearance of god. faith interests us in the consummating priviledge , an inheritance among them that are sanctified . he that believeth hath everlasting life , john . . faith interests us in all intermediate priviledges , which a man in covenant can enjoy in the way to this inheritance . adoption of sonnes is this way obtained , john . . gal. . . pacification of spirit , serenity and tranquility of minde , isa . . . rom. . . boldnesse at the throne of grace , ephes . . . there is no priviledge bottomed on christ , that hath foundation in him , but faith receives , faith then must be a condition of the covenant . . that which puts into a capacity to receive the mercies of the covenant ; held forth in promise , is a condition of the covenant , and the want of it strips off all hope and expectation of it ; but faith puts into a capacity to receive all the graces of the covenant given in promise ; said i not unto thee , if thou wilt beleeve , thou shalt see the glory of god ? john . . god exerts and glorifies his power in great things for good unto those that exercise the grace of faith. paul saw the creeple had faith to be healed , acts . . sure if there be such a thing as a condition in any covenant , in the world any such thing as a conditional covenant , then sure faith is a condition of the covenant of grace ; some conceive an absolute covenant made of god for grace , as jer. . . this with me is very disputable , and i have given my reasons . but the covenant made to grace , must needs suppose grace . there is no covenant for happinesse made with any creature , but upon termes and conditions . for further clearing of this point , we must know that faith is considered under a double notion . first , as an instrument , or ( if that word will not be allowed ) as the way of our interest in christ , and priviledges by christ . secondly , as an inherent grace or christian duty to which both the law and the gospel call . the radical grace from which others flow , though not in their being , yet in their farther growth and encrease . i speak of faith now in the first acception . neither as a part , or any way a working cause , of the farther progresse in inherent righteousnesse , so it will come in the second place , but as interesting us in another righteousnesse , and so i say it is a condition in the covenant of grace , immediately serviceable for our returne to god , and reconciliation in christ . for clearring of which , i shall clear it in some propositions . first , god will by no means justifie a wicked person , no man in sin shall stand and live in his sight . he that hath made a law to forbid it , ordained hell for the punishment of it , will not justifie the person that is convinced and found guilty of it . some say it is against his essence . the justice of god ( which is god ) ties him to take vengeance , sure i am it is against his declaration of himself , exod. . . when he sets out his name in several particulars , this is one , by no means clearing the guilty . some indeed have said ( conceiting with themselves thereby to promote free grace , ) that god justifies sinners as sinners , which , as it must needs , if true , bring in the salvation of all , à quatenus ad omne valet argumentum , then a man need no more but sinne , to conclude his salvation , and the more sinne , the stronger evidence ; so , it is utterly destructive to the gospel , and overthrows the whole work of christs merit , as the apostle saith , if righteousnesse be by the law , then , christ is dead in vaine . galatians . . so we may safely say , if a man be justified as a sinner without a righteousnesse . so that the truth is , god justifies as righteous , what he esteems as an abomination in man , that he doth not himself ; but this in man is an abomination to him ; he that justifieth the wicked , and condemneth the just , even they both are an abomination to the lord , proverbs . . secondly , man hath no righteousnesse of his owne , to bring in plea for his justification , in which he can appeare before god in judgment . this will be plaine if we consider the wayes of acquital where proceedings are just and legal . this must be , either as innocent , when a man can plead not guilty to that which is given in charge ; so did david when cush , the benjamite did traduce him , psalm . . . if i have done this , if there be iniquity in my hands . and so did paul to the charge of tertullus , acts . . upon this account pilate was willing to have acquitted christ , i finde no fault in this man , luke . . or else by way of satisfaction or discharge of the penalty which the law imposeth , so in all penal lawes , when the penalty is borne , the delinquent is discharged . man cannot be acquitted as innocent , his guilt is too palpable . there is no men that sinneth n●t , ( saith solomon ) kings . , . the scripture hath concluded all under sinne , gal. . . the law speaks that language , that every mouth may be stopped , and all the world may become guilty before god , rom. . . man is under that guilt that he is wholly silenced ; which renders the way of salvation by works impossible . neither can he be acquitted by way of satisfaction ; where the way of pure justice is held , the debtor under charge can never come out till he hath paid the uttermost farthing , mat. . . which here amounts to such an heighth , that man may be ever paying , but never able to satisfie : our guilt is according to the majesty of him , whose law is transgressed , and wrath incurred . this is seen in devils and damned souls , who bear in their own persons the reward due to their sinnes . that man , that must suffer it in his own person , may well say with cain , my punishment is greater then i can bear , gen. . . thirdly , man in this sad and perplexed estate , hath yet a righteousnesse of grace tendered him , a righteousnesse without the law , but witnessed by the law and the prophets , rom. . . and this is by way of discharge of his guilt by anothers suffering ; our name was in the obligation in case of sinne to suffer death , christ was pleased ( by consent and covenant with the father ) to put in his ; and as he was thus obliged , so he suffered , the just for the unjust , that he might bring us to god , pet. . . we brake the law , and he bore the penalty , whether idem or tantundem , the same in specie , or the same in value , is scarce worth dispute , so that it be yeelded that justice was answered , and the father satisfied , and that we come out not on our own , but our sureties account . and this ( as i yet conceive ) is by christs passive obedience ; his suffering in the flesh is our freedom , his death is our ransome . there needs no more than innocency not to die , and when guilt is taken away , we stand as innocent , no crime then can be charged upon us . but to reign in life ( as the apostle speaks ) to inherit a crown , there is farther expected , which we not reaching , christs active obedience imputed to us ( not adding to ours ( but being in it self compleat ) is accounted ours , and we are discharged . and whereas some say , object . that being freed from death , upon that very account we reigne in life , and therefore in case his sufferings , deliver us from death , they necessarily confer upon us life , there is not , nor can there be conceived any medium between them . i answer , answ . it is true of our natural life and death , a man not dead , is alive . but taking [ death ] in scripture-sense , for the wages , of sin , which comprizes ( as we have heard ) all misery , and [ life ] for an immarcessible crown of glory , there may be a medium conceived between them , and is not onely conceived , but assigned by papists in their limbus infantum . neither will it serve to say that christs active obedience , served onely for a qualification to fit him for the work of suffering ; none but innocent man free from sin , could be a sacrifice for sinne , seeing christ had been innocent , though he had never come under the law , to have yeelded that obedience . his person had not been , as ours , under the law , unlesse of his own accord he had been made under the law , gal. . . somewhat might be said for the subjection of the humane nature in christ , the manhood of christ , which was a creature , but the person of christ god-man , seemes to be above subjection , much may be said for the subjection of the sonne of david , so considered , he may say with david , i am thy servant , and the sonne of thy handmaid , but not so of the lord of david , had he not for our sakes made himself a servant ; we know the mortality of the humane nature , yet christ had never died , unlesse he had made himself obedient unto death , neither needed he to have served unlesse he had humbled himself , phil. . to take upon him the forme of a servant . see the confession of faith , agreed upon by the assembly of divines , chap. . sect . and dr. featlies speeches upon it . fourthly , this righteousnesse of christ , whether passive or active , or both passive and active , is made ours by faith . this is our way of interest and appropriation of it to our selves , faith and no other grace , this grace and no other gospel-work , gives us title ; and therefore , as it is called the righteousnesse of god , so , also the righteousnesse of faith ; these two , are promiscuously used and taken , for one another , rom. . , . phil . . called the righteousnesse of god , being the free gift of god , wrought by christ who is god , denied to be our own righteousnesse , being neither wrought by us , or inherent in us , called the righteousnesse of faith , not of works , not of love , not of patience , or meekness . it is alone faith , and none of these graces that puts out it selfe to receive it ; love in a graciously disposed soul , cleaves to christ for communion , but receives him not for justification . these two stand as relatives , there is no soul entituled to this righteousnesse , but by faith ; and faith is it that entitles to it , & the beleeving soul hath interest in it , therefore justification in scripture is ascribed to faith , and denied to works , when neither faith , nor works can beare us out of themselves before the tribunal of god ; but faith takes hold , and the soul by faith rests on this righteousnesse of grace , which the gospel tenders . it is true , that faith receives the spirit as well as it receives the blood of christ , joh. . . gal. . . but this is for another use , for the work of sanctification inherent , not justification by righteousnesse imputed . and it is also true , that faith accepts christ as a lord , as well as a saviour : but it is the acceptation of him as a saviour , not as a lord that justifies ; christ rules his people as a king , teacheth them as a prophet , but makes atonement for them onely as a priest , by giving himself in sacrifice ; his blood for remission of sins ; these must be distinguished , but not divided , faith hath an eye at all , the blood of christ , the command of christ , the doctrine of christ , but as it eyes and fastens on his blood , so it justifies . he is set out a propitiation through faith in his blood , romans . . not through faith in his command , it is the blood of christ that cleanseth all sin , and not the sovereignty of christ . these confusions of the distinct parts of christs mediatourship ; and the several offices of faith may not be suffered . scripture assignes each its particular place and work . sovereignty doth not cleanse us , nor doth blood command us ; faith in his blood , not faith yeelding to his sovereignty doth justifie us . there are several acts or fruits of justifying faith , heb. . but all are not justifying ; it is not abrahams obedience , moses self-denial , gideon or sampsons valour that was their justification , but his blood ( in which faith alone gives interest ) who did enable them in these duties , by his spirit . paul went in these duties as high as they , living in more clear light , and under more abundant grace , i doubt not but he out-topt them , and yet he was not thereby justified , as cor. . . james indeed saith , that abraham was justified by works , when he had offered isaac his son on the altar , james . . but either there we must understand a working faith with piscator , paraeus , pemble , and others , and confesse that paul and james handle two distinct questions ; the one , whether faith alone justifies without works ; which he concludes in the affirmative . the other , what faith justifies , whether a working faith onely , and not a faith that is dead and idle ; or else i know not how to make sense of the apostle , who streight inferres from abrahams justification by the offer of his sonne . and the scripture was fulfilled , that saith , abraham beleeved god , and it was accounted to him for righteousnesse . how otherwise do these accord ? he was justified by works , and the scripture was fulfilled , that saith , he was justified by faith ; neither can i reconcile what he saith , if this be denied , with the whole current of the gospel . the rhemists indeed understand those texts of the apostle , where he excludes works from justification , to be meant of mans moral works , done before faith and conversion ; the works of the law done without christ , annot. in rom. . , . as though the law did not command those duties , unto which christ through faith strengthens a christian converted by grace ; and when the apostle concludes the impossibility of being justified by the works of the law , his meaning should be unlesse grace assist the law , that it may justifie : this could not be , the apostle calls it a righteousnesse of god without the law , not a righteousnesse of the law , with addition of strength from the gospel ; all works before or after conversion inherent in us , or wrought by us , are excluded from justification . see ravanellus in verbum , justificatio . num. . page . this justification wrought freely by grace through faith , rom. . . is no way consistent with justification by works . and what the apostle speaks of election , we may well apply to justification , the same medium equally proves the truth of both , if by grace , then it is no more of works , otherwise grace is no more grace . but if it be of works , then it is no more of grace , otherwise works were no more works , rom . . and these things considered ▪ i am truly sorry that faith should now be denied to have the office or place of an instrument in our justification ; nay , scarce allowed to be called the instrument of receiving christ , that justifies us because the act of faith ( which is that which justifies us ) is , our actual receiving christ , and therefore cannot be the instrument of receiving . this is too subtile a notion : we use to speak otherwise of faith ; faith is the eye of the soul whereby we see christ , and the eye is not sight . faith is the hand of the soul whereby it receives christ , and the hand is not receiving , and scripture speaks otherwise , we receive remission of sinnes by faith , and an inheritance among them that are sanctified is received by faith , acts . . why else is this righteousnesse sometimes called the righteousnesse of faith , and sometimes the righteousnesse of god which is by faith , but that it is a righteousnesse which faith receives ; christ dwells in us by faith , ephes . . . by faith we take him in and give him entertaintment we receive the promise of the spirit through faith , gal. . . these scriptures speak of faith as the souls instrument , to receive christ jesus , to receive the spirit from christ jesus . the instrumentality of it in the work of justification is denied , because the nature of an instrument ( as considered in physical operations ) doth not exactly belong to it , which if it must be alwayes rigidly followed , will often put us to a stand in the assignation of causes of any kind in moral actions , the material and formal causes in justification are scarce agreed upon , and no marvel then , in case men mind to contend about it , that some question is raised about the instrument . but in case we shall consider the nature and kinde of this work , about which faith is implied , and examine the reason and ground upon which faith is disabled from the office of an instrument in our justification , and withall look into that which is brought in as an instrument in this work in the stead of it ; i do not doubt but it will easily appear that those divines , that with a concurrent judgment ( without almost a dissenting voice have made faith an instrument in this work ) speak most aptly and most agreeably to the nature of an instrument . the work about which faith is implied , is not an absolute , but a relative work , a work of god towards man , not without the actual concurrence of man , such , in which neither god nor man are sole efficients , nor any act of god or man can be sole instruments , but there must be a mutual concurrence of both ; this must needs be granted , unlesse we will bring in doctor crispes passive recipiency of christ , christs abode in man without man , in spight of man , and suppose him to be justified in unbelief ; and hereupon faith is disabled from this office in justification by this argument . if faith be an instrument , it is the instrument of god , or man. . not of man , for man is not the principal efficient , he doth not justifie himself . . not of god. for ( ) it is not god that beleeveth , though it is true , god is the first cause of all actions . ( . ) man is the causa secunda , between god and the action , and so still man should be said to justifie himself . ( . ) for ( as aquinas ) the action of the principal cause , and of the instrument is one action ; and who dare say , that faith is so gods instrument ? ( . ) the instrument must have an influx to the producing of the effect of the principal cause , by a proper causality ; & who dare say that faith hath such an influx into our justification . i answer , it is the instrument of man ; and though man do not justifie himself , yet he concurres as a willing , ready agent with god in it ; god is a justifier of those that beleeve in jesus , rom. . . god hath set christ forth a propitiation through faith , rom. . . it is one god which shall justifie the circumcision by faith , and the uncircumcision through faith , rom. . . and because it is the instrument of man in a work of this nature , it is also an instrument of god. as some have observed a communication of titles between christ and his church : ( the church being called by his name , ) so there is a communication of actions in these relative works ; christ dwells in our hearts by faith , eph. . . we believe , and not christ , and yet faith there is christs instrument , whereby he takes up his abode ; god purifies the hearts of the gentiles by faith , acts . . they beleeved , and not god , yet faith is gods instrument in the work of their purification ; so on the other side , the spirit is gods work , yet we by the spirit do mortifie the deeds of the flesh , rom. . . man neither justifies nor sanctifies himself , yet by faith he is raised to close with god in both ; and so faith as an instrument receives righteousness to justification , and therefore is called the righteousness of faith which is our justification , and works sanctification ; provided you understand not the first work , which is properly regeneration , and precedent to faith , but the farther progresse and increase of it ; the spirit working faith , faith takes in a larger measure of the spirit , john . . he that beleeveth on me , as the scripture saith , out of his belly shall flow rivers of living water ; but this he spake of the spirit , which they that beleeve on him , should receive . the spirit will do nothing without our faith , and our faith can do nothing without the spirit ; man cannot justifie himselfe by beleeving without god , and god will not justifie an unbeleeving man. faith then is the act of man ; man beleeves , yet the instrument of god , that justifies onely beleevers ; so that what is here spoken by way of exception against faith as an instrument , holds of efficients , and instruments sole and absolute in their work , and causality . but where there is a concurrence of agents , and one makes use of the act of another to produce the effect ; that in such causality is wrought , it will not hold . the promise or grant of the new covenant in the gospel , is ( insted of faith ) made the instrument in the work of justification . this is indeed gods , and not mans . it is the covenant of god , the promise of god , the gospel of god ; but of it self unable to raise man up to justification . it is often tendred , and justification not always wrought ; & so disabled from the office of an instrument by ke●ker . in his com upon his first canon , concerning an instrument . a assoon as the instrument servs not the principal agent , so soon it loses the nature of an instrument . he instanceth in an horse that obeys not the reins of his rider , but grows refractory , then he ceaseth to be an instrument for travel . a sword is not an instrument of slaughter , where it slays not ; nor an axe an instrument to hew , where it cuts not : neither is the gospel an instrument of justification , where it justifies not , & without our faith , it never justifies . where the minister is a minister of condemnation , the savour of death to death , there the gospel becomes an instrument of condemnation and of death . the efficacy that is in the gospel for justification , it receives by their faith to whom it is tendred . heb. . . vnto us was the gospel preached as well as unto them , but the word preached did not profit them , not being mixed with faith in them that heard it . thes . . , . you received not the word of god ( which you heard of us ) as the word of men , but ( as it is in truth ) the word of god , which effectually worketh also in you that beleeve . so that the gospel in it self considered , is wanting in that honour assigned to an instrument , to have influx to the producing of the effect of the principal cause by a proper causality ; if none dare say , faith hath such an influx , they may much lesse say , that the word hath such an influx . the gospel is an outward instrument , saith ravanellus , faith an inward ; they both making up one instrument , full and compleat , yet faith is more aptly and fitly called an instrument , seeing that faith gives efficacy as an instrument to the word , the word may be without faith , and so no instrument at all ; but faith always presupposeth the word of promise , & is not without its object . therefore to wind up this whole dispute , in which i have studied to be brief , though i fear some will think i have been too tedious , seeing that those that make faith the instrument in justification , make the gospel an instrument likewise , and dare not go about to strip it of its honour . i hope that they that make the gospel an instrument , will acknowledge faith to be an instrument in like manner ; being in their efficacy as instruments so inseparably joyned , and so all the controversie may be fairely ended and concluded . chap. xxii . objections against the conditionality of faith answered . against this which hath been said , it is objected by one , that vnbelief is not a barre hindring one , objections . from having part in christ ; god bestowes christ without any regard to our belief or unbelief : which words how high soever against the gospel , yet he undertakes to salve with a distinction . there is a twofold receiving of christ , saith he , ( ) there is a passive receiving of christ , you will say , ( saith my authour ) what is passive receiving of christ ? i answer , ( saith he ) a passive receiving of christ , is just such a receiving of him , as when a froward patient takes a purge , or some bitter physick ▪ he shuts his teeth against it ; but the physician forceth his mouth open , and poures it downe his throat , and so it works against his will , by the ever-ruling power of one over him , that knows it is good for him : thus i say , there is a passive recipiency or receiving of christ , which is the first receiving of him ; when christ comes by the gift of the father , to a person whilest he is in the stubornesse of his own heart . ( ) there is an active receiving of him , &c. this distinction carries a full contradiction in it self , there cannot be in the same subject , a meere passive and active recipie cy of the same thing , as appeares in the similitude brought to illustrate it ; this froward patient that hath a medicine forced into him , in which he is meerly passive , cannot again afterward receive that medicine . if christ be th●s forced , and enters against our will , then we cannot actively at any time after receive him , and could it be reconciled unto it self , yet it stands in full opposition to scripture ; christ stands at the door and knocks , re● . . . he waites till his locks are wet with the dew of the night , as cant. . . but he makes no forcible entry ; we read of gods power in changing the will that it freely accepts , but not forcing gifts of grace upon any against their wills : thy people shall be willing in the day of thy power , psal . . . he works a will , philip. . . christ dwells in none that rise in hostility against him , and the positio● , which the distinction is brought to assert , ( that unbelief is no bar hindring one from having christ ) is no better ; if unbeliefe be no barre to our receiving of christ ; then it is no barre to salvation ; where the saviour enters , he brings salvation , he that hath the son , hath life , john . . but we finde it evidently a barre to salvation , according to scripture , joh. . . he that beleeveth not the sonne , shall not see life , but the wrath of god abideth on him . he that beleeveth not shall be damned , mark . . yea , according to the author himself , there is no person under heaven shall be saved ( saith he ) till he have beleeved ; which is a truth according to scripture . they could not enter into the rest of canaan , that did lie in their unbelief , neither can they enter into the rest of heaven , heb. . . then christ dwells not in our hearts by faith , ephes . . . but also in a state of unbelief ; then god is not a justifier of those that beleeve in jesus , as rom. . . but equally justifies men without faith in jesus ; then christ is not set out a propitiation through faith in his blood , but without any faith in it ; then they that beleeve are not only justified from all things from which they could not be justified by the law of moses , but they that beleeve not . and god gave his sonne , that he that beleeves not on him should have everlasting life . this doctrine layes all the honour of faith in the dust ; then habakkuk might have spared this speech , that the just shall live by faith , habbakuk . . and paul might have found another way of life in the flesh than by faith in the son of god. secondly , object . it is said that the justification of a sinner was with god from eternity ; it was in his purpose before all time to discharge his elect , and to lay nothing to their charge ; so then this is , as election it selfe , unconditional . to which i answer , answ . that this ovethrows the redemption wrought by christ , and the price paid by his sufferings , as well as the necessity of faith ; what need christ to be at all that pains , to undergo all those sorrows , as to be a man of sorrows , to do that which from all eternity was done ? then , as paul sayes in another case , christ is dead in vain : this , some have seene , yet rather than leave their opinion , have chosen to swallow it down , and the absurdity with it , and do maintaine that christ did not purchase , procure , or work any love from god for man , but only published and declared that he was from eternity beloved ; a fit conclusion drawn from such premisses : then christ was no authour of eternal salvation , as heb. . but only the publisher , he was a messenger from god , in the dayes of his flesh , but no saviour of man ; he did not redeeme us with a price , but only made known that we were so farre in the love of god from eternity that no redemption needs . secondly , i say , gods purpose of a thing doth no put it in being ; he takes his own way , to bring about in time , that which he purposed before all time ; all that is done , even every work under the sunne , was alike from eternity in the purpose of god , known unto god are all his works from the beginning of the world , acts . . so the house that was built this day , was built from eternity ; the childe that was born this day , was borne from eternity ; we may as well say that the elect were glorified from eternity , so that they need to look after no other glorification , as to say they are justified from eternity . all the works of god were in his purpose from ever , who sees all things at once ; and not as we can comprehend them in their respective succession ? but we enquire after things as they are in themselves and not as they are in gods purpose . thirdly , object . some say justification can be no other , than an act of god from eternity , being an immanent act , and not a transient . transient acts are in time done , in the juncture of time when god pleases to do them , but immanent acts of god are from eternity . answ . to which i first answer , that it is not without danger for us to bring the actions of god under our examination , and then to fix school-notions upon them , according to which they must be bounded , when ( as master burges well observes ) we are here in meere darknesse , and not able to comprehend how god is said to act or work . treatise of justification , page . how much more safe were it for us to learne à posteriore , from the mouth of god in scriptures , what his actions are , and the order how he works , than à pri●re , to conclude that they are thus and thus , and therefore thus of necessity he must work ? yet if we may be so bold as to look into this act of his , and take it into consideration , according to this notion ; we may farre rather conclude that justification is an action transient , not immanent . an immanent action ( as the schooles tell us ) is terminated within the subject , and works no real nor evident change out of it : and they instance in our conceptions of , and resolutions about things , kek●rman , p. . a transient act is not terminated within the subject , but hath its effect , and is terminated upon some other object . now , if by way of analogy we may apply these to god , for we otherwise can reach none of his actions ; it is easie to conclude that justification of a sinner is a transient , and no immanent act ; it works man from a state of wrath to a state of friendship and love , of a vessel of wrath , brings man into favour and esteeme , which though it work no physical change in man , yet the whole effect is terminated in him ; that act of pharaoh , had as real an effect upon joseph , and was terminated in him in his advancement out of prison , for rule in egypt , as though a physician in case of sicknesse , had wrought a cure upon him . though i were not able to hold it our , that justification were a transient act , but according to our conception of the actions of man , it should rather appear to be an action immanent in god , so in him that it had no effect out of him , yet i must follow the scriptures that make justification an act in time , not from eternity . paul having mentioned a state of sinne under which the corinthians were , saith , such were some of you , but ye are washed , but ye are sanctified , but ye are justified , . corinth . . . once they were not , but now they are in a state of justification ; it hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which it is acted , a season in which it is vouchsafed . it is affixed to faith . acts . . now faith is not from eternity , it comes by hearing ; a ministery is continually employed for reconciliation and pardon of sinne , cor. . . john . which were in vain if justification were as election , from before the foundation of the world ; they work them not to election , but only call upon them to make their calling and election sure ; there are seniors and juniors in this priviledge , one obtains it before another ; andronicus and j●nia were in christ before the apostle , rom. . . these evident proofs would take with my faith , above a thousand such subtilties . but herein the schools , in their application of these acts to god , speak according ( as to the point in hand ) to the minde of scriptures . fourthly , object . it is farther objected that christ is the lamb slaine from the beginning of the world . his death hath been of efficacy in the church through all ages , and he bore our sinnes in his body , pet. . . all our sinnes did meet in him , isa . . . and therefore from the beginning we were justified . i answer , answ . it profited all those , and only those in each age to whom it was revealed , and by whom it was applied , and not those that have no interest in him . over and above the decree of god for mans salvation , there was a necessity of the death of christ for our redemption , which christ in the fulnesse of time paid on the crosse . and over and above the death of christ , there is a like necessary of the application of it to our soules for life ; the work of redemption was finished on the crosse , when christ triumphed over principalities and powers . but much of the work of our salvation was behinde ; election did not overthrow christs redemption , but did establish it ; redemption doth not overthrow our application , but doth establish it likewise . there is a farther work of christs to be done , his intercession in heaven being one part of his priest-hood , which he is gone to discharge as the high priest into the holiest of holies ; a farther work to be done by man through believing . not to have interest in christs death , is all one as though he had not died ; he that beleeves in him shall not perish . see baxter of justification , aphorisme . davenant de morte christi , cap. . p. , &c. lastly , it is said by another , if faith be a condition of the covenant of grace , object . then it can be no instrument of our justification ; if it be a condition in this covenant , it justifies as a condition , and then it cannot justifie as an instrument , and so i pul down what i build , and run upon contradictions . i answer , answ . i should rather judge on the contrary , that because it is a condition of the covenant , in the way as it is before exprest , that it is therefore an instrument in our justification ; god tenders the gift of righteousnesse to be received by faith. he covenants for this faith , for acceptation of this righteousnesse . by beleeving then we keep covenant , and receive christ for justification , we as well do what god requires , as receive what he tenders ; we do our duty , and take gods gift , and thereby keep covenant , and receive life , and so faith is both a condition and an instrument . here i might by way of just corollary infer , that a justified man reconciled to god in christ , is a man fitted for every duty unto which god calls , which he is pleased to require ; faith is his justification , the instrumental work of his reconciliation to god ; and all things are possible to him that beleeveth , mark . . there is not a duty commanded , but a beleeving man through christ is strengthned for it ; the word works effectually in th●se that believe , as thes . . . we see the great works that were atchieved by those of ancient time , both in doing and suffering , heb. . and all of those are ascribed to faith , what christ can do as in reference to duty , that they can do to acceptation ; they can do all things through christ that strengthens them , phil. . . christ overcomes the world , john . and this is their victory whereby they overcome the world , john . . christ treads down satan , rom. . and they resist him strong in the faith , pet. . . a man of faith is for universal obedience ; he is a man for dependance on god for the fruition of all promises . a word from god is enough for faith. he knows how to rest upon him , for the good things of the earth , he is above anxious thoughts , what he should eate , what he should drink , or wherewith he should he clothed , knowing that godlinesse hath the promise of this life , tim. . . and therefore , though the fig-tree shall not blossome , neither shall fruit be in the vines , the labour of the olive shall faile , and the fields shall yeeld no meat , the flock shall be cut off from the fold , and there shall be no heard in the stalls , yet he will rejoyce in the lord , he will joy in the god of his salvation , hab . , . he knows how to rest upon him for spiritual priviledges , for adoption of sonnes , for evelasting salvation ; he rests upon this , that he that liveth and beleeveth in christ shall not die for ever . he knows how to manage all states and conditions , he knows how to be full , and how to be hungry ; he can beare prosperity , and not be puffed up ; he can be under adversity , and not be cast down ; in the worst of times , the just lives by faith , hab. . . he can make use of every ordinance for his spiritual advantage . the word preach is for his benefit , being mixt with faith when he receives it , heb. ▪ . he knows how to improve the sacraments for his spiritual growth , those seales of the righteousnesse of faith , rom. . . abel by faith exceeded cain in sacrifices , heb. . . and so do these exceed all unbeleevers in their performances . all of these might be farther and more fully enlarged , but that it is done at large by better hands ; master ward in his life of faith , master culverwel , especially master ball in his elaborate treatise on that subject . chap. xxiii . repentance is a condition of the covenant of grace . the condition immediately serviceable for mans reconciliation to god , we have seen ; that which respects his reparation in his qualifications , to hold up communion with god , follows , which is , repentance . the end of christs coming in the flesh being to save sinners : he saves them not in their sins ; but from their sins ; and therefore calls them to repentance , and engages all to it , that he receives into covenant . as god will have a self-outed , and beleeving people , so , he will have an humble and an holy people . so john baptist the forerunner of the mediatour , began his ministery , repent , giving in this , as his reason , the kingdome of heaven is at hand , that is , a new testament-state , in which the covenant of grace was to be opened , and the glorious priviledges of it made manifest , matth. . . with the self-same words , jesus , the mediatour of the covenant , begins his ministery , matth. . , . verses compared . from that time jesus began to preach , and to say , repent , for the kingdome of heaven is at hand . to this he resolves to engage those that he receives . so it was with the twelve , that were men employed to bring nations into covenant . they thus began their ministery , mark . . they went out , and preached that men should repent . neither let any make these two ( faith and repentance , or faith and obedience , which is comprised under repentance ) one and the same , and old project to introduce justification by works . the scriptures evidently distinguish them , paul makes them two distinct heads in the ministery , when he preached either to the jews or gentiles , acts . . testifying both to the jews , and also to the greeks repentance towards god , and faith towards our lord jesus christ . they are two distinct heads , of catechisme in the apostles times , repentance from dead works , and faith towards god , heb. . repent ye , and beleeve the gospel , mark . . there are those acts in scripture attributed to faith , that will by no means be ascribed to love or obedience , as the taking in of the priviledges before mentioned . if faith work by love , as the apostle speaks , gal. . . and love be the end of the commandment , out of a pure heart , and of a good conscience , and faith unfeigned , tim. . . then faith is a distinct thing from love . if by faith the worthies of old wrought righteousnesse , then righteousnesse may be distinguished from it , heb. . . as faith and hope make two graces , so love a third , cor. . . it is not the gospel way to confound them together , they must not be divided , but they are to be distinguished . in this of repentance which is a gospel-grace and condition of the covenant , we may observe first , a necessary pre-requisite to it . secondly , the essential parts of it . a necessary pre-requisite to this of repentance ( as to the other of faith ) is conviction , compunction , remorse , unto which the name of repentance is often given , though it be of farre more narrow comprehension than the whole work ; yea , it reacheth not unto any thing which is of the essence of it , called repentance ( as some say ) by a synechdoche , the part for the whole ; but i rather take it to be a metonimy ; sorrow is rather an adjunct than a part of it , yet such an adjunct that still accompanies it , and makes way for it , as the needle ( as the ancients use to expresse it ) enters the cloth , not to stay , but to let in the thread . an officer enters an house , to throw out one inhabitant , and to let in another , but not to stay himself . it hath its name from paine , grief , or trouble , which affects the soul for sin , which must needs follow , when once we look upon it with shame and wearisomnesse . who can imagine a man to have his eyes opened , to see that through his whole life , he hath risen up in hostility , and opposition against god ? hath taken off that stamp , which god in creation put upon him ? run his soul upon everlasting hazard , and all of this without sense of shame , fear , or trouble ? who can imagine that the soul can leave so ugly a path , as that of sin formerly so pleasant , and desired , without any grief or trouble of minde that he hath so long held it ? or that any will make out for help in a saviour , till they see themselves through sinne in a lost and undone condition ? i speak not of infants ( who neither act faith nor repentance ) but of those of growth , whom god works for himself by his ministers , as they have their call by the word , so the word hath its efficacy in some measure of soul-shaking , by the lawes discovery , by which is the knowledge of sinne , as rom. . . evangelical allurements ( on which by some the whole of the work is laid ) can never ( i suppose ) work on the soule without law-convictions . if these gospel allurements draw to christ , they must draw from sinne , and how shall any be drawn from what he does not know ; nor ever understood either to be evil , or dangerous ? it is with me no lesse a paradox , that a man may be drawn from sin , without the discovery of the law , as to be drawn to christ without the light of the gospel , and to say the gospel discovers sin , as well as the law ; taking the gospel in opposition to the moral precepts , ( as here it must be taken ) is the greatest absurdity . exem . gr . if it be questioned whether to take up armes be a sin ? whether to fight a duel be a sinne ? whether usury be sin ? or to marry within the levitical degrees forbidden be sin , shall i determine this out of a gospel-promise ? that jesus christ came to save sinners . that the blood of christ takes away all sin . that in him all that beleeve are justified . a thousand of these will contribute nothing to the expediting of these or like questions ; or the conviction of any under guilt ; the work must be brought to the rule , the action to the line for discovery ; upon the laws convictions there may follow gospel-aggravations ; but conviction is the work of the law , as an instrument of the spirit . this conviction unto change is hardly without compunction , remorse , and terrours in the soul . it was not the single case of the corinthians , but common with other christians , as the natural work of godly sorrow , that it worketh repentance not to be repented of , cor. . . i will not stand to di●●●● whether any , ever are exempted from this preparatory work . i question not gods prerogative , i am upon enquiry after his usual method . i know some instance in matthew , who being called , suddenly , followed christ , and we heare nothing of any work upon his spirit to trouble ; but who knows whether matthew , a jew , were not called by grace , before this call to an apostleship ? and if not in grace , whether it necessarily followed in that instant ? the like is objected of lydia , the lord opened her heart , that she attended to the things that were spoken of paul , acts . . without any sorrow or trouble in spirit is mentioned ; neither is there mention of any joy , or rejoycing in spirit , and she by many is believed also to have been a proselyte . yet this of godly sorrow , must be understood with some limit . . an equal degree of sorrow , and preparative work , is not necessary in all ; one mans terrours and heart-breakings , are no necessary precedent , for all others to reach . . an high degree is not necessarily required of any ; god can come sooner in , with gospel-cordials , after law-convictions , unto one than another . . no man hath reason to quarrel his conversion ; because his sorrow hath not been like some others ; each man hath not like paine in cure of a like malady . . none should beg of god overwhelming and amazing shakings ; and humiliations of spirit , god better knows their frame than they understand themselves . . none can judge of the truth of their repentance by the greatnesse of their trouble ; it may possibly end in horrour and work nothing better than it self ; it may only have its present work to cast hell in the face , and then the person returne to his old byasse , to his sinful pleasures , his worldly advantages , as saul to his musick , cain to his building of cities ; yet when god thus plowes , it is a hopeful signe he intends sowing , and men in this case must not reason themselves to be such soyle , on whom no good can be done , as though they were past all husbandry of the lord , he can take away a heart of stone , and turne a rock into a fruitful field . this is gods method , do not dispute , but believe . . then it is in a degree sufficient , when it effects the work for which it serves ; when it brings the soul out of love with sin , takes it out of the paths of sinne , when it so works to an apprehension of dangers , that it works the soul to cast it self on christ jesus . when horrours work desires ; not of ease , but of grace , of christ and of whole christ , of pardon of sin , and power against sin , there is a true work . for the essential parts of this grace , which i make a gospel-engagement and condition of the covenant , they are privative , or positive . privative , is the destruction of what hath been . positive is the introduction of what is not . every change hath two termes . the one is terminus ad quem ; which is endeavoured . the other is terminus à quo , which is left ; and so in this change which grace works , and to which the covenant of grace doth engage . the privative part which we are to leave , is , sin , the work of satan . the positive part which we are to endeavour , is that which stands in full opposition ; forsaking of sin , we must follow after righteousnesse , and turning from satan , we must turne to god ; and therefore the ministery which findes men out of covenant , and works them into it , is to bring them from darknesse to light , from the power of satan to god , acts . . the privative part is frequently enjoyned , as that which bindes at all times , and to all times . a man in covenant with god , is to have no more to do with sin ; cease to do evil , put away the evil of your doings from before mine eyes , isa . . . be ye separate , touch no unclean thing , cor. . . mortifie therefore your members which are upon the earth , fornication , uncleannesse , inordinate affection , evil concupiscence , and covetousnesse , which is idolatry ; for which things sake , the wrath of god cometh on the children of disobedience . in the which ye also walked sometimes when ye lived in them , but now you also put off all these , anger , wrath , malice , blasphemy , filthy communication out of your mouth ; lie not one to another , seeing ye have put off the old man with his deeds , col. . , , , , . old things with christians are to be done away ; this is the duty of all those that pretend to christ ; let every one that nameth the name of christ depart from iniquity , tim. . . all that is in christ , is wholly against it ; his prophetick office leads us from it , and gives us light to avoid it ; in his kingly office , his law is against it ; and his priestly office is to redeem from it . they that are in christ , and learn him as the truth is in christ jesus , attaine to it , ephes . . . that ye put off concerning the former conversation , the old man , which is corrupt according to the deceitful lusts . it is the character of a man in christ , gal. . . they that are christs , have crucified the flesh with the affections and lusts . and this upon peril of bearing their sinne , ezek. . , . repent and turne your selves from all your transgressions , so iniquity shall not be your ruine : cast away from you all your transgressions , whereby you have transgressed , and make you a new heart and a new spirit ; for why will ye die , o house of israel ? no man in sinne is for glory , cor. . . know ye not that the unrighteous shall not inherit the kingdom of god ? the works of the flesh are manifest , which are these , adultery , fornication , uncleannesse , lasciviousnesse , idolatry , witchcraft , hatred , varience , emulation , wrath , strife , seditions , heresies , envyings , murders , drunkennesse , revellings and such like , of the which i tell you before , as i have also told you in time past , that they which do such things shall not inherit the kingdome of god , gal. . , , . upon these termes it is that they obtaine pardon of sinne , isa . . . let the wicked forsake his way , and the unrighteous man his thoughts ; and let him returne unto the lord , and he will have mercy upon him , and to our god , for he will abundantly pardon . grace is no where more freely tendred than there : ho , every one that thirsteth , come ye to the waters ; and he that hath no money , come ye , buy and eat ; yea , come , buy wine and milk without money , and without price . wherefore do ye spend money for that which is not bread , and your labour for that which satisfieth not ; hearken diligently unto me , and eat you that which is good , and let your soul delight it self in fastnesse . incline your ear , and come unto me ; hear and your soul shall live , and i will make an everlasting covenant with you , even the sure mercies of david , verse , , . and yet we see upon what termes it is tendered . that which keeps from us the mercies , and brings upon us the curses of the covenant , is upon covenant-condition , to be shunned ; this is true of all covenants made where any good is hoped , and evil feared . that sinne against god keeps us from the mercies , and brings upon us the curses of the covenant , is clear in what hath been spoke : what hast thou to do to declare my statutes , or that thou should'st take my covenant in thy mouth , seeing thou hast instruction , and castest my words behinde thee ? psal . . , . a people that keep to their termes of covenant , are in communion with god ; but sinne separates between a people and god ; that is the ground of quarrel , hos . . . between earth , and heaven . men entring and keeping covenant with god , are of god , and not of the devil ; they are turned from the devil to god , from fellowship with belial , to fellowship with god ; but he that committeth sin , is of the devil , john . . christ that carries on the covenant ( as you have heard ) will never cast off those that walk up to the termes of the covenant ; but he casts off , with a dreadful sentence all those that work iniquity ; mat. . . as for those antinomian spirits , and ranting wretches , that do contend that sinne is no barre to their communion with god ; that god is as well pleased with man in the greatest heighth of sinne , as the most holy duties ; that this doctrine charges a change upon god , to be now pleased , and presently in wrath and displeasure ; they do but deceive themselves , and make it their work to deceive others . they neither know sin , nor the direful guilt of it , nor yet god , nor his direful displeasure against it . the apostle makes it his businesse to undeceive them , as ephes . . . having reckoned up a catalogue of sins , he thus speaks ; be not deceived with vaine words , for because of these things cometh the wrath of god upon the children of disobedience . neither is there any change ( according to this doctrine ) supposed in god. the change is in them that covenant against it , and walk in it . did they know the terrour of it , they would tremble at the thought of running upon it , and by heaping up sin to treasure up wrath against the day of wrath , and revelation of the righteous judgements of god , rom. . . they will finde this an aggregate of all miseries , and let them take beed that they call not to the rocks and mountains to hide them from it . the positive part is to be followed , as the privative part to be shunned . as timothy must flee covetousnesse , so he must follow after righteousnesse , godlinesse , faith , love , patience , meeknesse , tim. . . faith in the former place as an instrument serviceable for our accesse to god , makes up ( as we heard ) a condition of it self , as a work or inherent grace , it is here comprised in this covenant-condition , together with others , to hold up our communion with god. as we must cease to do evil , so we must learne to do well ; as we must put off the old man with his deeds , so we must put on the new man. it is not enough , not to bring evil fruit , wilde grapes ; but we must be fruitful in every good work . god hath a quarrel with his people upon a charge of negatives , as well as affirmatives , omissions , as well as commissions . she obeyed not the voice , she received not correction , she trusted not in the lord , she drew not neer to her god , zeph. . . we must not alone , be free , from that charge of christ upon the jews , of doing the work of the devil , john . . but we must abound in the work of the lord , cor. . . and this upon the penalty mentioned in the former branch ; every tree that bringeth not forth good fruit , shall be hewen down and cast into the fire , matth. . . upon these termes it is , that we avoid the curse of the covenant . those on whom no condemnation is charged , walk not after the flesh , but after the spirit ; and the fruit of the spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance , gal. . , . upon those termes , salvation , the mercy of the covenant is obtained , christ is the authour of everlasting salvation to them that obey him , heb. . . when the apostle makes light of outward priviledges , he puts the whole stresse upon mans faith and obedience , gal. . . for in christ jesus neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . circumcision is nothing , and uncircumcision is nothing , but the keeping of the commandments of god , . cor. . . that which is so mightily available with god in covenant , is the walking up to the terms and observance of the conditions of the covenant ; but faith and the keeping of the commandments of god , are as we see ) thus available and prevalent . these two are distinguished , but never severed . that faith which looks at christs blood as a saviour , accepts him as a sovereign , and the latter about which there is most dispute , is an evidence to conclude the former ; hereby we know that we know him , if we keep his commandments , where knowledge is put for faith , as appears in the context , joh. . . these are heard of god in prayer , joh. . . if any man be a worshipper of god , and doth his will , him he heareth . whatsoever we aske , we receive of him , because we keep his commandment , and do those things that are pleasing in his sight , john . . these are sealed of god by his spirit , john . . and he that keepeth his commandments dwelleth in him , and he in him . and hereby we know that he abideth in us , by the spirit which he hath given us . these great mercies are for men in covenant , that keep covenant : but the mercy of the lord is from everlasting to everlasting upon them that fear him , and his righteousnesse unto childrens children . to such as keep his covenant , and to those that remember his commandments to do them , ps . . , . chap. xxiv . objections against the conditionality of repentance answered . here objections must be removed ; object . first , joyntly against faith and repentance , some making challenge of both as no covenant-conditions . so mr. baxters questionist , how do you make faith and repentance , to be conditions of the covenant on our part , seeing the bestowing of them , is part of the condition on gods part ; can they be our conditions and gods too ? in case these two cannot stand together , that they should be conditions both gods and ours ; we may answer by way of retortion , answ . and i am sure we have the better end of the staffe , that they are our conditions ; they are conditions on our part , and therefore they cannot be gods : that they are ours , is made known of god , as by the beame of the sun in his word . and i shall not stand to distinguish of an absolute and conditional covenant , that so making the whole in the absolute covenant to be gods , and in the conditional covenant , this part to be ours , which i know not whether exactly understood , the scripture will beare , but in plaine terms deny that they are gods conditions , and affirm them to be ours . i know what god speaks in his word concerning these works ; that he will write his law in our hearts , and put it into our inward parts ; that he will take away the heart of stone , and give an heart of flesh ; which implies this work of which we speak . i know likewise what in particular is affirmed of christ , that he is the authour and finisher of our faith , heb. . . that he gives repentance , acts . . that god grants to the gentiles repentance to life , acts . . and i have not forgot what i have said before of the concurrence of grace in the performance of every gospel-work ; yet all this rises not up hither to make them formally gods act , & not ours . whose acts they be , his conditions they are ; this is evident : but they are our acts . we beleeve , we repent , it is not god that believes ; it is not god that repents : that is an absurdity which arminians have laboured to charge upon us , to render that which we hold of the necessity of the concurrence of grace in these works odious ; but it is that which the orthodox party have still disclaimed . the apostle calls upon the philippians , phil. . . to work out their own salvation ; the work is their own , as the salvation . they are a beleevers own act , and not barely a spontaneous act , ( on which he is carried , as a bird in preparing a nest for her young , and bees in preparing honey for their subsistence , in which phylosophy tells us , that they aime at no end ) but they are voluntary actions of choice , done out of choice , aiming at salvation as his end . the mercy in the covenant being on these termes tendred , with the heart man beleeveth unto righteousnesse , rom. . . the just lives by his faith , hab. . . they to turne to the lord with all their heart , joel . . they obey from the heart the form of doctrine whereunto they are delivered , rom. . . they do the will of god from the heart , ephes . . . faith and repentance are mans work , which man in covenant does , respective to salvation , in the covenant tendered , object . not gods. but the apostle , some may say , in the next words tells us , that it is god that works the will and the deed , vers . . there he seems to take them from us , and ascribe the formality of them to god. in this co-operation of god , whether they be formally our works , or gods , let esay determine , isa . . . thou hast wrought all our works in us ; when god hath wrought it , the work is ours , we have the reward of it , and we shall beare our sinne in case it be neglected , and let the apostle explaine himselfe , ephes . . . we are his workmanship , created in christ jesus unto good works , which god hath before ordained that we should walk in them . god hath ordained good works as a christians way and walk . they are charged upon man as is plain in the context , in order to salvation ; they are the way that we hold in our passage on to that salvation which god of grace vouchsafes ; and we are gods workmanship created in christ jesus for these ends . our dexterity in holy duties , is from the frame into which grace put us ; so still the work is ours , though power for action is vouchsafed of god , and the conditions are ours , for discharge of which we have yet divine assistance : that faith and repentance are our conditions , and not gods , take these arguments . . those conditions that are not mentioned in the proper conditional covenant , as from god , but required of god , from us , are not gods conditions , but ours , in that covenant . this is cleare ; being there expresly required of us , and not so much as mentioned , as from god ; they cannot be his engagement , but ours to performe . but faith and repentance are not mentioned as from god , in the proper conditional covenant , but required of god from us . therefore faith , and repentance are not gods conditions in the proper conditionall covenant , but ours . . the conditions of a covenant are his that performeth , and not his that imposeth . this proposition is cleare in reason , and confessed by the adversary . but we perform , and god imposeth faith and repentance . they are therefore our conditions , and not gods , in this covenant . . covenant-conditions are theirs , that are charg'd with falshood in case of failing in them , and non-performance of them . this is plaine in all covenants : to make conditions , and to faile in them , is to be false to them . but in case of failing in faith and repentance , man is charged , and not god. god fails not , but man deals falsly . therefore , they are mans conditions , and not gods. . covenant-conditions are theirs , who upon failing in them , and not performance of them , suffer as covenant-breakers . this is clear , israel covenanted to dismisse their hebrew servants , and dismissed them not , and israel suffered for it , jer. . but upon failing in faith and repentance , god suffers not , so much as in his name , as a covenant-breaker . he is not charged with mens unbelief and impenitence : men themselves suffer . therefore faith and repentance are mans conditions , not gods. . there are objections peculiarly against repentance , as it comprises the whole frame of obedience , object . as before held forth to disable it from being any gospel-condition . by this means the covenant of grace will be ( say some ) a covenant of works ; repentance in this latitude ( to which we have spoken ) containes the whole of obedience , and being made a condition of the covenant of grace , works are introduced , and a covenant of works re-established . as there was grace in the first covenant , answ . as you have heard , which we call a covenant of works ; so works are not wholly excluded from this covenant , which we call a covenant of grace . god still keeps up his sovereignty , as you have heard , and how this can be done when he leaves man , at that wilde freedome , not so much as to call for homage from him , cannot be conceived , his rule even in this covenant , is to reward men according to their works . behold i come quickly , and my reward it with me ; to give every man according as his work shall be , rev. . . works then are not excluded from this covenant ; yea , christ the mediatour of the covenant aforehand tells us , except our righteousnesse exceed the righteousnesse of the scribes and pharisees , ye shall in no case enter into the kingdome of heaven , matth. . . they had their righteousnesse , and ( as was supposed ) they made a great progresse in the way of righteousnesse ; yet we must have an exceeding righteousnesse , above that which they taught , and practised , or else there is no salvation in this covenant . these two covenants notwithstanding remaine distinct , and not confounded together . there is a legal righteousnesse ; such as the law in the highest extremity of it requires , without the least indulgence in case of failing ; this the covenant of works calls for , and in this we fall short ; but christ answers , and therefore he is the end of the law for righteousnesse , rom. . . and by this , we are saved . there is a righteousnesse of the gospel which god in covenant calls for , to which it is his spirit enables , and in this we are saved . . gospel-obedience is called for in the covenant , but not as any condition of the covenant ; faith is the alone condition , obedience necessarily flows from it , and follows upon it when once we believe ; it need not to be conditioned , or indented for ; seeing when we are in christ by faith , we can then do no other than obey . i answer . this position here laid down , that obedience necessarily follows , and flows from faith , is a position indeed maintained by the reformed churches against papists , arminians , socinians , and other opposites of it , from which position of ours , they inferre as by necessary consequence that all commands , requiring obedience , are then needlesse , and all exhortations , reproofs , motives and promises to no purpose . none either commands or perswades the heavens to move , the sunne to give light , the fire to give heat , or the water to give moisture ; that which necessarily works is let alone to work , and to take its course in working . and this objection ( taking away this gospel-condition on this ground ) is of the same stamp ; obedience necessarily flowing from faith , includes gospel-commands , exhortations , reproofs , as well as gospel-conditions . if god need not , to condition , and engage for obedience , from beleevers , because they thus necessarily obey , then he needs not give commands , or presse obedience for the same reason , when yet the gospel is full of exhortations , commands , menaces , promises , with application to beleevers , to men professing faith , to men in christ by faith. for satisfaction then of this popish-arminian objection , we must distinguish of consequents which necessarily flow from their principles . some are natural , which of themselves have their effects , as those in the objection mentioned ; here is neither command imposed , condition required , nor promise held forth : they are not in any capacity of acting or working otherwise than they do . others are moral , who work not by way of physical necessity , but are kept in their way by the power of grace upholding ; which does not exclude , but necessarily takes in mans endeavour in the use of meanes , to yeeld obedience , and to hold on , in all patience and perseverance . this argument followed home will be of equal force , against faith ( as a condition ) as , against sincerity ; seeing gods elect shall beleeve , as they that beleeve shall yeeld obedience . there is a like necessity of faith , flowing from election , as there is of obedience , to flow from faith , as faith therefore , so obedience , either of both in their places are covenant-conditions . chap. xxv . what degree of obedience the covenant of grace calls for from christians . here is seasonably moved , and is not without some difficulty answered ; what degree of obedience , this new covenant calls for from us , that so we may endeavor it , and understand our selves when we have by grace attained to it , that having entred covenant with god , we may not be found of those that have wickedly departed ; and dealt falsely in the covenant . in this there are several opinions , which are to come under examination . first , some say that it is required of christians in an exact way , in a full perfection , as , of parts , so of degrees , answering to the perfection of the law , as written in the heart , and given on mount sinai ; and so required that obedience in a more low degree , will not be accepted , or the mercies promised in the covenant obtained ; which doctrine of theirs ( rigidly followed ) stands as that two edged sword , gen. . . keeping the way of the tree of life , and making the way to salvation unpassable . thus the councel of trent , a if any man shall say , that by baptisme , men are obliged to faith only , and not to the observation of the whole law , let him be accursed ; which chemnitius in his examen confesses in a qualified sense , might be admitted , seeing persons baptised , owe subjection , but not in the sense , which that canon holds forth , being an allusion to that of the apostle , gal. . . i testifie again to every man that is circumcised , that he is a debtor of the whole law ; by which glosse , baptisme makes christ of none effect , as well as circumcision , as it was taken , in the sense of those false teachers among the galatians , viz. as a leading ceremony of the law , binding to the observation of the whole . and so also bellar. lib. . de baptis . cap. . b baptisme doth not make us debtors to faith only , but to keep the whole law , and there explaines himself , that to deny a man to be a debtor to keep the whole law , may be taken two wayes , either so , as that to do things against the law were no sinne , as though the law were abrogated . this he confesses protestants do not say , and in that , he saith there is no controversie , or else so , that justification or salvation doth not depend on the fulfilling of the law , but only on the mercy of god by faith applied , this he makes the protestants errour , and so brings in justification by the law , and utterly confounds the covenant of works and grace together , onely i confesse the businesse seemes much mollified by the explanations , that they give of those words , fulfilling of the law. first , curtelling the law , in taking off , the first fomes , and motions of actual sinne , yea even all that goes before consent of will , making it no sinne at all , as also multitudes of actions , some of them foule enough , as not within this verge , such , which they call by the name of venial sinnes , which are besides the law , but not against it , bending , ( as some merrily speak ) but not breaking the commandments , though they would never give us a catalogue of sins , mortal , or venial , nor any certaine mark or character , whereby they might be distinguished . all these are pared off , as no breaches of the law , nor ( in their own nature ) deserving , the sentence of eternal death , and the temporal punishments due to them after death is holpen out , by their indulgences . secondly so helping themselves out with distinctions , at least some among them , that keeping the law with them is no other than the grace of sanctification , in the very sense as the orthodox hold it forth ; he that pleases may read what jansenius hath , chap. . of his harmony , opposing luther for his denial , that the first and great commandment in the law in this life can be fulfilled ; and charging it with blasphemy , luther having austins authority in several places , ( as jansenius confesses ) for to second him ( affirming with him , that this commandment in this life cannot be perfected or fulfilled , but it is to be fulfilled in the life to come , giving his reason a as long as there is any thing of carnal concupiscence to be restrained , god is not with the whole heart loved . ) the good bishop knows how by distinction , to salve austin , and maintaine his doctrine to be good divinity , and denying luther that favour , to leave him under the brand of blasphemy , so that the result of all with him , is this , b god is then loved with the whole heart , when any one , out of inward and sincere affection to god , is principally exercised in those things which are of god ; studying above all things to please him , and carefully to observe not one , but all his commandments , and that not slothfully , and against heart , but diligently , and cheerfully , grieving from the heart if any thing by others or himself through infirmity of the flesh be admitted contrary to the will of god. so that some might think , all controversie in this point , may cease ; and that the difference between us , were no more than a strife of words , seeing we do not only confesse that this ought to be done , but also urge a necessity of doing of it , and they say the law is fulfilled when it is done , but here , . much wrong is done to the law ( as though it were a rule of our strength , not of our duty , that it answered , and might be applied to each mans impaired strength , and weakened abilities , or that the gospel-grace of godly sorrow for sin against the law , were the keeping of the law , making repentance a satisfactory discharge , for disobedience ; when these men cannot bring up mans nature to the streight line of the law , they bring down the law to the crooked nature of man. . it is injurious to man , puffing him up with conceit of answering the law , setting him up as high as he should be laid low , ready to say with the young man in the gospel , all these have i kept from my youth , when holding out the law in its just latitude , ( as it was happily brought home to the apostles conscience ) sin would revive , and he would see himselfe in a lost condition . a second opinion is , that the covenant of grace requires perfection in the exactest way , without help of these mens distinctions in an equal degree with the covenant of works , but with this difference ; in the covenant of works there is no indulgence or dispensation in case of failing , but the penalty takes hold the curse follows upon it ; but the covenant of grace , though it call for perfection , such is the exactnesse of it , yet it accepts of sincerity , such is the qualification of it through grace , or the mercy in it . if i should take up any opinion in the world for the authours sake , or those that have appeared as patrons of it , then i should embrace this ; the reverence deservedly due to him that ( i suppose ) first manisted himself in it , hath caused it to finde great entertainment , but upon more than twenty yeares thoughts about it ; i finde it labouring under manifold inconveniences . . it establishes the former opinion opposed by protestants , and but now refuted , as to the obedience and the degree , called for in covenant ; and if i should be indulgent to my affections , to cause my judgement to stoop , dislike of the one , would make me as averse from it ; as an opinion of the other would make me prone to receive it . judgement therefore must lead , and affections be waved . . if this opinion stand , then god accepts of covenant-breakers , of those that deale falsely in it , whereas scripture charges it only upon the wicked , upon those of whom god complaines , as rebellious , deut. . . josh . . . jeremy . . jeremy . , . yea , it may be charged on the best , the most holy in the world lying under the guilt of it , according to this tenent . . then it will follow , that , as none can say , that they have so answered the commands of the law , that they have never failed , they have not ( if put to answer in the greatest rigour ) once transgressed , so , neither can they with the church make appeale to god , that they have not dealt falsely in the covenant , nor wickedly departed from their god , psal . . . every sinne ( according to this opinion ) being a breach of it , and a dealing falsely in it . . then that great promise of mercy from everlasting to everlasting , upon them that fear him , and his righteousnesse , unto childrens children to such as keep his covenant , and to those that remember his commandments to do them , psalme . , . only appertaines to those that so keep the law , that they sinne not at all against it . . then our baptism-vow is never to sin against god , and as often as we renew our covenant , we do not only humble our selves that we have sinned , but we afresh binde our selves , never more to admit the least infirmity , and so live and die in the breach of it . . then the distinction between those that entered covenant and broke it , as jerem. , , . and those that have the law written in their hearts , and put into their inward parts to observe it , falls , all standing equally guilty of the breach of it , no help of grace being of power to enable to keep covenant . each of these five last arguments are replyed to , by a distinction of the precept , and conditions of the covenant . men that are sincere , break the precept , ( as is said ) but not the conditions . but i know no precepts in covenants , which are not conditions . faith and repentance are precepts , and i think , the alone precepts , and i know not , neither do i heare of , any other conditions . . then it follows that , sincerity is never called for as a duty , or required as a grace ; but only dispensed with as a failing , indulged as a want . it is not so much a christians honour or character , as his blemish or failing , rather his defect than praise . but we finde the contrary in noah , job , asa , hezekiah , zachary and elizabeth , nathaniel , an israelite indeed that entered covenant , and kept covenant . sincerity is a degree towards perfection in obedience , and if the command looks no lower than perfection in degree , the imperfect degree is not commanded , though it be indulged . and therefore i conclude , that , as in the law , there was pure justice as well in the command given , as the penalty threatened , without any condescension or indulgence . so , in the covenant there is mercy , and condescension , as well in the condition required , as in the acceptance through grace . the covenant requires no more than it accepts . the alone argument , object . so farre as ever i could learn , that hath brought some of reverend esteeme heretofore into this opinion , is that if the covenant requires not exact perfection , in the same height as the law calls for it , then a christian may fall short of the law in his obedience , and not sin , perfection being not call'd for from him , nor any more called for from him , than through grace he doth performe , he rises as high as his rule , and so sins not through any imperfection , therefore to make it out that a beleevers imperfections are his sins , it must needs be , that the covenant requires perfection , as to make good that he may be saved in his imperfections ; it must be maintained that it accepts sincerity . but this argument is not of weight , christ entering a gospel-covenant with man , findes him under the command of the law , which command , the law still holds , the gospel being a confirmation , not a destruction of it . all imperfection then is a sinne upon that account , that it is a transgression of the law , though ( being done against heart , and laboured against ) it is no breach of covenant ; we are under the law as men , we are taken into covenant as christians , retaining the humane nature , the law still commands us , though the covenant in christ , through the abundant grace of it , ( upon the termes that it requires and accepts ) frees us from the sentence of it . here is objected , what shall we think of those texts in the new testament , which require us to be perfect , cor. . . james . . yea , perfect as god is perfect , matth. . . reproving weaknesse and infirmity , and commanding a going on to perfection . answ . we are to think of them as protestant d●vines , ordinarily do in their commenting upon them ; we deny , saith rivet , that the perfection of which scripture speaks , either when it commands us to be perfect , or gives testimony of perfection , or integrity to some , consists in a freedome from sinne , exercit. . in genes . pag. . the text quoted out of james , serves well to explaine the rest , let patience have her perfect work , that ye may be perfect and entire , wanting nothing , whence we may argue , . that perfection which christians may attaine , is the perfection that the apostle calls unto , this is plaine in the text , he calls for perfection , that we may be perfect : but christians can reach no further a degree in perfection than sincerity ; therefore the apostle calls onely to sincerity . . that is the apostles meaning , where he speaks of perfection , that himself gives in as his meaning ; this is cleare , he is the best interpreter of himself ; but he expresses himselfe by perfect there to mean entire , or lacking nothing . a perfection of entirenesse , or integrality then he meanes , a perfection of parts , and not of degrees . for that text of paul , cor. . . finally brethren , farewell , be perfect , &c. let us compare with it , that which he testifies of some in corinth , cor. . . howbeit we speak wisdome among them that are perfect , that is , those that have a right , and more full understanding of gospel mysteries , put in opposition to the weaknesse of novices , which perfection is , ( according to the apostle ) the way to unity of judgement . as for the text , mat. . . be ye therefore perfect , as your father which is in heaven is perfect , if it be streined to the highest , it calls for a divine increated perfection , our adversaries then must yeeld , that there is a sicut similitudinis , non aequalitatis , in that place . and if the context be consulted , we shall finde , that it is opposed to that half hypocritical-righteousnesse , which was found in scribes and pharisees ; which all must exceed that enter into the kingdome of heaven . in heb. . . a novice-like imperfection in knowledge , is reproved ; and a further growth towards perfection is called for ; it is further objected , if perfection were not the duty of a christian , and unperfectnesse , and infirmity his sinne , why doth the apostle groane , and grieve under the remainder of his natural infirmities , and presse on to perfection , rom. . . to the . phil. . , ? the conclusion here is granted ; the one is a duty , the other is a sinne , and because of failing in the one , and the burden of the other , the apostle groanes . foreseeing that this would be yeelded him , there is added by way of objection , or is such unperfectnesse a sinne , onely in reference to the rule of the law , and not the rule of the gospel , or that the law doth , but the gospel doth not call for perfection ? answ . there is not one rule of the law , as i have demonstrated at large , and another of the gospel , seeing the gospel establishes the law ; onely the gospel-covenant , calls for those sincere desires , which grace works , to conform us in our measure of the rule of the law. there is yet a third opinion , which i may well doubt whether i understand ; but so farre as i do understand , i am as farre from assent to it , as , either of the former , and that is of those who do not only assert a personal inherent righteousnesse , as well as imputed against the antinomians ; but also affirm that this righteousnesse is compleat and perfect , which if it were meant onely of the perfection of the subject ; as opposed to hypocrisie , dissimulation , or doublenesse , implying that they do not only pretend for god ; but are really for him , that they do not turne to him feignedly ( as israel was sometimes charged , jerem. . . ) but with an upright heart , or of the perfection , or entirenesse of the object , respecting not one , or only some , but all commandments , which is called a perfection of parts , we might readily assent to it . the covenant calls for such perfection , gen. . . walk before me , and be thou perfect , and many have their witnesse in scripture , that they have attained to it , as noah , gen. . . job , job . . hezekiah , esay . . but a perfection above these is maintained , a perfection compleat and full , righteousnesse signifies ( as is said ) a conformity to the rule ; and a conformity with a quatenus , or an imperfect rectitude , is not a true conformity or rectitude at all : imperfect righteousnesse is not righteousnesse , but unrighteousnesse . it is a contradiction in adjecto , though holinesse be acknowledged to be imperfect in all respects , where perfection is expected , in reference to the degree that it should obtaine , or the degree which it shall obtaine , or in reference to the excellent object , about which it is exercised , or in reference to the old covenant , or the directive , and in some sense the preceptive part of the new covenant , in all these respects it is imperfect , and righteousnesse materially considered is holinesse , and therefore thus imperfect , but formally considered , it is perfect righteousnesse , or none , this not in relation to the old rule , but the new covenant ; upon this account , they are charged to discover grosse ignorance , that use and understand the word righteous , and righteousnesse , as they relate to the old rule , as if the godly were called righteous ( besides their imputed righteousnesse ) only because their sanctification and good works have some imperfect agreement with the law of works ; this , and much more to assert , a personal perfect inherent righteousnesse , as is said ; all which as it is here held out to me , is new , and i must confesse my self in ignorance all over ; i never took imperfect righteousnesse to imply any such contradiction , no more than imperfect holinesse . isaiah , i am sure , saith , all our righteousnesse are as filthy rags , esay . . no greater charge of imperfection can lie against the most imperfect holinesse , than the prophet lays upon our righteousnesse . neither do i understand , how holinesse should be imperfect , taken materially , and righteousnesse perfect , taken formally in reference to a rule . we may ( for ought i know ) as well make holinesse formal , and refer it to a rule , and righteousnesse material , in an absolute consideration , without reference to any rule at all . and in such consideration i do not know how there can be perfection or imperfection either in holinesse or righteousnesse ; it is as they come up to , or fall short of the rule that they have , the denomination of perfection or imperfection . pauls gospel-frame , whether you will call it righteousnesse , or holinesse , is set out , rom. . full of imperfection , yet all this , as in reference to the rule , as it answered or fell short in conformity to it , verse . i delight in the law of god after the inward man. and whereas a charge of ignorance , is laid even upon learned teachers ; that commonly understand the word righteousnesse , and righteous as it referres to the old rule , i professe my self to have little of their learning , but i am wholly theirs in this ignorance . i know no other rule but the old rule ; the rule of the moral law that is with me , a rule , a perfect rule , and the only rule . the perfection of this holiness and righteousness in mans integrity , stood in the perfect conformity to this law , and the reparation of this in our regenerate estate ( in which the apostle places the image of god ) must have reference as to god for a patterne , so to his law as a rule . as an image carrying an imperfect resemblance of its samplar , is an image , so conformity imperfectly answering the rule is conformity likewise . a perfection of sufficiency to attaine the end i willingly grant , god condescending through rich grace to crown weak obedience , in this sense our imperfection hath its perfectnesse ; otherwise i must say that our inherent righteousnesse is an imperfect righteousnesse , in an imperfect conformity to the rule of righteousnesse , and without thir reference to the rule there is neither perfection nor imperfection in any action . see doctor davenant disputing against justification by inherent righteousnesse upon the account of the imperfection of it de justitia habituali , pag. and how fully he was perswaded of the imperfection of this righteousnesse appears in sentences prefixt before two treatises as may be seen in the margent . in the last place i shall conclude that sincerity , in the way and work of god , ( which scripture also calls by the name of truth , integrity , simplicity , uprightnesse , perfectnesse , an heart in the work of god , whole and unfeigned ) is that which the covenant of grace doth require , and that which it accepteth ; this god in covenant gives in charge , and this he rewards and crownes . the law stands as a rule , and the charge in it , is , the highest top of perfection , without the least indulgence in any case of failing , suitable to the abilities that once were put into our hands , god in gospel-condescensions , will have this rule eyed ; with a single and upright heart universally eyed , and observed , both in our returnes from sin , and in our application to god in new obedience . this doing of the will of god from the heart , with good will-doing service , eph. . , . serving with a willing minde , chron. . . this preparing the heart to seek the lord god of our fathers . ezra . . this delight in the law of god in the inward man , rom. . . though it be in much weaknesse , and with strength that is little , rev. . . by reason of inward corruptions , rom. . . gal. . . enemies without , ephes . . . is required of god in covenant , and through grace accepted . and as faith ( which as we have heard is the other new covenant-condition ) brings us into communion with god ; so this of a sincere heart and walk , holds in communion , faith gives accesse to god in grace , and through sincerity we walk with god in grace , to glory ; both of them are called for of god , both accepted with god , and both of them crowned with glory . that in this degree obedience is both required , and accepted , in the gospel is evident . this where oever it is , god observes and eyes . chron. . . for the eyes of the lord runne to and fro throughout the whole earth , to shew himself strong in the behalf of them whose heart is , perfect towards him : herein thou hast done foolishly ; therefore , from henceforth thou shalt have warres . these have letters testimonial from heaven , job . . hast thou not considered my servant job , that there is none like him in the earth ? a perfect and an upright man , one that feareth god , and escheweth evil ? gen. . . thee have i seen righteous before me in this generation . according to the degree of this , higher or lower they have praise , chron. . . the levites were more upright in heart to sanctifie themselves than the priests : yea , where there is integrity in a single act , this god notes , yea , i know that thou didst this in the integrity of thine heart , gen. . . these god protects , & with his omnipotence preserves ; chron. . . the eyes of the lord runne to and fro throughout the whole earth , to shew himself strong in the behalf of them whose heart is perfect towards him . he is a buckler to them that walk uprightly , prov. . . in these god takes pleasure ; i know , my god , that thou triest the reines , and hast pleasure in uprightnesse , chron. . . unto these god speaks peace ; do not my words do good to him that walketh uprightly ? mich. . . this the people of god plead with god , as an argument to finde favour in his eyes , psalme . . judge me , o lord , for i have walked in my integrity , chron. . . as for me in the uprightnesse of my heart , i have willingly offered those things , psalme . . i was also upright before him , &c. this hath been the high ambition of the servants of god in their most sad troubles to reach . david begging mercy , saith to god , behold , thou desirest truth in the inward parts , psal . . . this hath upheld the souls of the saints in their greatest difficulties , with all joy and consolation , cor. . . for our rejoycing is this , the testimony of our conscience , that in simplici●y and godly sincerity , not with fleshly wisdome , but by the grace of god we have had our conversation in the world . yea , this is a mark of him who is entirely the lords , professedly , and really his . when the question is put , who shall dwell in gods holy hill , who shall abide in his tabernacle ? answer is returned , he that walks uprightly , and worketh righteousnesse , psal . , . and when a like question is put , isa . . . who among us shall dwell with the devouring fire ? who amongst us shall dwell with everlasting burning ? we have the like answer returned in the words that follow ; he that walketh righteously , and speaketh uprightly . and jesus seeing nathanael , saith , john . . behold an israelite indeed . there are many israelites in name , but here was an israelite indeed , and this is his character , in whom there is no guile ; his inside was the same with that without . in the discharge of this , the saints of god have promised to themselves upon good grounds , all happinesse , psal . . . then shall i not be ashamed , when i have respect unto all thy commandments . the want of this renders all that is done , void and vaine , as to the acceptation of god , when the heart glances aside , and is not right with god , in worshipping him , doth not seek him . math. . . this people draweth nigh unto me with their mouth , and honoureth me with their lips , but their heart is farre from me . israel is an empty vine , he bringeth forth fruit to himself , hos . . . their heart is divided , therefore shall they be found faulty , verse . amaziah did that which was good in the sight of the lord , but not with a perfect heart , chron. . . judah hath not turned unto me with their whole heart , but feignedly , jerem. . . psal . . , , , . when he slew them , then they sought him , and they returned and enquired early after god , and they remembred that god was their rock , and the high god their redeemer ; neverthelesse they did flatter him with their mouths , and they lied unto him with their tongues , for their hearts were not right with him , neither were they stedfast in his covenant . by all which i suppose it is evident that god in covenant calls for obedience , requires integrity of heart in it , will not accept where sincerity of heart is wanting , and where it is , he crowns it with happinesse and glory . and from what hath been spoken , a full definition of the new covenant may be thus given . a gracious covenant of god with fallen man , whereby god engages himself upon faith in christ , and returne to god in sincere obedience , to confer on man remission of sinnes , and all whatsoever that tends to everlasting happinesse . they that professe to beleeve and returne to god are in covenant ; they that do beleeve and sincerely returne , enjoy the blessings and mercies of the covenant . this arminians make the decree of god , and will have no other than such conditional election , not an election unto faith and obedience ; but because it is foreseene that men will beleeve and persevere in sincere obedience ; in which they are opposed by the orthodox . see moulins anatomy of arminianisme , chap. . sect. . this is the covenant of grace published and promised in the gospel , which arminians would make one with election , confounding the will of gods decree with the will of his command , and promise . he that would see more into the nature of sincerity , that he may answer to that which god in covenant doth require may peruse ball on the covenant , chap. . and doctor preston on gen. . . chap. xxvi . the necessity of a ministery , to bring men into covenant with god , and to bring them up to the termes of the covenant . from hence several corollaries may be drawn , and inferences made . . of the necessity of a ministery a constant standing ministery , as , to bring men into covenant with god ▪ so , to bring them also up to the termes of the covenant , to a lively saving faith , and sincere obedience ; god works not man into covenant by immediate voice , neither doth he use the ministery of angels , in his ordinary way of working of it . but when he would take in , the nations of the world , into covenant with himself , he sends out his ministers for that work , giving them a commission with gifts and abilities suitable to disciple all nations , matth . . where a ministery comes not , there that people remaine out of covenant , in the state of the ephesians before their call , as it is set out by the apostle , ephes . . . without christ , aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope and without god in the world . and where the gospel-covenant is tendered , and not received , there that people continue out of covenant , rejecting the councel of god against themselves , luke . . and rendering themselves unworthy of everlasting life , acts . . this was the case of the people of athens , there paul preacht , yet there he setled ( for ought we read ) no church of beleevers , though he had there some particular converts , dionysius the areopagite , and a woman named damaris , with others , acts . where the word was delivered , and there received , there was a people in covenant with god , as at ephesus , corinth , philippi , thessalonica , &c. those ministers had the honour of planting , of laying the first foundation , of preaching where christ before had not been named , rom. . . a people thus brought into covenant , do not alwayes come up to the termes of the covenant ; all covenanters keep not covenant , their hearts are not steady in it ; therefore there is no lesse necessity of a ministery , in established churches , to keep up a people in covenant with god , through the termes of the covenant to bring them to the happinesse promised , theirs is the work of watering , of building on anothers foundation , of preaching christ , where christ before , at least was known by name , and in some sort professed . that there was such a ministery in the church of the jews , to teach jacob his laws , and israel his judgements , to require what god in covenant called for , is not denyed that a ministery was necessary in the primitive apostolique times , to work men into covenant , and for the plantation of churches , is confest likewise . but when the apostles left the world , then this order ( as some say ) sell with them , all ministerial power died with them . we are made to beleeve ( saith one ) because the apostles were ordained by god to be teachers of the people , and endued with gifts for that end , that therefore there is a like divine , though secret ordination from god in the making of our ministers . compassionate samaritane , page , . but if the scriptures may be heard , this may soone be decided : i shall therefore by arguments make it appear . first , that god hath established a ministery , and appointed it through all the ages of the world to be perpetuated . secondly , i shall give reasons to manifest the necessity of such a ministery to be thus established and continued . that such a one is established , appears first , by the work that they have to do , given them in commission , by christ jesus , matth. . . go , disciple all nations , baptizing them in the name of the father , the sonne , and the holy ghost , teaching them to observe all things whatsoever i have commanded you . here is commission given for the dispensation of the word and sacraments . that of the word , is either for laying the first foundation , or for the superstruction , either for their work of planting , preaching where christ was never known by name ; or else for watering , to carry on that happy beginning . their first work in laying the first foundation , is given in charge in these words , disciple all nations , which was not the work of one age . though egesippus ( as he is quoted by doctor andrews , preface to the decalogue , page . ) saith , that there was no known common-wealth in any part of the world inhabited , but within fourty years after christs passion received a great shaking off of heathenish religion ; yet the whole work after so many centuries of yeeres , is not yet done ; those that are learned in geography say , that there is not above the nineteenth part of the inhabited world , that beares the name of christian , and a great part of those so over-runne with barbarisme , that they have little more than a name that they live ; when yet we beleeve the work shall be more universal , that as god was once knowne in jury , his name great in israel ; so it shall be from the rising of the sunne to the going down thereof , mal. . . and that the kingdomes of the world shall become the kingdomes of our lord and of his christ , revel . . . their work of superstruction or building up of disciples , is given them in charge in these words , teaching them to observe all whatsoever i have commanded you . as long as homage is due to christ , so long a ministery is to be continued to call for it , and give directions in it , which we finde farther held out , ephes . . , , , . there is an enumeration of ministerial functions , extraordinary and ordinary , as there is an appointment of apostles , prophets , evangelists ; so , also of pastors and teachers , their work is there pointed out , for the perfecting of the saints , for the work of the ministery , for the edifying of the body of christ ; as also their duration and continuance , till we all come in the unity of faith , and of the knowledge of the sonne of god , unto a perfect man , unto the measure of the stature of the fulnesse of christ. when in the world all are saints , and no imperfection can be found in these saints , nor any thing wanting in the mystical body of christ , when there is not an errour to be found , either in judgement or practice , nor a seducer , or false teacher feared , then , and not before , a ministery may be spared ; this will not be , as long as there is a devil in hell , and a man with corruption upon earth . there is not a man that opposeth a ministery , but the being of that man is an unanswerable argument for the establishment of it . their work for dispensation of the sacraments is given in charge explicitely in those words , baptizing them , &c. as implicitely in that charge , teaching them to observe all that i have commanded . this of baptisme answers in duration to that other sacrament of the lords supper , cor. . . as oft as you eat of this bread , and drink of this cup , you shew forth the lords death till he come . secondly , it appears in the promise of christ jesus , annext by way of encouragement in this work , verse . lo , i am with you alwayes , even unto the end of the world . this is we see to the uttermost extent of time , alwayes , even all dayes , to the worlds end . and howsoever some quarrel may be raised about the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saeculi being taken in so various an acception in the holy scriptures ; yet the subject matter whereon it is spoken , is a work of more lasting ( as hath been observed ) than one age , together with the phrase annext ; the consummation or finishing , plainly signifies that this promise is for perpetuity till christs coming at the end of ages * . that which puts a period to the lords supper , must alone put a period to this work ; and for any to make a promise to a dying man , ready to yeeld up the ghost , for help for many years , who is but to live few yeares , were a strange promise ; and to settle a function of the ministery with a promise of assistance through all ages , when it must be extinct in that age , were as strange a promise . a promise to a non-entity , or meere chimara . ministers then are in the church as starres , not as meteors ; they grow as plants , not as mushromes , their duration is not for a yeare , for an age , but through all ages . thirdly , this appeares by the apostles care for a succession , being not suffered to continue by reason of death , they took care for others to fill up their places ; in the churches which they had planted . therefore paul ( called , not by man , but by a vision and voice from heaven ) gives order for a ministerial call by ordination , giving charge to titus , tit. . . to ordaine elders in every city , and this by laying on of the hands of the presbytery , tim. . . to whom the care of church-inspection was by him committed , acts . . compared with verse . and paul and barnabas in their journal , acts . . ordained elders in every church , and recommended them to god with prayer and fasting , of which more afterwards . fourthly , this appears in the setled pastors , which were found in constituted , established churches . epaphroditus in philippi , philip. . . archippus in colesses , col. . . those of ephesus , which gave the apostles meeting at miletum , acts . . john who lived longest of the apostles , and wrote his revelation towards the ending of his dayes in the issle of pathmos , rev. . . in his banishment there for the testimony of jesus christ ; writes several epistles to the angels , of the several respective churches in asia , which angels were to be his survivors , and are not denied by any , to be ministers of those several city-churches there mentioned , whether these churches were such as have been called diocesan , presbyterial , or congregational , is not here to be questioned , but that they were ministers appointed over their several charges , is out of question . fifthly , this appeares by the charge given for respect and esteeme to be given to those who thus stood up in succession in such established churches , thes . . , . we beseech you , brethren , to know them which labour among you , and are over you in the lord , and admonish you , and to esteeme them very highly in love for their works sake . phil. . receive him therefore in the lord with all gladnesse , and hold such in reputation . obey them that have the rule over you , and submit your selves ; for they watch for your souls , as they that must give an account , that they may do it with joy , and not with grief , for that is unprofitable for you , heb. . . these were not to be reviled , railed upon ; but reverenced , honoured and obeyed ; and an order not in being , is not to be thus honoured . sixthly , it appeares by the ordinance of the lord jesus for their liveli-hood and subsistence , cor. . , . do ye not know that they which minister about holy things , live of the things of the temple ? and they which wait at the altar , are partakers with the altar ? even so hath the lord ordained , that they which preach the gospel ; should live of the gospel . here we finde three things implied . . that there was a particular order of men in the time of the law , separated by god for the ministerial work , and designed by his especial appointment for that businesse . . that there is a proportionable ordinance of christ in gospel-times of select men for that businesse . . that maintenance by gods appointment was designed , as for one , so for both in their respective times and succession . seventhly , it is farther cleared , by that hand of providence , that hath answerably provided in all ages , men for this work , in a constant succession . no age since the apostles , have wanted them , i say not that there was a ministery in every age , in equal purity and lustre , yet all ages held up that order , and papacy , when the minstery was laid most low , found out those that were faithful to christ iesus . some set providence so high , that they make it a rule of life , as well , as , scriptures ; me thinks it may be confest , that it gives some light to doubtful scriptures , the analogy of faith being held firme , somewhat may be gathered from it . to give instance in those scriptures which seeme to beare witnesse of a glorious call of the iewes , which most receive , and some question , god so ordering by providence , that in the revolution of so many ages , they still continue a distinct people , separate from others not joyning in their worship , but retaining still their own ; and keeping up the scriptures of the old testament , when no such thing can be said of any captivated dispersed people , it seemes to speak that they wait for , and as it were , expect when the vaile may be taken off ; that they may returne to the lord. but here , providence seconding such clear texts of scripture , such that leave not a doubt behinde them unlesse men shut their eyes against the sunne , may sure be acknowledged to be an additional demonstration . for reasons of the necessity of such an established ministery to be continued in constituted churches . . the church of god is to continue , and have its abode through all ages of the world ; as long as a world is to continue , so long a church is to continue , in which god may have glory by christ jesus , ephes . . . and therefore compared to a mountaine , as for eminence , so for continuance , psalme . . to an house built by christ himself on a rock , against which the gates of hell shall not prevaile . now a ministery and a church cannot be separated ; it is of the integrality , if not of the essence of it . a church setled by a ministery , may continue being for some time , though in much imperfection , without a ministery , but will soon be without being . this is confest of all that would hold up a church in being ; whether episcopal , independent , or presbyterial . they that would level a ministery ( which is the work of many ) would level all churches upon earth also . they would drive god from off the earth , and lay his glory in the dust . . there must be intercourse between god and his people , between earth and heaven in all ages . it shall at no time be truly said with those apostates , ezek. . . the lord hath forsaken the earth . now there must be men designed , embassadours appointed to carry on this work . as the priests in the law were ordained for men in things appertaining to god , as heb. . . so the ministers of the gospel have a parallel institution in succession , cor. . . god in no age carries it on in an immediate way and manner . . take away this ordinance of a ministerial function , and all spiritual miseries to an utter confused chaos will presently and necessarily follow . first , ignorance , all spiritual darknesse and blindnesse . as the setting of the sunne brings darknesse upon the horizon , so the absence of a ministery brings darknesse upon the church . they are the light of the world , matth. . . john baptist was a burning light , john . . paul was sent to bring a people from darknesse to light , as acts . . their ministery is called a vision , without them men are without light . it is the highest of contradictions to cry up light , and cry down a ministerial function . secondly , wickednesse ; this follows from the former . if a man walk in the night he stumbleth , ( saith our saviour ) because there is no light in him , john . . an ignorant man cannot be above a wicked man , ephes . . . alienated from the life of god by reason of their ignorance that is in them : as that prodigal ( which the wise man brings in complaining , that he had not obeyed the voice of his teachers ) was almost in all the evil in the midst of the assembly , prov . . so , they may say that want teachers ; blinde places of the earth are full of the habitations of cruelty , psal . . . thirdly , errour , heresie , blasphemy . this is evident . . in reason . men that want a guide must needs go astray , sheep without a shepherd , cannot long hold their walk . the apostle knew , that after his departure , ravening wolves would arise , not sparing the flock , acts . what a wolf is to the flock , that a seducer is to the church . these waited the opportunity of the apostles absence ; smite the shepherd , and the sheep will be scattered ; when there is no shepherd in israel , every man does that which is right in his own eyes , as when there is no king in israel . . by experience , what grosse opinions in worship did the israelites entertaine in moses his fourty days absence from them ? let us go no further than our selves , since a ministery in england was blasted , and men made it their honour to revile and reproach it ; how fruitful have we been in those monsters , from the lowest step of semiseparation , to the highest pitch of rantisme ? which hath occasioned all those attestations to the truth of christ jesus against errours , heresies , and blasphemies of this time , from the ministers of christ , in most parts of this nation . jesus christ leaving not himself without witnesse , in which we may see lists of them unto trembling amazement . but if we cannot see it at home , let us heare of it from abroad , from the penne of a protestant divine , making observation of the state of the church in england , gives this sad , and too true report unto the world : * that england in foure yeares space is become an ●eap and sink of all errours and sects , no province from the beginning of the world , ever brought forth , in so little a space , so many monstrous heresies , as this . honor. reggus comment de statu ecclesiae in anglia , pag. . hath christ any thing that he may enjoy unquestioned among us ? as he may not have an embassadour , so he must not enjoy a day , or an ordinance , not so much as his deity among us . . if neither reason nor experience , will serve to convince us , let the apostle be heard , ephes . . , . he gave gifts unto men , some apostles , and some prophets , and some evangelists , and some pastors , and some teachers , that we be not as children ●ost to and fro , with every winde of doctrine . one end of the ministery is establishment of saints against errours . and it is not the least of the cunning sleights of men to throw down a ministery , that errour may be introduced , and heresies planted , we must not look to be secure from seducers , longer than a ministery ballasts us . it is objected that in new testament-times , there is a promise , that god will poure out his spirit on all flesh , sonnes and daughters shall prophecy ; your old men shall dream dreams , your young men shall see visions . and also upon the servants , and upon the handmaids , in those dayes will i poure out my spirit , ioel . , so that now this office is not with limit to some , but promiscuously in all . first , answ . old testament-prophecies must be understood according to new testament-interpretations , not alwayes , as in the letter they may seem to hold things out , but as the spirit of god there unfolds them ; and as the event to those that live in after-ages in the church , cleares them . the rigid adhering to the letter of mystical prophecies , hath brought many into dangerous snares . this holds the jews in blindnesse , looking after a messiah , with a temporal rule and power , they will receive no other . this caused many in christs time , to expect elijah in person , and not to regard john , who came in the power and spirit of elijah . this holds those of the church of rome , that they see not that antichrist , who opposeth christ in a mystery , but expect one that opposeth christ openly . and let others take heed , that it do not deceive them , while they look after a personal reigne of christ upon earth , which some mysterious scriptures seeme to imply , when open cleare texts do manifestly contradict . secondly , when in new testament-times , this prophecy was first fulfilled , observe what way was taken for the fulfilling of it , the spirit comes in the forme of tongues , fiery and cloven , and sate upon each of the apostles , and this peter sayes , was that which was foretold by joel the prophet , acts . . there is a singular analogy between scripture-signes , and the thing signified ; whether ordinary in sacraments , or extraordinary in visions . this shews in what manner , and way , the spirit is communicated , in all languages , and nations , and that the spirit is received by the hearing of faith ; if peter may interpret joel , a ministery is established , and not overthrown . thirdly , those high expressions there , serve only to set out the abundance of knowledge which men by the ministerial work should reach in gospel-times ; what prophets then saw , and those that saw visions , and dreamed dreames knew , that men of all ranks should see , what the prophets diligently enquired after , pet. . . they should understand . fourthly , i could wish that these men would compare another prophecie of new testament-times , zach. . . where the lord promises to cause the prophets , and the unclean spirits to passe out of the land . prophets there , are men of unclean spirits ; those false spirits that are gone out into the world . these shall be brought to a serious conviction , and shall be ashamed every one of his vision , of the spirit of the which they use to speak , the revelation of which they were wont to boast ; and shall no longer weare a rough garment to deceive , sh●l relinquish that calling , function or practice , giving in this reason ; i am no prophet , man taught me to keep cattel from my youth . because they were bred for husbandry , man another way , therefore they are not for this function ; in the case of extraordinary inspiration , this indeed holds not ; amos pleads , amos . . i was no prophet , nor a prophets son , but i was an herdman , and a gatherer of sycamore fruit ; he was thus trained up , and therefore lived in this calling , in which he was trained , till god gave him an extraordinary call ; and this he pleads , the lord took me as i followed the flock , and the lord said unto me , go , prophesie to my people israel , verse . robinson the learnedst penne ( i suppose ) of that party , undertaking to defend the liberty of all , promiscuously to preach the gospel , and that it is no proper work of a select ministery , instances in christ and his apostles , who preacht ( saith he ) in the jewish church without contradiction : and whereas we except against this ; that they were extraordinarily called , and qualified , he answers , that the exception , though true , yet is not of force , for their argument is not that they preached ( which their extraordinary call would warrant , ) but that they preached and were not excepted against by the jewes ; who did not beleeve any extraordinary immediate call of theirs , yet never excepted against them ; but received them , upon the account of private men , and therefore it appears that it was their ordinary course , that any gifted man might preach without control . ans . it is wonder , answ . so quick-sighted a man , could not see that christ himself was excepted against by the jewish elders , and that upon this very point , how often we know not , but we see it upon record , in three several evangelists that the excepted against him . the chief priests and the elders of 〈…〉 to him as he was teaching , and said , by what authority 〈◊〉 thou these things , and who gave thee this authority ? luke . . matth. . . mark . . their argument runs thus : they that preach the gospel must have their authority for it . thou undertakest this work , produce thy authority , let us see thy warrant ? christ answers not , that it was each mans l●berty , and duty , who had gifts , as he must have done , else he was wanting in his defence of the truth , in case their proposition had been false , but puts a question , in which he clearly holds out his extraordinary call ; the baptisme of john , whence was it , from heaven , or of men ? as john baptized , so i preach . he baptized not , neither do i preach without authority , whence we may collect that he that may presume to set up a new sacrament , without farther authority , may with the same liberty , undertake to be a gospel-preacher . . that prophecy is objected , object . jerem. . , , . . this shall be the covenant that i will make with the house of israel ; after those dayes , saith the lord , i will put my law in their inward parts , and write it in their hearts , and will be their god , and they shall be my people . and they shall teach no more every man his neighbour , and every man his brother , saying , know the lord ; for they shall all know me from the least of them , even unto the greatest of them , saith the lord , for i will forgive their inquity , and remember their sin no more . this text is frequently produced for several purposes , answ . as to assert an unconditional covenant , ( that all lies on gods hand , and we are engaged to nothing ) so to decry all gospel-ordinances , all use of a ministery to teach the good knowledge of the lord ; some make use of it for one of these ends , and confesse it will not serve for both ; it will set up an unconditional covenant , but it will not destroy new testament-ordinances ; others will have it serve both , when the truth is aright understood , it serves for neither . the two first branches of the former answer will give satisfaction here ; if old testament-prophecies are to be understood according to new testament-interpretations , then no unconditional covenant will here be established , nor yet gospel-ordinances decryed ; seeing in the new testament , covenant-conditions are clearly and undeniably held out , and a gospel-ministery established , which already in both parts is fully cleared . a ministery is set up with instructions to require faith and repentance , and that upon those termes , that without them there is no remission of sins , no salvation . . as to that , for which it is here produced , it rather serves for overthrow of mutual conferences , christian communion for mutual edification , than the ministerial power . the text is , not that ye shall have no more teachers in publick ; but they shall teach no more every man his brother , and every man his neighbour ; for every one shall know him , &c. the apostles charge , col. . . flies full in the face of this interpretation , let the word of christ dwell in you plenteously in all wisdome , speaking to one another , this prophecie is so streined , that there is no need of such admonition , nor any use of brotherly exhortations . certainly neither of these inferences from this prophecie , were in the apostles thoughts , when he exhorted the thessalonians , thes . . . comfort your selves together , and edifie one another , even as also ye do , adding in the next verses : and we beseech you brethren to know them which labour among you , and are over you in the lord , and admonish you , and to esteem them very highly in love for their works sake , &c. the councel had been more sutable , to have bid them to have ceased this mutual consolation , and edification ; and , as for th●se that were over them , that distinction of over , and under , was antichristian , that they must cease to honour , and make it their businesse to level them . but above all , it is wonder , how those that are high , in setting up , all for teachers , and will have liberty of prophecie promiscuous , can with face urge this text , the letter of it being against , brother and brother , neighbour and neighbour , teaching one another , and not against a ministerial way for edification . . for the full interpretation of the words , that of king james must be acknowledged ; in mystical prophecies , it is farre more easie to confute an absurd interpretation ; than finde out a true one . one that joynes in the former part , to establish an unconditional covenant , against new testament-light , yet leaves them in the latter , and says , the not teaching one another , there spoken of , is meant of that obscure teaching which was under the law. i wish that his party would here heed him , and that himself would consider , that when he would have them to recede from the rigid adhering to the letter of this part of the prophecie , for overthrow of all helps for knowledge , whether he have not equal cause to recede from that which he , would with like rigour fasten upon it ; i shall undertake as clearly from the new testament , to hold out conditions in the covenant of grace ; as any other man shall finde either warrant , or ordinance for publick , or private admonition or exhortation ; they shall not have so much need of teaching as formerly , say the annotations on that place , and it is plaine , that , that is often spoken in scripture negatively ; that is meant comparatively ; i will have mercy , and not sacrifice , hos . . . when he would have both mercy and sacrifice , though mercy preferred above sacrifice . calvin hath fully spoken to this objection , satisfying both his adversary and his reader , giving them a full refutation , and the text a good interpretation : a in that some phantastick spirits , ( saith he , ) take occasion from hence to abolish all outward preaching of the word , as though in the kingdom of christ it were superfluous , their madnesse may easily be answered . this is their objection : ( saith he ) after the coming of christ a man ought not to teach his neighbour ; let an outward ministery then be gone , and give way to an inward in piration . but they passe that by ( saith our author ) that in the prophet which is chiefly worthy of observation ; the prophet doth not deny that one should teach another , but these are his words ; they shall not teach one another , saying , know the lord ; as though he should say , such ignorance should not possesse the minds of men as heretofore , that they should not know who the lord is , for we know there is a twofold use of teaching . first , that those that were altogether ignorant , may begin with the first elements ; and afterwards that they that are thus entered , may make a farther progresse . therefore when christians as long as they live ought to learn , there is none so wise , but need to be taught , so that a teachable disposition is not the least part of wisdome , and what our way to profit is , if we will be christs disciples , paul sheweth in his epistle to the ephesians , chap. . . he gave gifts unto men ; some pastours , some teachers , &c. whence it appears that nothing else came into the prophets thoughts , than to spoile the church of so great a benefit . thus far judicious calvin on heb. . verse , , , . in case these words [ not only ] might be supplied as some would have it , men shall not only teach one another , know the lord , but all shall know me ; giving instances of the like , of necessity to be supplyed in other scriptures , then the whole scope of the place were cleared : for the jews as they did make use of the teaching of men , so , for the generality they rested in it ; here they are taught that which they never minded , the necessity of the concurrence , of gods teaching with mans , that when man discovers the object , god should put in frame the organ . certain it is , that when other prophecies foretell in new testament-times , mens zeal , to stirre up one another in the knowledge of god , ( as isa . . . zech. . , , . yea , the very chapter whence this prophecie is taken , ver . . and the apostles in the new testament call upon men for the mutual help of each other for edification ) this prophecie does not stand alone for the destruction of it . chap. xxvii . schooles and nurseries of learning , in order to a gifted ministery necessary . as a ministery is to be established , to bring men into covenant , and to bring them up , to the termes of the covenant , so all that necessarily conduces to it , is necessarily to be provided . first , nurseries , seminaries , seed-plots , for gifts and abilities fitting for it , and sutable to it . qui vult finem , vult media , is a certain rule ; the end ever supposes the way to it . he that will be a workman , must have tools ; he that will fight a battel , must have armes ; he that will make a purchase , must have moneys ; as , other things , so , the ministery must have its due preparations . christ having commissioned the twelve , for the work of discipling nations , they must not set upon it , till they were enpoured for it . we have not inspiration ; that is to be supplied by education , the way that paul gave in charge to timothy , give attendance to reading , tim. . . meditate wholly on these things , that thy profitting may appear to all , verse . as he had not health by miracle , but in the use of means , tim. . . so , neither had he gifts for the ministery , but by study . a way for the advancement of study is therefore necessary , and though neither law nor gospel , do in the letter expressely appoint them ; no more than they did synagogues for the jewes , and the like places of assembly for christians , yet by way of necessary consequence , both law , and gospel call for them , seeing they expressely call for that , which without these cannot be effected . a school to teach letters , with the art of spelling , that we may be able to read , is not any where appointed , the holy ghost speaking to men of the light of reason ; and requiring knowledge of the law by searching the scriptures , and meditation in it , knew , this was needlesse : as petty schooles for private christians , so are schooles of a higher nature , for the ministerial function ; therefore , as all sects whatsoever had their schooles , to advance their way ; stephen met with some of them at jerusalem , paul at athens , so , we finde the like for the propagation of the knowledge of the law of god , the sonnes of the prophets say to elisha , king. . . behold , the place where we dwell is too strait for us . sonnes of prophets , were no other than pupils , or scholars of the prophets , and we see , that they made their abode together , and their number encreased ; to this solomon alludes in the proverbs , in the person of wisdom , my sonne , receive my instruction ; and our saviour also , wisdom is justified of all her children , mat. . . such a place there was at naioth in ramah , whither david fled , and saul followed him , sam. . . there was samuel , and a company of prophets . naicthum venerunt , &c. they came to naioth , which was the dwelling of the prophets , who exercised themselves in the law of god , that the doctrine of salvation might be propagaed throughout the whole region of israel . so calvin on the place , naioth habitatio quaedam , &c. naioth was the dwelling of the prophets in ramah , where the beleevers gave themselves up to the study of gods law , and were called the sonnes of the prophets . pellican in locum , pag. and from these wor●s willer on the place ( out of peter martyr ) concludes , that the noble foundation of vniversities , and schools of learning , is grounded upon the example of the prophets . to this end there was a colledge in jerusalem , where huldah the prophetesse did live , chron. . . and jeremy who lived in the same time , speaks of the prophets of jerusalem , as of the prophets of samaria , jerem. . , . in either places they had , as appeares , schooles of the prophets . after the destruction of jerusalem , schooles for learning were still held up by the jewes . they had their university in tiberias , as weemes observes , christian synagogue , page . in babylon , saith he , there were three famous vniversities , neharda , sora and pambeditha . he farther saith , colledges were appointed to receive strangers , and were called labrothenu , which is corruptly read libertines , acts . . by the same providence , on like warranty in the dayes of the gospel , they have been set up at alexandria , antioch , where many famous men taught publickly ( saith wille● further out of martyr , ) as pentianus , origen , clemens . these through gods goodnesse are continued ; wheresoever the gospel is preached , so that the use of schools , the necessitie of universities , is evident as well in scripture as the light of reason . objections answered . object . but the vniversities of europe are a cause of vnivers●l sines and plagues , object . we wa●t the vniversities . the s 〈◊〉 and seed plots of all piety . but have not those fountaines , ever sent what streames the times liked , and ever changed their 〈…〉 , according to the princes eye and palate ? bloody tenent , page . answ . answ . so from the prophets of jerusalem ( as jeremy complaines ) profanenesse went into all the land , their universities ( it seemes ) were as foul as ours which the prophet bewailed , and had a zeal to purge but not to destroy and wholly ruinate . the streams from thence ( blessed be god ) have not run in one channel . we have from thence sweet waters ( as well as bitter streams ) that have made glad the cities of god. object . object . i honour schooles for tongues and arts , but the institution of europes vniversities , devoting persons , for schollars in a monastical way , forbidding marriage and labour too , i hold ( saith one ) as farre from the minde of jesus christ , as it is from the propagating of his name and worship . bloody tenent . page . answ . i am of your minde , they very well agree to both , as may sufficiently appeare in that which hath been said they that propagate his name and worship , must know it ; and this is the way to attaine to knowledge , for the forbidding of labour , i know no such expresse statute , but the very being of schools , of this kinde is inconsistent with it . a school for tongues , and arts , cannot be a shop for trades , can we think , those sons of the prophets that studied under elisha , or those prophets under samuel , had their employments of manufactures or tillage ? if they had been men of labour , they would sure have had an axe among them , and not have been put to borrow . to be a prophet and an husbandman , as zach. . . taught from youth to keep cattel ; cannot stand together , as hath been shewn . the levites had no land for tillage , nor yet do we read that they drove any trades , their work we finde prescribed them , deut. . . they shall teach jacob thy judgements , and israel thy laws , they shall put incense before thee , and whole burnt-offering before the altar . so for ministers of the gospel , we hear of their labour in word and doctrine , their charge to preach in season and out of season . for the forbidding of marriage ; there is no such thing , who hath not known men , in that state in the universities , and resident in colledges ? it is true that those students , that have their maintenance from the founders donation , upon marriage lose their place , but do not incurre expulsion . and the thing is very equal , seeing those places are not intended for a setled abode , ( as some abuse them ) but for preparation for publick employment , whether in church or state , and who blames those ties of apprentices from marriage , for the terme of their service to know their trades ? if wives and families should be taken in , they would soon finde the inconvenience that the sonnes of the prophets complained of , their dwellings would be too strait for them . object . object . have not the vniversities sacrilegionsly stole this blessed name of christs scholars from his people ? is not the very scripture-language it self bec●me absurd , to wit , to call gods people , especially women ( as dorcas ) scholars ? answ . bloody tenent , ibid. and was it not an equal sacriledge , for some peculiar men to take the title of the sons of the prophets , who ( as it is plain ) were not their children , but their scholars , and therefore the prophets , ( under whose tuition they were ) were called by them , as , by the name of father , king. . . so , also by the name of master , king. . . being those masters of the assemblies that the wise man speaks of , eccles . . others heard the doctrine , and as sons received the instructions of the prophets as well as they , yet the title is given peculiarly to some , who in a peculiar way were separate for that work , not common to all men , much lesse to women . besides , the word scholler is plainly in relation to schooles , men may learn christ and be his disciples , is confest , though they be not scholars in this way . i know no schooles of the prophets in the new testament , object . but the particular congregation of christ jesus . and i question whether it be any thing but sinne that hath dried up this current of the spirit , in those rare gifts of tongues , to gods sonnes and daughters , serving so admirably , both for the understanding of the original scriptures , and also for the propagating of the name of christ . who knows but that it may please the lord , again to cloath his people , with a spirit of zeal , and courage for the name of christ , yea and poure forth those fiery streames again of tongues , and prophecy in the restauration of zion ? bloody tenent page . i am glad to here it confessed , that sinne is displeasing to god , and that any judgement on the church is confest to be let in at this gate ; i am glad farther to hear that tongues serve , so admirably to propagate the name of christ , whence i infer , that while this judgement for sin continues , there is a necessity of other courses to attaine this , that is acknowledged to be of this excellency . since the judgement was laid on the earth for sin , men have got their bread with labour , and so must as long as the judgement remaines . the like paines must be for learning as for a living ; when god shall please to poure out again these fiery streames , we then shall confesse the unusefulnesse of schools to this purpose , in the mean space their use is evident . and seeing it is acknowledged that men must digge with daily study , and labour to come at the original fountaines ; let none be like pharaoh to urge a tale of brick , and deny straw . if they must thus digge , let them not be necessitated to go to the papists to sharpen their spades , as sometimes israel to the philistines , with their goads and mattocks , which yet necessarily will be , if their schools be kept up , and ours cried down . mr. ainsworth is brought in for an instance , who ( as is said ) had scarce his peer , among a thousand academians for the scripture-originals , and yet he scarce set foot within a colledge walls . his abilities in the tongues is evident ( which was his master-piece ) but his education i know not but one swallow makes not a spring . i have known a man excellent , in the most exquisite manual trade , who yet never served a master to learn it , yet this never took men off the way of apprentiships if mr. ainsworth scarce set foot in a colledge walls , yet he reaped the fruit of their labours that were studied , and thi● way excelled . is this the honour that you professe to give to schools for tongues and arts , to perswade men not to set their foot within them ? another goes yet here farther , object . not only to put down schooles , and demolish academies for learning but to deny any necessity or use of learning at all , yea , any necessity of a ministery for interpretation of scripture , as the compassionate samaritane , page , , . one interest ( among others by him named ) of ministers , is to perswade the people , that the scriptures , though we have them in our tongue , are not yet to be understood by us , without their help , and interpretation , so that in effect we are in the same condition with those we have so long pitied , that are forbid to have the scriptures in their own tongue ; for it is alone , not to have them in our own tongue , and to be made beleeve that we cannot understand them , though we have them in our own . is the cabinet open to us ? and do we yet want a key ? has so much labour been spent ? so many translations extant , and are we yet to seek ? let us argue a little with them ; either the scriptures are not rightly translated , or else they are ; if they are not , why have we not been told so all this while ? why have we been cheated into errours ? if they are rightly translated , why should not english men understand them ? the idiomes and proprieties of the hebrew and greek languages , which some say , cannot word for word be exprest in english , might all this while have been translated into as many english words , as will carry the sense thereof . for the dilemma concerning the scriptures rightly translated , or not rightly ; i may apply that of job , chap. . verse . how forcible are right words , but what doth your arguing reprove ? and answer in a word , that they are rightly translated according to the reach of a humane work , and more rightly than the translation followed so much by the evangelists and apostles . i suppose , all will yeeld that ours is more exact after the original , than was that of the seventy ; and yet there was no cheat in those translations ; if there had , those witnesses of christ had not been silent ; and yet not such a perfection that will bear no amendment . there is still use of examination of them , of asserting and defending them ; but be it granted that the translation is every way exact and full , does it follow that there needs no help or interpretation ? the people of the jewes had the original it self , and spake the language in which scripture was written ; yet the priests lips were then to preserve knowledge , and the people were to seek the law at his mouth , mal. . the cabinet was open to them , as it is to us ; yet there needed a key for farther opening . those two disciples , with whom christ had to deale with , upon the way , had the scriptures , either in the translation , or original , as is evident from christs own words , reproving them for not beleeving all that the prophets had written , and yet a key of interpretation was needful , and useful ; christ opened unto them the scriptures , luke . . if this compassionate samaritane were questioned ( as the eunuch was by philip ) understandest thou what thou readest ? he would not have given his answer , how shall i understand without an interpreter ? but would streight have answered , yes , as well as any linguist in the world ; i have no need of your help for interpretation . the cabinet is open , spare your key . this was one of the arts , that some prelates made use of , to keep up a reading ministery , to perswade , that scripture were so plaine distinctly read in our own tongue , that they might be understood without any interpretation . but the plainnesse and easinesse of a rule , and the use of means for understanding of it stand together ; we maintaine a plainnesse in scripture for the simple to understand , but not sitting idle , and lazy ; but searching the scriptures , and making use of those gifts of christ , which he shed forth from the right hand of the father , for the edifying of his body , till we come into the unity of the faith and knowledge of the sonne of god , unto a perfect man. that we might not henceforth be as children , tossed to and fro with every winde of doctrine , by the sleight of men and cunning craftinesse of those that lie in waite to deceive , ephes . . , . we may soone see their artifice that labour to beare them down , thus they know their cunning sleight may be carried in the dark , and their impostures lie undiscovered . our compassionate man , pretending to avoid a cheat ; acts the part of the most notable cheater . the prophet stood for that office of the priests , that their lips should preserve knowledge , even when they had corrupted the covenant of levi , whatsoever their way was , yet this was their duty , so must we for the stewards of the mysteries of god , it is their work to dispense them , and the people are to seek at their mouthes for them . but enough i hope hath been spoke for a ministery , for a knowing ministery , and objections against it fully satisfied . chap. xxviii an orderly way of admission of men , into the mininisterial function necessary . as men for the ministery are to be trained up for the work , so there must be an orderly way of admittance to it , the way which scripture traces out to us . self-consecration is alone beseeming the priests of jeroboam , chron. the lowest of the people that have neither inspiration , nor education , that have been taught of men ( not any thing that may conduce to the dividing of the word aright ; but ) how to keep cattel , zach. . . or some answerable employment , in its due place commendable , but no introduction to the ministerial honour . these run , and stay not for sending , and going without commission , they go without assistance , and soon runne themselves into those bogges , in which without special grace , they are irrecoverably plunged ; they want home-reproofs , the wounds of friends , zach. . . that they may no longer wear a rough garment to deceive ; when the apostle layes down the greatest necessitie of preaching , he puts the question , how shall they preach , unlesse they be sent ? men that go upon this work , must be able to make good their call . the ministery of the gospel being of divine institution , as well as the priesthood of the law ; there must be a call from god for the one as for the the other ; heb. . . no man taketh this honour unto himselfe , but he that is called of god , as was aaron . there is none that expect not a call from god in this work , but have their brand in the scripture , jerem. . . the lord said unto me , the prophets prophesie lies in my name , and i sent them not ; yet they say , sword and famine shall not be in this land : by sword and famine shall those prophets be consumed , jerem. . . for i have not sent them , saith the lord , yet they prophesie a lie in my name , that i might drive you out , and that ye might perish , and the prophets that prophesie unto you . and as they runne on their own heads , so they vent their own tenents , and prophesie out of the deceit of their owne hearts , jerem. . . those shall never finde comfort in the work , that are not able to say with the apostle , christ sent me to preach the gospel , cor. . . . the work is gods , the advancement and setting up of his kingdome , the ruine and demolition of the kingdome of satan , acts . . the whole of all that they do is of high concernment to him ; each man will see to his own businesse , and finde labourers for his own work ; god hath no lesse care , jesus christ is no lesse mindful , harvest-masters provide harvest-labourers ; the master of this harvest provides labourers for his work , and gives them commission , mat. . . all necessaries for the work , inward , outward , are to be supplied from him . they must have livelihood and provision from heaven , they must receive instruction from heaven , they must be taught of god , that they may teach ; god must protect ; he must encourage and embolden , he must command successe , and give encrease . they are agents in his hand , and must be appointed by him ; it is no marvel , if they that be not sent of him , be left destitue of all . he is a god of order , and he will have order observed , and in no way is order seene so comely , as when all know their places , and stations ; when in a great house or a mighty army , each man will do what work he pleases ; undertake what place of trust and command he pleases ; each souldier in an army will be a commander , each servant in a family a steward , there must needs be high and great confusion . the manifold absurdities that will unavoidably follow , in case each man may thrust himself into this work , and so drive on his own interests , see in master hall his pulpit guarded , argument . . this power of putting men into this work , equally concernes the whole trinity , each one of the persons hath his hand in the separation of men for it ; jesus christ in a vision , sent paul upon this errand , acts . . see further , cor. . . eph. . . he is , an apostle by the will of god , col. . . which is understood of the father . god set in the church , first apostles , secondarily prophets , cor. . . the holy ghost hath here an hand , acts . . the holy ghost said , separate me barnabas and saul , for the work whereunto i have called them , acts . . take heed therefore unto your selves , and to all the flock over which the holy ghost hath made you overseers , to feed the church of god , which he hath purchased with his own blood . and this sending or authorizing , is , as their gifting , or fitting , either extraordinary and immediate , nothing of man intervening ; or else mediate by mans ministery and his approbation . paul had both an immediate way ; both his authority , and ability for the work ; he professes that he is an apostle ; not of man , nor by man ; he owes it not to man as the authour , so may any minister of christ say , he owes it not to man as an instrument ; so only prophets and apostles can say : as his calling was thus immediate , so in like sort was his instructions for it , gal. . . for i neither received if of man , neither was i taught it ; but by the revelation of jesus christ . they that divide these , are exceedingly to blame ; assuming authority without man , but confessing that for abilities , as they must look up to god , so they must make use of man , must apply themselves to reading , and make use of the helps of others . the immediate call is by vision , revelation , or whatsoever otherway god pleases to manifest himself . thus in a vision paul was called ; where that is not , the mediate call only remains , which is the way of all that attaine to gifts by education , study , and the blessing of heaven on their endeavours . this is called , as in scripture , so in church-writers , by the name of ordination , and the whole work ( containing as well that which is essential to it , as the adjuncts of it ) may be thus described . an act of men in a ministerial function , associated in a presbytery ; setting some apart upon proof and examination , as presbyters and elders in the church , by fasting and praying with imposition of hands . we find no other , but men in ministerial function , in all the holy scriptures acting in it . paul and barnabas ordaine elders in every church , which in their journal they visite , acts . . timothy is directed in the way of it . tim. . . lay hands suddenly on no man. titus is enjoyned to ordaine elders in every city in creet , tit. . . he is named alone , but the naming of one excludes not others , and therefore it appears , that in timothies ordination , a presbytery , or a combination of presbyters did joyne , tim. . . which way in our church hath ever been held . the bishop ( supposed by some , to be vested in the whole power of ordination ) never had authority to ordaine alone ; but grave presbyters according to the canon , were to joyn with him , though by reason of greatnesse , his vote ordinarily did overmuch sway in it . some would have the people here to have their hand , in that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place of the acts , chap. . . implies a lifting up of the hand . but whatsoever the word in its etymology may imply , the use is not such , as is plaine by comparing acts . . where the immediate ordination of god , by the same word is held forth unto us . they know the weight of the ministerial function , and they are best able to judge of requisite abilities . one that is willing to give as much to the people , as may be , yet confesses that in grammatical construction , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can agree with no other but paul and barnabas , and that it was only their act ; and therefore he would finde it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( saith he ) doth not signifie in every church , as it is translated , but according to the church instancing in the orators phrase , faciam secundumte ; i will do it according to thy minde : so they ( viz. paul and barnabas ) ordained them elders , according to the church , that is , according to the minde and will of the church . if this were granted , it would only conclude an acquiescency in the people , and that they had satisfaction in that ordination , carryed on by paul and barnabas . yet this phrase here , can no where prove that the church or people ; made choise of them , then we man prove from that injunction of the apostle , titus . . to ordaine elders in every city , that the whole city had there their vote in elections ; as much stresse may be laid upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every city , or according to the minde of the city , in this of paul to titus , as upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every church , or according to the minde of the church , in that of luke in the history of the acts. what power the people or the faithful may have in election , and how farre it may be convenient that they may be overborne for their good , i will not here dispute . i only conclude , that we finde not the people any where ordaining we read of ordination in churches , for the churches use , not ordination by churches , taking it in that sense , for the whole community of beleevers . these , in a ministerial function in this act of ordination , set select men apart for presbyters , or elders ; so acts . . titus . . titus is enjoyned to ordaine elders in every city in creet , who are the same with bishops , as appeares in titus . verse . . compared . the qualification of elders is there prescribed ; and the reason is given , for a bishop must be blamelesse , which will hold no congruity , if an elder be not the same with a bishop , which also may be seen , acts . comparing ver . . and the . together . the apostle there speaks to the elders of ephesus , and he gives them a charge , to take heed to all the fl●ck , over which the holy ghost had made them overseers ; that is , had given them an episcopal charge , as the word signifies . elders must set apart men for elders , and presbyters are to be set apart by a presbytery . this ordination of elders is to be in the church , or for the church , which may be taken either for the universal church visible , or for some particular church , and that either congregational or classical . ministerial functions are appointed of god , for the church universal visible . god hath set some in the church , first apostles , secundarily prophets , thirdly teachers , &c. cor. ▪ . no one particular church , congregational or classical , enjoys all the particular kindes there enumerated , yet so as the exercise of this function , is to be with limit to one particular only . they are ministers of the church universal ; yet so as orderly to exercise their function , only there , where god by his providence shall designe them . there are some functions ( as i may say ) catholick , what such a one doth any where in his function , is good every where , as a publick notary , or master of the chancery , that which they do any where , is every where valid , within the limit of that power under which they act ; it is of force through the whole nation . some functions are topical or local , as justices of peace , a chief officer in a corporation , sheriff , or constable , who are without power out of their own limits . a minister or presbyter is a catholick or universal officer , he hath jus in re , in the whole church visible , for all ministerial actions , whether of word or sacraments , he hath jus ad rem , in the place assigned and appointed him , where alone he is regularly to officiate , and so , hath the title of an aggel , or elder of such a particular church to which he is called , rev. . , , &c. acts . . he hath a first right every where , a second right only where he is orderly placed . this is to be done by examination or tryal , if no word of scripture did mention it , yet the thing it self evinces the necessity of it ; scripture layes down the requisites or qualifications in ministers . first , for years , not a novice , tim. . . some are old young , which may answer some want of years , more fit at twenty foure , then others at thirty . secondly , for conversation ; blamelesse , as the steward of god ; not self-willed , not soon angry , not given to wine , no striker , not given to filthy lucre ; but a lover of hospitality , a lover of good men , sober , just , holy , temperate , titus . , . thirdly , for parts and gifts ; tim. . . a workman that needeth not to be ashamed , rightly dividing the word of truth , tit. . . holding fast the faithful word as he hath been taught , that he may be able by sound doctrine , both to exhort and convince gain-sayers . fourthly , for graces of the spirit , they should be as barnabas , full of the holy ghost and of faith , acts . . from which gifts of nature must not be excluded , as strength of body in its measure , that the body may in some sort keep pace with the soule . the gift of utterance , that not only his head , but his lips may preserve knowledge , that he may be able to speak , to edification , exhortation , and doctrine ; of these such that act in ordination , should have knoweldge , of each of them so far , as they may come to cognizance , of some of these by letters of commendation from faithful persons , cor. . . of others by proof and examination , tim. . . the apostle having laid down the qualifications of bishops , and proceeding to that of deacons ; hath these words , let these also be proved , and then let them use the office of a deacon ; both bishops and deacon must undergo examination . timothy must lay hands suddenly on none , tim. . . he must then lay on his hands no otherwise , but upon proof and trial , which the context ( speaking of sins , some open going before to judgement , others following after ) seems to evince , such cautiousness cannot stand ; without all possible wayes and means of proof and trial all this is to be solemnized by fasting and prayer ; in which we have scripture-precedents , act. . . when they had fasted and prayed , and laid their hands on them , they sent them away , acts . . when they had ordained them elders in every church , and had prayed with fasting , they commended them to the lord , on whom they beleeved . this i take not , to be of the essence of ordination ; not necessary to the very being ; but the better being of it in imploring gods assistance and blessing . it is a great work , a work of glorius concernment ; it is a work above our strength to manage , more weighty than our shoulders can bear , there is more than parts , gifts and endowments , ( whether natural or acquired ) required in it . all supplies being ( as before we heard ) to be expected from heaven , heaven must be implored , god must be earnestly sought in it . fasting should add wings to our prayers , that our voice may be heard on high . a shadow of this still remained in the church , as appers , by those jejunia quatuor temporum at the times of ordination ; which indeed , was almost brought to a meer shadow . the last thing mentioned in the definition , is imposition of hands ; a rite or usage in practice before the law , gen. . . held in the time of the law , levit. . . and continued in the dayes of the gospel , as consisting with the simplicity of it . it was used in blessing , gen. . . israel stretched out his right hand , and laid it upon ephraims head in his blessing of them . matth. . they brought children to christ , that he should put his hands on them and pray ; which accordingly he did , mark . . he put his hands upon them , and blessed them . it was used in offerings , levit. . . if any man bring an offering unto the lord , he shall put his hand upon the head of the burnt-offering , and it shall be accepted for him , to make atonement for him . it was used in bearing witnesse , as levit. . . where the lord gives charge concerning the blasphemer ; bring forth him that hath cursed , without the camp , and let all that have heard him , lay their hands upon his head . it was used in conferring extraordinary gifts , acts . . peter and john laid their hands , on those that beleeved in samaria , and they received the holy ghost . it was used in miraculous cures , mark . . christ could do there no mighty works , save that he laid his hands upon a few sick folke , and healed them , acts . . it was used in designing men for office , and that either civil , for the work of the magistracy . deut. . . joshua the son of nun was full of the spirit of wisdome ; for moses had laid his hands upon him , and the children of israel hearkened unto him , and did as lord commanded moses . or ecclesiastical , and that for the work of the lord in the time of the law , levit. . . and also in the dayes of the gospel , acts. . . and from this rite of imposition of hands , ( in use in this work of ordination ) the whole work hath sometimes its denomination , tim. . lay hands suddenly on no man ; where imposition of hands is put for the whole work . some i know would take all this off , as to ordination by laying on of hands , by the objection of extraordinary gifts , which were this way conferred , as was before confessed , of which they will have that text understood , tim. . . wherefore i put thee in remembrance , that thou stir up the gift of god which is in thee by the putting on of my hands . but this is too weak to avoid , it for though we have already said ; that when the holy ghost was given in those extraordinary endowments , hands were imposed , yet whole presbyteries cannot ordinarily be conceived , to be vested with that power , yet they joyntly in this work laid on their hands , tim. . . and that advice of paul to timothy , tim. . . plainly contradicts it , lay hands suddenly on no man , neither be partaker of other mens sins . in case timothy had had that power to have conferred with the calling , qualifications for the calling , he had no need to have been in that way advised , to use such circumspection . why should he be so careful to see them first fit , in case his laying on of hands would fit them ? there need not such trial whether they were gifted in case a touch of the hand would be the gifting of them . and for timothies ordination in the place quoted , tim. . . it followes not from our grant ; that extraordinary gifts are there specified , that authority for the ministerial work is denied . it is plain that moses authorized joshua , for succession in his place ; by laying on of hands , deut. . . the people upon that took him for his successor , yet it is as plain in the text , that the spirit of wisdom was then conferred upon him : authority and power are sometimes given at once , yet all that are in power to authorize , cannot impower for this businesse , he that will see more , may read dr. seamans treatise on this subject , and jus divinum ministerii ecclesiastici . chap. xxix . ministers of christ must bring their people up to the termes of the covenant , pressing the neccessity of faith and repentance . then it farther yet follows ; that the ministers of christ are to call their people unto these duties , before mentioned as conditions . they must urge and presse the necessity of faith and repentance . these are the termes of the covenant , and stipulation , to which god in covenant doth engage , in which the apostles of christ spent their paines , testifying both to jews and gentiles , repentance towards god , and faith towards our lord jesus christ , acts . . and this must be the businesse of those that make it their businesse to preach the gospel in all ages . men must be taught to observe what christ commands and teaches , matth. . . these christ teaches , and gives in charge ; thus he begun his ministery , mark . . repent ye , and beleeve the gospel . they must so preach that men may not perish ; that they may not be the savour of death , but they only that beleeve , shall not perish , john . . they that repent not , must perish , luke . . they must so preach christ , that men may have their interest in christ , that they may not be cast off by christ , but faith gives this interest : he dwells in our hearts by faith , ephes . . . workers of iniquity must be cast off , mat. . . depart from me all ye that work iniquity . it is no plain dealing in any of the ministers of christ to make tender of promises , to hold forth priviledges , and conceale the termes , upon which they may be obtained ; to speak of salvation to men in sinne , without so much as the name of sanctification , or application to god in a way of repentance ; to tell men in the prodigals course , of the fathers bowels , and readinesse to meet them with kisses ; without mention of the prodigals humiliation or coming in , to tell them of the many sinnes forgiven to the woman in the gospel , luk . . without once mention of those many tears , that were shed in evidence of her repentance . they say , that these are the strongest motives to work men from sin . this i gladly yeeld when the promise is tendered , and with it repentance urged . i know it was the way of the prophet , esay . . and therefore a prevalent way ; let the wicked forsake his way , and the unrighteous man his thoughts , and let him returne unto the lord , and he will have mercy on him , and to our god , for he will abundantly pardon . the way also of the apostle , cor. . . be ye separate , saith the lord , and touch not the unclean thing , and i will receive you . but the severing of the promise from the duty , so that christ is heard only in a promise , not at all in a precept , when they heare that christ will save ; but are never told that they must repent . these are but delusions ; promise-preachers , and no duty-preachers ; grace-preachers , and not repentance-preachers , do but ( as the apostle hath long since given warning ) deceive with vain words , ephes . . . this will never work men from sinne , but strengthen men in sin , ezek. . . because with lies ye have made the heart of the righteous sad , whom i have not made sad , and strenthened the hands of the wicked , that he should not returne from his wicked way , by promising life . these promises of life thus tendered , we see are lies , for men in sinne , are men for death , ezek. . . these promises , strengthen the hands of men in sinne , that they return not from it . it is the observation of many , that the false prophets so branded in the old testament , vented no errours in faith , but only misapplications of truths . they promised peace , where the lord had promised no peace ; and therefore a false prophet among the jews is distinguished from a false teacher among christians , pet. . . these latter bring in damnable heresies , and so did not the former ; but as ours outstrip them , in that they bring in errours in faith , so they joyne with them in misapplications of truths . if thou be a whoremonger , a blasphemer , a drunkard , a mad man in iniquity ( saith one , or words to that purpose ) and there be no manner of change wrought in thee , yet come and take christ , &c. does any gospel-text , speak of such a mans taking of christ , without any manner of change wrought ? are not those the enemies of christ , that rise in hostile rebellion ? psal . . and while they despise him , can they receive him ? we would not have such a sinner ( if we can possibly imagine a great sinner ) kept from christ jesus ; but he must come in at the gospel-door , he must come in the way of his call , he must come to receive whole christ in each function of his , he must come for every gift , which christ poures out , he must come for repentance from christ , as a prince , as well as remission of sins as a saviour , acts . . god hath exalted him with his right hand to be a prince , and a saviour , for to give repentance to israel , and forgivenesse of sinnes . he must come by the way of faith for forgivenesse , this both prophets and apostles , old testament and new testament-gospel calls for , acts . . to him give all the prophets witnesse , that through his name , whosoever beleeveth in him shall receive remission of sinnes . they must come by repentance and conversion in order to forgivenesse , acts . . repent ye therefore and be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the lord. i do not say that there is no promise in scripture made to a wicked man , that is the greatest gospel-paradox ; but i say , they are not made good , to wicked persons . they are made to the wicked , made good , that is , performed , to the beleeving and penitent . to finde a promise made , and made good , that is , tendered and performed to a man unbeleeving , impenitent is indeed a labour . one replying to this question , what , if i have not those conditions in me , as to feel my self hungry , thirsty and heavy-laden ? answers , if you finde not these or such conditions in you ; objections answered . then you are not to apply your self to those promises , that are made to such as have those conditions in them ; but you are to seek out for other ( and more suitable ) promises , which are absolute and without condition . it is worth asking where those suitable promises are to a man void of faith ? for that before by the authour was mentioned , or to a man impenient , and not so much as hungring after them , such a one i meane , that upon good grounds , is able to charge the want of these upon his soul , i am sure they are under heavy scripture-woes , even gospel-menaces , and can they at the same time be fitted to receive the mercy of a promise ? where are his promises that hungers and thirsts not , when christ saith , wo to you that are full , for you shall hunger ? where is his promise that mourns not , but goes on frolick in his way , when christ saith , woe unto you that laugh now , for ye shall weep and lament , luke . . where is the unbeleevers promise , when the lord sayes , he that beleeveth not , is condemned , already ; because he hath not beleeved in the name of the only begotten son of god , john . . where is the impenitent mans promise , when the psalmist saith , the wicked shall be turned into hell , psalme . . and the apostle , that no unrighteous person shall enter into the kingdome of heaven , cor. . . but instance is given , isa . . . i am he that blotteth out thy transgressions for mine own name sake . but this is not the unbeleeving , the impenitent mans transgressions , they still stand on record , and the bond uncancelled . this excludes motives from us , not graces wrought in us , when god justifies a beleever , it 's for his own name sake , or else he is a loser in his glory , when he justifies those that beleeve in jesus , rom. . . and faith gives not glory to god , as rom. . . but takes glory from him . as peter said of the creeple that was cured ; his name , through faith in his name , hath made this man strong , acts . . so we may say of every sinner , justified and pardoned , his name , through faith in his name , hath acquit and freed him . when god pardons a penitent man , it is not for the merit of his returne that he pardons him ; if this were so , peter who is so zealous , to advance his name in the place quoted ; had not presently urged ; repent and be converted , that your sins may be blotted out , when the times of refreshing shall come from the presence of the lord , acts . . it is not for his honour to pardon any other . this is with him a rule which he will for ever follow , those that honour me , i will honour , and they that despise me , shall be lightly esteemed , sam. . . the same author saith , conditions and qualifications are mentioned in some promises ; and therefore we may safely inferre , are understood in all promises of life and salvation , unlesse god deny himself , he hath threatned death and condemnation against an unqualified man ; namely the unbeleeving and impenitent ; and therefore hath not promised them life and salvation . beleeving penitent ones , have the promises of life to be made good to them , exclusively to all others . to lead the sinner to christ for the gaining of the qualifications of grace in the way of his ordinances , is to lead him right ; he is the author of our faith , and he is a prince to give repentance . but to perswade a sinner to look for life , in the want of all these , or to tell him of assurance of life without sense of these , is to deceive him . that happy doctrine of free grace , so timely abused , even as soon as clearly preached , is now no lesse abused ; then , inferences were made from it , for encouragement to abound in sin , rom. . . now inferences are drawn to cry down duty , righteousnesse imputed must overthrow righteousnesse inherent . the apostle would not suffer the former ; the ministers of christ must not bear the latter . chap. xxx . a people in covenant must come up to the termes of the covenant , being engaged to god , they must answer their engagements . hence farther follows , that all people in covenant must come up to the termes and propositions of the covenant , entring covenant they must see that their hearts art upright in it . how do we aggravate their wickednesse , and hold in detestation all those persons that break covenant with men , that having past a promise , ( especially having put upon it the sanction of an oath ) yet violate and transgresse it . these first involve themselves in the guilt of lying , which every where in scripture is followed with judgements , an art which they learne of the devil , who is a liar , and the father of lies , john . . and therefore with him have their doome in the lake that burnes with fire and brimstome , revel . . . secondly , in the pollution of gods name , which we should have in fear and dread , deut. . , . taking it in vaine , in falsehood , and deceit into their mouths , endeavouring to bring in that god , whom they pretend to serve ; in whom is all their expectation , as a party in their falsehood , and ungodlinesse . this high crime is charged upon israel in taking to themselves again those servants that according to covenant they had dismissed , jerem. . , . ye turned and polluted my name , and caused every man his servaut , and every man his handmaid , whom he had set at liberty , at their pleasure to returne , and brought them into subjection to be unto you for servants and for handmaids ; therein is the overthrow of all bonds of humane society , of all converse and commerce , whether in more publick , or private negotiations . truth is the upholding , and perfidiousnesse is the bane and utter destruction of it . when papists have maintained that faith , or covenant is not to be kept with hereticks ; reformed churches have concluded upon it , that there is no safety of any , league or intercourse of dealing with them . the example of john husse is a sufficient warning . those that hold no such principles , yet being such in their practices ; are equally dangerous . we look upon these , as given up to a very spirit of atheism , if not wholly in their judgements to deny a deity , and to utter with their mouths that which the psalmists foole sayes in his heart , yet utterly slighting his sovereignty , and disregarding his judgements . they have arrived at that dedolency that the apostle mentions , ephes . . . and therefore rankt by him with the worst of heathens , rom. . . and put into that black bill of ungodly persons , that will be found in the last and most perillous times , tim. . . how much more then will god and man have in detestation those ; that have entred covenant in an immediate way with god , for faith and obedience and to stand out in opposition to sinne , and satan , yet ( making defection from god by sinne and unbeliefe ) stand up in rebellion against him . is the dreadful majesty of the great god of no more regard , than to pretend to him , engage with him , and then stand up in hostility against him ? is there any thing so lovely , or honourable in sin , to allure men to run upon the wrath of god , that they may welter in it ? or any thing so unpleasing in the wayes of god , that neither the dread of his name , nor the blisse , held forth in promise , can perswade to embrace them ? a viler thing cannot be named , than a christian in sinne , a christian in wayes of unbeliefe and wickednesse . were the name of a christian off , and no covenant bonds engaging to the lord ; then there were no more than a creature in rebellion , and that were bad enough , the work of gods hand to strive with its maker . but standing vested in this covenant-relation , honoured with this glorious name , here is an addition of hypocrisie , apostasie and defection . we hate none more than those that are false to us ; and we may well conclude that god hates none more than those that are false to him , and therefore challenges his people , whether they have found any iniquity in him , jerem. . what iniquity have your fathers found in me , that they are gone farre from me , and have walked after vanity , and are become vain ? a servant doth not use to quit one master , and betake himself to another , but he gives some reason of his change . one that hath been engaged for the ways of god ( as all are that are called by the name of god , and dignified with the title of a christian ) would be hard put to it , to give a reason of his revolt from god. when god and vanity are set in competition , that god should be refused , and vanity chosen , when the fountaine of living waters , that never can be drawn dry , is left , and cisternes , broken cisternes chosen , that are alwayes running dry . how does the holy ghost , set out these , pet. . . the dog is turned to his own vomit again●● , and the sow that was washed to her wallowing in the mire . can the sow find no other place than filth ? nor the dogge no other food than his vomit ? a returne to sinne is more loathsome than these , and such are all the wayes of all men in sinne , of all of a christian profession , that are seen in ungodly ways ; nothing so glorious as a christian that holds to his principles , that answers in conversation to his profession , nothing so inglorious as a christian in sin . a jew outwardly , and a heathen inwardly , a face for god , and a heart for iniquity . when such as these came out of the holy land for babylon , they , there said in way of reproach of their god , these are the people of the lord , and are gone forth out of his land , ezek. . . rom. . . insomuch that god is put to it for his vindication , not to suffer them to carry their sin with impunity , ezek. . , . and the heathen shall know , that the house of israel went into captivity for their iniquity , because they trespassed against me ; therefore hid i my face from them , and gave them into the hand of their enemies ; so fell they all by the sword according to their uncleannesse , and according to their transgressions have i done unto them , and hid my face from them . this falsehood in covenant draws present sufferings , national plagues : i will bring a sword upon you , that shall avenge the quarrel of my covenant , levit. . . every christian nation under sufferings ; may sadly reflect upon all that they groan under , and say their iniquities have procured these things unto them . but this breach of covenant with god hath greater evils , even unto eternity following upon it ; men of sinne and unbeliefe , that lie in distrust and disobedience , can claime no interest in the grace and mercy of the covenant . god in covenant engages to faith and repentance , these as we have seen are his termes , when men come not up to them , they dis-interest themselves , and disengage god from any tye of conferring blisse and savation upon them . their own folly and madnesse , puts a barre to their own happinesse and glory . they cannot be self-saviours , yet they will not go out of themselves for salvation by another , when they have received the sentence of death in themselves , they will not come to christ , that they may have life . he may worthily bear his own debt , that in pride of spirit , refuses anothers bounty ; christ offers himself as a surety in our stead , to make payment for us in his own person . the unbeleever will stand on his owu bottome , and make pay out of his own store , or perish ; having heaven and hell set before them ; the tender of the one , and the terrour of the other , quitting heaven and all the glory of it , and happinesse in it ; they make choice of that fire , that is prepared for the devil and his angels , covenant-breaking having the certaine doome of destruction fastened upon it . assurance of salvation cannot be gained , but in a way of covenant-keeping ; yea , the conditions of the covenant are the basis , and never failing bottome of our evidence and assurance . it is gathered thus : he that believes and repents , shall be saved . this is evidently laid down in scriptures ; a man void of saving faith , and impenitent , may give his assent to it . then the sould is to assume to it selfe , but i beleeve and repent , therefore i shall be saved . these two ( as at large hath been shewn ) are the conditions of the covenant ; these we must finde wrought in our souls , or else all evidence is wanting , and when these are concluded , an undeceiving interest in salvation follows . there is a twofold work to be done on the soul that is in sin in order to bring it to salvation ; there is a third to be done for assurance of salvation . the first work is to set the soul free from hell , to deliver it from the sentence of death ; to which by the rule of justice , man stands condemned . a man must be fetched out of prison , before he can be for any preferment , or place of honour . this is done by the blood of christ , ephes . . . in whom we have redemption through his blood , the forgivenesse of sinnes , according to the riches of his grace . this is the price of our ransom , being redeemed , not with corruptible things , as silver and gold , but with the precious blood of christ , pet. . secondly , to make a man meet for heaven , a man so vile as sinne makes , is a man fit for nothing but hell , and must have a change wrought before he be meet for heaven . upon this ground the apostle is so large , in returning praise for the colossians : giving thanks unto the father , who hath made us meet to be partakers of the inheritance of the saints in light , col. . . as alone , the blood of christ sets free from hell ; so alone , the spirit of christ makes fit for heaven . this is done by a double work . . of regeneration or first implantation of grace , which is called the birth of the spirit , john . , . . by acting , improving , carrying on this work of grace ; which is properly sanctification , so that when the spirit is gone thus farre , here is a certainty of the object . it is sure , nothing more sure than this ; that a regenerate sanctified man shall be saved . but here is more required for a certainty of the subject . here is certitudo de re ; but more is required to attaine certitudinem de se . if peter do beleeve and repent , he shall be saved , is out of controversie ; but that peter doth beleeve and repent , is not alwayes so soone discovered , and this is the spirits work as the former it is not my businesse now to hold out what is the spirits whole office in concluding our assurance , but to shew that the conditions of the covenant are the bottom ground , not of salvation , but of our evidence of interest in salvation . we must know that we do beleeve and repent , before we have assurance , and we must first beleeve and repent , before we know that we beleeve and repent . if before faith and repentance there can be no salvation ; then before we know we beleeve and repent , we cannot be assured of salvation : but without faith and repentance there is no salvation , mark . . he that beleeveth and is baptized , shall be saved ; but he that beleeveth not , shall be damned . luke . . . i tell you , may , but except ye repent , ye shall all likewise perish ; therefore before we beleeve and repent , we cannot be assured of salvation . and how assurance can be gained without a practical syllogisme , and how a syllogisme can be framed with any other medium , than the conditions of the covenant , is above my understanding man is so far from abilities to conclude salvation , without faith and repentance , that be must conclude himself to be in faith , and that he doth repent , before he can conclude any interest in it . the covenant of god is the ground of our salvation ; if that be waved , all is lost , and we must make good our part in the covenant , grace must assist to answer what the covenant requires , or no salvation . how is it a covenant , if nothing be required ? and why is it required , if it must not be performed ? to gather up assurance from the conditions of the covenant is a businesse of greater consequence , even the highest pitch of christianity . it is a great work to beleeve and repent , a greater work to know that we savingly beleeve and repent . the work it selfe is difficult , no businesse of a lazy soul , but to know , that the work is aright done , is a greater difficulty ; but that it must be gathered from the conditions , is easie to resolve . i know some finding the seal of the spirit , and the witnesse of the spirit mentioned in scripture in order to assurance , will have the whole of the work of assurance to be carryed on alone by the spirit , and that all is done in us without us . they expect a secret whisper from god , that we are gods , and no more . this witnesse , they say , must be heeded , and our faith and repentance in the work not at all regarded , but i would know of those if the spirit be a seale ; whether the soul doth not bear the impresse ? and what this impresse is , but the graces of the spirit ? the seale sealing , and the impresse made , fully answer one the other , sometimes it may dimmely answer , where the wax or clay , ( or whatsoever is sealed ) takes not a full impression ; but if it answer not , it is no seale . the graces that the spirit works , are its impresse ▪ and these are the conditions of the covenant , and so instead of an objection , we have a proofe . for the witnesse of the spirit , i desire to know whether it be a single witnesse , giving testimony to us without us , or a witnesse concurring with our spirits ? the text is cleare , rom. . . the spirit it self beareth witnesse with our spirits , that we are the children of god. our spirits bearing witnesse , are our consciences , rom. . . their consciences also bearing them witnesse ; and therefore master baxter rightly affirmes , that the testimony of the spirit , and the testimony of our consciences are two concurrent testimonies , or causes , to produce one and the same effect . but every conscience cannot witnesse thus with the spirit , or joyne in a concurrent testimony . it is the witnesse of a good conscience , pet. . . baptism saves ( saith the apostle ) by the resurrection of christ ; explaining himself , not the putting away the filth of the flesh , not the bare outward act of administration ( which is worthily set out by the most undervaluing termes , when it is put in opposition to the inward work ) but the answer of a good conscience towards god. baptisme is a seal of the covenant , and it engages to what the covenant requires , which ( as we have been still catechized ) is to beleeve in god , and to forsake our sins , and when conscience answers that this is done , baptisme is a seale that christ saves . the seale of the spirit is an impresse of those graces ; and the witnesse of the spirit is a clearingup of these graces , and giving in testimony to the truth of them , opening our eyes to read the characters , which it selfe hath made , corinth . . . we have not received the spirit of the world , but the spirit which is of god , that we might know the things that are freely given to us of god. so that in vaine do men talk of the spirit ; that have not on their own hearts the impresse of it , or of the witnesse of the spirit , when a renewed conscience cannot concurre , in testimony that these engagements are answered in faith and repentance ; let that text of the apostle be considered , john . . he that keepeth his commandments , dwelleth in him , and he in him ; and hereby we know that he abideth in us , by the spirit which he hath given us . i know there are some that admit of all this , and freely yeeld , that this is a safe way to conclude assurance from sanctification , confessing that the spirit never witnesseth with an unsanctified heart , yet they contend for a farther and immediate teste of the spirit , without any consideration had , of inherent graces wrought , or any reflection made , by the the soule upon it selfe , in review of any gracious qualifications . yet here they confesse danger ; and limit this doctrine of theirs with diverse cautions , as i have met with some , from an eminent hand , in a manuscript . . this is extraordinary ( as they say ) very seldome seene or known , it is no common way of the spirits witnesse . . it is for the most part in , or upon performance of some duties , or conscientious employment of a mans selfe in the way of his calling . . after some great abasement of a mans spirit , and more than ordinary soul-humiliations and self-denials . . after some great adventures made for god , and the advancement of his name . . after some great combate , and conflict with temptation , in which god gives in his spirit , as an honorarium , or glorious reward upon victory obtained . first , by way of concession , it is not to be denied , that god in a more than ordinary measure , doth many times manifest the gift of his spirit for this work of assurance , and that upon these occasions here laid down , the soule hath many cheering consolations nigh unto raptures . the spouse hath not like converse with the bridegroome at all times ; sometimes she walks with him in the galleries ; sometimes she is with him in the wine-sellers ; sometimes she can say in a way of exultation , my beloved is mine , and i am his . but these limits in the instances before laid down , seem to me to be a full denial , instead of proof , that it is thus immediate , without all reflex upon our graces . these being means sanctified of god , to stir up the habit of grace by his spirit wrought within us , and to bring them forth into action , which god then farther honours with a greater measure of light , to discerne his own work wrought in us . our spirits being got into such a posture , are in an aptitude to witnesse with us ; and god is then pleased , to come in by his spirit , to joyn in evidence ; so that still the conditional promises , are not only a safe , but the alone way , in which through the help of the spirit we get assurance that we shall be saved . they that go about to assert an immediate teste , will never secure the soule from delusion , satan will soon finde an artifice , to counterfeit this testimony , and bear witnesse , in the spirits stead , and when we think we have the spirit of truth to assure , we shall have the father of lies to deceive . a gappe will be opened to all licentious presumption , children of disobedience will soone heed vain words , object . that the wrath of god shall not come upon them ; neither will it be to purpose to demand , how the prophets were assured that it was the word of the lord that came to them , and no delusion , and to affirme that the same way we have assurance of the truth of the spirits witnesse , seeing gods extraordinary way of discovery of himself in visions , dreams , or what other way himself pleased to chuse , is not the same with his ordinary way of discovery unto us , we no more understand that way of discovery than we do the way in which by power received , they wrought miracles . as for doctrines , which men are apt to obtrude upon the spirit ; so , for testimonies , in order to our adoption and salvation , we must go to the law , and to the testimony . the law and testimony lead us , for assurance to our own hearts , excusing or condemning in the particulars mentioned ; and if our hearts condemne us not , then have we confidence towards god ; and whatsoever we ask , we receive of him , because we keep his commandments , and do those things that are pleasing in his sight . and this is his commandment , that we should beleeve on the name of his son jesus-christ , and love one another as he gave us commandment , john . , , . and if the stresse of all had not lien here , christ had never compared the professor , that hears and does not , to the foolish builder that raises his hopes of salvation on a sandy foundation , upon a bare title of an empty profession , without any well grounded interest , and the professor that heares and does , to the man that builds on a rock , and so layes his hopes of salvation on a foundation , that never will deceive : neither would the psalmist have concluded that , he shall not be ashamed , ( his hope would not make him ashamed ) when he had respect unto all gods commandments , psalme . . and howsoever our doing does nothing by way of merit ; yet our doing through grace ( in which beleeving is comprized , which is the command of god , john . . ) does all ; taking in the spirits help to cleare the integrity of these works , by way of assurance . and though it be no foundation of our subsistence in grace ; and therefore the apostle durst not rest on that bottome , nor will be found in his own righteousnesse ; yet it is the foundation of our evidence . the apostle gives it in command to timothy , charge them that are rich in this world , that they be not high minded , nor trust in uncertaine riches , but in the living god , who giveth us richly all things to enjoy ; that they do good , that they be rich in good works , ready to distribute , willing to communicate , giving this in as the end of all , laying up in store for themselves a good foundation against the time to come , that they may lay hold on eternal life , tim. . , , . god hath ordained these , that we should walk in them , ephes . . . and walking in them ; we are pronounced blessed , psalme . , . the efficient cause of our happinesse is grace , the free favour and good will of god towards man , being justified freely by his grace , rom. . . the formal cause , is , the imputation of christs righteousnesse without ours , when we fall short of the righteousnesse of the law ; christ is the end of the law for righteousnesse , rom. . . therefore the apostle observes , that david describes the blessednesse of the man to whom the lord imputeth righteousnesse without works , ( that is , wherein his blessednesse doth consist , ) saying ▪ blessed are they whose iniquities are forgiven , and whose sinnes are covered ; blessed is the man to whom the lord will not impute sin , rom. . , , . the instrument or hand applying , is faith : being justified freely by his grace , through the redemption that is in jesus christ , whom god hath set forth for propitiation through faith in his blood , rom. . , . but the subject on whom this blessednesse rests , is the godly righteous man : the lord hath set apart him that is godly for himself , psalme . . the man that hath clean hands , and a pure heart , who hath not lift up his soul unto vanity , nor sworne deceitfully ; he shall receive the blessing from the lord , and righteousness from the god of his salvation , psal . . , . there is a concurrence of sundry causes in mans happinesse , but all falls upon the head of him that is stedfast with god in covenant , that comes up to the termes and conditions of it . he is pronounced , and shall remaine for ever blessed , and without holinesse no man shall see the lord. it is questioned by some , whether it be the truth , or the degree of these graces , which are conditions of the gospel covenant , upon performance of which we may conclude our assurance of happinesse ; but the determination of that ( being thus put ) is easie , no man in true grace shall go to hell , or misse of heaven , god doth not adorne man with that glory to reject him . the apostle exhorts to love , not in word , nor in tongue , but in deed and in truth ; and for a motive adds ; hereby we know that we are of the truth , and shall assure our hearts before him , joh. . , . but the minimum quod sic , when it is that grace may be accounted true , is not so easie , to determine . it is not every faintish desire that is the work on which all this glory rests . it must be a work of farther power and efficacy on the soul , for satisfaction of which i shall referre the reader to the learned labours of my much honoured neighbour , master anthony burgesse in his spiritual refining . chap. xxxi . the distribution of the covenant of grace into the old and new covenant with the harmony and agreement that is found between them . by gods assistance we have been thus farre carried on in the work in hand , to finde out the nature of a covenant , and gods way of entring covenant with man. and for the more clear discovery of both , we have held forth the agreement which is found , between the covenant of works ; which god entred with man in his state of integrity ; and the covenant of grace entred of god with man , in his fallen condition , as also their respective differences , so that all that is essential in this covenant , ( and necessarily required to the attainment of the priviledges and mercies promised in it ) hath been made known , and a compleat definition given , with such corolaries and inferences that have been judged necessary . now this covenant thus entred with man in his lapsed estate , and hitherto cleared , admits of distinction ; and is distinguished in scripture by the names of the old and new covenant , heb. . . the first and second covenant , heb. . . the first some call , and not unfitly , a covenant of promise ; under that covenant christ was known in promises only , and not manifested in the flesh ; others call it a subservient covenant , being to lead in the second , in its full lustre and glory , which alone they call a covenant of grace , and make it a third covenant but i shall content my self with the scripture-termes , calling the first , old , not because it was first in being ; but because it is to be abolished , and another to succeed , the later new , because it is never to be antiquated , as the apostle , heb. . . explains himself . now , it must needs contribute much to the clear understanding of the covenant ; as well of the termes of it , as the mercies in it and be a great advantage for the better understanding of sundry , both old and new testament-scripture ; in case the agreement between this old and new covenant , together with their true differences be rightly assigned , and those imaginary differences assigned by some ( erroneous on either hand to the great prejudice of either of the covenants ) be throughly examined . a work of difficulty , but ( were it well followed ) of singular profit . on this by the help of gods grace i shall adventure , and in the first place lay down their agreement , afterwards their respective true and real differences , and then proceed to examination of such differences which some have assigned , which i reserve to the last place , seeing in the two first i shall be brief . the last will be found a businesse full of tedious difficulty , and trouble . in several things there is a full agreement between these covenants . . in the authour propounding , god is the authour of them both ; god is the god , not of the jews only , ( who were in the first covenant ) but of the gentiles also , taken through grace into the second covenant , rom. . . . in the party accepting , as specifically considered , they are both entred with man ; neither angels , nor any other creature articles , or is articled with in it ; and hitherto there is an agreement of both with the covenant of works . . in the motive or impulsive cause ; both of these are of singular grace , entred with fallen man in his lost condition ; there was no hint of this grace before the fall , nor any need , or use of it , being not for mans preservation , but his restitution . . in the mediatour christ jesus , who was one and the same in both : for though moses have the name of mediatour , gal. . receiving the lively oracles , and giving them to the people , acts . . as the judges in israel had the name of saviours , nehem. . . and thereupon camero makes this difference between the old and the new covenant , that moses was mediatour in one , christ in the other , thes . . yet he confesses , that that mediation , by the benefit whereof men are truly and effectually united to god , belongs only unto christ . de trip . foedere . thes . moses work was only to deliver the way of the worship of god in those times , and that not in his own name , but as a servant , heb. . . he that moses did serve , of whom he wrote , joh. . . that prophet like unto moses , whom god promised to raise , deut. . . in all ages was mediatour . . they agree in the conditions annext . both these covenants have one , and the same conditions , on gods part , remission of sins , and everlasting happinesse , as after shall be shewed more fully ; they are the same on mans part , faith and repentance . the just then did live by faith , heb. . . and without faith it was then impossible to please god , heb. . . acts . . to him give all the prophets witnesse , that through his name , whosoever beleeveth in him shall receive remission of sins . god then called for returne to himself , and sincerity in our returnes , accepting those that were sincere , ezek. . . the eyes of the lord run to and fro through the whole earth , to shew himself strong in the behalf of those whose hearts are perfect before him , chron . . . they agree in the unity of church-felloship , constituting one and the same church of christ . the church in those dayes in which the fathers lived , is one and the same church with this in gospel-times . in gospel-times men come from the east , and west , and sit down with abraham , isaac and jacob in the kingdome of heaven , matth. . . one and the same kingdome receives both . their faith was terminated upon christ as well as ours ; abraham saw his day and rejoyced , john . . moses bore his reproach , and esteemed it greater then the treasures in egypt , heb. . . they did eat the same spiritual meat , and did drink the same spiritual drink ; they drank of the rock that followed them , and the rock was christ , cor. . . the same , not among themselves , but the same with us . they are saved by the same free grace and mercy as we ; jews by nature , are justified by the same faith in jesus , as sinners of the gentiles , gal. . , . all these identities evidence one and the same church , ours and theirs ; therefore say i unto you , the kingdome of god shall be taken from you , and given to a nation bringing forth the fruits thereof , matth. . . the same kingdom was taken from them and given to us , was taken from the jewes , and given to the gentiles ; where sem left , there japhet took possession , gen. . . sems tents are japhets . these speak the covenants , into which we have successively entred , to be one and the same in substance . a covenant entred by the same parties , upon the same termes and propositions on either hand , is the same covenant ; such is the old covenant entred with the jewes , and the new covenant entred with christians , they are therefore one and the same in substance . chap. xxxii . differences assigned between the old and new covenant . these covenants , are not in that manner , fully and entirely one , but there is difference in the way of administration . they are one in substance , constituting one church , one kingdome ; but different in circumstances . upon which account , they are distinguished , by the names of the old and new , the first and second covenant . some have made it their ambition to rise as high as may be , in the number of differences , and have assigned several , where there is a full accord and perfect agreement : i shall lay down such where the difference is clear ; and afterward take view , of those imaginary differences upon which any controversie of moment hangs . . they differ in the agents employed , in administration of these respective covenants entred of god , and upheld and continued with his people . the old covenant was administred and held forth by servants only , prophets , priests , and such as god pleased to appoint , whether by ordinary call , as those of the tribe of levi , who were appointed among men in things appertaining to god. or , extraordinary , to whom he spake in visions and dreams ; god in sundry wayes and manners ( as the apostle to the hebrews observes ) then speaking to his people , heb. . . the new covenant is held forth by the son , as in the same place the apostle witnesseth . he was the angel or messenger of the covenant , upon that errand he came from the father , clothed with our flesh . this is that great salvation , which first began to be spoken to us by the lord , heb. . . and this he carries on , by his delegates and deputies , whom from the right hand of the father he gifts and qualifies . . they differ in their extent and latitude , as to the nations taken into covenant . the old covenant received only the jews ; to them appertained the adoption , the glory , and the covenants , rom. . . circumcision , the seale of the covenant , was proper to them , with some few of other nations , that forgetting their own people , and their fathers house , joyned themseves to them , whilest other nations were known by the name of uncircumcision being without title to that seale ; and were without christ , aliens to the common-wealth of israel , and strangers from the covenant of promise , eph. . . therefore the apostles , before the vaile was taken away , had that restraint upon them , matth. . . go not into the way of the gentiles , and into any city of the samaritans enter ye not . the lost sheep of the house of israel ( being in covenant ) onely were in their commission . that was a valley of vision , all other people were in darknesse . they were a people of god , others were no people . the new covenant takes in all nations , respective to the covenant , no nation hath any barre put to it , but in every nation he that feareth god , and worketh righteousnesse , is accepted with him , act. . . christ having taken away the partition wall ; the apostles have a commission for the discipling of all nations , so that in christ jesus , there is neither jew nor greek , scythian nor barbarian , col. . . . they differ in their duration or continuance . the old covenant had but its date of time , which being expired , it must give way for the new to succeed . thus the apostle reasons from the prophets prediction , of a new covenant , heb. . . in that he saith , a new covenant , he hath made void the old ; now that which decayeth and waxeth old , is ready to vanish away . this was to stand till times of reformation , heb. . this second covenant must remaine till the end of time . these are called the last dayes , in that , after these there must be no change of ordinances . the ministery now established , is to remaine to the end of the world , matth. . . and the sacraments , until christs second coming unto judgement . . they differ in the way of dedication or consecration . the old covenant was dedicated , and purified with the blood of bulls and goats , and other sacrifices , which according to the law were slaine and offered , as the apostle to the hebrews observes from exod. . , . heb. . , , . when moses had spoken every precept to all the people according to the law , he took the blood of calves and goats , with water and scarlet-wool and hysope , and sprinkled both the book and all the people ; saying , this is the blood of the testament which god hath enjoyned you . moreover , he sprinkled with blood both the tabernacle and all the vessels of the ministery but in the new testament , the dedication is in the blood of christ . this is my blood in the new testament shed for you , and for many for the remission of sins : where we see , . an agreement , either of both are testaments and covenants , either of both have their dedication , either of both are dedicated in blood ; . an answerable difference and opposition . the first was the old testament to be antiquated . the second the new , to succeed in place of the old. the first was dedicated in the blood of bulls and calves . the second in the blood of the mediatour ; in my blood , saith christ . the first had no possible power to take away sinne , as the apostle presently shews , chap. . . but this is shed for many for the remission of sins . the apostle in the words immediately before these quoted , gives the covenant the name of a testament , though a covenant , and a mans last will and testament really differ , seeing herein they agree , that the covenant had its validility , as a testament , by the death of him that made the covenant , heb. . , . . they differ in the way of exhibition of christ , the glory and grace of the covenant , and upon a threefold account here , there is a difference . . in the old covenant we have christ only in a promise ; to be incarnate , to suffer , and to rise again , and to be received unto glory . under that covenant , light was by way of prophecie ; in the new covenant he is evidently set forth as come in the flesh ; having been dead and now alive , rev. . . having suffered in the flesh , risen again and entred into glory . to us , it is not a prophecie , but a gospel . . in the old covenant , all was held out to the people under types , figures , shadows ; all about the tabernacle and temple , persons , u●ensils , sacrifices , did lead to christ ; all of these , darkly holding him forth . they had a shadow of good things to come , and not the image of the things themselves , heb. . . a little of reality in a great bulk of ceremony . in the new testament , the truth of it , is clearly , and manifestly ( without figure or type ) held forth unto us . . in the old testament , knowledge was dim and obscure . it could be no other , when it was wrapt up in prophecies and types . a prophecie is a riddle till it be unfolden , and little is known of a man by his shadow , comparative to that which is seen in the man himselfe . therefore though the state of the jewes in old testament times was a state of light , comparative to the darknesse that was with other people , and their land was called a valley of visions , isa. . . yet it was little more than darknesse , comparative to that light which in gospel times is revealed . christ was a minister of circumcision , and when he began his ministery in the land of zebulon and nepthali ; the text says , the people that sate in darknesse saw a great light , mat. . . circumcision therfore , in different respects , was both a priviledge , and a bondage , a priviledge , rom. . . it was a great mercy to have light let in at any crevice , promises any way sealed and ratified to us . a bondage , acts . . to live in so dim a light , and to be laden in so burdensome a way , was a heavy yoke ; so that , as the apostle putting the question , what advantage the jew had , and what priviledge there was of circumcision , above and before the gentile ? rom. . . answers , much every way , and gives in his reason of the preheminence ; so , in case the question should be put what advantage hath the christian , and what priviledge there is of baptisme , above and before the jew ? answer may be made much every way , and the reason given of the preheminence in gospel-times , in the particulars above mentioned ; so that , the new covenant , is a better covenant , established upon better promises , heb. . . promises are more full and clear . though it must be confest , that a christians preheminence above the iewes , doth not equal a iewes preheminence above the gentile . the iew was in covenant with god , and was heire of the promise . the gentiles were aliens from the common-wealth of israel , strangers from the covenant of promise ; having no hope , and without god in the world , ephes . . . the iew was in the same covenant in his time , as christians are in gospel-times . there is not a promise in the new covenant , whether it be for priviledges , conferred upon us , or graces wrought in us , but by the help of that light , we may finde in the old covenant , the same held out , as after will be more clearly manifested . the betternesse is , in the greater ease being freed from that bondage , of the ceremonial yoke , and in their more distinct clearnesse . the glory of all , that the covenant doth tender , being in so clear , and full a way held out in gospel-times , that he that is least in the kingdom of god , under the glory of the new testament-revelation , is greater in the way of gospel-mysteries , then john baptist , who was the greatest of prophets , greater than a prophet . those prophets that did foresee , and foreshew the birth , life , death , resurrection , ascension of christ , the triumphant conquest of his enemies , his glory at the right hand of his father , the spreading of the gospel , the call of the gentiles , did not themselves see it ; as now the meanest that are in christ do understand it , no more than they who now preach through christ the resurrection of the dead , the everlasting blisse of glorified saints , in their eternal fruition of gods presence , are able to understand it in that measure , as the meanest that then shall have the happinesse to enjoy it . . they differ in the seales annext for either of their ratification and confirmation ; for howsoever they are of the same use , leading to one , and the same thing signified , the jewes had christ in their sacraments , cor. . cor. . . and we have no more in ours ; yet they differ in the outward stamp or effigies , as i may so speak , as well that , of initiation , as that of corroboration : the initiating sacrament of the jewes ( which gave them the denomination of the people of god ) was that painful circumcision in the flesh , signum vile , & incivile , yet , those that would be the lords , did , and must submit unto it . all of abrahams seed with him , received that signe ; and all of those , that with him would joyne unto the lord. this was to be the leading sacrament ; he that was not circumcised in the flesh , might not eat of the passeover , exod . . and when a stranger shall sojourne with thee , and will keep the passeover unto the lord , let all his males be circumcised , and then let him come neer and keep it ; and he shall be as one that is borne in the land , for no uncircumcised person shall eat thereof . a full text against all that plead for unbaptized persons admission to the lords table , god will not suffer that disorder , that the leading sacrament should come after . the initiating sacrament with christians is that of baptisme , no sooner was a man brought into covenant , but he was streight baptized ; assoon as he made profession , he had this sealing engaging signe , the application of water , which is of an abstersive cleansing nature , implying our staine and guilt , and leading us thither , where purification and freedome is found , the spirit and blood of jesus christ . the following sacrament in the old covenant , was that of the passeover ; a lamp without blemish to be eaten in the place and way that god prescribed . that in the new testament , is the supper of the lord , in ordinary , common , useful , and necessary elements , bread and wine , which are of a strengthning & cheering nature , ps . . . implying our fainting , feeble estate , our disconsolate and sad condition , and leading us , where we may find both strength and consolation . chap. xxxiii . positions tending to clear the first covenant , under old testament-dispensations . before i proceed to the examination of those supposed differences ; which some have brought in , to the prejudice of both covenants ; i shall lay down certain positions , to give some light for the more clear understanding , especially of the old covenant , and to help us ( if it may be ) in our judgements of them both ; as well in their agreement , as their severall differences . first position , god delivered unto adam in paradise , not only a law or rule of life , but also a covenant , ( as was before shewed ; ) so , moses in mount sinai delivered unto the people of the jews , not a law or rule only , but a covenant likewise . this might be confirmed at large , but that others have fully done it ; and i know not that there is any adversary that appears in it . the name of a covenant is frequently given to it , deut. . . he declared unto you the covenant , which he commanded you to performe , even ten commandments . see kings . . chron. . . all the essentials of a covenant before mentioned , parties , consent , conditions , are found in it , as we may see in that one text , deut. . , . thou hast avouched the lord this day to be thy god , to walk in his wayes , and the lord hath avouched thee this day to be his peculiar people , as he hath promised thee . yea , the solemnities of a covenant , as before hath been largely shewne , are found in it . secondly , this covenant delivered by moses to the people of israel , was a covenant of grace , the same in substance with this , under which , we live in gospel-times . this is so largely proved to my hand by master ball in his treatise of the covenant , page , , . and master burges in his vindiciae legis , page , . that i may spare my paines ; yet in brief , that covenant which teacheth christ , in which men attaine salvation , that accepts men upon repentance , in which there is pardon of sinne , and in which the heart is circumcised of god ; that is a covenant of grace . one of these single will evince it , much more in their joynt strength will they conclude it ; but the covenant delivered by moses , was such a covenant . in that covenant christ was taught , john . , . had ye beleved moses , ye would have beleeved me ; but if ye beleeve not moses , how will ye beleeve my words ? whence the collection is plaine , beleevers of moses , are beleevers of christ ; and rejecters of moses , are rejecters of christ : see luke . , . with , , . john . . acts . , . rom. . , . the prophecies , promises , types , genealogies , sacraments under that covenant ( whether ordinary or extraordinary ) all held forth christ as might be easily shewn in their several particulars . in that covenant the people of the jews attained salvation , and were not only fed with temporal promises , and a covenant meerly carnal ; not looking above or beyond the land of canaan , as shall be shewen : in this covenant men are accepted , and received into mercy and favour upon repentance ; when thou art in tribulation , and all these things are come upon thee in the later dayes , if thou turn to the lord thy god , and shalt be obedient to his voice , ( for the lord thy god is a merciful god ) he will not forsake thee , neither destroy thee , nor forget the covenant of thy fathers which he sware unto them , deut. . , . in this covenant there is pardon of sinne , ( the great priviledge of the new covenant , heb. . . ) the lord proclaimes himself to moses ; the lord , the lord god , merciful , and gracious , long-suffering , and abundant in goodnesse and truth , keeping mercy for thousands , forgiving iniquity , transgression and sin , exod. . , . see exod. . , . chron. . . psal . . . psal . . . . . . in this covenant the heart is circumcised ( another great priviledge of the new covenant , heb. . ) and the lord thy god will circumcise thy heart , and the heart of thy seed , to love the lord thy god. all of these , any of these hold out a covenant of grace . thirdly , the ten commandments , which are called the covenant of god , deut. . . chron. . . ( all that moses delivered to israel , being there epitomized ) holds forth a covenant of grace , and not of works . this appears in the preface , intimating , gods grace and goodnesse to that people , bringing them out of the land of egypt , and the house of bondage . which deliverance had more in it than a bare temporal mercy ; otherwise their passage through the red sea could have been no baptisme as the apostle calls it , cor. . . neither had it been any act of justifying faith in moses to observe the passeover , which yet the apostle observes , heb. . . then their rock and manna had been a viaticum in the way , but no sacrament . there god avoucheth himself to be the god of that people ; i am the lord thy god , and he was a god in covenant to none of man-kinde fallen , but by an act of grace . it appears in the first commandment , where god requires them to accept him , and cleave unto him , which cannot be done but through christ . it appears in the second commandment ; in the preceptive part of it , which contains the whole ceremonial law , in which , pardon of sinne was found through christ . thither interpreters reduce all the sacrifices , types , sacraments of the jewes . it appeares in the reasons annext to that precept , which , as it threatens judgement on transgressours of the law ; so , mercy to those that observe it . mercy is an act of grace , and not vouchsafed but in christ . it appears in the fifth commandment , in the promise there annext , and fastened to it ; so that this covenant ( or this summe or epitome of the covenant between god and his people ) which was put into the arke , and the mercy-seat or propitiatory set upon it , in the most holy place , exod. . . was a covenant of grace . fourthly , this covenant ( delivered by moses and epitomized in the decalogue ) being a covenant of grace , it could by no meanes be , in the whole and entire nature of it , a covenant of works . this is plaine , god doth not at once , with the same people enter covenant upon so opposite termes . these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either of them destructive to the other , we may argue concerning the covenant , as the apostle doth concerning election , if by grace , then it is no more of works , otherwise grace is no more grace ; but if it be of works , then it is no more grace , otherwise work is no more work . this i speak as for their sakes , that make it a mixt covenant , such a one as pauls adversaries preacht in the churches of galatia ; so also for their sakes , that assert it to be a covenant of works , never undertaking any answer to those arguments , which so clearly conclude it to be a covenant of grace . fifthly , what this covenant is to any , that it is to all , whether it be of works or of grace ; what it is in it selfe in the tender and termes of it , that is the denomination of it . this is plaine , mens faith or unbelief , mens obedience or transgression , cannot diversifie the nature of that which god doth tender ; and what god spake to the people , he spake to all the people , the same to all , that he spake to any , exodus . . exodus . . compared , and therefore that is a mistake in some that say , that the law is , doubtlesse a pure covenant of works to some men , but not to all . it is a covenant of works , occasionally and accidentally , and not only to those which are not related to , comprehended in , or made partakers of the covenant of grace . he should rather have said , that the ten commandments had been a covenant of grace , but sometimes by an accident or especial occasion had become a covenant of works , which yet could not have held . the covenant of grace and the covenant of works are two distinct and opposite species , they have one and the same univocal genus , of whose nature they equally partake . therefore as an oxe can by no occasion or accident , be a horse , or a horse a sheep , or a sheep a lion , or a lion a man ; so a covenant of grace , can by no occasion or accident be a covenant of works ; one and the same thing intended for one end , may occasionally and accidentally have another event ; as the ministery intending salvation , may prove an aggravat on of condemnation ; but no occasion or accident can change the nature of any thing , into that which is of a kind opposite to it , and different from it . and , in such cases where the event is hindred , and another happens ; the denomination is , and must be , from the primary intention . the apostle calls the gospel the power of god to salvation , rom. . . the word is called the word of life , though to some through their obstinacy , it turns to condemnation , and to death . if our author in this question , take liberty to differ from all ( as himself professeth ) i hope he will not be displeased , if all differ from him , hanc veniam petimusque , damusque , vicissim . sixthly , in moses time , and under his administration , commands were frequent and full , as well ceremonial , as moral , as also menaces . the directive , and maledictive part of the law ; were clear and open , for discovery of sinne , to work to a sense of danger , to put them in a posture to look for and long after the messiah ; but the promises more obscure , ( i mean the promises of eternity ) scarce known , any otherwise then as they were shadowed out in temporal things . this ( as the apostle shews ) was figured by that vaile , which was before moses his face , when he spake with the people upon the renuing of the tables , moses his face upon his converse with god in the mount , shone with that glory , that aaron and all the children of israel were afraid to come nigh , exod. . . afterwards he speaks to the people , and talks with them ; and till he had done speaking with them , he put a vaile before his face , verse . whereupon the apostle having entred comparison between the ministers of the law , and the ministers of the gospel , alludes to this vaile before moses his face , cor. . , , . in these words , seeing then we have such hope , ( saith he ) we use great plainnesse of speech , and not as moses which put a vaile over his face , that the children of israel could not stedfastly look to the end of that which is abolished , but their mindes were blinded ; upon which diodati saith ; moses ministry kept the people under the shadows of ceremonies , without contemplating the mysteries which were figured by them to the bottom , which was reserved for the time of the gospel , heb. . . whereof was a figure that vaile on moses his face ; not ( saith he ) that , that was the end of that act of moses , but of that which the apostle saith , may be allegorically understood thereby , namely of the obscure dispensation of the law ; which obscure dispensation meeting with that blindnesse that was in the judgements of that people , held them in such ignorance , that they saw little of grace in that covenant , but rather through their blinde mistake , looked upon it ( the generality of them ) as a covenant of works . and this the apostle signifies in the place before quoted , as also , rom. . . they being ignorant of gods righteousnesse , and going about to establish their own righteousnesse , have not submitted themselves to the righteousnesse of god. this caused them so tenaciously to hold to the precepts of the law ( especially to the ceremonial part , which though more burdensome , yet was easilier fitted to their corruption ) that they refused christ the end of the law for righteousnesse sake , to every one that beleeveth , rom. . . seventhly , there was yet so much of grace , and christ held out in this covenant , that they were not only left without excuse , that were under it ; but convinced of sin , if they saw not christ and the grace of the covenant in it . christ in his contest with the jewes ( who would not receive him , but stood in opposition , and raised persecution against him , ) appeales to the scriptures , old testament-scriptures ; search the scriptures , for they testifie of me , and in them you think to have eternal life , iohn . . where we see a double encomium of the scriptures . . from the iewes own acknowledgement , in them eternal life may be found . . from the testimony they give of christ , in them , upon search , christ may be found ; there are such discoveries there , that hold him out , and eternal life in him , to those that search them . and they suspecting , by that intimacy of communion that he profest to have with the father , and the heavy charge that he laid upon them , that he was about to accuse them to the father ; christ puts it off from himself , and puts it upon one that they had least in suspition , even moses , moses in whom they trusted , in whom they pretended to repose confidence ; it is he that is ready to accuse them , not of breach of the law , or transgression of any command of his , ( which they could easilier have beleeved ) but of unbeliefe of moses ; you have one that accuseth you , even moses , in whom you trust ; for had ye beleeved moses , ye would have beleeved me , for he wrote of me . unbelief in christ , set forth in moses , is a sinne , which moses his writings shall charge upon them . so also in that speech of christ to the two disciples in the way to emmaus , o ye fools and slow of heart , to beleeve all that the prophets have spoken ; ought not christ to have suffered those things , & to enter into his glory ? where we see them charged with sin , in that they understood not christ in the prophets , christ in moses , as follows there in the next words ; beginning at moses and all the prophets , he expounded unto them all the scriptures the things concerning himselfe , luke , , . they that dwell at jerusalem and their rulers , because they knew him not , nor yet the voices of the prophets which are read every sabbath day , they fulfilled them in condemning him , acts . . eightly , there are those phrases in moses , which are ordinarily quoted , as holding out a covenant of works , and in a rigid interpretation are no other ; yet in a qualified sense , in a gespel-sense , and according to scripture-use of the phrase , they hold out a covenant of grace , and the termes and conditions of it ; to instance in some few , deut. . . now therefore hearken , o israel , unto the statutes , and unto the judgements which i teach you to do them , that ye may live , and go in and possesse the land which the lord god of your fathers giveth you , deut. . . you shall walk in all the wayes which the lord your god hath commanded you , that ye may live , and that it may be well with you ; and that ye may prolong your dayes in the land which ye shall possesse , deut. . . in that i command this day to love the lord thy god , to walk in his wayes and to keep his commandments , and his statutes , and his judgements , that thou mayest live and multiply , and the lord thy god shall blesse thee in the land whither thou goest to possesse it . deut. . , . and the lord commanded us to do all these statutes , to fear the lord our god for our good always , that he might preserve us alive as it is this day . and it shall be our righteousnesse if we observe to do all these commandments before the lord our god , as he hath commanded us . we may so interpret those scriptures ( and the jewes , as it appears for a great part , did so interpret them ) that they hold out a covenant of works , when grace was not at all acknowledged to assist in doing , nor christ known at all to satisfie for failing , and to expiate for transgression . these seeing nothing but a reward upon labour , and punishment in case of transgression . they may yet be so interpreted as taking grace , in the work for change of the heart , and putting it into a posture for obedience , according to that even in moses , deut. . i will circumcise thy heart , and the heart if thy ●eed , to love the lord thy god with all thine heart , and with all thy soul , that thou mayest live , and so these duties are only gospel qualifications of truth and sincerity of obedience . in this sense ( which they may well bear , and i take to be their native sense ) here is no more than what we finde in the gospel , from christ and the apostles . they that have done good , shall rise unto the resurr●ction of life , john . . to them that by patient continuing in well-doing , seek for glory and immortality , eternal life , rom . . where ( as in many other places ) we may see , that according to the new covenant , a man may make the attaining of life , the end of his work , and the reader may see phrases of his nature , to be new covenant , new testament , and gospel-language ; unlesse they will charge christ and the apostles to have old testament-spirits . to save a mans self may be so understood as to bear a sense , purely legal , anti-evangelical , and opposite to grace or faith in christ , and so it is used by the apostle , or a phrase very near it ; for by grace ye are saved through faith , not of your selves , it is the gift of god , eph. . . not obscurely shewing , that if we are saved of our selves , it is not of grace , not of faith , and not the gift of god. yet the phrase may be understood in a gospel-sense , as requiring and implying no more than our endeavour in a state of grace , through the assistance of the spirit , to walk in salvation-way , to strive to enter in at the strait gate , and to seek the kingdome of god , and the righteousnesse of it , and so we finde it used , and that more than once in scriptures , tim. . . take heed unto thy self , and unto the doctrine ; in so doing thou wilt save thy self , and them that hear thee . ministers taking heed to doctrine , save hearers , and yet are no saviours , in opposition , but in subordination to the lord jesus ; ministers and others taking heed to themselves , save themselves , and yet are no self-saviours in opposition to free grace , the merit of , or faith in christ jesus ; peter in his first sermon after receiving of the holy ghost pre●cht the gospel , yet he urg'd this , which some will have to be no other than a covenant of works ; save your selves from this untoward generation , act. . . and the apostle preacht no other thing than christ and him crucified , when he called on the philippians , to work out their own salvation with fear and trembling , phil. . . to be found in our own righteousnesse , in that sense that paul uses it , phil. . . doth exclude the righteousnesse of faith , that was no bottom on which he durst stand ; yet in the sense that ezekiel uses it , the soul is delivered by it , though noah , daniel , and job stood before me , they would but deliver their own soules by their righteousness , ezek. . . so ezek. . . in his righteousness that he hath done he shall live ; noah was an heir of the righteousness of faith , heb. . . as the holy ghost himself witnesseth ; yet the same holy ghost tells us , that his own righteousness delivers his soul . so solomon saith , righteousnesse delivers from death ; he doth not only say , it would deliver , were it exact and compleat , but ( such as it is ) it doth deliver , prov. . . david ( as paul observes ) describeth the blessedness of the man unto whom god imputeth righteousness without works , rom. . . yet the same david puts blessednesse upon works , psal . . . blessed is the man that feareth the lord that delighteth greatly in his commandments . psalme . . blessed are the undefiled in the way , who walk in the law of the lord ; blessed are they that keep his testimonies , that seek him with the whole heart . ps . . . blessed is every one that feareth the lord , that walketh in his wayes . and so also the apostle james , who so looketh into the perfect law of liberty , and continueth therein , not being a forgetful hearer , but a doer of the word , that man shall be blessed in his deed , james . . the apostle peter tells us , we are kept by the mighty power of god through faith unto salvation , pet. . our salvation is not in our own keeping , it is not our own care , that frees us from destruction ; yet john saith , he that is begotten of god sinneth not , and keepeth himself , that the wicked one toucheth him not , john . . here are the same words affirmed , and denied , and both from one and the same mouth of truth ; a different sense therefore is to be enquired after . a righteousnesse , which is the condition of the covenant of works ; out of our own inherent strength and abilities , in an exact perfection , is denied , a righteousnesse , not of us , but through grace wrought in us , in sincerity , which the covenant of grace calls for , is asserted and required . ninthly , though the whole law that moses delivered from god on mount sinai to the people ( and is among the sacred oracles of god for posterity ) do containe a covenant of grace , yet the law is taken sometime in that strict sense , as containing a covenant of works , and holding forth life upon condition of perfect obedience . so the apostle , rom. . , . puts an opposition between the righteousnesse of the law , and the righteousness of faith ; so also gal. . . if righteousnesse be by the law , it is no more of promise , so that , there is a necessity of distinguishing , between the law , abstracted from the promise , the promise of christ , i meane the evangelical promise , and the law , including this promise , and writing of christ jesus , so that the works of the law , considered in the bare mandatory part of it , can save none ; if righteousnesse come by the law , then christ is dead in vaine ; yet the righteousness witnessed by the law and the prophets , even the righteousnesse of god which is by faith of jesus christ , rom. . , . is , our justification , and brings salvation , rom. . , . and no marvel , that moses , and the law delivered by moses , should be taken in scripture in so different an acception ; when circumcision , that leading ceremony of the law , is sometimes looked upon as a priviledge , as hath been shewed , and a saving ordinance , rom. . . rom. . . and sometimes as a yoke , a yoke that neither our fathers nor we were able to bear ; acts . . yea , as a deadly ceremony , dividing and cutting off from christ . i paul say unto you , if you be circumcised , christ shall profit you nothing , gal. . . so that the law abstracted from christ , as the greater part of the jews took it ) was a ministry of condemnation , cor. . . it could never reach so high as salvation , but including christ , it wa● perfect , and saves the soule , psal . . . the apostles thinks he can never sufficiently vilifie the ceremonial fabrick , looked upon , as absolute of it self , without farther relation ; we see what titles he gives those ordinances , weak and beggarly elements , gal. . . rudiments of this world , col. . . but being taken in their relative consideration , as a school-master to christ , they are an attonement , a sweet savour , they are so called , times without end ; the honour due to christ ( who was an offering and a sacrifice to god for a sweet smelling savour , eph. . . and by whom we receive the attonement , rom. . . ) without derogation from christ , is given to them ; not by way of opposition , but subordination ; and not by mans device , but gods appointment not holding the soul from him , but ministerially serviceable to lead to him . chap. xxxiv . the old covenant was not made up of meer carnal and temporal promises , but contained new covenant-promises that were spiritual and saving . these positions premised , to clear our way in a farther progresse in this thing : i should now look into those differences ; which several parties ; have not found , but made between these covenants ; and to reckon up all , which some have at least hinted and touched upon , i should weary both my self and the reader . he that pleases may finde them numerously reckoned up , by master ball in his treatise of the covenant , page , , . with his general censure and dislike of the most of them , though sparing a particular refutation which i also shall forbear . so many of them as are differences indeed , will fall in with those before delivered , and the other will fall before that which hath , and ( god willing ) may be spoken . there are only foure , of which i shall ( by gods assistance ) take notice , upon which much controversie depends . the two former being injurious to the old covenant laying it too low ; the two latter putting too great a limit to the new covenant in respect of its latitude and extent . first , the old covenant , under which the fathers lived , and which circumcision sealed ( say some ) was a carnal covenant , and contained only earthly promises , the mercies of the land of canaan , such as were in this life to be enjoyed : but the new covenant under which we live in gospel-times , and which baptisme seales , contains spiritual mercies and priviledges , hath promises of everlasting salvation . in the device of this difference papists have led the way , and socinians and anabaptists follow . bellar. . l. . de baptismo , cap. . saith , and referres to what he had said before upon the question of the difference of the sacraments of the old and new covenant , that the promise of god to abraham , i will be thy god , and the god of thy seed , was not in the letter of it , any promise of forgivenesse of sinnes , but of special protection , providence , and worldly happinesse , with whom stapleton and becan the jesuits joyne hands , as they are quoted by chamier , lib. . de baptismo , cap. . sec . . though vasquez one of their fraternity dissents ; and master blackwood in his storme of antichrists garrison , saith , that these are two covenants essentially differing . the first was carnal , typical ; and shewing the difference between baptisme and circumcision , he saith , circumcision signed a right to canaan , baptism signes a right to the death and satisfaction of christ . page . this difference of the covenants ( however the reality of it will appeare in the scriptures ) serves for severall interests . . it is this high way to bring down all the honour and esteeme of old testament-scriptures , if the promises there mentioned be ( as those of the turkish alcoran ) sensual and carnal , yea , inferiour to them , and determine with this life ; who can put such an estimate upon them ? especially having at hand by them , in the new covenant , promises lasting to eternity . this doctrine hath produced those atheistical jeers and blasphemies , old testament-men , old testament-spirits ; yea , by inevitable consequence , if it may stand , it will bring the bane and ruine of new testament-scriptures along with it . the old and new testament-scriptures , as couples in ancient buildings , so answer one the other , that , neither can stand , if either fall ; it is the gospel of jesus christ that we seek in new testament-scriptures . now that is defined to be , that which god before promised by his prophets concerning his son christ jesus , rom. . . in the promise of the prophets then , this must be found . a righteousness of faith we there seek ; now this righteousnesse is witnessed by the law and the prophets , rom. . . they must then be heard witnessing , christ is the all that in the gospel we look after ; he must be an old testament-christ , whom the law and prophets hold out to us or else he is not the christ of god ; all the vilifying reproaches which are fastened on the old testament , fall upon the head of the new testament ; yea , upon christ jesus . . it wholly takes infants out of all covenant with god ; if that great charter , i will be thy god , and the god of thy seed , contain only carnal promises , and those proper to that people , it is determined , and now no covenant for the seed remains . hence papists and antipaedobaptists have their respective advantages , the papists hence conclude infants damnation , dying before they are taken of god into covenant by baptisme , and antipaedobaptists joyning with them in the premisses ; will they , nill they , they must be enforced to yield the conclusion . they may fret and storme about the charge of it , and dip their pen as deep in gall as it can reach , yet they shall never wipe it off . that all out of covenant with god , being no church-members , having no title to church-membership , are in a perishing condition , is a scripture-position above all exceptions . in case they will subscribe , as they do , to the popish tenent , that infants in their first birth state , are out of covenant , and in no better condition than the children of heathens , except the hope of better education , then they must agree , in infants condemnation . . antipaedobaptists , hence finde a way to keep infants from baptisme ; being out of covenant , they have no right to any seale of the covenant . these several interests make them all to joyne in one , to conclude that the first was a covenant carnal , and raising the men in covenant , no higher than earthly expectations . but if truth may be heard , none of these interests will hold ; certain it is , that those that were in the old covenant had better thoughts of it . the apostle , speaking of the patriarchs confession , that they were strangers and pilgrims on earth ; makes his observation upon it ; they that say these things , plainly declare that they seek a countrey . a stranger , or pilgrim , is a man not at his home , but seeks a countrey . now this countrey must either be earthly , or heavenly , there is not a third which men could have in desire . that it was not an earthly countrey that they sought ; he makes good , in that they had opportunity of return , they might have gone back to ur of the chaldees at pleasure . then it follows , as he inferres , that they sought a better countrey , that is , an heavenly , heb. . . men of this opinion have not only the apostles authority against them , but ( putting himself on in a logical dispute with them ) his reasons likewise , yea , those that were most carnal , and earthly-minded among them , were taught to judge better of the promises , that they lived under ; christ gives that testimony of the jewes , with whom he had contest , that in the scriptures they thought to have everlasting life , john . . they had no scriptures but old covenant-scriptures , and of them , they had this opinion , which was no errour of theirs corrected by christ , but were by him confirmed in it , christ justifies them in their opinion , that in scripture they thought to have everlasting life , and rectifies them in the way of finding everlasting life in it . a great part of the dispute is about those words of god to abraham , in which the foundation of the covenant stands , i will be thy god , and the god of thy seed , whether in them there be promises , only of earth , or of heaven likewise ? and this christ himself determines in his answer to the sadduces about the resurrection , where he applies that speech of god to moses at the bush : i am the god of abraham , the god of isaac , and the god of jacob ; for proof that abraham , isaac and jacob live for ever , mat. . . how injurious are they to the covenant of god with his people , that put such unworthy limits upon it : other people that were without covenant had temporal mercies from god , they were protected , and provided for by him ; leave thy fatherlesse children unto me , and let thy widows trust in me ( saith the lord to the people of edom , ) i will keep them alive , jer. . . the woman of canaan thought it a priviledge for dogs to eat of the crumbs that fall from the childrens table ; for gentiles , who were without covenant , to partake of any little of the mercy that the people of god in covenant did enjoy ; but if this glosse of the covenant may stand , the dogs crumbs , are beyond all the childrens provision . they will not leave their crumbs , for all that is set on the childrens table . it may seem a high speech of luther after his manner , that the turkish empire how great soever , is but a crumb that the great master of the family casts to the dogs ; yet this is above all that israel had in canaan , if we look at no more , than a temporal possession . ishmael the son of the bond-woman must be cast out , not to be heire with the son of the free-woman , gen. . . he and his posterity must be cast out of covenant , and in isaac the seed must be called . but if there were no more in isaacs grant than the possession of canaan , the son of the bond-woman had had the better of the bargain : ishmaelites in earthly possessions exceeded israelites ; and esau had not need to have complained so much of the losse of his birth right , and his brothers supplantation of him ; if jacob had gained no more than a possession for his posterity in canaan , having that blessing both promised and performed ; that his dwelling should be the fatnesse of the earth , and the dew of heaven from above , gen. . . he had small cause of envie of his brothers felicity . how did the saints of those times boast of god , exult and triumph in him , proclaiming his goodnesse , that there was no rock 〈◊〉 their god ? if their portion did reach ( with the men of this world ) only to this life , none can be able to give a reason of such triumphant exultations . and the psalmist had never spoken of it as the worlds portion , in case himself had looked for no better an inheritance . providence was , indeed , singularly eminent over that people , yet considering their great afflictions which they still bore , and heavy chastisements wherewith they were exercised ; if that special care of god , had not had an influence upon eternity , that blasphemous conclusion of the oratour , that a man might see how much the gods esteemed the nation of the iewes , in that they were so often carried into captivity , would hardly receive a satisfying refutation . certainly their sufferings were above any other nation , amos . . you only have i known of all the families of the earth , therefore i will punish you for all your iniquities , if then they had their hope only in this life , and were not chastened in the world , that they might not be condemned with the world ; as the apostle speaks of christians , so we might say of the nation of the jewes ; of all nations in the world they were the most miserable . see chamier , lib. . de baptism , cap. . sect . . whitakers praelectiones de sacramentis contra bellar. pag. . rivet . in gen. . exercitat . . chap. xxxv . the old covenant was a pure gospel-covenant , and not mixt . ly . others that rise not so high against the first covenant , as to make it a covenant meerly carnal ; yet loth to yield to so much truth , as to confesse it to be a covenant evangelical ; have found out a middle way ; which yet they think may carry on their interests , and say , it is not a pure gospel-covenant , but mixt ; and therein differs from the second covenant , which is wholly evangelical : in which they seem to go , but one half of the way with their old friends the jesuites , from whom in this controversie they so much glean , yet , far enough to sit down with anabaptists , to cast infants ( as they hope ) out of the covenant and church-membership , and so exclude them from baptisme . here i shall undertake to make good these foure particulars . . that this expression of theirs is very untoward ; and such that will bear no fair sense , without the utter overthrow , even of that difference between the covenants , which they would build on this distinction . . that the proof that they bring of this mixture of the first covenant is very weak , and not at all cogent . . that they are not constant to themselves , but give and take , and know not what to determine . . in case all were granted , yet they know not how to bring any thing home , of all that they say , to serve their own interests . their expressions , i say , are untoward , in denying purity of gospel in the first covenant , and affirming a mixture . that which is not pure , but mixt , is a compound of pure and impure ; such that hath some ingredients , such as they ought , and others such that make all adulterate : as silver mingled with dresse , or wine with water , isa . . . the false teachers ( saint pauls adversaries ) preach such a mixt gospel , when they urged with such vehemency a mixture of works , which caused the apostle to stand in such feare of the corinthians , lest they should be drawn away from the simplicity that is in christ , cor. . . they do not beleeve that the gospel which paul tells us was preached to abraham , gal. . . was any such impure gospel , this sure is not their meaning , they dare not say that abraham was under any such delusion ; what then can be the meaning , but that he had promises , not only of blisse , and in reference to eternal salvation ; but also promises of earthly concernment , as that of the land of canaan , and his plantation there ? the covenant takes its denomination from the promises , ( saith one of them ) but the promises are mixt ; some evangelical , belonging to those to whom the gospel belongeth ; some are domestick or civil promises , specially respecting the house of abraham , and the policie of israel . to this i readily agree , and then the distinction falls to nothing ; seeing in gospel times , in new testament-dayes , this will denominate a not pure , but mixt gospel as well as in those times , we our selves are under such a gospel as well as the jewes . i know not how we could pray in faith , give us this day our daily bread ; in case we were without a promise of these things , or how man could live by every word that proceeds out of the mouth of god , in case we had no word from god. the apostle tells us , godlinesse hath the promise of this life , and that which is to come , tim. . . it would trouble many a perplexed man in case he could not make good , that those words , verily thou shalt be fed , psal . . . did not at all belong to him . there is no believing man in any relation , but he hath gospel-promises in concernment to that relation , as appears in that speech of pauls encouragement of servants , epes . . knowing whatsoever for good thing any man doth , the same shall he receive of the lord , whether he be bond or free . it it were ill with all sorts , had not they their domestick relation-promises , which these speak of , as making a mixture . . as their expressions are untoward , so taking them at the best , their proof is weak , that the covenant takes its denomination from the promises ; but the promises are mixt , say these men . the most eminent promises , which contain the marrow of all , give the denomination , and not such that are annext as appendants to them . the promise of the land of canaan , is an appendant to the great covenant made of god with abraham , as chamier with good warrant from the text , gen. . , . calls it , lib. de baptis . cap. sec . the covenant being made of god , to be the god of abraham and his seed , which might have been made good wheresoever they had inhabited or sojourned , the promise of canaan is over and above added to it . the reason given in by one for his dislike of chamiers expression , calling it an appendix to the covenant , is little to purpose , psal . . , . the gift of the land of canaan is called a covenant , saith he , and therefore is not an appendant to it . by the same reason circumcision must be the covenant , and not a seal appendant to it ; seeing circumcision is called a covenant , gen. . . they are not ignorant of these scripture-metonymies . . as the proof is weak , to make the covenant not a pure gospel-covenant , but mixt ; so , they are not constant to themselves , pointing that out , which makes pure gospel , gen. . . gen. . . gen. . . gen. . . illustrated by some new testament-scriptures , rom. . , . gal. . , , . acts . . one observes , it is to be noted , that those promises , which were evangelical , according to the more inward sense of the holy ghost , do point at the priviledges of abrahams house in the outward face of the words , and thereupon raises a doubt , whether any covenant made with abraham be simply evangelical ? and so he findes out evangelical-promises in the inwards of that covenant , which is non-evangelical in the outward face ; so bellarmine , with whom he so much ( to speak in his own language ) symbolizeth , finds out spiritual evangelical promises , in that which he concludes to be of another nature ; denying that the promise made to abraham in the letter , was any promise of forgivenesse of sins , but of special protection and government , and earthly happinesse ; yet confesseth that in a mystical sense they were spiritual promises , both of pardon of sin , and life eternal , and that they belong to us , bellar. de sacr. bapt. lib. . cap. . whereupon chamier observes , that which is promised mystically , god in covenant doth promise , but heaven is here promised mystically ; therefore in this covenant here is a promise of heaven ; so the inward , and outward face , will be all evangelical . lastly , they yet know not how to bring any thing home ( were all granted ) to serve their interest , they seem to contend that the evangelical promises are vested in the persons of true belevers . the other which are civil , or domestick , serving to make up the mixture , were priviledges descendable , and traducible to posterity , and upon this account , circumcision of the natural seed of abraham came in for confirmation and seale of that which alone was civil , domestical , and non-evangelical ; and being not considered , as a leading sacrament of the whole church , as baptisme is now , but only of the jewish church , as such , proper to abraham and his posterity , and much differing from baptisme , it is no argument that we in gospel-times transmit any such priviledge to posterity , or that our seed before actual faith , have any title to the covenant . this seems to be their meaning , to which we have many things to say . first , that orthodox divines , both ancient and moderne have made circumcision to be of the same signification and use as baptism , and till anabaptists closed , they had no adversaries but papists , who to advance their ●pus operatum in the sacraments of the new testament , will have them , as far to exceed the old , as heaven doth earth , and the substance doth the shadow ; this is observed by chamier panstrat . cathol . tom. . lib. . cap. . sect . . having reckoned up several testimonies to this purpose , he addes , a there are very many like testimonies , by which it appears , that christians were heretofore perswaded that there was no so great difference between circumcision and baptisme ; and why , saith he , is it now changed ? truly in favour of the papists , and according to the pleasure of the iesuites . secondly , if circumcision have respect to those promises that were no gospel mercies , but civil , domestical , restrained to jews , and not appertaining to christians ; how could it be a distinction between jew and gentile respective to religion ? it might have made a civil distinction , and the want of it have been an evidence against other nations , that they had been none of the multiplied seed of abraham according to the flesh , and that their interest had not been in canaan . but how it could have concluded them to have been without christ , strangers from the covenant of promise , having no hope , and without god in the world , as the apostle determines upon their uncircumcision , eph. . , . cannot be imagined . thirdly , how is it that we hear so much in scripture of circumcision of the heare jer. . . rom. . . deut. . . deut. . . ezek. . . and the circumcised to have this character , that they worship god in spirit and in truth ; if circumcision have not relation to promises that are spiritual ? when complaint is made of uncircumcision in heart , is it not ( as it is ordinarily understood ) that their ●●ndes were carnal , and not taken up with spiritual things or is it that they were not fixt on their civil and domestick interests ? when they are said to be uncircumcised , as ier. . . is it not upon that account that ieremy there gives , that they could not hear the word of the lord , that they had no delight in it , that it was a reproach to them ; or is it because they could not suck in promises of meer civil , home , and self-interests ? so it must need be if circumcision be such a seale , when they emproved it for the use to which it was instituted , they kept the right use of it , and were not worthy of reproof concerning it . fourthly , what sacraments had the jewes of any gospel-relation , if this respected alone their civil interests ? there might be more spoken to that of the passeover , to carry it to peculiar national mercies , than to this of circumcision . see exod. . , . and it shall be when thy sinne asketh thee in time to come , saying , what is this ? that thou shalt say unto him , by strength of hand the lord brought us out from egypt , from the 〈◊〉 of b●ndage . and it came to passe when pharao● would hardly let us go , that the lord slew all the first-borne in the land of egypt ; both the first borne of man , and the first-borne of beasts ; therefore i sacrifice unto the lord all that openeth the matrix , being males ; but all the first-born of my children , i redeem . i am sure far lesse can be said to carry it to that which is spiritual , and of common concernment both to jews and christians . fifthly , how is it that the apostle giving a definition of circumcision , refers it to nothing national , civil , or domestick ; but only to that which is purely spiritual , speaking of abraham , he saith ; he received the signe of circumcision , a seale of the righteousnesse of the faith which he had , yet being uncircumcised ? the righteousnesse of faith , is a promise purely evangelical , romanes . . romanes . . romanes . . philippians . . and this circumcision sealed , the self-same thing that our sacraments seale ; so that as their extraordinary sacraments are expressely affirmed to be the same with ours , by the apostle , cor. . they eat all the same spiritual meat , and did all drink the same spiritual drink , so are their appointed established sacraments , circumcision , and the passeover . will they with bellarmine , lib. . cap. . de sacramentis in genere , deny , that circumcision was an universal seale of faith , and affirme that it was only an individual seale of the individual faith of abraham , that so all may fall to the ground which is spoken from that text of the use of circumcision to the jewes , all that is there spoken , having reference only to abraham in person ; i answer , . this popish shift is flat against the apostle ; he brings it as an argument for proof of the way , of our justification to be by faith alone , which were a meer inconsequence , if proper to him , and not belonging to others . . it is flat against moses , who referres this of circumcision to the covenant there mentioned , genesis . . but the covenant is not with abraham alone , but his seed also together with him , as is there plaine . . it carries several absurdities with it . ( . ) by this meanes gods covenant with abraham in person , and his covenant with christians in gospel-times is indeed the same ; but his covenant with all beleevers in the old testament and with beleevers in the new testament are essentially differing . abraham , and new-testament beleevers , are under one covenant ; old testament-beleevers are under a covenant essentially differing . ( . ) then zachary , luke . . interpreting the covenant made with abraham of salvation by christ should have limited it to abraham , and not extended it to the fathers ; but we see all are there , under one and the same mercy ; our father abraham ; and all that followed him , even all that came out of egypt , and were for canaan , are called fathers , corinth . . . all our fathers were under the cloud , and all passed through the sea , and all these had the same mercy in promise with abraham . to performe the mercy ( saith zachary ) promised to our fathers , and to remember his holy covenant , the oath which he sware to our father abraham . ( . ) then abraham himself in person , and christians in the dayes of the gospel are interessed in christ , and all other beleevers in the law were without christ ; but the contrary is plain . moses esteemed the reproach of christ greater than the treasures of egypt , heb. . . ( . ) then abraham and christians have from god the kingdom of heaven and salvation ; but the rest of the jewes have nothing better than the land of canaan . they have no more than the covenant reaches unto , and the seale of the covenant did confirm ; but the covenant reaches only temporal promises , as the land of canaan , in their opinion . these evasions bellarmine is put to , and anabaptists are glad to follow , both of them willing to say any thing rather than confesse a truth . but they say , object . this was a seale to abraham , of the righteousnesse of faith , that he might be the father of all them that beleeve , &c. but only abraham is such a father . answ . this priority of receiving the faith , and the signe and seale , is proper to abraham ; each one could not be first , but father and childe , both received it , and both had the righteousnesse of faith sealed in it . if bellarmine please so well , i shall referre to bellarmines opposites , chamier de sacramentis in genere , lib. . cap. . ames . tom. . more especially whittaker praelectiones de sacramentis page . h●c desperationis , &c. so that which way soever they take truth fastens upon them , and the friends of truth flie in their face ; and all to make it appear that a pure gospel was preach't to abraham , and that the first covenant was not mixt , but truly evangelical . chap. xxxv . the covenant of grace in gospel-times admits christians , in a state of unregeneration , and is not limited in the bounds of it to the elect regenerate . the two former supposed differences did lay the first covenant too low , not vouchsafing it the honour of a gospel-covenant , or at the best , a mixt gospel ; two others follow , which will hold us longer , that put too great a limit to the second covenant , in respect of the latitude and extent of it . a third difference therefore assigned by some , is , that the first covenant took in all the seed of abraham , by isaac and jacob , as many as professed themselves to be of the faith , and that were willing to joyne in the worship of the god of abraham . the new covenant , they affirm , admits no more than elect regenerate persons . the gospel strips us of all relative covenant holinesse , of all holinesse that is not real , and intrinsecal , and god ownes none , as his covenant-people , but elect regenerate persons . in the first place we shall take what is yielded , or at least not gain-sayed , and after proceed to the examination of what is affirmed . in old testament-times the covenant was made with israel in the uttermost latitude and extent , with all that bore the name of israel , as we may see , deut. . at large held forth . there is a covenant entred , and the words of it exprest , . with israel , verse . . with all israel , verse . . with them to whom god had not given an heart to perceive , eyes to see , and eares to hear , ver . . viz. with unregenerate persons . . it is made with captaines of tribes , elders , officers , little ones , wives , strangers , hewers of wood , drawers of water , vers . , . . with them that were present , and with them that were absent , verse , . all this clearly shews in how great a latitude this covenant is entred ; no israelite of any sex , age , rank , nor any that joyned themselves to that body are exempted ▪ which also farther appears in those innumerable places of scripture , where god owns that people generally , promiscuously as his people , professing himself to be their god , and he is the god of none , but a covenant-people , of his own covenant-people , others are without god , eph. . . he was the god of all that came out of egypt , exod. . . i am the lord thy god , which have brought thee out of the land of egypt , out of the house of bondage ; of all that whole family , amos . . hear this word that the lord hath spoken against thee , o children of israel , against the whole family which i have brought up from the land of egypt . hear , o israel , the lord our god is one lord , deut. . . yea , isreal at the very worst is thus owned as gods in covenant ; hear , o my people , and i will testifie unto thee , o israel , if thou wilt hearken unto me : but my people would not hearken to my voice , israel would have none of me , psal . , . the oxe knows his owner , the asse his masters crib , but israel doth not know , my people doth not consider , isa . . . therefore my people are gone into captivity , because they have no knowledge , isa . . . my people are destroyed for lack of knowledge , hos . . . and when they entred into the heathen , whither they went , they prophaned my holy name ; when they said unto them , these are the people of the lord , ezek. . . this is brought as a motive to withhold israel from sin ; ye are the children of the lord your god , ye shall not cut your selves , nor make any baldnesse between your eyes for the dead , for thou art an holy people to the lord thy god , deut. . , . this is pleaded as an aggravation of sin ; you have i known of all the nations of the earth , and therfore you will i punish for all your iniquities , amos . . this is brought as a motive to prevail with god under misery for mercy ; behold we bese●ch thee , we are all thy people ; isa . . . yea , this covenant takes with god for national mercies : the whole of the nation then is in covenant . then will i remember my covenant with jacob , and my covenant with isaac , and also my covenant with abraham will i remember , and will remember the land , levit. . . the apostles authority puts it out of question , reckoning up the priviledges of israel according to the flesh , nine in number , rom. . . this is one , the covenants , israel then after the flesh was in covenant ; all israel were the covenant-people of god. there were many not elect , not regenerate ; but there was not a man not in covenant , not owned of god as visibly his ; thou hast avouched the lord this day to be thy god. — and the lord hath avouched thee this day to be his people , deut. . , . this was the state of the church of old . but now , as is affirmed , it is far otherwise . god is not so large in his priviledges , nor so ample in his munificence , none have honour to be in covenant in gospel-times , but real beleevers , men truly sanctified and regenerate . and here it cannot be denied , but there are many expressions , ordinarily found in many orthodox writers , and like passages frequently heard in sermons from godly ministers , seemingly implying , if not asserting it , and restraining the covenant onely to the elect and regenerate . as when they give marks and signes of mens being in covenant with god , this must needs imply that some professing christians are in covenant with god , and some without , which is yet farther evidenced , when they conclude , that in case a man be in covenant with god , then happinesse and salvation follows ; but when these men fully explain themselves , they yeeld up again to us , that which seemingly they had taken from us , and ordinarily do distinguish of an outward , and inward covenant , acknowledging the outward covenant to be made with every member of the church and the parents , with that hear and professedly accept the promises , and their children , but the inward covenant as they say , belongs to them onely , that receive the benefits of it , and are upright in it . an eminent divine putting the question , and returning answer , how a man may know himself to be in covenant with god ; presently foresees an objection against any such quaere . as saul and all the people of israel were in covenant with god , so all professing christians are covenanters likewise ; and hereby all distinguishing notes of professors , some in covenant , and some without must needs fall to the ground , one member then of the distinction , having no being for solution of the doubt , he layes down a distinction . there is ( saith he ) a twofold covenant . . a single covenant which god makes with his children when they are baptized , which is this ; if ye will believe , repent , and walk in my ways , ye shall be saved , now if they break this condition , god is freed . . a double covenant to performe both parts , which is this , if you will repent and beleeve , ye shall be saved , and i will give you an heart , and you shall repent , believe , and be saved : so preston on attributes , part . page . . these distinctions , plainly yeeld that there is a covenant between god and man , in this latitude , of which we speak , and which here is exprest , and that all professed christians so called , are in an outward and single covenant , which puts them into a capacity of sacraments , and their children , which is a covenant properly so called , and which scripture holds out for the covenant of god with his people . these divines yeelding so much , and their meaning being so orthodox , there is no reason of contraversie with them , or contention about words ; yet i should choose rather to expresse my self in pareus his words against stapleton the jesuite , on cor. . . objecting against this doctrine , for it is a doctrine which antipaedobaptists , and independents have borrowed from jesuites , and we have them all in this , as in many other things our adversaries , to be in covenant , saith he , is taken two ways , either according to tiole to the covenant , or to the benefits of the covenant . he is said to be in covenant , that either obtaines the benefits of the covenant , which are remission of sinnes , adoption , &c. or else that hath onely the title , and outward badge of the covenant , so that he is repute to have interest in it , and is not an alien from it . the right of covenant belongs to all that externally make profession . these engage themselves upon gods termes . the benefit of the covenant , remission of sinnes , justification , adoption , &c. belongs only to the elect regenerate . or farther we may distinguish of the covenant of grace , and the grace following the covenant , the covenant of grace is in the latitude before mentioned , the grace following the covenant in that restriction that some contend for , or else we may distinguish of entring covenant , and stedfastnesse and faithfulnesse in the covenant ; all enter that are visible professors , onely the elect and faithful are steady in it . this distinction is evidently grounded on psal . . . they remembred that god was their rock , the high god their redeemer , nevertheless their heart was not right in them , neither were they stedfast in his covenant . all covenant-enterers , are not covenant-keepers . to take off this restriction , and for overthrow of this imaginary difference , it were enough to require of these asserters of this covenant-restriction , and limit , where god hath put any such restraint , for affirmanti incumbit probatio , and to require some reason , why men in nature , in old testament-times , should be honoured with that neare relation to god , as to be of the common-wealth of this people , enjoying not barely civil and domestick priviledges , but saving ordinances , and under the gospel , must stand shut out of all such visible relations , why unregenerate men in order to regeneration , may not come under the discipline of god under the gospel , as well as under old testament-dispensations ? why poore sinners that confesse with their mouth with the eunuch , that jesus christ is the sonne of god , acts . . may not be indulged those proviledges ( now christ is come in the flesh to save sinners ) whereby they may be brought to be beleeve with the heart that they may be saved ? to those that would make such a distance between the covenants , as to throw out of the covenant of god , and visible communion , all that are unregenerate , we may speak in christs words , from the beginning it was not so , and either we must see some good ground , that in this there is by the will of god , this great change , or else we shall beleeve , as it was then , so it now . but i shall deale more liberally , and make it appear , that the gospel doth not only not quit us of it , but establishes it ; doth not only not abolish it ( as it doth the types of the law ) but holds it forth , and gives testimony of the continuance of it . chap. xxxvii . new testament-scriptures asserting the latitude of the covenant of grace in gospel-times . let that text matth. . . in the first place be weighed go , teach all nations , &c. which our adversaries in this cause willingly consent to have translated , disciple all nations , and therefore there needs no words nor stir to be made about it , and that a disciple of christ is in covenant with god , is as freely confest , he takes god in christ to be his god , he layes claime to salvation by him ; this ground being laid , in which i think i have not an adversary , i draw from hence a twofold argument . first , that covenant between god and man , which is committed to the ministry of man to work , to judge of being wrought , and to put to a seale for confirmation of it , is a covenant onely visibly entred , and doth not require any inward real change , or work upon the soule to the being of it . this proposition is clear , man can judge no farther than of that which is outward and visible , man looketh on the outward appearance , but the lord looketh on the heart . if none but a regenerate elect person be in covenant , then none but god knowes who are in covenant . then we may apply that of the apostle spoken of the seal of election , the lord knoweth them that are his , tim. . . unto every one that as a church-member , is to be received into visible fellowship ; a church-member , and an elect person , according to this tenent are termini convertibiles ; and the seale of the spirit , and the seale of the sacrament are in equal latitude ; to baptize an unregenerate person is to put a seal to a blank , as high an abuse of that sacred ordinance , as the circumcision of the sichemites , gen. . . that this covenant is such , appears in that text , it is committed to man to work , and to judge of it being wrought , to put a seal for ratification and confirmation of it . the apostles were to make disciples , to bring men into covenant with god , and being discipled , to baptise them , sealing them , as gods in covenant ; so john . , . when the lord know that the pharisees had heard that jesus made and baptized more disciples then john , though jesus baptized not , but his disciples . here john made disciples , and baptized them being made ; the disciples of iesus made disciples , and baptized them being made ; an outward work then to make profession of the faith , is sufficient to make one a disciple , and to bring him within the verge of the covenant . secondly , that which a whole nation , in gods ordinary way of administration is in a capacity to attaine , and enter into , is a covenant onely professed , visibly entred upon , and doth not require any inward change , or work upon the soule to the being of it ; this is plaine , it cannot be expected in gods ordinary way , that a nation should be brought forth at once , all really holy and sanctified , such a field hath not been seen without tares , such a floore without chaffe , such a draw-net without any fish that is bad ; such a feast and no one without a wedding garment ; but whole nations are in a capacity , in gods ordinary way of working , to enter into this covenant , as is plaine in the text ; the whole of the nation , is , in their commission , where they come , and in many nations it hath had happy successe , whole nations without exceptions ( unlesse strangers so journing ) have been brought within covenant . one would faine fasten another interpretation on those words , and make the commission to sound , not according to the letter of the words , nor yet according to the successe by grace attained , but to his liking , and therefore is put to it to change the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then [ all nations ] must either be put by apposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so instead of disciple all nations , it will be , make disciples in all nations . this he thinks is very tolerable , because to disciple , and to make disciples is all one . but though they may be one in themselves , yet it makes a maine difference in the phrase , and with the addition of his preposition , inverts the whole meaning of the words , as to the thing in controversie , which is such a violence offered to the text , as is not to be endured in him , that is about to draw a logical argument for his advantage against an adversary . and as it is against the letter of the text , so it is plainly against our saviours scope , and end in giving this commission . this enlargement unto all nations in this place was in opposition to the restriction , matth. . . as by the adversary is confest . now in that nation , to which there they were limitted , the whole of the nation was in covenant , all the land was the land of immanuel , esay . . and consequently so it was to be in other nations , by vertue of this happy enlargement , or else the opposition is utterly taken away , the meaning of the words clouded , and the apostles at a losse for the understanding of them ; having before spent their paines in a nation , all disciples , and now having a commission for the discipling of all nations , how shall they understand the words , unlesse the whole of the nation , where they come are to be discipled ? and hereto accord the prophecies of scripture , for the calling of the nations of the gentiles , god shall enlarge japhet , and he shall dwell in the tents of sem , gen. . . sem was wholly in covenant , not by pieces and parcels , but universally in covenant ; japhet is to come in succession into covenant in like latitude , psalme . . ask of me , and i will give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . it is not some among the nations of the heathen that are to be the inheritance ●f christ , but the heathen , to which agrees , rev. . . the kingdomes of the earth , shall become the kingdomes of the lord , and of his christ ; immanuel of old had one , now he shall have more kingdomes , and they become his , no other way , than by discipling ; gods ministers are his men of warre , for subduing and captivating them , cor. . , . and kingdoms are promised them , not some onely in kingdoms . alexander would not sit down with such a conquest , neither will christ jesus . if to possesse some in a kingdome , be to possesse a kingdome , then antichrist of long hath had this kingdome ; all kings shall bow down before him , all nations shall serve him , psal . . . all nations whom thou hast made shall come and worship before thee , o lord , and shall glorifie thy name , psal . . . thou shalt call a nation which thou knowest not , and nations that knew not thee , shall run unto thee , esay . . there god calls the nation , and the nation doth answer gods call . in that day israel shall he a third with egypt , and with assyria , even a blessing in the midst of the land , whom the lord of hosts shall blesse , saying , blessed be egypt my people , and assyria the work of my hands , and israel my inheritance . there , egypt and assyria are in equipage with israel , all three sister-churches , israel without any preheminence ; either israel then was not a nation of disciples , a nation wholly within covenant , or else these are to be national churches ; the whole of the nation to be discipled and brought into covenant . passing by other scriptures in silence , one tells me , that he marvels that i am not ashamed to produce , psalme . . psalme . . to prove that the whole of the nation , even infants must be included , matth. . . as if ( saith he ) it were foretold that the whole nation , even infants should come before god and worship . but it is strange , if he be ignorant , that prop●ecies in the od testament ; of the glory of new testament-times , are in old testament-phrases by way of allusion to the worship of those times , set forth to us . it was the practice of the people of the jewes , for their males of growth and strength to appear before the lord , and neither females nor infants , as ainsworth on exod. . . observes , yet they appeared in the name of females and children , and their females and children , were in covenant , together with them , deut. . . so that , as the rest of the prophecies , to which he hath nothing to say , so , these two prophecies ( against which he excepts ) speak fully for the discipling of nations in new testament-times . the successe of these prophecies hath happily answered in many nations , which may well serve , as a cleare comment both of these prophecies , and the commission granted by the lord jesus , though by the working of the man of sinne , and other hereticks , the glory hath been much dazeled , yet , in most of the nations of europe , it hath been happily effected . let any man finde equal reasons for the variation of the words , as i have done for keeping to the letter of the text , then i shall hearken to him , in the meane time all indifferent men may well challenge their reason that heed him . a second text holding out the covenant in its ancient latitude , we have from our saviour christ , matth. . . and . . many are called , but few chosen . the close of two several parables : the one of the labourers hired into the vineyard , where some claimed a more large pay upon merit : the other , of the parable of the wedding-feast , where one intruded without a wedding garment ; whence our saviour inferres , many are called , are of the number of guests at the wedding feast , are of the labourers in the vineyard , but few are chosen ; from whence i thus argue ; if there be a call from god in the times of the new testament in a farre greater latitude than the grace of election , that , of many called , few only are elected ; then the covenant in new testament-times , is not to be restrained to the elect and regenerate , but containes all that professedly accept the termes of the covenant , and visibly appear a people of god. this is evident , seeing the call is , into covenant , all at the feast were called ones , all the hired labourers were covenant-servants . to conceive men to be called of god , and not to be in covenant with god , is a full contradiction . the call hath its terminus à quo , and its terminus ad quem ; a state which upon call they leave ; and a new state on which they enter . they are upon this call in a nearer relation to god , than the rest of the world , otherwise they were the same as ever , and not called at all , they are not in so neare a relation , as men borne of the spirit , so they were elected . they have a call by the word , and ministerial outward ordinances , to which they yeeld a professed subjection . they have not attained the inward working of the spirit to a real sanctification . now for the assumption , that there is a call in new testament-times in this latitude , in a far greater latitude than the grace of election , our saviour evidently shews in the text quoted ; there are those at the feast that are not accepted ; there are those that are taken into the vineyard , that at the evening of the day do displease , there are those therefore that are called into covenant with god , and yet are rejected of god , a full , and a clear text for covenant-holinesse . this is farther evident in those parables of our saviour christ , of the field with wheat and tares , matth. . , . of the draw-net with fishes good and bad , matth. . . of the floore with chaffe and wheat , matth. . . of the great house , where there are not only vessels of gold and silver , but also of wood , and earth , and stone ; some to honour , and some to dishonour , tim. . . in which parables by the floore , the field ( expressely compared to the kingdome of heaven , and the great house ) the church is understood , which stands in covenant-relation to god , and containes those that are in covenant with god. a man in the kingdome of heaven is a man in covenant with god , unlesse he stood in a covenant-relation , he could have no standing there ; and the comparison were very strangely drawn , if this kingdome thus set out , had all that were good , none bad in it . but of this more , when i shall speake to some corolaries that follow from this assertion . another scripture , in which the covenant , in the ancient latitude is held out , is rom. . thoroughout a great part of the chapter . there is ( as all know ) a large discourse of the apostasie of the jews , and the call of the gentiles , of the rejection and breaking off of the one ; and the taking in , and ingraffing of the other , which i shall presently have a further occasion to open , when i shall speak to another pretended difference between the covenant , as it stood then , and as it stands now . in the meane time this is clear , into the same church-state , and covenant-latitude from which the jews fell , gentiles were taken in , and do still continue . this cannot be denied , we being graffed in their stead , come in upon like termes as they left . they fell from a visible church state , and that latitude of covenant which did receive regenerate and unregenerate , justified and unjustified . that covenant-latitude then still remaines in the churches of the gentiles in gospel-times . nothing here that i can see can with any colour be objected , unlesse any will say , that the invisible church is there spoken to , and not the visible , that the jews fell from the invisible body , and that the gentiles in their call are generally taken in , into the same fellowship . which ( as i think ) few will affirme ; so i shall have presently occasion to examine . if any shall further say , that they have this title , in foro ecclesiae , and not in foro dei ; as to men they have so far right , that ministers may not refuse them , or in their administrations deny them admittance ; but in the sight of god , who knows their unregenerate & unjustified condition , they have no title at all , i shall refer them to the whole tenor of that chapter , where they shall see , this engraffing of theirs ascribed to the power of god , that it is done by the election of god , and mentioned as his gift , and choice mercy to that people . all of which speak the mind of god in it , and his approbation of it . this is farther clear in that text of the apostle , heb. . of how much sorer punishment suppose ye , shall he be thought worthy , who hath troden under foot the sonne of god , and hath counted the blood of the covenant wherewith he was sanctified , an unholy thing , and hath done despight unto the spirit of grace ? where we see those that are sanctified with the blood of the covenant , do tread under foot the son of god , and count his blood an unholy thing , have an esteeme of it , as that which is common , and never devoted at all to god. these must needs be granted to be wicked , ye cannot be denied to be in covenant , being sanctified with the blood of the covenant . there is indeed a threefold interpretation of this text ; one of the arminians , and those of that party , enemies to perseverance in grace , and they understand by sanctification in this place , an internal change and renovation of the soul , from whence by apostasie such persons fall . they that will embrace this tenent , may indeed say , that in the state of sanctification , they were in covenant , but falling from sanctification , they fall from covenant . but this is not affirmed by those with whom i have to deale , and therefore i shall not lanch out into this controversie . two other interpretations are given by those that are adversaries to this way , and make it their work to vindicate this text from these mens glosses ; the first refers sanctification , not to those delinquents , that tread under foot the sonne of god , and do despite unto the spirit of grace , but unto christ himself : christ was sanctified ( they say ) with this blood . this indeed clearly takes this text out of their hands , that would from thence inferre the apostasie of sanctified , that is , regenerate persons . and if this hold , it as little serves our purpose , here is christ in covenant , but no reprobate or wicked person in covenant . but this reference of the words and the interpretation which is grounded on it , hath ( i suppose ) come into the thoughts of few interpreters , and it seemes to be very much strained , the scope of the place being for aggravation of their sinne , that set themselves against the sonne of god and the holy spirit . the common interpretation ( which is obvious , and clearly held out in the text ) fully vindicates it from any favour shew'd to the doctrine of apostasie of the saints , and fully confirmes the point in hand . there is a sanctification by separation for god , and dedication to him , as there is by inhesion and infusion . master dixon on the words having so fully spoke my thoughts , i had rather expresse my selfe in his words , than my own , putting the question , how the reprobate can be said to be sanctified by the blood of the covenant ? answers ; there is a sanctification to the purifying of the flesh , and a sanctification to the purifying of the conscience from dead works , to serve the living god , heb . , . the sanctification external to the purifying of the flesh consisteth in the mans separation from the world , and dedication unto gods service , by calling and covenant , common to all the members of the visible church , and it is forcible thus farre , as to bring a man into credit and estimation as a saint before men , and unto the common priviledges of the church , whereupon , as men , so god also speaketh unto him , and of him as one of his people , and dealeth with him in his external dispensation as with one of his own people . in this sense all the congregation of israel , and every one of them is called holy , yea core also and his followers , num. . . the sanctification internall by renovation consisteth in a mans separation from the state of nature , to the state of grace , from his old conditions to be a new creature indeed ; by this latter sort a reprobate cannot be called sanctified , but by the former he may be called sanctified , and that by vertue of the blood of the covenant , albeit he should not get any farther good thereby ; for as the blood of christ hath vertue to cleanse the conscience , and ●●nue the soul which cometh unto it truely and spiritually , so it must have force to do that which is lesse , that is , purifie the flesh , and external condition of the man who cometh unto it , outwardly only as the types did under the law , whereupon an hypocrite in the christian church , must be accounted one of the congregation of the saints , as well as an hypocrite under the law was so called , because christs blood cannot be inferiour to the types , which were of this force to sanctifie men to the purifying of the flesh : or we may say more shortly , there is a sanctification by consecration , when any thing is devoted or dedicated unto god , and a sanctification by inhabitation of the holy spirit , cor. . . . of the former sort the censeres of corah , dathan , and abiram , are called holy , and the reason is given , because they offered them before the lord , therefore they are hallowed , num. . . and in this sedse all the members of the visible church , even such as afterwards do prove apostates are sanctified , because they offered , and offer themselves unto the lord. but the inhabitation of the holy spirit , is proper onely to the elect , and gods children . to the same purpose paraeus on the words , * the sanctification of apostates was not internal , ( saith he ) but external , consisting in the profession of faith and participation of the sacraments . they were sanctified , that is , separate from the jews and pagans in profession , and accounted for true christians . in the same sense as men are ordinarily called saints , as after we shall hear , so , those that are turned apostates , were sanctified by the blood of the covenant , and therefore were men in covenant . neither can all the noise that hath been made about that text , pet. . . adversaries take it off , but that it speaks fully to hold up a covenant in this latitude , and from thence i thus argue : if those phrases , a chosen generation , a royal priesthood , an holy nation , a peculiar people , be applied to christians ; as to jewes , in an equal latitude , to one as to other , then it must needs follow that there is a covenant in gospel-times in like latitude , as in the time of the law , including all that accept the termes of the covenant , and visibly appeare as the people of god , and is not restrained onely to the elect regenerate . the consequence is evident , seeing the termes plainly imply a covenant . here is a covnant-people or no where . but these termes , a chosen generation , a royal priesthood , an holy nation , a peculiar people , are applied to christians , as well as to jewes , to one , in as great a latitude , as to the other . that which god speaks to israel in the wildernesse , that peter speaks to the church to which he writes , all israelites in moses dayes , all christians professing in peters time , had those titles , when only those that kept covenant , were at any time worthy of them , and had the comforts of them . here 't is objected that this text is meant of the church , as it is invisible ; and so it follows not , that it is spoken by the apostle in that latitude , as it was by moses to the israelites , but in as great a difference as the church visible , stands from the church , as it is invisible ; but i would wish that it might be taken into more serious consideration . first , whether the first verse of this second chapter , be meant only of invisible members ? whether the apostle perswades regenerate men , and only regenerate men , to lay aside all malice , and all guile , and hypocrisies , and evil speakings ? secondly , whether the third verse be to be thus limited , whether the apostle makes doubt in that manner , whether invisible members had tasted that the lord is gracious ? and yet the words in both those verses must needs be understood of the same men , and under the same notion as these , ver . . the apostle brings his speech to no full period till ver . . those that must lay aside all malice , guile , &c. and those of whom he makes question , whether they had tasted that the lord were gracious ; are this chosen generation , this royal priest-hood . thirdly , let us more seriously consider the apostles farther enlargement of this honour of these christians , which in times past were not a people of god ; words borrowed from hos . . . hos . and spoken of the call of the ten revolted tribes , and in deut. . . of the call of the gentiles into a visible church-state and profession , and so applied by the apostle , rom. . , , . whence i argue , the call of the ten revolted tribes , and of the gentiles into a visible church-way , is not to be meant of the church , as it is invisible onely . this one hath already taken into consideration , and answered . howsoever it be in the places in which the allusion is , yet it is certaine that here it is meant of such a calling as is from darknesse to marvellous light . taking it , it seems , for granted , that there is no marvelous light in visible churches , that in the land of zebulon and nepthali , where they saw a great light , there were , only invisible members , mat. . , . fourthly , as honourable titles as these are frequently given in scripture , as shall be shewn to visible professours , why should then these be limitted to invisible members ? fifthly , this text by adversaries is made to be parallel with those texts , gal. . . tim. . . pet. . . and those texts i have demonstrated to be meant of visible churches . to which nothing is replyed . arguments to evince it , to be meant of the church , as it is invisible , come to be considered . ( . ) i argue ( saith one ) from the termes , chosen generation , royal priesthood , objections answered . and holy nation , a peculiar people . this is by christs death , which can be understood of no other than elect and true beleevers tit. . . answ . . such a way of arguing would not passe with him in his adversary . as [ peculiar people ] is taken in one place of scripture , so it must be taken in all places ; but in one place it is taken for the elect regenerate . if this would hold , much labour might be spared in finding out the various acception of words in scripture . . these termes and others equipollent to these , are given to the israelites , deut. . , . deut. . . deut. . . not as a church invisible , but as visible members . their qualifications are often as low as their appellations by reason of their relation to god , raise them high . and setting apart christs death , i would know how the israelites came to this honour . . the gift of apostles , prophets , evangelists , pastours and teachers were the gift of christ , and the purchase of his death . these are for constitution of visible churches , and visible members , enjoy these priviledges in common with regenerate persons , to which more is already spoken . ( . ) an objection is raised from that which is said of them , they are called of god by his power , and vertue into his marvelous light ; and verse . which now had obtained mercy , which they had not before , which cannot be affirmed of any but true beleevers and elect persons . answ . men brought into a visible church-state , are brought into a marvelous light . the seven golden candlesticks , rev. . . had a marvelous light in their lamps , and yet in some of those there were onely a few names that had not defiled their garments ; and this light is a mercy , the fruition of it is a great mercy , psalme . , . yea , it is applied by the prophet , hos . . . whence the apostle gathers it unto the mercy enjoyed in a visible church-communion , which is not denied by the adversary . ( . ) it is said , that those persons did beleeve contra-distinguished to them that were disobedient , and stumbled at the word ; but such are onely the elect. ergo. answ . so did all they that made shipwrack of the faith , tim. . . so did simon magus , acts . . so did the hearers compared to the rocky ground , luke . . and whereas it is said , these beleevers are contra-distinguished to them that were disobedient and stumbled at the word , it fully makes against this interpretation . those disobedient ones are , those that disallow christ , as we see verse . that reject christ upon tender , that persist in judaisme or gentilisme . all others , not professed jewes nor gentiles , are in that place beleevers , and in all other scriptures respective to visible prerogative , all which are visible church-members . ( . ) they are said to be built , as living stones , &c. which can agree to none , but elect persons , and true beleevers . answ . that is left out , in the quotation of this text , which would wholly spoile the argument , and carry it on the other hand ; namely those words , to whom coming as unto a living stone . the apostle shews them the way , and points out the condition called for , which being done , they are then built as living stones . and this implies that it was so , with some , but not with others . here is that which was done by some and neglected by others , and their happinesse upon discharge of their duty declared . i am told by one , that he hardly beleeves , that any approved writer joyns with me in this interpretation ; but though i were alone in it , yet i might learne of him to adventure , not barely on the interpretation of one single-scripture-text , but on a conclusion in theology , against all protestant writers , and herein i should have the advantage , in that few comparatively ( i think ) have started this question , much lesse have they seriously handled it , minding more what those titles engage us to be ( in which there is an agreement of all parties ) than to whom they are given , when some of my opposites , dare affront the whole body of protestant writers , in that , in which ex professo , they have to deale against papists . estius indeed upon examination of the thing in question , appeares to be of a contrary minde , and censures those that set out this holinesse by religion , doctrine , sacraments , which authours by him thus censured , may be ( for ought i know ) as approved as himself , and they , as we see , limit it not to the church invisible , i doubt not , but that holinesse , which is intrinsecal , is here aimed at , yet all those have these titles , that do make profession of the way of it , and are of the number of those that engage themselves to it . gerrard also on the words , puts it to the question , and determines the same way , but tells us of others , that understand it of common and general election , his name ( i suppose ) is waved in that his arguments are borrowed , and have been answered . but on the other hand master ball ( who if authorities must carry it , will sway with me as much as either ) treating on those words , hos . . , . i will betroth thee unto me for ever , &c. saith , the external betrothing , by outward covenant , so as god betroths himselfe to all professing the true faith , may be broken , for though god offer them mercy if they will believe , yet he gives not not faith to them , and quotes for proof , rom. . , . pet. . , . and zanchius de perseverantia sanctorum cap. . tit. de sanctis , hath these words , hear now what i understand by the name of [ saints ] this name [ saint ] when it is spoken of men , is , , generally taken , for all those that have consecrated themselves to the true god , and given their name to christ , and do professe him and his religion , whether it be done before god truely , and sincerely , or only before men , so the people of israel , although they were not all truely holy , yet they are all called holy , so paul calls all those saints , who had given their names to christ ; so peter , pet. calls all those christians to whom he writes a holy nation , and a royal priesthood . and laurentius , pet. . . page . distinguishing of a threefold election . . to any function , civil or ecclesiastical . . to the external communion of divine worship , or the outward church or people of god. . to salvation and eternal life , brings for proof of the second acceptation , deut. . . pet. . . both which texts , with him there , are parallel ; and taken in the same sense that i understand them . ravanellus in verbum [ election ] quotes divers texts of scripture , in which election is taken for the adoption of any nation , and puts this of pet. . . in the last place , adding these words , and this election is general as hath been said , nor are all that are made partakers of it , necessarily saved , rom. . . but respective to this general election , he is said to be chosen of god , who is called to the participation of his free covenant , or a people whom god adopts to himself for a people . so also in verbum [ sanctus , ] which he sayes is taken three wayes . . by separation or segregation . . by imputation . . by inchoation of holinesse in this life . he there gives many instances of the first acception , of holinesse by separation , distinct from the two other , and pet . . for one . so salmero , as i finde him quoted to my hand , understands it of election , distinct from that which is to eternal life ; and calls it an election to faith , and all know that they mean no more than their catholick faith , which ( according to them ) doth not necessarily entitle to eternal life , a lapide , with whom my adversaries in these controversies , frequently joyn , is also wholly on my part , in his comment on these words , so that it needed not to have been said , that no approved authour joynes with me , let the reader judge as the strength of reasons given will perswade . chap. xxxviii . arguments evincing the covenant of grace in gospel-times in that latitude as before is asserted . the first argument shall be borrowed from those titles , which undoubtedly and undisputably imply a covenant , and yet in scripture , are still attributed to all that professedly accept the termes of the covenant , and professedly appear as the people of god. those titles before mentioned by peter from moses , are confessed to be such that argue a people in covenant , and therefore adversaries are so shie to confesse them to belong to visible professours ; but titles as high as these , and as undeniably implying a covenant , are given to visible professours ; those then ( even according to them ) are on this account in covenant with god. and these are all of those titles wherwith the people of god are honoured . in new testament-scriptures , which are especially foure , beleevers , saints , disciples , christians . he that is a beleever , a saint , a disciple , a christian ; he is a man in covenant with god. but all visible professors that accept the termes of the covenant are beleevers , saints , disciples , christians ; so they are still stiled in new testament-scriptures , beleevers from the faith that they professe , saints from the holinesse to which they stand engaged , or from the holy god to whose service they are separated , disciples from the doctrine which they professe to learne , and christians from him whose they are , whom they serve , and from whom they expect salvation . i know some have inured themselves to that language , that those that are thus dignified , are necessarily concluded by them to be elect , regenerate persons ; it is grown , i know the dialect of the times , but not of the scriptures . to begin with beleevers . he is in scripture a beleever , that is , a visible professour , that puts himself into the number of those that expect salvation by christ jesus , so it is through the history of the acts , where account is given of the converts made by the apostles ministry , acts . . many of them which heard the word believed , and the number of the men was about five thousand . they that are thus numbred by the poll , are visible professours , that outwardly embraced the doctrine of faith ; this might be seene and the names of such taken . they are not all elect , regenerate christians , such could not be visibly known : the generality of men and women in samaria beleeved , acts . . but that they were elect & regenerate in that universality cannot be conceived ; simon magus is an example to the contrary , of whom the text sayes , that he did beleeve , vers . . and yet his heart not right in the sight of god , vers . . he was with those israelites , psalme . . in covenant ; yet his heart was not stedfast in covenant . a great number of the grecians beleeved , upon the preaching of those that were scattered , upon the persecution raised about stephen , acts . . yet barnabas ( whom the church of jerusalem sent to them ) well enough knew , that there was no certainty , little hopes that all of these were regenerate persons ; therefore he exhorts them , that with purpose of heart they would cleave to the lord. he was afraid that the work might be overly and superficial , of which the church in every age hath sad experience ; he desires and endeavour that they may be rooted and established . only those hearers which are compared to the good ground , are regenerate persons , but those compared to bad ground , beleeve , luke . . regenerate men , who alone are invisible church-members , have their hearts more right with god , than to love the praise of men , more than the praise of god ; but many beleevers are thus censured , as we see , john . , . regenerate persons make no shipwrack of faith ; they are borne of incorruptible seed , the seed of god abideth in them ; yet there are beleevers that thus suffer shipwrack , tim. . . myriads of thousand of jews beleeve , acts . . yet not all regenerate . the apostle , cor. . satisfies a case of conscience put to him by the corinthians , that if any brother hath a wife that beleeveth not ; if she be pleased to dwell with him , let him not put her away . if the beleeving brother , here be only a regenerate man , then the unbeleeving wife is an unregenerate woman ; so the question will be , whether a regenerate , sanctified man , joyned in marriage to a professour of the true faith , not of those hopes for the truth of sanctification may dwell with her ? a case that never yet was disputed or doubted : the unbeleever is a worshipper of idols , one that sacrifices to devils , and not to god. the beleever is a professor of the faith , one in name a christian and not a heathen . saint is taken in the same latitude as beleever , and is the most common appellation in the new testament , for all that are separate for god , and dedicated to him . the distinguishing name for professing christians , as the title of people of god , circumcision , was for the people of israel ; some do not hear of the word saint , but presently they understand a saint in glory , and will not endure that any man should be a saint upon earth ; others will have none saints , but those that are really such , and shall be for heaven . they will have no denomination of a saint , from a holy profession : but if we look into the scriptures , and may be suffered to speak in that language , we shall finde , saint for the most part , taken for men upon the earth . the psalmist professedly names saints upon earth , psal . . . and those saints not often taken for other , than a saint by profession . he is a saint that makes a christian profession . we read of collections for the saints , cor. . . administration to the saints , heb. . . which can reach no higher than visible professours , and can by no means be limited to elect , regenerate ones . when paul shut up many of the saints in prison , and did much evil against them , acts . . he knew no other way of distiction ; then an outward profession , and so he explaines himself , those of that way , act. . . we read of churches of the saints , cor. . . and they were taken in , to be church-members assoon as they made profession ; that is assoon as they ceased to be jews or pagans , and took them to the way of christianity . as we see in those three thousand , acts . the samaritans , the eunuch , simon magus , assoon as they were taken off from heathenisme , judaisme for christianity , they had that name of saints . the epistles wrote to particular visible churchs , are inscribed to saints , among which , what some are , read both the epistles to the corinthians ; yea , what almost all are in some churches , read the epistle to the church of sardis . amesius judged by some to be of the opposite party ) hath these words ; it is most probable , that there is no particular church , in which the profession of the true faith flourisheth , but in the same we may finde some truly beleevers , medul . lib. . cap. . sect . . the apostle tells us of the faith once delivered to the saints . jude . the doctrine of faith , as is agreed on all hands is there understood ; all that professe that doctrine are saints : no other comment can be put upon it , than upon the apostles words , rom. . . to the jews were committed the oracles of god ; saint then is a name of distinction , to set out those that take the way , not of jews , or heathens , but the way of christians and saints are men in covenant . for the terme disciple , enough hath been spoken before . this argues an interest in the covenant , as well as the former of saints , and beleevers , and whole nations are in capacity to be disciples , matth. . . that is , to be put into a way of salvation , as sometimes the nation of the jews was , in the fruition of saving ordinances ; and the kingdomes of the earth , being made the kingdoms of the lord and his christs , by a visible profession are discipled . judas is called a disciple , matth. . , . as well as simon magus is called a beleever . saul breathed out threatnings against the disciples of the lord , acts . . in case you will know who the holy ghost there means , see verse . all that saul could finde of that way . he made it not his work to enquire after their regeneration , or inward work of sanctification ; we may well think he understood as little of that as nicodemus , it was enough to him that they made such a profession . complaint is made , acts . . that those that urged the necessity of circumcision , put a yoke on the necks of the disciples , which neither they nor their fathers were able to bear ; and they urged it upon all in visible profession , and not upon regenerate ones alone . let that one text speak for all , in what latitude the word disciple is taken , and in how large comprehension it is used , john . . from that time many of his disciples went back , and walked no more with him . for the last of these termes , christians , it stands in the same latitude as the other , where we first heare of it , we finde it the same with disciples , acts . . the disciples were first called christians in antioch . and in what acception through all ages it hath past , is also manifest . all of these imply an interest in the covenant , and these are given to unregenerate persons . here that of our saviour is objected , object . luke . , . if any man come to me , and hate not his father , and mother , and wife , and children , and brethren , and sisters ; yea , and his own life also , he cannot be my disciple . these qualifications are signes of regeneration , and these only that are thus qualified , are disciples of christ ; regenerate men then onely have that honour of disciples . i answer , they only do the duty of disciples , they onely are worthy of that title as christ explaines himself , mat. . . he that loveth father or mother more than me , is not worthy of me ; yet others have the name , as we have heard , and the outward priviledges , in order to bring them to the duty of true disciples . there are disciples as to the fruition of visible priviledges , and those are they that make visible professions . there are disciples for glory and life , and those onely are regenerate ones , john . . except a man be borne again , he cannot see the kingdome of god. ordinances are granted in a greater latitude than regeneration . all that enjoy the priviledges of ordinances are disciples , and therefore it is no honour proper to regenerate persons . secondly , as these titles argue a covenant-interest , when the parties are yet short of regeneration ; so the manifold absurdities that will follow upon this restraint of the covenant , alone to regenerate , plainly evince that it is to be taken in a larger extent , and that it takes in unregenerate professours . . this restriction of the covenant , to out shut all non-regenerate , makes an utter confusion between the covenant it selfe , and the conditions of it ; or ( if that expression do not please ) the covenant it self ; and the duties required in it , between our entrance into covenant , and our observation of it , or walking up in faithfulnesse to it . all know that a bargaine for a summe of money , and the payment of that summe , the covenant with a servant for labour , and the labour according to this covenant , are different things . faithful men that make a bargaine , keep it , enter covenant , and stand to it ; but the making and keeping , the entring and observing are not the same , many enter and transgresse , covenant for much , and performe nothing ; so it is in the covenants of men , and so scripture speaks of those covenants which god enters with man. there are those that enter covenant , and keep covenant , psal . . , . all this is come upon us , yet we have not forgotten thee , neither have we dealt falsely in thy covenant ; our heart is not turned back , neither have our steps declined from thy way . these have mercy promised ; all to which god enegages himself , is theirs , psalme . , . the meecy of the lord is from everlasting to everlasting , upon them that fear him ; and his righteousnesse unto childrens children , to such as keep his covenant , and to those that remember his commandments to do them . there are those that break covenant , psal . . , . they kept not the covenant of god , and refused to walk in his law. their heart was not right with him , neither were they stedfast in his covenant . and these are threatned with a curse , jer. . , , . and i will give the men that have transgressed my covenant , which have not performed the words of the covenant , which they had made before me , when they cut the calfe in twaine , and passed between the parts thereof . the princes of judah , and the princes of jerusalem , the eunuches and the priests , and all the people of the land , which passed between the parts of the calf : i will even give them into the hand of their enemies , and into the hand of them that seek their life ; and their dead bodies shall be for meat unto the fowles of the heaven , and to the beasts of the earth . the lord brings a sword that avenges the quarrel of his covenant , levit. . . when the heaviest of judgements is mentioned , and a large list enumerated , as esay . behold the lord maketh the earth empty , and maketh it waste , and turneth it upside down , and scattereth abroad the inhabitants thereof . and it shall be as with the people , so with the priest ; as with the servant , so with his master ; as with the maid , so with her mistresse ; as with the buyer , so with the seller ; as with the lender , so with the borrower ; as with the taker of usury , so with the giver of usury ; to him the land shall be utterly empited , and utterly spoiled , for the lord hath spoken this word . the earth mourneth and fadeth away , the haughty people of the earth do languish , the earth also is defiled under the inhabitants thereof . therefore hath the curse devoured the earth , and they that dwell therein are desolate ; therefore the inhabitants of the earth are burnt , and few men left ; the new wine mourneth , the vine languisheth , all the merry-hearted do sigh . the myrth of tabrets ceaseth , the noise of them that rejoyce endeth , the joy of the harp ceaseth ; they shal not drink wine with a song , strong drink shall be bitter to them that drink it . the city of confusion is broken down , every house is shut up , that no man may come in . there is a crying for wine in the streets , all joy is darkned , the mirth of the land is gone : in the city is left desolation , and the gate is smitten with destruction . the reason of all this is given in the close of verse . because they have transgressed the laws , changed the ordinances , broken the everlasting covenant . now according to this opinion , regeneration is our entrance into covenant , and regeneration is our keeping of covenant ; before regeneration we make no covenant , after regeneration we break no covenant , there is no such thing as covenant-breaking . all this makes an utter confusion in the covenant . . then there is no such thing as an hypocrite in the world , as in reference towards god ; no such thing as an hypocrite in the church as in reference to religion , and wayes of godlinesse . an hypocrite is one that personates the man that he is not , with jeroboams wife , feignes himself to be another person , kings . . he that acts tarquin or lucretia in the tragedy , is not tarquin or lucretia , that acts a king is many times a peasant . now an hypocrite respective to religion , and in scripture use of the phrase , is one that pretends for god , and is not gods ; pretends to be wholly his , and is some others ; of these god frequently complaines , these in the scriptures are menaced with heavy judgements . now according to this opinion , that only regenerate men are in covenant , there is no such thing as an hypocrite , no such sinne as hypocrisie ; where the gospel is preached , god makes tender of himself in covenant ; and in case none but regenerate enter covenant , then only they take upon them the persons of people in relation to him , onely they strike hands with him , and these , as they professe , so in sincerity and reality they are ; as they covenant with him , so in the uprightnesse of their hearts they walk before him , and so all of israel , are israel . there cannot be found a man in israel that is not a nathaniel ; men out of covenant , are without , and aliens to the common-wealth of israel , ephes . . . and if they be in covenant , then according to this opinion , they are men sincere , and upright-hearted in it . but you will say , they pretend to the covenant , and are not in covenant , and so are hypocrites . object . to this i say . ( . ) it is plain against the scriptures , that makes hypocrites false in the covenant , men whose hearts were not stedfast in it , as psalme . , a stubborne and rebellious generation , a generation that set not their heart aright , and whose spirit was not stedfast with god. they kept not the covenant of god , and refused to walk in his law. more fully , verse , . they did flatter him with their mouth , and they lied unto him with their tongues , for their hearts were not right with him , neither were they stedfast in his covenant . therefore they pretend not barely to a covenant , but the covenant which they enter , is their pretence for god , and their breach of covenant argues them guilty of hypocrisie before the lord. ( ) according to these such pretend to the stage , but are never admitted on it . they pretend to act the part of a servant of god , but never act in it ; so we may say , they pretend to hypocrisie , but never are in the honour to be in any capacity of it . . if the covenant be with this limit , only to regenerate persons , then no minister in any church , no church-officer , nor any other church-member , in case you will make it to be their work , may baptize any person . that disciples are to be baptized , is out of question with all that acknowledge such a standing ordinance as baptisme ; it being in the apostles commission , to disciple nations , and baptize them . these are brought into the bond of the covenant , as ezek. . . but those only , passing for disciples , and men in covenant that are regenerate , they can by no eye of any minister , church-officer , or member be discerned . this is that work that cometh not with observation , or outward shew , that men should say , so here , or so there , luke . , . christ might indeed have baptized in his own person at pleasure , seeing he knew what was in man , john . . he could have distinguished a beleever from an unbeleever , a saint from an unsanctified man , a christian from him that is no christian , a disciple from one that is no disciple , taking these titles in the sense of these persons . so can no other man. it is the prerogative royal of god to search the heart ; if paul could have discerned false brethren by a spirit of infallibility , he had never been in that danger , cor. . . but christ baptized none , but left all to his disciples , john . . and they being thus tied up , to baptize none , till they be discipled ; of which according to this tenent they could be no competent judges , it must needs follow that none at all must be baptized . if any say , those are to be baptized , that in the judgement of charity we judge to be disciples , on whom we have grounds of hope that this work is wrought , as i know it is said by many , i shall give heed to them when they can shew that christ hath said it , that he hath made known that the inward work , is alone the true ground , on which this priviledge is granted , and charity is our rule in judging of it ; but i finde christ giving charge to disciple nations , and to baptize them ; but i finde him not giving commission , that when in the judgement of charity , men have cause to conceive them to be disciples , then to baptize them ; we finde the apostles and others in the primitive-times , making that haste to baptize upon profession , that they stayed not for observation of those signes that might in a well-grounded charity perswade that they were regenerate persons . and those that fix it here , too ordinarily , make interests the chief ground to carry their charity to a more favourable construction ; charity ( according to the proverb ) beginning at home , they that are most like to make a party with them , or drive on an interest their way , will be judged persons meet for baptisme ; of this in a short time we have large experience . as for those that gather up churches , and initiate them by baptisme , the way of the apostles , i confesse , in case that they would make good that they have to deale with heathens , and therefore a way of more colour than theirs , that set up new churches , and retaine the old baptisme , we see what manner of saints are received among them ▪ such that civil persons ( respective to sobriety , chastity , or upright dealing with men ) cannot without staine of their reputation , make their companions . and congregations of saints have just cause to say , that they have lost none of their gold , but much of their filth and drosse by such saint-separation ; that i speak the truth , and lie not , i need not to appeal to my conscience bearing witnesse , ( which alone is satisfaction to my self ) but to thousands of witnesses which may give satisfaction to others . chap. xxxix . objections against this latitude of the covenant answered . it is here objected , that in old testament-times , god speaks to all in visible profession , in that way of compellation as his people , as appears in those places that alreadie have been quoted ; but in new testament-times , we finde not that title in such generality , only the regenerate , those that yield ready and loyal subjection to god , are honoured with the name of the people of god , they therefore onlie are in covenant . the title is restrained peculiarly to them , and so also the mercy . to this much may be said . first , if this were granted , that this way of compellation , or speech of god to man , is not found in all the new testament , in this latitude , as to take in men of christian profession , not yet regenerate , yet there is little gained , seeing as we have found , there are termes equivalent . beleevers are the people of god , so are saints , disciples , and christians . but those that are yet unregenerate have these titles , as we have heard at large , and therefore it argues the covenant to be as large , as when that terme was so frequent . secondly , it is not often , that that phrase is found in new testament-scriptures , with such restriction , only to regenerate persons , tit. . . is the most pregnant place , where it is said , that jesus christ gave himself for us , that he might redeem us from all iniquitie , and purifie unto himself a peculiar people , zealous of good works . but if it be granted , that it is sometimes taken for a people separate by grace out of the state of nature , it will not follow that it is never taken for a people separate for god by profession ; i know that text , revelation . . will be urged , i heard a great voice out of heaven , saying , behold , the tabernacle of god is with men , and he will dwell with them , and they shall be his people , and god himself shall be with them , and be their god. but this will hardly serve for their purpose , there is no small dispute whether this be to be fulfilled on earth , or in heaven ; if in heaven , as learned interpreters contend , then it is nothing to our purpose ; if on earth , then it sets out a singular glory in the church through ordinances in purity ; nothing that offends being suffered , yet such a one in which yet there is a mixture of close hypocrites : as for those that interpret it of christs personal reigne upon earth , when he in person shall manage all , and work nothing by his agents , i leave them to enjoy their own opinion , how they shall be qualified on earth that do attend him . but if we may make conjecture by a considerable party of those that publish it , and receive it , we shall have strong cause of doubt , that all will not be found regenerate . thirdly , i say , the expression mentioned of my people , or people of god , is used more frequently in the new testament in the old testament-latitude , than with restriction to the elect regenerate . that in cor. . . with me is plain ; i will dwell with them , and walk in them , and i will be their god , and they shall be my people , quoted out of an old testament-scripture , levit. . . and there it is a national promise , and here , to be understood of gods visible abode in ordinances , as may be made out from the context , being tendered to those that were over-busie to meddle with idols , from which he disswades with this argument , that they were the temple of the lord , separate of god for his worship and service , and the promise is no more than is made good to visible churches ; christ walks in the midst of the seven golden candlesticks , revel . . . and some of them ( witnesse that of sardis ) had not all their members regenerate persons . that of the apostle , rom. . . i will call them my people , which were not my people , and her beloved , which was not beloved , is to be understood no otherwise ; that of the prophet of the call of the ten tribes , from hosea . . hos . . . is there applied to the call of the gentiles into a church-state and condition . neither is that of force against it , that is objected from verse . where the apostle saith , that he might make known the riches of his glory on the vessels of mercy , which he had afore prepared unto glory . god sets up visible ordinances , and calls to a church-state as is there prophecied , that he may there work to himselfe a people of invisible relation , that thereby he may make them vessels of mercy , having afore prepared them unto glory ; so likewise , rev. . . come out of her my people , that ye be not partakers of her sinnes , and that ye receive not of her plagues . all professours of faith , and worshippers of the true god , are there included in that exhortation to quit babylon ; so all ministers of christ are to urge and presse it ; men therefore of visible profession , have this title in compellation from god of my people . it is yet objected , jeremiah . , , . behold the dayes come , saith the lord , that i will make a new covenant with the house of israel , and with the house of judah , not according to the covenant that i made with their fathers , in the day that i took them by the hand to bring them out of the land of egypt ; which my covenant they brake , although i was an husband to them , saith the lord. but this shall be my covenant that i will make with the house of israel ; after those dayes saith the lord , i will put my law in their inward parts , and write it in their hearts ; and will be their god , and they shall be my people . here is a third purpose or interest for which this text is produced to serve . the first was to assert an unconditionate covenant in the dayes of the gospel , ( which we examined chapter . ) when the gospel expressely holds out covenant-conditions , more expressely than the covenant of works , which is confest to be conditional . the second to overthrow a publick ministery , and all private mutual exhortation ( which we spake to chapter ) when the new testament doth establish both . and to set up this prophecie in a third particular , against all new testament-light ; none must be of the called of god into covenant , for fruition of church-priviledges , but those that are regenerate : men in old testament-covenant , broke covenant as is there exprest ; men in the new covenant shall keep covenant , and these are only the elect and regenerate . to this i might have many things to say . no such sense must be put upon this one single text , as to restrain the covenant only to those that are stedfast in it , and carefully observe it when other new-testament-scriptures clearly and unanimously hold it out in that latitude to comprehend those that are transgressours of it , no more than it must be brought ( though there be like colour for both ) to overthrow gospel-ordinances private and publick exhortations , when in the new testament there is a clear and full establishment of them . there are those that are in the faith , so farre as to enter covenant , that make shipwrack of the faith , tim . . disciples of christ , that go back and walk no more with him ▪ joh. . men sanctified by the blood of the covenant , that tread under foot the blood of the son of god , and do despight to the spirit of grace , heb. . . there are that escape the pollution of the world , through the knowledge of the lord and saviour jesus christ , and are again entangled and overcome . those that have known the way of righteousnesse , that turne from the holy commandment . to whom it happens according to the true proverb , the dogge is turned to his own vomit again , and the sow that was washed to her wallowing in the mire , pet. . it is farre easier to returne answer to this scripture held out by way of prophecie what shall be , than to give answer to all these scriptures , and far more than these , setting out what is in new testament-times . . that we may interpret , and not commit scriptures , finde out the sense of all , and not create differences in any ; we may observe that though it be granted , that those that have the law written in their hearts , and put into their inward parts , do enter covenant , and not break it ; yet it is not said , none shall enter covenant and transgresse it . there may still be an outward covenant , according to interpreters , that may be broken , as well as an inward covenant that shall be observed . if it be said , that these are two distinct covenants , one succeeding the other ; one abolished when the other takes place , according to that of the apostle , heb. . . in that he saith , a new covenant , he hath made the first old ; now that which decayeth and waxeth old , is ready to vanish away ; then it will follow ( this being the characteristical difference ) that , as none in new testament-times enter covenant , but they keep covenant ; so none in old testament-times were in covenant , but they did transgresse it ; at least that the covenant that then was , was wholly transgresseable ; and the covenant that now is , is not in any possibility to be transgrest . but the contrary is evident , there were those that kept covenant in old testament-times , psal . . . all this is come upon us , yet have we not forgotton thee , neither have we dealt falsely in the covenant , psal . . . and also there are those that break covenant in new testament-times , tim. . . having damnation , because they have cast off their first faith . the law was written in mens hearts , and put into their inward parts in the dayes of the old testament , and some were ( as it is called ) in an inward covenant , deut. . . the lord thy god will circumcise thy heart , and the heart of thy seed ; to love the lord thy god with all thine heart , and with all thy soule , that thou mayest live , psal . . . the law of his god is in his heart , none of his steps shall slide , psal . . . thy word have i hid in my heart , that i might not sinne against thee . encline your eare , and come unto me , hear , and your soule shall live , and i will make an everlasting covenant with you , even the sure mercies of d●●id , isa . . . and so by consequence it fairly holds , notwithstanding this text that there is ( as hath been proved ) an outward covenant in the dayes of the gospel . the oldnesse to be abolished is only in circumstances , wherewith one and the same covenant that now is , was then clothed . . the covenant then spoken to by jeremy in the place quoted , is not a covenant properly so called , or at least , as master baxter observes , not the whole of the covenant . so there must be two distinct covenants , one in being when the prophet wrote , and another to have its being in the time of which he prophesied ; one covenant made with the jewes , and another covenant distinct from it made with christians , and so of necessity there must be two distinct gospels . if that spoken of by jeremy be a covenant properly so called , holding out the whole nature of the gospel-covenant , and that new distinct from the former , then the old covenant must needs in the whole nature of it be a distinct covenant likewise . in what sense jeremy is to be understood according to the genuine meaning of the text , i have endeavoured to clear ▪ as in my answer , page . , . so also chap. . of this treatise , and whether i have answered the objection , which some divine that i cannot , without enervating the argument , for effectual grace and perseverance in it , i must appeal to the impartial reader . i am sure none can build effectual grace , and perseverance on that text ( making it a distinct covenant from the first ) without the overthrow of effectual grace and perseverance in old testament-times . chap. xl. professed believers , are under a covenant of grace , and not a covenant of works . it necessarily follows , by way of corollary , from that which hath been delivered , that no professed believer , that is a member of the church visible , is under a covenant of works , but eo nomine , that he , professedly , gives his name to christ , he is under a covenant of grace . that a man cannnot be under two covenants , respective to the same thing , i suppose , is agreed upon , on all hands . a man that holds by one title , if he accept a second , makes void the first ; whether his former title were better , or worse ; whether it tends to his prejudice , or benefit , thus to make change of it ; as it is with covenants among men , so it is in the covenant between god and man. if the new covenant make void the old , where both old and new are substantially the same ; and the difference only circumstantial , as the apostle sheweth that it does heb. . . much more then , in those covenants , which are essentially differing , as are the covenant of works , and the covenant of grace . some , that would limit the covenant , only to the regenerate , and men of justifying faith , as to the just latitude of it , make use of this maxime , that the same man cannot be under two covenants ; which is , indeed , a right way of arguing ; from principles granted on both parts . now they assume , that all unregenerate , and persons not justified , are under a covenant of works . this , they take for granted , when it rests to be proved ; and so conclude that these are under no covenant of grace , but a covenant of works . i assume , on the other hand , that so many of them as are christians , though , not regenerati , but , regenerandi , as pareus speaks , are under a covenant of grace , and therefore , they are not under a covenant of works . here to avoid mistakes some things are to be premised , . that many of them have not any explicit knowledge of either covenant , either that , under which originally they were , or that , under which , through grace , they are . they are the people of god ( and therefore under a saving covenant with god though not emproved for salvation ) that perish for lack of knowledge , hos . . . all that bear the name of believers in primitive times , were not got up in knowledge to the first principles . . as to their present qualification and condition , they are in no better an estate , than if the obligation of the covenant of works , were still upon them . a man , dealing falsely in the covenant of grace , is in as sad a condition , as he that is under that hopelesse , and destructive covenant of works , yea , his condition admits of many sad aggravations , in that treachery is above rebellion , and perfidiousnesse exceeds bare disobedience . they were a people in covenant , that god owned as his , to whom he said , ezek. . . as i live , saith the lord god , sodom thy sister hath not done , she , nor her daughters as thou hast done , thou , and thy daughters . blessednesse , is no where in scripture said to be on the head of all those that are in covenant , unlesse it be meant comparatively , or respectively only , but , on such as keep his covenant , and remember his commandments to do them , psal . . . and , if all that were in covenant , did keep covenant , there would not be so much complaint as there is in scripture , of breach of covenant , nor could men be under that charge , that their hearts are not stedfast in covenant . . they are yet in a more desirable estate , and in fairer way towards happinesse , than those , that are as the apostle speaks , strangers from the covenant of promise , eph. . . as the jewes were a people nigh to the lord , psal . . . so they are , eph. . . salvation is of these , though they be not as yet , by a thorough work of grace in a saving state . there are of these that shall be saved , acts . . and so there is not , for ought that scripture speaks among those that are without covenant , such are , in scripture-language , without god , without hope , eph. . . under the wrath and indignation of god , jerem. . . psal . . . when the apostle therefore , had spoken much against the jew outwardly , and the circumcision of the flesh . ( that is , men circumcised in flesh and not in heart ) rom. . upon the question put , yet concludes , that these jewes have ; this circumcision hath much profit , every way much advantage , and the advantage is , as he expresses it , especially , the oracles of god , which are the covenant-draughts , and if they were utterly out of covenant , i would desire any to shew , where the advantage lies . that they are in covenant with god and in a covenant of grace appears therefore . . in that they have the oracles of god. to them , that is , to the jew outwardly , these oracles were committed , as the apostle tells us , rom. . . they were committed to them as their inheritance , deut. . . they were possest of them , in order to everlasting life , john . . and these oracles , being covenant-tables , covenant-draughts , the professed believer , that by favour from god , stands possest of them , is in covenant with god. . they have the seals of the covenant . covenant , and right to the seale , where seals are appointed , cannot be severed as shall be shewen . they are in covenant , as abraham was , and , they have the seales of the covenant , as abraham and his seed had , those were circumcised , and these are baptised ; and , that it may appear , that they had not this honour barely from man , without approbation from god ( as some seem to hint , in their distinction of forum dei , and forum ecclesiae , as though the church received them , when in the sight of god they had no right to be received ) we finde , . that the spirit of god , in the scripture , still calls them , in way of honour , by the name of circumcision , and men may , but god will not thus give , an equivocal or nick-name to them . as they were circumcised in the flesh , so it was the minde of god , that they should beare in their flesh , this signe and seale of the covenant . . upon it , they had many and great priviledges , yea , all church priviledges , followed upon this leading priviledge , though otherwise , strangers to the common-weale of israel , now they were look't upon as of israel . . answering unto , and in sincerity making good , that unto which they do actually engage , the whole blessing of the covenant is theirs . they that undertake the termes , on which covenant-salvation according to the gospel is had , are actually vested in a a saving covenant ; but they undertake the termes , on which covenant-salvation according to the gospel is had , they are therefore in a saving covenant . . in case unbelief and impenitence in them , be not only law-transgressions , but also gospel-sins , and breaches of a gospel-covenant , then these professed believers are under a gospel-covenant . this is evident ; they sin not against the gospel that are not under the gospel , they break not covenant that were never in covenant , but their unbelief and impenitence are above law-transgressions , they are gospel-sins , and breaches of covenant , as i think , need not to be proved , and therefore it is plain that they are in covenant . upon this account , i confesse , i have often marvelled why many eminent and godly divines do earnestly perswade their people to whom they speak , to enter covenant with god , giving directions what way they are to take to come into covenant with him ; telling them that it is of great concernment to them to know under what covenant they are , whether under a covenant of works , or a covenant of grace ; when the same men expressely say that we all entred covenant in baptisme ; and that unbelief and impenitence at least , if not every sin , is a breach of our baptism , vow and covenant . might not any think that these did perswade to be baptised ? and that they tell their people that it is of great concernment , to know what covenant it is that baptisme seales , whether it seales the covenant of works , or the covenant of grace . if we enter in covenant in our baptisme , as they truly say , that we did , as to the jus in re , then how comes it to passe that any that are baptised are out of it , and being already actually in it , how are they perswaded to enter into it . these perswasions therefore , and motives to enter covenant , i think should be to presse men on to keep covenant , and so the directions which they lay down are indeed of divine and excellent use . and when they say it so much concernes men to know what covenant they are under , i conceive it should rather be to let them know of how great concernment it is to them to see that they have their interest in the mercies of the covenant through grace answering to the termes of it , and requisites in it , and so the entring of covenant , which is done , as these say , in baptisme , and keeping of covenaut , or obtaining the mercies of the covenant , would not be confounded but distinguished . their labours would likewise be of excellent use which otherwise scarce suit either with their own words or the scriptures . it may be objected , that in case they are from under the covenant of works , and under the covenant of grace , then they are exempted from the curse , and acquitted from the condemnation which is annext to that covenant , which cannot be affirmed of any meer professour of christianity in unbelief and impenitence , and enough is spoken in this treatise it self against it . to this i answer , . the curse may follow upon the transgression of the law , as a law , without consideration of any covenant at all , whether of works or grace , and it is not interest in covenant , but interest in christ , ( which these , supposedly such , have not ) that frees from condemnation . . what if it be yielded that they beare no more than the penalty annext to the breach of the covenant of grace . if the gospel be consulted that is sufficiently sad and heavy . if they be put to beare that , nothing more needs to be added to the burden , and indeed with submission to better judgments , not resolvedly determining any thing , it is my thoughts , that professed christians in unbelief and impenitence , suffer not upon account of the penalty annext to the breach of the covenant of works , but upon account of the penalty annext to the breach of the covenant of grace ; and let not any here object that the transgression of the law shall not then be laid to their charge , for the gospel bindes us to the obedience of the law , though not in exact perfection , yet in sincerity and truth . and this , i suppose , receives strength from that of the apostle , thes . , , . the lord jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them that know not god , and that obey not the gospel of our lord jesus christ , which character therof [ not knowing god ] interpreters ( saith dr. slater upon the words ) generally take to be a description of the gentiles , who though they know god by his works , yet they know him not by his word , and to this he subscribes . the other character of [ not obeying the gospel of jesus christ ] is , as he saith , a circumscription of christians , according to interpreters ; gospel-disobedience is then their guilt , and upon account of this they suffer . had they believed and yielded sincere obedience which they professed , and to which they engaged themselves , they had not perished , and the want of this appears to be their destruction . chap. xli . interest in a church-state is of equal latitude with the covenant . then it follows by way of necessary corollary , that church-membership , interest in a church-state , is of equal latitude ; not only the elect and regenerate , but all in covenant ( as before spoken to ) have their right , stand entitled to church-priviledges . and here lest i should be mistaken , let me explaine my selfe , that my meaning is not , ipso facto , because in covenant with god , and called by his name , to entitle them to the church invisible , and so to suppose them lively members , living in grace , by influence of the spirit from christ ; this would clearly enough contradict , that which before i have spoken , and were indeed a contradiction in the adject , i mean it of a visible church-state , and interest in visible priviledges . if any quarrel at the distinction , as some have done on either hand , endeavouring to take off both members . the church of rome not admitting any church invisible , and others not brooking any church , but such as consists of invisible members , as may appear in their definitions of a particular church , putting in those clauses , that belong only to the church invisible : i shall refer them to doctor john reynolds , in his second thesis , fully bottoming it on that text , mat. . . many are called , but few chosen , which yet , must be confest with judicious master hudson , that it is not a division into two distinct churches , or species of churches , but a distribution of the subject by the adjuncts , viz. à duplici modo communionis , externo , & interno , vindication , page . one , and the same church , hath members of a visible , and invisible notion , a more full explanation may there be seen . this being premised , i affirm , that interest in church-membership , in a visible church-state , is theirs , and may be claimed by all those that have interest in the covenant before named , an external interest , or , an interest in the external covenant , as usually it hath been called this is a sure rule , where the covenant is , there the church is ; and in what latitude soever men are taken into covenant , they are received into the church . lawes tendred by a prince , and received by a people ( whether they be tendred immediately by himself , or by his heraulds or embassadours ) make up the relation of king and people : a marriage-covenant tendred by a man ( as by abrahams servant in the name of isaac to rebecca , gen. . ) and accepted by a virgin , makes up the relation of husband and wife : covenant-draughts between man and man for service , ( as an apprentice his indentures ) make up the relation of master and servant , now the gospel-covenant is all of these , between god and a people ; where god tenders it , and a people receive it , there god hath his spouse , his subjects , his servants . these are his people , and all of these are church-members . the word preached and received hath ever been assigned by orthodox divines , as the characteristical note of a church of god ; a church stands and falls with it ; where it is professedly received , there is a church-interest . let one man apart receive it , as was the case of the eunuch , he forthwith becomes a church-member , and is to have ( as we see he had ) his present matriculation , and to be admitted by baptism a member ( not of this or that congregation , but ) of the church universal visible : and upon this account wheresoever he comes , is a saint , a disciple , a christian , a beleever , and so to be received and acknowledged ; this is abundantly confirmed in those parables of our saviour christ , of the floore , where there is both chaffe and wheat , mat. . . of the field , where there is both wheat and tares ; of 〈◊〉 draught-net , where are fishes good and bad , mat. . , . as also in that of the apostle , tim. . . in a great house there are not only vessels of gold , and of silver , but also of wood and of earth , and some to honour , and some to dishonour . the church is this floore , this field , this draught-net , this great house , in which there is chaffe , tares , fish unfit for use , and vessels of dishonour , to which may be added , the parables of the wedding feast , in which there is a mixture , of , some without a wedding garment . mat. . of the sheepfold with kids and goats . these parables are brought by bellarmine for proof , that the church doth not consist only of the elect , lib . de eccl. mil. cap. to which a whitaker controv secundâ , quaest . primà cap . answers by distinction . bellarmine ( saith he ) ought to prove , that in the catholick church ( which is the body of christ ) there are both good and bad , reprobate as well as elect , and for proof of this ( saith he ) he brings the parable of the floore , in which there is wheat and chaffe ; but by the floore in this place is not meant ( saith he ) the catholick church , but each particular church , in which ( we confesse ) there are bad as well as good , and for the most part more bad than good . and though he makes some exceptions against some of the parables , yet he applies the same answer to others . concerning that of the draw-net he saith , the sense of the parable is manifest b it happens in the church when the gospel is preached , as in the sea , when the draught-net is cast to take fish . . all the fishes that are in the sea are not enclosed in the net . . all are not good that are inclosed , but some are unfit for use . . the bad fish are not separate from the good , till the net be drawn to land : so when the gospel is preached , all men do not come in , all are not good that come , and the good and bad are not separate till the end of the world . and doctor reynolds maintaining that position , that the holy catholick church , which we believe is the whole company of gods elect and chosen , saith , the wicked must needs be a part of the church , if the name of church did signifie the visible church , as we call it , consisting of the good and bad . amesius who ( as we heard ) judges it very probable that there is no visible church where the word is truly preached , in which there are not some that are godl● , and therefore is farre from concluding the godlinesse of all ; saith , in his bellar. enervatus , lib. . de eccles . cap. . it is false , that inward graces are required of us , to a mans being in the church as to the visible state of it : see apollonius syllog . pag. . professores leyden disput . . pag. . if any man judge it to be absurd , that christ should have wicked men ( who are limbs of satan ) to be of his mystical body , carnal wicked men to be members of such a gracious and glorious head . christ is the head of his church , say they ; if such be church-members , then christ is their head ; i shall referre them to a full and satisfying answer to master hudsons vindication , page , , . and for those that deny any being of a church universal visible as master blackwood in his storme , page . who saith , the objector , is overtaken in a grosse absurdity , to think there is some universal church visible begun in abraham , into which upon the rejection of the jewes , the believers among the gentiles , and their seed are to be received ; for besides the invisible church , the body of christ mystical , there are only particular churches under the gospel . i would learn of them , into what particular church the eunuch was received , and by baptisme actually and solemnly admitted , or whether he was still no church-member , but an alien and stranger to the common-wealth of israel , not added to the church . to what particular congregation , the apostles , prophets , and evangelists joyned themselves by covenant ; and to save farther labour , leave them to master hudsons vindication of the essence and unity of the church catholick visible , which will receive a satisfactory answer when the sun hath no more being in the heavens . chap. xlii . a man in covenant with god , and received into the universal church visible , needs no more to give him accesse to , and interest in , particular visible churches . ly . it farther followes that a man by vertue of covenant , being thus enrighted to membership , in the church universal visible , and baptized into this body , there needs no farther covenant to give him accesse to , and interest in , particular visible churches . what the apostle gives in charge to the church at rome , concerning those that are weak in the faith , that they must receive them , giving this reason , for god hath received them , rom. . , . we may apply to those that make profession of the faith , being able to make application of his reason , god takes them into communion , unto visible fellowship , we are not then to reject them . is the necessary qualification of a member of the visible church universal one thing , and the necessary of a member of this or that particular congregation another ? and may one be fit to be a member of the universal visible church , and yet not qualified to be a member of a particular congregation , saith master wood , append. p. , . if i should enlarge this to heathens brought to a profession of the faith , and argue their right to baptisme , upon profession , and by baptisme their right to church-fellowship in any visible church-society . i should finde the scriptures abundantly to favour it . of so many thousands , myriads of thousands of converts . acts . . which were added to the church , and received by baptisme , ( baptized the same day for a great part , sometimes as appears the very houre of their conversion ) there is not one , that we reade , refused , but all received ; yea , not a scruple raised , save of one only , as i remember , which was saul , when he offered himself into church-fellowship , and that not upon this account that we are now upon , but good ananias fearing that he came , not to joyne with them , but to seise upon them , knowing that at that time , he had authority from the chief priests , to binde all that call on christs name , acts . . if the competentes , as they were stiled in the primitive times , ( viz. men that offered themselves for church-fellowship ) had then entred at so strait a door , as now in some places they are put to passe , where a glib tongue is in a farre fairer way to take , than an upright heart , we should have heard of no small bustle about it ; when we finde murmurings of grecians against the hebrews , because their widows were neglected in the daily ministration , acts . . we should sure have heard of it , had they been neglected in church-fellowship and communion ; but when no such thing can be found in the practice of the church , after the holy ghost was given , which is called by way of eminence the kingdom of christ , or the kingdom of heaven ; yet they think they finde exceptions taken , and some refused by the forerunner of christ , john baptist . one laying down this proposition , a that men seeking admission into the church , are not to be received without farther satisfaction , gives instance , in no other but john baptist , and saith , the baptist did not admit all that sought it , unto baptism , and proves it from no text ▪ either of matthew or luke , which give us the narrative , but by the authority of pareus ; b the pharisees ( saith he ) did seek baptisme , but john did not admit them , being unworthy ; to whom he adds c aretius , who sayes , they sought baptisme , but he seems to think ( saith our authour , ) that they were not by any means baptized . but how eminent soever their authorities are , their reasons are very weak . the baptist reproved them , called them to repentance , and therefore did not baptize them ; when the text seems to speak the contrary . for , as soon as his reproof with his exhortation is ended , there follows , i indeed baptize you with water , verse . and it seems by saint luke , that those pharisees and lawyers that were not baptized of john , were not refused , but did refuse , luke . . but the lawyers and pharisees rejected the councel of god against themselves , being not baptized of him . when the same learned authour cannot instance any precedent , or produce any scripture-ordinance for it , he endeavours by arguments drawn from the forme of a particular church , the way of reformation of churches , the relation of inferiority and superiority among those that are free , and such like reasons to evince it ; to which ( but that i will not here make it my businesse ) an easie answer might be given , it is more than strange , that when the apostles had by commission from christ planted churches , and were to leave them to be propagated in future ages , and knowing a covenant to be essential to the constitution , as now by some is asserted ; would yet wholly be silent in it , especially when no such thing was known in old testament-scriptures , that we might gather it by analogy , and through all ages , till this last age , had lien hid and never discovered , and leave us , by our reason to discover it , in which we are in danger to set our threshold by gods threshold , of which he so sadly complains , ezek. . . or rather justle out his threshold with ours , denying baptisme to be any door for admission , at which the primitive saints entred ▪ and setting up a covenant , of which scripture speaks nothing ; and master john goodwin was sometimes as confident as confidence could make him , that it had no ground in the holy scriptures . but to leave heathens , haply called by gospel ordinances , to speak a word or two to our own case , who are a discipled nation , a kingdom subjugated to the yoke of christ jesus , enjoying saving ordinances , and therefore have a church of christ fixt among us . here we might lay down divers positions for the regulating of our judgements . first , where nothing is wanting to the being of a church , god having a people owning him in covenant , yet much more may be required for the well ordering and regulating of it ; where a people accept of a king , and receive his lawes , there he hath a kingdom , and is a monarch , yet much more is required for the ordering of such a monarchy , for the publick weale and safety ; so it is , where there is a church of god , accepting the lawes of heaven , there the lord christ reigns as a monarch , yet farther care must be used for the right regulating of it according to his will , and the lawes tendred by him , and received by them . secondly , a people in a vicinity , or neighbourhood , dwelling together , ought to associate themselves and joyne with those of that neighbourhood , according to their best convenience , for the participation of ordinances . as it is against all dictates of reason , that a people scattered at a great distance should combine themselves in a church-way , for ordinances , in which god rules , so it is as clear against the scriptures . you read of a church of god , at ephesus , at corinth , at philippi , at thessalonica , at laodicea , but you reade not of any one church made up of members , residing at all those places , or in any places at like distance . that cohabitation or dwelling together , makes not up a church congregational , will be easily granted ; infidels , turks , pagans may cohabit , they may make an idol-church , but not a church of god , but co-habitation or dwelling together , is one ingredient ; saints cohabiting , that is , in new testament-language , men separate for god , not jewes , nor infidels , but christians , and joyning in ordinances , as in duty they ought , are a congregational church . a pastour ought to watch over his people , and a people ought to attend to their pastour , which how it can be , when the pastour makes his residence at ephesus , the people , some at ephesus , some at corinth , some at philippi , and so scattered , it cannot be imagined . we finde seven several epistles , written from heaven to seven several churches , all which had their abode at the place , whence the church bore its name ; these are scripture-churches . now , if any one church be made up of christians , some inhabiting at one of those places , some at another , a third at a third place , scarce three of one town , no more than of one minde ; here is not scripture-order , which is of god , but an apocryphal confusion ; exceptions may be taken at the over-large extent and disordered situation of divers parochial congregations , which calls for reformation , coming too near the inconvenience before mentioned , but parochial assemblies , not the name , but the thing ; viz. a people inhabiting at convenient distance , and joyning together under officers , according to scripture , is the way that comes up , both to the light of reason , and the presidents of primitive times . our dissenting brethren will have the limit of a particular church , to be within that number of persons , that may congregate in one place for ordinances , if this be yielded ( as it must be for churches meerly congregational , ) then it will easily be proved , that parish-congregations , that is , congregations of men dwelling in a vicinity , are of divine institution ; saints that made up a church were still saints in cohabitation , such convenient numbers as are fit to make up a church , did not live divided in place , and scattered , some here , some there , but were , as in faith , so in habitation joyned together . thirdly , all professing christians in such cohabitation ( especially the civil power authorizing ) are to be esteemed and judged members , and not to be refused , when they offer themselves as members ; where there is a holinesse of separation for god , and a professed engagement to real holinesse , there is no scripture-warrant for repulse ; those that offer themselves to learn , are taken into the school , and not those only that have made a good progresse in knowledge , and fit for the uppermost forme . me thinks this should be a proposition agreed upon between us , and our dissenting brethren , seeing reverend master cotton laying down certain propositions consented to on both sides , in his treatise of the holinesse of church-members , page . saith , that such , as are borne of christian parents , and baptized in their infancy into the fellowship of the church , are initiated members of the same church , though des●itute of spiritual grace , until they justly deprive themselves of the priviledge of that fellowship . for even of such is the kingdome of god , as mar. . . this was the case as we conceive of those that have gone from us into those parts of america , here they were , in infancy baptized , here they have joyned in communion at the lords table . if they say , they were not baptized here into such church-fellowship , then they must say that here is no church of god amongst us ( which as we abhorre to speak , or think of them , so we must not yield concerning our selves ) and farther conclude their baptism here a meer nullity , and no more than an application of a little common water . they whose baptisme is valid , are baptized into one body , cor. . . and therefore in a baptized estate , cannot be out of fellowship with that body . the late confession of faith agreed upon by the assembly of divines , not excepted against in that particular by our brethren that i know , define baptisme to be a sacrament of the new testament , ordained by jesus christ , not only for the admission of the party baptized into the visible church , but , &c. admission into church-membership they then lay down as a thing never doubted , which reverend master cotton seems to affirm likewise , and i know no orthodox writer that questions , assoon as any were discipled through the acts of the apostles , according to christs commission , mat. . . they were thus received . i have often marvelled what men mean , when they speak of admission of members into churches , when the parties of whom they speak have already equal right with themselves to membership , have they any other , or better right than title to the covenant , and admission by the seal of baptism ? if they have , let them produce it , and then submit it to scripture-trial . i know none other that will abide the teste ; if they confesse baptism to be an admission , then their title is as good , that were thus before admitted , as theirs that give them admission . their plea in both is one , viz. birth of christian parents , and baptism . for those that they passe by , either forbearing to give them admittance desiring , or that through scruple cannot joyne themselves , not seeing warrant for such a way , varying from the way of all the churches of the saints heretofore , what do they judge of them ? do they look upon them as men without , and unworthy of their communion ? then they leave them without hope , without god in the world , eph. . . yea , they put them into an incapacity , according to gods ordinary way of salvation . acts . . all were not saved , that were added , nor saved in the judgement of charity ; that is a comment , as strange as new , but all were added , and none refused that would enter themselves into salvation-way , which they might do out of affection of novelty , at that time possest with amazement by reason of the miracles , under great present convictions , through peters powerful scripture-applications , and upon twenty other accounts which might be but fits , flashings , or present workings , yet all that were to be saved were added . all the maids that were brought to ahashuerus and offered for purification , esther . , . were not made queens , but none was made queen that was not thus offered and purified . if it be said , they are within , as many passages from several hands would seem to imply , as well concerning such that are refused , as those that do refuse , the modesty of many is such , that they are loth to unchurch all but themselves , then they are heires of the same promise with themselves , and all the essentials of a church of god are with those that in this way of communion are none of theirs , and consequently their covenant or separate way , is not of necessity to church-constitution , whether it be at all according to scripture-pattern , rests farther to be enquired and debated . fourthly , men by providence seated among those that are thus in covenant by a visible profession , and joyning in ordinances , as before , must , much rather make it their businesse to reform and redresse abuses , that are found in the respective societies on which they are cast , than by any means withdraw and separate from them . we finde frequent advice in scripture of considering one another , provoking to love and to good works , hebrews . . of exhortation one of another , heb. . . of comforting of themselves together , edifying one another , thes . . of warning them that are unruly , and comforting th feeble-minded , supporting the weak , thes . . . of converting sinners from the errour of their wayes , jam . . which argues a well-ordered zeal for god , and hatred of sin , bowels of compassion towards a brother , we finde their praise that have followed this councel , thes . . . we reade of separation from ways of sin , and fleshly defilements , cor. . . james . . but we reade not of any separation from church-communion , and fellowship in ordinances thus given in charge , nor in this way approved , nor any presidents to go before us in it , but we reade of an heavy brand laid upon it , jude . these be they who separated themselves , sensual , not having the spirit ; yet , seeing things may be so carried in societies that be a● the name of christ , and christian professors brought to those straits , that there is no abiding for such as would keep their garments unspotted , it will be of use here , to deliver certain rules for our help and guidance . . a church in covenant with god , as before , and keeping up communion in ordinances , is to be accounted pure , where the pollutions or taints are not great , nor many , it is to be accounted a right beleeving church , notwithstanding some few lesser errors . we account a corne-field clean where some few tares and weeds are found , a body healthful that is not without grudgings , christ from heaven gives commendations to those churches which yet he taxes , rev. . . for failings . there is that light in which errors may be seen and shunned , and rules for discerning things that differ . if custom , education , conceit of teachers , or the like so dazle the judgement , that the errour is swallowed ; howsoever that be a detriment , a blemish , as the apostle shews of the wood , hay and stubble , built upon the foundation , cor. . . yet it prejudices not salvation . there is power of truth remaining , to forme and frame christ in the heart , to direct the soul in a sanctified way to salvation . . where the word is received and profest , though polluted and defaced with additions and false glosses , there is a church , though polluted and erroneous ; where the essential parts of a man are in being , there is a man , though sick and diseased ; where corne is sowen ▪ and comes up , there is a corn-field , though over-run with tares and weeds . the churches of galatia have the name of churches , though miserably defiled ; we deny not the church of rome the being of a church , having the scriptures and several fundamental truths from thence , as the church in christs time from the hand of the scribes and pharisees , though the worst deserving the name of a church of any people with whom the word is continued ; no church , some have avouched , but do her the most right , and the being of a church granted , she is a hurch certainly miserably defaced , monstrously polluted : i will not rake in her sores , it were easie to name many and loathsome ones . i will only point at the causes . where food is scarce , and that polluted and unclean , there must needs be bodies diseased , and distempered ; but so it fares with the church of rome , when the word should dwell in us in all plenteousnesse , col. . . they will have theirs dieted , the word kept in an unknown language , as under lock and key , that the children cannot come near it . that on which they feed , is not the sincere milk , which only nourishes to growth , pet. . . but they have their unwritten word , to stand in equipage with the scriptures , mens traditions made doctrines ; how many doctrines do we there finde , by necessary consequence undermining those fundamental truths that are there profest ? where food is in no more plenty , and no better , it is no wonder to see diseases follow . . that which especially denominates a church pure or impure , sound or tainted ; is the doctrine which they drink in , the principles by which they are carried . where these are right , this is an high praise ; where these are tainted , this is the greatest blemish . that which advances a nation above all other nations , so that no nation is so great as they , that brings them nigh unto god , is that which is their greatest honour , and the pollution the greatest blemish , where all is right in doctrine , it can hardly be conceived , but that there are at least a few names , that defile not their garments , though the more the greater glory . this was the case of sardis , and therefore hath the honour to be one of the golden candlesticks where christ kept residence . . doctrines , which are as the covenant-draughts between god and a people , have their taints or crazes in the foundation , or in the superstruction ; a breach in the foundation is the buildings speedy ruine , while that stands , somewhat of a building remains , when that falls , all falls , and therefore jerusalems enemies that thirsted after her total ruine , say , raze it , raze it , even to the foundation thereof , psal . . . these foundation-breaches in buildings may be either crazes threatning danger , but repairable , taken betimes may be holpen , though a failing there is soonest helplesse , or else , it is a ruine or rottennesse that is irremediable , irrepairable . truths doubted , disputed , questioned , i call a craze in the foundation wonderfully dangerous , not alwayes damnable ; the case of the galatians , of whom the apostle stood in feare , and was jealous over them , through a godly jealousie , even of their revolt from christianity to judaism , from christ to moses , from the gospel to the law : these , he calls churches , the members brethren , though in a way to be no churches , entertaining those doctrines , that cut off from christ , gal. . . here , all those that are builders in christs work , that are pillars , or any part of his house , must be zealous , as we see saint paul was , in this epistle quoted ; who will see the foundation of the house where he lives so undermined , as every day to threaten ruine ? much lesse may we suffer the foundation in christs house to be thus used . this faith once delivered to the saints is the common salvation , for this we must earnestly contend , jude . for this we must strive together , phil. . . truths denied , abjured , and resolved against ( as it was with hymeneus and philetus , and the apostle saw the churches in galatia in danger ) is a ruine , and rottennesse , that is irremediable , and irreparable . besides breaches in fundamentals , there are breaches in superstructions , and these either more neer to the foundation , or at a greater distance . the nearer the foundation , the more danger ; a breach is more sufferable near the top , than at the bottome of a tower , or castle . there are errours of more affinity with those that overthrow bottom-truths , and there are those that are not so nigh , and therefore not so dangerous ; such crept into the latine church before antichrist was raised to his height and strength in his delusions , and antichrist still holds them of all sorts and sizes ; either of both of these , may●e negative , or positive . negative , are such where the doctrine of faith is not laid , positive , where it is mis-laid ; where edifying doctrines are not preached , and where they are mis-preacht , both tend to the churches danger ; a house never compleat or built up entire , but defective in several parts , little differs from that which is ruinous : the apostle , who is worthily stiled a wise master-builder , cor. . . makes known the whole counsel of god , acts . . and builds not up defective churches . . all errors being against christ , who is the foundation to bear up , and carrie on the whole work , accordingly as they dash upon christ , and obscure his glory , whether more , or lesse , the estimate of the danger is to be taken . these are either such that render christ in an uncapacity to be our mediatour and saviour , or such that are inconsistent , in whole or in part with his mediatourship ; of the former kinde are those that are against his person . . those that impugne the godhead of christ , such , that though they give him the glory , to be above angels , yet will make him no more than a creature ; a god in title and place , as are magistrates , not in nature or power ; an opinion that involves the apostolick church , and all churches in succession in idolatry , giving the honour of god , the worship due to god , unto him who by nature is no god ; a doctrine that will make christ an impotent , and not an omnipotent head , too weak for his work , to govern the world , and bring under his enemies . . those that deny his manhood , as having not taken our flesh , and so , no suitable head , but a phantastick or seeming body . those that are against his mediatourship ; are , either such that obscure , or some way eclipse it , as every errour doth that is any way considerable , or such that raze , if not utterly overthrow it , in some of the necessary parts of it , his kingdome , priesthood , or prophetical office. these are overthrown , either directly , in termes of full opposition , or else by consequence , and this such , that is either immediate and evident , the truth being confest , these cannot be denied , or else the consequence more remote , and not so easily discerned . these things being premised , we must bring it home to our purpose . . where fundamental truths are not only questioned , doubted and disputed , but abjured and denyed , errours directly or by immedate clear consequence introduced so , that the truth cannot be known , but the errour must be seen , and this declared by publick confession , and generally held , christians are to be gone , here are not sufficient edifying truths , nor yet antidotes to preserve from danger , when they would have healed babylon , and she would not be healed , then it is time to forsake . if any man come unto you , and bring not this doctrine , receive him not into your house , neither bid him god speed , john . saith john , much lesse then , may we hold such communion with them it is said of mice , that when the house , through ruines is falling , they will be gone , shall nature teach them to provide for their safety , and shall nothing teach christians to see to their own salvation ? when jerusalem was to be destroyed according to christs prediction , and not one stone to be left upon another ; a voice is said to be heard crying , get out to pella . foundation-breaches seen , and suffered , are , as this voice to be gone , such a jerusalems walls are falling ▪ there is a flight too soon , when care might keep up the buildings , when with the poore man we may save and deliver the city , eccles . . . they that preached christ in those churches of galatia , and preached down circumcision , and other points of judaisme , pleased the apostle better , then they that without such endeavour should desert it ; so those that had preached the resurrection in corinth , had better pleased then those that had left the place for their sakes that denyed it . a church may not onely degenerate , but apostatize ; may not onely languish , but lose her vital spirits , may not onely displease her bridegroom , but suffer a divorce ; perhaps keep the title of a wife , and indeed be a strumpet , and want all evidence of relation to the bridegroome . . in the case of pollutions of a more inferior alloy , a christian may be necessitated to leave . . when the food of life , knowledge in the word or means to compasse it , cannot be had . in such a case it must be sought , they must resolve with the lepers , king. . . not to sit still and die . when the priests and levites left their suburbs and pessessions , under jeroboams government being cast out of their employment , and the lowest of the people , men of self-consecration , set up in their stead after them out of all the tribes of israel , such as set their hearts to seek the lord god of israel , came to jerusalem to sacrifice to the lord god of their fathers , . ch●●n . . . being without a teaching priest , they were ( as the prophet tells asa , chron. . . ) without the law , and without god , and there was no staying there . . when a man by compulsion is necessitated to give approbation to such pollutions , in any such way that speaks his compliance , whether it be by the civil power , through unsufferable fines , ●ulcts , imprisonments unavoidable , or peril of life , or by the ecclesiastical power in excommunications , when men are driven out , or necessitated for soul-subsistence to go out , there is full liberty and warranty to leave , but when ordinances in a saving way , may be enjoyed , with liberty and safety , no laws being enacted for their so heavy persecution , or through indulgence or connivence not put into execution , there the churches good calls for good mens stay , not their secession or separation there was not a little leaven in the churches doctrine , in christs time , errour was advanced into moses chaire , yet christ himself , with many other that waited for redemption in jerusalem , held communion as church-members . all was not right in every church of the saints to whom christ wrote , revel . . . and to whom paul sent epistles , yet as they retained still the honour of churches , and the happinesse of christs presence , so we hear nothing of separation enj●●ned , or practised . the condition of beleevers in the synagogue of rome was otherwise , the key of knowledge is there taken away , the people not allowed to read it , in private , or to heare it in publick , but kept reserved in an unknown language , neither could they without capital danger keep themselves from compliances in their sinne , so that reformed churches did not in any unwarrantable way of schisme leave , but rather were left , they forsook not the church , but the botches and corruptions in it , though we were never forbidden to partake of their truths , yet we are forbidden to partake of their sins , lest we partake of their plagues , rev. . . and therefore to depart and be gone , when their truths could not be enjoyed , but their guilt through sinne contracted , and it is onely their sinne that we relinquish . it is their schisme , in that or any other church , that obtrude these heterogeneal things , and not theirs that do refuse them . . corruptions in conversation scarce admit of separation , provided that doctrine be such , in which men may have communion for edification ; if we look upon the people of israel through the revolution of all times , after they were a visible body come out from abrahams loines , we may finde high titles given them of singular glory by reason of priviledges , which they enjoyed by their call into church-fellowship , children of god , holy people , gods peculiar ones , his portion , his heritage . the apple of his eye , deut. . , . and . . zach . . and abundant the like elogies in sundry other texts of scripture , a people near unto god , psal . . . the adoption , and the glory , and the covenants , and the giving of the law ; and the service , and the promises did appertaine to them , rom. . . therefore prophets and righteous persons , kept their residence among them , held communion with them , and saw no ground of separation from them , the words of eternal life being with them , as christ testifies in his speech to the samaritan woman , john . . when in the meane time their qualifications were as low , as their titles high , their conversation no way answering their calling , but branded to be stiffe-necked , of an iron sinew , adulterous , a sinful nation , a people foolish and unwise , as sodom and gomorrah to the lord , deut . . isa . . . ezek. . isa . . . deut. . . isa . . . it is a great contradiction with some men , to name men at all saints , beleevers , professours , when their lives evidence an unsuitablenesse to such a glory , yet we know the churches to whom epistles are directed in scriptures , are so honoured as we may see in their frontispieces , and among them the choicest , and most upright-hearted , had converse and communion , when yet they did wrong , defraud , contended aud disputed for idol pollutions and defilements , prophaned the lords table , were fornicators , unclean , lascivious , luke-warm , having onely a name to live , when they were dead , cor. . . cor. . . cor. . . cor. . . cor. . . rev. . . rev. . . so that calvin on cor. . . puts a question how paul could give the name of a church to them . if we would know what the prophets and apostles held concerning lawfulnesse of communion in such churches , we may enquire what was their practice , they did not leave them , but made it their businesse , by all ways in their power to reclaim them , to work a change and conversion among them . the advice that was sometimes given to a maid , that for religions sake would retire her self to a solitary life : if she were bad , she needed the city to better her ; if good , the city needed her : may be given to these persons , either they stand in need of the church , or the necessities of the church call for their help and assistance . . the same that i have said of corruption in conversation , i may affirme of neglects in discipline . reverend master cotton judges , that the many notorious scandalous persons , that were found in the church of israel , did argue the neglect of church-discipline , in the toleration of such publick scandals in the church . holinesse of church-members , pag. . and yet none of the prophets or men of god , who could not be ignorant of the churches duty , and their sinne in such neglects , ever made attempt of setting up purer select churches nor made separation from that which was in this sort ( as is said ) faulty . all was not right in exercise of discipline , in the churches planted by the apostles some are censured as foully faulty . the church of corinth , cor. . the church of smyrna , rev . the church of thyatira , rev. . . neither could the ●hurch of sardis be free , seeing that the greatest part , as it appeares , were openly bad there being but few that had not defiled their garments , rev. . . and yet nothing is heard by way of advise for any to make separation , nor reproof for their holding up communion ▪ nor any one instance of a separatist given . those that for many years together , during the reigne of the three last princes , denyed to come up to a full conformity to this church , had a low opinion of the discipline then exercised , of which they have left behinde them large evidences , yet how tender were they of the churches honour to keep christians in communion ? how zealous were they against separation ? as may appeare in the labours of master parker , though distasted by him that prefaced before his work of ecclesiastical policy , master paget , master ball , master brightman laid us low enough , when he did not onely parallel us with luke-warme laodicea , but made that church the type , and us the antitype , our state , as we stood at that time by reason of our discipline , ( according to him ) being rather aimed at by jesus christ in his epistle , then the laodicean state in asia , then existent ; yet how zealous is he against separation from these assemblies ? having largely set out a double and singular honour in that church , ( as he stiles it ) viz christs entrance into those that open to him , and his sweet residence and abode being entred with them , he breaks out into these words . a therefore their errour is wicked and blasphemous , who so forsake the church , as if christ were altogether banished thence , & no hope of salvation left for those that do remain . let them think upon christ , as feasting here with his . will they be ashamed to sit down where they see christ is not ashamed ? will they be more holy and pure then he ? wherfore do they not convince themselves in their own practice ? they cannot deny but they beleeved in ●hrist , before they made a divorce from us ? whence ●ad they this faith ; came it not by the preaching in our church ? and can any one preach unlesse he be sent ? rom. ▪ . wherefore then do they so perversly nause 〈◊〉 the word upon any pretence of blot in an external calling , when they are sensible of its divine power in their hearts ? wherefore returne to the unity of the church , which hath begotten and hath nourished you ; if you flie from christ 〈◊〉 feasts with his elect in our congregation , entertaining them mutually , truly you will finde him no where . how doth reverend master cotton in his preface to master hildersams work upon the fourth of john ( whom without honour i cannot mention ) set forth his renoune for this work of opposing separation ? of which he still appeares to be tender though he seeme page . of his treatise of holinesse of church-members to be over indulgent to it , speaking in excuse of those that withdraw from communion in publick ordinances of christ , when church-officers receive in , for members of the church , those that are most scandalous and wicked , and not such saints as paul writeth to at rome , corinth , ephesus , colosse , and defending them against mr. rutherford , he saith , but if private members be perswaded in conscience from the word of god , that themselves have due right and interest as well in the admission of members as in excommunication of offenders or in election of officers , how shall they keep themselves from partaking in the sinnes of their officers , if they suffer them to go on in such a manifest breach of rule without due proceeding against them for their reformation ? and after some caution given he concludes , it is essential to community to have power to admit unto communion , and to withdraw from communion . to which i say . . we have not a full account , of the saints in those churches , respective to scandals , it seems by divers passages , that many in colosse , were none of the soundest in faith , as appears by the apostles reproof , chap. . i am sure , that if any church , have such as were to be found in corinth , for ignorance , idolatry , faction , oppression , adultery , lasciviousness , prophanation of the lords table , they will be judged sufficiently scandalous . . if such a perswasion in conscience , would warrant a separation , it would be worth enquiry to know what separation is not warrantable ? the error that mr. brightman brands , as wicked and blasphemous , is here abundantly justified ; church-guides ( at least in some places ) were then , so far at least , guilty in their admissions . . what warranty is there , for any mans withdrawing himself , from publick communion in the ordinances of jesus christ , when he may with freedome enjoy that glorious priviledge , upon that account that he cannot enjoy the whole of those priviledges , or actual exercise of them , in which he takes himself to have any interest . sure i am ministers of christ , in many reformed churches in the world , have judged themselves to be overmuch coopt up , in several particulars , when yet they judged the very thought of separation in this case , to be the greatest p●aculum . this right or interest in every particular member to vote in this way for admission or ejection , may well be questioned ; if there had been this freedome in primitive times claimed , and exercise , there had not been so much , in so short a space dispatched , as was done in jerusalem and samaria , acts . acts . if all must vote , in businesse of so high concernment , as in proceeding against officers , and to give definitive sentence concerning their proceedings , either many a meet member will be kept without , or else many an incompetent judge , must be taken in , many a poor soul weak in the faith is fit for the lords table , who is not yet fit to judge of the abilities of his pastour . all , that i know , that is produced with any colour , is that direction of paul to the church of corinth , cor. . , . when ye are gathered together with the power of our lord jesus christ , to deliver such a one unto satan for the destruction of the flesh , that the spirit may be saved in the day of the lord jesus . but if it be considered , that corinth had more then one congregation ( as several dissenting brethren have yeelded , and as to other churches may easily be proved ) then , it must follow , that this meeting was only of officers , and not of all members . and how this power is essential to a community , i cannot conceive . the english nation have judged themselves a community , and yet there is many a free-borne subject , that never had a thought of interessing himself by way of vote ; to naturalize strangers , or to make them free denizons , nor yet to expulse them in case of intrusion . the ●orporations of england are communities , yet every member hath not his interest , for vote to receive into their body . when the chief captaine bought his freedome in rome , acts i scarce think , every freeman of that society was consulted in it , neither did paul when he heard of it , enter his exception , because his interest was infringed . the several companies in london , are so many several communities ; yet every one of the members of those companies , doth not claime an interest , in receiving in , men , as free of their respective mysteries ; an opinion of such a liberty , will soon bring church members under an heavy yoke , taking themselves to be so farre interessed in every publick act of their officers , that they may not without open opposition ( which is seldome borne ) or actual separation , keep themselves from guilt in their aberrations . fifthly , to gather churches out of churches ; to make up one congregation of members appertaining to , and locally seated in many , is most anti-scriptural . it were easie to bring abundant arguments against this practice . the disorderly confusion , which of necessity it doth occasion ; the weakening of the work of god in the place where providence hath seated them , and conferred many mercies upon them : the robbing of pastours of their flock , spiritual parents of their children , who , they confesse are of use to fit men , for such a new congregated way , that is , to beget them by the gospel to christ jesus ; but unfit to instruct or build them : the animosity of spirit that is wrought in these separating ones , judging them whom they leave as no ministers of christ , nor their congregations any churches of christ withdrawing from thence , where christ is pleased to keep residence . but letting these passe , i shall onely urge this , that it is without all scripture-president , or example , to gather up one church ( as these pretend ) out of the cream and quintescence of many churches . there was much amisse , in several of the churches , of asia ; philadelphia it appears was the soundest , yet saints they left not , but held communion with the several churches , where by providence they were placed , and did not pick up one out of all , as a church in eminence of purity and glory ; neither there or elsewhere hath there been found any such practice . object . i know but one instance of this kinde , that is pretended , that is john baptist , who while the church of the jews stood a church of god , gathered a church out of them , as is objected , and did embody them . to this i might have much to answer . . john baptist set up no new church , distinct from the church of the jewes ; christ and his apostles submitting to that which john did introduce , yet still held communion with the church of the jews ; they were not members at once of two distinct churches ; of the new , because more refined , and of the old tainted and corrupted . . if john baptist according to duty , set up a new gathered church in a church of christ ; then all the prophets from samuel to john the baptist , fell short of duty . if they follow john in what he did , we follow all the prophets and apostles in what they did , all the prophets till john , did prophesie in the same church of christ and not any of them did set up new churches . . the old church-way of administration among the jewes was then to fall , that present administration to be taken down by gods appointment , and a new one to be set up according to his prescript . . john set up a new sacrament , in a new way which after his days was the alone church-way . if any can shew ( as our seekers look after ) that jesus christ , shall now put an end to this way , and that , they have a commission , for a new sacrament of initiation , then they speak somewhat , for setting up new churches , in like manner . chap. xliii . a dogmatical faith entitles to baptisme . . it farther follows by way of consectary , that a dogmaticall faith ( ordinarily called by the name of faith historical , such that assents to gospel-truths , though not affecting the heart to a full choice of christ , and therefore was short of faith which is justifying and saving ) gives title to baptisme . the covenant is the ground on which baptisme is bottomed , otherwise church-membership would evince no title either in infants , or in men of years to baptisme ; but the covenant ( as we have proved ) is entred with men of faith ; not saving , and therefore to them baptisme is to be administred . how the consequent can be denyed by those that grant the antecedent ; baptisme denied in foro dei , to men short of saving faith , when they are in covenant , i cannot imagine ; yet some that have confessed their interest in the covenant , now deny their title to baptisme ; and affirme , if men be once taught that it is a faith , that is short of justifying and saving faith , which admitteth men to baptisme ; it will make foule work in the church . ( . ) all that hath been said for the latitude of the covenant , may fitly be applyed in opposition to this tenent , for the like latitude of baptisme . ( ) all the absurdities following the restraint of the covenant to the elect , to men of faith saving and justifying , follow upon this restraint of interest in baptisme . ( . ) to make the visible seale of baptisme which is the priviledge of the church visible , to be of equal latitude with the seale of the spirit which is peculiar to invisible members , is a paradox . . the great condition to which baptisme engages , is not a prerequisite in baptisme . this is plaine , to man is bound to make good his covenant conditions before his engagements to conditions ; no servant is tyed to do his work , to gaine admission into service ; no souldier to fight in order to get himself listed under command . but faith , that is justifying , is the condition to which baptisme engages , and no condition necessarily required to vest him in it . . that faith upon which simon magus in primitive times was baptized , is that which admitteth to baptisme ; simon himself beleeved , and was baptized , act. . . but simons faith fell short of saving and justifying . ( . ) in case only justifying faith give admission to baptisme , then none is able to baptize ; seeing this by none is discerned ; and to leave it to our charity , affirming that we may admit upon presumption of a title when god denies , i have spoken somewhat , chap. . and i refer to master hudson in his vindication , whom learned master baxter so highly commends to shew the unreasonablenesse of it . here it is objected . first , objections answered . when christ saith , make me disciples of all nations , baptizing them ; he means sincere disciples , though we cannot ever know them to be sincere . object . i answer . answ . in case i make this first objection brought against me , my seventh and last argument for me ; it will fully discover the weaknesse of it , and thus i forme it . all that are disciples unto christ , and made disciples for christ , are to be baptized ; but some are made disciples to christ , that are short of faith saving and justifying , as hath been proved at large . this discipleship that christ there mentions , is such , of which whole nations are in capacity , as is plaine in the commission , to which this nation ( with others ) hath happily attained according to the manifold prophecies before cited ; of these the whole universal visible church consists as is irrefragably proved by mr. hudson in his treatise of that subject , and his vindication ; and most amply spoken to by mr. baxter in his plaine scripture-proof of infants church-membership and baptisme , page , . sir , if you were my father , i would tell you that when you say [ christ makes no one city , countrey , tribe his disciples ] you speak most malignantly and wickedly against the kingdome and dignity of my lord jesus . hath he not commanded to disciple nations ? hath not the father promised to give him the heathen or nations for his inheritance , and the uttermost parts of the earth for his possession ? psalme . and that nations shall serve him ? and that the kingdomes of the world shall be become the kingdomes of the lord and his christ ? and do you not see it fulfilled before your eyes ? are not bew●ly , keder minsters , &c. and england ( till of late ) as full christs disciples , and so church-members , as the jewes were in covenant with god , and so church-members ? we are not all sincere : true no more were they for with many of them god was not well pleased , but shut out all that nation of covenanters from his rest , save caleb and joshuah . we may have pagans and infidels lurk amongst us unknown ; but they had many amongst them known . in the mean time we as generally professe christianity , as they did to serve the true god. and are you sure there is never a city or town that are all sincere ? i think you be not ; or at least is there never a godly family as abrahams was ? you cannot be ignorant that the terme [ disciples ] in scripture is given to more to the sincerely-godly . and if whole nations ; yea , the whole universal visible church ( consisting of discipled nations ) were all beleevers , it were a happinesse , then election would be as large as vocation ; when christ saith , many are called , but few chosen . secondly , object . when he saith he that beleeveth and is baptized shall be saved ; here faith goes before baptism , and that not a common , but a saving faith : for here is but one faith spoken of , and that is before baptism . . this is the weakest of all arguments , to reason for a precedency of one before another , answ . from the order in which they are placed in scripture . so we may say , john baptized before he preached the baptisme of repentance ; for his baptizing is put before his preaching of baptisme , mark . . and that those that he baptized did confesse their sinnes after their baptisme , seeing it is mentioned after that it is said , that they were baptized , mat. . . and both of these with a farre greater probability of reason , seeing in both there is a narrative of the thing by the evangelists , and in the place in hand there is neither commission given for the work of baptizing , nor yet any narrative of the work , but onely doctrine given in charge which they were to deliver , which least of all speaks the order in which the duties specified must necessarily be practised . all that can be collected , is that we must in gods ordinary way of conferring salvation , have both faith and baptisme ; though there be not the like absolute necessity of baptisme as of faith ; baptisme being necessary , necessitate precepti ; jesus christ having instituted it , and commanded it ; but faith is necessary both necessitate medii , and praecepti ; seeing christ not only commanded it , but salvation at no hand can be obtained ( by men in capacity of it ) without it ; and therefore it hath been well observed that in the words following , the like stresse is not laid on baptisme as on faith ; not he that is not baptized , but he that beleeveth not , shall be damned . . let peter where he speaks of salvation by baptisme , interpret these words ; baptisme doth now also ( saith he ) save us by the resurrection of jesus christ , pet. . . and then explaines himselfe ; not the pntting away the filth of the flesh , but the answer of a good conscience towards god. this answer or restipulation , unto the outward administration of baptisme , is that which follows upon baptisme ; but justifying faith is that restipulation ( at least a principal branch of it ) , and therefore there is no necessity that it go before , but a necessity that it must follow after baptisme . it is true that in men of yeares , justifying faith sometimes goes before baptisme , as in abraham it went before circumcision , but it is not of necessity required to interest us in a right , neither of baptisme , nor circumcision . thirdly , object . that faith to which the promise of remission and justication is made , it must also be sealed to ( or that faith which is the condition of the promise , is the condition in foro dei of the title to the seal ; ) but it is onely solid true faith , which is the condition of the promise ( of remission ; therefore it is that onely that gives right in foro dei to the seal . here is an argument first proposed , answ . secondly in a parenthesis paraphrased , for the proposition i say faith is not sealed to , but remission of sinnes or salvation upon condition of faith . a professour of faith that goes no farther , may engage himself to a lively working faith , and upon those termes god engages for , and puts his seale for remission and salvation . for the parenthesis , that faith which is the condition of the promise , is the condition in foro dei of the title to the seale , i judge the contrary to be undeniable . that faith which is the condition of the promise , is not the condition in foro dei of title to the seale . an acknowledgement of the necessity of such faith with engagement to it , is sufficient for a title to the seale , and the performance of the condition of like necessity to attaine the thing sealed . to promise service and fidelity in war is enough to get listed , as to do service is of necessity to be rewarded . fourthly , as for the argument ad hominem framed against those who make initial or common faith sufficient to entitle to baptisme , and yet affixe remission of sins to all baptisme , even so received without any performance of farther engagement ; i leave to them to defend who maintaine such doctrine , and to speak to the absurdities that follow upon it . fifthly , that of philip to the eunuch seems to carry most colour . the eunuch must beleeve with all his heart before he be baptized , and i have known it troublesome that are fully convinced that a dogmatical faith gives title to baptisme , satisfying themselves with this answer , that howsoever philip called for such a faith which leads to salvation , yet did not expresse himself so far that no faith short of this gives title to baptisme . it may be answered that a dogmatical faith is true faith , suo genere , as well as that which justifies ; therefore i know not why men should give it the terme of false faith , seeing scripture calls it faith , and such as those beleevers , and the heart in such a faith ( as to an entire assent ) is required . if we look into the eunuchs answer on which philip did rest satisfied , and proceeded upon it to baptisme , it will take away all scruple ; his answer is , i beleeve that jesus christ is the sonne of god. there is no more in that then a common faith , this is beleeved by men not justified ; yet this faith entitles to baptisme , and upon this confession of faith , the eunuch is baptized . chap. xliv . impenitence and unbelief in professed christians , is breach of covenant . . it yet follows by way of consectary , that men in impenitence and unbelief , that lie in sin , and live in neglect of the sacrifice of the blood of christ , live in a continual breach of covenant . they engage by covenant to believe in christ , and forsake their sin ; when yet they lie in unbelief & impenitence , are convinced that they are fornicators , idolaters , adulterers , effeminate , abusers of themselves with mankinde , thieves , covetous , drunkards , revellers , and extortioners , these do not only transgresse the law ( which on the severest penalty forbids these wayes ) but break covenant with god , and so are shut out of the kingdome of heaven ; the reward upon covenant , to those whose hearts are upright . for howsoever , i fully assent to learned master baxter , that all weaknesses are not covenant-breaches , and therefore with him , judge it to be their mistake , who in their confessions acknowledge that we break covenant all that we do ; yet those men in the list mentioned , having given their names to god , and entred covenant with him , walking in these forbidden wayes , are found covenant-breakers ; and therefore the psalmist deservedly sayes to them , psalme , . what hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth ; seeing thou hatest instruction , and castest my words behinde thee ? that is to claime any mercy or favour by vertue of gods grant in covenant , as appeares in the context ▪ engaging to him , and thus flying off from him , they desert the mercies which they might receive from him . as a wife by adultery , so they by sin forsake the covenant by which they stand betrothed , and by consequence it must needs follow , that christ died for breach of the covenant of grace , as well as for breach of the covenant of works ; unlesse we will say that all men by name christian , and found in any of these sinnes , are in a lost and unrecoverable condition ; joyning with them that have said , that there is no grace or pardon for those that fall into sinne after baptisme . that he died not for their sinnes that live and die in final impenitence and unbelief , may be easily granted , and that rises to no more then that he died not for those , that finally and unrecoverably break covenant with him . it is granted by a learned adversary that final unbelief and impenitence , are violations of this covenant , but no other impenitence or unbelief ; but that which is final , and for this , as is affirmed christ never died ; to this i say , if unbelief and impenitence be not breaches or violations of covenant properly so called , then final unbelief and impenitence is no breach or violation of covenant properly so called . this is clear , final perseverance in unbelief and impenitence is no more , then a continuance of the same posture or state of soul god ward , in which they before stood , in impenitence or unbelief ; as perseverance in faith and repentance , is the continuance of faith and repentance . if then final unbelief and impenitence be a breach of the covenant of grace , then all unbelief and impenitence , denominating a man , an unbeleeving and impenitent person , is a breach of covenant likewise . chap. xlv . the question stated concerning the birth-priviledge of the issue of beleevers . a fourth difference supposed to be ( and assigned by some ) between the first and second covenant is , that the first covenant was in that latitude to comprize , not alone unregenerate men professing the worship of the true god , but the whole of the seed of those that made such profession . but the second covenant is entred personally , and so vested in them that make actually profession of it , that it is terminated in them , and none of their seed are taken in with them . here i cannot be so clear in my method as in the former , some have so mudded the way , that it is not easie to proceed in any faire and cleare order ; as to the latter branch ( concerning the new covenant ) their opinion is fully and clearly enough held out . all beleevers according to them are in covenant , and onely those that actually beleeve ; they entitle themselves , but cannot interest their seed in any title to it . but as to the first covenant some make it to consist meerly of carnal promises , and circumcision they answerably make a carnal badge , and so their opinion is clear , that the first descends to posterity , but not the second . the seed is included in the first carnal covenant , but excluded from the second . but one undertaking a full comment upon those words of the covenant , gen. . . i will be a god to thee and thy seed , distinguishes of the seed of abraham , and saith it is many wayes so called , and by his distinction instead of clearing much darkens the thing in question . . christ is called the seed of abraham by excellency , gal. . . . all the elect , rom. . . all beleevers , rom. . , , , , . are called the seed of abraham , that is , the spiritual seed . . there was a natural seed of abraham to whom the inheritance did accrue , this was isaac , gen . . . a natural seed , whether lawful , as the sons of keturah , or base , as ishmael to whom the inheritance belonged not , gen. . . here by the way he much mistakes himself . ( . ) in casting ishmael out of covenant , in that manner that all the time of his circumcision he had not any title to it ; as afterwards he more fully explaines himself , to that end that he might make ( were it possible ) the covenant and the seale distinct of themselves , without any relation one to the other , conceiving some to be sealed , that were never in covenant ; and some to be in covenant that were never sealed . but ishmael was in covenant , as was esau also at his circumcision , and his circumcision ( were there no more arguments ) doth witnesse it , gen. . . ye shall circumcise the flesh of your fore-skin , and it shall be a token of the covenant between me and you . circumcision was bottomed on the command , we grant , had there been no institution , no man might have presumed to have signed it with such a seale , but the command had relation to the covenant ; men in covenant were the adequate subject of circumcision , and are of baptisme ; gen. . , . god said to abraham , thou shalt keep my covenant therefore , thou , and thy seed after thee in their generations . this is my covenant which you shall keep between me and you , and thy seed after thee , every man-childe among you shall be circumcised . he was indeed after cast out , with his seed , as was esau ; not by a church-censure , as master cotton affirmes , holinesse of church-members , church-censures , fall not so heavy as to reach all posterity ; but by divine prerogative as the apostle , rom. . abundantly declares . his casting out sufficiently argues that he was once in , and when he received the token of the covenant , he was in covenant . ( . ) he does ill , in laying upon ishmael the brand of bastardy , as though he were a sonne of whoredomes to faithful abraham ; concubines in scripture have the name of wives , and their seed was ever accounted legitimate ; neither will this serve his purpose at all to argue ishmael out of covenant . it was the case of dan and nepthali , gad and asher , ( out of whose loines a considerable part of gods covenant-people did issue ) as well as ishmaels . and could he fasten that ignominy on abraham , and ishmael , to make it an illegitimate issue ; yet this would not cast ishmael out of covenant . it was the case of pharez , zarah , jephthah , and yet they were all in covenant with god. . he makes applicat on of this distinction , and saith , of the three former kinds of abrahams seed the promise recited is meant , but in a different manner thus : that god promiseth he will be a god to christ , imparting in him blessings to all the nations of the earth , to the spiritual seed of abraham in evangelical benefits to the natural seed inheriting in domestick and political benefits . so that it evidently appeares , that he casts out all the natural seed of abraham , ( legitimate or base , as he calls them , inheriting or not inheriting ) from any title to that covenant , save in domestick and political benefits . here i shall undertake a position in full opposition , that that covenant in those words exprest ; i will establish my covenant between me and thee , and thy seed after thee in their generations for an everlasting covenant , to be a god unto thee and to they seed after thee , gen. . . in their fullest latitude , as they are there spoken , in the largest comprehension ( which according to scripture they can be taken ) are entred with all the natural seed of abraham , by isaac and jacob. but before i come to the confirmation of it ( which is a matter of ease , if any ) give me leave , ( as well for the help of the reader , as satisfaction of the adversary , ) to premise some things to avoid all misunderstandings being necessitated to it by the foul miscarriage of some in their stating of this question . first , we take not in all the natural seed of abraham , as the position plainly expresseth , but the seed by promise which i understand not of the elect , or regenerate seed ; but of that seed which god by miracle ( according to promise ) gave to abraham by sarah , when she was past years of child-bearing . the natural posterity ( which was the birth by promise ) we only understand ; and so the apostle explaines it , rom. . , . neither because they are the seed of abraham , are they all children ; but in isaac shall thy seed be called . that is , they which are the children of the flesh , these are not the children of god ; but the children of the promise are counted for the seed : where [ children of god ] is taken in the same latitude as [ adoption ] ver . comprizing all the visible body of the jewes , as it is also taken , deut. . . only those that are borne by promise are included , and all the sonnes of ishmael and keturah , ( though their parents were once in covenant ) are by gods special command shut out ▪ neither are all these included ; for as god cast off ishmael and his seed , so he also cast out esau , and his posterity , therfore the apostle having brought the former distinction of seeds , rests not there , but addes , verse , , , . and not only this , but when rebecca also had conceived by one , even by our father isaac ; for the children being not yet borne , neither having done any good or evil , that the purpose of god according to election might stand ; not of works , but of him that calleth . it was said unto her , the elder shall serve the younger , as it is written ; jacob have i loved , but esau have i hated . and therefore the denomination of the seed , is , in jacob , sirnamed israel ; therefore when the head , or if you will , the root of the covenant , is mentioned in scripture , it is not barely abraham , but abraham and isaac , to exclude all abrahams seed of any other line ; not barely abraham and isaac , but abraham , isaac and jacob. the natural seed of jacob , then ( not according to ours , but gods own limits ) is included in that covenant , in the full latitude and extent of it . secondly , we do not say that this covenant was entred with abraham as a natural father , nor his seed comprehended as natural children , we well know that quâ tale is omne , then all natnral parents were in covenant , in that they had natural children , and all natural children were in covenant , because they were the natural issue of their parents . abrahams father was a natural father , and abraham was his natural son , yet neither of them , upon that account were in covenant , we say it was entred with abraham , accepting the termes of it from god , for himself , and his natural issue , all his natural issue , not by god himself excluded were in covenant , he that made the covenant ( according to his good pleasure ) might put limits to it ; abraham may be considered , . as a man , the son of terah , of the race of adam . . as accepting of gods call , and receiving his tender for him and his . . as a faithful and an upright man , regenerate and stedfast in covenant . it is not as man that god enters covenant in this latitude , for abraham himself was not thus in covenant , if he had been in covenant , as a man , then no man had been out of covenant : neither is it as an upright man before god , and keeping covenant , for those of his posterity , whose hearts were not stedfast , were in covenant , and did hand it over to their seed , but as a professour of the faith accepting the covenant , taking god for his god , in contradistinction to false gods , he accepted it for himself and for his seed , his natural posterity . and all that professe the faith hold in the like tenure , are in covenant , and have the covenant ; not vested in their own persons only , but enlarged to posterity . thirdly , we entitle the seed of abraham , as before , to spiritual mercies , and so the seed of all that hold in the tenure of abraham to saving grace and life eternal ; not by an absolute conveyance , infallibly to inherit , we know , though israel be as the sand of the sea , yet a remnant only shall be saved , rom. . . but upon gods termes , and conditions in the gospel held out of god to his people . salvation is made over by vertue of covenant , to all thus in covenant , in that sense , as christ speaks , john . . salvation is of the jews . in that sense as christ useth it of zacheus family ; this day is salvation come this house , luke . . in that sense as the apostle to the hebrews speaks of it , where he sets out the danger of neglecting so great salvation , heb. . . in that sense ( as i conceive ) the apostle speaks of it , where he saith , that upon the cal of the jews , all israel shall be saved , rom. . they shall enjoy those priviledges , in which salvation upon gods terms may be obtained , and this is all that can by any means be squeezed out of their words , that say , the covenant of grace was made of god , with abraham and his natural seed , or with beleevers and their seed . it is even irksome to read the large businesse that is made , to find out our meaning about the covenant of god made with abraham and his seed ; and we must per force confesse that we mean it of a covenant , infallibly , absolutely , to conferre grace , and consequently salvation . to be so in covenant , as that a man cannot fall from it . to this end , words of mine are produced , that i never uttered , and several arguments produced , against this supposed tenent and authorities multiplied out of protestant writers , beza , twisse , wallaeus , the annotations on the bible , ames , paraeus , downham . i am content that all these worthies shall still stand up in their honour , and that this shadow should fall with shame , as well as i am that bellarmine , stapleton , a lapide , becanus , estius should fall with it , whose arguments in this controversie one after other have been brought against me . to draw all up towards a conclusion , all that is necessarily included in gods entrance of covenant with a people , engaging to be their god , and taking them for his people ; is here by this grand charter of heaven made over to abraham and his natural issue by isaac and jacob. all their posterity are branches of this root by nature simply considered , and they are holy branches by vertue of this covenant , which necessarily implies priviledge of ordinances , the fruition of gods oracles , which are his covenant-draughts ; without which no people are in covenant , but all are strangers : and this priviledge of ordinances implies also all priviledges , leading to , and accompanying salvation , and salvation it self upon gods terms , in his word revealed : and so before the disputation , the reader hath my supposition . chap. xlvi . arguments concluding the natural issue of abraham , isaac , and jacob to be taken into covenant . my first argument is taken from the addition annext to this covenant in the words immediately following . the lord having made a covenant in full words with abraham and his seed , he addes , and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan for an everlasting possession , and i will be their god. that seed of abraham that had possession of the land of canaan , through the gift , and by vertue of the promise of god , is the seed here taken into covenant , to have the lord for their god. this is so plaine , that nothing can be plainer to any that read the words . but the natural seed of abraham , all the seed of jacob in their several tribes , ( according as god set them their bounds ) inherited the land of canaan , which is called the land of their inheritance , and not onely the spiritual seed regenerate . look into the history of of scripture , who those were that inherited canaan , and you may see who were in this covenant ; the natural seed were there , and not only the spiritual , even those of abrahams posterity that died , not having obtained the promises , heb. . . that only so journed in canaan , and were never possest of it , had title to it . it was theirs in reversion , though they never came into actual possession . my next argument is drawn from the seale that is annext in the words immediately following this additional promise , ver . , , . and god said unto abraham , thou shalt keep my covenant therfore , thou , a●d thy seed after thee in their generations . this is my covenant which you shall keep between me and you , and thy seed after thee ; every man-childe among you shall be circumcised . and ye shall circumcise the flesh of your fore-skin , and it shall be a token of the covenant betwixt me and you . they that had the signe and seale of the covenant , that had it by divine appointment , were a people in covenant . this is so plaine , that nothing can be more plaine ; god doth not enter covenant with one , and give the signe and seal to another : but all the natural seed of abraham by isaac and jacob , had the seal , viz. all the males , all those that were in a capacity of it , it was not limitted to the spiritual seed . there had been no place for that distinction of circumcision in the flesh , and circumcision of the heart ; if none must be circumcised in flesh , but those that are circumcised in heart . my third argument is drawn from the comment that god himself makes of this covenant , in the whole series of scripture-history , holding it out every where in this way of tenure , to abraham and his natural issue , as before ; where god himself speaks to the whole body of israel when they were newly come up out of the land of egypt , he sayes , i am the lord your god , exod. . deut. . . god owned all of that whole people as his , all of them being abrahams natural issue , yet all of them were not spiritual ▪ and while they were in egypt , god speaks of them all in community as his ; let my people go , that they may hold a feast unto me in the wildernesse , exod. . . we see the titles that he gives them , children of the lord your god , an holy people , a peculiar people above all nations , deut. . , . that speech of the lord to israel , amos . , . is very full to our purpose : heare ye the word of the lord that he hath spoken against you , o children of israel , against the whole family which i brought up from the land of egypt , saying , you only have i known of all the families of the earth , therefore i will punish you for all your iniquities . every one that descended from jacob , the whole of the family that came out of egypt , were a select people to god in covenant ; he was according to the termes of that covenant , their god. there is not a place , where god calls them by the name of his people ( which are almost endlesse ; ) but there we have this confirmed , that that people were the lords by vertue of this grant made to abraham and his seed . in the fourth place , i argue from the practice of the people of god , making this covenant of god entred with abraham and his seed , a plea to obtaine mercy from god for all israel , the worst of israel , in their lowest state and condition , deut. , . o lord god , destroy not thy people and thine in heritance , which thou hast redeemed through thy greatnesse , which thou hast brought forth out of egypt with a mighty hand . remember thy servants abraham , isaac and jacob , look not unto the stubbornnesse of this people , nor to their wickednesse , nor to their sinne . if this divinity had been then known , moses might have been sent away with this answer ; that he spake for dogges , and not for children ; not for israel , but for aliens and strangers to the common-wealth of israel . but as this and the like requests of the people of god were made in faith , so they prevailed with god ; moses there urges , they are thy people , and thine inheritance , verse . as doth the church , isa . . . be not wroth very sore , o lord , neither remember iniquity for ever ; behold , see , we beseech thee , we are all thy people ; and moses petition takes as the history shews , exod. . . and the lord repented of the evil which he thought to do unto his people ; yea , when god vouchsafes mercy to his people thus in covenant , levit. . . it is upon this account of the covenant ; then will i remember my covenant with jacob , and also my covenant with isaac , and also my covenant with abraham will i remember , and i will remember the land , lev. . . and appearing for the deliverance of israel out of their hard and pressing bondage ; he saith to moses , i am the god of thy father , the god of abraham , the god of isaac , and the god of jacob , exod. . . and that to stay up his faith in confidence of deliverance . to this here in this place delivered one replies , object . the covenant ( saith he ) with abraham and his seed i finde , gen. . . and the urging of this covenant i deny not , exod. . . deut. . . lev. . . exod. . . and though i say not that it contained only the promise of canaan , but grant it contained the promise of redemption by christ , luke . . yet i like not chamiers saying , to call the promise of canaan an appendant to the covenant , sith the holy ghost me thinks speaks otherwise , psalme . , . , . i shall say no more , but leave it to the reader , whether this be any answer , only for his censure of chamiers calling the promise of the land of canaan an appendant to this covenant ; the thing is so clear in the narrative of it , gen. . that nothing can be more evident . the covenant is full , vers . . to be a god to abraham and to his seed , and this he might have been had he pleased , in the land of vr of the caldees , or in any land whatsoever where abrahams seed had been planted : but when the covenant is thus made , there is added ; and i will give unto thee , and to thy seed after thee the land wherein thou art a stranger , all the land of canaan for an everlasting possession . as for that of the psalmist , where he thinks the holy ghost speaks otherwise ; the force of this argument must needs be this . that which is any where called a covenant , that is not an appendant to a covenant ; but the giving of the land of canaan to the seed of abraham , is there called by the name of a covenant . he will not , i think , say , that circumcision is the covenant between god and his people , he will not deny , but it is a signe and seale annext to the covenant ; and yet , gen. . . it is called a covenant , this is my covenant which she shall keep between me and you , and thy seed after thee , every man-childe among you shall be circumcised . metonimies of the adjunct are well enough known , and the common use of them in scripture ; but that it is his wisdome for his advantage to conceale it . my fifth and last argument is drawn from those several texts in the new testament , which interpret this covenant thus entred with abraham , in that latitude ; as extending to his natural issue , and not with limit to his spiritual seed ; and that not barely in domestick or civil , but in spiritual promises ; so that this one hath many in the bowels of it . first , rom. . , , , , . verses . the apostle aggravating in the highest and saddest way , that great heavinesse , aud continual sorrow of heart , that he had for israel ; ( not respective to civil or domestick , but higher concernments , ) even for the whole body of israel ; his brethren and kinsmen according to the flesh , as he expresseth himself , v. . for amplification of the real grounds of his trouble , that such a people should be cast off ; he reckons up their priviledges , the priviledges of all that according to the flesh were israelites ; priviledges formerly enjoyed , but now lost , nine in number : who are israelites , to whom appertaines the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises ? whose are the fathers , and of whom as concerning the flesh christ came , who is over all , god blessed for ever , amen . here sure is enough to conclude them of the seed thus in covenant , to be of gods adopted seed under the promises . secondly , rom. . throughout the whole body of the chapter , the apostle speaks of the casting off of gods people . those that are cast off from being a people of god , were once his people ; those that are put out of covenant , were a people in covenant ; but the natural issue of abraham ( called natural branches , verse . being by right of birth of that olive ) are there broken off , cast off ; therefore the natural issue was the seed in covenant . thirdly , mat. . , . upon occasion of the faith of the centurion , which christ so magnifies , and preferres before the faith of any in israel ; he prophecies of the call of the gentiles , and the rejection of the jewes , i say unto you , that many shall come from the east , and west , and shall sit down with abraham , and isaac , and jacob in the kingdome of heaven : but the children of the kingdome shall be cast out into utter darknesse , there shall be weeping and gnashing of teeth . nations from all quarters of the world , every point of the heavens shall embrace the faith , and be received visible members of the kingdom of god ; when the children of the kingdome that are now in it , and enjoy it , shall be cast out of it ; children of the kingdome that are to be cast out , are in the kingdome only upon an interest of birth , for the fruition of the priviledges of ordinances , and not upon any spiritual title , infallibly giving interest in salvation : but the children of the kingdome were upon our saviours sentence to be cast out , therefore they were in the kingdome only on an interest of birth . fourthly , gal . . in that chapter among other things we have a narrative from the apostle , of his dealing by way of reproof with peter at antioch . in which we may observe . ( . ) the occasion given by peter , vers . . before that certain came from james , he did eat with the gentiles ; but when they were come , he withdrew and separated himself . ( . ) the issue which followed upon this carriage of his , and the other jewes dissembled likewise with him , insomuch that barnabas also was carried away with their dissimulation . ( . ) arguments brought for conviction of peter of this error , which are two . the first in the . vers . if thou being a jew livest after the manner of the gentiles , and not as do the jewes , why compellest thou the gentiles to live as do the jewes ? thus the argument runnes ; it is unreasonable to draw others into a practice that thou thy self purposely forbearest ; but thou thy self keepest not the jewish rites and ordinances , and therefore it is an unreasonable and blame-worthy practice , by thy example to compel others to their observation ; yea , thou being a jew , takest thy self to have freedome unreasonably , then dost thou draw on others , who were never under any such obligation . the second argument is in the . and . verses , we who are jewes by nature , and not sinners of the gentiles ; knowing that a man is not justified by the works of the law , but by the faith of jesus christ , even we have believed in jesus christ , that we might be justified by the faith of christ , and not by the works of the law ; for by the works of the law shall no flesh be justified , which is thus enforced . in that way wherein we who are jews , with all our birth-priviledges cannot attain to righteousness , we may not teach the gentiles to attain to it . but we who are jews by nature , and not sinners of the gentiles , cannot this way attaine to righteousnesse . we know that a man is justified by faith ; we are compelled to quit the law , and to cleave to faith without works , for justification . these words which come up to our present purpose , containe . ( . ) the priviledge of peter , paul , barnabas with the rest of the jewes . ( . ) the character of the gentiles in opposition to the jewes ▪ as to the full purpose for which these words are brought by the apostle , they have for the sense of them their dependance on the words that follow ; but so farre as they containe the priviledge of the jewes , in opposition to , and above the gentiles , ( to which we are to speak ) so farre they are full of themselves ; shewing , first , positively , what himself and peter were , jewes by nature . secondly , negatively , what they were not , sinners of the gentiles . where [ nature ] is taken , not in the proper , but vulgar acceptation , for birth or descent from ancestours , as usually in our common phrase of speech we say , men are naturally dutch , french , spanish , irish , when they are such borne and bred ; this scripture therefore camero cites for one , in which the apostle speaks after the vulgar manner . we have a scripture parallel with this . rom. . . wher [ nature ] and [ natural ] is only by birth and off spring , peter , paul , barnabas were all naturally jewes , borne of jewish parents , and bred up in the way and religion of the jewes ; such onely christ chose for apostles , being himself a minister of the circumcision . peter therefore being one of the twelve must necessarily be such , paul was such ▪ as we know from his own mouth , a jew , and of the tribe of benjamine barnabas was such , of the tribe of levi. and being such they enjoyed a priviledge which the gentiles wanted , they were by birth and off-spring of a nation that is holy . no nation was so great as they , who had god so nigh unto them , who had statutes and judgements so righteous . the jew had every way prerogatives and advantages , but chiefly the oracles of god. god had not dealt so with every nation ; when other nations were without god , they had god nigh unto them ; when others were uncleane , they were holy . this great priviledge of birth , gentiles wanted , and so were by off-spring sinners ; as birth renders all , so they remaine unholy and uncleane , among the unholy and unclean without any such title to the covenant of god , that thereby they might obtaine any other denomination ; they are dogs , while the people in covenant are children . and by this means the seeming opposition which is between this text and that of the apostle , ephes . . . is easily reconciled . here the apostle makes an opposition nature , between jews and gentiles ; jewes by nature had priviledge above gentiles . there he makes jewes and gentiles in nature equal ? we ( saith he ) were by nature children of wrath as well as others , as well as heathens , that have no birrh priviledge [ nature ] in that text is not the same as nature in this [ nature ] there is taken for the qualification of nature , which is equally defiled in jewes and gentiles , which is there evidenced in the conversation of the jewes , being ( before convertion by grace ) the very same with the gentiles . among whom also we all had our conversation in times past in the lusts of our flesh , fulfilling the desires of the flesh and of the minde , and were by nature children of wrath , even as others . [ nature ] here is taken for a birth-priviledge , and so the jews ( though in themselves sinners ) are reputed an holy people a people by covenant holy to the lord. nature simpl considered , is stained , and renders jewes and gentiles equally sinners and obnoxious to gods wrath ; of which , justification by faith is an acknowledgement , as the apostle here shews , verse . but birth of jewish ancestors , of the stock of israel puts them into a select condition , into the number of a people holy to the lord. neither is this any contradiction ; common things dedicated for holy service and use , are holy : a people by nature sinners dedicated to the lord , are for holy service and use , for the service of the lord , when others are for service of idols . therefore jerusalem a city , none of the holiest for any transcendent manners of the inhabitants thereof , is yet called by the evangelist , the holy city , by reason of the temple and worship there , that were holy . that which is a priviledge of nature or birth , belongs to the natural issue , that cannot be denied : but to be incovenant with god as a people holy and exceeding others that are without as sinners , is a priviledge of nature or birth ; therefore this priviledge belongs to the natural issue . this argument , as it is cleare of it selfe , so it hath this advantage , that for interpretation of the word [ nature ] it hath approbation from profest adversaries ; one saith , i grant his sense of the word nature , and that the apostle there speaks of himself and other jewes , as in reputation more holy then the gentiles , because of their interest in circumcision , and observance of moses law ; and this grant involves him not in a few contradictions . . that this was a birth-priviledge as he here acknowledges , being the jews priviledge by birth of nature , and therefore belonged to the natural seed ; when 〈◊〉 elsewhere he saith , they inherit onely domestick and civil benefits . . this interest in circumcision , and observance of moses law , was a priviledge of ordinances , and he is wont to deny , that birth entitles any to such priviledges . . this is spiritual mercy which the jews here had in circumcision , and moses law. circumcision by his confession seales gospei-mercies , the same that baptism sealeth . and moses in the law wrote of christ john . john . . and yet he denies the natural seed any promise of spiritual mercies . any one of these arguments severally , much more all joyntly make good this position , that all the natural seed of abraham by isaac and jacob are in that great charter ( vouchsafed of god ) taken into covenant , so as to be the people of god , and to enjoy all priviledges of his people , in order ( upon gods termes ) to everlasting salvation . chap. xlvii . rom . . , , . vindicated . though i hear of none that have much to say to all these scriptures , as indeed little , rather nothing can be said ; they hold forth with so clear a light a covenant in that latitude , and with those prerogatives , as you have heard ; yet one hath a text of scripture , not to clear any one , but to silence and overthrow them all , and that is the words of the apostle , rom. . , , . where the apostle ( having sufficiently hinted to them the rejection of a great part of the jews , in his profession of that great heavinesse and sorrow of heart in their behalf , and that he could wish that himself were accursed from christ for them ) undertakes to answer an objection . if israel be cast off then the word of god will be of none effect , his promise will faile ; but the promise of god made with his people cannot faile , therefore israel in such a considerable number is not cast off . in which place ( saith one ) this very text , that now is the apple of our contention , was brought into question . this argument thus held out in behalf of the anabaptists is borrowed from stapleton the jesuite , at least stapleton hath gone before him in it , and he hath learned to a haire to follow him . a stapleton in his antidote , undertaking to make good that calvin contradicts the apost . ( which he puts into his marg. ) saith , calvin says , that the whole progeny of abraham is holy , because god entred the covenant of life with him in these words ; i will be a god to thee and thy seed , that is according to calvin , to all that shall descend from him , to all that according to the flesh are borne to him , as also now ( the partition-wall being taken away ) to all the children of christians , which according to the flesh shal be born to them ; and calvin addeth ( saith he ) that god calls all of the off-spring of israel his children ; but ( saith he ) the apostle speaks the contrary expressely . they are not all israel that are of israel , neither because they are the seed of abraham are they all children , but in isaac shal thy seed be caled ; that is , they that are the children of the flesh , those are not the children of god , but the children of the promise are counted for the seed . but ( saith he ) the children of the promise are children born after the spirit , whether they descended from abraham and isaac , or no , with much more to this purpose . we have drunk up the protestants poison , and their great care is , to preserve their party by the jesuites antidote ; they are wholly beholding to them for the receipt ; what probatum est they can write upon it , must be examined . and that they may not deny , but in the examination of this triumphing argument , they have square dealing , i shall give you the authours words at length . i deny not ( saith he ) but there was some other promise included in that objection , to wit , some promise made to israel , or the house of israel , probably that , jerem. . , , . for so the words , verse . they are not all israel which are of israel , do intimate . but without question the promise made to abraham , gen. . . was one which was included in that objection ; beza , twisse , ames , and others answering arminius , call it the covenant of god with abraham , which was that , gen. . . and the very phrase of abrahams seed ( in isaac shall thy seed be called , verse . the children of the promise are counted for the seed , verse . sarah shall have a sonne , as verse . ) do evidently shew , that the promise ( objected to prove , that if the jews were rejected from being gods people , then god failed in making good his word ) was that promise to abraham ; i will be thy god , and the god of thy seed ; whereto i may adde that the answerers of arminius , and the cited remonstrants , to wit , baine , and ames , do say it was the word of promise , not of the law as arminius conceived ; for the word of promise saith ames , animadv in remonstran . script . synod . de praedest . cap. . sect. . is distinguished and opposed to the words of the law , gal. . , . now the word of the promise there is to abraham and his seed , verse . and this is there called by him verbum foederis , the word of the covenant ; now let us consider how the apostle answers it . he denies that gods word made to abraham did fall , though the jews were rejected ; because that promise , i will be thy god , and the god of thy seed ; as it comprehended saving grace , was never meant by god of all abraham posterity , or of any barely as they were descended from abraham by natural generation ; but of the elect , whether descended by natural generation from abraham or not . and this is apparent , both from the words , vers . . neither because they are the seed of abraham , are they all children , but in isaac shall thy seed be called , vers . . it is expounded thus ; that is , they which are the children of the flesh , these are not the children of god , but the children of the promise are counted for the seed . whence it is apparent , that the same are not always the seed by calling , which are the seed of abraham by natural generation ; and that the children of the flesh are not the same with the children of the promise , and that the apostle conceived this the right may of answering those that objected the falling of gods word ; upon the rejection of the jews , by restraining the promise of being god to abrahams seed , only to the elect , whether of abrahams natural posterity or not ; with so little respect to any birth-right-priviledge , that he not onely rejected ishmael , and took isaac , but also loved jacob , and hated esau ; by prophecie declaring his minde , the elder shall serve the younger , and in this , the apostle acquits god from unrighteousnesse , in that he hath mercy on whom he will have mercy , and whom he will he hardens ; notwithstanding his promise made to abraham and israel , or any birth-priviledge they could claime . yeelding that this text in that place is brought into question by the apostle : before i come to the apostles words themselves , i have divers queres to put . . how baine and ames come to the name of remonstrants ? i had thought they had been on the party that are called contra-remonstrants ? . where it appears that arminius conceived that the covenant there spoken to , was the word of the law , and not of promise ; i am sure in his analysis on this chapter to the romans he speaks in another manner , even in our authours own dialect , as though the ones comment had been spit out of the mouth of the other . b the sons of the flesh , with the apostle , ( saith he ) are those that by the works of the law , follow after righteousnesse and salvation . the sinnes of the promise are those that seek after righteousnesse and salvation by faith in christ , and he thus frames the principal syllogism of the apostle , for confutation of the jews arguing from the rejection of the jews , gods failing in his promise . c if the word of god comprehend only the sonnes of the promise , shutting out the sons of the flesh ; then it follows that the word of god doth not faile though the sons of the flesh be rejected : but the word of god comprehends only the sons of promise , shutting out the sonnes of the flesh : therefore the word of god doth not faile , though the sons of the flesh be rejected . armin. anal. cap. . ad ro. p. . let any now judge whether he can interpret this of the law and not of the promise . . when he affirmes that to be borne after the flesh is all one with the apostle , with legal justiciaries , as he doth ( which is arminius his interpretation ) how then can he by that distinction of children of the flesh , and children of the promise , shut out the natural seed of abraham ? are the natural seed of abraham , and legal justiciaries one and the same ? . if the apostle exclude all the natural seed of abraham from this covenant of god ( as stapleton argues , and from him the anabaptists ) and takes in only his spiritual seed , how can he be reconciled to himself ? in the words immediately before this objection , he speaks of the jewes ( as his kinsmen according to the flesh , which were the natural seed of abraham ) and saith , to them pertaine the adoption , the glory , and the covenants , &c. how then can his distinction be interpreted to throw them out of covenant , when in expresse termes he had affirmed that they were in covenant ? how can he deny that these are children , vers . . when he had affirmed that to them pertaineth the adoption , vers . . which may be confirmed by abundant other texts of scripture ; ye are the children of the lord your god , deut. . . out of egypt have i called my sonne , hosea . . . it is not meet to take the childrens bread , and cast it unto dogges , matth. . . where all that were not gentiles , all to whom christ was sent , are called children ; ye are the children of the prophets , and of the covenant which god made with your fathers , acts . . doth the covenant appertaine to them , and they stiled the children of the covenant , and yet are they out of covenant ? are they children to whom the adoption pertaines , and yet no children ? when they have given any faire answer to these quere's , especially the two last : we shall conceive some probability of truth in their glosse on the apostles words ; in the meane time we cannot but look upon it in full opposition and contradiction to that which the apostle expressely delivers . for the text of the apostle , it will be besides my purpose to make any full comment upon it ; it will be sufficient to take it out of their hands , and vindicate it from that which they would assert from it , and to let the reader know the apostles scope in that place , which is not to make a full comment on those words , gen. . . but only to free it from an objection which the unbeleeving jews might raise from it . god hath made a covenant with them , to be their god , and the god of their seed . if he now cast them off as the apostle doth affirme , the covenant then is broke , and the word of god is of none effect . the apostle denies that this follows , and shews that the terme [ israel , ] or [ children of abraham . ] admits of distinction , and produces a scripture , vers . . where one distinction is implied , viz. gen. . . in isaac shall thy seed be called , and so a numerous company by ishmael is excluded ( who were abrahams seed after the flesh ) and only the sons of promise by isaac are accounted the seed , vers . . that come from isaac , borne by miracle . and verse , , , . seconds it with others concerning the children of isaac , esau and jacob. as then there was a distinction of seed ; so also now , one member he had laid down before , viz. israelites according to the flesh vested in all those priviledges there reckoned up , ver . , . these they pleaded , and the apostle yeelds them ; and these men ( according to the discovery of these times ) deny them . the second member he after falls upon , the eternally beloved and chosen of god , and largely amplifies . in these abrahams seed may continue , though the other be cast off ; to whom yet god hath continued ( in successive generations ) a god in covenant , and continued to them the priviledges of being his people , though now he was upon the rejection of them : and that it may appear that i go not alone , i shall give an exposition of this text from a more able penne , above the suspition of an arminian , which is here charged , namely gomarus , who ( having in his analysis on that chapter , spoken to the jews objection , and the apostles answer ) makes this inference ; a from whence ( saith he ) the apostles conclusion ( in which he denies that gods word concerning the covenant with abraham and his seed , and the blessing and salvation by the promised messiah , gal. . . did fall , or become void ) is manifest , though the greatest part of the jews be shut out from christ , and accursed . and this he proves by distinguishing israelites and the seed of abraham ; and thereby shews that the promise of god , respective to the efficacy of it , is indefinite , and therefore particular , not universal , and so an universal promise cannot rightly from thence be concluded : for though the israelites for a great part perish , yet that the promise of god is not thereby made void appeares , in that it hath its efficacy in the elect ; for as he saith , verse . all which are of israel ( borne according to the flesh ) are not true israelites , to whom not only the tender of the covenant of grace , with condition of duty to be performed ; but the heavenly possession and inheritance only belongs , as in ver . . and rom . , . is more fully shewn ; neither because they are the seed of abraham , are they therefore all children , or heirs of that blessing , and partakers of the same grace and glory , as rom. . . gal. . . for though these things seem contradictory to themselves , and to that also which was delivered before , where the apostle affirmes that the unbeleeving jews are abrahamites , and israelites ; not only by reason of their birth after the flesh , but also by reason of acceptance of the covenants , and promises , yet there is no contradiction ; for though the fathers , and adoption , and covenants , and promises belong to all the israelites , yet all are not therefore true children , and heirs of salvation . for these things which are objected , viz. the jewes great priviledges , are attributed by the apostle to the unbeleeving jewes , by vertue of their outward call , because salvation is revealed and offered to them under condition of obedience , and that offer sealed with circumcision , from whence all israelites are promiscuously called children of the covenant , as acts . . ) and not by reason of their inward call according to the purpose of election effectual , because salvation is not only outwardly under condition of a lively faith revealed and offered in the word , and sealed in the sacrament ; but also inwardly and efficaciously , ( the condition , that is , faith being given them ) is conferred by the holy ghost . for this belongs not indifferently to all , but only to the genuine sonnes and true elect israelites . thus farre gomarus , in which we have these three things . . this objection wholly s●lved . . the apostle reconciled to himself . and , . the doctrine of covenant-holinesse from the apostle fully established , which when they have well considered , with that which was spoke before , ( having the whole current of scripture against them ) they will have little list to make this one scripture their asylum . it is farther said , object . that when the pharisees and sadduces came to johns baptisme , and were about to plead this birth-priviledge ; john beats them off it , and takes that plea out of their mouths : think not to say within your selves , we have abraham to our father , matth. . . that plea could not stand when the men were carnal . i answer , first , when those that were no better than these , make the same plea , john . . we be abrahams seed , and were never in bondage to any ; christ yeelds it , vers . . i know that ye are abrahams seed ; he allows them all that upon this account they can claime . and for pharisees he doth not barely yeeld them to be church-members , but also church-teachers , matth. . . . i say john baptist doth not deny what christ yeelds , but lets them know , that this plea , will not serve to avoid wrath , while they live in impenitence ; they may perish notwithstanding this plea , and yet gods covenant with abraham hold ; being able of stones to raise up children unto abraham , to make good what in covenant he had said . he no where sayes that they are not entitled to priviledges of ordinances , and thereby interessed in the prerogatives of gods visible people . what paul , rom. . , . so largely yeelds them , john baptist in that place doth not deny them , which also now they had in visible possession . all sorts of men , fare better by priviledge of birth in civil things , prov. . . house and riches are the inheritance of fathers . the jews fared better respective to religious things , rom. . . vvhat advantage then hath the jew , or what profit is there of circumcision ? much every way ▪ priviledge of ordinances in the church of god , is a birth-inheritance . chap. xlviii . the covenant in new testament-times takes in parents with their children . but in case all this be yeelded in old testament-times , that the covenant entred was in this latitude , that the whole of abrahams seed were taken with him into covenant , and that then it ran in a race by carnal descent , yet it is otherwise at least in new testament-times . no childe fares now the better respective to any visible church-interest , for the faith or religion of their ancestours . and here is a fourth difference between the first and second , the old and new covenant according to some . the first covenant was entred in that latitude , to take in children with their parents , posterity with their ancestours , according to the charter so long infisted upon : but in new testament-times , the covenant reaches no farther then the person that actually enters ; he covenants for himself , his seed have no more or farther interest then the seed of heathens and pagans . when i first published my birth-priviledge , i here expected opposition , and did look ▪ that some would appeare to put this limit to the covenant in new testament-times ▪ but for the state of the church under the first covenant i thought i should not have found an opposite , and therefore was lesse mindful of the confirmation of it , which i hope is now done to the readers full satisfaction . as to those that plead such a change of things in new testament-times , we might interrogate them in sundry particulars . first , when god by free charter , did once vouchsafe such a grant to his people , how it can be made appear that it was ever reversed ; or any such limit put to it , when the church of god hath held it in see from abraham to this present hour , they may well look that they should produce some plaine word from god ( revoking his grant ) that challenge them for usurpation . it is true that gods sovereignty is such that he may contract his grace at pleasure ; as he may wholly strike a people out of covenant , so he may put what termes he pleases to it ; but such that affirme it should make it appear , in which hitherto they have been silent . they that will eject us out of so long a possession , had need to make their plea firm for our eviction . secondly , we might demand the reasons why the covenant should run in so narrow a limit now , being vouchsafed in so great a latitude then ▪ being once made of god as with men of yeares , so with little ones , deut. . why should little ones be now excluded , and onely men of growth admitted ? when it is granted on all hands that god continues a people to himself , how comes it to passe that he admits them on such new termes ? that his favours are now thus shortened , that as a lease for terme of life , differs from a fee-simple for inheritance , so the covenant in new testament-times differs from the covenant vouchsafed of god to our fathers ? where the absurdity lies that baptisme should be administred to those that do not actually beleeve , when yet circumcision was administred to infants in as great an incapacity . thirdly , we might demand how they can avoid that great scandall that must needs by this meanes be given to the beleeving jewes , ( who waved the old way of the administration of the covenant , and embraced the new ) to have their infants upon this new admission struck out of covenant , a man that should be seized on an inheritance for ever , will hardly be brought to quit that tenure and accept with limit for terme of life , god was their god , and the god of their seed , gen. . . they did bring forth children to god , ezek. . . now they bring forth children without god. they have a seed , but no holy seed ; a world replenished , but not a church or people to god continued ; the savage indians in a married condition have this priviledge ▪ that their issue are not bastards , and this is all that can be claimed by christians . fourthly , we might demand if so great a change were made and held in the apostolique primitive times , how it comes to passe that there was such silence , no man moving a question about it ? the pomp of worship and observation of places formerly in use , was laid aside in gospel-times , but this we hear of , and the reason of it , john ▪ . . the initiating sacrament of circumcision had a period put to it , of this we hear , and many complaints about it ? psalteries , harps , organs , cymbals , and such instruments of musick , in use in the time of the law , were laid aside in gospel-times , and not known in the westerne churches till after thomas aquinas his dayes ; as this was done , so it was not past in silence , but spoken of , ( as elsewhere i have shewn , and given reasons of it ) by justin martyr , [ or at least one that beares his name , ] chrysostome , isidore , thomas aquinas . when none of these changes can passe , but observation is made , it is more then strange that so great a change as this in the termes of the covenant , between god and his people , can be so carried on without any observation at all , or one word once moved about it , or spoken in it ? see master baxters treatise of infants church-membership , proving that infants were sometimes church-members , page , . that there is no repeale of this grant vouchsafed of god , p. , . waiting for some faire answer to the former demands , i shall proceed to those texts of scripture , where the covenant in new testament-times is held out in this latitude to beleevers and their seed , comprizing their parents in the same priviledge of covenant and participation of promise . first , let us look into those words of peter , delivered in his first sermon after the receiving of the holy ghost , ( the first place in which the covenant of promise , and baptisme the seale of the covenant are mentioned ) to the jewes , with whom the apostles as yet held communion being not actually rejected out of a visible church-state ; repent , and be baptised every one of you in the name of the lord jesus christ for the remission of sinnes , and ye shall receive the gift of the holy ghost . for the promise is unto you and to your children , and to all that are afarre off , even as many as the lord our god shall call , acts . , . in which words we may observe . . an exhortation , as , to repentance for the guilt of the blood of christ ; ( of which they stood convinced ) so , also unto baptisme . . a motive stirring them up to embrace baptisme in the name of christ , drawn from the benefit which they shall reap , ye shall receive the gift of the holy ghost . . a farther encouragement to the acceptation of baptism drawn from their covenant-priviledge , which is here set out in its full latitude and extent ( as calvin rightly upon the words observeth ) . ●o the jewes , for the promise is unto you . . to their children , and to your children . . to the gentiles upon call , and to you that are afarre off , even as many as the lord our god shall call , where an effectual call cannot be meant ( which the apostle calls a call according to purpose ) proper only to the elect , it is a call unto such a church-state , as the whole nation of the jews did then enjoy , as the first-borne in the family ; a call that puts them into a like church-state , and condition with the jews . from whence this argument may be drawn . those to whom the covenant of promise appertaines have a right to baptisme ; but the covenant of promise appertaines to men in a church-state and condition , and to their children . the major cannot be denied by any that will not make themselves the apostles opposites . the minor proposition is now to be considered , that the covenant of promise to men in a church-state and condition is in that latitude as to comprize their children . for which the words of the apostle are full and clear , to you is the promise made , and to your children , on which calvin rightly comments . peter observes ( saith he ) a due order , when he assigns the first place of honour to the jewes , that it takes in children , it depends on the words of the promise , gen. . . i will be thy god , and the god of thy seed . where god joynes children with their parents in the priviledge of adoption , in the inheritance of priviledges belonging to all church-members . but this clear text wants not wits that study to cloud it ; objections answered . some except against the word [ children , ] and will have them to be the same as the sons and daughters mentioned , v. . of that chapter , from joel , chap. . . and consequently the promise to be meant of the spirit of prophecie , and to appertaine to none but those of age and capacity for prophecie . to this i answer , . the extraordinary gifts of the holy ghost in this visible way cannot be the promise here by saint peter mentioned , seeing it is enlarged to all that are afarre off , even to as many as the lord shall call . but all these have not the holy ghost in that way extraordinary , nor any promise of it ; baptisme with the holy ghost and with fire , is a baptisme proper to those primitive saints , wherewith they were told that they should be baptized not many dayes after ▪ howsoever the promise be interpreted so , as to belong to all that are beleevers , and call on the name of the lord , as there followes , yet that promise is on condition of their baptisme ; the meanes are to be used in reference to the end , baptisme is the meanes , receiving of the holy ghost ( there specified ) is the end ; and the apostle confirming them in the promise of the end , doth likewise encourage them to the use of the meanes , in baptisme to expect the gift of the spirit , and so ( according to this interpretation ) that place is an encouragement to baptisme . the promise is the fittest encouragement to the signe and seale of the promise . baptisme is the signe and seale to which they are here encouraged , and in that latitude as they had formerly known the command of circumcision . . neither are the children here mentioned the same with sonnes and daughters spoken of by the prophet , nor limitted to such sonnes and daughters as are of growth , and capable of the gift of prophesie . . the apostle urgeth the promise in the way , as in the scripture it is delivered , which is to men and their posterity , to them and theirs . so god promises to be a god in covenant to his and their seed , and this the apostle holds out , to draw them on to the seale of the covenant to accept baptisme on the same terms that abraham did circumcision . . it is without reason to beleeve that the apostle should instance in one peece of the distribution of the prophet there , and to leave out the rest ; to put in alone sons and daughters , when we have in the text young men , old men , servants and handmaids . . children here are mentioned under a promise to the parents , to you and your children is the promise made , but not so in joel , nor in the quotation of the apostle . that scripture hath only an enumeration of the several sorts and conditions of people in any nation , on all which the spirit is promised , without any reference made to the parents of those sonnes and daughters , more then to the masters of those servants and handmaids ; not the sonnes and daughters of their flesh , but the sonnes and daughters of the nation . a language usual in our ordinary expressions speaking of men of any sort or condition , as your lawyers , your merchants , &c. so here , your sonnes , your daughters , your old men , your young men , &c ▪ others say , that the promise made , is the sending of jesus christ , and blessing by him as is expounded , acts . , . act . . ro. . . i answer ; it is true , that jesus christ is the most eminent mercy promised , and may be called the promise virtualiter , being the ground of all promises , and therefore some interpreters have mentioned the gift of christ on this occasion . but it is plaine that gods covenant , and this gift are to be distinguished ; christ is promised in priority to the jew , before the gentile ; the jew then is taken into covenant before this gift of christ can be of them expected : it is therefore the covenant it self ( entered with parent and child , root and branch ) that is here meant ( as calvin in the words before observes ) from which the giving of christ in the flesh follows . and therefore diodati fully pitches upon the true sense of it , seeing as you are abrahams children , you are within the covenant , you ought to acknowledge christ to be the head and fountaine of the covenant the covenant , i will be thy god , and the god of thy seed , is here meant , which from abraham had been the jewes priviledge , rom. . it is farther said , that the limitation , as many as the lord our god shall call , shewes that the promise belongs to them , not simply as jewes , but as called of god ; which is more expressely affirmed , acts . . to you first god having raised up his sonne jesus , sent him to blesse you in turning away every one of you from his iniquities . i wonder how it came into any mans head to call this amplification , a limitation , it plainly enough speaks their boldnesse in dealing with the scriptures ; had the apostle said , to you is the promise made , and to your seed , in case god shall give you a call , he had spoke to their purpose ; but saying , to you , and to as many as the lord your god shall call ; it plainly shewes that he does not limit , but amplifie the mercy , extending it not barely to the jewes ( who in present by reason of fruition of ordinances were a people near to the lord , psal . . . ) but also to the gentiles , who ephes . . . we affare off . . in that he saith , this promise belongs to them not simply as jewes , but as called , is a full contradiction : a jew uncalled ( at this time before the kingdome was taken from them ) is as much as a convert unconverted , or a gentile disciple undiscipled : in case they think to come off by limitting it to an effectual call , the scriptures by themselves quoted , doth evidently contradict it , christ came to give them , that effectual calling , and not onely to those that were thus called . it is yet said , peter doth exhort to repentance , and baptisme together , and in the first place perswades to repentance , then to baptisme , which shews repentance to be in order before baptisme . to which i answer , that these who had crucified christ as a blasphemer , a seditious person , an impostour must needs repent before they would accept baptisme in his name , or hope for remission of sinne by him , i had been lost labour for the apostle , to have pressed those , that had crucified christ , and retained their former opinion of him , to become disciples to him , and to look to be saved by him , to perswade them to look for remission of sinnes in his blood , who took themselves to be without sinne in shedding of it ; yet notwithstanding this guilt ( of which the apostle would have them to repent ) he shews that they and their seed are under the promise of god , and puts them into a way , in acceptation of christ in the gospel-tender , in his present way of administration , to be continued his people still in covenant , and that ( as is plainly enough signified ) that they might enjoy it in their former latitude , to them and to their children . the promise ( of which they were not yet dispossest , but stood as a people of god in visible covenant , and their children ) is here brought as a motive to encourage them to hold correspondency with god ( as his covenant-people ) embracing the way which their long expected , and desired messiah had now instituted & appointed . but this promise was to them and their children . here is yet another evasion , the text speaks not expressely of infants , but of children indefinitely ; and if infants be not children , we will be content that they be cast out of covenant , and will hold no more plea for their church-membership nor baptisme . god in the covenant with abraham did not expressely mention infants , but seed , yet infants were his seed , and , as his seed , by gods command to be circumcised , and all our infants are our children , and consequently to be baptized , acts . . is an expresse text with some of this party ( without any help of consequence ) to prove that women received the lords supper , because it is said that disciples came together to break bread , as though woman , and disciple , were synonyma ? but here the promise being made to children , infants must neither be comprized in the letter , nor yet by any favour of consequence included . it is further objected , that the text speaks not of the children of the gentiles at all ( of whom we are ) but of the children of the jews , and therefore if that promise be extended to infants , which doth not appear , the promise is to be expounded so , as to note something peculiar to the jews infants . if the gospel held out any such transcending priviledges appertaining to the seed of the jews above the gentiles , they may do well to produce a text for it , otherwise we shall take it for granted from saint paul , that there is none at all , that in christ there is neither greek nor jew , circumcision nor uncircumcision , barbarian nor scythian , bond nor free . and when the apostle addes , to those that are afarre off , even as many as the lord shall call , he plainly meanes the gentiles , as appears , comparing ephes . . . and though i take not the boldnesse to adde to the words , as some stand charged , yet it is cleare , that he same is understood there in reference to the children of the gentiles , that is exprest before to the children of the jewes . if any shall grant an inheritance to titius and his heires for ever , and to caius , every one will understand that the heires of caius are meant as well as the heirs of titius , especially if it can be proved out of the grant it self , that the priviledges conveyed to caius , are as ample , as that to titius . we can prove the priviledges granted to the gentiles in the gospel to be equal to those granted to the jews ; when the jews children then are under the promise with their parents , the children of beleeving gentiles cannot be excluded . chap. xlix . rom. . . vindicated . sect . i. the series of the apostles dispute opened , and several arguments deduced . the next scripture for proof of the covenant in new testament-times takes in children with the parents , is rom. . . for if the first fruits be holy , the lump is also holy , and if the root be holy , so are the branches ; which scripture , that it may be aright understood , we must look into the whole series of the apostles dispute in that place , having before largely discoursed of the rejection of the jewes , out of a present church-state and fellowship with the call of the gentiles , and their present adoption , now somewhat to allay the seeming harshnesse of that doctrine of his against the jewes , and to take down the insultings of the gentiles over that people , in this chapter he speaks to both . . to the jews by way of mitigation , limiting this doctrine of their rejection with a double caution . . that it was not total . . that it was not final . that it was not total , he first asserts , secondly proves ; asserts , ver . . i say then , hath god cast away his people ? god forbid . proves by a threefold argument . . by instance in himself , verse . for i am also an israelite , of the seed of abraham , of the tribe of benjamin , and he doth not dispute for his own rejection . . by instance in the elect of god , verse . god hath not cast away his people which he foreknew . . from a parallel scripture , out of king. . which parallel he first lays down , verse , , ▪ w●t ye not what the scripture saith of elias , how he maketh intercession to god against israel , saying lord they have killed thy prophets , and digged down thy altars , and i am left alone , and they seek my life ? but what saith the answer of god unto him ? i have reserved to my selfe seven thousand men , who have not bowed the knee to the image of baal . and afterward applies , verse . even so then at this present time also , there is a remnant according to the election of grace . and so falls into a digression concerning grace and works , verse . to the . . he speaks to the gentiles , and to take down their insultation over the jewes , he shewes that this rejection of theirs is not final . and this , as the former , is . asserted , verse . i say then , have they stumbled that they should fall ? ( viz. irrecoverably fall ) god forbid . . proved by giving account of a twofold end of this rejection of the jewes . . the call of the gentile , verse . but rather through their fall salvation is come unto the gentiles , for to provoke them to jealousie . . a more glorious returne of the jews , in emulation of the gentiles , verse . now if th● fall of them be the riches of the world , and the diminishing of them the riches of the gentiles , how much more their fulnesse ? hereupon he falls upon a large discourse of his zeal toward them , and their re-ingraffing , vers . . , . adding the words of the text , if the first fruits be holy , the lump also is holy , and if the root be holy , so are the branches . this para●us makes a farther argument , for proof that the jews shall again be called ; gomarus makes it an encouragement to the apostle to endeavour their call , howsoever here is a double similitude , one drawn from the ceremonial law , if the first fruits be holy , the lump is also holy . the other from nature , if the root be holy , so are the branches . the first is only mentioned , the second is largely commented upon . in both we see , . a supposition . an affirmation . the supposition is , of the holinesse of the first fruits , the holinesse of the root . the affirmation is , the whole lump is holy , the branches are holy . this last is grounded on a principle in nature universally true . as is the root , so is the branch , they are both of one and the same nature ; as is the one , so is the other . which he applies to the state of the church of god ; first to the church of the jewes , and that . in their ancient estate , when they were a people of god , in covenant-relation , holy , so stiled of him frequently in scripture . . in their present state , for a great part broken off , and so made no people ▪ . in their future condition when they should be called of god , and as it were risen from the dead . secondly , he applies it also to the gentiles . . in their ancient estate , as no people . . in their present estate , made a people of god , in the place of the jewes . . in their possible estate , and condition , to be rejected and cast off ▪ on which we may ground several undeniable positions , some concerning the subject , [ root and branch ] some concerning the predicate [ holy ] . first , concerning the subject root and branch , in this place ( as by way of metaphor ) set out the estate of parent and childe , ancestor and issue . . the whole body of the church is compared to a tree , to an olive tree . . the root of this tree ( viz. the first supreme universal root ) is abraham , isaac , and jacob. not abraham alone , so ishmaelites would be of the body . nor abraham with isaac alone , so the edomites from esau would have been taken in ▪ but the apostle in this chapter ( from old testament-authority ) excludes both of them , abraham , isaac , and jacob , are therefore joyntly the root . . the branches of this tree are of two sorts . ●ome natural , issuing from the root by descent ; others ingraffed put in by way of insition . the ●ewes were natural branches , descending from the loynes of abraham , isaac , and jacob. the gentiles are branches by insition put into the stock , the natural branches being broken off . . the fatnesse of this tree is the glory of ordinances , of which the whole church partakes , or as some say , christ is the fatnesse , but that is onely as he is tendered in ordinances , for he walks in the middest of the golden candlesticks . in which sense onely we may yeeld that christ is that fatnesse . secondly , concerning the predicate , holy. there is one and the same holinesse goes through the whole tree , all the branches natural and engraffed through the whole church , and all the children of it jews and gentiles ; the whole of this holinesse is from one original root , and therefore one and the same . . this holinesse is such as is communicable from parent to childe , and necessarily communicated , as a root communicates sap to the branches . this is so plaine , that if it be denied , all the apostles dispute falls . . it is no holinesse of inhesion , but relation , not qualitative , but federal . the holinesse of the jewes who were a holy nation was such ; the holinesse of the gentiles can be no other . holinesse of inhesion is not communicable , but only holinesse of relation . in holinesse of inhesion the proposition holds not ▪ as , is the father , so , is the child , who knowes not that holy fathers have unholy children ? regenerate parents have issue unregenerate . these things considered , it is evident , that , as the father is in regard of church-state , covenant-holinesse , so is the childe , both in the church of the jews and gentiles : the father being without , the childe is without ; the father being within , the childe is within , eo nomine , because a branch of such a root , a childe of such a father , which is a full confirmation of the point in hand , that the childe is in covenant with the father , and the person that actually enters covenant , is not solely vested in it . one stands upon the contrary part , and puts it to this issue for trial , whether this ingraffing be into the visible church by profession of faith , or into the invisible by election and faith ; and concludes , that it is meant of the church invisible ; which if he can make good , i shall confesse all arguments drawn from hence ( as to this point ) are lost ; i would ( to avoid impertinent cavils , and quarrels ) each text were brought to such issue . i shall in the first place bring arguments to evince that the breaking off , and engraffing , is respective to the church , as visible , and then proceed to answer arguments from a late hand against it . . that ingraffing which is into abraham , isa●● and jacob as a root is not an invisible graffing by saving faith and election ▪ this is plaine , we live not by power received from abraham , abraham cannot say he bears us up , in saving graces , and that without sap from him , we can do nothing , but the ingraffing is into abraham , isaac and jacob as a root . this argument as is said by one , were of force if abraham were made a root by communication , and for prevention he is put to it to tell us of a root communicating nothing , but an exemplary root , or an exemplary cause of beleeving only ; what an exemplary non-communicating root is or meanes , let the reader consider . secondly , that ingraffing which caused disputation and contention in some , emulation in others upon the sight and report of it , was not by saving faith only into the invisible body , but open , visible , and apparant into the visible body ; but this ingraffing of the gentiles into the church of god , caused disputation and contention in some , acts . , . emulation in others , deut. ▪ . rom . . rom. . . this therefore was into the church visible . thirdly , that priviledge which is not restrained to some few invisible churches , but is the priviledge of all that are contained in it , and members of it , is not an invisible work upon the heart to a saving change , but only an interest in visible priviledges . this is evident , the invisible work is not in all , matth. ● . . but this , here mentioned is the priviledge of the whole body , as is cleare in the text , and adversaries are constrained to acknowledge ; therefore the ingraffing is only into the visible body . that priviledge wherein the jewes while they were a people of god did transcend the gentiles when they were no people , is the priviledge which these gentiles have by their ingraffing , this is plain , verse ▪ but it is the priviledge of ordinances in being visibly related thus to god wherein jews did then exceed gentiles , as hath been largely shewn . fourthly , that faith from which the jews actually fell ▪ and the gentiles stood in danger to fall from , is not a saving justifying faith , entituling to invisible priviledges , but a faith of profession onely giving a visible title . this is plaine , unlesse we will maintaine bertius his hymenem desertur , and assert the apostasie of the saints . but this faith whereby the gentiles are ingraffed , is a faith from which the jews fell , and from which they were in danger to fall , v. . fifthly , that reconciliation or ingraffing , which is opposite to casting out of a visible church-state , is an ingraffing into the church visible ; but this reconciliation or ingraffing is opposite to the casting out of a church state : this is plain , matth. . . it is a casting out of them that bore not fruit , and not a casting off invisible branches . sixthly , if the state of the jewes continued from the apostles time to this day , be an exclusion from a visible church-state , so that they are no people of god in name , then a visible church-state is that which they lost and the gentiles gained ; this is plaine . the state in which they stand being rejected , is their state of rejection ; but their condition since that time , is an exclusion out of a visible church state . this needs no proof : therefore a visible church state is that which the jews lost , and these gained . i wish that these arguments to which many more might be added , may be taken into consideration , and for a close of all , seeing it is peremptorily asserted that it is manifestly false , that the christian gentiles were graffed into the same visible church with the jews , for then they should have been circumcised contrary to the determination , acts . and that god hath quite taken away the visible church of the jews , or to that purpose . this error begetting many others , i wish that it may be a little better thought upon , whether it be the language of the scriptures . i have learnt , that as we and they , have one and the same god ; one and the same faith ; that is , the doctrine of faith , one and the same covenant , eat of one and the same spiritual meat , and drink of the same spiritual drink , one and the same expected heaven ; so , we are one and the same church let us to that end further observe the manifold metaphors by which the church , ours , and theirs , is set forth , all of them holding forth this onenesse . first , that of a tent which is the habitation of sojourners , gen. . . god shall enlarge japhet , and he shall dwell in the tents of shem , and canaan shall be his servant . shems tents must be possest by japhet , and not others built for their habitation , the tents of shem , that is , his posterity by abraham ( which japhet , that is , the gentiles by a special blessing did possesse ) is the church visible , as needs no proof ; shems tents , and japhets tents are one , and the same , japhet comes to shems , not shem to japhets . secondly , that of a sheep-fold , john . . other sheep i have which are not of this fold , them also i must bring , and they shall hear my voice , and there shall be one fold , and one shepherd , the sheep that in present were in the fold , viz. jews , and those not yet taken in , viz. gentiles , all make up one and the same fold ; which though some may limit to the church invisible , because christ gives notes of those that are indeed his sheep . but that is no argument at all ; christ speaks to those that were disciples only according to profession , and gives notes , of disciples indeed ; and it is against all reason that christ should in discourse point out the invisible church with the demonstrative this , and that to those that were malignant enough in the church visible , namely the pharisees , as appears in the close of the former chapter ▪ and the mention of thieves creeping into it , hirelings employed in it doth contradict it . the visible church of the jews and gen tiles , in which christ hath true sheep for whom he dies , and others that theeues and hirelings do deceive , makes up one sheepfold . thirdly , by a natural body , cor. . . mans body most aptly to this purpose , that one new man , eph. . . is the visibly body compact of both jew and gentile . fourthly , to adde no more , that of a kingdome , mat. . . many shall come from the east and west , and shall sit down with abraham , isaac and jacob in the kingdom of heaven . the same kingdome that jews leave , gentiles enter , matth. . , . the kingdom of god shall be taken from you , and given to a nation bringing forth the fruits thereof . that can be no more then the presence of god in gospel-ordinances , which is without fruit among jewes ( all invisible members bring forth fruit ) and upon that accout is given to the gentiles ; neither is it of force that which is said against it , then we must be circumcised . as though we may not be in the same kingdom , and yet under a new way of administration , law-givers on earth , are sometimes pleased to change their lawes ; and so doth the law-giver of heaven ; or if he will limit his instance to circumcision , taking in no other lawes , the same house may have a new doore or porch ; let our opposites then know that they are in the same visible kingdom , as abraham , isaac and jacob and their posterity after the flesh in israel were , and i wish that they may take heed of making divisions in it or separations from it . chap. l. arguments from a late hand for ingraffing into the church invisible , and breaking off from it , answered . argument . . first , that ingraffing which is gods act by his sole power , is into the invisible church by election and giving faith. for graffing into the visible church , is admission into visible membership , which if it be by an outward ordinance , is the easie act of the administrator ; if by profession of faith , the easie act of the professor . but the ingraffing meant , ●om . . is gods act from his sole power , as is proved from verse . where the reason is rendred why the jewes should be again graffed in , is because god is able to graffe them in again , ergo the graffing here is into the visible church . answ . this ingraffing is by a power of god , working the heart to a professed subjection to the way of god in ordinances tendered , and assent of heart unto all that is there promised ; that power that brought japhet into the tents of shem , gen. ▪ . that hand of the lord that was with those that preached the word , act. . . so that a great number beleeved and turned to to the lord , must bring the jews back into their former church-condition . how easie soever you take this work to be , to bring a people who are strangers to god into a church-state ; yet our brethren in new england have not found it awork so easie to bring the natives there into a church-condition ; nor is it so easie a businesse to bring in the jewes to this posture of a visible church-state . have so many prayers been ▪ laid out for this work , and it is yet not done ? when it is a matter of such ●ase with man , and no need of the power of god for the doing of it . we understand a discipling of gentile-nations , and acknowledge it a work , above the power of man , and confesse it solely to be in the hand of god. we do not speak of the bare admission of men that stand entitled , but the working of them to such a title , and if an outward profession ●e in the power of mans will , yet to bring men , or nations to such a profession , cordially to imbrace the gospel ; so far as to assent to the truth of it ▪ i● above man , and a work of no such ●ase . argument . . secondly , that ingraffing which is called reconciliation , opposite to casting away , that is by election and giving faith ▪ for 〈…〉 acts can reconcile ; but the ingraffing here is called reconciliation ▪ opposite to casting away , verse . as may appear in that , verse . is a reason of the clause about the reception of the jews , vers . . and the . verse ▪ is an admonition from the suspition , verse ▪ . that the jews were cast away , which is called breaking off , v. . now if breaking off ▪ verse ▪ . ●e the same with casting away , verse ▪ . then ingraffing is the same with reconciliation ; ergo ingraffing is by election and giving of faith. answ . reconciliation is either gradu●l , or total , either to take in , or hold a people in visible communion , or else to receive them with an ever●asting delight in them . the former of these moses obtained for the people of israel , when the lord upon the sinne of the golden calfe , said ; let me alone , that my wrath may wax hot against them , exod . , , , , . this being premised , if any were at fault for a full answer , he might easily finde it in the objection it selfe . reconciliation is opposite to casting away . the jewes then by reconcilation are brought into that state , out of which they were once cast ; but they were not cast out of the church invisible ; not out of election and justification , but out of a visible church-state and fellowship . breaking off , is rightly said to be the same as casting away , and reconciliation the same , as ingraffing . their reconciliation , or ingraffing is , then , into that condition , from which they were broken out of which they were cast : now they were cast out of the church visible , not out of the church invisible , their reconciliation brings them into the same church state , which is a reconciliation gradual , not total . it is here said , when any shall shew either a scripture , wherein by reconciliation to god , is meant bare vouchsafing a visible church-state ; and by casting away , and breaking off , a l●sse of visible priviledges , or any approved writer in the churches of the protestants so expounding it , i shall begin to suspect that i am mistaken , but till then , i shall remaine confident i am in the right , and shall wonder that any that love● not to wrangle , but feares to pervert the scripture and the truth of god , should dare so to interpret it . here i may have many things to say . . when this authour pleases he can heap up phrases which are onely once used in a select sense in scripture , and that to uphold this interpretation of holy and unclean , cor. . . when the context clearly evinces the contrary . . when he pleases , he dare undertake the defence of an opinion held unanimously by all papists , and as unanimously opposed by protestants , as in that of covenant-holinesse . . gomarus , tom. . p. . observes , that world is taken in that sense in rom. . , . as in no other scripture . . if reconciliation in no other place be so used , yet little is gained ; seeing as we have seen , there are parallel phrases that hold out the same thing to us . . i shall gratifie him with an authour , an approved writer in the protestant church , that so interprets this text in hand , that by reconciliation to god is meant no more then vouchsafing a visible church-state . it is ravanellus who having in his laborious work , thesaurus scripturae distinguished of a * twofold reconciliation . . of man with god. . of man with his neighbour . and defining reconciliation according to our authours sense of it , he goes on and saith ; where we are to consider . first , the name which ( saith he ) is taken either properly in the sense already spoken to , or lesse properly , rom. . . where by reconciliation of the world to god , is understood the conversion of the gentiles to the faith of christ , or they are call to the participation of the favour of god , which also is called the salvation of the gentiles , verse . and the riches of the world , verse . here he may see [ faith ] taken for a bare dogmatical faith reaching a visible church-state and not justifying ; [ reconciliation to god ] taken for the grace and favour of church-priviledges , and the [ salvation of the gentiles ] and [ riches of the world ] interpreted to signifie the same thing . these phrases are synonima , and they signifie a reconciliation not properly so called ; but such a one that is opposed to the reconciliation for which he contends . and for the other phrase , that by casting away , and breaking off , is meant a losse of visible priviledges , let him consult the last annotations to those words , verse . otherwise thou also shalt be cut off , which they enterpret , as an unfruitful branch , adding this caution , as though they had foreseene this glosse , but here it is to be noted , that this passage ought to be understood of the outward incorporation into the church by profession , whereof many hypocrites do partake , and not of the inward and efficacious ingraffing into the mystical body of christ by a lively faith , and the communion of the spirit according to the election of god , which is ever accompanied with perseverance . doctor featly in his pelagius redivivus hath these words which being so pertinent , i shall transcribe , second parallel , p. . to the place alledged , rom. . , . we answer ( saith he ) ▪ first , that it is not meant of particular beleevers , and their danger of falling away from justifying faith ; but of the people of the gentiles in general , and their danger of being cut off from the true olive into which they were ingraffed , that is , from the outward profession of faith , and communion of the catholick church into whith they were admitted upon the rejection of the jewes . the gentiles therefore ought not to be high-minded against the jewes , but fear ; lest god who spared not the natural branches , should not spare them but cut them off also as he did the natural branches , if they should grow proud , and presumptuously secure . now there is no question but that a visible church , which at this time professeth the truth , and is a member of the catholick church , may fall away from the outward and publick profession of faith , and cease to be a part of the catholick visible church , as the most famous and sometimes flourishing church in greece , and asia , planted by the apostles themselves ; ( now over-runne with mahometanisme , idolatry , and heresie ) prove by their lamentable apostasie , deplorable , if not desperate estate . but bertius , and the appealer should have their eyes upon the mark , and point in question , which is not in the doctrine of faith , but of the habit of faith ; not de fide quam credimus , but de fide quâ credimus , not of the publick profession of a church , but of a particular affiance of every true beleever in christ . a member of the visible church may be cut off , but no member of the invisible , for christ cannot have damn●ta membra , any members who shall not be saved , as the approver of the appealers book , rightly gathereth out of saint austine in his reply to fisher . a church or kingdome generally may depart from the christian faith , or renounce the pure profession thereof in publick , and yet no true beleever either totally or finally lose his faith ; but either secretly in that state or kingdome , or else-where openly he may retaine both faith it self and the profession thereof . so peter martyr loc. com. pag. . speaking to those words , be not high-minded , but fear . neither ( saith he ) is there here speech concerning particular men , but of the whole company and body of beleevers , deservedly therefore the apostle doth warne them , be not high minded , but fear . for as the church of the jews hath ceased to be , and also africa , gr●cia , and asia ▪ have lost many churches ; so it is to be feared , lest the same may now happen to churches which seeme to stand , let them not therefore lift up themselves . 〈◊〉 ●n the words , thou standest by faith , saith , he speaks of the generality of jewes and gentiles , and upon these words ; be not high-minded , but fear , saith , he speaks to the gentiles in general , from many of whom ( as is to be bewailed ) the kingdom of god is taken away , as at first from the jews , as persians , arabians , syrians , egyptians , asians , and many others ; so that this authour hath lost not only this argument , but this whole text ; for if reconciliation , world , riches , be thus understood , and cutting off in like manner ▪ then he sees this chapter in the whole against him , and in no part for him . and if any writer against arminians understand by the world , rom. . . onely the elect , ( unlesse they mean an election into a church-state ) they do but give advantage to them ; there is not meant universally , the whole world , that is too large , not yet they , that shall be eternally saved out of the world , that is too strict ; but the men whom god perswades of japhet to dwell in the tents of shem , all nations dispersed through the world , at the last annotations on verse . argument . thirdly , the ingraffing must be meant of that act whereby the branch stands in the tree , as a branch ; this will none deny , it being the very terminus of ingraffing , as heat , the terminus of calefaction , but that is by giving faith , ergo. the minor is proved from verse . where it is said , by unbelief they were broken off ; but thou standest by faith ; whence i argue , that act whereby the branch stands in the tree as a branch , must be the giving that means whereby the branch thus stands : but that is faith , v. . ergo the act of ingraffing is by giving faith. answ . here i shall willingly grant the conclusion , and do affirm that it is by faith , that grown persons , whether jews or gentiles do stand in a visible church-fellowship ; such a faith upon which all called ones , ( among which few are elect ) are admitted . such a faith that gave simon magus title , that hymeneus had , of which he made shipwrack , tim. . . doctor featley in the words above mentioned , shewing bertius and the appealer their fallacy ; shews this objector his . the apostle speaks of the doctrine of faith , this objector of the habit . the apostle speaks de fide quam credimus , this objector speaks de fide qua credimus . the apostle speaks of the publick profession of a church , he of a particular affiance of every beleever in christ . he addes , this conceit i conceived , and still think is so farre from the apostles expressions , that there seemes to be no shew of such a sense in the words ; giving in his reason , for there is not a word of taking into the olive , but by faith , verse , . there is indeed here no shew of reason unlesse it can be affirmed , that there is no faith , but the faith of the elect , and that which is justifying ; therefore if it please the authour , i shall enter the lists with him in these three positions . . that faith is taken in more acceptions then one in scripture ; all faith doth not entitle to the church invisible , and therefore there is scarce shew of sense in his reason , disputing from the genus to the species affirmativè , or from the analogum to the analogatum . . that the faith here spoken to , is ( as doctor featly asserts ) the doctrine of faith , not the habit ; faith of profession , and not a particular affiance ; fides quam , and not fides qua credimus , and so the fallacy is clear ; and it will no more follow that the ingraffing is into the church invisible , because it is by faith ; then it will follow that because bruits have souls that therefore they have reasonable souls . . that there is no such thing in all scripture as ingraffing into the church inuisible by faith ; all ingraffing is into the body visible , and therefore by a faith of profession . ( . ) all ingraffing is into that subject , which immediately receives what is ingraffed , as the stock receives the syens ; but it is christ , and not the church invisible that receives the elect beleever ; christ dwells in us by faith , so we in christ , ephes . . . ( . ) all ingraffing is into that which gives sap and juice to the ingraffed , as the stock from the root to the syens ; now christ gives sap to the elect beleeving , not the church , and therefore it is not into the church , but into christ . ( . ) if saving faith ingraffe the branch into the church invisible , then the church invisible is the proper object of such faith ; but the church is no such object of faith but christ . ( . ) that supposed ingraffing into the invisible church , is either known to the body invisible , or unwitting ; if know , then it is no invisible . they have no light to discerne an invisible work ; if unknown , then there could not be such a dispute about the new ▪ ingraffing of gentiles , nor complaint of breaking off of the jewes , all being done by an invisible translation , and so the subject of the question is taken away . to dispute whether ingraffing into the church , be into the church-visible , or invisible ; is to dispute whether the mount of olives be a mountaine of earth , or aire . i shall assoon finde a mountaine of aire in geography , as this ingraffing into the invisible church in divinity : and here i tie not any up to the word ( which i conceive in reference to any ecclesiastical or spiritual station , is not elsewhere used in scripture ) but to the thing . all that accesse to the church from gentile nations , which is so large fore-prophesied in the old testament , and historically related in the acts of the apostles , was an ingraffing into the church visible , and this ingraffing here mentioned . the visible church did immediately receive these new branches , and so the whole body of jews and gentiles professedly beleeving , ephes . . . became one new man. the visible church communicates sap and juice ( which is the fatnesse of the olive ) in ordinances . this is known by the church visible , they were sensible of , and full of praises , for the new addition to this number . argument . . fourthly , that ingraffing is meant , verse . whereby the wilde olive is co-partaker of the root and fatnesse of the olive-tree , as is asserted there . but such is only election and giving of faith. ergo. the minor i prove by considering who the root is , and what the fatness of the olive-tree is . . negatively the root is not , every beleeving parent . answ . i suppose i may answer for my self , that i never said that every beleeving parent is the root ; i willingly yeeld that every beleeving parent is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the root , but i affirm that every beleeving parent is a root , i cannot reach this mystery , that abraham can be a root of all the branches in israel , reaching down to the apostles times , no intermediate rootes intervening , no more then adam can be a natural root of mankinde to this time , without intermediate fathers of our flesh , deriving us from him , as jacob with rachel and leah was a root from whom israel sprang as branches of an olive ; so judah and tamar , boaz , and ruth were roots likewise : they built up the house of israel , ruth . . , . the house of israel was this olive-tree , these several metaphors expressing the same thing , the building of the house , and bringing out the branches are one and the same . all builders are roots ; these are builders therefore roots ; abraham may be called the builder laying the first foundation , so the root from whence every branch was derived ; yet every particular beleever that had issue , a builder , a root . those israelites that had no holinesse of inhesion , but only of relation that were members of the church visible , not invisible , were fathers by way of communication of this holinesse , cor. . . all our fathers were under the cloud , and all passed through the sea . it is as necessary to have intermediate fathers between us and abraham , as to have intermediate mothers between us and eue. eve may as well be the mother of all living , and no other mother between us and her , as abraham can be the father of the faithful , and no intermediate father to derive from him , and communicate to us . but his proof is very well worth the hearing , that every beleeving parent is not the root . for then all the branches should be natural ; the childe of every beleeving parent is a natural branch from his father . but here apostle makes the gentiles branches , and a wild olive graffed in besides nature , and the jews only natural branches growing from the root , verse , . the apostle makes them wilde onely at their first ingraffing , and so was all terahs race wilde likewise , till that change of faith wrought in abrahams call , and the covenant of god entered with him ; we now are natural as they were , and cannot be called wilde , but in our first original . positively , ( he sayes ) the root is no other then abraham , that abraham onely is a holy root , or at most abraham , isaac and jacob. if this have any face of argument , it runnes thus . if abraham be the root , and not every beleeving parent , then the ingraffing is by election , and faith that justifies . the truth is , the sequel is undeniable on the contrary ; if abraham be the root , then the ingraffing is not into the invisible church , ( which he strangely calls by election ) but onely into the visible . this master blakwood saw , and faine would have maintained that christ is the root ; for ingraffing into christ , and not into abraham , makes a member of the church invisible . if the ingraffing be by a saving faith only , to derive saving graces personally inherent , as a fruit of election from abraham , then it must needs be that we are elect in abraham . abraham may say , without me ye can do nothing , and he that beleeveth in me , out of his belly shall flow forth rivers of living water ; and we may say , the life that we live in the flesh we live by faith in the sonne of terah . this must necessarily follow , if abraham be the root , not only respective to a conditional covenant , but to the grace under condition covenanted ; it had been more safe for our authour with master blackwood ( though in contradiction to himself ) to have made christ the root ; when these consequences must follow ; to which he answers , if i made abraham a root as communicating faith by infusion ; or impetration mediatory as christ , this would follow ; but i make abraham a root , as he is called the father of all them that beleeve , rom. . . not by begetting faith in them , but as an exempl●ry cause of beleeving as i gather from the expression , verse . that he is a father to them that walk in the steps of our father abraham , which he had yet being uncircumcised , a root not by communication , but example , an ingraffing , not to have any thing communicated from the root , but to imitate it , is such a catacresis as may well make all rhetorick ashamed of it ; and if the sun ever saw a more notable piece of non●sense , i am to seek what sense is . a root is too low in the earth , to have its examples followed , and syens suck in juice , but know not how to imitate . and what kinde of root soever any can make it ; the root mentioned by the apostle in that chapter , is a root by communication , verse . . if some of the branches be broken off , and thou being a wilde olive-tree wert graffed amongst them , and with them partakest of the root and fatnesse of the olive-tree . the root here communicates fatnesse to the branches , and the branches receive from the root . it is then a communicative root , and doth communicate that which makes the branch one with it . abraham is indeed called a father , as well as he is called a root , but these two are not full synonima's , though in the maine they agree , both metaphors aptly setting forth , what the branches , as from a root , the children , as from a father , receive , namely their title to the covenant from him ; and therefore , as to abraham , so , to all israel appertained the covenants and the adoption , rom. . , . and so to all those that are become children and branches with them . the title father is yet extended to a greater latitude , as he doth impart to his issue , ( as before ) so he is a patterne and example , as even natural parents are likewise , according as rom. . . it is set forth . argument . fifthly , from verse . if the breaking off the jews be by blinding ; then the ingraffing is by giving faith , but the former is true , ver . . ergo the latter . answ . here as in the third argument , i grant the conclusion , and return the same answer . jewish blindnesse keeps them out of a church-state , and so from all faith in the covenant ; and when the vaile shall be taken away , they shall be reinvested in a church-state and covenant-condition . for proof there is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blinding or hardening is , verse . opposed to that state which the election obtained , by which , ver . . they had a spirit of slumber , eyes that they should not see , eares that they should not hear , verse . whereby their eyes were darkened that they might not see , from which anti-arminians gather absolute reprobation , ames animad . in remon . script . synod . art. . cap. . hoc ipsum ad reprobationem spectare apostolus paulus clarè ostendit , rom. . . now according to the rule of opposites , oppositorum opposita sunt attributa ; if the blinding be the effect of reprobation , and the breaking off be by blinding , then the ingraffing is by inlightening , and that enlightening is according to election , and so is all one with giving of faith. the proposition being ; if the blinding be the effect of reprobation , and the breaking off is by blinding , then the ingraffing is by enlightening , and that according to election , then the assumption can be no other , but that blindnesse is the effect of reprobation , and the breaking off is by blinding . no one of the contra-remonstrants worthy the name of an adversary of arminians , hath taught this doctrine : it that which their adversaries indeed charge upon them , but that which they unanimously do disclaime . i have heard that reprobation is the antecedent of sinne , but never that it was the cause ; and that sinne is a consequent of it , but never an effect . reprobation is the act of god , and in case it be the cause of blindnesse , then god is the cause of blindnesse ; so that the contra-remonstrants have got a sweet advocate to cast that upon them , that none of their adversaries ( though they have turned every stone to do it ) could never proue by them . and the other member , that casting away way is by blinding , is little better . the apostle speaks in another manner ; blindnesse was their guilt , and casting off was their just sentence ; because of unbelief they were broken off , verse . upon this account god god did not spare them , as it follows in the next verse . the work , and the wages , the guilt , and the punishment are not one : unbelief and breaking off , are the work and the wages , the guilt and the punishment : breaking off then , as not blinding . the apostle layes all at mans doore , makes his blindnesse the moving cause , according to that of the prophet ; thy destruction is of thy self , and god only the severe , but just judge . our authour layes all upon god , gods reprobation causes blindnesse , and their breaking off is by blinding ; here is no hand but gods , in their destruction . and now the blasphemy of the consequence being denied , so that blindnesse is no effect of reprobation , breaking off being not by blinding ; what becomes of the rule of opposites here produced ? election and reprobation in the work of salvation and damnation , do not per omnia quadrare , otherwise as election leads to salvation without any merit of works , so reprobation should lead to destruction without any merit of sinne , which contra-remonstrants unanimously deny , though we finde it here affirmed . it is further said , that from verse . . of this chapter . anti-arminians gather absolute reprobation , and then explaining what this absolute reprobation is , in the words spoken to . but though much be spoke of the irrespective decree both between us and arminians , and also among our selves : yet i would faine learne what one anti-arminian ever made reprobation absolute in this sense ; amesius is quoted , but the word [ absolute ] is not found in him ; and gomarus , a man for the irrespective decree as much as any ( and upon that account entred his dissent in the synod of dort , where respective to reprobation that was denied , and sublapsarian opinion established ) yet he peremptorily denies any reprobation absolute in this sense ; a neither doth god ( saith he ) absolutely and barely destinate any man to destruction , without subordinate meanes ; but he destinates him to just destruction , that is by , and for , sinne justly to be executed . analysis epist . ad rom. cap. . p. . neither will he have this decree to effect the sinne ; that is a just medium of destruction . in the same page he saith ; b god doth not decree to effect sin , but to suffer ; or not to hinder , and to governe for his glory ; neither doth god effect all that he doth decree , but those things which he decreed to effect , of those he is the authour , us all the good that is done : but the evil which he decreed not to hinder in his creature , that he doth not effect , because he did not decree to effect them ; but onely permits , and governs them ; and at last justly , according to his decree , punishes them . and doctor prideaux , lect. . de absoluto decreto . c that necessary distinction between the effect and consequent ( viz. of reprobation ) lo●ses not a few knots ; which many understanding , or not duely heeding , are brought into fraits by their adversaries . the condensation of water ( that i may use austins instance ) is a consequent of the absence of the sun , not an effect . the ruine of a house , of it self tending to decay , necessarily follows upon the want of repaire , which the master might do in case he pleased , but , will not , neither is he bound . sinne no otherwise follows upon reprobation ; not as a cause efficient , but deficient , not whereby any thing is removed that is present , but that is not supplied which is wanting . and master ball in his larger catechism , p. . sin is the effect of mans free will , and condemnation is an effect of justice inflicted upon man for sin and disobedience ; but the decree of god which is good , is the cause of neither . the signes of reprobation may appear in those that are thus dischurched , according to that which is quoted out of ames , but not as an effect of it . the severity which god sheweth in not sparing , but breaking off these natural branches , is explicitely no more then that which jesus christ did threaten against them , mat. . . that the kingdome of heaven should be taken from them , and given to a nation bringing forth the fruits thereof ; the same which he threatens against ephesus , rev. . . in taking away their candlestick , which is the effect of their own sin , and not of gods decree . argument . . sixthly , if re-ingraffing of the jewes produceth salvation , is by turning them from iniquity , taking away their sins according to gods covenant , then it is into the invisible church by giving faith : but the former is true , v. . ergo the latter . answ . this argument well husbanded , might haue made three . to the first ● say , that priviledges enjoyed in a church-state , in scripture-phrase are the salvation , john . . seeing church-members are partakers of sauing ordinances , and the fruition of ordinances under gospel-dispensations is a great salvation , heb. . . and so that text , rom. . . all israel shall be saved , must be understood , as the last annotation speaks . the body of this people in general shall be brought againe into a way of salvation , and re-istablisht into the church of the whole israel of god , consisting of jewes and gentiles . and so diodate ; that is , the body in general shall be put again into a way of salvation , and re-established into the communion of the church . and such men brought into a church-state are turned from iniquity partially , from their former way of iniquity , their contradicting and blaspheming ; having escaped the pollution of the world , pet. . . of the world that remaines out of the church of god. their sinne is pardoned quoad hoc , and when moses prayed for the pardon of the sinne of israel , exod. . and god pro●miseth it , chron. . . it is so to be understood of a national dardon . argument . seventhly , if the re-ingraffing be by vertue of gods election and love , his gifts of calling , then it is into the invisible church by election , and giving faith : but the former is true , v. , . ergo the latter . answ . his election , love , and gifts of calling did at the first put them into a visible church-state and condition , deut. . , . the lord did not set his love upon you , nor chuse you because you were moe in number then any people : for ye were the fewest of all people : but because the lord loved you , and because he would keep the oath which he had sworne unto your fathers , &c. and the same love , election and gifts of calling , now they are broken off , doth re-ingraffte them ; if this argument hold , it was an invisible church that was brought out of the land of egypt . here our authour sayes with much confidence that he questions not , but all anti-arminians that understand the controversie , will disclaime master geree in this answer , and acknowledge that the election , love , gifts , and calling meant , rom. . , . are by faith into salvation . but he is much deceived , those before mentioned understood somewhate , and diodate in his annotations hath these words , god never recals his grace , which by absolute decree he wil communicate to some person or nation , to call them to him , and to have right to his covenant ; now the election of this people hath been such above all others in the world , who being once called , have and may fall totally and irreparably , which this people cannot , without repentance , that is to say , irrevocable , of which god never repents . a calvin on the words saith , this is to be held , that private election is not here handled , but the common adoption of the nation , which in outward appearance seemed for the time to be lost , but not cut off from the root . and presently after , b the apostle argues that the counsel of god , whereby he once chose to himself that nation in peculiar , remaineth firme . and paraeus in dubio decimo nono on this chapter understands it of the c constancy of the love of god towards his own nation . and most fully in dubio vicesimo , where urging stapletons objection d , that it seems from this irrevocablenesse of the gifts and calling of god , the assurance of grace and salvation cannot follow . . because , as stapleton objects , and calvin and martyr confesse , the speech of the apostle is not to be understood of the election of each particular person , but of the common adoption of the whole nation , and this common grace of adoption of the whole nation was mutual , for they fell from this gift . to which paraeus sayes , stapleton's corrupt glosse , is easily answered . . saith he , it is not denied , that the apostle spake this of the common , that is , the federal dignity of the nation of the jewes , and that the irrevocablenesse in god , is to be understood ; yet it is denied ( saith he ) that from hence the assurance of particular persons is not concluded , yea from the lesse to the greater it is firmly concluded . for if the apostle from common grace do rightly conclude this irrevocablenesse in god , much more may it be determined from that grace which is proper . ravanellus in verbum electio , understands election in v. . of common election , as he do also in . pet. . . amesius ▪ is urged as an adversary yet appears otherwise . the remonstrants giving two answers to this scripture . the second is the self-same in 〈◊〉 with stapletons . to which amesius replies coron . page , . f this is their custome , to take one part of a truth , and to abuse it for the overthrow or removal of another ; so that it appears according to him , that they spake truth in the denial of this to be meant of the unchangable decree of eternal election ; but they abuse this truth in about to avoid the argument drawn from it , for perseverance . as jesuites and arminians do object it , so their adversaries freely confesse it . i have indeed sometimes in my thoughts doubted , how fitly this text was brought against arminians for proof of perseverance and estament of assurance , yet satisfied my selfe according to what hath been said ; but ( since i had any understanding ) never questioned but it was here applied ( according to the minde of these authours ) to the national priviledge of the jews , the full scope of these chapters being to dispute the rejection of israel after the flesh , their former dignity , and consequently their future recovery unto the state from whence they were fallen , in which the gentile-nations by discipling do succed : let us go no farther for determination of the question , then the preceding verse , as concerning the gospel , they are enemies for your sakes , but as touching the election they are beloved for the fathers sake . here is to be enquired . . who were enemies concerning the gospel . . who the fathers are , for whose sake they are beloved . . what this election is , and then we shall soone see who are beloved for the fathers sake . for the first , it is not the spiritual seed that were as concerning the gospel enemies , that is the highest of contradictions ; but , as diodate sayes , the jewes who at present time were alienate from god by reason of rebellion against the gospel , which only can unite souls to him . enemies against the gospel , are enemies against god , which cannot be understood of spiritual israel . the fathers for whose sake they are beloved , are the ancient fathers , from whom after the flesh they did proceed , especially abraham , isaac and jacob. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prepter patres , for the fathers ; then election must needs be ( as paraeus upon the words , diodate and ravanellus in verbum electio observe ) understood of an external grace of the covenant whereby god chose this nation to himself , according to that of moses , deut. . . for thou art an holy people unto the lord thy god ; the lord thy god hath chosen thee to be a special people unto himself above all people that are upon the face of the earth ; unlesse we are elect in abraham to salvation , and not in christ . and abraham , isaac and jacob are our mediatours reconciliation ; and when the apostle saith , we are accepted in the beloved , ephes . . . it is to be understood of acceptation in abraham ; and we are to conclude our prayers not in and through christ , but abraham , isaac and jacob ; we are not for their sakes beloved to salvation . g paraeus indeed makes the grace of eternal election to be secondarily here understood , which god ( saith he ) deposited in that nation , for adopting them into covenant ; he makes it evident ( saith he ) that he hath many of that nation , and ever shall have that are elect unto salvation . but this is not the election here mentioned , but only an adjunct of it ; and now of it self it will follow that these beloved for abraham , isaac and jacob are the children of their flesh , h because ( saith paraeus ) god loved the fathers , the love extends it self to the children ; for if among men friendship with parents be divolved to children , why should it not be so with god likewise ? i desire that it may be considered for whom moses interceded , when he prayed , remember abraham , isaac and israel thy servants , to whom thou swarest by thy own selfe , and saidest unto them , i will multiply your seed as the stars of heaven , and all this land that i have spoken of will i give unto your seed , and they shall inherit it for ever . exod. . . was it not the whole body of israel ? and for whom is it that god promises to remember his covenant with jacob , and also his covenant with isaac , and also his covenant with abraham , levit. . . was it not the whole nation under suffering , as there is exprest , i will remember the land ? either then paul and moses erre , together with the list of authours here mentioned , or else , the love , election , calling , in this place is , into a church state and condition . argument . . eighthly , if the ingraffing both of jews and gentiles be the fruit of gods mercy , the breaking off by shutting up in unbelief , then the ingraffing is into the invisible church by election and giving faith : but the former is true , verse , , . ergo the latter . answ . the priviledge of a church-state , which the jewes once had ; and againe shall have , is a mercy , as may be seene , hosea . , . our author addes , what shall i say more ? it is so plain from the whole scope , and tenour of the apostles words , that the ingraffing there spoken of is , into the invisible church by election and giving faith , that from the first of the chapter , to verse . there is scarce a verse but speaks of rejecting , foreknowing , election , grace , hardening , giving a spirit of slumber , darkening the eyes , stumbling , falling , or some equipollent terme to these ; and the apostle doth plainly signifie his intention in all that discourse , to be the shewing the mystery of gods counsel in electing , reprobating , blinding , conuerting , one while the jews , another while the gentiles ; so that i cannot but admire that mr. marshal should interpret the ingraffing of bare admission into visible church-membership . answ . . i would willingly learne what ingraffing by election is , i take election to be an immanent act in god , which is terminated in himself , and not on the creature ; such expressions do not suit with so high pretendings to scholastical learning ▪ as every where may be seen in this authour . . i would have this argument made up by taking in the assumption which can be no other then this . but the jewes in their fall from church-fellowship cannot be said to be rejected , hardened , given to a spirit of slumber , or that their eyes are darkened , or that they have stumbled ; neither election or grace should have any hand in their church-fellowship . this must be the reasoning , if there be any shew of reason in this heap of words , and then all may well admire , while he is in his admiration of others . i say no more , but that he is very weak both in divinity and logick , that cannot presently upon the first sight discover the weaknesse , and return a satisfying answer to this flourish of words . argument . parallel places , as is said , must be understood of implanting into the invisible church , as ephes . . . cor. . . gal. . , , , . answ . master hudson , page . hath not onely affirmed , but proved that the text , cor. . . is meant of the church as visible , to whom i referre the reader . he places his greatest confidence in the first as he professes , and thus enlarges upon it . now sure the gentiles were made fellow-heires of the same body , and co-partakers of the promise of god in the gospel , not by an outward ordinance , but by giving of faith according to election ; ergo the ingraffing , rom. . . parallel to it is not by an outward ordinance , but by giving faith according to election . to this i onely say . o that this were truth : then as the apostle saith of israel at their restauration , all israel shall be saved , rom. . . so we may say , all england in statu quo shall be saved in the sense that he would understand salvation . whether we be by descent britaines , saxons , or normans , we are gentiles and consequently by his divinity partakers of the gospel , by fatih according to election , but it is too clear that this text is meant of gospel-glory , in ordinances dispensed by the apostles ministery , and as to the jewes appertained the glory and the promises , rom. . , . so now the glory and promises belong to the gentiles ; and as many jews as fell not off , still enjoy this this glory with the gentiles and so both make one new man , eph. . . the visible state of the jews was a distinct body from the gentiles , now upon this glorious call they are one new man , or new body . for the texts , gal. . , , , . when any shall tell me how they are paralle , then i shall give my answer , there is an in graffing into christ mentioned ; but none into the church , and so the parallels are without force , as are the arguments . two things lie upon him to do , and neither is done . . to prove that these scriptures speak of a church invisible . that they are parallel with this scripture . he is wont to reason with his full strength against the force of all arguments , à pari and yet this argument must carry force from the parity of scriptures , which he only says , and not at all proves to be parallel , nor yet shews so much as in a word , wherein their parity consists ; he well knows that by this means their disparity might appear . there is a tenth argument drawn from authorities produced , but to so little purpose that i will not trouble the readers patience in the recital of it . chap. li. cor. . . vindicated . the next scripture in which this extent of the covenant is evidenced , is cor. . . for the unbeleeving husband is sanctified by the wife , and the unbeleeving wife is sanctified by the husband ; else were your children uncleane , but now are they holy . in order to a right understanding of these words , the whole scope of the apostl is to be taken into consideration , which appears to be this . the corinthians converted by the apostles ministery , consulted him by letters in several cases of conscience ; one concerning marriage , a second concerning things offered to idols , a third concerning spiritual gifts , a fourth concerning collection for the saints . that of marriage is first spoken to , and consists of divers heads , and are all satisfied in this chapter . one , among the rest concernes marriage-estate , between a beleever an an infidel , a professour of the true faith and a worshipper of idols ; whether such society may be continued , or must be separated . that this was their quaere , appears by the apostles resolution , he gives in his answer in the affirmative , both in the case of a beleeving husband joyned to an unbelieving wife , and a beleeving wife joyned to an unbeleeving husband , let him not put her away , let her not leave him , only excepting the case of wilful desertion , when for religions sake the unbeleeving party leaves ; unbelief breaks not the marriage-bond , renders it not a nullity , ( religion being not of the substance of marriage , ) it might make null all covenants , as well as this covenant , the law of god seeing that condemnes marriage-covenants with unbeleevers , condemnes all other covenants with them , deut. . . having determined the point in an universal proposition , or that which is equivalent with it , a beleever and an unbeleever joyned in wedlock-bond , are not to be separated , he meets with their scruples , and answers their objections against it ; that they had their scruples , must be confest , otherwise they had never sent the case to the apostle , and those scruples which reason it self will suggest , that have a faire colour in scripture for them , and are met with , and satisfied by the apostle in this his answer ; we must take to be their scruples and grounds of their feares , unlesse we had the corinthians letter , we have no other way of cognizance of them . and these are two . i shall mention the second in the first place , seeing i am to dwell upon the first , and that is their jealousie of themselves , of their own standing and perseverance in the christian faith. this in reason they might well fear , who so active to seduce and draw away as a yoke-fellow ? and this hath fair colour of scripture for it , deut. . . they will turn away thy son from following me , that they may serve other gods . examples are not wanting , nehem. . . did not solomon king of israel sin by these things ? yet among many nations was there no king like him , who was belov'd of his god , and god made him king over all israel , neverthelesse , even him did outlandish women cause to sinne . to this the apostle answers , and opposes the hopes of conversion of the unbelieving party ; how knowest thou o wife , whether thou shalt save thy husband ? or how knowest thou , o man , whether thou shalt save thy wife ? as there is fear of seducing , so there is hope of conversion . the other is the condition of their issue , lest they should not be reckoned with the saints , but of the fellowship of uncleane gentiles . reason is strong for this ; they well knew that as it is with the parent , so it is with the childe ; for church-state and condition , being a priviledge communicable , and derived by descent from parent to childe . if the parent were without , and of the gentiles , the childe was ever such , and in case the parents , were of the people of god , their children were reckoned so in like manner . now parents being divided , the one holy , the other unclean , they feared that the issue would follow the worser part , a staine would lie upon them , they would be accounted unclean with the unbeleeving parent this hath a faire colour of scripture likewise , and in a like case it had been so determined , ezra . . now therefore let us make a covenant with our god , to put away all the wives , and such as are borne of them . the apostle takes off these fears of theirs , and tells them that the unbel●●ving party doth not ( as they fear ) defile the issue , but is sanctified , as to issue , by the beleever , so that their children are holy , and to be reckoned with the believing parent , who is a saint , not unclean , & not reckoned with the unbeleeving parent , who is a gentile , and so takes off their scruples respective both to themselves and their issue , and quiets their fears . so that several positions might be here laid down for a right understanding of the words . . by [ beleever ] in this place is meant , a man or woman professing the true faith , and bearing the name christian . . by [ unbeleever ] is meant , an infidel ▪ an unconverted gentile , living in idolatry , sacrificing to devils , and not to god , of such the question is put , and not of regenerate and unregenerate , such a scruple was never heard , whether or no such might continue marriage society . . to be [ sanctified ] here , is not to be made holy , which is the case of the regenerate ; or to be set apart for god , which is the case of the visible saint and christian ; but together with their yoke-fellow to be an holy root to produce an holy seed . . by [ holy ] is meant , federal holinesse , to be reputed and received among the people of god , who are holy , no other holinesse is transmittible from parents to children . . by [ unclean ] is meant , a sinner of the gentiles , an alien and stranger from the common-wealth of israel . . [ else ] implies a certainty , that upon this account of sanctification of the parent ( from whom the ground of fear arose ) the children are holy , a like certainty that were it not that they were thus sanctified , they were unclean . much stir is made about this doubt of the coronthians , from whence it might arise . in my apprehension , sayes one , it is likely that the doubt arose from the epistle he wrote before to them mentioned , cor. . , . not to keep company with fornicators , or idolaters , which might occasion the question , whether they were then to continue with their unbeleeving yoke-fellow . to this conjecture i answer . . that many will not grant that the apostle wrote any epistle to the corinthians before this ; but as this carries the title of the first , so there was none before it ; and this they do , to make it good that no scripture given by divine inspiration is lost ; which would impeach ( as they feare ) both the providence of god , and the faithfulnesse of the church to whom the oracles of god were concredited . but let it be grauted that he wrote another epistle , which he here mentions ; yet the tenth verse where the stresse lies seems to be his present farther explanation of his words there , and no part of the contents of that epistle formerly written , and so there is no roome left for this conjecture . but put the case , that the ninth and tenth verses do both expresse the contents of that epistle , yet why do they take both the ends , and leave out the middle ? making their converse to be with husbands , or wives , fornicators or idolaters , and not as well with covetous , or extortioners ? it is answered , the middle termes [ covetous and extortioners ] are left out , because i conceived it superfluous for me to put them in . their only scruple i mentioned , was their conversing with the idolatrous , or unbeleeving yoke-fellow , because the apostle only resolves that doubt , cor. . . , . about which the dispute i held was , whether or no they scrupled , conversing with covetous and extortioners , i could not tell ; because the apostle is silent about that doubt . if their scruple was concerning conversing with their idolatrous yoke-fellows , upon occasion of those words , not to keep them company , they must needs scruple their conversing with covetous and extortioners , husbands or wives upon the same account , and the apostle being silent in his answer , it is clear they were silent in their letter , and moving no scruple , they had no scruple ; when it is imposible for them to scruple one upon those words , and not scruple all . when the apostle names four evils respective to civil sociable converse , it is a wilde fancy to imagine that they should startle at one ( respective to their marriage-society ) and question no more . i farther adde : if this conjecture hold , the apostle thus writes to the corinthians , if any brother hath a wife that is an idolator , fornicator , a drunkard or extortioner , let him not put ▪ her away , and to this i am answered , wise men do not alwayes see the consequent of that principle which they are possest with . and how comes it i wonder into any mans thoughts , that the corinthians had wit to see the consequence from his warning given of one sort of sinners , and of never a one of the other named with them ? it is further said , if they had the occasion of the doubt from cor. . . doth it follow that the apostle must either know , that to have been the occasion , or resolve their doubt with reference to it ? and if he did , yet there was no necessity he should resolve it in like manner concerning fornicators , as idolaters . if the apostle did not know it , how comes it now to be known , did he want their sagacity ? if he did know it , there must be a like necessity of resolving the doubt in reference to this , as any other at which they scrupled . and if they doubted of all ; why is there a necessity of clearing one , and not all , the apostle doubtlesse took in every part , and piece of their scruple . it is likely ( saith one ) the apostle took in every part and piece of that which is propounded to him as the corinthians scruple indeed ; but there was no necessity he should take in every part of that which master blake may imagine , would have been their scruple if my conjecture hold . but there was a necessity to take in all that had the same evident ground of scruple , and which every ratinal man will not onely with me imagine ; but certainly conclude ( hoc supposito ) must be their scruple , had the apostle taken in every part of their scruple , the question about divorce so much agitated , would have been determined . it is wonder b. howson , bunney , and others that say moses permission to put away wives , was in case of adultery only , could not have hit upon this text which would have salved all , to this is answered . if the apostle had taken in every part of the corinthians imagined scruple , and resolved as i would have it ; yet , this doth not here determine the controversie so much agitated , whether the innocent party might marry after a lawful divorce . the full truth is here now spoken , such a resolution had indeed destroy'd the the thing supposed , and there could have been no lawful divorce ; and when the apostle had determined against all divorce , and had given charge , as concerning the unbeleeving wife , so concerning the wife of fornication , if any man have such a wife , let him not put her away , why should there be any dispute about it , either respective to divorce , or marriage after it . but as to this enough is spoken . having examined that which others by their conjecture would make the ground of their scruple ; i must speak to that which we make the occasion of it before suggested , viz. that case of those israelites , ezra . . ch . who upon their returne from their captivity had married strange wives , and were ordered not to live with them , but to put them away with their children , and here to prevent tedious impertinencies , and to make this piece as brief as possible , let me premise this as an undoubted truth ; that these corinthians had their scruples concerning their issue upon their marriage in their disparity . that which the apostle satisfies in his answer , that the corinthians scrupled in their letter . this no man can deny , for he writes to give satisfaction , ( as is plaine , verse . ) to their letter-scruples : but we see in the text that he as satisfies scruples concerning themselves , so also concerning their issue ▪ . let the reader know , that i do not peremptorily determine , that the determination of the case of the israelites , for their separation from their wives , and putting away their children with them , did occasion this scruple in the thoughts of these corinthians thus joyned , with unbeleeving yoke-fellows , but i say , it is more then probable , that it did either occasion , or mightily strengthen it , when they are men known in the scriptures , cor. . . and did question their own marriage upon the account of the unbelief of their yoke-fellow , and finding a case thus determined , both against mother and child for separation , how can we imagine but they hit upon it , and were affected with it ? . i do not say that the israelites case and the corinthians were wholly the same , as it stood with israel then , and with the corinthians now : i know it was not , for then either ezra had , been too harsh in ordering a separation ; or paul too indulgent in determining the lawfulnesse of the continuance of their marriage-society , and so i may say of their children ; but i say their cases were so like , and so seemingly parallel , that it might well occasion the corinthians ( thus in conscience concerned ) to judge them the same . their cases somewhat did differ , but the corinthians had need of the apostles help to see the difference . the cases were the very same in themselves , but different in regard of divers administrations , under which they respectively lived . he that would make their case the same , ( saith one ) must not vary it in one particular : all casuists and lawyers determine a case to be varied when one material circumstance is varied . the jews being under the law of moses , and professing it ; the corinthians , christians not so , and yet that doubt as if occasioned by that fact , must arise from the doubted force of the law of god. this hits right upon the difference between them , which yet argues them to be still in themselves the same , had not times differenced them ; whereas he sayes , the jews were under moses law professing it , but the corinthian-christians not so . i hope he will not deny they were under the moral law , the apostle even in this epistle pressing it upon them , cor. . . cor. . . and it was not so easie for them to determine that the command , deut. . was judicial , purely respecting their relation to those nations , and so their case by this meanes better then those israelites , and being not able to determine , their scruple remained , and they sought to the apostle for satisfaction in it . having enquired into these corinthians scruples we are to look further into the meaning of the words , and here we might reckon up variety of interpretations of this text in ancient and moderne writers , most of which are generally exploded , as to the words holy and unclean , and therefore i think not fit to trouble the reader at all with them . two there are which now appeare especially in competition with this here delivered , which i shall hold forth in this place , that the reader may judge of either . the first sets up parent and childe , root and branch too high ; the second layes the issue too low . the first is , that the beleever here mentioned is an elect regenerate man , not only a professor of the faith , but a man endowed with the grace of faith , not onely of the church visible , but of the church invisible likewise ; that the holinesse here mentioned is a real holinesse , that is , an holinesse of regeneration , and the issue of one or both regenerate persons is also such , regenerate . the issue of the unregenerate is ( as they say ) unregenerate likewise , an interpretation as far from the apostles minde as that which is farthest , and the doctrine fetched from it as untrue as that which is untruest . the beleever here is the man that is not an infidel , one that is taken off from gentisme to the profession of christianity . paulinus ( whom hierome so much admired ) interprets it ( as hierom relates his words , ep. . of a baptized person . the corinthians never questioned the marriage between one party , in whom the power of godlinesse appears , and another professingly of the same faith , though not in that sincerity , there was never such a scruple made , but the marriage between a professor of christian religion , and a pagan ; neither is the issue of a regenerate man , because his issue , regenerate ; habits , neither infused , nor acquired , are thus communicated from parent to childe ; neither will it help to say that this proposition is not universal , but indefinite , which holds ad plurimum , but not alwayes ; the apostles proposition universally holds , now are they holy , not in the opinion of charity , but certainty , where neither are holy , the issue , not only ad plurimum , but certainly is unclean , not as to the judgement of our fears , but for his present state , so infallibly . that assertion to help this out , that god draws regeneration through the loynes of the elect , at least for the most part ( few elect ones but their children are regenerate ) is such a paradox that i suppose very few will receive ; and thence to infer the lawfulnesse of the baptisme of all of such birth , because some are regenerate ( and as then surmise the most , even in the womb , and from the birth ) is a bottome that will not bear it ; one without any name hath published a treatise of baptism , and in it impugnes with all his strength infant-baptisme . he takes notice of this , and like positions of this nature , as our ground of it , and then endeavours the battery of it it hath passed some yeers without any answer , that i know . i could wish that those that maintaine it on these grounds , would take upon them a refutation . his reasons to me ( the doctrine so grounded ) are above answer . i have often said , if i be brought to these mens premisses , i shall then conclude with the antipaedobaptists . it so much more concerns those , in that the author ( as i hear ) was one of their society , and they see how frequently their members that are principled against covenant-holinesse , and borne in hand that the gospel strips us of it , do betake themselves from them into these mens tenents . the second interpretation laies the issue too low , and will have the holinesse mentioned , to have no respect to their spiritual or church-state , but onely their legitimation ; they are not bastards but legitimate , this text ( saith one ) doth not speak of federal holinesse , but of holinesse , that i may so call it matrimonial , so that the sense is , your children are holy , that is , legitimate ; adding whether any in the ages before the age last past expounded it of federal holinesse , as they call it , i am not yet certaine , his arguments against our interpretation of covenant-holinesse and uncleannesse , we shall examine , being attended as he sayes , with many absurdities ; in the mean space let me tell him , that his interpretation , understanding the apostle as he doth , ( the unbeleeving husband is sanctified in the wife , &c. that is , his society with her is lawful , not adulterous , else your children were unclean , that is , bastards , illegitimate , but now they are holy , that is , of a birth legitimate , not spurious ) renders the reasoning here in this place . . childish . . incongruous . . untrue . . weak and childish , to tell the corinthians if their marriage-society were adulterous , then their children were bastards , if their marriage were nul , children were illegitimate . this is too low a way of reasoning und unworthy of the apostle such that every childe well knew before the apostle told them . in that great contest about the marriage of henry the eighth , with the relict of his brother arthur , ( in which the judgement of so many universities was desired ) if one had argued , that in case this marrige be a nullity , then the princesse is not legitimate : but the princesse is legitimate ; ergo the marriage is no nullity ) he would have been looked upon as a strange disputant . . incongruous to bring phrases fully answering the church-state and condition of either parents ▪ beleeving , unbeleeving , ( which in the scripture is holy and uncleane ) and yet to understand them of holinesse , and uncleannesse of another kinde , of legitimation and bastardy , if they may be ( as i think they never were ) so called , is meerly incongruous : that these words fully answer the church-state of parents , and the church-state and condition which the children derive from them , is plaine in that parallel text , gal. . . jews by nature , that is , holy by birth from beleeving parents , not sinners of the gentiles , not uncleane by birth from unbeleeving ancestors ; so master cartwright on these words in his answer to the rhemists . if you will know what this holinesse of children new-born is , the apostle telleth you , it is through the covenant to be a jew by nature , or birth : and if you will farther understand what this uncleannesse of children is , the apostle in the same place telleth you , it is not to be sinners by nature , as those which are born of the heathen . i well know , and acquainted the reader , p. . of my birth-priviledge , that the apostles scope , gal. . . is another , viz. to prove that jews and gentiles have both one and the same justification , not by works of the law , but by faith , but falling upon the mention of the jewe and gentile , he gives them characters ( as master cartwright well observes ) fully parallel to that which is here delivered . . the argument thus understood , is untrue ; the stresse is wholly laid on the beleeving party , as to the holinesse of the issue twice over ; the unbeleever is meerly passive in it , when the childe hath legitimation equally from both . against the former interpretation , and for mine , which chamier affirmes to be calvini , & omnium nostrorum , take these arguments . . that holinesse which necessarily follows to the issue , from the sanctification of an unbeleeving , by a beleeving yoke-fellow , is covenant holinesse , and not legitimation : but the holinesse in this place of the apostle necessarily follows to the issue , from the sanctification of an unbeleever by a beleever ; ergo it is covenant-holinesse , not legitimation . . that which is derived from the eminency of one parent above another , and not equally from both , is not legitimation : but this holinesse is derived from the eminence of one parent ( viz. the beleeving parent above the other ; ) ergo it is not legitimation . . the result or fruit which follows from a beleevers faith is not legitimation : but the holinesse in the text is a result of the faith of the beleeving yoke-fellow ; the minor is evident , seeing faith is twice hinted at in the beleever . i know that there is one that denies , that the unbeleeving husband , or wise is here said to be sanctified in the beleeving ; it is ( saith he ) in the husband , not in the beleeving husband , in the wife , not in the beleeving wife , that is not in the text. the marriage is between a beleever and an unbeleever , the unbeleever is sanctified whether husband or wife by their yoke-fellow , but not as is said , by their beleeving yoke-fellow ; the reader that puts off his reason may matter such denials . to evince sense of bastardy and legitimation from those words of the text , unclean and holy , the apostles argument is put by one into this forme , if the unbeleeving husband were not sanctified by the wife , then were your children uncleane ; but they are not uncleane , but holy ; ergo , the unbeleeving husband is sanctified by the wife . and this sequel ( as is said ) were not true , if this proposition were not true ; all the children of those parents where one is not sanctified to the other , are unclean . the proposition is , of an unbelieving husband and a wife , and yet the proposition must be of all parents , that will prove it , as he that wi●● prove , if an englishman be noble , he is honourable , must prove it by this universal or general , all noble men are honourable , and not put in all englishmen noble , for then he antecedent and the conclusion would be all one , whereas the proposition proving , must be larger then the proposition proved , else we might conclude ex meris particularibus ; to say if the unbeleeving husband were not sanctified by the wife , your children were unclean is all one with this , all the children of the unbeleeving husband not sanctified to the wife are uncleane . this of it selfe is not such , that many words should need to be spent about it , but seeing that a learned hand , layes so much , and so great stress upon it ; it may not be slightly passed over , and who sees not here a wilde parallel well worthy of such a monstrous assertion , the proposition is , of two standing in full disparity , and an instance is given in a single person , where there is no disparity at all , and by two adjuncts which are synonyma : i desire to know how this sequel may be proved , if a wife of an ignoble birth be not made noble by her husband , her issue is ignoble ; must it be proved by this proposition , the issue of every wife not made noble by her husband , is ignoble ? or will it serve , the issue of every ignoble wife not made noble by her husband is ignoble ? if a poore man take a wife , and is not enricht by her , he still remaines in a poore condition ; shall this be made good by a proposition , that all men taking wives , and not enricht by them are in a poore condition ; or will it serve that every poor man taking a wife , and not enricht by her , is in a poore condition ? are these true , or are they false propositions . yea , what is affirmed in his own instance , to prove that if an englishman be noble , he is honourable , it is sufficient to prove it by this proposition ; all englishmen noble , are honourable , will not hold . let any one tell me how he will make good this proposition : if a dutchman be borne of a duke , he is a duke ; if he be borne of an earle he is an earle , must it be ; all men born of dukes , are dukes , of earles , are earles ; this with us in england is false , but of all dutch men thus borne it is truth ; but the reason given must be looked into , the antecedent and the conclusion ( saith he ) would be all one , whereas the proposition proving must be larger then the proposition proved . but who knows not , that the proposition proving is larger here then the proposition proved . a proposition express●ly universal , is larger in a logick argument , then either an indefinite or particular . the proposition by him excepted against , in logick consideration is as universal as that which is most universal ; every englishman that is noble , is honourable , is an universal proposition , as well as every man that is noble , is honourable ; and i never learnt that in the quantity of propositions , there is magis & minus . i am challenged for saying , the truth of the apostles sequel depends on this proposition ; all the children of an unbeleever are uncleane , unlesse for generation he or she be sanctified by a beleever ; and addes , i deny it , in that the termes , [ for generation by a beleever ] are added by him , not in the apostle , and so he changed the termes . i pray leave generation out , and see whether there can be any sense in it , unlesse it be understood ; their sanctification will confer no legitimation , without generation ; if i say not beleever , i must say husband or wife that is a beleever . another bottome on which the forenamed interpretation is grounded is , that the apostle in this text brings a formal argument to prove the marriage-society of these yoke-fellows to be lawful , which in the two former verses he had determined , and ( as was confest before ) they scrupled , and it cannot be denied but the words at first sight , seem to carry some colour to understand them so farre in this sense , as to make them formal , concluding reasons of his former determination , having said , verse , . if any brother hath a wife that beleeveth not , and she be pleased to dwell with him , let him not put her away . and the woman that hath an husband that beleeveth not , and he be pleased to dwell with her , let her not leave him ; then he adds , for the unbeleeving husband is sanctified by the wife ; and the unbeleeving wife is sanctified by the husband , else were your children unclean , but now are they holy . but the way of inference will as well bear it ; that the apostle doth first determine the controversie by revelation as an apostle , and then takes off their scruples which occasioned their feares , both respective to their posterity and themselves ; this way of interpretation is charged as making the apostle immethodical , but what better method then to determine a point , and then answer reasons against it ; the apostle meeting with their fears in respect both of their posterity , and themselves , it must needs be that they signified them , and he removes them ; the apostles method ( it is true ) and manner of inference indifferently favours either interpretation ; but the words themselves clearly evince , that they are a removal of scruples against their marriage-society , and not a formal concluding argument for it . let us look first into verse . where [ for ] may lay as faire a claime to a formal reason as this in the fourteenth , and such that stand for this interpretation say , it is a formal reason , but i would faine learn how any one can make it up into a reason ; he must thus draw it up , whom man in marriage-society may have hopes to save from idolatrous wayes , with such a one he may continue marriage-society ; but a beleeving husband in marriage-society may have hopes to save his unbeleeving wife from idolatrous wayes , ergo. this proposition as to such a conclusion is . . vaine , for , though there were no such hopes , yet marriage-society is to be continued , gentilisme being not of the subsistence of marriage . . this proposition is false as to this purpose ; the incestuous corinthian might have hopes to have had converted his fathers wife , ( if a heathen ) and yet such hopes would not conclude the lawfulnesse of their society together ; herod might have had like hopes to have converted his brother philips wife , and yet this was not objected against john baptist , and had it been objected , it had been frivolous . we have many cases put about marriage , if such an argument would serve the turne , it would salve them all . and for verse . though i cannot say , but in case it were made up into a reason of the former conclusion , it would contain a truth , and so far might passe in the way of a reason , yet i have many material exceptions against it . . from the thing it self , it would be a reason ( though true , yet ) silly , childish , vaine , your married condition is lawful , else your children were bastards ; what childe in corinth ( as was hinted when i spake of the apostles words , as in themselves that knew the right hand from the left ) but well understood it ? there is not a boy that plays in the streets , but knows that children born out of wedlock are bastards . there is a book published , putting it to the question , and disputing it , whether marriages between professours of the true religion and infidels , and so of papist , with protestants , be not ab initio , null , and they to be separated in case any shall now come in with this argument for the negative , that they are not null , and to conclude their continuance ; if such marriage be null ; their children are bastards : but they are not bastards , ergo the marriage is not null ; the authour or any other might be brought to a smile , not to conviction . as erasmus in his censure of those suppositio●s spurious epistles that have past with many for pauls to seneca , charges them with no false doctrine , but is bold to say , i see not what can be said more simply or senselesly , and that there is nothing in them worthy of pauls spirit ; so i may say of this suppositio●s spurious interpretation put upon this text in pauls epistle . erasmus is deservedly troubled that these epistles should have their verbosous comments , any may equally be troubled that such a reason should finde defence from any hand in so many words . my next challenge is from the phrase in which it is delivered , altogether unsutable to a reason of this doctrine , upon a threefold account . . the apostle being onely to tell them , that the legitimation of their issue proved the lawfulnesse of their marriage-society , he should attribute all ( as to either sex ) to the beleever , when the childe owes his legitimation equally to either parent , to the unbeleever as much as the beleever . . that being to give reason of the lawfulnesse of marriage in such a special case , he should give his reason of equal concernment to all marriages , where both are unbeleevers , both beleevers , as well as this between a beleever and an unbeleever . . when he is to speak only of legitimation and bastardy , he should praise it in such uncouth language , and in words , fit it onely , sutable to their parent , ecclesiastical capacity , whether title to it , as in the beleever , or want of it as in the unbeleever ; now , on the other hand interpret the apostles words ( as his method will equally bear ) accordingly as you have heard before , and no such inconveniency follows from the words either verse . or . and now our adversary may easily receive an answer to that odious inference , which he makes from our interpretation of covenant-holinesse : according to this interpretation ( saith he ) the medium of the apostle to prove the lawfulnesse of the living of a beleeving wife with an unbeleeving husband , will as well prove the lawfulnesse of a beleeving fornicatrix with an unbeleeving fornicator , as may appeare ( saith he ) by a syllogisticall analysis of the apostles argument , the major whereof is this , that man and woman may live together , notwithstanding the unbelief of one party , whereof one is sanctified to the other for begetting an holy seed . this is manifestly the apostles reason , he sayes after our interpretation . but he is manifestly mistaken ; not to mention the liberty that he will scarce allow another to leave out husband and wife exprest in the text , and instead of it to put man and woman : the apostle doth not conclude the lawfulnesse of their marriag-society by the federation of their issue , but shews that the supposed and feared non-federation doth not conclude the unlawfulnesse , and i dare yeeld that any man and woman may live together , notwithstanding any feare of the unholinesse of their issue ; where one is sanctified by the faith of another , to the begetting of a seed federally holy . and if he will apply this , which the apostle speaks , of a mans living with his wife ( ad faciendum populum ) to the living with his whore , there is no danger to yeeld it ; pharez his issue had belonged to the common-weale of israel , if tamar had been an infidel , as for ought we know , and in all probability it was , with jephtaes mother . if sampson had issue by the harlot of gaza , judges . . such issue had belonged to israel , such issue male had right to circumcision . to gratifie him i shall put it under my hand , that if a man have no other reason from scripture to leave his harlot then the non-federation of his issue , he may still abide with her , and that he is not bound upon that sole account to desert her if any shall attempt to keep up these two maine propositions by me examined , on which the whole fabrick of a long discourse is built , for to make good the interpretation mentioned , and refute the arguments against it , i shall readily and willingly look into it , which for several yeares i have waited , till then i shall conclude that federal holinesse and not legitimation is here intended . a mighty stirre is here further made about instrumental sanctification , and arguments heaped by master tombes against it , the most of them grounded upon those two propositions ( which he would have his reader beleeve that i confesse , when he cannot prove , ) that al the children whereof one parent is not sanctified to the other are unclean ; none of the children whereof the one is not sanctified to the other are cleane , together with the other ; that this is a concluding formal reason to prove the lawfulnesse of their abode together ; upon this account it is affirmed that our interpretation fits not the case of persons disabled from procreation , it makes the apostles argument to be from a future contingent , i appeal to any logician and grammarian whether a person may be said to be instrumentally sanctified for such an effect which he neither doth nor can produce ? whether a woman may be said to be sanctified quoad hoc , so farre as to bring forth an holy seed , by vertue of the faith of her husband , who is by age or accidental impotency utterly disabled naturally from bearing any children , and hath no supernatural power enabling her thereto ? whether she may be capable to bring forth an holy seed , who is not capable to bring forth any at all ? bringing forth an holy seed cannot be without bringing forth a seed , and therefore the woman uncapable to bring forth a seed is uncapable to bring forth an holy seed . and i on the contrary appeal to any , yea , the meanest christian whether persons that have children born in wedlock-bonds , in such disparity may not have their fears and scruples about them , notwithstanding other in the same condition of marriage are childlesse , or unable to bring forth children ? whether the seed which came of those marriages , ezra . were not uncleane , notwithstanding many so married had no children ? many of the priests had herein transgrest , and it was but some of them that had wives by whom they had children , ezra . . and because this is the medium for proof of the apostles determination , verse . that they might live together , it must needs be from a future contingent ; but when this is no medium for proof of the apostles determination , as hath been sufficiently shewn it is not , this falls with the other . two arguments against instrumental sanctification i shall take notice of , which seeme to have some other bottome . . that the act of producing an holy seed is not from any special designation of god , and therefore cannot be meant of instrumental sanctification , seeing an instrument must be the instrument of the principal agent which can be no other then god ; i am sure they bring forth children unto god , ezek. . . and this they do not independently of themselves , so christ would not have warned , matth. . . call no man father upon earth , for one is your father whech is in heaven . all natural parents are instruments of god to produce a seed to people the world , according to that blessing of gen. . . gen. . . be fruitful and multiply , and replenish the earth ; all beleeving parents are instruments of god for an holy seed , it being of his free grace that the promise is to them and their seed . the second argument is that many a child of both unbeleeving parents are federaly holy ; and being answered that they are not so at their birth , if afterwards by grace they are changed , this is no fruit of their birth ( of which the question is in this place ) but the work of the gospel through grace . it is replied , this is nothing to the purpose , sith the proposition hath not those words in it , nor the apostle ; the apostles reason supposeth it cannot be at any time ; it seems then that the apostles proposition hath this in it , that their children so borne , are unclean by birth and for all eternity shall so remaine never to be cleansed , or else this exception is lesse to purpose , who does not see that the apostle speaks uncleannesse or holinesse as a product of their birth ? without consideration of any thing which after by providence ( through the omnipotence and free grace of god ) might happen , as a mean woman given in marriage to a senator or peer , she is enobled by her husband , otherwise her issue were plebeians , yet so as they are capable of honour by the princes munificence , or their own merit ; it seems that proposition of christs , that which is borne of the flesh , john . . will not hold , unlesse it must for ever continue flesh , and no omnipotence of god shall be able to make it otherwise . it is further said , and yet it may be certain that the child of two unbeleevers may be federally holy at birth , whether it be understood of election , inherent holinesse , or outward holinesse if god please to work , and declare it . to this i onely say , let that proposition stand , till god by such a miracle confute , or contradict it , and whensoever he shall thus own such unclean infants as federally holy , i shall be silent . it is farther said , but the issue of them that are not lawfully enjoyned as husband and wife , cannot be made legitimate by god , because it is contrary to the definition of legitimation , which is a state consequent upon birth by the lawful copulation of lawful husband and wife . so that the reply is brought to this , because god by his omnipotence can make our uncleane ones holy , and to make their uncleane ones holy , is without the verge of omnipotence ; therefore his interpretation stands and ours must fall . if we should put case in their manner , that god should appear in approbation of a mans enjoying a woman out of marriage-society , then there were a legitimation of the issue , as he did the marriage of the brothers wife , deut. . . otherwise against the moral law , levit. . . or as some understand it , the prophets taking a wife of whoredoms . chap. lii . gal. . . vindicated . the next scripture text to make good the point in hand , is gal. . . as then he that was borne after the flesh persecuted him that was borne after the spirit , even so it is now . for the clearing of which i have observed heretofore in the apostles words there . first , the history . secondly , the mystery by way of allegory . thirdly , the parallel by the apostle observed and applied to his own times . the history we finde , verse , . it is written that abraham had two sonnes , the one by a bond-maide , the other by a free-woman , but he who was of the bond-woman was born after the flesh , but he of the free-woman was by promise . the mystery by way of allegory , verse , , . which things are an allegory , for these are the two covenants , the one from the mount sinai which gendereth to bondage , which is agar . for this agar is mount sinai in arabia , and answereth to hierusalem which now is , and is in bondage with her children . but hierusalem which is above is free , which is the mother of us all . the parallel in these words , but as then , he that was born after the flesh persecuted him that was born after the spirit , so it is now . from whence this argument is drawn , if there yet remaine in the bosome of the church children borne after the flesh , as well as those that are borne of the spirit , ( so that the distinction of births , as applied to abrahams seed , still hath place among christians ) then there is that priviledge of birth-holinesse still remaining ; the consequence is plaine , birth of the flesh in the church gave a church-interest , the apostles kinsemen after the flesh , rom. . . were all church-members . that there is is such a birth yet remaining , the text quoted makes cleare ; ishmael was in abrahams family , and was by birth of his family , and did persecute in the family , and was by birth of his family , and did persecute in the family , as the apostles shews out of scriture history , men in the church , borne in the church , by birth-right of the church , do persecute , as upon experience he affirms , and so makes up the parallel . there birth of the flesh , is the highest honour they attaine ; when others have the same with an addition to it ; this implies two things . . a birth of nature , a childe by lineal descent of such a father . . outward prerogatives that accompany such a birth . i know and have declared that this is not that which the apostle here chiefly intends , or is about to hold out . but this i affirme , that he occasionally layes down , that which i here have delivered . and by this free concession of mine , any man in reason might have thought , that i had prevented that which is still charged upon that which from this text i have inferred , or rather that which in this text i have observed , one largely shewing that these words in hand , are a compound proposition , which logicians call a comparative proposition , in which are two parts , a protasis , and an apodosis , or rendring , wherein that which answers the fore part , first held out , is expressed , now that alwayes notes some agreement , correspondence , parity or likenesse , whether in quantity , quality , action , &c. but according to my apodosis or reddition ( as is said ) there is no such answerablenesse , or likenesse , as hath the shew of a comparison of things equal or alike ( as this is as the affirmative termes shew ) for who would conceive any better then non-sense , in such a speech as this , even as ishmael persecuted isaac , so the children of christian beleevers are visible members in the christian church . it were all one as to say even as esau hated jacob , so godly men are heirs of heaven , or have accesse to god. the absurdity of which with him is so grosse , that the man is amazed that i do not see it , nor will confesse it . being above his strength to answer that sense ; which i give of the words , he is pleased to take paines to make them up , by his glosse , into non-sense , that so no answer may need , but he well knows or might know , that i have not to deale with the whole of that protasis , nor the whole of that apodosis , and not at all with the persecution there mentioned , but onely with the distinction there let fall , which is a distinction of births , both in abrahams family , and in the church , in gospel-times , which the apostle in his application in those words [ then ] and [ now , ] plainly doth demonstrate . the truth which the apostle supposes , and takes for granted , i have here to speak to , and not to that , which by way of allegory , he infers from it , or applies to it , and so the list of authours here brought in by my adversary ; speaking of the persecution of christians , by jews and papists , may all of them speak truth ; but none of them all , any thing against me , who deduce no more from the words , but that a distinction of births is there laid down , or rather taken for granted , which is by the apostle allegorised , but the allegory is not at all within that which i am upon . i met with like dealings , from the same hand ; when i did compare , cor . . with gal. . . to make good a title to covenant-holinesse , by birth of nature , both with jew and gentile . i then heard those words of the poet , cerni●us , an qui amant , ipsi sibi somnia fingunt ? but the evidence of truth , with master cartwrights authority , making them as to the thing , full parallel ( as to every eye they are ) hath there wrought some silence , so i doubt not , but it will follow here . it is not the apostles intention , gal. . . to speak of the birth-priviledg of the jews , nor yet the want of it in the gentiles , yet there he mentions both , neither is it his intention to treat of such a distinction of births , in the church . jewish or christian , but the hostile disposition of one , so born ; against another , yet in that place he plainly signifies such a distinction of births in either church , both jewish and christian . can any man deny that abraham had two sons of such different births , as the apostle from the hystory in genesis shews , v. , . ishmael is set out as a son of abraham , and upon that account we know he had the honour of circumcision , isaac had the same , but a degree of further honour with it , being born as ishmael was not ) by promise , and whatsoever allegory the apostle makes of it ( which is not to my purpose to examine ) yet in his reddition or application , he looks at the hi●story , not at the allegory , as the adverbs of time , then , now , ( neither of which are allegorised ) do demonstrate . and though ishmael may be a type of a justitiary , seeking righteousnesse by works , and persecuting those that seek a righteousnesse by faith , whether typus , factus , or destinatus i will not enquire , yet , i think , it will never be proved ; that ishmael was such a one , in his own person , persecuting isaac on that account ; which must be proved , if the apostle in his reddition do no look at the history , but the allegory as my adversary contends or else he speaks besides the purpose , [ then ] looks at the history denoting time , as none can deny , and [ now ] must not referre to the allegory without great absurdity . my interpretation ( as is said ) will not hold , in that according to it , there is no agreement , correspondency , or parity in the parts of the compound proposition , and i wonder ; what agreement , correspondency or parity there is , or can be , in the parts of this compound proposition , according to the interpretation opposed against me , confounding history and allegory together . thus it must be , as ishmael no justitiary , then jeered isaac , a sucking babe ( as my adversary out of hierome speaks ) who was not in capacity to look after any righteousnesse , so it is now ; justitiaries persecute those that do follow after righteousnesse by faith . if this glosse stand it should not be , so it is now , but rather , now it is otherwise . he that will come to a right understanding of the text , must refer this . verse to , and . looking upon verse , , , , . ( where the allegory is prosecuted ) as a parenthisis , seeing the words in v. . cannot be refer'd to the allegory in those words , where there is no mention made of persecution but to the history in the former . i am told , that the apostles distribution , cannot be , of a subject by its adjuncts , but , of a genus , into its species , because [ birth ] is neither substance , quantity , nor quality ; but an action , or a passion , and actions though they be capable of various modifications , yet logiscians ( as is said ) do not call them subjects . but doubtlesse the person borne , is and may be called a subject , and stands in a capacity of adjuncts , and i look to the persons here distinguished , some with more inferior , and others with more noble adjuncts . when i cite may master baine ( brought in against me as an adversary ) saying , the children of the flesh here , are those onely who in course of nature came from abraham , i am told , it is true , that mr. bayne so interprets the terme [ children of the flesh , rom. . . ] as i have cited him , which place he meant , but not the terme [ he that is borne after the flesh , gal. . . ] yea , p. . he saith , for though children of the flesh , in some other scripture ( meaning gal. . ) doth note out justitiaries , seeking salvation in the law , yet here ( rom. . . ) the literal meaning is , to be taken , a childe of the flesh , being such a one who descendeth from abraham according to the flesh . but how can mr. bayne possibly meane , gal. . ( as i am here told he doth ) when he speaks of the children of the flesh , when those words are not to be found there , [ but born after the flesh ] and those terms [ children of the flesh ] and [ born after the flesh ] ▪ are in this very place by my adversary distingushed . and though master bayne do not quote , gal . in that place which i mentioned , yet doctor abbot in thomsoni diatribam , p. . saith . circumcisus est ishmael , circumcisus & isaac , solus autem isaac , natus secundum spiritum , ishmael tantummodo secundum carnem , non est autem justificatus , qui natus est tantum modo secundum carnem , ishmael quanquam circumcisus , non est tamen justificatus , &c. here he plainly makes the birth of the flesh , an honour giving circumcision , though an honour inferiour to that of the birth of the spirit which justification accompanies , and he quotes gal. . . as a proof of what he speaks , and i am much engaged to my antagonist , for his quotation out of hierome . sicut ergo , tum ; major frater ishmael , lactentem adhuc & parvulum persequabatur isaac , sibi circumcisionis prerogativum , sibi primogenita vendicans , ita & nunc , &c. whence had he this prerogative of circumcision , but from this birth , that i speak of from abraham , and there is , the like prerogative of birth ; still continuing , or else there is no parity in the apostles reddition . here i shall take notice of a fourfold absurdity endeavoured to be fastened upon me . . that i understand this to be said of infants which then must be said to persecute , but i understand it not of infants , but of those , which sometimes were infants ; and had their birth in infancy , from such and such parents . . that i take [ being born after the flesh ] in the latter part to note a natural birth , but that is clean besides the apostles meaning , who considers persons borne after the flesh , not as borne by humane members and seed , but as born by a fleshly covenant , otherwise it would import no allegory , contrary to the apostles speech , ver . . which tells us these things are an allegory . if i should take it in one part of the proposition , in one sense , and in another part of the proposition , in another sense i should then quite spoile the agreement , which i am told must be in it , and then i might have been indeed argued against for an absurdity whereas it is said that the apostle considers persons borne after the flesh , not as born by humane members and seed , but as borne by a fleshly covenant , i say , that , that is false , as to the history , and i have shewed by reasons that have yet no satisfying answer that the apostle , v. , . lays down the history , which afterwards he allegorizes in five verses , and then makes application of the history , and not of the allegory , v. . . that to be [ born after the flesh ] should import , birth of abraham , as a beleever , and so natural generation , of each child of a beleever in that respect , ●ut then [ to be borne after the flesh ] would be common to isaac with ishmael , to him that is borne after the spirit , of the free woman by promise , with him that is borne after the flesh of the the bond-woman ; for to be borne of abraham , or a beleever agrees also to isaac , to him that is born after the spirit , of the free-woman by promise ; whereas to be borne after the flesh is taken in a sense from which isaac and we , that is , paul and other christian beleevers are excluded . that is , that certain clear truth by way of necessary corollary would follow , which that great doctor abbot , in the place quoted takes for granted , speaking of both births , and applying his tantummodo twice over to ishmaels birth , he clearly signifies , that ishmael had this honour , and that isaac had it likewise , and that which is far more noble together with it . . it is said , that i quite pervert the apostles intent , in taking [ to be born after the flesh ] to impart an honour , whereas the apostle mentions , birth after the flesh , as a debasement , takes it in the worser part , not as importing a descent from the father , but from the mother and that mother a bond woman , and therefore the children , servants , or bond●slaves , by reason of their being borne after the flesh . and doth not the apostle tell us , in the relation of the history , of their father as well as their mother ? does he not speak of one common father , in these words , abraham had two sons , as well as of two different mothers ? and i dare not take the boldnesse to exclude either . i confesse the apostle mentions [ birth after the flesh ] as a debasement , in putting it in opposition to [ birth of the spirit , ] yet i affirme , that he mentions it also , as an honour . as circumcision was a debasement in one respect , eph. . , and an honour in another , rom. . . phil. . . it was an honour to have circumcision in the flesh , they were thereby a people of god in covenant , but it was a debasement , being put in opposition to circumcission in heart ; and to the worshipping of god in spirit and in truth ; it was an honour to be born of abraham , after the flesh , and frequently mentioned in scripture as an honour , but an abasement , when it is opposed to the birth of god by the spirit . much more might be animadverted , but this is enough ( as i think ) to the cause , and i purposely avoid all that concernes the person , i know not what more may be said , but i finde nothing , as yet , said ; but that which instead of evincing the contrary ( being thoroughly examined ) is a more full confirmation , that in new testament-times , such a distinction of births , is in new testament-times continned , clearly hinted and taken for granted here , and in other scriptures fully exprest . chap. liii . matth. . . mark. . . luk. . . vindicated . that text in the gospel ( uttered by our saviour christ ) and recorded by three evangelists , comes now to be considered ; suffer little children to come unto me , and forbid them not ; for of such is the kingdome of god. in the whole narrative in gospel-records we may see first , the pious care of parents , or others in their stead ; to present infants to christ . secondly , the harsh entertainment that they found from the disciples of christ . thirdly , the good will of the lord christ towards them manifested . . in his displeasure against those that forbade their coming . . in his free admission of them . . in gratifying their requests that brought them . . in receiving them in his armes . in the words that we have in hand , we see . . their admission ; or at least charge given for it ; suffer little children to come unto me . . the reason , for of such is the kingdome of god. here is wont to be enquired . . what moved these thus to present their children . this by the evangelists is expressed ; that christ would put his hands upon them , and pray . which as they requested , so he condescended to answer , he put his hands upon them , and blessed them . they looked upon christ ( as it seemes ) as a great prophet highly in favour with god , and such were wont to bless in the name of god , and their blessing was highly prized . hands were used to be imposed as in sacrifices , exod. . . so on persons in blessing , gen. . the reason that moved his disciples to forbid their coming , can scarce be doubted . they saw men resorting to christ ; either moved by his doctrine , or his miracles , either to be instructed , or cured ; neither of these could be in their thoughts that presented these little ones . they were uncapable of his teaching , being infants ; and that they needed not his cure , being not diseased , and therefore they rebuked those that came to tender them . now to come to a clear understanding of the words , we shall lay first some positions concerning these infants admission , and afterwards come to the consideration of the reason . first , that these were infants , or as infants in an incapacity to learne ought from christ , and so actually to imbrace christ , or enter covenant themselves with him . which does appear . . in that they are called little ones , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . they were brought , and came not on their own accord . . in that christ took them up in his armes . . had they been capable by age of instruction , with what colour could any have denied them ? why might not they come as well as those multitudes that flocked to him ? . why were not the children themselves spoke to , to forbear to come , rather than those that brought them , not to bring them ? if they were capable of instruction , they were capable of rebuke . . why is there no word of instruction spoken to them ? the young man that came to christ , was instructed by christ in the same chapter . so should these have been instructed as well as blest , had they been in a capacity for instruction . secondly , as they were in an incapacity by reason of age to be taught , so they were not ( as was said ) diseased to have need of cure . this the disciples well knew that this was usual with christ to cure those that laboured under infirmities of all ages , and therefore would never have had it in their thoughts to have rebuked those that brought these , and the evangelist would never have concealed this reason , and mentioned another . such a thing as this i said was vented in a manuscript , but i knew not that ever any print had maintained it . now i am told that there is a book in folio entituled baby baptisme meere babisme , that doth assert it . if any man will trouble himself with the book or reasons , he may enjoy his liberty . he sayes the touch mentioned was in order to healing , but i shall rather believe the evangelist that referres it to blessing , mark . . thirdly , these were infants of such parents , that were in covenant with god , as appeares , in that christ who now was in the coasts of judea , was sent alone to them of judea in covenant with god , matth. . . and was a minister of the circumcision , rom. . and we see how facile he was to them , when his carriage was otherwise , and of another sort : when a canaanitish woman comes for her child , mat. . . this further appeares by that which they requested for these infants . this seemes to be yielded , they came ( saith one ) to christ upon the conceit that he was a prophet , and so they might bring children to him to be blessed ; and further sayes , if this reason prove any thing , it is , that the childrens parents were jewes , which is all that we contend for , the jewes as yet were in covenant with god. to this is said , if it be meant of all the jewes , and of the covenant of grace in christ , it is palpably false , contradictory to the apostles determination , rom. . , . i am sure , rom , . , . proves it to be above all contradiction true , and that rom. . , . hath nothing against it , i have largely shewed , which is past by in silence . fourthly , these infants themselves were in covenant , and stood in relation to christ , bearing his name , and being of his people ; and were not as heathens in their present state without christ ; aliens from the common-wealth of israel , and strangers from the covenant of promise . this is evident by their free admission by christ , and the reason by him given , of such is the kingdome of heaven . after some personal reflections which i am resolved to wave , i am told of the often complaint of the use of the word covenant , in so various senses , or rather sometimes none-sense by the paedobaptists , and again of their non-sense or proper gibberish , which language i resolve to bear , being the least of many thousands that herein i suffer . fifthly , they were admitted upon a common right equally belonging to all infants of covenanting parents , and not by vertue of any extraordinary priviledge peculiar to them , and not common to others . this is plaine . . by the general admission which he gives to infants on this occasion ; suffer little children to come unto me , and extraordinarium non facit regulam communem ; here is a general rule , all have admission , and therefore there is nothing extraordinary it is objected , these present infants onely were admitted , but though one say it , me thinks another should not be found to beleeve it , of such little ones is the kingdome of heaven , therefore let these little ones come , and onely these . . it was such a right that the disciples of christ ought to have understood , as plainly appeares by christs sore displeasure conceived against them , for forbidding their admission to him , and that must be a known right and not secret ; one indeed sayes , they were not admitted out of any known right common to others , but a peculiar priviledge as being elected ; for which piscator is quoted , when as piscator sylogistically concludes the contrary . his evasion of this argument is very well worthy of animadversion , the reason of christs anger was their hindring him in his designe , not the knowledge they had of their present visible title , this is but a dream , afterwards he saith , the truth is , this thing was done to these infants , not by reason of any visible title they had , or to enter them into any outward church priviledge , but to accomplish by his blessing their interest in the invisible kingdom of god by election . i would demand whether the disciples did understand christs designe , or whether they were bound to know it , or were their sinne not to know it ; whether they knew these infants to be elect , or whether they were bound to know their election ? neither of these having any ground ( election being of the secrets of heaven , and christ had not made known any such designe ) christ who condemnes anger without a cause as a breach of the sixth commandment , m●t. . . would not himself have been angry , where there could be no sin the alone just ground of anger . it is now confest that the disciples of christ ought to have understood that they were to be admitted ; but it was , either because they heeded not some particular intimation of his mind concerning those infants , or some general truth concerning christs office , and his readinesse to do good to all sorts of persons , as there was oppertunity offered , from which he ought not to be hindred by them , when christ himself assigns an open known reason , of such little ones is the kingdome of heaven , they that will may heed opposite conjectural reasons . it is confest that elect infants might be baptized were they known ; but in this case christ may be as sore displeased at mens non-baptizing elect ones , as he was at his disciples for forbidding the admission of these little ones . and let them take heed upon this account lest they suffer more from christs displeasure in not admitting elect infants to baptisme , than they can imagine that we shall suffer in the baptisme of those that are not elected . i am told that i have just cause to fear the displeasure of christ for admitting to baptisme those that are neither known to be elect , nor beleevers , but infants of parents , who are manifestly children of the devil , covenant breakers . if they be covenant-breakers as is here confest , then they are covenanters , for none out of covenant breakes covenant ; and i here professe that i will baptize none of whom i have not all assurance that they are the children of god. as to that adoption which is to the inheritance of priviledges , as those were , ezek. . . sixthly , they are here admitted by our saviour christ to a church-priviledge , proper to church-members , the israel of god ; they are admitted to a blessing , mar. . . blessing is a church-priviledge , num. . , &c. to the end of the chapter , the lord spake unto moses saying , speak unto aaron and his sonnes , saying , on this wise ye shall blesse the children of israel , saying unto them , the lord blesse thee and keep thee , &c. and they shall put my name upon the children of israel , and i will blesse them . they are therefore admitted to a church-priviledge ; the israel of god are under the blessing , little ones are ordered to receive this blessing , little ones therefore are of israel . the lords portion is his people , jacob is the lot of his inheritance , deut. . . these are the blessed of the lord upon this account , jerem. . . as yet they shall use this speech in the land of judah , and in the cities thereof , when i shall bring again their captivity ; the lord blesse thee o habitation of justice , and mountain of holinesse . children are within this number , they are the heritage of the lord , psalm . . . and consequently admitted by our saviour christ to this priviledge of a blessing . the authour that charges non-sense and gibberish on paedobaptists in general , there tells his reader , that my arguing is as though my wits went on wool-gathering , because i was not mindful to put my argument into an explicite sylogistical form , but now it is done for his satisfaction ; blessing is a priviledge of the israel of god , numb . . . . christ admits infants to a blessing . therefore he admits them to a priviledge of the israel of god or church-priviledge . it is objected that christ admits onely a few , but it is with a reason that gives admission to others of such is the kingdome of heaven . a great triumph is made of a speech of mine , page . of my answer , where i say we do not think that this blessing was baptising , or that these desired , or that christ intended their baptisme ; onely we affirme that a medium hence may be taken ▪ from whence we may inferre the right of infants to baptisme ; they that are admitted to one church-priviledg , may not be denyed another , whereof they are equally capable ; but infants are here admitted and order taken for their admission to one church-priviledge , of which they are no otherwise capable than of baptisme ; so that here is no direct precedent for baptisme in particular , but for church-priviledges of which infants are capable . none that are interessed in the church of christ which is his kingdome may be denied an admission to it by baptisme . a ground it is , not immediate expresse , but by necessary consequence . observation is made , mark this speech , if [ but ] be adversative , then he grants that infants are capable of church-priviledges ; not of baptisme , which overthrowes all his dispute . but that is left out which would fully explaine my meaning , and wholly take off the force of his reply . this act of christ is no direct precedent for baptisme in particular , but of church-priviledges in general . if he can but assume and make good with our socinian antibaptists ( who in the parts where i live , begin to triumph over antipaedobaptists , beating them down with their own weapons ) that baptisme is no church-priviledge ; then i shall confesse , that he hath wrested this argument out of my hands , and that this text as to this argument falls , otherwise it is of force and an undeniable consequence . i am now told , that , if this act of christs be a direct precept ( i intended precedent ) of church-priviledges in general , then it is of baptisme in particular , being a church-priviledge , that which is said of the genus , being true ( as logicians say ) of the species , quicquid praedicatur de genere , praedicatur de specie . whence it followes , he speaks inconsistencies . but he should have taken in all my words [ immediate expresse ] as well as [ direct ] and i think he that speakes of the genus doth not immediately , directly , and expresly speak of the species . but if it be otherwise , and that herein i was mistaken , i am here content to retract it , and confesse now , with help of this new light , that there is an expresse , immediate , direct precedent for infant-baptisme . concerning the reason given of admission of infants in that proposition of christs , of such is the kingdome of heaven : we have . the subject , of such . . the predicate or attribute , is the kingdome of heaven . the particle such cannot here have reference to their qualification : that those that were qualified as these , in humility , and meeknesse , had their interest ; sheep and doves as well as infants , are thus qualified . they are not proud , nor revengeful . that which the disciples took to be an impediment of force to hinder infants , and a just ground of rebuke of those that brought them , is that which christ understands in this reproof of the disciples , and admission of their infants ; but it was their want of growth , their littlenesse , which the disciples took to be a just impediment , and which occasioned their reproof : so that the particle [ such ] hath direct reference to the quantity ( as i may say ) not to the quality of these infants , to their infant-stature , or minority not to their meeknesse or humility . and so it is referred else-where expressely by our saviour himself ; who so shall receive one such little child , matth. . . the word is the same here , and there , it respects littlenesse therefore , and not meeknesse . the whole text may be thus fitly parathrased ; trouble not our master with such as these , say the disciples , there is no use of their coming , they need not his cure , and they are not capable of his instruction , they have no infirmity to be healed , no capacity to be taught ; it is fit for men of abler parts , not for infants to make their addresse to him , let them come , saith our saviour , and let not their infant-age exclude them , how little soever they are capable of the kingdome of heaven . for the predicate or attribute , the kingdome of heaven : this as is said , is meant of the kingdome of glory ; and on this hinge ( as is further said ) the answer to the whole argument turnes . the author therefore assumes his affirmation , and saith ; i determine the kingdome of heaven to be meant of the kingdome of glory , and gives his reasons . to encounter with this confident assault of his , i shall undertake these three particulars . . to make it appear that the hinge of the whole hangs not here . . that in his reasons given are nothing satisfactory , to evince that it must be meant of the kingdome of glory . . that in case it were granted him , yet it doth not at all advantage the lea●e . first , that all hangs not on this , appeares , in that our saviour had said enough in his order for admission of these infants , on which we can build our conclusion . those that are admitted to church-priviledges , they are church-members ; but infants are admitted by our saviour christ to church-priviledges , and therfore are church-members . however master tombes can interpret the reason , yet he cannot deny christs order for their admission , nor deny that it was a church-priviledge to which they are admitted . to illustrate it by a parallel . the apostle sayes , cor. . . the woman ought to have power on her head , because of the angels . the womans duty is there cleare , to be covered in token of subjection , though we do not agree what is meant by angels ; whether angels of glory , or gods ministers in the congregations that are called angels of churches ; our duty is as plain to give infants admittance as church-members , though the reason annext remaines controverted ; whether gods kingdome on earth , or the kingdome in glory be here meant by the kingdome of heaven . secondly , for his reasons ( which though i should yield , the cause is already gained ) there is not force in them . . saith he , the kingdome of god must be understood , mark . . as it is vers . . and luke . . as vers . . and matth. . . as it is in both those ; this is proved , because our saviour from their estate , inferres a likenesse to them in others for the same estate , apolog p. . this argument what colour soever it carries , yet it is not conclusive . it may be taken more largely in christs argumentation , and in a more restrained sense in his words of instruction or application , as in a place much parallel i shall shew , cor. . , . there we have the apostles reproof , vers . . and his reason , vers . . as in the evangelists we have christs assertion confirming his reproof , ver . . and his application , ver . . now saint , in the apostles reproof is taken more largly , than it is taken in his reason . a visible saint is meant in the first place , a real and glorified saint in the second ; visible saints may judge in small matters , for real saints in glory shall judge the world , shall judge angels ; and so it may be here , infants have their present title to the visible kingdome ; and men qualified as infants , shall only enter the kingdome of glory . his second reason , that christ directs his speech to the disciples already in the visible church , and therefore speaks not of the church visible , i know not how to make up into a reason ; if i understood it , i would either yield or answer it . the third reason , that the speech , mark . luke . . is like mat. . , . but there it is meant of the kingdome of glory ; ergo , so here is answered already . if mark . . luke . . be like matth. , . yet mark . . luke . . which we have in question ; is unlike to matth. . , . thirdly , were it granted him , that the kingdome of glory must be understood both in christs reason and application , yet he is nothing holpen . infants have right to the church visible militant , because they are in a capacity of entrance into the church triumphant , acts . . the lord added to the church daily such as should be saved ; not necessarily saved , but now ( having entered covenant with god ) they were in a capacity , and therefore added as visible church-members . infants standing in this capacity , ought to have admission likewise . it is said , that if this proposition were granted , that they have right to the church visible militant who shall be of the church triumphant , yet this right cannot be claimed but by those who are elect , and therefore from these scriptures so expounded , it cannot be proved that any other than elect infants are to be baptized . answ . if election or non-election must steere us in admission to baptisme this were to purpose interposed , but when there is nothing that can be objected against them as hindring their salvation it is sufficiently proved that it may not hinder their baptisme . that must not be pleaded against any as a barre to hinder their admission into the church on earth that will not hinder their admission into the church in heaven . chap. liv. reasons evincing the birth-priviledge and covenant-holinesse of the issue of beleevers . having already so largely insisted upon by scripture proofs , that children are in covenant with parents , and that priviledges of ordinances ( which necessarily imply a covenant ) do descend to posterity , i shall lay down certain grounds ; some of them making way towards , and others necessarily inferring of themselves the conclusion . first , this is of the nature of those things which descend from parent to childe , from ancestors to posterity , which is in their power to convey to their issue . there are those things indeed which are personally inherent in men , and proper to them , so that they cannot convey them to their issue ; there is no deriving of them to others by succession . as , . individual accidents of the body , wounds , scarres , or comelinesse of feature , these are so in the parent , that they are not conveyed to their children . . habits , or proper gifts ; whether acquired by pains , or infused . the son of a learned man inherits not his fathers gifts ; the son of an artificer is no such artist ; the son of a prophet hath not by vertue of birth the gift of prophecy ; nor is the son of a regenerate man endowed with saving grace for that reason . there are on the contrary those things that passe from parent to childe , which the parent by nature or special priviledge hath power to convey . as , . the essential or integral part of a species , with the natural properties that do accompany it ; so one brute beast brings forth another , one brid brings for another , and man brings forth one of mankind . . the priviledges or burdens , which in family or nation are hereditary , they are conveyed from parents to posterity , from ancestors to their issue ; as is the father , so is the child , as respecting these particulars . this none have questioned , and these things in hand being of the same nature , it is a faire propable ground of it self ( if evidence to the contrary from scripture be not cleare ) that they are thus still transmitted . secondly , it is so in kingdomes , common-wealths , cities , in corporations , families ; the son of a noble man is noble , of a free-man , is free , acts . . as the sonne of a bond-man ( where by the law of nations they are bond men ) is a bond-man likewise , exod. . . now we know that in scripture the church of god is frequently stiled by these names ; by the most honourable of them , mat. . , . mat. . . ephes . . . hebrewes . . ephesians . . to let us understand , that as cities , kingdomes , families , have their priviledges ; so the people of god in covenant have theirs ●ikewise . but we are told , object . you do very carnally imagine the church of god to be like civil corporations , as if persons were admitted to it by birth ; whereas in this all is done by free election of grace , and according to gods appointment ; nor is god tied , or doth tie himself in the erecting and propagating his church , to any such carnal respects as descent from men : christianity is no mans birth-right . protestant divines are taken up by the jesuites in the self same way for this very thing . a lapide on cor. . . saith ; a hence calvin and beza have drawn their opinion of a birth-righteousnesse , and say , that the children of beleevers are holy , and saved without baptisme ; because on this account that they are beleevers children , they are reputed to be born in the church , within that divine covenant ; i will be thy god , and the god of thy seed , gen. . . as children in the civil law are accounted free , whose parents are either of them free ; but ( saith he ) they are deceived , and gives his reason ; the church is not a civil common-wealth , but supernatural ; and there is no man born a christian , but spiritually new borne , and is made holy ; not civilly , but really , by faith , hope and charity infused into the soul . so stapleton on the same words in his antidotum , ( applying the spiritual antidote against calvins carnal poyson , ) saith ▪ b that jewes carnally descended from abraham or the children of christians may be made partakers of the covenant entered of god with abraham : birth according to the flesh does nothing . so also bellarmine speaking of the covenant with abraham , saith ; c it descends to us , not by carnal , but spiritual generation ; so that these men have sucked the spiritual meaning from the jesuites , and master marshal holds to the carnal imaginations of protestant reformers . they produce many texts of scripture , where this birth-priviledge in their thoughts is evidently set forth , jesuites contradict it , and upon this account it is a carnal imagination to conceive it . the apostle knew not ( saith one ) that god had so by promise , object . or other engagement bound himself ; but he was free as he said to moses after the promise made to abraham , to have mercy on whom he would , rom. . . if this be meant of any engagement of god to confer saving graces , or habitual qualifications on the natural seed of beleevers , the words then carry reason with them . but neither he nor his great friends will learn , to distinguish between gods conditional covenant ( contained in priviledges of ordinances ) and habitual saving graces , otherwise they know from moses , that god exercised this freedome in making choise of israel above all nations , and that the apostle knew , and in the same chapter lets us know , rom. . . that to them pertained the covenants , and that this was their prerogative for birth-priviledge , rom. . . we say the son of a free-man is free , the son of a noble-man is noble ; we never said that the son of a learned-man is learned ; we say that the son of a christian is a christian , as to interest in ordinances ; we never said that the son of a regenerate man is regenerate . it is further urged , object . if this were true that the covenant of grace is a birth-right-priviledge , then the children of beleevers are children of grace by nature ; for that which is a birth-right-priviledge , is a priviledge by nature . and if christianity is hereditary , that as the child of a nobleman is noble , the child of a free-man is free , the child of a turk is a turk , of a jew a jew , the child of a christian is a christian , then christians are born christians , and not made christians , and how are they then children of wrath by nature ; which whether it may not advantage the pelagians , and deniers of original sinne ; it concernes those that use such speeches to consider . to this i answer . it concernes those that presse these objections , to see how chamier , paraeus and other protestant writers answer them , when they are in their very words urged by jesuites . if they can reconcile galat. . . with ephes . . . then they have an answer . the apostle was by birth of the people of god in covenant , and yet by nature a childe of wrath . it is further said , object . to conceive that it is in gods churches as in other kingdomes , and after the lawes of nations , is a seminary of dangerous superstitions and errours . it is well that they have learned an artifice from these superstition-hating jesuites , to keep out the inlet of superstition among us : if there were no parallel held betwixt the church of god and other kingdomes , after the manner of the law of nations , but such that are seminaries of superstition ; they may do well to acquaint us how it comes to passe , that the curch in scripture hath the name of a city , family , kingdome ? similitudes ever carry some resemblance . if this were the alone ground , on which the birth-priviledge of christians were bottomed , they had said something ; but being only an illustration of it , and nothing more , they are over lavish in their censure . similitudes indeed may be over-stretched beyond their reach , and if they had laid down rules to declare where the similitude holds , and where it holds not ( as i have done in the birth-priviledge ) and made it appear that it holds not in that for which i produce it , they had said somewhat to the purpose ; read mal. . , , . and tell me whether there be any ground laid for dangerous superstitions . thirdly , it is so in all other religions , they keep up their priviledge of interest in the worship of their ancestors . the childe of a turke is a turke , the childe of a pagan is a pagan , the child of a jew is a jew : and it is the apostles argument in like case respective to ecclesiastical communion , that because sacramental communion rendered them one ecclesiastical body with christians ; so communion in worship will make one body with those of other religions , cor. . , , . see paraeus on the words , and cudworths true notion of the lords supper . there are common principles that are the same in all religions , and we must beleeve them to hold , unlesse scripture hold forth a difference . fourthly , god ownes children born in the church as by birth his , his servants , levit. . , , , . if thy brother that dwelleth by thee be waxen poor , and be sold unto thee , thou shalt not compel him to serve as a bond-servant , but as an hired servant , and as a sojourner he shall be with thee , and shall serve thee unto the year of jubile . and then shall he depart from thee , both he and his children with him ; and shall return unto his own family , and unto the possession of his fathers shall he returne ; for they are my servants . root and branch , parent and childe are servants of god ; as they were the servants of their master ; when they could do them actually no service , by reason of their relation to them ; so they are the servants of god on the same account . and as he owns them as his servants , so also he ownes them as by birth his children , ezek. . , . moreover , thou hast taken thy sonnes and thy daughters , whom thou hast borne unto me , and these hast thou sacrificed unto them to be devoured ; is this of thy whoredomes a small matter , that thou hast slain my children , and delivered them to cause them to passe through the fire for them ? if there were no birth-priviledge , how had god this property in infants ? and this david pleads , ps . . . o lord , i am thy servant , truly i am thy servant , and the son of thy hand-maid ; because he was borne in gods house , and was a childe of a servant of his ; he pleads his interest . fifthly , if the child be not in covenant , the parent and childe are heterogeneal , and respective to church-relation in the most opposite condition : the parent in the kingdom of god by vertue of the faith that he professes : the childe in the kingdome of satan by reason of his non-interest in the promise , and want of title to covenant-relation . but scripture makes them still as one , jewes children are jewes by nature , gentiles children are sinners , that is , gentiles by nature . the root being holy , the branches are holy ; parents not sanctified , children are unclean ; but parents being sanctified , they are holy . sixthly , if children be not taken into covenant with their parents , then the most godly of parents bring up children ; not in covenant , but for a covenant ; not in any present interest of relation to god , but at best in an hopeful expectation of it . they bring not forth children to god , but at best they have their desires to traine them for such a future visible relation ; but there is no such example in all scripture of a parent in covenant , training up the seed of their bodies for a covenant . no one in all new testament-scripture , ever bred up a childe in yeares to baptize him , no more than in old testament-scriptures they bred their children to circumcise them ; we read of many baptized in years , but we read of none borne of christian parents , kept till yeares of discretion to be baptized . — seventhly , if children be not received into covenant with their parents , but stand without covenant , and in no right of church-membership , then they are without any scripture-ground of hope of salvation , then they are as all others that are out of covenant ; without christ , without god , without hope . and because some have risen up against this argument with high clamours , though hitherto with feeble , or rather no reasons , i shall somewhat more enlarge my self in confirmation of it . that which the prime authours of , and chiefest sticklers for , the non-federation of infants freely confesse , which the general consent of their adversaries ( protestant writers ) unanimously upon scripture grounds conclude , that the present patrons can maintain with nothing but clamours , and such reasons ( improved to the highest ) which will equally conclude the hopes of the greatest drunkards , idolaters , adulterers , heathens ; that must be taken for an argument of force , and a reason conclusive this cannot be denyed ; but so it is here , as i shall make good in several particulars . . those of the church of rome , that have stood up against infants covenant-holinesse , do confesse that all infants going out of the world as they came into the world , in that estate perish , and so have provided a chamber in hell , which they call by the name of limbus infantum , and now since their limbus patrum by christs death is made empty by the fetching out all that were there in expectation of him , and the number of infants thus dying increasing , it is said by some that these two are laid together : howsoever it falls out with these places about which we have no reason to busie our selves , this position that infants thus dying without any covenant , or church-interest , do perish , followes as directly from their principles as any conclusion from its premises . . protestant divines who assert infant-salvation , and beleeve no such division of hell into chambers , and have other thoughts of the condition of infants , still bring this interest of theirs in the covenant of god as their ground , ( not prying into the secrets of election , nor urging prerogative above that which is written ) the covenant of god , gen. . . confirmed by the new testament-scriptures before mentioned . they very well know , that in case papists can wrest this covenant-interest of infants from them , they conclude according to scripture-ground their damnation : luke tells us , there were daily added to the church such as should be saved , namely to the church visible , as the text is clear , acts . . now if they stand not admitible into the church , they stand without hope of salvation ; see how the apostle joynes these together , ephes . . . without christ , being aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world . if any can conclude against the interest of any in the common-wealth of israel , that is , the church of god , and the covenants of promise ( which those do that will have them to be no church-members , nor to be taken into covenant with parents ) they sadly doome them to be without christ , without god , without hope . those that disclaime zuinglius his opinion , that hercules , socrates , aristides , numa , and such like heathens are now in heaven ; would be desired to shew how they cast those out , upon that account as heathens , and take in infants as great strangers ( according to them ) to any church-interest . infants want not sin for condemnation ; our first original estate being a corrupt estate , and by nature children of wrath , and putting them out of covenant , they can finde no scripture-way to entitle them to christ for redemption ; they seeme to conceive other hopes of the salvation of infants of heathens , that upon the same ground they may be charitable to the infants of christians , that with them are in the same posture with heathens , when they speak of hercules and other heathens as before ; yet speaking of the infants of heathens , they say , it is bad to say , that god doth not save some of the infants of indians pro bene placito , according to his good pleasure . for any warrant we can finde in scripture , it is as bad to say it of the parent as of the childe . the scriptures leave the whole of the family , root and branch under the fury and wrath of god ▪ jeremiah . . psal . . . . the present patrons of this non-federation of infants , can maintaine their salvation with nothing but clamours , and such reasons improved to the highest , that equally conclude the salvation of the greatest drunkards , adulterers , idolaters , heathens ; i shall now purposely for peace sake passe by those high clamors and bitter invectives that we meet with on this occasion , and come to take notice of the reasons produced , to exempt infants from this doom of condemnation , and all that i can find is one and the same thing to fly for refuge to prerogative ; this is my judgement ( saith one ) that god will have us to suspend our judgment of this matter , and rest on the apostles determination , rom. . . for satisfaction of which i need to adde no more than what i have said , page . of my answer , seeing it rests , & not one word yet replied to it . the text of scripture ( which we have over and over ) is , that god will have mercy on whom he will have mercy , telling his adversary , that it is bad to say that god doth not save pro bene placito , which no adversary of his will deny , but god is pleased in his word to make known the way of the dispensation of his mercy , otherwise the vilest person against whom in our ministerial way , we denounce gods judgments ▪ may reply that his hope of salvation is as good as the best , for god saves ex bene placito , and hath mercy on whom he will have mercy , and the best soul , in a case of disertion , will take off all his applications of comfort , with the close of that scripture , and whom he will he hardeneth , rom. . . and so the jews even in their rejection , ( of which the apostle speaks so largely , ) being cut off by unbelief , might have pleaded their hope of salvation , as well as in a beleeving condition ; we must therefore not look to the secret will of god , of which no reason can be given , but his good pleasure ; but into his revealed will , where he is pleased to make known the dispensation of this will and good pleasure of his , and so we shall learn not to carry our hopes beyond his promise . to that text of the apostle , eph● 〈◊〉 . . in which all out of covenant are concluded to be with 〈…〉 , it is said , though the gentiles were without hope , eph● 〈◊〉 . . in respect of the body of them , yet now and then , god called some , as rahab , out of the visible church , and therefore we may not determine universally that out of the visible church there is no salvation at all . but when rahab was thus called she was no more a gentile , as appears , ephes . . . as the ephesians had been , but in present were no gentiles , so also it was with her , neither she , nor they , were saved out of the church ; but brought into the church for salvation . chap. lv. a corollary for infants baptism . infant-baptism by arguments asserted . then it follows by way of necessary corollary , that infants have right to baptism , children of baptized parents are entitled to that ordinance . first , those that have been church-members , and admitted with the initiating sign and seal , are yet to be admitted , unlesse order be given to the contrary ; but infants have been church-members , and accordingly admitted by the initiating sign and seal , neither is there any order for the contrary ; therefore infants are church-membes , and still to be admitted . secondly , those that are under the covenant-promises of god with the body of his people , have right to baptism , acts. . . but infants are under the covenant-promises of god with the body of his people ; infants therefore have right to baptism . thirdly , saints , or holy persons have right to baptism : infants are saints , they are holy persons , rom. . ● . ● cor. . . infants therefore have right to baptism . fourthly , they that by birth according to the flesh , are in the bosome of the church , have right to baptism : but infants by birth according to the flesh are in the bosome of the church , gal. . . infants therefore ought to be baptized . fifthly , they that are admitted to church-priviledges have right to baptism , the leading priviledge ; but infants are admitted to church-priviledges , mark . . matth. . . luke . . infants therefore have right to baptism . sixtly , the children of the kingdome , that with others make up the kingdome of god , have right to baptism ; but infants are the children of the kingdome , that with others make up the kingdome of god , mark . . matth. . . luke . . infants therefore have right to baptism . seventhly , the heritage of the lord are to be admitted to baptism : but infants are the heritage of the lord , psal . . . therefore infants are to be admitted to baptism . eightly , those that are to be saved , are to be added to the church by baptism , acts . . infants are to be saved , and therefore are to be added to the church by baptism . in all of these syllogismes the minor is at large confirmed in the discourse before going , the major in each shall presently be at large confirmed , and so the conclusion will be undenyable . here it is objected with no small noise , that infant-baptisme wants an institution , we find no command for it in all new testament-scripture , where our warrant alone is for new testament-ordinances . neither have we any example in the new testament of an infant baptized ; whatsoever then our arguments are , this concludes it to be without warrant . to speak to these , and first to the institution . the institution spoken to in this objection , either is an institution of the ordinance of baptism it self ; or else an institution with limit to infant-age ; for baptism it self they will not deny that we have warrant in the new testament ; john was sent to baptize in the nation of the jews , john . . and the apostles have the● commission matth. . . to baptize all nations . for an institution with limit to infant-age ; we heard but even now there was no institution in the old testament for infant-circumcision . the institution gen. . . is for males without limit in respect of growth : i am sure it cannot be affirmed that there is any institution of baptism in the new testament , with limit to any determinate age or growth . this ob●ection if it have force in it , followed home , will overthrow all baptism at any age , and every other new testament-ordinance whatsoever . suppose a man of , , , , . years of age seeketh baptism . according to this rule , he must bring a prescript for one of this age to be baptized , and the same also for the lords supper . but it is replied , beleevers of any age may be baptized , beleeve , and the age is not regarded . this will be easily yielded , if they be not already baptized , but then the institution with limit to infancy is waved ; and upon the same account church-members in covenant of any age , ought to be baptized , and so the institution is not in question about that there is an agreement . but whether infants be in covenant , or whether they be any church-members , is to be disputed , which already is satisfied . . i say those words of our saviour . matth. . . disciple all nations , baptizing them , &c. do comprize infants in them as well as men of years ; infants serving to make up a nation as well as parents . the infants of nineveh did make a considerable party of the city of nineveh . the infants of any nation make up a part of the nation , and the nation where they came was to be discipled , and baptized . and that infants are here comprehended , farther appears by this argument . in the same sense and latitude as nation was taken in respect of the covenant of god , when the covenant and covenant-initiating sacrament was restrained to that one onely nation , where the●r commission was first limited ; in the same sense it is to be taken ( unlesse the text expresse the contrary ) now the commission is enlarged . this cannot be denyed of any that will have the apostles to be able to know christs meaning , by his words in this enlarged commission : but nation then ( as is confessed ) did comprehend all in the nation in respect of the covenant , and nothing is expressed in the text to the contrary ; therefore it is to be taken in that latitude to comprehend infants . this argument hath strength from that of the apostle , acts . ● . yea are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed . as it was with the kindred of abraham in respect of covenant-holinesse ; so it is with all kindreds of the earth , they joyntly make one party in the covenant but infants of abrahams kindred were in the covenant , and of the nation , in respect of covenant-blessednesse . but it will be said , that an exception of infants is implied , in that all of the nation must be discipled before they be baptized : but infants are not capable of being discipled ; and so they are made uncapable of baptism . i answer . . here is implied that they are of capacity to be disciples , in that christ sends to disciple nations , and they serve to make up the nation . . it is the way of scripture-speaking of an universality of a people in a land , expressely to except infants in case they be to be excepted , as we see in the judgement that befell israel in the wildernesse , to the cutting off of those that came out of the land of egypt , numb . . . and in the covenant entered by the body of the nation of all degrees and sexes at their returne from babylon , nehem. . . and an exception could be no where more useful and necessary than there ; to let us know that it is otherwise with gentiles in this particular , then it was with the jewes , that the nations where their commission thus enlarged , were herein differenced from the nation to which their ministry was first limited . . let that text of the prophet be well weighed , where speaking by the spirit of prophecy of the rejection of the jewes , and the glorious call of the gentiles in their stead ( in that ample way as it is there set out ) he hath these words : behold , i will lift up my hand to the gentiles , and set up my standard to the people , and they shall bring thy sonnes in their armes , and thy daughters shall be carried upon their shoulders , isa . . . if there were but such an hint as that , by way of prophecy , to have left them behinde , we should from some , have heard of it with a noise . . in the lord christs own dialect , who is best able to expresse his own meaning , they are disciples . to belong to christ is to be a disciple of christ . this is plaine from our saviours own mouth , comparing his words recorded in matthew and in mark , to give a cup of cold water to drink in the name of a disciple , it is in the one , matth. . . to give a cup of water to drinke in my name , because ye belong to me , it is in the other , mark . . to belong to christ , to be a disciple of christ , and to bear the name of christ is one and the same thing with our saviour . now that infants are of the number of those who as disciples in christs account do belong to him , and bear his name , is yet farther plaine by another text of saint matthew , matth. . . where christ setting a little childe in the midst of his hearers , saith , whoso shall receive one such little childe in my name , receiveth me . by all which it appeares , that which is done to infants , is done to disciples , & hath a glorious reward as done to disciples . infants therefore are disciples of christ , are of those that do belong unto him , and beare his name : who then is not afraid to refuse them who will receive christ ? who will not baptize them that is willing to baptize disciples in the name of christ ? for that part of the objection , that there is no example in new testament-scripture on infant-baptisme . i answer . first , for an example of baptisme with limit to any one precise number of years , or dayes ; we have but one that i know ( if that ) in scripture , and that is of christ , who was ( as is computed ) about the age of thirty , when he was baptized , if this be prest and followed , all must at that alone be for baptisme , and no other of any age may be baptized . secondly , there are many things of which we make no question , and yet we have no example of them : i have instanced in the trial of the suspected wife by the water of jealousie , that there is no example for it in all the old testament-scripture ; and for womens receiving of the lords supper , there is not a particular institution , or any particular expresse precedent for it in the new testament ; they cannot give us any instance of any one trained up by believing parents for baptisme , and assoon as he could give an account , baptized ; not one childe of a beleever brought up for covenant , and not in covenant . one goes about to give instance of particular precedents for womens receiving the lords supper . . and instead of a precedent urges , cor. . . as an expresse command in formal termes for women , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending both sexes . to this i have replied in my answer , pag. . we are then furnished with an expresse command in termes as formal , and with an example to boo●e of womens circumcision ; and so the difference between circumcision and baptisme ( so often laid in the dish of paedobaptists ) here falls to the ground ; ye on the sabbath-day do circumcise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man , john . . if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man on the sabbath-day receive circumcision , that the law of moses should not be broken , john . . here is moses his command , the jewes practice , with christs approbation , in the same comprehensive latitude in regard of both sexes , as in saint paul for receiving of the sacrament of the lords supper . and if arguments borrowed from grammer use of words , be of that force ; you see what they have proved , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in one sacrament , so it is to be taken in another : but in the sacrament of circumcision it is limited to the male only , to which accords that logick rule ; omne analogum stans per se , stat pro famosiori analogato . to this is replyed that the subject matter of the command as well as the grammar use of the word , proves females to be included , but then his expresse formal command is lost , they are not exprest , but included , and by consequence onely , which will not be denied . he farther sayes , that cor. . . is an expresse command in formal termes of womens receiving the lords supper ; we being many , are one bread , and one body , for we are partakers of one bread . i demand , whether the apostle speaks in the person of christians , or in the person of women ? not of women sure , for he takes in himself , and he was a man , and then the formality of an expresse example falls . he brings acts . . that the disciples on the first day of the week came together to break bread . here is an example as expresse and formal , as the former . they cannot infallibly prove by help of consequence , much lesse expressely , that there was a woman there . at that night-meeting there might be none but men , as at the first institution . it can never be an expresse example till it be made to appear that none are disciples but women . thirdly , the examples that we have of a whole houshold , being baptized ; if some had them in hand , would be sufficiently formal ; but any thing will serve as an expresse proof , when they have a mind to affirme it , and nothing will serve to evince it by consequence , when they have a mind to deny it . but as disciples are women , so families have children . there are families without children , and there are disciples there are not women . the commission is to disciple nations , and baptize them . providence hath happily ordered that nations have been brought in , and their infants received to baptisme . in the primitive times housholds were baptized , without mention of exclusion of children , in after-ages housholds have come in with their children . secondly , it is yet objected , men must believe and be baptized , mark . . repent and be baptized , acts . . infants can neither beleeve , nor repent , therefore they may not be baptized ; and will it not as directly follow , that when they can neither believe nor repent , they must be damned ; let them frame an answer to the one , and then they have answered both ; that which will speak for them to receive them into heaven ( notwithstanding those scriptures that threaten condemnation to men in unbelief and impenitency , ) will speak also , to receive them into the church by baptisme . thirdly , some say , where is it said in so many words , infants must be baptized ? bring us those words , we abhorre syllogismes and consequences . to deale with them with their owne weapons ; where is it said that infants must not be baptized , where are those words written ? if they care not for our consequences , we shall not care for theirs . they have answered . negatives cannot be proved . to this we answer . . where is that said ? we finde it no where in scripture , that negatives cannot be proved . . christ proved negatives , that himself was not a spirit ; a spirit hath not flesh and bones , as you see me have , luke . . that god was not to be tempted , mat. . . . if negatives cannot be proved , then negatives are not to be believed , ours is an affirmative which they yield may be proved , theirs , is a negative which they say cannot be proved , we then have the better of it , there is hope of proof on our side , theirs is desperate . to help the reader in a word for the necessity of consequences : if those be fools that cannot gather consequences from scripture , to settle their faith upon them , then much more those that deny them ; but such are fooles by our saviours own testimony , that cannot gather consequences from scripture to settle their faith on them , luke . , . o fools and slow of heart to beleeve all that the prophets have spoken , ought not christ to have suffered these things , and to have entred into his glory ? those were fools and dullards that did not beleeve from the scriptures of the prophets , that christ must suffer and enter unto glory . but those words are no where in expresse words written : it is alone by consequence from the prophets words that we know them . somewhat i have spoken to those that reason in this sort , lest they should be wise in their own conceit , i will have no more to deal with them , lest i be thought to be like them . fourthly , there is a great flourish made by some , as though antiquity were against infant-baptisme , and famous flourishing churches never received it : in which some have taken much pains , but never did men travel in a businesse to lesse purpose , as all may see that will take the pains to read what they have wrote , and bring it home to that which lies upon their hand to prove , which is , that infant-baptisme is not ancient , as is pretended , that there were some ages of the church in which it was not in use . in all of which search of theirs and help that they have found from the greatest antiquaries of the socinian party , no friends to the baptism of infants , they cannot finde one writer of any kinde whatsoever , or wheresoever , from the day that john baptized in jordan , and in aenon near salom to this very year , that hath said , and left on record , that there was no such custome as infant-baptism in his dayes ; and when so many have expressely affirmed that the original , was from the apostles , and that no beginning of it in the church can be found , till some one appear in contradiction to assert the non-usage of it in his time , let any indifferent reader judge to what purpose all serves that can be said . the primitive times had not musical instruments in their congregations , they had not altars , images , they erected not temples to saints , this we hear from writers in their several ages , and in case they had not infant-baptism ( when the church of the jewes had infant-circumcision , and the ancient , made baptisme to succeed circumcision ) and never any one mention their non-usage of it , or give any reason concerning it , is above a wonder , the prime argument to render this practice to be of lower standing , than is pretended , is the silence of some authors of ancient , who times in their workes ( as is said ) do not mention it , as ignatius , clemens alexandrinus , athanasius , epiphanius , and eusebius , if it had been known in their times , why do they not once mention it ? to this , much might be said . . every writer doth not treat of all subjects , nor deal in all arguments , some have written in our age , and infant-baptism is not found in all their writings , shall after-ages infer upon their silence that infant-baptisme was not used in our times ? . if some writers do not mention it , yet others in the same time , or neer about , speak fully to it . . master marshal full proofs of it , in several of the authors that are said to be silent in it , as clemens alexandrinus , athanasius , and that in epiphanius , that doth necessarily imply it . and those that minde farther satisfaction of his objections , drawn from the questions put to the baptized , and the delay of baptisme by some , they may finde it in his answer , and if he ingenuously confessed , that he craved the help of some learned antiquaries , it speakes but little ingenuity in those that once and again upbraid him for it . i have put to the adversaries seven queries concerning the practice of antiquity about infant-bapti●me , with some observations also about it , in my answer of his letter , page . to the tenth , which i thought might give some satisfaction to all that which hath been spoke to this thing , but have received no answer ; it is said by one that the determination mentioned by cyprian , so farre as he can finde by search , is the spring-head of infant-baptisme , which upon challenge made , he thus explaines . i did not deny that i found infant-baptism practised before , but that the determination of that councel was the spring-head that is the first determined rule or canon , by force of which , it hath since continued in a stream , and this is true . it seemes the river had runne some hundreds of years before the spring-head brake forth , but not in such a channel as a determinate rule or canon , when it is well known that infant-baptisme was not in that councel of bishops at all agitated , much lesse determined ; it was not put to the question , but taken for granted by all that were present . the dispute and the determination was upon that which fidus questioned , which was the baptisme of infants before eight dayes old , and not infant-baptisme ; how could he mean that it hath since continued in a streame , by vertue of that determination or canon , when he very well knowes there was neither determination nor canon upon it , nor yet any need of it ? they determined that which in their meeting was put to the vote , that an infant under eight dayes might be baptized . so that this quaere , as all the rest , stands unsatisfied , and antiquity cleared for infant-baptisme . it is yet farther said , that many learned men in former and latter times , take infant-baptisme onely for an unwritten tradition ; giving us a list of popish writers that have spoke to this purpose , a cardinal in a popish councel , bennus , bellarmine and erasmus that had scarce stept over the threshold from them : to which we answer , that it is no marvel , if these making it their businesse to parallel unwritten traditions with scriptures , some of them to preferre them before them , and knowing infant-baptisme to be in honour in all churches , do pin it upon unwritten tradition , that so they may advance the honour of unwritten tradition with it , yet even these cite scriptures for it , and so marre their own market of traditions , as those that procure them are forced to acknowledge . when bellarmine would argue the scriptures imperfection , and assert a necessity of unwritten tradition , then he can affirme that infant-baptisme , hath no other foundation , but when he will defend infant-baptisme against those that matter not tradition , he can finde scripture for confirmation : foreseeing this objection an answer is brought out of bennus , that some things may be proved out of scripture , when the true sense of scripture is evident ; and infant-baptisme is proved from john . . but the sense whereby to prove it is manifest by tradition , becan . manual . lib. . cap. . sect . . it is very well known that these jesuites will say as much of any point of faith , and leave the whole meaning of all scripture to rest on the churches interpretation , continued by tradition . as to the quotation of protestant authors , so many of them as have kept up the honour of scripture , and made no defection from that way , it onely speakes their boldnesse to affirme that any of them ever dishonoured infant-baptisme in that way , as to settle it upon unwritten tradition , or to fixe it on such a bottome . they very well know , that , as they defend the scriptures full perfection , and make it their businesse to oppose all that would , have it ek't out by any thing that is unwritten , so , they assert infant-baptisme on scripture-foundation . can they think that they have to deal with such weak adversaries , that whiles against their party they contend with scripture-arguments , that infants ought to be baptized , they will yield up the cause on the other hand to papists , and confesse the insufficiency of scriptures . but the homonymie or various acception of the word tradition , may deceive the unwary reader ; sometimes tradition is taken in the proper sense , for that which is delivered , or handed over from one to another , in this sense , every point of faith is a tradition , and so is baptism it self , as well as infant-baptisme in which sense paul takes it , thes . . . stand fast , and hold the traditions , which ye have been taught , whether by word , or our epistle . sometimes tradition is taken for that which is delivered in word , without writing , as there is distinguished a tradition by word , and a tradition by epistle ; what paul taught in his epistles is a tradition , and what paul delivered by word of mouth is a tradition , and both must be held . here somewhat seemingly is spoken for unwritten traditions by the apostle . for solution of which our protestant divines have taught us to (a) distinguish between the doctrine it self that is delivered to us , and the way and manner of delivery . so chamier de canone fidei , lib. . cap. . sect . . the former of those might admit of many sub-divisions . the way of delivery is either by writing in the scriptures , or by lively voice by gods ministers , as chamier farther observes , sect . . here again we must distinguish between words and things , the words that are uttered and the doctrine that these words contain ; all words are not written , all our words in sermons are not written in the scriptures , all pauls words in his sermons are not written in scriptures , as appears by his distinction before delivered , by word or epistle , but the doctrine it self that we deliver is contained there ; paul preached nothing but that which moses and the prophets said should come , acts . . yet there were many words delivered by him , which moses and the prophets never spoke ; b they yet teach us to distinguish between that which is expressely written in the scriptures , and that which is by evident consequence thence deduced : amesius defending the scriptures perfection against bellarmine , introducing unwritten traditions , saith , c the question is not whether in so many words all necessary truths are contained in the scriptures , but whether they may be gathered from thence , in any expresse speech , or necessary consequence ? bellar. enervat . cap. . thes . . let doctor sclater in this be heard , who speaking to this point , saith , thus informe your selves , . where generals are delivered , there are all particulars comprized in those generals intentionally delivered , because generals comprehend particulars . . where principles and causes are delivered , there effects are also intended , as being virtually contained in their principles . . where one equal is taught , all of like reason it taught , quia parium par ratio , and where there is par ratio , there is par lex : where there is like reason , there is like law . so take contents of scripture , no instance of any point of necessary , or but convenient faith and practice , can be given but what is delivered in the written word . doctor sclater in thes . . . and when they have well weighed these things they will finde small cause to believe that they have any advantage from these authors . field ( it is said ) sayes , the fourth kinde of tradition is the continued practice of such things as are neither contained in the scripture expressely , nor the examples of such practice there delivered , though the grounds , reasons , and causes of the necessity of such practice be there contained , and the benefit or good that followeth it . of this sort is the baptisme of infants , which is therefore named a tradition , because it is not expressely delivered in scripture that the apostles did baptize infants , nor any expresse precept there found that they should do so , yet is not this so received by bare and naked tradition , but that we finde in scripture to deliver unto us the grounds of it . if they will subscribe to that part , that the grounds , reasons , and causes of the necessity of infant-baptisme are contained in scriptures , then i will subscribe to the other , that those words , infants ought to be baptized are not the scripture . then doctor prideaux is brought in , who sayes , paedobaptisme rests on no other divine right then episcopacy , but we are not told whether doctor prideaux goes about to bring down infant-baptism to unwritten tradition , or to bring up episcopacy to divine right according to scripture . and out of these premisses this conclusion is inferred , that the ancients and learned afore zuinglius did account infant-baptisme to have been an unwritten tradition , having reason from scripture not evident of it self , but to be received from the determination of the church . which for ought that i can discerne is thus gathered , some papists to set up unwritten traditions have , in contradiction to themselves , fastened infant-baptisme upon it , of which onely one lived before zuinglius . some protestant writers , every one of them living after zuinglius speak not one word to the purpose : ergo the learned before zuinglius did account infant-baptisme to be an unwritten tradition . me thinks the scripture-arguments which may be found in authors far above zuinglius his standing , as in aquinas . part . quaest . . art . . august . de baptis . contra donat. lib. . cap. . with others , might with more strength conclude , that they rested on a written foundation , and were not satisfied with unwritten tradition . chap. lvi . the reality of connexion , between the covenant and initial seale , asserted . the several minor propositions , in the syllogismes before laid down , being proved at large , in the foregoing discourse . so that nothing more needs to be added , yet if there be no necessary connexion , between the covenant , and the seale , the major propositions , will yet be called into question . though it be granted , that infants be church-members , are in covenant , have the promises , are saints , are in the bosome of the church by birth-priviledge , are children of the kingdome , &c. yet it will be said ( though most unreasonably ) that they are not yet to be baptized , i shall therefore . bring scripture proofes for the real connexion between the covenant and the seale , clearing those scriptures from exceptions taken against them . . i shall make it good with arguments or reasons . . i shall returne answer to objections brought against that which is here asserted . that all in covenant , are to enjoy the initial seal of the covenant , let the words of god himself , in the institution of circumcision be considered , gen. . , , , , . i will establish my covenant , between me and thee , and thy seed after thee , in their generations , for an everlasting covenant , to be a god unto thee , and to thy seed after thee . thou shalt keep my covenant therefore , thou , and thy seed after thee , in their generations . this is my covenant which ye shall keep , between me and you , and thy seed after thee , every man-child among you shall be circumcised , and ye shall circumcise the flesh of your foreskinne , and it shall be a token of the covenant betwixt me and you . and the uncircumcised man-child , whose flesh of his foreskin is not circumcised , that soul shall be cut off from his people . here we see . a covenant entered . . a seal appointed , as the apostle , rom. . . calls it . . the necessary connexion between the seal and covenant declared . they are to be circumcised , because they are in covenant , having interest in the covenant . they have together with it , interest in the initial seal , against this is objected . first , all the force of this proof hangs on the particle [ therefore , ] verse . and may be rendared ; and thou , or , but thou , as well as , thou therefore , and is by others rendered . tu autem , and tu vero , which are neither of them illative termes . . we have no reason but that it may be an illative as well as a copulative , and being an illative particle , he hath no exception against the strength of it . . i deny , that all the force of the proof hangs on that particle ; look farther on into verse . this is my covenant , which ye shall keep between me and you , and thy seed after thee ; every man-childe among you shall be circumcised , and take in with it acts . . and he gave him the covenant of circumcision ; and so abraham begat isaac , and circumcised him the eighth day , &c. and let them at more leisure finde an answer to this argument . that which god himself calls by the name of a covenant , ought not to be separated from it : but god calls circumcision by the name of a covenant , ergo they ought not to be separated . . let them consider the relation in which the apostle puts this sacrament of circumcision to the covenant , rom. . . an instituted appointed signe and seale , is not to be divided from that which it signifies and seales , circumcision was an instituted appointed signe and seale of the covenant ; therefore it is not to be divided from it . secondly , it is said , if it were granted , that [ therefore ] is the best reading ; yet that the inference , verse . should be made from the promise only , verse . i will be a god to thee and thy seed after thee , and not as well , if not rather from the promise , verse . of giving to him and his seed the land of canaan ; i finde no sufficient reason given . this reference engages the adversary , . in a contradiction to himself , who sayes elsewhere , the promise of the gospel was confirmed to abraham by the signe of circumcision . he also contends that it was a mixt covenant , made up of spiritual and temporal mercies , and then it must take in the spiritual as well as the temporal promise . all that know the nature of covenants , and use of seales , know that the seale ratifies all that the covenant containes : but the covenant ( according to him ) contained not barely the promise of the land of canaan ; and therefore the reference , must carry it farther than the land of canaan . . it engages him in a contradiction to the apostle , who makes circumcision a signe and seale , not alone of the land of canaan , but of the righteousnesse of faith . thirdly , it is said , but if it were yielded , that the inference were made peculiarly from the promise , verse . to be a god to abraham and his seed ; it must be proved that every believers infant childe is abrahams seed , afore it be proved that the promise belongs to them . it must either be proved that they are abrahams children ▪ or have the priviledge of the children of abraham , which from genesis . . rom. . . is sufficiently proved , especially being confirmed by those texts that carry the covenant in gospel-times to the issue . and for his exception that the covenant was not made to every childe of abraham , though it were true , yet it would not serve his purpose , provided , that we in gospel-times are under the same covenant as was isaac , to whom the promises were made , if some of abrahams children were left out , that concerns not us , so that we are taken in ; yet the instance is very weak to prove it . as appeares ( saith he ) verse . concerning ishmael , and heb. . . that ishmael was himself in covenant , though not established in covenant , ( as god there , and verse . promised concerning isaac ) not his seed never received , appeares not alone by the signe and seale which he received , verse . which yet is sufficient ( for god to seale to a blanke is very strange ; to signe a covenant to a man never in covenant ) but also from gal. . . what saith the scripture ? cast out the bond-woman and her sonne , for the sonne of the bond-woman shall not be heir with the sonne of the free-woman . a man cast out of covenant , was before casting out , in covenant ; ejection supposes admission , unlesse we will give way to our authors dreame of ejection by non-admission . he was cast out after the time of the solemnity of his admission by circumcision , as may be seen , gen , . for that of heb. . . it is a mystery what he will make of it , unlesse he will conclude , that because abraham sojourned in the land of promise , that therefore none were in covenant that were not taken into that land ; so moses and aaron will be found out of covenant . it is further said , as for a visible church-seed of abraham , that is neither his seed by nature , nor by saving faith , nor by excellency , in whom the nations of the earth should be blessed , to wit , christ ; i know none such in scripture , therefore some men have fancied such a kind of church-seed , as it is called . i know not how saving faith comes in , when a faith of profession will serve the turne ; the whole of abrahams seed had circumcision as a seale of the righteousnesse of faith , when many of their parents had no more than a faith of profession . fourthly , were all these things yielded , yet the proposition ( as is said ) would not be made good from hence . all these we see are made good against his exceptions . let us now see the strength which is reserved for the last push , for overthrow of this proposition . the inference is not concerning title or right of infants to the initial seale , as if the covenant or promise of it self did give that ; but the inference is concerning abrahams duty , that therefore he should be the more engaged to circumcise his posterity . this should rather have been left to us for the strengthening of our proposition , than have made use of it himself for refutation of it . it was abrahams duty to give them according to gods command the initial seale : in this we are agreed : whether it will thence follow that they had right and title to it , or were without right , let the reader determine . it is further said , he was engaged to circumcise onely those that are males , and not afore eight dayes , and not onely those that were from himself , but also , all in his house whose children soever they were , which apparently shewes that the giving circumcision was not commensurate to the persons interest in the covenant , but was to be given to persons as well out of the covenant as in ; if of abrahams house , and not to all that were in the covenant ; to wit females , which doth clearly prove that right to the initiall seale , as it is called , of circumcision , did not belong to persons by vertue of the covenant , but by force of the command . if it could be proved that abraham kept idolaters in his house , professedly worshipping a false god , and gave circumcision to them in that faith and way of false worship ; it would prove that a man might have the seale , and not be in covenant ; but it would not prove that he might be in covenant , and be denied the seale , and then infant-baptisme might be of easier proof . though they were not in covenant , though they were not holy , yet they might be baptized . but i will not yield so much ; i do not believe that abraham carried circumcision beyond the line of the covenant , and that he had those in his house which were aliens from god ; seeing i finde that testimony of the lord concerning him , gen. . . for i know him , that he will command his children , and his houshold after him , and they shall keep the way of the lord to do justice and judgement ; that the lord may bring upon abraham that which he hath spoken of him . and that resolution of joshua , that if others would serve the gods that their fathers served that were on the other side the floud , or the gods of the amorites in whose land they dwell ; yet he and his house would serve the lord , josh . . , . as it is a private mans duty to serve the lord , and not idols , so it is the master of the families duty to see that the lord and not idols be worshipped in his house . as i do beleeve that if any of our adversaries had a profest heathen in his family , he would not keep him there , and not chatechize him , and that he would not during his profession of heathenisme baptize him : so , i beleeve concerning abraham , he catechized all that he took in as heathens , and did not circumcise them in their heathenisme . this some paedobaptists ( as is said ) are forced to confesse , when they grant the formal reason of the jewes being circumcised , was the command , and the covenant he makes only a motive . i wonder what need there is of an argument to force such a confession . the reason i say , why jewes were circumcised , and christians baptized , is the command ; were there a thousand covenants , and no institution of a signe , or seale , such a signe or seale , there could have been no circumcision , nor no baptisme . the command is the ground , and the covenant is the directory to whom application si to be made . we say , all in covenant are entituled to the seale for admission ; but we pre-suppose an institution . they will have all beleevers , and all disciples baptized , which they cannot conclude upon their faith and knowledge barely , but upon the command to baptize beleevers and disciples ; so that the command is with reference to the covenant , with reference to interest in the covenant . from these foregoing exceptions a conclusion is drawne , that all this doth fully shew , that the proof of the connexion between , and the initial seale without a particular command for it , is without any weight in it . and i conclude , that it fully shewes that the proof of the connexion between the covenant and the initial seale , ( pre-supposing the institution of such a seale , and a general command ) is of that weight that all are meere frivolous trifles that are brought for exceptions against it . another scripture holding out the connexion between the covenant and initial seale is , acts . , . repent and be baptized every one of you , in the name of jesus christ , for the remission of sinnes , and ye shall receive the gift of the holy ghost , for the promise is unto you , and to your children , and to all that are a far off , even as many as the lord our god shall call . here i must mind the reader of that which i have already spoken on this text , concerning this text , chap. on which words after a brief analasis ( which there may be seen ) i have grounded this argument , they to whom the covenant of promise appertains , have right to baptisme . but the covenant of promise , belongs to men in a church-state , and condition ; together with their children , therefore , those that are in a church-state , and condition , have right to baptisme together with their children . my businesse being then , to assert the just latitude of the covenant ; without respect to baptisme or any other seale , i spoke only to the minor proposition , that the covenant extends it selfe not alone , to men professedly in a church-state , but also to their children with them , and to that i think i have there spoke sufficient . now i am put upon the proof of the major . that they , to whom the covenant of the promise appertaines , have right to baptisme . if this faile , it must be confest , that the ground of infant-baptisme , as to this text , falls with it , seeing their right is not asserted , quâ infants , no more than the right of men of growth or men of yeares , quâ of growth , or in yeares , but as they stand in reference to god in coventnt , and this is clear in the text. be baptized , for the promise is to you , and to your children . because they are vested in the promise , they have their right and interest in the seale . if this do not hold , the apostles argument falls to evade this full and cleare argument , one is bold to say , that in the expounding of these words there are almost as many mistakes as words , when words are only brought to convince us , of so many mistakes , though in a multiplication of exceptions . first , the exposition is commonly carried as if the promise there meant , were the promise , gen. . . to abraham and his seed , and this expounded as if it were meant that god would be a god to every believer , and to his seed , in respect at least of visible church-membership . when a promise is mentioned , and a seale , any man but he will presently understand that promise , which is ra●ified by such a seale . for discovery of their mistake that make any other reference of it , i shall referre the reader to what i have said on these words . chap . and to master cobbets vindication , part. . chap. . sect. . secondly , it is said , they expound [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acts . . ] as if it were a promise of a thing to come some outward priviledg to be conferred on them and their children , whereas the chief thing meant in the speech i● , that as is expressly said by paul , acts . , . yet no man is quoted for this exposition of a thing to come , but on the contrary quotes master cobbet against it . it is meant of a present right for as yet they were not broken off from the olive , not gentiles g●●●fed in , in the instead . thirdly , it is said , it is taken as if [ to you ] were meant of those persons to whom he spake , as then believers , and under that formal consideration , and then reasons are brought against it . i do not interpret it of any present explicite faith in christ as the messiah ; though now this conviction , that so evidently appeared , did evidence them to be in an hopeful way , and with that scribe not to be far from the kingdome of god , and therefore he takes his opportunity , and presseth it on to come into the way of believers in christ jesus . fourthly it is said , [ your children ] is expounded of their infant-children , yea , it is carried as if of them only to thi● is sufficient spoken , chap , . as for that which follows ; they would have the promise to be to their children as theirs , whether they be called or no ; which can be verified only in their sense of their infants , sith they maintain that even the children of beleevers are not in covenant ; the promise is not to them , they are not visible church-members when they come to years of discretion , except they be called in their own persons , and accept the call . children as theirs , whether they be called or no , is a contradiction ; children are called in their parents call , and we say , they are in covenant , the promise is made to them ; they are visible church-members till they reject the covenant , and deny their membership , this is a calumny . fifthly , he sayes , whereas it is urged , that when it is said the promise is to all that are afarre off , even as many as the lord our god shall call , which is expounded of the gentiles , it is not added to their children : to this in the same chapter sufficient is spoken . a sixth , is the same with the tenth , and thither i shall refer the reader . seventhly , it is said , and in like manner we hold the command , [ be babtized every one of you ] in a covenant●sense ( that is , a new devised non●sense , such as we have no dictionary yet to interpret words by ) be baptized you and your children . i am sure here is a non-sense devise to talk of dictionaries , does calepin or scapula , rider or thomasius help us to compare covenant and seale , promises and sacraments . eighthly , it is said , some would possesse people with this conceit as if peters scope were to take away by ver . . an objection or scruple they would make . if we be baptized our selves , our children shall be in worse case , in respect of the priviledge our children had in the former dispensation of the covenant , when they had the s●al of the covenant , if they be not to be baptized also ; and that he answers them by assuring them that in this dispensation also their children were in covenant , and were to have the seale of the covenant . and then addes , there is not a word of any such scruple in the text ; nor i● i● likely that they were sollicitous about such an imaginary poor priviledge of their children . i am of the same mind that there was no such scruple in their heads . this unhappy conceit of casting the seed out of covenant was not then in being , though i think the reason given is little to purpose . ninthly , he sayes , they all do most grossely abuse the meaning of the apostle , in interpreting the inference of the apostle , signified by the particle [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , vers . . ] which they would have to be this , you have right and war●ant to be baptized ; for the promise is to you and your children , as if the illative particle did inferre a warrant , or right for them and theirs to be baptized ; whereas the thing inferred is not any right , which in a legal way they might claime ; but is a plaine motive in a moral way urged to perswade them to be baptized . they do grossely abuse their own judgement in this way of refutation , as though the right in which they stood , could be no topick , from which in a moral way the apostle might perswade them to baptisme . when shechaniah perswaded ezra to the reformation of the marriage of strange wives in these words , arise for the matter belongeth unto thee , ezra . . here was a motive in a moral way to call upon him to do it , and an argument inferred , that it lay upon ezra as a duty by command from god to set upon it . the reason added is worthy of observation : this is manifest from the form of words , ver . . which if they had exprest a right to baptisme by vertue of the promise , should have been in the indicative mood in such a forme as this ; you are to be baptized , you may be baptized , you have right to it , the minister ought to do it ; but the words are in the imparative mood , exhorting them and perswading them to it , they have quite forgotten , that the words holding out their right , are in the indicative mood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the promise is to you and your children . and here is a notable correction of the apostle , he should have said , if this had been his meaning , you must be baptized ; and he sayes , arise , and be baptized . lastly , it is said , in the paraphrases , which usually in their disputes , paedobaptists make of acts . , . they put not any thing to answere the terme [ repent ] as if it stood for a cipher , but paraphrase it thus , ye may be baptized , you and your children ; for the promise is to you , and your children . the sixth exception was against our interpretation of the word repent , ver . . as if it were as much as to say , covenant for your selves and your children ; and here it is complained that it is left for a cipher . and the author thinks he hath discovered the reason of this omission . the putting the word repent first , and be baptized after , doth manifestly overthrow their paraphrase of a right to baptisme from the word of promise , and shew that the particle , [ for ] doth not prove a right to baptisme , but presse to a duty ; and such a duty as i● to have repentance precedent , and that in every person that is to be baptized . i confesse it presseth to a duty , and such a duty as is to have repentance precedent in them that at that time were his hearers , to interest themselves , and with themselves their children in this priviledge ; but right and duty do not shoulder out one the other , but very well stand together ; encouraging to a duty which is a priviledge as well as a duty , he fitly makes use of their interest as a motive . and they might see that the apostle puts the promise in a greater latitude than he urgeth repentance ; he speakes to his hearers , when he sayes repent ; and he tells them , that the promise is to them and to their children with them : whereas our author presseth the precedency of the word , repent , to the command of being baptized , and elsewhere saith , p●●er doth exhort to repentance and baptisme together , and in the first place perswades to repentance , then to baptisme , which shewes repentance to be in order before baptisme ; i answer , as i did before chap. . that these who had crucified christ as a blasphemer , as a seditious person ; an impostor , must needs repent before they would accept baptisme in his name , or hope for remission of sinne by him . it had been lost labour for the apostle to have pressed those that had crucified christ , and retained their former opinion of him , to become disciples to him , and to look to be saved by him ; to perswade them to look for remission of sinnes in his blood , who took themselves to be without sinne in shedding of it , and yet notwithstanding this guilt ( of which the apostle would have them to repent ) he shewes that they and their seed are under the promise of god , and puts them into a way in acceptation of christ in the gospel-tender , in his present way of administration to be continued his people still in covenant , and that ( as is plainly enough signified ) that they might enjoy it in their former latitude , to them and to their children . so that master stephens his interpretation so much sleighted by an adversary , and repeated not in his words , but in his own paraphrase upon them , is indeed the apostles meaning . the apostle ( saith he . pag. . ) doth speak to these jewes who had crucified christ ; that if they would receive him as the particular messiah , the same promise should still continue● to them and their children in the new dispensation : and on this doth he build the word of command , to baptize father and childe ; to this the word repent here referres as may be made plaine . first , by taking into consideration the present state of this people , and that in several particulars . . as yet they had the promises with them , and were children of the covenant , acts . . though the apostle , rom. . . do distinguish between the covenants and the promises ; yet to have the promises here , and to be children of the covenant , there seemes to be one . if any can distinguish them , this people , had the honour of both of them ; god had not yet cast them out of a church-state and covenant-relation . . they were in present danger to be cast off according to what christ had foretold , mat. . . mat. . . being so fast riveted to the ceremonial law which now was dead , and presently grew deadly : god denying any presence ( as hath been said ) with them , now the substanee was come . . these particular persons with whom peter had to deale , were now well prepared for a free acceptation of a gospel-way , under this administration , which jesus christ ( having pulled down the law of ordinances ) was to set up : being amazed with the glory of the mircale which was wrought before their eyes , and convinced with the powerful application of the prophets by peter in that elegant sermon , they fell upon enquiry what they should do . secondly , by comparing other texts of scripture , which may serve as a comment to the clearing of this ; especially two texts of two evangelists , recording the words of christ , and holding out the impenitent obstinacy of the jewes , standing out against every call to repentance , respective to their rigid pertinacious adhering to former dispensations , and opposition of that now tendered and offered to them . . that of our saviour christ , mat. . , . christ having held before them , ver . . , . the parable of a certain man , that had two sonnes , and came to the first , and said , sonne , go work to day in my vine-yard ; he answered and said , i will not ; but afterward he repented , and went ; and he came to the second , and said likewise ; and he answered and said , i go sir , and went not , and made appeale to them , ver . . whether of them twaine did the will of his father ? and they answering , the first : jesus saith unto them , ( as it followes in that and the next verse ) verily i say unto you , that the publicans and harlots go into the kingdome of god before you ; for john came unto you in the way of righteousnesse , and ye beleeved him not ; but the publicans and the harlots believed him . and ye , when ye had seen it , repented not afterward , that ye might beleeve in him . the publicans and harlots answer to the first brother , who from a professed rebellion against the command of god , by johns preaching , were brought to repent , and accept of a gospel-covenant , and enter into it by baptisme . the chief priests and elders of the people ( that here opposed christ preaching the gospel of the kingdome ) answer to the second brother that said , he would go into the vine-yard , and went not ; these repent not , but hold fast , and pertinaciously adhere to the way of old received , when the publicans accept and imbrace the spiritual state of the church by christ set up . from this impenitence of these chiefe priests and elders with whom these joyned in crucifying christ ; peter disswades , and exhorts to the repentance of the publicanes and harlots . the second scripture which may give light to this text , is much parallel to this , luke . , . christ having given a large testimony to john and his ministry ; holds out the different effect that it took : first , in the people and the publicanes , ver . . and all the people that heard him , and the publicanes justified god , being baptized with the baptisme of john. secondly , in the pharisees and lawyers , ver . . but the pharisees and lawyers rejected the counsel of god against themselves , being not baptized . they persisted in their old way , in opposition to that way held forth by john , approved by christ , and refused baptisme , these with whom peter had to deale , had gone with the priests and pharisees , kept full pace with them even to the guilt of the death of christ , they were now in a good way to follow the steps of the publicanes and people , to embrace the counsel of god , and accept baptisme , their impenitence had held them from entrance into a new covenant-way by baptisme , peter therefore exhorts to repent and be baptized . thirdly , this appeares by the text it selfe , whereas they will have the illative particle for , to inferre no warrant or right in them to be baptized , but onely a motive in a moral way urged , as we have heard in the last exception . it is worth our enquiry to learne what good interpretation suitable to peters exhortation , they put here on those words , to you is the promise made , and to your children , excluding all consideration of right , in them and their children , because christ was promised to them and their children , therefore they must repent and be baptized . not to insist upon that just exception of master gobbet , page . that the apostle doth not say , the promise was to you as in reference to the time of making it to the fathers , with respect unto them , or in reference to christ , who was not now to come , but already come , as the apostle proveth from ver . . to . nor is it the use of the scripture when mentioning promises as fulfilled , to expresse it thus in the present tense , the promise is to you , or to such and such , but rather to annex some expression that way which evinceth the same , giving instance almost in twenty several texts , which utterly overthrows his exposition . let them tell us why in this moral perswasive holding out a bare motive to perswade the parent onely , the children ( not concerned in the thing and in an utter incapacity ) should be mentioned . and why the words should be carried in that way that interest in covenant and covenant-seales formerly ran , and no right at all to covenant or covenant-seales intended ? this glosse puts too much violence upon the words . but carrying it on as a disswasive from persistance in their former way of old covenant legal rites , and perswading to embrace the way appointed by him , whom god had made both lord and christ , it singularly answers , as , to their present condition , yet in covenant , though in eminent danger to be cast out of covenant , so , also to the words of the text , holding out a covenant-right in scripture language according to the grand charter of heaven . i will be thy god , and the god of thy seed ; so that i hope by this time , the intelligent reader will easily perceive the frivolous shifts instead of a ful refutation that 's here brought to avoid paedobaptists proofs of a word of command to baptize infants from this scripture . as these scriptures plainly hold out the necessary connexion of the covenant and initial seale , so , the evidence of reason is cleare for it . no man that stands enrighted or legally interested , in any priviledge , or possession , may be denied that ceremony or seal which is appointed for confirmation . a copy-hold being found the next immediate tenant , of a copy-hold-right must not be denied , but received according to the ceremony , or solemnity of the place , whensoever the king did grant , out letters-pattents , the lord keeper might not deny the seale , the lords commissioners , may not now deny it to any , that by a just grant have interest . this were to keep a childe out of his fathers house , a servant from his place of abode and residence ; when christ was so much displeased with his disciples on like occasion , these may well expect to be under as high displeasure . having thus made good the point , it remaines that i take off some objections , and meet with some quarrels that are raised against it . if there be any necessary connexion between the covenant and the seale , it must be ( saith one ) either , by reason of some necessary connexion between the termes which is none , for it is but a common accident to a man that hath a promise or a covenant made to him , that he should have a special signe , it may adesse vel abesse à subjecto , it may be present or absent from the subject . giving some instances of covenants without seales . answ . . by way of concussion it will be easily granted , that a covenant may stand alone without a seale annexed ? but where a seale is appointed for confirmation , ( as there hath been in the church ever since god took a people to himself out of abrahams loines ) there is a necessary connexion . this answer he foresees , and sayes : but you will say , all that are foederati should be signati , since the solemne covenant with abraham ; but neither is this certaine , sith we finde no such thing concerning melchizedek and lot , that lived in abrahams time , nor concerning job that it 's conceived lived after his time . if we read nothing to confirme it , the reader sees nothing to contradict it ; there is added , but you will say , it is true of all the foederati in abrahams family . but neither is that true , for male-children before the eighth day , and women though foederatae , yet were not to be signed . is there no connexion between them , because he that receives into covenant and appoints the seale , hath prescribed a time when it shall be applied ? a man that hath a grant from king or state , hath ipso facto right to the seale , and the right necessarily followes upon the grant , though he must stay till a sealing day before he possesse it . for the exception of women , though foederatae , yet were not to be circumcised ; i say , . master marshal hath sufficiently answered , that they were of the circumcision , and it was an exception against sampson by his parents that he would go to take a wife of the uncircumcised philistines , judg. . . had he married in israel , as he ought in obedience to god and his parents , he had married a wife of the circumcised , though that sex by nature is in an incapacity of that signe or seale . in diverse places of england , the husband being admitted by verdict of a jury into an estate , the wife is virtually admitted ; his admission is her admission , so it was in circumcision . . they had doubtlesse actually received that signe of circumcision as in new testament times they do baptisme , acts . . acts . . but that it was a signe whereof they were in an incapacity . it is farther added , if then i should farther grant the conclusion , that infants of beleevers were to be signati , yet you would not say they are to be partakers of the lords supper , because it is not appointed for them ; so in like manner if it were granted you that infants of beleevers were to be signed , yet it followes not that they are to be baptized , unlesse you can prove that it is appointed to them ; and the truth is , if it were granted that children were foederati , yet it were a high presumption in us to say therefore they must be signati , without gods declaration of his minde ; and if it were granted they must be signati , it were in like manner a high presumption in us to say , therefore they must be baptized , without gods declaration of his minde concerning that ordinance . to this a reply is made by another hand , that there is difference between a seale for initiation , and a seale for confirmation ; a seale , wherein no more is of necessity , than to be passive ; and that wherein we are to be active ; yet to come more near to them , i am content to yield the conclusion , supposing that his argument is of force , every church-member hath true title to all church-priviledges ; but infants are church-members , the lords supper is a church-priviledge ; and therefore infants have true title to it . but then i must distinguish jus ad rem , and jus in re , every infant hath right to it , yet by reason of infancy hath his actual interest suspended ; paul by birth had right to all the priviledg of the citie of rome , being born free , acts . . yet it does not follow that he was to give his vote , or appear in assemblies as a free citizen in the time of his minority ; james the sixth was crowned in scotland , and henry the sixth in england , in the time of their minority , so that they were reckoned among the kings of nations ; yet neither of them did in their own persons exercise regalia till yeares of discretion . as these infants of title were crowned , so infants that are church-members are to be baptized , when yet an infant can no more partake , as a christian ought , of the lords supper , than an infant king can wield the great things of his kingdome . an infant-heir from the first instant of his fathers death , and a posthumous childe from the time of his birth , stands seized of his fathers inheritance ; the whole title is vested in him , how ample soever , and in no other , and he is received into it , and lives upon it , yet he is held from the managing of it till he can improve for his own and the publike benefit ; so that the taking into covenant is a sufficient declaration of gods minde , that the signes and seals in an orderly way should be granted to them , and all these appeare to be cavils , and not answers . as , these exceptions are causlesly taken against the connexion between the covenant and eale ; so , quarrels are raised , against some phrases in common use among divines relating to this thing , as making the metaphor of a seale the genus of a sacrament , which ( if an errour ) was the apostles errour , rom. . . and many such like , with which it is needlesse to trouble the reader . chap. lvii . the with-holding infants of christian parents from baptisme is the sin of sacriledge . hence farther followes , that the prohibition of infant-baptisme or with-holding them from that ordinance that are the issue of christians , is the sinne of sacriledge . this is plaine from the premisses , they are the lords , his heritage , psal . . . the lords servants , levit. . . holy ones , rom. . . cor. . . children of the covenant , acts . . interessed in the priviledges of the people of god , mark . . therefore they are to be given to god , caesar will account it a robbery , if that which is his due be denied ; god will account it a robbery , if that which is his be denied ; render unto caesar the things which are caesars , and unto god the things that are gods , matth. . . adversaries fasten the brand of will-worship on the practice of it ; but if baptisme be any worship according to the minde of christ , then infant-baptisme is out of all danger or possibility of will-worship . in case infants were not within he verge , yet their baptisme could be no will worship ; we set not up of our selves the ordinance that we apply to them , but make application of the ordinance that christ hath instituted ; in case they have no title , there is onely a misapplication of worship instituted , and no devise of worship . to this is replied , and demand made whether infant-communion were not will-worship ? whether baptizing of bells were not will-worship ? yet these are but misapplications of an instituted ordinance to a wrong subject . i answer , none of these were will-worship , nor yet the baptisme of the horse in huntingdon-shire , but the horrid prophanation of an instituted worship ; baptisme is still gods , but the application mans , and here the will is not carried to a devise of an ordinance , but alone to the application of it . our adversaries making it a corruption of the ordinance of baptisme , acquit it from will-worship : but in infant-baptisme we neither devise an ordinance , nor of our own heads make application of it : we know they belong to the family of jesus christ , we know christs order to admit them to the priviledge that was proper to those of his family , and as faithful stewards we follow the will of our master , not our own will , but the will of christ jesus . could they wash their hands of sacriledge , as we are able to clear our wills and wits from devise of a worship , it were better with them ; the times were , when men looked upon things consecrate ( as holy to the lord ) in a multiplying glasse ; we had holy places , holy altars , in which some of our present opponents went too farre to the grief of the godly , and farther than the times with their streames needed to have borne them , had he been meerely prest , and no voluntier in it . i wish they would seriously consider , how ordinary it is with men to carry on their wayes in extreames , and out of superstition to runne upon sacriledge . it is well known how apt the people of israel were for idolatrous wayes , and ready to embrace every superstition after the way of the heathen , and in conformity to them ; yet after the babylonish captivity , they were quite taken off that course ; what wickednesse soever they were otherwise guilty of , yet it is observed that they kept themselves from idols ; that sinne had so consumed them , that at last it had even wearied them : and then ( as it appeares from the apostle ) they runne upon this extreame , to which we are here speaking ; therefore when in other things they are charged with the same sinne that ( as men of knowledge ) they condemned in others , thou that preachest that another should not steale , doest thou steale ? thou that sayest a man should not commit adultery , doest thou commit adultery ? and the series of the words leading to a charge of idolatry , the apostle changes the phrase , and saith , thou that abhorrest idols , doest thou commit sacriledge ? rom. . . this was now their sinne in the other extreame , not on their own heads to put a supposition of holinesse to the lord on any thing for worship , but to convert to other uses that which was sanctified as holy . i know some understand these words in a metaphor , that by sacriledge is meant the robbing of god of his honour by sinne against him ; but that interpretation the next words contradict , in distinct words forbidding that sacriledge , if they will so call it . origen will turne it into an allegory , and understand the spoyling of the sense of scriptures , and stealing christ out of the scriptures ; but the text is plaine , that it is a reproof applied to their capacities , and in the letter convincing , as well as the former of stealing , and adultery , the plaine sense , ( saith peter martyr ) is the meaning . may not i now say that these things are out examples , to the intent that we should not runne with them in these extreames from an abhorrency of the one to the other , from an abhorrency of idols to the guilt of sacriledge , which according to the schoolmen is rei sacrae viola●io , or rerum sacrarum furtum , a deteigning from god that which for an holy use is separate for him , which separation is either of persons , or of inanimate , or irrational creatures . i know there are those that affirme that there is no such separation for god in gospel times , and consequently there can be no such thing as this sin of sacriledge in our times , for what is not , cannot be thus violated or detained . as to the separation of inanimate or unreasonable creatures it cannot be fully denied , nor yet must it fully be yielded , that no such things are now to be accounted as separate to the lord , we must therefore distinguish . these may be said to be separate for god , and consequently holy , two wayes . . by divine institution and appointment , so the temple and utensils of the temple were holy . . by divine approbation , when men let them apart for advancement of such an holy use as god approves . the former we confesse was proper to the times of the law , but the latter yet remaines in gospel-times , and upon this account ravanellus justly makes the sinne of ananias and sapphira , ( in keeping back part of the price of their land that was set apart by them for the service of the church ) to be the sinne of sacriledge . the land before sale was his own , and the price after sale was his own , but now it was to serve ( by their voluntary act ) onely to a purpose that was holy ; the detaining of it is the violation of that which is holy . and in this way , both the places of publick worship , and the revenues for maintenance of those that attend upon this worship , are separate for god : it will be thought somewhat out of my way to speak to these things , yet having so fair an occasion , i shall take the liberty of a few words , concerning the places of worship , shall speak somewhat in the [ negative , ] and by way of concession ; there is not any such holinesse in them , as in the tabernacle and temple , this is disavowed by christ , john . . these had the preheminence above our places of meeting in foure several particulars . . they had their institution , and immediate injunction from god , exod. . , . kings . . chron. . , . . their direction and prescription , heb. . . . their promise , not alone respective to the worship , but the place , exod. . , . . their sanction or penalty in regard of typical prophanation , num. . . in all of these particulars we must give the temple and tabernacle the preeminence , besides that the temple and tabernacle were but one for all israel , we have many . in the affirmative i shall lay down several positions . first , there is equal warrant and reason for the building of our places of meeting , for the worship of god , as there was for the synagogues of the jewes ; though we put no such holinesse on these places to parallel them with the temple , yet they have equal warrant , and are to have equal respect with the synagogues which the jewes had in every city , acts . . not only in judea , but where they were dispersed , acts . , . there is no word in all the scripture for the erecting of these synagogues , no mention made of them but once , where a sad complaint is made of the burning of them , psal . . . but the people of god being by gods command to be instructed in the law , they built them places for conveniency of meeting , and in such places they met , the law was there preacht , christ and his apostles did preach there , our places of meeting then stand in equal honour with these synagogues : those that can say any thing for these synagogues , which we cannot say for our publick places of meeting , let them produce it . . there is as much reason and equal warrant to call our places of meeting by the usual common name of churches , as to call theirs by the common name of synagogues ; nothing can be said to condemne the use of the word church for our place of meeting , but the like may be said to condemne , the use of the word synagogue for their place of meeting . the scriptures therefore calling theirs synagogues , luke . . acts . . we may therefore fitly call ours churches . that which is objected against the word church , is , that church signifies not a house of wood or stone , but a society or fellowship of men , professing faith in jesus christ ; so also the word synagogue signifies not a building , but such an assembly or society likewise ; in the ordinary signification ( saith spanhemius ) synagogue signifies the assembly , not the place where they assemble , but in the new testament it is sometimes put for the place of assembling , luke . . acts . . synagogue , and church , are one and the same , both signifie the assembly met ; as the one , so also the other may be applied by an usual figure to the place of meeting , and therefore where it is said , the centurion loveth our nation , and hath built us a synagogue , luke . . the last annotations have it , a church ; so that they that would reforme this language , which calls our places of meeting a church , must reform the language of scripture , which calls the like places by a name of the same signification . thirdly , it is a pious work to erect these churches , or publick meeting places for advancement of the knowledge and worship of god , as may be evinced from that narrative of the centurion , luke . and the transactions between christ and him . . there are several evidences of piety in the man. . he is tenderly affected with his servants sicknesse . . he sends to christ for cure , makes to him as mary for lazarus . . he evidences a mighty faith in christ , beleeves that christs word without his presence will work for his servants recovery . . makes this good by an argument from the lesse to the greater , i my selfe am a man under authority , and have men under me , if my word stands , who am an inferiour person , how much more then thine ? . the lord christ speaks by way of commendation and admiration of his faith , ver . . . there are evidences of the warranty of his fact . . the elders of the jewes take notice of it , and upon this account commend him to christ to have his request gratified , lord , he is worthy for whom thou shouldest do this : for he loveth our nation , and hath built us a synagogue . . this takes with christ , then jesus went with them . fourthly , being a pious work as we see to erect them ( not only in the judgement of this centurion , but of the jewes , yea and of christ jesus ) it is then an evil , a sinne to demolish and destroy them , this followes from the former ; if piety let them up , sinne pulls them down : if he be a good townsman that builds a market-house , a school , &c. then he is an ill-deserving one that does ruine it . if the centurion have his praise for building a synagogue , then it must be their reproach that deface them . farther we have a sad complaint of such acts of sacriledge done by adversaries , enemies , blasphemers , psal . . , . they have cast fire into thy sanctuary , they have defiled by casting down the dwelling place of thy name to the ground : they have burnt up all the synagogues of god in the land. the burning of the temple in the first place is complained of , the dwelling place of gods name . then of the synagogues which were scattered through the land , all these were destroyed and consumed . this the godly lay to heart , as a sore evil , and complaine of it heavily and sadly . secondly , as to the revenue for maintenance of those that attend upon this worship , i might speak , . to that which is conscienciously due , in which the minde of god is , that it be not detained , as might be made good , . by the apostles authority . . by his arguments and reasons . . by his authority , gal. . . let him that is taught in the word , communicate unto him that teacheth in all good things . subsistence is of due to him that teacheth from them that are taught according to their abilities , and the proportion of their possessions . this is no almes or free gift , but a due debt . the apostle gives it in charge , and takes off excuses and evasions in the words that follow ; be not deceived , god is not mocked , for whatsoever a man soweth , that shall he also reape . and as the apostle by his authority orders it , so he gives his reasons for it , which might be enlarged to a great length from cor. . he first argues from the practice of other apostles , of all the apostles except himself and barnabas , ver . , . i only and barnabas have we not power to forbear working ? . he argues from a civil right and common equity in three particular instances , ver . . . in souldiers , who goeth a warfarre at any time at his own charges ? . in husbandmen , who planteth a vineyard , and eateth not of the fruit thereof . . in shepherds , who feedeth a flock , and eateth not of the milke of the flock ? all these live of their labours , ministers who undergo equal labours must live of theirs . thirdly , he argues from the command of the law , ver . , . say i these things as a man ? or saith not the law the same also ? for it is written in the law of moses , thou shalt not muzzle the mouth of the oxe that treadeth out the corne . doth god take care for oxen ? where two observations are cleare . . the law of force is to christians ; and secondly , ministers must live on their ministerial pains . fourthly , he reasons from communicative justice , ver . . if we have sown unto you spiritual things , it is a great thing if we shall reap your carnal things ? whence three things are clear . . that the things of earth carry no proportion with the things of heaven . . by the ministery of the word the things of heaven are conferred . . when ministers conferre on their people the things of heaven , there is all equity that they should receive the things of earth . fifthly , he argues from the provision made in the law , ver . . do ye not know , that they which minister about holy things , live of the things of the temple ? and they which wait at the altar , are partakers with the altar ? if the law judge it equal for the levites , to live on the paines that they take about holy things , then it is equal that the ministers of the gospel live of their paines , but the law made such provision for the levites , not with an hungry , narrow proportion , but in a liberal and honourable way ; see doctor reynolds on psal . . pag. . sixthly , he argues from christs institution in a parallel way , ver . . even so hath the lord ordained , that they which preach the gospel should live of the gospel ; whence we see at large that it is the minde of christ that this be not detained in case the apostle ( as he sayes , cor. . . ) hath the minde of christ . for that which is legally due either by order of the sate , or a voluntary gift of any person , to that end , it ought not to be alienated ; there is equity in the thing ( as we have heard at large ) when authority shall put upon it their sanction , it is a farther confirmation ; for a voluntary gift , in case ananias may not revoke his own , none may alienate anothers ; if it be a mans testament , no man disanulleth it , gal. . . the poore must enjoy that which by free gift is setled upon them , so a corporation , and so the ministery in like manner . to destroy publick places ( of necessary and convenient use ) for advancement of publick worship , to alienate lively-hood which is in order to it , is to devoure that which is holy , reductively holy : not by gods particular institution , with limit to that thing or place , but by his warranty and approbation . separation of persons , for god is of another sort ; they that are thus separate , god ownes ; not only as reductively , but relatively holy : this is either peculiarly , in some way of special calling , to do such work as is holy , of which there were several sorts in the time of the law , priests , levites , nazarites , singers , porters , which will not be denied , and in a parallel way ministers of the gospel as we have seen , cor. . . acts . . the holy ghost said , separate me saul and barnabas for the work whereunto i have called them . here an eminent adversary gives in his assent , and sayes , pastors and teachers , or presbyters to teach , and governe the church of god ; i am assured are a divine institution , and a very merciful gift of christ , ephes . . , , . cor. . . acts . . tim. . . titus . . to whom people should yield obedience , heb. . . and yield maintenance liberally , cor. . . gal. . . tim. . , . if any go about to extirpate them , let him be accursed as an enemy to christ and his church . this the evidence of truth forces him to confesse , though presently he takes againe all that from them , which he had under such an anathema yielded them . he that gives to every free-man of london , in case competently qualified , the whole power and authority of the lord major , to every free subject of england , the whole power of the lord chief justice , goes a destructive way for extirpation of those places , or functions . this i think all will grant , when each man may do their work , they shall soon have little honour in the naked title . now our authour gives the work of preaching promiscuously to all . notwithstanding what such and such have said , i still conceive ( saith he ) that not onely for triall of expectants , but also upon other occasions , persons not ordained , may be permitted , yea desired to preach in the pulpits . if all that such have said cannot withstand this conceit , me thinkes his anathema ( but now pronounced ) should affect him somewhat . let him take heed lest he let them loose to runne upon so heavy a curse that hangs over those of such principles . it were to be wished he would have answered their reasons in a better temper than he hath done other mens , or have given in somewhat of his own farther than his bare conceit . i confesse , he speakes somewhat by way of caution . neverthelesse i am against the courses of many souldiers , and others who against the denial of able teachers , to whom the teaching of the people is committed , love to get into the pulpits of the ablest men , to vent their peculiar conceits , and often-times their pernicious errors , not regarding to preach to the ignorant the clear truths of faith , and a holy life in places where they have no preacher , but to new converts ; to pervert them , and with-draw them from their able teachers , and to disquiet them and their congregations by frivolous exceptions . if they have but their liberty to become pulpit-men , and may consecrate themselves without laying on of hands ( which is confest to be of divine institution ) they will soon be their own carvers for the choise of pulpits , they will be the judges of the ability or insufficiency of ministers gifts where they quarter . all shall be clear truths that they vent ; break down the apostles fence , that by appointment from jesus christ he hath set up , let them be proved , and then do the office , and then a mound , segges and bul-rushes will soon be trodden down . the god of order hath taken more care ; the dispensation of the sacraments is with these every mans work , as well as preaching the word , which he notably proves against master baxter . doth the embassage of christ , dispensing of his mysteries , beseeching in his stead , &c. consist ( saith one ) in breaking bread , delivering it ; bidding , take , eat , & c ? if it do , then a non-preaching minister who doth these things , may yet be an embassador of christ , and steward of his mysteries ; then the breaking bread , &c. is a converting ordinance , as mr. pryn held , which mr. gillespy and mr. rutherford deny . if it be granted that this is the whole of a ministers work , is it no part of it ? are they to do nothing else , if they are to do this ? if it be an edifying ordinance ( which neither master gillespy nor master rutherford will deny ) it is a part of their function . for my part , ( saith he ) i think to be an embassador of christ , and to beseech in his stead , cor. . . to be a steward of the mysteries of god , cor. . . are all one , as to preach the gospel , and that the assembly did misalledge the text , cor. . . as they have done the other , to prove that neither sacrament may be dispensed by any , but a minister of the word lawfully ordained , confession of faith , chap. . sect. . perhaps when the assembly voted that text for this purpose , they had read that which our author elsewhere delivers , speaking of admission to baptisme , he saith , a minister in this case is to act as a steward , who is to deale according to his lords will , not his own minde . is not baptisme then one of the mysteries of which they are stewards ? or perhaps they thought that the sacraments are contained in the gospel , and are verbum visibile , being teaching signes . a man that will oppose so quick-sighted a society , should have said some little at least to purpose ; it is said , that mysteries of god never signifie sacraments in scripture , but the gospel , ephes . . . rom. . . i never took those to be opposites , but have ever thought that sacraments are included within the gospel ; we have ever taken them for signes and seales , and if they do not teach gospel-truths , and seale gospel-promises , ministers are not to dispense them , nor christians to intermeddle with them : but chamiers authority is here brought , in scriptur is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpari pro ipso rei sacrae signo , profecto impostura est . and is not the quotation of this from him a greater imposture , who ever took the bare signe to be the sacrament ? then the definition would fall that calls it a visible signe of an invisible grace . if marriage be not that great mystery , ephes . . . but the union of christ and his church , then certainly the sacraments ( in which we have that communion and fellowship with christ ) cor. . . ) are not excluded from the number of mysteries . as there is a separation for this publick work , so there is also a separation more general , from idols to god , upon which account christians are called saints . men holy by dedication to the lord , as the temple of god which is holy , cor. . . our adversaries some of them at least baptize , and by baptisme consecrate men to god , upon no other account than such a separation by a profession of faith and holinesse , as some of the most eminent of them expresse themselves . to deny baptisme to these in their own account , can be no other than sacriledge . this profession gives them interest in god by way of visible communion ; and therefore they must be given to god. children are separated for god , and stiled ( as we have heard ) holy ; if they yield them this interest , they cannot deny them baptisme , and avoid this charge of sacriledg , they are servants of god and of his holy family , and they are to have admittance into the family . in case they deny it , they must leave them without god , and so without hope ; so that of necessity one will follow , that either they robbe god of them as belonging to him , or denying their interest in him , they doome them to destruction . if they have no interest in god , then they perish ; if they have their interest , then they are sacrilegiously with-held from him . many have observed how god hath followed the sinne of sacriledge , above other sinnes with his judgements ; but instances can be given of no piece of sacriledge , so sadly followed by the hand of heaven , as this of deteining infants from baptisme . they have heard not a few , and it may well move pity in all readers to take notice of their answers . no consent of history , nor authority of men , of most eminent piety can work their belief of such a hand of god , giving up so many of their party to such abominations . i shall to that which they have heard from master marshal and master baxter adde only one testimony of martine bucer in his dedicatory epistle before his comment on the evangelists , relating to the doctrine of antipaedo baptisme , he saith , which opinion hath brought such an heap of errors , and schismes , that there is nothing so abhorrent from reason , can be read of any of the hereticks of former times , which hath not been in foure yeares space revived , and sonud followers , that this alone may render that root suspected to all that follow after godlinesse , from whence such unhappy branches have sprouted , and out of which they have budded . chap. lviii . the children of all that are christians in profession , are by vertue of covenant-interest , to be received into the church by baptisme . then it farther followes by way of necessary corollary , that according to the parents interest in the covenant , the childe hath interest in the sacrament of baptism ; but all professing parents separate from idols , and professing the worship of the true god , though nothing more of a christian be in them , in the latitude as hath been shewn , are in covenant ; the infants of all these then have interest in baptisme . the major cannot be questioned by any that acknowledge a right in infants , derived from their parents for baptism , for it is interest in the covenant that gives the title to parent and infant : the minor i have abundantly proved . the covenant must either be made to appeare to run in a more narrow channel ( which i suppose will hardly be done ) that a man in ignorance , or in impenitency , as he does not keep covenant , so he never entred covenant , or else this must necessarily follow . to assert this by a arguments . first , their children whom god owns as his peculiar people , above others have right to baptisme . this cannot be denied ; either these have a just claim , or else no children at all . but god owns all in visible profession , as his people , isa . . . isa . . . hos . . . jer. . , , , . jer. . . jer. . . therefore the children of visible professors have right to baptism . secondly , their children , that are brought forth to god , by their parents , have right to baptism ; this is as plain : but visible professors bring forth children to god , ezek. . . therefore their children have right to baptism . thirdly , those children whose parents are children of the kingdome of god , have their title to baptisme ; but those that are in sin , and in a way to be cast out for sin , are children of the kingdome , mat. . . mat. . . ergo the children of parents in sin have right to baptism . fourthly , the children of those , who are themselves disciples of christ , ought to be baptized ; but men in sin are disciples of christ , joh. . . whole nations , among whom are many wicked ones , are disciples , matth. . . the children then of those that are in sinne , ought to be baptized . fifthly , the children of those that are of the number of brethren in the faith of the gospel , have right to baptism : but men in sinne are brethren in the faith of the gospel , cor. . . if any that is called a brother , be a fornicatour , or covetous , or an idolater , or a railer , or a drunkard , or an extortioner , &c. this our dissenting brethren will not deny to be meant of christians , therefore their children are to be baptized . sixthly , those children that are holy by reason of birth from one or both beleeving parents , are to be baptized : but the children of those that are in sin may be holy by reason of birth of one , or both beleeving parents , cor. . . to clear this place , which some weakly enough , have urged for the contrary ▪ let us enquire who the apostle means by a beleever , and who he means by an unbeliever , and this will soone be decided ; if we look to the case propounded by letter from the corinthians , which he there resolves , and answers their scruples ; that is confest to be marriage between a christian and a heathen a professed believer and an infidel , a man removed from an infidel , ( to take upon him the name of christ ) , is there a beleever , and many of these even in corinth , were men in sinne . they that will have the beleever there to set out only a justified and sanctified person , they must by unbeleever mean all unsanctified persons , and so the case propounded and satisfied , is , whether a regenerate person sanctified by the spirit , married to one that gives not full , or at least hopeful evidences of sanctification , may continue a marriage-society ? whether a man of jobs integrity might have lived with such a wise to whom job was joyned ? a thing that was never yet brought into question , either by jew or christian ; and altogether unworthy of an apostles determination . the thing is plaine , that as infants have right to baptisme , so all the infants of those parents that nomine tenus are christians , have right to baptism . see more , treatise of the sacraments , page . to amplifie this in some particulars , and if it may be , to make it more clear to doubting christians . first , a life in distrust of god , and rebellion against god , provoking him to the highest punishment of the parents doth not divest the child of the title to the covenant , and interest in the sacrament of initiation into the number of christians . for proof of this , look upon that act of joshua , when the people were got out of the wildernesse , and were brought into the land of canaan , josh . . , . the children of israel walked fourty yeers in the wildernesse , till all the people that were men of warre that came out of egypt were consumed , because they obeyed not the voice of the lord ; and the children which he raised up in their stead , them did joshua circumcise , for they were uncircumcised , they had not circumcised them in the way ; you see what the fathers were , yet the children joshua ordered to be circumcised ; concerning their conversation , the parents were enemies , but as touching the election , the choice made of god , the issue is to be numbred among the beloved . who had a worse father than josiah , yet where was there a better son ? a circumcised man , who in youth began to seek the god of his father david , chron. . . secondly , misbelief in a parent divests not the issue of this birth-priviledge ; though the father erre in the faith , yet the child is not to be shut out of the number of beleevers . we have in this particular the apostle for a precedent , had misbelief in the parent denuded the childe of this priviledge . saint paul had not beene a jew by nature , but an heretick , or sectary by nature , being before conversion a pharisee , and the son of a pharisee ; scribe was a name of office , but pharisee the name of a sect , and therefore christ warns to beware of the leaven , that is , of the doctrine of the pharisees , as of the sadduces ; such was pauls parentage , and yet by descent and off-spring , he is of the people of the jewes . what we say of pharisees , is as true of sadduces ; it is not to be doubted but they were circumcised persons , and entitled their children according to the directory in scripture for circumcision , as appears by their embodying of themselves with the people of the jewes , matth. . . acts . . the most strict of pharisees took them into their society , which they had not done , had they not been men of the circumcision , we see the accusation charged on peter on this occasion , acts . , . a man transmits not his errors , nor his vices no more than he doth his graces . thirdly , ignorance of needful truths , in a parent doth not divest the childe of this priviledge . those were the people of god ( and therefore brought forth children to god ) that did perish for lack of knowledge , hosea . . that went into captivity for lack of knowledge , isa . . a reverend brother , giving his reasons why he is among his brethren singular in this point , not baptizing all born in his parish ; one maine one is , the grosse ignorance among them , and that ( as he sayes ) not in cumberland , and those parts , but in essex , such , that if he should print , his reader would scaree beleeve it were possible to be true ; to which i only say , i wish that our own experience in the places where we live , did give us occasion of suspition , that any wrong is done them . therefore to let the truth passe unquestioned , i would only wish him to consider , whether there might not have been found the like in corinth , that church of the saints , cor. . . some have not the knowledge of god , i speak this to your shame . whether there he might not have found the like among the illuminated hebrews , were not there those that were dull of hearing , that when for the time they ought to be teachers , they had need that one teach them againe , which be the first principles of the oracles of god , and were become such as had need of milke , and not of strong meat ? yet these were of the church , and therefore with them their children . fourthly , illegitimation of birth , adulterous copulation in the parents , divesteth not such issue of this priviledge , david had never in that manner sought in fasting and prayer his childes life , had he believed that he must not have been of the seed of the jews , but of the uncircumcised heathen ; pharez was of such a birth , yet who bore a greater name and glory in israel than he , and his family ? even where the illegitimation of his birth is noted , there the glory of his race is magnified , which is yet farther honoured in that christ according to the flesh was made of his seed . that seed of abraham per eminentiam , was out of his loynes ; jepthah indeed was driven out by his brethren , but not because that he was not of the seed of the jews , and people of god , but because they would not have him to share of the inheritance among them . a reverend divine saith , objections an ∣ swered . that some persons may be notorious offenders ( as known atheists , mockers of religion , idolaters , papists , hereticks , witches ) and yet professe before men the faith , seemes to him to imply a contradiction . these ( i confesse ) are plausible words to take with well-meaning souls , that attend not to the language of the scripture in this particular . and for the first , if he meanes atheists in judgement , that professedly maintaine in word , what davids fool said in his heart , that there is no god , and by mockers of religion , not those alone that oppose the power , but with lucian , all notion of religion ; and by idolaters , those that professedly worship false gods , and worship not at all the lord jehovah , then it cannot be denied ▪ that this is a contradiction : but reverend master rutherford , whom he opposeth in that place ▪ hath no such meaning ; but for an atheist in life , to be a professour of the faith , we have paul expressely for it , titus . . they professe that they know god , but in works they deny him , being abominable , and disobedient , and unto every good work reprobate . the apostle ( we see ) saw no contradiction in it ; and for mockers of religion , peter did not foretell them to be out of the church , but within the bosome of it , when he said , there shall come in the last dayes scoffers , walking after their own lusts , pet. , . for idolaters , if an israelite might be an idolater , then a christian ; how high were those in idolatry mentioned , psal . . , , , ? and yet in covenant , ver . . for the church of corinth the apostle is plaine , a brother may be an idolater , cor. . . it is within the church , and not without , where men escape death by plagues , yet repent not of the works of their hands , that they should not worship devils , and idols of gold , and silver , and brasse , and stone , and of wood , which neither can see , nor heare , nor walke , rev . . for papists , i marvel how they are distinguished from idolaters and hereticks ; for hereticks as false prophets were of the church of the jewes , so hereticks are of the church in gospel-times , pet. . . the apostle tells the elders of ephesus , acts . . of your own selves shall men arise , speaking perverse things to draw away disciples after them . for witches , though there were a law in israel not to suffer a witch to live , exod. . . yet israel had witches , as is seen in those that saul put out of the land , and her that in his distresse he sought unto , sam. . paul had never reckoned up witchcraft among those sinnes that shut out of the kingdome of heaven , and certified the churches of galatia of it , had there been an impossibility that any such should be found of their number that made claime to it ; this the reverend authour doth as much as acknowledge in the words that follow , i deny not ( saith he ) but that in some sense , any such notorious offendor may have the essence and being of a member of the church as visible , to wit , in this sense a corrupt and rotten member fit to be cut off . a member of the visible church , ( though formerly an inoffensive professor of the faith ) may afterwards fall away into any of these notorious scandals , and yet for a while still retain the essence and being of a member of the church as visible . master rutherford that is there opposed ( i suppose ) will affirme no more , respective to the power of godlinesse , there is in them no soundnesse , nor yet in those that are better than these ; some say that one that is such in any known foule sinne , to them is no better than a heathen , as bad as a turke , or pagan , and nothing at all better for the name christian . and i say , that to me they are as bad , as to them , and perhaps worse in the eyes of god. this priviledge in which they stand thus interessed , is an aggravation of their sinne , and a farther provocation of god against them ; when the lord saw it , he abhorred them , because of the provoking of his sonnes and of his daughters , deut. . . yet such is gods long-suffering , and forbearance of them , that he is pleased to vouchsafe them farther and more large evidences of his favour , nehem. . . hierusalem was corrupted more than sodom and samaria , in all her wayes , ezek. . . sodom and her daughters , had not done as hierusalem and her daughters , ver . . samaria had not committed halfe her sinnes , ver . . in her abominations she had justified both of them ; yet hierusalem enjoyed those priviledges , that samaria and sodom enjoyed not ; hierusalem was in covenant , ver . . when sodom and samaria were no covenant-people , but worshipped they knew not what , john . ver . . corazin and bethsaida , cities of israel , were no better in the eye of god than tyre and sidon , yea their sinnes deserved an heavier weight of judgement , matth. . . it shall be more tolerable for tyre and sydon at the day of judgement , than for you , saith our saviour ; and so it was with capernaum , compared to sodom , ver . . yet chorazin , bethsaida , capernaum , enjoyed those priviledges from god , that tyre , sydon and sodom wanted . as the apostles zeal against the samaritanes ▪ sinnes , luke . , did out-strip our saviours , when they would have fire from heaven to consume them ; so our zeale out-goes gods , when we would have such men , root and branch , parent and child struck out of covenant , before god hath sued out any bill of divorce against them , or removed his candlestick , and taken all covenant-priviledges from them . for the baptism of children of apostates , there is a greater difficulty . some of reverend worth say , they see not how justly a parents apostasy should deprive the childe of baptisme , and some texts of scripture seem strongly to favour that opinion , ezek. . , . moreover , thou hast taken thy sonnes and thy daughters whom thou hast borne unto me , and these hast thou sacrificed unto them to be devoured ; is this of thy whoredomes a small matter , that thou hast slain my children , and delivered them , to cause them to passe through the fire for them ? there could not be an higher evidence of apostacy , than to give their children in sacrifice to a false god . it was one of the highest acts of obedience that abraham could testifie to the lord , and yet these yield it to idol-gods ; they bring forth children to god , and give them to moloch , psal . . , , , , . they were mingled among the heathen , and learned their works , and they served their idols , which were a snare unto them , yea they sacrificed their sons and daughters unto devils . and shod innocent blood , even the blood of their sonnes and of their daughters , whom they sacrificed unto the idols of canaan , and the land was polluted with blood . thus were they defiled with their own works , and went a whoring with their own inventions . these in this apostatized from god in covenant , yet god lookes upon them as a covenant people , ver . . and he remembred for them his covenant , &c. but this seemes to be but a partial apostasy , taking in the worship of idols , they did not totally cast off the worship of god. a line of profession was still ( it seemes ) held up , god was not wholly cast off in judah . they seem to be of those , that swore by the lord and malcham , zeph. . . keeping up the worship of the true god , and yet take in the worship of a false god with him . as for those in whom master firmin instanceth ; our englishmen now in turkey , apostatized from the faith to that religion ; concerning whom quaeres are often put , it may seem equal , that as a man comes into covenant , and his posterity with him ; so , totally rejecting the covenant , denying god as well in profession , as in his works ; that he and his posterity should be out of covenant ; being before an holy root , to transmit holinesse to his seed , now he becomes unholy , and put out of such capacity , and is disabled from making over any such priviledge to them . but here we need not to trouble our selves with the baptisme of such , having renounced christ , they baptize not their infants in his name . a minister shall have none of these rendered to him , and to baptize them into this body , when he well knowes they must be never suffered to be of it , were an high taking of gods name in vaine , and a mockery of so sacred an ordinance . now in case a grandfather shall take one of these children , and offer it unto baptisme ; and being a progenitor , shall undertake the education in the christian faith , and not in the turkish abomination , whether in this case there be right to baptisme , is the question . now these may be looked upon , either as meer heathens , in the same condition , as if they never had an ancestor in the faith , or else as issuing out of the loynes of mediate ancestors , believing , and so coming from a root that hath been holy . if considered in the former way , they may have a title to baptisme according to many eminent divines , by vertue of their adoption . reverend master cawdrey observes a three-fold way to circumcision from gen. . one is personal upon profession of faith in a mans own person , so abraham entered . a second is paternal , when a man comes in by right derived from his parents , so isaac and ishmael had title . a third , adoptive , being taken into the family of a beleever according to that , gen. . , . he that is eight dayes old among you , shall be circumcised , every man childe in your generations , be that is born in the house , or bought with money of any stranger which is not of thy seed . he that is borne in thy house , and he that is bought with thy money , must needs be circumcised , &c. any bondman that he would take , and adopt into his family , in such case had right of circumcision : rive● . on gen. . exercit. ● . is cleare of this judgement , and sayes , he remembers that it was so determined in the national synods of the french churches , quoting in like manner prosper in his second book , de vocatione gentium , chap. . a sometimes this priviledge is vouchsafed to the children of infidels , when by a secret providence they into the hands of the godly . master cotton i remember in his book of infant-baptisme is for it . master norton against apollonius for present suspends his judgement , page . i had rather go his way , than theirs that determine it ; and in my thoughts with submission to better judgements , i rather incline in present to the contrary . those that abraham bought with his money , i suppose were men of years , who were to be circumcised and their issue ; but whether they were not first instructed , is the question . no uncircumcised person was to be in his house , and whether he might compel to circumcision may well be disputed . he found them explicitely in covenant with false gods , and whether he might give them the seale of the covenant of the true god in that state , i question . it is said , gods covenant shall be in their flesh , verse . and that this should be done , and no covenant with the true god at all professedly in their mouth , no notion of him by way of assent in their heart , to me is strange ; i think it implies abrahams work , first in instructing of them in the covenant , and upon their assent they were received , and their seed with them . circumcision did denominate them a people of god , and that is a strong contradiction to have them circumcised , whose faith was in a false god ; and who applied themselves to such worship ; their entrance i should rather take to be personal , than adoptive . consider them then as descending from the loynes of christian progenitors , having fathers of their flesh heretofore in covenant with god , and we shall finde them in a better condition than those heathens that had ever been strangers . and here the apostle will help us to a distinction , rom. . . speaking of the jewes cut off from the body of the church visible . as concerning the gospel , ( saith he ) they are enemies for your sakes . their present condition is as heathens , being alienated from god by reason of unbelief of the gospel ( which apostasy of theirs hath given occasion to , and made way for the calling of the gentiles : ) but as touching the election , they are friends , saith he ; god hath respect to them , not totally to reject them for their fathers sake ; for the covenant which he entered with , and the love that he shewed unto their fore-fathers , being beloved upon the account of their fathers ; when there is a father found to do them that office , to take them out of the wild olive , to put them into the true olive ; i do not doubt , but that they have title : though baptisme should be denied to infants respective to all predecessors , pure heathen ( notwithstanding adoption , which i will not determine ) yet the apostle speaking so much in favour of jewes , even in their state of blindnesse , respective to the hope of their future call ; i do not doubt but it might be vouchsafed ( upon this account of adoption ) to an infant . jew , if we can have any ground fairely to conclude his descent from abraham , much more where we can easily evidence a descent from parents that are christian . and this i hope is some explication of my meaning where in answer to the demand of an adversary i say , that infants be capable of baptism , by descent from parents , either within mans memory , or beyond it ; when a line of profession holdi , or is againe restored , that the infants may be received into the visible church , and enjoy the saving ordinances of christ jesus , page . of my answer ; and some satisfaction to the question concerning the power of mediate parents , giving title to baptisme , where out of the case of total apostasy there is small difficulty . i shall conclude in the words of rivet , a if a parent wants true faith , yet makes profession of it , and in the external society of the church is accounted a beleever , or hath been accounted heretofore under the old testament ; the infants borne of such parents ; are in covenant with them , and partakers of the promise , even upon this account ; because the promise was received of the ancestors in behalfe of the posterity that should issue from them which the unbelief or hypocrisie of the immediate parent , cannot make invalid as long as the infant cannot imitate the unbelief or hypocrisie of the parent . chap. lix . a defence of the former doctrine respective to the latitude of infant-baptisme . a reverend authour putting it to the question , whether the ministers of england are bound by the word of god to baptize the children which say they beleeve in jesus christ , but are grossely ignorant , scandalous in their conversations , scoffers at godlinesse , and refuse to submit at church-discipline ? determining it in the negative , a work most candidly carried on , must be ingeniously acknowledged , yet a work in which the authour appears rather diffident , than confident , more in suspition , than assured of the verity of his own tenent , or warranty of his present practice . sometimes he consesses himself at a disadvantage , and comes very weakly off it , page . sometimes he calls for better fingers to untie the knot that he meets with , page . sometimes he even yeelds all , as the state did stand not onely with the jewes , but also as it doth stand with us , though it ought de jure to be otherwise , page . sometimes he professes not to deny any infants , but to delay them , page . sometimes he sayes he had rather grapple with those , who think he is too large , than with those who judge him to be too streight , page . . suspecting his errour ( as indeed it doth ) if scripture may determine ) to lie on that hand . i shall as briefly as may be take a view of it . he premises two things , page , . for the clearing of the question . first , premises two grounds , on which he builds his discourse ; . puts the question as above ; . brings arguments sor the negative , which i shall here take into consideration . first , the infant that is to be baptized , if we consider it in it self as abstracted from the parent , gives no reason for it selfe why it should be baptized . this we willingly yield , the infant hath no independent title , the right claimed is in relation to the parents , and thence i inferre the infants right is somewhat , that parents can transmit to their children that gives the title , otherwise they might have regeneration from parents , as well as baptisme . it is not then inherent graces that we must look after , respective to the childes interest , but covenant-priviledge , covenant-holinesse . a second ground is inferred from the former . all children then ( saith he ) are baptized by vertue of the parent , one or both , ever considering the childe in relation to the parent , being the branch of such a root , and so i take in the childe together with the parent . hence we say commonly , they must be children borne in the church , that is , of such parents as are members of the church , being a society of visible saints joyned together , by way of covenant , to exercise an holy communion with god in christ , and so one with another , according to the order of the gospel : for i presume none are so sottish to understand a church to be that place which by a metonymy of the subject we call a church , nor the parishes that men live in which never were of ecolesiastical constitution . i am utterly to seek what is meant by that place , which by a metonymy of the subject we call a church : our meeting places seeme to be intended , but few children are borne there ; and the authonr speaks of a church where children are borne . for the covenant of which he speaks one with another , according to the order of the gospel , which he seemes to understand of a congregational church , constituting covenant , and puts into the definition of a church ; this should not have been premised , but proved . his adversaries in this thing , know no such explicite covenant . if an implicite one will serve , then the parish inhabitants ( which he sayes were never of ecclesiastical constitution ) are all in covenant ; men that professe god in christ , and by vertue of conveniency of habitation , joyne in one , in the worship of god , in the use of ordinances , tacitely and implicitely are in covenant together , and we take it to be no sottish thing to esteeme these as churches . if this be his meaning , to assert onely an implicite covenant , where he sayes page . ( this rule warrants any minister comfortably to administer that ordinance , here is a parent , one or both visibly in covenant with god , and a visible member of christs church ; i do therefore administer the seal of the covenant unto this infant by vertue of this parent , according to that command given to abraham , the father of believers , with whom when the lord entered into covenant , and laid the foundation of the church visible in his family , he took his seed into covenant with him , and commanded that they with him should keep that seale of his covenant , ) we freely consent , and then the question is determined in the affirmative ; i am sure the church of the jewes took in such by circumcision , that some would exclude from baptisme . in case he meanes an explicite church-covenant , over and above the covenant of grace , as the jewes had no such way , so neither had the apostles or primitive christians . those converts , acts . did not that first day of their conversion before their baptisme set up congregational churches with officers , they dwelt in many remote places at great distance ( whither they were to returne to their respective families , ) and therefore could not in this way embody themselves , in one distinct society for exercise of discipline . assoon as the eunuch by philips preaching of a jewish proselyte , is made a christian disciple , he saith to philip , see , here is water , what doth hinder me to be baptized ? acts . . had philip understood a necessity of confederation into a church-way , over and above the covenant of grace before baptisme , he had doubtlesse informed him ; and as christ sent the leper that he had cleansed , to shew himselfe to the priest , and offer the gift that moses had commanded , matth. . . so philip would have observed the gospel-order appointed , and have sent him to some particular constituted visible church , upon his covenant to have been received , and not hand over head , upon his bare profession that he beleeved that jesus christ is the sonne of god , baptized him . when the gentiles had received the holy ghost , peter said , acts . . can any man forbid water , that these should not be baptized , which have received the holy ghost as well as we ? had there been any such rule of a church-covenant , orderly to have preceded , he might easily have seen that any man , upon that account might have forbidden it . paul had made much more haste ( as i may say ) than good speed , acts . in baptizing the jaylour and his houshold , in case jesus had set down an order of a preconfederation into a particular church-society . master bartlet in his model of the congregational way , saith , that those particular instances which are produced by divers reverend divines , of the eunuch , centurions , jaylours baptisme , though not belonging to any particular church against what we have laid down , are of little force and validity , in regard that which was done to those persons was by the hands of extraordinary officers , that were not tied to particular churches , as ordinary pastours and teachers were then , and still are . but these persons whom they thus baptized , were not persons in any such extraordinary capacity , and they must come in , in a gospel-way . this might have priviledged the leper cleansed by christ , from offering his gift appointed by moses , as well as it could priviledge these new converts from any covenant-way appointed by christ ; and the eunuch saith , what doth hinder me to be baptized ? without mention of any special priviledge of an officer extraordinary , in a way otherwise irregular . and the like we may observe in the speech of peter . ( . ) they should shew us where , when , and by what authority , any ordinary pastours and teachers tied themselves to such an order , to bring men into a congregational church-way , and to baptize into such particular church congregational , and not into the universal church visible . ( . ) those of his judgement , may do well to give us their thoughts of their own baptisme . they had no independant right all their right was in relation to their parents . their parents were not ( as we conceive ) thus in any particular church federation , perhaps they were no fit persons in their judgement for admission , neither were they baptized by the hands of extraordinary officers . if their baptisme was null , then they are yet to be baptized ; if valid , they had then title to baptisme , and others in their condition are entitled . ( . ) then it is in the power of man , at pleasure to keep parent and childe from the priviledge of ordinances , to have them passe as heathens and infidels , yea believing godly men and their children at their courtesie , must be reputed either of the number of dogges or of children , this cannot be denied . the majority of these have power at pleasure of admission of members . and to be no church-member ( with them ) is the same as to be a turke , or indian , page . and how different their judgements are , who are fit to be received , and who are to be denied , is evident . some of no obscure note have affirmed , though minded , be contrary minded , that to render a man capable of admission into church-membership , grace is not sufficient , but he must have expressions , and so a fathers slow tongue , shall exclude his childe from admittance into the fellowship of the saints ; when upon the other hand upon the bare account of his fathers glib tongue , ( though there be scarce another commendable quality ) another may be received , when these are not judged worthy of fellowship , who are not of abilities to sit in judgemeut with the congregation , to admit members , to passe sentence upon delinquents , to judge of doctrines , not only to elect , but to ordain pastours and church-officers , we may easily guesse how many they exclude as without , whom christ receives . such a way had it been taken , had deprived the church of an hezekiah , josiah , and many others in their age renowned ; how great a provocation is this to such children when once of growth to joyne with them with whom the church rancks them ? and to oppose with the uttermost of fury , such that ( after the revolution of so many generations inheriting that priviledge ) now do debarre them ? and how great an encouragement to joyne with such in all holinesse , with whom they are honoured with these priviledges ? as to the second , whether the ministers of england are bound by the word of god to baptize their children which say they beleeve in jesus christ , but are grossely ignorant , scandalous in their conversations , scoffers at godlinesse , and refuse to submit to church-discipline . our authour puts a question , what parent do you mean ; the immediate parent onely , or the predecessors ? for suppose the immediate parent be as your question mentions ; yet it may be the grand-father , or some of the predecessors have been godly . and farther sayes , i perceive diverse of our divines help themselves here , and some in discourse are content to lose that ground of the immediate parent , and flie to this . though i see no reason that any should fly hither , in hope of help , yet it is strange to me that he should stand for the immediate parent , excluding all mediate predecessours , who hath said enough for their power in giving of this interest to the children . he sayes , i do administer the seale of the covenant unto this childe by vertue of this parent , according to that command given to abraham , the father of beleevers , with whom when the lord entered into covenant , and laid the foundation of the church visible in his family , he took his seed into covenant with him , and commanded that with him they should keepe that seale of his covenant , when god tooke abraham into covenant and his seed with him , it was not onely his immediate seed , but the issue of his flesh at the greatest distance , gods covenant with abraham , isaac and jacob , is mentioned in gods apparition to moses , exod. . . and was pleaded by moses in his intercession with god for israel , exod. . . moses then , and all israel were in this confederation of abraham , yea all israel in succeeding ages , levit. . . when the worst of jewes make that plea , that they are abrahams seed , the lord christ yields it , john . . and the apostle concludes a holinesse in the whole body upon that account , that the root at such a distance , abraham , isaac and jacob , were holy , rom. . . i know not how we can bottome any thing upon the grand charter of god , made to abraham , and exclude the mediate parent from all power to conferre this interest upon posterity . when jacob calls ephraim and manasseh by the name of sonnes . gen. . . as a father gives his blessing to them , putting his name , and the names of his fathers , abraham and isaac upon them , ver . . and . were they not to be reckoned for the sonnes and seed of jacob ? doth not their mediate parent , as well as joseph their immediate father , conferre an interest on them ? mr. hooker was before our authour in this tenent , and his grounds are fully answered by mr. caudrey , in his diatribe , concerning infant-baptisme . i shall onely take into consideration our authors reasons . first , he yields that england had christians in primitive-times . thousands of martyrs under dioclesian , but after the waters grew brackish at rome , and brings it to us in england ; we held ( saith he ) the name christianity under the romish yoke , till of late the state threw it off , and then the people following the state concluding , i doubt not but god had his number in those dark times ; but what were those few in comparison of the body of the people , or predecessours , since the time of the gospel restored to its purity ; god hath wonderfully appeared in england ; but those who use the argument of predecessours runne very high . answ . . if the waters grew brackish at rome , so that they gave their sent hither ; so did the waters of judea and jerusalem grow as brackish , yea , and of a worse savour in the dayes of ahaz ; and at those times when they brought forth children to god and gave them to moloch , ezek. . . . neither do we look so farre back ( when we look back as farre as dioclesian ) as the jewes in christ time ; as paul that looked as farre as abraham in his time : yea , himself stayes not till he come up to him , we are not necessitated to look so high . a pedigree in a shorter line as to this purpose will serve our turne ; we are not tied to make it out that our progenitors were really godly , to conferre such covenant-interest upon us . primitive-christians were admitted upon the account of profession , by our authours confession , and not upon the account of reality of godlinesse , and they gave their posterity interest . we see how much reverend master hooker . speaking the opinion of his party , gives to the churches connivance , negligence , or indulgence in this thing : if the church ( saith he ) either through connivance , negligence , or indulgence shall tolerate such evils , and evil persons in that state of church-membership , they cannot then deny them the priviledge of members . and i dare attribute as much to gods connivance , his indulgence , and long suffering ; till he sue out a bill of divorce , and openly casts a people off , ( that they be none of his kingdome , or called by his name , ) they are in covenant , and their children with them . it seems master hooker judges that the church may thus connive without sinne ; seeing he distinguisheth between connivance , indulgence , and negligence . i am sure god may , out of just prerogative ; and to have the line broken off , assoon as the power of godlinesse , in a race declines , is to be infinitely above god , rigorous , and severe , and the ready way to bring in a strange and monstrous confusion . he goes on , and sayes he will a little consider the text in reference to them ; and then instances in that in the second commandment , shewing mercy unto thousands , of them that love me , and keep my commandments , as though that were the alone text we had , to rest upon . though much might be spoke by way of animadversion of his answer , yet i forbeare . use may be made of that text , to evidence that it is no unreasonable thing to carry on a priviledge so farre , from generation to generation , and an easie reply made to most that he hath spoken ; yet i build not a formal argument upon it , therefore i shall not spend time in it . his second , third and fourth argument come in to fill up his comment on that text , and therefore might have been answers , not arguments . fifthly , he sayes , that text , cor. . . seemes to tie the federal holinesse of the childe to the immediate parent ; doth not say , the child is holy , &c. by vertue of a great grandfather : and so it seemes to me also . those corinthians being new converts , their issue had none but immediate parents , from whom they might claime their interest ; and by whom they might be entitled . as the parents themselves did claime it from no parents or progenitours at all , their ancestours having no power to communicate it ; isaac and ishmael had right of circumcision onely from their immediate parent ; abraham had right immediately from god , jacob and his posterity had right from parents , both mediate and immediate , and these corinthians from their immediate parents onely , and their children from parents mediate and immediate . sixthly , he sayes . if that promise doth give this power to predecessours , &c. then though there are none to educate this childe , ( for the ignorant profane parents will not but teach them how to break the covenant ; the predecessours cannot , they are dead , and are not ; ) yet we must seale to this childe , &c. where do you see churches take care of such children ? they must be of some bignesse , and understanding before the church meddle with them ; the immediate profane person brings him up in ignorance and profanenesse , neither will take care to have his childe instructed by the church , as experience witnesseth too much ? answ . i understand here the covenant-promise , as acts . . by vertue of which these jewes were children of the covenant acts . . and not with limit to the second commandment ; and then speak to it . . here is enough spoke to conclude the childes interest , in case he shall be taught to break covenant , then he is in covenant . an indians childe breaks no covenant with god ; and being in covenant , he is interessed in the priviledge of the covenant . . let him make it up into formal argument , and then it runnes thus . that childe whose immediate parents will not bring it up in the power of godlinesse , hath no right to baptism . this , though it carry some fair shew , with those that are not able to judge ; yet it is evidently false , those that were witnesse to themselves , that they were the children of those that killed the prophets , were of the circumcision , matth. . . yea , those that had crucified christ , were in covenant with god , and their children in confederation , acts . . that counsel of the prophet , zach. . . be ye not as your fathers , unto whom the former prophets have cryed , saying , thus saith the lord of hosts , turne ye now from your evil wayes , and your evil doings , &c. might have been spared , in case none had been received as members in covenant ; but those whose fathers took all care for their education in the power of godlinesse , and stephen might have spared his reproof , acts . , , . or rather had runne upon a contradiction when he said , ye stiffe-necked , and uncircumcised in hearts and eares , ye do alwayes resist the holy ghost as your fathers did , so do ye . which of the prophets have not your fathers persecuted ? and they have slaine them which shewed before of the coming of the just one , of whom ye have been now the betrayers and murderers ; who have received the law by the disposition of angels , and have not kept it . they stood vested with their children in that great prerogative , rom. . . the case of such children is sad , but not desperate : though the church cannot do the whole duty incumbent on a godly parent , yet it takes care for the dispensation of those ordinances that are saving , and scripture calls by the name of salvation . i know some seeing the truth of title in such children to the covenant , and consequently to baptisme , and therefore dare not deny them ; yet are so farre scandalized with this loose education of children , that they will admit it onely with this caution , that some undertake for their education ; and so those of loose life , may have their children baptized ; because ( say they ) some difference ought to be put in all divine ordinances , between the pure and impure for the comfort of the godly , the censure of the wicked , and the edification of all . but i wonder how this difference of pure and impure is seen between childe and childe , that is tendered to baptism . as to covenant-holinesse they are both equal , otherwise these mens undertaking would very hardly give them admission ; and as to real-holinesse , neither have it , by communication from their parents ; otherwise ( say they ) the ordinances of god cannot be kept without blot and pollution . i wonder what pollution these mean ; i know none in children but original sin , and the childe of the best parents is tainted with it ; and let us take heed of busying our selves with more care for preservation of ordinances , than ever god himself took about them . if these , thus borne , have no right at all , ( i suppose ) they should not be admitted with any caution whatsoever . master cawdry observes ( and seemes to be of that judgement , ) that some think this proviso to be too hard : i confesse , i am of that minde ; if ( notwithstanding so sad discomforts in such parents ) infants stand vested in any such birth-right-priviledge ; why should it be suspended on the courtesie of such undertakers ? being by birth-interest christians , they must not on this account passe for heathens . and how hard is it to impose such a burden upon any that is not ready to adopt the issue as his owne ? and in such case , his undertaking upon that ground brings the charge of a father upon him . this will soone grow into the bare formality of former susceptors , god-fathers , and god-mothers , without any real advantage to the childe . if by education be meant , such as a godly parent ought to give , none will be found to do it . if onely education in the way of a christian , as in opposition to judaisme , heathenisme , it needs not to be doubted , and that implies a covenant . what farther is desired , must be lest to the blessing of god , by providence on ordinances . the want of piety in the parent is supplied by the piety of the church , into which the infant is received . seventhly , saith he . if the predecessour may by this promise give right to baptisme , without the immediate parent ; then i pray you tell us how farre we may go for this predecessour ? how many generations ? where hath gods word limited ministers , you may go to this predecessour , and no farther ? . i know few that say the predecessour gives right , without the immediate parent , but all concurre in a joynt way to communicate a covenant-interest ; but his question may have an easie answer . . i demand in titles of honour , and inheritance of lands , which men claime by descent from their ancestors , where it is that they stay ? it will be soon answered that they stay , when they can rise no higher , to finde any other predecessours vested in such honours , or such inheritance . some can make no claim at all from parents , they are the first of their house , of honour or inheritance . this was the case of abraham , he had no interest from terah ; such was the case of the primitive converts , and such is the case of the indians , that now by a gracious providence are converted by the english . some can go no farther then their immediate parents ; they were the first in honour , or that gained an inheritance to their house . this was the case of isaac , and of those children called by the apostle , holy , cor. . . and will be the case of the children of the indian converts , others can rise to the third or fourth generation ; others can go as high as the conquest ; some can claime beyond the conquest , by deeds beyond date : so it is with some christians , all may go as high as ancestours have been in christianity . eightly , if by vertue of that promise predecessours may without the immediate parent give right to baptisme , then the children of an immediate parent apostatized from the faith , and excommunicated from the church , may be baptized . i have spoke already to the children of apostates , and as to the children of excommunicate persons , i readily yield his conclusion , that i may baptize them , against which , he thus farther reasons . if i may baptize the children of an excommunicate parent , then i may baptize the children of one who is no member of a church , ( for so is the excommunicate person ) ; so consequently the children of a turk or indian , for they are no members of a church , and the excommunicated person is no other , in respect of his communion in church-priviledges . i answer , if excommunication be onely out of a particular visible congregation ( as some say , ) then the reply is easie , being thus excommunicate his right , in the church universal visible , still remaines , and into this , it is that we admit members by baptisme , cor. . . otherwise a christian were a christian respective onely to one congregation , and that congregation falling , his christianity must fall with it ; and being taken into a new one , he must be also admitted-anew by baptisme . but i farther answer . a church-member may be considered , either quoad jus ad rem , or quoad jus in re ; either respective to a fundamental proper right , or a present personal actual fruition of his interest . an excommunicate man in the former sense is a church-member , not in the later ; this excommunication is a sequestration , not a confiscation . he himself is suspended from present benefit , not cut off from all title , as several wayes may be made to appear . . the text saith , let him be as an heathen or a publican ( in respect of society with him or familiarity , saith master cawdrey , diatribe pag. . ) not an heathen and publicane . that text , thes . . . is ordinarily understood of excommunication ; yet there the caution is added , count him not as an enemy , but admonish him as a brother , vers . . a brother is a church-member , an excommunicate person is a brother . that which is for cure , not only of the body , but of the member in particular , is not a total dismembring : but this sentence is for cure of the particular member , for the destruction of the flesh , that the spirit may be saved in the day of the lord , cor. . . a excommunication is not like poyson that is given to an enemy for death , but a medicine that is given to a brother for life , saith gomarus in thes . . . certainly gods casting out of his kingdome , matth. . . taking away his kingdome , mat. . . removal of his candlestick , rev. . . the breaking off from the olive , rom. . . is a sentence farre above excommunication . to let passe authours of this minde , zanchy , and perkins , quoted by master firmin . the national synod of france , . the divines of geneva , calvine , dr. ames . danaeus , brochman , quoted by master cawdrey , diatribe , page . and examine it by reason . either the excommunicate persons sin divests the childe , or else the churches censure ; but neither the sin , nor the censure : ergo. . not the sin as may appear , . by an argument , ad hominem . our dissenting brethren ( as we heard ) allow the baptisme , notwithstanding sin before the sentence of excommunication ; it is not then the sin in their judgement that doth divest them . . by an argument ad rem . no sin but that of nature descends to posterity ; man transmits not his personal vices , neither fault nor guilt , no more than his graces . and for the sentence that cannot reach the childe , i never read that church-censures were like that plague laid upon gehazi , to cleave to him and to his seed . in any legal proceeding , the childe is not to be punished for the fathers fault ; there was a law against it , deut. . . the fathers shall not be put to death for the children , neither shall the children be put to death for the fathers ; every man shall be put to death for his own sin ; and amaziah king of judah is commended for observation of it , and ( in his acts of justice ) proceeding according to it , chron. . . and we read not that any ecclesiastical censure should transcend it . the child of a thief is not committed with him to prison , & i see no reason that he should be committed with him to satan : i say then there is right to baptism in the child of an excommunicate person ▪ i wish our brethren would stick here , & not refuse those children , whose parents are under no excommunication . as to the third , our authour ; . premises a question , whether is this bare profession of faith in christ , ( though parents be grossely ignorant , scandalous , and refuse to subject to church-discipline ) sufficient to make a man , and continue him a member of the church visible . and then proceeds to arguments , as to his question ; i wonder how he can imagine that it makes any thing to his question ; and in case it were wholly yielded him , whether thence he could draw his conclusion , that ministers in england should not baptize the infants of all that professe the faith in christ jesus . he confesseth in this question he hath disadvantage . for if a man be looked upon ( saith he ) as a visible saint , and reputed a member of a true church ; if that member be very scandalous , and the church let him alone and not deale with him , that person may challenge any ordinance in the church , both baptisme and lords supper . but i conceive such a person is not sufficiently qualified to make a member of a church , nor ought to be continued a member of the church ; but the church ought to seek to reforme him , or if not to cast him out : so that if the church will let such a person alone , and give him these ordinances , there will be guilt charged upon that church . here , is his acknowledgement that they are continued church-members , though they should not be continued , and see what he hath further ; it is true , the wicked jewes being members of that national church , so long as their membership held ; they might challenge circumcision , so for wicked persons so long as they continue members , and the church lets them alone , they may challenge baptism , and so upon his own grounds , they may of right challenge it , and ministers then must needes do wrong in case they deny it , and so in all mens judgements , the question is concluded in the affirmative ; yea , should the church passe to the highest of her censures , through all that is allowed to the highest top , yet still the person under censure continues in a fundamental right of membership , though debarred of present fruition , and so their infants entituled , as we have seen , to baptisme . his arguments are worthy of examination , in which he concludes such a one is not fit to be a member . first , members of churches according to the gospel are saints visible : but such a person as the question mentions , is not a visible saint : ergo. the minor he proves , such as will say that such a person as the question mentions is a visible saint , i thinke his eyes are not good . he that tells me , the saints which paul mentions in those places were no other than such a person as is in the question , he must pardon me , though i beleeve him not . answ . visible saint , is taken , either in regard of separation for , and dedication to god , or for real qualifications according to the power of godlinesse , in the first sense , such are real saints , that he mentions and rejects , in which sense we have shewn [ saint ] to be frequently taken , and such were most of the members of the church of sardis , there being few that had not defiled their garments , and many such in the church of corinth : in the second sense ( and i know not a third ) his eyes are better than mine , that can determine concerning them . inward graces onely make a real saint , and these to me are invisible : if he meanes so far as mens judgements can upon any fair ground conclude that they are such , then the apostles will be involved in our guilt , who hand over head admitted members the same day they were converted , being in foul sins , and never staying time to make judgement of the hopeful truth of their graces . paul calls all those that he persecuted , saints , acts . . so doth ananias , acts . . all those for whom after conversion he ordered and made collections cor. . . and these were some of them as bad as any that in his epistles he reproves . secondly , if a bare profession in christ be sufficient to make a member of a church , then no person can justly be excommunicated out of a church for the vilest sins or heresies , provided he doth but hold this profession of his faith , the consequence is cleare , the person is the same which he was when you took him into the church . the consequence is clearely erroneous : for he made a profession of his faith , and not of sin , as we see in simon magus . thirdly , he that manifestly opposeth christ in his visible kingdome , is not fit to be a member of a church . but such a person as the question mentions doth manifestly oppose christ in his visible kingdome . ergo , not fit to passe without censure , should have been added : but whiles he acts rebellion , he professeth subjection and in the apostles language is a professor , tit. . . having thus made way he propounds several arguments , that ministers by the gospel are not to baptize the children of such parents . we come now to our authours arguments ; first , such persons as de jure ought , and de facto are excluded by godly ministers from the lords supper , ought also to be excluded from their childrens baptisme ; but such persons as the question mentions de jure ought , and de facto are excluded from the lords supper : ergo. the major is proved , if baptisme doth seale to the same covenant which the lords supper doth , and doth signifie and seale as great blessings and priviledges as the lords supper doth , then those who are excluded from the lords supper , ought also to be excluded from the●r childrens baptisme : but the antecedent is true : ergo. the consequent . this is master blackwoods argument to keep infants from baptisme , because they are kept from the supper : and if it be of any validity to serve our authors turn , it is of as great force for master blackwood ; give me leave in master blackwoods behalfe to urge it in this manner , with the least change of words that is possible : if baptisme doth seal to the same covenant which the lords supper doth , and doth signifie and seale as great blessings and priviledges as the lords supper doth : then those that are excluded from the lords supper ought also to be excluded from baptisme ; but all infants are excluded from the lords supper eo nomine , because they are infants ; and therefore they are to be excluded from baptisme . when master firmin hath given a faire and full answer to this syllogisme , he may easily fit it to his own , to give like satisfaction . an infant in covenant may be admitted by that signe and scale , in the use of which he is meerely passive , and yet be kept back on the account of his infancy , from that sign and seale , which the participants must actually improve for their spiritual benefit , and consequently a parent may put a present bar to his actual admission ( by reason of present guilt ) to the one , when his innocent infant can put no barre to his admission to the other . the parent stands de jure entituled , when for the present he may be for his spiritual benefit de facto suspended . another reverend authour hath made use of this argument from the uniformity of the service of god in general , and in particular from the uniformity in the sacraments to another purpose ; not to exclude any infants at all who descend from christian parents , from baptisme , but for admission of all visible church-members , not under the sentence of excommunication , to the lords supper . as one from the suspension of parents from the lords supper would conclude the suspension of infants from baptism ; so , the other from the admission of all infants without difference to baptism , would infer , not onely a just warranty , but also a necessity of answerable admittance of their parents to the lords supper : let our independents ( saith he ) answer , why do you allow a syntax in the service of god besides , and bring in a quae genus of anomales and heteroclites onely at this ordinance ? let some of our presbyterians answer how can we admit of children as members of the visible church being borne of christian parents unto baptisme , and yet turne away the parents of those children from the sacrament ? those that have gone about to answer this , had better haply have said nothing : for our free course of baptisme , and a denial of this is such a seam-rent , as will never be handsomely drawn up , though stitcht together ; neverthelesse in yielding the one , they have granted the other ; as to this passage , i first marvel how this is laid to the charge of independents , that they allow a syntax in the whole service of god besides , and bring in anomalaes and heteroclites , onely at this ordinance ; namely , the lords supper ; when it is plain that they have as many heteroclites in baptisme as the lords supper . and in both the sacraments ( as to those that they judge admittible ) they keep the form as whole as himself contends it ought to be kept , how many rents soever they may make besides . the same latitude that they hold in admission of parents to the supper , they hold in admission of children to baptisme . and for presbyterians , their admission of infants to the one , will by no meanes conclude them under any necessity of admission of the parents to the other sacrament ; nor on the contrary will their suspension of parents , conclude any necessity of like suspension of infants ; every tub must stand on its own bottome , every one must beare his own burden ; when parents divolve a covenant-title , they do not divolve a covenant-breach upon their children . and i desire to know how he will keep up any such uniformity that he contends for , according to that which i conceive to be his own opinion . persons under excommunication are confessed to be uncapable of the lords supper ; i desire to learne whether that sentence , cut off from the church root and branch ? whether it be a sentence personal or hereditary ? i much mistake my authour , in case he will maintaine the latter , that that sword is held out with so keen an edge , to lop off both parent and child ; if he admit the former , than the same rent is made , of which he so much complaines . presbyterians that keep those persons from the sacrament as a degree of punishment in order to that sentence of excommunication ( as they use to speake ) whom they judge to be in a way deserving it , and admit their infants to baptisme , make no other manner of rent in the worship of god , than those that keep back persons under actual excommunication , and give the like admission to infants . the state of parent and childe respective to the covenant is homogeneal . if the root be holy , the branch is holy , and so è contra , yet the parent by his misdemeanour may incur that censure of which his infant is not deserving . his argument should run thus , if the guilty parent be debarred of a priviledge , then the innocent childe ought to be debarred likewise : me thinks a difference might be put between a scandalous parent that is active , and an innocent childe that is passive ; a parent that cannot , will not improve it to his comfort , but to his judgement , and a child that cannot mis-improve it ; my argument ( saith he ) runs upon the first supposition , that the childe brings nothing with it , considered as abstracted from the parent , but it is the parent gives the right . and the parent conferres right in covenant , though he breakes covenant , yet conferres not the transgression of it ; the argument were as good that the childe must necessarily be admitted to the lords table , because the father did worthily receive it . if it be said , the father is worthy , so is not the childe ; so we say , the father is unworthy of the one , i.e. tenders himself unworthy , and so doth not the child of the other . the second argument . such parents as if they themselves were now to be baptized , ought not to be baptized , cannot justly challenge baptisme for their children , neither are we bound to administer it . but such parents as the question mentions , if they now were to be baptized , ought not to be baptized . ergo. this argument is of the same stamp with the former , and needs no other answer , the parent hath contracted a great load of guilt , of which the infant is innocent ; this argument well followed home might unbaptize a great part of those that are of this judgement , and render all their priviledges in church-ordinances fruitlesse , for want of a previous baptisme . the third argument . if ministers in baptizing are bound to hold to their commission , then the children of such parents as the question mentions , are not to be baptized . but the antecedent is true , none will deny that ; ergo. the consequence is true . ministers by their commission , matth. . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are bound to baptize disciples , but these are no disciples , ergo. my argument tends to this , if the parent be not a disciple , the childe is none : but such a parent is none , ergo. his childe is none . here he sayes , the anabaptists triumph , and well they may , if there be any strength in this argument . but ( saith he ) we can easily distinguish ; and i say we can distinguish as easily . distinctions sufficient may be seen , chap. . where it is sufficiently made good that these in question are disciples , disciples as to the participation of ordinances ; even a truantly untoward boy is of the number of scholars , and , as he well deserves the lash , so he hath the priviledges of the school . the fourth argument . to administer the seale of the covenant of grace to a child by vertue of him who is visibly in covenant with satan , must needes be a prophaning of the ordinance . but to administer baptisme to a childe by vertue of such a one as the question mentions , is to administer the seal of the covenant of grace to a child by vertue of one who is visibly in covenant with satan . ergo. the minor is thus by him proved . a person grossely ignorant in the fundamentals of religion , his course of life , his trade is to live in sinne , scandalous , &c. what shall we say of such a one , though he doth not formally make a covenant with the devil , &c. to be visibly in covenant , and formally enter no covenant , is little lesse than a contradiction : put the argument into form . to administer the seale of the covenant of grace to a childe , by vertue of him that is formally in covenant with god , and really does service to satan , must needs be a prophaning of the ordinance ; and then the weaknesse of his argument will appeare visible , and no visibility of a covenant with satan found . i do not know a man or woman in the world , whose childe i could refuse on this account . those to whom our saviour speaks in the sharpest language , joh. . . you are of your father the devil , and the lusts of your father ye will do , were men in covenant with god , and had their children initiated with the signe and seal of the covenant , he farther saith , i wonder how ministers pray , when they baptize the childe of such a one , they cannot but have some eye to gods covenant , and do we not mention so much to the lord , that he having taken the parent into covenant with himselfe , he doth also the seed of the parent , and so we plead the covenant , and a blessing , &c. but when a godly minister shall carry the parent in his heart thus , doth not his heart check him , trouble him , in the thought of the parent ? they may well pray that god will make his ordinances ( through his spirit ) of power , that the infant of a covenant-breaking father , may be a covenant-keeping childe , that such an abaz in covenant , and breaking covenant , may have an hezekiah keeping covenant ; such an ammon , a josiah , and this without the least check of conscience . this is frequently heard of god , and prayers for the children of godly parents frequently denied : david hath an ammon and absalom , jehoshaphat a jehoram and josiah a jehoaz ; their conscience would infinitely more check them , ( if the word regulate their consciences ) when providence conferres priviledges of ordinances on such an infant to be received where salvation is , upon so weak , and as to scripture unheard of plea , as his fathers transgression to keep it out . for a fifth argument . he hints two things which he would have seriously taken into examination , though he sayes he will not put them into form . . how exceedingly this ordinance is sleighted , abused through this heedlesse administring of the ordinance ; for we see persons never minde the ordinance beforehand , nor after : but come let us have our children baptized , and that is all ; if they can make a feast , and drink after it , that is well . this is the argument of anabaptists against infant-baptisme ; because some reverend divines complaine that few improve their baptisme received in infancy , to any spiritual advantage to their souls , therefore it is in vaine to baptize infants . one is like the other , in ordinances of god , to reason from the abuse , to the casting of them aside . nonsingers of psalmes ( which himselfe professes to oppose ) may reason in this sort , and upon like ground some have warned men out of christ not to pray , they ought to forbeare till they are in christ . and when a natural man blesses god for a good crop , that it were as good that he cursed him . if men were disposed to wrangle , here doubtlesse were more colour against such mens performances of duties , in which onely themselves are interessed , than against parents tender of their infants to an ordinance , in which of right they are entitled , though they lay not to heart a right and pious way of performance of it . besides , ( saith he ) it is strange to see how we jumble the most holy and prophane men together ; if master greenham , master perkins , master rogers , master dod , or whom you will , should come and bring their children to be baptized , let the most ignorant sot , drunkard , swearer , uncleane person , scorner of godlinesse , &c. come , he shall have his childe baptized as well as they . have they their children taken into covenant ? so have i sayes the drunkard , swearer , &c. shall we owne all these men alike under the covenant so as to give the seale of the covenant a like to all ? this many a time hath been in my thoughts , and in nothing did i ever receive more full satisfaction , not one of these holy men , would have made any such complaint , and in case the children of such should meet in this ordinance , i could as easily difference them by their visage and features , as i could respective to their several interests or priviledges . parents are in covenant with god , as long as they keep up the name and profession of christians ; the one with all care walks up to the termes of the covenant , and the other are as loose and carelesse in it : master greenham , master perkins could not transmit to their children their graces ; neither do these transmit their personal wickednesse : look into the common-wealth of rome , and call out the most deserving patriots , set against them verres , catiline , or who you will , freedome of birth , interest in native priviledges is like to the issue of either , and so it is in the church of god , the common-weale of israel : and it can be no otherwise ; if there be any priviledge divolved from parent to childe ; and when this falls , infant-baptisme falls together with it ; nothing in the childe ( as our authour well observes ) without relation to the parent can give any interest . chap. lx. the application of the whole in several inferences . to winde up the whole of this discourse of the birth-priviledge of the seed of beleevers in some practical application . first , all possible engagements and obligations unto all holinesse of conversation necessarily follows and flowes from this royal priviledge , and high advancement of birth-holinesse ; if we contend for their dignity , and minde them not at all of duty , of the honour of their birth , and call them not to a suitable life ; in the neglect of duty they may soon make forfeiture of their dignity , and turn this singular mercy into the highest aggravation of their misery : we blame those of noble and generous birth , that betake themselves to sordid and ignoble wayes , thus degenerating they are a blot to their families , a disgrace and reproach to their race ; no birth equal in honour to that of christians . theodosius worthily esteemed it a greater honour that he was a christian , than that he was an emperour : none degenerate so foully and blame-worthily , as they when their conversation is unchristian , wayes of sin are for sinners of the gentiles , a way proper for turks and pagans , let the holy seed be holy , their demeanour suited to their honour . sardanapalus the king may with lesse infamy spin among women , or domitian the emperour spend his time in catching of flies , works farre below their dignities , than a christian may sin with a heathen . the martyrs in primitive times being moved to swear by the fortune of caesar , thought that the answer was full , and fair , to say they were christians : such answer should he have that would tempt to ungodlinesse , should such a one as i fly ? saith nehemiah , nehem. . . his honour would not suffer him to be so base ; should such a man as a christian ( the least of whom is greater than nehemiahs better , mat. , . ) be for sin ? he that is not a sinner by birth , should be no sinner in his life . baptisme is the greatest honour , such bear christs name , and weare his livery ; they have that title in which jude and james with other of the apostles gloried , a servant of jesus christ . baptisme is the greatest engagement , let every one that nameth christ depart from iniquity , tim. . . to talk of baptisme , and to live in sin , is to wear the colours of one , and plot and fight for another ; to wear christs colours , and fight for satan . baptisme renders a sinner up to the heaviest punishment . the high favours shewed to the jewes , made a jew to fare worse in the wayes of sin than an heathen , amos . . the high favours shewed to christians make christians to fare worse in sinful wayes than heathens , heb. . . all in a christians calling bespeaks this holinesse . god by whom he is called , pet. . . the work to which he is called , thes . . . the company unto which he is joyned , ephes . . . the attendants by whom he is guarded , matth. . . the rule whereby he is guided , rom. . . the seale by which he is confirmed , ephes . . . and the place whither he makes and tends , heb. . . all are holy . secondly , let the parents of such seed , now see what education is expected . breeding must answer birth and descent ; a christian is of the noblest birth , he must therefore have the most noble education ; and the apostle calls upon parents to bring up their children in nurture and admonition of the lord , ephes . . . god may call on them thus to bring up his children , in nature theirs , in covenant gods. every christian parent , hath a childe of god committed to his care and tuition : how great a soloecisme is it , that parents should dedicate children , so soon as borne unto christ , professing to the world that they belong to him ; and that with hannah concerning samuel , they intend them for him , when nothing appeares in their education , but that they might have been given to molok , somewhat worse than the mongrell seed that spoke halfe in the language of canaan , and halfe in the language of ashdod , nehem. . . scarce a word can be heard out of their mouths , to argue that they are christians , lisping out oaths as soone as words ; put to learne trades , and little regard had that they might know christ jesus . and how much is it to be desired , that authority would take order , for more careful catechistical teaching of youth in the wayes of christian religion , that god may not complaine of england , as of israel , my people perish for want of knowledge , hos . . . a people of god , and a people ignorant to perdition and destruction ; england is highly honoured of god by this gracious call , with capernaum lifted up to heaven ; england would highly honour god , if care might be taken , that all might know god from the highest to the lowest ; we shall never be a gospel-like people , till we be a knowing people , 〈◊〉 we take care , that as we are jewes by nature , so we may be jewes in qualification , so borne , so bred , that as our youth is descended , so also they may be trained ; that as god honours our children with his name , calling them his children , so they may honour his name , and advance his glory in all holinesse of conversation . thirdly , those may yet see whom they oppose , that stand in opposition of a people thus interessed , a people so ingratiated to god in covenant , that there is not the least infant in whom god hath not his title , and right of challenge . the aggravation of the psalmists complaint is , that the heathens are come into thine inheritance , the dead bodies of thy servants have they given to be meat unto the foules of the heaven , the flesh of thy . saints unto the beasts of the earth , psalme . , , . the whole body of such a people , root and branch , stand in relation to god as the inheritance , the servants , the saints of god ; such inscriptions we finde in saint pauls epistles , not one of the whole body is excluded , but they are such by covenant , and such by calling . enough hath been said to make it to appeare that the denomination reaches even infants who are the lords heritage , psalme . . and christs name is upon them , matth. . . as it is accounted an happy work to dash the little ones of babylon against the wall , psalme . . because of the hostility of that nation against god and his people : so it is a like execration to intermeddle with the little ones of sion , by reason of the holinesse of such a people , their covenant-relations in which they stand interessed , kings . . much is spoken in scripture against the enemies of the righteous , the haters of them shall be desolate , he that offends against them shall not be innocent , psalme . . god observes every carriage of the adversary towards them in misery , they speak not a word but god hath it against them ; when ammonites , tyrians , cry aha , against the people of god , they are witted with it , and threatned for it , ezek. . . . . not a proud word that they utter but it is brought in , to fill up the charge against them , obad. . psalme . . yea , every eye that is cast with approbation of the adversary , obad. . . every encouraging word they speak , and every act they do against such a people , yea injuries of elder times are kept in the deck , and laid to them , deut. . . and all because they stand in this relation to god as his in covenant , which you cannot limit onely to the personally righteous , but all that are of a society and fellowship , that is , such as are interessed in a righteous cause . the holy anointing oile did make sacred when yet too often the man was wicked , and therefore david looked upon saul as the lords anointed . it holds in analogy and proportion unto all that have any unction from god , as all the called of god have . when they were but a few in number , yea very few , and strangers ; when they went from one nation to another , from one kingdome to another people , he suffered no man to do them wrong , yea he reproved kings for their sakes , saying , touch not mine anointed , psalme . , , , . all the people of god have that anointing from god , that none may dare to intermeddle for their harme . god promises his people that dwell in sion , that the burthen of assyria shall be taken from off their shoulder , and his yoke from off their neck , and that the yoke shall be destroyed , because of the anointing , isaiah . . some will say , as this is carried , the danger of intermeddling with any is with us a like : even papists and the worst of men that are called protestants , are thus of a people that are called gods people , and go by the name of christians . for answer i shall not enter upon that controversie , what there is of the being of a church under the papacy . the papacy it self is none of it , but onely a botch bred in it , and cleaving to it ; onely this i say , that he that shall oppose a papist , under the notion of a christian , shall bear his sinne , and that upon the grounds that have been given . though a papists damnable errors in the faith shut him out from the happinesse of christians , yet such an adversaries persecution renders him guilty of opposing the faith of christ jesus . and he that follows with injuries a carnal protestant , because of profession of the sincerity of religion , in opposition to antichristianisme , is formally guilty of persecution . the hearers resembled to the rocky ground suffer persecution for the word , as doth the good ground that brings forth fruit with patience , mat. . . but to come home with more cleare satisfaction . a people of foully polluted ordinance , standing in opposition to a people of a pure and untainted way , are as a people void of ordinances , are as a people without god in comparison . the opposition of the purity of his service , god accounts as the opposition of his great name , though it be by a people that go under that name of his people . and therefore though elijah take so much to heart the pulling down of altars set up by jeroboam , looking upon them as gods altars , when it was done by israel apostatizing and turned to baal , kings . . and in opposition to the worship of baal , makes that way of worship at dan and ●achel a following of god ; yet we know how the prophet from the mouth of god did cry out against that altar , which jeroboam erected , and foretold the destruction of it , and the slaughter of the priests that offered upon it , kings . . and with what honour that act of josiah is mentioned in accomplishment of this prophecy , kings . . and the brand that lies upon jeroboam himself in bringing in that worship of his , kings . . scarce the like on any man in scripture , the man of sinne onely excepted , the high phrases also in which this worship is set out , making priests for the high places , and devils , chron. . , . with the heighth of guilt to which he rose , in casting the levites out from executing the priests office , hosea . . and howsoever god often calls that people of the ten tribes by the name of his people as having ordinances , though miserably polluted , yet in opposition to judah where more pure ordinances were enjoyed , they are said to be without god , without a teaching priest , and without the law , chron. . . and fighting against judah ( who could reckon up the particulars of the ordinances of god in their purity ) they are charged to fight against the lord god of their fathers , chron. . . to come nearer home in an instance . if the turkish power should fall upon a popish state , under the name and notion of christians , they were guilty with saul of persecuting the lord jesus . if this popish state fall upon a reformed nation , they are much more guilty ; a fouler sinne for a people of god in name and title , to persecute his people in truth , than for a people , strangers to god , to persecute a people onely in name and title . scripture prayers against heathens we may fitly apply in our sufferings under the hands of papists . pilate might have been guilty of persecution of a pharisee , under the notion of a jew , and yet that nation was much more guilty in delivering up christ into the hands of pilate , though christ had been no greater than the meanest of his disciples . a papist persecuting a formal carnal protestant , under notion of a man protesting against idolatrous wayes , blasphemes and persecutes that faith which he holds in opposition against those antichristian tenents . this man being thus persecuted , persecuting another for the power of godlinesse , professing the same truth is equally , ye more guilty . the very sinne of cain against his brother abel , john . . their religions were both one and the same , but cains was onely , in forme , and abels in power . the result of the whole is to let us see what it is to oppose a people under any notion of gods people , upon any such account as belonging to christ . a man may have his reward , giving to any in the name of a disciple , though he to whom he gives be such as god will never owne for a disciple , and answerably may incurre vengeance in opposition of one under such a name , though ( with those on the rocky ground ) he be nothing lesse than such in deed and truth . fourthly , abundance of sweet consolations yet flow from this birth-priviledge and covenant-holinesse , and that in several streames . . in regard of nations . . in regard of persons . in regard of nations they have royal transcendency above all others as alone worthy the name of a people : nigh unto god : a people of hope : enjoying light ; when others are darknesse , without hope , and without god in the world . the psalmist reckons up many and sweet-blessings of a nation . that our sons may be as plants grown up in their youth , that our daughters may be as corner-stones polished after the similitude of a palace , that our garners may be full , affording all manner of store , that our sheep may bring forth thousands , and ten thousands in our streets , that our oxen may be strong to labour , that there be no breaking in nor going out , that there be no complaining in our streets , psalme . , , . all these are singular national favours , but onely serving to make up a comparative , not an absolute blessednesse . this one riseth higher and makes it compleat , blessed are the people whose god is the lord. the glory pertaines to a nation thus honoured , rom. . . of such a people ( though otherwise mean and despicable , as was israel in the wildernesse , comparative to other nations ) it may be said , what nation is there so great , who hath god so nigh unto them , as the lord our god is in all things that we call upon him for ? deut. . . no people can so bottome their prayers against adversaries , as they who are the people of gods holinesse ; this mercy is a birth-mercy to al such persons whose parents with timothy from one to another have been beleevers , tim. . . and while national provocations break not forth ( which alone with god have separating and deafning power ) his eare is ready to hear , and his hand to help , while he sees not iniquity in jacob , nor perversenesse in israel , ( which i understand of national out-breaches from god , which by balaams counsel presently followed to israels danger ) so long god is among them , as the shout of a king , and there is no sorcery nor divination against them , num. . , . a nation fast to god hath god fast to them , the lord is with you , while ye are with him , chron. . . in regard of persons , for themselves . posterity . for themselves , it is much to be able with the psalmist to say , thou art he that took me out of the wombe : thou didst make me to hope when i was upon my mothers breasts . i was cast upon thee from the wombe , thou art my god from my mothers belly , psal . . , . this puts upon confidence in prayer ( as an argument drawn from long continued acquaintance ) as there follows , be not farre from me , for trouble is neer , ver. . such have timely knowledge of god , sucking in somewhat of him while they suck milk from the brests . an expression of height setting out this birth-happiness that hath sure more in it , then can be applied to sinners of the gentiles ; see how the psalmist yet farther pleads it with god , o lord , truely i am thy servant , i am thy servant , and the son of thy hand-maid , psal . . . an allusion to the law of servants who were the inheritance of the master in whose house they were , exod. . . levit. . . i am such , saith the psalmist ( thy servant , thy servant ) with all earnestne●● of affection , i am of thine inheritance , i am one of those that are thy house-borne-servants , my mother was thy hand-maid , i have therefore this relation to plead ; and this he pleads again and again in the same words , psal . . . this great priviledge isaiah in like manner takes notice of , isa . . . the lord hath called me from the wombe , from the bowels of my mother hath he made mention of my name . the apostle mindes the ephesians of their former condition , and will have them to remember the time past , when they were without christ , being aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , without god in the world : but there never was a time in which men of this birth-priviledge were in that condition , these are gods heritage from the wombe , and with timothy ( some in greater , some in lesse measure ) from children have the knowledge of the scriptures , if not with john baptist full of the holy ghost from the wombe , luke . . which yet doubtlesse is the happinesse not of few , who are eminent in sanctification , whose growth in grace is seen , and yet the beginnings not known . howsoever it is with them for personal qualifications , yet they are nigh when others are afarre off , ephes . . . at the pools brim waiting the angels moving of the water , john . . salvation is of the jewes , saith our saviour , john . . saving ordinances are their inheritance ; they are happily seated under that joyful sound which is able to save the soul , jam. . . salvation is of his house , who is the sonne of abraham , luke . . as it is full of consolation to beleevers in respect of themselves , so also in reference to their posterity , their children are gods children ; they being the lords inheritance , their children are his heritage in like manner , they bring ●orth children to god ; and he ownes and challenges their seed as his , ezek , . . an infinite love in god , an unspeakable comfort to a perent , when the infant who by corruption of nature , is in satans jawes , and in no lesse danger of hell than moses sometimes was of the water , and not so much as sensible of his condition , god pleases in this sad state to look upon him , and to make it the time of love , finding out wayes for his freedome . what the apostle speaks from the prophet , rom. . . of gods care of the gentiles , is certainly true being applied to infants , i was found of them that sought me not , and made manifest to them that enquired not after me . had we that hopelesse opinion of our children , as papists have of theirs that die without baptisme , what a wretched case were it with david to part with an infant out of the world ? how could such mourne in any other way than as those that are without hope , parting with an infant without any part in christ , and in no better posture towards god than the seed of the sinners of the gentiles doomed both by the psalmist and the prophet jeremy , psalm . . . jerem. . . pour out thy wrath on the heathen that have not known thee , and upon the families that call not upon thy name ; they might with rachel weep for their children , and refuse to be comforted , because for eternity they are not . but we finde god more rich in mercy , entring covenant with his and their seed , christ himselfe imbracing them in their infancy , and taking them into his special love , as those that bear his name : and though death should prevent their baptisme , whereby they have an actual interest in visible church-priviledges , yet he that hath appointed ordinances is not tied to them , but where he hath entered covenant can save without them . bellarmine confesseth that the desire of baptisme in one that is in the number of the catechumoni ( instructed in the principles of christ , and not baptized ) doth save , though the text john . . so much urged by that party against the salvation of infants , understood with their comment be in the letter against it ; why then should not that grace which would shew it selfe in like desires , when the person is of capacity , qualifie for salvation in like manner ? finding this love in god , these bowels in christ , we may safely conclude , that children have blisse , parents have comfort , parents and children have their interest in church-ordinances and administrations . and let god have the glory . finis . an alphabetical table , relating to the chief heads handled in this treatise . a abraham . circumcision was not a seale of faith peculiar to him . pag. . arguments evincing it . ibid. all his seed were not in covenant , but his seed by promise only . pag. he was not taken into covenant as a natural father , but as a natural father accepting gods tender . pag. his seed is entitled to saving mercies on gods termes . ibid. his houshold-members out of covenant not circumcised . page see circumcision . root . actions . immanent and transient . pag. see justification adam was in covenant with god. pag. his integrity was connatural . pag. stood not in need of a mediatour . p. in what sense imperfect . ibid. in case he had stood ▪ whether he had been translated out of paradise into heaven ? p. he might have gone quick to hell if christ had not been promised . p. see covenant adoption adoptive-right to baptisme questioned . p. angels . in covenant with god. p. needed not a mediatour . p. in what sense their obedience was imperfect . ibid. antiquity . for infant-baptisme cleared . p. apostasie . total and partial . p. assembly . of divines vindicated . p. assurance . is to be gathered from the conditions of the covenant . p. see spirit . b. baptisme . signifies not barely dipping , but every way of washing . it is the door for admission into the church visible . p. pharisees not denied it seeking , but being tendered , rejected it . p. baptisme into particular church-societies examined . p. see infants . infant-baptisme . beleevers . vnregenerate persons have the name and outward priviledges of beleevers . p. berith . in the most proper sense signifies a covenant . p. birth-priviledge . birth-interest in ancestours-priviledges , is of the nature of the things that descend from parent to childe . p. it is so in civil priviledges , in all kingdomes , states , corporations . ibid. vpon this account protestants are taken up by jesuites , and the orthodox by anabaptists in their words . p. birth-interest in ancestours-priviledges , is held up in all other religions . p. god ownes infants borne in the church , upon account of their birth as his children , his servants . ibid. birth-interest being denied , parent and childe are heterogeneal . p. children then brought up , not in covenant , but for covenant . ibid. according to scripture-grounds , no hope left of their salvation . p. branch . what with the apostle it signifies , rom. . . p. branches of two sorts . natural and engraffed . ibid. see root . c canaan . given to abrahams natural issue by promise . p. that gift was an appendant to the covenant . p. the promise of it did not denominate the covenant mixt . p. carnal . see covenant . camero's . assertion of an animal life in paradise . p. his distinction of an absolute and conditional covenant , of the antecedent and consequent love of god. p. , children acts . . comprizes infants p. not the same with sons and daughters of the nation . vers . . p. see promise . christ . is the mediatour of the covenant of grace , a fulnesse and fitnesse in him for that work . p. a covenant made of god with him . p. this covenant , not the same with the covenant of grace made with man , ibid. in the assumption of mans nature he did not change the law of nature . p. whole christ is to be received by beleevers . p. justification strictly so called , seemes to be the fruit of christs passive righteousnesse . p. his active and passive obedience , both concurre to mans full happinesse . ibid. see mediatour . christians . vnregenerate persons have the name and outward priviledges of christians . p. church . the distinction into visible and invisible , asserted and explained . p. see engraffing . church visible . distinguished into universal and particular . p. universal visible . asserted . p. &c. it consists of all that make profession of christian religion . p. interest in it is of equal latitude with the covenant . p. church particular . a man by covenant with god interessed in the universal church visible , needs nothing farther for his accesse and interest in particular churches . p. cohabitation makes not up a church congregational . p. yet it is necessarily required . ibid. a people cohabiting in a vicinity , ough to associate in church-fellowship for ordinances . ibid. professing christians in such cohabitation are to be esteemed particular church-members . p. church-covenant . explicite or implicite . p. covenant explicite not essential to the relation of a particular church-member . p. without any scripture-precedent . p. where all is enjoyed for the being of a particular church , much may be wanting for the well-being . p. church , pure , impure . when to be judged pure . p. impure churches , have yet the being of churches . ibid rome a church of most impure being . ibid. that which especially denominates a church , pure , or impure , is doctrine . p. doctrines tending to the defilement of churches , are tainted either in the foundation or superstruction . ibid. see errors . parochial churches . vindicated . p. see place . circumcision . a seale of spiritual mercies . p. both a priviledge and a bondage . p. called by the name of covenant . p. it was bottomed on the commandement . p. which command had relation to the covenant ibid. it was peculiar to abrahams natural issue . p. . cohabitation . see church particular . commands . frequent and full under moses his administration . p. see law. consent . in man of necessity to his being in covenant with god. p. . consequence . from scripture justified . p. conditions , covenant . what a covenant-condition is . p. conditions of the covenant of works , and the covenant of grace on gods part seem to be the same . p. conditions in the covenant of works . were in mans power . p. , kept man within himself for righteousnesse . p. , their end was mans preservation . conditions in the covenant of grace . covenant of grace hath it's conditions , p. , arguments asserting it . p. , &c. objections answered . p. , &c. these conditions are not performed without special assistance of grace . p. arguments for special assistance in this work . p. , objections answered . p. , &c. these conditions carry a man out of himself for righteousnesse . p. they are for mans restitution . p. a people thus in covenant , must come up to the termes and conditions of the covenant . p. , &c. no happinesse or assurance but in performance of these conditions . p. objections answered . p. covenant in general . figurative acceptions of the word . p. requisites in a covenant . p. mutual contracts of the nature of it . p. distinguished . p. defined . p. covenant between god and man. reasons why god dealt in a covenant-way with man. p. , covenant between god and man defined . p. definition asserted . p. , this covenant distinguished into covenant of works , & covenant of grace . p. covenant of works and grace . their agreement . p. their respective differences . p. , &c. covenant of works . was entered in mans integrity . ibid. was alone for his preservation . p. did precede the covenant of grace . ibid. was a small time in force . p. had no mediatour . p. covenant of god with christ . not the same with the covenant of grace entered with fallen man. p. , covenant of grace . defined . p. distinguished into the old and new , or first and second . p. hath it's solemnities in the highest way . p. , was entered in mans fallen estate . p. is for mans restitution . p. is in time after the covenant of works . ibid. is of everlasting continuance . p. is in , and by a mediatour . p. god in this covenant so manifests his free grace , that he still keeps up his sovereignty . p. old and new , or first and second covenant . their agreement in . particul . p. &c. they are one in substance . p. old covenant . was administred and held forth by servants , prophets , priests , &c. p. it received only the jewes . ibid. it had its date of time , and is antiquated for another to succeed . p. it was dedicated with the blood of bulls and goats . ibid. it held forth christ only in a promise to be incarnate , to suffer . p. it held all out under types , figures and shadowes . ibid. vnder that dispensation knowledge dim ; those under it in a state of darknesse comparativè to christians . p. circumcision that painfull signe , was the leading initiating seale of it . p. nine positions tending to clear the old covenant under old testament-dispensations . p. , , , &c. see moses . it was not made up of carnal promises . p. , &c. the charge of the old covenant to be meerely carnal , serves divers interests . . to bring down all honour and esteem of old testament-scriptures . p. . to take infants out of covenant . p. . to keep infants from baptisme . p. testimonies evincing the spirituality of old covenant-promises . ibid. this old covenant was a pure gospel-covenant , and not mixt . p. new covenant . it is held forth by christ the mediatour . p. it takes in all nations . ibid. it must remain till the end of time . ibid. the dedication of it is in the blood of christ . p. christ already come in the flesh is set forth in it . ibid. truth without type or-shadow held forth in it . p. , light abounds , and knowledge is clear in it . p. baptisme is the initiating seal of it . p. it is not limited to the elect regenerate . p. the meaning of some orthodox divines , that in some expression seem to deny it . p. severall new testament-scriptures evincing it . p. , &c. arguments asserting it . p. absurdities following upon the restraint of the covenant to the elect regenerate . p. objections answered . p. it comprizes professed beleevers , and their issue . p. the question stated as to the issue of abraham in severall particulars . p. , , &c. arguments from old testament-scriptures , evincing the natural issue of abraham to be in covenant . p. . from new testament-scriptures . p. . the grand objection , rom. . , , . answered . p. a second objection that it is not in that latitude in new testament-times answered . p. . by quaeries put . p. new testament-authorities , acts . , . rom. . . cor. . . gal. . . matth. . . p. . arguments evincing it . p. , &c. d. death . what in scripture it implies . p. p. the same in the covenant of works and the covenant of grace , ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the proper and most received signification denotes a testament , and not a covenant . p. , disciple . vnregenerate persons have the name and outward priviledges of disciples . p. whole nations in capacity to be discipled . p. infants are disciples . p. discipline . god in the covenant of grace keeps up his sovereignty in exercise of discipline . p. , , &c. see separation . e. election . into a church-state . p. the covenant of grace not commensurate with election . p. election leads to salvation without any merit of workes . p. see reprobation . engraffing . there is no engraffing into the church invisible . p. engraffing by faith according to election is into christ. ibid. engraffing into the true olive , rom. . is into the church as visible . asserted by arguments . p. , &c. errors . have their estimate more or lesse according as they are against christ . p. some render christ in an incapacity to be mediatour . ibid. some are in whole or in part inconsistent with his mediatorship . ibid. errours either in the foundation , or in the superstructure . p. in the foundation more neere , or more remote . p. epample . the argument , that there is no example for infant-baptisme answered . p. extreames . in the worship of god dangerous . p. f faith. in christ commanded in the moral law. p. , &c. is a condition of the covenant of grace . p. , &c. propos●tions tending to clear it . p. reasons to confirme it . p. objections answered . p. , &c. as accepting christ as a lord it doth not justifie . p. it justifies as an instrument . p. truth explained . p. objections answered . ibid. see instrument . faith of profession entitles to baptisme . p. arguments proving it . p. faith and repentance our conditions , not gods. p. faith of profession . entitles to the church visible . p. may be lost . p. . flesh . birth after the flesh gives a visible title to church interest . p. , &c. children of the flesh , those who in course of nature come from abraham , ibid. g. gentiles . sinners of the gentiles , gal. . . what it implies p. . engraffing of the jewes and the gentiles , rom. . is into the church visible p. see engraffing . church of jewes and gentiles one . p. . gomarus . his answer to the anabaptists argument draw from rom. . , . p. , &c. gospel . where it is tendered and recieved , there is a covenant . p. where it is tendered and refused , there is no covenant . ibid. grace . is the fountaine and rise of every cov●●nant of god with man. p. the necessity of the concurrence of grace in mans conversion . p. arguments evincing it . p. &c. objections answered . p. , &c. sufficiency of gospel-grace in the old covenant , to convince men of sin for not beleeving . p. h. holy , holinesse . holinesse of relation . of infusion . p. one and the same holinesse in every branch of the olive , rom. . ibid. holinesse not legitimation . p. not regenerate with the apostle , cor. . . ibid. see places . holinesse of relation of persons . p. of unreasonable creatures . ibid. persons holy in some peculiar way of service . p. in a more general way as separate from idols to god. p. heaven . see kingdome i. jew . a jew by nature , is one in covenant by birth . p. infant . those little ones that christ recieved , and blessed , were infants . p. they were infants of parents in covenant . p. , they were themselves in covenant . ibid. they were admitted upon a common right , and no special priviledge above other infants in israel . ibid. they were admitted to a church-priviledge . p. the disciples excluded them upon their minority , and christ will have that to be no bar for their admittance . p. infant-baptisme . by arguments asserted . p. , &c. objections answered . p. , &c. infants of all christian parents have right to baptisme . p. infants of wicked parents . p. of misbelieving parents . p. of ignorant parents . ibid. of illegitimate birth . p. of excommunicate persons . p. right of infants of apostates discussed . p. infants have right to baptisme , as from immediate , so from mediate parents . p. infants within the verge of baptism-institution . p. , infants of christian parents entitled to the lords supper by jus ad rem , not jus in re . p. instrument . the word , the outward faith , the inward instrument in justification . p. faith more aptly said to be an instrument in justification than the word . ibid. relative actions have not their instruments , fitly and properly so called as those that are absolute . p. faith is the instrument of man in the work of justification , and because of man in a work of this nature , it is not unfitly called in instrument of god. p. see faith , justification . ishmael . in covenant when circumcised . p. not to be branded with bastardy , ibid. he and his seed cast out of covenant . p. justification . mans concurrence in it necessarily required in it as an acceptant , not as agent . p. it is a transient act of god , not an immanent . p. it is not from eternity . p. , &c. a justified man , an an fitted for every duty to which god calls . p. . see faith. instrument . k. kingdome of heaven . in what sense taken , matth. . , &c. p. the hinge of the contraversie concerning infants interest in covenant , hangs not on the interpretation of those words . ibid. anabaptists reasons not sufficient to prove it to be meant of the kingdome of glory . p. though understood of the kingdome of glory , it serves not to discovenant , or dischurch infants . p. l. law. considered as a covenant to give life , is inconsistent with the gospel . p. moral-law hath a commanding power over beleevers . ibid. by arguments asserted . ibid. objections answered . p. in what sense a dead husband . p. see moses . a rule of our duty , not of our strength . p. . life . what in scripture it implies . p. the same in substance in the covenant of works and the covenant of grace . ibid. a medium may be concieved , and is by some assigned between life and death in scripture acceptation . p. lord. the acceptation of christ as lord doth not justifie . p. love. to do a thing out of obedience to the law , and by love not opposite . p. love cleaves to christ for communion , but recieves him not for justification . p. m. master marshal . vindicated . p. mediatour . a foure-fold work respective to the covenant incumbent on the mediatour . p. , &c. see christ , moses . metaphor . god's entring covenant with man , no metaphor . p. . ministers . must bring their people up to the termes of the covenant , in pressing the necessity of faith and repentance . p. , &c. they must not sever the promise from the duty . p. ministry . the necessity of a ministry to bring me into covenant , and to bring them up to the termes of the covenant . p. . reasons evincing that god hath appointed such a ministry to be perpetuated through all ages . p. , &c. reasons evincing the necessity of such an established ministry . p. , &c. objections answered . p. , an orderly call from god into the ministerial function necessary . p. reasons assigned p. , several wayes of calling to the work of the ministry . p. see ordination . ministry-maintenance p. moses . the law as delivered by moses , bindes christians . p. , , he delivered a covenant to the jewes . p. he delivered a covenant of grace to the jewes . p. , in his time commands were frequent and full , the directive and maledictive part for discovery of sin were open and clear , but promises for eternity little known . p. he was a mediatour in type . n. nature . taken for birth-priviledge , or descent from ancestors . p. taken for qualifications of nature . ibid. jewes by nature had priviledges above gentiles . p. , o. obedience . see righteousnesse . olive . the whole universal church visible , rom. . p. fatnesse of the olive , glory of ordinances . p. ordination . an orderly call by way of ordination into the ministerial function , necessary in all not gifted by immediate revelation . p. ordination described . ibid. men in ministerial function , are to act in ordination . p. , they are to set men apart as presbyters and elders . p. ordination not to be passed , but upon examination and tryal . p. to be solemnized with fasting and prayer . p. , imposition of hands to be used . p. objections answered . ibid. p. pardon . national and personal . p. my people . that phrase applied in new testament-scriptures to those that stand invisible relation to god. p. places for worship . in new testament-times have their warranty . in what sense holy . p. places holy by divine institution , by divine approbation . p. positions concerning places for worship in gospel-times . p. not in equipage with the temple and tabernacle . ibid. temple and tabernacle had the pre-eminence in four particulars . ibid. our places of meeting by good warranty called churches . p. , &c. position . this position , that the moral law hath no commanding power over believers examined . p. that position concerning the old covenant , to be both a covenant of works , and a covenant of grace examined . p. power . necessary in the call of nations to a visible church-state . p. priviledge . see birth . professors . who to be accounted so before men . p. promises . made to the wiked , made good to the believing and penitent . p. absolute promises yield not peace to him that is wanting in the conditions of god required . ibid. & p. objections answered . p. spiritual promises rare and obscure under moses his administration . p. scriptures evincing the spirituality of old testament-promises . p. temporal promises annexed , as appendants to spiritual in the old covenant p. children of promise . all the seed of abraham by isaac born , by vertue of that miraculous promise . p. q. quaeries . pvt to those that restraine the new covenant to the elect regenerate . p. , &c. put to those that put a limit to the new covenant , respective to the issue . p. r. reconciliation . gradual or total , of persons , of nations . p. repentance . a distinct grace from faith . p. a condition of the covenant of grace . ib. considered in the prae-requisites . p. in the essential parts of it . ibid. privative part which is cessation from sin is required in covenant . p. positive part which is a returne to god , and an holy walk with god , is required in covenant . p. see righteousnesse . objections answered . p. , &c. reprobation . no cause of unbelief or sin . p. it leads not to condemnation without merit of sin , as election leads to salvation without merits of works . ibid. righteousnesse . what degree of righteousnesse is required in the covenant of grace . p. perfection of degrees is not so required , that upon the defection of it , the penalty is incurred . p. perfection of degrees is not required ; and sincerity accepted . p. reasons assigned . ibid. &c. objections answered . p. our evangelical righteousnesse is imperfect . p. , &c sincerity is required and accepted p. , &c. root and branch . denote parent and childe , rom. . . p. root . abraham , isaac and jacob. ibid. every natural parent a root . p. every natural believing parent an holy root . ibid. abraham a root by communication , not by example . p. s. sacraments . are gospel mysteries . p. sacriledge . defined . p. with-holding infants of believing parents from baptism is sacriledg . p. , &c. saints . vnregenerate persons have the name and outward priviledge of saints . p. salvation . put for saving ordinance . p. , schooles . see vniversity . scholar . the name of scholar is applied to man of learning justified . p. , &c. scruple . corinthians had their scruples about their unequal marriages . p. they had their scruple concerning their issue upon such marriage . ibid. their scruples arose not from the apostles words , cor. . . p. in all probability from ezra . , and chap. p. the apostle brings not formal concluding arguments , to prove the lawfulnesse of such marriage-society , but removes scruples concerning their state with their issue . p. , &c. seal . title to the seal necessarily followes from interest in the covenant . p. separation . in what cases necessary . p. , &c. in what cases unwarrantable . p. members of particular church-congregations , ought much rather to endeavour , the reformation of abuses , than to make separation p. corruption in conversation , scarce admits of separation . p. corruption in discipline scarce admits of separation . p. old non-conformists thoughts about it . p. master cottens indulgence towards it . p. togather churches out of churches in a way of separation unwarrantable . p. sorrow . a prae-requisite to repentance . p. cautions concerning it . p. sovereignty . held up of god in mans estate of grace in keeping up his commandments . p. in exercise of discipline . p. spirit . it s office in the work of assurance . p. the immediate test of the spirit questioned . p. cautions that some have put to it , overthrow it . ibid. t. tradition . distinguished . p. not the bottome of infant-baptism . p. u. unclean . is not bastardy , cor. . . p. universities . in order to a gifted ministry necessary . p. , reasons assigned . ibid. examples of them in old testament-scriptures , and ecclesiastical writers . p. , objections answered . p. , w. weaknesse . all weaknesses not covenant-breaches . p. will-worship . infant-baptism , no will-worship . p. , &c ▪ work. of mans salvation begins in an habit , not act . p. works . in what manner called for in the covenant of grace . p. wrath. covenant-interest without coming up to the termes of the covenant , delivers not from wrath . p. , a table of those scriptures which are occasionally cleared , briefly illustrated , or largely vindicated in this treatise . genesis . chap. verse page . . . . . . , . . . . . , . .   . , . . . .   . , .   . .   .   , , . . , . . , . . . . . . . . exodus . . . . . , . . . . . . . . . . . . , . .   , . . . . .   , . . leviticus . . . . . . . . . . . , &c. . numbers . . , . . . . . deuteronomy . . . .   . , , &c. . , . .   . . . . .   , . . . , . . . , . . . . . . . . . . . . , . , , .   , . . . , , , &c. , .   , . .   , . . . . , .   . . . . . . . . samuel . . . . . . . . . . samuel . . ult . . . , . , , . kings . . . . chronicles . . . . esther . . . . job . . . . . . . . psalmes . . . . . . . . , &c. .   . . . . . . . . . . , .   , . . . . . . , . . . , . .   . .   , &c. . chap. verse page . . . . psalmes . . . . . . . . , . . . , . . . . . . . .   . . proverbes . . , . . . . . . . . canticles . . . . isaiah . . . . . . . . , , , &c. , . . . . . , . . . , &c. , . . . . . , . .   . .   . . . , . . jeremiah . . . . . . . . . .   , . . . , . . . . . . , , . . .   , . .   . , . . . .   , . .   , &c. . ezekiel . . . . . , . , . . , &c. . . . .   , . . hosea . . . .   . .   , . . . . . . . .   joel .   . , . , . amos. . , . . . , . . habakkuk . . , . . zephaniah . . . . zechariah . . . . . . .   , . . malachi . . . . . . . mathew . . . . . , . . . . .   . , &c. . , . . . . . . . . . . . . . .   . . . . .   , . . . . . . . , .     .     .   . . . . , . . . . mark. . . .   . . . . . . . . . . . . . . . . . luke . . , . , .   , . . . . . . , . . . . . . . . . . .   , . .   . . john. . . . . . .   , . . . . . . . . . . . . . . chap. verse page . . . . . . . acts. . . .   , . , &c. .   . . . . .   . . . . . . , . . . . . . . .   . . . . . . . . . . . . . .   . . . . . . . . . . .   . , .   . . romanes . . . .   . . . . .   . .   . .   . .   , . .   . . . , . , . . , , . .   , , . , , &c.   , , , . .   . . . . , . . throughout . .   , . &c. .   . .   , . . corinthians . . . .   . .   . . . . . . , . .   . . . . , &c. , . . , . .   . .   , . . . . .   . .   . . . . .   . . . . .   . . . . .   . , . . . . corinthians . . , . . . . .   . . . . . . . , . galatians . . . . . . , . . . .   . .   . , .   . .   . .   . , . . . .   . . . . .   . , .   , . .   . . . . . ephesians . . . .   . . . , . , .   , . .   . , .   . , .   . , , .   . . . . , . . , . , , . . . . . . .   , . . philipians . . .   . , .   . , . . , . . colossians . . . . . , , , . .   . . thessalonians . . , . , . . , , .   . . thessalonians . . . . . . timothy . . . . . . . chap. verse page .   . . . . .   , . .   . .   . . . . . . . .   , &c. . timothy . . . .   .   . , . . . titus . . . .   , . .   . . . . . . . . hebrewes . . . , . . . .   . . . . .   . . . , . .   , , . . . . .   . , , .   . .   . , &c. . , , , . . . . james . . . , .   . .   . .   . . . . .   . . peter . . . , &c. . , . . . . .   . . peter . . . . john. . , .   . .   , . .   ● . . revelation . . . . . . . . . . . . . . . finis . paul's last farewel , or a sermon , preached at the funerall of that godly and learned minister of jesus christ , mr. thomas blake . by anthony burgesse , pastor of the church at sutton-coldfield in warwickshire . with a funeral oration made at mr. blakes death by samuel shaw , then schoolmaster of the free-school at tamworth . london , printed for abel roper , at the sun against s. dunstans church in fleet-street . . to the reader . reader , that i might satisfie the desire of some worthy freinds , i do here present unto thee a sermon with very little alteration ) preached at the funerall of that godly and learned minister of jesus christ , mr. blake , now with god : being the rather induced thereunto , because i know the memory of his name , will be very gratefull and welcome to such who were acquainted with him . how sadly his death was laid to heart , the deportment of many at that time did abundantly manifest , and although i cannot speak the same which nazianzen affirmeth concerning the funeral solemnities of basil , how that many thousands were there valedictory sermon , we know not whether the matter , or the affection in the delivering of it , be more admirable : it 's milk that cometh hot from the breast ; excellent matter , without hearty affections , is like a messenger without feet , and a bird without wings . i shall not make a sermon upon his sermon , onely in the general ; by that discourse we have a description of a pastor and officer in the church , in idea and in subjecto : in idea , or in the thesi , there the apostle describeth such by their name and titles , they are overseers and elders , v. . from the efficient cause the holy ghost hath made them so , from the relation they are in : the people are their flock , and they are gods church . and lastly , from the dignity and high thoughts put upon them by christ , they were purchased with his own blood , shall we think our labor , our pains , our sweat , too much , when christ thought not his blood too much ? to enter upon the controversie who these elders and overseers were , is repugnant to the occasion at this time : then you have this office in subjecto , in hypothesi ; in the practice of it , you have the rule of a pastor , and the example of a ruler , and that is in paul himself : o the zeal , watchfulness , the diligence , the courage , the purity of aime and ends , which he professeth in his ministerial discharge ! not that he speaketh these for ostentation , but imitation ; for he would not have said thus much of himself , saith grotius on the place , but that hereby he would leave a patern or form of life to all successors ; insomuch , that no minister reading pauls expressions of himself in this place , but may cry out , o me ! a clod of earth to such a star , ice to such a fire , a worm to such an angel ! though he were a paul , as some think his name denoteth , little in stature of his body , yet he was a gyant in gifts and graces , so that papists themselves cannot but give the pre-eminence to paul above peter , in respect of doctrine and ministerial abilities : he was the earthly angel , the cor christi , the tuba evangelii , as the ancients call him ; yet i am not of amyraldus his minde , consider . in cap. . ad rom. who denying the interpretation of the seventh of the romans , to be understood personally of paul , thinking this would be injurious to the grace of god sanctifying of him , and making him so eminent a servant in his church : he affirmeth , that if god pleased so to adorn paul with the gifts of the spirit , that he should in this life arrive at that fulness and perfection of holiness , which other believers obtain no where but in heaven , that thereby he might be propounded as a perfect example to all christians , and his ministry be more happily efficacious ; here was not ( saith he ) any thing to be blame-worthy : but though we grant paul to have an elder brothers portion in the graces and gifts of christ , so that if no minister could be saved , unless he were a paul , wo be to us all ; yet that paul was not above the combate of the flesh and spirit within him , appeareth partly in that careful keeping down of his body , cor. . . lest sin should prevail ; as also in those buffetings of satan which he was exercised with , that he might not be lifted up above measure , cor. . . well , however it be , the apostle having both by rule and example , as you heard described what a minister or pastor is to be , we have the consequent of this in my text : when he had thus spoken , thus of himself , and thus of a gospel-minister , he kneeled down and prayed . there are two actions of the body mentioned in prayer , which denote that excellent deportment that should be at that time in the soul ; kneeling of the body , that denoteth self-humiliation ; lifting up the hands , that implieth faith and confidence : thus descendendo ascenditur , how hardly do the people of god keep these two graces co-operating together , but either their humiliation abateth their faith , or their faith hindreth their humiliation ; both these together are the calidum and the humidum , which maintain the life of holy duties ; he prayed as well as kneeled , for that is the onely key to open heaven , that is davids harp , to allay all those unruly affections that are apt to disturb us . lastly , here is the effect of all upon the auditors , which is expressed , first , in their passion of weeping , with the aggravation . . they wept sore . . their great love , they fell on pauls neck and kissed him . . the motive of all this affectionate carriage , that which did open these flood-gates , it was because they should see his face no more ; they should for ever lose him , enjoy no more of his ministerial labors and diligence : now this is recorded by the evangelist , as a commendation ; it was a spirituall , not a naturall weeping ; it was not like weeping for a dead father , or a dead wife , but for a dead pastor , by whose spirituall labours their souls had made great proficiency ; i shall from these words observe two doctrines suitable to the two considerable parts of this auditory , the one seasonable for the ministers of the gospel here present , the other opportune for the congregation of tamworth , now bereaved of a faithful pastor , whom i may see mourning and weeping , and that most of all , because you shall see his face no more , you shall not behold him in this place again , you shall not hear his voice from hence again . the first observation is grounded upon these words , when he had thus spoken , this about the duty of a minister , this about his holy , godly , and exemplary conversation ; from whence observe , that a faithful discharge of the ministeriall office doth bring unspeakable comfort to such as can upon just grounds assume this to themselves ; from this faithfulness we see often paul receiving a great deal of comfort . tim. . , , . the time of his departure was at hand ; doth not this then make him afraid ? how shall he give an account concerning the improvement of his talents ? no , i have fought a good fight , i have finished my course , &c. we have the like glorious profession made by this holy apostle , thess . , , , , . which is an excellent copy for every minister to write after , to live and breathe from thence ; and in this he is so cleare , that he saith , ye are witnesses , and god also , how holily , justly and unblameably , we have behaved our selves amongst those that beleeve . but yet let none think that paul doth thus magnifie inherent grace , to exclude imputed grace , for cor. . . though he saith , he knoweth nothing by himself , yet he concludeth , i am not thereby justified , but he that judgeth me is the lord , he knew more evill in paul , then paul him self could do , and certainly , so great is this ministerial work , that paul himself cryed out , who is sufficient for these things ? chrysostome hath very discouraging passages , as if few ministers could be saved , but his meaning must be , because few are carefull , zealous , and diligent ; otherwise such as chrysostome himself , that is said to fear nothing but sin , and those that by their doctrin and life , turn many from iniquities , shall have more then ordinary glory in heaven ; to amplifie this , i shall in some particulars or characters describe how , or when the ministery is faithfully discharged , what is ingredient thereunto , or constituent thereof ; and first there is required an inward experimental savory work of grace upon the ministers own heart , that thereby he may more affectionately and cordially deal with others ; when we know the terror of the lord , and the love of christ experimentally , this maketh us able in the work of the ministery , cor. . . i doe not say that the office of a minister is null , if he be not a regenerate man , or as if he were no minister , or might not be usefull in the church of god , but as to himself , he cannot faithfully discharge this office , so as to obtaine a crown of glory hereafter , unless he be thus qualified ; there is theologia ratiocinativa and experimentalis , as gerson speaketh . a man may know things , as aquinas saith , per modum cognitionis , or , per modum inclinationis ; now it is this experimental divinitie , that worketh besides knowledge an inclination and propensitie to the thing known , that maketh us able to discharge this duty ; to preach of regeneration , of faith , when a man hath no savory understanding of these things , is to talk of the sweetness of honey , when we never tasted it , or of the excellency of such a countrey , which we never were in , but know it by mapps only . if thou knowest the truths of god , but by books , by authors onely , and thy own heart feeleth not the power of these things , thou art but as the conduit , that letteth out wine or refreshing water to others , but thou thy self tastest not of it , or like the hand that directeth the passenger , but thou thy self standest still . . to a faithfull discharge , there is required a sound knowledge , judgement and skill in divine things ; hence they are called lights , guides , and shepherds , they are required to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tim. . . apt to teach , to reprove in all doctrine . tim. . . it is not enough to cry out of heresies or of sinnes , unless we rebuke with doctrine ; the least knowledge that casuists condescend unto in a minister is , that he must be learned , supra vulgus fidelium : is he a fit minister that can onely preach and pray by a prescript , or form from another ? he is not a fit physitian , or a fit lawyer , that should doe so in his way ; ministers therefore should take that exhortation , which we see paul gave even to timothy , though so well accomplished . tim. . . meditate upon these things , give thy self wholly to them , that thy profiting may appear , yea , vers . . till i come , give attendance to reading . the circumstance of time is to be observed , for though paul was to come shortly to him , yet that little time he was absent from paul , must be improved in reading gods word . be thou ascribe instructed for the kingdome of heaven , that can bring out of thy treasure , old and new ; be a fountain , not a cestern , that will quickly be dry ; cajetan summula , tit. doctoratus , maketh it a mortall sinne to approve any for a doctor in divinitie , who is notably insufficient , because hereby he is testified to be a physitian of souls , when yet through his ignorance , may be the ruine of many ; i dare not avouch that of luther , who said it is a german proverb , that young divines fill hell , onely it is a good warning , that such be diligent in studying , that god may blesse them with all knowledge and understanding , first in the scripture , and then in all other parts of divinitie , whether controversall , positive or practicall , especially adde to thy ministeriall knowledge these two things ; first a firm faith , for to read and to know much , but not to digest it , maketh us scepticall ; have faith , not reason or opinion in religious things , calvin saith in comment . . epist . ad corin. that the ministers of of god , who go up into the pulpit in the name of christ , to preach his word , ought to have such firmness of faith in them , that they are assured that their doctrine can no more be overthrowne , then god himself ; now truely , this faith is much to be commended to us , we may have much learning , much reading , but little faith , be very scepticall , and deale in divinitie as we use to do in philosophy , videtur quod sic , videtur quod non , great schollars are not alwayes great beleevers , the want of this maketh a man of a socinian faith , an arminian faith , a popish faith , as often as any plausible argument , or carnal interest interposeth . . with this knowledge labour much after casuisticall divinity , whereby you may be able to direct the tempted in cases of conscience , to guide the afflicted in soul , what they are to doe ; indeed the papists have a deale of casuisticall divinitie in large voluminous discourses , but it is for the most part calculated according to their meridians of superstitious usages and customes , but it is pitty that among us protestants , our controversall bookes are farre more then our casuisticall , yet remember the scripture calleth it , the tongue of the learned , isa . . . to know how to speak a word in season to him that is weary ; the wounds of conscience are the most tender , and therefore require a spirituall skilfull physitian . the consciences of men are the subject matter of your office , and therefore look after that ars cordis , which is indeed a liberall art that will set us free . . he that will faithfully discharge the office of his ministery , must regard the end of it , the finis operis , and finis operantis , the finis ministerii , and ministri , must be all one : the end of the ministry is to exalt god & christ , to dethrone satan , to bring many out of their sins unto the obedience of the gospel : now if a man aim at other things in his ministry then this he can never comfortably discharge it : to be a minister for earthly profits , for ambition and vain glory , these will be like the gravel , that will presently stop the ship in its passage ; and truly herein we may much lament our entrance in to this work , how many set upon it as a profession to live upon , by that they hope to satisfie their needs , but if this end and motive do still reign in thee , it will be like a milstone about thy neck ; outward maintenance may be a secondary end , but not the principal ; still then a we thy soul with the end of thy office , that all other knowledge is exercised about the body , or mens estates , or the nature of things ; but thine is theology , de deo , à deo , in deum , its concerning god objectively , it s from god effectively , it s to god finally . . he that will faithfully discharge this office of the ministry , must as paul professeth , cor. . . have his conversation with all godly simplicity and sincerity : he is to carry on his work in scripture-ways , avoiding those two rocks , media violentiae , and media fraudulentiae ; a man of a crafty multiplicity of spirit , will turn into any shape dispute for any thing a lawful : this the jesuit said to one ( for so i understand it ) who doubted about something he was to do , whether lawful or no , aude ( saith he ) & nos efficiemus probabile , jansen . st. august . lib. proaem . pag. . be daring to do it , and we will make it probable ; now this simplicity of spirit in ministerial imployment , is greatly seen in an obediential dependance upon the word of god , whether in matter of duty , or of faith : what is it that maketh so many learned men embrace errors after errors , but because they leave faith , and attend to reason ? they think we come to be christians by disputations and scientifical demonstrations ; as we come to be philosophers , not by a single and plain captivating of our understandings to the scripture , whereas it is christian faith , not christian reason : it is said to be nazianzens emblem , theologia nostra est pythagorica , by this simplicity of spirit , a man shall overcome those temptations , which are usually in scholars to bring , inaudita & invisa , strange and unheard things unto our people ; especially let the ministers of the gospel be so guided by simplicity of spirit , that they may avoid these three rocks . first , that while they avoid a popish blinde obedience to men , examining things by scripture , they therefore do not make all things uncertain : that of durand is true , whosoever forsaketh reason because of humane authority , incidit in insipientiam bestialem , maketh himself like a beast ; yet let not this liberty be abused to licentiousness , to believe nothing , to despise all those ministerial helps which god hath vouchsafed to the church , because he is to try all things ; though he must try , yet he must not be always trying , but hold fast that which is good , thess . . . this liberty and particular judgement of discerning , which god alloweth every man , is not to be opposed to that decisive ministerial judgement , which god hath appointed in his church . secondly , under pretence of a more moderate and impartial handling of things , as not being addicted unto parties , take heed thou do not make a party of thy self , as the sect of philosophers , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diogen , laert. in proent . pretending they would be of no sect , but choose the best art of all ; thus they made a sect , while they condemned all . lastly , take heed of being deceived under the pretence that thou doest not bring in any new matter , but new words , or thou dost digest things into a better method ; for by this means , men leaving that simplicity and scripture-dependance they once had , have corrupted their ministerial office , instead of a faithful discharge of it . fifthly , to a faithful discharge of this dreadful office , there is required an excellent compound of many choice graces , insomuch that a ministers qualification , is like that ointment that was to be made for the priest onely : there must be love and compassion to peoples souls , which was abundantly discovered in our savior himself : paul compareth himself , sometimes to a father , sometimes to a mother , sometimes to a nurse , because of this affectionate desire in him : there must be zeal , fortitude , and courage , the spirit of love and of power also ; he is not a minister , that is not ad mille mortes paratus , said chrysostome ; as a good souldier endure hardship , saith paul to timothy , tim. . . there must be prudence and wisdom , else love and power will make us like sampson , without eyes ; there must be salt in the sacrifice , as well as fire ; oportet pastor sit totus oculus , a pastor must be an argus , full of eyes . again , there must be an heavemly heart , contemning the world and all earthly advantages : the eye that is to see for others must not have dust falling into it : austin maketh an heretick to have some carnal profit or emolument that is attractive of him : there must be a desire to please god , and not men , as paul saith , gal. . for so a man cannot be a servant of christ : this fear to displease men , whereby we do not reprove sin so zealously , so cordially and faithfully as we should , hath eclipsed the comfort of some godly ministers at their death . it is too true that the wise man saith , the fear of a man is his snare , prov. . . the camelion for fear , saith aristotle , turneth into the likeness of every object it meeteth with . these are the special qualifications of a godly minister , whereby he will be able to say with paul , i have fought a good fight . tim. . . yea , with christ , i have finished the worke thou gavest me to do . john . . to all which must be added diligence and labour , all the names , they have denote labour more then glory , office more then dignitie ; now in all these things there is one particular , which doth much quicken , and that is temptation , one of those three things , luther said , made a divine ; we are not to desire temptations , but god for the most part doth prepare those ministers , whom he intends to be serviceable , by such exercises ; this is the sawing , and the polishing of the stone , by this he is brought into the deep waters , and seeth the wonderfull works of god , by this he is able to understand the depths of satan , and by this he is adapted to be a most speciall instrument to comfort and refresh others , when they shall see theirs is not a singular condition , they must not think none are tempted like them , for they shall find that even pauls have had the buffetings of satan , and that by these soule temptations they have learned more then all books or authors could teach them . and thus i leave the first doctrine , and proceed to the second , which is . that a godly people cannot but affectionately mourn under the losse of their faithfull ministers . you see here what these ephesians did , with what affection they were moved , because they should never see pauls face more ; grace doth not lie in extinguishing , but regulating affections ; christ wept , and they argued from thence , behold how he loved him , joh. . , . so that nazianzens commendation of his mother nonna , that she never wept under the many troubles she underwent , submitting all to gods hand , was rather stoicisme , then christianitie ; it is said of ambrose , when he heard of the death of any good minister , he could not forbeare weeping ; how then can a people forbeare , when their own minister , their own pastor is taken away , should not the congregation be a valley of tears , or a place of mourners ; now there are these grounds for it , . because of that experimentall soul-good , and spirituall advantage the godly have reapt thereby ; oh! when thou shalt remember what quicknings , what meltings , what warning of heart thou hast had , this will cause grief to think they are gone . carnall naturall men never are affected with the losse of a minister , they never got any good by their preaching ; it was no converting ministry , no inlightning , no comforting ministry to them , and therefore the loss is no more troublesome . . they must needs mourn , because they have just cause to fear , their sinnes have caused god to deprive them of such helps ; your unthankfulness , your contempt , and low thoughts of the means of grace , your unprofitableness and negligence , may make you mourn , for if god upon the abuse of naturall creatures , will take away his wine , his bread , his flaxe , will he not much more remove the candlestick , for unfruitfulness under spiritual mercies ; mourne then , lest thy sinnes , thy unfaithfulness , thy deadness and dulness of heart have provoked god to take such guides away ; yea in the third place , may not some mourn , who by their disobedience , and unwillingnesse to submit to christs yoak , and opposition to his way , have so filled the ministers heart with grief and sadness , as thereby to hasten his death , making his life the more uncomfortable , and causing him to mourn in secret for your stubbornness and disobedience ; thus your sinnes , not only meritoriously , but efficiently may concurre to the removing of him by death ; consider that place . heb. . . obey them that rule over you , &c. that they may give their account with joy , and not with grief ; some make this particular to relate to the former , that they may watch over your souls with joy , and not with grief , for that is unprofitable for you . a grieved minister , a discouraged minister cannot do his duty , so powerfully , it will be unprofitable unto you , you will find it in his study , in his sermons ; a dull people are apt to make a dull minister . . there is cause to mourn , because of the excellencie of the relation between a pastor and a people , in some respects , it is above all naturall relations . they are spirituall fathers , your souls receive good by them ; they are instrumentall to bring you unto eternal glory , and therefore there is more cause of mourning in this respect , then when god breaketh naturall relations , no father or mother , or friend happily hath done that for thee which his ministery hath done . . there is cause to mourn , because it is a sign of gods anger and displeasure to a people , you are not so much to look upon it ; as the losse of a man , as a token of gods anger to the congregation ; the righteous man perisheth , and none layeth it to heart . isaiah . . . who knoweth what soul-judgements , what bodily judgements may hereafter come vpon you , and therefore it is for a people to be sensible , and mourn , when the desire of your eies , so i may call the minister ( as well as the wife ) is taken away . the desire of your eies , you long to see him in the pulpit again , and the desire of your eares , you long to heare him again . . there is cause to mourn , because of the sad consequents that many times falls upon the death of a faithfull pastor ; sometimes the learning and soundness of a minister , keepeth a people from licentious errors , and corrupt opinions ; his gravitie and pietie hath a speciall influence upon many , but upon his removall , then the weeds of a mans heart growes up : after my departure , saith paul , wolves will arise from among your selves , acts . . pauls presence was a great means to hinder them . . what good foundation is laid in faith , what godly order may be begun ? there is danger , that all these will die , when a faithfull minister dieth : i wonder that you are so soon removed , saith paul , gal. . alas ! that which the ministers of god have with many years diligence , many prayers , and much opposition brought about , when the minister is dead , may quickly be destroyed , so that we may wonder , how such a town , such a place should be over-run with bryars and thornes immediately . . another sad consequent is sometimes , divisions and breaches among the people , while a godly minister is alive , he is like a corner stone , that uniteth both sides of the wall together , but when that falls , then the wall falls with it . then one is for this minister , and another for that , then one liketh this , and another the contrary , and thus seeds of contention and division are sowen , which may come up too fast , hence the presence of a godly , grave , wise pastor is very necessary , it is the spirituall defence of a people , which made him cry out , when the prophet was taken , my father , my father , the chariots of israel , and the horsemen thereof , kings . . and now we come from the doctrinal part to the practicall ; and although my custome in such sermons , is not to discourse about the dead , they being like anatomy lectures , for the good of the living , yet because we are celebrating the funeralls of a learned and godly brother , who by his office , was in publick station in the church of god ; i shall briefly speak to some few of those ministeriall qualifications , that were in him mentioned in the doctrine , not imitating nazianzen , who in his funerall orations of his father , as also athanasius , basilius and others industriously gathereth up every thing that may make to their praise , if not hyperbolically exceeding sometimes ; but i shall rather come short of what might be spoken . and first , his doctrinall abilities , and parts in controvsrsall points , are sufficiently known by the books he hath written : those children will resemble the father , though he left no bodily ones . it is true , there were some particular opinions and contests he was fallen into with other learned men , on whose side the truth did stand , you will not judge it meet for me to interpose , onely because of the difference that is sometimes in judgement between godly men , we see some by profaneness , gladly have it in their mouthes , saying , what heed is to be given to these ministers , there are not two of a minde ; they write against one another , they have book against book , and then some good people they are offended ; what shall we do , say they , we look upon both as godly , and yet they cannot agree ; because i say , of this offence , i shall speak a little to it . first , that this difference amongst our selves , is an old objection , the pagans and the jewes urged it against christianity , whose arguments clemens alexandrinus answered , retorting upon them the same divisions ; the philosophers likewise objected this to the christians , when that synod was gathered together at nice , as the centuriators inform us ; though augustine ( lib. de vera religione ) brandeth them for this , that the heathens , though they had divers schools , yet they had commune templum , a common temple , which argued , they worshipped their gods more out of custome , then because of their opinion . . we are to know , that all the godly do know onely in part , perfection in knowledge , and unity is reserved for heaven ; there will be no parties , no dividing opinions , there will be no different forms , and wayes of worshipping of god in that place , so that although this difference amongst the godly be as calvin said to melanctlhon , pessimi exempli , of a very bad example , yet if we consider , that the measure of light & grace in this world is imperfect , then we may not wonder at such breaches ; had not paul and barnabas a paroxisme , a sharp sitt , for to understand the word in a good sense , as some would , because the word is used so . heb. . . is very improbable . austin and hierome , chrysostome and epiphanius had great contests . . the differences of godly ministers are not in fundamentals ; they all build gold and precious stones , though some may adde hay and stubble lastly , a brotherly and amicable disquisition into truths controversed , not fundamentall , but between godly men , though different in judgements , is very lawfull and usefull , indeed if this be done with pride , passion , scornfull and disdainfull words , despising the gifts of others , this is not a dead fly , but a dead toad in the box of ointment , that maketh the wise reader think , men do regard opinions , not so much as they are gods truths , but as they are their opinions , wherein they must have glory ; but return we to our learned brother ; as god had given him such doctrinall abilities , so also was he prudent and wise , and wise to direct such as were troubled in their minde , and perplexed about what they were to doe ; it is true , it pleased god before his sickness to exercise him with some sad and black thoughts , sometimes tending to the great dejection and discouragement of his soul , but by this we see , that comfort is not a flower growing in our garden , that we can pluck up when we will , god is the god of comfort only , he giveth it when he pleaseth , and he taketh it away again as he pleaseth . christ had an angel to comfort him in his agonies , so that all , both ministers and people , are to take gospel-consolations , as mercies from heaven , not as the work of our hands . in the next place , the diligence , constancy and faithfull preaching of your godly pastor is not unknown ; these walls , these seats can sufficiently beare witness thereunto ; though you a great people , and he declining in age , yet a laborious preacher to you , and a great student in private : the catechizing also of the younger sort of people , discovered his vigilancy , and it was the earnest desire ( as he would have you informed ) and request of your dying pastor , that the younger persons of this place would readily and willingly submit to that order ; besides all this , his writing for the publick good of the church , still demonstrated his faithfulness and zeal herein ; when the persecutor had cut out cyprians tongue , and then banished him , yet he made a supply by his pen ; but our learned brother was willing both by tongue and pen to edifie the church of god , so that both his opuscula , and his opera will praise him in the gates , his tenderness of spirit likewise was exceeding much ; and as in soft wood , wormes sometimes breed to weaken it , so did ( as you heard ) discouragements sometimes lie upon his soul , but the lord did quickly blow over the clouds , and as i am informed , his expression was , that he dyed with full satisfaction of spirit , and communion with god. lastly , you are not ignorant of the way he took about the sacrament , that he was not for the promiscuous admission of all thereunto ; and therefore when a late writer , mr. humphreys , would have gathered such conclusions from his principles , he was willing publickly to vindicate himself , and to shew his dissent herein ; all this , though comparatively little , i have spoken , not to exalt man , for what have we , that we have not received , but to bless god , and magnifie him , who giveth such gifts to men ; he that praiseth the gifts and graces of any , thereby extolleth god ; as he that commendeth a picture , magnifieth the artificer that made it ; and thus we take our dear and last farewell of him , and come to you , sheep left without a shepheard , to you on the sea without a pilate ; to you orphans , without a spirituall father ; and first you see what cause there is for our constant expectation and preparation for death ; gods own ministers and servants must dye , god needeth no mans labours or parts , moses , joshua , paul , peter must die , sola mors non habet fortasse , said austin , only death hath no may be ; it may be thou mayest be rich , it may be thou mayest thrive in thy trading , it may be thou mayest have comfort in thy children and friends , but thy death hath no may be ; oh! let not the world , let not your shops , let not trading take off your hearts from this meditation , but think you hear god speaking to you , set not your house , but your souls in order , for thou must die . and secondly , here is some comfort , though there be cause of much sorrow , that though your faithfull pastor he dead , yet the chief pastor of your souls is not ; he that setteth pastors and teachers in the church , he that sendeth forth labourers into his harvest , he liveth for ever ; as one in the ecclesiasticall history , when newes was brought him that his father was dead , desine blasphemias loqui ( saith he ) pater enim meus immortalis est , cease to speak blasphemy , for my father is immortall ; thus let this honey fall into your gall , this wine into your water , the great and chief shepheard of your souls is not dead . lastly , now the will of god is done , concerning our deceased brother , your duty is to be much in prayer to god , that there may be a joshua after moses , that god would joyne your hearts together as one man , to seek out a pastor for you , which shall feed you according to his holy will ; the lord hath made a great breach upon you , be sensible of it , and seriously consider how all your soul-comforts and advantages are bound up in this matter ; ministers are compared to the sun , and salt , nihil sole & sale ut●lius ; can you be without the sun in the heavens ? without bread for your body , so neither without this bread of life for your souls , or without this light to guide you in the wildernesse of this world , to eternall happinesse . finis . a funerall oration at the death of the most desired mr. blake . by mr. samuel shaw , then school-master of the free-school at tamworth . with a face sadder then usuall , with an heart sadder then my face , but upon an occasion sadder then them both , i ( who was deputed to this work by him to whom i now perform it ) am here , rather to receive the expressions of your sorrow , then tell you the resentments of mine own . being sensible of my stupefaction , ( caused , not through the want of my affections , but the want of their object ) i desire out of a pious pollicy , to supply my drynesse , by taking your tears , and putting them into my pump , so hoping to revive mine own , which yet i judge are rather drowned then dryed up . and yet when i have done this , i know that all my expressions will fall short of the greatness of my grief , as much as my grief does of the greatness of its cause . this numerous company of pious groaners , these so many blacks , not made , but occasioned to be mourners ( badges of profession becomming badges of that grief , which for its greatness can be equal'd by nothing but their former happiness which they once enjoyed ) the universall gloommess of this day , represents to me rather the funerall of a town , then a man , and the fall of a church , rather then a single pillar : and rather induces me to think that ye are come to quench the unmercifull heat of a feaver , then only to bedew that which was the subject of one . but if it may be , hold a little , and suffer your eyes a while to a new employment , even to see where you are , what you are doing , whose obsequies you are solemnizing with so great devotion , and take the dimensions of your losse , if it be capable of any : which indeed is so great , that they only can know it , who knew not him , and they onely can feel , who never enjoy●d him ; i speak not to aggravate your loss , but the sense of it , as for the cause of it , it admits of no addition . whilst he lived , it was as impossible for him not to love you , as it was for you ad●quately to return his love : his care answered his love ; and if his successe had answered his care , we might happily have this day wanted an object of so great sorrow , in enjoying him . his writing ▪ were not read without satisfaction : his sermons were never heard without an approving silence , seldom without a following advantage . his kindness towards you could ●ot be considered without love , his awfull gravity , and secretly-commanding presence , without reverence : nor his conversation , without imitation . to see him live , was a provocation to a godly life ; to see him dying , might have made any one aweary of living ▪ when god restrains him from this place ( which was alwayes happy in his company but now ) he made his chamber a church , and his bed a pulpit , in which ( in my hearing ) he offered many a hearty prayer for you : and his death made him mindfull of you , whose life made you unmindfull of him , and i did not see that any thing made him so backward to resign up his ●ure soul to god , as his unparalell'd care for you , and your proficiency in godliness , which seemed as little to him , in comparison of what he desired , as it does great to others in comparison of what they finde ; so that i sate by him , and i only , when with as great affluency of tears , as words , he prayed , lord ( with some ingeminations ) charge not on me the ignorance of this people . and indeed your ignorance had not been so remarkable , had not his knowledge , and desire still to communicate it been so . with what a grace and majesty have you heard him preaching , who is now ( alas ) confin'd to a worser wood . could you ever resist the power by which he spake ; or find in your hearts to contradict any thing that ever he said , but when on his sick-bed he said , i am a dying man ? ah! who would not there have contradicted him , if they should not have contradicted gods decree ! his wisedome , justice , and tenderness were such predomin●nt graces in him , that it is as much my inability to describe them , as my unhappinesse not to im●tate them : and truly , to think to expresse them , were infinitely to injure their greatness . it is a sad thing that so many resplendent graces should never be so truly , nor so fully discovered , as by the loss of him that had them ; and that we should not so justly consider that he had them , till we have not them . but yet your losse might be the better borne , if ye were sure it had nothing of a judgement in it . but i fear that within a short time , it will appear as truly that god hath taken him away in anger , as now it appears sadly that he hath taken him away : and that it is not only a misery that must be repayred●y a change of pastors , but also a sin which must be re●●est by the change of your lives : for , if your u●worthinesse have driven your teacher is to a corner , and you sinn'd him into his grave ; your repentance and humiliation must raise another out of his ashes . so great , so saa , so generall is this losse , that i am ready to excuse my self , and think it more reason then passion , if in my solitary mournings , and retired complaints , i cry out , my father , my father , the horsemen of england , and the charriot thereof . to tell you of his worth in a measure proportionate to my experience , would require too long a discourse from your infant-orator . and to tell you of your losse , i have said too much already : which although it do not answer many of your expectations , yet i hope may conduce to the affecting of you to an a●tention to him , whose eloquence can represent your losse , and whose wisedome can teach you how to make the best use of it . errata . pag. . line ult . for and read in. p. . l. . a ruler , r. the rule . p. . l. . for this r. thus. l. . for this r. thus. p. . l. . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . for art r. out . p. . l. . dele and wise notes, typically marginal, from the original text notes for div a -e the authours dissent from some . ● advertisemē●s to the reader concerning the present work . a double request made to the reader . notes for div a -e dissertatio . de morti christi . cap. . pag. . notes for div a -e figurative acceptions of the word covenant . requisites in a covenant . distinctions of covenants . mutus pactio disarum partium , quâ altera alterise ecritis conditionibus obligar ad aliquid faciendum , dandum aut accipiendum , adhibitis signis & symbolis externis , ad solennem testificationem confirmationis causa , ut promissio sit inviolabilis , sic & ursinus . reasons why god deals with man in a covenant-way . the covenant between god and man defined . notes for div a -e god entered covenant with man in his estate of integrity . grace is the fountain and first rise of every covenant of god with man : notes for div a -e in the usual accessories on solemnities . arguments evincing a covenant in the proper nature of it . notes for div a -e the outward and not the inward covenant , is properly a covenant . the outward covenant is most usually in scripture called by the name of covenant . men enjoy priviledges of ordinances and interest in sacraments upon account of the outward covenant . notes for div a -e posit . . posit . . posit . . posit . . posit . . notes for div a -e the covenant of grace calls for conditions from man. arguments for a conditional covenant . notes for div a -e a grand objection against the conditionality of the covenant of grace answered . * antecedens falsâ ●ititur hypothesi , qu●si verbis illis formula foederis gratiae contineretur . — contrà verò foedus propriè obligation●● dua●um partium certis utrinque conditionibus complecti certum est , qualem hoc loco extare probare non potest : ideoque nec foedus propriè est . a testamentum grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur , . propriè , pro suprema animi seu voluntatis nostrae 〈◊〉 de eo , quod post mortem nostram fieri cupimus , sic testamentum morte testatoris ratum est , nondum enim valet cum 〈◊〉 testator . impropriè , pr● paectione 〈◊〉 foederè , quod viventes inter seiuire solent . b nomen testamenti , sumi non debet i● proprie 〈◊〉 , pro eo quod fit ab 〈…〉 sed pro foedere , 〈…〉 , ut bene animadvertis pererius . c aliquid dandum est consuetudini . testamentum propriè justam voluntatis 〈◊〉 , de eo , quod quis post mortem de 〈◊〉 suis fieri velit , graeci propriè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant . d quamvi● enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si vocis e●ymo● attendas , non plus sonet quàm dispositionem & apud authores graecos , baeudaeo teste in commentariis gracae linguae , significet in genere pactum , conventum , pollicitationem : consta● tamen vulgarem & 〈◊〉 ejus significationem esse , quâ denotes idem quòd apud latinos testamentum , id est , voluntatis decretum , de co quod quis post mortem sua●fier● velit . e foedus n. t. & foedus est , ( quia est mutuum inter deum , & homines salutis promissae , & obedientiae fidei ab hominibus debitae pactum ) & simul testamentum est ; quia hoc foedus promissa filii dei morte , & per eam haereditate crelesti à deo sancitum est : adeo ut non i●●merio ut foedus testamentarium , & testamentum foederis ob concursum utriusque queat appellari . indè constat simpliciter quidem esse foedus , ratione pacti mutui dei & fidelium , sed secundùm quid esse testamentum , ratione modi , partis ac potioris in foedere nempe promissionis gratiae , quâ deus nobis promittit se fore deum nostrum propitium & vitam aeternam daturum tanquam haeredita●em , merito obedicntiae mortis filii sui . f circumscriptionem hujus nominis ex typis atque umbraculis legis demonstrat paulò pùst , ver . . & sequentibus apostolus . cùm omnino statuit , dei gratiam eo luculentiorem heminibus explicatam esse : quòd suis non foedus , sed testamentum dederit : quia foedus conditiones mutuas fuisset habiturum , quas si altera pars non praestet , foedus est irritum : testamentum verò , liberalitatis & gratiae citra ullam conditionem instrumentum est , ex quo hoeredes vocantur & instituu●tur citra contemplationem ullius officii quod ab ipsis proficisci possit ▪ g non hoc voluit paulus in epistola ad hebraeos , cap. . ex simplici vocis significatione arguere , sed ex ipsius foederis circumstantiis . h quod lxx. & theodotio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerunt symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est pactum , vel foedus vertit , quae est propria significatio hebraicae vocis berith . quae vox non legitur in v. t● pro dispositione testamentariâ . i foedus dei est mutua pactio inter deum & homines , quâ deus confirmat hominibus se futurum eis propitium , remissurum peccata , donaturum justitiam novam , spiritum sanctum , & vitam aeternam per & propter filium mediatorem ; vicissim homines se obligant deo ad fidem & poenetentiam , hoc est , ad recepiendum verâ fide hoc tantum beneficium , & ad praestandam deo veram obedientiam . k foedus est pactum dei cum homine , de foelicitate aeterna , certâ conditione ci communicanda ad dei gloriam . pactum cùm dicimus , intelligimus mutuam dei & hominis obligationem , ex stipulatione intervenientem , ut utrimque reddatur quod promissum est . duae ergo sunt partes foederis . . promissio dei de vita aeterna . . obligatio hominis ad observationem conditionis a deo praescriptae . prima est libera ; secunda est necessaria . notes for div a -e further obctions against the conditionality of the covenant answered . notes for div a -e mans fall by sin was no disobligation to obedience . a cùm itaque homo jaceret sub maledictione , ad obedientiam amplius non obligabatur quia coli ab eo deus ampliù● non volebat . b nam quòd coli à creature sua de●● vult fav●r●is est . the sovereignty of god is held up . . in keeping up his commandments . the law hath a commanding power over beleeevers . rom. . , &c. vindicated . the law bindes the whole of man. notes for div a -e * authorities vouchsafed for the perfection of the moral law as a rule . a lex ista dei quae in decalogo continetur est perfectissima regula ad vitam hominis dirigendam . b ut legem istam dei eo loco habeamus quo debemus , i.e. ut non aliter de eadem cogitemus quam ut de vitae nostra unica forma & tanquam de illa norma quae nullum habet defectum sed perfecta est in sese & perfectionem omnem à nobis requirit c ipsa lex christi est exactissima & perfectissima regula sanctitatis & justitiae d passim in scripturis confirmatur quae perfectionem legis divinae mirificè extollunt . e tam perfecta est haec lex ut nihil ei in praeceptis moralibus aut à christo aut ab apostolis ipsius additum fuerit quoad exactionem bonorum operum normam sub novo testamento sit adducta . f obligans omnes creaturas rationales ad perfectam obedientiam internam & externam . g de perfect â obedientiâ quam lex requirit . h variis autem corruptelis omnibus temporibus , & olim , & nunc depravata est doctrina de perfect â obedientia , quam lex dei requirit . i est praeceptio divina continens piè justeque coram deo vivendi regulam , requirens ab omni homine perfectam & perpetuam obedientiam . arguments evincing the perfection of the moral law. a exceptions taken against the perfection of the law. b . exception . . exception . . exception . , exception . . exception . . exception . notes for div a -e the covenant of works was entred into in mans state of integrity . the covenant of grace was entered into in mans fallen condition . the covenant of works was to mans preservation . the covenant of grace was to mans restitution . the covenant of works was first in time . the covenant of grace in order of time followed after . the covenant of works was a small time in force . the covenant of grace is of everlasting continuance . notes for div a -e the covenant of works had no mediatour . sol. cujus enim participatione justi sunt , ejus comparatione nec justi sunt . aug. ad orosium contra priscil . cap. sol. the covenant of grace is by a mediatour . notes for div a -e christ brings man into a capacity of covenanting with god. christ brings man within the verge of the covenant . . by his tender of it . . by shaping the heart for it . christ brings up to the terms of the covenant . christ crowns those that come up to the terms of the covenant difficulties removed . faith is a duty of the moral law. the covenant of grace not commensurate with election . notes for div a -e conditions in the covenant of works and the covenant of grace of gods part seem to be the same . life promised in the covenant of works and the covenant of grace is one and the same . death threatned in the covenent of works and in the covenant of grace is one and the same . the conditions in the covenāt of works were in mans power . quā veluti aureo quodam fraeno pars inferior parti superiori , & pars superior deo facile subjecta contineretur . bellar. de. grat. primi hominis , cap. . the conditions in the covenant of grace are not performed without special assistance . reasons . jer. . . cleared . a si filius miles acceptis à patre naturalibus , ordine atque armis strenuè militaret sicque forsit an in superbia erigeretur inflatus ; quomodo in ipso cradicaretur superbia , & plantaretur humilitas ? si ei ab aliquo diceretur , non glorietur omnis mile : in conspectu patris sui ; ex ipso enim est in militia . ut qui gloriatur i● patre suc glorietur , & quid habes quod non accepisti ? si autem accepisti , quid gloriaris quasi non acceperis ? posset enim rationaliter respondere dicendo , quare non deberem de mea militia gl●riari ? accepi quidem à patre meo natural a mea , quia nullus generat semetipsum , accepi & ordinem , quia nulli conceditur infig nire semetipsum ; accepi & arma , qui a similitur & caeteri militum non nascebar armatus , nec sum fabor armorum : debitum tamen usum istorum , qui omnibus praevalet non accepi ab alio , sed habeo me ex meipso , crebas victorias fama celebri di●lugatas non accepi ab alio , sed ●abeo ex m●ipso . pro hujusmodi igitur in me ipso merito gloriabor , in alio autem nihil ▪ sic & de quolibet milite jesu christi . necessity of the concurrence of grace . notes for div a -e habitus infusi infunduntur ad m●dum acquisitorum . notes for div a -e the conditions in the covenant of works kept man within himself for righteousnesse . the conditions in the covenant of grace , carry a man out of himself to be righteous by anothers righteousnesse . the conditions in the covenant of works were for mans preservation in present happinesse . the conditions in the covenant of grace are for mans reparation . notes for div a -e reasons convincing faith to be a condition of the covenant of grace . in what sense faith is here taken . propositions tending to clear the point in hand . the acceptation of christ as a lord , doth not justifie . faith justifies as an instrument . fides percipit justificationem , efficit sanctificationem . a quàm primum ergo instrumentum , principali agenti non subservit , instrumenti naturam a mittit . notes for div a -e quae real●m & evidentem mutationem extrinsecus nullam infert . transiens actio est quae revera mutationem infert . a justified man is fitted for every duty , to which god is pleased for to call . notes for div a -e faith and repentance are distinct graces , and not one and the same . godly sorrow is a prerequisite to repentance . some degree of soul-shaking by the law necessary . limits put to this doctrine of godly sorrow . the essentials in repentance are , . privative cessation from sinne . . positive . a returne to god , and an holy walking with him . notes for div a -e the objection retorted . faith and repentance are our conditions , not gods. sol. via ad regnum non causa regnandi . arguments evincing that faith and repentance are our conditions , and not gods , in the proper conditional covenant . in what manner works are called for in the covenant of grace . repentance necessarily flowing from faith , is not thereby disabled from being a condition in the covenant of grace . notes for div a -e perfection of degrees is not so called for of god in covenant , that upon failing it , the mercies promised in covenant are lost . a si quis dixerit , baptizatos per baptisimum ipsum solius tantùm debitores fidei fieri , non autem universa legis christi servandae ; anathema fit . sess . sept. canon . sex. b baptismus non id efficit , ut homo solius fidei debitor ●it , non autem implendae universae legis . duobus modis intelligi posse hominem baptizatum dici liberum à lege divina servanda ; uno modo ut facere contra eam legem non fit injustum nec peccatum , quasi lex abrogata esset ; de hoc sensu non est controversia : altero modo intelligi potest ut facere contra legem fit quidem peccatum , tamen non imputetur iis qui fidem habent , nec pendeat justificatio aut salus ab impletione legis , sed à sola misericordia quae per fidem apprehenditur . a nam cum est aliquid carnalis concupiscentiae quod vel continendo foenetur , nam omninò ex tota anima diligitur deus . b diligitur tunc deus ex toto corde ; cum quis ex intima & sincera erga deum affectione occupatur potissimùm in his quae dei sunt , prae omnibus illi placere studens , ac sollicitus ut non tantum quaedam dei mandata perficiat , sed cuncta idque non seniter & ex tristi animo , sed gnaviter & hilariter , dolens ex animo si quid vel ab alliis vel à se per carnis infirmitatem admittatur contrium divinae voluntati . jansenii harmon . c. . the law a rule of our duty , not of our strength . the covenant of grace doth not cal for perfection , and accept sincerity . sol. our evangelical righteousnesse is imperfect . omnis humana justitia injustitia esse deprebendi●ur , si divinitus districtè judicatur . g●egor . moral . lib. . cap. . nostra fiqua est humilis justitia , rect● forsitan , sed non pura , nisi fortè meliores nos esse credimus quàm patres nostros , qui non minùs veraciter , quam humiliter ajebant , omnes justitiae nostrae tanquam pannus me●st●utae m●lie●is . quo modo enim pura justitia , ubi adhuc non potest culp● deesse ? bern. in serm. . de verbis esajae p●ophetae . the covenant of grace requires and acccepts sincerity . the covenant of grace defined . notes for div a -e where a ministery is not , there is no covenant-people . where the gospel is tendered and refused there is no covenant . where the gospel is tendred , there is a people in covenant . reasons proving the establishment of a ministery to be perpe●uated through all ages . * there was an end of ages at christs first coming , heb. . . there shall be an end of ages at his second coming . see gomarus tom. . p. . reasons evincing a necessity of such an established ministery . * anglia bis . annis facta est collu●ies & lerna omnium errotum & sectarum : nulla à condito orbe provincia tam parvo spa●io tot manstrosas haereses protulit , atque haec . referunt . theo● cestrens . in attestatione sua excusa . anno domini . . objections against a ministerial ordinance answered joel . , . vindicated . jerem. . , , , . vindicated . a quòd autem fanatici homines hinc occasionem arripiunt , abolendae exterrae praedicationis , acsi sub christi regno esset superuacua , facilè corum insania rejell●tur . haec corum est objectio post christi adventum non debet quisque ; proximum suum docere ; sacessat ig●tur externum ministerium , ut internae dei inspirationi detur locus . atqui praeter●unt quod in primis animadversione dignum erat . neque enim in totum propheta negat quin docturi sint alii alios , sed haec sunt verb●● , non doccbunt , dicendo , cognosce dominum , acsi diceret , non amplius occupabit hominum mentes igneratia qualis antehac , ut nesciant quis sit deus scimus autem duplicem esse doctrinae usum primò , ut qui poenitus rades sunt a primis elementis incipiant deinde ut qui jam sunt initiati majores faciant progressus . quum ergo christianis quam ●u vivunt proficiendum sit , certum est , ne minem usquo adeò satere . qaiu ●oceri opus habeat utpars non postremae sapieriae nostrae sit docilitas ; quae autem proficiendi sit ratio si velimus esse christi discipuli , ptulus ostendit ad e●●es . cap. . . constituit pastores & doctores , &c. hinc apparet nihil minùs prophetae venisse in mentem , quàm spoliari ecclesiam tam necessario bono . notes for div a -e universities of necessary use . sol. notes for div a -e self-consecration to the ministerial work unwarrantable . a call from god to the ministerial work must be expected . the call of god is either extraordinary and immediate , or ordinary and mediate by the ministery of men . the immediate call is by vision , revelation , &c. the mediate and ordinary call is by ordination . ordination described , and in the several parts of it explained . men in ministerial function are to act in it . this ordination is of presbyters and elders . these elders are the same with bishops . they are elders of the church universal . ordination is to be past on examination or trial . to be solemnized with fasting and praye●s . imposition of hands to be used in ordination . an objection answered . notes for div a -e an objection answered . the danger of severing the promise from the duty . whole christ must be received , and all of his gifts embraced . promises are made to the wicked , made good only to the beleeving and penitent . notes for div a -e the evil of breach of covenant with man. breach of covenant with god , is a greater evil . it brings national plagues . it brings evil to eternity . no assurance of happinesse , but in performance of the termes of the covenant . the office of the spirit in the work of assurance . the immediate teste of the spirits examined . notes for div a -e the old and new covenant the method followed in the ensuing part of the treatise . agreement between the old and new covenant in six particulars . the old and new covenant in substance one . notes for div a -e differences between the old and new covenant . the jews were in a state of light comparative to heathens . in a state of darkne●s comparative to christi●ns . notes for div a -e moses delivered a covenant from god to israel in mount sinai . m●ses delivered a covenant of grace to israel the ten commandments delivered by moses . were of this covenant of grace . being a covenant of grace , it could by no means be a covenant of works . what this covenant is to any , it is to all . under moses his administration , commands were frequent and full , spiritual promises were rare and more obscure . there was so much of grace and christ held out in the old covenant to leave them without excuse . many phrases in use under the old covenant-administration seemingly holding out a covenant of works , according to scripture use hold out a covenant of grace . though moses delivered a covenant of grace to israel , yet the law is sometime taken in that restrained sense as to hold forth a covenant of works . notes for div a -e the first imaginary difference between the old and new covenant . ad literam non fuisse promissionem remissionis peccatorum , sed peculiaris protectionis & gubernationis & terrenae foelicitatis . promissio terr●na erat annexa carnali circumcissioni , & hac sola ad vetus testamentum pertinebat ; & contrarium asserere , quod facit calvinus , nihil est aliud , quam ex lege evangelium facere , & omnia confundere bellar , lib. . de es●ec . sac. cap. . the several interests for which the assignation of this difference serves . . to decry all old testament-scriptures . . to take all infants out of covenant . . to keep infants from baptisme . testimonies evincing the spirituality of old test●ment-promises . imperium turcicum quantum quantum est , mica est quam pater familias projicit canibus notes for div a -e that expression of a mixt covenant under which the fathers are supposed to live untoward . 〈…〉 quodam sensu fuisse e●iam 〈…〉 promissiones & remissionis peec●●m ac vita ●ternae & ad nos pertinere . circumcision was a seal of spiritual mercies of the same that baptisme sealeth . a plurima sunt ejusdem testimonia exquibus constat persuasum olim fuisse christianis , non fuisse admodum diversan circumcisionis rationem & baptismi . cur bodie mutatum ▪ & quidem in papistarum gratiam & ●●idem ad arbitrium jesunarum . sol. notes for div a -e a third supposed difference between the old and new covenant . all of israel were in covenant in old testament-times . some divines seem to put too great a restraint upon the covenant in new testament . ●im . ● . distinctions holding forth the meaning of these divines in these expressions . esse in foedere dicitur dupliciter , vel quoad jus foederis , vel quoad foederis beneficia . est in foedere , vel qui obtinet beneficia foederis , quae sunt remissio peccatorum , adoptio , regeneratio , salus , vel qui tantum habet jus , vel symbolum foederis externum , ut socius foederis , non alienus censeatur . notes for div a -e new testament-scriptures holding out the covenant of grace in its full and just latitude . matth. . the literal grammatical sense of the words vindicated . confirmed by the relation that this more enlarged commission hath to that which was restrained to israel onely . by old testament-prophecies . by the happy successe that in many nation hath followed upon it . . mat. . . mat. . . those several parables . mat. . , mat. . . mat. . . tim. . . . heb. . a threefold interpretation of the text. * erat sanctificatio apostatarum non interna sed externa professione fidei et participatione sacramentorum externa consistens . erant sanctificati , hoc est , à judais & paganus professione segregati & pro veris christianis habiti . . pet. . . arguments carrying this text to the church as visible . notes for div a -e . titles given to men in covenant , and in scripture applied to unregenerate men , prove it . unregenerate persons , as to the name and outward priviledges , are beleevers . unregenerate persons , as to the name and outward priviledges are saints . unregenerate persons , as to the name and outward priviledges , are disciples . unregenerate persons , as to the name and outward priviledges are christians . sol. the absurdities that follow upon the restriction of the covenant to the elect regenerate do evince it . notes for div a -e first corollary notes for div a -e . corollary . ubi foedus , ibi ecclesia . a debuit bellarminus probare in ecclesia ca●holica quae est corpus ch●isti , esse tam malos quàm bonos , tam reprobos , quàm electos . hoc ut probaret affert hanc parabolam de area inqua & triticum & palea est . at per aream hoc in loco non catholica , sed particularis quae que ecclesia intelligitur , in qua nos fatemur tam malos quàm bonos esse , & plerunque plures malos quàm bonos . b sensus parabolae manifestus est sic in ecclesia evenire solere cùm evangelium praedicatur , ut cùm verriculum in mare projicitur ad pisces capiendos . primò non omnes pisces qui sunt in mori capiuntur . secundò non omnes boni sunt qui capiuntur , sed multi inutiles . tertiò , non separantur mali pisces à bonis donec verriculum ad terram extractum fuerit . sic in ecclesia cum evangelium praedicatur , non omnes homines accedunt , non omnes qui accedunt sunt boni , non separantur boni à malis ante finem mundi . falsum esse internas virtutes requiri à nobis ▪ ut aliquis sit in ecclesia quoad visibilem ejus statum . notes for div a -e . coroll . a competentes non sunt admittendi in ecclesiam , quia competunt sine ulteriore satisfactione . b phariseos baptismum petentes ad baptismum indignos nonadmisit , inquit paraeus . c baptismum petierunt , inquit aretius , at baptizatos fuisse nullo modo videtur judicare . positions concerning particular visible churches , where nothing is wanting to the being of a church , yet much more may be required for the well ordering and regulating of it . a people in a vicinity or neighbourhood ought to associate according to their best convenience , for participation of ordinances . professing christians upon tender of themselves ought to be esteemed members in the places where they inhabit . reformation of abuses in churches is much rather the work of christians in churches , than separation from churches . a church is pure where the pollutions and taints are not soule . foully polluted and defaced , it is a church , re●ains a being though polluted and erroneous . purity or impurity in doctrine , especially gives churches d●n●mination . errours in doctrine , are either in the foundati●u or superst●uction . errours have their estimate accordingly as they rise up against christ and obscure his glory . separation in some cases necessary . corruption in conversation hardly admit of separation . aut de fatuis virgiuibus es aut de or●dentibus si de ●atuis con●regatio tibi necessaria est , si de prudentibus tu congregationi corruption in discipline hardly admits of separation . a scelestus igitur & blasphemus eorum error est , qui sic ab hac ecclesia desiciunt , quasi christus hinc pro●sus exularet nec ulla spes salutis manentibus esse posset . cogitent hîc christum convivantem cum suis . an pu●bit eos illic discu●●bere , ubi vident christum non pudere an illo sanctores & mundiores er●●t ? sed quare se non co●vincunt suo ipsorum usu● non possunt i●ficiari quin p●iùt in christum crediderint qu●m fecerunt nobis divortium ? unde haec illi fides ? annon expraedicatione in nostra ecclesia ? nu●quid autem praedicare quis potest nisi mittatur ? rom. . quid ●●go verbum propter labem ●liquam externae vocationis tam pervesè r●●puunt cujus vim divinam in ●or●ibus senti 〈◊〉 ? quamobrem redite ad unitatem ecclesiae quae vos genuit & aluis ; si fugiatis hunc christum , quì cum electis in nostris coetibus coenat , ac eos vicissim excipit , profecto nusquam invenietis . to gather churches out of churches to make up one congregation out of many is unwarrantable . sol. notes for div a -e . corollary . arguments evincing the title of men professing faith to baptisme . notes for div a -e . corolary . notes for div a -e the fourth supposed difference between the old and new covenant . distinction of the seed of abraham examined . positions premised for a right understanding of the question . all the natural seed of abraham is not in covenant , but onely the seed by promise . the covenant w●s entred of god with abraham as accepting the termes of it for himself and his natural issue . the covenant entitles to spiritual mercies , and life eternal upon gods termes and condition . notes for div a -e the natural issue of abraham possest the land of canaan had the seal of circumcision . were owned of god as his people . pleaded their interest in the covenant for obtaining of mercy . sol. new testament scriptures concluding abrahams natural seed to be in covenant . rom , , , , . rom. . throughout . mat. . , gal. . notes for div a -e a dicit calvinus totam abrahae progeniem esse sauctam , quia foedus vitae deus cum illo pepigerat his viz. verbis : ero deus tibi & semini tuo , id est , ut calvinus vult omnibus ab abrahamo oriundis , omnibus ex secundum carnem nat●● , sicut nun● , dirutâ mace iâ omnibus christianerum parentum liberis ab illis secundùm carnem natis . addit , deum omnes filios suos vocare , qui ex israele sunt progeniti , atqui apostolu● dissertissimè contrarium dicit , non omnes qui ex israele , ii sunt israelitae ; neque qui semen sunt abrahae omnes filii , sed in is●ac vocabitur tibi semen , id est , non qui filii carnis , bi sunt filii dei sed qui filii sunt promissionis , astimaxtur in semine filii autem promissionis sunt filii secundùm spiritum sive ex abraham & isaac carn●liter oriundi , sive non . b filii carnis apostolo hoc loco sunt qui per o era legis justitiam & salutem consectantur . filii verò promissionis sunt illi qui fide in christum justitiam & salutem quarunt . c si verbum dei solos filios comprehendit , exclusis filiis carnis , ●um s●quitur verbum dei non ex idere , etiamsi filii carnis reji●iantur imò exidere si admitterentur isti qui ●●●●riptione ipsa conditionis foederis ex●lu●luntur , t●ue●bum dei ●los filios promissionis comprehendit , exclusis filiis . carnis . ergo verbum dei non excidit , etiam filii carnis r●jiciantur . a unde perspicua est apostoli sententia quâ negatur excidere seu irritum reddi sermonem de foedere cum abrahamo & semine ill us , deque benedictione & salute per promissum messiam , gal . uamvis judaeorum maxima pars a christo & benedictione exclusa sit anathema , idque probat distinctione israelitarum & seminis abrahami ; ●áque ratione ostendit promissionem dei ratione efficaciae illius esse indefinitam ac sensu particularem , non autem universalem , ac proptere● universalim perperam indè constitui ; ●am quamvis israelitae plerique pereant promissionem tamen dei minimà reddi irritam inde constat , quia in elect is est efficax , now enim omnes , ut v. . ait , qui sunt ex israele patre prognati secundùm carnem , sunt veri illi israelitae ; ad quos foederis gratiae dei non solum oblatio cum conditione officii praestandi ; sed etiam collatio & hareditas coelestis reipsâ pertineat . ut ver . . exponitur clariùs , & rom. . . & . neque quia semen abraham● sunt , ideo omnes sunt filii seu haeredes benedictionis illius & ●jusdem gratiae gloriaeque participes , rom. . . gal. . . quamvis enim hac videantur & inter se & cum superioribus puguare quibus d●cuit apost●los judae●● incredulos esse is●aelita● & abrahamit●s , non solum origine carnis , sed etiam ratione foederum & promissionum acceptarum ; nulla est dissentio . etsi enim ad omnes israelta● & patres & adoptio & foederaac promissiones pertineant ; non prop●e rea tamen sunt omnes verè filii & haeredes salutis . illa enim quae objectantur . judaeis infidelibus ab apostolo tribuuntur , quidem ratione vocationis externae ( quia salus iis sub conditione obedientia annunciats & oblata est , & oblatio illius circumcisione obsig●ata ; unde omnes israelitae filii foederis dicuntu● communiter , act●r . . . ) sed non ratione vocationis , internae & efficacis secundùm propositum electionit , qua salus non solùm exterius cum conditione fidei vivae annunciata & oblata est verbo ac signota sacramentis , sed etiam interiùs efficaciter donata conditione seu fide confertura spiritu sancto . hoc enim solùm genuinis filiis & verè electis israelitis convenit non autem promis●uè omnibus . sol. notes for div a -e quere's premised . acts . , vindicated . the text ●nalized . notes for div a -e the series of the apostles dispute . positions premised for the right understanding . . of the root and branch . . of the holinesse here mentioned . arguments evincing the ingraffing to be into the church only as visible , and the breaking oft to be frō the church as visible . notes for div a -e * reconciliatio est duplex . hominis cum deo. . hominis cum proximo . reconciliatio hominis cum deo , quâ amicit●a , quae in prima creatione hominis cum ▪ deo creatore intercesserat , & propter hominis off●nsam in deum soluta fuerit adeò ut inimicitiae sequutae essent , redintegratur per mediat●rem . de qua quidem reconciliatione notanda veniunt ▪ . nomen . reconciliatio hominis cum deo sumitur vel propriè iu significatione praedicta ; vel minus propriè , ut rom. . . ( prov. . error● typographi ) ubi per reconciliationem m●ndi cum deo intelligitur gentium ad fi●em christi conversio , seu ipsar●●● v●catio ad participationem gratiae dei , quae etiam salu● gentium , ver . . & opulentia mundi , ver . . dicitur . a neque deus quenquam ad exitium absolutè ac nudè fine subordinatis mediis , sed ad exitium justum hoc est , per & propter peccata judicio justo inferendum destinavit . b deus non decrevi● peccata efficere , sed permittere , seu non impedire , & regere ad gloriam suam . nec ●nim quicquid deus decrevit illud etiam efficit , sed quae decrevit effice●e , eorum est author , ut omnia bona quae fiunt : quae autem decrevit non impedire increaturis mala seu peccata , ea non efficit ; quia efficere non decrevit , sed permittit & regit tantùm & justè tandem punit convenienter decreto . c non paucos dissolvit nodos , distinctio illa necessaria inter effectum & consequens quam minùs intelligentes aliqui , vel insuper ●abeutes ad incitas frequenter ab adversariis adiguntur . induratio aquae ( ut instem cum augustino ) consequens est , non effectus : ruina demûs alicujus ex se labilis necessari● sequitur defectum fulturae quam supeditare potuit dominus si libuerit , sed nec vult , nec tenetur . ha●d aliter reprobationem sequitur peccatum , non ut causam efficientem , sed deficientem , non quâ removetur quod adest ▪ sed non admovetur quod sustentaret . a tenendum est non de privata cujusque electione nunc tractari , sed de communi adoptione totius gentis quae in externa specie collapsa videri potui , ad tempus . b contendit paulus firmum & immutabile stare dei consilium , quo semel sibi illos in gentem peculiarem eligere dignatus est . c argumentum apostoli ad probandam constantiam dilectionis dei erga suam gentem . d videtur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donorum & vocationis dei , non sequi illa quam nos statumus gratiae , & salutis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . quia fatcute calvino & martyre dictum apostoli , non de singulari cujusque electione , sed de totius gentis judaicae communi adoptione accipiendum sit . atqui hac communis adoptio & vocatio gentis fuit mutabilis , quoniam gens judaica donis & vocatione ill● excidit . ad corruptelas stapletoni facilè respondetur . . non negatur , de communi gentis judaicae , ●oc est , foederali dignitate propri● loqui , & hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deo pronun●iare apostolum , sed negatur hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulorum non confici , imò a minori ad majus firmissimè concluditur . si enim de gratia communi & quidem aliena , apostolus rectè pronunciat esse deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quanto magis de gratia propria fideles idem statuere debent . f sic illis jam solenne est , partem unam veritatis assumere , câque abuti ad alteram vel evertendam , vel dimovendam . g per electionem intelligit apostolus primo externam foederis gratiam , qui deus hanc ge●tem sibi delegerit ; deinde ipsam aeternae dilectionis gratiam , quam in ●ac gente quasi deposuerat deus . n●m adoptando cos in foedus testatum fecit se ex ea gente plurimos habere , & semper habiturum esse electos ad s●lutem . h quia deus patres dilexit , etiam ad filios dilectionem suam extendit : si enim inter homines amicitiae parentum merito transeunt ad liberos , qui ni deui idem facer●t ? notes for div a -e the series of the apostles dispute opened . the corinthians quaere . the corinthians scruples . explicatory positions . the ground or rise of the corinthians scruples . two heterodoxical interpretations of the words , holy , unclean . the first interpretation setting up parent and childe too high , examined the second interpretation laying parent and childe too low . . weak and childish . . incongruous . untrue . arguments evincing the holinesse in the text not to be legitimation . the sanctificat●on spoken to , is not of parents in general , but of one parent beleeving , and another unbeleeving in particular . the apostle brings not formal arguments to conclude the lawfulness of marriage-society , but removes scruples concerning their o●n state and their issue . a vindication of instrumental sanctification . notes for div a -e the text analysed . the argumen deduced from it . gal. . . notes for div a -e the whole narrative analysed . upon what account these infants were tendered to christ . why they were forbidden by the disciples . positions rending to clear christ admission of them . notes for div a -e covenant-interest is of the nature of those things that descend from parent to child . like priviledges do descend in kingdomes , common-weales , cities , &c. sol. a hinc calvinus & beza suum dogma de traduce justitia hauserunt , docéntque fidelium fi●ios propriè esse sanctos & sine baptisme salvari quia hoc ipso quo fidelium sunt filii , censentur esse in ecclesia nati juxta foedus divinum , ero deus tuus & seminis tui , ge. . . quemadmodum jure civili censentur liberi qui ex altero parentè libero nascuntur ; sed errant , b foederis inter deum & abraham initi participes sint , sive judaei ab eo carnaliter oriundi , sive christianorum parentum liberi : carnalis generatio nihil facit . c ad nos descendit non per carnalem generationem parentum , sed per spiritualem regenerationem christi . sol. sol. sol. birth-interest descends in all other religions god ownes childre● borne in the church as his servants , and as his children . parent and childe respective to church-interest , are not in an opposite condition . no president in scripture , of a believing parent bringing up a childe for covenant and not in covenant . infants out of covenant according to scripture-grounds are without hope of salvation . jesuites our leading adversaries confesse it . protestant divines cannot avoid it . our present adversaries instead of reasons oppose onely comers against it . notes for div a -e objections against infants baptism answered . the question stated whether there be any institution of infant-baptism . infants are within the verge of the institution of baptisme . infans are disciples . the invalidity of that objection , that we have no example of infant-baptisme examined . infants want of faith and repentance , no impediments of their baptisme . the want of those expresse words , infants ought to be baptized is no impediment of their baptisme . necessity of scripture consequence . antiquity is for infant-baptisme . infant baptism is not bestowed on unwritten tradition . the various acception of the word tradition . (a) distinguendum inter resquae traduntur in ecclesia & rationem earum tradendarum . b quadam & sunt & dicuntur in scripturis , quaedam vero sunt in scripaturis tametsi non dicuntur . n●zianzen . lib . de theol. c non quaeritur antotidem verbis omnia necessaria in scripturis continentur , sed vel sententia expressa vel per necessariam consequentiam inde colligenda . notes for div a -e infant-baptism cannot be charged with will-worship . extremes are dangerous . the jewes leaving idolatry , run upon sacriledge . separation for god of persons or of inanimate or unreasonable creatures . whether sacriledge be any new testament sin . separation for god either by institution or approbation . places for worship and maintenance of those that attend upon worship separate by divine approbation . positious concerning places . negative . positive . ministry maintenance asserted . . what conscientiously is due . . what is legally due . quae sententia , tantum secum in vexit jam errorum & schismatum agmen , ut nihil de ullis superiorum temporum hae reticis legatur tam insanum , quod non fuerit reductum proximo quadriennio subsque rursum sectatores invenerit , ut vel unum hoc pietatis studiosis radicem hanc suspectam meritò reddere debuerit , ex qua tam in fausta germina suppulularunt . notes for div a -e a arguments evincing the right of christians in this latitude . amplification of this position . a aliquando filiis infidelium praestatur baec gratia ut baptizentur cúm occultâ dei providentiâ in manus piorum quomodocunque proveniunt . a si parens carens verâ fide , cam tamen profiteatur & in externo eclesiae coetupro fideli habeatur , aut olim habitus fuerit sub veteri testamento infantes ex talibus nascentes erant foederati & promissionis participes ; quia etiam promissio acceptata fluerit , à parentibus majoribus in gratiam nasciturae posteritatis cui non praejudicat immediati parentis incredulitas aut hypocrisis quamdiu infans incredulitatem & hypocrisin parentis imitari non potest . rivet . in gen. cap. . exercit. . notes for div a -e covenant of church-members either explicite or implicite . the apostles and primitive christians knew no explicite church-covenant . mr. firmins reasons and his replies to them . . , , . . . . . the interest of infants of excommunicate persons in baptisme . a haec enim excommunicatio nou est iustar veneni , quod hosti datur ad exitium , sed medicina , quae fratri datur ad salutem . arguments to carry the question in the negative answer . notes for div a -e . all possible engagements and obligations to holinesse . parents must see that their childrens breeding do answer their birth . the danger of persecution . consolation . . to nations thus honoured . . to single persons . . respective to themselves . . respective to their posterity . notes for div a -e doct. . god's covenant displayed by john alexander, a converted jew ; with a proœmial discourse of the reasons of his conversion. alexander, john, converted jew. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) god's covenant displayed by john alexander, a converted jew ; with a proœmial discourse of the reasons of his conversion. alexander, john, converted jew. [ ], p. printed for walter kettilby ..., london : . errata: p. . reproduction of original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology -- early works to . christian converts from judaism. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion licensed , june . . z. isham . god's covenant displayed , by john alexander a converted jew . with a prooemial discourse of the reasons of his conversion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 london , printed for walter kettilby , at the bishop's head in st. paul's church-yard , . to the right honourable sir john maynard , chief lord commissioner for the great seal of england . my lord , this book doth humbly present it self to your honour , as the first-fruits of my proficiency in christ , in a dress low and humble , beseeming the author . let others bring into the tabernacle ( to borrow hierom's words , prol. in lib. reg. ) what they are able : some , gold , silver , and gems ; others , fine silks , purple , scarlet and jacynth : 't is well with us , if we can afford skins and hair of goats . however under this veil is contained something of the hidden wisdom amongst the perfect , giving an insight to the mystery of the crucified jesvs . as such , be pleased to accept of it , in token of sincere gratitude , upon the score of so many benefits , due to your name , by , my lord , your lordship 's most dutiful and most humble servant , john alexander . god's covenant displayed , with a prooemial discourse about the manner and reasons of the author's conversion from judaism to christianity . 't is not less certain , that every mortal strives to attain happiness ; than morally known , that notwithstanding the different sentiments about the intrinsick nature , all reasonable creatures agree in the pursuit thereof . to wish well to ones self , is congenite ; in so much , that baseness it self is not cherished by the wicked , unless under a notion of some good . and though perhaps our intellect cannot be inveagled so far , as to deem a thing moral , which is contrary to it ; yet our blind will , upon a surmise of its being pleasant or advantagious , embraces it , for good , under such or the like circumstances . and if this appetite be promiscuously found in reasonable souls ; it must doubtless , with an overplus , display it self in such , who being from their youth educated above the vulgar sort , by aid of their cultivation , are furnished with means for ●●●●cing into a critick search of a point , on which dependeth eternity ; thereby to rescue their souls from all imminent danger , and to make it a candidate of the desired beatitude : due means , in this , as in all other cases , proving often motives for taking in hand , what otherwise would lie dormant . therefore , since my parents ( jews by birth ) were willing to bestow cost and charges on my breeding , after their way ; and the sedulity of my teachers , had brought me to the perfect view of their doctrine and traditions : 't was no wonder , that being in some measure accomplisht , i used those means i had , in finding out that object , wherein our chief and only happiness doth reside . and though i was formerly perswaded , that this object was god ; yet seeing that he was sought for in divers ways and manners , my mind could not be at rest , until i had search'd for the best . thus , our mind is of so infinite and restless an apprehension , that after it hath attained the fruition of what constantly relisheth our fancy , it is yet still appetent of more ; in so much , that as the object never wants fresh glances of admiration , so our mind is never destitute of an eagerness for comprehending and possessing of whatever is admirable in it . and there being three chief means now extant in the world , which , as by so many lines , seem to tend to the same center ; namely , the jewish , the christian , and the mahumetan perswasion , i consequently presumed to dive into their several truths and advantages . what the chair of moses could afford , therewith i was sufficiently acquainted , and indeed thought my self to be in possession of truth ; whether by prejudice , or that the two abovementioned professions themselves did acknowledge god to be our lawgiver . in the mahumetan religion , i could find nothing of sense or reason , and authority as little as both , except wherein they agree in the mosaick and moral law : especially , i did want amongst them , the fullfilling of promises , the chiefest faith and hope of israel . thus looking back to the christians , where i perceived the fulfilling of promises pretended ( as i then thought ) the assertion of a messiah come , the covenant urged , the holy canon of scripture received ; considering also their doctrine , sobriety of life , and skill in all sort of languages and learning ; i was perswaded into a better belief of them than before . my way therefore was first to compare doctrine with doctrine , predictions with events , and the nature of promises with their being accomplished , and then , to make my applications ( though hidden , for fear of the jews ) to some divines , by their assistance to be better informed in the concern of my souls salvation . after sundry conferences and debates , over-ruled by reason and evidence of arguments , by the cooperating grace of god , i at last did yield to christian truths , and concluded within me , that their way ( waving the deplorable animosities , which after a like manner i found to have been amongst the jews of old ) was the surest means , in order to the obtaining of a blessed end ; in consideration , that god cannot be enjoyed as an end of our happiness , unless by what he is pleased to prescribe in his several dispensations . i. whereupon in the first place , i considered the promises of god concerning the king messias ( by whom only we hope to be saved , psal . . . ) his coming into the world. and here that notable passage of gen. . . presented it self , in the very front ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rod ( or scepter ) shall not depart from juda , nor the lawgiver from between his feet , until shiloh come ; and to him shall the obedience of the people be . and pray , let any unbyassed jew answer me ( they all agreeing ▪ that by this shiloh , is to be understod the messiah ) when this rod or scepter ( because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both : and custom declares it to be so , by the diversity of imperial ensigns ; as the scepter of ahasuerus and the roman fasces , rods ) departed from juda ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called , and then reduced to two tribes and a half ) together with the lawgiver , if not at the coming of jesus of nazareth ? for herod the tetrarch of galilee , was a gentile , and the roman eagle ( the ensign of that nation ) had spread its wings over all judea , according to the threatning prediction , deut. . . ( in case of disobedience . ) the lord shall bring a nation against thee from far , from the end of the earth , flying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an eagle , a nation whose tongue thou shalt not understand ; thereby meaning the romans ( for the jews understood syriack and chaldaick , and likewise hebrew , as in the case of rabsheka ) who both over-ruled , and utterly overthrew them , in such a manner , that josephus their chronologer , can scarcely touch any notable passage in his history , particularly in reference to jerusalem's destruction , the metropolis of the land , and the seat of the king and the lawgiver , wherein the event should not be answerable to the prediction , from v. . to . all which , although it did happen after christ's ascension ; yet the fooling of the romans in canaan before it , and the jews being deprived of a formal scepter ( though a material one is said to have hung in the sanhedrim ) was an antecedent to this catastrophe . the consideration whereof did extort from a jewish rabbi ( as i remember i have read it ) this confession ; that either god for their sins did retard the coming of the king messiah , or else , if he was come , there could be none else but this jesus of nazareth , in whom christians believed . moreover , 't is worthy any man's curious observation , when it is said ; that to him shall be the obedience of the people ; as viz. in opposition to juda , who swayd his scepter over a national people , whereas shiloh was to do it over the universe , which our poland translation seems to have aimed at , when it renders these words , by , iemu bedzie oddane posluszenstwo narodow , i. e. to him shall be nb. delivered the obedience of nations ; as if it were by succeeding to his bodily ancestors ( for it is evident , that our lord sprang out of juda , hebr. . . ) in the throne which was to be of larger extent than theirs . the english bible hath it , to him shall be the gathering of the people ; i believe , following rabbi salomon , who makes the radix of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which also is emphatick and significant ; for as all christians do obey the lord jesvs , so all the churches over the universe are gathered unto him as their spiritual prince , who rules over them with a more or less influence of grace , until the fullness of all . the jewish exception against this place , in taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a rod of punishment , is easily evinced , by the adjoining words ; the law-giver from between his feet , they having no lawgiver at present . in the next place , offer'd it self , that of daniel cap. . where that the prophet foretells the time of messiah his entring into the world , the rabbies do universally allow . now there we find the restriction of time , from the prophecy to the fulfilling of it , tied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seventy weeks : which being to be understood prophetically , denote seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weeks of years , that is , seventy time seven . making therefore a deduction from the captivity of babylon , to the destruction of the temple , we shall find exactly weeks of years : the captivity lasted years , and the second temple , which added , makes . so , that this prophecy is an invincible argument , for the messiah being come about the time , unless we are willing to argue the spirit of god to be false . now , did not jesus of nazareth come about that time ? whom , if the jews are not willing to acknowledge for the foretold messiah , let them produce another . and though there might be , ( as there are ) some wranglings about the punctilioes of time ; yet that must prove a sorry shift ; the question being not , whether the promised seed should not appear about such a time , but whether it should come after the expiration of it : or , after the desolator coming with his abominable army ( even at the consummation of the determined time ) had poured out desolation upon them that were to be desolated ? dan. . . and this leads me to the third consideration of haggai . . where the lord promiseth , that in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 last temple should appear the desire of all nations ( to be ruled over , gen. . ) which the rabbies themselves expound of the messiah , comparing it with the other place , the lord will appear in his temple , mal. . . whereby the glory of this last should by many degrees surmount that of salomon's . and indeed , if we consider , how that besides the inferiority of the structure of this , in comparison to the magnificence and stupendous riches of the former , there were wanting vrim and thummim , the ark , the tables of the law , the manna , the rod of aaron , the fire from heaven , immediate revelation , overshadowing of the cloud of majesty , &c. what other reason is there to think , or to believe , that this last temple should exceed in glory the first , unless the appearance of him in it , who is the lord of silver , of gold , of all riches , and the universe ; even of messias the king ? and in that appeared jesus of nazareth , the supposed then , and now deservedly believed messiah ; after whose rejection , desolation came upon the place , without any hopes of its being rebuilt again , at least for former uses ( though julian the apostate boldly ventured it ) since that vision and prophecy were to be seal'd up ( that is , never to appear again ) v. . and sacrifice with oblation to cease , v. . instead whereof , everlasting righteousness was to be installed . then i went to the place of the promised messias , his nativity , which is clearly expressed in micah . . but thou bethlehem ephratah , though thou be amongst the least of the thousands of judah , yet out of thee shall come forth unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , to be the rvler in israel : whose goings forth have been from old , from everlasting . by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moshel , the jews of old understood none but messias , in so much , that when herod did hear the promised king of the jews was born , and presently being inquisitive where the place of his birth should be , for resolution , had this very same saying , quoted by the chief priests and scribes of the people , as is to be seen in mat. . , — . but now 't is notoriously known , that that bethlehem of ephratah , at which the prophet divinely inspired did then point , doth now lie in dust and ashes ; so that it must of necessity follow , the promise was fullfilled , when that place was as yet in being , else the prediction was a fable . we do read indeed , that hierom , the old father of the christian church , had once his station at bethlehem ( which the jews do urge ) but , besides that the name was only left and the town quite demolished , as this same father doth acknowledge , when he tells us of some small cottages there erected ; 't is for certain , that now , there is neither sign nor resemblance , no nor the name of the city lest ; the saracens , or rather hagarens , having laid it in ashes ; and yet the ruler , or the governour , was to be born there . they have another shift to except against this place , viz. that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here not to be understood a ruler , but a parable , or a by-word . which to be a wretched elusion , the context evinces ; since that , he who is here called moshel , was to stand , and to feed in the strength of the lord , in the majesty of the lord his god , and was to be great unto the ends of the earth , v. . which can by no means be attributed to a parable , that being an accident . not to say , that their forefathers the lxx . interpret it so as we do , and as it ought , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a governour , or a ruler ; and accordingly matthew in the forequoted place , matth. . ii. thus being satisfied about the time and place of messiah his coming , i next considered the manner ; and knowing what christians did aver in that point , i presumed to look back to the prophecies . here i might have a large field to expatiate into , and not unpleasant to the reader ; yet not intending this prooem for a treatise , and hastening to the displaying of the covenant ( though that also will be compendious . ) i shall only touch the chief passages , interwoven with suitable observations thereunto . 't is therefore to be noted , that it is a maxim amongst the jews , that every promise of god ought to be considered as it was pronounced at first , without further additions or limitations following in process of time ; these having a collateral tendency to the same end , which yet must take effect in that same simplicity , as it hath been held forth in the first promise . but it is agreed on all sides , that gen. . . after the fall of adam , the messiah was promised in these words ; i will put an enmity between thee and the woman , and between thy seed and her seed : it shall bruise thy head , and thou shalt bruise his heel . now these do represent him to us as a seed of a woman , there being no mention made of a man. and this was the first promise made of a womans seed before she had known man , gen. . . which , though it was reiterated to abram , who thereupon was call'd abraham , and sarai , sarah , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the cabalists tell us ) being taken out of the tetragrammaton , and added to both their names , as well for confirming god's covenant , as to shew , they were equal sharers in the benefit and conveyance of the promise , gen. . , — . ( upon which the inspired apostle comments most significantly , gal. . , &c. ) though likewise this seed be called the rod out of the stem of jesse , esay . . yet they were only as so many channels , from which should at last issue forth a woman to compleat the promise of the seed : or as so many holy predecessors of that virgin , which was to conceive and bear a son , whose name should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immanuel , esay . . pursuant to the promise made in paradise , then shut , and ever shut after . this manner of messias his birth , is expressed in jer. . . the lord hath created a new thing in the earth , a woman shall compass a man. and if we will list to cabalistical mysteries ( who averr , that on every letter of the holy word , hung mountains or rocks of concealed mysteries , which being struck at by refined reason , as a hammer , and by grace as a hand , do yield an infinite number of sparks , tending to the illuminating of our understandings . ) we may have a pleasant observation in the passage of esay . . where the messiah , being introduced as if he had appear'd already , is invested with the following attribute ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order to the increase of his dominion and peace , whereof there will be no end , he shall sit upon the throne of david , and upon his kingdom , &c. where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le marbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is final , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the middle , against the nature of orthography in that language . the passage is on all sides allowed to be a prophecy of the messiah to come : but the reason of this extraordinary placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 final , is in question . what petrus galatinus saith concerning it , we will refer the reader to in his lib. . c. . de aro . cath. ver . and as for the masorah , though that be for the reading of this word with an open mem ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet it gives no reason : and a sphalma ▪ it could not be , for that it doth not prejudice the sense : the continued exemplaries ( besides ) from the autograph to this day , retaining the same character . let therefore a sober and pious christian reader give me leave to explain this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caballistically . in the first place , the letter considered numerically , imports . now , from this prediction , to the coming of messiah , even the lord jesus , are years compleat . and , from henceforth ( as if the prophet had reflected upon his mysterious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the increase of the kingdom of messiah was to be , i. e. at the end of years from his prediction , thence , to continue for ever : and to spread it self over all nations : ( the increase ) not only over national israel . in the next place , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken figuratively ; denoting , that the promised child and the son should be born of a virgin ( the prophet , having in another place deposited the same in express terms ) that had not interfer'd with a man ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being close . from all this , it appears , that the promised messiah was to be born of a virgin , the truth whereof appear'd in the event , so uncontroulable , that besides the authority of the holy ghost , matth. . and all ancient founders of the christian church , some of the rabbies have it upon record ; though not without blasphemous aspersions . iii. next to this , i search'd into the nature of the promised seed ; who that he should be a man , was certain , but i found him also called god in the holy writ , especially by the most venerable name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehova , whereon i will at present solely insist , not willing to expatiate in a concern , of it self requiring a volume , and which , this only instance is able to evince . the jews call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schem hamphorash , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper and essential name of god ; if so , then it being attributed to messiah , he must properly and essentially be god. and that the messiah is called not only the mighty god , the everlasting father , esay . . whos 's goings forth are from everlasting , micah . . but also jehova , is manifest out of jer. . . and this is the name whereby he shall be called the lord ( in the hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) our righteousnes . on which passage , i find in the book call'd ikkarim orat. . c. . this rabbinical comment , which may tend to their own conviction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the scripture calls the name of messiah ( jehova tzidkenu ) the lord our righteousness , because the mediator is to be god , by whose hands we are to obtain righteousness from god himself , and therefore it calls him by the name ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and by this , and the like names and proprieties , attributed to the messiah in the old testament , i was fully convinced of his godhead . thence reflecting upon christ's miracles of a meer supernatural power , i could not but satisfie my self in that point also , that he was the same that was to come . all this while , admiring the divine goodness and wisdom , i was invited to glorifie his holy name , for that he was pleased to open my eyes , and to shew me the true path of salvation ; that being rescued from the power of sathan , i had been admitted to the hope of enjoying him for ever , according to his holy covenant , under which i now found my self comprehended . and now as for the covenants of god , willing shortly to handle the matter , we will in the first place , consider the notion of the name . in hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath chosen , for that persons and conditions are chosen in a covenant , which word , in the english , proceeds from convening or agreeing on such articles as are liked by them that are upon a treaty . next we will consider the notion of the thing it self . and thus , it is taken ( . ) in a large sence ; when it doth import as much as a commandment ; as for example ( to pass by other passages for shortness sake ) josh . . . israel hath sinned , and they have also transgressed my covenant , which i commanded them ; for they have taken of the accursed thing , &c. and . because he hath transgressed the covenant of the lord : this covenant was nothing but a commandment under a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jos . . , . or it is taken ( secondly ) in a more strict sense , only for a promise of god , without any intervening conditions , as for example , gen. . . behold ( saying to noah ) with you and with your seed after you , and with every living creature that is with you , &c. i will establish my covenant , &c. where that by this covenant is understood only a promise of god , is manifest , not only for that there was no stipulation , neither express nor implicit , but that the benefit thereof extended it self to the very beasts , without any regard of souls immortal . or lastly , it is taken in the strictest sense , for the covenant ( as it is commonly call'd ) of grace , established in the promised seed , under the condition of faith and repentance , as was that , which god uttered to abraham , gen. . . gal. . . thus having shortly explain'd the several acceptions and meaning of the word covenant , my position is , that god never entred upon a covenant ( as the word is duly to be taken ) with man , but the covenant of grace in christ . so that all other passages , wherein the word covenant is found , do intimate either a commandment , or else a promise , without any stipulation of the parties concern'd ; except that of sinai , which , by reason of its ratihabition , changed the scene of god's purpose and proposal . there is therefore no covenant of nature ; for that none was made before the fall , and after it , none could be made . the transaction , that passed between god and adam in eden , gen. . was a meer sanction on god's side , whereunto adam was obliged to listen by nature , which as yet uncorrupted , was able to perform what was enjoined . we find indeed a saying in hosea . . they have transgressed the covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as adam . but , if adam should here be taken for the protoplast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covenant , must be taken in a large sense for a commandment : however , 't is agreed upon by the learned and skilled in the hebrew , that adam is taken here for a noun common , that is for every mortal , according to several translations , in particular the english ; but they , like men , have transgressed my covenant : the poland translation ( that of my native soil ) takes the word adjectively , for human , they have transgressed my covenant , as a human , or as a man's covenant , not as if it had been of divine authority ; wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have dealt disloyally against me . to these and the like interpretations ( which are not against the analogy of faith. ) i will add one , which i deem the most grammatical and significant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they , as one man , transgressed the covenant . that is , they were so unanimous to break the lord's institution and will , that in the prosecuting of their sinful and rebellious enterprize , all of them were as one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus the doubt being clear'd , and we having shewed that adam is here taken appellatively , i proceed . if there had been any covenant of nature , the heathens had been under some covenant , for that such like conditions , as this covenant might have had , ( if ever it could have been ) were written in their hearts , rom. . . yet the apostle calls them strangers from the covenants of promise , eph. . . from the covenants in the plural , as pointing at that which was uttered to abraham , and , that of sinai grounded by the rash ratifying of the jews in some measure , upon the law of nature ( though not with a difannulling of the promise ) the like whereof we never read to have been done by the heathens . which leads us to another consideration , about the impossibility of such a covenant as that of nature ; for that , neither the justice of god will permit , that such conditions as the law of nature containeth , should in a covenanting way , be proposed to man , after the fall of the first ; nor is man able to perform them : and grace without christ , hath nothing to do in meer naturals : yea , though general grace may extend it self to the heathens , yet , neither that ( speaking strictly ) can be admitted to the retinue of a covenant of nature , standing on the bottom of selfpossibility . at last , since whereever an arithmetical proportion is observed , betwixt the transacting parties that are unequal , there can be no covenant ; and , if there could , such a commensuration cannot be expected after the fall ; it follows , there was not , nor is not , yea cannot be any covenant of nature . to make here a long harangue , about the difference between the arithmetical and geometrical proportion , as it doth not belong to my province , so it would prove tedious to the reader . yet lest i should meet with some not unwilling to understand me , waving several niceties about it , i will give a taste : arithmetical proportion is , when the medius terminus is equally distant from both extreams : geometrical , when it is liker and nearer to one of the extreams than to the other . thence , to distributive justice is allotted medium geometricum ; to the communitative , arithmeticum . and this commutative justice is when an equal proportion is observed between giving and receiving , between the merit and reward , between the injunction and the performance . but pray now , where is there a person , after the fall of adam , that should be able to draw this radix equally distant from , and equally commensurate to the injoining and the performing party . and if , at the best , it could at any time be found , yet what should the upshot of it be in reference to a reward , except that we are unprofitable servants , we have done that which was our duty to do . and what is it man is supposed to have done ? when ye have done all , luc. . . now , as this all , cannot be done by a man in the state of sin ; so if it had been done in the state of innocency , it had been but a duty , tending to no more than vnprofitableness , and therefore not a result of a covenant , which , as to us , hath always a proportion geometrical , as being grounded upon distributive justice , tim. . . by grace purchased for us , through the satisfaction of an equal in nature , even by christ covenanting for us with the father . here it may be , some will say , that by this assertion , and a kind of a paradox , i bereave god of the power of exacting due obedience to his law from , and seem to have little regard of the transmission of original sin , to the posterity of adam . answer . not in the least . for , suppose a monarch should bestow on his subject a feud for himself and his posterity after him , as a meer token of his bounty towards his new creature ; if this first feudatary should break his allegiance to his prince , he would doubtless involve his posterity in the same disadvantages he felt , meerly by not being trusty to his charge , and would transmit to them , by generation and imputation , the same ignominy , he himself was branded with for his disobedience , though no such thing as a covenant had intercurr'd , and therefore could not be broken ; allegiance being natural , and sufficient to keep a subject within the bonds of obligation , without a supervenient paction , which ( in our case ) cannot be made but amongst equals , where the stipulating party is not obliged to any performance whatsoever , but by free condescension , only for the benefit of others . and as for the right of god to exact due obedience to his law at the hands of adam's posterity , though there intervened no covenant , it still remains inviolable . for though they cannot be tied to the performance of that sanction ; of every tree , &c. gen. . . having in their root transgressed it , and forfeited the title to their happiness ; yet , they can be tied to the moral law , written in the hearts of men , by the author of their lives , not having forfeited their nature ; by which they owe allegiance to their maker ; who as such , hath right to exact due obedience to his commandments , without a paction . and to obviate all exceptions , 't is to be considered , that though all the precepts of meer morality , may appear to be violated by adam in the transgression of this sanction , yet the moral law might have been , and , been either kept or violated , without such a supervening sanction added to the moral law , for man's trial and final conviction . and let none suspect , that here i do shake hands with the socinians , because they likewise deny the covenant of nature . for besides that , i do here acknowledge the son's coessentiality with the father , particular grace after the fall , meritorious redemption , satisfaction for sin in our stead ; justification by faith taken relatively , &c. all which evert socinianism . we differ in the ends of our positions . they do it to make adam subject to mortality in the very state of innocence , as to a consequence of meer nature ( which i expresly detest somewhat lower . ) i again do it , to extol the wisdom and goodness of god ; who not willing to create man for a meer terrestrial life , nor ground his happiness on his frailty , and foreknowing he would sin , and offend his justice , found out means to bring him to the fruition of himself in heaven : to purchase for him perseverance , to atone his own justice by a covenant made with his son , which being everlasting , no other could be made on god's side , that thereby all the glory , and the rise of it as well as the accomplishing , might be attributed only to him , who tenders grace for grace , that his heavenly gifts to men , for a gracious or free covenant , fulfilled by the son , in order to mens salvation . and now emerges the adorable mystery of the covenant of grace , the sole transaction , which not only by way of excellency , but absolutely can challenge the name of a covenant . a mystery which the angels desire to look into , pet. . . a mystery , whose dimensions are unsearchable , rom. . . a mystery , without controversie great , tim. . . the tenour whereof , was by the mystical king and prophet david , delivered in psal . . , , , . thy thoughts ( speaking in the spirit of christ , and them he covenanted for . ) thy thoughts ( nb. ) towards us , cannot be reckoned up unto thee , in order . if i would declare and speak of them , they are more than can be numbred . sacrifice and offering thou didst not desire , mine ears hast thou piered : burnt-offerings and sin-offerings hast thou not required . then said i , lo , i come : in the volume of the book it is written of me , i delight to do thy will , o my god , thy law is within my heart , &c. which eminent and mysterious passage , the aposte periphrastically explains , hebr. . . &c. wherefore , when he comes into the world , he saith , sacrifice and offering thou wouldst not , but a body thou hast prepared me . in burnt-offerings and sacrifices for sin , thou hadst no pleasure : then said i , lo , i come ( in the beginning [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . ] of the book it is written of me ) to do thy will , o god. above , when he had said ; sacrifice , and offering and burnt-offerings , and that for sin , thou wouldst not , neither hadst thou pleasure in them ( which are offered by the law ) then said he , lo , i come to do thy will , o god : christian reader ! this is the key , let 's now open the closet of mystery , and by assistance of the everlasting truth , find out the hidden treasures of god's counsel about us . but first , give me leave to clear the text. the words in the psalm seem to differ from those in the epistle to the hebrews , in that particular passage , whereon we lay the stress of our assertion : viz. in the hebrew it sounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the english and other translators do render , thou hast opened ( or pierced ) my ears ; and in greek again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a body hast thou prepared ( or fitted ) me : which seem to be quite differing things . but , towards the unfolding of it ( . ) the author to the hebrews ( st. paul ) in quoting the psalmist , did follow the lxx . who were jews , and understood the hebrew phrase , whether proper or improper : therefore , notwithstanding the words may seem to jar with each other ; there is yet a harmony in the sense , whether ( . ) we do look upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which proceeding from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denoteth not only to pierce , but also to prepare ; in which latter sence the lxx . having taken it , rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ears by body , per metonymiam adjuncti : or else ( . ) upon the res substrata , the mystical meaning involved in this veil , which the lxx . might also have hinted at . for the piercing , or boring the ear with an awl , was of mosaical institution , for such israelites , who having served six years with their brethren masters , were willing to continue in that state of servitude , till death had freed them , deut. . , . by which piercing of an ear , the israelite servant took upon him , as it were a new political body , whereof , being thus inaugurated , he could not be divested till the period of his earthly life . so that this is the true reason why the lxx . and greater than them , the apostle , as being the immediate penman of the holy ghost , rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fitted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , metonymically by body ; especially , the promised messiah , not only taking upon him the seed of abraham , hebr. . . in the shape of a servant , phil. . . whence he is called a righteous servant , isai . . . with all due attendance to the word of god , piercing his ears to preach righteousness , psal . . . but being also the word , which becoming flesh , joh. . . had pierced them : to pass by the mystery , taken from six years labour , and an entrance upon servitude at the beginning of the seventh ; to denote the time of god's promise concerning the seed , gen. . at the brink of the seventh day , when god having put an end to the work of creation , rested upon that of redemption , through the agreement of his righteous servant , in order to the purchasing of that rest , which remaineth to the people of god , hebr. . . i have , to my small capacity , clear'd the text , with all possible brevity , not willing to enlarge upon what the holy ghost hath by the hand of the holy apostle , convey'd to the church for a truth . and though i be not so far a pythagorean , or rather a nice cabalist , as to espouse the numbers for undoubted verities ; yet , when mystical predictions , calculated with event , suggest such like observations ; i judge it an office of every christian , as well for their own comfort , as to invite the curious , whom grace hath endowed with more critical wits , in order to a narrower search , to lay hold on them ; no ways letting slip the opportunity of admiring the supream wisdom , which hath thus liked all , in numero , pondere , & mensura , in number , weight , and measure . but now to the matter . god who is a being , by way of excellency , and by reason of the inseparable goodness from his essence , is communicative , willing to display his power and wisdom , resolved to create the world ; over which he thought fit to set a ruler as well as a beholder . and because the universe was to be material , the ruler of it was to participate of matter : but moreover , for the contemplating of its decency and order , he was to be indued with a mind , able to admire and to adore the supream architect , cor. . . whom , as he could not suppose corporeal , at least for the immensity of his unsupported work , job . . so he could not apprehend him as such , without having something of immateriality within him . this ruler therefore , was to be man , and to be created after the image of his maker , gen. . and to consist of body and soul , gen. . . he was to live for ever by the natural means of the tree of life , which was able to continue his vigour , under god , if so be he would stand to his prescript : nor was any consequence of nature able to usher death upon him , whilst obedient , else destruction should accost him , and he perish , gen. . . but again , as his goodness would , and his power could accomplish , so his wisdom , that knew how to contrive the project ( loquimut humano more ) did foresee the flexibleness and frailty of the material part of man , by a natural drift to things inviting , even forbidden , ja. . , . and that the soul , which was to restrain the body and its sensitive appetites , should by the suggestion of sathan ( who was to fall before man ) yield to them , as having a power that it might not , not that it should not exorbitate in a sinless capacity of sinning , and thereby draw upon it self , not only everlasting confusion , but also for a punishment , be , for the future , subject to what it was to command ; god in his justice , whose eyes are purer than to behold sin , did in his predetermination , condemn man for sin , which he had foreseen ; and consequently , concluding all his posterity under the same guilt , rom. . . gal. . . condemn'd them also for it , rom. . . by the by , i quote these scriptures , for that there is nothing comes to pass in time , which hath not been in the idea of god , from everlasting . thus , a man , being ideally come to nothing before he was something , the second person of the most holy trinity , out of a meer compassion to so noble a creature , in the production of whom he was ( if i may say so ) to be instrumental , psal . . . joh. . . enters upon a covenant with his father , and for making an atonement , since no other sacrifice would do , condescends to the taking upon him the humane nature , therein to take away the guilt of the future man and his posterity , by offering up his own self a sacrifice , rom. . , , . and by becoming a mediator between god and man , gal. . , . the ratification whereof , on both sides , was grounded upon the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . rev. . . to which , in token of approbation , the father added an oath ; the lord hath sworn , and will not repent , thou art a priest for ever , after the order of melchizedeck , psal . . . by two immutable things ( viz. his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his oath ) to ratifie his acceptance of that paction , for the comfort of such , who from the snares of sathan , should fly to it for a refuge , and lay hold of the hope set before them , hebr. . . and the son , on the other side , declared his readiness to stand to his stipulation , by a present compliance ; lo , i am to do thy will , o god , hebr. . . hence it proceeded , that this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the custom of the israelites , was only once in a year , at the day of propitiation , pronounced by the chief priest , at the solemn blessing of the people , num. . , . here is the true order of the covenant betwixt god the father and his son jesus , in order to our salvation , on which depends that grace whereby we are saved , and the administration whereof to us in christ , is called the covenant , by way of excellency ; and , more significantly , the covenant of grace . from hence it is , that it is called the everlasting covenant ( none , in order to the effecting of gods final purpose before it , none after it ) hebr. . . through the blood of the everlasting covenant : hence it is , that the second person of the deity is called the lamb slain from the foundation of the world , wherewith he was invested by his forerunner , joh. . . yea hence it is , that he is termed the first-born of the dead , apoc. . . for that adam , and all in him , were dead ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nor could hope for life , until the seed was promised to a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who after that , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of all living ; as being the primitive mother of the lord of life , and by him , a restorer of the plenitude of angels , some of which being fallen and dead in trespass , upon mans creation , that was to recrute the number , drew him and embroyl'd him in the same crime they were guilty off , and made him dead also . which again was adumbrated in isaac , born by promise , out of sarah , when her wom● and abraham's , body were dead , rom. . . on which point demonstratively insists the enlightned apostle , gal. . and clears it , ephes . . . god , when we were dead in sins , hath quickned us : nb. together with christ in our first and second resurrection : adding immediately ; by grace you are saved . thus the lord , cuts off all occasion of boasting ; and therefore , would never enter on his own accord , upon a covenant with a meer man , for that a meer man could never draw a parallel to the justice of god , by reason of his meer natural abilities , before the fall , and meer sinfulness after it . therefore , god hath set forth his own son ( by mutual agreement ) a propitiation through faith in his blood ; to declare his righteousness , for the remission of sins that are past through his forbearance : that he might be just , and the justifier of him which believeth in jesus , rom. . , . as therefore there was an arithmetical proportion , betwixt the father and the son : betwixt the claim of god's justice and christ's satisfaction ; so the purchace of redemption , was , answerably to the mutual covenant , a tie for god to declare himself just , by justifying them that laid hold on his son's satisfaction , discharging in full the demand , and by an overplus ushering in grace , for the benefit of them that were included in this covenant , under condition of faith and repentance . and the redeemer shall come to zion , and unto them that turn from transgression in jacob , saith the lord . as for me ( here god declares himself just , in performing his promise to christ concerning his seed ( esay . . ) after redemption . ) as for me ( saith the lord ) this is my covenant with them ; my spirit that is upon thee , and my words which i have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , saith the lord , from henceforth and for ever , esay . , . here , after the atonement by redemption followeth faith ( my words , &c. deut. . . rom. . , . ) and repentance ( to them that turn from transgression . ) and thence , the relyance of the faithful , on this satisfaction , is synecdochically call'd a covenant , psal . . . comp . with psal . . as before : as sometimes , ( because of the mutual interweaving of mystical affairs ) the whole body of the church is call'd christ , cor. . . this covenant was from the beginning of the creation , variously adumbrated : even to the angels , before the creation of man ( which i modestly conceive , and submit to the censure of the church ) when the morning stars sung together , and all the sons of god shouted for joy , job . . seeing ( by god's intimation ) that that man , who was to be created and assaulted , yea seduced by the devil , their former companion , and now an unhappy rebel and enemy , should be rescued by the son of god their head , and should be brought to that condition ( though the manner of it was hidden to them as yet ) they , under him were in . and here the battel between michael and the dragon presents it self , apoc. . both for the rescuing of the woman , whom sathan was to persecute , and for maintaining the body of moses ( viz. the sacrifices typifying christ , for the comfort of the believers , until he came ) jud. . whereupon the heavens rejoice , and they that dwell in them , rev. . . from which period , the second person of the deity was often after call'd an angel of god's countenance , and emphatically an angel of the covenant . i will not be bold , yet it is not against the analogy of faith to think , that the cherubim likewise standing at the entrance of paradise , after man's banishment , was the second person of the deity , by his flaming sword ( his word , hebr. . , . ) to undeceive him of all he could presume of the earthly tree of life , in order to his full relying upon the promised seed , which only was the way , the truth , and the life . after the actual fall of adam , this covenant of god was represented in the promised seed , gen. . and christ's satisfaction , in sacrifices , until his coming , at which , by one offering he was to perfect for ever them that are segregated , hebr. . . afterwards it was intimated to abraham , with intermixt additions about the land of canaan , gen. . . everywhere on man's side the conditions of faith and repentance , ( though under several etymologies ) being annexed . then it was to be renewed with the children of israel , exod. . . and that this transaction should have been a covenant of grace in the promised messiah , appeareth by god's message to his people ; if you keep my covenant ( that is the same that was intimated to abraham , according to deut. . . ) then you shall be a peculiar people , &c. comp . with pet. . . but what saith the people to it . they did not proceed so orderly as abraham , who believed god's abilities above his own , and it was counted to him for righteousness , gen. . . afterwards manifesting his faith by walking before the lord , and being perfect , gen. . . but presently ratifies it by a promise of self-performance . all that the lord hath spoken we will do , exod. . , & . . placing their works afore their faith , and their own righteousness before that of god and christ , rom. . , . whereby they sinned against god , and tyed themselves by their ratihabition to the rigour of the law , under the brandishing of a curse , cursed be he , that confirmeth ( n.b. ) not all the words of this law to do them , deut. . . and this is the chief reason , why they are said to have vexed , or made sad the holy spirit of the angel of presence , who in his love and pity had redeemed them , and bare them , and carried them all the days of old ( gen. . . ) and now was willing to make them feel the fruit of the covenant between him and his father , without an impending curse , had they but relyed on his , and not their own ability ; had they required the spirit of grace , and not boasted of natural self-performance . in desault whereof , he turn'd their enemy , and he fought against them , esay . . may be you will say , what had become then of the law ? answer . it had been of the same use as it is now under the gospel to them that rely not upon their own righteousness and abilities , but upon those of christ ; and , what the law is now to a believer , is a point sufficiently known . however , notwithstanding this unconsiderate ratifying of the children of jacob , whereby on their side the law got the name of a covenant ; the mercy of god was of that tendency , as not to forget the first covenant under this mosaical dispensation , wherein consequently it exerted it self , and was confirmed by so many types and sacrifices , in some measure mitigating the rigour of the law , which it self also , convincing the israelites of their folly , became to them at last , by the forbearance of god , grounded upon future redemption , rom. . , . a schoolmaster , gal. . . thus divinely st. paul ; and this i say unto you , that the covenant , that was confirmed before of god in christ , the law , which was four hundred and thirty years after , cannot disannul that it should make the promise of none effect , gal. . . god's promise was of longer date , and a greater consequence ( being grounded upon the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the ratifying of his son ) than the presumptuous ratihabition of the law by the children of israel , who in a manner had annul'd the promise by setting up their own righteousness instead of god's , rom. . . as if they had not stood in need of a saviour and a mediator ; and therefore it would stand , notwithstanding the idol of self-performance ( here it is observable , by the bye , that the apostle terms the one a law , and the other a covenant . ) and the regret of their former proceeding with god , is clearly set forth , in many passages of the holy volume ; but one may serve for all , and that is esay . . we are all as an unclean thing , and all our righteousness are as filthy rags , &c. whereupon is renewed the promise , under the name of a righteous branch of david , which should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord ( jehova ) our righteousness , jer. . . it was no longer ; we shall do whatever the lord commands , but jehova ( the name of grace , on which the covenant was grounded ) should be their righteousness . he was shortly to display the banner of salvation , and by the shade thereof , cover the iniquities , not only of israel , but of all the world , as being made unto it ; wisdom , sanctification and redemption , as well as righteousness , for that he that glorieth , may glory only in the lord , cor. . , . god therefore having entred upon a covenant with his son , rejecting all other sacrifices and satisfactions , as no way commensurate to his person and justice ( sacrifice thou wouldst not ) and accepting of his son's blood , for man's iniquity , did pour down upon the elect grace , in order to their salvation . and the whole tract of administring the same , after supposed and accepted of satisfaction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is called the covenant of grace , ( as christ , upon that same account is called faith , gal. . . ) by grace you are saved , through faith , eph. . . and of his fullness , have all we received grace ( nb. ) for grace , joh. . . the benefit whereof derived on mankind , is in the first place adoption , whereby we are declared to be the sons of god , joh. . . and joint heirs with christ , rom. . . and that , from the foundation of the world , eph. . , , . manifested in the fullness of time , by taking away the curse of the law , gal. . , , , . this adoption was first adumbrated in the children of israel , when god delivered them from the bondage of egypt , and called them his son , hosea . . only in christ , if the son therefore make you free , you shall be free in deed , joh . . for which reason , this same passage ( though mystically grounded on another ) is applied to our saviour , matth. . . for that as the egyptians were the first enemies of the israelites , that kept them in bondage and subjection ; so sathan was the first enemy of mankind , and they in his servitude : out of which they were freed by this angel of the covenant ; whereupon , by an intervening sojourning of the israelites , and of christ in egypt , and by their return to canaan , the head and the members composing one spiritual body , are call'd a son ; i call'd my son out of egypt . and such like emperichoresies are often found in scripture , as for instance , that of jesus ; saul , saul , why dost thou persecute me ? and as this adoption was represented in the children of israel , so it was afterwards extended to all the believing , rom. . . there being no difference , cor. . . and this gives us the confidence of calling god abba . secondly , justification , wherein a sinner ( in himself ) is by god the father proclaimed just , rom. . . upon the score of christ's satisfaction , purfuant to the covenant , isa . . . wherein the first condition of the covenant , viz. faith , is a hand applying to our souls the merit of our redeemer , rom. . , . and whereby god shews himself just , in standing to his covenant , after the appeasing of his wrath by the blood of the mediator ; that he might be just , rom. . . and christ shews himself righteous , in performing what was stipulated for the taking off of man's iniquity ; my righteous servant shall justifie many . whereby ? by his knowledge , ibid. which is believing in him , rom. . . expressed to the life by the lord , joh. . . and this is life eternal , that they might know thee , the only true god , and jesus christ whom thou hast sent . the whole process and accomplishment whereof , equally glorifieth the father and the son ; father , the hour ( nb. ) is come , glorifie thy son , that thy son also may glorifie thee , joh. . . through the truth , v. . kept on both sides , pursuant to the everlasting paction , v. , , . upon which account god the father , after christ's prayer for the ratification of the approaching work , is by him called , the righteous father , by which righteousness christ was raised from the dead , hebr. . . for our justification , rom. . . thirdly , thence ariseth sanctification ; christ of god is made unto us sanctification , cor. . . whereby is not only understood the segregation from all things common , but also a separation from all sinful acts by the spirit of god , cor. . . thess . . , . and here the second condition of the covenant of grace hath place , viz. repentance , mark . . by this repentance a believer becomes a new creature , gal. . . renewed in knowledge , after the image of him that created him , col. . ( not after him by whom he was deceived ; you shall know . ) in righteousness and true holiness , eph. . . presenting for the blood of the dead and unreasonable creatures , a living sacrifice , and a reasonable service , rom. . . which works are acceptable to god , upon the score of their being the gifts of god , whereof he doth not repent , rom. . . but as such ( coronat deus dona sua , non merita nostra ) rewards them with a crown of righteousness , tim. . . according to promise , jam. . . to shew himself a righteous judge by granting an equivalent for the purchace of his son. and here falls the conceit of meritoriousness of works ; because they being no ways ours but christ's , and his holy spirit 's within us , can no more of themselves deserve heaven , than they could redemption , whose effects they are , in order to the better fitting of us for that end ( thence via ad regnum , bern. ) for which we were pre-ordained by grace . thus all things have their off-spring from god , and through him , end in him , not unlike to the periphery of a circle ( the most perfect figure , and sustaining its own self ) ending in the same point from which it began ; of him , through him , to him , are all things , to him be glory for ever , rom. . . fourthly , after the conditions follow the signs and seals of the covenant . in the first place baptism , a sign of initiation into the benefit of christ's death , burial , and resurrection , rom. . , , . for that we may put on christ , gal. . . and even as water , be united in one body , until the whole church , being by it and the word , sanctified and cleansed , eph. . , . we become an aggregate christ , cor. , . the manner of its administration , i will leave untoucht , and straight proceed to the second sign , viz. the supper of the lord ; which , to be short ( for i have already gone beyond the limits of my province ) is a visible sign of invisible grace , purchased by the sacrifice of christ , which , to our comfort , and for the sealing up of god's promises ) it doth efficaciously represent to us . to give an insight into the nature of it , without launcing into the doleful chaos of unnecessary , and sometimes blasphemous controversies about it , i will only take notice of a passage amongst the jews , which , if it should not clear the doubt , will yet give some light to the lovers of truth . 't was therefore , and is now , a common custom amongst the jews , for the chief of the family , after the eating of the passover , at their going to rest , to take the unleavened-bread , and to distribute the same amongst his houshold , and after that , wine , with that nicety , that not one crum of the bread , nor one drop of wine , is to be left ; and this they do in remembrance of the sacrifice of the lamb , and separately , of its body and blood , having no temple wherein to offer , as those that were at the standing of the temple , without jerusalem , could not , and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon christ the true passover-lamb , who was to bear the iniquity of the people , and to take away the sacrifice and the oblation by his death , following this rite , instituted his sacrament , by bread and wine , and call'd it his body and blood , in remembrance of his passion and death . lastly , upon this covenant is grounded our hope of resurrection . christ himself insists upon it , matth. . , . i am the god of abraham , &c. here christ puts the sadducees in mind of god's covenant , grounded upon his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . , , . for if god be an essentiator of beings , by way of a covenant , he cannot call himself an essentiator of what is devoid of being . if therefore god be a jehova of abraham , &c. it must be by making them existent , for their upholding of the impression of that covenant , by which he is theirs . if so , the patriarchs must be still existent after death , since that after it , god bears that denomination in reference to them ; a non entity not being able to bear the stamp of an entity , as a shadow or nothing cannot represent the lineaments of a seal . hence it proceeded ( as we mentioned before ) that at the day of annual propitiation , this name was thrice ( not without a mystery ) put upon israel , num. . . to remember them of god's covenant , and their eternal welfare . to which , all spiritual israel , being brought once at the consummation of the world , and christ having finished his work , shall lay down the office of a mediator , and deliver the kingdom to his father , that then being only conspicuous by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and needing no further covenanting , he together with his father , may begin the period of an everlasting sabbath . finis . errata . page . line . add after and , — they , p. . l. . for fooling read footing , p. . l. . add after that , — is , p. . l. . for liked read linked . as for some hebrew letters , the ingenious reader is able to perceive the mistakes of himself . notes, typically marginal, from the original text notes for div a -e god's covenant . the covenant of life opened, or, a treatise of the covenant of grace containing something of the nature of the covenant of works, the soveraignty of god, the extent of the death of christ ... the covenant of grace ... of surety or redemption between the by samuel rutherford ... rutherford, samuel, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing r estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the covenant of life opened, or, a treatise of the covenant of grace containing something of the nature of the covenant of works, the soveraignty of god, the extent of the death of christ ... the covenant of grace ... of surety or redemption between the by samuel rutherford ... rutherford, samuel, ?- . [ ], p. printed by andro anderson for robert brown, and are to be sold at his shop ..., edinburgh : . errata on p. 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such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng covenant theology -- early works to . grace (theology) -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion the covenant of life opened : or , a treatise of the covenant of grace , containing something of and especially of the nature of the covenant of works , the soveraignty of god , the extent of the death of christ , the nature & properties of the covenant of grace : the covenant of suretyship or redemption between the lord and the son jesus christ , infants right to jesus christ , and the seal of baptisme : with some practicall questions and observations . by samuel rutherfurd , professor of divinitie in the university of s. andrews . zech. . . and speak unto him , saying ▪ thus speaketh the lord of hosts , saying , behold the man whose name is the branch , and he shall grow out of his place , and he shall build the temple of the lord . . even he shall build the temple of the lord , and he shall bear the glory , and shall sit and rule upon his throne , &c. edinbvrgh , printed by andro anderson , for robert broun , and are to be sold at his shop , at the sign of the sun , anno . christian reader , many have written , to the edifying of the godly , of this excellent subject : it s not much i can do in this , but have added some thoughts to what is said , intending a more practicall way of the last points ▪ in another treatise , to wit , of the application of covenant-promises , and of the influences of the spirit under the covenant of grace ▪ of which , especially of the latter of these two , few have practically written : and it is of much concernment , to make ou● the union of our duty and the breathings of the lord , and what can be done under deadnesse , to either fetch the wind , or to be put in a spirituall condition , that the soul ●ay ly fair for the receiving of the influences of god. i desire in this to speak for truth , not either for or against persons of whom i am silent , concealing the names of any contradicent , judging truth so much the more desirable , when it may possibly be had with peace , and as little blowing or stirring of the fire of contradiction as can be . what is here said in a way of disputing , the moderate reader , who is not taken with that way , may passe by and read what is practicall . the author hath been ( lest truth should suffer by him ) a little darkned , as report bears , with the name , i know not what , of a protester , as one who hath deserted the government and discipline of the church of god in scotland ; but my humble thoughts are the same they were before : though i can adde nothing to the truth . i look on these men the world so names protesters , schismaticks , separatists , as sinfull men who stand in need of a saviour , and as such as desire to fear god and love his name , and would gladly have our practise and walk come a little more near to the rule of the gospel , and that our land might mourn for all the abominations committed therein , which i desire to be spoken without any reflection upon any of the godly in the land , who , in that point , are of another judgement . it is my desire to the lord , that he would let us hear experienced by the reality of that : thus saith the lord , as the new wine is found in the cluster , and one saith , destroy it not , for a blessing is in it : so will i do for my servants sake , that i may not destroy them all . the lord jesus be with your spirit . yours in the lord jesus s. r. contents of the i. part . chap. i. and ii. the four particulars of the treatise . pag. . propositions touching adams state . p. , . adam was predestinate to life eternall in christ , and how . pag. . chap. iii. what is the intent and sense of the threatning , gen. . . and gen. . . dust thou art , &c. p. , , . threatnings of the law reveal what the law-giver may jure inflict , by justice and law deserving , not what shall come to passe . p. . except it be both a threatning and a prophesie . p. . what is carnall security . ibid. what adam was to believe in that threatning . p. , . how the promises and the threatnings differ in this . p. . how law threatnings to the elect are evangelick . p. . chap. iv. the elect before conversion bear no part of the law-curse , nor is the law-curse devided between them and christ. p. . . faith is too near to be made a cause of satisfaction for sin by all who hold that christ gave a satisfactory ransome for all and every one of mankind . p. . accepting or not accepting satisfaction is ▪ before faith , and so believing or not believing can be no ground of the sufficiencie of the price payed for the reprobate , or of the laying of the sins of all upon christ. p. , , ▪ god may accept the satisfaction of christ without any condition required on our part . p. . chap. v. god intended a law-dispensation , but for a time . . adam how he was ordained for a law life . . how predestinate to glory , how not . . that the heathens have no more universall grace then divels . . no ground for such grace . p. , , . chap. vi. it was condiscension in the lord to enter in covenant with man. . tempt●tions in fearing we are not chosen , discovered . . beings and not-beings are debtors to god. . self denyall required in sinlesse nature , as in sinfull . . man considered three wayes . how faith layes hold upon conditionall promises , and temptations of unbelief thereabout . p , . o● the covenant of nature . p. , , . chap. vii . it s not written in the heart of man by nature , that god should promise life eternall to man , upon condition of obedience . . the debt of justice cannot ty god. . god punisheth not sin , by necessitie of nature . . nor defends he his own declarative glory by necessitie of nature . . nothing can be given to god all sufficient . . no meriting of the creature . . we are to have humble thoughts of free-grace . . low thoughts of our selves . . promises make no strict justice between the lord and us . p. ▪ . god falls in no sort from his naturall dominion , though he impose not penal laws upon the reasonable creature . p. , . god loves his essentiall glory by necessity of nature , but not his declarative glory , by any such necessity p. , ▪ . in every covenant there is some out goings of grace . p. . the passage chron. . , . cleared , and why none can give to god ▪ p. , . our vain boasting of self , my , and such proud pronoumes . p. , . how excellent to obey . p. . sanctified reason is not soft . p. , . how near are wee to justification by works , and to be sick of love for proud ( i. ) p. , . chap. viii . what place death hath in the covenant . . what reprobates and the damned are to do . p. , . what adam was to do in the intervall between the fall and the publishing of the gospel . p. . how the lord is adams god. p. . what life is promised in the covenant of works . p. , . wilfulnesse of unbelief , some doubts are to be left to god only to solve . p , . how the lord is the god of adam . p. . no promise of influences is made to adam . p. . chap. ix . what life is promised in the covenant of works . p. , whether or no did adam and all the reprobates in him lose all right to the creatures . p. , . a threefold right . . naturall . . providentiall . . spirituall . what right reprobates and unbelievers have to the living , ●a●ing ▪ &c. p. , . what way god is ours . p. , . a furniture of grace , and a want of christ. p . chap. x. the arminians ground that god was in a maner compelled to appoint the new covenant . p. , . the naturall antecedent love of god a dream . p . chap. xi . the threefold covenant of some considered . p. , . and of the arminians , p. ▪ considered , and rejected . the law as propounded to israel was the very covenant of grace , p. , , . and the covenant in the old one with that of the new covenant , but differenced ●n some accidents . p. ▪ . chap. xii . self-searching to know under what covenant we are , a spirituall condition , and why ? p , ● . the threatnings under the new testament more spirituall . p , . what it is to be under the law. ibid. the combate between the flesh and the spirit , and the combate in naturall men differenced . p . compelled convictions argue a law spirit . ibid. it s easier to be sound in the faith , then to be godly . p. . of the legall terrors . ibid. of literall and legall convictions and these of the gospel . p. . marks of such as are under the law. p. , . a sweetnesse in the hardest command , because holy . ib. an heaven in duties . p. . a new nature stands for a command . ibid. chap. xiii . covenanting externall , visible , professed , conditionall , and covenanting internall , invisible , reall , absolute , and how they differ . p. , , . infants are within the covenant . p. , , . and to be baptized , and invested with covenant priviledges . p. ▪ , , . it s false that none are in covenant under the new testament but converts . ib. the covenant made with abraham and us , the same . p. ▪ . nor is that covenant a civill covenant . p. , . the new testament kingdome is spirituall , though there be seals in it and externall worship . p. , . of federall holinesse . ibid. externall church priviledges of the covenant are given to nations and societies . p. , . it s not the physicall but the morall root that is the first subject of the covenant conditionall , and externall . p , . the formall ground of right to baptisme . p. , . the places acts . . mark . . opened , and are nothing for , but much against anabaptists . p. , . the text , acts . . opened , is strong for infant baptisme . p. , . a conditionall covenant is properly a covenant , though it be not ever a fulfilled covenant . p ▪ . no means are proved , by law , or gospel , to save infants by the opposers of infant baptisme . p , . two diverse considerations of the covenant , one in abstracto as a simple way of saving sinners , and so all in the visible church are in the covenant ; another in concreto , as it contains the lords will of pleasure , and as it is acted upon the heart , and so the elect are only in covenant . p . the new heart is only commanded to some , and to others it is both commanded and promised . p . chap. xiv . the place gen. . opened . p. . circumcision and baptisme compared . p . what blessings and priviledges must infants want , if they be without the covenant . p , . the place mark . , . luke . math. . of such is the kingdome of heaven , opened . p. . . . what blessing christ bestowed upon the infants , whom hee took in his armes . p. , , . a covenanted seed is promised to be added to the church of the jews . . considerable differences between external and internal covenanting . . the place rom. . . if the root be holy , so are the branches . . . by the holy root cannot be meant the predestinate to glory only . , . but visible professors , fathers and children . p. , . the children are in covenant not by birth , but by such a birth . p. , . covenant holinesse is not the compleat and adequat cause of reall ingrafting in christ. p. , , chap. xv. other considerable differences between externall and internall covenanting . p. , . there is no universall grace subjective or objective given to all , rom. . . psal. . . p. , , , , , . nor power of believing given to all . p. , , . chap. xvi . the judgement of men esteeming such visible covenanters to be reall converts before they can be admitted , makes all egypt , assyria , the kingdomes of the world , all judea baptized , to be reall converts in the judgement of iohn baptist , paul and the apostles . p. , the invisible church is the first subj●ct of the promises of speciall note , &c. p. , hypocrites have no warrand to challenge the seals from any command of god , as m. thom. hooker sayeth . p. chap. xvii . who are hypocrites . p. , what hypocrisie is . p. parties in the covenant of grace as acted upon in heart . p. the word and the spirit . p. of god speaking himself . ib. prophesies that now are differ from scripture prophesies , and how . p. revelations made to the godly , when they are in much nearnesse to god p. , marks of a spirituall disposition . p. , , , . to do a duty as a duty , and not as delightfull is a spirituall disposition . p. not as successefull , but as a duty . p. chap. xviii . the nature , characters , properties of the new heart and the new spirit of covenanters . p. , . the heart , the man. p the good heart . ib. how rare a peece the heart is . p. of the raigning evils of the heart . ib. why we are more shamed of lying then of pride . p. the concurrence of the word to the act of infusion of a new heart a mysterie . p. , the atheisme and impossible lies of the heart . p. , the signes of the new heart . p. , chap xix . the place of evangelick works in the covenant . . possession of glory and right to glory different . . a twofold right to glory . . we are not justified by works . . the place of declarative justification by works , jam. . discussed . . faith and works different . . possession of life and right to life cleared . . faith and finall beleeving both commanded in the law. finall unbeleef not the sin forbidden in the gospel only . . how life is promised to our works evangelick , p. , , , , , & seq . our mistakes of god , p ● , the faith that james speaks of is not true faith , p● ● the acts of saving faith , p. ● james must speak of two sorts of faiths , p. , the arminian argument to prove that james speaks of declared justification , answered , p. , how faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only justifies , p· , the socinian and arminian faith , and papists formed faith includes new obedience and repentance , p , contrar● to the scripture which differenceth between faith and new obedience , p. , , right to life eternall and possession of life eternal differ in their nature and causes , p. , the nec●ssity of works , p. , poss●ssion of life and right to life differ , p , , and contrare obj●ctions removed , ib. chap. xx. whether or not suffered christ for any sin against the gospel only , su●h as finall unbeleef , which is conceived to be the only sin against the gospel . that christ died not for all without exception . the unwarrantablenesse of that doctrine , how the law commands justifying faith and repentance , how not , p. , , &c. sins against the gospel are also sins against the law , p. ▪ chap xxi . whether the lord mediator as mediator command the same good works in the covenant of grace which are commanded in the covenāt of works , p. , christ layes one way evangelick commands upon the elect , and another way upon the reprobate , p. how the reprobate are still under the covenant of works , how not , p. chap. xxii . no promise of perseverance to adam , p. . nor any promise to him of influences of grace , p. , . classes of obediences considerably compared among themselves ▪ p. . , christs obedience most perfect , most of his own . p. most undue or least of debt coming from god man , & so most meritorious p. angels obedience . . of their own , but not so as christs of his own , and so lesse meritorious , p. . the obedience of adam more of his own , then that of angels , yet lesse obedience , ibid. . gospel-obedience hath least of the nature of obedience , p. , chap. xxiii . the law of works r●quired not simplie doing , but doing to the end , p. ● . chap. xxiv . whether faith as true , or faith as continuing to the end , be the condition of the covenant of grace , p. , . faith which endures to the end , but not quatenus as it indures to the end is the condition of the covenant of grace , p. , faith in the first lively acts saves and justifies , p. , chap. xxv . whether is christs righteousnesse imputed and made ours , because we believe and apprehend it ours , or do we believe , because it is ours , because we believe , p. , faith presupposeth three unions . . naturall . . legall . . federal , and maketh a fourth , p. , there be four or five sundry adversaries against whom the holy ghost in scripture contends in the point of justification , p. , the dominion of the law , p. . what is meant by the oldnesse of the letter , p. how we are freed therefrom , ib. a threefold bondage of the law , ib. of the dignitie of the gospel above the la● p. , chap. xxvi . of the perpetuity of the covenant of grace , and the considerable differences between it and the covenant of works , p. , , , . how it continues with these that are asleep in the lord , mat. . exod. . . p. of the graciousnesse thereof , p. , chap. xxvii . of law-fear and gospel-fear , p. , . of the law-fear of falling away , and the gospel faith of persevering , p. , why feelings of sin seldome wants unbelief , and should have the faith of a payed ransome , p. , chap. xxviii . christ died not to blot out all sense of sin , but rather to quicken a godly sense thereof , p. , , contents of the ii. part. chap. i. christs roome in both covenants , p. of christs active and passive obedience , how they concur as one satisfaction , p. , chap. ii. wherein stands our right to christ , and the satisfaction made for us by christ ? . faith is not the cause of our right . . christs incarnation and dying are not favours me●ited by christ. . how adams sinne and christs righteousnesse are ours , p. , . chap. iii. how christ suffered for us in our room and place . . he died not for all and every one . . how many wayes christ may be said to die in our stead . . the lords so dying for all makes not all saveable in christ , nor the gospel preachable to all nations . . christ died in the stead of the elect , p. , , , . though we did not substitute him in our place , p. the differences between chr●sts dying and the punishment due to the elect , p. , , the legall oneness between christ and us , p. to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us , is to die in our stead , in all eminent languages , p. christ died not for sins and in the stead of sins , as he died for sinners , p. chap. iv. how we are in christ dying , and crucified in him . . a twofold crucifying of us with christ. . a discourse of mortification . . the actings of the mortified . . that we are to be mortified in our affections , p. , , . though we die personally yet we died in christ legally , p. we are not to desire a law-wakening , p. , ● what mortification is , p. the influence of christs death on mortification , p. four sorts of actings in mortification , p. , we must be mortified to all sort of created things , p. , . forbidden desires . p . chap. v. the covenant of suretyship or of redemption between god and the mediator christ. . christ is not a meer witnesse , but the author of the covenant . . the socinian way of w●rks cannot quiet the conscience . . christ is upon both sides of the covenant . . justice mediates not . . reasons of the entrance of sin . chap. vi. that there is a covenant of suretyship between jehovah and the son , is proven by . arguments , p. , , . christ calling to the lord his god proves this . . ( ) christ is a servant , messenger , shepherd , not by nature , but free compact and agreement . p. ( . ar. ) christ offered his service freely . p. ( . arg. ) there is giving and taking between god and christ. p. . ( . arg. ) christ received the seals whither he needed seals , or not . p. ● . ( ) christ with the father dispensed with the law. p. ( . ar. ) rich promises that speak a covenant made to christ. p. ● . ar. the prophesies of christ , and the promises of , and to him . p. . ar. ask of me ▪ ps. . . arg. the work and wages of christ prove it . p. and , o how low a wager , and how high a designe . p. . arg. christ is admitted by an oath and the use of it against apostacie of believers . p. . . chap. vii . the covenant of redemption is explained in three eternal acts . . designation of one . . decree and destination . . delectation in the work . p. , . the attributes of god declared herein . p. . the fathers eternall delighting in the son , the strength of gods love to man. p. . . chap. viii . the differences between the covenant of suretyship made with christ , and the covenant of reconciliation made with sinners . . the conjunction of the covenants . . how the promises are made to the seed . the place , gal. . . opened . . christ suffered and acted ever as a publike head , p. , , . chap. ix . the . argument from the necessity of gods call . . of typicall sprinkling of the blood of the covenant , and of the testament . the place , heb. . . opened . of the place , heb. . . the act of suretyship , the assurance of our state , p. , , . how the promises are made to christ , p. the peculiar nature of christs testament as such a testament , p , of the suretyship of christ. p. , punishment suffered by the surety can remove punishment from the guilty man but cannot remove formally the inheren● guilt , and how this was done by christ. p. , christs undertaking for all . p. . of the place , prov . , , , &c. p. , , , arminius yeelds a covenant between the father and the son , p. , and how , for jehovah cannot promise a seed to christ as a reward of his work by their way , having no soveraigne power over the will , p. , , of such as are his seed . o● the covenant of the lord with david , p. , ps. . opened , ibid. p. . mic. . . p chap. x. christ procures the gospel to be preached to reprobates , but undertakes not for them . a necessary distinction of the covenant as preached according to the approving will of god , and as acted upon the heart according to the decree of god. the place , jer. , heb. . this is my covenant , opened , p. , , , . the distinction of the approving wil of god & of his wil of pleasure , p. . antinonians confound the efficient cause of the obedience and the objective cause or the rule of the word , p. , the purpose and scope of the holy ghost is not , heb. . and jer. . to speak or treat of the covenant of grace as preache● in the 〈◊〉 but as acted upon the heart , that so christ may be advance● as a more spirituall and effectuall teacher and priest , then moses , aaron , &c. p. , , which two are confounded by antinom●ans . chap. xi . of the promises made to christ in the covenant of mediation , p. , . a twofold justification of christ , p. christ had a promise of influences , adam had none at all , p. , our mistake touching comforts and duties , p. christs satisfaction , p. , we may flee to the covenant , becau●e of christ , p. , rods are booked in the covenant o● works , deut. . and in the covenant of grace to both the covenanters , psal. . ; , &c. p. chap. xii . the condition and properties of the covenant of redemption . p. , . no such condition is required of christ , as of adam , p. the paying of the price of blood and dying is the formall condition of the covenant of redemption upon the part of christ , p. , the holy qualifications of christ in the covenant of suretyship , p. , these qualifications how to be followed by us , p. christs grace of headship what force it may have upon us , p. ▪ the properties of the covenant of suretyship . . freedom . . graciousnesse . . eternitie , p. , , the exposition of that place , cor. . . p. ● , christ even after the universall judgement , a mediatorie head , king and lord , p. , , errata . pag. . lin . ● . read immortality . p. . l. . r. no-beings . p. . l. . r. no-beings . p. r. l. , . r. god therefore . p. . l. . r. god it . p. . l. . r. isa. . p. . l. . r. abiding . life ▪ p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. is in the substance . p. . l. . r. no grinding of . p. . l. . r. floor . p. . l. ● . r. literally . p. . l. , . r. decreed . p. . l. . r. ground . p. . l. . r. as symbolick . p. . l. . r. that the. p. . l. . r. but cannot . p. . l. . r. here . p. . l. . r. seated no discursive . p. . l. . r. gnawing . p. . l. . r menochius . p. . l. . in ma● . r. spectasset . p. l. . r. it is not only . p. . l. . r. head . p. . l. . r. gal. . p. . l. . r. thereof . p. . l. . r. partaker . p. . l. . r. have it so . p. . l. . r steep , for sharp . p. . l. . r. not only not quarrell . p. l. . r. depends not upon . p. l. . r. arminius . p. . l. . r. acceptation . p. . l. . r. arts . p. ● . l. . r. who are not dead to opinions . p. . l. . gave thee . p. . l. . r. in his hand . p. . l. . dele joh. . p. . l. . r. are . p. . l. . r. he that said . p. . l ▪ . r. agrees to be . p. . l. ▪ r. and will have . the covenant of life opened . chap. i. what is to be spoken of the covenant of life , shall be reduced to these heads . . the nature and differences of the covenant of works , and that of grace . . the mediator of the covenant of life . . the application of covenant-promises . . of covenant-influences of grace under the gospel . of the latter , especially of the last , not much hath been spoken by any in a practicall way . chap. ii. propositions touching adams covenant-state . the apostle , cor. . . the first man is of the earth , earthie , the second man is the lord from heaven , speaking of the two eminently publick persons ▪ the noble heads of great families ; makes the condition of the first adam to be animal and earthly , & that of the second adam to be spiritual and heavenly . and without doubt , to be born of the house and seed of the second adam , john . , . must darken the glory of the first birth , so as there is no great ground to boast of the skin and empty lustre of nobility and good blood ; although when the creature called ( i ) and ( self ) do creep in to lodge in a poor feeble piece of clay , that clay so lustred must be some god. the flower and choisest of adam his paradise-state , is an earthly condition , as is evidenced by his eating , gen. . , . sleeping , , his being placed in a garden , to dresse it , , , , his marriage , , . his lordship over birds , beasts , fishes , gen. . . but in the second adam , besides all these , we are gifted with a life of more worth then many acres of vineyards . they declare therefore that there is much of the first adam in them , little of the second ; who would conquesse again the many lands , that our first father adam sold , and joyn house to house , and lay field to field , till there be no place , and disinherit all others , as if they were bastard heirs , and themselves the only righteous heirs of adam , that they may be placed alone in the midst of the earth , isa. . . and the more spiritual any be , the more are they above the nothing world . mortality may be called supernaturall to the earthie part of adam , since it is not naturally due to a body of earth , to claim life for ever . though immortality be due to whole adam consisting of soul and body and endued with the image of god. for the soul cannot die . but if we speak of such a life , to wit , of a heavenly communion with god , as adam was a comprehensor or one who is supposed now to have runne well , and won the gold , and the crown , such a life was due to adam , not by nature , but by promise . adam in his first state was not predestinate to a law glory , and to influences of god to carry him on to persevere : nor could he blesse god , that he was chosen before the foundation of the world to be law - holy , as eph. . . what ? was not then adam predestinated to life eternall , through jesus christ ? he was : but not as a publick person representing all his sons , but as another single person , as abraham , or jacob : for gospel predestination is not of the nature , but of this or that person : therefore were we not predestinat to life eternall in him , but in christ , rom. . , . therefore adam fell from the state of law-life both totally and finally , but not from the state of gospel election to glory . for the lord ●ad in the law-dispensation a love designe , to set up a theatre and stage of free grace ; and that the way of works should be a time-dispensation , like a summer-house to be demolished again : as if the lord had an aime that works and nature should be a transient , but no standing court for righteousnesse : hence it is now the reliques of an old standing court , and the law , is a day of assyse , for condemning of malefactors , who will acknowledge no tribunall of grace , but only of works : and it is a just court to terrifie robbers , to awe borderers and loose men , but to beleevers it is now a court for a far other end . chap. iii. what is the intent and sense of the threatning , gen. . . in the day thou eats , thou shalt die . and gen. . . dust thou art , &c. we must distinguish between the intent of the threatner , and the intent and sense of the threatning . law-threatnings may be well exponed , by the execution of them , upon persons , against whom they are denounced : as , king. . . compared with king. . , . ten tribes are taken from davids house according to the word of the lord. because therefore the threatning of death was executed upon christ , pet. . . gal. . , , , , . then must the threatning , gen. . . deut. . . have been intended against the man christ , and because beleevers die , as all do , heb. . . the threatning must have been intended against them also , for that they sinned in adam , and because it is out of question that the reprobate die the first and second death , the threatning must also have been intended against them . and therefore , in the intent of the threatner , the threatning was mixed , partly legall , partly evangelick ; according to the respective persons , that the lord had in his eye : he had therefore in his heart both law and gospel . it is therefore to no purpose to aske what kind of death , and whether purely legall , which the lord threatned to adam : for the question supposeth that the covenant of works was to stand , and that the lord was to deny a saviour to fallen man. but we may say what death the lord actually inflicts , that death he intended to inflict , nor did the lord decree to inflict a meerly legall death personall first and second , upon adam and all his race . obj. adam was to believe he should certainly die ; for so was the threatning , gen. . . if he should sin , or then we must say , that adam was to beleeve he should not actually die , the latter cannot be said , for then he was to believe the contradicent of the lords true threatning ; which was the lie of the serpent , gen. . ans. he was to beleeve neither of the twain according to the event , for there are two sort of threatnings , some pure and only threatnings , which reveal to us , what god may , in law , do , but not what he hath decreed and intended , actu secundo & quoad eventum , to do , and bring to passe ; these threatnings contain some condition , either expressed in other scripture , or then reserved in the mind of the lord. . because the lord so threatned adam , as he remained free and absolute either to inflict the punishment , or to provide an evangelick remedy , even as solomon , king. . . saith to shimei ( in the day thou passest over the brook kidron , thou shalt surely die ) that is , thou shalt be guilty of death , reus mortis : yet it cannot be denyed , but solomon reserved his own kingly power , either to pardon shimei , or to soften , or change the sentence . . the words of the law do reveal , what the magistrate may do , jure , and what the guilty deserves by the law , but do not ●eveal the intention and absolute decree of the law-giver , and what punishment actually , & quoad eventum shall be inflicted upon the guilty , and what shall come to pass as a thing decreed of the lord : so , gen. . . the murtherer shall die by the sword of the magistrate , and exod. . , , . the witch , the man that lyes with a beast , he that sacrifices to a strange god , shall die the death jure , merito , and by law-deserving , but it followeth not , but such as commit these abominations , do live , as is clear in the kings of assyria , chaldaea , and many of israel , who were not put to death , but lived quoad eventum , though contrary to the word of god. . the expresse precepts of the decalogue , thou shalt have no other gods before me , &c. thou shalt not kill , thou shalt not steal , &c. do shew what in law we ought not to do , but not what actually shall come to passe : for there be not a few who do actually , & quoad eventum , worship strange gods , kill , and steal . but there are other threatnings which are both threatnings , and also prophesies , and these reveal both the law and the fact , and what the law-giver may , jure , and , in law , inflict , and what shall actually come to passe upon the transgressours , if they continue in impenitency , rom. . . , , rom. . . cor. . , . obj. then in all threatnings and promises we are not to believe , that though we sin , we shall actually & quoad eventum die , and though we obey and beleeve , wee are not to beleeve that god shall fulfill his promise , and that our salvation shall come to passe , only we are to believe jure , that we deserve to die , and that we shall have eternall life , jure promissionis , but not actually and according to the event . answ. something is to be said of the threatnings , then of the promises : as ▪ touching the sense , we are to beleeve . in the threatnings conditionall as ( yet fourty days and nineveh shall be destroyed ) and ( in that day thou eats thou shalt surely die , in thy person and all thine the first and second death ) we are not to believe the event , nor is it carnall security , not to beleeve such an event , we are only to have a godly fear and to tremble , at the dreadfu●l deserving of such threatnings legall , as alway are to be exponed and beleeved by all within the visible church , with an evangelick exception of repentance . if therefore adam did beleeve that he and all his should in their own persons actually suffer the first and second death , and that irrecoverably , he had no warrand , for any such belief , and the like may be said of nineveh . for when the lord said , in the day that thou eats thou shalt die , the first and second death , thou and all thy children personally ; his meaning was , except i provide an evangelick remedy and a saviour . godly fear trembles more at the darkning of the glory of the lord in a broken law , then at the event of inflicted wrath , were it even hells fire . obj. adam was to beleeve no such exception . answ. true. because it was not revealed , nor was he to beleeve the contrary that he should irrecoverably and eternally perish , because that was not revealed : but the threatning of the law doth not deny the evangelick remedy , as it neither doth affirme it . obj. then was adam to believe , it was true which the serpent said , ye shall not surely die , & quoad eventum , but ye shall be as gods living and knowing good and evill . ans. neither doth that follow , for in the meaning of the liar , it was not true , that they should not die , either by deserving ( for satan brangles the equity and righteousness of the law and threatning ) or actually and in the event , for both were false and neither revealed , and faith is not to go beyond what is revealed of god. and sathan disputed against both the equity of the threatning , as if it had been unjust , in law , and against the event , as a fiction and a thing that should not come to passe in the event , which indeed did not come to passe : but not according to the serpents lying and false principles . obj. was then adam to despair and to beleeve nothing of a saviour . ans. he was not obliged to despaire , but to rely , by vertue of the first commandement of the decalogue , upon god infinitly powerfull , mercifull , gracious , and wise to save , for that was revealed and written in his heart , and that is far from despairing : but in the intervall between the fall and the lords publishing the blessed gospel , and news of the seed to come , he was so to trust in god for possible deliverance in generall ( as the law of nature requireth ) but he was to beleeve nothing of unrevealed particulars , far lesse of the mystery of the gospel , which was kept secret , since the world began , rom. . . obj. then may also the damned in hell , who are not loosed from their obligation to the law of nature , and the first command , be obliged to rely on an infinite and almighty god , for their deliverance , for they are not obliged to despair , nor is there an obligation to any sin . ans. there is not the like reason , for though the damned be not loosed from the law of nature , but are to rely upon god in his whole al-sufficiency , yet with exception of his revealed justice and truth : now he hes expresly revealed , that their worm never dieth , and their fire never goeth out . and to believe that , is not to despaire . obj. what are then such heathens to beleeve as touching that threatning , who never heard of the gospel ? ans. they are under the law of nature , and to beleeve that sin deserves wrath , according to the infinitnesse of the majesty , against whom it is committed , and to obey the law of nature , and read the book of the creation carefully : but and if the news and rumor of a saviour come to their ears , their sin cannot but be evangelick , in not pursuing the reality and truth of such a soveraign remedy . yet it is not to be thought , that though the gospel be come to all nations , rom. . . that that is to be meant . . of every generation of all nations . or , . of the individuall persons , either young , or come to age , of every nation under heaven , experience and scripture speaketh against both . obj. but is not the covenant of grace contrary to the law and covenant of works ? answ. a diversity there is , but contrary wills in the holy lord cannot be asserted . yea the gospel may be proven out of the law , and from the first commandement of the decalogue , if any act of the lords free will and infinite wisedome shall be added to prove the assumption . so , if the first command teach that god is infinitely wise , mercifull , gracious , just , and able to save , then , if so it please him , he shall save ; but the first command teacheth the former : and the gospel revealing the unsearchable riches of christ , eph. . . expresly saith so much . ergo. as to the promises , they contain not only the jus , equity and goodnesse of the thing promised , but also that the lord shall actually perform , yea and intends to perform , what he hath promised upon condition that we perform the required condition . and in this the promises differ not a little from these threatnings , that are only threatnings , of what god may do in law , but not from these threatnings which are both threatnings and also propheticall predictions of what shall come to passe , therefore must we here difference betwixt threatnings , and such and such threatnings . the promises are considered as they are preached and anunciated to all within the visible church , and as they are made in the intention of god with the elect and sons of the promise : the same way the threatnings admit of a two-fold consideration . the promises to the elect as intended of god , reveal that both the lord minds to give the blessing promised , and the condition that is grace to perform the condition , and so they are promises evangelick both in the matter , and in the intention of the lord : but as proponed to the reprobate , who are alwayes from their birth to their death under a covenant of works , really as touching the lords holy decree , they are materially evangelick promises , but formally and in the lords intention legall , as every dispensation to them is legall , forasmuch as the lord hath decreed to deny the grace , by which they may or can fulfill the condition of the promise , which is proper to the law , as it is peculiar to the gospel , that the lord both gives the mercy promised and also the grace to fulfill the condition of the promise . the threatnings to beleevers , especially such as are legall ( if you beleevers fall away , ye shall eternally perish ) are to beleevers , though materially legall , peremptorie , and admit no exception , yet they are formally and in the lords intention directed to them upon an evangelick intention , nor do they say that the lord intends and decrees that they shall eternally perish , for he hath predestinate them to the contrary , to wit , to grace and glory , ephes. . . nor that he wills that they should beleeve either their eternall damnation , or their finall and totall falling away , which inevitably leads thereunto . for they , knowing that they are in christ , cor. . . rom. . , . and freed from condemnation , rom. . . are to beleeve the contraire of the former , to wit , life eternall , john . . thes. . . john . . and the contraire of the latter , to wit , the promise of perseverance made to them , jer. . , . isa. . . john . , . john . , . pet. . , , . mat. . , , . therefore these threatnings are not to be beleeved by the regenerate , as certainly to come to passe in their persons , but only as law-motives to presse them to work out their salvation in fear and trembling , and to cleave so much the closser to christ , as the condition of such as are under the law is apprehended to be dreadfull . but reprobats and unbeleevers are not to beleeve that god decrees and intends to them the thing promised , and grace to perform the condition , but only to beleeve their obligation to fiduciall relying upon , and gospel-faith in god , revealed in the mediator ; and that if they continue in a way of opposing christ , they not only deserve by law ( which law-deserving also beleevers are to apprehend ) to be broken , but actually and quoad eventum shall eternally perish . believers are to believe the decree of god to save them , though they hear the threatnings , for it s revealed . but the reprobate are to beleeve only the sense and law-deserving and event of the threatning , if they repent not , but are to beleeve no decree to save them . chap. iv. the elect non-converted are not under law-wrath . . faith is no cause of satisfaction . . christ can not have satisfied for the sins of the reprobate . whether the elect unconverted be under wrath is a doubt to many . it is true , they are servants of sin , rom. . . blind , and under the power of satan as reprobats are , acts . . by nature children of wrath , even as others , eph. . . ans. their sins committed before their conversion , are according to the covenant of works , such as deserve everlasting condemnation , and they are jure and in relation to that covenant , heirs of wrath , as well as others . . but we must distinguish between a state of election and everlasting , though unseen love , that they are under , as touching their persons : and a state of a sinfull way that they are born in , and walk in as others do , untill they be converted . as to the former state , it is true which is said , ier. . . i have loved thee with an everlasting love . see also , rom. . , . eph. . . so that god never hates their persons . . the punishment of their sins and the wrath they are under is two wayes considered . . materially in the bulke , and so they are under law-stroaks and law-wrath , that is law-punishment , as others are , eph. . . and so the other places are to be taken . . the wrath is to be considered formally , and so it is denyed that the punishment of the non-converted elect , because of their sinfull way is any part of the law-vengeance or curse which christ did bear for their other sins committed by them after conversion . . because when christ saith , iohn . . the beleever hath passed from death , as it is a curse , and shall never come to judgement and condemnation , he cannot mean that they have half passed from the curse , and half not . . beleevers are delivered , in christ , from the victory , sting , power of sin , curse of the law , and every curse , that is in affliction , and from condemnation not in part only , but in whole : else their triumph were but in part , contrair to , cor. . , , . hos. . . isa. . . nor should they be washen from all their sins and the spots thereof in his blood , if they might wash themselves from any spot , by bearing a part of the law-curse in themselves , contrair to can. . . jer. . . joh. . . joh. . . rom. . . . what ever christ was made for the redeemed ones , that he was made fully for them , in part , and in whole , for he is their perfect saviour . but gal. . . he is made a curse for us , and able to save to the outmost all that come to him . heb. . . therefore the half or a part of satisfactory vengeance , cannot be upon us , and the other half on christ , for this is to make men and martyrs joint satisfiers of justice with christ , by their own blood and sufferings , to prevent the scaddings of purgatory ; for though we teach against antinomians , that the godly are punished for sins according to justice , yet that is evangelick , not law-justice , for they bear not one dram weight of satisfactory wrath and curse jointly with christ , antinomians say that sin , root and branch is taken away in justification , so that there is no sin nor punishment for sin in the justified man. . the beleevers are blessed through jesus christ , gal , . , . psal. . , . rom. . : psal. . . psal. . . their afflictions and death blessed , precious in the eyes of the lord , not qualified with any law-curse , job . . psal. . . mat. . . luk. . . pet. . . pet. . . psal. . , , , . psal. . , , . rev. . . psal. . . psal. . . psal. . . and they are asleep in christ , die in the lord , thes. . , . nor can antinomians and socinians say this is under the new-testament , for dying jacob saith ▪ gen. . . lord i have waited for thy salvation , isa. . , . when the righteous man is taken away , he shall enter into peace , the lord is the god of abraham , isaak ▪ and jacob , when their bodies are rotten . exod. . . mat. . . ( . ) this comes too near the opinion of these , who make faith a cause of satisfaction for sin , as they must teach who hold that christ payed a ransome , on the crosse , for the sins of all and every one . for that which added , maketh satisfaction to be counted and formally reckoned as satisfaction , in order to the expiation of the mans sins , so that by no justice he can suffer for them , and which being removed ▪ maketh the payed satisfaction and ransome , though never taken back again by the payer , no more a satisfaction for that man , nor for devils : is too near to the nature and to being a part of the satisfaction . if one pay a summe that fully exhausts the debt of such a broken man , upon condition the broken man say amen to the paying thereof , otherwise it shall be as not payed , he must take up the summe again , if the broken man refuse to say amen to it , for if he take it not up again , but it be payed and fully satisfie for , and exhaust the debt , the mans debt is payed , and the creditor in justice cannot exact one farthing from the broken man. now nothing given to the justice of god by way of satisfaction for the sins of unbeleevers , was ever repeated or taken back again by christ. nay but , say they , the ransome was not payed at all for judas , but only , upon condition that he beleeve : but he never beleeved , and therefore it was never payed for judas . answ. this is that we say , that christ gave no reall ransome at all , for the sins of judas by way of satisfaction . but they say that there is as well a ransome payed for all the sins of iudas ( finall unbeleef excepted ) to free him , in justice from eternall stroaks , as for all the sins of peter to free him , only it is not accepted of by the creditor , because judas , by faith , assented not unto the bargain : but assenting or not assenting , accepting , or not accepting , that are posterior to the payment , are nothing up or down to the compleatnesse and perfection of the satisfaction made for the exhausting of justice , for justice receives not two satisfactions or ransomes for judas , one upon the crosse from christ , another in hell , from iudas , yea and it must follow , that reall payment was made to justice for all the sins of iudas , upon the crosse , and that he suffers for none of them , in hell , but for only finall unbeleef , which is no sin against the covenant of works and the justice thereof , but only and formally against the covenant of grace , so that as yet satisfying of divine justice for sins , must be halfed and parted between christ , and iudas , which the scripture teaches not . also the father either accepts the ransome of christ , because it is intrinsecally , and of it self sufficiently satisfactory : or because iudas does beleeve it is so ; the latter cannot be said , for beleeving adds nothing to the intrinsecall sufficiency of the satisfaction , as not believing diminishes nothing from the sufficiency thereof ; yea and so the fathers formall reason of accepting of the satisfaction of christ ▪ must be terminated upon our poor act of believing , whereas the formal ground of the acceptation thereof is the intrinsecall excellency and worth of the sacrifice , being an offering of a sweet smelling savour to god , eph. . . and because he offered the ransome of the blood of god-man , of the prince of life , act. . . cor. . . and offered himself to god , eph. . , . heb. . . mat. . . tim. . . rev. . . nor is there any sufficiency in his death from the worth of beleeving . and the reason why he accepts it for peter , not for another , is the election of grace . it is true the blood is a price refuseable , but it is this way refuseable , because the lord might have followed a law-way with adam , and all his sons , and have denyed to give his son a ransome for us , but it is not refuseable , because of any insufficiency in the ransome . now faith is to satisfaction as the approximation of , and the laying on of dry fewell to the fire , which is only a condition of burning , but the fire is the formall cause of burning . yea if we speak properly faith is not so much as a condition without the which offended justice is not satisfied , nor is it a condition , by any scripture of the world , without the which god laid not our iniquities on christ , for whether we beleeve or not , god laid our iniquities upon him , and made him sin for us , isa. . . cor. . . therefore , by necessity of justice , he must accept that ransome intrinsecally so sufficient , which did restore more glory to god , then the sins of all , for whom christ died , took from him . nor is it imaginable to say that any act of obedience or beleeving , can perfect the satisfaction of christ , and make it sufficient , yea , or causatively make it ours . for god , by no necessity of justice , but of his own free pleasure , requireth faith as a condition of our actuall reconciliation ; for beside , that he might have required any other act of obedience , as love , he might have accepted the ransome without inquiring any act of obedience , on our part , as the lord bestowed a calme sea and deliverance from shipwrack , upon the idolatrous sea-men , upon the very act of casting ionah in the sea , without the intervention of any saving faith on their part ; as a gracious prince may send a pardon to free a condemned malefactor from death , and may command that it be valid in law for him , without the mans knowledge , and far more without his acceptance thereof , upon his knees , especially since by a speciall paction between the father and the son , he restored abundantly more glory to god by suffering for all , for whom he died , then they took from god by their sins , and that restitution was made to justice without the interveening of any act of the creatures obedience . but the truth is , it is much to be doubted whether they , who hold such a satisfaction to be given of god , for the sins of all , elect and reprobate , but so as it shall not be valid in law , nor effectuall to quiet justice , but they must all suffer eternall vengeance , and perform personall satisfaction , in hell , to justice , except there interveen an act of obedience of the creature , to make it effectuall , do really and sincerely acknowledge , against socinians , a reall satisfaction and compensation made to offended justice by christ : for how is it reall , and not rather scenicall and formall , which may and should be null and in vain , if the creature make it not reall , by beleeving . and especially , if god out of his grace which is absolutely free , work in us the condition of beleeving . can god give his son as a ransome for us , upon condition that we beleeve , if he himself absolutely work the condition in us ? they will not admit this . chap. v. god intended a law-dispensation but for a time . . adam , how he was ordained for a law-life . . how predestinated to glory in christ , how not . . that the heathens have no more universall grace then devils . . no ground for such grace . it is apparent that god intended not a law-dispensation in paradise to stand for ever . for . nothing is spoken of adam , after the fall , but of his procreating of children , of the patriarchs , of adams dying and of his actings before the fall , the place of paradice being scarce well known , which sayes the lord had a farther design to lay aside the transient law-dispensation and to set up christ. . the lord , of purpose , gave a positive law , forbidding eating of such a tree , added a threatning thereunto particularly , suffered the serpent to tempt , and forsaw what frail nature would do , that he might deal with man , in a dispensation of free grace . obj. did not god ordain that adam should have life and righteousnesse , if he should continue in obedience . ans. that was a decree conditionall of things , ( the man that does these things shall live ) and showes the equitie and holinesse of the law , but it was not a decree of persons , by which god predestinated adam to a law-glory , as the end , and to law-obedience as the effectuall means leading to that end . q. was not adam chosen ? ans. adam , according to the lords designe , finaliter & objectivè was created in the state of predestination to glory , and grace in christ as touching his person , but according to his inherent condition , he was created in a legall dispensation , which was a gracious inlet to christ ; and according to his law-state as he represented all mankinde , he was created as a lubrick and frail coppie of weak nature . many who are such as are not chosen are created and live under a covenant of works , having onely some concomitant favours of the gospel , as the preaching thereof . . common grace , inward warnings . . protections of providence and forbearance , in regard they are mixed with the elect. the heathen cannot be said to have any inward calling to grace and glory , because there be some remanents of the image of god left in them , which no more can be called universall grace , then the same sparkles that are left in devils can be called gospel grace , for they believe , there is one god and confesse the son of god , jam. . . luk. . . mark . . only if this be called grace , that the nature of man is so capable of gospel mercy , and the nature of the fallen angels morallie not so . . the offer is made to them of christ , not so to devils , we shall not contend . reason may seeme to say that all should have a share of gospel-grace , but it may be replyed to reason , why should it seeme to be a part of the goodnesse and bounty of god to will and desire all and every one to be saved , and not to institute such a dispensation , as all and every one should actuallie be saved ? . how should that stand , ( he hath mercy on whom he will ) if free-will of the creature absolutely dispose of salvation and damnation ? . how is it that the calling , adoption , and the offer of mercy is restricted to few , and was confined to the jews only of old ? but we are more ready to call the lord to a reckoning , for his dispensation of grace to others , then to use our own , as becomes us . . we cannot judge aright of god and of his goodnes , except he be god our very way . . it is a matter of no small difficultie to make right use of the lords freedome of grace , and for clay humblie to adore soveraigntie , and not to stumble at the highnesse of his wayes , who , in these points , hath wayes and thoughts above ours , as the heavens are above the earth , isa. . chap. vi. it was condescension in the lord to enter in covenant with man. . temptations in fearing we are not chosen , discovered . . beings and not beings are debtors to god. . self denyall required in sinlesse nature , as in sinfull . . man considered three wayes . whither was god under an obligation , to make a covenant with man ? hardly can any maintain the dominion and soveraigntie of god , and also assert an obligation , on the lords part , of working upon the creature : the lord is debtor to neither person nor things . he as lord commands , but it is condescension that he commands covenant-wayes , with promise of a reward to the obeyer . the leviathan in strength is far above job , he cannot command him . job . . will he make berith a covenant with thee , wilt thou take him for a servant for ever ? that is , the leviathan will not engadge as a servant to obey iob as his master . a covenant speaks something of giving , and taking , work , and reward , and mutuall engagements , betwixt parties , though there be something in the covenant between god and man , that is , not in the covenants of men . the rationall creatures owe suitable , that is , rationall obedience to the creator , but god is under no obligation to give life , especially so excellent a life as a communion with god , in glory , yet he does it . what a god must he be , who will come downe and put himself in a lovely and gaining capacitie to be a covenanting debtour to our feeble obedience , whereas he ows nothing , and to make heaven and glory so sure to us , that the heavens should sooner break and melt , like snow before the sun , then his promise can fail . obj. true , but faith is fixed upon the new covenant-promise , if i believe . ans. yea , but faith here is to believe , that the condition it self is promised , as well as the reward . obj. the condition of a new heart and of faith is promised , but not to all , not to me , but to some few chosen only . ans. there be here a number of errors . . unbelief foments proud merite , that we are to believe as much of god promised , as there is conceived , to be worth in self , and in me to fulfill the condition ; but true faith , contrare to self-unworthinesse , relyes upon the truth of god , the excellencie of christ , and the absolutenesse of the promise . . sathan like a sophist drawes the dispute to the weakest conclusion from the strongest , to wit , from the promise of god , that is surer then heaven to the state , against which there is a greater number of topick arguments , then there can be against the promise of god. as . what am i ? . am i chosen or not ? so sathan to christ , if thou be the son of god , command these stones to be made bread , in point of beleeving its better that faith expatiate in viewing god , christ , the ransome of the blood of god-man , the depth of free grace , then upon self , and the state : in point of repenting and humble down-casting , we would read self , and our own estate . . it s satan and the unbeleeving heart that would have our faiths greatnesse rising from selfs holinesse , and goodnesse . whereas the greatest faith that christ finds , mat. . . looks away from self , v. . i am not worthy — and dwells much upon the omnipotency of christ in commanding diseases , as a centurian his souldiers . . when unbelief quarrels the lord as untrue and weak , who faints and wearies , and one that is not the creator of the ends of the earth , it alledges only and pretends self-guiltinesse to justifie unbelief : yet isa ▪ . . though god be reproached as weak , we seem to resolve all in this ; our own unworthinesse , but we cannot get our faith stately enough ; and the truth is here , we quarrell with god and his decrees , under pretence of this , what if he have not chosen me ? and i have no right to covenant-mercies , except i take a law-way to earne them , by fulfilling the condition . . when we beleeve a conditionall promise ( if i beleeve , i am saved ) faith relyes not fiducially upon the ( if i beleeve ) or upon the condition , it s a weak pillar to a sinner to stay his unquiet heart upon , to wit , his own beleeving , but faith rests upon the connexion ( if thou beleeve thou shalt be saved ) and it stayes upon the connexion , as made sure by the lord , who of grace gives the condition of beleeving , and of grace the reward conditioned , so that faith binds all the weight upon god only , even in conditionall gospel-promises . . man is to be considered as a creature . . as such a creature , to wit , endued with reason and the image of god , in either considerations , especially in the former all that are created , are obliged to do and suffer the will of god ▪ though they never sinned . it s not enough to say , that sun , moon , trees , herbs , vines , earth , beasts , birds , and fishes , cannot suffer the ill of punishment , which is relative to the break of a law , for the whole creation is subject to vanity for our sins , rom. . , . the servant is smitten and sickened , for the masters sake , and god may take from them what he gave them , their lives without sense of pain and dollour , for all beings , yea defects and privations are debters to the glory declarative of god , prov. . . rom. . . yea and no beings are under this debt . god can serve himself of nothing , yea , that there are not created , locusts , caterpillars , more numerous , then that all the fruits of the earth can be food to them , preach the glory of the lords goodnesse to man , and what are never to be , no lesse then all things , that have futurition , or shall come to passe either absolutely or conditionally , are under the positive decree of god , else we should not owe thanks to the lord for many evils that never fall out , that the lord turns away violent death , violence of men , and wilde beasts , and many possible mischiefs , contrair to deut. . , . lev. . . psal. . , psal. . , , , . and all these beings or no beings owe themselves to god to hold forth the glory of goodnesse , wisedome , mercy , justice , &c. suppone there had never been sin : far more now , who wants matter of meditation , or can write a book of all the pains , a●kings , convulsions , pests , diseases that the lord decreed to hold off ? so that every bone , joynt , lith , hair , member , should write a psalm book of praises , psal. . . all my bones shall say , lord , who is like unto thee ? nor can any man write his debts of this kind . but we are little affected with the negatives of mercies , except we read them upon others , and little then also ; self-pain preacheth little to us , far more ▪ the borrowed experience of fallen angels , of sodom , of the old world , &c. leaves small impression upon stony spirits . . complain not , that you have not that share of grace , another hath , if ye ( you think ) had it , you would be as usefull to glorifie god , as they , but ye know not your self ; swell not against him , that thou hast no grace , o vessell of wrath , thou owes that bit clay , and all thy wants to glorifie his justice . . my sicknesse , my pain , my bands owe themselves to god , and are debtors to his glory , i , and every one of men should say , o that my pain might praise him , and my hell , and flamings of everlasting fire , might be an everlasting psalm of the glory of his justice ; that my sorrow could sing the glory of so high a lord ; but we love rather that he wanted his praise , so we wanted our pain . . god hath made a sort of naturall covenant with night and day , jer. . . for all are his servants , psal. . . that they should be faithfull to their own naturall ends to act for him , ier. . . ier. . . psal. . , , . . and they are more faithfull to their ends then men . isa. . . ier. . . the oxe and the asse being more knowing to their owner , and the swallow and the cran being more discerning of their times , then men are . . they so keep their line , that there is more self-deniall in their actings , then in mans way : as if fire were not fire , and nature in it denied , the fire devours not the three children , dan. . , the sun stands still , the moon moves not , iosh. . , . the hungry lions eat not daniel , ch . . . when the lord gives a counter-command to them , and that is a clause in the covenant , that the lord entered with them , that they act or no act , as he shall be pleased to speak to them , john . . isa. . . mat. . . it is a most humbling theame , that an asse is more in denying nature , and the cran and the fire , then man , yea then a renued man in some cases . . but if man be considered , as such a man , endued with the image of god , and withall the covenant be considered as such a covenant , as is expressed in the ten-commandements , in which one of seven is a sabbath to the lord , it will be found that many positives morall are in the covenant of works , that are not in naturall covenants . . so man must come under a three-fold consideration . . as a creature . . as a reasonable creature . . as such a creature reasonable , endued with the image of god. in the first consideration , man comes under the covenant naturall , common to all creatures ; so is peters body carried above in the water as iron swims . . as a reasonable creature , he owes himself to god , to obey so far as the law written in the heart carries him , to love god , trust in him , fear him . but this can hardly bear the name of a covenant , except it be so called , in a large sense , nor is there any promise of life , as a reward of the work of obedience here . . but man being considered as indued with the image of god , so the holy god made with him a covenant of life , with commandements , though positive and morall , yet not deduced from the law of nature , in the strictest sense , as to observe such a sabbath , the seventh from the creation , the not eating of the forbidden tree , and with a promise of such a life . and therefore though divines , as our solid and eminent rollock , call it a covenant naturall , as it is contradistinguished from the supernaturall covenant of grace , and there is good reason so to call it ; yet when it is considered in the positives thereof , it is from the free will of god , and though it be connaturall to man , created according to the image of god , yet the covenant came so from the lords wisedom and free-will , as he might have casten it in a new and far other frame : and it cannot be denyed , though it be most suitable to mans intire nature to love god , yet to love him so and so , by obeying the command of not eating the fruit of the tree of knowledge , and some other commands , is not so connaturall , but god might have commanded the contrair , without any thing done contrair to mans nature . yet from this it followes , no more that these are two covenants , then that there be two covenants of grace , because faith in god , and the morall law in an evangelick way are therein commanded , and also some duties touching the seals by a positive law are therein contained . chap. vii . it s not written in the heart of man by nature , that god should promise life eternall to man , upon condition of obedience . . and that the debt of justice can not tye god. . god punisheth not sin , by necessity of nature . . nor defends he his own declarative glory by that necessity . . nothing can be given to god al-sufficient . . no meriting of the creature . . we should have humble thoughts of free-grace . . how low thoughts of our selves . . promises make no strict justice between god and us . sure , it is not repugnant to the yet innocent and intire nature of man , to know , that god may reward all such as seek and serve him , but that he must reward obedience either in the generall , or so and so , is neither written in mans heart , nor hath it any truth : for it were nothing against justice , or bounty , or any attribute of god , not to reward his creature , which is obliged to serve him , and though there be a sort of quietnesse of conscience , which is the naturall result of obedience in adam , and of all men , yet it cannot inferre , that there is an intrinsecall connexion , ex naturâ rei , between our obedience and a reward to be given of god. therefore , nor will it be a good inference , because there is disquietnesse in the conscience , after sin , and that it is naturall to a sinner to apprehend a revenging power pursuing sin committed , that therefore it is naturall an● essentiall to the lord , to pursue sin with punishment in generall . for a naturall conscience may , and does know , that god doth freely create the world , and that he might not have created it , that he doth good freely to his creatures , and that he is not a debtor to his creatures ; will it follow by any logick , that god creates the world by any naturall obligation ? and because by force of a naturall conscience , all know that god is good and bount●full to his creatures , in giving ▪ and doing good to them , we cannot therefore infer that actuall beneficence is so essentiall to the infinite majesty , as he should not be god , if he did not extend that goodnesse to them . common sense will say no more followeth , but goodnesse and bounty intrinsecall are essentiall to god , and these attributes are essentiall to him , and were from eternity in him , and are his good and bountifull nature ; though not either man , angel , or any thing else had been created , to which he doth actually extend his goodnesse . ergo , this actuall extension of goodnesse is not essentiall to god , so neither is the actuall punishing of sin essentiall to god , but free , though adam apprehended god would punish his eating of the forbidden tree ; yet if he apprehended that he should not be god , if he did not punish it , his apprehension was erroneous . and this only followes that there is an intrinsecall and internall justice in god , naturall and essentiall in god , but so that the out-goings of his justice , the egressions are most free , and that is said by some without all reason , because the apprehensions we have naturally of god that he punisheth sin , vniversales apprehensiones , nequaquam sunt eorum quae deo vel adesse vel abesse possunt pro liberrimâ voluntate . universall apprehensions , therefore they are not apprehensions of such things as may be , or not be in god , according to his free pleasure , if the apprehensions of gods doing good to angels , to men , to all his creatures freely , be in all by nature , and cannot be rooted out , and be universall , then these apprehensions cannot be of such things as are in god , according to his most free will , and may be in the almighty or not be in him . but the conclusion hath neither reason nor sense ; for there are universall apprehensions in all men , and they canot be rooted out , that god does good to angels , men , and creatures freely : ergo ; by this logick the doing of good freely to angels , men , and creatures is not a thing that is in god according to his free-will , and may be in the almighty or not in him . then the so doing must be in god essentially . . then must god not be god , if he do not good freely to them . . then must god not be god , except he create men , angels , and creatures . . but since he is god everlasting , he must from everlasting have created men , angels , and the creatures , and from everlasting he must punish sin ; life may be considered . . as life . . as such an excellent life , to wit , a communion with god. in the former consideration , life is either considered as the end , or secondly as a free reward . in the former respect . to live an intellectuall life in obeying god , was to adam so created a connaturall end , as to burn , is to fire , and to give light , to the sunne . and god may put the respect of a reward upon any obedientiall end . but that adam should have such an eminent life , for the reward of his obedience as a communion with god , which is farre above his obedience , is the free donation of god : nor is there any necessary connexion between adams perfect obedience , and so high and eminent a life , nor can this covenant , as touching such a promise , be written in his heart . god then never loved to make any covenant , yea even that of works , without some acts and out-goings of grace , and the hyre was grace , how is he not to be served , who loves to hyre and allure us to be happy ? arminius saith , the reward of keeping the covenant of works , cannot be spirituall , nor can the punishment be spirituall , because you teach ( saith he ) that the obedience is naturall . ans. it followeth not , for the reward is spirituall , yea and supernaturall from the free promise of god : it was , that god should recompence our naturall obedience , coming from connaturall principles , with so eminent a crowne as communion with god creator , in a life of glory . and this came from no innate proportion between a naturall work and supernaturall reward ; otherwise we must say , first that there is such an intrinsecall connexion ex naturâ rei between adams work and so high wages , as that glorious communion was , as the lord could not but in justice , so have rewarded his obedience , except he would be unjust , but there is nothing in the creature , that can conclude , limite , or determine , his will 〈◊〉 wisdome , who is infinite . . it had been nothing against justice , if the lord had followed adams obedience , with no reward at all ; for man as a creature , owes himself to god , and as sweetly and pithily anselme saith , as a redeemed one i owe my self and more then my self to thee , because thou gave thy self who art so farre more then my self , for me , and thou promises thy self to me . now god , who is more and greater then adam , promised himself , to be enjoyed by adam , if he should continue in obedience . for what can the highest goodnesse ( sayeth he ) give to one that loves it , but it self ? . if god , of justice , give adam life , adam might compell god to pay , what he oweth him , else he should be unjust : but the creature can lay no necessitie on the creator , either to work without himself , nor can he cause him to will. . the proper work of merite ( saith great bradwardine ) and of him that works must go before the wages , in time , or in order of nature . and if the worker receive its operation , and working for wadge from god first , and by his vertue and help continue in operation and working , he cannot condignely merit at the hand of god , but is rather more in gods debt , after his working , then before his working , because he bountifullie receives more good from god , then before , especially , because he gives nothing proper of his own to god , but gives to god his own good ; but no man first acts for god , for god is the first actor and mover in every action , and motion . as that saith , who gave first to the lord , and it shall be recompensed him ? . if this was yesterday just , that life eternall is due to adam for his work before god made it just and due , then from eternitie and before any decree of god it was just and due ; certainlie , god , upon the same reason , was debtour , to make such a covenant , that was just , before he made it just . and this is no covenant of god , for god , not making the justice of the covenant , and the ju●t connexion between work and wadge , he cannot be the author of the covenant : but neither is adam the author of the justice , nor of the just covenant : upon the same ground , it was then an everlasting justice without and before god from eternitie . non datur justum prius primo justo . . if god did more for adam , then he can recompence god for it , as the father hath done to the son , then he could not merit at the hand of god : but god did more to adam in giving to him being , faculties , mind , will , affections , power , habites , his blessed image , then adam can never be in a condition , in which he can recompence god , or give him more annuall and usurie , in his acting of obedience , then the stock was he received in proportion . as the son can never give the father , in recompence , so much or the captive ransomed from death , can never give to his ransome payer , who bought him so much , as the one and the other shall no more be under an obligation , and debt of love and service to father and ransomer ▪ then to a stranger that they never knew : nor could adam thus be freed of god , so as he should be owing nothing to him . if any say , god may freely forgive all this obligation and debt : to which bradwardine answers well : . the forgiving of the debt , when the debtor hath nothing to pay is a greater debt taken on . . god ( saith he ) may forgive so in regard of actuall obligation , that he is not oblidged ad aliquid faciendum sub poena peccati , to do any thing under the pain or punishment of sin , as the hireling is obleiged to work , when he hath made a covenant to work , and so we are not oblidged to do , as much as we can for god. but in regard of habituall obligation , god cannot forgive the debt , that the reasonable creature owes to god , for so he might dispence with this , that the reasonable creature owe no obedience to god , suppose he should command it , which is impossible . they seeme therefore , with eyes of flesh , to look upon god , who say that god by necessitie of justice must punish sin , yea that the most high cannot be god , except he punish sin , and that he should not be god , if all his lawes imposed upon men , were only promissorie and void of all threatnings . what ? could not god have said , eat not of the tree of knowledge , for if ye eat not , your obedience shall be rewarded with life eternall , and no more ? might he not have laid aside all threatning ? what scripture or reason teacheth to say , that god , if he create a reasonable creature , and under a morall dependencie , which it hath and must have of god , then must god , by necessitie of nature , punish the sinner , yea so as , if he punish not , he should not be god , nor just , but must fall from his naturall dominion , except he make penall laws , and so he should not be god , except he say to adam ( if thou eat thou shalt die ) or ( shalt be punished for eating ) but this is not proven by one word , except this , the reasonable creature is not , nor cannot be subject to god creator , except god punish the sinner ; but that is denyed : adam should have had a morall dependance upon god , and god should have been god , and essentially just , if sin had never come into the world , and if god had kept adam under a morall law , as he did the elect angels , who never felt or knew the fruit of a morall law broken and transgressed . and god , if he imposed any penall law upon the elect angels as penall ( which shall be an hard work to prove ) yet had a naturall dominion over the elect angels , and suppose no law , but only a rewarding and remunerative law , had been over their heads , should god be no god , in that case ? and if any deny , that god hath a perfect dominion over the elect angels , he is not worthy to be refuted . . shew me , in all the old or new testament , any penall law of active obedienc● as penall , imposed upon the man christ , or where is it written , if the man christ sin , he shall eternally die ? i tremble at such expressions : is the lord therefore not the lord , and hath the lord fallen from his naturall dominion over his son , the man christ ? or ( ) will any man deny , but the lord might justly have laid upon all men and upon the elect angels a law only remunerative , not penall at all , a law only with the promise of a reward , and void of all threatning of death , first or second , or any other punishment , and yet he should have been the lord , and had a naturall dominion over angels , the man christ , and all mankind ? ( ) suppose the lord had never imposed the law penall forbidding the sin against the holy ghost , upon the elect beleevers , nor any other penall law , but by vertue of the most sufficient ransome of the blood of god payed for man , he had made them now after the fall ▪ as the confirmed angels , and holy as the man christ , and brought them so to glory , should he not have been god in that case , and should he have lost his naturall dominion over men in that case ? . the dominion of god over men is not only in one particular , of penall laws , it is in remunerative laws also , in giving predeterminating influences to obey and persevere in obedience , in not leading into temptation , in hyring and alluring us to serve god , in terrifying men with examples of the lords judgements on others , he spared not the angels , &c. pet. . . jud. . and therefore , to say , that god falls from his naturall dominion over man , and leaves off to be god , except he impose penall laws upon men , is first an errour in logick , à negatione speciei ad negationem generis , nulla est consequentia : if god have not a dominion over man , in one particular of penall laws , he falls from his whole dominion naturall , in other things : it is an undue inference . . it cannot be but too darring to tye the blessed god-head , and his essentiall dominion over man , to only making of penall laws : it smells of scripturelesse boldnesse with the most high , and limits the holy one , that he cannot be god , except he be god in our way : and saith , he hath no way to preserve his glory , but by creating a hell : and therefore let that stand as an unproven position , since it hath no probation ; the reason that is given is as weak as the weak conclusion ; though water may bear up water , yet it cannot support the earth . for . it saith , if man be created a reasonable creature under a law , he may sin , intercidi potuit obedientiâ , and he may be created under a law , with perfect morall dependence upon god creator , as the elect angels and the man christ , and yet never sin , and yet god falls not from his dominion , and leaves not off to be god. ( . ) this lookes somewhat the arminian way , that man cannot be under the subjection of , properly so called , morall obedience , except his will be indifferent as adams was , to stand or fall , to run to heaven or hell , which indeed saith , that the most perfect obedience of christ , who was obedient to the death , phil. . . and delighted to do the will of god , psal. . . john . . is no proper obedience , that is , perfect obedience is not proper obedience . and that obedience of elect angels the samplar of our obedience , mat. . . isa. . , . psal. . . is not proper obedience . . whereas it is said , if man sin , his morall dependency cannot stand , except god punish him , but so not only god shall not be god , nor have dominion over man , except he impose a penall law upon man , but he shall not be god except he actually punish man , or his surety christ. but the same pen saith that the out-goings of justice are free , that is to say , it is free to god to punish sin ; and yet he falls from his naturall dominion over man , and leaves off to be god , if he punish not sin . but we do deny that god falls from his naturall dominion over man , though he never impose a penall law upon him , and never punish , and desire that this may be proven , nor is it imaginable , how god by necessity of nature , must punish sin ; and yet , in the way , measure , and degree of punishment , and in the time when , he can use moderation . which is as good as to say , the fire must , by necessity of nature , burn , the sun cast light ; but the fire hath free will to burn when it pleaseth , and at this time , and not at this time ; and the sun must shine , by necessity of nature , but it is free to shine at ten hours of the day , and not at twelve , and it may shine as bright as the sun , or as dimme as the moon . or god the father loves himself , but it is free to him to love himself to day , not to morrow , and to love himself so much , not so much . and so he may say , god is so mercifull and just to day , as he may be no merciful , no just , to morrow ; and god is infinitly mercifull and just , and yet he is lesse mercifull and more mercifull essentially according to his good pleasure , which are speaking contradictions . yea this is that which misjudging suarez saith , that the creature may do a reall injurie to god , and take away from god jus dei ad gloriam , his right to glory , but the truth is , the creature by sin darkeneth or overcloudeth his declarative glory , but can take away no essentiall glory , nor any reall right or reall good from god , so elihu , job . . if thou sinnest , what dost thou against him ? if thy transgressions be multiplied , what dost thou to him ? to take his declarative glory from god , is no lose to him , no more then it is lose to the sun , that ye hinder it to shine upon the wall , when yet ye take no light from the sun , for it shines upon an interposed body . job . . thy wickednesse may hurt a man as thou art , and thy righteousnesse may profite the son of man. it is needfull ( say some ) that god preserve his own glory safe , but if sin be without infliction of punishment , it is impossible that he can defend his ow● glory . ergo , of necessity he must punish sin . the proposition is out of controversie , for all confesse that god must preserve his own glory , 〈◊〉 by necessity of nature he must do so ; quoniam seipsum non potest non amare . because he cannot but love himself , and he hath said , my glory will i not give to another . to this is answered , the glory internall , eternall , and essentiall to god , the lord must defend and love as he loves himself , by nec●ssity of nature ; and if any say that the egressions and out-goings of god to defend and love his own essentiall glory , and his own holy nature , so as he may use moderation in the degrees and time of these , and he may love himself and his own essentiall glory , more or lesse , and touching the time , he may delay to love himself , and he may love himself and his own essentiall glory to morrow , not to day , as the author sayes , the out-goings of revenging justice are moderated in punishing ; he speaks wonders and things unworthy of god. the place , isa. . speaks not of this glory , for no idol , no creature , can more take away from the almighty this essentiall glory of god , nor his blessed nature can cease to be , but there is a glory declarative of pardoning mercie , as well , as of revenging justice ; it must be a carnall conception and a new dream , that god by necessity of nature , loves himself as cloathed with revenging justice , or as just , and his own glory of revenging justice , but that god loves himself as mercifull and ready to forgive , or his own glory of pardoning mercie freely , and by no necessity of nature : which the author must say , for the place , isa. . should otherwise bear this sense , my glory of revenging justice only , i will not give to idol gods and creatures . but the place of isa. ch . . . should not conclude , but they might ascribe the glory of salvation and mercifull deliverances and victories over judah , the temple , the sanctuary to their idol gods , the contrair whereof is intended by the prophet ; but if the lord , by necessity of nature , love his declarative glory , as he loves himself , then he must love glory of one attribute , as well as of another , and so as his nature , not freedome or soveraignty puts him to it , to defend the glory of justice , when man sins ; yea so as he cannot be god and essentially just , except he vindicat his glory of justice ; yea so he must love the glory of saving and pardoning mercy , as himself , for the one glory is no lesse essentiall to god ( if it be essentiall at all ) then the other . and by this means , god , by necessity of nature , to preserve safe the glory of saving mercie , must send his son , and by the like necessity , by which he loves himself , he must redeem man ; now the lord does not love himself , of free grace , for he every way , for the infinite excellency of his nature is love-worthy , and there is no interveening of freedome , or free grace , or soveraignty in the lords loving of himself and his own essentiall glory . there is a declarative glory , which is not essentiall to god , of which the scripture , prov. . . the lord made all things for himself , that is , for his glory , to be declared . eph. . . he hath chosen us to the praise of the glory of his grace , v. . in christ we have obtained an inheritance . ● . that we should be to the praise of his glory . rom. . . all things are to him , to his glory . isa. . . this people have i formed for my self , they shall shew forth my praise . all these are to be understood not of the essentiall glory of god , but of the declarative glory of god , that shines ad extra . and this glory is not essentiall to god as so declared , for he was infinitly glorious from eternity , and should eternally be essentially glorious , though neither world , nor man , nor angel , had been created . and the meaning of that , isai. . . is mistaken , the length of the heaven , toto coelo . it is not this , as i love my self , so by necessity of nature i will , and desire that my glory due to me , as god , be not given to idol gods , and creatures . . what by necessitie of nature god wills , that certainly , and by necessitie of nature is and existeth , as he loveth himself , and his son by necessitie of nature , and begets his son by necessitie of nature , so also by necessitie of nature god is loved , and the son of god is loved , and the son is by necessitie of nature , begotten of the father . but it is most untrue , that by necessitie of nature , the glory of god is not transferred to idol gods and creatures ; the scriptures cry the contrare . when ever idolatrie is committed , isa. . and . isa. . rom. . acts . his glory declarative is given , most sinfully to another against his approving will. . what ever sin god forbids , he forbids the existence of it , by his approving will , not by necessitie of nature , for if god essentially and by nature willed that sin and idolatrie should never be , he would efficaciouslie hinder it ; but what god wills by his commanding will , we see he does not efficaciouslie hinder the existence thereof : for then sin and idolatrie should not be at all , nor have any existence , which is contrare to scripture and experience ; and surely , if god love his declarative glory essentially as himself , he must essentially no lesse love to keep this glory , when angels and men do obey him , and to hinder the taking away of this glory by sin , then to revenge the taking away of this glory by punishment , for every sin against a positive law , to eat of the tree of knowledge , or for the jews to eat swines flesh , before christ abolished such lawes , as well as sins against the law of nature , are contrare to the glory of god , and so contrare to that essentiall love that god hath to his glory , and to the glory of the lord , the law-giver himself , ergo , by necessitie of nature , because he cannot but love himself . he should preserve his legislative glory , ( it is as properly and essentiallie the glory of god , which he requires of us , in doing his will , as the glory of suffering punishment for sin committed , is his glory ) therefore , by necessitie of nature , because god cannot but love himself , he should essentially hinder sin : and if god absolve the guiltie , where is the glory of his justice ? true , it should be lost , so when god suffers the angels to fall , and adam to sin , where is the glory of his legislative majesty ? it is lost so far . god is oblidged to defend the glory of his justice : say and prove that he is oblidged by necessitie of nature to defend the glory of his justice , more then by the same necessitie he must defend his legislative glory . . god must defend all his glory with the same necessitie , except the scripture make some exception of some glory which he must preserve , as dearer to him then some other glory , which is unwarrantable to say , and if god must , by necessitie of nature , and as god , because naturally he loves himself and his own glory , defend his own glory , then , by necessitie of nature he must defend the glory of all his attributes , of holinesse , graciousnesse , greatn●sse , omnipotencie , eternitie , infinite knowledge , &c. that the glory of not one of these be taken from him by sin : and because the lord maketh , and worketh all , that he doth without himself , in the creature , for his own glory . prov. . . rev. . . rom. . . in all that he doth , he must by necessitie of nature love his own glory , quoniam seipsum non potest non amare , because he loves himself . ergo , by this ground the lord doth nothing freely without himself , and so the lord makes not the rain to fall , the tree to bud , the sea to ebbe , the wind to blow , the fowls to flee , the fishes to swim , for the declaration of the glory of his goodnesse , or his power , or his mercy , his holinesse , with any freedome , but all these he must do for glory to himself by necessitie of nature , which glory he loves as himself , for his glory in all he doth without , he loveth by necessitie of nature , as he loves himself saith the author . and therefore as he cannot preserve the glory of his justice , but by punishing sin , and that by necessitie of nature , so he cannot preserve the glory of the rest of all his attributes ( which glory also he loves as himself ) but by doing all without himself in like maner by necessitie of nature , which utterly destroyes the libertie and freedome of god in all his works of providence and creation , and so god shall be a naturall agent in all his works without himself , not a free agent in creating and redeeming . . the scripture sayes , he works all things according to the counsell of his will , for his glory , and therefore he intends not his own declarative glory as he loves himself : for by necessitie of nature he loves himself , and cannot but love himself . but he might , if so it had pleased him , never have intended to shew forth his own glory , and does not show it forth by necessitie of nature as he loves himself . yea he might never have created the world , never have acted without himself : for he was sufficient within himself and stood in need of no declarative glory : gen. . . acts . . . yea if by necessitie of justice , god cannot but punish sin , especially this justice shall cary him to follow the law of works without any gospel moderation , which is that the same person that sins , and the same soul , ezek. . and no other , should die for sin : for all these . thou shalt destroy all the workers of iniquitie . thou art of purer eyes then that thou can behold iniquitie , and the like , are expressions of a pure legall proceeding in the lord , against such as are out of christ , under the law , not under the gospel , to wit , the workers of iniquity whom the lord in justice shall punish in their person , not in their surety . and if there be such a connexion objective ex naturâ rei , between sin and punishment , it must be between punishment and the very person and none other , but the same that sinned : for among men this is justice . noxa sequitur caput , so that by necessitie of nature , god shall not be god , nor essentially just , if he punish not eternally adam and all mankinde in their own persons , and so by necessitie of justice , he cannot punish christ ; and it cannot be denyed but there is a dispensation of free grace , and that it is no act of justice but of grace , that god make christ sin , i. e. a sacrifice for sin for us , cor. . . and that the lord laid upon him the iniquities of us all , isa. . . and made him our surety . nor let any man object , how could god make christ a propitiation for sin to declare his righteousnesse ? or how could such justice , by that action be debarred ? since justice did not exact such an action : if without violation of justice it might have been omitted , if god should have been infinitely just from eternitie , if he had done no such thing ? shall a prince get himself glory in the name of justice , by doing that which , by his absolute soveraignety , he may leave undone without hurt of justice . it is answered , this is to measure god by mortall men : shall an earthly father freely for no reall good to himself beget hundreds of children , when he needs not , and yet he foresees the largest number of them shall perish eternally , and the eldest must die and be made a curse , to save the rest . the lord punished christ for us to declare the glory of his justice in punishing sin in his own son , who was the sinner by imputation , for out of the depth of infinite wisedome , the lord freely imposes a law upon his creatures : he might have imposed no such law under such a punishment . by no necessity of nature did the lord threaten death , for the eating the fruit of that tree , prove , that god should not have been god , except he had threatned death for the eating of that fruit , and except he had punished that eating with death , either to be inflicted upon the eater or his surety . quid haeres ? prove that by the word of god , it is sin to eat , when god forbids ; but the lords soul hates sin . true , but does the lords soul hate sin naturally , as he loves himself and by necessity of his essentiall justice as contradistinguished from his immutabilitie , and his truth and faithfulnesse , according to which attributes , he decreed and said , that the soul that sins shall die , and ( he that eats shall die ) and he cannot change , nor alter , what he hath decreed , and cannot but be true in his threatnings . but the question is , whether ( laying aside the respect of gods unchangeablenesse and truth ) there be such a connexion internall , between eating and dying , or between eating forbidden of god , and punishment , as god cannot be equally and essentially just , nor can he be god , except he punish forbidden eating ; for sure eating of that fruit , is not of its nature , sin , but it is sin , from the only forbidding will of god , for the lord had been no lesse essentially just , had he commanded adam to eat of the tree of knowledge . ergo , it is punished from the forbidding will of god , for say that to be punishable or to be punished be essentiall to sin , if eating of such fruit be sin from the forbidding will of god , the essence thereof must be from the same forbidding will , then must it follow that god hates not all sin , by necessity of nature ; and that he hates such eating only conditionally , if he forbid it ; but 〈◊〉 from his meer free will , did forbid it . so the question shall not be , whether god in justice , punished christ , and made him a propitiation to declare his justice , but what the relative justice ad extra is , by which god punisheth sin , and whether god should leave off to be god ( hallowed be his high name ) if he should not make first penall laws to threaten all sin with punishment . . whether he should not be god , if he should not punish all sin , even the eating of the forbidden tree . . what can be said that is more weak and watrie , to enervat the glory of free grace , then to confound the glory of gods justice in giving christ to die for sinners , and this glory as manifested and declared : for sure the manifestation of that glory is a work of free grace , and most free , if god do any thing freely , he must freely , and by no necessity of justice , mercy , omnipotency , patience , grace , &c. manifest the glory of all these to men and angels , and these attributes and the internall splendor , beauty , or ( to speak so ) the fundamentall glory of all the attributes of god is essentiall to god , and his very nature . and they deny the lord , who teach that any attributes or such glory are in god freely or contingently ( if i durst so speak ) for then might we say , these may go and come , ebbe and flow in the lord , and he should be god , though mercy , omnipotency , gloriousnesse , graciousnesse , were now and then wanting in him , as he punishes not alway● , and yet he is eternally just , he saves not alwayes , and yet he is eternally mighty to save , and abundant in compassions . but as to the manifestation of power , mercy , justice , that is freely in god : he sent his son , and gave his son to death for us , out of love , iohn . . but it is against common sense , to infer , ergo , god sent his son , by necessity of love , and mercy , and free grace . so that he should not have been infinitly loving , mercifull , gracious , if he had never sent him . and it is as poor logick to say , because of grace and free-love he sent his son , and so might not have sent him , as to say he loved where there was no need , & it is in vain to shew the glory of justice ( saith the author ) when god can take away sin , out of free-pleasure , and why should he expose his son to shame , death , and a curse , whereas he might have taken away sin freely , because it is his pleasure ? this is the very thing that socinians say , there is no need of blood , and satisfaction by blood , if god out of his absolute soveraignty can take sin away without blood , and so there was no need of reall satisfaction ; this is against the holy ghost , and we may hear it . all the scriptures cryes that out of free grace the lord sent his son , and delivered him to death ; by the grace of god he tasted death for every man , heb. . . shall we infer there was then no necessity that he should die ? it is safest to say the only wise god decreed that sin should be . . that the glory of his justice should appear in taking away sin , not in our way , but in the way of god , to wit , in a way of justice , of mercy , of free grace , in incomparable love , of mighty power ; and in all these so acts the lord as he should not leave off to be the lord , but acts most freely , though he had not taken that course . but far be it from the godly not to adore him in this , as the admirable way beyond the thoughts of men and angels . it were safest to draw holy practises by way of use from this . in all pactions between the lord and man , even in a law-conant there is some out-breakings of grace . it s true , there was no gospel-grace , that is a fruit of christs merite in this covenant . but yet if grace be taken for undeserved goodnesse : there are these respects of grace . . that god might have given to adam something inferiour to the glorious image of god , that consists in true righteousnesse , knowledge of god , and holinesse , gen . . eph. . . col. . . it was a rich enough stock , this holy image to be so badly guided . and who looks spiritually to their receipts ? it s either too much of grace and holinesse that another hath , and too little that i have , so arises virtuall sighing and grudging at the dispensation . or . a swelling that it is so much , as if it were not receiving . i am holier then thou , isa. . . a miskenning of him that makes me to differ , cor. . . a blecking of others , luk. . . a secret quarrelling at god as too strick and hard in his reckoning , mat. . . and what pride is this , because i am a meer patient under gifted holinesse , to usurpe it as mine own ? as if a horse should kick and fling , because he wears a borrowed sadle of silk for a day . . being and dominion over the creatures is of undeserved goodnesse . who looks to a borrowed body and a borrowed soul , yea and to self , and to that which is called i , as to a thing that is freely gifted ? so that though thou be in an high opinion of self , self is self , and what it is , from god. and when thou rides , whence is it that i am the rider , and the wearied horse the carrier , but from god ? . the covenant of works it self , that god out of soveraignty does not command , is undeserved condescending ; that god bargains for hire , do this and live , whereas he may bide a soveraign law-giver and charge and command us , is overcoming goodnesse . law is honeyed with love , and hire ; it is mercy that for our penny of obedience , so rich a wadge as communion with god is given . . the influences to acts of obedience , come under a twofold consideration . . as congruous and suitable concurrences of god to adams acts of obedience : and so they were free gifts to adam not promised , as we shall hear in the new covenant . . as such influences by which the standing elect angels ( who were under this covenant as well as adam ) were differenced from the angels that fell , and were confirmed that they should not fall , in this latter respect . absolute soveraignty shines in adams fall , so if a sparrow cannot stir its wing without god , mat. . . nor a hair fall from our head , ver . . far lesse could adam fall , and all his , without a singular providence ; and farre lesse could adam go on and act without influences from god. and if strong adam and upright , created in holinesse , could not then stand his alone ; shall our clay legs now under the fall bear us up ? what godly trembling is required in us ? . the gift of prophesie , gen. . . seems to be freely given , besides the image of god , and adams knowledge , gen. . . of every living creature , according to their nature may be proven , but it appears to be naturall , and he is a lamentable example to us of abusing the image of god , and good gifts ; but no habite without the continued actings of god can keep us in a course of obedience : there is no ground to make habits of grace our confidence . . there can be no giving and taking between the creature and the creator . elihu pleads well for him , job . . if thou be righteous what gives thou to him ? or what receiveth he of thy hand , v. . thy wickednesse may hurt a man , as thou art , and thy righteousnesse may profite the son of man. job . . can a man be profitable unto god , as he that is wise may be profitable to himself ? is it pleasure to the almighty that thou art righteous ? or is it a gain to him that thou makest thy wayes perfect ? so eliphaz . and david , psal. . . my goodnesse extendeth not to thee . acts . . neither is the lord worshipped with mens hands , nor with their spirits : as if he needed any thing , seeing he giveth to all life & breath and all things . what then is the glory of the creatures obedience to him ? it is some shining of the excellency of god upon men and angels , from the works of god , and our obedience to him . but suppose there were no creature to pay the rent of this glory to him , is the lord a loser therefore ? hath he need of our songs of glory ? or that creatures should be heraulds of his praise ? or needs he the workmanship or structure of heaven , sun and moon to be a printed book to spell and sound his glory ? if he need not the book ( as he needeth nothing created . who sayeth i am the lord al-sufficient ) he needs not one letter , nor any sense of the contents of the chapters of that book . there is a secret carnall notion of god in us , when we act and suffer for god , that brings a false peace , and some calmes of mind , we have pleased him once , and beside that peace , a scumme and a froath smoakes up unsensible in the heart , we are profitable to god , it would be the worse with him , if he wanted our prayers and service : but had the lord any missing of heaven and of angels and men , in these infinite and innumerable ages of duration , that went before any created being ? when he was upon these infinite and self-delighting thoughts , solacing himself in that infinite substantial fairenesse and love his son christ , prov. . . . ( . ) you can give nothing to god creator of all , but it must be either an uncreated god-head , but he who perfectly possesseth himself , will not thank you for that , or your gift most be a created thing : but how wide is his universall dominion ? can you give to one that , of which he was absolute lord before ? all the roses are his , all the vineyards , all the mountains , he is the owner of the south and the north , of the east and the west , and infinite millions of possible worlds , beyond what angels and all angels can number , for eternitie of ages , are in the bosome of his vaste omnipotencie ; he can create them if hee will. and what ye give to another , it was out of his dominion , but all things are in his dominion , for who spoiled him of what he had ? david blessed the lord , when the people gave for the temple , excusing himself and the people , that they took on them to give to the great lord-giver : chro. . . thine , o lord , is the greatnesse , and the power and the glorie , and the victorie , and the majestie , for all that is in the heaven and in the earth is thine , thine is the kingdome , o lord , and thou art exalted as head above all . vers . . both riches and honour come of thee , and thou reignest , and in thy hand it is to make great , and to give strength unto all . . but who am i , and what is my people , that we should be able , so willingly , to offer after this sort ? for all things come of thee , and of thine own have we given thee . hence , none can give to gd. . because he is jehovah the eternall god , then he gives all and nothing can be given to him . . because of the greatnesse and infinitenesse of god. giving is an adding to him , to whom we give . but nothing can be added to him , for thine is the greatnesse , the power , and the majestie . . nothing can be given to him who is universall and full lord and possessour of heaven and earth , and all things therein , for all that is in the heaven &c ▪ are thine . . nothing can be given to him , who is so lord , that he is exalted as head , prince and king , above all created kings , and their dominions over their own . . but all the goods of the subjects are the princes , or the commonwealths . the jurists distinguish as the schoolman theod. smising , tom. . de deo , tractat . . disp . . q. . fig. . a two-fold jus , jus altum & jus bassum : the prince and commonwealth , have a sort of eminent right to the goods of the subjects , to dispose of them for the publick good , as they may demolish a castle belonging to a private man in the frontiers of the enemies land , because it hurts the country , and may be better made use of by enemies against them for the countrey ; and they may compell him to sell it , but this hinders not , but every subject hath a dominion and right to his own goods , to use them at his pleasure , which the prince cannot do . ahab the king hath no right nor dominion over the vineyard of naboth to compell him to sell it or give it against his will to his prince ; for the earthly prince , nay the man himself , the just proprietor before men cannot bear that , so as it may be said of god , vers . ▪ both riches and honour come of thee , and thou reignest over all : for god created the being of gold and of every thing , that we can give to god , which no earthly prince can do . . nothing can be given to him , in whose hand is power and might , and to make great and to give strength : for . riches and things we give are of him . . power , might and strength to give , either physicall , to bear a burden to his house : or , morall , a willing mind and heart to give is in his hand : or , . a mixt power , the being of the act of giving is his . v. . of thine own we give thee . can we give to any that which is his own already ? can ye give to a crowned king over such a kingdome his own crown ? can ye give to the righteous owner of his own lands , his own garden , and his own vineyard , in gift ? but every being created is the lords . . saith david , v. . we are strangers before thee , and sojourners as all our fathers were : and that saith , the lord is the only heritor , and we but tennents at will , and strangers both fathers and sons , though for five hundreth or a thousand years fathers and sons have lineally and in heritage before men possessed such lands : yet before thee ( saith he ) we and our fathers have but tennent-right , and are strangers from thee . and what can a meer stranger to life and being give to the just heritor and lord of life and being ? . and our dayes ( saith david ) on the earth are as a shadow , and there is none abiding life , and being is a shadow of being , and god is the only first excellent being : and suppose we should give life and being to and for him , it is but a borrowed shadow that we give him ; and we are not lords of our own being , we have not absolute right over our selves to give our selves to him . if do●g will not give himself to god , and act for god , psal. . . god shall take thee away and pluck thee out of thy dwelling place , and root thee out of the land of the living . job . . the east wind of god carrieth him away , and as a storm hurleth him out of his place . ye shall bestow life and being worse then upon god. god shall make morter of thee , o fool ! who makes a god of borrowed i , great i and poor nothing-self : nay if there be a pronoun in thee o let it be this : oh if my separation from christ and the blotting ●f my name out of the book of life , and my heaven might be a foot●tool to heighten the glory , the high glory of the lord in the salva●ion of many . . this pronoun self and mine is a proud usurper against god. was he not an atheist or a churle , and his name folly , who said , sam. . . and breathed out so many my's ? shall i take my bread and my waters , and my flesh which i killed for my hearers , and give it to men whom i know not whence they be ? and he was as madde a fool who thus speaks , isa. . . by the strength of my hand have i done it , and by my wisdom , for i am ●rudent : & i removed the bounds of the people — . and my hand hath found as a nest the riches of the people , and as one gathereth ●ggs that are left , so have i gathered all the earth , and there was ●one that moved the wing , or opened the mouth , or peeped . this 〈◊〉 the fool-axe boasting against him that heweth with it . and ano●her fool said : make an agreement with me by a present , and come out to me , isa. . . and this mad-nothing is above god , chap. . . let not thy god in whom thou trustest deceive thee . the tyrant of egypt , the great dragon that lyeth in the midst of the river said , my river is mine own , and i have made it for my self , ezek. . . god made the sea and all the rivers . there be three pronouns in the mouth of another proud monarch , dan. . . and the king spake and said , is not this great babylon that i have built for the house of the kingdom , by the might of my power and the honour of my majesty ? so soon as there falls from the great lord of being a chip or shadow of created being , especially where being is rationall and under a law , there follows and results ( the lord withdrawing ) a proud supposed i and a vain conceit of self , and a dream of god-head comes in with borrowed being ; and therefore created sinlesse self is to be denyed . adam denyed not himself and thought in his sick imagination he should be like god knowing good and evill , gen. . christ the more excellent adam pleased not that noble self , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he denyed himself as man , as a gracious meer man , to be god or more then a man. and this self-deniall is in elect angels , who blush and are sinlesly ash●med of self , and cover their faces with wings before shining infinitnesse of glory , and proclaim him thrice holy , holy , holy , isa. . , . and who knowes not we owne grace as our own ? my prayers , my faith , my holiness , my tears , as if grace had a relish from self , not from god : but paul , cor. . . not i , but the grace of god ( not my grace in me ) that was with me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . but is there no paction between god and the creature ? surely we must say that the covenant between god and adam is of another nature , yea and promises also , then these that are between man and man ; for there is proper giving and taking betwixt the creature . . the proper covenants between man and man require that both parties be free and independent one of another , there may interveen a jus , a right and a debt upon the promissor to him to whom the promise is made . omne promissum ex ore fideli cadit in debitum . jurists say there is no proper binding covenants between the father and the son , the lord and the servant ; for the son and the servant are not lords of themselves nor sui juris . the father by no paction can remove the foundation of the debt of nature that the son oweth to the father : for impossible it is , but if such a man be son to such a man , but he owe to his father as to an instrument , quod sit & vivat , being and living , and the son can not satisfie by paying the father for that summe , and the father can not cancell the band nor give him an acquittance . far lesse can any recompence the lord for life and being . the fallen angels and damned in hell and all wicked men are in the lords compt-book everlasting debters to him for being . but god who is more then a father ( to whom men are but painted fathers ) may thus farre loose the bond , as he may command the son to sacrifice the father , as well as once he commanded the father abraham to offer up his son to god. but god cannot resigne his right that he hath over the creature to a creature , because he cannot leave off to be creator , and so cannot lay aside or make over creator-right , jus creatoris , to any . . say that a creature had a jus or right over the creator , it is either an uncreated right or a created right , so to pursue god by law , as to cause him do him justice ; it cannot be an uncreated right ; for that were near to blasphemie : for no created head can bear the royall crown of the king of ages . if it be a created right , this created right must be under the dominion of him who is universall lord of all : then may the lord make use of it at his pleasure ; then may not the man make use of it at his pleasure : for an absolute dominion of one and the same thing cannot be in the hands of two absolute lords , who may have contradictory desires concerning the same thing : such as the holy lord and sinfull men often are . let us correct the bold pleadings and the daring charges that our vain hearts put upon the lord : why dost thou strive against him ( saith elihu , job . . ) for he gives not account of any of his matters ? men dare say , when they are under the vengeance of ordinary sufferings , the wayes of the lord are not equal , ezek. . . if our transgressions and our sins be upon us , and we pine away in them , how shall we then live ? but upon whom should sins and transgressions and the punishment thereof be , if not upon the carcases of the authors ? will ye raise letters to summond him ? where is the judge ? where is the tribunall ? but he promised so and so ; but this is not the question of strict justice : that saith something against the veracity and faithfulnesse of god , but nothing against the justice . but neither doth a promise as a promise raise a plea of unjustice against the holy and glorious lord , suppose he should not fulfill his promise . for . a paction by promise creats no equality of justice between thing and thing , between wage and work : otherwise he that is called to the vineyard , and labours from the third hour , hath a just plea : for he should have more wages then a penny , which he gets who labours but one hour . but the lord makes not the equality or proportion between much labouring for many hours , and the quantity and degree of the wage his r●le . but the lord pleads the free covenant for his standing rule . mat. . . friend , i do thee no worng : didst thou not agree with me for a penny ? and vers . . is it not lawfull for me to do what i will with mine own ? hence read our sickly queroulus nature . . naturally we argue from much working , and would conclude god , much running , long swea●ing , and pains in keeping the covenant of works should binde god , except he be unjust , to give me as many ounces and pound weights of glory everlasting , as i have fasted moments , and told over prayers upon beads , and uttered sighs : wherefore have we fasted and thou sees● not ? we work and keep the covenant of works , but god payes us not our wage . though it be a doubt to me , if the covenant of works had stooden , and adam and all his had fulfilled it perfectly ; if the lord should weigh in an even ballance , by ounce weights , our poor labour , and great reward of glory , for had he entered such a market , the losse had been ours ; we could not have obtained life eternall that way , for our stock of time-working should have dryed up . the vertue of justice stands in the equality of that which is given and received . now there is a two-fold equality , one rei ad rem between thing and thing , ane arithmetick justice , so many ounces of naturall actings , and the same number of ounces of grace and glory : this commutative justice is not in god , as the soundest and learned'st school men teach . there is another justice of proportion duarum rerum ad duas alias res , of two things proportionally answering to two things , distributive justice is this , and it keeps a geometricall proportion , augustine with scripture saith , god is become our debter not by receiving any thing from us , but by promising what he pleaseth . . it followes from the parable , that gods bargaining with us depends not upon the equality between thing and thing , the work and the wage ; but upon his own free pleasure of disposing of his own : and it is the froathinesse of our nature to judge the penny of glory , that we get by labouring to be our own , whereas after the promise , and after we have fulfilled the condition , it is not ours , but gods , and he calls it his own , and it is to be disposed on by the lords free-grace . friend , may not i do with mine own , what i please ? mat. . . . no promise as a promise can give us a proper right , by way of strict justice , to plead with god. . a promise of grace is a free promise , and no man can say , because god promises the new heart to most undeserving men , that are of a stony heart , and doe profane his holy name , amongst the gentiles , that therefore it is just by condignitie of the thing , that a new heart should be given to them , that are foolish , disobedient , and serving diverse lusts . the farrest that hard faced jesuits go in this , is to tell us of the poor penny of the merit of congruity , for the right weight of the summe and thousands of saving grace which papists have refused as ashamed thereof . . if a promise as a promise should make an equalitie between one thing and another , and so lay a band of strict commutative justice upon god , then should every promise do the like , quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that cannot be said : for then if god should promise glory of ten thousand millions of degrees above the glory that angels and men now injoy , for speaking one good word , that should be a free promise , but that promise should not make an equality between so hudge and rich a reward of glory , and so hungry and poor a work as the speaking of a good word , so as god should fail of justice , if he should deny a reward so great , for so small a work : for the denying thereof should be against the veracitie and faithfulnesse of god , if he should not fulfill his promise , but he should not fail against strict justice either in not rewarding the work with a condigne reward , or in not giving to the man that spake the good word his own . for there is no just equality between work and wage here . nor can ever so feckless a work , or all the works of men and angels , make the glory of life everlasting our own . for glory remains ever the proper gift of god , and under his dominion . . a promise is , by order of time or nature , latter and posterior to the good thing promised , as words of truth are latter to things , and things have the same valor and worth , before and after the promise , yea if one promise to give for a plot of ground , a summe of money of value , five hundred times above the worth of that plot of ground , that promise can not make the unequall and unjust price to be a just and equall price . even so the promise of god to give eternall life to the obedience of adam can make no equality of strict justice between the reward and the wage ; for the reward promised for the wages is equall and just before the promise , and ex naturâ rei ; and so must lay bands on the lord , so as he cannot do contrair unto it , which is against all reason . and who gave first to the lord , and it shall be recompensed to him , and he that gave first to him , man or angel , must give his own ( or then it is no giving ) which he received not from god , either created being , or gift , or work ( for any uncreated gift none can give to him ) as is said . . what is given is amongst the all things that are of him , as the efficient , and to him , as the last end , and through him , as the conserver of all , and so can be no gift to him , rom . . and what god of free goodnesse , decrees to do , that he may decree not to do ; and things falling under his decree , are not necessary , he cannot decree that man should be a reasonable creature ▪ for it involves a contradiction to be a man , and not to be a reasonable creature . but no shadow of contradiction there is for the lord to forbid to eat ; and to forbid to eat under a punishment : and the not created world ( it being from eternity nothing and a non ens ) could not have any jus or right to plead that god would stand to what he decreed , and give being and create a world , for if the lord should not give being to it , and create what he had decreed from eternity to create , he should fail against his own unchangeable nature , but should do no unjustice to an uncreated world , except we say god should be unjust , if he had not created the world ▪ for being of justice is due to the world , and god refuses to pay the debt of being to the uncreated world , which is non-sense . and upon the same ground , if he should annihilat the world or take away life from living things , he should be unjust ; it is safer therefore to say that god oweth the creature nothing , but we are his debtors , for service and praises , while we have any being . . use. if god , of his free will , so placed adam to reward his obedience : we think hard to serve god for wages , and to be placed in a condition of obedience . evah , and we with her , sucking the same milk , thirst after such lawlesse independency to be from ( gen. . , . ) under god ; whereas adam and angel-courtiers that have wings to obey , and the noble and high heir who learned obedience through the things he suffered were in this condition , and christ a king in the shape of a servant was obedient to death , to the death of the crosse , phil. . hence , to weary of submitting to god , speaks much unnaturall pride , yea will not be under god. . there is little of christ in such , for it was life to christ and meat and drink , psal. . . heb. . . john . . act. . . to obey , and it is the angels life , jsa . . , . psal. . . rev. . . and they are neer him , who both at once serve and raigne , rev , . , . much delight to obey , speak much of god in the heart . tyre not of your master ; examine more , untowardnesse to pray , to confer , to give , &c. if it be not a cause of deadness and be not a way of backsliding . . use. if creatures keep their covenant-naturall with god , shal not the oxe , the cran , isa. . . jer. . . the asse , pet. . . who never had a design of rebellion , depon against us in judgement ? ah! what an unnaturall policie , the first evill wit of him that sinned from the beginning , john . . and whom we follow at the heels , it is to please our own wit , in covenant breaking . such as are sick of love for their own wylie time-serving custome ; if all naturall men in their death bed damne not this folly , aske them and they shall speak . . use. if god covenant with us for hyre , when his absolutenesse may bear him to command , how sinfully soft are our spirits , and weak is reason , that is broken with a straw , when an apple conquers evahs eye and heart ? talents of silver , and a wedge of gold achan , and gehazi ; a drink of water , if not at hand , in time of thirst , make the people murmure against god ; the more sanctified , defecat and spirituall reason be , the farther it is above that which crusheth balaam and judas ; the first heavens motion , the primum mobile , which draws all the rest , must be the most excellent , and the moving power must be most spirituall ; it s neither heavinesse which is in stones or clay , nor lightnesse in the aire and fire , but a more heavenly force , which throwes about that body , so the motions of sanctified reason which is sweyed and driven by no argument , but from eternity , communion with god , a kingdom above time , must be most spirituall . the dogge is moved with a bone , the oxe with hay . . if no law and poor obedience of ours can buy a communion with god , let us examine the peace that flowes from obedience ; it s purer and more solid peace , that flowes from justification , and more immediatly removes the warre between god and us , rom. . . and comes by a purer and nearer emanation from god and from the ransome of redemption that is in christ , then that which flowes from created acts of inherent holinesse . ( . ) our first adams element is justification by works , in which we love to live and die . the law is an home-born idol in us : our apprehensions of our own actings are lively and vigorous , the . acts . . saul , acts . . and the jayler , acts . . aske what we shall doe ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but it is not the law word of working , rom. . , , , . rom. . ▪ . it s much to be dead to the law , and to law-righteousnesse : gal. . , . i live not , but christ lives in me . christ ( . ) is a stranger to us , and comes from without , gifted righteousnesse comes from heaven . grace only makes us willing debters to grace . the pride of self , will neither begge nor borrow from , nor be debter to a crucified saviour , when it despiseth him untill the roof of the house fall . . seldome do these two concurre , deadnesse to works of grace , and lively activity in the doing of them . paul attained to both ( but every man is not paul ) cor. . , . i laboured more abundantly then they all . but fearing and trembling at at that ( i ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he strikes sail to christ , yet not i , but the grace of god in me . this pride paul notes in the jewes , they stouped not , nor bowed ( as inferiours to their master , king , or lord , or father and husband , so the word ) to the righteousness of god. when ( i ) ( self ) or nature meets with working , yea with grace often , there followes some loftinesse , except it be humbled and mortified ( i ) which can weep and say . lord what am i ? chap. viii . what place death hath in the covenant . . what such as cain and judas are to do in their desperate state . . and why the lord is no where called the god of adam . q. what room hath death in the covenant ? a. death hath room in the broken covenant of works , as the pursevant and sergeant of revenging justice . hence deaths reign , [ i must die whether i will or not ] unwillingnesse to die and bondage through fear of death is the law-sting in death , from which christ hath delivered us , heb. . . original sin and death came and entred the world by the covenant of works . the covenant of grace made not death , but found it in the world , christ made of an old enemy death a new servant : it s now the kings ferry-boat to carry the children over the water . it s a sutable condition to a spirituall state to die being sent for , not legally summon'd , and to die , because i desire to be dissolved , ph. . . not because i must . and better it is to summon our selves then to be summoned . though we love heaven too much as a place of pleasure , rather then a place of holinesse , yet most men would wish a better causey to it then to sleep through th● cold grave or a dark hole in the earth . q. what room hath life in the covenant ? ans. the administration of the law-covenant is first habituall holinesse of works , and then a crown . the administration of grace is first faith and a title to christ our life and hope of glory , and then habituall holinesse , begun here and perfected hereafter . the gospel-life is both a reward and a duty of praising and loving eternally in place of all the ten commands , yea of law and gospel . the law-life ( for ought that is revealed ) is a reward to be purchased by our legall obedience . q. if adam in the intervall betwixt his fall and the publishing of the blessed seed , was not to despaire , but to rely upon god as mighty to save ; what should such as judas or cain do ? a. the conscience of cain and of despairers , being no authentick bible nor judge , which can carry the controversie between them and god , so long as they are in the way , or are viators , the gospel treaty betwixt them and christ yet standing and not broken off upon the part of christ , they are to cherrish and hold up the treaty , and ( as it were ) to force speech out of christ , and to pursue the news of an offered salvation . . there is no spirit of god that suggests to them despaire , and bids them write themselves in the black roll of reprobates , for though they beleeve hell , as the devils haply beleeve there is a god , yet they blow the coals of that hellish furnace , and kindle a fire before night . . they being under the law of nature , are to rely on infinite mercy able to save . their witty darknesse of unbeleef saith they beleeve , but they hate mercy in the generall toward others , as to themselves . . for a doubting child of god , because the light of evidence ( which to them , in that case is dimme ) comes nearer to the naturall light of reason , then to spirituall light , therefore faith must be set on work to act as faith , and faith acts most strongly when reason is weakest . naturall causes work more strongly under opposition , the fire burns most vehemently in winter frost , and the internall heat of the body is most mighty for concoction , when the coldness of the air is most piercing without , faith sees god most piercingly at midnight in job , when rottennesse and deadness speaks the contrair , job . i know surely ( so the word , exod. . . psal. . . that my redeemer lives . isa. . . he that walks in darknesse , and hath no light ( of evidence ) let him trust on the name of the lord , and let him stay himself upon his god , rom. . , . ( . ) there is a peece of unseen wilfulnesse in unbeleef , and two refusalls in it , as we see in thomas , joh. . . as there is a masse of sanctified will required in sincere faith , rom. . , . mark. . . and so resistance must be made to that blind impulsion of will in unbeleef , by which we please our selves in doubling our doubting . ( . ) should the commanding of killing the son , gen. . . seem to contradict the whole gospel of the promised seed , gen. . . yet knowing both to come from god , abraham did well to leave the supposed contradiction to be solved by god , and beleeve both as we are to beleeve food , in no food , and in famine . q. where was there a word that god was adams god ? ans. not directly . for . that covenant was like letters of the king raised to such a day , and the date being expired , the letters cease to be in force . . adam was to winne and purchase ( as it were ) god to be his god , by consumate obedience . god never said that he would be adams god by giving him influences to obey , and to obey to the end , all influences granted to adam , to will and to do , were granted to him . . by god creator , not by the grace of a redeemer , as in the covenant of grace , to walk , ezek. . . to love , deut. . . to persevere , jer. . , . . these influences were free gifts , but not promised . . they seem to be ordinis naturalis , naturall , though they did bow and previously inclince the will , but not so in the new testament , for the whole covenant is called by the promise of the giving of a new heart , heb. . . isa. . . . jer. . , , . ezek. . , . hos. . , . and therefore better it is that god be lord of my heart , and it be his , then that i be lord of it , and my heart be mine own heart , the lesse of our heart be upon our heart , the more upon god , the better . ah! we cannot skill to guide a heart . . the threatning of death to adam , if he should sin , gen. . . may infer a covenant of life , and that god should be adams god , if he should obey . chap. ix . what life is promised in the covenant of works . . whether all we , especially the reprobate , by the fall , lost all right to the creatures . . how the lord is our god. q. what is meaned by life promised in the covenant of works ! a. . not a life in christ and the fruit of the merit of blood , as our life is in the new covenant , joh. . . joh. . . for adam was not mediator of reconciliation here , he was a sort of publick law-head in whom he was to stand or fall , if any please to call him so a mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is a law-life happily a communion in glory . . but the life he lived , and the creatures for his service seems not to belong to this life , for the creatures were given to adam , he not working for them . yet i should not oppose , if any say that earthly blessings were given to adam , as a reward of an actuall obedience , as they are given to such as keep the law , deut. . but sure our gain in christ of such a life , bought by so noble a ransome as the blood of god-man , is not little . it s rawnesse and greennesse of wit , to value it so low as we do . children see not what a hireing and taking apple heaven is . q. whether or no did adam and all the reprobats in his loyns , by sin , losse right to the creatures ? a. there is a three-fold right . . naturall . . providentiall . . spirituall . a naturall right may be conceived two wayes . . absolutely , so creature , and man not created , can have no jus or claime to being or life , the creators free gift is our best charter to life and being . . this right may be conceived , conditionally , as if god create the sun , a power to give light is congruous , and debita naturae solis suteable to the nature of the sun , nor can the creature plead for this , as debt : but if the lord give being , to injoy this being can not be sin , because there is no law and command to nothing to receive or not to receive being and life from the creator : and where there is no law , there is no transgression . and therefore to have being and life cannot be in it self a sin . . providentiall right is but a continuating of life and being , untill the same power that gave it , shall remove it , by way of punishment ; for god as creator , of his soveraignty , gives being and life , and the comfortable use of the creatures ; but as a judge ordinarily for sin he removes it , though he , i deny not , out of his soveraignty , may , and possibly doth , annihilate the meat that the angels in assumed bodies , and which the man christ , after the resurrection , did eat . . the spirituall right is that new supernaturall title , which the elect beleevers have , in order to a supernaturall end , and all these being made theirs , to promove their salvation , cor. . . all things are yours . rev. . . he that overcometh shall inherit all things , by covenant-right , so : he adds , and i will be his god , and he shall be my son , psal. . a drink of cold water , by this charter , is better then a kings crown , and hath refreshed some more then all the choise wine the earth yeelds . the love of the giver is better then wine , cant. . . and here the charter is , by many thousands , more precious then the land. for nature common to all is over-gilded with free-grace . and the naturall life and being , and the materiall heavens we shall injoy , are blessed in another manner to the glorified , then these they now injoy , cor. . , , , , &c. pet. . . rev. . . isa. . . and they shall be above the heavens that are , when the mysticall body shall be perfected , yea , and the dust into which the bodies of the saints are resolved , keeps a spirituall covenant relation to god in christ : as exod. . . mat. . . joh. . . rom. . , , . for no joint or part of the body , but it must share of covenant glory . we look little to any thing but to have and injoy the dead lump and body of gold , dead lands without christ. see hos. . . . ezek. . . . ezek. . . lev. . . psal. . , , . tim. . . heb. . , . math. . , . psal. . . o fair inheritance . . as to the second ( which is the main controversie ) to injoy life and being , is the substance of the act , no sin . men contraveen a law to be so and so born , to wit , in sin , for it s forbidden by a law : but to be born and live , is no sin , but by order of nature , before originall sin . nor is it forbidden more to man to be born and live , then its forbidden to beasts , nor to eat , sleep , wake , then to them : so neither is it commanded by a law to die , but it is commanded and commended to die well , to fall asleep in christ , thes. . . . to be faithfull to the death , acts . . rev. . . rev. . . ( . ) the elect who are born heirs of wrath , as others , eph. . . and all the reprobate should kill themselves , or be killed , from the birth , if to live and eat were sin , in it self . but only the lord of life and death , and his minister , the magistrate hath power to take away life and being , no man can be his own burrio . but if it were sin in it self to live , they ought to expire and restore an usurped life , which they possesse , malâ fide , to the owner the lord , as a theef is oblidged to restore stollen goods ( . ) the dominion of reprobats over the creatures , is a part of the good image of god , gen. . , . and they breath , live , ride , sail , and are no more then the elect to lay these aside , then they are to lay aside the naturall knowledge of god , by which they are to glorifie god as god , rom. . , , . rom. . , . act. . , . now the reprobates have not utterly lost the image of god , as to know there is a god , to honour their parents , to hurt no man. . this opinion looks the rather like a fancie , that it is a temptation in weak ones , under a sad desertion , sathan riding upon their melancholie ( a complexion not sanctified , usefull to sathan , and if sanctified , a seat of mortification and humble walking ) for they judge it sin to eat , and drink , and sleep , they having no right thereunto , but so they have no right to live , and are oblidged to kill themselves , and upon the same ground , it was sin to adam to speak , to answer god , to breath , to hear the news of the blessed seed , which all are acts of life , and so acts of sin , and upon the same ground , that they cannot perform these without sin , they should not pray , for in praying , they cannot but take the name of god in vain . for we are not to abstaine from a duty , because of the sinfulnesse , which adheres to the duty , by reason of our corruption , for in christ the sinfulnesse is pardoned , and the duty accepted . . it necessarily must follow , if it be sin to eat , because the non-converted have no right spirituall in christ , to bread , the converted may spoil by their grounds , all the non-converted , of their goods , houses , gold , gardens , vineyards , lands , and upon the same ground , for the crime of non-regeneration , they must also deprive them of their lives , and kill them ; for they have alike right , that is , no right ( these men being judges ) to either life or goods . and so , thou shalt love thy neighbour as thy self , must be meant of the converted neighbour : but with fire and sword all other neighbours may be killed and spoiled , and so there should be no stealing , no oppressing , no crushing of the widow , the stranger , the fatherlesse , the weaker ; not grind the faces of the poor , though their redeemer be strong , contrair to the scripture , prov. . . jer. . , . psal. . , , , . psal. . . exo. . , . isa. . , , , . mic. . . and so it were lawfull to take crowns , kingdomes , inheritances , lands , dignitie , and honour , from all the unregenerate princes , powers , and rulers on earth , to cut off with the sword all the heathen nations who as yet know not christ , and it were lawfull for the regenerate sons and brethren to kill and spoil father , mother , brethren , sisters , kings , potentates , countrey-men ▪ strangers , orphans , exiled , captives , prisoners , sick , weak , imprisoned , all infants that are by nature the heirs of wrath , upon this ground , the converted ones judge all non-converts to be void of all due right to life ▪ or goods , and so in these men , the societies , churches of christ must cease . obj. these who injoy that of which they deserve to be deprived , have no due right to that of which they deserve to be deprived ; but are usurpers , and so sin . but all the non-regenerated are such , or , they who use that to which they have no right , do sin in the act of using it . ans. . they who injoy that of which they deserve to be deprived , they sin , and have no due right to use it ; is not universally true . they who injoy that which they may and ought by their own private power , restore , such as ill conquished goods . they sin in using that , true , prov. . . exod. . , . luke . . it s a sin to withhold the rayment though laid in pawnd , which should cover the poor mans skin in the night , and they have no right to injoy that . but they who injoy that , what ever it be , of which by sin , they deserve to be deprived , they have no due right to that , it is denyed : for if it be life , being , eating , sleeping , and such things , as only can be taken away , by a judiciall power , and by god the lord of life and death , and cannot be taken away by themselves , ( for it is lawfull for no man to punish himself and take away his own life ) nor by any other , except for capitall crimes , they have due providentiall right to keep and injoy all such things untill the same power that gave them remove them , nor do they sin in using them . and it is most dangerous to say , that devils and the damned in hell who dishonour the majesty of god by their living and being , and so by sin , deserve to be annihilated and deprived of their being , do sin , in that they live and are not annihilated , and that all the elect before their conversion , sin in that they injo● being and life . a judge sentenceth a man to die for killing his father within . houres , but by invincible providence he is rescued out of the hand of the magistrate , and lives diverse years after , the sentenced man sins not before god nor against the law of the land , in that he lives , nor can he be called an usurper and unjust , malae fidei , possessour of his life : for the sentence was not that he should take away his life with his own hand , but that it should be taken away by the judiciall hand and executioner of the magistrate . nor is this providentiall right , a right of meer permission but of positive donation and free-gift , for then we might by the same reason , say that reprobate men have a right of meer permission to keep and injoy the knowledge of these , that god is : superiours , parents are to be honoured : the whole is more then the part ; yea they have the same naturall and providentiall right by nature that other sinners have to the one as to the other . . these who injoy that , of which they deserve to be deprived , they sin in the act of using , as touching the substance of the act of living , being , eating , drinking : that is most false . these who injoy that , of which they deserve to be deprived , they , in modo , in the way , maner , and end of living , eating , &c. do sin : it is true : and such have not spirituall and supernaturall right in christ ( which they ought to have , if they be in the visible church and hearers of the gospel ) to life , being and the creatures , and they sin in not believing , rom. . not eating for the glory of god , cor. . . naturall men care not if they have and injoy things so they have them : they have being , so have earth , stones , &c. they live , so doe trees and hearbs , they have health , so have beasts and birds , they swallow up many years , so do ravens , and harts and other beasts , a long lump , many thousand yairds and miles of life are sought , diu sunt , non diu vivunt . but who lives for god , who sleeps , who wakes , who eats for god and his glory ? and they who make themselves their last end , idolatrously put self in the roome of god , who only is the last end of all , rom. . . rev. . . prov. . . and as good make self the first author of heaven and earth and creator as the last end . ye who eat and drink , who pays your reckoning ? christ ? or are you usurpers ? have you any charter ? or do ye robbe the lord ? q. what way is god ours ? a. by covenant , ezek. . . genes . . . jere. . . zech. . . but he is not ours as if we had some gifted right and dominion over him , as we have over the creatures . . nor is he ours as we are his , the clay hath no soveraignty over the potter . nor . is god simply as god ours , but god as it were coming down in christ to us covenant-wayes as god incarnate , to make out his goodnesse , grace , mercy to and for us . . it s true god incarnate , christ , is principally gods , cor. . . not ours . he is all for god , he is immanuel , our immanuel in order to save us , and so is more ours then the god of angels . . god is the fluier of the saints desire , more to them then all heaven in the length and breadth thereof , and all the inhabitants thereof , psal. . . isa. . . more then all the angels and saints , thes. . . ( . ) there is no hell to christ but afar off god , psal. . . math. . . no heaven but the glory he had with the father , john . . ( . ) there is nothing more like a spiritual disposition then when the spouse , cant. . hath soul-love to christ : i sought him whom my soul loved . ( . ) she hath an ardent desire after him , i sought him but i found him not . . there could not be such diligent search after she found him , if there had not been strong faith . . and her conference with the watchmen , saw ye him whom my soul loveth ? saith , she enjoyed ordinances and means , yet there may be ( which is to be observed ) a furniture of grace and a want of christ , i went a little further , i found him whom my soul loveth , cant. . there is . a waking heart . . a discerning of the beloved , and a telling over again of his words , open to me , my sister , &c. . a stirring of christs hand upon the key-hole of the heart . . a moving of the bowels for him . . a seeking of him and a praying , but no finding nor answer . . a love-sicknesse for him , and yet a missing of himself , i sought him but i found him not . so compare cant. . , . with cant. , , . with v. , . and other places , it will be clear a god-head can only quiet the spirit , and that its a question whether we know the field where the pearle is , and the rubies , saphirs , precious stones that are hid here , which do in worth exceed the capapacity of angels and saints . therefore should his glory be the last end and stirrer of us in all our actings , and grace the only efficient in all , and so much of god ( if he be ours by covenant ) as our wayes , intentions may smell of him . but there is much of the creature , of self , of gain , of empty glory , in our spirituall actings . god weighs not down the creature nor heaven and union with christ : as exod. . . rom. . . ( . ) it s a spirituall soul that misseth god , rather then the train of all the graces of faith , love , hope , d●si●e of and joying in him . and know he is away though heaven were in the heart , and can discern when the ordinances are empty . . it engages all we are , hands , knees , body , exo. . . psal. . . cor. . . self to be for god , and to live wholly in him , not in our selves . . we are not to believe in believing , nor to be sick of love with the love of christ , nor to make a god of faith or love . it s a spirituall condition to have grace and to misse christ. chap. x. q. what are the false grounds of the lords making the covenant of grace ? a. there are two bastard grounds devised by arminians . . because the covenant of works cannot oblidge both to active and passive obedience , but to one of them only ( say they ) and the covenant of works was so rigid , that god could not follow it out , and cast infants in hell for a sin which is theirs , only by imputation , and was pardoned to the first man that committed it . therefore he was necessitated to make a covenant of grace with all mankind , none excepted . but the covenant of works is broken , and can now be a way of justification and salvation to none , but yet it oblidges all . and sin cannot make us lawlesse , for the spirituall law is of an eternall obligation . . they that never heard of christ , perish by the law , and not by the covenant of grace of which they never heard , and the gospel is written in the heart of none . . the first covenant was holy and spirituall , and god should unjustly threaten death upon infants , if they be not guilty of eternall condemnation , as arminius , disp . pub . . th . . . and the scripture saith , infants are guilty of this sin , eph. . . rom. . psal. . . job . . as also christ must not have died for the sins of infants , if there be no sin in them , they need not the ransome of christs blood. the other bastard ground is , the naturall antecedent desire and love of god to have all saved , moved him ( say they ) to make this covenant of grace with all . but this makes away free-grace , and changes god as the blind talmud , which saith god hath a secret place in which he afflicts himself , because he burnt the temple , and delivered the jews to captivitie . as also , the lord remembring the captivity of the jews , and their desolation , he powres out two tears every day in the sea or ocean , and for grief , smites his breasts with both his hands . and the alcoran saith , that god and the angels wish well to mahomet , but cannot free him from death . so made the heathen their jupiter to deplore the destinies which he could not amend . and what is this , but to say , god hath passionate desires to have all , elect , and reprobat , men , and angels , to obey and be eternally saved , but he cannot help the matter ; and therefore must upon the same account , be sorrowfull and mourn that he cannot get all saved , which destroyes the power of grace and restrains the out-goings of free-love . chap. xi . the three-fold covenant considered . . the law pressed upon israel was not a covenant of works , but a darker dispensation of grace . . the three-fold covenant of arminians refuted . . diverse considerations of the law and the gospel . there be who hold that there be three covenants . . a covenant of nature , whereby god as creator required perfect obedience from adam in paradice , with promise of life , and threatning of death . . the covenant of grace , whereby he promises life and forgivenesse in christs blood to believers . . a subservient covenant , made . with israel , not wit● adam , and all mankinde . . for a time with israel , not for ever , as the naturall covenant . . in mount sinai , not in paradice . . to terrifie and keep in bondage ( the other from an inward principle required , obedience . ) . to restrain israel from outward sins , to prove the people , that the fear of god might be before their eyes , that they should not sin . so they expound exo. . . the other covenant was to restrain from all sin . yea and so was that on mount sinai , to do all that are written in the book of the law , deut. . . deut. . , , , . &c. to that same end , to love god with all the heart , and with all the soul , deut. . . deut. . , , . deut. . , , . deut. . . deut. . . with all the heart , with all the soul , with all the might , which is expounded by christ , mat. . . luke . . in as full a hight of perfection as ever was required of adam . . it was written to israel in tables of stone : the naturall covenant was written in the heart ; so was there a circumcised heart promised to israel , deut. . . though sparingly . . it was ( say they ) given by the mediator moses , as that of nature was without a mediator . yea , moses was the typical mediator of the young covenant of grace . the differences between the subservient covenant , and that of grace . . in the subservient , god only approves righteousnesse and condemnes sin ; in that of grace he pardons and renues . ans. acts . . we beleeve through the grace of the lord jesus , we shall be saved even as they under that covenant . acts . . to him gave all the prophets witnesse , that through his name , whosoever beleeveth in him , shall receive remission of sins . abraham and david were justified , in that sin was not imputed to them , not by works , rom. . , , , — , , , , &c. gen. . . psal. . . . . i said i will confesse my transgression , and thou forgavest the iniquity of my sin . isa. . i , euen i am he that blots out thy transgressions for my own sake , and i will not remember thy sins . so david was a man according to the heart of god , so asa , josiah , jehoshaphat , samuel , baruch , gedeon , daniel , the prophets , under that subservient covenant ( except they be under a fourth covenant ) were renued , justified , saved by faith , heb. . as under a covenant of grace . . the former was , do and live , this was , believe and live . ans. doing and living was but a shuting them up under the law , that they might flee to christ in whom they beleeved ; else the fathers must be saved and justified by works contrair to rom. . rom. . heb. . . in antiquity , the former came in as added . years after the promise of grace , gal. . . ans. true , but he speaks of the covenant in sinai , according to the strict law part , which could not save , and so its different . but that proves not two covenants . . in the former is compulsion and the spirit of bondage , in this heart inclining freedom and the spirit of adoption . ans. yet the differences are accidentall , there was a legall awing of the hearts , as if they had been servants , yet heirs and sons they were , gal. . , . the whole book of the proverbs spake to the godly as to adopted sons . they were beleevers , heb. . rom. . acts . . and so sons as touching a spirituall state , john . , . in regard of oeconomie , it was somewhat more rigid and legall , they were restrained as servants ; yet it was the covenant of grace , by which beleeving jews were justified and saved , acts . v. . acts . . . in the former man is dead , in this man is humbled for sinne ? answ. legally dead , except they would flee to christ , and legally condemned , but there was true humiliation for sins under that covenant : as david , josiah , hezekiah , and all beleevers then , as now , were pardoned and justified . . in the former there are commands , not strength , but here there be promises and grace given ? ans. the full abundance of grace and of a new heart , was reserved untill now . and the law could not make perfect nor give pardon , in the blood of beasts ; as touching that legall dispensation : but both grace , the spirit , pardon , righteousnesse and life were received and beleeved ; by looking on christ to come . . in the former , canaan was promised , in this , heaven . ans. canaan is promised only but sacramentally , and that was a poedagogicall promise for the infancie of that church , but a type which was then in that covenant , and is not now , make not two covenants , one then , and another now ? except ye say , there was then a lamb in the passeover , which was a type of christ to come , and there is now no such type , because the body is come , and christ the true high priest offered himself . therefore there are two christs , one then to come , another now who hath come already . the lords dispensation with israel is often called a covenant , now it must either be a covenant of works , or of grace , or a third covenant . but the truth is , the law as pressed upon israel was not a covenant of works . . the law as the law or as a covenant of works is made with perfect men who need no mercy ; but this covenant is made with sinners , with an expresse preface of mercy : i am the lord thy god that brought thee out of the land of egypt , &c. it is made with stiff-necked israel , deut. . deut. . c. . c. . and that is called a covenant from the end and object , as motions are denominate from their end : for the end of the lords pressing the law upon them was to bring them under a blessed necessity to seek salvation in their true city of refuge christ jesus , who redeemed them out of the spirituall bondage of sin . . it was the covenant made with abraham , which was a covenant of grace : and though it be called , deut. . ▪ a covenant beside that which was made in horeb : because . renued again after their breach . . repeated a litle before the death of moses , deut. . . . . ( . ) because there were some additions of speciall blessings , cursings , ceremoniall commands , that were not in the formerly proposed covenant , exod. . yet the same it was in substance , to love the lord with all the heart , deut. . , , , . the same with that of abraham , deut. . . that he may establish his covenant , which he sware unto thy fathers , as it is this day , when he is to deliver them out of egypt , exod. . . and god heard their groaning , and remembred his covenant with abraham and isaak and jacob. so the lord expones it in his appearing to moses , exod. . . jer. . . not according to the covenant which i made with their fathers , in the day that i took them by the hand , to bring them out of the land of aegypt . now that was the covenant which god made with abraham , of which circumcision was a seal , gen. . not of a temporary canaan only , but of heart circumcision , col. . . for the lord expres●y tells th●● , when he took them by the hand as his married people , to bring them out of the land of aegypt , and out of the house of bondage , exod. . he meant no other covenant then he made with abraham , of believing , gen. . and of walking before him and being perfect , gen. . , . which is somewhat more legall , as moses ▪ and the lord himself expones it , exod. . . exod. . . exod. . , . and he showes them , lev. . if in their enemies land they repent and shall come out and meet the rod , and their uncircumcised hearts shall willingly accept of the punishment of their iniquity : . then ( saith the lord ) i will remember my covenant with jacob , and also my covenant with isaac , and also my covenant with abraham will i remember , beside there are not here three covenants , but one , there is no word of the subservient covenant with israel in sinai . except that when he mentions the one , he excludes not the other . for to walk before the lord required in abrahams covenant gen. . . is to walk in all the ways of the lord , to fear and love him , deut. . , . and samuel , sam. . . joshua , josh. . , , , . and mary , luke . . and zacharie , ver . , , . refer to the covenant made with abraham , and deut. . the covenant at horeb , the lord made with abraham to give canaan to his seed , ver . . deut. . . if thou hearken to these judgements to do them , it shall come to passe that the lord thy god will keep unto thee the covenant of mercy that he sware unto thy fathers , &c. . this covenant hath the promise of a circumcised heart , deut. . . and of the word of faith that is near in the mouth , and of the righteousnesse of faith clearly differenced from the righteousnesse of the law by doing . for so paul , rom. . , , , &c. expones , moses , deut. . , , , . . the covenant of works taught nothing of the way of expiation of sin by blood typifying the ransome of blood that christ was to pay for our sins , as this covenant , all along had sacrifices and blood to confirm it . exod. . . and moses took the blood and sprinkled it on the people , and said , behold this is the blood of the covenant which the lord hath made with you , concerning all these words . now the words were the ten commandements . see heb. . v. , , , , , , . ( . ) this covenant is made with israel only , exod. . deut. . c. . deut. . , , . . the covenant of works is made with all mankind . ( . ) no people under the law can be justified and saved thereby , nor have their sins pardoned , rom. . , , . — , . rom. . , , , . rom. . rom. . psal. . psal. . . gal. . , , . — , , , . but in this covenant , abraham , david , gen. . psal. . rom. . , , , , , , , , . and the jewes by faith , have remission of sins and salvation , as also the gentiles have , acts . . acts . . ( . ) the lord minds to lay aside the law as inconsistent with the covenant of grace , gal. . . if the inheritance be by the law , then it is not by promise , but god gave it to abraham by promise : for to live by this covenant , is a life of promises , all being here promised , both faith the condition , and perseverance therein , and a new heart , righteousnesse , pardon , and life . a man that hath his estate in papers and in good words that are transient things , may seem a poor man , but to live by promises here is the rich life of the heirs of hope , this is strong consolation under deadness , absence , faith working under-ground in the dark , gal. . . if there had been a law which could have given life , verily righteousnesse should have been by the law. though he commanded them to do the law , it was not that they should live thereby , and though he commanded us the same , it is another command , as it were , it is not so much now that we obey from the authority of god law-giver under pain of damnation ( though that be not laid aside , but urged in a gospel intention upon heirs ) as from the love of god , grace-giver ; as also there is an intrinsecall amaenitie in christ drawing , and obedience now becomes connaturall , free , delightfull . let these consider , to whom the yoak of obedience is a torment and a man-mill . . the passeover and circumcision , gen. . . all along were seals of the covenant , as baptism one with circumcision in substance , col. . . is the seal of the same covenant , acts . , , . now the law required no circumcision , no shedding of blood , no repentance , no new heart , but eternall condemnation followed the least breach thereof . paul saith indeed , gal. . . if ye be circumcised ( as the false apostles would have , that thereby you may be justified & saved ) you are debters to keep the whole law perfectly , as the only way to life , and by no other covenant can you be justified and saved , now abraham was not circumcised that way , circumcision did bind abraham to keep the law , as a ceremonie and seal of the covenant of grace commanded of god. but the law as a covenant of works doth command no ceremonie , no sacrifice , no type of christ mediator at all . it s true that first covenant had moses for its mediator , but as he was a type of christ , so christ yesterday and the day was the reall mediator , but vailed . the new covenant hath better promises , heb. . . heb. . . it s a better covenant , heb. . . hath a better reall , not a typicall suretie , a better priest who offered himself through the eternall spirit , heb. . . a better sacrifice , because of the plainenesse , iohn . . cor. . . because the reall promises are made out to us , because of a larger measure of grace , cor. . , , , . and the first covenant is faultie , heb. . . not because there was no salvation by it , the contrare is heb. . but that is comparatively spoken : because the blood of beasts therein could not take away sins , heb. . , , , . because forgivenesse of sins is promised darkly in the first covenant , but plainly in the other , because grace is promised sparingly in the former , but here abundantly , the law being written in the heart , john . . esa. . . and it is true , gal. . , , , &c. they seeme to be made contrare covenants : but paul speaks , gal. . of the law as relative to that people , and so it pressed them to christ , and keeps them as young heires under nonage . . he speaks of the law absolutely , as contradistinguished from the gospel , gal. . . so it is a covenant of works begetting children to bondage : . who come short of righteousnesse and the inheritance , and shall not be saved . . who are casten out of the kingdome of grace . . who persecute the godly the sons of promise , so is the law as it was in adams dayes , and is now to all the reprobate ; so the godly are not under the law and the covenant of works . the covenant urged upon believers is to prove them , when they stand afar off and tremble , exod. . . fear not ( saith moses ) god is come to prove you ( not to damne you ) and therefore calvine solidely observeth that paul , cor. . speaks with lesse respect of the law then the prophets do , for their cause , who out of a vain affectation of the law-ceremonies , gave too much to the law and darkned the gospel , and sayeth the one was . literall . . written in stone . . a sermon of death and wrath . . to be done away and lesse glorious , whereas the gospel is spirituall . . written on the heart . . the ministrie of life . . and glorious : and praises put upon the law , agree not to it of its own nature , but as it was used by the lord to prove them , exod. . . and chase them to christ. the arminians also ( especially episopius ) make three covenants . . one with abraham , in which he requires sincere worship and putting away strange gods : beside . faith and universall obedience , and promised canaan to his seed and spirituall blessings darkly . . one in mount sinai in these three laws morall , ceremoniall and judiciall , with a promise of temporall good things , but to no sinners promise of life eternall . . a covenant of grace , with a promise of pardon and life to all that believe and repent , to all mankind , but he denyes . all infused habits , contrare to isa. . , , . isa. . , . zach . . joh. . . joh. . . john . , . john . . he sayeth that . all commands are easie by grace . . that the promise of earthly things in their abundance is abolished , in that we are called to patient suffering . . that there is no threatning in this covenant , but that of hell fire . but the covenant made with abraham is that of grace made with all the seed , deut. . . deut. . , , , . lev. . , . and made with all believers , who are abrahams children , gal. . , , , . rom. . , , , . luke . . yea with the whole race of man without exception . ( . ) the second covenant which promiseth only blessings is made rather with beasts , that well fed , then with men , contrare to psal. . . isa. . . , . psal. . . and it must build some chalmer in hell , where the fathers were before christ , a dreame unknown to scripture . the third covenant makes the covenant of grace a covenant of works , and holds out life and pardon , upon condition that free-will repent and believe and stand on its own feet , for there is neither faith , nor a new heart nor repentance promised contrare to deut. . . ezek. . , . ezek. . , . isa. . ▪ , . isa. . , , , , . zech. . . chap. xii . . all are to try under what covenant they are . . threatnings under the new testament are more spirituall . desertions under both are compared . . considerable differences of such as are under the covenant of works , and such as are under the covenant of grace . . of legall terrors . . of convictions compelled , free , legall , &c. quest. . whether should not all try under what covenant they are . answ. self-searching is a reflect act upon the state ( and such acts are more spirituall , then direct acts ) and therefore it should be the work of all , to try , under what reign they are , whether of the first or second adam . and where●s angels cover their faces and their feet with wings , isa. . before god and are full of eyes , as without , so also within r●v . . . we may hence learn , such come nearest to the nature of these pure and heavenly spirits , who have eyes within to see what they are , and their blacknesse of face and feet , when they compare themselves either with the holy god , or his holy law. . the carnall man is a beast , psal . . and beasts have no reflect acts upon their own beastly state . . the more of a spirituall life is in any the more stirring in communing with their own heart , the law makes , the more of life that is in the worme when tramped on , the more stirring it makes : deadnesse and stupiditie in not being versed and well read and skilled in our selves and our own heart , argues little of the spirit , and estrangement to a spirituall covenant , nor can any lay hold on the covenant of grace in a night dream . quest. whether are there rarer threatnings of temporall evils under the new covenant , then under the old ? answ. it cannot be denyed , except the threatnings of the sword , famine pestilence on jerusalem , and the desolation upon the jews , math. . math. . but in place of all the diseases of egypt , levit. . and the long roll of dreadfull judgements and curses temporall , deut. . denounced against the transgressours of the former covenant , christ and the apostles are more sparing in denouncing temporall plagues in the new testament . christ sayeth the worme never dieth , the fire never goeth out , the hypocrite is to be bound hand and foot and cansten into utter darknesse , math. . . and the holy ghost such shall not inherite the kingdome of heaven , cor. . eph. . . the apostate is near a curse , his end burning , heb. . . he is to look for judgement and firie indignation , heb. . . to some is reserved the blacknesse of darknesse for ever , jude . the lake that burneth with fire and brimstone , which is the second death , rev. . . because . temporall blessings and curses are more legall , and more easily believed , when the light was dimmer then now , when light is larger , convictions stronger , and men are more ap● to believe everlasting wrath . . it s a more gospel way to bear in the threatning of everlasting wrath then of temporall rods . . desertions and tryalls under the law were more legall and sharp and sad upon david , ezekiah , job , jeremiah , heman . psal. . psal. . psal. . psal. . psal. . isa. . jer. . but it is to be thought , that in regard the day now hath dawne , the gospel desertions coeteris paribus for the aboundance of light , are more sharp nearer to dispaire , see cor. . . we were pressed out of measure above strength , in so much that we despaired even of life , having received the sentence of death . it s a doubt if paul should be so pressed by a sentence of temporarie death . though there be a larger measure of faith , to bear up the soul under the new testament : but it would appear there is more of hell now then under that dispensation , and that the gospel despair of judas and of these that cry for mountains and hills , to cover them , luke . , . is more intollerable under the gospel . ( . ) there is a more numerous company of these who have not loved their lives to the death , and the martyres that suffered more exquisite torments for christ , under the persecuting emperours and reigne of antichrist , then ever before ; the constraining love of christ , which is stronger then death or hell hath so swallowed up all temporarie sufferings , the spirit hath such influence on the flesh . ( . ) when the world seeks wisdome , cor. . and rabbies of the jews and learning and artes abound all the world over , as the profound philosophers of the gentiles , the wonders of nature prove , yet not many wise are called , cor. . , , . and unlettered and ignorant , are , in number , for godly spirituall knowledge , farre beyond the godly learned ; and make that true , esa. . . the earth shall be filled with the knowledge of the lord , as the waters cover the sea , and isa. . . and the light of the moon shall be as the light of the sun , and the light of the sun shall be as the light of seven dayes , so hath the lord darkned carnall learning , though of it self the good gift of god , with the shining of spirituall wi●edome in the fools of the world , for so are they judged , cor. . . q. . what are the speciall differences of one under the covenant of works , and of one under the covenant of grace ? answ . the dominion and kingly power of sin , to condemn and judge to eternall wrath , and also to command against all shaddow of reason , such crying sins , cor. . , . rom. . , . gal. . , . eph. . , , . col . . tim. . . rev. . . rev. . , . without exception makes an universall slave ; for as far as the lusts of sin go , as far goes the dominion of sin , and this is to be under the law , rom. . . ( . ) there is subjection to the law when men are agents in resigning and giving themselves over , or offer themselves as sacrifices at the altar , or servants that tender their service to their masters , rom. . . to sin , which hath strength from the law to condemne , cor. . . and to be a captive is not intended , but comes on by occasionall force , rom. . such are patients as it were . but . then they are sinnes servants , when there is a law of sin and a covenant , as there is between a master and a servant , and . full consent , and men give themselves , and willingly commit and deliver themselves ( the word spoken of christs willingnesse to offer himself for us , eph. . . and to god the judge , . pet. . . ) to commit filthinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in aboundance , with greedinesse , esa. . . when the renued part enters not a spirituall protestation on the contrare , see rom. . . the carnall protestation entered by naturall reason is not the protestation of the renued will and affections against the will and affections , but will against will makes a division of the practicall act , and division weakens , the half is lesse then the whole , especially when half and half are contrare , half fire and half water makes the burning lesse , half light , half darknesse makes twylight , it s not perfect day light , yea and it not only lesseneth , but weakneth , yea and alters the kind of the morall act , no reason can admit that when a merchand casts his goods in the sea for fear of shipwrake , that he does an act of prodigalitie or wastrie : it wants delight and full consent . herods killing of john baptist , though he did it with sorrow , yet was no compelled nor devided action between renued affection and unrenued affection . and so it was no protestation in favour of the law of god , for he was not grieved , because murthering of the man of god was against the honour of god , but because not murthering of him was against his supposed credit , he should appear before men perjured , and to kill was a torment of conscience , it was then a protestation in favour of his own credite and conscience naturall . hence the formall objects of action and action , show the clear difference between the combate between sense and reason , or between a naturall conscience and the flesh , ( for a naturall conscience cannot plead for , and protest in favour of the spirituall law of god ) and the combate between the flesh and the sprit . . the second speciall difference is in the law convictions and the gospel convictions , convictions under the gospel , are stronger and more solide , for they have more of sanctified reason : . will. . inclination of heart and affection : a believer accuseth himself and joines actively with the spirit to convince himself , and hightens his own guiltinesse , psal. . , , , , , . dan. . , , , , , . but a law conviction comes upon divels and they tremble , john . . and upon such as are under the law , and are unsent for , by resultance from a naturall conscience , as heat from fire , light from the sun : compelled convictions speak a law-state . . it is easier to be found and orthodox , then to be godly , sathan in a manner foundly believes there is one god , jam. . . and that christ is the son of god , luke . . and so doeth the carnall jew teach that it is not lawfull to steal , to commit adultery , rom. . , . but in the old and new testament , devils never accuse themselves of sin , but tempt to it , and challenge the law and god. gen. . , . of unjustice , never themselves ; divels are most properly under the covenant of works , and by no command is the gospel preached to them , and next to them are such as are found in the letter of the gospel , but never convinced of sin : such are most under the law , as have least law-work and law-condemnation upon their spirits , these that are under the law most , as touching their state , are most under the letter , least under the spirit , as touching any penall awaking . to be under law-bondage is , a more punishment to divels and men under a law state , for legall terrors are upon divels , math. . . jam. . . and cain gen. . . punishment as such neither maketh , nor denominateth any gracious , it is but accidentall to prepare any for christ , many tormented with the law have believed such a case to be the pain of the second birth , when it was but a meer law-feaver , and have returned to their vomit and become more loose and profane . . because the law as the law can convert none . . wrestling with law-bondage without any gospel-grace is but a contradicting of god , and his justice ; and god recompenceth opposing and blaspheming of him in hell , with more sinfull loosenesse . . law-light under legall terrors shines more clearly , and the guiltinesse in not making use of rods of that nature is so much the more grievous . ye that have been scadded and burnt in this furnace , and are come back from hell , are taught by sense to believe there is a hell , and though hell torment can convert no man , yet it renders men more unexcusable : humbling , wakning , and sanctifying law-bondage is more then a work of the law when it brings forth confessing , praying , believing , humble submitting to god , in job , david , h●zekiah , heman , and what a physician is christ who can heal us with burning and coals of hell . . a man under a law-work may give a legall and dead assent , to both the truth and goodnesse of the promises liberally conceived , as temporaries doe , and simon magus wonders , but saul , acts . the jaylor trembles , acts . but that is in regard of the conviction not of the mind only , but of the conviction of affection and the yeelding to what shall i do ? but foelix trimbleth , but only in regard of literall conviction on the mind , but neither he nor magus comes to what shall i doe ? they differ as the burning light of a fire , which both casts light and with it shi●ing heat also , and the light that precious stones cast in the night , which is both little and hath no heat . fyrie and piercing convictions are good , there is a dead conviction of the letter that doth not profite . . there is a strong law-conviction that vengeance followeth the scaddings of sodomie , and the killing of parents , because naturall instinct kindles and fires the soul with law-apprehensions , when the minde hath engraven sharpnesse to discerne undenyable principles , but the conscience is more dull in apprehending that spirituall vengeance followeth such spirituall sins as unbelief , because untill there be some supernaturall revelation , we are dead to the gospel truths , and gospel sins , but when a common grace hightens the soul to a supernaturall assent , that christ is a teacher sent of god , joh. . . joh. . . the conviction is more strong : but because it is more supernaturall , and in stead of kindly affection of love which it wants , it is mixed with hatred and anger and so degeners into fierie indignation against the holy ghost , as joh. . . compared with math. . , . . cleareth . . conviction which is no more but conviction , is no godly principle , nor makes any heart change , yea it goes dangerously on to wonder and despise , except it send down coals of fire to the affections . . he who is under the covenant of grace findes a threefold sweetnesse in obedience . . an inbred sweetnesse in the command . . in the strength by which he acts . . an inbred sweetnesse in a communion with god. no man is any other way under the law , then under a yoak , what is only written seems the oldnesse of the letter , rom. . and is dead of it self , and layes on a burden , but gives no back to bear . he that is under grace findes sweetnesse of delight in a positive law though the thing commanded be as hard to flesh and blood as to be crucified , joh. . . yet it obtains a sweetnesse of holinesse from gods will , psal. . . i delight to do thy will , o god , ( even to be made a curse and crucified ) thy law is within my heart , and he would but fulfill all righteousnesse , even that which seems to be the outside of the gospel , to be sprinkled with water , math. . . and this christ would doe as under the covenant of grace . . the stirrings and breathings of the spirit makes the work sweet , hearing brings burning of heart , luke . . willing gladnesse , acts . . and some sweetnesse of stirred bowells comes from the lords putting in his hand through the key-hole of the door of the heart , cant. . . where as to an naturall man under the law , to lift up a prayer is to carie a milstone on his back , every syllabe of a word is a stone weight which he cannot bear . . were there no more in praying , but a communion with god , how sweet is it ? when christ prayeth , the fashion of his countenance is changed , luke . . there is a heaven in the bosome of prayer , though there were never a granting of the sute , sure there is a sin in making heaven a hire , and in making duty a relative thing , a horse for a journey , a ship for a voyage to fetch home gold , where as there is heaven in praising god before the throne , such as is both work and wages , and so in spirituall duties here . . suppose there were no letter of a command , because there is suteablenesse between the law ingraven in the heart , and the spirituall matter commanded , a childe of grace under grace sets about duties , so that ( in a maner ) there is no need to say to david , get thee to jerusalem and to the house of god , for he sayeth , psal. . . i was glad when they said , let us go to the house of the lord. as there needs no command that the father love the child , nor is there need to exhort the sea to ebbe and flow , or the sun to shine : nor are many arguments usefull to presse the mother to give suck to the child , nature stands for a law here , the strength of the ingraven law in the heart , overpowreth the letter . so the new nature , the indwelling anointing , as a new instinct putteth the child of grace to act . but here we are to bewar , that we separate not the word and the spirit , the father of spirits loves to work with his own tools , and sow with his own seed the word of god , these three agree in one . the spirit acting . . the habite of grace acted upon by the spirit , who blows away the ashes , and . the word of exhortation : nor doe we extoll dead letters and livelesse formes , as libertines say , for we take in with the letter the quickning sense and convincing meaning of the word , and its considerable that the spirit drawes sweetly after him , the nature , faculties of will , minde and affections , and they need no other allurement but the word , the spirit , and the new nature : but when they barbarouslie slew their children and made them passe through the fire , they must put out of their ears and hearts the crying and howling of the murthered babies , with the noise of the beatting of drums ; nature serves the divell often weeping , and sathan deadenes nature , grace so mortifies as the consent of delegation goes alone , psal. . . psal. . . . chap. xiii . there are two sorts of covenanting , on externall , professed , visible , conditionall , another internall , reall , absolute and the differences betwixt them . . infants externally in covenant under the new testament . some questions touching infants . persons are two wayes in covenant with god , externally by visible profession , and conditionally , not in reference to the covenant , but to the thing promised in covenant , which none obtains , but such as fulfill the condition of the covenant : for consent of parties , promise and restipulation whether expresse , by word of mouth , deut. . . we will hear and do , josh. . . and the people said unto joshua , the lord our god will we serve and his voice will we obey . or yet tacit and implicit by profession . i will be thy god , and the god of thy seed , makes parties in covenant . the keeping or breaking of the covenant , must then be extrinsecall to ones being confederate with god. and . infants born of covenanted parents are in covenant with god , because they are born of such parents , as are in covenant with god , gen. . . i will be a god to thy seed after thee . ( . ) the covenant choise on gods part is extended to the seed , deut. . . and because he loved thy fathers , therefore he choise their seed after them . deut. . . only the lord had a delight in thy fathers , to love them , ( and ) he choise their seed after them , ( even you ( fathers and children ) above all people , ( as it is ) this day . and the covenant choise of seed is extended to the seed in the new testament . act. . . for to you , and to your children is the promise made . he speaks in the very tearms and words of the covenant , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one of you be baptized , he saith not every one of you , old and young , parents and children , repent . for that command of repentance is given only personally to them who moved the question , what shall we do , men and brethren ? . for we are under great wrath , and crucified the lord of glory . the answer is , you aged , repent . . true. but ah , we prayed , his blood be upon us and our children . he answers to that , every one of you be baptized . why , that must be every one of you who are cōmanded to repent ? no. it must be every one of you to whom the promise is made , but the promise is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observe the very two pronouns that are , gen. . . deu. . . deut. . . to thee and thy seed . to you and your seed , and children . now the answer had been most impertinent , if he had mentioned their children , except in order to their baptism , and their being in covenant . for . their children crucified not the lord jesus ; nay by anabaptists grounds , their children not being visibly in covenant with their parents , and not capable of actuall hearing the word , of actuall mourning for , and repenting of their sins , as zech. . . mat. . , , . they were not concerned either in the evill of their parents , who crucified the lord of glory , nor in the good of their repentance more then stones . so that ( every one of you be baptized , for the promise is to you and to your children ) should be impertinent , and also false ; for covenant promises are no more made to children , then to stones , say the opposites of infant baptism . yea also , as the lord in the old testament , calls israel his people . my people old and young . saul shall be captain of my people . david shall feed my people , old and young , and shall punish with the sword the murthering of infants . . because he choise ( with a covenant choise ) the jews and their seed , deut. . . deut. . . gen. . . then he must be the god of their seed . but he choiseth with a covenant choise , and calling all the nations , isa. . , . all the kindreds of the earth under the new testament , psal. . . all egypt and assyria under the new testament . blessed be egypt my people , and assyria the work of my hand , isa. . . all the kingdomes of the world are the lords , and his sons , and he reigns in them , by his word and gospel , as the seventh angel soundeth , revel . . . all the gentiles are his , isa. . , , , . mal. . . all the ends of the earth , and the heathen , psal. . , . psal. . , , , . now if they be not his by visible and externally professed covenant , they must be the lords kingdoms only , because some in these kingdomes . . are come to age . . professe the truth . . give a signification that they are converted and chosen , and so baptized . but so infants and all the rest of these kingdomes who fixedly , in a church , hear the word , professe they are followers , and by so doing are witnesses against themselves that they have chosen the lord to be their god , and have consented to the covenant , as joshua saith , josh , . . must be under the new testament cut off from the covevant , and a place must be shown where god hath now under the new testament , broken the staves of beauty and bands , and hath laid this curse upon all the infants of egypt , assyria , of all the kingdomes of the earth , that the lord is now no god to them , and feeds them no more , and therefore that which dies , let it die , and that which is cut off , let it be cut off , as it is , zech. . . and the like must be said of all that are come to age , and not baptized , or as good as not baptized . and covenant promises are not to the children of beleevers , contrair to acts . . nor to the aged , untill they be converted visibly and baptized ; this then hath never yet been fulfilled , that the gentiles and heathen are become the lords people . sure , it is ( . ) and was a mercy for the seed to be in covenant , exod. . . i am the lord shewing mercies unto thousands of them that love me , and keep my commandements . psal. . . my mercy will i keep with david and his seed . what mercy ? my covenant shall stand fast with him . hence they are called the sure mercies of david . isa. . the lord following the seed of the godly with real mercies ( so that it cannot be called the favour of a ceremony and instituted or positive priviledge belonging only to the jews ) as that his seed is blessed , psal. . . psal. . . this mercy must be taken away either in mercie or in wrath : but that a real mercy of a blessing should be taken away in mercy , except a spirituall mercy of saving grace in christ were given in place thereof , cannot be said , far lesse hath it any truth that a real mercy can be removed in wrath from infants in jesus christ , in whom the nations are blessed . and we see , deut. . the blessing of an observed covenant , and the curses of a broken covenant are extended to the fruit of the body to the sons and the daughters , v. . . job . . job . . job . , , . and that this is not a new testament dispensation , who can say ? and that outward positive favours are bestowed on infants , is clear . ( . ) that christ laid his hands on them and blessed them , making them a fixed copy of the indwellers of his kingdom . ( ) the promises of the covenant are made to them , act. . . ( . ) they are clean and holy by covenant holinesse , cor. . . which cannot be meant of being born of the marriage-bed . for paul , rom. . . saith the same of the jews , root and branches , fathers and children : and no man dreamed that paul , rom. . intends to prove that the jews shall be insert in again , because they are free of bastardie father and sons . now infants understand no more any of rhese to be blessed by the laying on of the hands of christ , and to be such as have title to the promises , acts . . and to be covenant-wise holy , cor. . then they understand baptism . ( . ) the same covenant made with abraham is made with the corinthians , cor. . . i will be their god , and they shall be my people . which is prophesied of the gentiles under the new testament , ezek . , , , . ezek . , , . jer. , , , , , , . jer. . , , , , . zech. . . hos. . , . pet. . , . and it is made to the gentiles with an eke of a new heart , and a larger extent of the covenant under the new test. for which cause it is called a better covenant , hath better promises , heb. . . heb. . , , , , , , . now that were a strange eke and excellency of the new testament covenant above the old , to forfeit , without farther processe , all infants under the new testament of all covenant-right , which was due to them of old under the covenant which the lord calls faultie : egypt shall be my people , except their . infants . . and except their aged , and their non-saints . ( . ) infants in the former covenant had right by birth to the means of salvation , to be taught and catechised in the law of the lord , because born of covenanting parents within the visible church , and so had title to covenant-calling , and gods covenant-choising , mat. . . as is clear , gen. . . i know abraham will command his children and his houshold after him , and they shall keep the way of the lord , exod. . . deut. , , . and thou shall teach them diligently unto thy children , exod. ▪ , . ps. . , , . now if infants be without the covenant as the infants of pagans , then they have no more covenant-right to the hearing of the gospel , and a treatie with christ , and covenant , then pagans have . it s not enough to say their fathers owe that much naturall compassion to their souls , as to teach them , it being a parents duty ; yea , but what warrand hath a father as a father to make offer of a covenant of grace in the name of god to one pagan more then to another , since all are equally without the covenant , if there be a covenant-call warranted to them , where is the fathers command to propone and ingadge the covenanters consent , if the children be pagans ? but as they have a right by birth to the call , they being born where the call soundeth , they must have some visible right to the covenant it self , more then other pagans . it s but of small weight to say that , rom. . paul expoundeth that in the new testament , i will be thy god , and the god of thy seed , only of the spirituall seed , such as jacob , who was predestinated to glory , not of those that are carnally descended of abraham , otherwise it should follow , that these that are in the covenant , might believe that they should be saved , though void of faith and repentance . answ. the purpose of the apostle , rom. . is to answer a sad objection : if the jews be cast off , and rejected of god , as paul , by his extreame desire to have them saved , insinuates , then the word of god takes no effect , and his calling and choising of them for his people , takes no effect , v. . he answers , it is not failed , though the body of israel be rejected . for there are two kinds of israelits , some only carnall and born according to the flesh : others sons of promise , and chosen of god. now the word of promise takes effect in the latter sort , to wit , in the chosen , and in the sons of promise , for they are not cast off of god , and so the word of god takes effect , v. . ( . ) but the truth is , if there be none covenanted with god , but the chosen under the new testament , then there is no such thing as an externall and visible covenanting with god , under the new testament , then must all the nations , isa. . , . kingdomes of the world , rev. . . all egypt , assyria , isa. . . all the gentiles , isa. . be internally covenanted and sons of promise , and predestinated to life ? and that , cor. . . i will be your god , and ye shall be my people , under the new testament , must infer , that all in covenant under christ must be spiritually in covenant , and the visible church of corinth , and of all the kingdomes of the world , rev. . . must be the invisible and chosen church , and as many as are called , must be chosen , contrair to mat. . . hence . q. . have infants now under christ no priviledge nor covenant grace externall by their birth and discent from beleeving parents ? ans. sure they have . for acts . . the promise is to you and to your children . either to all children or to some , the text makes no exception . if it be said to all conditionally , if they beleeve , not absolutely ? ans. that must be an internall covenanting proper to the elect , and the promise is not made to the aged but conditionally , so they beleeve . and yet the promise shall be made to infants and children , but not while they come to age . . to be cut off and casten out of covenant is a dreadfull judgement , zecha . . . hos. . , , . rom. . . well , because of unbeleef they are broken off . then because the jewes beleeve in christ already comed , all their children , for no fault , but for the beleef of their parents , must be cut off ▪ ( . ) whereas paul makes it a misery that the ephesians , . . were strangers from the covenants of promise , ●aving no hope and without god , without christ. and peter , that the gentiles were no people , pet. . then that misery lyes upon the infants of christians and all within the visible church , untill they be converted and baptized , and the gospel is no favour to them , that they are within the net , and in the office house of grace the visible church , where the word is preached to children , who are to be taught , gen. . . deut. . . exod. . , . psal. . , , ▪ . , , . tim. . . and the lord reckons it among the favours , that hee bestowes not on every nation , but onely on his owne covenanted israel , that the word of the gospel to gather them and their children , math. . . tim. . . psal. . , , , , . and his statutes and his judgments are declared and preached to them , psal. . , . deut. . , , , . c. . , , , , , . psal. . . and that the oracles of god , and the promises are committed to them , rom. . , . rom. . . the promises and the giving of the law , and the covenants and the service of god. and that this is a special blessing in the new testament to old and young is clear from acts . when paul turnes from the blaspheming jewes to the gentiles . . i have set thee to be a light to the gentiles , that thou shouldest be for salvation to the end of the earth . now this covenant salvation is , isa. . . i wil give thee to restore the preserved of israel . — . i will give thee for a covenant to the people to establish the earth . — . that thou mayest say to the prisoners go forth , &c. now if it be said , it was indeed a singular priviledge to the jews , but what places of the new testament make it a covenant priviledge to the gentiles and their seed , if the word of the covenant preached to the aged under the new testament , can the same wayes , by accident , be preached and promises come to the ears of the unbaptised children , now growing to be capable of hearing the gospel , acts . . tim. . . as to pagans , and such as are no lesse stranges to the covenant , and void of all right by the covenant made with their parents , then indians and their children who worship satan ? paul not without a command preacheth the word of the covenant to the discerning gentiles , acts . . from isa. . , , . must not the fathers have command to speak the gospel to their children ? or doth not the warrand that parents and pastors have to take within the covenant the fathers , warrand them to preach the same covenant to the children ? where as , otherwise the apostles should have said , we have no warrand to offer the covenant to any or to preach christ a given covenant to any : but . to such as are come to age . . such as are converts . . to such as can give signification by confession , that they are not onely visible but also invisible and chosen confederates , and they should have said all children are now by christ excluded as prophane gentiles and heathen from the covenant of grace , because there can be none ( say anabaptists ) but reall believers under the new testament in covenant with god. yea but the new testament offers christ a covenant , in the preached promises , alike to fathers and sons . math. . . the people ( fathers and sons ) that sate in darknesse saw great light , &c. math. . . therefore i say unto you , the kingdome of god shall be taken from you and given to a nation bringing forth the froots thereof . and is it not a punishment to be deprived of the kingdome ? if the kingdome of god come where the preached covenant is , math. . . math. . . and the bridegroome among them , and so cause of joy , math. . . and the golden candlesticks be there and the son of god walking in the midst of the golden candlesticks , rev. . . c. . . sure this is much to children . if it be said , it is very nothing , for children understand nothing of this . what then is meant by the prophecie of the incoming of the gentiles , psal. . . glorious things are spoken of thee , o city of god. . i will make mention of rahab and babylon to them that know me ; behold phylistia and tyre , with aethiopia , that man was born there . . and of zion i● shall bee said , this and that man was born in her . . the lord shal count , when he writeth up the people , that this man was born there . and christ prophecying of the desolation extends the judgement of a despised covenant to the children and the house , math. . . . luke . . luke . . how should there be under the new testament covenant wrath , for the fathers covenant breaking derived to the children , if in their fathers the sucking children brake not the covenant , then they have been in covenant with their parents , especially since a visible covenanting , by borrowed allusions to altars , speaking the language of canaan , offering incense , swearing by the lord , is spoken of egypt and of five , that is , of many cities of egypt , and of all the gentiles , esa. . , , . . mal. . . and covenant blessings shall be derived from fathers to children . the lord shall say , . blessed be egypt my people , and assyria the work of my hands , and israel mine inheritance . it must be a narrow blessing of covenanted egypt , assyria , israel , if it be a blessing of these come to age . . professing the faith . . and baptised . how can the lord say , blessed be egypt , and though the whole seed be visibly in covenant , old and young , yet it followeth not that therefore every promise that is absolute , that is , that of a new heart is made to all and every one within the visible covenant : for it is promised , deut. . . to the jews , and was given to them and undenyably the visible body of the jews and their seed were the chosen and externally adopted and covenanted people of god , deut. . , , , . deut. . . deut. . . and the lord calls them those whom he delivered out of egypt , his people , exod. . . i have seen the affliction of my people ▪ ezek. . . o my people , i will open your graves , as many as saul and david did feed , whether they have a new heart or not , the lord calls them his people , sam. . . . sam. . . see psal. . . hear o my people , psal. . . jer. . . and so the church of corinth , cor. . is called his people , and the kingdomes of the world the lords kingdomes in covenant , rev. . . and there were many of them uncircumcised in heart , jer. . . isa. . . amos . . and with many of them ▪ god was not well pleased , cor. . . and so it is most false that none are in covenant under the new testament , but only believers ; for judas , demas , simon magus , and all the externally called ( for they cannot be baptized but as in covenant with god ) math. . . are by their profession in covenant externally , as the jews profession sayeth they accepted of , and consented unto the covenant of grace , for cor. . . be not ye idolaters , as some of them , commit not fornication , tempt not christ , murmur not , as some of them , v. . . th●se and the like say we are the same way in covenant as they were and our visible church , now , and the visible church then are of the same constitution . q. and may we not say , that the same covenant of grace , we are under , is the same in nature and substance with that covenant made with abraham ? ans. the same christ was their mediator , as ours , heb. . . their rock and our rock , christ. cor. . , , , , , . ioh. . . ( . ) we are justified as abraham , and david . rom , . , , , , . gen. . . ps. . , . . they were saved by grace , the gentiles as well as they , acts . . by faith , acts . . heb. . , , , . . &c. . there is no more reason to say , it was a civill covenant made with abraham , because it distinguished abrahams seed from other nations , and an earthly covenant , because canaan was promised to them , not to us , then to say there be two covenants of works , one made to adam , with a promise of an earthly paradice , and another covenant of works to the jews , with an earthly canaan ; and a third to these who in the gospel time are under a covenant of works . yea upon the same account , the covenant of grace made , psal. . sam. . with david , having a throne promised to him , should be yet another covenant different from the other two ; and since a covenant here is a way of obtaining salvation upon condition of obedience , john baptist should be under another covenant of grace ▪ then the apostles : for to their faith is promised the working of miracles , mark . , , . but john wrought no miracles , and many thousands of beleevers work no miracles , and they must be under a third covenant : for though canaan was promised to abrahams seed , there is no reason to call it an earthly covenant , or another different covenant , for to all beleevers the blessings of their land are promised , ezek ▪ . , , , . jer. . . compared with , , , , , . mat. . . luke . . tim. . . heb. . , . . what if we say the covenant made with abraham , exod. . proves by our saviours reasoning , ma● . . , , . that infants shall not rise again and be in angel-state and saved , otherwise if infants and all beleevers in the saduces time be not under the same covenant with abraham , no infants shall have a covenant-resurrection , nor a covenant-salvation ; or then there is some other salvation for infants that are saved , to wit , some pagan heaven without the covenant , and without christ , and if infants be pagans without the covenant , either none of them are saved and chosen to life . contrair to christ , mat. . , , . mark . , , , . and the anabaptists grant . or there is a salvation without a covenant , and so without the new and old testament . . without the name of jesus and the blood of the covenant : contrair to acts . . joh. . . rev. . . ( . ) they shall be saved without the visible church , the way that pagans are saved . q . are they not saved all of them ? is not this enough ? but because the kingdom of christ is spirituall , the element of water can do them no good , except they beleeve ? ans. if his kingdom be not spirituall , because his wisedom hath appointed externall signes , then no promise ( which is but good words ) shall be made to children , contrair to acts . . for they can do them no good untill they beleeve . . then should there be no preaching of the gospel to all nations , as mat. . . for impossible it is that all nations can be profited by the gospel . . the doubt suppones that it is legall servilitie and jewish to be under the gospel preached and the dispensation of signes and seals , even to the aged , such as are baptism , the supper , rebukes , censures . . to be a visible member , and visibly in covenant , and to be baptized , except all be sound beleevers , must be jewish now certain , it is a new testament ordinance that ministers preach and baptize all nations , though the greatest part beleeve not . q. . if faith sanctifie as faith , then an unbeleeving whore might be sanctified by a beleeving fornicator : for faith will do its formall work in every subject ? answ. paul never meant that faith doth sanctifie in every subject , but in subjecto capaci . faith sanctifieth not incest and sin , they are not capable to be separated to a holy use : if fire as fire burn , then might all the water in the ocean be dryed up with the least sparkle of fire . if prayer as prayer obtain all things , shall it obtain that the sacrificing of your son to god , shall be accepted of him as holy and lawfull worship ? mr. baxter saith excellently upon this subject . a thing must be first lawfull , before it be sanctified ; god sanctifieth not sin in , or to any . see the argument cor. . learnedly and solidely vindicated by him , so as the dispute is at an end now . q. . what holiness is it that is called federal , or covenant holiness which is in infants ? ans. it is not so much personall holinesse ( though it may so be called , because the person is a church member , separated from the world to god ) as holinesse of the seed , society , family , or nation , which is derived from father to son , as if the father be a free man of such a city , that priviledge is so personall , as it is by the law hereditarie freedome derived from father to son , if the father have jus ad media salutis right to the means of salvation , so hath the son . hence this was first domestical , god made the covenāt with abraham and his family : i will be thy god , and the god of thy seed , gen. . it was extended to him , not as a father only , but as to the head of the family ; the children of servants born in abrahams family were to be circumcised and to be instructed as having right to the means of salvation . gen. . . he that is eight dayes old shall be circumcised among you , every man-child in your generations ( so it is generation-holinesse ) he that is born in the house , or bought with money of any stranger , that is not of thy seed . so god showes clearly that in abraham he chosed the nation and the house , gen. . . i know abraham , that he will command his children ( that is too narrow a church visible ) and his houshold after him , that they shall keep the way of the lord. . afterward he choosed the nation to be a peculiar people holy to himself , deut. . , . but not with another new distinct covenant , but in the same covenant . . but because the lord loved you , and would keep the oath that he had sworn to your fathers , to wit , to abraham . deut. . . he chose their seed after them , even you , above all people , not above all houses . amos . . you only have i known of all the families of the earth . so the externall church covenant and church right to the means of grace is given to a society and made with nations under the new testament , isa. . , , . psal. . , . psal. . . psal. . , , . rev. . . matth. . , . and not any are baptized in the new testament , ( except the eunuch , and saul , acts . . ) who were baptized firstly , but they were baptized as publick men representing a seed ; also , societies are baptized . all judea , mat. . . all the land of judea , mark . . all the multitude , all the people , luke . . . sure the fathers were so christianed and baptized as their children had right to the same seal . so joh. . , , . cornelius his house and all with him were baptized , acts . ▪ . three thousand at once , acts . , , . the jayler and his house , acts . . servants and friends . the houshold of stephanas , cor. . . was baptized . and this . is holden forth as the church , as the houshold of narcissus which are in the lord , rom. . . aquila and priscilla , and all the church at their house . v. . the church at the house of philemon , phil. v. . which teacheth that the covenant holinesse is of societies and houses under the new testament as in abrahams house , and as abrahams house was circumcised , so are whole houses under the new testament baptized . . paul aptly calls it the holinesse of the lump , or nation , and the first fruits , root-holinesse , the holinesse of the root and the branches . of the olive tree and the branches , rom. . , . ( . ) the speciall intent of god in sending the word of the covenant must evidence this ; he sends not the gospel unto , and for the cause of one man , to bring him in , but to gather a church and his elect ones , by a visibly and audibly preached covenant to a society , to a city ; to samaria . acts . to the gentiles , acts . to all nations , mat. . , . that they and their children may have right to salvation and to the means thereof , and to the covenant , and therefore we are not curiously to inquire whether the faith of the father be real or not , if the gospel be come to the nation , to the house , to the society . the lord in one abraham , in one cornelius , in one jayler , ( whom he effectually converts as far as we can gather from the scriptures ) choises the race , house , society , nation , and gives them a covenant-holinesse , the mans being born where the call of god is , does the turn , as much as the faith of the parent . for by the root is not necessarily meant the physicall root the father . for abraham was not the physicall root and father , nor cornelius of all the servants and friends in the house . but if a friend be in the house , or society , and professe the gospel , he and his obtain right to baptism and the means of salvation . but as touching real holinesse , it is not derived from a beleeving father , to make the son a beleever , scripture and experience say the contrair . nor . is internall and effectuall confederacie with god , that , by which one is a son of promise , rom. . and predestinate to life , a nationall favour . for . no man is chosen to life in his father , because the father is chosen : a chosen father may have a reprobate son . . election to life is not of nations or houses or societies , but of single persons . it is not said , before the nation had done good or evill , i chosed this nation all and whole , not this , but i loved this man , not this man. q. what is the formall reason and ground that any hath right to baptism ? ans. if we speak of a passive right , if the eunuch beleeve , act. . and if such have received the spirit , acts . they may receive baptism , the eunuch moves not the question whether philip should sin in baptizing him or not . the eunuch was troubled to make sure his own , not philips conversion . they who bring that argument , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acts . and that , mark . to prove that only such should be baptized , who beleeve actually and are come to age : they prove that the church sinneth , if they baptize any , but such as are predestinated to life and really beleeve . for the faith that philip asked for , was reall , with all the heart , not as the faith of simon magus ▪ and the faith , mark . . is real saving faith , that brings salvation ; he that beleeves is saved . . it can not be visible faith only , for that is in simon magus , he doth visibly so beleeve and is baptized . yet upon that faith he was not saved , being in the gall of bitternesse ( . ) he that beleeves not , is damned . the meaning must be , he that beleeves not savingly is damned : or then he that beleeves not visibly , as magus , and judas , is damned , but this is most false , for peter beleeves not as judas , and yet he is not damned : or then the meaning must be , he that beleeveth both really , savingly , and also professedly and visibly , is saved . and that is true , but it concludes that none are to be baptized , but both real and visible believers . . if it be true that none are to be baptized but covenanted ones , as acts . . and if none be covenanted ones under the new testament , but real beleevers and such as are predestinated to life , as our anabaptists teach from rom. . then must the church without warrant of the word baptize magus , demas , judas . ( . ) then must also all judea , all the generations of vipers baptized have been both real and visible beleevers , for they were all baptized , mat. . , . mark . . luke . . . let independents consider this , and what d. fuilk , and mr. cartwright , paraeus , calvin , beza ; and our divines speak on these places against the auricular confession of all the huge multitude . ( . ) it is a wonder that any man should dream that the eunuch made a case of conscience , acts . whether it was lawfull to philip to baptize , and not whether he himself did beleeve and could worthily receive the seal , act. . . here is water ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( . ) so none can warrantably baptize any but persons dying in faith , and it s not certain these have the faith that is , acts . . mar. . . but for the formall warrand of such as baptize : neither are the aged as the aged , nor infants as infants to be baptized ; for so all the aged and all infants even of pagans are to be baptized . nor . are all in covenant , to be baptized : for such as are only really and invisibly in covenant , and do make no profession of christ at all , are not warrantably by the church to be baptized . only these whether old or young that are , tali modo visibili federati , such as professedly and visibly in covenant , and called , acts . . are warrantably baptized . hence they must be so in covenant , as they be called by the word of the covenant , for they cannot be baptized against their will , luke . . . q. what warrand is there , act. . . for infant baptisme ? ans. i shall not contend for the actuall baptizing of them at that instant . but every one of you be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 father and sons . why ? the promise is to you and to your children , break the text into an hundred pieces , and blood it as men please , the genuine thesis which cannot be neglected , is , these to whom the promise of the covenant does belong , these should be baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the promise of the covenant is to you and to your children . ergo , you and your children should be baptized . the assumption is the expresse words of peter and the proposition is peters . every one of you be baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to you is the promise of the covenant . calvin , bullinger , brentius , gualther clear it . . who they are , who are in the nearest capacity to be baptized , he explaines , when he showeth , that the covenant promise is made to these who are far off , to the gentiles , whom the lord shall call , then all that are under the call and offer of christ in the preached gospel , as prov. . , , , . math. bid them come to the wedding , luke . , , . &c. are externally in covenant , and such to whom the covenant is made , and should be baptized , it s presumed they give some professed consent to the call and do not right down deny to come , else they should be baptized against their will. . calvine showes acts . . that the anabaptists in his time , said , the promise was made to believers only , but the text saith , it is made to you and to your children , to infants , to the children of the prophets and of the covenant made with the fathers , acts . . now what ground doe anabaptists give that all infants believe , or that some believe , since to them , their children were as pagans without christ , without the covenant ? if to the children when they come to age and shall believe ? but what need to adde , and to your believing children ? for these are not children but men of age , their fathers and they both being believers . now peter sets down two ranks , the aged who heard the word with gladnesse , and were pricked in heart , v. . . and the children , and to both the promise is made , and what ground is their to exclude sucking children ? for the word , acts . . is math. . . cor. . . where sure the word is taken for sucking children of whose actuall faith the scripture speaks not . . the promise is to you and to your children , can have no other sense then , the promise and word of the covenant is preached to you and to your children in you ▪ and this is to be externally in covenant , both under the old and new testament . if it have another sense it must be this , the lord hath internally covenanted with you the . who have heard the word and with your children , and you are the spirituall seed , and sons of promise , predestinate to life eternall : as rom. . they expone the seed in covenant : but . were all the . ananias and saphi●a and their children the spirituall and chosen seed ? for he commands all , whom he exhorts to repent , to be baptized : and . now to simon magus and demas , and numbers of such , peter could not have said , the promise is made to you and to your children ; if it be only made to reall and actuall believers , as they say , peter therefore must owne them all whom he exhorts to repent , as the chosen seed . but if the former sense be intended ( as how can it be denyed ? ) to wit , the word of the covenant is preached to you , an offer of christ is made in the preached gospel to you . then it cannot be denyed , but the promise is to all the reprobate in the visible church whether they believe or not , for christ is preached and promises of the covenant are preached to simon magus , to judas and all the hypocrites who stumble at the word , to all the pharisees , as is clear , math. . , , , . acts . , . acts . , . math. . . pet. . , . ( . ) the promise , i will be your god , and ye shall be my people , must be one way expounded in the old testament , to wit , you are externally only in covenant with god. but in the new testament , it must have this meaning , i wil be your god , cor. . . that is , you are all predestinate to life , and the sons , by promise , and the spirituall seed , to whom i say , i will be your god : but so it may well be said , there were no internall covenanters in the old testament , and there be none but only internall covenanters in the new testament , so that when the lord sayeth , rev. . . the kingdomes of the earth are mine , and my sons . he must say , the kingdomes , egypt , assyria , tyrus , ethiopia , &c. are chosen and the spirituall seed , and these covenanted nations and the kingdomes of the gentiles are all internally and effectually called , and there are no visible churches in the new test. but only all invisible and saved . . if these words , the promise is to you , and to your children , be limited , to as many as the lord shall effectually call , either fathers or children . but mr. stev . marshel judiciouslie observes ; there is no more a covenant-favour holden forth to their children , then to the children of pagans ; for the children of pagans , if god effectually call them , have the promises made to them . . it s clear that externall covenant-holinesse , is to these men ceremoniall holiness now out of date ; and then externall calling the only means of internall and effectuall calling , math. . . cor. . . , . luke . , . and the fixed church-hearing of the preached gospel is a ceremony . . that god should be the god of infants of the seed of the jews , a mercie to fathers and sons coming from free love , deut. . . gen. . . deut. . . . . and prophesied as a mercy to the gentiles by all the prophets was a ceremony removed now in christ. yea . externall covenanting , and adopting , and choising of israel is no mercy , except that a pedagogie of the law is a mercy for a time . . the promise is to you and to your children , must be in a contradictorie way expounded , to wit , the promise is no more made to your children so long as they are infants , then to devils . yea fathers and children not beleeving , though chosen to life , are excommunicated from visible adoption , calling , hearing the gospel promises , for there is no covenanting now under the new testament , but only internall covenanting of the elect . . young timothy and children of beleeving parents , and all the aged within the visible church , have no right to hear the preached gospel , before they beleeve and be the holy seed , more then pagans . yea . they can have no command of god , to hear the gospel , nor any covenant or gospel warrand , untill they be believers , for if there were no promise made to hearing and considering the word , if they shall beleeve , while as yet they beleeve not , and untill they be effectually called , there can be no command , and no law , to hear the gospel and the covenant-offer made in christ. it shall then be no more sin for unconverted persons to turn away their ears from the law , and not to hear the gospel . . it were non-sense to say to men under the externally proposed covenant , repent , hear the gospel , use the means , receive the seals , and yet you have no right to hear , nor have we any warrand to baptize you , untill ye beleeve ; for there is no promise made to you , nor to your seed and children , untill first you beleeve . and it must say there was no threatning to adam , gen. . . before he sinned , and no promise to adam nor to any now , do this and live , untill adam first sinned , and first obeyed the covenant ; and so , if john covenant to labour in peters vineyard , and peter promise to him four pence , so he work twelve hours , otherwise he shall not pay him four pence , though john accept of the covenant , and work but one hour , whereas his covenant is to work for twelve hours , then no man can say to john ( work , for there is a promise made of four pence to you ) the other might deny ; no such promise was made to me , except i work twelve hours . it were , sure , unfaithfull dealing to john to say so . for the four pence ought not , by this covenant , to be given to him , except he work twelve hours : but he cannot , without palpable falshood , say , i have broken no covenant , in not working twelve hours : for though i consented to the covenant , and began to work an hour , yet the promise was not to me simply , but to me as working twelve hours ; but there is neither face nor faith in this answer : for the fulfilling of the covenant is only to give four pence to john , if he work twelve hours ; but the promise and covenant was made to him , and he hath foully broken . yea a conditionall covenant agreed unto and accepted , is a covenant , if we shall ( as in reason we ought ) distinguish between a covenant , in its essence and nature , and a covenant broken or fulfilled , a covenant or threatning , is a covenant and threatning oblidging adam , if it shall be agreed unto , by silence , as adam accepted the threatning , gen. . . by silence , and professours within the visible church , by their professing of the doctrine of the gospel or covenant of grace , their receiving of the seals and professed hearing of the word , are under the covenant of grace , and engadge themselves to obey commands , promises , threatnings , and therefore promises are as properly made to them , acts . . as commands , and threatnings , exhortations , invitations , and gospel requests are made to them . but tho the anabaptists ignorantly confound the promise , and the thing promised ; the covenant , and benefits covenanted . the promise is to you , and so are the commands , & threatnings , whether ye beleeve or not , the command is to you , and layes an obligation on you , whether ye obey or obey not , and the threatnings are to you , whether ye transgress , or transgresse not . it is true , indeed , the promise , that is , the blessing promised , righteousnesse and eternall life is not given to you , untill ye first beleeve . object . is not the promise made the same way to the aged as to the children , and the same thing required of both : the promise is to you and to your children . but the promise is made to the aged only , if they actually beleeve . ergo , the promise is made to the children only , if they actually beleeve , and so not to infants . answ. neither proposition nor assumption can bear weight . for the proposition , when god saith , i will be thy god o abraham , and the god of thy seed . is it needfull that god require the same conditions , that is actuall beleeving , that he may save father abraham , and also actuall beleeving from hearing the word of the covenant preached from all infants born of abraham and dying in infancy , or then all these infants so dying must be eternally damned ? nay . we beleeve many infants ( we reserve to the holy and glorious lord his liberty of election and reprobation , rom. . , . ) among the jews were saved by the covenant of grace , though they died infants . and this we condemn in anabaptists , that they show no revealed way of god of saving infants of beleeving parents dying in infancy , more then of saving pagans and their infants , for to them both are alike without the covenant of grace and without christ ; and therefore beleeving parents have no word of faith or of the gospel to pray for the salvation of their children dying in infancie , for such prayers have neither warrant in the covenant of works , nor in the covenant of grace , by their way . and yet that we are to pray , is to be gathered from gen. . ● . sam , . . job . . mark . . psal. . . and if we pray for their salvation , they must be saved by either law or gospel . it s not enough , to say that we may pray for savages that never heard of the gospel , nor of the covenant of grace , that they may be saved . for seeing there is no name under heaven by which men may be saved , but by the name of jesus , acts . . joh. . . there is no other warrand of praying for such , then that god would send them the gospel ; and since christ prayed for infants and blessed them , which is a praying for them , gen. . , . deut. . . , , . &c. eph. . . gal. . . cor. . . tim. . . tim. . . see mar. . ▪ he must own them as blessed in christ in whom all the nations of the earth are blessed ▪ and so covenanted with god in christ. . it is false that the promise is made only to the aged , upon condition of actuall beleeving . . it is made to their children expresly in the text , and for the way of their beleeving , we leave it to the lord. nor is it true , that the promise is made to the aged , upon condition of beleeving . the promise is made to them absolutely , whether they beleeve or not . but the blessing of the promise and covenant of grace is given and bestowed only conditionally , if they beleeve . the promise is absolutely made : it s called conditionall from the thing conditionally given . obj. but is not this an approven distinction , that persons are within the covenant , either externally , professedly , visibly , or internally , really , or according to the intention of god ? ergo , such as are externally within the covenant , are not really & indeed within the covenant of grace . ans. the adverbe ( really ) relates to the reall fruit of the fulfilled covenant , and so such as are only externally within the covenant , are not really within the covenant , for god never directed , nor intended to bestow the blessing covenanted , nor grace to perform the condition of the covenant upon them ? but they are really covenanted and engadged by their consented profession to fulfill the covenant . and as the commands and threatnings of the covenant of grace lay on a reall obligation , upon such as are only externally in covenant , either to obey or suffer , so the promise of the covenant imposes an ingagement and obligation upon such to beleeve the promise , but some times , we say the promises of the covenant of grace are not really made to the reprobate within the visible church , because god intends and decrees to , and for them , neither the blessing promised , nor the saving grace to fulfill the condition or to beleeve . and therefore these words are figurative , heb. . . this is the covenant that i will make with the house of israel , i will write my law in their minds , &c. that is , this is the speciall and principall covenanted blessing , i will give them a new heart : which must not be called a simple prediction , though a prediction it is , but it is also a real promise made absolutely to the elect , which the lord fulfills in them : and this is called the covenant . because . they are no better then non-covenanters upon whom the lord bestowes not this part and blessing of the covenant . . the truth is , the promise of a new heart is not made to the visible church , which is only visible : but to the elect and invisible church . and if anabaptists shall expone these words , acts . . the promise of a new heart is made to you and to your children , upon condition that you and your children beleeve , which they cannot do untill first they have a new heart , it s as good as peter had said , god promiseth to you and to your children grace to beleeve , and a new heart to obey him , upon condition that you first beleeve . and that is , gods promise to you to beleeve upon condition that ye beleeve , which is ridiculous , and therefore we cannot say that this promise of a new heart is made to all that are commanded to beleeve and repent and be baptized . for elect and reprobate and all are under these commands , if they be members of the visible church : but the promise of a new heart is not made to all within the visible church . quest. how then ? must the promise of a new heart be here excluded ? and shall nothing be meant in the word , but a promise of forgivenesse and life is made to you and your children . ans. i should judge it hard , to say , that were the only promise here made , the promise of a new heart is made to you all , therefore repent and be baptized . the antecedent is not true . . therefore because peter speaks unto , and of a mixed multitude , fathers , children , elect and reprobate , who must first understand , the promise of life and forgivenesse is made to you . ergo , all come to age , repent and be baptized . and because the promise is made to your children , therefore let them be baptized . and . the promise of new heart is not to be excluded , because there were in the company to whom , and of whom the apostle peter speaks , many elect , in whom the old prophesie , jer. . ezek. . was to be fulfilled ; for he saith , the promise is made to as many as the lord shall call ; to the gentiles , it were a sense too narrow , to exclude that promise , and therefore , as the great promise , i will be thy god , and the god of thy seed ( which chiefly is meant , acts . . ) requires not the same condition in fathers and infants , nor the same condition in fathers , wives , hewers of wood , officers and commanders , litle ones , and such as were not born , deu. . with whom the covenant is made . for the same faith in fath is and in infants , and faith working in the same duties cannot be required of husbands , wives , magistrates , and hewers of wood ) so neither is the promise made the same way to fathers , children , jews near hand , and gentiles farre off , to elect and reprobate . q. how can the promise of the covenant , to write the law in the heart , be made absolutely , and not to the reprobate , but to the elect only ? for the elect are only these to whom that promise is made , and yet the reprobate are really in the covenant of grace , and the promise is made to them , as hath been said . answ. it is no inconvenient that the reprobate in the visible church , be so under the covenant of grace , as some promises are made to them , and some mercies promised to them conditionally , and some reserved speciall promises of a new heart , and of perseverance belong not to them . for all the promises belong not the same way , to the parties visibly and externally , and to the parties internally and personally in covenant with god. so the lord promiseth life and forgivenesse shall be given to these who are externally in the covenant , providing they beleeve , but the lord promiseth not a new heart and grace to beleeve , to these that are only externally in covenant . and yet he promiseth both to the elect. hence the covenant must be considered two ways , in abstracto and formally , in the letter as a simple way of saving sinners , so they believe , so all within the visible church are in the covenant of grace , and so it contains only the will of precept . . in the concret , as the lord caries on the covenant in such and such a way , commensurably with the decrees of election and reprobation ; as the lord not only promises , but acts and ingraves the law in the heart , commensurably with his decree of election , so the elect only are under the covenant of grace . the word tells of no condition or work , or act to be performed by any , which if he do he shall have a new heart : and therefore the promise of the ingraven law in the heart , is not a simple promise made to the covenanters as covenanters , for so it should be a promise to all visible covenanters ( for visible covenanters are essentially covenanters ) but it is both a promise and a prediction , yea a reall execution or an efficacious way of fulfilling the decree of election to such and such chosen , and specially loved of god covenanters . . a new heart hath a twofold consideration , one as a duety commanded . . as a blessing promised , as to the former , ezech. . . make you a new heart and a new spirit , jer. . . circumcise your heart to the lord , take away the foreskin of your heart , ye men of judah , eph. . . be renued in the spirit of your minde , eph. . . awake thou that sleeps and rise from the dead , these are either bare commands , without any gospel strength given to obey , and so they are legall commands in the letter oboblidging all visible covenanters to obedience , and so , all letter all law , no gospel strength to performe speaks poor unmixed law. in this case , god repeats and craves back again from broken men a sound heart , which they sinfully lost in adam , and may justly seek heart conformitie to his holy law from all men . or then these commands are backed with gospel strength to obey , and so they are both commands and blessings promised , as jer. . . this my covenant ( a covenant and something more ) shall bee — i will put my law in their inward parts , and write it in their hearts — . ezech. . . ezech. . . heb. . , , . . so the more strength promised the more gospel . neither is there any inconvenience , to say that the reprobate visible covenanters are not thus , as touching the speciall promises of a new heart and perseverance of the saints , really in the covenant of grace . q. who are they , who are to believe god shall give them a new heart ans. no man is positively to believe it while god work it in him , for no man is to believe that he is predestinated to glorie , while he first have the effects thereof in him , the hid manna , the white stone , the new name . but no man is to despare or to create fatall inferences that he is reprobate , since god begins kindly with him with a gospel call . chap. xiiii . considerations of the arguments from gen. . mark . , . luke . math. . rom. . for infant baptisme . if god be the god of abraham and of his seed , gen. . therefore every male child shall be entered in the covenant , by the initiall seal of circumcision , and so women also who eat the passeover , which the uncircumcised might not do : and peter was sent to the circumcision , that is , to all the jews men and women , and so the women is some way in the men , and they might be circumcised in them upon the same gound , because the same promise is made to fathers and to children , must infants be baptized , acts . . . this is the lords own argument , gen. . . there were multitudes of differences between circumcision and baptisme as we grant , but in the substance nature and theologicall essence , and in the formall effects they are the same . we grant that christ revealed in types , sacrifices , to come , darkly offered may differ from christ as clearly offered preached without these already abolished shaddows and who is now come . yet he is the same saviour to them who believed in him then and now , act. . . act. . . and we . argue not simply from the letter of the covenant . i am your god. ergo , be baptized , for one might reply . i am your god. ergo , offer such beasts to me , it shall not follow , but i am your god , and the god of your seed offering to you the same christ and righteousnesse that was offered to abraham in the same covenant : ergo , all of you be baptized who are under the same covenant . for , . circumcision of the flesh was a seal of the circumcision of the heart promised in the covenant of grace , deut. . . and of the cutting of the foreskin thereof , jer. . . jer. . . ezech. . , . and baptisme is the same , col. . , . tit. . . . circumcision is a seal of the righteousnesse of faith , rom. . . so is baptisme , as pet. . . rom. . . . circumcision is a seal of the covenant , and by a metonymie called the covenant of god in the flesh , gen. . , . so is baptisme a solemn installing of all samaria , acts . in the christian covenant , and so acts . . . circumcision is a solemne way of instituting any in the church of israel , so we are by one spirit baptized into one body , cor. . , . . the command of circumcising is as large as covenanting , but that is with abrabam the father , and his seed , acts . . make the command of being baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you be baptized , as large as the promise of the christian covenant , and call : for the promise is to you and to your children , and to as many as the lord shall call . . the command supposes that all the circumcised , the males of eight dayes old understand not the promise of the covenant , the nature , use , signification , and end of the seal , and the command to be baptized , supposeth that the children to whom the covenant promise is made do not understand the same as touching baptisme and the covenant promise , acts . . . if the positive command be generall that all these in covenant should be marked with the initiatorie seal of the covenant : as gen. . , . i am thy god , and the god of thy seed : therefore old and young be circumcised , then there was no other command in particular , to baptize old or young , but the institution of baptism in place of circumcision needfull . as touching the application of it to persons , old or young , except the ground of externall covenanting stand as warranting to administrate the seal to all , so covenanted ; yea , and if there be a positive command and warrand in the new testament to tender the seal of baptism to none but to the aged , that can give an account of their faith , and do actually beleeve ; then should there be an expresse command in the new testament concerning baptism as concerning the lords supper ▪ that every one before they be baptized , try and examine themselves whether they savingly beleeve or not , before they be baptized , otherwise they receive their own damnation , as in the lords supper , for self judging and self examination , if actuall beleeving and being internally in covenant , as these in whose heart and inward part the law of grace must be ingraven , be the necessary condition required in all these to whom the church can warrantably tender baptism as the seal of the covenant : and we require a positive command in the new testament , see that ye baptize none though they professe they be in covenant , except such as can try and examine whether they savingly beleeve or not : and here anabaptists must flee to the consequences of the word and reasons drawn from the covenant of grace , as well as we , and an express command they cannot flee unto , nor is it in old or new testament : it should not move us , that infants understand neither command nor seal , nor covenant , for the argument is against the holy ghost , and they are oblidged to answer it ; for infants are as ignorant of the promises the speciall mysteries of the gospel , as of precepts of the gospel . and yet the promises of the covenant of grace are expresly to infants of the new testaments acts . . promise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gospel promise made to abraham , gal. . . the gospel and promise of righteousnesse of the spirit of life , gal. . , , , . . . gal. . . rom. . . . . rom. . . tim. . . heb. . . heb. . . . heb. . . heb. . . john . . is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your children of the new testament , to your infants , if they beleeve ( say they ) . can infants actually beleeve ? . is not the promise so made to turks , if they beleeve ? but it were an easier way to anabaptists to say , infants under the new testament are externally in covenant , where as parents beleeve , and members of the church are followed with covenant mercy , only because they understand not , and the administration is more spirituall under the new testament , and faith more urged , god requires not the dipping of infants in rivers ( a ceremony more onerous , more , truely , in women with child , virgins , diseased persons , in winter , in cold countreys , against the word , the second command , the third , the fourth , the sixth , the seventh , then that it needs to be refuted ) it being only a ceremony which they may well want . but now infants of beleevers are casten out , for no fault , of the covenant of grace . ( . ) from covenant mercy to the thousand generation . contrair to gen. . . exod. . . ( . ) from covenant-prayers and church-prayers : contrair to sam. . ps. . . ps. . , . ps. , . ( . ) from the blessing of the lords covenant-presence , who dwels in the nation , in the kingdom , ps. . . ps. . , . rev. . . isa. . . isa. . , , . cor. . . i will dwell in them , and walk in them , and be their god , and they shall be my people . . and i will be a father to you , and ye shall be my sons and daughters , saith the lord god almighty . though this be spoken to ▪ all the covenanted people of god , yet are infants casten out of the bosome of a covenant father and god ? ( . ) infants are debarred from covenant-calling and gathering in under the wings of christ : contrair to matth. . , . matth. . . psal. . , . and excluded from gods covenant-choise : contrair to deut. . , , , , , . deut. . . and left being heirs of wrath , a prey to satan . ( . ) they are excommunicated from covenant-blessings earthly , and the tabernacle-protection promised in the old and new testament : contrair to deut. . . lev. . , , , . psal. . . . , . psal. . . psal. . , , . ezech. . , , . ezech. . . , , . ezech. . , . and in the new testament , matth. . , . . tim. . . heb. . , . which were nothing if our heavenly father provide bread , protection , safety , dwelling in the land , and our houses , to the fathers , but the children had no charter but to beggery , to the sword , to be devoured by wilde beasts and the diseases of egypt : and the infants have nothing from the covenant but what infants of amaleck , and babylon , sam. . , . ps. . . and of sodom have , gen. . ( . ) they are members of satan , of the kingdom of the prince of darknesse , not members of christs body , since there be but two kings , two gods , satan , cor. . . eph. ▪ , . eph. . . matth. . . and christ the king and head of his body . and it is known that infants within the visible church , suffer incursions of devils , dreadfull diseases , death ; and being without the covenant , as pagans ; these evils must either be acts of revenging justice , and preparatorie to the judgement of eternall fire , or blessed in christ : but if the former , they are damned , if the latter , what blessing is there without christ ? ( . ) being without the covenant . . infants cannot be chosen and predestinate in christ to salvation , as eph. . . rom. . . nor given to christ to be saved covenant-wayes , as john . . john . . nor loved from eternity , nor in time , as arminians teach , and so must be carried in christ to heaven or hell , or rather to a mid place , without god or providence , or decrees , or fore-knowledge , or counsel of god. . they being without the gospel-covenant , cannot be redeemed by jesus christ his blood , but some other way : contrair to acts . . . if infants be born without sin , as anabaptists teach , they die , and go either to heaven , and so christ took not on him their nature , and is not their saviour : or they go to everlasting torment , and yet never sinned , which is repugnant to divine justice : or to some third place of which the scripture speaks not . and yet the word saith , rev. . . that the dead small and great shall stand before god , and shall be judged . and the scripture saith infants are capable of punishment , and of being cut off , and the parents punished in them , and they bear covenant-wrath in their parents : as is clear in the seed of jeroboam , of achab , of others , ezod . . . gen. . . . neither remission of sins , justification , nor life eternall , nor sonship , nor adoption in christs suffering death , and in the blood of the everlasting covenant , can belong to infants if they be without the covenant . . nor can children be capable of being blessed of christ , or of his laying on of hands . as mark . if they be not under the n. test. capable of covenant-grace : and it is to be minded , that covenanting parents , luke . . such as came to him to be cured of their diseases , and beleeved him to be the messiah , the son of david , as the blind call him , mat. . and the woman of canaan , mat. . luk . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought to him little children , as mat. . . mat. . . luk. . . they brought the sick . . the children were not diseased , nor possessed : and the parents being desirous they might be blessed , as the event proved , it is clear they were not children of heathen , but members of the visible church . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of such is the kingdom of god , luk. . . we cannot think that his meaning is of such as such , is the kingdome of god , as if all infants of jew and heathen , belonged as subjects to the visible church , for then the infants of all heathen should be covenanted members of the visible church , and yet their parents are without the visible church , and when they grow to age , they should without any scandall be excommunicate , which were monstruous , nor can the invisible kingdom of god be of such , as if all infants , because infants were saved . nor , . can the taking of them be a meer embleme that such were blessed , for so , beside that doves and lambs , for meeknesse are capable of being taken in the armes of christ and blessed , christ bids them , in all times coming , be suffered to come , and not forbidden . v. . which saith he desired the whole spece of infants of the visible church to be brought to him . nor doth christ make acts of emblems ordinary , but he will have children at all time to come to him : forbid them not ; he once cursed the fig tree , that was an embleme : and did but once wash his disciples feet , and that was an embleme . and , . he could not mean , that only infants predestinate to glory , should be suffered to come : for he saith indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer little children to come : now he should then have given marks to discern predestinate children and suffer them . ( . ) and receive them only as disciples , in my name , mar. . , . ( . ) he should have laid his hands upon some infants , as predestinate to glory , and forbidden others to come . and the parents should have known what children are predestinate to life , and should come , and what not . . the text evidences that the disciples had a prejudice and a carnall one , at infants , thinking , they understood nothing of christ and of the kingdom of grace . the disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuked these that brought them : as anabaptists do . and christ rebukes them and instates infants of beleeving parents as members of the visible church . . nor was it extraordinary , when christ said suffer little children to come , but he would have the spece instated members of such a kingdom . ergo , some of the kind must be saved and examples must be verified ( saith mr. cobbet judiciously ) in some particulars . . of such is the kingdome of god , of such in covenant relation is the kingdome of god , of such subjects . for if christs reason be , of such for humilitie , meeknesse , want of malice , and invy , as pet. . , , . math. . psal. . , ▪ is the kingdome of god : he must mean by the kingdome of god , the kingdome of glory and the triumphing church , this sense is refused by anabaptists . . the infants of pagans and of all men , by nature , within and without the church are as well marked resemblances of converts , as they . and we must say that christ would have taken in his arms , and blessed all the pagan infants , and when they grow to age they should be for no fault , but for age only , excommunicate from the blessing , for pagan infants as well resemble humility and harmlessenesse ( if only the personall qualifications of converts , and heart-converts , not the covenant and church-holinesse of visible professours , be here meant ) as infants within the visible church . . there was no other designe and purpose in christ , in that emphatick expression , forbid them not to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 math. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luke . . to me their saviour , as well as the saviour of the aged , but to hold forth the common interest of the whole spece of infants ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) within the visible church , their covenant interest in christ , for there is no imaginable reason , but the conceit of want of understanding ( the prejudice of anabaptists only ) why the disciples should have aimed to debar them or any poor sinners from accesse to the saviour of sinners . christ took them in his armes , layed his hands on them , blessed them . now this was a personall reall favour bestowed upon infants , had infants been meer symbolick and doctrinall resemblances of the humilitie of reall converts , and the young ones as much without the covenant as pagans , and as uncapable of covenant grace and covenant seals , because void of actuall faith now under the new gospel administration , as horses or beasts , let the opposites of their baptisme show what sort of blessing it was , that christ bestowed upon them , if it be not : . of more value then jacobs blessing of ephraim and manasseh , or at least as reall , and certain , christ the lord from heaven must as soveraigne , who had power to curse the fig tree and it withered , by his soveraigne power have blessed , in them , the whole race of infants in the visible church , and declared them covenanted church members under the new testament in this eminent act of blessing the children and in commanding that all such might have free accesse to him as king , since the young ones were subjects of the kingdome of god , as well as the aged , and expressely forbids , that in time to come , they be hindered to come to him , mark . . luk. . . math. . . and three evangelists are three sufficient witnesses . ( . ) christ the lord is the supreme and soveraigne lord of blessing and cursing : for in him all the nations of the earth , and with them , young ones a considerable part of the covenanted nations , must be blessed . ( . ) if isaac blessed jacob , and he must be blessed , gen. ● . . . and jacob blessed the twelve tribes , gen. . . and moses the man of god blessed israel , before his death , deut. . , . &c. with covenant blessings , and they were really blessed , christ must as really with covenant blessings , have , in this , blessed the whole race of infants of covenanting parents , except anabaptists say that it was some complementall salutation , for the fashion that christ bestowed upon infants , when the evangelists say , he blessed them , math. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by the glosse of the adversaries . christ blessed them symbolick and doctrinall resemblances of the humilitie and docility of reall converts , and they were blessed as meer signes , as the elements in the sacraments are blessed , or as new made crucifixes are blessed and dedicated to divine worship , as resemblances of christ crucified ; and as popish images are symbolicallie blessed , a strange devise are rather a strong delusion . . if christ prayed for infants as matthew sayeth the mothers or parents sought that of him , math. . his prayers must be grounded upon the word of the covenant , and what could he seek for infants peace in these , but covenant mercies and salvation : for christ was not to work a miracle upon them , and he satisfied the desires of these , who brought them on their armes , and therefore could not go on their feet nor give a confession of their faith , they were born as the man sick of the palsie , math. . . ( . ) now as christ is always hard in his prayes , joh. . . so his blessing he bestowed upon them ( though anabaptists will have them without christ and the covenant and under the curse of god ) must either be a blessing of the covenant of grace , or of the covenant of works , for a third sort of blessing the scripture knows not : moses takes all blessings up in these two . deut. . , , . deut. . , , , . deut . . i set before you life and death , blessing and cursing , and so doeth paul , gal. . , , . heb. . , , , . but christ could not bestow the law blessing of works upon these infants , for they had not fulfilled the law in their persons , nor can infants or any flesh be justified by the law , rom. . . therefore must christ have bestowed upon them the blessing of the covenant of grace , gal. . . heb. . . let it be the blessing of remission and life , or reall right to the kingdome of god , it is a blessing of the covenant . . the faith of the parents that brought them is holden forth , math. . . then were little children brought unto him , that he might lay his hands on them and pray : then had they faith in christ , that his praying and blessing should be availeable to infants , it s a conjecture that they came with a may be , or as mr. cobbet well sayeth , a faith grounded upon a possibilitie of election separated from the covenant , that is secret , and the covenant revealed , and so this , not election abstracted from that , can be the ground of faith , deut. . . and when christ saith , math. . , . that little ones angels behold the face of his father , and the holy ghost saith , heb. . . that angels are minstring spirits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for these that shall by heritage or lot injoy salvation . it s clear infants have their share of salvation , and by covenant it must be . as also the blessed seed is promised to adam before he have a child , and to his seed : to seth , japhet , isaac , jacob , abraham , when cainan , cham , ishmael , esau , abrahams idolatrous house , to david , when his brethren are refused , and to these as heads of generations , when contrare generations , and the houses of cainan , cham , ishmael , are rejected : hence the house of israel , the seed of israel , the seed of jacob , and there shall be added to the gentiles , isa. . who shall bring in to the church their sons and their daughters upon their shoulders , . isa. . . sing o barren — for moe are the children of the desolate then of the maried wife saith the lord , isa. . . lift up thine eyes round about , and see , all they gather themselves about , they shall come to thee : thy sons shall come from far , and thy sons shall be nourished at thy side . israel marying and israel according to the flesh is the holy seed , neh. . . neh. . . the holy seed have mingled with the heathen . chron. . . o ye seed of israel his servants , ye children of jacob whom he hath chosen , be mindfull of his covenant . and this holinesse by externall covenanting is extended to the gentiles , cor. . . but now are your children holy ; and its holinesse the jews to be called in , rom. . . if the first fruit be holy , the lump is also holy : and if the root be holy 〈◊〉 also the branches . so it is prophecied , isa. . . their seed shall be known among the gentiles , and their off-spring among the people : all that see them shall acknowledge them , that they are the seed that the lord hath blessed . . but ye shall be named the priests of the lord , ( holy by covenant as was aarons house , because in covenant visibly with god ) men shall call you the ministers of our god : ye shall eat the riches of the gentiles ; and in their glory shall ye boast your selves , isa. . . thou shalt be called by a new name , which the mouth of the lord hath named . v. . and they shall call them the holy people , the redeemed of the lord : and thou shalt be called , sought out , a city not forsaken . isa. . . as the dayes of a tree , are the dayes of my people : and mine elect ( by calling ) shall long injoy the work of their hands . sure he prophesies of a visibly covenanted people under the new testament : for he adds , v. . they shall not labour in vain , nor bring forth in trouble : for they are the seed of the blessed of the lord , and their off-spring with them . now to any godly reader , there is here . . ● prophesie to be fulfilled of the gentiles brought in , as is clear , isai. ● . , ▪ , . christ , luke . applyes that text to himself . and . their seed shall be known among the gentiles . isa. . . the gentiles shall see thy righteousnesse . and for chapter . , , , . paul expounds it of the in-coming of the gentiles , rom. . . . rom. . . eph. . . . rom. . . ( . ) he speaks of a visible church and of their seed , known among the gentiles , all that see them shall acknowledge them , that they are the seed which the lord hath blessed , isa. ● . . but they did not see the white stone ( the seal of their election ) and a new name which none can read but he that receives it , rev. ● . ● . and they see them a seed and off-spring of the covenanted people of god. isa. . . they shall call them the holy people : then they must judge them a visible church . but a church of such as are predestinate to glory , they cannot see them to be . ( . ) isai. . they are a visible church . . they shall build houses and inhabite them — . they shall not build and another inhabite , they shall not plant and another eat . and the reason is , — ] because they are ( they shall be , it s a prophesie under the new testament ) the seed of the blessed of the lord , and their off-spring with them . jer. . . as the host of heaven cannot be numbred , neither the sand of the sea measured , so will i multiply the seed of david . what seed ? the visible seed : and the levits that minister unto me , will i multiply : he alludes to the promise made to abraham , of multiplying his seed , gen. . . gen. . . gen. . . and this promise made to abraham ( saith calvin ) belongs to them all , and he would have them not to doubt of the restitution of the people to their own land. now the people and levits , and house of david were never so multiplied in the jews , after the deliverance from babylon , and therefore must be extended to the new testament . and if god establish davids seed for ever , psal. . . and the seed of his people shall possesse the gates of their enemies , gen. . . and if he powre his spirit upon the seed of jacob , isai. . . and circumcise the heart of the seed of his people , deut. . . and put his words in the mouth of the seed of his people , and their seeds seed for ever , isai. . . and the seed of the righteous be blessed on earth , psal. . . not simply because they are a seed ( for the whole seed of man should be blessed , if so ) but because they are the seed of his servants , psal. . . of the jews , esther . . the children of his servants , psal. . . see jer. . , , . isa. . . because the seed of abraham , and in the covenant made with abraham , exod. . . kings . . psal. . , . psal. . , . gen. . , , . lev. . , . ezek. . . luke . . exod. . . deut. . , &c. then must the covenant be established under the new testament with the visible seed ; and if there were an abridging and contracting of this favour to the elect only , it would have been shewed , and the charter of reservation and exception must have been penned in the old or new testament . . otherwise the seed of all gentiles called in to christ by the preached gospel , must be visibly cursed of god , cut off from the people of god , separated from the lord , from the congregation of his people , not to the tenth generation only as the ammonite , the moabite , the bastard , deut. . , , . and excommunicated out of the camp as unclean , nor should christians marry or covenant with them : as deut. . . lev. . , , , . deut. . , , . exod. . , . king. . . ezra . , . nehem. . . judg. . , . judg. . . . except there be some middle between a cursed and a blessed seed , a seed in the church , and in covenant , and the seed of the serpent , of heathen , without the covenant . . a middle between the kingdom of darknesse , of satan , and the kingdom of god of his dear son : contrair to eph. . , , . acts . . col. . , . pet. . , . eph. . . which is unknown to scripture . yea the covenant is made to christ and his seed , gal. . . and the same blessings of abraham , comes on us gentiles , gal. . , . but he and all his seed were blessed and in grace by the externall call of the covenant . ezek. . , , , , , , , . deut. , , . rom. . . i will call them my people that were not my people , and her beloved which was not beloved . and this externall calling is of grace and so grace , no merit , as well as predestination to life is grace , or for grace . for whosoever are called , not because elect , but because freely loved of such a god and without merit called , father and son , they are in a state of grace● but so are all within the visible church . if any object , by christs comming all the nations old and young are not become the nations of the lord and of his christ , but only true believers , even by our doctrine . answ. they are become the kingdoms of the lord , not only because they are truely converted , but because they are the chosen of god in the office-house of christ , and christ reigns over them by the scepter of his word whom he is to convert . and external covenanting with god is of it self free grace and a singular favour bestowed of god , psal. . , . deut. . , . mat. . , . luke . . . . it is free grace that god will have hypocrites and real infidels to beget children to him that are internally in covenant with him ; and fills up the number of the elect by reprobate parents who are instrumentall to the in-coming in the world , and into the visible church , of many heirs of glory : and in so doing there is a church right communicated from reprobate parents to their children , that are heirs of glory . . externall covenanting goes before internall covenanting , as the means before the end , and the cause before the effect : for faith comes by hearing of a sent preacher , rom. . . and the preaching of the gospel is a saving means of begeting a new heart and of a new spirit : hence . all must be first externally in covenant , before they can be internally and really in covenant . . god is a god simply to some , and no more but a god to them in regard of outward church priviledges , as the word , seals , protection , peace , hedge of discipline , his planting and watering by a ministry . but he is , to speak so , more then a god to others , hos. . . i will betroth thee unto me for ever , yea i will betroth thee unto me in righteousnesse , in judgement , and in loving kindnesse , and in mercy . now the lord is joyned to back-sliding israel , in an externall marriage covenant : but jer. . . not in righteousnesse , in loving kindnesse and mercy , in reference to the rotten party . in regard of which he saith , v. . plead with your mother , plead : for she is not my wife , neither am i her husband . zech. . . thus saith the lord , i will save my people from the east countrey , and from the west countrey . . and i will bring them , and they shall dwell in the midst of jerusalem , and they shall be my people , and i will be their god , in truth and in righteousnesse . then he is not to all a god in truth and righteousnesse , fulfilling the first and substantiall promise of ingraving the law in the heart , not that he keeps not covenant even to external confederat● , to wit , the conditionall covenant , for if they should beleeve they should be saved ; but he promised not a new heart , and faith to them . . because he is a god externall to the elect , and that of free grace , therefore he is a god in truth and righteousnesse , to ingrave his law in their heart . but externall confederation is not the adequate cause , for then he should give a new heart to all , with whom he externally covenants , but the adequate cause is confederation external tali modo , out of his discriminating love and free grace he is a god to some . . he is a god to his elect that he may ingrave his law in their heart and inward parts ; so that the promising to be a god tali modo , is the cause , and the ingraving of a new heart is the effect . jer. . . jer. . . and they shall be my people , and i will be their god. that is the cause . . i will give them one heart , and one way , that they may fear me for ever ; for the good of them and of their children after them . see the same order , ezech. . , . though the words ly not in that order there and here . and heb. . . . god is not then a god to any , because they have a clean heart , and the law ingraven therein , for then they should be in covenant , before they be in covenant ; and so this is true ( because he is our god in truth and righteousnesse , therefore we beleeve ) but this is not true ( because we beleeve , therefore he is our god ) except we argue from the effect to the cause . but to return : calvine on matth ▪ . . we hence gather that the grace of christ is extended to infant age , for whole mankind had perished . beza , infants are also comprehended in the free covenant . pareus , its unlawfull to ●●barre these from baptism and the church , whom christ ●●ds come to him , &c. obj. but christ commands not they be baptized . answ. nor doth christ in this place command the parents to bring them up in the nurture and admonition of the lord : nor speak the evangelists of any parentall duty ; shall we from that conclude , it was not christs mind that the parents take care of the fourth & fifth command ? pareus saith , it was neither time nor place . mat. . . he bids baptize all . . he who prayed for them , blessed them , laid his hands upon them , invited them to bring infants to him ( of all which infants were as uncapable , as of the use and ends of baptism and of actuall confession of sin and of beleeving ) judged they ought be baptized . . it s never to be found where any are baptized , but the head of the family is baptized : and when we read that houses were baptized , cor. . . acts . . there is no more ground to say infants are not baptized , then to say when the lord saith to abraham , gen. . . i will blesse thee , and make thy name great . and . . in blessing i will blesse thee . and when the lord saith , isai. . . blessed be aegypt my people ; he should mean , he would blesse abraham , not his seed , and that he minds to blesse the aged of aegypt , and of assyria , but not their seed and infants , because they understand no● what a blessing of god means ; and yet the fruit of the womb and the seed are said to be blessed , psal. . . deut. . . and god so intreated to blesse israel , and to blesse davids house , psal. . . psal. . ▪ deut. . . sam. . . the meaning should not be that god would blesse the young infants and children in israel and in davids house : and when jacob is said to provide for his own house , gen. . . and the beleever to provide for his family , tim. . . the meaning should be that they should provide for the aged of the house , who understood what provision is , but should not provide for the young ones , who can not know what it is to be hungry to morrow . to say young ones are not capable of baptism , is to begge the question . for ( . ) all israel were baptized in the sea and in the cloud , old and young , cor. . , . ( . ) all israel old and young are capable of the blessing covenanted , psal. . . psal. . , ● . and so of the seal : anabaptists grant ( as they must ) if infants be in covenant , they ought to receive the seal of the covenant . lastly , how is it that by baptized houses , must be meant only these come to age who can actually beleeve ? the jews , rom. . . are holy root and branch , first fruit and lump , fathers and children , and the jews shall be brought in again . why ? the generation to come in is holy , for the covenant made with their fathers . well say anabaptists , but notwithstanding of the federall holinesse you talk of , rom. . . that gives not right to the casten off to be baptized , and admitted to church priviledges ; for the casten off are no church , and have no church priviledge , your federall holinesse then must be a dream ? ans. but these to come in , and to be re-ingrafted are holy , intentionally , in the decree of god , because of their beloved fathers , and when god shall call them , the same covenant made with abraham gives them right ; and these branches not in being , and the unborn generation are only intentionally holy by this federall holinesse , and they shall be actually holy , when they shall be born , but it followeth not , but the present generation not broken off through unbeleef , as paul and others called by the name of election , rom. . . have right , because of their fathers . for god hath not cast off his people , whom he hath fore-known for i am an israelite ( saith paul , v. , . ) of the seed of abraham , and there are thousands of jews now hid ▪ as in elias his time , who bowed not their knee to baal ; but the body of them , the great bulk is fallen away and cut off . hence the jews are holy federally ▪ and not holy , beloved of the fathers federally , and not beloved federally , holy and keep church right to baptism , and ordinances , in regard of the founder and invisible part : and not holy federally nor having any church right to baptism , in regard of the wilfully broken off body , that crucified christ and stand to their fathers bloody deed , these have no more church-part nor portion to ordinances , then simon magus , acts . notwithstanding of their carnall discent from abraham . and when god made the covenant with abraham , gen. . and renewed the same , deut. . he made it with these who were not there standing , v. , . not with you only , &c , but virtually , radically with us gentiles , who were not then born , as touching the substantialls , for priest-hood , law-service , types , sacrifices , circumcision , yea baptism , the lords supper , pastors , teachers , elders to rule , deacons , were all accidents , to the substance of the covenant , to wit , to beleeve in christ and to obtain righteousnesse and life by christ : as the same way to the same city hath other hedges , way-marks , bridges , this year which it had not . years agoe . and look as a father that knowes he shall beget so many hundreth sons who shall all be kings , and have the same royall inheritance , writeth a charter intituling them all , before they be born , to the same inheritance : they have all virtuall and radicall right , ere they be born , with the first heir ; and when they are born , he makes not another covenant with them . so deut. . , . he sayeth not , he shall make another covenant with these when they shall be born : but i make a covenant with you , and with these that are not here , not born . hence by way of excellency he calleth it the covenant , the covenant of the lord , jer. ● . . deut. . . josh . . my covenant , saith the lord , gen. . , , . exod. . . psal. . . his covenant , psal. . . he remembred his covenant for ever , psal. . . he will remember his covenant for ever , . . his covenant with abraham , isaac and jacob , king. . . when hazael king of syria oppressed israel , in their saddest afflictions , levit. . , . the scripture is called the book of the covenant , exod. . . king. . . chron. . , . the question is easily determined , it can be the book of no covenant , but of that made with abraham , the oath unto jacob , chron. . , . psal. . . jer. . . dan. . . luke . . heb. . , . and to the fathers , the everlasting covenant , gen. . . gen. . , . which relates to adam also , levit. . . sam. . . made unto david , chro. . . psal. . . isa. . . heb. . . which cannot be , if there be so many covenants , as some speak of : the new covenant , and the better covenant , heb. . , . heb . ▪ jer. . . heb. . . which newnesse and excellency is all expounded of the mediator now god , the word made flesh , heb. . c. . c. . and we would remember that rom. . paul proves . god hath not casten off the jewes wholly . . arg. because i paul am a jew , and he hath not casten me off : ergo in one the covenant may stand . . from his unchangeablenesse , god hath foreknown them . . from the example of the church in the dayes of elias . by way of p●●occupation , it is true many are fallen off : but as then seven thousand were in israel who bowed not their knee to baal , so now ; because the election of grace doth not fall now , or then . then saith he , not of works . he reconceals that he saith with what before , by a preoccupation : and have all the jewes fallen short of righteousnesse ? and he answers , all are not fallen short . the election , that is , the elected have obtained righteousnesse , the rest not . . to make way to exhort the gentiles to walk worthy of the place and room of the jews ▪ he speaks some more of the doctrine of reprobation , as he spake , ch. . of eternall predestination , and of . the casting out of the jews , and of their blinding and hardning . they have fallen in gods decree , not that they may utterly fall . . that the gentiles may be provocked by their fall . hence by diverse arguments he proves that the jewes shall be brought in again to christ . from four ends of the jews fall , v. . ( . ) to provoke them to come in , v. . ( . ) that some may be saved . . for the riches of the worlds salvation . whence the magnifying of pauls ministry , v. , . . arg. from the great fruit ; if their fall be the riches of the world , their incoming again must be the resurrection from the grave of the buried unbeleeving world , v. . . arg. they must be brought in . these who are holy separated from the world , for the covenant-call of god , must be brought in again : but so is israel . the assumption he proves by p●rts . . the masse and root of israel is holy , the fathers were the covenanted visible stock , line , root , as all the old testament sayeth : then the posterity , the first fruits , the branches partly born , partly to be born , must be holy covenant-wayes : the tree , root and branches are holy and of the same nature ; therefore the branches have right to christ , to the covenant , to baptisme and the seals . hence anabaptists , without all reason , say that he speaks not of federall and externall holinesse , but of reall , internall and true holinesse , only of the invisible body predestin●ted to life : for though invisible holinesse cannot be excluded , except we exclude the holinesse of abraham , isaac and jacob , who were without doubt a part of the root : yet he must be taken to speak of that holinesse of the covenant and church , as made visible and of the visible collective body of the jews , not of only reall and invisible holinesse . . because this was true in the dayes of elias , if the root be holy the branches are holy ; and it is a new testament-truth of perpeall verity , if the fathers be holy so must the sons . the fathers have church-right to circumcision , to baptism , to the passeover , and to the lords supper , so have the children : but it is most false of the invisible mysticall body and root only , and of reall and internall holinesse ; for neither in old or new testament is it true , if the fathers be predestinated to life , justified and sanctified and saved , so must the children be . ishmael , esau , absalom , and all the world of hypocrit●● called from their prophanenesse sodom and gomorah , isai. . . uncircumcised in heart , as egypt , moab and ammon , jerem. . . as the philistines , amos . . then should that ( . ) distinction of jewes in the heart , and inward , and of jews in the flesh , rom. . . and of the children of the flesh , that are not of the spirituall seed , and of the children of the promise , rom. . , . and of the persecuting children of the bond woman not justified by faith , and of the children of the promise , gal. . , , &c. fall to the ground . yea . if by the root and the lump be understood only believers and chosen to life , the whole israel , which is as the sand of the sea , should be saved , whereas the word of god saith , a remnant only shall be saved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lxx . te●la . a part taken out shal be saved , rom. . . isai. . , . hos. . . . by the branches must be meant all the visible body of the jews , old and young . now if anabaptists give us a visible church of the jewes of all reall believers , even the branches and infants , ( which shall hardly be proven by the scripture ) these infants at least being visible believers may lawfully be baptized , being both internally and visible , and externally in covenant . for this scripture is expresly expounded by them of reall and inherent holinesse , and so infants must be reall believers and in covenant . ergo they must be baptized : what can be replied is not imaginable : but they have not actuall faith , and possibly that is not known to the church . but this scripture saith that the branches and root both are holy . . it shall be new divinity , that none are to be baptized but such as are under the actuall ●●●rcise of their faith , a thing that cannot be discerned by the church , in these that are come to age . . here shall also be this new divinity , that predestination to life and glory must be propagated and derived from the lump to the first fruits , from the root and parents to the branches and children . . it s against the whole current of the text , that paul spake abstractly of the only invisible body really sanctified , and not of the visible body . for . the body invisible is an elect seed that cannot fall away ; but the body that here he speaks of are such , of which a part are hardned and blinded , and under the spirit of slumber , and a part elect and chosen . . the election have obtained , the rest are hardned , and of such a body , compared with the body in the time of elias , of which multitudes fell away , slew the prophets , digged down the altars , and a good number were beleevers , that bowed not their knee to baal , and so is the body now , saith paul , , , , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a mixt body . . he speaks of the body that is fallen and stumbled , v. . and these whom he preaches unto , to provoke them to a holy emulation , to come in to christ , by the incoming of the gentiles , v. , . which is sure a visible body , and which shall be ingraffed in again , v. . which includes a visible body of diverse generations . . yea he must speak of a nationall election and externall calling , as deut. . , , . deut. . . psal. . . isai. . . not of a personall election of some certain persons who fell , were blinded , rejected fully and totally in their persons , and received in and ingraffed as sound believers again ▪ for the scripture speaks of no such boating in and out , but of a huge numerous body of which some fell , some stand and includes diverse generations . . the collective visible body of jews and gentiles are such as paul preacheth unto , v. , . such as are ingraffed in in the room of the jews , and ingraffed into the olive of the visible body , and partake of the fatnesse of ordinances , baptism ▪ co●enant-comforts , promises . now if any say that this proves not that infants are ingraffed , then must they say that infants of the jews before christ partaked of no fatnesse of the covenant , circumcision , blessings , presence , protection . . that they were not broken off with their fathers , and so that they now stand . . that the infants of the jews are not holy branches , as the root is holy , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and that none but the fathers shall be ingraffed in , and only . the aged and the baptized actuall believers of the gentiles are the ingraffed ones , not their infants , they are all heathen and pagans , as well as the casten off jewes . . that the jewes ingraffing in again shall be to their great hurt , so as god was long agoe their god , but shall no more in time coming be their god , then of the pagans and the lately cut off fathers : nor can the adversaries say that jewish infants were broken off through unbelief ▪ because they are capable neither of belief nor of unbelief to them . then they remain in the olive tree , members of the church as before , and god must be still their god , when the fathers are cut off , vers . . and again , when the fathers shall be reingraffed and they made christians , the infants shall be out of christ , and have no more covenant-right or church-right to baptisme , then the infants of egyptians and philistines had to circumcision . obj. shall not , by this means , all the infants of all the gentiles be ingrafted in , and baptized ? answ. the text warrants us to say it only of the children of the ingrafted and called gentiles , that they have right to baptism . obj. this text is spoken of these that have hereditary covenant-right , from their naturall father abraham . we gentiles have not that naturall relation to abraham , nor are we his naturall sons , nor branches ? answ. it s false , that the jews by birth as birth , had hereditary right to church-priviledges , they had right by such a birth from abraham taken in out of free-love to covenant fellowship with god , and his children are naturall , that is , kindlie . . first branches and sprigs , before us gentiles , to beleeving abraham , but we beleeving are made abrahams by proportion , and are secondary and so wild branches . . abraham is not the physicall , but a morall root . for the covenant was made with abraham , not as a beleeving father , but as a beleeving head of children , of servants , and strangers under him , as the covenant is laid as an heavenly depositum , upon zacheus , in relation not to his children only , but to his house , luke . for when he is made a sonne of abraham , salvation , that is , the covenant of life comes to him and to his house : and so to cornelius , acts . and to the jayler , acts . and to their houses , and the same way i distinguish seeds . q. how can the jews that are come in , be federaly holy for their fathers ? since now it is about fifteen hundreth years since their father● were broken off from church and covenant : may not all the world jews and gentiles be federally holy branches , by the same reason , because the covenant was made with , and preached unto adam a beleeving root and father in paradice ? so it would appear once in the covenant of grace ; and all the seed to the coming of christ , are federally holy , as well as they . answ. this is as great a difficultie to the adversaries ( and insuperable ) as to us , for the jews unborn by their way , are no more holy in their branches and off-spring then turks and indians , and their children , untill they grow to age and actually beleeve , and so are the infants of americans , and such as worship the sun , or satan , that way holy . and so the branches of the jews have no holiness from the root , nor are they beloved for the fathers , as vers . . . all the jews leave not off to be members of the invisible church ; for paul saith rom. . . blindnesse in part is happened to israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a part of israel : for howbeit the visible masse and body of the jews rejected christ and wrath ●e come upon them to the outmost , thes. . . yet that is not said universally of all the jews , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . yea paul wrote to the jews the epistle to the hebrews . james to the twelve tribes scattered abroad , jam. . . and peter , pet. . . and john to the jews : i judge , not in a visible body , and these are not broken off the olive , and do , though not in a visible church way , derive covenant right to the branches that shall be ingrafted in . but many nations descended of adam have universally rejected christ , and know not the name of christ the blessed seed . q. may we not say that the root is christ as mysticall head , from whom we partake of the s●ppe of grace and life and fatnesse . answ. the intent of paul is to prove that the jews cut off , because of their unbeleef , shall be ingrafted in again , in the lords own time , because of the holinesse of the covenant , that was in the root and in the first fruits abraham , isaac and jacob . it is true , their covenant-holiness is not the adequat cause , why they shall be ingrafted in really into christ , for so all the carnall children , who had this relative holinesse must be really ingrafted in christ , but it is with the lords free love , both the cause of their personall , and of their church ingrafting , and the continued deriving of that relative holinesse being a continued free favour in its kind , is the lords love in the same kind to root and branches , otherwise it should not bear truth , which , is said v. . which expores this , ver . . that they are beloved for the fathers , not as if they were predestinate to life , because abraham was so chosen , but because of the fathers covenant-holinesse , which was holinesse from christ not as root and head , through influence of saving grace , but as a politick head which yet is , what we say . for because christ is holy as root , head and redeemer , the jews once his church visible and to be so again , the branches are not really holy by faith , because all of them were not in christ : but if all jews and gentiles , and also infants who are jews and gentiles and parts of the body be baptized into the visible body , so are infants . see more of this in mr. cotton , mr. black , mr. cobbet , mr. rich. baxter , who have closed the dispute learnedly . chap. xv. the differences of externall and internall covenanting . . no universall grace , rom. . . psal. . . nor in scripture . . nor power of beleeving to all given by christ. hence , the clear differences betwixt the externall visible and nationall covenanting of the people of old , when they were brought out of the land of aegypt ; and the internall and personall ( though it may be visible also ) covenanting with god. . this under the new testament is a new covenant , and all the old shadows are abolished ▪ the former is the old . . this is with the house of israel and judah chosen persons , and so personall with single men . you shall not give a nation , kingdom , or land , with which the covenant internally is so made , as if all and every one , without exceptions , must know the lord savingly ( what may be the converted jews case , whether the whole body of them , all and every one shall be visible , real , and personall covenanters , as the place , rom. . . seems to say , i cannot determine ) and all and every one be saved ; for then must all the visible house of israel be saved , and not the chosen only . . the visible externall covenant was broken , jer. . . the other personall and internall is never broken . . the promise of a new heart is really fulfilled , in all the persons and single branches of the house of judah , so that all and every one are taught of god , none excepted , jer. . , . isa. . . joh. . . not so in the visible externall covenant , if it be but externall : not any is taught of god , but all are taught of men . . the reall personall covenant is everlasting , like that covenant with the moon and stars ; . the night and the day ; . of the motion of the sea , jer. . , , . there is perseverance absolutely promised , jer. . . i will make an everlasting covenant with them , that i will not turn away from them , to do them good . it s sure in gods part , for he changeth not . nay , but we change and turn away from god , he obviats that : i will put my fear in their hearts , that they shall not depart from me . so isai. . . isa. . . but all such as nationally , visibly only , and in profession only , are in covenant , may fall away . . jer. . ●● . behold 〈◊〉 day 〈◊〉 come saith the lord , that the city shall be built to the 〈◊〉 , &c. there is a promise of spirituall right in christ made to the blessings of this life , to these that are personall covenanters ; as jer. . ● . ezek. . , , . ezek. . , , , , , . ezek. . , , . ezek. . , , , , . which promise , though not rep●●ted in the new testament , when the prophesies of 〈…〉 cited , heb. . . heb. . , . but of purpose 〈…〉 , because the promise of temporal blessings , is not so expresse 〈◊〉 ▪ yet ▪ in other places of the new testamant , it is clear that we have bread by covenant-promise , matth. ▪ . tim. ● . . heb. . ● ▪ . pet. . , , . which 〈…〉 only 〈…〉 covenant externally , &c. these six differences are clear , jer. . , &c. so that it is evident that all and every one of the visible church are not really and personally confederates , so that though the lord say to both : i will be their god , and they shall be my people , yet not one and the same way . hence there is no ground at all , nor truth in what arminians say , that the cov●●ant of grace is made with all and every one of mankind , as was the covenant of works . for this must be true , that in paradice , the covenant of grace was made with adam , and all his seed : but a covenant so universall ought to be proclaimed to all the 〈◊〉 , but thus was not : for the lord published and made it to abraham and his seed , and the lord choised israel above all the people on earth , deut. . , , . deut. . . deut. . . and shewed his judgements and statutes to them & not to other nations : and therefore there can be no subjejective revealing of christ , by universall grace , given to heathen and all others , and by an objective revealing of christ in the works of creation , the heaven and earth , night and day , as some teach , citing the ps. . , . for so . god choised americans , indians , and all the wild savages to be his people , as well as he choised the jews : and if the sound of the gospel went out to the ends of the earth , that is , to all and every one , as they expound , psal. . , . rom. . . then it must be the purpose of david and paul , that the doctrine of the covenant of grace , and of christ crucified , by whose alone name men are saved , and by whom only 〈◊〉 come to the father , acts . ● . john . . is written in the firmament , which must declare the glory of god manifested in the flesh , day unto day , and must preach christ crucified to all nations , who see the sun rise and go down ; ●or sure that sound , psal. . . goeth through all the earth . sure paul must give a dark interpretation , rom. . of that psalm , 〈…〉 . . if the hearing , rom. . . ( but i say have they not heard ? ) be the hearing of god creator , his sounding 〈◊〉 in the firmament , night , day and sun , as it is psal. 〈◊〉 ▪ by all that see the sunne , and also the hearing of the joyfull sound of christ preached in the gospel , written and objectively 〈◊〉 in sun and moon , night and day , as amyrald and his do expound it ; then may all that see the sun call upon the name of the lord revealed in christ , and believe in christ ( for of their beleef moses speaks , deut. . . and paul , rom. . , ●● ▪ ) and all have the benefite of the preached gospel , and sent prophets ▪ whose feet are beautifull upon the mountains , publishing 〈…〉 of peace , vers . . as nah. . . isai. . . and ●ll that see the sunne are the same way saved by jesus christ , that jewes and gentiles are , who hear the gospel . but paul strangely crosseth this , how shall they call upon him ( as god reveal●● i● christ ) in whom they believe not ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how shal they 〈◊〉 him of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach except they be 〈◊〉 ? now if the sound of the preached gospel be to be heard in the firmament , sun rising and going down ( as amyrald and some libertines do say , whom i heard preach the same thing at london ) paul might receive an easie and a short answer : the gospel of christ crucified written on the firmament sun and night and day , is as lawfull an ordinance , and a book upon which americans , and all that see the same , may read the glad tydings of salvation , and so may call upon , and beleeve in god , and winne and earn , by 〈◊〉 industrie , and hearing of the gospel by sent preachers , as the preached word of god , and therefore paul cannot deny but faith comes by hearing of some other preacher then a gospel-preacher or one that is sent ; for paul , rom. . , , , . and david , psal. . , , . — v. , , . distinguish the two books . there is not such an objection dreamed as amyrald imagines of rom. . . if god will have mercy on the gentiles , how is it that they have not heard the gospel ? for the lord hath not declared his minde to them . he answers : god did not so keep up his good will to the gentiles in former times , but by the ministery of the heavens , ac veluti voce providentiae , and as it were by the preaching of the word of providence he spake to them : which things should be spoken to no purpose by paul , if they be understood of a revelation of god as creator only , and not as redeemer : for what hath that revelation to do with the gospel ? therefore calvine ( saith he ) speaketh of the revelation by the creatures preparatory to the gospel . it is true there is an objection in these words , v. . but i say have they not heard ? a learned countrey-man , charles fermin : but the israelites ( saith he ) have not heard the gospel ? then if faith be from hearing , and saving calling upon god be from faith , then believing israelites shall be of the number of them that call upon the name of the lord , and shall be saved . he not only yeelds that the israelites have heard , but he confirms it from psal. . yea their sound , &c. it is an argument à minore , from the lesse to the more , the whole world hath heard of god , either by the preaching of the creatures from the beginning , or by the apostles in the revealed gospel , far more then the jewes to whom the oracles of god were committed , and to whom first the gospel must be preached , have heard : and therefore not all that hear do believe ( though faith come by hearing ) nor do all call upon god and are saved . so pet. martyr : so calvin , hyperius , faius . it 's not strange that the gospel is preached to the gentiles : for god spake to them by the knowledge of the creature . pareus observes that paul cites not the place , psal. . and saith not , as it is written , but alludes to it only . spanhemius . if it be well said that the sound of the heavens is gone to the end of the world , that may be said truly of the preaching of the gospel . junius to that sense . but . the place saith not that god called with a will , to save the gentiles : the scripture saith , he winked at them , and called them not , acts . . but now god commandeth all men every where to repent , acts . . and he revealed not his testimonies to them . now was not the same gospel-book in the pages of the works of creation , as legible to the gentiles before , as after the coming of christ in the flesh ? nor can the gospel which never came to the ears of many indians and millions of people , it being to them a non ens , and an un-heard of doctrine , explain the book of creation ; as the thing that shadows out christ , as the new testament clears the types of the old : nor doth the scripture any where tell us , what work of creation or providence , expresseth christs dying for our sins , rising for our righteousnesse : nor doth the scripture tell us of an embleme , in nature , of god incarnate , of the man christ in glory pleading at the right hand of god for us ; and no doubt , the lords naturall desires of saving all , calling and inviting all to repentance ▪ of christs dying for all , his naturall willingnesse that all and every one should obey , do not ebbe and waxe and decrease , as the sea and moon do , and therefore his taking such a course with all the gentiles , that no word of the covenant comes to their ears , so that then at that time , they were without christ , being aliens from the common-wealth of israel , and strangers from the covenant of promise , having no hope , and without god in the world , eph. . . and in time past were no people ( in covenant ) and had not obtained mercy , pet. . , . and were far off , acts . . must evince , that the sense of the gospel was not written in sunne and moon ; and the book of creation is not the gospel ; and therefore he hath been shewing that the gentiles were not in covenant before the incarnation , and since no word of the gospel comes to millions now , they are yet not in covenant . and this is a gospel-truth now , that stands after the incarnation , as before , rom. . . he hath therefore mercy upon whom he will , and hardens whom he will. and he said it in the old testament , exod. . . and repeateth it to us , rom. . . i will have mercy upon whom i will have mercy , and i will have compassion upon whom i will have compassion . and if any man say that he hath the like antecedent naturall good-will , to save eternally all these whom he calleth and moveth finally to obey , and the greatest part of mankind whom he so moveth and calleth as he knoweth they shall never obey , whereas he can move all finally to obey , without straining their naturall liberty : he speaks things that cannot consist with both the wisedom and liberty of god. and if amongst these to whom the word of the covenant comes , some are externally only , and never saved , matth. . . rom. . , . others internally personally and really in covenant and saved ; why but some may be neither wayes in covenant , if they never heard the word of the covenant , and if the heathen and americans were under the covenant of grace preached to them in that sound , that goes to the end of the world . why , but moab , ammon , and assyrians , philistines , chaldeans , persians , are the israel of god , his chosen people , his sion , and must not the principall promise of the covenant be made to them ? and are we not to beleeve that god will write his law in the hearts of cain , pharaoh , saul , doeg , ahab , judas , magus , and of moabites , ammonites , aegyptians , and of all and every one of mankinde , if they be in covenant with him ? contrair to psa. . , . hos. . . exo. . . neither can it be said , that all mankind have received a subjective power to beleeve and receive christ holden forth in the gospel to us , printed to be read and heard in the book of creation , called the objective gospel , as adam had power to fulfill the first covenant , for adam had the image of god concreated in his soul by which he was able to fulfill the law , then must they give us a scripture to prove that all adams sons are converted , and restored to the image of god , born over again , for by no other power but by a new heart , and the actings of god , can men beleeve the gospel objective , or come to christ , and do good works evangelicall by which they are justified , and if it be a remote power that may grow , it is not the like power which adam had to keep the law. . this power is either naturall , or supernaturall : naturall it cannot be , for then flesh and blood might beleeve , and the wisedom of the flesh might be subject to the law of god , which the scripture denies , mat. . , . rom. . . . there should be no need that christ die , except only to satisfie for our breach of the law , not to purchase new grace to us by his merits , and such a power should be no grace of christ. if it be a supernaturall grace merited by christ , then have pagans , and all the heathen that supernaturall inherent grace to beleeve in the son of god , and yet the object thereof , the gospel is not revealed to them , which is an incongruous dispensation not warranted by the scripture , that the lord should give a supernaturall power , to beleeve they know not what . . a supernaturall power to beleeve is saving grace , and a power to love christ , and can saving grace be in pagans or in any , and they know not of it ? . yea sins of pagans , for which they are condemned , must be the gospel-sins , for they cannot be law-sins , for if all mankind be under the covenant of grace , there can none at all be under the law : for there can be none under the covenant of works , and also under the covenant of grace , for they are contrair dispensations , and contrair wayes of salvation . he who is under the law is not under grace , and he who is under grace , is married to christ , as to another husband , rom. . . and not under the law. . saving grace is not in vain , but effectuall , corinth . . . tim. . . and wee are saved by the grace of our lord jesus christ , acts . . and no greater mercy can be wished to any , then the grace of our lord jesus , rom. . . cor. . . rev. . . by which we are called , justified and glorified . if it be said that this grace is not that effectuall saving grace , bestowed upon the elect , but a generall remote gracious power , by which we may acquire the saving grace proper to the elect. but so . that grace saving proper to the elect by this means is in the power of all pagans , and all must be gifted with a power to purchase that grace proper to the elect : that must be strange conquishing , we must all be made our own efficacious redeemers , and christ is a saviour by merit , not by efficacy ; for if this saving grace be infused , it is either infused , we doing nothing to which they cannot stand : or then it is acquired , and so we make the generall grace saving and proper to the elect , which everteth the nature of saving grace , and makes it the purchase of works . and they must say that christ hath merited a generall ineffectuall power to some , and that he dyed to merit a speciall saving grace to others . let us have a warrant for this , that christ both died equally to save all , and yet with two contrary intentions , to purchase a power of believing which should be effectuall to some to save them , and ineffectuall to others . if it be said that christ dyed to merite the same generall power to all , but some make it ineffectuall , some not ; this saith thus . . that christs death might have it's fruit and effect , though all perish . . that christ dyed to merite a far off , lubrick and possible venture of heaven , such as was the case of the first adam . . christ dyed not to purchase a new heart more to one then to another , whereas pet. . , . the blood the lord shed is to redeem us from our vain conversation , in a naturall state aswell as to save us from the wrath to come ; then must christ have died to buy pagans from paganism and idolatry : and that either absolutely , and then why should multitudes so die in their sins ? if conditionally , what can be the condition going before conversion , to wit , that we should be delivered from our vain conversation , so we be willing , before our conversion , to be delivered from our vain conversation . and shall not the question recur concerning that condition ? in a word they will have christs death to buy heaven , but not to buy faith , without which heaven is impossible . yea he no more bought to men a grace sweetly and strongly inclining the will to believe , then he bought such a grace to the damned devils . he purposed to give to all pagans a power by which they should be made fit to perform all that the gospel requires , and be fit to be made partakers of the inheritance of the saints , col. . and yet paul gives thanks to god for that bestowed on the colossians , and god must by this call all men to christ , either mediately or immediately . and say that god is prepared ever to give more and more as we use the former well , and that all by sufficient grace ( saith corvinus ) are disposed to conversion , but that sufficiency is not habituall grace , but actuall assistance conveying the preached word , which is to bring all to free-wills power , rejecting all infused power , and to make an influence of grace , which is in the power of free will to use or not to use , and to stand in two . . in a measure of heavenly doctrine . . in the stirring upon the heart ; whence . grace habituall so is denyed ; then the will needeth no healing . . grace universall is limited to the word preached , then it is not universall ; for pagans hear not the word preached . . there is no other help given to free-will in every act , but . information by the word , that was the grace of pelagius . . some influence of god in every act : but that addes not new strength to the will. shortly they say , any man may know , understand and believe the gospel , if the object be sufficiently proposed and revealed . and so the naturall man can no more know and receive the things of the gospel , then he can understand the metaphysicks , the acromaticks of aristotle : for these he cannot receive , but judgeth them folly ; and so we are the same way blind , dead , stony-hearted to believe the gospel , as we are to know and believe the mysteries of aristotles philosophy . lastly , this power of believing and coming to christ cannot be in all men , since the scripture saith of all men ( even these within the visible church not excepted ) that untill the light of the gospel savingly enlighten them , they sit in darknesse and in the shadow of death , isa. . . math. . , . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man can come to christ without the fathers drawing , and god teaching the heart , joh. . , . the naturall man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot understand the things of god , but judges them foolishnesse . cor. . . his wisedome cannot be subject to the law of god. rom. . . he cannot ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) call the lord , jesus , except by the spirit of jesus , cor. . . he is a withered branch being out of christ , and can do nothing , joh. . . . it shall be clear to any , that the holy ghost denyeth any such power , as they affirm . it reckons not much to tell that jesuites , as martmez de ripul . swarez , alphonsus curiel , duvallius , lod. molma , did. ruiz , vasquez , bellarmine , phili. samachaeus , sorbonicus , gulie . estius , dominica , toletus cardinalis , pirerius , salmeron , teach that , without saving grace , men may , and can first know morall truths , shining vertues , as heathens , be free of sin , as touching these vertues in their due circumstances . . keep the commandements and law of nature . . dispose themselves for , and obtain the grace of conversion by their own industrie . . be victo●rious over this or that weighty temptation singly taken . . that there is no intrinsecall hurt of free-will , that it is wounded a little , because of the darknesse of the mind , and langour of nature , but not dead to actions supernaturall . . that we may love god as the author of nature , and creator sincerelie ; and arminians teach that we may without the spirit of god know all truth , quantum sufficit ad salutem , sufficiently to salvation , and so may will , love , and beleeve without the infused supernaturall habit or grace , so their apologie . and the socinian catechism , c. . pag. . and socinus himself , praelect . theol. cap. . fol. , . et de officio hominis christi : cap. . smalcius on joh. . hom. . give to us manwhole , sound , sinlesse , as he came from the first adam . . that man can do all that cod commands him with little help of god. . it s an errour ( saith smalcius ) that a man hath no strength in spirituall things , there is no need of the inward gift of the spirit of god to beleeve ( saith the raccovian catechism ) for we read not that such a gift in scripture is bestowed upon any but upon beleevers : such as are born of adam ( saith socinus ) are all born in the same condition , and nothing is taken from such a man , which he naturally hath or was to have . ostorodius justi . relig. christ. cap. . praedicatio sola euangelij potest hominem absque interná spiritus illuminatione , & operatione à peccatis convertere . the only preaching of the gospel without the inward illumination by the holy spirit , and his working is able to convert a man from sin . all which is printed and taught , and many other abominable errours to us . to this objection against universall grace ( as i judge unanswerable ) corvinus answers , that all the places of scripture brought to prove mans inability to beleeve in christ , and to worship him , conclude well that a man hath not strength of himself without christ and his grace ; but this is but to cloud the truth , and to mock the reader , for if all and every man ( even the infants of pagans ) be in covenant through christ , and be made able by a gifted grace common to all , within , and without the church , by which they are able by degrees to do all that the gospel requires , what avails it to discourage them , and to tell , they are not masters of a good thought , without grace ; for they are no lesse masters of good thoughts and good words , and of good actions then adam was ; for they are not hearers of the gospel by nature , but as gifted with universall grace , they are hearers , and before their conversion , and before they receive the spirit of regeneration , can please god , and prepare themselves for regeneration : yea there is no animal and naturall pagan de facto existing in the world ( by their way ) who cannot receive the things of god , and cannot come to christ , except he be drawn , for all pagans and others are drawn , and by this it might have been said , adam as wanting supernaturall grace , and as a naturall man ( for the image of god was supernaturall grace to adam , as arminius and corvinus teach ) so , was not able to think a good thought , as cor. . . nor able to receive the things of god , as the naturall man , cor. . . and adam so was also dead in trespasses and sins , and must come to christ the same way , to wit , drawn by the grace super-added to nature , as we fallen sinners do . chap. xvi . cases from the former doctrine . . the differences betwixt such as are externally , visibly , and conditionally , and such as are internally and personally in covenant with god. . gods esteem , not mens , make nations visible churches . the first and prime subject of speciall church-priviledge . . gods command to receive seals , no warrand to all members to challenge them . q. . if multitudes and people externally covenanted with god , though not internally , whom the lord calls his people and chosen by him , deut. . . deut. . . be the rightly constitute and visible church , as mr. thomas hooker granteth , then kingdoms must be his visible church . answ. no doubt , egypt , assyria , all nations , all the ends of the world , all the kingdoms of this world , are prophesied to be the kingdomes and covenanted people of god , and the lord challengeth them as his ▪ ( isa. . . blessed be egypt my people ) isa. . , , . psal. . . rev. . . psal. . psal . psal. . isal. . . isai. . , . , . cant. . . — act. . , . rom . , , , , . must be the visible covenanted churches of god , to whom the seals of the covenant are due ; but that none in aegypt , assyria , of all the called gentiles , though visibly and professedly in covenant , and affirmed by the mouth of the lord to be his people , the sister of the jewish church , and his kingdoms , are members of the visible church , or hath right to membership and seals , except men judge them to be reall converts , sound beleevers , and so internally called and chosen , is to preferre the judgement of men , to the word of god. and since he saith that kingdomes , fathers , children , are his in covenant , and chosen to be his people , in regard the lord calleth them by his word , as he did israel , deut. . . deut. . . psal , . , . they must be all visible churches in gods esteem ; except he say they are not visible churches , except men also esteem and judge them not only externally , but really and internally justified and effectually called . . these we are to judge in covenant visibly , whom the lord so calls , and to these the seals do belong ecclesiastically , though we see not signes of their inward conversion ; except we say that our judgement is surer then the lords ; but the lord calls nations , the gentiles so , and so must paul and church-members judge all the kingdomes , and all the gentiles reall converts ; else the seals are not due to them . . if we must judge them all really redeemed and sanctified , who are fed by pastors , as mr. hooker teacheth from acts . . feed the flock , then are we to esteem all the fathers who were baptized unto moses in the cloud , and in the sea , and did eat the same spirituall meat , and did all drink of the same spirituall rock christ , cor. . , , , . to be really redeemed , reall beleevers , and the whole world to be really redeemed , and yet the world is not the church , yet they were idolaters , murmurers , visibly known to be such ; and john baptist was oblidged to esteem the multitudes , all judea who were baptized of him , mark . . luk. . . matth. . , , . really sanctified and redeemed , yea and since there be prophesies under the messias , that all the kingdomes of the world , rev. ● . . aegypt , assyria , isa. . . all nations , isa. . . all the gentiles , isa. . shall be the confederate people of god , we must believe that all these kingdomes are visible saints , chosen to life as the corinthians and ephesians were , cor. . . eph. . . so argues m● . thomas hooker from confederacie . . let one word in old or new testament be given of a judicature giving judicially sentence on earth of a number that professedly are hearers , that so many are to be admitted as due members of the church , because conceived of men to be regenerated , and so many rejected , because conceived to be non-converts ; or what word of christ there is that doth regulate the judiciall sentence , as touching the time how long the church-member hath been so . . what motives or inducements led simon magus , and the generation of vipers , the multitude and all the people baptized , luke . . compared with luk ▪ . matth. . , . mark . . ( for as many as went out to be baptized were baptized , but all jerusalem , and all judea went out , mat. . , . and were baptized , saith mark . . ) what motives i say , led and induced them to join ? for they joined but for a season , joh. . . matth. . . and what rule of the word there is to regulate us in judging of these motives ? . what outward marks the word gives of outward regeneration , and consequently of predestination to glory , justification , effectuall calling , made visible , which we must see in others , before pastours can feed them as pastours , for the word is in all the like a perfect rule . quest. . what is the first principall and only proper subject of the promises of speciall note , in the mediator , of the promise of a new heart , of the styles , properties and priviledges of speciall note ; that is , to be called the body of christ , the anointed ones , and such as shall never fall away , jer. . , . jer. . , . answ. only the invisible and mysticall body of christ , for a promise of a new heart , of the law ingraven in the inward parts , of the anointing , jer. . . isa. . . heb. . . of perseverance , jer. . , . isa. . . isa. . . . jer. . , . joh. . , , . are promises of speciall note in the mediator ; and if any say that the visible church as such , as visible , whereof simon magus is a member , is the first principall subject of these promises or of priviledges of speciall note in the mediator , they must join ( it may be mistakenly ) with arminians . mr. thomas hooker did not so ingenuously as need were , refute this thesis of mine , as he ought to have done , but framed an other of his own , and refuted it , to wit , which is not owned by me . the invisible church is not the prime and only subject of the seals , that is , of the externall seals . i grant all the externall seals is not a priviledge of speciall note in the mediator , for it is a priviledge of ishmael , magus , and of all prophane hypocrites . and it is not to be said that hypocrites and gracelesse men , ishmael , and esau , have a command of god to receive the seals , and a warrand from his word to require them , as that pious and grave man mr. thom. hooker saith in his survey , part. . cap. . pag. , . for ( saith he ) there can be no better right then gods command to injoin , and his word to warrand us to challenge any priviledge . the command of god is a good warrand to the church and ministers to conferre the seals to ishmael , simon magus , judas , though no word of god warrand us judicially to sentence them to be regenerate , before the ministers can confer the seals , as mr. hooker and his teach ▪ but that the command of god is a good right and warrand to esau , and simon magus , to require and to challenge the seals is not written in the scripture , with the good leave of that pious man , no more nor usurpers have warrand to challenge that to which they have no right , or a robber hath warrand to require the purse of an innocent traveller . can the sorcerer magus say , there can be no better right then i have to challenge baptism and the lords supper ? why ? i have the command of god. nay but an answer is soon returned to the witch : the church of samaria hath gods warrand to confer the seals , so long as the witches skill fails him not to act fairly the part of the painted professour , but the conditionall command of an externally preached covenant , is not the best right , nay , no right at all for him to challenge the seals , except he come beleeving and discerning the lords body , and mourning for sin , and fulfill the condition : indeed if the lord had commanded magus and all the visible members , with an absolute command , come and receive the seals whether ye professe , know christ , or beleeve and repent , or not ; that command should warrand all to challenge , but i trust mr. hooker will not stand to such a command . and therefore distinguish betwixt jus activum , ane active right in the church to confer the seals , and jus passivum , a passive right in magus to challenge : the latter requires that magus have right as a beleever , and in foro dei , both to the seal and interest in christ , by the grant of adversaries ; else he hath no right , no command of god to challenge the seals . and therefore we must distinguish betwixt the covenant of grace , qua factum & initum , & qua annunciatum , the covenant , i say , as made with some , and yet preached to all . and whereas mr. hooker saith , , . pag. that he cannot see how the will of purpose , and the will of revealed command , do not contain apparent contradictions . this godly man hated arminians , when he saw them in day-light . i cannot now insist to answer him and papists and arminians who object the very same thing . it is clear they differ much , but they are not contradicent , more then the decree of god , and the morall obligation of men are contrair . hypocrites and such , are only visible members and no more , and have no true and internall right and interest in the seals according to the inward grace signified or the promises of a new heart , which are absolute and made to the elect and beleevers , who are the only principall prime and proper subject of such promises of speciall note in the mediator . quest. . what be these principall reall covenanters to whom onely , the new heart is absolutely promised , and how are they known . chap. xvi . . of the hypocrisie , of formall covenanters . . self-deceit . . the new spirit . . revelations and prophecies . . markes of a spirituall disposition . answ. this toucheth the differences of the old and stony heart in such as are externally only in covenant with god , and are hypocrites : and the new and soft heart of such as are internall , reall , and absolute covenanters : hence these propositions . . an hypocrite is he who in the stage represents a king , when he is none , a begger , an old man , a husband , when he is really no such thing , luke . . they sent out spies , faining themselves to be just men : to the hebrews they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciales , facemen , men of the face and vizard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colorati , dyed men , rid men , dipped , baptized , from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dye , dip , wash , baptize , jer. . . mine heritage is to me as an speckled bird , or a pyed bird , and hath casten off my simple liverie , and so is a bird of many sundrie colours : the hypocrite is dyed and watered with a hew and colour of godlinesse . coneph noteth hypocrisie , isa. . . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simulavit , fraudulenter egit . the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissembler , an hypocrite , who is sometimes just , sometimes wicked , the root by a metaphore is to pollute , and defile , psal. . the land was defiled with bloods : hence the hypocrite is all things , and all men , and nothing , and no man but himself . hypocrisie is considered in it self , and so it is opposed to sincerity . or in relation to these graces and duties which it fenzies , and so it is opposed to all the true vertues which it lyingly and feinzedly represents , as painting is opposed to realitie in nature , being a counterfeiting of nature , and it is opposed to things that are painted , so a living man , and a growing rose , things obvious to the eyes of sense are most easily painted as colours lineaments , as a mans body , but things that fall under the understanding only , as the soul , and under the sense of smelling and touching , are hardly pictured . ye may paint the man , the roses , the colour , figure , and the fires red flaming , but he cannot paint the soul , the smell of the rose , or the heat of the fire : it is hard to counterfite spirituall graces , as love of christ , sincere believing intending of the glory of god , it s hard to get a coat , or put painture on spirituall graces , and the more ye counterfite the spirit , the more divell-like is the forgerie , for he changeth himself into an angel of light . there is some use for painted men , for they serve for ornament , but there is no use for faith but resting upon christ , nor for love , but to cleave to god , and please him and our neighbour : in all duties we counterfite but the outward bulk of graces and actions , and would seeme to do what we do not : if the colour of graces and godlinesse be desireable , it self is more desireable , but to imitate only the externalls of the covenant of grace to keep a roome in the church , is to put a lie and mock upon the lord , and to reproach him with dimnesse of sight : and such as hate christ and the godly in their heart , and first cloath them with the coat of hypocrites , lyers , samaritanes , seditious men , they much more hate godlinesse , he that would have the picture of the man stobbed or hanged , would much more have the living man in person stobbed or hanged . hypocrisie is a resembling of a morall good for vaine glory : it s not hypocrisie to suppresse tears in prayer , least the man seeme to seek himself , nor for a father to seeme to be angry at his childe or servant when he is not angry , nor to put on deafnesse at reproaches , psal. . . they speak mischievous things , . but i as a deaf man heard not : it was prudencie , not hypocrisie in saul to hold his peace and misken when the sons of beliall despised him , it being the beginning of his reigne , sam. . . nor is it hypocrisie in a magistrate or joseph to put on an other person to his brethren , though if the ground be unbelief , it is not lawfull for david to feinzie himself mad : nor for ammon to counterfite sicknesse , or to put a lie upon providence : and yet it is not hypocrisie for solomon to seeme to divide in two the living childe with a sword , or for the men of israel to flie before the men of ai. a lawfull end and a right end and motive , contributes goodnesse to actions that are not intrinsecally evill . there is a naturall hypocrisie in all , every man in both sides of the sun is a lyar , he that said he would wish that he might dwell in the land beyond the dawning of the morning , where they are all sincere , wished to dwell where there are no men ; for where-ever men are , there are hypocrites and hypocrisie . there is an acquired hypocrisie in all , lesse or more , and an habit thereof in not a few . according to mens wayes so are men white and painted hypocrites ; herod professeth to worship christ and mindes to kill him , math. . and absolom covers treason and rebellion against his father and prince , with the whitenesse of a vow at hebron , what better is the whoore and what more devoute to say , prov. . . i have peace offerings with me , to day have i payed my vowes ? under the vail of zeal ( they think it ) service to god to kill the apostles , joh. . but the worst of hypocrites is he who makes himself a hypocrite , not before god onely , and before men , but whitens and paints himself before himself , and deceives himself , joh. . . it is strange a man hath such a power over himself , as to perswade himself that he hath no sin , not only in point of faith , as such as deny any originall sinne in themselves or others ; as many seducers now do , socinians , arminians , diverse anabaptists ▪ and such as say , the law may be fulfilled by grace , we are justified by works : it is possible to be free of sin in this life and to be perfite , so as they cannot sin : but also practically a mans heart may deceive his heart , and may perswade himself that he is godly and religious , jam. . . and that his wayes are right , prov. . . and may say within his heart , and so think not only , i am holier then thou , and yet not be so much as ceremonially holy , but remaine in the graves and eat swines flesh , isa. . . but i say i am rich ( and which is above admiration ) i have need of nothing , rev. . . that i have no need of forgivenesse , of saving grace , of the redeemer christ , of salvation . and this is so much the more dangerous , that the prejudice and blindnesse of self-love , doth more strongly perswade self-godlinesse then any godlinesse of the world , and begets a more strongly radicated and fixed habite of believing self-godlinesse , then ministers the godliest of them , and professors , and angels , and the lord immediatly speaking ( so long as the revelation is literall ) numb . . , , . and christ preaching in his person , math. . , . math. . , , . luke . , . ioh. . , , , , , , , . and the apostles , acts . , . acts . , , , , , &c. . can be able to root out , for they can fence and ward off , and can let out blowes at all that ye can say , and cary this habite of a false opinion of self-holinesse to eternitie with them , and stand to what conceited lamps they hear on earth , did glister withall ; and plead against the lord in his face , that the sentence of condemnation is unjust , matth. . . and that they deserve for their profession to be admitted in to the bride-groomes chamber , math. . . matth. . . luke . . and all such fairded professors , are externally only in covenant with god. and therefore these are sad marks , when first ye hid your lusts and nourish them , and feed upon the east wind of some created last end , and have not god for your last end , luke . . psal. . . psal. . . ier. . . . when ye know not that ye are poor , miserable , blind , naked , rev. . . math. . , ▪ . luke . . luke . . and ye were never in christs hospitall , and are whole and need no physick . . ye loath christ but knows it not , luke . . . ye love christ as a supposed prophet , and loath him as a redeemer . one may deadly hate christ , and not know it . . ye cannot compare the two states together , the state of nature and the state of grace , as tim. . . ye idolize your own choise , to bear down achabs idolatrie , but choose not the will of god to oppose ieroboams idolatrie . . ye want christ , and ye were not born with christ in the heart . . yea ye are eternally lost without him , and know neither the one nor the other . quest. . whether or not are beleevers the parties of the covenant of grace . ans. these are parties to whom the covenant-promise is made , not these who already have the benefit promised in the covenant , but beleevers must have a new heart , and consequently faith already , therefore they cannot be parties with whom the covenant is made . as because the image of god is not promised to adam in the covenant of works , but presupposed to be in him by order of nature , before god make with him the covenant of works , else he could not be able to keep that covenant , which we cannot say , for god created him right and holy , gen. . , . eccles. . . eph. . . col. . . therefore adam in his pure naturalls , as not yet indued with the image of god , cannot be the partie with whom the covenant of works is made , for then the image of god ▪ must either be a reward , which adam by his pure naturalls and strength thereof must purchase by working , which the scripture and nature of the covenant cannot admit , or then the image of god must be promised to adam in the covenant of works , which is no lesse absurd . and if faith be promised in the gospel , the covenant of grace must be made with some israel and judah as predestinated to life eternall and yet wanting a new heart : for god cannot covenant●ways promise a new heart to such as have it , but to such̄ as have a stony heart and beleeve not , ezek. . . deut. . . ezek ▪ . . nor can he promise faith to such as have faith this way . quest. . who are these that have the new heart , and so are personally and really within the covenant of grace . ans. because the new spirit is given , when the new heart is given , ezek. . . ezek. . . make you a new heart and a new spirit , and many in our times boast of the spirit , it shall be fit to speak of the new spirit , and who are spirituall . hence these questions of the new spirit . quest. . what is the seed of the new spirit ? ans. the word of the gospel , therefore before adam could have the gospel-spirit , the lord must reveal the doctrine of the gospel , the seed of the woman must tread down the head of the serpent , gen. . so the word and the spirit are promised together , isa. . . isa. . . thy teachers shall not be removed , and thine ears shall hear ( this is the inward teaching ) a voice behind thee , saying , this is the way , walk ye in it . isa. . , . mat. . . go teach , that is the word : loe i am with you to the end of the world , that is the spirit to make it effectuall , by my spirit , joh. . , . object . but adam when he heard first the doctrine of the blessed seed , could not try the doctrine or speaker , by any new doctrine . ans. the first doctrine can be tryed by no other rule , because it was the first rule it self , nor can these principalls written in the heart naturally ( that god is ) ( god is just , holy ) &c. be tryed by any other truths , because they are first truths ; as the sense of seeing cannot try whether the sun be the sun by the light of some other sun , that is before this sun , which is more lightsome . for there is not another sun before this , the gospel it self hath god shining in it , to these who are enlightened , as adam was , a rubbie doth speak that is a rubbie . obj. how then should adam know what god spake to him and n●t to another , are we not to try all spirits that speak ? ans. there is a word immediatly spoken by the prophets , and apostles , that is to be tryed , partly by the first preaching the lord made in paradise , partly by the effects , that it converteth the soul , psal. . . and smells of that same majesty , and the divine power of another life , which is in the first sermon , gen. . ▪ this is verbum dei immediatum . but when god himself speaks in his own person to adam , to abraham , gen. . to moses ▪ isaiah , the apostles , that is verbum dei immediatissimum , the fountain-word ; neither word nor speaker is to be tryed . the patriarchs and prophets are never bidden try the visions of god , for when god speaks them himself , he makes it evident that it is he ▪ and only he who speaks , and we read not of any in this deceived , angels or men cannot counterfeit god. obj. there have , after the canon of the scripture is closed , been some men , who have prophesied facts to come , that fell out as they foretold , just as isaiah , elias , and other prophets , then something is to be beleeved , that is not written , and such may have the spirit , and yet no word of scripture goes along with it . ans. . such men may have ( i confesse ) a propheticall spirit , but first , they were eminently holy and sound in the faith , and taught that the catholick church should beleeve nothing , nor practise nothing , but what is warranted by the word . such as boast of spirit or prophesie , and reject the word , are therefore not to be beleeved . . what these men of god foretold , is a particular fact concerning a man , what death he should die , or a nation , or a particular , such a man shall be eternally saved , but no dogma fidei , nor any truth that lays bands on the catholick church to believe that to the end of the world , as all scripturall truths do , and a doubt it is , if we are to beleeve these , in the individuall circumstances of fact , sub periculo peccati , upon hazard of sinning against god , we may , i judge , without sin suspend belief , and yeeld charity to the speaker . . if any object , the prophets did foretell particular facts concerning the death of ahab , the birth of josiah , which concerned particular persons : i , but they so were the maters of fact ( as the crucifying of christ was a mater of fact ) as also they did by the intent of the holy ghost contain historicall , morall and dogmatically divine instructions , so that the whole catholick church must believe them , with certainty of divine faith , they being written and spoken for our instruction , and they sin who believe not . quest. . what are we to judge of these truths revealed to professors , when they are in much nearnesse to god , and the lord is pleased to shine upon them in some fulness of manifestation of himself to their souls , especially in particular facts ? answ. there is a wide difference betwixt revelations , which speak what is lawfull or unlawfull , agreeable unto or repugnant to the word ; and what is good in jure , and what in facto , shall come to passe or not come to passe , what ever is given to revelations of the former sort , is taken from the scripture , whose peculiar perfection it is to show what is good and just , what not ; therefore to say that revelations now do guide us in disobeying higher powers or killing men , &c. is a wronging of the word , especially of the first , second and sixth commands . as to the other , god may and doth lead his owne , especially when they are near glory , under fewest prejudices touching time and eternity , to speak what shall be , but it is not our rule . it 's an argument of nought , such a thing was mightily born in upon my spirit as lawfull and as certainly to come to passe , when i was most near to god in a full manifestation of himself : therefore such a way is right , or such a way shall come to passe ; for not to say . that this is a wronging of the perfection of scripture , and . that there is a bastard logick in the affections where god and nature hath seated discursive power ; and we often prophesie , because we love , not because we see the visions of god. . peter might , the same way , reason , i saw the glory of heaven at the transfiguration , and the peers of the higher house , moses and elias , and this was then mightily born in upon my spirit , it is good for us to be here , let us build three tabernacles : therefore this is true , it is good for us to be here : but the conclusion is a dream ; who should preach the gospel as witnesses and suffer for it , and write canonick scripture , if these disciples should be for ever there ? and if they should be separated from the whole glorified body , and make up a church eternally glorified in that mount , of only six persons : and the word saith , peter being drunk with glory , mark . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knew not what he said , and the disciples were sleeping , not prophecying , luke . . which saith they were in heaven , but cloathed with bodies of sin , and not led by scripture-light ( as that good prophecie of peter was contrair to the gospel of suffering and dying , that christ prophesied was abiding himself , and all his , math. . , . ) we should reel and sin : for there may be no connexion between the present nearnesse to god and the thing suggested in the spirit ; and they cohere by accident . so one in prayer is near god in respect of sweetnesse of accesse , and yet the individuall favour which ye pray for conditionally , never granted ; ye may be saved , and god more glorified in the sufficiency of his grace , without granting it to you , as is clear cor. . . sorrow and desire can suggest such an answer to the fasting of israel , as they may say and think , they shall be victorious now over the children of benjamin , and yet they are deceived . the heart would be silent and let god speak here . the sight may be dazled in nearnesse to god , and we take our marks by the moon ; and the liberty of praying is terminated upon the fiduciall acts , and we think it is fastened upon the particular thing we seek : and here the antecedent is true , as heaven , and the consequence folly and darknesse . so john , rev. . and cap. . seeth heaven opened , and behold a white horse and him who sate on him , and he heard the voice of many , saying , halelujah , and saw the pure river of water of life , the tree of life , the throne , and him that sate thereupon , &c. but he did not rightly infer that he might therefore fall down and worship a created angel . all which saith they vainly boast of the spirit who reject the light of scripture , which is a surer day-star then the light of glory , for our direction . the light of glory is for our perfection of happinesse , in seeing and enjoying the last end , but not for our instruction in leading to the end , and the means . the candle-light , and sun-light in the city comes not without the city to direct us in the way , the lights and torches in jerusalem and the new city serve not to guide the way to these cities . . the spirituall man judgeth all things , but by the word . in one particular , samuel , in another , tertullian , dottes upon montanus , some of the prime fathers , otherwise godly , are blacked with platoes purgatory , and some of them with invocation of saints , yet speaking to them doubtingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say ; the spirit may be , where some particular errours are , but if the judgement be rotten and unsound in the matters of god , rottennesse in the one side of the apple creeps through the whole , and so doth corruption from the minde sink down to the heart . a godly heretick i cannot know . . any bone or hurt member in walking , actually pains and breedeth aiking , if there be a piercing and a graving conviction , in a christian motion , that untowardnesse and opposition from the flesh , pains the spirit and new man , and hinders the stirrings of the spirit , it saith the spirit is there , as water cast upon fire speaketh there is fire , rom. . , , , . it were good to try the untowardnesse to spirituall duties , and severall kinds of delight , whether it be borrowed delight from the literall facilitie of the gift , from gaine and glory , adhereing to the office and calling , or from the inbred sweetnesse in honouring god , crooking and pain in walking is a token of life-walking . . it s a spirituall disposition in the church , cant. . in a particular soul , to know and be able to give an exact account of all the motions , goings and comings of christ , where he lyeth as a bundle of myrrhe all the night , even betwixt the breasts , cant. . . when the king brings you into his house of new wine , cant. . . cant. . . when he speaks , cant. . , . — my beloved spake and said to me , arise , my love , my fair one , and come away , when he knocks , know ye his knock , to tell over again his words , open to me my sister , &c. where he is . cant. . . behold he cometh leaping upon the mountains , skipping upon the hills , where he is in his dispensation to his ancient church ? cant. . . behold he standeth behind our wall , he looketh forth at the windows . . he feedeth among the lillies : when , and how he imbraceth , cant. . . his left hand is under my head , his right hand doth imbrace me : when he withdrawes , cant. . . and is not to be found , i sought him , but i found him not , i called him , but he answered me not . cant. . . cant. . , . how hard he is to be found , and how easie he is to be found , cant. . , . , . what spirituall stirrings he makes in the heart , cant. ▪ . my beloved put in his hand by the key-hole . for ( . ) this speaks much soul-love to be where he is . cant. . . ( . ) to be able to write a spirituall chronicle and history of all christs stirrings towards your soul , saith ye have letters daily , and good intelligence of the affairs of the spirit , and of the kings court , and that he writes to you , as cant. . . i am come into my garden , my sister , my spouse ; i have gathered my myrrhe with my spice , i have eaten my honey-comb with my honey , i have drunk my wine with my milk : then will christ write a letter to spirituall ones , and ( as it were , with reverence to his holinesse ) give a sort of account where he is , what he does , what thoughts he hath to us : o! how few know this ? . godly missing of christ must be a gracious disposition , cant. . . i opened to my beloved , but my beloved had withdrawn himself , cant. . . i sought him but i found him not , vers . . i sought him but i found him not . such as are pleased with a bare literall missing and are not also in a holy manner anxious and are not . restlesse in rising and going through the city , in the streets and the broad wayes , seeking and asking , saw ye him whom my soul loveth ? cant. . , , . are not so spirituall , as is required . cant. . . my beloved had withdrawn himself , and was gone , my soul failed when he spake , remembring his speeches , when he knocked . v. . there may be some too longsome securitie under sad falls , when he is not soon missed , sam. . , , . psal. . . yea a spirituall soul having regard to all the commandements misseth the spirits acting in all the wayes in eating , pro. . . act. . . cor. . . job . . . frequent convictions ( which are the connaturall actings of the spirit ) joh. . . and of the most spirituall sins , as of unbeleef , and gospel-ignorance , joh. . . prove a spirituall state : as flaming prove fire to be fire . unbeleef is more contrair to the spirit , then carnall sins , being most contrary to the flower and bloomings of the spirit in his sweetest operations , and most against the mediator-love of christ. for as by the fall , christ hath a new office to redeem us , matth. . . tim. . . luke . . isa. . , . isa. . , . so the spirit hath a new office , which he should not have had , if man had not sinned , to apply the blood of sprinkling as a sort of mediatory intercession , to dippe us in the fountain of his blood . john . . he shall receive of mine , and shew it unto you . joh. . . to be the comforter , joh. . . the leader , joh. . . the witnesse , joh. . . rom. . , . the spirit in his office cannot step one foot with the unbeleever . hence much tendernesse and smiting of heart where the spirit , sam. . . is . yea conscience to weep as one over his mothers grave , for his enemies , ps. . , . and strict doubling of faith in greatest deeps : in which christ proves himself to be more then a believing man , mat. . . luk. . , . for no man that is only man can both drink hell & believe heaven at once . . in duties there be these . . the end . . the delight in them . . the successe . as to the first , the lesse of the creature and self , and the more of god in the end , so much the more denyed and spirituall is the doer , when purely for god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do , cor. . . col. . . we are sick for god , and in health for god , and wake to him , psal. . , , . and sleep to him , psal. . . psal. . . live to him , pet. . . live and die to him and to christ , rom. . . . and pray to him , even when we speak to god , eccles. . , . and preach to prepare a bride to him , cor. . . cor. . . we may be not speaking to god , or for god and his honour , cor. . . thess. . , . how miserable and carnall to doe all for the creature , the flesh , rom. . . jer. . . isa. . . for self , dan. . . heb. . , . and this speaks much of the spirit when the man is sick and hungry , for the exalting of god , and the will is so capaciously wide in this , that he would his eternall glory were a foot-stool for the highting of his glory , exod. . . rom. . . the will is a most spirituall and capacious facultie , and o! what acceptable service when the mans will looks right toward an infinite majestie , as thirsting for and panting after this : o! if all beings , millions of worlds , angels and men , and all created beings , heaven , earth , sun , moone , stars , clouds , air , seas , floods , beasts , birds , fishes , and all the drops of raine and hail , snow , dew , so many worlds of angels would sing his praises ? what wonder then , he accept the will for the deed ? and what is to be thought of the will averse from god , and which hates him , and wishes that god were not ? how contrair to a spirituall disposition is this ? . for delight , it is a spirituall disposition , to go about the duty as duty , ut bonum honestum , and not upon this formall account , because it delighteth us ; except the delight be in the law of the lord , night and day , as it glorifieth him . . it 's spiritualnesse , when abstractedly from private consolation we go about the duty for god , and can rest upon suffering and burning quick as it is duty , though the sufferer should be deserted all the while ; we often feed our selves with the bonum secundum , the pleasantnesse in the duty , which is our sin , except the sweetnesse of the holinesse of the duty be our delight , and the beauty of pleasing god allure us , but feeling being away , we find how hard it is , to delight our selves in the lord. . we do duties too often , for the successe , not for the duty : we pray , the lord hears not , we wearie : we rebuke men , they care not , and we wearie ▪ sucesse and not duty , self-delight and not the honouring of god , which should be all our delight , take us up . i pray and weep for my enemies ( ah! if it could be done ) saith david , they are worse , psal. . ▪ but my prayer returned to my bosome , that is , the sweet ▪ peace of god , which is the fruit of the duty of praying came to my soul , and cheered me . we consider not that the promise of peace , and consolation is made to the duty it self , psal. . . psal. . . prov. . , , , , . not to successe of the duty , and wee consider not that we are to be quieted in the duty , and to be armed with patience , against the temptation of the duty . often it inrages pharisees against christ and the apostles , yet the spirit bids them preach . therefore whether successe in praying , and the suggar of delight in duties hire us , or not ; we are to know that though abrahams offering of isaac to god had neither in it the one nor the other , nor our saviours offering himself to god , for the sinnes of the world ; if reason weigh the one and the other , yet because both were performed upon the motive of the love of god commanding , both was most spirituall obedience , especially , because the duty is both work and wage , and the more of the word of god is in the obedience ; i mean not the letter only , but the word including the love . . the authority of the commander . . the beauty apprehended to be , and ▪ the peace in obedience ; the more spirituall is the obedience : the letter only may show you duty , your obligation , and the penaltie of disobeying , and all these three in a literall way , and yet upon that account , the obedience is not spirituall , but gospel-love added to the laws-letter makes spirituall obedience . chap. xviii . the new heart of covenanters , the nature , characters , properties thereof , hitherto of the new spirit . quest. . when are we to judge , that we have a new heart ? and when do we know that it is not the old heart ? ans. propos. as physically , so also morally , the heart is the man , the good heart , the good man , the evill heart , the evill man , and god weights men by the weight , not of the tongue , of the hands ▪ of the outward man , but by the weight of the heart : asa his heart was perfect , chron. . . the heart of jehoshaphat , chron. . . was perefect . and psal. . . their heart was not right : the froward heart is the froward man , pro. . . for there is a man speaking within a man , and a heart within a heart acting , as if it were a man made up of soul and body . thou hast said in thy heart , i will ascend up to heaven , so the king of babylon , isa. . . so the heart acts heaven or hell within the man , psal. . . luk. . . they have a heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busied in the colledge , studying and reading covetousnesse , pet. . . . propos. when the lord tryes the man , he tryes the heart and the reins , prov. . . hell and the heart both are naked before him . prov. . . theodoret. god acteth the noon-day-sun meridionaliter in every heart : the man himself is without , and god within , jer. . ▪ man searcheth not his own heart and reins , for there be plottings and inclinations to evill in the heart , which the heart knows not , king. . , . peter hath a better heart then all men in the books of his own heart , matth. . . but it s not so indeed . . propos. the washen heart that lodges not vain thoughts , jer. . . purged from dead works , by the blood of christ ( above all the blood of bullocks and goats ) heb. . . purified by faith , act. . . is the good heart . it is a better heart according to the heart of god , king. . . that turneth not aside , sam. . . of gods seeking out and finding , then the first heart created of god , eph. . . col. . . and ah ! we seek a good ruler , a good physician , when we are sick , a good house to dwell in , and ( which is strange ) a good horse , but not to have a good heart . . propos. the excellent acts of god , in a manner ( with glory to his highnesse ) to mind his first work , to create a better heart then the first which he created , saith , that there is great need of a good heart , psal. . . of a new heart , ezek. . . it s beyond all admiration , to create so ra●e a peece as the sun out of no thing , and a beautifull lillie out of mire and dirt , out of common clay to bring forth saphirs , carbuncles , and in liew of a stony heart ( for grace is not educed out of the potencie of any created thing ) to create a new heart , which god loveth to dwell in , rather then in heaven , the high and holy place , isai. . . which so ravisheth the heart of christ , cant. . , . and is of more price with god , then gold , or any corruptible thing , even a meek and quiet spirit , ptt. . , . is the rarest peece of the works of god. it s an excellent act of god to keep the vessell in a spirituall season , as david prayes , chron. . . to make roome for christ dwelling by faith , and for love to comprehend love , eph. . , . and who puts such a thing in the heart , ezra . . when a sparkle of fire from flint falls on water or green timber , there is no fireing from thence . but when actuall influences fall upon an heavenly habit , as the lord can cast in a coal , or a lump and flood of love , cant. . , . luk. . . cant. . . there are most heavenly actings of the soul. . he bows and inclines the heart to the lords testimonies , and to cleave to him without declining , jer. . , . ps. . . cant. . . ps. . . . we are to beware of . the reigning evils of the heart , of a rotten and unsound heart , tim. . . psal. . . . of an unsavoury stinking heart , that smells of hell and the second death , of all sort of unrighteousnesse and malice , like a green opened grave , psal. . . . of an uncured heart , that never came through the hands of the physician ( prov. . . a sound heart is the life of the flesh . ) of an unsound , unsavoury and a rotten heart , eph. . . compared with vers . . from whence issue rotten words , borrowed from rotten and worm-eaten trees which speak an uncured heart . . we are to look to deadnesse of heart in all the branches of it . as ( . ) sullennesse and dumpish sadnesse , in refusing comforts , and being full of unbeleeving heavinesse , in david , psal. . . psal. . . whereas we are alwayes to rejoice , psal. . . phil. . . ( . ) fainting at the greatnesse of the affliction , isa. . . joh. . . whence comes withering of heart , psal. . . psal. . . ( . ) an overwhelmed and unbeleeving sowning heart , psal. . . psal. . . psal. . , . ( . ) deadnesse in going about the service of god , psal. . . quicken me in thy way , of this else where . ( . ) narrownesse to take in god , opposed to an inlarged and wide heart , psal. . . psal. . . and straitening of heart , when the soul is so hampered , that he cannot speak , psal. . . unbeleef clipps the wings of the spirit , and layes on fetters , which may come from the wicked company , and may be laid on by our selves , psal. . , . ( . ) there is an atheist heart to hate the existence of god , of christ , of a gospel , jam. . . matth. . . compared with psal. . . eph. . . some beleevers are near to say , i take my leave of christ , i 'le pray no more , for it is in vain . jer. . . ps. . , . but it is not a fixed resolution : of this else where . . there is an evill heart of unbeleef to depart from the living god , heb. . . . a heart that deviseth , ploweth , or delveth wicked imaginations , prov. . . as prov. . . plow not evill against thy neighbour . hos. . . you have plowed iniquity , such plots are forged against the people of god , matth. . . nah. . . . a proud heart ( . ) resisted of god. ( . ) farrest from the lowly and meek heart of christ , matth. . . phil. . , , , ( . ) most near to satans heart , tim. . . q. why are we more ashamed of an unclean lustfull heart , then of a proud heart ? ans. a proud heart is deeper guiltinesse , and nearer to satans nature ; and pride and unbeleef are sins more reproachfull to god , and incroach more upon his throne , but there is more flesh in us then spirit , and we think that there is more of a beast in uncleannesse . quest. but we are more ashamed of lying , falshood , and stealing , then of pride ? ans. there 's more of being ashamed before men , it being a carnall sort of passion , then of being ashamed before god , and falshood and lying to men are fleshly evils against common honesty , but pride is a more angel-sin , or a more god-like sin , a spirituall sin , and pride is a sort of heart-heresie , by which we judge but blindly , we have reason to ascend and climb aloft to gods roome , gen. . , . isai. . . because of knowledge , parts , power . . there is deceitfulnesse and self-deceiving in the heart , isa. . . the idolater feeds on ashes , a deceived heart hath turned him aside , that he cannot deliver his soul , nor say , is there not a lie in my right hand , obadiah . the heart is the greatest liar on earth , to say and gain-say . . there is a wicked fearfulnesse in the heart to do evill , jude . feeding themselves without fear , sam. . . was thou not affraid ( saith david to the amalekite ) to put out thine hand to destroy the lords anointed ? it s a godly fear to tremble alwayes , at feasting , speaking , hearing , sleeping , company , prov. . . pet. . . phil. . . job . . and in all there ly snares within , and without the house . . there is a wicked flintinesse of heart , we shall have peace , though we both hear cursing and walk loosly , deut. . . we are fallen , but ephraims stout heart ( . ) will rise whether god will , or not , isa. . . and ( . ) the king of assyria's stout heart will be as strong as god , isa. . , . and ( . ) its wicked stoutnesse to say godly mourning before the lord is in vain , mal. . , . ( . ) it s wicked stoutnesse to rest upon your own righteousnesse and refuse to treat with god , isa. . , . ( . ) and vain stoutnesse to darre god in his own quarters and fight him , exod. . . . exod. . ▪ . isai. . , , , . if it were in his own seas as pharaoh and the aegyptians would do . . there is a wicked hardening of the heart , when men make the lord his word and mighty works the contrair party , exod. . , , . exod. . , , , , . exod· . , , , , , , . isai. . , . zech. . , , , . ezek. . , . ezek. . , . mat. . , , . act. . , , . and oppose god in his word and works . . there is a sinfull dulnesse upon the heart , by which men are as weaned childen , line upon line , line upon line , can do them no good , isai. . , , . here it is to be observed that we cannot preach omnipotency , nor perswade a world to be created , nor a new heart to be infused , nor can we preach to a wolf to become a meek lamb , nor threaten the sun to rise at midnight , we but speak words about the new birth , the husband-man but breaks the earth with his plough , but god makes the corn to grow , and he only , not that the word is not the instrument of conversion of souls , rom. . . rom. . . but how to the act of infusion of a new heart the word concurres as a morall and suasory instrument , is above my capacity . . there is a froward heart , pro. . . that perverteth and is crafty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pervert . . a wicked heart , pro. . . set on evil , eccl. . . . foolishnesse is bound to the heart , pro. . . a dissembling heart , when seven abominations are in it , pro. ▪ . ( . ) we take no● heed to the imaginations , and are not grieved for the constitution of the heart , for actuall sins make originall sin to swell , as two floods running into one maketh a hudge river . ( . ) we take not heed to the young births of the heart , with the concurrence of the mind , fancie and imagination , there are multitudes of forgeries , clay-pots , and imaginations framed , as a potter deviseth vessels of earth of many quantities , figures , shapes , great , small , narrow , wide , round , cornered , for the word is a potters word , gen. . . chr. . . with all keeping keep thy heart , prov. . . the word is to keep as the keepers of the walls , cant. . . as sheepheards , for it s in danger to be stollen away , hos. . . sam. . . hos. . . ephraim is like a silly dove without heart , but we take no heed to the entry , to see what goes in , what comes out . ( . ) what if there be no god ? psal. . . ( . ) what if god see not ? ezek. . . ( . ) what if man perish as the beasts ? eccl. . . it may be there is no heaven , nor hell . ( . ) what if there be no christ , nor gospel , but only questions of words ? such clay-pots were framed by gallio , and festus , act. . , . act. . , . hence come imaginations of things impossible , isa. . . i 'le ascend to heaven , saith babylon , i will set my nest among the stars . oba . . tyrus saith , i am god , i sit in the seat of god. and new-wild-fire flights which are indeed old heresies , are of this kind ; such are dreamers , who see seven lean kine eat seven fat kine , in re , it s a lie . ( . ) a new heart is the office-house of christ , and a heart delighting in gods wayes is a new heart , where the law is imprinted and ingraven in the heart , isa. . . hearken ye people in whose heart is my law. psal. . . i delight to do thy will , o god , thy law is within my heart . it s true there is a new delight in the heart , but not a delight of the new heart , isa. . . joh. . . for a delight in the gospel as a good thing , not as a good gospel , a delighting in christ as a prophet that feeds them , not in christ as a redeemer , joh. . . that saves them , is not a new heart . . the new heart is a heart universall , wholly for god as god , there is an inteernesse in it , when the whole spirit and soul and body is kept blamelesse , thess. . . pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in holy conversations and godlinesses , pet. . . half a globe , though exquisitely plained , or half a cart wheell , is not a globe nor a cart wheell . externall things may be devided , one may be an hearing professor , and a drunken professor , and a praising , a singing professor in publick , and not a praying nor a believing professor in private , spirituall duties , cannot be devided : half a faith , half a love , is no faith , no love , saving grace is an essence that consists in indivisibili , and cannot be parted . . a new heart is a fixed and established heart by grace , it 's a new state , not a new transient flash , a new heart , deut. . . all that the lord our god will speak unto thee , we will hear , but the lord saith , verse . o! that there were such a heart in them , but it is not in them . . sam. . . god gave saul an other heart , then a changed heart is not a new heart , a new spirit or a new gift in jehu is not a new heart ; it 's not newnesse that makes the heart new , but gods new ingraving , jer. . . . a heart keeped with all keeping is a new heart , prov. . . both the words note exact diligence in keeping as watchmen and sheepherds with all keeping , at all times , psal. . . some pull their hearts to pray and hear , but not while the sabbath , or under a storme of conscience : and the heart is a word in some company , not at other times and in other company ▪ . the heart is new , where the affections are all faith ( as it were ) and all sanctified , reason and zeal is a lump of angry reason , and fear a masse of shining reverence ; and love only soul sicknesse and pure adherence to god , the instinct of faith wholly on god , as the last and only end . ( . ) the heart is new when the affections are equivocally , or at least , at the second hand set upon the creature , but as nothing can be seen , but what either is ▪ colour , or affected with colour , so nothing is fixedly sought after , but god , he onely feared and served , mat. . . deut. . . only desired , psal. . . only loved , deut. . . cant. . , . the soul sick of love for only only christ , cant. . . cant. . . he only trusted in , jer. . , . psal. . . ( . ) nothing is all good and all desirable but god , and god in christ , mat. . . cant. . . the shadow of the sun in the fountain is not the reall sun : the stirrings of the pulse of the affections towards the shadowed good of the creature , should be lent , and like the beating of the pulse of a dying man , with a godly contradiction , loving and not loving , joying and not joying , cor. . , . mourning and not mourning . chap. xix . . the place of evangelick works in the new covenant . . possession of glory and right to glory considerably different . . a twofold right to life . . we are not justified by works . . the place of declarative justification by works , jam. . discussed . . faith and works different . . possession of life and right to life cleared . . faith and finall believing both commanded in the law , finall unbelief not the sin forbidden in the gospel onely . . how life is promised to works evangelick . it 's a grave and weighty question to rid marches between the two covenants in their conditions , the one requiring the obedience of works , the other faith : it 's not to be said that for fifeteen hundred years no man did doubt of the necessitie of good works , paul propones the objections of the antinomians , shall we sin and continue in sin , that grace may abound ? rom. . . this they spake through the occasion of what he taught , chap. . some have said they are hurtfull , because we abuse them , some arbitrarie and indifferent , , because they are not necessary to justification . o! what pronnesse in us to suck out of the doctrine of free grace poyson , how kindly to desire there were no law against treason , because the prince pardons ; all sin is virtually atheisme , to wish the existence of a law , and so of a just holy and unchangeable god were not , and we can hardly believe this . and . what rising of heart and carnall reason is there against the first acts of providence , why , and what necessity was there to make a law to forbid the eating of an aple , god foreseeing that thence should come the ruine and endlesse damnation of all . it had been good god had never created such a tree . . that the eating thereof had never been forbidden . . that it had never had such a name , as the the tree of knowledge , for it deceived evah . . that god had not given free-will to adam . . that he had given him confirming grace in the first moment of creation . but , observe . satan started first the dispute concerning the equity of the law , and that we are disciples of and appr●ntises to satan , when we tosse and rackot arguments in our carnall heart-logick against the holy law of god , gen. . . and make the heart a ferrie boat to cary messengers and divellish thoughts hither and yonder , in questioning the goodnesse of the law , and the acts of providence , and therefore it is speaking grace , to close with the sweetnesse not only of the law written in the heart , and these inbred principles of honesty and truth , to hurt none , to obey god , ( for satan raised not the first dispute about these ) but with all the judgements and testimonies of god , as david , psal. . , . vers . . all thy commandements are faithfull , sam. . . stand still that i may reason with you of all the righteous acts of the lord. it s a mind like christs that hath an heart prejudice at no one command , by an other , and is sweetly friended with all that god commands , math. . . it becomes us to fulfill all rightenesse , and o! how sweet to have no heart quarrell , but a sweet stouping of soul unto , and an adoring of god in all providences , and acts or decrees he hath concluded or done in time or from eternitie . these draw deep in the decree of reprobation , god had an hatefull designe against me . . the gospel is an untrue and fabulous dispensation . what a spirit is galaenus who reproacheth moses because he teacheth not that god works ever and by necessity of nature , what is most good for the creature . and that prince who said , that if he had been counsellour to god in the time of the creation , many things should have been created ordinatius & melius , in a better order and state , then they were . let the man be remembred who called the gospel a fable , and the spirits who reproach the scripture as inkie wisedom . . a bare dead forme bare flesh , &c. and weak ones under desertion , who feed upon reports and lying news from satan , god hated me before time , and carries on a design of eternall ruine to me , therefore i have no right to hear , to pray , to eat , to sleep . . yet the necessity of good works is asserted by luther , the augustine confess . and apol. arti. . docent nostri , &c. evangelick works are necessarie , not to merite , but by the will and commandement of god : calvin calleth them inferiour causes of the possession of our salvation . the dispute began upon occasion of the book called interim anno — m.dlxviii . and in colloquie at altenburge , melanthone and the divines of wittenberge assented to the necessitie of good works , but the followers of flaccius illyricus dissented : the authors of the book of concord condemne these of flaccius their way , and deny a necessity of efficiency in works to deserve salvation , but yeeld a necessity of their presence , that the work of salvation be not hindered . . these distinctions are necessary . . there is a jus and right to gospel life eternall . and . there is actuall possession of life eternall . . there is a twofold jus , one by the purchase of merit , and the payed ransome of blood ; there is a right secundary by promise , every promise giveth a right in a manner : but its unproper . . there is promise of life formally federall . . there is a promis● of life consequentèr federall . . there is an order of things , one going before the other as the antecedent and the consequent , and in order of cause and effect . . law-obedience doth much differ from gospel-obedience , as law-commands from gospel-commands . . god sent his sonne to justifie persons , but not to justifie works , not to make inherent obedience perfect or our righteousnesse before god. asser. . if the new covenant be considered strictly and formally in its essence , he that beleeveth whether his faith be weake or strong is justified and saved , joh , . , . joh. . . act. . , , . rom. . . rom. . , , , , . rom. . . for faith justifieth as lively faith , and not as great or small : otherwise none should be justified and saved but the strong beleever , whereas christ died for the weak in the faith , rom. . hence mr. sibs excellently . know that in the covenant of grace god requires the truth of grace , not any certain measure , and a spark of fire is aswell fire as the whole element thereof , we must look to grace in the sparkle aswell as the whole flame , all have not the like strong , yet the like precious faith , whereby they lay hold and put on the perfect righteousnesse of christ , a weak hand may receive a rich jewell , a few grapes will shew that the plant is a vine not a thorne : there is a roome in heaven for thee who judges thy self ; for the number of lambes , and babes weak in the faith in this kingdome ▪ do far exceed the number of the strong and aged in christ ; for the scripture names the whole flock , little ones , babes , his sheep , they are not a flock of fathers and strong ones . asser. . there is a right to life by promise , he that beleeves shall be saved . promissio facit jus , & creat debitum : godlinesse hath the promise of this life , and of that which is to come ; and because a promise as a promise cannot create an equality betwixt the work and the wages , as is proven , this is an unproper right , and not proper debt , and takes not away the nature of a free gift : this is no consequence at all , the performing of the condition of the covenant of works doth justifie adam by law-works , so as he is no sinner , hath fulfilled the law , hath right to life eternall ; ergo , to beleeve to the end , and fulfill to the end , and fulfill the condition of the covenant of grace doth justifie the beleever , by evangelick works , make him no sinner , but a perfect fulfiller of the covenant of grace , and one who hath due right by working to life eternall . certainly then , . doing evangelick gives us as good right to eternall life , without the price and ransome of blood , as doing legall gives to the same life . . when we sin and fall in atrocious offences , adulteries , paricide , robbing , we have as good right to justification by works , and life eternall by evangelick works , suppose he be a robber all his life , as was the repenting theef , as adam , suppose he had perfectly fulfilled the law. now though believing be the condition of the covenant of grace , it is of a farre other nature then perfect doing , to the end , and constant fulfilling of the whole law , in thought , word , and deed with all the heart , and the soul and mind , and all the strength . for there is no sin here , and so no place for punishing justice , or wrath , none can so believe , but he sins and so deserves everlasting wrath . if it be said , that by the covenant of works he doeth deserve it , but not by the covenant of grace , for christ hath merited to him life eternall . ans. . we speak now of the right that a believer hath by evangelick works to justification and life , as contradistinguished from the merits of christ , this opinion saith that a man is justified by evangelick doing , because god hath made the like promise , and the like jus and right by promise , to doing evangelick , that he made to law-doing , if christs merits be added to qualifie evangelick works , to adde to them the worth that they have , then christs merits must give life eternall by way of merit , or a vertue of meriting condignly to our evangelick doing , as papists say , and so christ hath made us saviours and redeemers of our selves , and this is a right to life ex condigno more then adams most perfite law-obedience had . . the covenant of grace commanding faith , doeth by this opinion command all that the law of works doeth , but in an evangelick way , that they be done sincerely : ergo , it must forbid all sin which the law forbids ; but the law forbids not only unbelief , finall unbelief , but all the works of the flesh : also christ must come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to louse and dissolve the law , which he denyes , math. . for if the covenant of grace condemne nothing but finall unbelief , christ in this covenant must dissolve the law ; but christ sayeth , he that breaks or teacheth men to break these is the least of the kingdome of god. but there is an other jus and right to life eternall , by which christ dying hath satisfied the law , expiated our sins , restored as much and more glory to god by passive obedience , by his sufferings , as we had taken glory from god by our evill doing , and so merited to us life eternall . if any say abusing that place , rev. . . that we obtain this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and right to the tree of life , and to christ our life and everlasting glory ( which is our only right , the only charter of blood ) by keeping the commandements evangelically ; he must say that we first may keep the commandements evangelically before we have right to life , to christ , and so before we beleeve . . that we merit christs right or merite by doing , and that by evangelick works , we buy right to christ and christs merits , and so christ hath not merited to us a jus and right and title to life everlasting by dying , and grace and a gracious right to do his commandements by his death , but that we , by doing his commandements , do earne and sweat for a right to heaven , which is to say , that we by doing , merite and deserve the price of redemption , and that we merite christ to our selves , by doing , whereas it is he and he alone , that hath merited to us grace and glory , and all title to heaven . not to say that a charter of life from such a noble superiour as christ by the purchase of blood , and of such blood , the blood of god , act. . . is some better then to have eternall liveliehood and free-hold from our duty and lubrick best works , which are polluted with sin , and by which , though we were evangelically conscious to our selves of nothing , yet should we not be therefore justified , cor. . . for the righteousnesse in which is davids blessednesse before christ , and abrahams before the law , and ours under the gospel , is in forgiving of iniquity , covering of sin , not imputing of sin , rom. . , , , , , , . but in all the scripture our sins are never said to be pardoned and not imputed to us , by our own most evangelick doing , for we are justified freely by his grace , through the redemption that is in christ jesus , rom. . . not by the redemption that is in us , and are washen from our sins in his blood , eph. . . col. . . mat. . . rev. . . and sufferings , not by our evangelick doings , and if such a case could stand , the martyrs , sure , might well be justified by their own blood , and since no pardoning , wash●ng , law-satisfying vertue , can be in faith , works , or our evangelick deservings , they can not justifie us nor keep and occupy the chair of christ. and the fault were the lesse , if our works were onely called the way to the kingdom , not the cause of raigning , but they are called perfect , both in their nature , and conforme to the rule , and also in order to the end , to justifie us before god , and to save us . and if so , all in christ may say , we have no sin , contrary to scripture , jam. . . king. . . eccles. . . prov. . . jam. . . yea though he that is guilty in one offends in all , yet in the sight of god , all flesh shall be justified , this way , psal. . . nor can it be said that such works are perfectly conform to the gospel , because the doers beleeving in the lowest degree fulfills the condition of the gospel . but where it is said that the gospel commands only faith in the lowest degree ; then the centurions faith , the faith of the woman of canaan , and the greatest faith shall not be required in the law. for the condition of the covenant of grace cannot ( say they ) be required in the covenant of works , and it is not required in the gospel under the pain of sinning against the covenant of grace , and of damnation , for then all who have not faith in the highest degree should be damned , and violate and break the covenant of grace , contrary to the whole gospel , which saith that these who have weak faith are justified and saved , and so the greatest faith shall be will-worship and a work of supererogation . and because this way saith that all and every one of mankind are under the covenant of grace , then . there shall be none living under the law. . no law , but only to beleeve in christ , shall lay an obligation on any , jews , christians , under pain of wrath . and if james be to prove that we are justified by works , and yet mean , that both faith and works concur as causes , though faith more principally , how can paul deny that we are justified by works , if peter and john jointly work a miracle and heal the creeple man , suppose the influence of john in the miracle be more , yet it is not to be denyed , that peter wrought the miracle . nor doth the scripture say that we are more principally justified by faith , and lesse principally justified by works , but the places alledged for salvation by works ( if works have a causative influence ) specially matth. . speaks more for the preheminence of works . nor doth the scripture insinuate any thing of the first and second justification , or of growing in justification , in having our sins not imputed to us to our very day of death ; and the question must be , rom. . whether abraham was justified by works done before circumcision , or not , rom. . when as faith was not reckoned to abraham , when he was in uncircumcision , and the blessednesse of righteousnesse by faith cometh both upon circumcision and uncircumcision , vers . . and he had faith and righteousnesse and was in christ and regenerated , when he was justified . though some taught justification by the works of the ceremoniall law , yet paul gal. . . states the question of works agreeable to the morall law , that are absolutely perfect , and must be done by grace . and paul might justly in the epistles to the romans and galatians have excepted himself , david , abraham , and all the regenerate , for they are justified by giving almes to the poor , mat. . as was rachab , by receiving and lodging the spyes . the english divines say , how could the scripture conclude from abrahams being justified by works , whence he offered his son isaac , unlesse by works here we understand a working faith , the apostle must mean the same by works , vers . . that he meaneth by faith , . for he cannot say vers . . the scripture was fulfilled ( in abrahams being justified in the work of offering his son , v. . ) which saith , abraham beleeved god , and it was counted to him for righteousnesse : except it must be meant , that the work of offering his son isaac was counted to him for righteousnesse . now the letter of the text expresly vers . . saith that beleeving god was counted to abraham for righteousnesse , then the work of offering his son must either be the beleeving declared by offering his son , and faith working by that act of offering , or if they be two sundry things , he must then say this in effect , abraham was justified by the work of sacrificing , vers . ● . causatively before god , ergo , the scripture is fulfilled , vers . . and abraham is justified by beleeving causatively before god , vers . . which we cannot ascribe to the apostle , according to their minde who make faith and works the two collaterall and joint causes of justification before god : as if one would say peter wrought the miracle . ergo , the scripture is fulfilled that iohn wrought the miracle . so abraham was justified by works , vers . . ergo , abraham was justified by faith , . . the faith which iames debarres from justification must be the faith , iam. . by which paul strongly proves , rom. . c. . we are justified without works . if faith and works concurre as collaterall causes in our justification before god , as the papists contend ; but the faith which james excludes from justification , is no faith at all . but only ( . ) fair words to the hungry and naked , and giving them supply for no necessity either of hunger or nakednesse , and which cannot save , and so is no faith , and so can have no saving influence with works to justifie and save , but such is the faith which james excludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. , v. . the faith of paul , saves , rom. . rom. . purifies the heart , acts . . ( . ) a dead faith is no saving and living faith , no more then a dead corps is a living man , v. . ( . ) a faith that cannot be shown to others in good works , as this v. . is no faith , for it hath no motions of life . ( . ) a faith of the same nature , with the faith of the devils , who beleeve and tremble , v. . ( . ) a faith which a vain empty professour imagines to be a living faith , when it is dead , without works , as this v. . can have no joint influence of life to justifie and save with good works ; all which saving influences contrair to this , saving faith hath . . it is to be observed that james maketh mention of two sorts of faiths , ch . . which the adversarie confounds . . all alongs , v. , , , , , , . he gives vive characters of a dead painted faith , which is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vaine empty boaster , ver . . . he showes us of a lively faith of abraham , which wrought with his works , now it is a lewd error to make abrahams faith , and the faith of believing rahab of the same nature with the faith of the vain empty hypocrite , who 's faith is nothing but fair words , and with the faith of divels . so the papists , lorinus , estius , stapleton , mavochius , bellarmine make it an hypocriticall and dead faith , and lively faith as abrahams was , a vitall receiving of christ and a believing the lord , so as believing is counted for righteousnesse , to differ not in nature and essence from the faith of the devils , whereas in the faith of sound believers there is a godly submitting and leading captive of the understanding to the obedience of christ , because it is the lord that speaks , and so a receiving of the word as the word of god , cor. . . thes. . . math. . . which is not in the faith of divels . ( . ) there is in it a receiving of christ , joh. . . a fiduciall resting of the heart upon god in christ. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to confide , to betake himself to a lu●king place , where one may be safe from a storme , psal. . . psal. . . psal. . . deut. . . psal. . . judg. . . come and 〈◊〉 under my shaddow . and this is contradistinguished from the divels and hypocrites who cannot seek their lodging nor a hiding place against wrath in the lord. . it is to lean and rest the body , sam. . . saul leaned upon his spear , and by a metaphore it is to cast the burden upon the lord , isa. . . psal. . . hence the word that notes a staffe , sam. . . isa. . the lord hath broken the stay and the staffe of bread , isa. . . and this is to be done often , when there is no present duty to be done , nor any work required of us , but only a fiduciall relying upon the lord alone , as at the red sea moses and the people were to leane upon jehovah only , not to act , which cannot be said of the faith of divels and hypocrites . ( . ) it is to look with delight and confidence , isa. . . as oppressed servants , psal. ▪ , . ( . ) there is a word that notes to be silent , not to speak , not to move , josh. . , ● . the sun was silent , it moved not : it notes a godly submission that the soul dar not speak against god , psal. . . rest in the lord , file jehov● : lxx . sub ditus esto domino , psal. . . whence faith teacheth us to submit and hold our peace and lay the mouth in the dust , as a spirit dantoned of god , lev. . . job . . lam. ▪ . ezek. . ● . which is far from hypocrites . ( ● . ) to believe is to cleave to god , from a root that signifies to adhere as thing● glewed together with pick or glew , psal. ▪ ● . josh. . . deut. . . so we become one spirit with the lord , cor. . ( . ) it is a word of near adherence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lean firmly upon any with hope of securitie , king. . . hast thou leaned upon this reed ? hos. . . psal. . . psal. . . deut. . . thou shalt dwell safely , confidently , it places the soul under the rock of omnipotencie . ( . ) it is to roll thy self upon god , and is borrowed from heavy bodies , josh. . . roll great stones to the mouth of the cave , genes . . . psal. . . he trusted in the lord , rolling himself on the lord. prov. . . commit thy works unto the lord , and thy thoughts shall be established . cartwright sayeth it is a metaphore from men who , being oppressed with a burden , transfer it off themselves upon one who is mightier and stronger : it is excellent when the heart rolles all its cares upon the lord , and disburdens it self upon him . ( . ) there is a word that noteth to leane , to stay or stablish , to strengthen , isa. . . chron. . . the people rested themselves upon the word of ezekiah , cant. . . stay me with flagons , psal. . . i have leaned upon thee from the womb , and it notes to draw near , ezek. . . so it is to strengthen and make strong the heart that is trembling and shaking if it be not stayed upon god. and shall all these excellencies of faith , be in the faith of divels and hypocrites ? and therefore it is most absurd to make the faith of abraham all one in nature with the faith of divels and hypocrites , and to make the difference only in having works , and no works , as if there were the same heart leaning , soul rolling , and cleaving to the lord by faith in abraham , and in hypocrites and divels who tremble . . that scripture , abraham believed and it was counted to him for righteousnesse : is not gen. . when he did justifie himself by the work of sacrificing isaac : but it is gen. . . when the son of promise isaac , a type of christ is promised to him : at which time there was no work at all required of abraham , but only believing the promise , for what should abraham act or do to further the fulfilling of that promise , for he believed that gospel ▪ promise in the mean time , with a faith lively , and having with it as a concomitant a resolution to walk before god and be perfect , 〈◊〉 then the text shall say , gen. . . abraham resolved to be fruitfull in good works , when he heard the promise , and that resolution of good works was counted to him for righteousnesse which is most violent . . who so are justified causally and in the sight of god by workes , as james saith , to him workes are counted as the forma●● cause , for so james from scripture , ver . . abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , believed god and it was counted to him for righteo●●nesse . which sayeth , by that faith he was declared or by that 〈◊〉 was justified , which was imputed to him for righteousn●●●e . but his beleeving or his faith living and working like the ●ody quickened with the spirit , was counted to him for righte●●snesse . now except it be yeelded that james speaks of two ●aiths , one dead and empty , ascribed to the hypocrite , ver . ●● , , . another lively and working , ascribed to abraham ▪ ●er . . and except this be denied , that abraham was 〈◊〉 , ver . . not by that same faith ; it must follow that a●●ahams empty beleeving , ver . . was that which was count●●o him for righteousnesse , gen. . . but james cannot be so ●●derstood , but when he saith , the scripture gen. . . 〈◊〉 ●ulfilled ; for his faith in beleeving the promised seed , ge●● . he shows that abraham was justified by faith without 〈◊〉 , as paul , rom. . and when he saith he was justified 〈…〉 ●orks in offering his son , as gen. . he saith he was 〈◊〉 ●●●lared just , or not justified by the empty and idle faith of 〈◊〉 hypocrites ; but by a faith that did prove it self to be lively . so that james proveth that we are not justified by a dead faith that neither hath , nor can have good works . as his adversaries said , and paul proves , rom. . that we are not justified and saved by works , that is by our own inherent perfect righteousnesse , because , rom. . all have sinned , jew and gentile . because abraham then should boast as a perfect man , free of sin , and he needed no redeemer , the law of works should save him , and so he needed not remission of sins , nor the non-imputation of iniquity . but there is a mids between these , and iames saith that is to be justified by faith , by a metonymie of the effect , by faith made known to be lively , not to the world only , but to their own conscience , for if iames should mean that we are justified by works properly as counted to us for righteousnesse , he could not say , vers . . abraham was justified by works , when he offered his son , vers . . he cannot infer , vers . ● . thou sees that his faith wrought with his works : what faith ? he had spoken of works , vers . . not one word of abrahams●aith ●aith , yet he saith , because abraham was justif●●d , that is declared to be really , before god , to his own conscienc● and others justified , his faith did work in a lively way as reall in an● by his works , and you see that abrahams faith , gen. . . was perfect●● by works , gen. . when he offered his son . now it was not 〈◊〉 as touching the nature of it , and the act of justifying , for 〈◊〉 ▪ rom. . cites gen. . . to prove that abraham was justified by 〈◊〉 faith in beleeving the promise of the blessed seed , some . year● as others reckon . years before he sacrificed isaac , gen. . ● that it must follow that abraham was not justified by works ▪ no● his 〈◊〉 perfect in its lively operations untill he offered his son isaac : ●hen the contrair of this , the scripture tells us , for by faith he 〈◊〉 his countrey , c. . by faith beleeving the promise he was 〈◊〉 rom. . many year● before : therefore these words , seest thou 〈◊〉 faith , must mean that his faith came out to view by his works . but the●e be learned and godly protestants who 〈◊〉 that james must speak of ●ustification reall and before god , and 〈…〉 declared justification before men only ? answ. it s true , 〈…〉 to name them . but these are subordinate : james speaks not 〈◊〉 a faith only declared , nor of a justification onely declared to the world : but of a declared justification that is reall before god. . that is declared to the man himself , and to the world . and that james speaks of a justification before god , the text saith : because he saith , ver . . what can that faith profite ? which is empty , he must mean , what can it profite before god , to save and justifie ? as the word , cor. . . if i have not love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it profits me nothing before god. . can that faith ( it is not well translated leaving out the particle in the new translation , can faith save him ? ) save him ? then he must speak also of reall faith , and so reall salvation and so of justification before god. . the examples of the justification of abraham , of rahab , which were reall , must say something to the same purpose . . that he speaks of reall justification to the mans own conscience as well as to the world if clear in the text also . for james speaks to the conscience and privitie of the man who saith that he is justified , and hath faith , vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast faith , thou beleeves , the devils also beleeve , he would have the hypocrite to discusse his own conscience , and solidely to know , whether his faith and justification be reall or not ; and james wakens all visible professours in this epistle ( as iohn also doth ) to try his religion whether it be true and solide , or vain : by chap. . being a doer of the word , and not a hearer only , ▪ . by visiting the fatherlesse , vers . . by loving and respecting the poor that are godly , as well as the rich , ch. . by trying his faith whether it be dead or lively , by bridling the tongue , ch. . and therefore the arminians and others do but lose their labour , who say iames doeth not speak here of justification declared to the world , because the world cannot judge infallibly whether our works by which we are declared to be justified , are sincere or not . for . we say that iames doth speak of justification declared to the world , for he speaks of real justification before god but as declared , not to the world only , but to the conscience also of the doer . . because the world can not infallibly judge of our justification and works , therefore they cannot judge at all . it s a loose consequence : for we may declare our selves to our own conscience and to others by our good works , that we are before god justified . otherwise because men connot see our good works , nor the principles from which they proceed , whether from saving faith or not , nor the ends for which they are , whether for the glory of god , or not , men should not glorifie our heavenly father : contrair to matth. . . nor should the gentiles glorify god in the day of visitation : as pet. . . because they cannot infallibly 〈◊〉 whether they be good works or not and done in faith and for go● : nor is abraham declared to be justified because of a secret heart-●●tention to offer his son to god in the court of men ( but in the co●●t of his own conscience he may ) yet his journeying to the place where he was to sacrifice his son , his building an altar , his laying on wood , his binding his son and stretching out his hand to kill him , may well declare him to be a justified man to the world and to men . trelcatius , the professours of leyden , calvine , beza , paraeus , yea a papist cajetan hath said well to this point . not to adde that scripture shall never admit , that abrahams and rahabs sins were pardoned , their iniquities not imputed , and they delivered from cond●mnation , by the works of offering isaac , receiving the spies , fighting the lords battels , suffering persecution of saul . for iames , if he say any thing for this cause , that good works are the formall cause of our righteousnesse , our merits , and in the very place of the satisfaction of the blood shed by christ , we shall so be formall causes not of the declaratory act of justifying ( for that may be thought to be the lord our justifiers act ) yet of our own justification , and so should we fight and run for the crowne of inherent righteousnesse of works , as well as for the crown of life . and what scripture is there for that ? . a man shall be as just and sinlesse , as he may say , i have no sin , i am just : and in order to the covenant of grace , which forbids no sin ( as some for this way do teach ) but finall unbeleef , he no more needs forgivenesse of sins and the blood of sprinkling , nor pardoning grace , then the elect angels , or adam in the state of innocency , and to that , prov. . . as to that , eccles. . . ioh. . who can say i have made my heart clean , i am pure from my sin ? the man evangelically justified can say , i have made my heart clean , i am pure from my sinne . . no● needs such a man pray , forgive me my sins , as i forgive , &c. for he is justified from all law-sins , who is inherently holy and evangelically just : and so the gospel is a new law which does not forbid all sins that the law forbids , and the man is not under sinne , though he sinne against the love of christ. according to that , if ye love me keep my commandements , joh. . . so he once , ere he die , beleeve . for the law ( say the authors ) forbids not unbeleef , nor any evangelick unthankfulness against the law of a ransome-payer , which yet , i judge the law of nature and nations condemnes : the covenant of grace forbids no sin , but finall unbeleef , and the beleever can not be guilty of that except he fall away . . and it may justly be asked , whether the beleever evangelically justified , who needs no grace of pardon of redemption from sin in order to the covenant of grace , needs the grace of renovation to keep him to beleeve , for he needs no pardon for the weaknesse of his finall beleeving , for the smallest weak faith is a fulfilling of the covenant of grace . to these adde , if james mean by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith alone , v. . by which he sayes we are not justified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no other then the dead faith , ver . . and the faith which cannot save , the faith of fair words to the hungry and naked , when the vain man gives him nothing necessary for his body , . the faith without works , . the faith that cannot be shown to men , . such a faith as devils , . and vain hypocrites boast of , . then sure the conclusion is for us , and agreeable to the scope of iames , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye see then a man is justified before men and to himself , and so really declared before god , justified and saved by works as the fruits of saving faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not by faith only which is dead and without works . for . he cannot exclude saving and lively faith : for that beleeving god is counted to abraham for righteousnesse , saith iames ▪ ver . . for then the conclusion should contradict the premisses , and he should say , abraham was justified by sound and lively beleeving . ergo , we are not justified by only sound and lively beleeving . . the adversaries , socinians , and arminians , who by this text , say we are justified by works , know no gospel-faith , by which we are justified , but faith including essentially new obedience , the crucifying of the old man , the walking in the spirit , and repentance ; as else where i cite . therefore when iames saith we are not justified by faith only , he must mean a naked dead assent : as in the former verses ; we are not justified ; and that is it which we say : iames denies not but sayes that abraham beleeved , gen. . . ( it is only beleeving but lively and not dead , not a naked assent , which was counted to him for righteousnesse ) and gen. . rom. . he was thereby justified ; and therefore paul and iames are well reconciled . and the faith here excluded must be a dead faith , not a lively faith and a true faith , as the body without the soul is a true body and hath the nature of a true body , though it be no living body . so ( say they ) the faith that iames excludes is a true faith , when as it is evident , it is no more true faith then the faith of devils and hypocrites . . it is false by the papists way and arminians also , that we are not justified by faith only , which is a true and generall assent to the word of god , * for they teach that in the first justification , we are justified by faith only without works , as paul proves , but in the second justification when a man of just is made more just ( say they ) he is justified by works ; as saith iames , c. . now by this they are forced to say , iames speaks not of the first justification , but of the second , but beside that the scripture knows not two justifications , iames must deny that the unconverted hypocrites , and rahab the harlot were justified by only faith , as paul saith , and it were most incongruous to teach unconverted ones who never knew the first justification , how they were not justified in the second justification . and if james be speaking of the nature and causes of the same justification before god only , with paul and not of the effects thereof , it were false that james saith ( with reverence to the holy lord ) that we are not justified by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without works , for paul sayes it , and proves it strongly from the scripture , and never insinuates that we are justified in a second justification by works . and sure he should not have denyed all the jews , all the gentiles , all the world , rom. , , , . david a man according to gods heart , and much in communion with god , when he penned the . psalm , and abraham a beleever and effectually called , gen. . and justified , when he , gen. . . beleeved the promise of the seed , rom. . to be justified by works in their second , or their evangelick justification . yea when james saith we are not justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , he must mean fidem solitariam , a faith solitary which hath no works conveying it , as man sees not with eyes that are solitary and plucked out of the heart , and separated from hearing , smelling , and the senses , though faith , if true and properly so called ( as they say this is ) must justifie as the eye sees only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the e●re onely , not the eye , hears , now this faith hath a causative influence in justification as well as works ( if it be proper and true faith , as they say it is , as the body without the spirit hath the nature of a body ) and so james had no more ground for him to say , ye see then that we are not justified by faith only , then to say , ye see then that we are not justified by works only . for works separated from faith are no lesse dead works & cannot justifie , cor. . , , , , . then faith separated from works , & really pulled from them , as in an hypocrite , is a true faith . obj. when james saith that a man is justified by works , not by faith only , he maketh faith and works concomitant in that procurement of justification , and in that kind of causality , for he saith not , as he is commonly interpreted ( not by faith which is alone ) but by faith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ans. he is not more commonly , nor soundly and truely interpreted , he is not justified by faith which is alone , fide solitariâ , by dead faith . for solâ fide justificamur . faith hath the only vertue of justifying as an instrument , and so is the adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solùm taken , matth. . . if ye salute your brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , what do ye more then publicans ? where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes duties only naturall excluding these which only converts in a spirituall way can do , matth. ▪ . only say the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it clearly saith that a mandat of omnipotency only in christ could heal the sick servant ; but yet that omnipotency is not really separated from justice , wisedom , mercy , matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if i only touch him , i shall be whole . but the act of touching was conjoined with the act of hearing : who hath touched me ? yet the act of hearing had no causative influence in the drawing vertue out of christ , but only the act of touching did extract the vertue , as christ saith , luk. . . mar. . . fear not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only beleeve , saith christ to the ruler ; can it be said , but this excludes works as touching the apprehending of the power and mercy of christ in raising the dead damosel . and yet that beleeving was not solitary , but conjoined with love , reverence , submission , . so luk. . . mat. . . and act. . . the faith that is by christ hath given this creeple perfect soundnesse . heb. . . by faith the walls of jericho fell . it were strange to say ( by peter's and john's good works and holinesse , the creeple man was made whole ) and ( by good works the walls of jericho fell ) and yet there were good works , love , mercifulnesse , courage in the priests who compassed the walls of iericho , and in peter and iohn . adde to these that by good works we must more and more justifie and pardon our own sins , and must more and more buy a right to the tree of life , as they teach , citing rev. . . and more merit , ex pacto euangelico , life eternall : and so our works and merites must be joint causes with the blood of christ , and the martyrs blood and christs blood must have paralel and collateral influence with christs blood to buy right to the tree of life ; yea and paul already justified , even in the progresse of that which is called his evangelick justification , phil. . would be in another condition , . that i may be found in him not having mine own righteousnesse which is of the law , but that which is through the faith of christ , the righteousnesse which is of god by faith . and why should arminians and socinians deny it to be pauls own . for . it is inherent righteousnesse . . it is not infused as papists say , but acquired as they teach . . it came ( say they ) from pauls own free-will indifferent to will or nill . but how is the scripture fulfilled in abrahams beleeving , iam. . . ans. the apostle spake often of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beleeving , v. . twice , v. . once , v. . thrice , v. . twice , v. . once , v. . twise , that is nine times , thereof emphatically , v. . by way of excellency the scripture was then fulfilled ▪ abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beleeved , and it was counted to him for righteousnesse , as it s written , gen. ● . . before god and man and to his own conscience , when he offered his son isaac upon the altar . that was reall , visible and conspicuous believing and righteousnesse , to deny himself so far for god : for james is much for religion made known to a mans self , and to men , and hath far other adversaries in the other extremity then paul had , even the old gnosticks , who , in opposition to the jews and pharisees , laid aside the law , doing of the law , jam. . , . all works , c. . . all conscience of bridling the tongue , c. . , . of peaceable and mortified living , c. . c. . and thought it godlinesse to hear the word in the assemblies , ch . . , , . without love to the brethren , and to keep in their head a room , empty faith , and professed fair , and gave good words , but no garments to the naked , v. , . and james had good cause to treat of a visible and declared faith , but yet not meerly declared , but which was reall and can save , . and of justification such , as that of abraham and rachab , as was sen●sible and reall and not in a bare profession : for iames speaks of a profiting and saving faith , iam. . . what doth it profite , &c. can faith save him ? another devise is here alledged , of a formed faith animated with charity and that justifies ( say papists ) and an unformed faith void of charity , and that , say they , doth not justifie : and the same way , but in other expressions , arminians and socinians teach , that to believe and do good works , and to repent and walk in all the commandements of iesus christ , is to believe , or compleat formed and evangelick faith . but we distinguish them as the scripture . it s true , rom. . . faith is said to be imputed to abraham for righteousnesse , and so v. . v. . but it is not meant of the act or work of believing , that was counted for abrahams formall righteousnesse , there should so no room be left to the satisfaction of christ , reckoned to be ours : if all the righteousnesse of god , rom. . . corin. . . phili. . . should be turned over in an act of believing , mixt with much doubting and in our sinfull obedience ; and the socinians have more reason for them to say , there is no necessity of any reall satisfaction of blood payed for us , then the arminians and papists : for if our righteousnesse and inherent obedience may be of grace esteemed formall righteousnesse before god , by a free evangelick paction and an act of gods free-will : the lord might have esteemed the eating of an aple , or any act of obedience , our formall righteousnesse , and so christ dyed in vain , to become our righteousnesse , where an act of a sinfull man , or a deed of the law , even the law of faith is sufficient . what needs the shedding of the blood of god ? frustrà fit per plura , quod aequè benè potest fieri per pauciora . there 's no need of reall satisfaction . . faith imputed doth well bear the sense of the object that faith layes hold on , as our righteousnesse , rom. . . now the righteousnsse of god without the law is manifested . what righteousnesse of god ? ver . . even the righteousness of god through faith of jesus christ unto all . now if the righteousnesse of god is manifested without one law , to wit , of works , why not without another law , of faith and of inherent gospel-righteousnesse ? and what need that christ should die , if the act of beleeving should be that precious righteousnesse of god , and that according to the law of faith ? this by the way . as hope is put for the object hoped for ? as rom. . . hope that is seen is not hope , that is , the thing possessed , the salvation which we have in present possession , is not hoped for . col. . . for the hops sake laid up in heaven , that is , the thing hoped for . for the grace of hope is not laid up in heaven . ver . . christ in you the hope of glory . so faith here put for the thing beleeved ; so saith the martyr , my love is crucified , that is , christ my loved or beleeved one is crucified : so by faith in his name is this man made whole . it were strange to say , by faith , and repentance , and mortification is this man made whole . and it must be said , if so be that faith includes repentance . now peter denies , acts . . this , why marvail ye , as if we by our power and holinesse had made this man to walk ? it s not our holinesse , but jesus christ hath done it , even god , the god of abraham , &c. ver . . hath done it : and yet , ver . . faith in his name hath made him strong : that is , faith or beleeving in his name , that is , in his power , authority , god-head , hath made him strong . ergo , faith is put for the thing or righteousnesse beleeved : so heb. . by faith the walls of jericho fell , that is , by love the soul and form of faith , say papists , and by repentance and new obedience , which is all one with faith , say socinians , the walls of jericho fell . so by faith they subdued kingdomes , stopped the mouths of lions . what influence reall or physicall had faith in slaying men , in refraining the hungry lions to eat daniel ? none at all : but thus the mighty god beleeved in by these men , subdued kingdomes , stopped the mouths of lions ; if it be replyed there is not alike reason of justifying faith , which is dead as touching the influence and causality to justifie , as there is of the faith of miracles in these points ; it is replyed , there is every way the same reason : for as abrahams dead faith , if it had been dead could no more have justified and saved him , then the hypocrites dead faith can save and justifie him , as james saith , . , , , &c. so could not these worthies recorded , heb. . have casten down the walls of jericho , subdued kingdomes , stopped the mouths of lions by faith , if that faith had been as dead in its nature , as the faith of the vain gnostick and hypocrite , who saith to the brother o● sister naked , depart in peace , be thou warmed and filled , and yet gives him not these things that are needfull to the body , jam. . , . and this we must say , except we admit that the fancied faith of the hypocrite can remove mountains , nor is it place to dispute whether reprobates as judas have saving faith in working miracles , it is sure their faith of miracles cannot be a hypocriticall faith such as is , iames . , , . ( . ) the scripture differenceth between faith and love , and faith and repentance . as . we are not once said to be justified by faith , but are never said to be justified by love , repentance , almes deeds . it s easie with an active ingine to labour to prove how faith includes love : and so doth hope and love include many other works and gifts of the spirit , but the holy ghost distinguisheth them . as ( . ) by faith as from a saving principle , abraham sojourned in the land , by faith noah builded an ark , iacob blessed the sons of ioseph , moses would not be called the son of pharaohs daughter , yet to build an ark is not to beleeve in god ; we pray in faith , hear in faith , yet these are not the same . ( . ) mar. . . repent and beleeve , act. . . testifying repentance toward god , and faith toward our lord iesus , heb. . . not laying the foundation of repentance from dead works , and faith toward god , tim. . . love and a good conscience and faith unfained , phil. . love and faith , thes. . . we thank god , remembring your work of faith , and labour of love , heb. . . labour of love . . the full assurance of hope . . faith and patience . we beleeve in christ : but do we repent in christ ? . faith is a leaning on god , isa. . . isa. . . isa. . . love is not so . faith is a coming to god by way of affiance , ioh. . . matth. . . ioh. . . a receiving of christ , ioh. . . an eating of his flesh , and drinking of his blood , ioh. . , , . not any of these can be said of love , of repentance , of new obedience . ( . ) if to beleeve in christ as lord and law-giver be formally ( for effectively and practically we may with that learned and pious d. prestoun say it is ) a consenting to christs dominion and government over us to obey him ( though to consent at the corronation and to swear an oath of loyaltie to a king be widely different from obeying his laws ) as unbeleef is a rebellion against his government , luk. . . then well may adam , in the covenant of works , be said to be justified and saved by faith ; for if to beleeve in god redeemer , be to give our selves to obey him as lord redeemer , and if this surrendering be the obedience of works by which we are justified and saved and perfectly righteous before god , upon the same reason to beleeve in god law-giver and creator in the covenant of works , and for adam to surrender himself covenant wayes , by a legall faith shall be the law obedience of works by which adam is justified and saved , and so he is saved by law-faith , as we are by gospel-faith . and this is to be remembred , that for one to give himself to christ as his lord to be governed and commanded , and to be willing to obey him is neither formally faith ( though it may be conjoined with beleeving ) nor obedience , but an intention or purpose to obey . and . shall we then be justified by works , that is , by a purpose and intention to work ? . there are in us may resolutions and purposes like may blossomes , that wither before harvest , as some are willing but not obedient , isa. . . one saith he will go work in his fathers vineyard , it may be he purposes to work , but yet he works not , mat. . . nor is a practic●ll purpose of heart to obey either obedience or faith formally . . if to be justified by faith in christ as not only jesus who saves , but as lord who commands , then we are justified by love , for we are to love him not as jesus only , but also as lord , cor. . . eph. . . especially since all the works of the law come under the command of love , matth. . . . luk. . . deu. . . rom. . . ( . ) all these , thy faith hath saved thee , matth. . luk. . only beleeve , must be of this truth , thy good works hath saved thee : only do good works . and it is strange that paul saith , eph. . . by grace ye are saved through faith , and that not of your selves , it is the gift of god. . not of works , lest any man should boast . nor could paul make an opposition between grace and works ( as in rom. . . ) if the grace of beleeving and good works were one in the new testament , for so we should be saved by works , and not by works . and paul by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , takes that away . yea but we are saved , that is , justified and delivered from obligation to wrath by the works of free-grace . he answers , nay , but neither are we saved or justified by these works of grace as by means or causes . for we are first saved and justified before we can do good works , for good works are the fruits of free-grace , since v. . we are his workmanship created in christ iesus ( and so justified and saved in christ jesus ) to good works , that we should walk in them . yea and paul undenyably removeth this doubt , cor. . . i know nothing by my self ( that is , by his grace i am free of such sinnes as bring condemnation , and so he must abound in works of grace ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet thereby ( and notwithstanding of all my inherent holinesse by works of grace ) i am not justified . ( . ) there should be no ground of gloriation and boasting more then this , by the socinian and arminian way , if we should be justified by works which come from free-will not determined by any grace either habituall or actuall which is merited by the death of christ , but do proceed from pure free-will which separateth the beleever from the non-beleever : then might we glory and boast that we are not in the debt of christ or of his grace for that which is our formall righteousnesse before god , and so no flesh can say they are justified by grace , but that we are justified by nature the same way that adam should have been justified without being beholden to christ or to his death . asser. . there are not properly the same causes of the possession of life eternall , and of the righteousnesse of life eternall : the ransome of christs blood is only the cause of the right . for jus or right to life eternall is a legall and a morall thing , e●s morale , and hath a morall cause , as a man hath right to such a city being the lord and owner thereof by birth , or money ▪ or conquesse , or by gift or grant of a prince or of the citizens themselves , but possession and injoying the houses and rents of the city is a physicall thing , ens physicum , and hath a physicall cause , as eating , drinking , lodging , sleeping , wearing of cloaths to defend the body from the cold . so the legall right a man hath to the bread and lodging he hath in an innes , but the physicall causes , are hunger , appetite , bodily necessities so require and his pleasure to make use of such necessities . hence the eating , drinking , may be physically good , and the right , jus legale , very bad , he may have no right to the bread , when he comes to it only by spoil and rapine . so the legall right , jus legale to life eternall is the ransome of blood that christ payed , our goel , our friend and kinsman , to make the inheritance ours ; but that great ( i may say ) almost apostolick light , mr. john calvin saith good works , are , as it were , the inferiour causes of the possession of life . so simple possession is one thing , and qu● jure aut titulo , but by what law-right he possesseth , is another thing . but . good works are necessary , necessitate praecepti , by the command of god and promise , thes. . . cor. . . eph. . . matth. . . and where it is said , tim. . . godlinesse is profitable to all things , having the promise of the life that now is , and of that which is to come . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise is opposed to the law. and that is a strong argument , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the inheritance be of the law , it is no more of promise , but god gave it to abraham by promise , covenant-promise : what is that to the galatians and to us gentiles ? m●ch every way . for three notable points are therein . . the heavenly inheritance promised to the seed , to christ and his , ver . . not a p●or earthly canaan , as socini●ns and papists say , were promised to abraham and his seed , except they say that an earthly canaan was promised to christ. . that covenant-promise of an heavenly inheritance made to abraham , the same is made to the believing galatians , the gentiles and their seed , else paul saith nothing for the doctrine of justification by faith to the gentiles , contrair to the purpose of the apostle . . there is an inheritance by covenant-promise a promise of eternall life made not to works as the price that buyes the right : for , sure , then christ must have dyed in vain . . works are not necessary simply , necessitate medii : for then we must exclude all infants ; but the necessity of a precept inferreth a necessity of means ordinary to all capable of a command , that they do good , and sow to the spirit , that they may reap of the spirit life everlasting , gal. . . ( . ) they are necessary for the glory of god , math. . . pet. . , . pet. . . ( . ) they are necessary by the law of gratitude , which is common both to the covenant of works and of grace , as we are debters to god for being , so to god-incarnate as ransoned ones for everlasting life ▪ cor. . . luke . . pet. . . and eternall well-being . but such as will have our works the formall cause of our justification , they put them in the chair of christs merite , and they must be meritorious as adams legall obedience should have been : yea , but not , but by and of gracious estimation , god so esteeming them , say they . true : but , as is proven , neither was adams obedience meritorious , but by gods estimation : yea and calvine gives a power of meriting ex pacto to our works . but our works of grace are dyed and washen in christs blood , and justified that they may justifie us . but the scripture speaks nothing of justifying of works , or not imputing sin to our works . antinomians dream of a freeing of both the person and works of a justified man from law-obligation , and that is a way indeed to justifie works of murther and adultery in david or any justified man from being sins against the law of god : but because our works of grace have an intrins●call power of meriting and justifying communicated to them by the merits of christ , they must be far more our formall righteousnesse before god , then adams righteousnesse was his justification and life before god. and if our works of grace have no power of merite or worth communicated to them from christs death , then must it follow , though christ had never dyed , our works may have the same gracious esteem of god , the same power of meriting , of justifying and saving they now have . yea , and since christ hath redeemed us from our vain conversation , pet. . . by his blood : why but , as he hath redeemed us from hell , and purchased salvation to us , by giving us grace by our own good works after conversion to redeem and justifie and save our selves , so he hath redeemed us from our vain conversation , pet. . . by giving us grace to do such works , before we be redeemed from our vain conversation , and before we be converted , as we may merite our conversion and redemption from our vain conversation ? if it be said , he absolutely and without any condition that is required , on our part , by his blood redeems all , whom he hath given his son christ to die for , from their vain conversation . . all mankinde without exception ( for by their way he hath died for them all ) must be redeemed from their vain conversation and converted : nothing can be more false . . the gospel to no purpose , and the gospel-commands shall in vain crave obedience , or so much as the duty of hearing the gospel , from such as are not yet redeemed from their vain conversation , or not yet converted : for that redemption is promised to them ●bsolutely , without any condition required of them , saith this way . obj. if works have a causative influence on the possession of glory , as working on wages , and fighting on victory , then must they have influence on just possession also : for possession , except it be just , is no possession , but usurpation . answ. possession is essentially the enjoying of any thing pleasant , gainfull , yea or honest , whether the title be just or unjust . the title is accidentall to the possession . obj. . he that possesseth the crown , possesseth the diamonds and pretious stones and the worth of the crown ; therefore he that possesseth life , possesseth the right and title to it . answ. true : but hence it followeth not but possession and right to what we possesse do differ in their nature . nor do we properly possess the right of possession : for the right or title is modus rei , non res , the maner of and the due or the undue way of the possession thereof . obj. . * is not possession of eternall life from christ , as well as the title or right to the crown from him ? ans. true , both are from christ , but not the same way . possession of the crowne is the enjoying thereof , and is from free grace , and we , as willing and sanctified agents , make use thereof : but christ alone bought with his blood the title and right to it . and when he gave his life for the rightfull and due possession of glory to us , we did contribute nothing either request or help to procure the title , and the grace to enter in to the possession by faith is the fruits also of free grace . nor can it be denyed but our good works , by which we enter into possession of the crown , are also the fruit of christs death : but yet not so as there is any meritorious or federall power of deserving the possession communicate to our works ; only they are made by christs death the oblidged way to the possession of life . obj. . how then is there a promise of the life to come made to godlinesse , tim. . ? answ. that promise is neither a promise of the covenant of works , for by the deeds of the law no flesh can be saved : nor is it a federall promise of the covenant of grace , strictly so called , except any would say that it is called a promise especially for faith , which is speciall godlinesse , and the acknowledging of the truth , which is according to godlinesse , tit. . . and so a promise made to the godly in so far as he is in christ by faith , and in christ is the promise of life , tim. . . nor . is the promise of a title and right , which is made to christ our ransone payer , made to our godlinesse , as if it did buy our right to life eternall , or were the price thereof . . life is promised to believers who work , not because they work : and . the lord in these only showeth the order of bringing men to glory , not the causes of the right and title to glory , except we say the mowing of the first quarter of the meadow is the cause of the mowing of the second , because it makes way to the mowing of the second , and the mowing of the second quarter is a cause of the mowing of the third , and so forth , untill all be mown . as , because god gives grace to work , to run , to use means , therefore he giveth , of free grace , the crown of life in the possession thereof . obj. adams law-obedience should only have so , and by this way been the cause or way to the possession ? ans. not so , if adam had perfected his obedience , he should have claimed life by right of sinlesse , federall merit , ex pacto , without suiting of it by any title of grace merited by christ , not so we . it s true beleevers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy , rev. . but that is legally in christ the head , not that the meritorious worth of christ goeth out of himself and renders our works intrinsecally meritorious . chap. xx. whether or not suffered christ for any sin against the gospel only , such as unbeleef finall , which is conceived to be the only sin against the gospel . that christ died not for all without exception . the unwarrantablenesse of that doctrine , how the law commands justifying faith and repentance , how not . it may appear that christ suffered not for any sin which is onely against the gospel , such as finall unbeleef : if any sins be considered in any other respect as against the gospel only , then christ was not to suffer for any such sin so considered , for where no death is threatened , none is explicitely due , and where it is not so due to the sinner , nor should have been execute upon him , there it could not have been due to christ nor executed upon him , for the gospel threateneth not death to any sin , but finall unbeleef and rebellion ( and for that christ never died ) therefore christ died not for any sin as against the gospel , nor suffered that which is no where threatened . but this is most doubtsome and cannot well stand . it s true that christ suffered not for finall unbeleef , it being the proper sin of some reprobates , to wit , of such as hear the gospel , joh. . , . thes. . , . but it seems against all scripture that christ should die for these , for whose sins he dies not : and so that . christ should half and part the sins of the reprobate , and the scripture , i judge shall not admit that christ bare in his own body , on the tree , some sins of the reprobate , to wit , all their sins against the law , absolutely , or conditionally , and he that bears not either absolutely , or conditionally their other sins against the gospel , to wit , their finall unbeleef and rebellion , for christ was wounded and bruised for the transgressions and iniquities of these for whom he died ; he must then have been wounded for some of their transgressions , and not wounded for other of their transgressions . and so the sins of the reprobates , are divided between christs satisfaction upon the crosse , and their own satisfaction in hell : but he suffered ( one may say ) conditionally only for the reprobates sins against the law upon the crosse , if they beleeve , not otherwise ? ans. the same reall satisfaction conditionally that he performed on the crosse , for the elect , the same ( say the authors ) he performed for the reprobate , conditionally , if either beleeve , but because the one beleeves , it is accepted for payment for them , and the other beleeves not , it is not accepted for them . . as there is a satisfaction performed for some sins , not for all , not for finall unbeleef , that sin then must be in the same case with the sin of the fallen angels , there is no sacrifice for it , nor is christs death applicable by divine ordination to purge men from finall unbeleef more then to purge devils from any sins they commit . . the same incorruptible price of the blood of the lamb that is given to ransome all from wrath , matth. . . tim. . . conditionally , is given to buy all , for whom christ died , from their vain conversation , also , pet. . . that is to merite faith to them conditionally . shew us the condition of the one more then the other . if a condition cannot be shown , christ must have payed the price of blood upon the crosse , for some upon intention , for others upon another unlike intention . . if christ died for all , not because they did will and beleeve , but that they might will and beleeve ; and if jesus suffered without the camp , that he might sanctifie the people by his own blood , heb. . . heb. . . that he might wash them from their sins , and make them kings and priests to god , rev. . , . that they might offer up themselves holy living sacrifices to him , rom . . upon a great designe of love , to cleanse them with the washing of water by the word , and present them a glorious church without spot or wrinkle , eph. . , . if he gave himself for them , that they should live to righteousnesse , being dead to sins , pet. . . that they might be delivered from the present evill world , gal. . . if christ gave himself for these , for whom he dyed , that he might redeem them from all iniquity , and might purifie them to himself a peculiar people , zealous of good works , tit. . . then did he die to redeem all men from iniquity , even from finall unbelief the great iniquitie , and from the vain conversation of finall unbelief , and that they might be dead to sins , especially the sin of finall unbelief : except it be said that christ gave a price to buy faith to all reprobate and elect , and to redeem them from finall unbelief , if all would be willing . but to commit to their free-will the efficacie of redemption , which prosper saith , maketh the will of god valide and effectuall , and unvalide and weak , according as the will of man : which davenantius , bishop of salisburie ( if that opus posthumum have been written by him in his riper years , and revised by himself ) justly censures as the boyl of pelagian doctrine , which faustus rhegiensis did covertly teach : the lord ( saith he ) redeems such as are willing , being a rewarder of their good or evill wils . now hardly can these eschew this pelagianisme who teach , that the death of christ is an universall salve applicable , by the decree of god , to save all and every one of mankinde , christian and pagan , so they actually believe : for it cannot be said , that christ hath died to make all mankinde saveable , upon condition of actuall faith to receive christ preached : for so infants , to whom christ preached is in no tollerable sense applicable , that way , by any ordination of god , if they actually believe , shal be no parts of the world , & they must be excluded from baptism . and it cannot be said that this argument shal militate against us : for we do not defend such a conditionall applicabilitie of christ upon condition of faith actual in preached christ even to infants in the visible church , yet we teach they are in covenant with god , and so god hath his decree of election to glory and redemption in christ , among infants as among aged professours . . there is a providentiall , and to many thousands of pagans , who never heard , nor could hear of christ , an invincible impediment , and so christ is not applicable by gods decree to them , upon condition of actuall beleeving , rom. . . how shall they beleeve in him of whom they have not heard ? it seems to me physically impossible , that there is such a thing as the indians worship satan under such a name and in such rites , if i never heard of the indians , or of their god , or their worship : so neither can they worship christ in a gospel-way , who never heard of him . it s impossible to beleeve a non ens , christ offered in the gospel is very nothing and so not applicable to thousands by any decree of god. . this is not written in scripture . god hath decreed that christ be preached and life be offered actually to all and every one of all and every nation under heaven , and this opinion saith that christ died and satisfied offended justice for the sins of all and every one of all and every nation under heaven , except for finall unb●leef . the antecedent is clear by scripture and experience . god fulfills his decrees irresistibly : but he never sent the preached gospel to as many as these authors say he died for . nor can they themselves teach any such thing : nor is this true , god hath decreed that christ in the preached gospel and salvation may be offered to all and every one , old and young , of all and every nation , in all generations , upon condition of actuall beleeving . and yet for all these , without exception , christ died , say they . for not to say , god never decreed that such may be offered to infants of pagans , for whom they say christ died . to make a thing that physically is possible , the object of a decree of god , we must say that god hath decreed to give the gift of tongues to all professours and pastours to speak to all and every nation in their own language , and to make an offer of christ : for there be ma●y nations , who never heard of christ , and understand not writing or any of the commonest latine and greek , and there is not any such decree revealed in the word , and we can not but know such gifts of tongues are not bestowed on men , and without this it is physically impossible to communicate the gospel . it shall not help to say that christians should travell to all countreys and learn their tongues , that so they may communicate the gospel ; and it is their sin they do not so . and therefore god hath decreed that the gospel may be offered and christ applicable . ans. . what shall become of the aged , and of multitudes , for whom christ died , who must die in paganism , before christians can be so mixed and learn the tongues of all nations under heaven ? . did ever the apostles to whom the lord gave the gift of the tongues , go to this nation and not to this , but by the call of the spirit , to macedonia , not to bythinia , act. ? is there no call of god now required for spreading of the gospel ? some nations would kill them , some would persecute christians to death and not receive them : in the mean time , many for whom christ died , perish . . show from scripture that it is the duty of christians to mix themselves with all nations , and to learn their language , and that they sin in not doing so . nor let it be said , into what n●tion soever i come , i may say , if thou beleeve in christ thou shalt be saved . ans. . you can not say that , except you p●each the gospel to them . for they are not oblidged to believe upon one sentence , and if you preach the gospel to the nation , god ●●th some chosen ones there , and it is no more a pagan nation . 〈◊〉 yo● are to say to any one by your way ( thou art oblidged ●o beleeve that christ satisfied for all thy sins , and for the sins of the whole world ) but that is a lie which you teach pagans as a principle of the gospel . . it s false that i may say and preach truely such a thing to every nation , and all in it . . nor is it physically possible that christians can so speak to all and every old and young . also all is indeed referred to the free-will ▪ except the authors say that god doth insuperably determine the will of the elect to beleeve , and the places speak of th●●fficacious redemption of the elect only : but so god had two intentions in christs dying , one generall to render all mankind saveable ; another speciall , actually to save the elect. but . who can beleeve multiplied intentions in god of half redemption from wrath , and of whole redemption from both vain conversation and ●●ath upon their bare word , when the scripture saith christ in suffe●ing without the camp ▪ suffered for the world of jew and gentiles , that he might sanctifie them he died for ? . what warrand to separate these two conjoined by god , to wit , that christ should bear on the crosse the sins of reprobate , and not intend that they should die to sin , and be redeemed , but not from all iniquity : be loved and washen , and not made kings and priests to god ? that christ should be wounded for the transgressions of many , and yet the chastisement of his peace not be upon them ? . the dying for all and every one cannot be conditionall , in so far as the condition is referred to dying , to wit , if they believe ; for so believing must go before dying , either really , which is manifestly false : for multitudes for whom christ dyed had neith●r being nor believing , when he dyed for them ; or in the prescience of god , and that destroyes their principles : for so christ cannot have died for all and every one , foreseeing that all and every one would believe : for he never foresaw that the reprobate should believe . then must the condition of dying or redeeming , or of paying the ransone of his blood ( these being all one ) be referred to gods accepting of christs death for so many or for all , if they should believe . and the same way the argument is as formerly : for god accepteth the payed ransome for all and every one , if they all really believe , or if they all and every one be foreseen of god ▪ to believe bef●re the lords accepting of them . both are false , as is evid●●t , 〈…〉 they say in the issue what we say , and contradict themselves , to wit , that believers , and only believers , are these for whom christ died . we before said , the promises are conditionally to all within the visible church , but so as the condition relates only to the benefite promised , we shall have remission and life , if we believe , but not otherwise : but now the covenant-promise , which is accepted of , and assented unto by professors , in their very profession in themselves or their p●●●nts , is absolutely made to all within the visible church , and they are covenant-wayes ingadged and say , and professe they are the lords people , and they take him , and no other , for th●●r god , whether they obey and believe , or no : for a people , not right in heart , may bind themselves in covenant with god , de●● . . , , , , . compared with , , . deut. . . j●sh . . . compared with judg. . , . so god absolutely intends to save all for whom christ dies , and by his death intends to give a price to redeem them from hell and from unbelief , or their vain conversation , pet. . . from all iniquitie , tit. . . from this present evill world , gal. . . ergo , from finall unbeleef the greatest iniquity of a present evill world . but here the case widely varies , upon no condition , that we can read in holy scripture , gave christ a price , a ransome of blood to redeem men from unbeleef and from all iniquitie , this price must be absolutely given , and grace purchased to all whose sins christ did ●ear in the crosse that they may bele●ve , that they may be sanctified , heb. . . pet. . . . sinnes of thomas , refusing to beleeve the resurrection of christ , and of peter denying the lord before men , and the gospel-sinnes of beleevers , after they are justified , and are inlightened , must be sins against the covenant of grace , as well as against the law. and the denying of christ before men hath a sad threatning of everlasting death , matth. . . mar. . . annexed to it , if they repent not . and shall these within the visible church , who receive not christ , be in a harder condition then sodom and gomorrah , matth. . , . if no sins against the gospel be punished with eternall death but only unbelief ? yea the scripture saith such as live in the visible church and are in covenant with god , not only for finall unbelief are condemned , but because they are unrighteous , fornicators , idolaters , adulterers , cor. . . whoremongers , unclean , covetous persons , eph. . , . murtherers , sorcerers , dogs , liers , rev. . . rev. . . for all their ungodly deeds and hard sp●eches , jude v. . pet. . . for all disobedience , cor. . . matth. . , . they are everlastingly punished . and if christ have suffered on the crosse for all the sinnes of the reprobate , how are they judged and condemned for these sins , as the scripture saith ? and what scripture saith they are condemned for the guilt of only unbelief : or that pagans are condemned for gospel-unbelief , where as sodom , gomorrah , mat. . . the men of niniveh , mat. . . tyrus and sidon , mat. . . and such as have sinned without the law , rom. . , , . are freed of gospel-guiltinesse , and condemned for sinnes against the law , and yet this same way saith that there is a gospel-covenant made with all , even thousands of pagans who never heard of a gospel , never ingadged themselves by any profession to take the lord for their god in christ , yet christ bare their sins on the tree , and made his blood applicable to them by a gospel-covenant , if they shall beleeve . whence they must all break the covenant of grace , of which many of them never heard , and be condemned for no sins but the last act of sodomy , gluttony , parricide , for the gospel threatteneth not death to any sin but to finall unbelief , say they . there are not any sinnes committed against the gospel , but they are also sinnes against the law : because god incarnate and immanuel is god , and leaves not off to be god consubstantiall with the father , because he assumes the nature of man. then as the first command oblidgeth abraham to sacrifice his son isaac , when god shall reveal that command , and moses and the people are by that first command to believe their deliverance out of egypt , and so if the fir●● command oblidge us to believe and obey all commands and promises and threatnings of god , revealed and to be revealed , because the lord is god , then must christ god redeemer and immanuel be beleeved by this command , and so finall unbelief and finall despising of christ god redeemer is as directly against the first command ( and so not a sin only threatned and forbidden in the gospel ) as simple unbelief and simple despising of christ god redeemer ; for the believing & final believing , and unbelief and unbelief , continuing to the end , differ in the accident of duration , not in nature and essence , as a rose that grows for a moneth only , and a rose of the same nature that groweth and flourisheth for three moneths . otherwise christ could not have pronounced peter blessed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. . . in the present , for believing in the present : for he should not have been blessed to the end : as solon said of his blessed man , and this cannot but subvert our faith , crush the peace , hope , consolation of weak believers , to whom undoubtedly the promise of perseverance i●●bsolutely made , jer. . , . jer. . , . isai. . . isai. . , . joh. . . joh. . , . . if there be as formall a transgression of the fi●st command in finall unbelief , as in unbelief simply considered , and in the other sins of judas and other apostates . why but as christ bare in his body the sins of unbelief and satisfied for them , he must so also bear the sins of finall rebellion and unbelief ? and shall we believe that christ payed a satisfactory ransone of blood upon the crosse for the yesterdayes unbelief of judas , and not for the dayes unbelief ? if it be said , no man can break the gospel-covenant , for it is an everlasting covenant . ans. it s an everlasting covenant , but yet all who sin against the commanding love and authority of our immanuel , especially they so professing to be his , do truly break the covenant : but they so break it , as it leaves not off to be the covenant of life both to the breakers , if they repent and beleeve , and to others : for so is the nature of this covenant , and so it is everlasting , but the covenant of works if once broken , ceases to be a covenant of life for ever , because the nature of it is , to admit of no repentance at all . obj. does not the law command the sinner offending god to mourn and be humbled , and confesse ? ans. it doth . but it injoines not repentance as a way of life , with a promise of life to the repenter , as the law or as a covenant of works commands to its native and proper covenanters obedience and every single act of obedience as a way to obtain the reward of a law-life , nor does the law as a covenant of works command justifying faith and reliance upon god redeemer , or immanuel : but rather as the law of nature , or as the law of thankfulnesse to a ransoning and redeeming god , the law does this . though in a speciall covenant way the gospel command faith in christ. obj. but finall unbeleef as against god redeemer and so considered is the only breach of the covenant of grace : he that beleeves not is condemned , as the man that rejects the only remedie of sin . ans. the only breach of the covenant of grace , is too narrow to be the adequat cause of damnation , for many pagans who never heard of christ and are under no covenant , but that of works , are condemned not for not beleeving in him of whom they never heard , rom. . . nor for breach of the covenant of grace , but for breach of the covenant of works . . unbelief may be called the nearest cause of damnation to such as 〈◊〉 within the visible church , as the wilfull refusing of medicine which only and infallibly would heal the sick man of such a disease , is the cause of his death , but is the morall cause . for the disease it self is the physicall cause , or the materiall cause of the mans death . and without doubt , uncleannesse , covetousnesse , sorcerie , lying , idolatrie , &c. and many the like sinnes , beside unbeleef , are , cor. . . eph. . , . rev. . . rev. . . jud. . , . pet. . . , , , , thes. . , . pet. . , . pet. . , , , . the causes of the damnation of many visible professours , where as this way saith christ did satisfie upon the crosse for all th●se sins , and the damned of visible professours suffer in hell only for finall unbeleef . and it seems unjust that both christ and they should suffer satisfactory punishment for these same sins done against the law : and as strange that ch●●st should die for any , and not die for their sinnes , since the scripture useth the word of dying for sinnes , rom. . delivered from our sinnes , christ is a p●opitiation for our sinnes , and ( the same way ) not for ours only , but for the sinnes of the whole world ; he died for sinners , heb. . . that he might make reconciliation for the sinnes of the people : that is , for the sinfull people , or sinners , heb. . . so christ was once offered to bear the sinnes of many : that is to bear the sins of the sinfull many that he died for , heb. . . but this man after he had offered one sacrifice for sin , sat down on the right hand of god : that is , after he had offered a sacrifice for sinners . pet. . . christ once suffered for sin , that is , for sinners , cor. . . i delivered unto you how christ died for our sinnes , that is , for the persons of us sinners . joh. . . he was manifested to take away our sinnes . joh. . . herein is love — that he sent his son to be a propitiation for our sinnes . rev. . . to him that loved us , and washed us from our sinnes — be glory . gal. . . he gave himself for our sinnes . now it must not be asserted , but proven that in all these places where he is said to be a propitiation for the sins of the world ; and hath taken away our sinnes ▪ speaking ( as these authors say ) of the whole visible church , and not of the elect onlie that christ hath died and by his death hath taken away some sinnes , and hath suffered for some sinnes , and not for all sinnes , not for the finall unbeleef of sinners , if it be said , that we cannot teach that christ suffered for finall unbeleef , we grant it : but then we say that christ suffered not for finall unbeleevers and for the other sins of finall unbeleevers , since suffering for sins and for persons that are sinners , to bring them to god , pet. . . are conjoined . and god was in christ reconciling the world to himself , not imputing their trespasses unto them , cor. . . therefore there must be a pardoned and a justified world , and so a truely blessed world , as paul and david teach , psal. ● . , . rom. . and so a loved , john. . . and chosen world followed with the separating love of god to man which saves some foolish ones and serving diverse lusts , and saves not others ; and so there must be a love and mercy of predestination , amor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not common to all the world ; as is clear , tit. . , , . eph. . , , , , . we seek a warrand of gods not imputing to this loved world their trespasses against the law , and of his imputing to the same world the trespasses of rebellion and finall unbelief : and how christs blood , shed for persons , both reconciles them to god , and leaves them in wrath , imputes not their trespasses to them , and makes them blessed , as david sayes , ps. . . and imputes their finall unbelief to them , and leaves them under a curse : nor shall it help the mater to say that finall unbelief may be considered as both against the law , and as only forbidden in the gospel . and in the former respect christ hath suffered for it , not in the latter . for if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the contrariety between finall unbelief and the first command , as it is a rebellion against god manifested in the flesh , be satisfied for by christ on the crosse ; how can it condemn the person , as sure it doth ? joh. . , . joh. . , . it cannot be said that christ died for finall unbeleef , so we beleeve . . what speciall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and repugnancie to the law of god is there in finall unbelief , that is not a repugnancie to the covenant of works and grace both ? and what repugnancie to the covenant of grace which is not also contrair to the law ? this i grant ( which i desire the reader carefully to observe ) the law and the covenant of grace do not one and the same way command faith , and forbid unbelief . i speak now of the covenant of works and of the covenant of grace as they are two covenants specifically and formally different . for . the law as the law commands . faith in the superlative degree , as it doth all acts of obedience , and so doth it gospel repentance . because the law commands all obedience most exact and perfect , and condemnes faith in the positive degree , though sincere and lively , as sinfully deficient . the gospel doth only require sincere faith , and condemneth not for the want of the degrees of faith most perfect , though the law of thankfulnesse to the ransone-payer ( which law is common to both covenants ) require that we believe in the highest degree , because christ hath expressed to us the greatest love , joh. . , joh. . . . the law as the law requires faith not finall only , but faith in immanuel for ever , and that we be born with the image of god that we beleeve at all times , under the pain of damnation . but , the covenant of grace , because it admits of repentance , and holds forth the meeknesse , forb●arance , and longa●i●itie of christ , is satisfied with faith at any time , or what hour of the day they shall be brought in . . the law requires faith , with the promise of law-life : the covenant of grace requires faith , promises grace to beleeve , with promise of a gospel-life . . the law requires not faith in christ with sinners covenant-ways as a work to be legally rewarded , for it finding all sinners , and all by nature , covenant-breakers , cannot indent with th●m that have broken the covenant , to promise life to them by tennor of the covenant , which now ceaseth to be a covenant of life , and cannot but condemn , and is now rendered impossible to j●stifie and save , by reason of the weaknesse of the fl●sh , rom. . . all the reprobate then are this way under the covenant of works , that they are ( as it were ) possible covenanters lyable to suffer the vengeance of a broken covenant , but not formally active covenanters as adam was . but if christ suffer for finall unbeleef , as it is against the law as the law , how is it charged upon reprobates as a sin against the gospel only ? since no wrong done to god red●emer can be any thing but a sin against god , and a ●reach of the first command . i deny not but finall unbeleef hath an aggravation that it is the nearest barre and iron gate between the sinner and the only saviour of sinners , but yet the putting of such a barre is a sin against the law. neither can it be said that only finall unbeleef is the only meritorious cause of damnation to such as hear the gospel . for beside final unbelief there is also a contrariety betwixt the murthers , sodomies , &c. of professours and the law for which they suffer in hell eternally , rev. . . c. . . quest. whether doth the lord mediator as mediator , command the same good works in the covenant of grace which are commanded in the covenant of works ? chap. xxi . ans. according to the matter of the thing commanded , qu●ad rem mandatam , he commands the same , and charges upon all and every one the morall duty even as mediator , for he cannot loose the least of these commandements , but simply they are not the same , quoad modum mandandi . it shall not be needfull to dispute whether they be commands differing in nature : for not only doth the mediator cōmand obedience upon his interposed authority as law-giver and creator , but also as lord redeemer upon the motive of gospel-constraining love . in which notion he calls love the keeping of his commandements ( if they love him , joh. . ) the new commandement of love . q. . doth the lord mediator , in the covenant of grace , command the same good works to all , th● same way ? ans. rom. . . the lord , in the law , must speak one way to these that are under the law , that is , under the jurisdiction and condemning power of the law : and a far other way to these that are not under the law. christ speaks to reprobats in the visible church , even when the matter of the command is evangelick , as to non-confederates of grace in a law way , and in a law intention . for he cannot bid them obey upon any other ground then legislative authority , not upon the ground of redemption-love bestowed on them , or that he died out of love to save all and every one : for we disclaim that ground ; or because he died out of a speciall design to save them as his chosen ones . for there is no ground for that untill we beleeve ▪ but they are to obey upon the ground of redemption-love , so they first beleeve and fiducially rely upon christ the saviour of all . but he commands law-obedience to his chosen even as mediator . ( . ) upon a gospel intention to chase them to christ , gal. . . ( . ) when they are come to b●dge them in , with law-threatning to adhere , in a godly fear , more closely to christ. but the lord commands no beleever to believe hell in the event to be their reward , but to beleeve perseverance and life , but hell in the deserving . hence that , tim. . . the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not made for the righteous ( to condemn them : as if god thereby opened up to them their doom ) but for the lawlesse , &c. to let them be damned and see their damnation . chap. xxii . the differences in the promise of the covenants . quest. what is the speciall difference of the promise of the two covenants ? ans. it is known that only life eternall is promised in the law , if a right to the things of this life was promised to adam , it is like he behoved to compleat his course of obedience , and merit a right legall to the herbs and fruit of the earth , beside the right he had by gift of creation , ex dono creatoris , non jure operum . but . there was no promise made to adam of perseverance , and so no promise made to him of influences to work in adam to will and to do ; so the influences by which he obeyed was , purum donum creatoris , a meer gift of the creator , not a gift of either the grace of christ , or a promised grace , though in a large sense , it may be called a grace , or donum gratis datum : for god gave that influence upon no obligation . now that it was not a grace promised is evident by adams fall : for god , who is true , fulfills his promises . . augustine and our divines teach , dedit deus posse ut vellet , non velle ut posset , a power to stand , but not the gift of actuall perseverance . if any say that the lord promised to adam perseverance conditionally ( which in one sense is true , in another false ) if he pleased , in that he gave to him all necessaries required for actuall standing . ans. . this is to teach that perseverance was promised the same way , in the covenant of works , that arminius saith it is promised in the covenant of grace , and that the free-will was absolute lord of standing and falling , and to deny god to be the nearest cause of our standing and persevering in either , the one or the other , and to bid us first and last sacrifice to our own free-will . . willing perseverance actuall cannot be promised conditionally : for the question should be , upon what condition doth the lord promise to work in adam actual perseverance , if he should be willing to persevere ? but the question shall remain , whether that willingnesse to persevere , since it is the greatest part , if not whole perseverance , be promised or not ; if it be not promised , the contrair whereof they hold , if it be promised conditionally , the question shall recur , what shall be the condition , and another condition then the willingnesse of the will to persevere cannot be given , and so the argument shall rise against it self , and the issue must be , god gave to adam actuall perseverance , if he should be willing to persevere , that is , he gives to adam perseverance , if he give him perseverance ; for willingnesse to persevere is perseverance , or a very large part thereof . . but persevering grace and so influence of grace to persevere is promised in the covenant of grace , jer. . . that they shall continue in covenant , more sure then the night and the day . jer. . . i will put my fear in their hearts , that they shall not depart from me . the meaning cannot be , i will give them a power never to depart from me , if they will : for so nothing is more promised in christ to the second adams heirs , then to adam and the angels that fell , for the like , say they , was promised to them . and . if notwithstanding of that fear both promised and put in the heart , and in the will , yet lubrick free-will may stand or fall and remain indifferent to either , then the sense shall be thus , i will make an everlasting covenant , i will put my fear in their heart , by which they may either depart from me , and turn apostates , or not depart from me , but persevere : but so the covenant , made with adam and the fallen angels , should be an everlasting covenant , and yet it was broken . for the image of god of it self inclined adam and the fallen angels never to depart from god : for sure , adams fear , being a part of that image , which sanctified his affections , inclined him ( but not undeclinably and immutably ) not to depart from god , and not to hearken to the lying serpents suggestions . but it is not that new covenant-fear promised and given in the second adam , ier. . , . . that these influences were purchased by christs death is clear , because they are the nearest causes of our actuall believing and coming to christ , of faith and perseverance that are given freely , and repentance and faith are given of christ , acts. . . zech. . . tim. . . phil. . . ephes. . , , . ezek. . , . eph. . , , , . john . , . . so obedience to the covenant of works was adams own . ( . ) and came from his concreated self ( the image of god that was his own ) by a common influence , and neither was the image of god , nor the influences of god acts of free grace , or the purchase of grace properly so called . ( . ) adam had a law-claim to the crown without sin , if he had continued in obedience , and did merite ex pacto life eternall , our new covenant obedience in habituall and actuall performance is so a duty , that it is also promised and a benefite merited to us by the death of christ , whereas adams obedience was purum officium , non officium promissum , as our gospel-obedience is . . hence in obedience distinguish two . . the nature of obeence . . the worth and excellencie of obedience . the more the obedience be from our selves , the more it partakes of the nature of obedience . hence four kinds of obedience are to be considered . . christs obedience was the most legall obedience , and also the most perfect , for he obeyed most of his own , of any , from his own will purely , ioh. . . mat. . ● , , . his own blood , hebr. . . rev. . . my blood , saith he , matth. . . he gave his life a ransome , matth. . . he gave himself a ransome , tim. . . by himself he purged our sins , heb. . . gave himself for his church , eph. . . offered himself , heb. . . and therefore the satisfaction that he made was properly his own . it s true the life , flesh and blood which he offered to god , as common to the three persons , was equally the life , flesh , blood of god by way of creation and efficiency : for god as god created his man-hood , and gave him a body , but that man-hood , in abstracto , was not the offering , but all these , in concreto , and the self , including the value and the dignitie , was not the fat●ers , not the spirits , but most properly his own , and the sons only by way of personall termination and subsistence . . there are contradictory tearms affirmed of this holy self the son , and of the spirit and the father . the son was god incarnate . . the son offered himself , his own life , his own blood to god for our sins . neither the father nor the spirit at all is god incarnate , neither father nor spirit offered his own life , his own blood to god ; neither the father nor the spirit hath ( to speak so ) a personall or terminative dominion over the flesh and blood of christ. . christ was in no sort oblidged to empty himself , and cannot be under a jus or obligation to the creator or the creature . of free love and his own will he became medi●●●● god man , and being crea●ed man , and having said ( here am i to do thy will ) having stric●en hands with god as surety of the covenant , none more oblidged , being holy and true ; and therefore though christ-man was most strictly tyed to give the father obedience , yet he was not oblidged to give him such and such obedience , so noble , so excellent , from a personall union : for christ god cannot properly come under any obligation . hence the obedience of christ is most meritorious , because maximè indebita , in regard of the god-head most undebtfull , and yet obedience most debtfull in regard of the man christ. . most from his own will personally considered , the affection , love , the bended will , highest delight to obey , lay personally near to the heart and holy will of christ god : with desire have i desired to eat this passeover . he went foremost in the journey to ierusalem , when he was to suffer . much of the internall propension of the will makes much and ( as it were ) heightens and intends the nature of obedience , so that christs and our obedience have scarce an univocall definition . . he gave and restored more glory to offended justice , by such a noble , incomparably excellent death , then adam and all his sons took of glory from god : therefore against impure socinus it is a most reall satisfaction and compensation , where glory by obeying and suffering is restored in liew of the glory taken away . all that socinians say , that god cannot be a loser , and needs not glory , and nothing can be taken from him , and nothing can be given to him , proves nothing but that it is not such a satisfaction as one creature performs to another , nor is it a satisfaction that brings profite to god : for can a man be profitable to the almightie ? nor such a satisfaction as eases a disquieted minde ; which proves not christ to be a saviour painted in a meer coppy to us , and only a godly martyr who saveth onely by preaching and witnessing , and not by a most reall and eminently clear satisfaction . . the elect angels next to christ gave obedience in their law course , but not so properly of their own as christ , for some discriminating and strengthning grace they had from christ mediator their head , col. . . that they should not fall , and something from the election of grace , which do not necessarily agree to the covenant of works , which they performed without sin , and the more extrinsecall help from grace , the lesse merit , so farre is grace from being , as jesuites say , the essentiall requisite of merit , that the work is lesse ours , and so the lesse meritorious , that it hath grace . let not any say then christs obedience that came from the fulnesse of the spirit without measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must so be lesse meritorious , which is absurd , for the reason why grace in angels , and men who are meer creatures diminishes the nature of merit , is , because grace is not their own , nor their proper due , but supernaturall or preternaturall , and so hurts the nature of the merit , but to the meriting person christ-god-man nothing is supernaturall , nothing extrinsecall , nothing not his own : grace is his own as it were by a sort of personall dominion , not to say that the man christ as man did not merit , yet as man he was born sinless and with the full image of god. . adam gave more faintly obedience , more indeed of his own , but it was lesse obedience , and lesse will in it , then the obedience of angels , and had he continued , his obedience had been proper obedience ; but this is to be observed , none did ever , actu secundo , and by the only help of simple nature attain justification and salvation by the simple covenant of works , but men and evill angels fell under both , though that was a possible covenant and holy and spirituall , yet god set it up to be an inlet to pure justice in the reprobate angels , and so to free grace in elect men . . the obedience of faith , or gospel-obedience , in the fourth place , hath lesse of the nature of obedience , then that of adam , or of the elect angels , or that of christs . it s true we are called obedient children , and they are called the commandements of christ , and christ hath taken the morall law and made use of it in an evangelick way , yet we are more ( as it were ) patients , in obeying gospel-commands , not that we are meer patients , as libertines teach ▪ for grace makes us willing , but we have both supernaturall habits and influences of grace furnished to us from the grace of christ , who hath merited both to us , and so in gospel-obedience we offer more of the lords own , and lesse of our own , because he both commands , and gives us grace to obey . and so to the elect beleever the law is turned in gospel , he by his grace fulfilling ( as it were ) the righteousnesse of the law in us by begun new obedience , rom. . . and to the reprobate the law remains the law , and the gospel is turned in the law , for all conditionall promises to the reprobate , though in tea●ms evangelick , yet are law to them ( if cain do well he shall be saved ) ( if judas beleeve he shall be saved ) because god by grace fulfills not the promise in them . obj. . then shall gospel-obedience be of lesse worth then law-obedience , which floweth not from grace , which christ hath merited by his death ? ans. it s not denyed , but it is obedience , so the scripture , heb. . . rom. . . rom. . . rom. . . cor. . . pet. . act. . . act. . , . but ( . ) it hath lesse of the nature of obedience , but more excellency . who would say peter labouring in the vineyard of john for wages , does properly obey , if we suppon that peter hath from john , not only soul , will , body , arms , and legs , but the inward infused principle of willingnesse , the habite and art of dressing vines , the nearest propension and determination of will to work , so have we in the gospel , but in the law , though the lord who gives being , does also give his image to adam , and his influence to obey , yet the image of god is concreated , and adams own , grace especially merited by christ is supervenient and a meer stranger to us , and the influence , though it did predetermine adams will , yet it is connaturall as it were , naturae debita , not merited by christs death , and so we give more of our own , when we give the fruit of creation which god hath bestowed on the pismire and the worm , then when we give the obedience of grace . . the obedience of adam though rationall and perswasive , there being a lamp of light in the mind , yet came from the feared authority of the law-giver under the pain of damnation , the gospel-obedience is by the word , act. . . is by way of perswasion : christ saith not , peter , thou art afraid of hell , feed my lambs , but , peter , loves thou me , feed my lambs : for a law-obeyer is not to beleeve life eternall but in so far as he shall keep the law perfectly , the gospel obeyer so obeyes as he beleeves deliverance from wrath and life eternall , but his beleeving is not reckoned to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of law-debt , but of love and grace-debt : see rom. . . matth. . . these promises , tim. . . luk. . . matth. . . are exponed by the promises made to the overcomer , rev. . rev. . which is by faith , joh. . , . . but it is most true , gospel-obedience hath these excellencies . . it is a plant of a more noble vine coming from the merit of blood , yet is not our obedience comparable to christs ; for a work of law or gospel grace hath a necessary reference to no wages of its own nature , but only by the interveening of the free pleasure of god. but christs obedience intrinsecally from the excellent dignity of the person hath a meriting vertue . . it works more eminently then nature : it is a pillar to support sowning nature , and acts in more excellent subjects , in christ , in the elect angels , in the redeemed ones and makes them stones of another nature , and this is the handie-work of christ , isai. . . i will lay thy stones with fair colours , and lay thy foundations with saphires . v. . i will make thy windows of agats , and thy gates of carbuncles , and all thy borders of pleasant stones : what do morall men that work on clay and make clay pots all their life and know nothing of the actings of saving grace . fairest civility is but roustie iron the basest of mettals : and they sweat and hammer upon law-works being strangers to christ , and his gold . o! what a difference between praying and hearing out of discretion , and by necessity of the office , and praying in the holy ghost , and hearing in faith . chap. xxiii . q. vvhat sort of doing the law requireth ? the scripture is clear , that consumate , and continued in doing to the end is required by the law. paul interpreting moses , deut. . . gal. . . cursed be every one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ who continueth not in all that are written in the law to do them . deut. . . cursed is he who shall not confirm . it is a word they use in inacting of laws , when we say , be it statuted and ordained : the word in piel is three times in the book of esther , to ordain by a law : which clearly saith that the covenant of works was a work of justice and such a time god set to adam , so as to the end he was to run it out , but how long he was a viator or traveller in his course of obedience no man knows chap. xxiii . whether faith as lively and true , or faith as continuing to the end , be the condition of the covenant of grace ? these , who in all points ▪ as in this , make this new covenant a covenant of works , contend that faith as enduring to the end , must be the condition of the new covenant . . because the promise of the reward . . the reward is given to him that endures to the end . and this faith ( say they ) is the adequat and compleat-condition of the covenant of grace as full and consumate obedience to the end in degrees and parts . . but faith as lively and sincere is the condition of the covenant , the nature and essence of this faith is to continue to the end , but continuance to the end is an accident all condition of this onely essentiall condition of the covenant , faith quae , which endures to the end , but not quâ aut quatenus , as it endures to the end is that which saves us and justifies us as the condition of the covenant . . faith as lively units us to christ and justifies whether it be come to the full perfection or not . otherwise . no man should be ingrafted in christ as br●nches in the vine tree , no man partakers of the divine nature , no man quickened , but he that dies in finall beleeving : where●s , joh. . . he that beleeveth before his finall continu●nce to the end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath passed from death to life and shall never come to condemnation . and in this is the difference of the condition of the covenant of works , that adam had no right to life by one or two the most sincere acts and highest in measure , except he continue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the law saith , deut. . . gal. . . ) to the end , otherwise at the first act of obedience perfect in degrees and parts , god behoved by covenant ( except the lord should break the first covenant himself , before man sin , which is blasphemous ) to have given him confirming grace and the reward of life ; but the condition of the covenant of grace is that , he that beleeves , joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not condemned , yea is freed from all condemnation , rom. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath life being really un●ted as the member to the head , as the branch to the tree , mystically , as the wife to the husband , legally , as the debter and the surety becomes one person in law , the summe one and not two . joh. . . and this is the witnesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath given us life eternall , and this is in the son ▪ . he that hath the son hath life : he that beleeveth hath the son dwelling in his heart by faith , eph. . . . faith , before it come to seed and full harvest brings solid peace and comfort and saveth : so christ to the blind man , luke . . thy faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath saved thee , not a bare miraculous faith , but that which apprehends remission of sinnes , as he speaks to the woman who did wash his feet with tears , luke . . and to the paralytick man , mat. . . seeing their faith , be of good cheer , go in peace , thy sins are forgiven . if they be but forgiven conditionally , so they beleeve to the end , whereas they may fall away . . what comfort and good cheer ? . what peace being justified by faith , rom. . ? . what glory in tribulation , rom. . have they more then judas the son of perdition ? what covenant of life and of peace are we in ? what difference between our religion and the religion of cicero , seneca , and of all pagans , if christ furnish not to us solid unshaken help and consolation ? and what a trembling hope have they that they be , and are to fear they shall be in the condition of apostate angels to morrw ? what saith then christ , mat. . . mark . . mark . . luk. . . luk. . , . mark . . mark . . yea and much more saith the holy ghost of our case , even of everlasting consolation , thessal . . . strong consolation , hebr. . . all comfort , cor. . . lively hope , pet. . . heb. . , . then heathens can say , nay otherwise not so much , for they promise not so much . . our lively faith is to believe our perseverance in lively faith as promised to us , jer. . , . isai. . . isai. . , . joh. . , . joh. . . pet. . , , . joh. . , . as we believe life eternall , and that purchased by the merite of christs death , the one as well as the other , then faith as finall cannot be the condition ; and who can think that god commands faith in god immanuel in the covenant of works ? but faith in god immanuel to the end is not commanded in the covenant of works , but only in the covenant of grace . . faith justifies and saves as sincere , be it great or small : but if it justifie not and save not , but as it endures to the end , then no man is compleatly justified and saved and united to christ , untill he die . since faith ( as all other graces in a child of god ) is imperfect and still growing , pet. . . and we are to pray , lord increase our faith , none shall be justified and saved , but he that hath the greatest faith , if faith only , which endures to the end , be the condition of the covenant , and such a faith as groweth and indures to the end : for take one who for twenty years believeth , the first two years he being united to christ , hath right to christ , joh. . , , , , . joh. . , . joh. . . joh. . , , . joh. . . joh. . , , . he shall not be judged , not condemned , hath passed from death to life , shall never die , joh. . . joh. . , . joh. . . joh. . , . then should he die the end of the first year of his believing , by the scripture , he must be saved , else he must be damned , who yet died in true faith and yet never fell away , which were strange : but by this opinion either the remnant sound believing should be no condition of justification and salvation , because the man is justified and saved without it , and the faith of one or two years gave him right to christ and saved him ? ergo the remnant faith is not a condition of the covenant , but a persevering by grace promised and a persevering in that faith , as also by their way who make persevering faith the only condition of the covenant of grace . faith and works are confounded : whereas to be saved by faith is to be saved before , and to be justified before we can do good works , and the jus or title to righteousnesse and salvation , coming only from the price and redemption that is in jesus christ , is not more or lesse , and growes not more then the worth of the ransone of the blood called the blood of god , acts . . does grow , and it is to be justified by grace and by faith , and then works come in as the fruit of our justification and salvation , eph. . ye are not saved by works , lest any man should boast , in a righteousnesse of his own , coming from no merite of christ , which buyeth determinating grace , and indeclinably leads and bows the will ; otherwise we may boast , that is , glory in the lord , who worketh all-our works for us , psal. . . isa. . . isa. . . the salvation and righteousnesse is the gift of god. what then shall be the room of works ? he answers , no room at all as causes of justification and salvation , by an excellent antanaclasis , as learned trochrig : for he answers , we are his workmanship created in christ jesus to good works , which god hath before ordained that we should walk in them . then by grace we have the full right to righteousnesse and salvation by the ransome of blood , which is christs . papists and arminians dare not bring in evangelick works or faith as an evangelick work here , though they be too hold . . being once made the creation of god in christ , and having obtained right by the blood of christ to salvation , we walk by his grace in good works as leading us to the possession of the purchased inheritance . . the authors of this stand for the apostasie of the saints , and they cannot eschew it who make this finall faith ▪ that takes in in its essence good works as the soul of it or charity ( as papists say ) as the form of it , the only condition of the covenant . quest. but is not life eternall given and promised only to faith which continues to the end ? ans. faith is considered two wayes . in its nature . . in its duration and ▪ existence . as to the former , saving faith is of that nature that it is apt to endure , it hath a sort of immortality , so the promise in titulo & jure , is made to that faith only which is of that nature that it must endure to the end , and the promise of life and remission is not made to a saving faith under the accident of enduring to the end , or for the years , suppon thirty or fourty years , or eight hundred years , or above , that adam or the patriarchs lived in the state of beleeving , for a faith of some hours only shall save the repenting thief as well as a faith of many years . and . life eternall in the possession is promised and given only to the faith that continues to the end , not because of the duration because a longer enduring faith hath merit , but that is by accident , in regard of the right to life and because god hath commanded persevering in faith , life is given only in possession to such a faith as endures , but we cannot say that the accidentall endurance and existence of faith for so many years doth save and justifie , as the living so many years makes a child an heir to a great estate , for his being born the eldest son , makes him his fathers heir . chap. xxiv . what faith is required in the gospel . there is a legall faith , a duty commanded , the object of which is twofold . . truths relating to the mind revealed and to be revealed . so adam had a habit or habituall power to beleeve the law and the gospel upon supposition , it should be revealed . as a whole man beleeves skill in his physitian to prevent diseases ere they come , and to remove them , when come . it s folly to say adam stood in need , before he fell , of a supernaturall power to beleeve evangelick truths , if he beleeved god to be true , he had such a power as to beleeve all was true , that god should reveal . . adam had a faith of dependencie , to rely upon god in all possible evils feared . . the promise of life is not made to law-faith more then to law-love , or law-fear , or law-desire , more then to any other , but the promise is made to evangelick-faith that layes hold on christ as our righteousnesse . but for obeying the commands adam was to live , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them , by doing them , ezek. . . as lavater , there is no absurditie if it be said men shall live , that is merit by free paction , life eternall : but then ( saith calvine ) if a man keep the law , he needs not the grace of christ. obj. if faith be imputed , as it layes hold on christs righteousnesse , it must be the meritorious cause of justification and by its inherent dignitie , for there is nothing more essentiall to faith , then to lay hold on christs righteousnesse . ans. if faith were imputed as righteousnesse according to the act of laying hold on christ , it were true , but the act of faith is not imputed , but that which faith layes hold on , it being an instrument to wit , the righteousnesse of christ , it is not an act of beleeving saith a jesuit . and though they say the works evangelick are from the habit of grace , so was adam a patient , when god concreated his image , and habituall righteousnesse in him . but arminians and jesuits do not say , nor darre not , that predeterminating grace is from christs merites , therefore yet the sinner may more boast then adam , and say i have justified my self by the acts of free-will which is indifferent and from under all the bowing and determining or swaying of the grace of christ , for the free-will should have so whether christ had died or not died . chap. xxv . q. whether is christs righteousnesse imputed and made ours , because we believe and apprehend it ours ; or do we believe , because it is ours first before we believe ? ans. there is a twofold imputation , one legall , another which for doctrines cause we call application or reall ( though the legall imputation be also reall ; but not to us as the former ) the lords act of laying the iniquity of us all upon christ , isa. . . and the lords making him sin for us , that is a sacrifice for sin , cor. . . evinces necessarily the truth of this , the former imputation . for cor. . . god was in christ reconciling the world to himself , not imputing their trespasses unto them . if it be expounded of actuall reconciliation of persons , it may say something , for the other imputation , but the other imputation is clear , rom. . . abraham beleeved god , and it was counted to him for righteousnesse , v. . blessed is the man whose iniquities are forgiven and whose sins are covered , v. . blessed is the man to whom the lord imputeth not sin , v. . faith ( that is , that which faith beleeved , as hope is put for the thing hoped for , col. . . rom. . . was imputed to abraham for righteousnesse , though gomarus give another exposition , to wit , that by faith or the act of beleeving we obtain this to be reputed righteous , and it suits better with the text. and as to the former imputation , god could not in justice wound christ for our transgressions , nor bruise him for our iniquities , nor could the lord break him , nor deliver him to the death for us all , except god had both made him the sinner , that is , imputed and reckoned him the sinner in law ( for intrinsecally and inherently he was not the sinner but holy , harmlesse , &c. ) and laid our debts upon him , isa. . . and except he had been willing to have been counted the sinner , and had said ( thou hast given me a body , here am i , to do thy will , psal. . . heb. . , . ) this reckoning of christ to be the sinner is not only in the eternall decree , but also a laying of our iniquities upon him in time , isa. . . or a dealing with him in law in punishing him as the sinner . and . by using the humane nature as an instrument of our redemption on the crosse. antinomians take this imputing of our sins to christ , and reckoning christ to be the sinner , to be the justifying of the sinner , which is a grosse mistake ; for so without beleeving all that christ died for should be justified upon the crosse. but the scripture is so far from ascribing justification to any but to a beleever , that it saith abrahams faith was imputed to him for righteousnesse . now the faith of multitudes for whom christ died when he suffered on the crosse , is a very nothing : many are not born , and a nothing or a non ens cannot be counted for righteousnesse . it is to be observed that payment made by the surety absolveth the debter , so as the law , except it be the generall law of gratitude , requireth no act of love , of faith , of service from the debter , nor doth the law of suretyship in its essence and nature require that the creditor , & sub eo titulo should pay the homage of faith , indeed when the creditor is both the creditor and the offended party , and also the supream law-giver god , he may require of the captives the obedience of faith . so would justice , which saith , we should hurt none , give to every man his own , presse , that the debter repay to the surety , so far as he is able to make up his losses , but to pay the obedience of faith as a part of the ransome due to offended justice , is no gospel-law , nor any part thereof , nor can it bea● truth , except we deny the reall satisfaction made by christ , which both papists do weaken when they mix the merit of faith therewith , and socinians deny . . the satisfaction performed upon the crosse for sinners , though it be for a certain particular number , determined of god , & quoad numerum numerantem , & quoad numerum numeratum , both as touching the number , so many , not all and every one , and such persons , by head , name , birth , &c. yet it is not the justifying of me , or john , or paul , for i , nor no man can know that christs satisfaction stands for you or me , by name and person , while first i or you beleeve , because it is the hid decree of god. . nor is this legall imputation beleevable , nor is it revealed , as ●t is terminated to single persons , to me or to you , untill by faith we apprehend it . · but the imputation of application is that in which our justification standeth . and the faith by which as by an instrument we are justified , presupposeth three unions , and maketh a fourth union . it presupposeth an union , . naturall . . legall . . federall . . naturall , that christ and we are not only both mankind , for christ and pharaoh , judas the traitour and all the sons of perdition are one , specie & naturâ , true men , but one in brotherhood . he assuming the nature of man with a speciall eye to abraham , heb. . . that is , to the elect and beleevers , for with them he is bone of their bone , and is not ashamed to call them brethren , heb. . , . ps. . . . it presuppones a legall union between christ and them , that god made the debter and the surety one in law , and the summe one in so far as he laid our debts on christ , isa. . . ● cor. . . . it presuppones an union federall , god making christ our surety , and he was willing to be our surery , and to assume not only our nature in a personall union , but also our state , condition , and made our cause his cause , our sins his sins , not to defend them , nor to say amen to them , as if we might commit them again , but to suffer the punishment due to them . and our faith makes a fourth union betwixt christ and us , whether naturall , as between head and members , the branches and the vine tree , or mysticall , as that of the spouse and beloved wife , or artificiall , or mixed between the impe and the tree . or . legall , between the surety and the debter , the advocate and the client , or rather an union above all , is hard to determine , for these are but all comparisons , and this christ prayes for , joh. . . i in them , and thou in me , that they may be made perfect in one . . now to the question , as the law condemns not a man , but him who is first a sinner , and an heir of wrath by nature in the first adam , for the law is essentially just : so god justifies not a man , but the man who , by order of nature , is first by faith in christ , rom. . . therefore 〈◊〉 by the offence of one ( judgement ) came upon all men unto condemna●●●n , even so by the righteousnesse of one the free gift came upon a●l men ( in christ , as the other were in the first adam ) unto the justification of life : and so we must say , that all , ere they be justified , and before god impute faith to them , that is , christs believed righteousnesse to be theirs , must have faith and so believe , and so be one with christ. and this imputed righteousnesse is ours , because we believe , and not untill we first believe , and the other imputation goes before faith : so the faith of gods speciall mercy is two wayes so called . . as it leaneth upon and apprehendeth god in christ , for the obtaining of mercy and remission of sins , and imputed righteousnesse : so faith goes before justification , and we believe that our sins may be pardoned , and that our sins may not be imputed , and that we may be justified and freed from condemnation : so by the act of believing , righteousnesse is imputed to us . and thus justification and remission , i. e. relaxing of our persons from a state of eternall condemnation , as is meant , rom. . . are not the object of faith , but the effect and fruit of faith . . the faith of speciall mercy to me is considered as it apprehendeth and believeth , or rather feelingly knoweth speciall mercy , imputation of christs righteousnesse now given to me , and as christ hath payed a ransome for me , and satisfied justice for me , and so imputed righteousnesse and justification are the object of faith ; or rather the object of the sense of faith , which is most carefully to be observed . to answer bellarmines unsolide argument , we either believe remission of sins past , or to come , &c. but remission is liberation from punishment eternall or temporall , but justificat●on is freedome from the fundamentall guilt-deserving punishment , and remission is a consequent thereof . q. whether or not , is justification taken one and the same way in the old and new testament ? ans. the apostle is clear , rom. . where he proves both jews and gentiles are justified as abraham and david . but . justification by grace hath not in iisdem apicibus in the same points , the same adversaries . . moses and the prophets contend most with ceremoniall hypocrits , who sought righteousnesse much in ceremonies , washings , sacrifices , new moons , and also their own inherent godlinesse , deut. . deut. . deut. . deut. . isai. . , , , &c. mic. . , , . psal. . , , , , , , , , , , , . ps. . , , , . sam. . , . isa. . , , , , . jer. . , , , — , , . . paul had other adversaries , rom. ch . . ch . . ch . . ch . . ch . . especially antinomians , who drew the doctrine of free justification by grace to licencious loosnesse , then we may sinne , if so and so , we be justified ( said they ) then is the law of none effect , rom. . . but his chief adversaries , on the other extream , were men that stood much for justification by the works of the morall law : and paul , rom. . proves that all , jews , gentiles , david , abraham , could be justified neither by works of nature nor of grace , and casts down the jews righteousnesse by law-doing , rom. . rom. . . there were a third classe of adversaries to free justification , galatians , seduced and false apostles , who contended for justificatication by circumcision and the necessity of keeping the ceremonial law , if they would be saved , act. . , , , , &c. gal. . gal. . gal. . gal. . ch . . who mixed the gospel and moses his law , and paul proves , gal. . that we are not justified by the works of the morall law , for that law , deut. . . involves all that omit the least duty of the law , gal. . , , , . under a curse , and christ was made a curse for us . and paul proves in the generall , we are justified by neither the works of the morall , nor of the ceremoniall law. . james had to do with another gang of loose livers , the gnosticks , who contended for justification by a bare nominall faith without love or good works . and james proves that we are justified before men and to our selves by faith working by love , and not by a dead faith . . john contends much for reall and speaking marks of justification and conversion , against dead professours void of love to the brethren . q. . what is the dominion of the law over a sinner ? a. it is the legall power to condemn all such as are under the law , as a covenant of works ; as marriage is dissolved , if either of the parties be dead : so rom. . . ye are dead to the law through the body of christ , and it is not every commanding power that paul , rom. . denies to the law , but a lordly dominion , such as lords of life and death have and exercises , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we are dead to the law through the body of christ , which mortification or dying is not understood subjective , as if it were in us , but legally and objectively in christ , because christ in his body on the tree did bear our sins , pet. . . and was made a curse for us , in our place , gal. . . for christ ( saith ambrose , clearing the place ) giving his body as a saviour , overcame death and condemned sin : hence these two words , rom. . . wherefore ye also my brethren , are become dead to the law. gal. . , for i through the law am dead to the law , that i might live unto god ; as the death to the law is legall , i am no more under law-condemnation then a dead man , so the living to god is a law living to god on a law-absolution ( as the absolved malefactor cleared of a capitall crime which might have cost him his head , liveth , and so is set free ) so there is another most emphatick word which insinuats that christ is dead to the law , as paul was , for after paul saith , gal. . . i through the law am dead to the law , he adds , v. . i am crucified with christ legally , that is , as christ was crucified for sin by the sentence of the law , so i am crucified with him . rom. . . now if we be dead with christ , we beleeve that we shall also live with him , which is not only to be expounded of mortification and inherent newnesse of life , but also of legall dying with christ : for christ died no death but legall death , there is no inherent mortification or slaying of a body of sin in him as in us , though from his death there also flow a● merited and inherent personall mortification in us , for it is added , v. . knowing that christ being raised from death dieth no more , death hath no more dominion over him , then christ , by law , cannot die twice , so christ being once crucified , the law and death , which had once dominion over him , hath now no more dominion over him . then , first , as christ died a law-death and was under death , because under the law , so are we legally in him freed from the laws dominion , and death following thereupon . . as christ defies the laws dominion and death , so do we . . as christ cannot twise satisfie the law by dying ( for then the first had not been sufficient ) so neither can we ever be under law-death and law-condemnation , for we was once in christ legally condemned and crucified in our surety and so cannot suffer in our persons legall condemnation and legall death . . as christ is dead to the dominion of the law and death having once died and come out from under both , so are we dead and come legally out in him , which answereth the severall tentations we can be under in christ. obj. but then may we not sin , because wee are freed from the dominion of the law and death ? as rom. . he had said , ye are not under the law , but under grace , v. . what then ? shall we sin , because we are not under the law , but under grace ? god forbid , ver . , . he answers from an absurd , then we that are ransomed by christ , should not be our ransome-payers servants , but the servants of sin . now except the meaning had been , we are not under the law , that is , the laws dominion and the laws condemning power , there had been no place for such an objection , nay , nor any shadow ; but the true objection is , we are not under the law to be thereby condemned and eternally punished , therefore what is the hazard of sin ? we may sinne at will , there is no fear of hell . paul answers not from that evill of servile fear that followeth sin , but from the woefull ingratitude to our ransome-payer . o then we should not be under christ and the directing light and rule of our lord ransomer , if we sin at will , but still servants and slaves to sin and so not redeemed , by which we gather that there is two things in the law. . the condemning power of it . . the directive commanding power : as to the former , christ by being condemned and suffering a cursed death for us , took that wholly away . we are not then under the law as condemning , yea neither as saving and justifying , for then should we be married to the law and under conjugall power as wife and husband living together , which paul refutes , rom. . , , , . ( . ) there is a directive commanding power that christ taks in hand , and commands us to obey our lord ransomer , and we should sin against his love , if we should live loosly , because we are freed from condemnation . hence also there is a twofold dominion of sin , one legal to condemn us eternally , another ( as it were ) physicall to keep us under the superlative power of lusts , if christ had not died , we had been under both . q. . what is meant by the oldnesse of the letter in which we are not to serve ? rom. . a. he means the idle , fruitlesse , and bare knowledge of the law in externall discipline , that reigns in an unrenewed man , by which he remaining in nature under the law , foments an opinion pharisaicall ( for he points at the false and literall glosses of the law given by pharisees and refuted by christ , mat. . ) of merit , externall worship , ceremonies without any inward heart-renovation , to which is opposed the newnesse of the spirit , or true new evangelick obedience and holinesse wrought by the spirit . object . is not the letter of the law a bondage , since we are freed in heaven from the letter and from awing threatening ? ans. to serve god is liberty , not bondage , psal. . . rev. . . compared with ver . . serving of god and raigning suit well together . see luk. . , . joh. . , , . rom . , . but there is a threefold bondage of the letter . . accidentall , in regard of our corruption , the service is wearisome to unrenued nature : this we are saved from in christ , not fully in this life , but it comes not from the law which is spirituall . . a bondage to the dominion of the condemning law. . there is a bulke of ordinances , hearing , reading , praying , meditating , repenting , receiving of the seals , we are freed from the one in this , and shal be freed from the other in the life to come . q. what is the dignity of the gospel above the law ? a. by the hearing of faith , that is , of the gospel we receive the spirit , gal. . though the law in the letter be also spirituall and lively and seek of us the lost image of god by way of commanding , yet there is no promise of the spirit , made in the law neither gifts nor grace , and both are given by the preaching of the gospel . . no miracles are wrought by the law to confirm the doctrine of the law , for it is not new , nor is the gift of miracles given as a reward of law-obedience , miracles in genere causae finalis , are wrought to avenge pharaoh and the aegyptians law-obedience ; but the miracles are wrought by the name of jesus , act. . and for the confirming of the gospel , and for the good of the church : see gal. . , , . chap. xxvi . of the property of the covenant of grace , the perpetuity thereof . quest. vvherein stands the eternity of the covenant of grace ? and what other properties there be of the covenant ? ans. the law and covenant of works is a rule of everlasting righteousnesse , and so may be called an everlasting righteousnesse containing precepts of the law of nature intrinsecally good , such as to know love , fear , trust in him as the only true god : and in this sense it is an eternall covenant . but . it is not eternall in the positives of the second , and fourth , and fifth commands , the way of worship , the means , as ceremonies , sabbath , magistracie , and such like , which are not to continue in the life to come , and so neither faith nor hope in god through christ , cor. . . rom. . , . cor. . . nor a temple , nor ordinances , nor the kingdom of christ as now dispenced , are to be the binding rule for eternity to such as are confederats of the covenant of grace , rev. . , . cor. . . though more of the smell and remnants of the covenant of grace , of the lamb , of praises to him who was slain , rev. . , , . be in the life to come , then of the law-covenant , in regrad of our standing in a state of glory for evermore by the mediator , to keep the nature in an eternall union , for evermore , by the lord christ his being cloathed with our nature , glorified for ever , rev. . . rev. . rev. . rev. . rev. . ch. . and in that we shall be ever with christ god-man , luk. . . joh. . . thess. . cor. . . phil. . , . in an eternall state of glory , though not in regard of an advocation and intercession for fallen sinners . as joh. . , . or of praying that our faith fail not , when winnowed , as luk. . , . in a word there is a mediation of the triumphing reign for the standing of the glorified nature , and a mediation for the reconciling of , and interceeding for of sinners . the latter must cease when the kingdom is given up by the sonne to the father , cor. . . the former is eternall and shall never cease . . the law as a possible and standing way of justifying and saving sinners is not eternall , but is now ceased to all flesh , the man christ only excepted , but the covenant of grace stands as the only way under heaven , by which sinners may be saved , and after the covenant of grace there is no dispensation , which libertines and familists call more spirituall without ordinances and a way as they speak of all spirit , of pure spirit . . the covenant of grace is eternall , in regard in it there is promised actuall grace , and continuall influences of grace from the head christ , the high priest , to keep the confederats in obedience and in perseverence to the end . and no such influences either for the habit of grace or for the continuated acts thereof , are promised in the covenant of works , in regard adam a man , and poor men in him do undertake to obey . whereas christ-man binds and undertakes as head covenanter and surety for all the under confederats , and for sinners in the covenant of grace . which difference is much to be observed , between the covenant of works and the covenant of grace : and for that cause the covenant of works is , . more independent , and requires more of mans strength and less grace then the other . . it stands more by precepts , lesse by promises , having only one promise of a reward and hyre to the obeyer , and consists all of precepts , the other though it want not precepts , especially , it is his command that we believe in the son of god , yet stands most by promises , and this covenant gets the name of a promise or the promise , acts . . rom. . . compared with acts . . gen. . . . the covenant of works hath more of hyre , more of man , of nature , of earning and working , and more of mans covenant , where he binds for himself , and the other partie for himself , without the mutuall help of any of the confederate parties . . the covenant of grace is , thus , also eternall , in that the buried and dead parties abraham , isaac and jacob are still in the covenant of grace , and there remains a covenant-union between christ and their rotten flesh sleeping in the dust , which is not an union by faith , or by any actings obedientiall of dead men , as is most evident , if we compare our saviours words , matth. . . with the lord speaking out of the bush to moses , exod. . . and god is not the god of the dead , but of the living , no● is the rising of the body promised in the covenant of works , nor is there a standing law-covenant between the lord and dead abraham requiring the condition of faith from buried men . onely there is a warrand to say that the covenant is everlasting ▪ because it goes beyond time , and stands with the dead in christ , matth. . . ( . ) because two great promises of the covenant , the rising of the body and life everlasting , are fulfilled after time is ended , joh. . , . thess. . , , . and adde to this the publick owning and confessing of the saints before the father and the holy angels ; which is publick remission and declared justification before the world of elect men and angels , luke . . matth. . . ( . ) because after all these , to walk among them as their god and dwell among them , rev. . , , . when they are cloathed in white robs , and are before the throne serving him night and day , and that the lord should be their god , rev. . . after they have overcome all temptations , is fulfilled eternally in heaven . now for god to walk among a people and be their god is to be a covenanting god to them , as is evident from cor. . . lev. . , . jer. . . zech. . . . the second and principle propertie of the covenant is the graciousnesse and freedome thereof , therefore is it made with sinners , without hire or price , and every article and lith of it is grace . . the whole gospel is the word of grace , acts . . col. . . the bargaine a p●ction of grace , and the new covenant , heb. . . for grace is a new thing , and nature an old thing , the condition of the covenant , to beleeve is a gift of grace , phil. . . the mercies bestowed and promised are all of free grace , for we are justified by his grace , rom. . . freely , and are saved and called with a holy calling , not according to our works , but according to his own purpose and grace , tim. . . for by grace ( saith paul ) are ye saved through faith , and that not of your selves , it is the gift of god , eph. . . and the new creation is framed in us of grace . but god who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sins , hath quickened us together with christ , eph. . , . and the new heart promised , ezek. . . is given upon this account , v. . not for your sakes do i this , saith the lord , be it known unto you , be ashamed and confounded for your own wayes , o house of israel . we have remission of sins freely of his grace , eph. . . in whom we have redemption through his blood , the forgivenesse of sins , according to the riches of his grace , col. . . perseverence is promised of free grace , jer. . . jer. . , . isa. . . as life eternall is the gift of god through jesus christ our lord , rom. . . and every influence of grace is of free grace , phil. . . joh. . . and christ the surety of the covenant , of free-grace and love , is given , joh. . . to taste of death for every man , heb. . . chap. xxvii . of cases of law-fear , and gospel-faith : how a child of god fears law-threatnings . from these properties flow diverse cases touching the stability of the saints , their perseverance , their temptations , their standing in grace . . if they cannot fall away , who are thus seated in the covenant , is not free will left to much loosnesse of security ? answ. not at all : for a principle of godly fear is fixed in the heart , and so in free will , never to depart from god , jer. . , . and where this godly aw is , the heart is in a godly trembling and fear , and darre not be loose , wanton , and secure to fear nothing , but fears alway , prov. . . and fears and trembles at the lord and his goodnesse , hos. . . a godly heart trembles more for fear of grace and the debt of grace , then of justice and wrath ; and fears sin more , as it is against the bands of grace , and against christ , and gospel-love who can save , then as it is against law the law-giver , and him who eternally destroyes . and so the aw of heaven hath a stronger impression then the terrour and aw of hell . quest. . how can the fear of falling away , and the faith of perseverance absolutely promised and absolutely given , consist together ? ans. the law-fear of falling away , and the gospel faith of persevering are not consistent . the fear legall of the least sinne is a fear of hell and of eternall wrath to be irrecoverably inflicted , but because the person is under grace , the beleever cannot fear this fear , except the law-fear be letten out against him as a temptation , but it is not his oblidged duty so to fear . . the law-fear upon a beleever is conditionall , and not absolute , as he fears hell and falling away , jure , as his deserving , if god should enter in judgement with him , and if he were not in christ : but he is oblidged to a gospel-faith which layes hold on christ , righteousnesse , and deliverance from condemnation , and if christ and interest in him be hid from him , and nothing on but law-fear , that is a triall , not a duty of law-fear . * but there is a godly ▪ law-fear , or a gospel-law-fear , which is a godly horrour conditionall for that which is never to be inflicted , but yet according to deserving may be inflicted , and this is the terrour of the lord , which breedeth gospel perswasion , cor. . . and so may well stand with gospel-faith and assurance of deliverance from falling away and of being stablished and confirmed to the end . as a child in the fathers arm threatened to be cast over a sharp rock in the sea , may have horrour and fear , and cry out for fear , and yet beleeve so his fathers compassion as he will not throw him in the sea , because the threatning is ordained not to be exercised , but that the child may so much the more thrust his arms about his fathers neck . quest. . what is the best victory over temptations from such fears ? ans. as in all temptations , so here , overcoming is attended with precious promises , which are to be read , rev. c. . . . , , . c. . . . . rev. . for . feavers of the law that have no kindly cools , and relenting by the promises of the gospel , tend not to the strengthning of the life of god , but only when they leave a standing self loathing , and loving of christ. . it argues the strength of faith , after many , yea six foyles to stand ; as the army that is broken six times , yet rallies and draws up again , is often at the seventh time victorious . . such as stand against a strong and mighty tentation , b●ing pressed out of measure , above strength , as paul was , cor. . , . in so much ( saith he ) that we despaired even of life . but wee had the sentence of death in our selves , do prevail to the being taught of god , not to trust in our selves , but in god who quickens the dead : for here there comes reall strength from fighting : as he who , by strength of nature , lives and convalesceth after a running boatch and strong pestilence , goes through pest-houses and is never infected again . so the worthies by faith who overcame strong temptations , heb. . to the end , keep the fields and prevail till death . . godly fear of self-weaknesse and trembling at sin which may darken the feelings of received mercies and sweet influences addeth strength . something of that is here , cor. . . when i am weak , then am i strong . . a fixed peace in assurance of deliverance from condemnation , and quietnesse in beleeving pardon and righteousnesse in christ , ought alwayes to be , as touching the state of justification : for the questioning of this in a beleever , if antinomians will yeeld to truth , is contrair to faith , and no warrantable assurance . but . a fixed peace in david , immediatly after blood-shed and adultery , before beleeving of the remission of these particular sins be , in the lords order , renewed , is security , and not godly peace . psal. . . while i keept silence , my bones waxed old , through my roaring all the day . . i acknowledged — and thou forgavest the iniquity of my sin . psal. . , , , &c. prove this . but it may be said , doth not this holy feeling of , and trouble for the particular hainous guiltinesse , brangle the fixed peace and the persons faith and confidence that he is in a state of justification ? ans. not at all : for the outcries of the child of god , rom. . . under , not a finger , or an arm , or a leg , but a body of sinne : o wretched man , who shall deliver me from the body of this death ? are good , and much feeling of pain argues much life . and such as in this regard say , i thank god , i was plagued and pained , but now nothing ails me , i have peace , i am rich , i have need of nothing , revel . . . i am all whole , must be in a dangerous case . indeed the complaining of want of justification and of the righteousnesse of god in a believer , and a raising of the foundation , as psal. . . jonah . . i am cast out of thy sight : are both false and bastard-feelings , and hastie unbelief : for this is a reflection upon , and a reproaching of the office of the healer of sinners ▪ this is contrair to faith , and the former is a complaining of the body of sin that can hardly be sclandered ; so a complaining of self , and the feeling of inherent corruption weakens not , but strengthens faith . and complaining thus , and triumphing in a believed ▪ justification , do well consort in paul , rom. . . o wretched man , &c. v. . i thank god through jesus christ our lord : and rom. . . then every feeling of sin is not contrair to faith , as mr. town and other antinomians teach , some godly tender feeling foments faith . q. . how cometh it to passe that seldome feeling of sin wanteth unbeleef ? ans. our looking , in a legall , not in an evangelick way , upon sin , doth occasion unbelief : for looking to the sicknesse of the sinner is but abused , when this use is made of it , that the question which christ hath aboundantly answered ; ah he hath not , who satisfied and payed my ransome , justified me also by the redemption that is in him : but the strong body of sin which leads me captive , rom. . . doth also lead , rather mislead me to doubt whether the ransome was sufficiently payed , and i sufficiently and freely , by his grace and the redemption that is in christ jesus , justified , as rom. . . and because the sinner feels the stirring and too vigorous acting of a body of sin , which is his own work , he removes the foundation-stones laid by christ , and questions the well done work of christ , and thrusts in his sickle into christs harvest : which is upon the mater to say , ah my sanctification is nought or small : therefore christs satisfaction is weak , so the man , laying the burden upon the wrong back , will take and pull off the burden that christ in his own body did bear on the tree , as pet. . . and wrestle under his own body of sin himself , and he thinks he will do the busines better himself then christ. this is that which antinomians imput to us groundlesly , but it is our sinfull weaknesse so to be troubled at the indwelling of a body of sin , as we doubt of and call in question the work of justification and the satisfaction of christ. but there is good cause why the sinner quarrel with himself and complain of a body of sin , and yet not only quarrell with christ , but exalt christ , and by faith close with the absolutenesse of his gifted satisfaction and righteousnesse . and this is as easie by the grace of god , as we see the more that a gracious soul abases himself , as one carnall and sold under sin , rom. . . as one in whom there dwells no good , as touching the flesh , v. . in whom sin dwells , v. . as one brought into captivity to the law of sin , and a wretched man , . so much the more doth he exalt christ the only deliverer , rom. . . rom. . , , , , . and why should not our blacknesse commend christs beauty , our deadness exalt his life , our sinfull wretchednesse his glorious office in saving , and our emptinesse and drynesse his fulnesse of the anointing who is all fulnesse ? chap. xxviii . christ died not to blot out the sense of sin , but rather to quicken a godly sense thereof . the more of christ and his sufferings be apprehended , the more godly sense of sin , so far is christs death from bloting out all sense of sin : for if sense of sin be all one with a simple reflecting knowledge , that we once sinned , then the godly in this life from grace , not from the stirring of the law , do both know and acknowledge what they were . tim. . . i thank christ jesus our lord , &c. i was before a blasphemer , and a persecuter , and injurious ▪ but i obtained mercy . tit. . . we our selves were also sometimes foolish , disobedient , &c. yea the glorified cannot before the throne sing the glory of the lamb slain and the price of redemption payed , rev. ▪ . to redeem them from sin , but there must be even in glory , this sense of their debt , though without heart break or sorrow . then it cannot be a doctrine of the gospel that paying of our debt , and the ransome , doth score out of a gracious memory the counts of a payed debt : the more i know what christ hath done , the more i should kisse and imbrace the gracious surety , and these kisses of glory , and that song , worthy is the lamb , &c. say that grace and the faith of the price payed do inlarge rather the holy memory and sense of sin , then obli●erate it . hence the translated out of sense of grace , cast back their eye to the pit , the drudgerie of bondage they were once in , ep● . . , , . tit. . , , . tim. . , . with loving and praising the riches of grace . and must it not be good to read old counts , and weep for joy , and cast and dart up praises to him who is at the right hand of the father , and sorrow for old debts , and love much him who freely pardons ? . if sense of sin be taken for the unbelieving feeling of , and judging my self cast out of his sight and condemned , whereas yet i am in christ , and it is god who justifies me , who is he shall condemn , rom. . , . we shall agree with antinomians , this is indeed the hastie sense of unbeleef , psal. . . jo● . . . hence let them be rebuked who say not that christ in the gospel , hath taken away this sense of sin . yea many redeemed of the lord , are weary and laden , but they render themselves weary ▪ and then sinfully complain that christ will not ease them . in which unconverted ones in the dead-throw are more to be justified then they , the one being under a reall burden , and the spirit of the law acting upon them , the other act the law at their own hand , and will receive the spirit of bondage to fear again , whether it be reason or not . he is the less to be pittied , who casts himself with his own hand in prison . . there is a gospel-sense of in-dwelling of sin bringing forth the mourning of the dove , and tears that are so innocent as they wrong not christ , or his work of redeeming and justifying : of this , rom. . . christ , sure , takes not this away . beleevers lodge a body of sin in them , as sighing patients and as captives half against their will , at least their renewed will , does contradict this guest , rom. . , , , , , &c. , . it is sinfull doctrine to say that christ takes away this sense of sin . for . this is the very true tendernesse and gracious smitings of heart under any guiltinesse : as sam. . . sam. . . davids heart smote him after he had cut off the lap of sauls garment , and numbred the people . joh. . . job . . and in some it is the naturall conscience accusing and challenging after sin is committed ; now christ came not to extirpate conscience , nor the power of feeling and discerning the obligation to wrath , that the conscience apprehendeth after sin is committed , nor the legall evill deserving of sin , nor the contrariety between it and the law. . christ by his death gives repentance and mourning for sin , acts . . eze. . , . ( . ) christ commends this , jer. . . i have surely heard ephraim bemoaning himself . king. . . because thine heart was tender — and thou hast weept before me , i have also heard thee , saith the lord. luk. . . she hath washed my feet with tears . ( . ) if christ by his death should remove this , hee should bring on , by his death , a heart passed feeling , and burnt with a hot iron , which is condemned , eph. . . tim. . . ( . ) it speaks a gracelesse rockinesse of heart to sin , and not care for it , act. . , . pro. . . far lesse would the lord have us to dream that a christan is annihilated and melted into god , where they leave off to know , will , desire , feel , act , or do any thing but god is all and all in this life , and that , to the eye of faith , though not to the eye of reason , all sense of sin is destroyed ; this is a destroying and overturning of all , of law , gospel , of all humble walking with god , and removes all necessity of fearing , hoping , believing , praying , hearing , and changes us over into blocks . part ii. of the mediatour of the covenant . chap. i. q. what room or place hath christ the mediator in the covenants ? a. he hath place in the covenant of works as a satisfier for us . . as a doer and an obedient fulfiller thereof in all points . and he is mediator and surety of the covenant of grace . . the first adam marres all , the second adam who makes all things new , mends all . the first adam was a publick sort of stirresman , to whom was committed the standing and falling of all mankind , and in reference to man , the standing of heaven , earth , and creatures in their perfection , and he spoiled all , put all things a-reeling . the second adam received in his arms the whole creation that was a-falling for in him all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand fast , col. . . and he bears up all by his mighty word , heb. . he satisfied for our sins , and for our breach of the covenant of works . . he is a full doer and fulfiller of the covenant of works most perfectly , by doing . joh. . . he who does righteousnesse is righteous : as he who suffers for the broken law , fulfills the law. rom. . . he that is dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is freed , justified from sin , in the obligation of it to punishment . so paul , vers . . if wee be dead with christ , we beleeve that we shall live with him . this dying is to beleeve that he died for us , at least it excludes not that . and if we keep the law , we are not oblidged to suffer : for the law does not oblidge man in absolute sense , both to perfect doing and to perfect suffering copulatively , but to one of them . but if we be ( legally ) dead with christ , ( as his death so excellent doth exhaust sins punishment and is a perfect satisfaction therefore ) we are freed or justified from sin , not to suffer or satisfie by suffering for it , as rom. . . for what the law could not do , so that it was weak ( by accident , not of it self ) through the flesh , god sending his own son in the likenesse of sinfull flesh , and for sin condemned sin in the flesh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousnesse of the law , the passive righteousnesse in suffering for the breach of the law , might be fulfilled in us , cor. . . and isai. . . but he was wounded for our transgressions , &c. — . the lord laid upon him the iniquity of us all . but though some suffer , as the reprobate do , and suffer in this life the beginning of satisfactory judgement , yet are they not loosed from active obedience to the law as the law , though they cannot , having once sinned , be under the law as a covenant of justification and life : nor is any flesh under that covenant now . q. what place hath christs righteousnesse here ? ans. pareus with some others distinguish between the righteousnesse of christs person , which contains his essentiall righteousnesse , as god , the habituall and actuall conformity of the man christ , and the perfect holinesse of the man christ. such a high priest became us , as is holy , harmlesse , &c. heb. . . and , the righteousnesse of his merit , in the satisfaction of his suffering , the satisfaction is the formall cause of our justification which is counted ours : this latter righteousnesse is acquired , the former is essentiall . now the active obediēce of christ falls under a twofold consideration . . as the man christs perfect conformity to the law of god , so as man he was oblidged to do and suffer all that he did and suffered , even to lay down his life for man. but had he been only man his righteousnesse had neither ▪ been by condignity meritorious , no● yet satisfactory for us . but . the whole course of christs obedience from his birth to the grave , by doing and suffering , is to be considered as the doing and suffering of so excellent a person , his being born , his praying , preaching , dying , coming from a person god-man . now the law required not praying , preaching of god-man , the blood of god , or the dying of him who was god-man . and so all these being both so excellent , and then so undue , have respect of satisfaction to god. . the active obedience of christ & all that christ did and suffered were performed by him in his state of humiliation : in which he was poor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . for us , so also by the same ground a weeping man , hungry , thirsty , weary for us , made lower then the angels by the suffering of death , heb. . . humbled by partaking of flesh and blood , because of the children , heb. . . emptied himself for us , ph. . this was , as pareus well saith , perpetua quaedam passio & paena peccatorum nostrorum , fuit tota vita christi : all these have a respect of punishment and suffering . for since christ was both a viator and a comprehensor , and such a holy sinlesse person , he ought to have had the actuall possession of the crown of glory from the womb , and so should have been free of weeping , hunger , thirst , wearinesse , groaning , sighing , sadnesse , persecution , reproaches , &c. all which adhered to all his active holinesse , and therefore in that his actions were satisfactory passions . for satisfaction is defined a voluntary restoring of the equivalent , and as good in the place of what is taken away ▪ and the good restored must be , . undue . . the proper good of the restorer , which agrees to the active and passive obedience of christ. obj. then christs very weeping , and praying , being the weeping and praying of god-man , might have been a perfect satisfaction for our sins ; for christ was god-man in all his holy actions in the state of humiliation , as in his being crucified , and in his suffering ? ans. this doth not follow : because the punishment of the breach of the law , and not that only , but such a speciall punishment , by dying the first and second death , according to the threatening of the law , gen. . . in the day that thou eatest thou shalt surely die : was required in the law , and except the threatening of the law be fulfilled , the law is not fulfilled : and paul , gal. . . christ hath redeemed us from the curse of the law , being made a curse for us : for it is written , cursed be every o●e that hangeth on a tree . now christs suffering the death of the crosse the cursed death is that which makes him under the law. ergo , there is a law-righteousnesse in suffering death . so gal. . . god sent forth his son made of a woman , made under the law. for what end ? . to redeem them that were under the law , that we might receive the adoption of sons . how are we redeemed from under the law ? by blood , purchasing to us justification . rom. . . being justified freely by his grace , through the redemption that is in jesus christ , whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sins past : and redemption from the curse of the law , and remission is ever ascribed to the blood of christ dying , rom. . , . ye are bought with a price , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called a ransome of christs blood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . tim. . . eph. . . . in whom we have redemption in his blood , the forgivenesse of sins . col. . . in whom we have redemption through his blood , even the forgivenesse of sins . rom. . . being justified by his blood . pet. . . being redeemed by the blood of the lamb unspotted and undefided . ●oh . . . the blood of jesus christ purgeth us from all sin . rev. . . and they sang a new song ( to wit , the four beasts and the four and twenty elders ) — for thou wast slain , and hast redeemed us to god by thy blood . pet. . . by his stripes ( which he suffered in his death , isa. . . ) we are healed . rev. . . to him that hath loved us , and washen us from our sins in his blood . for though all christs actions of god-man from the worth of the infinite person be meritorious , yet are they refuseable , yea a satisfaction by covenant , which was the death of god-man must be also . . the word also never speaks of christs dying for all , but it mentions justification in his blood , ro. . , . rom. . . yea the scripture adds another end of christs death , to wit , forgivenesse , col. . . eph. . . intercession at the right hand of god , joh. . . that we may receive the adoption of sons , gal. . . to make us kings and priests to god , rev. . . dying to sin , living to him , pet. . . that he might bring us to god , pet. . . the glorifying of god in our bodies , cor. . , . redeeming us from our vain conversation , pet. . . from this present evill world , gal. . . sanctifying the people , heb. . . heb. . , , . all which the lord must intend in christs death to pagans , old and young , to all and every one of mankind to whom the gospel could not come . and what authority have men to devise a redemption generall , universall , from hell , and not from sin ? . for life eternall and not for the giving of the spirit , and for redemption from a vain conversation , and for sanctifying of the people also ? . a redemption in christs blood , but no forgivenesse of sins in his blood , not any non-imputation of sin , nor reconciliation of the world , cor. . ; ? . a dying of the just for the unjust , but not to bring them to god ; a redeeming of them , but not a redeeming of them out of every kindred and tongue , and people and nation ( for these people , nations , and tongues , were redeemed by this way , as well as they ) and a washing of them in his blood , but no making of them kings and priests to god , a dying for all , but no living to him : contrair to pet. . . rev. . . rev. . . , . cor. . ? . christs blood did something ( and it is not any thing ) to make all saveable , to pacifie justice , satisfie the law , to merite heaven ; but did nothing to soften the heart , mortifie and sanctifie the will , mind , affections , to remove unbeleef , to renew the mind . but it is sure the lord had not intended to commit heaven and hell any more to a sanctified will , but mutable and lubrick in adam , but to commit all to christ , to a better covenant , better promises , to a way of free-grace not of nature : yet these men commit the salvation and damnation of all and every one , to an unsanctified , corrupt , rebellious will , gen. . . gen. . . cor. . . joh. . . job . psal. . . jer. . , , &c. ( except they say , pagans and all mankind are regenerated , sanctified , justified ) yea to a worse covenant then that covenant of works , to an universall covenant of grace . that . never came to their ears . . by which they are in a worse condition then adam was , who had the image of god in his soul , and a full power to stand , and a clearly revealed covenant : but all mankind for whom christ is supposed to die , are born heirs of wrath , but they are born in more miserie in the bondage of sin , of a blind heart , of a corrupt will , their chains heavier , their furnace hoter in hell , helps fewer . and yet the absolutenesse of soveraignty under the freedom of the grace of christ , by this way of vniversalists , shines no more now , nay not so much now as in adams state , for more is laid upon free-will , and lesse help to heal the will , then was in the covenant of works . and if all die in adam , and the second adam die for all , he must die to loose the works of satan in all ; now if a weaker course be taken to destroy sathans kingdom now then in adams state , and all be laid upon a weaker will , sathan is stronger now then before : and if christ do not purchase by his death grace to bow indeclinably the will of all these for whom he dyed , to cause them live to him , die to sin , to make them kings and priests to god , &c. but leave their will in a more weak and wicked condition then it was under in the first covenant , sathan is in this stronger then the second adam . no more of this here . it is a question , the threatning standing , gen. . . how the active righteousnesse of christ can be a cause meriting to us life , and satisfying the law , when there is no suffering for the breach of the law which expresly required death in the sinner : not to say , that it seems too near to make christs dying needlesse , if his active holinesse do the businesse ; nay we cannot so teach . chap. ii. wherein stands our right to christ and the satisfaction made for us by christ ? . faith is not the cause of our right . . christs incarnation and dying are not favours merited by christ. . how adams sin and christs righteousnesse are ours . our right to christ must be considered more accurately then ordinarily it is . whether it floweth from . the merite of christ : or . from the grace of predestination : or . faith in christ. . conclusion . grace is either objectivè , out of us as the free love of god having mercy on whom he will ; or subjectivè merited by christ to us and bestowed upon us . as touching our right to god as incarnate . . as dying for us . . as his satisfaction is made ours , are of diverse considerations . for if god out of free love sent his son in the world , joh. . . and if he , out of free-grace that separateth the race of man from angels , took upon him the nature of man , to wit , of abraham , and not the nature of angels , heb. . . then sure by the merits of christs death it cannot come that god came in the flesh to save sinners . for the effect cannot but come from the cause ; but the cause flowes not from the effect , nor is the effect , to wit , christs incarnation and his dying , the cause of that love and free-grace of god which moved god to send his son in the flesh , but posterior unto , and latter then that love : for because he loved us , he sent his son in the flesh to die for us . . this cannot then be true ( christ by his dying for the elect , merited and deserved , that god should be made man for us ) for this should be true also ( by the blood of christ , and by the redemption that is in christ , god sent his son in the flesh , and the son took on him our nature , by the blood of the covenant ) nor can this be true ( christ merited by his death , that he should die for us ) for so it should be true , that christ by his blood shed his blood for us : where as because he loved his church freely , he gave himself for her . eph. . . who loved me and gave himself for me , gal. . . hence . though grace be the cause of grace , as because he of grace ordained us to glory , therefore of grace he calls , and because of free-grace he calls , of free-grace he carries on his work , and gives of grace , perseverance and glory . yet there is a fountain-grace of election to glory , which hath no cause nor merit , not the merit of christ for its cause ; but is the cause of causes and of christs merits . as one fire may produce another , but the element of fire was not produced by another element of fire , but by god in creation . and one vine tree brings forth another , but the first vine tree was created by the lord only . . conclus . nor have we ( to speak acurately ) right to christs satisfaction nor to his righteousnesse by faith . . because the lords free-grace in laying our sins on christ , isa. . . and his making him sin for us , cor. . . does rather give the right to his satisfaction . god would have christ to stand for so many chosen of god upon the crosse , and for no other . cor. . . ye are of him through jesus christ , who is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god , to us , wisedom , and righteousnesse , and sanctification , and redemption . nor is there any act of faith interveening by which christ became our surety and ransone-payer upon the crosse , and not the surety of others . . it is ordinary to our divines to say , by faith we do apply christ and his righteousnesse : but if we speak properly , application is possession and a putting on of christ and his righteousnesse . now title or law-right to an inheritance , and possession of it , are different natures , and have different causes : but faith gives not law-right to christ and his righteousnesse not so much as instrumentally . my receiving with my hand gold , my eating and drinking the flesh and blood of christ by faith , joh. . , , &c. doth presuppone some right to that gold : but no man can say that receiving of gold , and eating of bread and putting on of garments , gives a man right to gold , bread or garments . he that poss●sseth an inheritance hath some right to the inheritance by birth , buying , purchase or gift : the possession in its nature and causes may be unjust , yet it is possession . nor can it be shown what causative influence , even instrumentall faith , hath in our law-right to christs satisfaction and righteousnesse , except it were a meritorious cause of our right by way of instrument , which can hardly be said . . we may ask how christ so died for the reprobate , as his death is a remedie applicable to them by the ordination of god , so as they shall have life eternall , if they believe . for . there is either a jus and a law-right to pardon and life eternall merited b● christs death to the reprobate , or no such thing is merited . if neither be procured by christs merite , the patrons of this way shall say there is no serious offer made to them : yea there is a jus , a title to life eternall and remission , which all the reprobate may challenge , even a right to remission and life eternall , so they beleeve . well then , it is the same right conditional to life and pardon which is purchased to the elect : yea this must be purchased whether they believe or not . then there is no more in the kind of the law-right to redemption and life eternall and remission of sins purchased to peter , then to judas or cain ; and therefore hath christ bestowed as much tender love in dying for the reprobate as in dying for his friends . and christ saith there is no greater love then this , joh. . . as for the efficacious intention of applying of christs death to peter , when as god had no such intention of applying it to judas , that is an act of eternall predestination , not a fruit of christs death , and as for the grace of beleeving , it was purchased to all , reprobate and elect , only the lord applyes not his death , and bestowes not the grace of beleeving upon the reprobate , but for right to faith , to remission , to perseverance , to life eternall , this right must be purchased , but faith it self is never bestowed upon them . but there is a ransome of blood given for faith , and purchased by christs merit : but christ is never called the head of all men , elect and reprobate , but the head of the body the church , eph. . . col. . . and whereas the head hath merited faith to the reprobate , and that absolutely ( for a condition is not possible ) he should bestow it absolutely , else there is no seriousnesse in the command of beleeving . and since faith is no meritorious cause of right to remission and life eternall , nor a cause in part , or in whole , of our compleat and actuall reconciliation , it may well be said , that they all are compleatly reconciled , pardoned , justified , washen in christs blood , when nothing is wanting , that compleats the nature of remission and justification , for faith is only a condition applying , not a cause buying , nor satisfying for us , and no cause giving in part , or in whole , any new right . . conclus . should we , by faith , have right to the promise of a new heart , by beleeving , we should have a new heart before we have a new heart , for none can beleeve savingly any promise , and so neither can he beleeve that promise that god shall give a new heart , untill the habit of faith , which is a speciall part of the new heart , be infused : for actuall faith must flow from habituall faith . therefore right to that promise must be absolutely purchased by the death of christ to the elect before they beleeve . quest. how is it that not only , penally , but intrinsecally and formally we sinned in adam , and are inherenter sinners in him , but we are righteous in christ only imputativè , and why should not christ be named formally the sinner , since he is made by imputation the sinner ? as adams sin is ours by imputation , and we formally and inherently are sinners in adam ? ans. how we sinned in adam is a point of greater difficulty : for this first sin the tottering and reeling of the specifick common nature in adam is ours , not because he is our father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature ( though that be a ground of the imputation also ) but because he is such a father by covenant , and law , the law and covenant of works being laid in pawnd in his hand . there be three parts of originall sin : a partaking of the first sin of adam , we all sinned in him , rom. . , , . ( . ) the want of the image of god , called the glory of god , rom. . . ( . ) concupiscence and a bentnesse of nature to sin , rom. . , , , , , . as to the first , adams sin is ours really and truely , not so much because it is ours , as because it is imputed to be ours by god , who so contrived the law of works , as it should be made with adam , not as a single father , but with adam as a publick person representing all man , and having our common nature as a father both by nature and law , which came from the meer free-will of god. . who might so have contrived the first covenant of works , that sin should only have been adams own sin , not the sin of his posterity . for by no necessity of nature , which is antecedent to the free decree of god , are all mankind legally in adams loins , though naturally they be . ( . ) but children are as naturally in their nearest fathers loines , as we are all in the loines of adam , and all men are equally of that same specifick nature with their nearest parents , as with their first parents : yet the sins of the nearest parents , by no necessity , are alwayes charged upon the children , but now all have sinned in adam , rom. . , . ( . ) where a sin is inherently and personally , there is no need of imputation , which is a free act of god , had christ been inherently and personally the sinner , god needed not make him , or impute our sins to him : as isai. . , cor. . . and if we had been intrinsecally sinners in adam , his sin had been ours as intrinsecally as it was adams ; and as adam was not the first who sinned by imputation , but personally and intrinsecally , so neither should adams sin have been our sin by imputation , but intrinsecally and personally , now the scripture saith , rom. . . by one mans disobedience , many were made sinners , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then they were not intrinsecally sinners , before they were made , that is , before they were reputed sinners in adam , or before adams sin was imputed to them : as we are not intrinsecally righteous in christ , before we be justified , and made or reputed righteous in christ : when therefore our divines say , wee are as guilty of eating the forbidden fruit , as if our hands were there and our teeth , and we did eat in him , the speech cannot be taken physically , personally ( for we were not then born ) but morally and legally : but our nature was legally there . but when the elect does sin , christ is not said to have been in our loines legally , but he was made sin , he was punished so as if he had been the sinner ; though there was in christ no formall guiltinesse , no reatus culpae , but reatus paenae . but we are deprived of the image of god , and inclined to all sin , not by imputation , as the young lion and the young serpent have not the bloody and the stinging nature of the old lion and the old serpent by imputation , but by naturall and intrinsecall inherencie ▪ now our holie , harmlesse , and undefiled high priest hath no sin in him by inherencie . . a legall satisfaction and paying of a summe , yea more then the debter was owing , can never take away a morally inherent guiltinesse , nor inherently justifie and make innocent the sinner and make him one , who hath never borrowed the money and wasted it , or one who hath never sinned in adam , and who hath never sinned in his own person : yea the law of works standing , as it is most spiritual and holy ; it is 〈◊〉 impossible that he who hath once broken the law , though he be made inherently most holy , and perfectly sanctified ▪ can be made righteous , which requires there shall never be one the least sin committed , and what is done cannot be undone . . the suffering of another , as of the man christ , may well stand for what we should have suffered , but cannot remove the inherent blot of sin , and remove fundamental guiltinesse . the paying a thousand crowns for him who borrowed five hundreth crowns and spent them on harlotry and drunkennesse , may free the debter from being in law , lyable to pay the five hundreth crowns , but can never free him from being an unjust borrower , and a profuse waster . . the two covenants of works and of grace standing , its impossible that the active obedience of christ can make us actively and inherently righteous , or restore to us our lost innocency . chap. iii. how christ suffered for us in our roome and place . . he died not for all and every one . . how many wayes christ is said to die in our stead . . the lords so dying for all makes not all saveable , nor the gospel preachable to all nations . . christ died in the stead of the elect. the lord jesus hath a roome in each covenant , of works , and of grace : in the covenant of works as a sufferer for the breach of it . it s said by learned davenantius , one is said truely and properly to die for another , who dies to procure his good ▪ though the other by his own fault , get no good of his dying for him . but there is not such a question as this , whether one may truely and properly die for another , but whether christ in the sense of the holy ghost died verè & propriè , truely and properly , the just for the unjust , to procure good to the unjust , and yet these unjust may eternally perish and reap no good by christs dying , through their unbeleef ? . will it not follow that christ . died truely and properly for all , and yet , non obstante morte christi , notwithstanding of the lords dying , all the world may eternally perish , as say arminians and socinians . . it shall follow that the immediate , yet the compleat effect of christs death is not actuall , but possible saving of all . and christ hath verè & propriè , truelie and properly died for them . nor . is it enough to say that christ had a speciall intention in dying for the elect to give them faith , but he had no such intention in dying for the reprobate . but hence it follows that christ as properly and truely died for the reprobate as for the elect , as touching the nature and intention of his dying ; and that he offered as sufficient a ransome for the one as for the other , and that is a meer possible ransome , but as concerning the intention to apply effectually , or no effectuall intention to apply the death , there 's the difference . but . we aske for scripture , where it is said christ dying as dying for the world , had these two contrair intentions . the scripture saith , christ died to gather his scattered children , joh. . . to bring to god , pet. . . these for whom he died , that they might have life , joh. . . live to god , cor. . . die to sin , pet. . . be redeemed from their vain conversation , pet. . . be delivered from this present evill world , gal. . . here is our effectuall intention ; where is there a place for his dying with no effectuall intention to bring any to god ? and yet he dyed for all good and evill , to make salvation possible , say they . it is not enough to coyn two intentions in christ-god-man dying , and give us scripture for one of them only , and bid us take the other on trust . . nor is it enough to say all these places speak of christs effectuall dying for his elect only . for . it is not truely nor properly said that christ effectually died for the elect only , for he effectually died for no man by this way , because he died only to make salvation possible to all , so as they might perish for ever , notwithstanding of his dying for them : so the efficacy of dying is in christs intention , and application . now efficacy of intention and efficacy of application are both extrinsecall to his laying down his life . . the place , cor. . . cannot be expounded by them of only the effect : for it speaks ( as they expone it ) of christ dying for all that were dead , as v. . and these they say are elect and reprobate . . nothing is said , whether christ on the crosse did sustain the person of all for whom he died , elect and reprobate , and whether he sustained two persons ( for he was cut off , but not for himself , dan. . . ) one for the reprobate , another for the elect . and whether he finished the transgression , and made an end of sins , as daniel saith , . . that is , of all sins and transgressions , finall unbeleef and all others : for except he did that , hee cannot finish the transgression , make an end of sins , make reconciliation for iniquity , and bring in everlasting righteousnesse , to these for whom he died ; except either he bring in half a righteousnesse , or at least imperfect , and never make an end of some sins and transgressions , because men will not have it so , and set bounds to the infinit sufficiency of christ : o● because he puts an end of sin , and brings in everlasting righteousnesse conditionally , and is gracious and mercifull as men will , and decrees to show mercy , not upon discriminating rebellion , or upon unbeleef , which separateth a reprobate from an elect , if so it seems good to men , and if man shall have mercy on whom he will , and harden whom he will , or , which is all one , if man shall have mercy upon himself , because he will , or harden himself , because he will harden himself ▪ yet may it be disputable to some , wheth●r grace by which one is effectually drawn to christ , rather then another , be the grace of predestination continuated and so before christs death , or a fruit of christs death and so after . but it may well be s●id that every created saving grace is a fruit of christs death , and that we receive the habit of saving grace out of his fulnesse , and the saving habit infused separateth an elect from a reprobate : for it is peculiar to beleevers and the elect to be gifted with one heart , ezek. . . and a new heart in the habit , ezek. . . and with the spirit 〈◊〉 grace and supplication to beleeve and mourn , zech. . . and the spirit and blessing that is powred on the thirsty ground , and the seed , isai. . . and so must we say , that the same habit as actuated by the lords spirit , and as it makes one to beleeve , and draws him effectually to the son , actually and efficaciously , and draws not another , is a fruit of christs death , but this way must glory be a fruit of the death of christ , but not habituall saving grace . . the death of christ for all is as common a means of salvation as the preaching of the gospel : and both must be made effectuall by efficacious grace , which is not the fruit of the merit of christ , by this way , and since grace to actually apply the death of christ , is not given to pagans and millions for whom christ died , as these authors teach , how unsufficient must the death of our lord be ? for it leaves faith as impossible to the reprobates as if he had never died for them , for neither habituall nor actuall faith is purchased to them by this death : only the pelagian application is left to them , which they should have had , suppose christ had never died for them . . it is to be considered , how many wayes christ may be said to give himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome for us , or in our place . . christ hath sufficiently died for all in their room to redeem them . for , pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for men , noteth ever the decree and intention of christ dying for men ; but the sufficiency and worth and intrinsecal dignity of christs death , depends not upon the decree & intention of god for the worth of the death and the blood of him who is god , act. . . cor. . . and the lord of glory is infinite , because of the infinitnesse of the person , before and without the decree of god. . nor is it true that christs dying for all and every one ( which is a dream ) makes salvation possible to all , so that the covenant is preachable to all upon condition of beleeving , act. . . to him ( jesus anointed who went about doing good and so was man , v. ) to him ( who was slain in our nature , not for all and every man , v. . to him ) whom god raised up the third day , v. . to him gave all the prophets witnesse ( as it is , v. ) that through his name , who ever beleeves in him shal have remission of sins . . and this would be considered ( whoso beleeves in christ are justified and saved ) how it is universall ? it is most true thus : there is a sure connexion between faith and life eternall , and the connexion is decreed of god ; or the concatenation of the end and the means , or of the means and the end , faith and salvation . and it is true : whether all beleeve or none at all beleeve , and whether all or none at all be saved , as is this ( whosoever shall keep the law perfectly , shall be justified and saved by the works of the law. ) but . it makes neither faith nor salvation possible to pagans and reprobates , nor perfect obedience in doing the law nor justification or salvation by the works of the law possible to any living man , but the question is , whether the connexion of the former be made true by the decree and revealed will of god promising life to the beleever , by no means , but only by this , because christ died for all and every one . and so this should have been false ( if all pagans and reprobate and elect beleeve they shall be saved ) if christ had died only for the elect. this must be proven either by scripture , or by some solid reason from scripture ; for it saith this , reprobats can not have life by beleeving in christ crucified for them : except it be true that christ was crucified for them , but none can be saved by beleeving that christ died for them , except they also beleeve that christ rose from the dead , and ascended and inter●●eds in heaven for them . then one might infer this could not be true , but false ( if reprobats beleeve they shall be saved ) except christ have died , risen again , ascended , and interceeds for all reprobate and elect. for true and saving faith the only condition of salvation , must lay hold on the resurrection , ascension , and intercession of christ , as well as on his dying for all . the reason why it cannot be true that reprobats shall be saved , if they believe , except christ have died for them , is ( ●y this way ) they cannot beleeve that christ hath died for their sins , except it be true that he died for their sins : yea , i answer , they cannot beleeve that christ rose again for their righteousnesse , except it be true that christ also rose for the righteousnesse of the reprobats ; this latter they cannot say . it is said by christs dying for all , god hath now a condition●ll will of saving all and every one , elect and reprobate , if they shall beleeve , which conditionall will was not in god , before christs dying for all . yea without christs dying for all , salvation upon condition of beleeving had been impossible . but not to say that it is unworthy of the holy lord , that new wills and new decrees should arise in him , upon any thing that falls out in time , such as the crucifying of the lord jesus . such doctrine we condemn in vorstius , and in arminians , as is well observed by d. twisse , such a decree as this , that god should say ( i decree , will , and intend remission and life purchased by the death of christ , to all pagans that never hear the gospel , to all reprobats , so they shall beleeve in christ : and yet i never decree they shall beleeve nor have grace to beleeve ) saith no more then there is a connexion between faith as the condition , and remission and life eternall as the thing promised ; as when god had decreed that jerusalem should be burnt , and deny grace to obey ; yet saith jeremiah from the lord , jer. . . if thou wilt assuredly go forth to the king of babylons princes , then thy soul shall live , and this city shal not be burnt with fire , and thou shall live and thine house . and the lord says to cain , gen. . . if thou dost well ( and shall savingly beleeve as abel ) thou shalt be accepted . then was that connexion decreed of god , it containing a most just condition of life , and a condition to which zedekiah and cain were oblidged , but that the death of christ made the lord to intend and decree conditionally and in any tearms either acceptation to life or remission to cain , as the end , and well doing as the means , or intended to purchase the grace either of the one or the other , is not warranted by scripture , for both the one and the other , are the fruits of the merits of christ ; show . how god can will and decree such a thing to the reprobate : for it s as if a father would say , i purpose to sell such a plot of ground to my son , so he pay me an hundreth crowns , when . the son , by no possiblity , hath , or can have the hundreth crowns , but only from his father . . when the father of his free pleasure hath decreed never to give him the hundreth crowns or the plot of ground . . show how faith is made possible by christs death , when it is not purchased to the reprobate by christs death , it is not surely made physically possible by christs death , if it be said that it is made possible morally , rationally , and objectively to them , because there cannot be an offer of life made to reprobates and to all , upon condition of faith , except christ have died for the reprobate , that is denyed , and never proven : if one should come ( say they ) to the antipods or to such as never heard of christ and preach the gospel , he should not , before he preach , look for any new establishing of the conditionall covenant ( who ever beleeves in christ shall be justified and saved ) but should take it as granted , it was made with them before ; therefore by christs death the gospel of it self is preachable and may be preached to all nations , quovis seculo , in any age , as it was to job . ans. if any come to the antipods and any nation that never heard of christ , having the gift of tongues , and preach to such , or by his own industrie acquire the gift of such tongues , and by the strong hand of providence preach the conditionall covenant , these providences should be a command , and the setting up of a shining torch there should prove these people ( as to the elect among them ) in gods minde were a covenanted people no lesse then the church of samaria . and there were no need to expect a new establishing of the conditionall gospel-covenant : but how is that proven to be from this , because god sent his son to die for all and every one of these antipods , and made the gospel-covenant with all and every one of them before : the authors shall be ebbe of scripture here . and if these antipods should , all and every one , refuse the gospel and kill the preacher , and never one either receive the gospel , or propagate to any that may receive it ; then such an apostolick mission is not in scripture , and the lawfulnesse of that mans call to me is to be questioned : and i should judge , his own spirit , not god sent him . nor is this true , that the gospel is and was preachable , and of it self , may be preached to any age . job lived before the giving of the law , and melchisedeck , and they had the call of god to preach to them to whom they preached . . it shall be denied that jonah had sinned , if he had not preached to nineveh , except god had expresly commanded him to preach to nineveh , otherwise it had been the sin of godly prophets who lived with him in the time of joash king of judah , king. . . and they had been guilty , as jonah in not preaching to nineveh . yea all the ministers and apostles , and prophets had sinned in not prophecying to the phylistins , syrians , persians , bythinia , samaria ; whereas the apostles , matth. . . act. . . were forbidden to preach the gospel to the gentiles , to asia : and it were strange to say ezekiel sinned in not preaching to a people of an unknown language , whereas the lord expresly says he sent him not unto them , ezek. . , . and that , rom. . . how shall they preach , except they be sent ? is meant of the apostles , and of all lawfull pastors . and there may be running and no sending of god to nations , jer. . . and psal. . , . when he denies , he declared his judgements and his statutes to any nation , by sent prophets , as he did to jacob , if the gospel then was of it self preachable to all nations , prophets unsent might have preached these same judgements to other nations , that were preached to jacob , though not sent of god. but that place , psal. . and diverse others would say he choised only israel as his covenanted people : as deut. . , , . deut. . , , , . exod. . , . psal. . , . amos . , . deut. . , . to them only he revealed the covenant of grace , then was it not a covenant of its own nature that might at any age , be preached to all nations . but what is then revealed in these decrees ? ( if the reprobate beleeve , they shall be saved ) ans. not gods intention conditionall or absolute to save them , or to give them faith or grace merited by christs death , to beleeve , for then some good-will and love of election , the lord should bear toward the election of such , and should desire all the reprobate to be saved , so they would believe , and yet by this way , no more is there grace purchased to them , by christ , to beleeve , then there is grace purchased to them to performe obedience to the law : now the authors will not say that by christs dying for all , there is a conditionall will in christ , or in the father , to give life to all who perfectly keep the law : for this conditionall will or means and end , was in god before , and suppone christ had never died for sinners . . this would say that the reprobate were to beleeve that christ died to save them , having purchased life to them , and to believe that he died not to save them all for whom he died , because they are not to believe he died to purchase faith by his death , or grace to beleeve , without which salvation is impossible : it cannot be said that god absolutely intended to save them , whether they beleeve or not , even while as there is such a decree in god , because he hath decreed both the end and the means , to wit , having ordained for them salvation , and having ordained for them faith ; nor is there any such decree in god , toward any but the elect only , therefore this conditionall decree ( if all and every one beleeve , all and every one shall be saved ) can infer no love of god through christ to the persons of all and every one to have them saved , more then this can infer a love of saving all and every one , to be in god or to have been in the lord , before the fall of angels , and men ( if all and every one of angels and men shall perfectly , without sin to the end , keep the law , then all angels , all men elect and reprobate shall be saved eternally . ) now no man found in judgement , can say this conditionall can infer that god had a good will to save some angels , not to save others : more then this ( if all and every man beleeve in christ they shall be saved ) can infer that god hath a good-will to save reprobate men , and not fallen angels . in a word , no simple conditionall propositions can infer the desire or good will of god to the persons of men or to have the things done , except god effectually work the condition : as this ( if all fulfill the law perfectly , men and angels , and all men shall be saved by the law ) cannot infer that god hath a good will to the persons of all angels and all men to justifie and save them all , without exception , by the works of the law ; the contrair whereof he decreed . for this connex proposition may stand true with the salvation of all angels , of all men , of no angels , or no men , according as the lord shall be pleased of his good pleasure and free grace to work , or not to work the condition of moving the will of angels and men to keep the law. and therefore these connexions nihil ponunt absoluti , they place nothing absolutely to persons , but only to things , to wit , . that it is the duetie and obligation of all angels and men to perform absolute obedience to the law , as they would be justified and saved by the law , and its the duty of all men in the visible church to beleeve in christ. if they would be justified and saved in christ. . that there is a wise connexion between means and end , obedience legall and life , faith and life , according to the approving will of god , and yet neither means nor end may ever come to passe or fall out , and neither means nor end may ever be decreed of god to fall out : yea god may decree absolutely that none of the extreams shall exist as god decrees ( if zedekiah shall yeeld to the king of babylon , jerusalem shall not be burnt ) and yet according to his decree or will of purpose the lord hath decreed that the yeelding of zedekiah , and the safety of the idolatrous citie should not come to passe , but the contrair . so god decrees , if judas repent and beleeve , he shall be saved according to the will of precept , and yet according to the lords will of purpose , neither did the lord decree or intend the repenting and saving beleeving of judas nor was grace to beleeve and repent purchased by the death of christ to judas ( by these authors ) though they boast of the amplitude of christs death , nor did the lord by that will of purpose ever decree or intend the salvation of judas . therefore , . this , that the death of christ is of its own nature preachable to all nations , in every age , is not true : for the phrase is neither in scipture , in old or new testament , nor is the thing it self in scripture : for the meaning is , either god may send apostles in any age to all the nations of the world , to preach : if that be , by his extraordinary power , he may save all the damned , that way . that preachablenesse is not the object of our faith : nor is that preachablenesse a fruit of christs dying for all . if it be meant that god by his ordinary power may send apostles in any age to all nations : how is that to be said ? except we say god hath decreed in his will of purpose to send preachers to all ; that cannot be , except his decree be disappointed . o● . if it be his command and revealed will that the gospel be preached to all nations , every age , they grievously sin , who preach not the gospel to the brasilians and antipods , whether they can speak in their language or not . and if the doctrine of the covenant of its own nature may so be preached to all nations , without exception , in every difference of time , then must all the nations of the earth , in all differences of time , be in a capacity to be a covenanted people of god , the church of christ , the vineyard of the lord , his inheritance , the spouse of christ , his body , his called , and chosen flock . for to have the doctrine of the covenant fixedly preached to a nation , and christ offered to them , is to be the planted vineyard of the lord , for to preach to macedonia , fixedly , they willingly hearing , is indeed the lords entering in covenant with macedonia , and his choising them to be his confederate people , and the lords planting a vineyard , and building a wine-presse in it , and setting up a ministry therein ; and therefore the lord was not in covenant with them before . indeed to preach the word simply to scoffers who reject it , and that occasionally in the passing , so as there is no sort of accepting of the covenant nor any fixed ministry there , is not a renewing of the covenant with them , nor does it presuppose a covenant before made with them . . it is against the wisdome of god , that . there should be such a band of love the greatest love that ever was , joh. . . lying upon all mankind , brasilians , americans , binding them to thankfull gospel-obedience that christ died for them , yet this obligation of the greatest love is neither written in their heart , as the law of nature , nor is it ever revealed to them that they are under so much love by covenant . . how can the lord say i choosed you , o israel , among all the people of the earth , and entred in covenant with you and your seed only . for . there is no need of a new establishing of the conditionall gospel-covenant , for it was established with israel , and with all the world before he choosed or called them . . he cannot be said to enter in covenant with them only . for all the world ever was thus covenanted with god. . all the world must be an invisible covenanted church , and the fit matter to be a church . for the evangel may be preached est de se annunciabile , not to stones and to rocks , but to all nations , quovis seculo . . since the preaching of the gospel to some nations , and not to others , is an act of the soveraign pleasure , yea and of the free grace of god to such as this sun-light graciously doth visit , by this way , the sinfull neglect of such as refuse to preach shall be the cause of the perishing of the elect , a dream . . christ may be said to die for us , as if we had substituted him in our place , in so rigid a sense , as if he had been made our surety to fulfill both the preceptive and active , and also the satisfying and suffering part of the law in our room . this may please antinomians , but a doubt it is , if it stand with the truth : for then what ever we , yea all mortall men be ( for christ died for them all , as many teach ) most wicked , yet christs active and surety and cautionary righteousnesse should be ours , and though we should never beleeve , yet christ who fulfilled the law and preceptive as well as the threatning part , must have beleeved for all that he died for , and what need we then in our persons either beleeve or repent ? it s true , we need not perform any active obedience , as a part of active fulfilling of that covenant of works , which either must have all , or no obedience . if it be said that alio titulo , upon another account of thankfulnesse to our ransom-payer we owe active obedience : yet all that christ died for , both actively and passively must be perfectly righteous and justified , having payed the most perfect active and passive obedience that the law required , though we never beleeve , and christ must have payed the active part of justifying faith for us . and why , but we should be formally justified in him without faith also ? as also , god , not we , laid our sins upon christ , isai. . . cor. . . and therefore we did commissionate and substitute christ to die in our room . socinus , crellius , the raccovian catechism , arminius , contend that christ died for all finaliter , for to procure good and salvation to all , so they beleeve , and yet through their own fault , they may haply never be saved : not that he satisfied for us , but died for example as a martyr ( say socinians ) as paul suffered for the church , so as we , beleeving in christ as in the only chief martyr and witnesse , who as the only author declared the gospel , not as a sufferer and ransom-payer who redeemed us from the law , are saved . and as arminians , he died for our good , not that he died in our room and stead , so as the sins of the elect were actually taken off them and translated upon christ , so as wee are actually freed from the punishment of sin , as if we had substitute a saviour our selves , and payed our debt our selves to god ; and so according to the rigour of justice , we might crave by the law of buying and selling deliverance from punishment , and life eternall from god. but this way they will not have christ to die in the place and room of any , but only for their good , so as they may die eternally themselves for whom christ died . hence . it follows that christ died for them but gave no ransome of blood for them for whom he died . . arminians will not have the sins and punishment satisfactory to justice ( for of such punishment we speak ) actually upon christ , and translated off the sinner and laid upon christ and beleevers actually freed from satisfactory punishment : so that both beleevers and christ must actually bear the satisfactory punishment . which indeed makes beleevers half redeemers with christ : against which we disputed before . . arminians denies that we payed our debts to god , in christ paying them for us . so that the broken man cannot be said to have satisfied the debt in , and through the surety who satisfied for him , which in all law is unjust . and since arminians denies that we payed to justice a ransome for sin , because our surety christ payed for us , he must deny that christ was wounded for our transgressions , and bruised for our iniquities , or that the chastisement of our peace was upon him : contrair to isai. . . because we made him not our mediatour and surety , but god made him mediatour , and laid our iniquities upon him , isai. . . but it is accidentall in law that the debter substitute the surety , or request him to take the place of surety upon him . but he is a reall and a most legall surety who not requested , of free grace becomes surety and pays the very same summe in speciè , in kind , that the debter ought to pay ; this reason does prove he is both a surety and a gracious surety . as a kings son who comes in and layes down his head for a malefactor , truely and really dyeth and layeth down his life in the room and place of that malefactor , though there was no covenant nor paction between him and the kings son , though neither the malefactor , nor any friend in his name did request the prince to become surety and die for him . reuben offers his two sons to jacob as pawnds to be slain , if he should not bring home benjamin safe to the father : and had jacob accepted of the offer , reubens two sons who knew not of the bargain , had been sureties for benjamin , gen. . . and judah might have been law-surety for benjamin to jacob , though benjamin requested him not to take any such place . the lord the creditour and christ the cautioner did strike hands together : christ put himself in our room , as an hostage , pledge and surety to die for us , and payed the first and second death , the summe that we was owing , according to a paction between the lord and christ , and we requested not christ to be surety , only by beleeving , we thank him , and subscribe and say amen to what is done . but in law we payed , in regard the same nature that suffered was ours , and accepted as ours . but arminians clearly refuse that christ shall be an hostage and surety for us , because the offended party of his own furnished not one that died for him ; and so he strikes at the root of a reall sacrifice that is satisfactory to god , because one and the same cannot be both satisfied , and , de suo , of his own , furnish a satisfying surety . for so as his own , socinus saith , one cannot be both a satisfier and a person satisfied , and this is no satisfaction at all , saith socinus . ( . ) our beleeving cannot effectuate this , that christ hath actually born the satisfactory punishment due to us . arminius saith that christ hath not , actu ipso , actually born that punishment : he must say he hath born it only potentially ▪ potentià . then its like when we beleeve , he bears that punishment compleatly , but he cannot die nor suffer , but once ; only he must mean that christ did actually bear our sins , but the satisfactory punishment is not accepted as suffered in our name . but our beleeving hindereth not , but he hath in genere causae moralis & meritoriae really as a meriting cause deserved that god in justice cannot exact from us that same satisfactory punishment that christ hath suffered for our sins , & its impossible that our faith can adde any meritorious power to christs death : & therefore though not in our selves and physically , yet really , morally , legally in christ , deliverance from satisfactory punishment is due to us , we being in christ legally , and life eternall is due to us , being in christ according to the rigour of justice , and injuria irrogata christo sponsori foret , wrong should be done to christ , and commutative justice , by which , ex condigno , by condignitie , he hath bought freedom from hell , and right to heaven , to these he died for , if we should suffer eternall wrath , in our persons , whether we beleeve or beleeve not ; for beleeving is no part of the meriting cause of the satisfying ransome . yea christ by right of buying and selling , and we in christ our surety may claime freedom from the second death , and right to everlasting life , so as god should fail against commutative justice against christ , and break ( with reverence and humble submission to his glorious majesty be it spoken ) covenant to christ , and he should buy with a price more then enough , his seed , and not get his wages , if these he died for , die the second death , and come short of glory eternall , if the lord say to christ , i promise to thee a seed , that they shall be delivered from the second death , and have life eternall , providing thou shalt give me a price abundantly sufficient to buy these , to wit , the life and blood of god-man , and offer thy self a sacrifice upon the crosse to offended justice . if christ shall do this and pay the ransome , and christ get no wages , no saved seed , but they perish through the want of faith only : either must faith be a part of the ransome , which none can say , or then the lord shall not keep covenant to christ. ( . ) when arminius saith that the lord can , nullo jure , by no law , nor justice crave of us faith and conversion to god , if we have payed our debts , by rigour of justice exactly to god in christ who legally in our stead and place payed for us , he supposes plainly that god requires faith and obedience of us as a part of recompence made to offended justice . and armini●s saith , that christs righteousnesse is ours , not as performed by him , but as imputed to us by faith : so that faith comes in as a collaterall price payed for us or a part of the price , the very act and work of beleeving being counted ours , and our righteousnesse before god : yea but god by no necessity of hurt justice craves faith and repentance from us . that christ died not for our good only , but in our stead is proven , . because christ in some other more legall way died for us then for angels , for he died for their good , that he might ●e made the head of angels , col. . . phil. . , , , , . rom. . , . and he died for the good of the whole creation that he might make all things new , and restore the creatures to their perfection , which by the sin of man they had lost , rom. . , , , ● . acts . . rev. . . but he died not as suffering punishment due to the angels , and the work of creation in their stead , ●s wounded for their transgressions , as he died for our transgressions , isa. . for the transgressions of us all , elect and reprobate as , they say , exponing that all , isa. . . of all and every one of mankind , were upon him . . we deny not , but there be considerable differences between christs dying , and the punishment of the elect which they were to suffer . as , . ours should have been eternall , because we could never out satisfie . but the sufferings of christ , because of the dignity of his person god-man , were perfectly satisfactory in a short time . . he could not suffer the same pain in number , that we should have suffered , for one and the same accident cannot be in different subjects , nor is the surety to pay the very same summe numero , that the debter borrowed . . the lord could not but have punished the elect with hating & aversion of mind , they being intrinsecally and inherently sinners . he punished christ , who was not inherently , but only by imputation the sinner , with no hatred at all , but with anger and desire of shewing and exercising revenging justice , but still loving him dearly , as his only son. but upon this account , christ must stand in our room , and because of the five-fold onenesse and law-identity and samenesse . for , . though physically the surety and the debter be two different men , yet in law they are one and the same person , and one and the same legall party , and the same object of justice . whoso pursues in law the surety , does also pursue the debter . . the debt and summe is one , not two debts , nor two ransoms , nor two punishments , nor two lives to losse , but one . . it is one and the same solution and satisfaction , there can not in law-justice , come another reckoning , dying , and payment making after the surety hath payed . . there is one and the same acceptation upon the creditor his part , if he accept of satisfaction in the payment made by the surety , he cannot but legally accept of the debter , and cannot pursue him in law , but must look upon him as no debter . to justifie him is another thing : it being a forinsecall transient declaration of his righteousnesse who beleeves . i speak here of an acception of satisfaction to hurt justice revenging sin , not of an acceptation of obedience . . it s one and the same legall effect , christ justified in the spirit , and risen again , tim . . and we in him as in the mer●torious cause are legally justified . hence he who suffered the same satisfactory punishment , for the same sinnes committed by us , which in law we ought to have suffered eternally . . he suffered and died for us in our stead and place , especially when the creditor counts these sufferings , as if we had suffered : so paul , cor. . . if one be dead for all , then were all dead . and the messiah was cut off and died not for himself , dan. . . he did no violence , neither was guile found in his mouth , isa. . . joh. . . heb. . . but he was wounded for our transgressions , and bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes we are healed , isa. . . pet. . , , . he was delivered for our offences , the lord laid on him the iniquity of us all . he was cut out of the land of the living , for the transgression of my people was he plagued , isa. . . he bare on his body our sins on the tree . . he who being made under the law , payed that law-debt of satisfaction , which the elect in their persons should have payed , and thereby freed them from the law-debt of satisfaction : he sustained the person of the elect in his suffering . but christ being made under the law , payed that law-debt of satisfaction , which the elect in their persons should have payed . the proposition is out of doubt , none denies the minor , but that we should have died eternally in our persons , if christ had not died for us . . he who of purpose took on him our nature , the nature and seed of abraham , and the legall condition of a surety to suffer for us , he stood in our person and room in suffering for us . but christ took on him our nature , which is common to beleeving jews , and to such also who are casten off of god , rom. . , . but not as common to them , but as the seed of abraham , heb. . . and . gal. . . for as many as are of the works of the law , are under the curse , for it is written , cursed is every one who continueth not in all things which are written in the book of the law to do them . . christ hath redeemed us from the law , being made a curse for us — not to reconcile all and every one to himself , or to obtain a potentiall and far off power of salvation . but , ver . . that the blessing of abraham might come on the gentiles through iesus christ , that we might receive the promise of the spirit through faith . not that we might beleeve or not beleeve , if we would , that is not the blessing of abraham , act. . . act. . , . act. . . ph. . . and for his great love he died for us , the just for the unjust , to bring us to god. . and it is thus confirmed , christ in dying is not looked on as a man ; nor . simply as a single man dying ; nor . as a publick martyr or witnesse that all , or none at all , if they so will , may get good of him , but by speciall paction , if he shall lay down his life , and work his work , and suffer for our sins , that which we should have suffered , he shall receive his wages and see his seed . . as also none who dies as a surety or pays as a surety , but he bears the person of such as he pays for , who ever gives a ransome for another by way of payment , and whosoever as a priest offers a sacrifice for another , he represents the person offended for whom he offers , so does the advocate act the person of the client , the intercessour his person for whom he interceeds . . the phrase to die for another as a ransoner signifies to die in the stead and person of another . demosthenes , orat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in liew of ktesiphon . for archias , for marcellus , he pleads , it is in law as if archias , as if marcellus , or as if the parties for which cicero , and demostenes do plead , were in persons pleading themselves . it s true , isocrates hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for in bonum , for the favour and good of any : and ( for ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes also to do or die for the good and profit of others , col. . . i rejoice in my sufferings for you , that i may fill up the remnant of the sufferings of christ for his body . but if it cannot be denied , but for christ to die for his body is somewhat more then for paul or any martyr to die for the body , then sure christs dying for his church ( as the more doth include the lesse ) notes christs dying for the good of his church , and somewhat more then for the churches profit : any may see stephanus his thesaurus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for ) is often the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , paul , rom. . i would wish to be separated from christ , for my brethren ; that was not that they might be saved or not , it were contrair to his prayer . cor. . . if christ died for all , then all were dead . the bread is my flesh which i will give for the life of the world . the good shepheard gives his life for his sheep . i lay down my life for my sheep . greater love then this hath no man , that a man should give his life for his friends . it is expedient that one die for the people , joh. . christ hath died for the ungodly , rom. . in their stead . for the just , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for noteth most frequently vice , loco , in the place and stead : as also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sam. . . would god i had died for thee , absalom . the lxx . the syriack version , and the chalde paraphrase , in thy stead , i would i had died , and thou remained alive . gen. . . a sacrifice for isaac , in stead of isaac , gen. . . i shall remain pledge ( saith reuben ) for the lad , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in paund for the lad . num. . . i have taken the levites for all the first born , in stead of the first born . so lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . when a ransome is given for another in point of justice , mar. . . christ gives his life a ransome for many , matth. . . he came to give his ( dear precious ) life a ransome in stead of many , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a counter ransome for all . matth. . . eye for eye , tooth for tooth . exod. . . . thou shalt give life for life . give that peece of money for thee and me , mat. . isa . . i will give men for thee , and people for thy life . . it is used thus , when a man is given in place of another , pro. . . the righteous is delivered out of trouble , and the wicked cometh in his stead . job . . and he makes others to stand in their place , heb. as before , psal. . . in stead of fathers shall be sons . job . . oh! if your soul were in my souls stead . . it is when the son comes in the room and stead of the father , or one kills another , which is a sad exchanging of one person for another , and though the following king does not act in the person , or by the nāe & authority of him who went before , yet there is one person changed , and another raigns in his place and room . chron. . . abijah sleept , and asa his son raigned in his stead . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 king. . . thou hast made thy servant to raign in the room of david my father . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . kin. . . rehoboam raigned in his stead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chal. paraphrastes , pro eo . . abijah raigned in his stead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . kin. . . joram raigned in his stead , lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . kin. . . baasha slew him and raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . kin. . . he slew him , and hazael raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . kin. . . shallum slew him , and raigned in his stead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . . menahem slew him , and raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . . hoshea smote him , and raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so esth. . . eccl. . . sam. . . gen. . . king. . . zimri raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ezek. . . joseph heard that archelaus did raign in the room of herod his father , mat. . . tremellius , and trostius both turn it , loco herodis , mat. . . eye for eye : it s the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. . . give it for me and thee . the same word , luk. . . if his son aske a fish , for a fish in stead of a fish . tremellius and trostius , in place of a fish , loco piscis , he will not give him a serpent . rom. . . neither render evill for evill : so the same in both languages is , thes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and pet. . . and cor. . . her hair is given her in stead of a covering . the same word in the syriack is , pet. . . the lord christ died , the just for the unjust : in stead of the unjust , christ is , gal. . . made a curse for us , in our stead . matth. . . syriack , that he might give his life a redemption for many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice multorum . and the same is , mar. . . and rom. . . in due time christ died for the wicked , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro , vel vice improborum . . while we was sinners christ died for us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our place , cor. . . if one died in place of all men , all were dead . mark . . this is my blood of the new testament which is shed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for many , loco multorum , luk. . . this cup is the new testament in my blood , which is shed in place of you . joh. . . the good shepheard layes down his life for his sheep , in place of his sheep : the same word , joh. . . know ye not that it is expedient that one man die in the place of the people , & that the whole people perish not . then the intrinsecall end of christs dying consisteth not with the perishing of these for whom he died : for he died that the whole people should not perish . tim. . . who gave himself a redemption for every man. tit. . . who gave his soul in stead of us . heb. . . who tasted death in the place of every man. pet. . . christ died in stead of us , pet. . . rom. . . i pray that i were separated from christ in stead of my brethren . the same word so constantly used can hardly signifie , for the good and profit either of things or persons : as luk. . . will the father give the son a serpent in stead of a fish , for the good and profit of a fish ? thes. . . see that none of you render evill for evill , i. e. evil for the good and profite of evill ? a wild sense , and it is wilder in the case of persons , when it is said , the son raigns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so often by the seventy translators , in stead of his father , that must be for the good and profit of the dead father . but nothing can be wilder , then to say jehu killed ahabs seed , and zimri slew his master elah , hoshea slew the king , and he raigned in his stead ( as the seventy say not once ) that is , he raigned for the good and profit of the king whom he slew , and so slaying of kings , and rooting out the race and posterity of kings , shall be their good and profit . socinus , and the catechism of raccovia , saith , if to die for sinners be as much as to die in the place and stead of sinners , then to die for sinnes must be to die in the place and stead of sinnes . ans. these and the like argue much the vanity of socinus , if this be retorted , as justly it may . then as christs dying for sinners , is for the good , profite , saving , beleeving , and confirming of the faith , establishing the comfort of sinners , then by the like christs dying for sins , must be to save sins from hell , to bring sins to god , that sins should not live to themselves , and to establish the faith , the consolation of sins ; whereas christ died not for sins as for sinners , that he might save sins , but to dissolve the works of the devill , to take away sin , joh. . . joh. . . christ dies one way for sins , and another way for sinners : the physitian one way cures the disease that it may be rooted out , and be no more , and another way the diseased person , that he may live and be in health . chap. iv. now we are i● christ dying , and crucified in him . . a twofold crucifying of us with christ. . a discourse of mortification . . the actings of the mortified . . that we are to be mortified in our affections to every thing that is not god , &c. it is objected , that we was not born , nor ha● we any being , when christ died , then we died not in christ , nor could we rise , ascend to heaven , nor sit in heavenly places with him ? ans. but . in physicall actions there is required the reall existence of the worker . not so in legall actions , for as we had no being , who now beleeve , when christ died , so our sins had no being ; how then could our sins , that were not , deserve punishment ? yet i desire to beleeve that jesus christ , pet. . . his own self bare our sins in his own body on the tree . and that he was wounded for our transgressions , and bruised for our iniquities , who now live , isai. . . and they cannot deny this , who teach that christ died for the sins of the world , none excepted . and the child in the womb , when the father is absolved from treason is really and in law restored to his fathers inheritance : and the sucking child may be crowned a king , and take possession of a kingdom , and take the oath of loyalty of the subjects in the person of another , though physically he neither do , nor know what is done , but sleep in the armes of the nurse . so we legally in christ satisfied , our nature in christ was crucified , and we , though not born , did satisfie and suffer satisfactory punishment in christ. heb. . . having by himself purged our sins , he sat down on the right hand of the majesty on high . heb. . . so christ was once offered to bear the sins of many . and in him we were ( legally ) crucified , and dead to the law : as gal. . . so as christ once being dead and crucified , the head and members , whole mysticall christ is dead to the law , and christ can die no more , for he cannot satisfie and pay the debt twise : and so are we in him dead to hell , to wrath , to law-vengeance . sathan raises a discussed plea against the conscience , thou art a sinner , and under the curse of the law. there is no answer to that , but by beleeving i was with christ , crucified , and am dead to the law and died to death first and second . for christ suffered mysticall , christ legally satisfied , and so did i in him ▪ ( i speak not now of personall suffering with , or for christ ) and therefore that is a plea of sathans forging , and taken away . and unjust summonds may be answered by non-compearance ▪ and by the appeal of faith to christ who having payed the debt sits judge upon his own debts , which he himself payed , and therefore cannot suffer these for whom he died to suffer for his proper debt , which once he payed . the husband cannot endure the wife to be imprisoned for the debts which he made his own and fully satisfied . obj. . all men must die and return to dust , and so must sinners , as the law requires , therefore christ died not for thee ? ans. socinus , and crellius object the same , which sathan doth . for that death in the hew and collour of law-wrath is holden before a beleever now and then under doubting as a temptation . for we suffer not death such as christ suffered , to wit , for sin , watered and affected with the curse of the law ; nor must we measure death from body or bulk of departing , but from the salt , and worst of death , which is the curse , and that being removed , we never die , joh. . . joh. . . no more look upon death in the law , for there it raigns , but in christ , and in him death is dead and removed ; the formall demeriting power is removed , when the law is satisfied : and a beleever being dead to the law is dead to the curse and to the worst of death , as christ is dead ▪ to it now . obj. . but the conscience of the beleever , suppose there were no devill , challenges him of sin , and therefore that he is under a curse ? ans. the conscience may be the factor and deputie of sathan in that also , for it is the deposing of christ from his office of mediator in satisfying and answering by his death all the demands of the law , there is none but christ , when the law demands blood and the torments of the second death , can plead any thing on the contrair . rom. . . we know that what things soever the law speaks , it speaks to these that are under the law : but the law speaks not then to a beleever , for he is under grace , and so is not in tearms of treating or parleying with the law. christ was crucified and the beleever is legally crucified with christ , buried and risen again with christ. . then the law is not his judge , it spake to christ and condemned him and put him to death , when he was under the law , and condemned you in him , now you say , christ is not condemned and crucified , when ye enter in a new treatie with the law to receive a new sentence from it , and thus ye undoe what christ hath perfectly done . . to hearken to conscience componing and making another paction with the law then christ hath made , is to take the plea that christ hath embarked in , off his hand ; ye are to stand still and be silent , and beleeve that christs dying , and your dying in him , is a closing of a satisfactory bargain with the law. christ condemned sin in the flesh , by taking on his flesh the curse due to us for sin , & for sin , that is , for sins cause , that it might be taken away , he sent his son to die , rom. . . and judge and condemn sin . . this is to mistate a question well debated and discussed by christ ; for he being the end and perfection of the law , hath silenced , and satisfied the law , and to what use can it serve to make a new plea and a bastard controversie with a satisfied party , or to hearken to conscience which craves in the name of mistaken law well payed debts , and this is but sathan abusing the law , and feigning letters of caption in the name of the law , to trouble the quieted conscience of a beleever . but its safest to say , i stand to what christ hath done and suffered to fulfill the law , and i believe i was crucified in him , judged , and condemned legally in christ : and what can you seek more of an ill-doer ? he is condemned , crucified , hanged on a tree , and so is justice quieted . some raise the devill and a storm in the soul and cannot calm it again : it is not good to provoke , irritate , and waken a sleeping dogge . there is quietnesse and peace of beleeving what christ hath done as well done , and comfortably to rest on his deed by faith . hence a case of some , who , because they are under deadnesse and security , desire a wakening of conscience , and sathan hath taught some to commit some hainous guiltinesse , that they may fall in the hand of justice , and so be wakened , and sathan gives them their fill of it . hence , we had rather take a law-way which is not gods way , as ly under deadnesse ; there may be a legall looking upon deadnesse , whereas it is a gospel-sin that we should be humbled for , and in which we should not please our selves ; but no man freed from the law and brought out of prison , should be willing or desirous to return to the dungeon again . we should let god guide us under a feaver , and not be our own physitians , but be quiet at christs part , if he be pleased to cure by contrairs , and to quicken me by deadening me , or to make a soul humble by smiting with a spirit of pride : its good , we are to submit . obj. how could we be in christ as in our surety ( for saith arminius ) we did not give nor appoint christ to be our cautioner or surety ? ans. it s evill arguing of arminius or sathan , who would make the union either naturall or legall betwixt us and christ , weak , far off , generall , and such as is betwixt christ and pagans and all the world : but this reason is nought , for we sinners were not born and very nothing , when god made the first adam our father and head in law as in nature , nor had we any hand or action in substituting the first adam in his place , and yet we sinned in adam , and his sin is ours , by divine imputation . but can any deny but christ on the crosse did act the cause of many beleevers not born ? this is peculiar to this dispensation , that the creditor , not the debter , appoint both the law-head , and the evangelick surety . the surety had from us a cautionary , sponsorie , and deputed nature , but no subscribed commission from us , it was in the heart of the creditor by grace efficacious to obtain our consent , and to make a sort of legall marriage assuming our nature before we either knew our husband , or gave consent to the marriage-covenant . as the advocat speaks in the person of the client absent and sleeping , and when the client hears and sees how his cause is promoved , he both assents unto , and renders thanks and praises to the advocat : and so the absent and far off client not knowing any thing does act in the advocat . and how many answers doth our advocat in heaven make for sinners on earth in his pleadings , of which we know not in particular any thing ? nor doth christ speak or plead for beleevers as a privat man , nor appear in his name as it were , but in our person . neither is there a faining of a person here , or a borrowed and fained redemption , there be these five here . . a redeemer christ. . persons redeemed , sinners . . a lord from whom we are redeemed , the lord jehovah , not simply , as god , he is the partie from whom we are redeemed , but god as the offended law-giver , who had us lyable to eternall punishment . . there was a price , the life and blood of god , which though not profitable to god ( for that is extrinsecall to satisfaction reall ) yet an aboundant compensation to justice for declarative glory taken from god which is the nature of reall satisfaction . . there is here a god just , true , holy , unchangeable , to whom the price is payed . nor does christ sustain the person of the enemy satan from whom we are redeemed , for he is but the lictor who then had no right to detain us , we are redeemed from evils of sin and punishment : nor doth christ in suffering sustain the person of god. hence , from our being crucified with christ crucified , something is to be said in a practicall way of our mortification ; for mortification flows originally from christs death , we being crucified in him and with him , gal. . . q. what is mortification ? a. it is a deadning of the whole powers and inclinations of the soul in their bentnesse and operations , in order to things forbidden by the law of god , or in things indifferent and commanded . hence , not the affections only , but the understanding and mind must be deadned . and therefore this is no mortification untill sin originall be subdued in its damnation by christs death , and in its dominion by the spirit of sanctification . a tree is not withered while standing on its root , bulk and branches are green and flourishing : it s much to know the withdrawing of sap and life from the root and the vitall parts of old adam . the ebbing of a river is not the drying up of it ; the new birth only is mortification . q. . since mortification comes only from christs death , what is the influence of christs death herein ? ans. the influence is reall , ad modum causae physicae , the merit of blood hath bought us from our vain conversation , pet. . . christ dying doth merit by blood the spirit , and infused grace , which deadens the whole life of sin . evangelick arguments from ten heavens , from ten gospels working morally and in a swasory way , cannot more work mortification then touching can make a reall change on a dead corps ; we was legally dead and crucified in christ , and with christ , when he died , many not being born then : but in the infusing of the life of god , christ applyes the reall principle of mortification . now the redemption from a vain conversation , pet. . . from the present evil world , gal. . . is as reall and proper a bargain , except we follow socinus , as redemption from the wrath to come . . christs death hath an influence morall and swasorie to work mortification : as pet. . . be holy . . passe the time of your sojourning in fear . for ye are bought with his blood from your vain conversation . and pet. . , . christ hath suffered in the flesh , therefore be mortified to your lusts , and serve them not , as the gentiles do : so col. . . . but the action morall of the gospel doth not work upon the naturall man : for like works upon the like ; carnall reason upon a carnall spirit ; and spirituall arguments upon a renewed man ; as an argument from a painted feather works upon a child , more then an argument from an inheritance , which no doubt will work upon a man come to age , and yet neither the one nor the other works upon a renewed mind to remove him off christ his rock . hence it is , . that acts of omnipotency are used as morall arguments : also , god works in you to will and to do , therefore work out your salvation . and choosing , redeeming , calling , justifying , quickening , converting , are brought in as causes in scripture , both reall and morall ; but they work morally on reason , where there is an impression of faith and principle of life . the gospel works on an unrenewed man to perswade him almost to be a christian : ye may perswade a youth to a course , and get his word , consent , and write ; but because reason is green and young , he falls off it again , but a man of judgement shall stand to it : yet if he be not renewed , reason is also green and raw before a spirituall temptation . quest. what are the actings of a mortified man ? ans. no actings . . slow actings and lent . . actings indifferent . . closing with contrair providences , reproaches , work not on mortification to fire the man. psal. . . they speak mischievous things . . but i as a deaf man , heard not . david feared to be the reproach of the foolish : such a case , though from god , would raise a cry in a child of this world . psal. . . i was dumb , i opened not my mouth , because thou did it . a mortified man is dead to the voice of men-singers and women-singers , and musicall instruments of all sorts , eccles. . . and houses , gardens , vineyards , orchards , great possessions , cattell , treasures , gold , silver , are all as musick to a dead man : and repenting solomon now mortified , looks on them as a wise man upon experienced vanitie and vexation of spirit . will he sing and dance at a shadow ? except a mad man , none will do that . . if any thing , without a child of god , work upon him , they move him not much : psal. . . surely i have behaved and quieted my self , as a child that is weaned of his mother , my soul is even as a weaned child . acts . . none of these things move me : i make not much reckoning of bands . peter , pet. . . will have the saints not to think burning quick , strange , graces motions are quiet , slow , modest , there is not much fire in the spirit of a weaned child : a mortified soul is as a sea that hath no winds , nor low ebbings , nor high spring tides . grace stirres leasurely and lentely toward all things , except to god : were there ten paradices offered to it , it cryes not , a dying mans pulse beats weakly . grace shouts at nothing , wonders at , and admires nothing ; weeps slowly , laughs slowly , sings weakly , eats slowly , drinks not wantonly , feasts , and yet trembles and fears , whether it be the outward or the inward man. david sayes it well ▪ ps. . . he only is my rock — i shall not greatly be moved . the beleevers sings , and yet he is not wanton ; and weeps , and yet is not sad ; dies , and yet lives ; is fervent in the cause of god , and yet stayed and composed in spirit . . the actings of mortification are indifferent , not fixedly bent upon any thing but god , no not upon the ark and spirituall comforts . weeping david , sam. . . saith to zadok ▪ carry back the ark of god into the city ▪ ( better i want my comfort , then the ark be taken ) if i shall find favour in the eyes of the lord , he will bring me again and shew me both it and his habitation . . but if he say , i have no delight in thee , here am i , let him do to me as seemeth good unto him . o how sweet , when for god , moses can lay down his personall satisfaction in a share of life eternall . what if he tramp upon my eternall crown , i should lay it down at his feet ; and is not this mortification ? should he hide his face , for eternity , from me , and i never see him in his manifestations , so his glory shine in my everlasting sad desertion ; there is required an indifferency to all created things without ; no peremptory and absolute fixednesse of the affection to any good , god excepted , is good : the contrair of this is an ingadging of the heart more then is right to any thing , give me children , or then i die , there should be a contented living without children , if god so will : love the creature , as if ye loved not , the lord would have us hungring for the creature , and yet not eagerly desiring , and thirsting , and yet have a lent and well ordered appetite to drink : love the child , but let the heart cleave leasurely to the child . plowing , and no heart-labouring , buying and selling , and no heart-ingadging to the bargain is best here . cor. . they that have wives should be as if they had none . . and they that weep , as though they wept not ; and they that rejoice , as though they rejoiced not ; and they that buy , as though they possessed not . in the acting of affections toward the things of this life , as father , mother , husband , wife , children , houses , gain , beauty , honour , and new bought farme , there would be a godly distance of the heart from the thing ye do : loving , and no loving ; rejoicing , and no rejoicing ; weeping , and no weeping ; speaks most mortification . we cannot do here , except sinfully we over-doe , and the out-goings of the heart to the creature must be fierie , which is childish , whereas mortification is a gracious well composed grave temper of the aged in christ. there is a fire-edge and a fervour or feaver of affections even to spirituall objects that are created at the first conversion , for mortification does not so soon begin as the new heart . as for god , love as one that loves , desire and desire , and when he hides himself , weep as if you weeped , so the weeping be terminated upon god , not upon his dispensations , to quarrell at , and censure his wayes , but let the out-goings of the heart to god , and to christ loved and longed for , be with fire , and full strength , cant. . , , , . cant. . . ps. . , , . ps. . , . joh. . . luk. . . rev. . . . it s mortification to have a heart closing with all providences . phil. . . to me to live is christ , and to die is gain : to live is good , to die is good , because the lord so wills , the lords giving is to job praising , and the lords taking away is to job praising . phil. . . i know both how to be abased , and how to abound : every where , and in all things i am instructed , both to be full and to be hungry , both to abound and to suffer need . if i die , it is good ; if i live , it is good ; if i be full , and rich , it is good ; if i be hungry , and poor , it is good ; if david be on the throne , it is good , and he sings psalms ; if he be chased barefooted , and ashes on his head , by the ascent of mount olivet , it is good ; he also praises and sings psalms , sam. . . ps. . , , . if he be at home in his house , it is good , he praises , ps. . ps. . if he be banished in the wildernesse , and chased from the house of god , its good , he praises , psal. . psal. . psal. . nothing falls wrong to a mortified soul. the people cry hosanna , christ bids them rejoice , their king comes , zech. . . the wicked spits on his face , and plucks off the hair , that is good , isa. . . i gave them face and back to be doing their will. heat to a gracious spirit is good , cold is good , joy is good , sorrow is good , health is good , sicknesse is good : ezekiah gets a victory , the assyrians are slain , that is good . isaiah prophecies that all that are in his house , and his treasures shall be spoiled , and his children carried captive , good is the word of the lord : is spoil and captivity and the sword good ? yea ezekiah closes with it , isai. . . grace wonders at nothing , laughs at nothing , weeps at nothing but faintly , rejoices at nothing wantonly ; closes with all , sayes amen to all : for christ was crucified for me , and i am crucified in , and with him . q. . what are the speces or sorts of mortifications , that we may know the true mortification ? a. . it s hard to give the division of them logically : there is . a naturall mortification , there is no fire in the affections of sucking infants to crowns , kingdomes , to treasures of gold and silver , that is not mortification , but virtually there is as much fire in a flint stone , though formally it be cold , as may burn twenty cities . concupiscence driven away from the aged , eccles. . the hearth-stone is cold , and there is in it such a deadnesse to lusts , not because of deadnesse of sin originall , it lives , as the souls of the old men live , but because the tools are broken , the animal and vitall spirits are weakened , the man loves the journey , but the horse is crooked and laid by : there is nothing of christs death here . . there is a compelled mortification , sicknesse and withered arms and legs , and strong fetters in the prison , poverty and want , care for bread , and the armed man poverty that hath a sharp sword , necessity blunts the affections in their second acts , the man hath no mind of whooring : and many drink water , who through christ crucifying , are not mortified to wine and strong drink . . there is often in this , an ignorance of christ crucified , and no faith . . a reluctance to divine dispensation , and no gracious submission to god , which is in one crucified to the world . . there is a philosophick mortification to the creatures which are seen by the light of nature to be very nothing and most unsatisfactory to the naturall man : but there is no supernaturall deadness in the heart wrought by the death of christ. archimedis , and other great spirits , sick of love to know the nature , motion , and influence of the starres , and pained with a speculative disease of books , and to know much , do contemn and despise honour , gain , pleasure , the three idols , of ambitious , of covetous and voluptuous men ; but there is no deadnesse , no bluntning of the operations of the soul toward the idol world , flowing from the beleeved in crucified lord of glory , except you say that plato , and aristotle , and such , were crucified with christ : learning works not mortification . . there is a religious or a madly superstitious mortification . the monks ( saith luther ) dreamed that the world was crucified unto them , and they unto the world , when they entered unto their monasteries , but by this means christ is crucified , not the world : yea the world is delivered from crucifying , and is the more quickened by that opinion of trust they had in their own holinesse and righteousnesse . col. . . in will-worship , in humility , and neglecting of the body ; not in any honour to the satisfying of the flesh . there is much vain and counterfeit mortification ; and papists have as good warrand to sacrifice their lives to god , and to offer a bloodie sacrifice unto god , under the new testament , as to shed their own blood in whipping and scourging , and such bloody worship , hath the ground of mortification that baals priests had to launce themselves with knives to the effusion of blood . and the same may be said of pilgrimages , of voluntary poverty , in which ( as luther said ) the world and all their lusts are quickened . . not unlike to this is the pharisees mortification , in which they are not crucified with christ , but alive and vigorously strong to self-righteousnesse , to merits , to dead works . . there is a civill or morall mortification which hath diverse branches . as . senec● teacheth that nature is satisfied with water for drink , and a ●urse for a house , yet he was a covetous man himself . and shall horatius cocles be a mortified man , because he defended the romans against the three curiatii alone ? though the bloody gallant killed his own sister ? and was the state mortified who pardoned him that bloody fact , for his gallant service ? and decius father and son who suffered so much for their countrey , and loved it more then their own blood ? and must africanus major , and cato , who suffered for the liberty of the publick , and diogenes , who lived on herbs , be mortified men to the world ? but what avails it to be dead to the bulk of a bit body of clay , and yet be alive to vain glory ? . there is an occasionall deadnesse rising from the sight of a father , a brother , a friend dead , not from the death of christ. an unbeleever dies with this word , i would not live for all the world , and , we are like water spilt on the ground . the house is burnt , all spoiled , treasures , and the stock , by land and sea-robbers , are plucked away ; and riches have wings . hence , mortification transient for a time : but lusts fallen in a sown , are not dead , they rise again and live . . there is another transient mortification , as d. preston observes , when the conscience is affrighted with judgement , and some fire-flaught of restraining grace is up . . a good calm nature naturally either dul and stupid , or some clement and meek disposition , and free of the fire that often follows the complexion , and hampered in with teachers , parents , company , education , learning , seems a mortified nature . but that is true mortification , that flowes from faith in a humbled crucified saviour , and it is not to beleeve that christ was mortified in our room and place , as saltmarsh and antinomians would say . faith in christ crucified is our mortification causatively , in radice , not formally . q. . to what things must we be crucified ? answ. gal. . . to all things created , to the world ; wee condemn and despise and hate the world , and the world does value us nothing . . there is a deadnesse to self which was in christ our samplar of mortification , ro. . . let us not please our selves , but bear the infirmities of others . . for even christ pleased not himself . self loved and adored , and mortification do not consist , too much life in apprehension , and admiring self , argues deadnesse of deadnesse and of mortification . was not christ a noble self ? yet for the lord , and his ransoned ones , christ got above noble excellent self . it is true , there is a renewed spirituall self , a new i in the saints , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . now it is no more i that do it , but sin that dwels in me . gal. . . it is not i that lives , but christ lives in me . mortification sets us above new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewed self , and regenerated and crucified i ; it being a created excellency that we are not to adore . . mortification requires a deadnes to the will , as in christ , not my will , but thy will be done : much life in the will to created things , speaks little or no mortification . christ excelled in this , joh. . . i seek not mine own will ▪ but the will of him that sent me . o what court , and power , and life hath our will ? and how soon the will is broken and dead , then is the man broken , dead and crucified with christ. much will , much life of sin : see joh. . . ye will not come . luk. . . we will not have this man to raign over us . see mark . . mat. . . mark . . act. . . act. . . luk. . . rev. . . all will , argues no mortification . . there is required deadnesse to our life , which was eminently in christ , mat. . . tim. . . joh. . . so paul , act. . . ye speak of bonds and affliction , but none of thase things move me , neither count i my life dear to my self , so that i may finish my course with joy . to be mortified to life , is to hate the life , luk. . . for christ. and revel . . they overcame : mortification was their victory . v. . they overcame , for they loved not their lives unto death : love of life is the life of sin when it s not loved in god. . we must be dead to wisedome , and to all the gifts of the mind , for the wisedome of the world is foolrie , and god hath befooled it , when it comes in competition with the wisedom of the gospel , cor. . , . except we be dead to it , we cannot glory in the lord. , , . compared with v. . . there must be a deadnesse to learning , to books , and book-vanity , eccles. . . there is no end of making many books , and much study is a wearinesse of the flesh . eccles. . . and i gave my heart to know wisedome , and to know madnesse and folly : i perceived that this also is a vexation of spirit . . for in much wisedom is much grief , and he that increaseth knowledge increaseth sorrow . paul spake more with tongues then they all , cor. . . but he was dead to that gift , he had rather have brought them nearer to christ. cor. . . we are fools , and hardly we can away with that ; but we are fools for christs sake , and for the interest of christ and the gospel , let us so be counted . it s nearnesse to christ that maks us for him to be willing that what is most eminent in us be trampled upon , even shining wisedome , sciences , acts , eloquence , knowledge which puffeth up . yea there is ( . ) required a deadnesse of the knowledge of gospel-mysteries , cor. . . paul was not rude in knowledge , but he was dead to that , and would not glory in that . and ( . ) they are not crucified with christ , not dead to opinions and sides , and to lead factions : i am of paul , i am of apollo , was no honour to paul in his own esteem , cor. . what ? was paul crucified for you ? or were ye baptized in the name of paul ? who excells in learning , who admires not his own , the birth of his own mind ? if it were but to hold there be ten new worlds in the moon , and millions of worlds in the other side of this world ? my brethren , be not many masters . ah! we are not dead to the chair , the pulpit , every one loves to be counted and called rabbi . the blessed man christ confesses that he knows neither the day nor the hour of the son of mans coming ; yet there are who darre define the time of his coming , and the day . the mind is a proud and haughty thing , and we are not dead to it ; the mind is not mortified to the mind , cor. . , . . we are not dead to mammon : o who is like christ and refuses to be a rich king , joh. ? paul , cor. , . for ye kn●w the grace of our lord jesus christ , that though he was rich , yet for your sake he became poor : he had a greater mind then that he could live to riches . paul , acts . . saith not i have sought neither silver nor gold , as the godly judge , whose ox have i taken , sam. . . but i have coveted no mans silver or gold , or apparrel : the life of lust to riches is in the trusting in it . job . . if i have made gold my hope , or have said to the fine gold , thou art my confidence ; or , . have rejoiced because my wealth was great . it s true , a beggar and an extream poor man that cannot have bread , is not troubled nor much tempted to seek a kingdom and the millions and tunnes of gold that many rich ones have ; but yet there are speculative desires and rolling waves and floods of wishes in the heart for these : and because hunger and want of bread is his door enemy lying between him and the hope of great riches , the man is neither mortified to the love of bread nor to the millions of gold that the heart is sick after . and as there be diverse kinds and speces of pests , and they are not all of one kind , yet all contrair to the blood and the heat of life : so are there sundry kinds of unmortified lusts about riches according to the sicknesse of the desire . obj. but is not the desire of food and raiment naturall , how then is it faulty ? ans. the desire simply is naturall , and the ants and the conies do desire . but the desire . beyond measure . . with a sinfull doubting that they shall not have it , which reproacheth omnipotency . . a desire wider then that of ants and conies , of that which is more nor sufficient , which would destroy and not feed but over-feed , is the faulty desire ; as sicknesse desires drink more then sufficient , not for health , but to feed the disease , it is the desire of the disease rather then of the man diseased ; and the forbidden desire is the sin . obj. . may not a child of god desire more then enough , how then is he mortified ? ans. if the desire of more then enough come from the habit of covetousnesse , the man is not mortified to mammon : all sinfull habits in the child of god are broken , and lessened , and chased in to inclinations , or to the habit of originall corruption slackened and by grace subdued ; but in every child of god there is sin dwelling and the flesh , heb. . . rom. . , . joh. . , . jam. . . gal. . . and the old man , which is put off by degrees , eph. . . col. . . . which is a habit of corruption not in full vigor , but sickening , decaying , and a dying daily , but even a grown child of god from this broken and sick habit may , temptation invading , and the lord withdrawing his influence of grace , may break out into grosse acts of covetousnesse , adultery , murther , as is clear in david , lot , peter , asa , and that saith that mortification is compleat in none . and there is too oft a sort of sinfull resurrection of the habit of sin and the flesh , so that david seems not to be david , but an adulterer , a murtherer : as we see it is the same river that swells over its banks , that it was before , but the overflowing is from without , from the clouds and from excessive rain , the river also hath a receptive capacity in it self to exceed its banks and channel : so hath a child of god from strong temptation from without , and broken corruption from within , a more then his own ordinary quantity and swelling over his channel ; to teach us that our mortification is a work not of day , but of our whole life . neither would the wise agur pray against riches , prov. . if temptations contrair to mortification did not follow them . . there is a necessity of deadnesse to honour , and to learn the noble and excellent arte of self-contempt , that the spirit shall teach us that spirituall lesson to be willingly tramped on , and the face spitted on , and the hair plucked off the cheeks , as our blessed lord went out and in the way met with spitting and shame , isai. . . mat. . . mat. . . o great word ! phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have learned to be abased . cor. . . being reviled we blesse , being persecuted we suffer , being defamed we intreat , we are made as the filth of the world , and are as the off-scouring of all things unto this day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sweepings of the house : erasmus , the filth wiped off any thing . valla , the filth that sticks to the shoes . the syriack hath a word that noteth the dung of the belly . as the condemned man tumbled into the sea as a sacrifice to neptune from a steep place was called peripsema . so budaeus thinks paul alludes to heathen expiations . and when they reproached me , david , psal. . . but i was as a deaf man that heareth not , as a dumb man that opened not his mouth . the sense and discerning of heat and cold , of railings , and applauses , would be dead : that is mortification , when the sense of hearing is dead to sounds , to musick , and to pleasant songs , these are not delightfull to a crucified or hanged man , when the life is out : nor can all the sweet smells , flowers , roses , precious ointments , affect the smelling of a crucified man , nor all the fair and magnifick pallaces , meadows , gardens , rivers , mountains , hangings , painted pictures , work upon the sight or eyes of a crucified man. when the heart is ravished with honour , as the man who said the glory of themistocles hindered him to sleep in the night , as litle mortified as themistocles who said sleep was taken from him , and he was raised out of his bed in the night by reason of the brave trophie and renown of the victory of miltiades , that renowned man of athens , who , as is known , with a . greeks , put to flight . persians . and alexander the great , his heart must have been waking at the sound of honour , who , when a messenger came running to him full of joy , said what should thou tell me , but that homer is living again ? for he thirsted for nothing so much as honour : and how soft and very nothing is the spirit that is broken with riches or honour and pleasure ? and often men judge themselves mortified , because they are dead , it may be to riches , but alive to ambition and desire of honour . as nebuchadnezzar spared no charges for his gods , his pleasure , but he was alive to honour , dan. . . is not this great babylon , that i have built for the house of the kingdom , by the might of my power , and the honour of my majesty ? sathan doth often change post-horses , and can seemingly deaden men to riches , when they are not mortified , and yet the heart is strongly vigorous to honour . when it was told zeno that his ship , which he did trade withall , was broken : well done , fortune , ( saith he ) thou compells us to go within our cloak ; he meaned , to live upon the glory of vertue and learning , when riches are spent and gone , was well done . but mortification , in the habite and root , is like the works of nature . the sun equally enlightens the whole air from the east to the west : life comes in equally upon the whole embryo and birth . saving mortification goes through the whole soul. christ merited by his death deadnesse to honour as well as to riches ; though in the actuall subduing of lusts d. preston does well observe that there is not that labour required in subduing and mortifying all sins . for love of sin being the dominion , life and castle of sin , the more love to the heart-idol and to the right eye , the harder it is to be mortified . some sins cleave to us as our hair and nails , as a custome of some sinfull words , these are sooner mortified ; and yet if mortification be not in the heart , these take life again , as hairs and nails cutted and shaven grow again . the trees in winter are not dead : but there be master-devils and strongly rooted heart-darlings , pride , covetousnesse , to which we are mortified , with a huge greater deal of pains and wrestling , for they are to men as the eye and the right hand . . we are not soon dead to injuries . our blessed coppie in this excels : father , forgive them , for they know not what they do . and steven , act. . . lord lay not this sin to their charge , colos. . . forgiving one another . yea , but he wronged me , and injuries have a strong impulsion upon our spirits . i cannot forget it . if any man have a quarrell at any ( saith he ) let it fall : even as christ forgave you , so do ye also . shall not socrates witnesse against us , who answered his friends , willing him to accuse before the judge a vain youth who did smite him with his foot , if an asse lift his heels against me , shall i lift my heels against the asse ? and the youth was so convinced that he hanged himself . and he said nothing to a multitude of reproaches casten upon him in the theater , but , i am vexed with words in the theater as in a great banquet . but naturall reason mortifies men to injuries , as cold water allayes and for a time softens the pain of the childs burnt finger , but the pain is the greater when the water is removed ; or as want of money mortifies a man to drunkennesse , he drinks not excessively , not because the heart will not dare to sin , but because he cannot . the word backed with influences from the death of christ strongly mortifies to all sins . . and the soul is not easily deadned to an office or place of a prince , a ruler , a master , a prophet , a teacher . abishai , sam. . . why should this dead dog curse my lord the king ? let me go over , i pray thee , and take off his head . david standeth not much upon cursing the lord the king. he is so mortified to that stile as he forgets it , and , v. . he saith , let him curse , because the lord hath said unto him , curse david . he saith not , the lord hath bidden him curse the lord king david . answers thou the high priest so ? it s a great word . christ was the messiah , that is a great office of king , priest and prophet : but he was willing to forget his office , by way of taking much on him , that he might fulfill his office by way of suffering . as rulers and such as are in place must so far be dead to their office and place , as they must be willing to bear in their bosome the reproaches of all the mighty people , and to have their footsteps , even as rulers , reproached , psal. . v. , . places and office too often have an influence and strong enough on our unmortified hearts . but there are some providentiall sufferings that befall rulers , as rulers , against which they should be hardned , knowing that the lord suffers in them . . it should be our work to be deadned to pleasure . i have married a wife , and therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i can not come . this is the most lively lust . there is a mortified eye , job . . i have made a covenant with mine eye , why then should i look on a maid ? mortified eye-looks call for mortified heart-looks . it s an old sin , gen. . . and when the woman saw the tree that it was good for food , and that it was pleasant to the eyes , — she did eat ▪ mortified joseph saw sin ingraven on pleasure , gen. . . how then can i do this great wickednesse , and sin against god ? . there must be a deadned heart to all the three , to the world , joh. . . love not the world , nor the things of the world . if any man love the world , the love of the father is not in him . . for all that is in the world , the lust of the flesh , the lust of the eye , and the pride of life , is not of the father , but is of the world , jam. . . there is some life between the friends of the world and the world , and james doubteth not to call that enimity with god , and the three great idols of the world , gain , glory and pleasure , cannot make any happy , which heathens , plutarch , cicero , seneca saw : and therefore they pressed a contempt of the world . for strength is the glory of the elephant or the bull rather then of man , and plucked away by age and time ; and beauty is no lesse uncertain , being made up of quantity and colour , and the rose and the lilly hath more of it then man. riches have wings , and render not the owner happy : nobility is a borrowed good , and the parents glory not ours : and honour is the opinion and esteem of men , and we yet cannot be dead to nothings , to shadows , to emptinesse and to vanity : and fair buildings are well ordered dead stones . . they are not rightly mortified who are not deadned to creature-comforts , to father and mother , for they forsake , and the mother may forget the fruit of her own womb , but the lord cannot forget his own , psal. . . isa. . . my friends , job . . . all my friends , . all my inward ( and dearest ) friends , . abhorre me . forsaking is hard , but abhorring is most sad . yea even in the cause of god paul is put to this , tim. . . at my first answer no man stood with me , but all men forsook me . . so must the church be dead to forraign forces , hos. . . ashur shall not save us , we will not ride upon horses , and the people must be dead and sit still from help from egypt , isai. . . for the egyptians shall help in vain , and to no purpose : therefore have i cryed concerning this , your strength is to sit still . sitting still is a ceasing from relying upon the chariots and strength of egypt , as being dead to them : for thus saith the lord , the holy one of israel , in returning and rest shall ye be saved , in quietnesse and in confidence shall be your strength : and ye would not . and . his people must cease from man whose breath is in his nostrils : for wherein is he to be accounted of ? isai. . . and be dead to multitude : for , psal. . . no king is saved by an host , a mighty man is not delivered by much strength . . an horse is a vain thing for safety . the help of the creature substitute in the room of god , having the lustre of blue and purple , or cloathed in scarlet , riding upon horses . young men of desire , ezek. . . doe easily dazle our eyes , and when we are not renewed in the spirit of our mind , unsanctified hearts are weak in apprehending , and more weak in discerning of things . . so must there be a deadning of the husband to the wife , job . . . to servants , job . . . to sons , sam. . v. . of the mother to the daughter , of the daughter in law to the mother in law , mic. . . to blood-friends . . all the godly and zealous prophets said amen to the word of the lord , even christ with sighs and tears , to the extream desolation and ruine of jerusalem , luk. . . math. . , . and jeremiah , ezekiel , isaiah , micah , hosea , &c. to the plowing of zion as a field , to the sword , captivity , to the laying wast of the land without inhabitants , isa. . . isa. . , , . jer. . , , , . jer. . , , . &c. mic. . . hos. . . hos. . , , &c. there must be a deadning to our country and mother-church , that the glory of justice may shine ; yea to our fathers grave , our own bed , our own fireside . . the lord will have isaiah and the godly dead to lawes and government , to vision and prophecying , when judge and prophet shall be taken away , isa. . . and children shall be their princes , and babes shall rule over them , v. . and the vineyard broken , and the hedge spoiled . and he will have the godly dead to king and priest and law , chron. . . now for a long season israel had been without the true god , and without a teaching priest , and without law . hos. . . hos. . . and now shall they say , we have no king , because we feared not the lord : what shall then a king do to us ? hence we must be mortified to every thing created which the lord may take from us . . and upon this account there is required a deadning of our hearts to shipping and trading with diverse mighty nations , as we see in the case of tyre , ezek. . of babylon , rev. . ▪ , . jer. . so are we to be mortified to fair houses , isa. . . stately cities , isa. . to all the cedars of lebanon , that are high and lifted up : to all the oaks of bashan , to all the high mountains , to every high tower , to every fenced wall , to all the ships of tarshish , to all the fenced cities : for the day of the lord may be upon these , esai . . to all fair rivers , to oxen , horses , chariots , fair acres of land , to vineyards , to olive trees , ezek. . , . isa. . . exo. . . deut. . , , , . to seed time and harvest , deut. . . hag. . . to corn , wine , oyl , to cattell , increase of kine and flocks of sheep , deut. . , amos . . to wine-trees , to fig-trees , to seasonable rains , grasse and fruitfull fields , joel . , , , . jer. . , , , . to peace , safe down-lying and safe rising , lev. . . for in all the hand of the lords anger is stretched out . . the lord would have us dead to valiant and to mighty men , to captains , isa. . , , . yea he makes true , ps. . . the sto●t-hearted are spoiled , they have sleept their sleep , and none of the men of might have found their hands . . at thy rebuke , o god of jacob , both the chariot and the horse are cast into a dead sleep : and therefore he will have us dead to courage in warre . who brings on faintnesse and terrour upon the spirit , when the sound of a shaking leaf shall chase men , levit. . . and when the lord sends a trembling of heart , and failing of eyes , and sorrow of mind , deut. . ? . we are called to be dead to honourable birth , blood , and noble families , when princes are filled with contempt , and these that were cloathed in scarlet , imbrace the dung-hill , lam. . . isa. . , . . and we must be dead to the vigorousnesse of youth , when we read eccl. . , , , &c. and barzillai his complaint , sam. . . can i taste what i eat ? can i hear any more the voice of singing men and singing women ? and why but this should make us dead to sports , pastime , dicing , gaming , dancing , feasting , chambering , wantonnesse , to all plenty and fulnesse , when god can remove the appetite , and give bread , or remove bread , and give the appetite . so as the lord leaves that doom on you , lev. . . and when i have broken the staffe of bread , ten women shall bake your bread in one oven , and they shall deliver you your bread again by weight , and ye shall eat and not be satisfied . so is solomon dead to laughter , eccles. . . i said of laughter it is mad . . there is required a deadnesse to ordinances , the tabernacle is not god : david may be banished from it . the temple is a type of christ , yet it is burnt with fire , and the sanctuary prophaned : and the lord required a sort of lentnesse or leasurlinesse of motion of the heart toward these , and will have his people in their exile resting upon this , ezek. . . therefore say , thus saith the lord god , although i have cast them far off from the heathen , and although i have scattered them among the countreys , yet will i be to them as a little sanctuary in the countreys where they shall come . and they who remained still at jerusalem reproached their poor captivated brethren , as hated of god , and gloried in themselves as citizens and inhabitants of jerusalem , saying , v. . to the exiled brethren , get you far from the lord , unto us is this land given in possession . they were not mortified in looking upon the holy land and city , but vainly gloried in it . and therefore there are two things in ordinances . . god that fills the ordinances . . the externall bulke of them . mortification to god and his presence in ordinances , is not that we here require , for the affections cannot be vigorous enough in following god. there may be a limiting and binding of god to means , to the temple , sanctuary , hearing , seals , and a fleshly heat and livelinesse to means , and bare and naked ordinances ; and in both these there is so far required a deadnesse , as there would be an holy submission to all these , when the lord deprives us of ordinances , and a retiring in to the fountain , to the lord himself , that he may be all in all . so some cannot sleep except the bible be under the head in the night : some tye their faith and comfort so to one man , if he be not their pastor nothing is right . but so much of christ , or the substance of gospel-promises must be neglected , as means and instruments . and ordinances are idolized : in a word , mortification calls for livelinesse of affection to god in christ , and a holy deadnesse to all things that are not god. . there is necessary here a deadnesse to works , for there be these defects in them . . they cannot save , eph. . ( . ) they were not crucified for you , let them not have the place and chair of christ. . they cannot quiet the conscience , because they cannot justifie . paul preached from jerusalem to illyricum , laboured more aboundantly then they all , was unrebukeable , was conscious to himself of nothing , yet was he as dead to these as to very nothing , cor. . . and to losse and dung , phil. . . hence must we be dead to the idol of godlinesse , for it s not god. . and dead to godly men , in poynt of confidence , we must not know the man christ after the flesh , cor. . . nor any meer man , to cry man up as god , ( every man is a liar ) is contrair to gospel-mortification . . it were good to pray much , and to be dead to prayer : one of the main causes why we cry and pray much and are not heard , psal. . . psal. . , , , is , because that which is proper to god the hearer of prayer , to wit , confidence and hope , we give to prayer which is not god. we pray to our own prayers and to our own wrestling often , rather then to god : and we beleeve praying does the businesse and works the charm , as if prayer were omnipotency it self . . nor are we dead to faith and hope , but we beleeve in faith and in beleeving , and we hope in our own hoping in god. but was faith crucified for you ? how many fetch peace , pardon and righteousnesse , not from christ , but from their act of beleeving ? hence a case , whether some may not fervently pray and beleeve strongly , and yet be disappointed in the particular they pray for and beleeve they shall have ? certain it may be , especially when we are dead to omnipotency and alive to praying and beleeving , and lay more weight on faith in god then on god , and on praying to god then on god himself . what antinomians say unjustly we give to works , to wit , our peace with god , they and many unduely give to faith , not to christ. . we fail in being more alive to comforts then to god the comforter : the infant may at once both suck the breasts , and also sleep . and is one flower more to be smelled then the whole garden ? and shall feelings and raptures , and manifestations of god in his out-goings be courted and over-courted by us beyond the god of all comforts ? there is need that the heart be deadened to sense , for feeling and sense is fiery and idolatrous ; and were sense more mortified at the out-goings of faith , hope , love , it were good , for our faith should be the more lively and vigorous to lay hold on god. q. is it not lawfull to be taken and feelingly delighted with the influences of god ? ans. sure , feeling of it self is not faulty , the fierinesse and excessive fervour of feeling is faulty , especially when terminated upon created actings of love , faith , joy , desire , hope , and not upon influences as coming from the free grace of god , otherwise , we are but sick and pained of love of our own gracious actings , because they are our own ; and this is the sicknesse of selfishnesse . ah! a godhead , a godhead is not known . . nor must we be , in a too lively way , taken with our own stock , nor trust in the habit of grace or the new heart : for grace in us is a created rose that spreads fair and broad and smels well , but it is not god nor christ , that we may learn not to trust in our selves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . but why but we may trust in our renued selves now furnished with a stock and infused habits , the excellent blossoms and blooms of heaven ? nay , not in our selves thus fitted , but in god who raises the dead : for it s not possible both to trust in renewed self and in god : and paul never meant that any that professeth christ , is to lean upon sinfull self or upon lost and condemned self . and sure it is as selfy to be alive to infused habits , as to misken christ , and think , being once a convert , we can send our selves all the rest of the way to heaven without christ , we need not christ for a guide or a tutor , it s within us may save us . and nothing can be more contrair to a living the noble and sure life of continuall dependencie by faith on the given leader of the people , jesus christ , then to trust on habits of grace , they are not christ. . ah! who is that mortified as to be dead to the created sweetnesse of joy , and the right hand pleasures of god , and the formall beatitude of glory , and alive to the only pure objective happinesse of glory ? and yet that is mortification , to love and be sick and thirsty for heaven , not for the pleasures of the garden , and the streets of gold , and the tree of life , and the river of water of life , but for only only god , the heaven of heavens : and therefore we cannot be alive to pure and the only abstracted and unmixed god head , except we be thus dead to heaven . . there is a deadnesse to the letter of the promise : the promise ( saith m. ambrose ) is but the casket , and christ the jewell in it ▪ the promise is but the field , christ is the pearle hid in it . christ removed , the promise is no promise , or but ●aplesse signes . . we must also be dead to the rayes , out-shinings and manifestations of god to the soul here , and must transchange god in all presence and all love embracements , and no more : but he dead to the house of wine , to the lif●ed up banner of love , to love-kisses of christ , to the love-banquets , and to the felt lying , as the beloved , all the night between the breasts : for these nearest communions are not god himself . there is required a godly hardnesse for receiving sparkles of hell and some draughts of sore trying wrath , and the hell of his most wise and righteous frownings , and necessary absence and night of hiding himself . . and should not the church be dead to providences of fair weather , and court , or the blessing of a godly king david , ezekiah , and mortified to miraculous deliverances , dividing of the red sea , defeat of enemies , to confirmation of the truth by martyrdome and sufferings to blood ? he who is dead to himself and his body and ease , and hardned against contradictions of sinners , against torment of body , cold , imprisonment , sicknesse , death , and can in patience submit to all providences , is crucified with christ , if god give or withdraw , he is dead to both . . all who are dead with christ , are dead to all dead worship , saplesse ceremonies , and formall worship , col. . . gal. . . and are lively in the serving of god , and fervent in spirit , serving the lord : and rejoice in christ jesus , and have no confidence in the flesh , phil. . . rom. . chap. v. of the covenant of redemption between god and the mediator christ. . christ is not a bare witnesse to confirm the covenant , but the author of the covenant . . the socinian way of works cannot quiet the conscience . . christ is upon both sides of the covenant . . justice mediat● not . . reasons of the entrance of sin . isai. . . i will preserve thee ( saith the lord to christ ) and give thee for a covenant of the people . hence , the . question : how is christ said to be given as a covenant of the people ? ans. as isai. . he saith , i have given thee for a light to the gentiles , that thou mayest be my salvation unto the end of the earth : that is , as act. . , . i have thee , o christ , to be the preached light , and guide of the gentiles , and the preached saviour , declared and proclaimed by the preaching of paul , barnabas , and the apostles , and pastors . so i will give thee for the covenant , that is ▪ the preached surety and mediator of the covenant , heb. . . heb. . . when the first covenant was broken ▪ he makes with us an everlasting covenant , even the sure mercies of david , isai. . . . i will give thee as the only one who is the subject of the gospel and covenant of grace : for to preach christ and to preach the gospel and new covenant are all one . . i have given thee to be the confirmer of the promises , they are all yea , and amen , in thee , cor. . . gal. . . and . by thy death thou confirmes the covenant , and seals it with thy blood , heb. . , , , , , . heb. . . q. but socinus denies that christ is the purchaser or the obtainer by his blood ( as it were ) of the new covenant , for he did not by his death procure or merit pardon to us , he is only the surety or mediator of the covenant . and crellius and he say , the cause why the confirming of the covenant is ascribed to the death of christ , is because as by a slain beast and divided into two parts ▪ covenants of old were established , so by the death of christ the covenant of grace was solemnly confirmed and sealed ? ans. christ is so the surety as mediator , as he is also the author of this covenant , as god , exod. . . it was he who said , i am the god of abraham , isaac , and jacob. ▪ cor. . . let us not tempt christ , as some of them tempted him , and were destroyed of the serpents . and this is he who led them , and brought them out of aegypt , numb . . , . whom they tempted in the wildernesse , , , . and he ascribes to himself the covenant , heb. . . not according to the covenant that i made with their fathers , &c. and it is clear , that the pardon of sin promised in the covenant , jer. . heb. . is never ascribed to the blood of martyrs , but every where to christs blood , eph. . . col. . . rom. . . rev. . . joh. . . heb. . . , , . heb. . , , . . that he is the surety also of the covenant , is expresly said , heb. . . and the mediator thereof , heb. . nor can it be said that the death of the testator does properly give faith and authority to the testament , for the authority and justice of the just or unjust will of the testator , addeth unto , or diminisheth from the authority of the testament ; for the testators will is the principal efficient cause of the testament , the death of the man is only a necessary condition , by which the right of the testator to these goods is transferred from him ( who now being dead , needs them not ) in to friends , to whom they are left in legacie ; and so death is but an antecedent condition of the right to the goods . . christs dying to bear witnesse to his own gospel is only the secondary end of his death , in so far as secondarily remission of sins is made known to us after the principall end of his death , to wit , reconciliation , remission , pardon , redemption , and life is purchased to us by way of merit : and sure the truth of pardon and redemption is hugely more confirmed and sealed by the whole company of the martyrs , and made known to the sons of men , then by the death of one single man , maries son : nor does the scripture ever commend christs love to us in sealing the gospel with his blood as the only way to life , or making this the most strong argument to move us to beleeve in god , and obey christ , because christ died for sinners , and rose again to make the gospel true like , and worthy to be beleeved , as the martyres do : but love shined in this , that in dying we have redemption and forgivenesse and life in his blood ; and since godly and sound beleeving martyrs died for this end , especially to glorifie god , and seal the truth , joh. . . rev. . . mat. . . luk. . . mar. . . luk. . . tim. . . rev. . ● . we must have most properly forgivenesse of sins in the blood of s●even , and antipas , and the rest of the martyres . and miracles do aboundantly seal the truth of the gospel ; and so doth the holinesse of profession , joh. . . mar. . . joh. . , . matth. . . but never are we redeemed , justified , saved by christs and the apostles miracles and holy life , for any thing we read in scripture ; but we have life by christs blood as by a ransome , a price to buy us . q. hence , . case : may not the conscience be quiet by the way of socinus ▪ which lays aside a ransome given to justice ? ans. the experience of the godly man wakened in conscience saith to this , when he is chastened with pain in his bed , and the multitude of his bones with strong pain , and the mans soul drawes ●ear to the g●ave , and his life unto the destroyers , and the man stands on need of an interpreter , one among a thousand to shew unto man his righteousnesse , job . , , , , . then god is gracious to him , and saith , deliver him from going down to the pit , i have found him a ransome : he is not quiet while god say , my prophet , deliver him from hell and the pit , which he so much fears , for my offended justice hath found a ransome in christ , and i am 〈◊〉 with him . yea , and the conscience must be purged from 〈◊〉 works , by his blood who offered himself without spot to god through the eternall spirit , heb. . . yea , and there is no remission of sins without sheding of blood , v. . not of buls or goats , for the blood of beasts leaves still conscience of sin , heb. . , . then it must be the blood of christ , v. . . who was crucified and made a curse for us , gal. . . such a curse as we must have eternally , according to divine justice , suffered . yea , if works done by the exemplary grace of a martyr , such a holy man as christ , who was never wounded for our transgressions , nor bruised for our iniquities , then christ died in vain , and there was no ransome of blood given for our sins , only god of free-will made an innocent man a curse , and would have him crucified neither for his own sin , nor for ours ; well then , may good works without the blood of sinner or surety , take away sin : and the conscience sprinkled with good works may well calm a guilty conscience , yea , and according to the measure of good works is the measure of assurance of peace with god. now we see the most tender david , job , hezekiah , heman , who walked most with god , have not alway most assurance of peace and righteousnesse with god , but most dreadfull doubtings of conscience , according as by faith they apprehend the ransome of full satisfaction , or were dazled and darkened in their apprehension ; yea sure , without the ransome of blood , of free-will , all receive a dry and unbloody pardon by doing the commandements of jesus christ. the socinian faith which looks to an exemplary martyr whom god of no justice , but in vain , and for no cause , delivered to death , but of meer free pleasure , whereas there might be , and is forgivenesse without shedding of blood : contrair to heb. . . rom. . . , &c. even good works done in imitation of christ. q. . another case is here : is christ on our side of the covenant , and on the lords side ? this would seem no satisfying of justice . ans. it is true the case would seem no quieting of conscience . if . christ-god were not the same offended god , who out of soveraignty of free grace doth condescend to make a covenant of grace , and so is upon gods side . . if christ were not a person different from offended god , as the godhead is common to all the three , so in a voluntary and admirable dispensation and oeconomie the kings son , a person different from the father , taketh upon him our nature ; and . having mans nature which offended , and so being fit therein to satisfie wrath , and fit therein to merit , to sanctifie the people with his own blood , might well be upon our side : and there 's no scenick , no seeming , but a most reall satisfaction here , in that there is a most full and reall compensation made to offended justice , and our faith laying hold on this , the conscience is quieted . as i sinned in the first adam legally , so i satisfied in the second adam . obj. but justice saith , the same person that sinned , the same must suffer and satisfie , and no other . ans. justice saith so , but that part of justice by the graciousnesse and mercifulnesse of the just●god is , and may be dispensed withall : so as justice as justice seeks payment , the creditor as the creditor seeks recompence and restitution : but by whom , justice determines not , whether payment and satisfaction be made by the same very person who offended , or by a fit surety in the person and place of the offender , as it determines not whether as much or far more be restored then was taken away , so there be a compact and voluntary agreement between the satisfier and the satisfied . hence , justice being . offended , is not ( to speak so ) the interposing and the mediating attribute of god ; but soveraignty of free-grace and mercy interposeth . . justice may seek payment from the only offending partie , and from no other , from adam and his posterity only ; but justice doth not indispensably , and by necessity of nature exact payment from the only offender and from no other . . the conscience of the beleever may with sweetnesse of admiration and peace rest upon satisfied justice , and adore interposing grace , and be quickened from looking unto , and loving interposing grace , to obey and take on the labour of gospel-love to run the wayes of his commandements . . it is not an act of law , nor of justice , to give , or find out a satisfier , but an act of love , grace , and infinite wisedom . q. . a third case is , how can the beleever look upon life eternall as a gift , if it be sold at so condign a price as christs blood ? ans. it is not fit to speak of this mysterie , but with holy reverence , life eternall is bought to us , and we are said to be bought with a price , cor. . . pet. . . tim. . . matth. . . now it is unworthy of christ , that the fruit of his death should be only grace , not glory , and such a grace as is lubrick , uncertain , renders us indifferent , but much weaker to beleeve or not believe , that is , as socinians say , to earne and win the wager of glory by a new gospel-working , which is our righteousnesse , and merit to glory : for sure pagans are more sinfully weak in the second adam who died for them , as socinus will , then mankind were in the first adam . the scripture saith that christ gave himself for his church , that he might present her a glorious church , eph. . . . thes. . . for god hath not appointed us for wrath , but to obtain salvation by our lord jesus christ. . who died for us . tim. . . therefore i endure all things for the elects sake , that they also may obtain the salvation which is in christ jesus with eternall glory . jude . looking for the mercy of the lord jesus christ unto eternall life . rev. . . thou hast redeemed us to god by thy blood , &c. act. . . feed the church of god , which he hath purchased with his own blood . eph. . . in whom we have redemption through his blood . . in whom also we have obtained an inheritance . we are not afraid to call eternall life a fruit of christs death , that is , of the merit of his death : see joh. . , . . joh. . , , . q. . a fourth case : many stumble , some in that god permitted sin to enter , which he might have hindered , knowing he should be thereby under a necessity either to torment men in hell , or torment on earth his most innocent son christ ? ans. socinians , arminians , yea pagans , and all enemies to christian religion , are burdened with the same seeming reason : for if god , or their gods may hinder wickednesse , and yet do not hinder it , they bring themselves , or the true god , that they must be necessitated to torment the sinners . . there be reasons unanswerable , why if we yeeld ( and it is a shame to deny ) that god is able to hinder sin to enter in the world , or that he is not infinitly wise , and so that he hath not most weighty reasons why he suffers sin to be : as . if sin come freely in the world without the will of god , either the lords dominion over sin must be none at all ; or the creatures dominion of free-will must be dependent upon the dominion of grace and soveraignty . . the out-goings of free-grace must eternally be hid , if sin had never been . as there had been no field for the expressions and blossoms of eternall flourishing revenging justice : as also , the creatures armes are short , and could not reach the eminent degree of manifesting the glory of free-grace and pardoning mercy , but the lord aimed at this . and . the relation of a saviour and a sinner , of the physician and the sick must be known ; now a physician hath not relation actuall to all sick , all the world over , but only to his own patients , his own sick ones , who by covenant , feeling their danger , have laid the weight of life and death , of righteousnesse , of salvation over upon that one only saviour , and live , dyet , apply salves , medicine , only by the direction of this physician , and do receive medicine and recepts from no other . . infinite wisedom made choise , beside other infinite possible wayes , of this only way of redeeming : and here glorious soveraignty shines , he wailles out , judas , magus , pharaoh , to be fire-wood and coal to the river of fire and brimstone , and made so many sinfull peeces of sick , brittle clay , overgilded with the habit of grace , of free righteousnesse , of glory , to be the eternall harpers and proclaimers of the glory of his grace ; whereas he might have made these stones , and worms , for he created angels and worms , and all out of the mother nothing , by his good pleasure . and it must be a wonder of unsearchable soveraignty , that should not for eternity have been concealed , such a number of angels and men whom he set up in the heaven of heavens as heirs of glory , to be everlasting heraulds and trumpeters to sound out experienced grace and mercy , might have been , if so it had pleased him , lumps of everlasting vengeance in the eternall lack , and all that are condemned , and suffer the vengeance of eternall fire ▪ both devils and men are chips and peeces of beings hewen out of the same rock ( if so we may speak ) of that huge and vast nothing , and might have been up before the throne filling the chairs and rooms of the now heirs of glory , thou beleever , might have been in the seat of iudas , scorched in his furnace in hell , and iudas might have had thy throne and thy crown up with him eternally who sits on the throne , and with the lamb. . he might have keeped all the sons of men , and all the angels , in a sinlesse condition , to be courteours to proclaim the glory of law-goodnesse , and of the never broken covenant of works , but then there should never have been such a thing known to the generations to come , as that ark of glory , that huge and boundlesse all fulnesse of the indwelling godhead in the man christ. sure , had there been none sick , such a suffering physician to heal us had never been , none lost would have said there is no saviour , none dead in sin , would say , there is no need of such a lord and prince of life , by whose swelling wounds we are healed , isa. . . nor was it fit that this should never be known to angels and men , that the lord honours so many redeemed sinners with a grant and licence to love so high , so precious a redeemer , and as it were to marre and black his fairnesse and desirable excellency with our feeble and sinfully weak love , he being so far above our love or faith or praises . . the gospel-wonders should not be an eternally sealed book to men and angels , as , revel . . . that wonder in heaven , a woman cloathed with the sun , and the moon under her feet , and upon her head a crown of twelve stars , should be known . and what was shewed to john was to be shown to the churches , rev. . . and he carried me away in the spirit to a great and high mountain , and shewed me that great city , the holy hierusalem descending out of heaven from god. . having the glory of god. i mean here the wonders of grace , mercy , declared justice : as that the most high should empty himself and the godhead be united to clay : that there should be such a high bridegroom , so low and sinfull a spouse : that death should conquer death : that nothings of clay should sing their debts , eternally cast down their crowns , being made of sinners glorified kings , and not be ashamed to cast down their crowns before him that sits on the throne . nor should the gifts and graces of god be hidden , rom. . . he that spared not his own son , — how should he not with him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , give us all things , begrace to us all ? how should he not make heaven and earth free grace to us , and all a masse of grace to us ? eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath begraced us all over in christ. tim. . . but i obtained mercy , as dipped in a sea of mercy . luk. . . hail virgine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filled with free grace . let us forgive one another , col. . . as christ begraced pardon to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that we might know , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things that are freely given us . and what a debt must that be , the forgiving of ten thousand talents , more then to forgive millions and tuns of gold ? hence the question , whether law-innocency and never sinning ▪ or gospel-repentance and rising again in christ , be most excellent ? it is answered . . simply to us : it is better and morally more excellent never to fall , never to be sick , then to rise in christ and be healed by such a physician . but sinning and falling being considered in relation to a more universall good , there is more excellency in gospel-rising then in law-standing : as , . there is more feeling deeper sense in the woman which did wash christs feet with her tears , and wipe them with the hair of her head , then in some who never so fell . and christ may hold forth something of this , luk. . . likewise i say unto you ( saith christ ) there is more joy in heaven over one sinner that repenteth , more then over ninety and nine just persons that need no repentance . true it is our saviours scope is not to compare repentance and law-innocency together , or to show that the pharisees needed no repentance , as if they were not in a lost condition : but to show what joy was in heaven with the lord the father of the forlorn son , and in the angels , at the home coming of repenting sinners . and is not a jewell of ten thousand millions of more worth then a diamond that is not worth the eighth part of that summe ? adams innocency and never sinning should have been by the common influences of law-love , and the same may be said of angel-innocency . but gospel-repentance is the gift procured at a dearer rate , christ was exalted a prince to give repentance , acts . . neither should there be sense and such loving sense of free grace in the forlorn son , had he never fled away from his father , and never been so received with a welcome of grace which he beleeved , before he felt it . chap. vi. q. . whether there be any such thing as a covenant of suretyship or redemption between jehovah and the son of god ? that there is such a covenant , is proven by . arguments . no doubt , christ god-man is in covenant with god , being a person designed from eternity , with his own consent , and in time yeelding thereunto , and yet he stands not in that covenant-relation that we stand in : as we shall hear . . arg. what argument does prove that there is a people in covenant with god , who call the lord their god , as zech. . . jer. . . isai , . . the same shall prove christ to be in covenant with god : as who can say , he is my god , he must be in covenant with god. as jer. . . i will be their god , and they shall be my people , ezek. . . ezek. . , , . now this is clearly said of christ , psal. . . he shall cry unto me , thou art my father , my god , and the rock of my salvation : the son , the only begotten of the father saith , thou art my god , heb. . . and again , i ▪ will be to him a father , and he shall be to me a son. it is expounded of christ , but was first spoken of solomon , the type , sam. . . my mercy , that is , my covenant-mercy to the son of david and his seed , shall stand sure as the dayes of heaven , psal. . , , , , . chron. . . he shall build a house for my name , he shall be my son , and i will be his father . then follows the covenant-promise : and i will establish the throne of his kingdom over israel for ever ; which is expounded , psal. . , , &c. of christ , a covenanted king as long as the sun and the moon indures , , , . and cannot agree to david , whose kingdom is now gone . as also , christ flees to this covenant in his extream suffering , my god , my god , why hast thou forsaken me ? psal. . . mat. . . so psal. . it is christ who saith , v. . i delight to do thy will , o my god. and it is a covenant compellation , my god , and spoken by him , v. . mine ears thou hast opened , who removes all sacrifices , and offers himself a sacrifice , heb. . . a body thou hast prepared me . so also , ps. . . thou lovest righteousnesse and hatest wickednesse : therefore god , thy god ( a covenant word ) hath anointed thee with the oyl of gladnesse , above thy fellows . see glorified christ glorying in this , rev. . . him that overcometh will i make a pillar in the house of my god , and he shall go no more out : and i will write upon him the name of my god ( which is ) new jerusalem , which cometh down out of heaven from ny god : four times he calls him his god. the lord speaks in his type , psal. . . he who comes in the name of the lord , and is made the head of the corner : thou art my god , and i will praise thee , thou art my god , i will exalt thee . christ is a noble example in this teaching us to ride at this ●nchor of hope , thou art my god by covenant . mic. . . christ shall feed in the name of the lord his god , isa. . . . arg. is taken from the lords way of calling of christ to his office of mediator : so , he who is the lords chosen , called , and sent servant , is either ingadged in the service , by necessity of nature , so that god cannot choose , but he must choose and call him , and he must , by the same necessity of nature , be chosen and called to that service , or he is the lords chosen and called servant by free agreement and consent of the lord who calls , and of the partie called , which is a covenant between master and servant , the lord and the sent ambassadour who is sent , the lord , the messenger who comes with such news . now of christ it is said , isai. . . behold my servant whom i uphold , my chosen in whom my soul delights . and of meer grace and free-love , both god sent him , and he came , joh. . . tim. . . for by no necessity of nature was christ sent to preach glad tidings to the meek , to bind up the broken-hearted , to proclaim liberty to the captives , isai. . . to say to the prisoners go forth , isai. . . for isai. . . i the lord have called thee ( saith he ) in righteousnesse — . to open the blind eyes , to bring out the prisoners from the prison , and them that sit in darknesse out of the prison-house . nor can we say , that any thing , but the good will of the lord did conclude or determine him to send : . to save men , not angels , heb. . . . some men , not others ; joh. . , . . so ill deserving men , as lost ones , luk. . . sinners , ● tim. . . rom. . . . ( . ) when the lord speaks of the covenant of grace , ezek. . . he addes a word of this covenant , i will cleanse them , so shall they be my people , and i will be their god. . and david my servant ( the son of david christ , for david was dead ) shall be king over them , and they all shall have one sheepherd . ezek. . . i will set up one sheepherd over them , and he shall feed them , even my servant david , he shall feed them , and he shall be their sheepherd . . i the lord will be their god. and zecha . . jehovah ownes christ as this sheepherd , as one of his hireing . v. . awake , o sword , against my sheepherd . mal. . . the messenger of the covenant , whom ye delight in , behold he shall come , saith the lord of hosts . hence , this david is the servant , sheepherd , and messenger of the lord , either by nature , which cannot be said , for the man christ is by nature his servant , but christ-mediatour , god-man , is not so his servant , or he is so by free consent , on the lords part , who hires and sends him , and on christs part , who graciously condescended to be hired , and undertook for us ; which all along must be understood of no servile reward . . arg. christs voluntary yeelding to the work , proves this , if christ , god : man willing to empty himself and take on him our nature , did offer his service to god , saying , sacrifice and burnt-offering thou didst not desire , psal. . . heb. . . a body thou hast prepared me . . then said i , loe i come ( in the volume of the book it is written of me ) to do thy will. and if christ-god-man did willingly lay down his life of his own goodnesse , and no man could take his life from him , against his will , joh. , , . joh. . . . joh. . . luk. . . then is christs free consent to be our surety and redeemer , to seek and to save us , clear , matth. . . luk. . . and if it pleased the lord to bruise him , isa. . . and of love to give him to the death for us , joh. . . rom. . . . matth. . . then the lords consent that he should be our surety , saviour , and redeemer , is no lesse evident . now a mutuall agreement between jehovah and the son for one and the same undertaking is a compact and covenant , to have us saved . . argument is , from the agreed upon giving and taking between the father and the son , where there is a free giving of some to the son to be ransoned , and keeped , upon the fathers part , and a most free closing of the son to own and answer for the given , and to lose none , but to raise them up at the last day , there certainly is a covenant gone before , as jacobs reckoning with laban , gen. . . that which was torn of beasts , i brought not unto thee : i bare the losse of it ; of my hand didst thou require it , whether stolen by day , or stolen by night . . ( thus ) i was , in the day the drought consumed me , and the frost by night ; and my sleep departed from mine eyes . this evidently speaks a covenant upon labans part , delivering his flock to jacob , as to a servant and sheepherd , saying , i contract with thee , i deliver my flock to thee , answer for them : make an account to me of dead and living . and on jacobs part , a taking burden covenant wayes to take care of them ; and a covenant-yeelding , require thou at my hand old and young , weak and strong of the flock : i bind my self to keep them . so christ hath delivered and given to him of the father , so many by head and name , joh. . . as thou hast given him power over all flesh , that he should give eternall life to as many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thou hast given him . . those that thou gavest me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have kept , and none of them are lost . joh. . . all that the father hath given me , shall come unto me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the comer to me , i will in no wise cast out . . and this is the fathers ( covenant - ) will that sent me , that every one which seeth the son and beleeveth on him , may have ●●verlasting life , and i will raise him up ( by covenant and gospel-promise ) at the last day . and what speaketh stronger consolation , then the father gave me to the son christ to be saved , and the son undertook for me , hath given a written band under his hand to keep me ? o what happinesse ! that i am not mine own keeper , but that christ hath given it under his hand , and the father and the son have covenant-wise closed and stricken hands , the one having given , and the other received me a-keeping . . my soul enter thou not into their secrets who lay all peace , comfort , assurance of salvation upon their own socinian faith , that is , their indifferent relying upon the saviour jesus and their own holiness , watchfulnesse , obedience , love to god. sure , the comfort , joy , peace , assurance subjective that they have in their conscience , can be no stronger then the objective and fundamentall certitude of standing , persevering , overcoming , flowing from free-will ▪ which is woefully free and indifferent to persevere and stand , or not to persevere , not to stand , but to fall away . it s a stronger consolation ( and the strongest should be the christians choise ) that is founded upon the fathers giving , and the sons receiving of sinners ; and the faith of salvation to me which relies and leans upon christs undertaking for me , that i shall not be lost , nor casten out , then upon my undertaking for my self . the fifth argument is from christs receiving the seals , who so receives in his body the seals of the covenant of grace , circumcision , and baptism , and yet needs no putting off of the body of the sins of the flesh , by circumcision , and needs no forgivenesse of sin , no regeneration , no burying with christ in baptism , as col. . , . rom. . , , . and eats the passeover , and needs not that the lamb of god take away his sins , as joh. . . since he is holy , and without sin , he must be under the covenant , and god must be his god , in some other covenant then sinners are , for these seals are proper to a covenanted people , strangers and pagans might not receive them , but these in covenant only , gen. . . exod. . . matth. . . col. . , . and christ must have received seals for other uses and ends , then sinners received them , to wit , to testifie that he was the god of both jews and gentiles , and that he was the undertaker for us , in a covenant of suretyship for us , to perfect a higher command then any mortall man was under , to wit , to lay down his life for sinners , joh. . . and beside that , for our cause he was made under the law , to fulfill all righteousness , and so was circumcised , luk. . . baptized , matth. . , , . did eat the passeover with the disciples , mat. . ▪ , . mar. . . luk. . , . he ▪ in coming under that state in which he must , because a man , fulfill the law , and be under even gospel commands so far as they were suteable to his holy nature , testifieth in obeying all commands even of the morall law ( and as the son of god he was under no such obligation ) that he was under a speciall ingagement , and compact to god , for the work of redemption . and we are taught to feel what imbred delight and sweetnesse of peace is in duties ; when christ covenants with god to come under the law , and under the hardest of commands , to lay down his life for sinners , because it was a law and command by covenant , that hath most of obedience which hath most of a law. q. was christ such an one , as needed seals to his speciall covenant with the father ? ans. he needed no seals at all to strengthen his faith of dependency , for there was no sinfull weaknesse in his faith , yet he was capable of growing , luk. . : for the law requires not the like physicall intention and bendednesse of acts of obedience from the young , as from the aged . . in that the receiving of the seals proves christ to be surety of the covenant of grace , it makes good , that he was under the other covenant , and to perform the obedience due to the speciall command of dying , as to a command of covenant . . argument , is from the lords libertie : if god might in justice have prosecuted the covenant of works , and adam and his might justly have suffered eternall death for sin ( for the law is holy and just , and the threatning gen. . . just ) except the lord had of grace made another covenant , then must the lord send , or not send a saviour to suffer , and be a suffering redeemer and surety as pleased him , or not pleased him ; and if christ may refuse to undertake , or willingly agree , as pleased him , and christ being god●consubstantiall with the father , might have stood to the law-way of works : for who , or what could have hindered him to follow a course of justice against all men ? then if both agreed to dispense with that law-way to save man ; here is covenant-condiscension between jehovah and the son , of quieting law , and pitching on a milde gospel-way . . argument , from the promises made to christ : he to whom the promises are made , as to the seed , so as in him they are yea , and amen , and he who is eminently the chief heir of the promises , as ingaged to make good the promises on the lords part , to give forgivenesse , jer. . , heb. . . perseverance , jer. . , . isa. . . isa. . . peace , ezek. . . lev. . . , . yea , and a new heart , jer. . . ezek. . . heb. . . life eternall , joh. . . and to make good the promises upon our part , by fulfilling the condition , and giving habituall grace , jer. . . ezek. . . and actuall influences , jer. . . to know the lord , ier. . , . ezek . . to , and with him , god must strike a covenant of suretyship , that he shall have the anointing in its fulnesse , above his fellows , without measure , to make good all these promises as mediatour ; for it is not simply grace and life that the lord bestows upon his people , but grace out of the store-house of the mediatour god-man . now this must be given to christ by promise , gal. . . now to abraham and his seed were the promises made , he saith not , and to seeds , as of many , but as of one , and to thy seed , which is christ : he cannot well mean mysticall christ , that is , christ and all his , for they are indeed many and numerous , as isai. . , . isai. . , , , , , . psal. . . compared with rev. . . rev. . . for the promises are made to christ-god-man eminently , not formally : for cor. . . all the promises of god in him are yea , and in him amen . for the promise is made to us for christ , and through his grace , then the promise is made first to him , and more eminently , and to us for him : propter quod unumquodque●ale , id ipsum magis tale . . the promises are fulfilled and made good , not because we fulfill the condition , but for christ , in whom , and by whose merit , both the grace promised , and the grace habituall and actuall to perform the condition , be it faith , repentance , humility , &c. is freely given to us . . christ is he who makes the covenant and all the promises , act. . . who said to moses , i am the god of thy fathers , the god of abraham — . i bave seen , i have seen the affliction of my people which is in aegypt , and i have heard their groaning , and am come down to deliver them : and now come , i will send thee unto aegypt . and v. . moses is made a ruler and a deliverer by the hands of the angel that appeared to him in the bush . this is christ , the angel , . of the covenant , mal. . . whom they tempted , cor. . . of whom the lord said , exod. . . beware of him , and obey his voice , and provoke him not : for he will not pardon your transgressions , for my name is upon him . and this angel saith , i am the god of abraham , the omniscient god that sees the afflictions of his people . . hears their prayers . . delivers them out of aegypt , exod. . , ▪ and so the author of the covenant , and of all the promises . it is much for weak beleevers that god stands ingadged in christ by covenant with him to give us to beleeve , and to beleeve to the end . hath the lord given himself surety for the standing of a tottering beleever ? is there not ground to beleeve that christ shall make good his undertaking ? also , if all the promises be made to christ who is the author of the covenant , and upon condition that christ do his part , and lay down his life ; then sure christ is under a covenant , to injoy his reward , when he hath done his work ? and to have a beleeving seed is christs reward , heaven and earth can make no ●urer binding for faith and salvation . . as the former argument is from the promise made unto christ , and fulfilled to him , so this is from the predictions , prophecies and promises of him , as he , of whom such glorious promises are foretold , and may claim the thing promised , by faith , he hath some word of promise for suiting these things : which is a covenant , if he shall do what is required of him , and fulfill the commandement , joh. . . but such prophecies and promises there be of christ , isa. . . the key of the house of david will i lay upon his shoulder : so he shall open and none shall shut , and he shall shut and none shall open . . and i will fasten him as a nail in a sure place ; and he shall be for a glorious throne to his fathers house . . and they shall hang upon him all the glory of his fathers house , the off-spring and the issue , all vessels of small quantity : from the vessels of cups , even to all the vessels of flagons . zech. . . for behold , i will bring forth my servant the branch . zech. . . speak unto joshua , saying , thus speaketh the lord of hosts , saying , behold the man whose name is the branch , and he shall grow up out of his place , and he shall build the temple of the lord : . even he shall build the temple of the lord , and he shall bear the glory , and shall sit and rule upon his throne . mic. . . and he shall stand and feed in the strength of the lord , in the majesty of the name of the lord his god , and they shall abide : for now shall he be great unto the ends of the earth . . and this man shall be the peace , when the assyrian shall come into our land . so psal. . . in his dayes shall the righteous flourish , &c. hence , as christ prayed in faith , joh. . . to be glorified with the glory he had with the father before the world was , because he finished the work , though he was not yet crucified , but he had a mind fixed to suffer : so may christ pray in faith to govern right , and to bear the glory , and to feed in the strength of the lord , and to have a conquished people , since he was to fulfill all the work that was laid upon him : and this supposes a covenant . hence , arg. . from the suite he bids his son aske , which he will grant , psal. . . aske of me and i will give thee the heathen for thine inheritance , and the ends of the earth for thy possession . psal. . . he shall cry unto me , thou art my father , my god , and the rock of my salvation . . also i will make him my first-born , higher then the kings of the earth . . my mercy will i keep for him for ever , &c. if god say to us , call upon me in the day of trouble , and i will hear thee : this argues a covenant that god shall hear , if we pray ; then it sayes , if christ the mediatour shall pray , he shall be heard and prospered with successe in his work . . argument from the work of christ , and the wages , which a covenant calls for : christ complains , isa. . . then i said , i have laboured in vain , i have spent my strength for nought , and in vain : there 's work . shall he have nothing for his work ? he adds , yet surely my judgement is with the lord , and my work with my god. v. . he receives an answer of a full reward for his work : and he said , it is a light thing , that thou shouldest be my servant , to raise up the tribes of jacob , and to restore the preserved of israel : i will also give thee for a light to the gentiles , that thou may'st be my salvation unto the end of the earth . which words are cited true of christ , by luke , act. . . when christ is preached to the gentiles : and as one who laboured for us , so he craves his wages , though the jews pay him unworthily . zech. . . then i said , if ye think good , give ( me ) my price , and if not , forbear ; pay me , or pay me not : yet the lord payed him . phil. . . he made himself of no reputation , and took upon him the form of a servant , — and became obedient to the death , the death of the crosse . here is work : followeth his wages , call it merit , or what else , it s a reward and the end of his suffering , which christ both desired and intended , as the fruit of his labours . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore god highly exalted him , and gave him a name above every name . act. . . him hath god exalted with his right hand ▪ to be a prince and saviour . isa. . . when he shall make his soul an offering for sin ( which was work hard enough ) he shall see his seed ( which was his souls desired wages ) he shall prolong his days , the pleasure of the lord shall prosper in hand : . he shall see of the travail of his soul , and be satisfied . . therefore will i divide him ( a portion ) with the great , and he shall divide the spoyl with strong : that is an ample reward . follows his work ▪ because he hath powred out his soul unto death , and he was numbred with the transgressours , and bare the sins of many , and made intercession for the transgressours . hence , his care to finish the work of him that sent him , and to do his will , joh. . . joh. . . joh. . . and as the father loved , so he rewarded the obedience of his son , not by necessity of nature , but by a voluntary compact , but he loves his obedience , joh. . . therefore doth my father love me , because i lay down my life , that i might take it again . joh. . . if ye keep my commandements , ye shall abide in my love , even as i have kept my fathers commandements , and abide in his love . nor can it be denied but a redeemed and saved people was much in the heart of christ , and much in his desire and intention . joh. . . i am come , that they may have life , and have it more aboundantly . and if , to finish the work , especially of saving lost man , was his meat and drink , joh. . . and he prayed for the ransoned ones , joh. . to sanctifie them : . that they might he where he is , . there must be always in the heart of christ a design of love , in that he made redeemed ones his end , his work , his souls satisfaction , isa. . . and o how worthlesse were we ! that the desire of god should be toward us : how far below the price that love put on us ? was man a crown and wager for god , for god , for such a god to run for , to work for , and to win ? was there not a more fixed seat in angels , then in clay , for so high a love as the love of god ? is there room in so low a peece of created nothing , for so high , and deep , so broad and long a design , so high an aime , as nothing could be the last and the least result of transcendent love , but great immanuell , god with us ? reason might say , a lesse price may buy poor man , a lower design may compasse sinners . but love said no lesse could do it : and this love is not capable of a mistake , in buying , infinite love cannot erre in designes of free-love . . argument is from the oath of god : christ is made a high priest , another way then other priests : heb. . . for those priests were made without an oath : but this with an oath , by him that said to him , the lord hath sworn and will not repent , thou art a priest for ever , after the order of melchizedec , psal. . . no man enters to an office by an oath to be faithfull , or to be for ever in such an administration , but he enters also to the office by covenant . and this oath is sworn by the lord jehovah , to christ : the lord hath sworn , — thou art a priest. it s a more excellent priesthood which is confirmed by an oath , then that of aaron , which is confirmed by no oath . psal. . . once have i sworn by my holinesse , that i will not lie unto david , ( the messiah my anointed , the son of david . ) . his seed shall endure for ever . act. . . therefore being a prophet , and knowing that god with an oath had sworn to him , that of the fruit of his loins according to the flesh , he would raise up christ to sit upon his throne . . he seeing this before spake of the resurrection . psal. ● . . the lord hath sworn in truth unto david , he will not turn from it , of the fruit of thy body will i set upon thy throne . . if thy children shall keep my covenant , and my testimony that i shall teach them , their children also shal sit upon thy throne for evermore . they shall sit so and so by covenant blessed in christ. and so the stability and certainty of the decree and oath is not to make the children of david secure , but watchfull in their duty : but this is not a condition without the which the messiah should not reign , but without this he should not reign to their comfort and everlasting good . but otherwise the truth of the lords covenant-faithfulnesse depends not upon mens unbeleef , rom. . . and for the certainty of this promise and oath which made good christ his reign which shall not cease , see sam. . . king. . . chron. . . luk. . . gen. . , ▪ hence there is no covenant made with christ that the covenant of works made with adam should stand for ever . . no oath in that covenant . . no promise or oath to give perseverance , and the spirit and influences of grace for that effect . and the oath of god , that christ shall be king of my will to reign over the heart , to give repentance as a prince , acts . . and that god hath sworn him to be an eternall priest who offered himself a sacrifice to deliver me from the present evill world , gal. . . to ransome me from my vain conversation , pet. . . to bring me to god , pet. . . that i should , being dead to sin , live to righteousnesse , pet. . . eph. . , , . heb. . , . rev. . , . is somewhat more comfortable then the doctrine of papists , arminians , who say that any tempted saint may be a justified saint to day , and an apostate , a limme of satan and a child of perdition to morrow , as judas was : as if christ were not a sworn advocate in the nick and hour of temptation to help , in the act of winnowing : and had not made promises of actuall grace to actuall temptations when they come , luk. . . joh. . . math. . . and if christ be sworn a king , advocate , an high priest , to overcome the rockinesse and flinty and stony rebellion of will , providing that will shall first yeeld and not play the king against christ : for any thing i see , the covenant of grace is looser ( the corruption of the covenanter being ten times stronger to evill then the will of adam was ) then the covenant of works , and the gospel an infinitely more plain path to a more fiery hell then the law. and it speaks much of free grace , that the everlasting salvation of the elect is in such a castle as the oath of the omnipotent and infinitely faithfull lord. lastly , the argument is the more considerable that every priesthood , even that of levi , is imposed by covenant , mal. . . my covenant was with him of life and peace . chap. vii . the covenant of redemption is explained in three eternall acts . . designation , decree or ordination , and delectation in the work . . mercy and peace , truth and righteousnes are agreed in this covenant . . the designed sending of the spirit cannot be a covenant as this was . . the twelfth argument . . the thoughts of eternall love . the covenant of redemption is two wayes considered . . as transacted in time between jehovah and christ , in his actuall discharge of his office of king , priest and prophet . . as it is an eternall transaction and compact between jehovah and the second person the son of god , who gave personall consent that he should be the undertaker , and no other . and these three acts are considerable in the persons in this latter consideration : . designation of one . . decree and destination . . delectation in the work . as to the first : there must have been a person , either the father , or the son , or the spirit . . by god , from eternity set apart , separated , and designed : and . this person must have given an actuall consent from eternity to the designation : now the person designed was the son only , this lot eternally ( to speak so ) fell upon only him who was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lamb fore-ordained before the foundation of the world , pet. . . and because christ-god equall with the father , does not begin to consent and agree to the designation in time , nor can christ-god will any thing in time , which he did not will , and consent unto , from eternity ; therefore he was present with the father , and consented unto the designation , and closed the bargain from eternity : upon which account , christ had the glory of a designed saviour with the father , before the world was , and prayes that he may , god-man , be glorified , as touching the manifestation of that glory to angels and men , with the glory that he had with the father before the world was , joh. . . and here is an eternally closed covenant between jehovah and the son , with the consent of parties . and who sees not our debt of love , for a foresight and providence of pure grace ? behold a designed physician before we be sick , and christ with his own consent , writing himself the repairer of the breaches before the house fall , and the healer and binder up before the bones be broken . . christ is chosen and predestinate the head , the first born of the house , and of the many brethren , and sayes amen to the choise , and we are chosen in him , as our head , and he was fore-ordained the mediator , and the lamb before the foundation of the world was laid , to be slain for our sin . hence , . offended justice by the breach of the covenant of works in all the three persons pleads that man should die , and that pleading is most just , and the law cannot be broken nor repealed . the soul that sins must die , ezech. . the threatning , gen. . . must be fulfilled . . mercy pleads ( not having a throne higher then justice , as arminius saith ) that so many chosen ones may find mercy , and peace calls for reconciliation to sinners . . infinite wisedome also requires that justice and righteousnesse ( under the name of mercy we comprehend free and rich grace ) may meet , and peace and righteousnesse may kisse each other , psa. . . hence all these attributes of glory must come forth , that a throne may be set up and a psalm may be sung , rev. . . and the thousands of thousands may cry , worthy is the lamb that was slain , to receive power , and riches , and wisedome , and strength , and honour , and glory , and blessing . . and every creature which is in heaven ( saith john ) and on the earth , and under the earth , and such as are in the sea , and all that are in them , heard i saying , blessing , honour , and glory , and power be unto him that sitteth upon the throne , and unto the lamb for ever and ever . hence . there is no conflict between mercy and justice ( as arminius saith ) nor any naturall desire in god to have all angels and men saved , which is hindered by justice . job sayeth truely , c. . v. . he is of one ( minde ) and who can turn him ? ( from this end which he intends , as if he could not compasse it to another end ) and what his soul desires ( in saving or destroying ) even that he doth . . for he performeth the thing that is decreed for me ( and all creatures , and his decrees are most free , eph. . . ) and many such things , or many the like things are with him . therefore it pleased his most free , soveraign and absolute counsell to bring forth to angels and men , to heaven and earth , to sea and to all creatures , the glory of justice , truth , mercy , peace , grace , power , wisdom , rev. . . and in christ the decreed and appointed mediator , the lamb fo●e ordained , as peter , pet. . . to be slain , and who agreed to the decree , and in an eternall compact took the burden upon him , to fulfill that of psal. . . mercy and truth are met together , righteousnesse and peace have kissed each other . . truth shall spring out of the earth , and righteousnesse shall look down from heaven . so that in this transaction , the father and the son and spirit , let out to men for their salvation the glory of all th●se attributes . obj. did not the holy ghost also from eternity , say amen , and agree to be sent by the father and the son , to lead the saints in all truth , to sanctifie , to comfort them ? and did not the father and the son from eternity decree to send the spirit ? and did not the spirit also consent to the decree before the world was ? and so shall there be also a covenant between the father and the son sending the spirit , joh. . . joh. . , , . and the spirit who is sent ? ans. every mutuall agreement between the blessed persons concerning their actions without , cannot be called a covenant , nor need we contend about names . what if we say that there is some oeconomicall and dispensatory agreement of sending and being sent , yea even in the works of creation , redemption and sanctification , though two things stand in the way to hinder us to call such an agreement with the name of a voluntary compact or covenant ? . it seems naturall and not voluntary , that there is such an admirable order of working as the father creates by the son , as by his eternall wisedome , but yet a person , a suppositum , different from the father , and by the spirit , as his mighty power : a third person . . the son is decreed with his own consent to be the person , to empty himself , to be in time cloathed with our nature , and to put on the state and legall condition of a covenant-obeyer of god to the death , the death of the crosse , and is made a little lower then the angels : and this may well be called a covenant-transaction , and a course of covenant-obedience in the mediator , which condition the holy ghost comes not under . and what should man say when the votes of the three carries it , that our iniquities should be laid on the son , isa. . . and the son should be sent , gal. . . and he from eternity should step out . lord , send me , here am i to do thy will. joh. . . no man ( no person ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath ascended up to heaven , but he that came down from heaven , even the son of man which is in heaven . these votes of love fell not upon angels , but upon man. and how should it break my rockinesse that christ spake for me , undertook for me , took all my diseases upon him , before i was , and before my disease had being ? we reckon it great favour , such a man pleaded kindly and boldly for you in your absence , when you was not to speak for your self . as its love to provide a rich inheritance for the child not born , and to fight for the sleeping child that he may not be killed : when we had neither being , action nor vote in christs undertaking . obj. such as are chosen in christ , such are foreseen beleevers , when they are chosen . ans. justly learned and pious m. bayn denies that : for god choised the noble royall family , christ the head , and all the branches in him. love , eternall love begins at the head , descends to the off-spring : but not because they are in christ by faith and actually are foreseen believers , for that is all one . we were in christ as the tree is in the seed , as all the rose trees and the vine trees are in the first rose tree and the first vine tree , created of god , virtually . for because god choosed us , therefore shall we be in christ by faith : yea and he choosed us and ordained us to be in christ by faith , when he gave us to the son to be keeped by him . the third considerable act here , is an act of delectation , and the place is observable , prov. . . the lord , chanani , possessed me : it s not bara , created me : it s not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx . have it , but as aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the beginning of his way : as cartwright , before he had created any thing . . i was set up from everlasting . tremellius , inuncta fui , i was anointed . aben ezra , electa fui , i was chosen . the vulgar latine , i was ordained , from the beginning , or ever the earth was . . when there were no depths , i was brought forth : when there were no fountains abounding with waters . . before the mountains were setled : before the hills was i brought forth , &c. in all which the authority of christ ( saith cartwright ) is proven from his eternity , antiquity , immortality , &c. and all this time he was with god , as is fully , v. . cleared : then i was by him , as one brought up with him . chald. para. i was nourished up as à maid at his side . he will not want his son out of his eye : i was daily his delight , rejoicing alwayes before him . the hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die , die , from day to day . rabbi solomon , annorum myriades , myriads of years . the father and the son , from eternity , delighted one in another , and were solacing themselves in the works without themselves : and the ratio formalis ( as it were ) that which took up the love , delight and thoughts of god , when as yet there was no world , no mountains , no depths , &c. is christ as redeemer delighting himself with the sons of men , . i was with him , — rejoycing in the habitable part of his earth : heb. sporting or playing with the sons of men : both because of all his works , as ambrose saith , he most longed for man , and made heaven and rested not , and made the earth and rested not , and made the sunne , moon and stars , and rested not there : and made man , and then rested , as having found the choisest peece of work he so much delighted in . so the father and the son were taken , and ( as it were ) love , saith bernard , triumphed over god ▪ and they sola●ed their heart in that great design of love , and from eternity passed over that long and sweet age of myriads of ages , in the pleasant and delighting thoughts of that boundlesse and bottomlesse ocean of love , to wit , god is to be made sick and to die a love for the sons of men . love being above and ( in a maner ) not stronger then the grave only , and then death and hell , but some way ( with reverence to his holinesse ) mightier then the most high , and brought god down to sick clay : that you may ( saith bernard ) see , if you take heed , joy sadned , faith feared , salvation suffering , life dying , strength weakned : and this wisedome was hid up and kept secret since the world began , rom. . . hidden wisedome ( in the heart of the lord from eternity ) which god ordained before the world , unto our glory , corinth . . . the like whereof the eye hath not seen , nor the ear heard , nor hath entered in to the heart of man , v. . to conceive : so that this mystery of the covenant between jehovah and the son of god was ( as it were little enough to busie the thoughts of the infinite understanding of of the highest lord , god father , son and spirit , as containing the unsearchable riches of christ , eph. . . say there were millions and ten thousand millions of globs of new whole earths of all gold mines perfect and purest gold , yet should they not all come near to the borders of this riches : and these all were in before there was a creation , and he lets out of this fulnesse to us , and we are sinfully poor beside christs gold mines , and dry beside the rivers of wine and milk : and dead , a thousand times , being under the flowings and outlettings of life and of such a life . hence , the . argument : if christ the son was designed , and fore-ordained with the father , the spirit , and his own consent to be the person should pay the ransome of satisfaction , and to be satisfied in his soul with the getting and injoying of the bought , and well payed for and ransoned , yea the over-ransoned sons of men , who ravished love and heart of father and son , before the mountains were brought , prov. . , , &c. , . forth , and when as yet there were no depths , then was that bargain of love closed and subscribed before witnesses from eternity . for could the heart of christ be cold and indifferent to undergoe suretyship for the sons of men : who warmed and kindled a fire of redeemers love in his heart from everlasting ? or was his consent to the covenant , but as late and young as since adam fell , or abraham was called to leave his countrey and his fathers house , gen. . gen. ? ah! it s an older love then so : a yesterdayes love , time-mercy , a grace of the age with the world could not have saved me . nor were our charters and writtes of gospel-grace , first drawn up in paradice : nay , but copies and doubles of them only were given to adam in paradice . the love of god is no younger then god , and was never younger to sinners ; and woe to us , if grace and mercy to redeemed ones should wax old and weaker through age , and at length die and turn in everlasting hatred . i desire to hold me fast by that , jer. . . i have loved thee with an everlasting love . he meets ( as calvin well observes ) with a blasphemous temptation of sathan , that the people had in their mouth : ho , the lord appeared to me of old ; but that is a love from one year to another , and it s out of date now : the covenant-love to abraham is dead and away , and the lord is changed ? no , i have loved thee , not for a year , or a summer : the covenant-love is older then thy poor short time-love . obj. but i may leave off to love god ; and he loves me no longer then i love him ? ans. where is then everlasting love ? and because he loves us we shall not leave off to love him . night and overclouding of the sun , is not a perishing of the sun out of the world ; his love quickens my fainting love . chap. viii . the differences between the covenant of suretyship or redemption made with christ , & the covenant of reconciliation and of grace made with sinners . . the conjunction of the covenants . . how the promises are made to the seed , that is , to christ , the meaning of the place , gal. . . . christ acted and suffered alway as a publick head . it is not the same covenant that is made with christ and that which is made with sinners . . they differ in the subject or the parties contracting . in this of suretyship , the parties are jehovah god as common to all the three on the one part : and on the other the only son of god the second person undertaking the work of redemption . in the covenant of reconciliation the parties are god the father , son , and spirit , out of free love pittying us and lost sinners who had broken the covenant of works . . hence the covenant of suretyship is the cause of the stability and firmnesse of the covenant of grace . it s true , psal. . . david is meant , when he sayes , i have laid help upon one that is mighty , i have exalted one chosen out of the people . . i have found david my servant . for the grace of election made david mighty in the lord , and the spirit of the lord came upon him , and made him mighty to execute his office ; but this is so to be understood ( saith mollerus and others ) of david , as it is also to be referred to christ , upon whom the strength of our salvation is laid , and the strength laid covenant-wayes upon christ is the cause why david and his seed stand sure in an everlasting covenant of reconciliation . though the covenants of suretyship and of reconciliation differ , yet must they not be separated : but faith principally must be fixed upon the most binding covenant-relation between jehovah and the son of god. eye christ alwayes in the covenant , else it s but the sheath or scabbard of a covenant , and a letter to us . . there be two parts ( as it were ) of the covenant of redemption . . a covenant of designation . . of actuall redemption . the former is eternall ; for the lord does not begin in time to d●signe covenant-wayes the son to be the consenter to be our surety : nor doth the son in time begin to consent . but the covenant-consent in , . designing of one person the son , and no other . of . decreeing and fore-ordaining of him. . of mutuall delighting in love and in eternall thoughts in the sons of men to be redeemed , pet. . . prov. . . was closed and concluded in an ended bargain from everlasting : for the parties were coexistent and together , and rejoicing in one another : and in the common work , to borrow that expression , thinking long till the day of marrying of god and man , and untill immanuels day should dawn , joh. . abraham rejoiced to see my day . but as touching the other part , the man christ , untill he should be man and have a mans will , he could not in two wills close with the covenant of actuall redemption . but the covenant of reconciliation is no more eternall , then the creation , which is eternall in the decree of god , as are all things that fall out in time . but this covenant was made in paradice , though it was decreed from everlasting , yet it had no being as a covenant , nor could have any , so long as the covenant of works did stand . but it came in due time , the physick and the physitian christ the blessed seed , not few hours after adam was fallen , came to his sick-bed , or rather to his death-bed : blessed be his love who redeemed us in our low condition , for adam had no faith to receive , nor hope of a redeemer . christ came , not sought for , not sent for , not so much as desired by us : for how could we desire a thing impossible , to our knowledge ? or could we thirst for a ransome of the blood of god unknown to angels or men ? this is preveening grace indeed . . they differ in the subject , matter : the covenant of redemption is , . who shall be the surety of redemption to undertake for man ? here am i , saith the son , thy fellow , zech. . . . what shall be his work ? what shall be his wage ? he shall lay down his life , that shall be his work : he shall be obedient to his father to the death , even the death of the crosse . and his wage shall be , he shall see his seed , and god shall give him a name above every name . but no such work is laid on us , nor such a reward to be expected by us in the covenant of reconciliation . only here life and forgivenesse is promised to us upon condition of beleeving in christ : and fit it is that christ be alone , none under such a commandement as he , joh. . . . the covenant of redemption hath different commands , . promises : . and conditions from the covenant of reconciliation . the commands of the covenant of suretyship are of two sorts : . some common . . some proper and peculiar . the former is , that christ fulfill all righteousnesse , matth. . . obey the whole law , being made under the law. now the command of being under the law , is two wayes considered . . as laid upon the son of god , so it is no command , but a voluntary desire : and so his consenting to take on our nature is a consenting to empty himself , and to be under the law , but no act of obedience , because he was under no commanding obligation to take on him ou● nature . but . as it is laid upon him now god-man , and the word made flesh , he is under a necessity to give perfect obedience , heb. . . therefore coming into the world : the son being to enter into the world , and to take on our nature , speaketh to the father , thus : sacrifice and offerings thou desirest not , as expiations to take away sin , for they cannot expiate sin , a body thou hast framed to me , which is the only one sacrifice of the true lamb of god which taketh away sin , joh. . . and that once for all : and there are not any sacrifices ever to come after , heb. . , . and perfect obedience with all the heart was tendered by christ from a holy nature , he being full of the holy ghost from his mothers womb , so as none could accuse him of sin , heb. . . heb. . . joh. . . and this obedience had influence in christs obedience . to the . to wit , to that proper and peculiar command of suretyship that never man was under , but only christ. joh. . . this commandement ( to lay down my life for sinners ) received i ( and i only ) from my father . psal. . . sacrifice and offering thou didst not desire , mine ears thou hast opened , — . i delight to do thy will , o my god , yea thy law is within my heart . now thus we are not either wayes under the commands of the covenant of grace : who in heaven and earth but christ , could have come under baile and an act of suretyship for us ? . there were promises of an higher nature made to christ in his covenant , then are made to us in our covenant of reconciliation , to wit , dominion from sea to sea : a throne at the right hand of god is not made to angels , heb. . , . nor to us ; nor is there remission and pardon promised to him , as to us , of this hereafter . . the condition of justifying faith , laying hold on him who justifies the ungodly , is required of us in our covenant : there is no such condition required of christ in his covenant of suretyship . the faith of christ is the faith of dependency , but not as a condition of the covenant of suretyship , but in another account . q. but is it not hard , that christ is in one covenant , and beleevers in another ? it s not hard , when the lord christs covenant and our covenant cannot be separated , and when christs room in the covenant of redemption is to be the designed person covenanting , who undertakes for us , as the surety , witnesse , and angel or messenger of the new covenant , who makes sure our writs , makes valid and strong our charters , rights , and evidences of our inheritance . q. how is it that the promises are made to christ , as to the seed , gal. . ? ans. our divines , beza , piscator , deodati , the english divines in their annotations , expound the seed christ , of christ mystical , as the church the body , cor. . . is called christ. judicious pareus saith , that the apostle expounds the seed , not collectivelie of many , and of all the posterity of abraham , but individuallie of one christ , from whom flowes to the beleevers , not so much the corporall blessing , as the spirituall , that is , righteousnesse and eternall life : and so saith he , the apostle saith , that this blessing or the inheritance is given to abraham and believers , not by the law , that is by no merit in abraham , but by the promise , and by faith in christ. among papists , liranus ; the promises are made to the seed , scilicet , christo , in quo impletae sunt & non in alio , ideo dicitur semini in singulari numero , that is , to christ in whom the promises are fulfilled , and in none other ; therefore it is said to the seed in the singular number . so also , cajetan : semini autem ejus , tanquam & cui promissa sunt , & in quo adimplenda erant promissa . corn. à lapide : if the word seed , semen , were taken collectively , the promise could not stand ; for its sure all the jews were not blessed in the seed : yea many of them ( saith calvin ) were a curse . estius saith , the word seed , is a collective name , and notteth many ; and hath not in the hebrew the plurall number . augustine ( saith he ) will have all christians following the faith of abraham to be here noted , for they are that seed to which the promise is made , whereas christ is properly he in whom the promise is to be fulfilled , and in whom all are one by faith , and all are reduced to the singular number . there is no reason to expound the seed christ , of mysticall christ and of his seed . . because the seed is he in whom the nations are blessed , both jews and gentiles , v. . and the seed made a curse for us , v. . but this seed is only christ , not mysticall christ , head and members : for neither are we blessed in christ mysticall , nor was christ mysticall the church made a curse for us : nor did the church mysticall pay a price of satisfaction to offended justice for us , v. . the word seed seems to have the same signification , v. . and v. . consider then , v. . wherefore then serveth the law ? it was added because of transgressions , untill the seed come , to whom the promise was made . now the seed coming is christ coming in the flesh to take on our nature . if the seed were taken for christ mysticall , the apostle must say , the law was added because of transgression , untill the seed should come : that is , untill christ mysticall , his church should come in the flesh , which is non-sense . . whether the promise be of canaan , and of life eternall thereby holden forth ; or of christ to come of abraham , in whom all flesh shall be blessed ; or of righteousnesse by faith , not by the works of the law ; or of all these coming under the name of the inheritance , the promise is made to many in number like the stars : for the lamb and the hundreth fourty and four thousands standing with him on mount zion , and the thousands of thousands which none can number , rev. . . are many , and may well be called seeds ; and though they be all one in christ , yet the apostle must speak too ambiguously , when he said , the promise of righteousnesse and life is made to the seed , that is , to christ head and members : for the promise is so made to christ , especially of life , pardon , righteousnesse , as the blessings promised are fulfilled & given through , & for christ as the only meritorious cause , as all grant : which way the promises are in no sense made to believers , who cannot come in as joint satisfiers with christ , & as joint meritorious procurers with christ of the blessings promised to us . . the promise is made to the seed coming in the flesh , and assuming our nature in a personal union , v. . as is , by confession of all , expounded . now this restricts the promise to god incarnate , and must exclude the members . . it runs most connaturally to the text , and comfortably to us , if neither christ , gal. . . be understood as a private man , the sonne of mary : nor yet as christ mysticall , as cor. . . but as christ , a publike person , and head and lord-mediator . . he represents all the elect : and so the word seed is taken individually . he takes all the promises and the weight of the whole covenant of grace and covenant-promises off the lords hand as the second adam representing all the family and house : behold i and the children that god hath given me . as the weight of the covenant of works , and of the promises thereof , was upon the first adam , as he should manage these promises , so should it fare , ill or well , with all his seed . and so as christ having the gospel and covenant-promises committed to him , so should it be with us : and this tutor cannot miscarry , and so shall it be well with the pupils and minors . were it no more but that , joh. . . because i live , ye shall live also : ye shall live by promise , the free promise of life eternall : it s no small vantage . . the promises are laid down in christ as in a publike lord-keeper . christ is that excellent ark in which are the tables of the covenant , and the book of the law and covenant , deut. . . king. . . and as the first subject of the promises he keepeth them . yea and christ is the fountain and originall cause of all the promises : for he merited by his blood , remission , righteousnesse , perseverance , eternall life , all grace , which the lord makes ours by free promise . . in christ they are made and published to us : so they are dear mercies to christ : they stand christ at a dear rate : they are ours freely for no price or hire . . hence nothing hinders , but the promises as made to christ the first heir and son of promise : for christ is the chief and principall thing promised , and other things that are freely given us ( by promise ) are given to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with christ , or after that he hath given us christ : and assignies , and younger brethren come in under the first heir . our blood-relation to the family stands by christ , interest to promises comes all this way . the lords method is , get first christ , then all the promises are yours : for they follow him . and christ well manages covenant-promises , as they most tend to the good of his own . and this is specially to be considered that christ , from the womb to the grace , does act and suffer nothing but as a publike person . for us he was born , isai. . . for unto us a child is born , unto us a son is given , luke . . rejoice ( saith the angel ) for unto you ( not to us angels , nay neither for himself ) unto you is born a saviour . . why ? for whose sake came he this journey to the earth ? luke saith it was no private business of his own , c. . . he came to seek and to save that which was lost , and to save ( saith paul ) sinners , tim. . . . why died he ? he was made a curse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for us , gal . . sin for us , corin. . . died for his sheep , john . . for his friends , joh. . ▪ was made poor for our sake , cor. . . is our forerunner who is entred into heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for us , heb. . . we have a great high priest , — touched with our infirmities , heb. . , . who hath entered into the heavens to appear in the presence of god for us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christs publike spirit , who breathed not for himself , lived not for himself , died not for himself , nor ascended to heaven for himself , nor enjoyes he heaven for himself , should show us the necessity we have of christ. the physician is needfull to the sick , the ransone to the captive , bread to him that famisheth : but christ is more necessary to the sinner . we know not how many are in christs debt : for heaven , angels , sun and moon , seas and fountains , men and all things subsist by him , col. . . heb. . . yet most of men judge fire and water more needfull then christ : and think , they no more need christ or covenant-interest in him , then the cart needs the third wheel , or the great ocean a drop of dew : nor is it every necessity of christ that we presse . there is a necessity of a physician to a whole pharisee : as a dead man stands in need of life ; but it is a literall necessity by which the whole ( saith christ , matth. . ) needs not the physician : but it is the sick , paining necessity , such as this , i die a hundreth times , if i get not christ . this takes away sleep in the night , and brings a fixed aim to sell all and buy him. chap. ix . the . argument , from the necessity of gods call . . of typicall sprinkling of the blood of the covenant , and of the testament : the place , heb. . . the blood of the everlasting covenant opened . of the place , heb. . . the act of suretyship , the assurance of our state . an argument . is taken from the necessity of this covenant of redemption . . from the call of god : christ took not on him to be a priest , nor did he glorify himself to be made an high priest , but that he said unto him , heb. . thou art my son , to day have i begotten thee : that is , i have ordained thee to have the honourable calling of the high priest. the apostle also , heb. . applyeth this in part to the eternall generation of the son : and act. . . the apostle applyes this to christs rising from the dead , because in these two latter , manifestly appears the god head of the son , in that he is true high priest , who , by offering himself hath taken away our sins , which only god can do . in the other , rom. . . he is declared to be the son of god with power , — by the resurrection from the dead . he who took not upon him to be high priest while god called him , and neither took upon him to be king , while god called him , and said , psal. . . i have anointed him my king , upon my holy hill of zion , and willingly consented to the call of god , to be king and priest. he must be made priest and king by covenant between him and god : for priests and kings were called by covenant , mal. . v. . king. . . sam. . . . it is necessarie that the promises that are our writs and charters ▪ of heaven be in a surer hand then in our own , to wit , in the keeping of christ : for this is an absolute promise made to us , ezek. . . a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh . this promise is not formally made to christ , yet it is a speciall covenant-promise , jer. . ezek. . heb. . for there is no stony heart in christ , yet the promise is laid down in him , and made to him , eminenter ; for by the merit of his blood ( for he sanctified the people with his own blood , heb. . . ) he sprinkles many nations , isai. . . some say , as calvin , luther , musculus , by the preached gospel : but it is clear , he alludeth to the law of sprinkling , exod. . . and moses took the blood , and sprinkled it on the people , and said , behold the blood of the covenant which the lord hath made with you , concerning all these words . now of that blood it is said , exod. . . and moses took half of the blood ( of the oxen that the young men of the children of israel offered , v. . ) and put it in basons , and half of the blood he sprinkled on the altar . . the half of the blood was divided betwixt the altar and the people , to note . ( say the english divines ) the mutuall stipulation of god ( of christ god the true altar ) to his people , and his people to him , who were atoned and made one by the blood of christ , v. . ( . ) moses took the book of the covenant , and red it in the audience of the people : not the book of the covenant of the ten commandements ▪ for moses had not as yet brought the two tables of stone containing the ten commandements , down from the mountain . then it was the book of the judiciall lawes and promises , heb. . . for when moses had spoken every precept to all the people according to the law : he took the blood of calves and of goats , with water ( lest the blood should thicken and congeal ▪ nor being mixt with water ▪ notting also some other mysteries , joh. . , . ) and scarlet , wool and hysop , and sprinkled both the book and all the people . it s true there is no mention of wool and hysop and scarlet , exod. . but the author to the hebrews adds nothing of his own to moses : for there 's a ground for these , num. . . and moses speaks not of the sprinkling of the book , but the book lying upon the sprinkled altar was also sprinkled with blood ; for saith the holy ghost , heb. . . almost all things are by the law purged with blood , and without shedding of blood there is no forgivenesse of sins . there was no guiltinesse in the book , but these written lawes and ceremonies were the hand-writing of ordinances which was against us , which was contrary to us : which christ by his bloody death behoved to blot out , take out of the way , and nail to his crosse , colos. . . but another question riseth , exod. . . what needed the sprinkling of the people with one half of the blood , and the sprinkling of the altar , that is christ the mediator , with the other ; for , . neither the work of dying to redeem man can be divided between christ and the people : nor needed christ , our true altar , forgivenesse of sins . ans. the typicall sprinkling of the people is expounded , heb. . . the purging of the conscience from dead works to serve the living god , & to obey the gospel , pet. . . but the sprinkling of the altar christ with the blood , is a far other thing : so the holy ghost , heb. . he who is constitute the mediator of a testament , his death must interveen to ratify and make valide , in law ▪ the testament . v. , . that the friends of the testator may have right to the goods that are bequeathed to them in the testament . but christ is the mediator of the new testament , v. . ergo , &c. now we are to know that christs dying is considered ; . as a paying of ransone for captives , by which , in law and by way of meri●e , the ranson of the blood of god exceedeth the worth of the bought captives , or the crime committed by the captives ; and so christs death meriteth to his friends ransoned righteousnesse , life , pardon . . his dying is considered as a testament of a dying friend . now the living friends , by vertue of a testament as a testament , have not ●us and right by buying and selling to the goods tested . the essence and nature of a testament is saved , whether the goods that are bequeathed in legacy be the free gift of the testator , not bought with a price by him , or goods of the father of the friend , to which the friend being a german-brother hath as good right or the same right , by birth , that the testator hath . how ever : the comparison holds in this . christ . hath bequeathed to believers these goods . . the testament is no testament , nor valide in law , except the testator be dead . no man can sue by law tested goods , if the testator himself be living ; nor can we have right to a new heart , forgivenesse , perseverance , eternall life , to grace and glory , except christ our testator had died . but because the tested goods are more then goods left to us in testament ; they are left to us by such a testament as is both a testament and a death perfectly meritorious ( this is superadded to the nature of a testament and beyond all testaments ) yea a death which is a price to ransone us from the wrath to come ; therefore christ so dying in our stead , of justice meriteth that the friends should have these goods , though they belong by meer grace and free promise , to the friends . now this is a most clear ground : christ hath a well purchased right by giving a condign price for the goods and bles●sings promised in the covenant of grace to us : this right he hath by paying a price , laying down his life for us . this buying is not by necessity of nature , of justice , but by a voluntary , free and uncompelled agreement and covenant , joh. . . isai. . . no man can exact upon him , psal. . . ( . ) if the old testament was confirmed by the blood of beasts , then must the new testament be confirmed by the blood of christ prefigured in these . but the old testament was so confirmed , heb. . v. , , , , , . ergo , now neither testament nor covenant was confirmed by blood simply , but by the blood of a living creature slain . . hence the making of a covenant was by cutting a calf or a beast in twain , and passing between the parts thereof , jer. . . and so they entered into a curse , nehem. . . devoted themselves to destruction , wishing they might be cut 〈◊〉 ( which is a strange kinde of death , math. . . ) if they should break the covenant . hence the phrase of striking a covenant . so the romans slew a sow : so the romans and albani made a covenant , as livius . a herauld or officer at arms slew the beast and prayed a curse on the people of rome , that they might be the same way stricken , if they should break the covenant . it s like they had it from the jewes . so christ died to ratifie and confirm the covenant , exod. . . this is the blood of the covenant . now the covenant hath no blood . this blood of slain beasts ( for it is a figurative speech ) is a signe confirming the covenant that believers shall have remission of sins in that blood of christ which is shaddowed forth by the blood of these beasts . so christ the great shepheard of the flock , heb. . . is said to be brought from the dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the blood of the everlasting covenant . ju●ius , the article is understood : or as the hebrew phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as calvin and piscator . the question may be , how did god b●ing christ again from the death by the blood of the everlasting covenant , had the blood of christ any influence to bring himself back from the dead ? or did he , by dying , merit his own resurrection ? ans. some read the word thus , and shun the question , the god of peace who brought again from the dead the great sheepherd of the sheep : understanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being the great sheepherd or feeder , by the blood of the everlasting covenant . so beza , who maks these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so as christs right to be pastor is in , and by his blood and suffering . and ▪ the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so is not to be constructed with the particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but beza confesseth , that he changed the situation of the words . but if christ be made a pastor and feeder of the sheep by the blood of the eternall covenant : then is he called to be a pastor by covenant . and what influence hath his death in his pastoral office ? is it by way of merit ? or did christ merit to himself ? hardly , if not curiously , can we say that , though i nothing doubt but christ gave perfect obedience as man to the covenant of works , and he did merit as man , jure operum , life eternall , the way that adam should have merited life eternal , so he had never fallen . but the words naturally bear this sense , as deodati expounds them , that christ is risen by vertue of his death : as it is well said , the just surety hath right and law to come out of prison , by paying the summe , and neither justice nor creditor can keep him in prison : solutus aere est solutus carcere . christ having satisfied our debt , and payed the ransome of his blood to the death , and being dead , and under the dominion of death by justice , is freed from either remaining in death , or dying any more ; he is now justified , not in his person , for christ in person was habitually righteous , and from the womb , luk. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that holy thing jesus was sinlesse , and so never condemned , but justified in his cause and in his condition by law for us , and so appeareth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second time without sin unto salvation ; the second time without sin , hath relation to the first time , without sin , that is , he shall appear the second time no lesse without sin , and so justified in regard of his condition in law , then he was , when he was conceived by the holy ghost , and so that eminently holy thing born of the virgin mary , luk. . . that is , as justified as if he had never been made sin , and never had been under the law-burden of our sins , as isai. . . and tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was justified in the spirit , declared to be just , and the innocent son of god , by his resurrection from the dead , rom. . . so that in the spirit , is , in the eternall spirit , heb. . . the godhead : for he came from under that act and band of cautionrie and suretyship without sin , that is , acquit from sin , which he was made , and was laid upon him , cor. . . isai. . . . we know , heb. . . jesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was made the surety of a better covenant , as the lxx . ever translate it , of a better testament . now here is a judiciall and a law-act of suretyship put upon christ. . he was made surety , then he was not surety by nature , but so made by a free transaction and covenant . for in christs coming under that act , when he was made surety , there be two things : . his eternall condiscending to take on him our nature , and to empty himself and be a servant . . his agreeing and plighting of his faith and truth to take on our condition in law , that god should lay upon him the iniquity of us all , isa. . . and that god should make him who knew no sin , to be sin for us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in our law , place and room , cor. . . not against his fathers will , nor yet without his own free consent . that is against all reason : for that which god made christ , that he was not by nature , but that god willingly made him , and that he was willingly and by free covenant made . but god gave him a body , heb. . . and god made him sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . so a surety is one that promises to satisfie for another , and comes from a verbe which signifies to promise by striking of hands , prov. . . be not thou among them that strike hands , or , of them that are surety for debts . the seventy , give not thy self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a surety . aries montan. inter percutientes fide jubendo . the verbe in the hebrew is from a root that signifies to mix together : as the owle light , when light and darknesse after the sun-set are mixed together . and by a metaphor it notes suretyship and mixture of persons , as m. legh : when one is tyed for another , and mixed with him in his place . as christ put himself in the bond and writ of blood that we were in : we were in the law-writ , deut. . ● . under a curse , and christ shifted the beleevers out , and was made a curse by his own consent for us , gal. . . and was written and acted in the law-book the sinner , and answered all the demands of law and justice , and put in our names in the gospel . writ : and that from everlasting , god was in christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reconciling the world ( of the elect ) not imputing their sins unto them , cor. . . and in time we beleeving , are written blessed and righteous in him , gal. . , . cor. . . and what could more be done by christ , who substitute himself by covenant in our place , and put us in his place ? nor is this suretyship just in debts only , but also what ever socinus , crellius , and others say on the contrair , in capitall punishments . for m. thomas goodwine , pag. . e●oritus did ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) willingly become a surety for suephenus . yea , and in hostages and pledges in war , plutarch saith ▪ that the thessali●ns slew two hundreth and fifty hostages . the romans ( saith livie ) did the like to three hundreth of the volsti ▪ and cast the taratines over rocks , de 〈◊〉 tarp●i● : and these were humane people . the children of tyrants were killed with the tyrants , by some cities of greece , as cice●o , and halicarnaseus say . curtius saith , that the maced●nians put to death such as were near of blood to traitors : marcellinus saith so much also of the persians . the just lord punishing the sins of the fathers upon the children , to the third and fourth generation , ●eacheth ▪ that conjunction of blood ( such as was between christ our kinsman . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job . . and us ) may well make it most just , that christ be punished for us , the surety for the sinner , though the sinner be under the hand of the judge ; for he is unable to satisfie justice , and mercy saith that there is no essentiall reason in law-justice why the same head which sinned and no other should suffer . but grace may interveen , so that though god need no surety , yet tender mercy , or god decreeing to show mercy , in some good sense , needs such a surety as christ. neither is it much that justice saith that the surety ought to have satisfaction made to him and restitution by the broken debter , because justice gives his due to every man. for . if the surety be more then a man , and have absolute soveraignty over what he exp●nds , as christ hath over his own life , to lay it down , and take it up again , joh. . . as of free grace he payed for us , so of free grace he pleads not in law that the broken man pay him back , and make restitution of his losses : and this saith demonstratively that god doth neither punish , nor show mercy , by necessity of justice . . when the surety hath a band of relief , and as it were , a back-band , that his soul shall not be left in grave , psal. . . but that he shall be victorious and more , he may give out , and look for nothing in again . and the necessity of a surety to say , remove the scaffold , the guilty man shall not die , pleads , that if the lord shall be merciful to sinners , as he decreed , then must christ transact so with god , as the everlasting out-goings of mercy , may be with the free consent ( as it were ) of truth , and righteousnesse . but it may be said , if christs dying for sinners remove as a satisfactory punishment , the guilt and obligation to eternall wrath , what way is the reall , and as it were , the physicall inherency and essence of sin removed ? ans. the obligation to wrath is removed only in a legal way by suffering of punishment due to sin , which christ hath done ; but the essence reall of sin is only removed , as every other contrair is removed , by the expelling of sin out of its subject , and by introducing the contrair form , to wit , inherent righteousnesse , and the perfect habit of sanctification and holiness . now for this , christs dying and suffering wrath due to us , suppose christ should die a thousand thousand times for us , his dying cannot as a satisfying cause , or as a punishment remove this . for . a punishment suffered by our surety can but exhaust and remove the punishment due to the sinner for whom the suretyship is undertaken . but . christs dying cannot as a punishment remove sin as sin , and as contrair to the holy law , and make us defiled wretches and servants of sin holy , as the paying of ten thousand crowns for a forlorn waster , cannot make him to be no waster , and a man that hath obeyed the law ; only it makes that in law the payment cannot be charged upon him . . christs transacting with god as our surety is not only then meerly to remove eternall punishment , but to purchase by the merit of his death the healing and sanctifying of our nature , heb. . . by the which will we are sanctified by the offering of the body of jesus christ once for all . then our sanctification is procured to us by the will of god , not simply as his commanding will : for then should all and every one whom the lord commands to be holy , pet. . . be sanctified , which we see is not done : but by the will of the father , commanding christ to die , joh. . . joh. . . and the will of christ offering himself once for a sacrifice for sin , is the will which sanctifies us . so pareus well saith , it is the will with its correlate , for in the willing passive obedience of christ are we sanctified really by the merit of his death , though this be wrought by degrees . . since the father consents and wills that christ die , and the son willingly offers himself a sacrifie , the number ( as judicious and godly m. dickson hath well observed on the place ) and these all , for whom christ offered himself , were condescended upon betwixt the father and the mediatour . god knew those whom he gave to the son , to be ransoned : and christ knew those whom he bought . and the necessity of this covenant appears in this , that the comfort cannot be solide , if a child of god never have any assurance of his being gifted of the father to the son in particular . for two things are clear here . . that the lord knows who are his , tim. . . and that , if god gave some to the son , as joh. . then the son received them in a certain number . and if christ bought them by covenant , he must know how many : as one who buyes a flock , but he knows the quality and number of the flock . . the knowledge sometime shall be this distinct , that i was by name among them , who loved me , and gave himself for me . and as the offering of every priest is by way of covenant and promise , so , if a sacrifice , in the faith of the great sacrifice , be offered to god , then will god accept it ( here is a covenant ) so is the body of christ offered by the covenanting-will , heb. . . and any doubt that may , or doth arise concerning your self by name : . it may as well be moved , in some respect , against the whole number , and no wise man will say that the bargain betwixt the father and the son was so blind , as the number was not agreed upon . for since all the bought are sinners , and so inclined to sinfull doubting of the bargain , that , which as a doubt is moved by one , may be moved by all severally , and all severally denying themselves to be the men for whom christ bargained : by this sinfull questioning of the transaction , none at all were agreed upon . . every doubting of gods love to me once justified , and who have once fled to christ for refuge , is grounded upon sin and unworthinesse ; now none were given by the father to the son from eternity upon respect of either faith , or unbeleef , or holinesse , or bad deserving : it s true , it is not known to me but by beleeving , that i was given covenant wayes to the son. but the question is , if sin be any ground why one justified should cashier himself out of the number of the gifted ones to christ , and committed to the mediatour . it s true , it should be mourned for as a thing that doth not a litle hinder sanctification in its progresse , but should not brangle justification , nor the faith of our interest in christ. . the necessity of this covenant appears , in that salvation is taken off free-will , and the slippery yea , and no , of free-will in the covenant of works , and laid upon one that is mighty , upon david , to govern israel as their king ; but psal. . . upon christ ( as excellently m. dickson ) in all respects more eminently then david , a stronger help , mighty to save , appointed of the father in all cases , — he is one of our kind , taken out of the people , acquainted with our condition , &c. the lesse of the creatures will , and the more of gods will , if gracious , as here , be in a covenant , the better : because the more grace and stability , even the sure mercies of david , that is , of christ , is. . ▪ eze. . . eze. . . must be here . . the well-head of salvation ( for meer free-will and good pleasure in god , instituted this dispensation ) must be here : and most eminent freedome of grace made the bargain ; so that the magna charta , the great charter of the gospel , i will have mercy on whom i will have mercy , is here eminently , for mercy and free-love began at the head man. for the covenant of grace ( as notably m. dickson ) is consolidated in christ our head , and he hath the first right as man to say unto the father , that which is here said , as intercessour and mediatour for the elect ; he shall cry unto me , thou art my father , my god , and the rock of my salvation . as a father binds for his heirs and children : a king subscribes articles of peace and seals them for the land and subjects : the ambassadour for the prince and state that sent him , makes answer . so christ acts in the covenant of redemption for his heirs , seed , subjects , people ; and if the comparison ▪ might be made , gospel-free-grace , as covenant-mercy is more in the covenant of redemption , then in the covenant of reconciliation , for principally they are here as waters in the fountain . hence , in this covenant , is fountain-love , fountain-grace , all the satisfaction that the lord craves of sinners , begins at this spring , the old and eternall design of love in the heart of god toward his son , his everlasting delight , the bosome darling and beloved of the father , is the designed prince upon whose shoulder is the government : here was mutuall love-delight acted by the father and son , prov. . . my delights were with the sons of men , even before the fountains of waters were created , v. . o what everlasting out-goings and issuings of eternall love came from the heart of the father and the son in their eternall covenant-delights towards the sons of men ; here was the eternall marriage of the lamb the kings eternall son , and of the not as yet created bride first written and sealed by the king and his son , and our not knowing of this , and gods delighting in us , when we little knew or dreamed of his eternall love , highnesse , his grace . should the heart of god be taken , and ( to speak so ) be sick of love for so many nothings , whom he was to make heirs ? far more being reconciled and justified we need not fear we shall be saved . here in this covenant were first drawen the lineaments and draughts of the free and gracious interest of jesus christ to the sons of men : and who should not wonder here at the purest fountain-grace that is in jesus christ , which did set on work eternall wisedome to frame such an eternall peace of god covenanting with the son of god , and love eternall hiring love eternall with the reward ( to speak so ) of the certain hope of enjoying a soul-satisfying seed , and a numerous off-spring of redeemed ones , if love should die and triumph over justice , which was done by love . . there is here much of the eternall interest of jehovah to the son , and of the essentiall love of god to his only begotten son , prov. . . when there was no depths , i was brought forth . — . then i was by him as one brought up with him , and i was daily his delight , rejoycing alwayes before him . and they may that have been verified , jer. . . and their noble one shall be of themselves , and their governour shall proceed from the midst of them , and i will cause him to draw near , and he shall approach unto me : for who is this that engadged his heart to approach unto me , saith the lord ? the love eternall here in jehovah loves and wonders that christ his son layes hands upon his own heart to take upon him the office of redeemer and priest : and the lords saying , who is this ? is a note of love and wonder , as psal. . . . isa. . . cant. . . and that his heart closes with the covenant-designe . obj. but arminius himself also teacheth , that there was ● covenant betwixt the lord and christ. god required of christ our priest , that he would lay down his life for sin , give his flesh for the life of the world , — and he promised , if he should so do , he should see his seed , and be an eternall high priest after the order of melchisedeck , and by the exercise of his priestly office , he should be exalted to a royall dignity . christ our priest closed with the condition , and said , behold , here am i to do thy will , &c. and socinians , who hold him to be a divine man only , will agree that christ was under an obedientiall covenant to god. ans. arminians and others may yeeld to a covenant between the father and the son , but it is a far other thing then such as we hold : for christ did close with the condition of laying down his life for sinners . but when christ hath ended his work , and payed the price of redemption , laid down his life for pharaoh , cain , for aegyptians , syrians , persians , chaldeans , and all in whom ever was the breath of life ; yet cannot the lord promise to christ that he shall have any seed , or one redeemed one , nor can the lord either promise or pay wages to christ : for a promise , if sincere , is of things that are in our power to do , even among men . can a king promise that to morrow he shall cause the wind for seventy dayes to come , blow out of the north-west ? it s not in his power . now arminians , socinians , and all of that family teach , that god hath no forceable antecedent dominion to bow and determine the free-will of any one man : the lord then no more can promise , nor give the reward of a seed to christ , for his work of laying down his life for man , then he can ingage that the serpent ( with reverence to our blessed lord ) shall see his seed . for when christ hath wrought the same work , payed the same very ransone ( as these sophists teach ) for millions that perish , through their own free-will , eternally : what seed hath he of them ? where is his wage ? were not all and every one of mankind promised in the arminian covenant , to be the gifted seed of christ , upon condition that they should repent and beleeve ? but arminians deny that god doth promise faith , or that he is so lord and master of the free-will of any , as indeclineably and unsuperably he can make good his promise , and cause them beleeve and persevere therein to the end , and that is it by which they are his seed . it s but said in vain that god promises they shall be christs gifted seed , providing they be willing to beleeve : that is but to say , the lord promises all shall be his seed , providing they shall be his seed : for willing beleeving makes them his seed . . by this also the lord promises what is in mens power to perform , and it might fall out that all and every one should do the like that multitudes do , who perish eternally , and so shall christ do his work , and injoy no seed at all . but the covenant of suretyship which we teach , makes not the truth of god to depend upon our faith , or our unbeleef ; yea the lord promises that christ without all fail , shall undeclineably see his seed , yea , and shall be the restorer of the tribes of jacob , and a light to the gentiles , and the salvation of god to the ends of the earth , isa. . . isa. . he shall be king and lord of the iles , isa. . , . isa. . . psal. . , . a prince and a sheepherd over his people , ezek. . ezek. . , . psal. . . not upon condition they be willing , over whom he is set , but to meet with the temptation . ah! my iron and rockie will shall still resist the lord ; and he shall be king of the nations , if the nations shall determine their own will to submit to him , and vote that he be crowned king : nay , but the covenant-promise saith , he shall be king of thy will. this is a part of his raign , psal. . . the lord shall send the rod of thy strength out of zion : rule thou in the midst of thine enemies . . thy people shall be willing in the day of thy power , deut. . ezek. . , . ezek. . , . jer. . , , , , . jer. . , . neither can there be confidence and faith in god through the sure mercies of david , nor peace , nor solide consolation , nor warrand to pray for the lords gracious bowing of the will to be his seed , except it be beleeved , covenanted , that god shall be the god of his people , and their king , not over the element of the sea only to rule it , and over the mountains , and the stones , and rocks , but also over the particular wills , and the willing and nilling , choosing of good , and refusing of evill in the men of the iles. and how could the son pray , father , give the inheritance of the heathen to me , according to promise ? ask of me , and i will give thee , &c. psal. . if the father could answer nothing , but what arminians and socinians say he answers , as also , the beleever out of the fleshes weaknesse must dictat this return of prayer . son , with good will , i grant the heathen , and the ends of the earth to thee in heritage and possession , so they be willing to submit to thee : but , what if they refuse to obey either me or thee ? i did never covenant with thee , son , to do more then i can , try thy strength , and force their free-will , if thou can ; if they be willing , well , and good it is , there is a bargain : my approving and commanding will is that they be thy seed , and thy willing people ; but my decree is not to lord it over their will , that is a fundamentall act of government , that all my subjects have liberty of conscience , to will or nill , as they please . nay , but the covenant of suretyship includes the sure mercies of david , and the lord gives band , word , and writ , and seal of blood , and the oath of god to the son , psal. . . heb. . . for the will. isa. . . behold i have given him for a witnesse of the people , a leader and commander to the people . but what if they will neither lead nor drive ? yea the lord promises they shall not need to be driven ▪ they shall be willing , and run . . behold thou shalt call a nation that thou knowest not , and nations that knew not thee , shall run unto thee , because of the lord thy god , and of the holy one of israel , for he hath glorified thee . and a strong reason of this is given , the gentiles run ; whence comes this forwardnesse of the gentiles who knew not god ? because ( saith isaiah ) of jehovah thy god ( of christ mediatour ) in covenant with thee , psal. . . joh. . ● . because of thy god the holy one of israel : the running ( saith calvin ) notteth the efficacy of the calling , and they run to christ , because of jehovah , and the mighty power of god in the man-christ . ● ▪ noteth because ( saith piscator . ) and another reason , because he hath glorified thee , o christ , he hath declared thee to be the son of god by thy rising from the dead , ascension to heaven , given thee a name above all names , rom. . . phil. . , , , . so musculus , piscator , marlorat , gualther , diodati : so the running of the gentiles to christ is the glorifying of christ , and a part of the reward ; it s christs glory that he hath a seed that runs after him . then : and m. dickson upon these words , ps. . aske of me , after christs resurrection and declaration of his formerly overclouded godhead , he should continue in the offi●e of his mediation and intercession , and by vertue of his payed ransone of redemption call for the inlargement of his purchased redemption among the gentiles , for this is the fathers compact with the son , saying , aske of me , and i will give thee , the heathen ; so that both by free covenant , and by merit , christ challengeth a seed : and it were unjustice in the lord ( with reverence and glory to his holines ) to deny to christ that for which he hath given a condign ransone and price : but he hath payed a condign covenant●ransone of his own precious self , and offered blood for h●s seed . hence . though a weak beleever cannot by merit suit a bowed will and a circumcised heart from the lord : yet . may be suit it by the band of the covenant of redemption between jehovah and the son : and a redeemed one may say , it was an article of the covenant of redemption , that my stony heart should be taken away , and a heart of flesh given to me , and faith hath influence to be supported that god articled covenant-ways such a wretch as i am , to christ : and look , as the book of life , called , the lambs book of life ; contains so many by name , head , and in all their individuall properties , jacob , paul , &c. that are written and inrolled for glory , so are all ( and i by name ) in a covenant-relation given of the father to the son , joh. . , . . joh. . . and that is surer then heaven or the fixed ordinances of nature , jer. . , . psal. . , . happy such as can ride at this anchor : though i mean not that the decree of election and the roll of the mediatour to me , or the gracious surety●covenant between jehovah and the son , as relating to me by name , must be the nearest object of faith , or that alwayes a beleever doth read this roll ; but his faith often is , and ought , and may be supported thereby . . christ may suit , by vertue of both the surety covenant and by the justice of god , his condign merite to , me , a fixed will to run the way of his commandements . christs appearing with blood , heb. . and his prayer as high priest , joh. . prove that , in christs bill for us , there is justice , the merite of blood , and that his advocation is , john . . grounded upon justice , and he stands there as jesus christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the righteous without sin now imputed , not now made sin , nor made a curse , but by order of strict justice justified and righteous , and the act of suretyship taken off , and as the hand-writing against us is cancelled upon the crosse , col. . so the hand-writing of oblidged punishment due to christ as our surety is removed , and he now justified in the spirit , without sin , heb. . . such a one as cannot die , rom. . . rev. . . and cannot die a death satisfactory for sin , because as beleevers cannot die the second death , christ having died for them , neither can christ suffer the second death again , or be twice a curse , for once he died for all . but our faith is so supported not a little in this , i darre not put merit or justice in my suits to god , but i beleeve it is , and must be in christs bill , and that bill is for me : mercy , and only mercy is in the sinners bill , but the justice of a condign ransoner is in christs suits , and so faith looks to christ : as . having the first covenant-right to heaven , as the great lord receiver of the promises . and then we have a second right in him ▪ . faith looks to christ as having more right to us , because he hath the right of justice , then we have to our selves ; for its free-graces title which we have to our selves , for we gave no ransone for our selves , and we gave no ransone for eternall life : and therefore all the doubtings and acts of unbeleef in order to the surety of the covenant , do resolve upon some apprehended breach between the father and the son , that either the one or the other , or both have failed to each other , and have broken the articles of the covenant , which is a reproaching of both the father and the son : so that nothing is more necessary then to beleeve firmly the covenant-faithfulnesse of god. . what strong bands of beleeving and holy living have we from this surety covenant ? when . good-will and freegrace is become the ingadger of the faithfulnesse of god as he is true god , and with a covenant-tye to keep sure our salvation , as he will be true to his son , and so to himself and to his own holy nature , that we shall be saved , yea , and not that only , but by office , as king and high priest , he hath laid bands upon himself , and made it the duty of his office to save us : so that any good man thinks his office of a king , and a prophet , or a priest , lays bands upon him to acquit himself faithfully in the charge ; so that christs sworn office of high priest lays bands upon him to compassionate as a feeling head , all his own , and to be touched with their infirmities : then must unbeleef in these particulars say , we judge that christ will not do his duty in his office , and that he shall break his faith of suretyship , and fail under his band of suretyship . how needfull then must the firm perswasion of compleat qualifications and fulnesse of anointing of christ for the compleat discharge of his duty be ? o! beleeve him to be the faithfull high priest , who expiats and heals you in all the measure , kinds , degrees , circumstances of time , place , of the particular transgressions you are guilty of , psal. . . who forgiveth all thine iniquities : who healeth all thy diseases . and if a man judge himself ingaged to go about such duties as his surety and ransone-payer in his name hath promised , far more are we to walk as the redeemed of the lord , since there was an eternall covenant-undertaking between jehovah and the son of god , that we should fulfill the undertaking . and sure it is , law-faith or beleeving of law-threatnings cannot have such influence upon our spirits to cause us obey the law , as the motives of a concluded act of suretyship and closed compact between the father and the son , that we shall obey him : and indeed it is a meditation that morally and spiritually should obtain from us that we be holy as he is holy , and strongly melt the rocky heart . when we remembred that jehovah , as a designed surety , gave band for the heart of a sinner from eternity , and enters himself cautioner for our rebellious will , it should put us to beleeve so much , and morally lay bands on our will. q. how are we to conceive of the act of suretyship ? a. jehovah from eternity decrees that the son be the designed person who shall take on our nature , and lay down his life for sinners : the lord promises he shall have a redeemed seed for a reward . in this offer jehovah ingadges that we shall be christs seed , and so shall be , by the immortall seed , born again , and shall beleeve and be gifted to christ as saved ; here jehovah undertakes that we shall beleeve . . christ agrees to the designed person : it is written of me , and so decreed of god from eternity , i delight to do thy will , i shall lay down my life for these given to me : and here the other party , jesus christ coming by his own consent to die , does also undertake , . in dying to ransone us from hell , and merit life to us , and make us his purchase . so . he being a saviour by merit , he by his death purchaseth the spirit , and meriteth the new heart , and so undertakes for us : in this regard , both parties undertake for us . and the spirit being the same very god with the father and the son , also is by his own consent designed comforter and actor in his way by the anointing without measure , that he puts on the man christ , and the grace given to his members : but the only formall parties in the compact are the lord jehovah and the son party consenting before time , and his manhood in time becoming one who imbraces the covenant of suretyship , and calls the lord his god , ps. . . joh. . . rev. . . isa. . . hence , if we imploy faith , and hold out to the lord the undertaking for us in the covenant , there is an answer framed to all our temptations from our own frailty : as adam and the angels fell , and how can we stand ? but god said never of them , as psal. . . i have laid strength upon one that is mighty : and christ was no designed undertaker for adam , nor was adam to beleeve such a thing . therefore it is fit to observe , that not only the head christ and the body changes names , as the body is called christ , cor. . . and christ called david , isai. . . ezek. . ezek. . . david my servant shall be king over them . so also many things in one psalm are spoken of david , both in an historicall and typicall truth , as psal. . but there are some things , psal. . so spoken of david , that they are true only typically of christ , and spoken prophetically , as david saith , ps. . . thou will not leave my soul in grave , neither will suffer thine holy one to see corruption . and the apostle peter denies that this can be exponed of david , for acts . , , , , . and paul , acts . , . and as concerning that god raised him from the dead , now no more to return to corruption : he said on this wise , i will give you the sure mercies of david . wherefore he saith also in another place , thou shalt not suffer thine holy one to see corruption . . but david after he had served his own generation , by the will of god , fell on sleep , and was laid unto his fathers , and saw corruption . and it is not to be doubted that the prophecie , psal. . they divided my garments , they pierced my hands and my feet , is only a prophecie of christs being crucified : nor was ever david crucified . to say in another case david was crucified , will not help : for it might be said in another case david saw no corruption , for all beleevers are delivered from the dominion , curse , and sting of death . hence , it may well be said , that same psal. . must prove both the covenant of suretyship , and the covenant of grace : v. . i have made a covenant with my chosen , i have sworn unto david my servant ; thy seed will i establish for ever , and build up thy throne to all generations . though it be called davids throne here , luk. . . yet we may freely speak of davids throne as of davids body , both saw corruption : there is an end of davids throne temporall . but sure the scripture calls it the throne of christ , heb. . . but unto the son he saith , thy throne , o god , is for ever and ever . luk. . . and he shall raign over the house of jacob , and of his kingdom there shal be no end . dan. . . and there was given him dominion , and glory , and a kingdome , that all nations and languages should serve him : his dominion is an everlasting dominion which shall not passe away , and his kingdom that which shall not be destroyed . isai. . . of the increase of his government and peace there shall be no end : upon the throne of david and upon his kingdome to order it , and to establish it with judgement and with justice , from henceforth , even for ever . obj. but this covenant is made to , and with david , that solomon , and one of davids line , shall sit upon davids throne , untill the messiah , the true beloved shall be born , sam. . , . ans. it s true , and although these of davids line sinned ▪ yet by vertue of this covenant , for davids sake , god gave a throne temporall to him , king. . , . king. . . king. . . but it is as true that this also , to wit , christs everlasting throne is here meant : i will build up thy throne to all generations , for davids throne is not builded to all generations , nor can it be said of davids throne , which is said of this throne ▪ heb. . . but unto the son , he saith , thy throne , o god , is for ever and ever . therefore this oath and promise is made to christ as well as to david : except we say that an everlasting throne is mo●● properly the throne of david , then the throne of christ. . . i have laid help upon one that is mighty , i have exalted one chosen out of the people . . i have found david my servant . most grave divines ( and it may be they gathered it from v. , , &c. ) think that the psalm was composed upon the occasion of the ten tribes division from davids house , as composed by ethan , king. . . others , that ethan lived in the captivity of babylon after davids death : but the calamity seems greater then the division of the ten tribes . philo refers it to the time of jehoiakim . ambrose maketh the mighty to be christ : so eusebius and hieronimus expound the whole psalm . and our divines say that the verity must be in christ , for the help and deliverance of the new afflicted and captive people ( for the like of this publick●desolation , as v. , , , &c. never befell david after he was king ) can not be laid on a dead man : and though he were now alive , the help of davids fallen glory , v. , , , &c. must be the messiah . hence , the covenant must be with him whose throne is built for ever , and shall not fall , v. , . and upon whom as upon a mighty one is laid the help of his fallen church : this is not david only ( though he be not excluded ) but christ principally . . with him the covenant must be made , in his way , as with surety , head , and redeemer : upon whom the enemy shall not exact ; whose enemies shall be plagued , v. , . and , whose enemies shall be made his foot-stool , ps. . , . and that is christ , as well as david . . with him must the covenant of redemption be made in his way ; of whom god saith , v. . i will set his hand also in the sea , and his right hand in the rivers . the chalde paraphrase expounds his hand to be his power and command , which is to euphrates : as is promised , exod. . . num. . . but fulfilled in david and solomon , king. . . solomon raigned from the sea of sodom the red sea , to the mediterran sea , and west , and from euphrates , to the utmost of canaan , north and south : but specially in christ , who hath all nations , gentiles and jews , for his own , psal. . , . psal. . . psal. . , , , . isai. . , . rev. . . christ jesus , not david , zech. . . shall speak peace to the heathen , and his dominion shall be even from sea to sea , and from the river , even to the ends of the earth . the angel and creator of angels , who set his right foot upon the sea , and his left foot upon the earth , rev. . . is this great conquerour . . with him this covenant must stand , of whom the lord , v. . saith , he shall cry unto me , thou art my father , my god , and the rock of my salvation . . i also will make him my first-born , higher then the kings of the earth . now this cannot well agree to david , at least , most coldly ( as calvine saith ) should the apostle reason and conclude that christ were above the angels when he citeth this place , heb. . , . for unto which of the angels said he at any time , thou art my son , this day have i begotten thee ? and again , i will be to him a father , and he shal be to me a son. in the literall sense , it is meant of solomon , sam. . . chron. . . and is meant here of david . athanasius proves him hence to be god , the first begotten of many brethren . cyprian , cyrillus , augustine , hieronimus , contend against the jews , that this is necessary to be understood of christ , not of solomon , not of david , who cannot bear the name of the lords first-born , but must be so named as the type of him who is the first-born of every creature , &c. col. . . . so my mercy will i keep for him for evermore , and my covenant shall stand fast with him . ● . his seed also will i make to endure for ever , and his throne as the days of heaven . if the covenant be made with him who hath an eternall seed , then sure , principally with christ : without whom ( saith calvine , who otherwise much loves to follow the letter of the word ) this prophecie hath no effect , for eternity is only in christ , not in david . ver. . if his children forsake my law , &c. a pre-occupation , if an eternall seed be promised to christ , then although christ and his children sin , no matter , the hazard is not great ? he answers , the danger is not to be despised ; i will visite the sons , of solomon and others , sam. . . with the rod of men : . but my mercy ( of the covenant of redemption , and of reconciliation ) i will not take from him , as i took it from saul . this is not spoken of christ , for he cannot sin , but of christs seed , his spirituall seed , and the businesse is so contrived , as the seed of christ and his children shall not sin unpunished : but yet there is a difference between the sins of the reprobate saul , and such like , and of the spirituall seed of christ. so he takes his mercy , covenant-mercy ( but offered conditionally ) utterly away from reprobats when they sin , but takes not away covenant-mercy from the seed of christ : and the reason is , from the nature of the covenant , v. . my covenant i will not break ▪ &c. if then the elect and chosen of christ should fall away , god should break and alter his covenant : but impossible is the latter . hence , . the questioning of the stability of our state , being once internally in covenant with god , is a reproaching of god ▪ and to make him a liar . v. . once have i sworn ( saith he ) by my holinesse , that i will not lie unto david . though ( . ) we seem to reproach our selves in questioning our state , being once in christ , yet the truth is , the plea is against god , and his truth and holinesse . ( . ) it s easier to beleeve generall truths , then to beleeve particular truths , in which our selves and our own actings are interested : so spirituall and wilie a snare is unbelief , that when we think we are unbelievly fearing our own treachery , we are indeed charging treacherie and falshood upon the holy lord. ( . ) in our sinfull plea's with our own state , ah! i am casten out of his sight , psal. . . jona . . . we are overturning the whole gospel and covenant of suretyship and reconciliation , and we say , god lied to david , and to his son christ : contrair to that , psal. . . once have i sworn by my holinesse , i will not lie unto david . . his seed shall endure for ever , for the lord once justified thee . ( . ) we shall find our selves so selfie in contraverting with god in the matter of fact touching our selves : am i in christ ? or , am i an apostate and fallen from christ ? that we are more taken up with a hellish fretting for our falling in a state of condemnation , then we are grieved for the injurie of unbeleef in traducing the holy lord with a lie . there is a taste here of judas his fierie unbelief , for he complains more , mat. . . i have sinned , in betraying the innocent blood , then that god is dishonoured , and christs love offended : the grief is more for the interest of i , of self , that is entered in the borders of hell , then that his glory who commands beleeving is overclouded . it were good in such a case to go about two things : . be lesse moved that self is under these apprehensions , lost and cast away , then that the spotlesse glory of the lord suffers : what matter of me , and of self , in comparison of the dishonour done to god ? what though i , and millions like me , were tormented ▪ if god were not offended . now god , . who hath bought me . . who hath accepted a ransone for me . . hath justified me . . hath witnessed all these , is contradicted in all these : and yet we complain only , ah i am fallen ! . leave the question concerning your self , whether ye be cast away or no , when you cannot come to a peaceable and quiet close about it , and dwell upon the duty of fiduciall relying on gods generall covenant to davids son , christ his ingadging with him , and christ his gracious accepting of the condition . ( . ) god sware to the son of david for the seed , that is , for the whole race , and gave them all to christ , and gave you among them ; and christ closed with the condition , though ye cannot come to application . it s good to feed the soul upon the solatious thoughts , i cannot apply , but christ whose egressions , outgoings , have been from of old , from everlasting , mic. . . did apply : for christs everlasting outgoings are not only his eternall generations from the father , but the decrees , the sweet eternall flowings , emanations , and issuings of christs holy thoughts of me , of all the individualls , by name , of the seed given and received by christ , his eternall acts of soul-delighting thoughts of every redeemed son of man , prov. . , . rom. . . eph. . . pet. , . the eternall acts of love , and love-thoughts to jacob , david , peter , mary , &c. his acts of designing you ( if ever you beleeved , and can rub and blow up experiences under ashes , rom. . . ps. . . ) and the thousands that stand before the throne , from eternity , his actings of eternall love , appointing and setting chairs , throns , mansions , and dwelling places for 〈◊〉 man , and this man , are so many applications of christ to you : feed and feast upon these , by beleeving the ancient covenant , and you cannot but come to quietnesse of peace in your apprehended estate . chap. x. christ procures the gospel to be preached to reprobats , but undertakes not for them . a necessary distinction of the covenant as preached according to the approving will of god , and as acted upon the heart , according to the decree of god : and the differences of the members . the place , jer. . heb. . this is my covenant , opened . a question it is , whether christ undertakes in the bargain with jehovah , for all visibly in covenant , for as is said before , these in the visible church and their children that are baptized , magus , demas , and others are in covenant thus , act. . . ans christ undertakes in his bargain , only for the elect , and undertakes that the gospel shall be preached to them ; but because many hypocrites are mixed with the gentiles , and christ is given a light to the gentiles , preached to a visible multitude , as is foretold , isa. . . isa. . , . fulfilled , act. . , . rom. . , , , , , &c. therefore he procures to many hypocrites , for whom , and for whose redemption , he undertakes not , that the covenant shall be preached by concomitancy , because they are mixed with the elect , not as an undertaker for them , but for church discipline , christian societies , and to render such unexcusable . hence a necessary distinction of the covenant of grace . the new covenant must be considered , . as preached according to the approving and commanding will of god. . as it is internally and effectually fulfilled in the elect according to the decree and the lords will of purpose . there must of necessity , differences be holden forth between these two . for , antinomians , and legall justitiaries miserably erre in both extremities : the former will have no new covenant in the days of the gospel , but that which is made with the elect : the latter will have no new covenant but such as is made with the whole race of mankind , pagans not excepted : so socinians , arminians , papists . . they differ in the parties contracters : the parties contracters in the covenant preached , are god , and all within the visible church , whether elect or reprobate , and their seed , they professing the gospel , mat. . , . act. . , . act. . . ye are the children of the prophets , and of the covenant which god made to our fathers ; &c. and they were not all the chosen of god : this is against the anabaptists also , and against these who will have the gospel-covenant to be made with all the world . but it s a rich mercy that professours are dwelling in the work-house of the grace of god , within the visible church , they are at the pool side , near the fountain , and dwell in immanuels land where dwels jehovah in his beauty , and where are the golden candlesticks , and where there run rivers of wine and milk , such are exspectants of grace and glory , to such the marriage table is covered , eat if they will. but the parties contracters of the covenant in the latter respect are , jer. . heb. . only , the house of judah , the taught of god , the people in whose heart the law is ingraven ; for as god teacheth not all nations his statutes , nor sends the gospel to them , ps. . , . act. . so neither is the promise of a new heart made to all within the visible chuch . . a great difference there is in regard of the covenant of suretyship or mediation , that christ undertakes not for such as are only visible covenanters , and shall never beleeve : as he prayes not for such , as high priest , so he dies not for them , nor came as a designed covenanting saviour from eternity under an act of cautionry for them . how then cometh the gospel to them ? ans. it comes to them , . not from christ as their surety , since he prays not for any mediation of his own toward them : but . for the elects sake : so paul , act. . . men and brethren , children of the stock of abraham , and who among you feareth god , to you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the word of salvation , to you and for your cause , that ye may be saved , is the gospel , sent . corin. . . for all things , our suffering , our dying , are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for your sake . tim. . . therefore i indure all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the elects sake , that they may also obtain the salvation which is in jesus christ , with eternall glory . hence there is no salvation but that which is in christ jesus our lord , the author and cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and meriting procurer of eternall salvation , hebr. . . now , though salvation be offered , yet the salvation that is in christ jesus , and merited by the ransone and price of his blood , can be decreed and intended in the preached gospel to none but to the elect , except they say that christ did undertake to lay down his life , and to save , by his death and blood by covenant-inga●gment , all the reprobate within the visible church , for whom he refuses to pray , john . but christ undertook from eternity for the fulfilling of the covenant of grace , and bestowing salvation upon them for whom he is surety : for it is he who makes the new covenant , jer. . , , , . heb. . , . . there is a twofold consideration of gods will : one is called his approving , commanding , and forbidding will , when god reveals to us what is our obligation and duty , and what is morally good , and to be done , because he commands it , and what is morally evill , and to be eschewed , because he forbids it . now whether this good or evill shall come to passe , or never come to passe , it is all one , as to the nature of the approving will of god , for though the repenting of cain , and saving faith of the traitour judas never came to passe , yet it is the duty of the one and the other to repent and beleeve , and the lord commands and approves their obedience as good , though he never decreed by his good pleasure , that the obedience of cain and judas should come to passe . but his will of pleasure , his discerning will , or his counsell , purpose , or decree , is his pleasure , and appointment of things , not as good and evill , or as agreeable unto , or repugnant , and contrair to an equal and just command of god , but of things as they come to passe , or shall never come to passe . hence , in a premissive decree , god appointed the crucifying of the lord of life , the not breaking of a bone of christ , but he did never will the crucifying of his son , but forbids and hates it as execrable murther ; as touching his approving will : in a word , his commanding will is of things lawfull or unlawfull , what we who are under a law , ought to do , or not to do ▪ his will of pleasure is of things fixed and resolved upon , what he purposes , good or evill , shall come to passe , or not come to passe : and by the way we may make good use of the foul sinnes that fall out ; for holy and clean is that hand and counsell of the lord , act. . , . which determined what herod and pilate should do : yet did the jews with wicked hands slay and crucifie him , act. . . and o what beauty of wisedom and mercy do they see here , who make that foul work of the slayers of christ the subject matter of a fair psalm ? rev. . . the thousands before the throne , sing , worthy is the lamb that was slain : but were they worthy who slew him ? was it a worthy fact in the murtherers of the lord of glory ? no : but grudge not at the beauty of his work , who over rules all , but adore and praise . let us not wrestle with his holy dispensation , and say , ah! what an untoward government of the world is it , that god should suffer angels and men to sin , and overturn the whole fabrick of heaven and earth by sin ? nay , he hath by their fall brought in a more glorious order , when he that sitteth upon the throne , saith , behold i make all things new , rev. . . and it s said , pet. . . neverthelesse we , according to his promise , look for new heavens and a new earth , wherein dwels righteousnesse . peter and the disciples were to pray that they should not enter into temptation , mat. . . and were oblidged not to be offended and scattered by the sufferings of the lord ; but they were not to blame and grudgingly to judge that holy decree prophecied by zechariah , and revealed to themselves , zech. . . mat. . . i will smite the sheepherd , and the sheep of the flock shall be scattered abroad . his part is clean and holy , even when he throwes the wicked in hell , and they are oblidged to sing the psalm of the glory of his spotlesse justice , and that eternally , as these who are before the throne are to hold up , for all ages , the new song of the glory of his mercy and free-grace . this ground being laid down , the holy ghost speaks of the new covenant two wayes in scripture ▪ . according to the approving will of god , as it stands , of promises , precepts , threatnings ; and showes both what god doth by promises , and what we are oblidged to do in point of duty , act. . . the promise is to you and to your children . act. . . ye are the children of the prophets , and of the covenant which god made with our fathers . cor. . . wherefore come out from among them , and be ye separate , saith the lord , — and i will be a father to you , &c. this is the whole new covenant , holding out our duty , ordaining those that professe , to be baptized , received members of the visible church , the body to be edified as a visibly covenanted people : this excludes not , but includes the lords taking in members to the invisible and mysticall body : which is to be observed against anabaptists and antinomians . the lord speaks often of the covenant of grace not so much as preached , quâ foedus ennunciatum ( though it so also must be preached ) but as fulfilled by god , and acted in an effectuall powerfull way , upon the hearts of the elect only , and that according to the lords decree of election , and will of pleasure : so speaks the lord of the covenant . jer. . , , . jer. . , , . ezek. . , , , , . ezek. . , , , &c. isa. . , . in a pure evangelick way , and in these places the lord speaks of the covenant , not so much as it contains our duty , as principally it holds forth his gospel promise what he shall effectually do according to his decree and will of pleasure over-ruling our corrupt will : which papists , arminians , and socinians utterly mistake , and will have it to be spoken of the covenant as preached according to the lords approving and commanding will , whereas there is not one word of a command in these places , and therefore they say that these places speak nothing for the efficacy and mighty power of god in converting sinners . . the anabaptists from these places say none are to be baptized , but such as are so in covenant , and as have these promises fulfilled in them , in whom the lord hath wrought a new heart , and a new spirit ; and that there is no externall covenanting under the new testament . but then the whole gentiles , isai. . , . isai. . . isai. . , , , &c. all nations , isai. . , . all flesh , isai. . . psal. . . all the kindreds of the earth , psal. . , . the kingdoms of the world , rev. . . should be all chosen to life , taught of god , such as have the law of god ingraven in their inward parts , as jer. . . ezek. . . which is most false . now there are undenyable prophecies that the gentiles from the rising of the sun , to the going , down thereof , mal. . . shall be , under the new testament , the people of god by covenant , isa. . , , , , , , , . then must the generality and mixed multitude of the gentiles be some other way in covenant , then these of whom the prophets s●eak , isa. ● ▪ , . isa. . . jer. . . ezek. . . ezek. . . . the antinomians do also owne no covenant of grace , but this wherein the new heart is given , and the condition is both promised and given . and d. crispe saith , all other covenants of god besides this , run upon a stipulation , and the promises run upon conditions altogether upon both sides . — the new covenant is without any conditions whatsoever upon mans part : man in tyed to no condition that he must perform , that if he do not perform , the covenant is made void by him . ans. man is under a condition of beleeving , and tyed to beleeve , so as the wrath of god abides upon him , he shall not see life , nor be justified , if he beleeve not , joh. . . . rom. . , , , ▪ ( . ) man is tyed to no condition which he must 〈◊〉 , say which , he can perform without the grace of god. for have he grace , or have he no grace ( the holy lord ( o if we could plead for him and his high soveraignty ) is debter to no man ) he is so oblidged to beleeve as he sins against the preached covenant and forefaults his salvation , if he beleeve not ▪ and so breaks the covenant , but devils or men cannot make it● void , he may make it of no effect to himself he being an heir of damnation , but being a chosen vessel god shall work him to beleeve , and he makes it not void to himself . if it be said , that the new covenant is without , any conditions whatsoever , upon mans pure : it says too much for the beleevers being under no debt , no obligation of conscience to beleeve , or to any duty , but as the spirit their only law leads them : and if the spirit breath not upon them to forbear adultery , paricide sodomie , or to beleeve , pray , praise , hear , mourn for sin , as peter , and david , they sin not , for sin is a transgression of the law , and when the spirit breaths not , acts not , there is no law : and this is most ●ilde . where observe that ● . antinomians and familists confound the efficient cause of our obedience , which is the spirit of grace , and the objective cause , which is the holy rule of the command , promise , or threatning . for though the spirit be absent , and not given at all to men in the state of nature , yet do they sin in committing of sodomie , and in not praying , for they are oblidged not to sin , and commanded in the first command to pray to a revealed god. i know adam was not oblidged before he sinned to pray to jesus christ mediator , as steven , act. . prayed to him . the spirit by grace , does help us to obey the command and the law , but the spirit is not the law , nor rule of out obedience . . not only will they have the spirit● to be all the beleevers law and word , and the letter of the command to lay on no obligation , but the spirit as actually breathing and giving actuall influences must be the law : for though the naturall conscience or habituall light say that the man should not commit this wickednesse , nor omit this duty , seeing present necessity of one starving for want , of one drowning in a water crying for my help , is a call of god to perform the duty . and if the spirit give inward warning that i should do the duty , yet if the spirit actually breath not and contribute not his actuall influence , the man hath no warrand of any command or law to act without his rule , since the spirit acts not at all : and cannot so be guilty in the committing of the most vile abomination ; for where no law is , no sin is . m. crispe pag. . brings this argument , the covenant is everlasting : if the covenant stand upon any conditions to be performed by man , it cannot be an everlasting covenant , except man were so confirmed in righteousnesse that he should never fail in that which is his part , but he daily fails , & so daily breaks the covenant ? ans. to the first act of beleeving , which is a performing of the condition of the covenant , there is no other condition required then that , ezek. . . i will put in you a heart of flesh . . i will put my spirit in you , and cause you walk in my statutes . zech. . . i will powr● upon the house of david , the spirit of grace and supplication , and they shall look upon me whom they have pierced , that is , they shall beleeve in me : that is a strong confirmation , to wit , a promise that he will work the condition in us . and so is that , joh. . . all that the father gives unto me , shal come unto me ( that is , beleeve in me ) and him that cometh , i will in no wise cast out . . it is to question the perseverance of the saints to say , that god shall not confirm them into the day of the lord , as he promiseth , cor. . . phil. . . pet. . , . ( . ) our daily doubtings of unbeleef will not prove that we so break the covenant , as our fails and daily slips of unbeleef should render the covenant void , and null , so as it should leave off to be an everlasting covenant , for such failings are indeed sins against the love of the redeemer and surety of the covenant , for his love should constrain us to beleeve at all times , and to hope to the end . nor does the eternity of the covenant depend upon our beleeving , but upon his grace who gives us to beleeve : but it s otherwayes in the covenant of works . d. crispe , pag. . in jer. . ezek. . heb. . and other passages where the tenor of the covenant is contained , there is no word of a tie , pag. , . there is not one word that god saith to man , thou must do this . but god takes all upon himself , and saith he will do this : yea , if faith were the condition of the covenant , the fault of the broken covenant should be his who works , not faith in us . ans. here is the mistake of many who imagine that , jer. . ezek. . heb. . the holy ghost setteth down the whole intire summe and tenor of the new covenant , which he doth not . for . he speaketh nothing of the whole parties of the preached covenant , which is all within the visible church : these he speaks of here , are only beleevers in whom he works a new heart . . he speaks nothing of covenant commandements , nothing of covenant duties directly . . nothing of the condition required of us . . he speaks not of the covenant under the reduplication as preached , or as a treatie offered to elect and reprobate , as math. ● . , . luk. . . act. . . and as every where holden out as a visi●le covenant made with abraham and his seed in both old and new testament , according to the approving will of god. but he speaks only of the fulfilling of some speciall promises of the covenant , heart teaching , and the efficacy of the covenant . . only upon the elect who shall persevere to the end , jer. . . jer. . . isa. . , . ( . ) only according to the lords decree and will of pleasure , not what we ought to do , but what the lord by his powerfull grace will do in us . as . i will ingrave my law in their heart . . i will be their god. . they shall be my people , to wit , effectually as gifted with a new heart , and such as shall never be casten off , but shall persevere to the end , v. , , . jer. . . otherwise by externall calling all the carnall and stiffe-hearted jews were his people in covenant , isai. . . isa. . . ps. . . ps. . . deut. . . as is in every page almost of the old testament . ( . ) they shall be taught of god , , . ( . ) i will forgive their iniquitie , v. . ( . ) i will give them perseverance , and never cast them off , v. , , . so that the covenant is a metonymie . this is my covenant that i will make with them : that is , these are effects , fruits , and blessings of the covenant which i shall by my effectuall and mighty grace work in them . . the apostle to the hebrews hath no purpose to expone the covenant of grace made with abraham , that covenant ( saith he ) they break ▪ yea it is contrair to the scope of the apostle to set down the doctrine of the covenant of grace . he purposes in the epistle to the hebrews to exalt christ above the angels . ch . ▪ above moses , ch . . above all the priests , the high priest , and above all the sacrifices bullocks , lambs , goats , &c. he through the eternall spirit , once offered himself to god. and ch . . he proves christ to be a more excellent high priest , a minister of a more excellent tabernacle , and a more excellent ministry , because he is mediator of a better covenant : he is a days-man who layes his hands upon both parties at variance , both upon god and man , to bring them together : see job . . , . that is , a mediatour of a covenant ▪ so that here he saith , christ is ingadged to the father in a more spirituall , and heavenly covenant . none could ingrave the law of god in the heart but christ : one might say , was not the law ingraven in the heart of some , and their sins pardoned ? were not moses , aaron , and many of the people of god , sanctified , pardoned , and justified according to that covenant ? ans. they were justified and sanctified , but not by the letter of the covenant of grace , nor by sacrifices , shadows , conditionall promises , threattens , but by christ , i the lord redeemer will write my law in their heart , &c. it is then contrair to the apostles scope ; heb. . to enter the discourse of the doctrine of the literall law-covenant , or the conditionall covenant of grace , it strongly concludes his point , to speak but of the half ( though the choisest half ) of the covenant , as fulfilled in the elect , and that exalts christ and his ministry , that he hath a ministry upon the heart . now it is a shame to lay the blame of our not beleeving on christ , be it a condition of the covenant , or be it none : christ works all our works in us , and by this reason it must he his fault ( hallowed be his name ) that we sin at all , because he works not in us contrair acts of obedience . but to whom is the soveraign lord debter ? and therefore this antinomian way must be refused . chap. xi . of the promises made to christ in the covenant of mediation , not to christ-god , but to christ god and man the mediator , and these of twelve sorts . to christ-god promises of reward cannot be made , nor can christ-god suffer , but they are made to the person god-man , for the incouraging of the man christ , and he incourages himself therewith , isa. . , . christ-man lived the life of faith by depending upon god for the joy set before him , and therefore did run , heb. ● . our life should be sweeter , should we fetch all our comforts and actings from his influences by the faith of daily dependency . faith here promises to it self good , isa. . . is. . . ps. . , . ps. . , , . if the kinds of promises made to christ be asked for : then . no such promise as remission of sin can be made to him ; but a twofold justification must be promised to him . a law-justification , this do and live : for the promise was made to the first adam , to wit , that he should be justified and live , if he give consumate and perfect obedience to the law ▪ now this christ did in al things . . there is a justification of christ from the band of suretyship , he having compleatly satisfied for our debts , this was due to him , and promised , tim. . , justified in the spirit . rom. . . declared to be the son of god , by the resurrection from the dead : that was a judiciall declaration . acts . . having loosed the pains of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a king by authority and judicially looses a prisoner from his fetters , having no more to say against him . psa. . . the king sent and loosed him . isa. . . he is near that justifies me , who is he that contends with me ( in judgement ? ) rom. . . knowing that christ being raised from the dead , dieth no more , death shall no more have lordship or lordly dominion over him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so the word , luk. . . the kings of the gentiles bear dominion over them . rom. . . death had some kingly dominion in justice and by law over him : but christ by law of satisfactory payment , who was also the mighty son of god , wrought himself out of the grips and fetters of death : so in christ death hath lost law-dominion over the beleever . it is against justice and the just covenant between jehovah and christ , that we should be for ever among the worms and not at length be loosed from the sting and victory of the grace : o death , thou shalt , thou must let the captives go free , cor. . . hos. . the prison must be a free jayle , when iron gates and fetters are broken . we have in christ a good cause , the cause and action of law is win , and carried on our favours . . there is a promise of heavenly influences made to christ , isa. . . he wakeneth morning by morning , he wakeneth mine ear to hear as the learned . . the lord hath opened mine ear , and i was not rebellious . some great divines say , christ had no sleepy nor closed ear : he must there speak of isaiah . but so there was no sinfull drynesse in christ ; was he not therefore anointed ? isa. . . i will put my spirit upon him . then all influences are promised also , isa. . . the spirit of the lord shall rest upon him : — . and shall make him of quick understanding in the fear of the lord , and he shal not judge after the sight of his eyes , &c. . christ was assured he could not sin , and so of influences to duties , joh. . . joh. . , , , , . joh. . . though he wanted influences at a time , as touching consolation and the felt fruition of god , being forsaken for a time , psal. . . luk. . . math ▪ . . but adam , as he was not to beleeve perseverance , nor yet sinfully to fear falling : so neither was he to beleeve influences to all acts of obedience , they not being promised to him . yet was not adam to beleeve his own reprobation ; for it was neither true nor a revealed truth . then the only nearest way against deadnesse and drynesse , is to have recourse to the fountain and fulnesse of life that is in christ. literall quickning of our selves , miskenning christ , out of whose fulnesse we receive , produceth but literall fardinesse . . the speciall and cardinall promise ( i will be his god , psal. . . and he shall cry to me , thou art my father , my god , and the rock of my salvation . ) is bound up with christ in the covenant of suretyship , and is the key and corner stone of the frame and building of the covenant of grace , joh. . . go to my brethren , ( saith christ to magdalen ) and say unto them , i ascend unto my father and to your father , and to my god and your god. it s comfortable talking that christ saith to us , i and you beleevers are the children of the same father , and have one covenant-relation to one god : though , as is said , christ bear the relation of a surety-covenant to god , and we of a covenant of mediation ; and notwithstanding of the differences , yet it may be said that christ and beleevers are in one writ , and one letter of acquittance dischargeth both from condemnation , christ from condemnation of punishment , us from condemnation of inherent guiltinesse and punishment . blessed we to be unite to him every way , and to joine our amen and consent to the covenant : yea , and in regard of profession , we should sub●cribe and write our names to it , isa. . , , . our maimed and broken and half consent proclaims an overly and cold covenanting . it s true , parties are but once married , once covenanting by oath is as good as twenty : but frequent and multiplied acts of marriage-love adde a great deal of firmnesse and of strength to the marriage band , they are confirmations of our first subscription . renewed acts of faith to take christ for jesus and redeemer , and renewed acts of love , do more and more ingadge the heart to christ as lord and king. little conversing with christ deadens marriage-love . rare visits and thin bring on worn out acquaintance . we are apt to complain he visits us seldome : that is because we have not the childish hire of consolation and feeling , we refuse to work , and yet we should look at comfort for the duty , and not on the duty for the comfort , when it s a duty to our father ; and who looks upon the comfort both as a comfort and a duty ▪ thes. . . comfort one another with these words : and so must they comfort themselves . comfort is mainly for beleeving , colos. . . heb. . . and there is a feast and a fill of joy in beleeving , rom. . . we seek but a comfort and a joy of chearing and solacing our selves , and that is all . . there is promised to christ a seed , isa. . . when thou shalt make his soul an offering for sin , he shall see his seed . heb. . . behold i and the children that god hath given me . jacob by covenant served for rachel : christ also served , suffered and died of love for his spouse , eph. . , . isa. . he shall be satisfied . a redeemed seed was his end , and we endure hard labour for a desired end , and we are sick till we get the great end we aim at . it s true the honour of god was the speciall end , joh. . . c. . . yet it was heart satisfaction to christ to have all his off-spring and children with him , joh. . . how should christ not be our end ? see if ye do all , and suffer all , to fetch this shoar , phil. . , . examine comparative ends , by-ends , self ends . it s impossible a man can be ignorant of his last and main end , so strong an impulsion it hath upon his heart . . there 's not onely a seed , but a rich conquest , the heathen promised , and the ends of the earth , psal. . , . dominion from sea to sea ▪ zech. . . psal. . . dan. . . and both this and the former satisfies christ. there is not a sight so desirable to the eye of christ , as to see all his redeemed ones conquering and last in the fields , and fairly landed on the shoar , passed gun-shot and reach of all temptations . we satisfy our unbeleeving hearts too much ▪ ah! who can stand , temptations are so strong . but as jehovah fully satisfies christs soul , his hope , his aim and intended end in all the articles of the covenant of redemption : so fear not , jehovah cannot break off the treaty with his son , nor can christ be left unsatisfied . . the lord promises help to christ against his enemies , psal. . . with him my hand shall be established , mine arm also shall strengthen him . there be many against christ , but he hath a divine furniture of strength . hence protection is promised to him in the discharge of his office , isai. . . in the shadow of his hand hath he hid me , and made me a polished sh●f● : in his quiver hath he hid me . the outlettings and manifestations of strength and furniture that is in the ●ead redound● to a seasonable supplie of all his afflicted ones , that they shall not be overwhelmed . . victory is promised to christ over all his enemies : the lord will not leave his soul in grave , psal. ● . . therefore ( saith the lord speaking covenant-wayes , isai. . . ) will i divide him a portion with the great , and he shall divide the spoil with the strong : because he hath poured out his soul unto death . he shall triumph over principalities and powers , col. . . luk. . . and shall make all his enemies his footstool , and subdue them , so that he shall fill the pits with the dead bodies , psal. . , . and plague all his enemies , gen. ●● . . psal. . ● . i will beat down his foes before his face , and plague them that hate him . it supports not a little our faith , that when we tremble before temptations from satan and the mighty of the world , the lord hath written & covenanted to christ all his and our enemies destruction . our turning away our eye from the covenant is the cause why we succumb ; christ , under his sorest assault with hell and hels pursevants and officers , devils , and the felt anger of a forsaking god , dowbles his grips on the covenant , my god , my god , psal. . . mat. . o my father , mat. . psal. . . he shall cry to me , my father , my god. a covenant is ( as it were ) more then a promise , being a solemn promise in condiscension of mercy : so the church , psal. . , . and jer. . . and the afflicted people , isa. . . and dan. ● . . , , . ezra . . . . . hezekiah in a day of rebuke , isa. . , . the slain church , psal. . . psal. . . flee to this shoar in their stormes , and the lord professes he will be broken , intreated , and holden by his covenant , lev. . , . . there is a promise of glory , of a name above all names made to christ for his sufferings , psal. . , , . isa. . . act. . . and to such as suffer with him , and overcome , luk. . , . rev. . . rev. . . as also , he shall bear all the glory of his fathers house , isa. . zech. . . . the lord promiseth forbearing mercy to the children of christ , if they sin , he will correct them in measure , and in a fatherly way give them repentance , but not remove the covenant-mercy . so hath the lord covenanted and articled in the writ with his son , a rod to children , to difference them from bastards , heb. ● . and ●e that hath hi● fire in zion , and his furnace in jerusalem , writes this up as a covenant-mercy , that he will not suffer them to perish with the world . hence , the rods of the wicked stand booked in the covenant of works among the curses of the book of the law , lev. ● . deut. . , , , &c. our rods are covenanted mercies in the compact between the lord and christ , and written in the gospel-book of the covenant of grace . . all the promises of the gospel , are first ( as it were ) promised to christ ; the gospel is put over in his hand . jesus is the angel , rev. . . ch●a●hed with a cloud , and a rain-bow on his head . v. . and hath in his hand a little book open ; the testament , and the book of all the promises to dispense them to such as the father hath given to him , to give his spirit to his own , to interceed and advocate for them , to ratifie and seal them with his blood . . there is promised to him an head-ship , and power of judgment , over man and angels , with an oath , that to him all knees shall bow , rom. . . isa. . . phil. . . and that he shall adde his seal to gospel-hell and vengeance inflicted upon the despisers of the gospel , luk. . . mat. . . the threatnings against gospel unbeleef are put in the hands of christ , not as redeemer and surety , but as a refused surety and king , whom unbelievers will not have to raign over them . . adam brake the whole frame of heaven and earth : and to the second adam the whole broken and marred lump of the creation is promised , that he may be the repairer of the waste places . isa. . . i will preserve thee , and give thee for a covenant of the people , to establish the earth , to cause to inherite the desolat heritages . ps. . . under the raign of the messiah , there shal be an handfull of corn upon the top of the mountains , the fruit thereof shall shake like lebanon . jer. . . therefore shall they come and sing in the height of zion , and shall flow together for the goodnesse of the lord ( christ ) for wheat , and for wine , and for oyl , and for the young of the flock , and of the herd . . the lord made all things at the beginning very good , gen. . . heaven , earth , sun , moon , beasts , birds , &c. being all made servants to man , were in a manner fellow-covenanters in their kind with man in the covenant of works : as a king covenants with a great family , his servants and dependers have the benefite of the kings covenant-peace , all obeyed adam without jarring : but when adam sinned , war between the lord , and between the master and the servants is denounced , the earth is cursed for his sake , genes . . , . and lions and wild beasts rise against him like loose borderers . but in the covenant of grace , hos. . , , . the beasts of the field , the fowls of the heaven , the sun which shall not smite by day , nor the moon by night , ps. . . are by the surety of the covenant brought in a new league : yea the stones of the field , job . . are compartners of the peace , and christ the king takes off the forefaultry upon all , and looses the arrestment of vanity that by sin was laid upon the creation , which was made sick like a woman travelling in birth , rom. . , , . hence are they blessed in christ to the saints , deut. . , . levit. . , , . and the angels come in under their head christ , col. . . and serve the new restored heirs , heb. . . for their heads sake . . god hath appointed christ the heir of all things , and , heb. . . hath given a charter to christ and put in bread , garments , houses and all to the believer in christ the first heir : his great evidence is , cor. . . all things are yours . . he makes all things new , rev. . . this christ mends the broken gold ring which was broken by the first unattentive and rash heir adam ; so that now heavens , earth , mountains , isai. . . sea , trees , fields , psal. . , , . are commanded to sing a gospel-psalm of joy , because christ the new king and restorer of all is come to the throne : yea let the stoods clap their hands , psal. . . and he purposes to purge with fire the great pest-house infected with sin and under bondage of corruption , rom. . . pet. . , . that he may set up the new world in gospel-beauty ▪ the new heavens and the new earth , pet. . . isai. . . isai. . . rev. . . oh what a life to have a cottage and a little yard of herbs in that new world , and how base to be but citizens of this world ! chap. xii . the condition and properties of the covenant of redemption . q. what need is there of any condition to be performed by christ , or of any covenant ? ans. the same question may be of the need of an oath to christ , psal. . the lord hath sworn and will not repent , thou art a priest , &c. . the same necessity , in regard of infinite wisedome that our redeemer should be obedient to the death of the crosse , phil. . . and be under the law , gal. . . and keep his fathers commandements , and abide in his love , joh. . . requires also a covenant of obedience upon the part of christ-man ; for all men being born under the law and covenant of works , christ-man also must be under the same . and then christ the mediator was to give obedience to a particular commandement of laying down his life for sinners , and this required an ingadgement by way of covenant , and so a condition of obedience to perform what this peculiar law of suretyship required of him , to wit , to lay down his life . . it s not a condition of indifferency which is required of christ , such as is required of adam , in which there is a hazard of failing and coming short of the reward . adams covenant had both threatnings and promises , and so hath our covenant of reconciliation , though in another way : see psal. . , , . but the covenant of suretyship hath promises most large that are made to christ : but no threatnings are laid before the man-christ that are to be read in the scripture . there was no hazard nor possibility , in regard of the personall union , that christ could sin : yea , in regard that christ from the womb was both a traveller , a viator and an enjoyer and comprehensor , and had the spirit above measure from his birth , as man he had gifted to him the confirming grace which is now given to the elect angels in their head christ ; and therefore there was somewhat like a condition necessary , and as the members enter to glory through obedience , so also the covenanted head , luk. . . ought not christ to have suffered these things , and to enter in to his glory ? q. . what was the speciall condition of the covenant of suretyship ? ans. the covenant being a bargain of buying a people to god , then the payed price and ransone must be the duely formall condition . as for obedience to the morall law , it was the condition of the covenant of works , to which the man christ , as man , was oblidged , that he might have right to law-justification and life eternall , jure & merito foederali operum , by the law and federall merite ( i mean merite by paction and faithfull law-promise , not of condignitie ) of the covenant of works , that he might be saved . but this law-holinesse had influence in that most solemn act of obedience in offering himself a sacrifice to death for our sins . and the law-holinesse of the man christ did not exclude supernaturall grace as the law-holinesse of adam : for it was the perfect conformity of christs nature , his soul , understanding , will , affections , and all his actions internall and externall with the holy law of god. hence the heart and inclinations of christ stood ever right and stright to the law. he exercised no affection in puris naturalibus , his anger came not out in pure naturall anger and no more , but it came out in acts of zeal ; nor his joy in pure naturall joy , though sinlesse , but in joy of the holy ghost . and in the whole man christ was a perfect masse , and , as it were , a compleat body of all gracious qualifications . isai. . he received the spirit of knowledge and was ignorant of nothing he ought to know : disputed with the doctors being of twelve years old : the world knew not his school or teacher . hence his wisedome and practicall understanding of the law of god and practicall conclusions , he had the spirit of counsel , as the greatest of statesmen for government , isa. . . behold my servant shall deal prudently . and so , when we are in perplexities and know not what to do , he can lead the blind in a way they know not , isai. . , . he hath the spirit of might and courage , an undantoned spirit , yet conjoined with counsell , no fool hardinesse , but the resolute ventoriousnesse of faith , isai. . . he shall not fail nor be discouraged : heb. broken , till he have set judgement in the earth . our softnesse of unbeleef , at the blowing of a feather or stirring of a leaf , brings on falling of spirit and swooning . he hath the boldnesse of faith to beleeve victory before the battell , isa. . . lo they all shall wax old as a garment , the moth shall eat them up . he hath hope from the womb , psal. . . thou art he that took me out of the womb , thou didst make me hope when i was in my mothers breasts . and for the joy set before him , he endured the crosse and despised the shame , heb. . . and the spirit of the fear of the lord made him quick in understanding , that is , the high and reverent apprehensions of god made him quick to smell or sent ( so the word imports ) the snares and temptations in the work of redemption plotted by men and devils . so excelled he in righteousnesse , which as a girdle went about his loines , both in judging , and in discharging the trust put upon him by the lord who laid the key of david and the government upon his shoulder : his obedience to his father , and continuing in his love , joh. . . and thirsting to do the will of the father , joh. . . his zeal to his fathers house should be a fair coppie for us to follow . he was meeknesse it self , isa. . . pet. . , . much in praying , beleeving , rejoicing in spirit , luk. . . psal. . , , . tender to the weak of the flock , isa. . . he shall feed his flock like a sheepherd , he shall gather the lambs with his arm , and carry them in his bosome , and he shal gently lead these that are with young . isa. . . he shall not cry , nor lift up ( a shout ) nor cause his voice to be heard in the street . . a bruised reed shall he not break , and the smoaking flax shall he not quench . he was most compassionate to sinners , inviting them to come , mat. . , . crying and shouting with a loud voice to the thirsty , joh. . . journeyed from heaven to seek and to save the lost , luk. . . came to serve them with his heart blood , mat. . . his bowels were turned with compassion to perishing souls that wanted the feeding pastors , mat. . . he sighed deeply in his spirit , at the perverse unbeleef of his deadly enemies the pharisees , mar. . . wept and shed tears at the foreseen destruction of jerusalem , mat. . . luk. . , . and yet that city slew him . loved as the tender physician , to be much in company with sick sinners , mat. . , . luk. . , , . luk. . , , , , . o what rejoicing ! when he layes the lost sheep on his shoulder , luk. . . when , v. . he sees the home-coming sinner , he ran , fell on his neck , and had compassion upon him , and kissed him , and made a feast , and sang and danced for joy . there is no humility like his , to wash the feet of his servants : there is no patience like his , who , when he was reviled , reviled not again ▪ when he suffered , he threatned not , but committed himself to him that judgeth righteously ▪ pet. . . as a lamb dumb before the sh●arer , isa. . how gaining of souls was he , who preached in the temple , in the synagogues , in the villages , in the ship , at the sea side , at every table he came to , at every feast , at every confluence of people , at every way side , and stood still and talked with a woman , and wanted his dinner upon that occasion ? and thought he dined well when he gained to the lord the soul of a woman , and of them of samaria , who hated him and refused to lodge him ? how faithfull and free in rebuking the pharisees and rulers , and in declaring the truth of the gospel , that he was the son of god , though they attempted to stone him for his free teaching ? none mortified to honour as he that refused to be a king , joh. . . and was willing to be worse lodged then birds and foxes , mat. . . and being rich , for our cause became poor ▪ cor. . . and endured the crosse , despised the shame , suffered the contradiction of sinners , heb. . and did run and fainted not : and was he not a patern of love , who laid down his life for his friends , joh. . . even when we were enemies , rom. . ? he pleased not himself , rom. . . honoured his father , joh. . sought not his own glory , v. . . and saith true , job . . . i seek not mine own will , but the will of him that sent me . joh. . . i do alwayes these things that please him . he faithfully expounded the law , mat. . refuted heresies , mat. . glorified god with his miracles , he was subject to his parents , luk. . . payed tribute to the prince himself . mat. . . and taught others to obey lawfull governours , mat. . . would not usurpe the place of a judge , luk. . v. , . and witnessed a good confession before pontius pilate , tim. . . and was for that cause born , and for that end came he into the world , that he might bear witnesse unto the truth , joh. . . none so self-denied , he pleased not himself , sought not his own glory , nor his own ease , nor his own will , but submitted to the will of god. in all which , we are . to look upon christ who went about do●ing good , act. . as one who . was covenant-wise designed of god and anointed with the holy ghost and power to do what he did , and to be what he was , for our good : and it s much for the establishing of our faith , that christ was all this for our salvations sake , by counsell and covenant . these gracious qualifications christ-god undertook to have for our good : and they were not given to christ as personall and proper for himself , but as head ; for we may here distinguish the grace of the person and the grace of head-ship , though they must not be divided . but as the light and heat of the sun is not ( if we may so speak ) private or personall for the sun it self , but for the earth , and all that live and grow out of the earth that need the influences of the sun and have eyes to injoy the light thereof . the water of the fountain is not for that hole or cave of the earth from whence the fountain doth issue , but it is very often to 〈◊〉 in strea●● to be a river for the use of the whole land . all these excellencies and graces are in christ , not as his ( to speak so ) personall induements , but as the publick treasure , that we may receive of his fulnesse . we should think it a strange exorbitancy in nature , if all the trees , flowers , herbs on earth , should refuse to receive influences and growing from the sun , and deny to be oblidged to the sun for light and heat : and our unwillingnesse to receive from christ the publick grace that is made his by covenant , when a publick con●ignation by compact is made for our good , proclaims our unbeleef and our wicked estrangement from christ , as if we had said , let christ be gracious for christ , only i shall not be his debt●r . nor is it from the naturall connexion between head and members , or because simply christ is man as we are , though the humanity be ground thereof , nor is it because christ simply is anointed with the fulnesse of the spirit , for he is head of the body , and lord , generall , captain of his people , no● by nature only , not because of grace simply , but by covenant-purchase . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this end christ both died , and rose , and revived , that he might be lord both of the dead and living . there 's a covenant between the father and the son that christ should die , not simply , but for , and in the name of the heirs of glory , such as are designed friends ( for his dying is a relative and a legall binding and buying by covenant of so many certain persons ) and upon this he is made head and prince , and exalted to give of his fulnesse , to give repentance and forgivenesse of sins to the house of israel , act. . , . ah! how do we love to be behold●● to nature ? to self ? for heathen and pagan vertues by education , and morall exercise , which is but wild corn ? and we se● not how unwilling we are to trade with christ , or to buy from him fine gold , yet it was given to him without measure , as to the universall fountain and head , for all his . . all these are in christ , that he should be a living coppie which we must follow : and he is a more lively example then the gospel it self , for christ is the acted gospel . and if ye look on christ , loving , beleeving , hoping , praying , there comes more life and warmnesse from his actions , then from the word : when we consider that as god would have the humane nature a chariot to convey to us the fulnesse of merite by satisfaction , so must it be the mean of carrying to us the fulnesse of grace by sanctification , and then , when god covenants with the man christ , that love , faith , hope , meeknesse , humility and 〈◊〉 shall live , speak and act in christ out to us we are more strongly convinced to follow the footsteps of so blessed a guide . christ is a living glasse in which we see the beauty of grace . as also his meeknesse and humility is the meeknesse and humility of god , and all these graces have a seat and lodging in our immanuel god with us , they have a drawing and an alluring desirablenes from the person the lord jehovah our king , the mighty god , the father of ages , in whom they reside . the properties of the covenant of suretyship are , . freedom . . graciousnesse . . eternity . as to the first : nothing could compell , nothing could hire christ for eternity to ingadge his name in such a band , since he well knew what it should cost him , how dear it should stand him , and saw what indignity , shame , pain , curse , and all these conditions before him . and what could move the father , since he might have followed the law-course of works ? . the first draughts ▪ of free-grace and the lords unsearchable riches appears in the sure mercies of david ▪ in an everlasting covenant , isa. . . and ps. . . i will sing the mercies of the lord. — . for i have said , mercy shal be built-up for ever : — why ? v. . i have made a cov●nant with my chosen , i have sworn unto david my servant . . thy seed will i establish for ever , &c. the giving of the covenant . . the design of a redeemer . . the sending . . anointing . . the consenting of christ. . his coming . . dying , are all acts of grace . god was no debter to the man christ , or to any of his kindred and blood-friends , more then he was to david and his seed , but god would act grace in christ and make him a samplar and the first coppie of free-grace to all his brethren , that they might share with him therein . but though he made christ also a coppie of his justice , rom. . . and spared not his son , rom. . . yet , mal. . . the ●ord deals not so with us : and they shall be mine , saith the lord of hosts , in that day when i make up my jewels , and i will spare them as a man spareth his own son , that serveth him . and of christ it is said , ps. . . he shal spare the poor and needy . and , o what riches of grace and mercy , and plenteous redemption hath he manifested to us ? and therefore the more grace he shews to us , the more freely and sonly should we serve him , with lesse hirednesse and servile disposition : if we could love god and christ with a heart abstracted from heavens hire , at least the pleasure of it ( for pleasure mak● not any conform to god , but holinesse doth ) and the heart not legally fearing the burning torment of hell it were good : for since christ hath freed us from the law-wrath , he takes it not well that we darre approach too near to the mount burning with fire ; nor does christ allow our affections of fear and sorrow , & sadnes to act upon feared everlasting wrath , ( we being justified by faith ) any other way , then in a gospel-consideration , being casten down for our law-deserving , but so as we highly value our ranson-payer , and serve him with godly fear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word , heb. . . must note a difference between the fear and trembling and terrour upon devils , for the torment of hell , mat. . . jam. . . and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the godly fear of believers , heb. . . which is also given to christ , heb. . . in whom there was no fear of hell torment , and therefore the fear of him that can cast both soul and body in hell ( though it be another word , mat. . . ) which christ commands , cannot be a servile fear legall , for hell such as is in devils and men , but a godly fear , such as is consistent with the faith of deliverance from the wrath to come : for christ , mat. . . commands that fear , fear ( saith he ) to deny christ before men : why ? fear him who can cast soul and body in hell . and immediatly , v. . fear not therefore : the same word that is , v. . then he must forbid a fear opposite to servile fear , and which stands with the faith of sons who are to beleeve the care of a father , which is more toward his children then toward sparrows , v. , . and that the word no●●eth a godly fear , which is , heb. . beside other greek authors ▪ see heb. . . see luk . . act. . . act. . . act. . . and heb. . . noah moved with fear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , built and ark : sure the fear of everlasting torment in hell , moved not noah to build the ark , for by faith which is saving , he builded it , v. . . eternity is a speciall property of the covenant of suretyship : for . the parties are eternall ▪ jehovah the lord and the son of god never began to agree upon the designation of the redeemer for that work , it was a bargain closed from everlasting ▪ only the question is , when the son shal render the kingdom to the father , cor. . whether or not the covenant shal then cea●e . for . christ shal then end his work of redemption , and shal fully and finally have purchased what his soul desires , and shall have received his wages , and injoy with his conquished bride an eternal sabbath . . he shall interceed no more for sinners , for the sinning of his redeemed ones shall have an end . . the son ( saith camero ) shall leave off to raign , quod attinet ad regnandi actum , according to the act of raigning , but as touching the kingdom it self , there shall be no end of the kingdome . but it may appear as there was a time when it was said of christ , phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he emptied himself , and took on him the form of a servant . so there is a time opposite to that , v. . therefore god hath highly exalted him : which is not fulfilled in his resurrection , ascension , and sitting only at the right hand of god , but when all power , friends , and unfriends , and the man christ shal be subject to the lord , yea even the son , not as god , for christ-god is equall with the father ▪ not as man , for so in the days of his flesh as man , he ever was , and is , and shall be subject to god , but the son shall be subject , as touching the office of a formall mediatour . . another distinction is here needfull , as augustine and ambrose : he shall render the kingdom to the father , not that he shall leave off to raign , but that he then shal declare that he raigns not of himself , but that he hath his power of raigning from the father , and he shall professe this before men and angels , and so shall glorifie the father . it s not to be rejected that hilarius , lib. . de trinit . . august . lib. . de trinit . c. . he shall render the elect back to god , as now saved ▪ and present to the father his ransoned ones now perfected , so eph. . . . taking the word of raigning , for this , to excell in eminency of power above all , so christ shall raign eternally , but taking the word of raigning as it notes the exercise of royall authority , so and so by gathering a church , by the preached word , fighting against enemies , and overcoming them , to make them his foot-stool , untill which time he raignes , ps. . and so it may be , and is said by some , he raigns , not after the day of the universall judgement : but these are but the second acts of a king , and the not exercising of these acts proves not but christ is a king , actu primo , and essentially , for the exercise of such and such acts are often extrinsecall to the office . but the question shall remain whether he be not for ever and ever a mediatory king , and does retain his headship over the church ; so as the angel say , luk. . . he shall raign , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of his kingdom there shal● be no end . and as dan. . . cameron , and others say , the meaning of that , that his kingdom shall have no end : is only , it shall not be destroyed by externall violence , as worldly monarchies that are made away , and others rise in their place , but that kingdom ( say they ) may well●be called eternall , though the king leave off to raign ▪ when he leaves off to raign through no weakenesse and want of power , but because he needs not raign● there being no need of laws , because the subjects are perfected , and there are no enemies to be subdued , and the king hath obtained that eternall end , a glorified people , for which he was fighting . but yet this seems not to satisfie , . circumcision , and the ceremonies ; and the priest-hood , exo. . . lev. . . the fast in the seventh month , shall be a statute , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ever . lev. . . all the mules of the sons of aaron shal eat the remainder of the meat-offering , it shall be a statute for ever in your generations : so lev. . . lev. . , ● . lev. . . num. . , . yet these ordinances can hardly be called eternall , as the kingdom of christ is : and yet they cease when the body is come , and they are not destroyed as humane inventions , the hay and the stubble that are builded upon the foundation christ. . these reasons prove that christ shall not exercise such and such acts of royaltie upon such and such enemies , for they shall be no enemies : yet we say not , as ●amero , that such a prince leaves off to raign even as mediatour . christs rendering of the kingdome dispensatory or oeconomick to the father may well be a rendering of an account of his subjects , and a presenting of them to god perfected , eph. . , . without spot and wrinkle : christ having brought them out of danger , so as they need not word , sacraments , or a temple . and so ▪ cor. . . he shal put down all rule , all power , and authority , all magistracy and government that now is in either church or state ▪ and so saith par●us , the son shal be subject to the father ▪ having subdued all the rebels ▪ as his fathers deputie , he shall return to his father the kingdom now reduced to subjection and made peaceable , and lay down his mediatorie commission , and so be subject to the father , having ended the deputed and delegated charge . and it is sure , the son as mediatour is sent , and is a servant , an angel , or messenger of the covenant , mal. . and the laying down of his written commission is a sort of subjection , and god doth not now actually raign in such a mediatory way as in the days of christs flesh : he did raign in christ , but now after the last judgement , god is all in all , that is , not because he is not now all in all , and is not the lord of lords , and king of kings , but because it doth not so appear to be , many now rise against him and contradict him ▪ and persecuting his mysticall body , do persecute christ. . he shal be all in all by change of the oeconomick government , then the father , son , and spirit , shal immediatly glorifie the church , rev. . . and i saw no temple therein , for the lord god ▪ almighty and the lamb is their temple . . and the city had no need of the sun , neither of the moon to shine , in it ▪ for the glory of god did inlighten it , and the lamb is the light thereof . but that christ shall leave off to be mediatory king after the last judgement , i deny . for there is a twofold mediation , one , of uniting sinners to god , and mediating between god and them . this shall cease , and all the royall acts thereof , but these , with reverence , 〈…〉 second operations and acts of royaltie . there is another mediation substantiall , by which our natures glorified , stand in a substantiall union with god for ever ▪ for to what end shall christ stand glorified in our nature in heaven , but to be the substantiall 〈…〉 between 〈◊〉 and us , glorified for ever ? if any say that christ-god-man after that day is no mediatour of reconciliation , because there shall be no sin then : it s true ▪ nay , but even now in the intervall between his ascension and second appearing to judge the world , he acts not as mediatour of reconciliation to expiate our sins , and to satisfie for them , for only he did upon the crosse by dying for us , so mediate . and we will not say he is acting the part of a priest formally by sacrificing for us in heaven , as socinians teach : for he can offer no expiatory sacrifice for us in heaven , for he died but once , & that was on the earth only . obj. but now he advocats for sinners , joh. . . therefore as now in heaven glorified , he is a mediatour for sinners . ans. true , he is a mediatour and intercessour now , applicatione , non expiatione , by applying his blood , but not by shedding of it : and he is an advocat , but called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jesus the righteous , and an advocat as just and righteous , supposeth a right and just cause , and that sufficient satisfaction and payment is given to god for the sins of these for whom christ interceeds ; the advocation of christ is not to plead that beleevers may sin , or their sins may be excused as no sins : but his intercession is to plead , . that for his blood we may stand as accepted of god , and freed from condemnation . . that the spirit procured by the death of christ , may be given to us , that we may repent and beleeve . but again , after the last judgement christ stands as mediatour , not to apply his death , nor to interceed for sinners , when there shall be no sinners , but christ eternally shall appear for us as a paund of a perfect satisfaction once given , and as a pledge and hostage of peace , and christs appearing for us for ever is an allusion to the ambassadours sent by forrain princes , who standing in court before the prince they are sent unto , are speaking tokens that the confederacie of peace stands , and that no acts of hostilitie can be done by either of the states , and because god is eternally and not by fits just , as if he were now angry at sin , and then satisfied and pacified when the satisfaction is gone , therefore the lord christ stands in that body and nature in which he once suffered , before god , for the acquiescing of justice for ever in the once payed ransone . as also , christ remains the substantiall and naturall head ( though nature be now glorified ) of the mysticall glorified body for ever , and of these members under the covenant of redemption eternally , though all be done and performed in regard of the purchased redemption : yet we then glorified , once brake the law , and therefore cannot even then stand in our law-righteousnesse , but must stand in our lord jesus christs righteousnesse , which garment shall never cast the collour nor lustre . . that love to redeemed ones , and the soul-satisfaction of christ in his seed i● eternall , looking back to the bargain he hath once made as mediatour , he cannot leave off to be satisfied in soul with what he hath done , for that were a retracting of his love , and a repenting of his royall and princely tendernesse , that as king , he once did beat to his conquered subjects whom he hath made his own for ever . . the soul of god must be eternally well pleased with his son eternally god-man , and he stands resting in his love , zeph. . . and delighting for ever in all his sons actings and transactions in the work of redemption , if therefore god have once given to him , god●man , the throne of david to raign over the house of jacob , he must make empty that throne , if he shall leave off to raign . and the angel , luk. . speaks of his birth and conception . . thou shalt bring forth a son , and he shall be great , and the lord god shall give unto him the throne of his father david , and he shall raign over the house of jacob for ever : and he speaks of the eternity of davids throne over jacobs house , so that ▪ as he shall be a man ( and he shall never lay down our nature ) so shall he be a king upon davids throne for ever and ever . . to triumph eternally over enemies , the devils , malignant opposers of his raign ▪ sin , and hell is an act of a mediatory king ; when head and members do both triumph ▪ no lesse then it is a part of his royall mediatory power to crush them all , and make them his foot-stool , psal. . but christ and the armies of heaven , when the marriage-supper of the lamb shall come , shall ride upon white horses , and triumph over enemies for ever , rev. . , , , . and the eternall living of christ in our nature with all his , is a triumphing over the grave , and death ▪ cor. . and who can prescribe a period and an end of that triumph ? . the river of water of life shewed to john , rev. . proceeds out of the throne of god and of the lamb ; then hath the slain lamb a throne for 〈◊〉 ▪ v. . and there shall be no more curse there : the law of works as threatning a curse , shall no more be there , gal. . , , , . deut. . . but the gospel-blessing shall be there , and the throne of god and of the lamb shall be in it . v. . and they shall raign for ever and ever . : if the glorified sit with the lamb on a throne , as he is set down with his father upon his 〈…〉 is ▪ promised , luk. . , . rev. . . if christs throne 〈◊〉 removed , the throne of the glorified cannot stand : and all alongs where the state of the triumphing church is d●scribed , the lord jesus keeps the name of the lamb , in reference to the mediatory sacrifice of the lamb of god slain for the sins of the world , joh. . . as , rev. . the beasts and the elders stand round about the throne , — saying , worthy is the lamb that was slain , to receive power and riches and wisedome , &c. rev. . . therefore are they before the throne , and serve him night and day in his temple , and he that sitteth on the throne shall dwell among them . — they shall hunger no more , nor thirst any more : — . for the lamb that is in the midst of them shall lead them unto the living fountains of waters . though this be expounded of the church militant , isa. . . yet it hath not its perfect accomplishment , but of the church before the throne : for all tears are wipt from that church only . and whereas it is said , that christ acts not as mediatour in heaven , its true , he acts not as now he acteth for sinners ; but even then the lamb , v. . is the midst of them , and leads them , when they need neither temple , nor sun-light , beside that , the lord god almighty is their temple , rev. . the lamb is their temple , v. . and the lamb is their light , v. . now what sort of leading , and what influences of worship and light comes from the lamb is another question . and it weighs much with me , that its impossible that the precious ark , god●man , and the union personall can be dissolved . . christ saith , i will be a god to the ●vercomer , and he shall inherit all things , rev. . and if he be the god of abraham , being dead , in regard of the soul that lives , far more shall he be a god in an eternall covenant with abraham , in soul and body glorified , though the acts of christs raigning ▪ and the actings of his covenanted people must be suteable to a glorified state . come lord jesus . finis . notes, typically marginal, from the original text notes for div a -e isa. . . notes for div a -e the first and second adam . nobility & self empty things . the first adam earthly , we have more in the second . mortality & immortality how due to adam . how life was due to adam . adam was predestinated to life , and how . the law a transient court for a time . the death threatned , genes . . . was according to the intent of the threatner , partly legall , partly evangelick . what threatnings are , and what sorts there be of them . threatnings that are pure threatnings in law show what the law-giver may jure inflict , but not what he shal actually doe , and what shall come to passe . threatnings that are both threatnings and also prophesies , reveal both the deserving of the transgressor , and the event . what is carnall security in beleeving legal threatenings what not . what adam was to beleeve in the threatning , what the lying serpent would have him to beleeve . the damned in hell not loosed from the first command are not obliged to despair , and yet are not to believe actuall deliverance . what heathens are to believe . the covenant of works is not contrair to the gospel . how the gospel may be deduced from the law , if an act of the free-will , grace and infinit wisdome of god be added to make good the assumption . how the promises are to be beleeved , and how in them , we are to beleeve both the equity and event of the promises , if the condition be performed , and how the difference must be made between them and the threatnings the promises as annunciated , and as made . the gospel promises to the reprobate are legal , & how . the law-threatnings to the elect are evangelick , and how . the elect non-converted how they are not under law-wrath . the elect non-converted bear no part of the law-curse , but christ bare all . remission of sins and life eternal under the old testament . faith is made a cause of satisfaction for sin by all who hold that christ gave a satisfactorie ransome for all and every one , elect and reprobate conditionall payment made for the sins of judas , is no payment at all accepting or not accepting , assenting or not assenting to the payment , are not causes of the sufficiency of the payment made to justice . the formal reason why god accepts of christs satisfaction is the intrinsecal sufficiency of it , and why he accepts it for peter , not for another is the free election of grace . how the satisfaction of christ is refuseable , how not . faith a condition of applying the satisfaction only god may accept the satisfaction of christ without any condition required on our part . the conditionall decree of adams living , if he should doe the law , was not predestination to eternall glorie . how adam was chosen to glory in christ , how not . the heathen have not universall grace . the high and deep soveraignty of god is against universall grace . gods covenanting with us , is a gracious condiscension . the errors in temptations which wee create from surmises that we are not chosen to life eternall . better faith view god & christ , as self . unbelief quarrels at god , and but pretends self sinfulnesse . how to beleeve conditionall promises . beings and not beings are debtors to the glory of god. all not beings are under the positive decree of god our pains and sufferings are debters to the glory of god. there is more self-denyall in the lifeless and unreasonable creatures in their covenant of nature , thē in man. a threefold consideration of man in reference to a covenant . the covenant naturall , & the covenant in its positives of diverse considerations . god neither by necessity of nature , either rewardeth obedience , or punisheth 〈◊〉 . a naturall conscience may and doth know that god doth good freely to his creature , but it followeth not that god doth good to his creature for that by necessity of nature . communion with god in glory , is a reward not due by nature , but by the free gift of god , to the most perfect law-obedience . arminius in colla. cum francis junio , ad propos . ● . pag. . anselmus de redemptione certe domine , quia me fecisti debeo amori tuo meipsum totum , imo tantum debeo amori tuo plus quam me ipsum . quantum tu es major me , pro quo dedisti teipsum & cui promittis teipsum . anselm . monolog . . quid enim summa bonitas retribuet ama●ti & desideranti se nisi seipsum . no merit can wone god , for he is greater nor our work . bradward . de causa dei lib. . c. . p. lit . e. it is not just , that god shuld reward adams obediēce , with life , before god made it just . man can never come from under an obligation to his creator and redeemer . god falls in no sort from his natural dominion , though he punish not sin by necessity of nature . god should have a perfect dominion over mā , though he had imposed no penall , but only rewarding or remunerative lawes , upon him . the lords dominion over man , is without scripture or reason , restricted to penal laws . si enim lex talis non seratur necessariò , possibile esset ut vel deus jure suo naturali & dominio in creaturas caderet , & sic non esset devs , vel stabilito isto jure , creaturam ci non esse subditam . quod implicat contradictionem — nam intercisâ obedientiâ ( quod fieri potuit & factum est ) dependentia ( moralis creaturae rationalis à deo ) illa nullo modo continuari potest , nisi per poenam 〈◊〉 . jam ver● egressus necessarios constituentes , non negamus deum tamen eam libere exercere . it s not feazable , without a contradiction , to say god punisheth sin , by necessity of nature , and yet in the way , measure , and time of punishing , he is free . suarez in opusc . de justit . dei , sect. . 〈◊〉 . . fig. . god loves & defends by necessity of nature his essentiall , but not his declarative glory . god loves & defends the glory of his pardoning mercy , no less then the glory of his revenging justice , and if he love the one , by necessity of nature , he must also love the other . the place , isa. . . i will not give my glory to another , vindicated . the scripture speaks for the most part , of the lords declarative glory . god by necessitie of nature , should procure his declarative glory , and so by that necessitie , create the world , redeem man , if by that necessitie , he should love and defend his declarative glory . god must by necessitie of nature hinder the existēce of sin , and by the same necessitie seek his legislative glory , if he love it , as he loves himself by necessitie of nature . god might never have intended his glory declarative because if so it had pleased him , he might never have made the world . if god punish sin , by necessity of justice , hee must punish adam and all his sons in their persons , & by necessity of justice , deny them a saviour . the necessitie of declaring the righteousnesse of god in either punishing the sinner adam , or the surety christ , makes not god to punish , by necessity of nature . the glory of god , & the manifestation of his glory to angels and men , are much different . declared glory and fundamental glory are different . qualis enim amor iste esse potest , quem in ea re , qua nihil opus fuit , devs ostendit ? the freedom of punishing sin is objected by socinus , as contrair to the necessitie of reall satisfaction . grace and the measure of it is to be humbly looked on . being , life , and self ▪ are undeserved favours . it is mercy that god rewards our obedience . an admirable soveraignty in the standing of angels and in the fall of man. gifts and habits of saving grace cannot keep creatures on foot . the humbling thoughts that god needs not men , nor their service , nor any creature , shuld take us up . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret in us after actings of grace . no creature can give to god reasons why none can give to god from that excellent passage of david , chro. . ● . what dominion the state or communitie hath over private men . such as refuse to give self for god , shall be plucked out of their place . the unity of such as boast of the proud pronouns , my , and self . created sinlesse self , is to be denyed . the covenant between god and man is of a far other nature , then the covenant between man and man. god cannot quite or part with creator-right & universall dominion over all things that may be given , and therefore nothing can be given to him . we are not to strive with the gracious lord. the covenant , but not the proportion betwixt works and wage is the lords rule in rewarding our labour , nor should we be gainers , if the lord shuld so deal with us . there is a commutative and a distributive justice , between god & us , the former hath no place in the absolute lord. august . serm . . de verb. apostol ▪ debitor nobis factus est deus , non aliquid accipiendo , sed quod e● placuit promittendo . glory is not our own after we have wrought for it . a promise as a promise can give us no right of strict justice to any reward . a promise being posterior to things promised , cannot alter the worth or value of things . none gave first to the lord , men or angels . god was no debtor ●o justice to give being to the world . non entis nulla sunt accidentia . we should not take ill to obey & serve god , who hath so noble servants . the beasts and lifeless creatures shal depon in judgement against us who break covenant with god ▪ our soft nature is too soone brokē with poor rewards , and too little moved with great things . justification by works is our own element , christ and his righteousnesse strangers to us . seldome deadnesse to works , and lively activity in works is one . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the room of death in the two covenants . the change that christ hath made in death . what judas & cain in their despairing mood , are to do . what weak doubters are to do . when faith acts most strongly . vvilfulness in unbeleef . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vve are to obey , and leave supposed contradictions to god in time of darknesse . vvhy it is not said , that god was the god of adam . better our hearts be the lords then our own . vvhat a life was promised to adam . of our ●ight to the creatures . a three-fold right , naturall , providentiall , spirituall . there is no law to have being and living , and so no sin in having it . vvhat a providentiall right 〈◊〉 . vvhat a spirituall right is , & how excellent . to live & to injoy the creatures is not in it self sin . their temptation , who think they should not eat , nor pray . if the non-converted , have no right to any thing , then we may spoil & deprive them of life and all they have . how true it is , that these who injoy that , of which they deserve to be deprived , they have no right to that and sin in using i● . living in the devils and damned and reprobate is no usurping of life . simile . the reprobate & non-converted , in the visible church , want all spirituall right by faith in christ to life and the creatures , and they sin in the maner of living , eating , &c. how woful to have a lump of life & time & no right to life . how god is our● ▪ god to the saints and to the man christ a heaven . there may be a train of graces , & yet unquietnesse for the want of christ. a spiritual soul acts in god , and misses god rather then any created saving grace . cotvin . cont . molin . c. . §. . primo foedere per inobedientiam primi hominis rupto , cessabat etiam obligatio ad eam obedientiam lege praescriptam . ibid. c. . §. . remonstr . in scrip synod . dored . . ●a . . the law & the ●●rst covenant is holy , and oblidgeth all to acti●● obedience alwayes . there is sin in infants . the naturall antecedent love of god , which is fancied to be the ground of the covenant of grace , is as what the jews in t●e talmud , & the alcaron say of god. doctrin . fidei judai● . 〈◊〉 . . trac . . ib ord . . disp . . alcar . c. . . the covenant of nature . . of grace . . the subservient covenant & the differences between it and the covenant of nature , which hold not . the differences between the covenant subservient ( as they call it ) and that of grace are ●ull . righteousnesse and forgiveness under that subservient covenant . the law as proponed to israel was the very covenant of grace . the covenant made at horeb , was the same which god made with abraham . the new covenant a life of promises : how god commands what . the law as the law required no circūcision , no sacrifice nor any type representing christ. the first covenant had the mediator christ as this hath , but vailed in the one , revealed in the other . how the first covenant is faultie . how paul speaks of the covenant , gal , . and how gal. . calvin . instit . l. . ● . xi . sect. , . epist. par . . disp . . the arminians three covenants , dis . . self searching necessary . reflect ●cts are more spirituall then direct acts . threatnings under the new testament more spirituall , then under the old. desertions under the old and new testament compared . the saint are stronger to suffer under the new testament then under the old. a larger number of godly , of the rude & unlearned , th●n of the wise and learned according to the flesh . it s a law-state to be under the dominion of sin , the nature of this dominion . the difference between the wrestling and protesting of a naturall conscience against the flesh , and betweene the flesh & the spirit . compelled convictions argue a law-spirit , it is easier to be found then to be godly . legall terrours convert none . legall terrours may be mistaken and conceived to be the child birth of regeneration literall and legall conviction on the mind , and gospel conviction on the affection . naturall and supernaturall convictions , the danger of the latter , if they be firy , and not tempered with grace . ●are conviction is no godly principle . a sweetnes in the hardest cōmand , because it is the holy wil of god , in a child under grace . a sweetnes of communion with god an aboundant hire for a duty to a child under grace . how an inward principle of a new nature stands ( as it were ) for a commād , and yet the word and spirit must not be sep●r●ted . the s●ed & infants of covenanting parents are in covenant with god under both old and new testament . the promise of the covenant must be made to infants ▪ acts . . else the sense of the words cannot stand . infants in covenant under the new testament . old and young of nations under the new test. are in covenant externally , as israel was . the place , rom. . . vindicated from the unsound gloss of opposers of infant baptism . children must have from their being born of beleeving parents , under the n. test. some covenant priviledges it is a covenant mercy to fathers and children that the word of the covenant is preached to them . it is a mercy to be born in zion . there is no ground to say that the covenant made with abraham , and with u● under the n. test. are different covenants to children no covenant-resurrection nor any covenant-salvation can be given or promised , if they be not in covenant . the new test. kingdome of christ is spirituall , though there be in it external signes and seals . how faith does sanctifie the unbelieving wife to the beleeving husband . mr. rich. baxter , plain scripture proof for infant baptism . arg. on ● cor. . p. ● , . of federall holinesse . the covenant external is made with a society or visible church that out of them god may gather heirs of glory . what federal holines is . the being born where the gospel sounds , of that nation & race , is the ground of covenant-holines as well as the faith of the nearest parents the faith required of these to be baptized , act. . . mar. . is real saving faith , not visible only . the formal groūd of baptizing . these to whom the promise is made should be baptized . but the promise is made to children , act. . the sense of the words , the promise is to you and to your children . if all be really believers that are in covenant with god , under the new testament ▪ al the kingdomes of the world , which are the lords and christs , rev. . . must be believers & internally in covenant with god. how these words , and to your chil●dren are not limited . externall covenanting & the blessing of the gospel preached to the nation , is but a ceremony to the opposers of infant baptism , contrair to all ancient prophesies , isa. c. . c jer. . isa ▪ &c. if there be no covenanting under the n. t. but that of real beleevers , there can be no covenant obligation upon the non-converted to hear , to beleeve the gospel , to receive the seals . a conditional covenant hath the compleat essence & nature of a covenant , and they are truly in covenant that are under it . anabaptists provide no s●lvation by law or gospel , or by jesus christ , for the saving of infants born of beleeving parents , more then for saving of pagans and their infants . it s false that the promise is made to infants & to the aged only upon condition of believing . how visible professors are really within the covenant , & not really within it . the new heart is not promised to all , who ought to repent and to be baptized . what is promised , act. . . whether a new heart be therein promised , or excluded . mercies of the covenant , are not alike and the same way promised to the parents in covenant , to wit. elect and reprobate . the covenant of grace is considered two ways , in abstracto , & in conc●●to . the new heart is promised to such special covenanters , not to covenanters in general , and as covenanters . the new heart is considered as a duty commanded . and . as a blessing freely promised . the reprobate are not in the covenant of grace as touching some speciall promise . how the lords argument for circumcision fits us for baptisme . a comparing of the command of circumcision , and of the command of baptism in three . if actuall faith be required in all to be baptized , there shuld be a command of self-examining in the n. t. of all before they be baptized . how many wicked absurdities must follow the excluding of infants from the covenant of grace . remonstrant scrip. synod ar . . p. . thes. , . infants not predestinate to life in christ , not redeemed in christ infants neither capable of heaven or hell by this way . infants saved without christ , not capable of grace , of remission , justification of the children brought to christ. of infants as infants , the kingdome of god is not . hyeronymus increpant ▪ non quia nollent iis salvatoris & manu & voce benedici : sed quod non dum habentes plenissimam fidem putarent eum in similitudinem aliorum hominum importunitate lassari . chryso . hom. discipuli expellebant pueros causa dignitatis christi . christs taking in his armes the children & blessing them , did not act mere resemblances and emblems . the efficacy of christs blessing the children . they came that hee should pray for them . christs blessing of the children not as when the elements are consecrate . his blessing either a law blessing , or a blessing of the covenant of grace . a covenanted seed is prophecied to be added to the iews under the new testament . there is covenanted visible seed prophesied to be under the n. t. calv. in loc . haec promissio abrahae data ad totum populi corpus spectabat . the covenant promise is prophesied to belong to such a certain seed if there be not a covenanted seed under the new test. the children of beleevers under the new test. must be a cursed seed it s a state of cōmon grace to be within the visible church . it s grace that reprobats are instrumentall to the in-coming to the world and to the visible church of the heirs of glory . god is a god in truth to some , and how to others . the cause why we believe , is because god is thus and thus , in covenant with us . calvin . unde colligimus ad hanc quoque aetatem extendi ejus gratiam . quid vero il●is precatus est nisi ut reciperentur inter dei filios ? beza , ipsi quoque infantes in gratuito dei foedere comprehenduntur . the covenant blessing of the house , is the covenant blessing of the seed . the place , rom. . . if the root be holy , so is the branches , opened . the jews to be born are intentionally holy in the root and when they are born , they shall be actually holy . the same covenant in the substantialls , is in the old and new test. the one covenant of grace is called the covenant of the lord , by way of excellency in the old and new test. a short opening of ro. . to v. by the holy root cannot be meant the predestinate to glory only . paul , rom. . speaks of a visible , not an invisible body . infants of the jewes are cut off with the root , and shal be re-ingraffed with the root . the seed are in covenant , not by birth as birth , but by such a birth , so & so graciously priviledged . covenant-holinesse externall is not the adequat and compleat cause of ingraffing really in christ. considerable differences between externall and internall covenanters . personal covenanters cannot fall away : but nationall , conditionall , and visible covenanters may . the covenant of grace is not made with all and every one of mankinde . psal. . ▪ . there is no universall revealing of christ to americans and to all mankind ; which is either subjective , by a power or universall grace given to all , or which is objective , by the light of nature , in the works of creatiō pointing out christ as the place psal. . mistaken is cited . the place , psal ● . . vindicated carol. fermaeus in analys ad romanos , c. . p. . the true exposition of the place psal. . by our interpreters . p. martyr . in loc . deus , ut inquit psalm●s , voluit notitiam suam naturalem per creaturas coelestes publicari in universum orbem : ergo & euangelium curavit identidem evulgari . quomodo igitur potestis dicere , vos judaei , non audivisse ? — ra●io à pari , vel à minores si haec minus digne , an altera longe salubrior & utilior non publicatur ? spanhemius in sectio . amyrald p. , . junius , par . . i have mercy on whom i will , is a gospel-truth in the old and new test. of perpetuall verity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . exo. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the covenant be made with heathens , they must be the chosen people of god as well as israel . if such a power of beleeving be given to all . . all must be renewed by grace . job . . , . christ died in vain . grace saving must be ineffectuall & in vain . the nature of saving grace , the ends & uses of the dying of christ , must be destroyed . christs blood was shed , to buy us frō our vain conversation , as well as frō wrath , and this sutes not with pagans state . remonstr . in decla . c. . thes . . deus statuit hujusmodi potentiam conferre homi●i peccatori perquam idoneus & aptus redderetur ad id ●●ne praestandum quod ab●●o in euangelio postulatur . remonstr . in synod . dordrac . art. . p. . mediate vel immedia●e devm omnes vocare . corvinus contra molin . cap. . sect . . deum sempersecundum se para●um esse ad eandem uberiorem gratiam promovendam in iis qui parciore recte utuntur . free-will doth all . corv. cont . moli . cap. ● . sect . ● . quicquid de sufficientia ( gratiae ) dicimus , monemus assistentiae spiritus nobis tribui : minime vero habitualem gratiam quae omnibus communis sit à nobis statui . sect. . non est potentia infusa . cap. . secundum concilia & patres intelligimus tale gratiae adjutorium , quod ad singulos actus detur , cujus auxilio nititur , & ad singula adjuvetur liberum arbitrium . martmez . de ripul . de ente supernat . lib. . dis. . n. . suarez , lib. . de necessi . gratiae c. . per totum . curiel in q . art. . n. . duvallius , tract . de necess . gratiae , q . art. molina de concor . q. ▪ art. . disp. . per totum . did. ruiz . tom. de volinider . tom. de praed●fini . vasquez . disp. . bellar. de grat . & libe . arbit . lib. . c. . & per totum . gamachaeus in q. . cap. . & seq . estius lib. . dist. . sect. . sect. . & seq . tolet. com. ●n ioan. . in rom. . pirer . in rom. . & rom. . remonst . in scriptis synod . art. . p. , . smalcius con fran●z . disp. . graviter halucinatur fran●zius , dum ait , hominem non renatum nihil posse in spiritualibus , nempe in sensu interno , in verbum divinum , in conversione ad deum , in fide in illum . catech. raccov . c. . nonne a● credendum euangelio sp. sancti interiore dono opus est ? nullo modo : neque in scripturis legimus cuiquam id donum conferri nisi credenti . s●ci . prael . theol. c. fol. . qui ex adamo nascuntur ●adem conditi one omnes nascuntur , nihilque ei ademptum , quod naturaliter haberet vel habiturus esset . corvinus contra molin . cap. . sect. . pag. . mr. hooker survey , of discipline , part. . cap. . pag. , , . there is no place of scripture or warrand in the word that nations and societies shal not be the covenanted people of god & visible churches , since god so esteemeth them in multitudes of places of holy scripture , except men judge them first invisible and real saints or converts surv. part. . cap. . p. ▪ . tho. hook. argueth from confederacie with god to prove that we are to judge all visible professours to be justified internally called , and they are no church-members except they be so in our esteem . the invisible and mysticall body of christ ●nd church , is the only first principall and proper subject of the promises , and priviledges of special note given in the mediator christ. mr. hooker , sur● of the summe of church discipline , part. c. . p. , , . mr. ruther fur● . due right of presbyteries p. ▪ c. . sect. . pag. , the command of god is not the b●st , nor any warrand at all , as grave mr. hooker saith , why gracelesse men should challenge the seals . there is an active right in the church to confer the seals , when there is no passive right in many visible members either to receive or to challenge the seals . what an hypocrite is . it s hard to counterfite graces and things not obvious to the sense of seeing . many hate hypocri●es , and so doing are hypocrites themselves what is not hypocrisie . what is the power of self-deceit . beleevers are properly parties of the new covenant , but not as beleevers , as chosen of god to life . the word and the spirit . the first revelation of the gospel and the first principles , cannot be tryed by any former doctrine or rule . the immediate word , and the most immediate fountain-word , and the trying of both . the differences betwixt the prophesies that now are , and scripturall prophesies the difference between revelations , of what is truth , and what is lawfull or not lawful , and revelations of facts , what shall come to passe , and what not . nearnesse to god in fulnesse of manifestatiō of himself , is no surely concludent rule that such a thing is truth or lawfull . peter , at the transfiguration , and john , reve. . cap. . when they were most neer to god did reel and stumble & erre . the deceit in liberty of praying . it s good to keep the eye single , for rottenness in the mind putrifies the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pain , grief , & aikings in spiritual motions speaketh that the spirit is there where such are . to observe so the ways of god in the soul , as ye may be able to give a particular account of al christs motions , his going , his coming , and the actings of his spirit : speak a most spirituall disposition . convictions for most spirituall sins speak much spiritualnes as christ-man hath a new office to redeem , so hath the spirit a new office to comfort , neither of which should have been usefull , if man had not sinned . the spirit as the spirit acts us to doe all for god , as god. it s spiritualnesse of disposition to doe our duty for the dutey , not for the pleasantnes of the duty . it s spiritualnes to do duty for the duty , not for the successe of the duty gospel-love inclosed in the letter of the command , renders the obedience spirituall . the heart is the man. there is a heart with in a heart , and a man within a man speaking and acting . god only tryeth the heart ▪ aug. confess . cap. . intus tu ●r●s , & ego foras what the good heart is , and how it is made good . . creatiō of a better heart then the first , is a peece of the rarest of the lords works . the divers sorts of evil hearts , wee are to beware of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mederi , curare mitigare dolorem . hos. . . i 'le heal him . prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delve , to plow inde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that worketh either on iron of timber . why we are more ashamed of uncleannes and falshood , thē of pride . characters of sinfull stonines●e of heart against god of the morall concurrence ●f the word to the act of infusion of a new heart job . . pro . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made narrow , to be pressed in body or minde , to afflict , to vex , gen. . . straitening was on iacob by a metalepsis it is to frame by pressing or keeping straight as potters frame a vessel . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jots●r a potter , eze. . . the 〈◊〉 and unreasonable imaginations of the heart and the atheism thereof . a heart delighted with god is the work-house of christ . a whole and enteer heart . half a sincere faith is no faith . a fixed heart . d. pr●●●on ▪ some new heart or new spirit is an old heart . cant. . cant. . . a wel keeped heart is a new heart new affections what they are . the necessitie of works by the law of faith , an old question in the church . our mistakes of works , of grace , of vvord , of god , & of the works of god. it s grace to close with all sorts of commāds . galaenus de usupartuum . alphonsus decimus rex castellae . melius ordinatiusque singula conderentur . pamphlet printed an . . p. . luther , gal. . in libello de votis monasti . chemn . loc. com. de bonis oper . cap. . qu . pag. , . confess . august . & apol art . . docent nostri , quod necesse sit bona opera facere , non ut confidamus per ea gratiam mer●ri sed propter voluntatem de● , lib. . concor . p. . some necessarie distinctions touching the necessity of evangelick works . faith thogh weak justifieth . bruised reed , pag. , . the right faith gives to life , it justifieth not as law-obedience . the fulfilling of the condition of the covenant of grace , canno● justifie , as the fulfilling of the condition of the covenant of works shuld have justified . the right of redemp●ion is not ours , by evangelick doing , as the place , rev. . mistaken , is exponed by some ▪ by christ dying , we obtaine right to life and to christ , not by works . via ad regnum , non causa regna●●i . there cannot be a perfection in our faith and evangelick works in order to the gospel , more then to the law , to justifie us . if faith & works concur jointly as causes of our justification , neither can james deny truely that we are justified by faith , nor paul that we are justified by works . english divines annot. on jam. . believing and faith , jam. c. . v. , . must be believing and working faith . the faith which jam. excludes from justification is not the faith that paul speaks of , rom. . gal. . but a bastard faith only . see cartwright , see d. fuilk against the jesuites of rhems , jam. . stapleton de sola fide justificante , l. . c. . haec autem fides siue charitate mortua est . jam. . seu ficta & hypocritica , tim. . quantum ad perfectae justitiae vitam & veritatem , non autem quantum ad s●ips●m sibique propriam virtutem , &c. lorin . commen in jac. . . ( sicut enim corpus ) non fit comparatio cum homine mortuo ; 〈◊〉 cum corpore , nam homo mortuus non potest proprie vocari homo ; sed corpus mortuum est propric●●t●pus . quo etiam pacto fides siue operibus , est vere fides , litet mortua — nec sa●is placet 〈◊〉 addit ( caj●tan in comment . ) fidem sine operibus mortuam , quoniam opera sunt concomitantia 〈◊〉 . estius com ▪ non comparat apostolus fidem mortuam cum homine mortuo , sed ●um corpore mort●● , sicut ergo corpus mortuum est vere & proprie corpus , ita fides mortua vere & proprie fides est . expressions of a lively faith . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inniti , herere , recumbere est corporis , king. . . & . . the lord answered upon whose hand the king leaned ▪ gen. ● . . leane down under the tree . chro. . . 〈◊〉 cryed to the lord , help us , help us , for we 〈◊〉 upon thee . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspexit cum delectationes cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est inniti , recumbere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silere tacere , ezek. . . ps . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in kal. 〈◊〉 est , 〈◊〉 , amore 〈…〉 & bitumine ●njunctis . shimler in lexico . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmiter initi unde sumitur pro securum esse , ●o quod con●fidentiam sequatur securitas oppo●nitur dubitationi . est inaliquo spes omnes sic re●ponere , ut secure quies●at animus adversus omnia pericula & res ardu●s suscipere audeat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a summo ad imum de●olvit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innixus conjunctus , vicinus fuit , confirmavit , sta●ilivit . saving faith noteth farre other lively acts then can be in the faith of hypocrites . james speaks of reall justification before god , but under the notion as declared and manifested to men & to the conscience of the so justified remonste● apol. c. · fol. col . . jacobum de justificationis declaratione non loqui docent verb● ipsa . quis enim adeo v● cors est qui cum apostolo contendere voluerit , an homo declaretur justus ex fide , fides enim quatenus fiducia est & distincta ab operibus pietatis , non est nisi in cord● hom●●is . theologia enim eorum non patitur credere hoc verum esse — nam ne de operibus ipsis constare potest an sint bona opera : non enim possunt esse bona nisi ex fide fi●●t , ex fide enim fieri non modo non potest alteri declarari , sed ne illi ipsi , id constare potest , qui ea facit . quia reprobus illa eadem opera praestare potest . trelcatius senior de justifica . class . arg. . paulus , per quod homines credentes justificantur coram deo , docet . j●cobus ▪ quo modo justificari cognoscantur . . paulus , fide verâ solum nos justificaris jacobus , quanam sit vera illa fides , ab effectis , probat . . paulus huic verae fidei tribuit justificationem sine operibus ut causis justificationis ▪ j●cobus fidei fictae detrahit hanc vim , & contra veram probat ab effectis veris , . paulus negat bona opera praecedere justificandum : jacobus dicit ea justificatum sequi . . paulus à causis justificationis ad effecta discendit , quibus detrahit coram deo vim justificandi , ut in solidum id tribuat dei gratiae & christi merito . calvin . instituti li. . c. . n. . iucidunt in duplicem paragolismum : alterum in justificationis , alterum in fidei vocabulo . — tu credis ( inquit ) quod deus est , sane si nihil en istâ fide continetur , nisi ut credatur deum esse , jam nihil mirum est si non justificet . — nec vero dum hec adimitur quicquam derogari putamus fidei christiana . — n. . justificari ● paulo dicimur , cum obliterata justitiae nostrae memoria justi reputamur ▪ eo si expectasset jacobus praepostere ci●asset . illud ex mose , credidit abraham deo. — si absurdum est effectum sua causa prior●m esse , aut falso testatur moses eo loco , imputatum fuisse abrahae fidem in justitiam , aut ex ea quam in isaac offerendo praestitit obedientia , justitiam non fuit 〈◊〉 nondum concepto ismaele , qui jam adoleverat , antequam nasceretur isaac , fide sua 〈◊〉 fuit abraham . we are not evangelically justified by works . professores leyden . in synosi pur. theolo . dis. de justific . & in cens●●a confessio . remonstrant . c. . pag. . apud paulum nomen justificationis sumitur pr● ipso justificandi actu , qui solius dei est tanquam causae efficientis principalis , fidei tanquam causae instrumentalis . apud jacobum pro fidei professione fides sumitur . c●jetanus in jacob. c. v. . adver●e , prudens lector ▪ quod jacobus non sentit fidem absque operibus mortuam esse ( quoniam constat nos justificari per fidem absque operibus ut pare● in infantibus ▪ &c. ) sed sentit fidem si●e operibus hoc est ●enuentem operari esse mortuam ▪ & impleta est ( scriptura ) quoad executionem maximi operis , ad quod parat● erat fides abrahae , — uterque v●rum dicit : paulus quidem quod non factis ceremonialibus aut judicialibus secundum se , sed fidei gratia justificamur . jacobus autem quod non fide sterili , sed fide● foecunda operibus justificamur . what a faith james , chap. . speaks of . david pareus , com in jacobum c. . absurde enim diceret fidem , v. cooperatam fuisse operibus ( nisi opera senechdochice su●cret , per metonymam effecti pro ipsa fide operibus conspicua ) . juberet videre , quod non erat & quod non dixerat : quia fidei nullam mentionem fecerat : potius diceret , vides opera fuisse cooperata &c. . absurde etiam diceret , ver . . credidit abraham deo scripturam opere impletionis filii impl●●●m fuisse scriptura enim de fide & justificatione abrahami impleri non poterat , nisi per fidem justifica●tem , cujus in historia oblationis nulla habetur mentio ▪ imo sibi contradic●ret , ver . . ●x operibus , & ver . . ex fide abrahamum justificatum asserens . . absurde etiam ex scriptura credi●● ▪ abraham deo inferret , ver . . videtis ex operibus justificari hominem ▪ potius 〈◊〉 contrarium inferendum erat . videtis ex fide justificari hominem , ●on ex fide , &c ▪ 〈◊〉 jaco . arminius disput . priva . . ●h . . justificatio apud jacobum pro 〈…〉 & declaratione justificationis , quae fide fii & operibus , sed alia ratione quam ●a qua fides ▪ 〈◊〉 ▪ & justitiam à deo propositam apprehendit quae cêrte fide & operibus non apprehenditur , sed apprehensa declaratur — fides non accipitur eo modo quo apud . paulum , pro assensu nempe fiduciali , sed pro fidei confessione & professione quomodo fides sumpta se habet ut oper● nempe ut 〈◊〉 bonis operibus jun●●a declaret & manifeste● hominem justificatum , & sic justificat , &c. catech. ruccov . c . de prophe● munere , l. c. pag. . * james can hardly be understood to speak of the popish second justification by works . what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only jam. . noteth . cateche . raccov . c. . pag. . socinus , tract . de justific . p. . meminisse debemus fidem hanc qua scilicet justificamur , esse obedientiā . socin . de chris. servat , p. . c. . in christum ●redere nihil aliud est quam ad ipsius christi normam & praescriptum obedientem , praebere . cateche . raccovien . de prophetico , i. c. munere , c. . pag. ergo tu obedientiam sub fide comprehendis ? sic est jac. . ut fidem abrahae ex operibus consumma●am ▪ p. . they expone that . vt penitentiam agamus ; non secundum carnem ambulemus , — null●● peccati habitum contrahamus , omnium vero virtutum christianarum habitus comparemus . remonstr . armini . confess . c. . th . . vtique necesse est fidei praescriptum non alio modo hic ( quatenus justificat ) consideretur , quam qu●tenus proprietate sua naturali obedientiam fidei includit : hac ratione considerata fides totam hominis conversionem euangelio praescriptam suo ambitu continet , remon . apologia fol. , . edward poppius . august . porta . fol. . fai●h is pu● for the obj●ct of faith . the scrip●ure and sound reason distinguish between faith and new obedience . to give our selves to j●sus c●rist to be ruled & commanded by him as lord and king , is not formally to beleeve in him . see the learned commenter , d. trochrigge , on eph. ● . , . right or jus to life eternall , & possession of , or the way to life eternal , are much different . christs blood is the right of merite to life eternall , good works the way and meanes by which we come to the possession thereof . calvinus instr. l. . c. . n. . respo . ad . arg. istis nihil obstat quo minus opera dominus tanquam causas inferiores amplectatur . sed unde id ? nempe quos su● misericordia aeternae vitae haereditati destinavit , eos ordinaria sua dispensatione per bona opera inducit in ejus possessionem . quod in ordine dispensationis praecedit , posterioris causam nominat . the necessity of good works . the scrip●ure speaks of justifying of persons , not of works . how wee are redeemed from our vaine conversation . objections against the distinction of right to life , & possession of life , removed . the title or right is accidental to the nature of possessiō * possessiō of life , and due right to life , ar both from christ but diverse wayes . how the promise is made to godlinesse . christ suffers not for some sins of reprobates , and not for others . christ cannot buy all from their vaine conversation conditionally , for the condition cānot be shown in scriptur for whom christ died , for their unbelief & finall vain conversation he died also . pr●sper carmi. de ingrat . c. . ergo hominis valida arbitrio divina voluntas . aut etiam invalida est , &c. ioan. davenantius ▪ episc . salisburien . dis●sert . de morte christi . impres . . c. . pa. . hoc enim est illud uleus doctrine pelagianae , quo● faustus rhegiensis hisce verborum integ●●mentis conatur oc●ultare volentes de●us red●●i● , 〈…〉 christs death is not a remedie applicable by the gospel-covenant , to all and every one of mankinde , so they actually beleeve . this is false , that god hath decreed that christ in the preached gospel , and salvation may be offered to all and every one , old & young , of all and every nation in all generations , upon condition of actuall beleeving that there be two intentions in god in dying for all without exceptiō , hath no warrand in scripture the dying for all and every one cannot be cōditional . the promises are so made to all within the visible church as all are in covenant conditionall . the unbeleef of justified persons is against the covenant of grace , and diverse other sins beside finall unbelief , are the causes of condemnation . all sins against the gospell , even finall unbeleefe , are also against the law and against god redeemer , immanuel . dicique beatus ante obitum nemo supremaque funera debet . how the covenant of grace is everlasting & yet brokē by men . the law commands repentance but not with a promise of life , or as a way to life . how finall unbeleef is the onelie cause of cōdemnation and to whom , and how not . for whom christ died , he died for their sins , and for all their sins . there is a world reconciled to whom god imputes no sinne , and therefor all the world of pagans & infidels cann●t be such as christ died for , and whose final unbelief he sati●fied for . the law & the covenant of gr●ce doe not , one & the same way command faith and forbid unbeleef . how the reprobate are under the covenant of works . christ one way layes evāgelick commands upon the elect , & another way on the reprobate . conditionall perseverance was not promised to adam . the considerable differences betwixt the influences of god given to adam for his standing in obedience , and these influences given to us in the second adam the obedience of adam only a duty , not a promised benefite , our new obedience is both a duty ▪ and a promised benefite . four kinds of obediences . the excellency of the obedience of jesus christ how it was his own , properly meritorious . the obedience of christ debtfull & not d●btful in diverse respects . properlie so cal'd satisfact●ō is performed by christ. angels obedience properly obedience that ●s of grace and not their own . grace diminisheth of the nature of merite● from the obedience . of adams obedience how proper it was . gospel-obedience hath less of the nature of obedience , then adams obedience . the law is made ( as it were ) gospel to elect beleevers & the gospel law to reprobates . obedience from law and from love how differenced gospel obedience from grace how excellent and how far above civili●ty in its fairest lustre . tremellius & trostius in syria . ver. gal. . qui non fecerit omnia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hyeron● ▪ maledictus qui non permanet . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chald. para. qui non permanserit . syria . versio . maledictus qui non per●●iceri● . arab. versio . qui non confirmabit . b●za , gal. . . qui non firmarit ▪ magna vis verbi jakim . pagn● . & ari. montanus , qui non statuerit . faith as lively , not as induring to the end the condition of the new covenant . faith in the first lively act saves & justifies . how boasting is excluded by grace . boidius comment . eph. . how faith saves not according to the dignitie of its act . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shindlerus notat in , cum , propter . calv. com . ezek. . . nulla igitur est in eo absurdit●s si homines vi●ant hoc est mereantur ex pacto vitam ●ternam : sed ●i quis●legem servat sequetur eum non opus habere christi gratia . toletus , rom. . adverte fidem non habere ex se officaciam ullam ut actus quidam , noster est , remitten di & reconciliandi ▪ sed virtutem totam procedere ex objecto ipso , nempe , christo cujus virtutem & meritum disposuit deus per fidem in ipsum applicare peccatori ad justificandum . the adversaries exclude not law-boasting . a twofold imputatiō of christ , one legall , another evangelick . the mistake of antinomians ▪ obedience to the surety . christ is by a speciall law. faith presupposeth three unions , & maketh the fourth . we believe that christs righteousnes may be made ours , & because it is ours , we believe it to be ours also . four or five sort of adversaries who caused various cōsiderations of the question of justification in the old and in the new test. of the dominion of the law. ambro· mori legi est vivere deo , quia lex dominatur peccatoribus cui ergo dimittuntur peccata is moritur legi , boc est liberatur a lege per corpus christi , hoc consequimur beneficium 〈◊〉 tradens enim corpus suum servator , mortem vicit & peccatum damnavi● . christ mystical , christ & believers are freed from the law-dominion . the antinomian objectiō charged upon is answered by him . there is a twofold dominion of sin . the oldnesse of the letter , and the newnes of the spirit . no gifts nor grace can be given by the law. how the covenant of works is eternall . how the covenant of works is not eternal there is more of the covenant of grace in the life to come then of the covenant of works . other differences between the covenant of works , and that of grace . the perpetuitie of the covenant of grace in the life to come . every thing in this covenant is free grace . how fear of law-fear acts upon a beleever . * so the faith of joseph & mary , that christ their son shal be great shal sit ▪ in the thron . of david his father & shal raign over the house of jacob for ever , luk. . , . did wel consist with that holy and obedientiall fear of fleeing into egypt , for fear that herod shuld murther that hopefull young king in his cradle ▪ math. . what is to be done under tentations . what way a fixed peace is in the children of god. a beleever ought not to cōplain of a state of non justificatiō , but ought to complain of a state of non sanctification why feeling of sin , seldome wants unbeleef . oftē when the believer complains of his own sanctificatiō , because of guiltines lately acted , he also unbeleevingly cōplaines of christ his performed satisfactiō , as if it were weak . christ by his death removes not sense of sin . christ died not to remove gospel sense or any sense of sin flowing from a naturall conscience notes for div a -e the room of christ in both covenants . the first adam marres all , the second adam mends all . how the law doth oblidge to both doing and suffering . the righteousnesse of christs person and of his merit . christs active obedience , how it is meritorious for us . epist. david parel ▪ de justi . ch . activa & passiv● , satisfactio est redditi● voluntaria equivalentis , alioquin indebiti , 〈◊〉 alii ex propriis bonis & non debitis . no satisfaction could be at all except christ had died ▪ because all the satisfaction of a surety might in law have been refused , and the lord might have eternally punished adam & all his , in a law-way in their persons , therefore there was need of a punishment agreed upon between god and the mediator by a special covenant , & this punishment must be satisfactory to the law which required death gen. . . and so must christ-god-man d●e . the scripture never speaks of christs dying , but it speaks of this intrinsecall end , that they should die to sin and live to god , for whom christ died ; now this end is not possible in pagans who never hear , nor can hear the gospel , therefore christ died not for pagans . these who teach that christ died for all and every one , and made a covenant of grace with all & every one , and sends no more of the gospel to al & every one , make the way of salvatiō more impossible under the second , thē under the first adam , christs incarnation and death cannot be a fruit of the mediators death . we have not properly right to christs satisfaction by faith . christs death cannot be applicable to the reprobate , by faith , except faith be merited to them by that death . davenantius , dissert . de morte christi , pag. . respectu mortis christi voluntas dei aliter est comparata ad omnes & singulos , quam esset absque ea , nam hoc ipso quod christus passus est in natura humana , sine alio ullo medio interveniente , hoc saltem apud deum effectum , ut velit 〈◊〉 homini ▪ ( caino ) credenti & poenitenti reconciliari , peccata remittere , vitam aeternam conferre ● — tolle respectum hunc mortis christi — promissionibus quoad non-ele●tos nihil serii , nihil solidi aut veri subesset — illud certum quemlibet hominem beneficio mortis christi hoc juris sibi vendicare pos●e ( ergo hoc jus est impetratum morte christi etiam reprobis . ) we have not a new heart by beleeving . adams sin is ours , not because adam is our father by nature , but because he is our father both by nature and by law three parts of original sin . the free-will of god the ground of the lords imputeing adams sin to us . the difference between the imputation of adams sin to us , & of the righteousnes of christ to us christs imputed righteousnesse cannot remove inherent sin , or make us such as never sinned . davenantus de morte christi , c. . pag. . ex solâ vi horum verborum : christus pro omnibus mortuus est non potest inferri christum pro omnibus ita mortuum esse ut absolute decreverit hac sua morte omnium salutem efficaciter & insallibiliter operari : quia satis vere & proprie pro aliquo mori is dicatur qui bono alterius procurando mo●itur , quamvis ille alter suo vitio nihil commodi inde percipiat . christ cannot be said to die for all , if these all may eternally perish . no scripture warranteth us to say that christ died for all with one intention to apply his death to the elect , and with another intention to apply no death at all to the reprobate . christ sustained not two persons upon the crosse . christ was not cut off to put an end to all their transgressions for whom he died , by their way who teach that he died for all without ex●ception . there is nothing purchased to the most part for whō christ dies , but a pelagian power to apply which power all men have , suppone christ had never died , according to these who teach that christ died for all and every one . how many ways it may be said christ died in our room & stead . the sufficiency of christs death depends upon the i●finitness of his person , not upon the free decree of god whether all beleeve and be saved ▪ or none believe or be saved , its true that whosoever believe shal be saved , but the truth of it dependeth not upon christs dying for all and for every one . none are saved by beleeving that christ died for them , except th●y also believe that christ rose also , ascended , & intercee●ded for thē . god hath no intention to save all , though he say all that believe shall be saved , nor comes such an offer frō christs intention to die for all and every one . one that hath the tongues , may preach the gospel to the nation he comes unto , but that preachablnesse of the gospel comes in in no sort , from the lords sending his son to die for all and every one . the gospel is not preachable to all and every nation , at all and every age & difference of time . the conditionall promise either of life to all that shall keep the law , or of salvatiō to all that beleeve in christ can inferre no intention or good-will ●n god to bestow the end & the means upon either the one or the other , or any good-will toward their persons . conditionall promises place nothing absolutely in persons but only the connexion of things , means & ●nd , work , & reward , if the gospel of it self were preach●ble at all times to all nations , it were the sin of the prophets not to preach to all nations , whether they can speak wi●h all tongues or no. . and all nations should be in a fit c●pacity at all times to be the church●s of christ , and ●ll nati●̄s should be chu●ches in covenant with god in christ. it s false that christ so died for us , that is , in our stead , as that in our stead hee fulfilled the law , and performed all active obedience & passive by doing and dying ▪ that god can require of us . how socinians will have christ to die for us . socinus , de servatore ▪ l. . c. . dictio ( pro ) causam finalem notat . ioan crellius , advers . grotiam , par . . c. . cateche . r●ccovie . c. . pag. , . loco & vice peccatorum nostrorum mortuum esse , nihil deluti●● qui dat & pendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro captis in fuga , aut loco fugae id pendit . jac. armin. antiper edit . bertianae pag. . quod si statuamus talem mediatioris rationem — ut omnium electorum peccata actu ab ipsis abla●a & in christum transl●ta sint , qui poenam pro illis passus , illos actu ipso ● poenis liberaverit , tum obedientia ab illis postulata fuerit , qui illam praestitit , & vitam aeternam illa praestatione non sibi , sed illis meruerit , non ●●cus quam si ipsi mediatorem nostro loco constituissemus & per eum deo solvissemus debita nostra , jam simul statuendum est secundum ipsum justitiae dei & legis rigorem electis deberi & immunitatem ● pecca●is & vitam aeternam , eosque ista bona ● deo postulare jure solutionis & emptionis , absque eo ut deus postulare ullo jure fidem in christum & conversionem ad deum possit . one may in law , be a real and true satisfying surety for another , thogh the debter neither request , nor covenant with him to undertake , yea though he know no , thing of the sureties willingness to undertake , and so christ is our surety . arminius sides with socinus . how wee satisfied justice in christs dying , so that we cānot suffer eternally in hell , if christ suffered for us on the crosse without wrong to divine justice . christ dies not so in our room and stead , as that we cannot in justice die the second death except there be a breach of covenant between the lord and christ. god demands not of us faith and repentance , by necessity of divine justice , for so he should fail against justice ( with all glory to him be it spoken ) if he should exact these from us . christ died not for our good only , but also in our stead . there be considerable differences between christs punishment and that punishmēt which was due to u● eternally ▪ a fivefold onenes & law identity & samenes betweē christ the surety , and sinners for whom he satisfied . scripture and arguments frō scripture prove that christ died in our room and stead ▪ if christ was made the curse that was due in law to us , that blessing not due to us might cōe upon us then he suffered in our place . oratio pro ar●hia poe●à oratio pro marcello 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . demosthe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . col. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homer . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . three for one slain . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rex . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ il. . rom . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sam. . syria . versio quis dabit me mori loco tui ? chaldae . paraph . vellem quod mortuus essem , & tu mansisses ●odiè fili mi. ge. . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mar. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . dabis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . daebis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . prov. . . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . job . ● heb as before . ps. . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . job ▪ lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . trostius , syria versio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco herodis patris sui . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tremel . trostius , vice piscis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ro ▪ . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tremellius trostius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro multis , sed mat. . . vertunt loco . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro , vel vice omnis hominis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco seu vice vestri . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco ●●ium suarunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice populi , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco omnis hominis , pet. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis , vice nostri . ( in stead ) or ( ●or ) another cannot note alwayes , for the profit and good of another , but it must make non-sense . socinus de servato . l. . c. . cateches . raccoviens . c. . pa. , . the vain reason of socinians , that christ died not in the place and room of sinners , because he died not in the place and room of sinnes and transgressions ; retorted & answered . we legally died & suffered for sin in christ , altho many of us for whom he died , were not then born , and neither we nor our sins had any being . christ willeth not that we answer plea's that he hath answered , and that by unbeleef , wee trouble our selves with debt that he hath payed . socinus , de servato . l. . c. . quomodo igitur vice & loco nostri christus est mortuus , si nos quoque perpetuo ●idem mortis generi expositi sumus ? crellius , adversus grotium , c. . par . . how wee die , though christ have died for us . we depose christ ( with reverence to his holiness ) from his office of mediator , when we embark , having once beleeved in him , in a new plea with the law. we are not to act of new a plea with the law , being now in another kingdome and freed from the law. we are not to desire a law-wakening under gospel-deadnesse . vve sinned in adā , though we had neither being nor hand in making adam either our naturall or law-head , so may we be legally crucified with christ our surety , though we had no hand in appointing christ to be our surety . all the requisits to a reall satisfaction are in christs dying for us . what mortification is . mortification comes frō christs death as from a real cause and from a real new principle procured by the death of christ. gospel arguments how and upon whō they work . when reasō is green , adherence ▪ to a course by perswasion is unstable . four sorts of considerable actings in one mortified . . no actings are in the mortified at most moving objects . the motions of grace are quiet & slow . the actings of a mortified man in order to all created things , are indifferent , not peremptory , not so absolutly fixed but he can q●i●e them 〈◊〉 go● . actings terminated on god may be fiery . mortification sweetly closes with all providences . mortification or deadnesse meerly naturall , only because the tools are broken & the horse wearied , hath nothing to do with the death of christ . compelled mortification is not frō christs death . . philosophick and bookish mortification not from chrst crucified . . superstitious and religious mortification , luther com. on gal. ▪ ▪ . pharisa●cal mortification . . civil mortification . d. preston serm. . of mortification ▪ p. p. . . mortification to self . . mortification to will much will , much life , all will is no mortification . . mortification to life . . mortification to wisdom : there is a paper sicknes for māy books . mortification to learning & books . ptolemaeus philadelphius king of egypt gathered in the bibliotheck of alexandri● . books . ad luxuriam non ad utilitatem , ait livius , and they were all burnt . serenus sammoni●●● left in testament to gordianus junior three score and two thousand books . petrarcha , librorum larga copiae est operosa sed delectabilis sarcina , & animi jucunda distractio — libri quosdam ad scientiam , quosdam ad insaniam deduxere , dum plus hauri●nt ▪ quam digerunt : vt stomachis ▪ sic ingentis nausea saepius nocuit , quam fames . . mortificatiō to riches the simple desire of riches is not the sin . whether acts of covetousnesse may consist with mortification , and how . . deadnesse to honour . sis pro nobis peripsema . plutarchus de profectu virtutum lib. . . . themistocles somnum sibi miltiadis tropheo adimi , eoque se excitari electo . plutarch . ib. pag. . quid mihi nunciaturus es , nisi homerum revixisse ? men may judg themselves mortified to honour , because they are deadned to riches , and not be mortified . plutarch . de capienda ex hostibus utilitate , l●bel . n. ● . pag. . zeno , cum nunciaretur navim ipsius qua negotiabatur , fractam : bene facis , inquit ▪ fortuna , quae nos intra palliolum compellis . all sins are not mortified with the like labour . . deadnesse to injuries . plutarch . lib. de liberis educandis , moral . . n. . . pag. . a● si me asinus calce feriisset jussuri eratis , ut contra eum calcem impingerem ? omnibus hoc ei exprobrantibus , & calcitronem ( adolescentem ) appellantibus , suspendio vita se exuit . nequaquam aegre fero ( inquit socrates ) nam in theatro , veluti in magno convivio , verbis vexor . . deadnesse to an office or a place of authority . . deadnesse to pleasure . . deadnesse to all the world . . mortification to creature-comforts to multitude , friends , hosts , armies , chariots , horse , father , son , daughter , husband , to city , to our mother-countrey , &c. . a deadnes to captains stoutnesse and valour in warre , to birth . . a deadnes to youth , pastime , play , laughter , to hunger , fulness . . a deadnes to ordinances . there be two●things in ordin●nces . . deadnesse to prayer . . to faith and hope we pray to our owne prayers . . deadnesse to cōforts and feeling ▪ how farre we may be taken with feeling . . deadnesse to the habit & stock of created grace . . deadnesse to the sweetnes of heaven . . to the promises ▪ m. isaac ambrose , prima , media , ultima . life of fa●th , c. . sect. . pa. ● . . deadnesse to the out-shinings of god , to take aright absence & presence . . deadnes to fair providences of court , godly princes , miracles . . to saplesse wil-worship . q. . how is christ given as a covenant of the people ▪ is socinus de servato . l. . c. . christ is not the cōfirmer only but the author of the covenant of grace . the death of the testator how it confirms the covenant . it is true that the death of the testator , to wit such a death of one who is more then a testator or only man , even god man , procu●es as a meritorious cause , life , remission , &c ▪ but this it does not as the death of a testator and dying friend , but as such a so excellent , so satisfactory a death , which no martyrs death can do . there is a far other thing in christs blood then power of sealing and witnessing the truth which is in the martyrs blood . the socinian way quiets not the wa●ened conscience by mā● works , but by the blood of christ apprehended by faith , this is done ▪ christ is upon both the lords side of the covenant , & upon our side , & the satisfactiō i● most 〈◊〉 justice as justice seeks satisfactiō , but soveraignty of free-grace , not justice , determines how , and who shall pay . justice is not the mediating and interposing attribute , but free-grace . our glory was work and wadge to christ , but of free grace to us , we bought it not . deep reasons in the depth of unsearchable wisedom , why the lord who can hinder sin to enter in the world , thought fit it should be none sick speaks no saviour , no such physitiā as christ it is a deep of wisedom that the same men that now are fire-wood eternally in the lake of brimstone , might have been ( if so it had pleased god ) proclaimers of the glory of his grace in heaven , & the now heirs of glory in their place . god might have hol●en up the law●dispensation for ever , but then there should have been no place for the ark of glory . j. ch. the gospel-wōders of grace should not eternallie have been bi● . whether of the two be most excellent , law-innocency , or gospel-repentance . christ man must be in covenant with god. arg. . for the covenant of redemption becaus christ c●lls the lord his god. . arg. from the lords calling of his son to his office. . arg. christ his offering of his service to god proves this covenant . arg. the fathers giving of the elect to christ to be redeemed , and the son his willing receiving of thē proves this covenant . the persons being given of the father to the son speaks strong consolation & it s no consolation at all to depend upon free-will . . arg. christs receiving of the seals of the old & new covenant , proves that there is such a covenant why christ received the seals . . arg. god might have followed a law-way with al flesh , & not have sent his son , & the son might have refused to be sent 〈◊〉 ergo , by compact christ came . arg. all the promises how they are made to christ. christ is he who made the promises and the covenant . christ is an ingadged suretie for the standing of a weak believer . . arg. from the promises concerning christ. arg. christ is bidden aske a people frō god & the lord promiseth that he will hear . arg. the relatiō of christs working for wages , and the lords paying him his wages , does prove this covenant . a design of love in the heart of christ toward low man , as his alme & end . arg. the lords oath ●o christ when he is made priest , and king provs this covenant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christ is a sworn priest and intercessour for the hour of temptation the most sweet providence of god in designing a physician to us before we be sick . armin. de sacerdatio chri. pag. , . the harmony of the attributes of god in the declaration of mercy , truth , justice , &c. is sweetly made out by this covenant . the sending of the spirit , and the spirit his free consent to come , is not a proper covenant . gods love in acting for man in time . paul bayne comm. on eph. . v. . the lord choosed us not in christ , because he saw us in him by faith . the mutuall delights of love between the father and the son , in their thoughts of the covenant-love to man. ambros. hexa . l. . c. . deus fecit coelum , & non lego quod requierit , fecit terram nec lego quod sic requieverit : fecit solem , lunam & stellas , nec ibi lego quod requieverit ; lego quod fecit hominem , & quod tunc requieverit . bernard . serm. . in cant. quid violentius triumphat de deo. bernard . hom . ● super missus est videas si attendas ( in christo ) tristari laetitiam , pavere fiduciam , salutem pa●i , vitam mori , fortitudinem infirmari . the strength of gods love to man , which we too little value . no lesse everlasting love could save us . there are different parties in covenant of redemption and reconciliation . help layed upon christ the covenant of redemption most to be eyed . two parts of the covenant of redemption , one before time , another in time . how seasonable and timous the covenant of reconciliation was , the physick & the physic●an came both in time to the sicknesse . . differ . the covenants do differ in the matter , work and wages . . the covenant of suretyship differeth from the covenant of reconc●liation in cōmands . . promises . . and conditions christs emptying himself was no act of obedience , but a most voluntary free act beyond all obligation . christs covenant helps our covenant , & he hath a place in our covenant . how the promise is made unto christ , gal. . v. . da. pareus , comm. in gala. . ▪ hoc semen ( in quo benedicentur omnes gentes ) aposto●lus interpretatus erat non collective de multis vel omnibus abraham● posteris , sed individue de uno christo , ● quo non ●am corporalis quam spiritualis benedicto , hoc est , justitia & vita eterna in fideles difluit . the promise , gal. . . is not made to christ mysticall . the seed , christ , gal. . . is neither meant of christ as a private person , nor of christ mysticall : but of christ as a publick person and head , the second adam . christ always to be looked on as a publick person . the right necess●●ie we are in to buy christ. he who took not on him to be priest and king , but upon the call of god must be made priest and king by covenant . the sprinkling of the altar with bloud the sprinkling of the book with bloud . how the covenant i● a testament . we have right to the goods bequeathed to us in a testament not simply as a testament , but as such a testament in which the death of the testator in the meritorious cause of the goods tested . the testament is confirmed by blood of some living creature slain . livius , li. . populus ( inquit flecialis ) romanus prior non deficiet . si prior defecit , publ●co consilio malo dolo , tu illo die jupi●er , populum romanum sic ferito , ut ego hunc porcum feriam tanteque magis ferito , quanto magis potes pollesque . id uhi dixit ▪ p●rcum , si●ice sa●oque percussit . beza , in amitaque ut hoc planius fieret , non dubitavi verborum collocationem mutare christ justified in his cause coms out of the prison of the grave , by paying of the ransome of blood . heb. . . christ is not a surety by nature , but is made a surety by a covenant-consent of johovah , and by his own consent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that christ was made a surety in a capitall crime to die for us , is suitable to the law of nations . m ▪ thomas goodwine , support of faith from ch. resur . ● . . how mercy calleth by a sort of need for a surety . justice suits not that the debter repay to the surety any thing in some cases . see andre . essenius , in triumpho crucis , de satisfact . chri●sti , l. . sect. . c. . pag. , , . socin . de serva . l. . c. . vlpianus l. s. quis reum . d. cust & exhib . reorum . vale. maximus de dionysior . siculo tametsi debita tot sacrilegii● supplicia non exolvit , dedecore tamen filli poenas rependit , quas vivus effugerat . punishment suffered by a surety can remove punishment from the guiltyman , but cannot remove formally the inherent guilt ▪ and make him formally and physically and inherently innocent , except the punishment of the surety so excellent procure , by way of merite , the expelling of sin , and the incoming of inherent holinesse in its room , as heb. ▪ . what will of god , heb. . . sanctifieth us . mr. david dickson , exposit. of the epistle to the hebrews , cap. . v. . solid comfort in knowing these number of these gifted to the son , & i am one of them . sin is no cause why a justified one should doubt of his justification m. d. dickson , psa. . . much of the lord his gracious will is in the covenant of suretyship . m. d ▪ dickson , ps. . v. . christ the first heir of the promises undertaks for all his ▪ more grace ( if we may compare ) in the redeemers covenant , then in ours . fountain-grace , and fountain-mercy in this covenant . gods essential love to the son in this covenant . jac. armi. orat . de sacerdotio chrsti , pag. , . postulavit deus ut animam suam poneret hostiam pro peccato , &c. the covenant between the lord and the sonne , that arminius teacheth , is not the true covenant of redemption . the lord cannot promise by the arminian way that christ shall have a seed , because the lord , by their way , hath no dominion over the free will of any man. the lord king of the will. the son cannot pray for the heathen to be his inheritance by the arminian covenant betwix● christ and the father . m. d. dickson on psal. . christ both by free covenant and by merit of condignity and justice may challenge a seed , they are both promised to him , and he gave a due price for them . there is mercy ▪ in the bill of our suits & merite and justice in the bill of the suits of christ for us . christ was delivered from the act of suretyship . christ hath the first right of us by justice , and more right then we have of our selves . our doubtings , being once justified , reflect upon the covenant of suretyship . christ hath laid bands by office upon himself to compassionate us . it s needful to beleeve the sufficiencie of christ to save . the believed covenant hath more influence on us then the law-faith can have . the eternall undertakings of jehovah & of christ for us . this covenant answers our tentations . in one psalm some things spoken onely prophetically of christ , other things historically and typically both of david & others . that which is caled davids thron , is christs throne . the covenant , ps. must in the maine he●ds agree to jesus christ . athanas. serm. . contra arianos . cyprian , l. . c. . cyrillus hierosolymit . catech. . & . august . de civit . de l. . c. . hieronim . in isa. . calv. com. in locum . vnd● sequitur non posse constare vaticimi hujus effectum , donec ad christum ventum fuerit in quo solo demum reperietur vera aeternitas . the justified mans question of his state re●ecteth upon god & his truth . how selfie we are in the unbeleeving challenging of our justification . when ye cannot apply , its good to feed the thoughts upō christs apply●ng himself & the covenant to you and to other single persons . christ undertaks that the gospel shal be preached to the elect for themselves , and to the reprobat only as mixed with the elect ▪ for other ends . the necessary distinction of the covenant ▪ as preached to many , and as acted upon the heart of the few chosen . god and all within the visible church , who hear the word of the gospel , are the parties contracters in the covenant ▪ preached , but god & the el●ct only are contracters of the covenant , as acted upon the heart . the gospel comes from chr●st as undertaker for the elect , & for their sake . the distinction of gods will of approbation what is good or evill in poynt of our duty , whether it come to passe or not , and of his will of pleasure , what the lord hath decreed shall come to passe , or not come to passe , whether good or evill , is of speciall consideration in this point . we are to adore the lord in regard of the beauty of his work ▪ even when the foulest works fall out . we are to pray against the event of the decree of god in some cases , and yet to submit unto the decree it self , and to adore the holy lord therein . the lord speaks of the covenant , jer. . , . jer. . ezek. . ezek. ch ▪ . isai. . according to his decree , and what he works in our heart , and not according to his will of command , and what we ought of duety to do . the mistake of socinians and arminians , touching the places , jer. . eze. , &c. crispe , christ exalted , ser. pag. . the mistake of antinomians as touching these places jer. . eze. . cap. . . isa. , &c. for they own no covenant of grace , but that 〈◊〉 which 〈◊〉 doth all ▪ & we are meer patients . the antinomians , confound the efficient cause of obedience with the objective cause and rule of obedience in either law or gospel , & free men from all duties when the actuall influences of the spirit cease . the beleever is confirmed so as he cannot but beleeve , and beleeve to the end , being under the speciall promises made to the chosen , although he have not the confirming grace of the elect angels . the doubtings & unbeleef of the justified renders not the covenant of grace null , so as it should not be a possible way of life to them , as the least sin against the covenant of works renders the covenant null , so that it can never be a possible way of salvation again to those that once sin . the lord speaks not jer. . heb. . of the whole covenant of grace as preached to all in the visible church , as many suppose . the scope of the epistle to the hebrews is not to treat of the covenant preached in his nature , parties , promises , precepts , conditions , but to treat of the excellency of christ above angels , moses , priests , sacrifices , and in acting of the covenant upon the heart of the elect , especially christ excells all . justification promised to christ ; and that twofold ▪ christ judicially loosed from death , came out , and we in him . a promise of heavenly influences is made to christ. christ was assured of influences . adam was not to beleeve he should have influences , nor yet to beleeve his own reprobation . the great promise , i will be his god , made to christ. christ and beleevers are in one writ . vveare to make firmer our marriage-love with christ. our mistake touching comforts and duties . a seed is promised to christ , seed was much in the heart of christ. christs●nd ●nd is satisfied by the lord , therefore are we not to fear . because victory is promised to christ in temptations , we may flee to the covenant , as christ and the saints have done . a promise of glory is made to christ. rods in mercy are covenanted to us . an headship is promised to christ. the creatures in the covenant of works are now broken out , when that covenant is broken , but now in christ they are taken in again & restored as under-covenanters . christ being man , required that he should be under a covenant . no such condition is required of christ as of adam or of us , nor was he under any threatning , but had cōfirming grace from the womb . the paying of the price of blood , and dying for man was the formal condition of the covenant of suretyship . law-holinesse in christ did not exclude grace . the holy actings of christs affections . christs wisedome . christ his undātoned boldnes of faith . his hope . his holy sagacitie . his righteousnesse . his meeknesse . his tendernesse to the weak . his compassion to sinners . his humility . his painfull way of gaining of souls . his faithfull & free teaching . his mortification . a patern of love . of obedience to god and to all to whom obedience is due . christ hath all these qualifications as the grace of head-ship , to be communicated to us , not as the grace of his person , to be personall and private induements for himself only . we too much affect bastard graces , and 〈◊〉 little the grace that is chri●● , which hath a 〈◊〉 desirablenesse to cause us follow the●● graces because they lodge in god immanuel the graces in christ are more forceable paterns to us to follow , in some sense , then the scripture it self . . the freedom of the covenant of suretyship . the grace in the covenant of suretyship . the more grace that is shown to us , the more should we serve , not with a servile , but with a godly fear . the godly fear and the other fear differenced in respons . ad quaestio . the son 's being subject to the father how it is to be expounded , cor. augustine , & ambrose their mind touching christ his being subject to the father . christ his not exercising of some second acts of a mediatory head and king after the last judgemēt ▪ proves not but he is a mediatory king even then . that christs kingdome is eternall only because it is not destroyed as worldly ▪ kingdom● are by external violence , ●s said by some . illius imperii princeps desiit regnare . christ is ever , even after the universall judgment a mediatory head , king , and lord. there is a twofold mediation christ acts not as a sacrificing priest for us in heaven . how christ appears for us now in heaven , as just , as wel , as merciful christ stands in our nature our mediatory head and king , after the last judgement . christ stands eternally wel pleased and in love with his redeemed ones . god stands eternally well pleased with what christ hath done and suffered , & the once given throne stands never empty . christs mediatory triumph is eternall . the throne of the lamb is eternal .